Chapter Four

第四章言易道之大，聖人用之而窮理盡性以至於命。易與天地準，作易聖人亦與天地準也。易與天地準，故能彌綸天地之道。此節言易道之大也。易，指易之書而言。易書卦爻具有天地之道，與之齊準，故於天地之道能彌也。彌者，彌縫。合萬為一，使渾然而無欠。又能綸之。綸者，絲綸。一中有萬，使燦然而有條。彌而不綸則空疎無物，綸而不彌則判然不屬。彌如大德之敦化，綸如小德之川流也。

Chapter Four discusses the vastness of the Way of the Book of Changes. The sages used it to thoroughly investigate things and principles, to exhaust their innate nature, and ultimately to understand the Mandate of Heaven. The Book of Changes is equal to heaven and earth, and the sages who composed it were also equal to heaven and earth. The classic text says: "The Book of Changes is in accordance with heaven and earth, thus it can encompass the Way of heaven and earth." This section discusses the vastness of the Way of the Book of Changes. "The Book of Changes" refers to the Book of Changes itself. The hexagrams and lines within the Book of Changes contain the Way of heaven and earth, being equal to heaven and earth, thus it can "encompass" the Way of heaven and earth. "Encompass" means to mend and unify myriad differences into one, making it whole without gaps; it can also "weave," "weave" refers to silk threads, with one body containing myriad differences, making it bright and orderly. If only "encompass" is done without "weave," it would be empty and hollow; if only "weave" is done without "encompass," it would be fragmented and disconnected. "Encompass" is like what the Doctrine of the Mean says, "Great virtue promotes transformation," while "weave" is like "small virtue flows like a river."

仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，逰魂為變，是故知鬼神之情狀。此窮理之事也。以者，聖人以易之書也。易者，陰陽而已。幽明死生鬼神，皆陰陽之變，天地之道也。天文地理，《本義》謂天文有晝夜上下，地理有南北高深。《大全》謂晝明夜幽，上明下幽，觀此見天文幽明之所以然。

The text says: "Looking upward to observe the heavenly phenomena, looking downward to examine the geographical features, thus knowing the reasons for the hidden and the manifest. Returning to the origin and understanding the end, thus knowing the explanation of life and death. The refined qi becomes things, the wandering souls cause change, thus knowing the nature of ghosts and spirits." This is about exhausting the principles. The word "with" refers to the sage using the Book of Changes to observe. The Book of Changes is merely about yin and yang; the hidden and the manifest, life and death, ghosts and spirits are all changes of yin and yang, which is the way of heaven and earth. Regarding heavenly phenomena and geographical features, The Original Meaning of the Zhou Changes says that heavenly phenomena have distinctions of day and night, upper and lower; The Complete Collection of the Zhou Changes says day is bright, night is hidden, upper is bright, lower is hidden, from which we can see the reason for the hidden and the manifest in heavenly phenomena.

南明北幽，高明深幽，察此見地理幽明之所以然。此亦不過粗舉大凡，亦不盡此也。天文顯而在上，觀之可見。地理隱而下，必察其詳。又天文遠而成象，難於細察。地理近而有形，又非觀之所可盡也。

South represents brightness, north represents darkness; high places represent brightness, deep places represent darkness. From this we can see the reason for the distinction between brightness and darkness in geography. However, this is only a rough summary and does not cover all aspects. Celestial phenomena are visible above, and by simply looking up, one can see them, so it is called 'observation'. Terrestrial features are hidden below, and one must carefully examine them, so it is called 'investigation'. Moreover, celestial phenomena are distant and only form images, making them difficult to examine in detail; terrestrial features are close and have actual forms, which cannot be fully understood by a single glance.

就天文地理分言之，似天文明而地理幽。而天文地理中又各有幽明，如日月雷風見於象者為明，其藏而不見處即為幽。山澤水火之隱藏未見者為幽，其有形可見即為明。以易之陰陽，知天文地理之有幽明。以易之陰中有陽陽中有陰，知天文地理中之幽中有明明中有幽。陽極陰生則漸幽，陰極陽生則漸明。終古天地皆如此。知其所以然之理，所謂知幽明之故也。

Dividing astronomy and geography, it seems that astronomy belongs to the bright and geography to the hidden; yet within astronomy and within geography, there are also both bright and hidden aspects. For instance, the sun, moon, thunder, and wind manifest as visible phenomena, which are bright; their concealed and hidden aspects are hidden. Mountains, marshes, water, and fire are hidden and not yet revealed, which are hidden; their visible forms are bright. Using the yin and yang of the Book of Changes, we can understand that both astronomy and geography have both bright and hidden aspects. Using the principle of yin containing yang and yang containing yin from the Book of Changes, we can understand that within the hidden aspects of astronomy and geography there are also bright aspects, and within the bright aspects there are also hidden aspects. When yang reaches its peak, yin arises, and thus gradually turns to the hidden; when yin reaches its peak, yang arises, and thus gradually turns to the bright. Since ancient times, heaven and earth have always been like this. Understanding the reason behind this is called 'knowing the origin of the hidden and the bright.'

原者，推之於前。反者，要之於後。天地之化，雖生生不窮。然有聚必有散，有生必有死。以易中陰陽二氯之聚，推其所以始，則可以知生之說。說謂言其理也。耳目之聰明為精，口鼻之噓吸為氣。人之生也。精與氣合而有物，故為神。精滅則魄墮於地，氣絕則魂逰於天。人之死也。魂與魄離而為變，故為鬼。

"Original" means to trace back to its beginning, and "reverse" means to conclude its end. Although the creative processes of heaven and earth are endless, there must be gathering and dispersing, birth and death. By examining the interaction of yin and yang in the Book of Changes, we can investigate the reason for the beginning, thus understanding the concept of "birth." "Say" refers to explaining the principle. The clarity of the ears and eyes belongs to "essence," while the breathing through the mouth and nose belongs to "vital energy." When a person is alive, essence and vital energy combine to form the body, thus belonging to "spirit." When essence is extinguished, the soul descends to the earth; when vital energy ceases, the spirit drifts to the heavens. When a person dies, the soul and the魄 separate and transform, thus becoming "ghost."

蓋在生謂之精氣，在死謂之魂魄。離合聚散，屈伸往來於天地之間謂之鬼神。然要不出於易之陰陽可知也。蓋精也魄也，皆陰之屬也。氣也魂也，皆陽之屬也。精氣為物，陰陽二氣聚而為神也。而神又陽之屬，則精氣者陽中之陰陽也，游魂為變，陰陽二氣散而為鬼。而鬼又陰之屬，則魂魄者陰中之陰陽也。

In general, when alive, they are called essence and qi; when dead, they are called soul and spirit. This separation and union, gathering and dispersing, moving back and forth between heaven and earth, is called ghost and spirit. In summary, they all cannot escape the yin and yang of the Book of Changes, which can be known. Essence and spirit belong to yin, while qi and soul belong to yang. "Essence and qi form things" refers to the gathering of yin and yang qi to form a spirit; however, the spirit itself belongs to yang, so essence and qi are yin within yang. "Wandering soul changes into a ghost" refers to the dispersing of yin and yang qi to form a ghost; however, the ghost itself belongs to yin, so soul and spirit are yin within yin.

人生謂之氣，死謂之魂。乃夢中不謂之氣而謂之魂者，蓋當其睡夢，生而有死之形。氣雖未絕而精不用事，故魂與魄離而有夢，此又陽中之陰也。人生謂之神，死謂之鬼。乃正人君子死不謂之鬼又謂之神者，蓋浩然之氣死而全生之理。精雖已滅而氣猶不散，故魂能舉魄而為神。

A living person is called "qi," and a dead person is called "hun." However, when one dreams, we do not say "qi" but "hun," because while a person is asleep, although still alive, they have the form of a dead person: the qi has not yet ceased, but the essence is no longer in harmony. Thus, the hun and po temporarily separate, giving rise to dreams, which is yin within yang. A living person is called "shen," and a dead person is called "gui." However, a virtuous person after death is not called "gui" but still called "shen," because a great flow of righteous qi remains, even after death, preserving the principles of life: although the essence has ceased, the qi has not yet dispersed, so the hun can lift up the po and become a shen.

此又陰中之陽也。正人君子之死，游魂之變而為神。伯有為厲之屬，游魂之變而為鬼。鬼者，歸也。亦漸歸於澌滅而已。神者，伸也。在天為星辰，在地為河嶽，正氣常伸。此又聖人之所以貴陽賤陰，扶陽抑陰之意乎。

This is again a case of yang within yin. The death of a righteous person is a transformation of a wandering soul into a spirit; examples such as the vengeful ghost of Zheng's Bo You after his death, recorded in the "Zuo Zhuan," are cases of a wandering soul transforming into a ghost. "Ghost" means "return," and it is merely a gradual return to extinction; "spirit" means "extension," in heaven it becomes stars, on earth it becomes rivers and mountains, a steady and unyielding flow of righteous energy. Here we can see the intention of the sages to value yang and despise yin, to support yang and restrain yin.

而要其聚散以近，則陰陽之變化而不可窮詰。而其自無之有，自有之無則無極。太極而生陰陽，陰陽仍歸於無極，此鬼神之情狀可以易知之者也。《大全》楊氏曰，禍盈福謙，鬼神之情。如在其上，如在左右，鬼神之狀。於義亦通，但未盡其所以然之故耳。

In summary, by observing its gathering and dispersing, we see the changes of yin and yang, which are endless; as for its coming into being from nothing and returning to nothing, that is the state of wuji. From wuji comes the Taiji, from Taiji arise yin and yang, and yin and yang again return to wuji — this is the nature of ghosts and spirits, which can be understood through the principles of the I Ching. The Zhou Yi Dian mentions Yang's view: making the full receive misfortune and the humble gain blessings, this is the 'emotion' of ghosts and spirits; the Zhongyong says 'as if it were above, as if it were beside us,' this is the 'appearance' of ghosts and spirits. This explanation is reasonable, but it does not fully explain the underlying reasons.

與天地相似，故不違。知周乎萬物而道濟天下，故不過。旁行而不流。樂天知命，故不憂。安土敦乎仁，故能愛。上文言易與天地準，故可即易以窮天下之理。此言聖人之道似天地。

The text says: "It is similar to heaven and earth, thus it does not go against them. It knows thoroughly all things and the way benefits the world, thus it does not exceed. It proceeds in parallel without flowing, rejoices in heaven and knows destiny, thus it does not worry. It is settled in its place and cherishes benevolence, thus it can love." The previous passage said that the Book of Changes is equal to heaven and earth, so one can study the Book of Changes to exhaust the principles of the world; here it says that the way of the sage is similar to heaven and earth.

而所以似天地者，用易道以盡其性而已。天地之功大矣。準之者易，似之者聖人。易本無體故言準。如平準之準，均一無間。聖涉有為故言似。如形似之似，順適乎自然。天地聖人本無二道，列之為三，則相似而已。唯相似，故先天後天而不違也。此句統言之。以下不過不憂能愛皆不違之事。

The sage is able to resemble heaven and earth because he uses the Way of the Book of Changes to fully express his nature. The achievements of heaven and earth are immense: what is equal to them is the Book of Changes, and what is similar to them is the sage. The Book of Changes itself has no form, so it is called "standard," like the standard measure used to ensure evenness and consistency without any gaps; the sage acts in accordance with the Way, so it is called "resembling," like a shape that is similar, conforming to nature. Heaven and the sage are originally not two different paths, but because they are placed alongside the Book of Changes as three, the term "resembling" is used. Because they are similar, the passage in the "Wenyan" section of the Qian hexagram, "Before heaven, heaven does not violate; after heaven, it follows the timing of heaven," has no contradictions. The sentence "Being similar to heaven and earth, therefore there is no violation" is a general statement, while the following "not exceeding," "not worrying," and "being able to love" are specific aspects of "not violating."

天地之道，知仁而已。知周萬物者，知同乎天也。道濟天下者，仁同乎地也。後以知仁分天地，以動靜言之，此以清濁言之。知之所及猶虛，故以屬天。道之所濟則實，故以屬地。不過與下文不同。不過言天下莫能過，即不違也。旁行而不流。《本義》謂旁行者行權之知也，不流者守正之仁也。

The principle of Heaven and Earth consists of only one "knowledge" and one "benevolence." "Knowing all things" indicates his wisdom being the same as Heaven; "benefiting the world" indicates his benevolence being the same as Earth. Later, when knowledge and benevolence are assigned to Heaven and Earth, it is in terms of movement and stillness; here, however, the assignment is in terms of clarity and turbidity: what wisdom illuminates is still empty, so it belongs to Heaven; what benevolence assists is already substantial, so it belongs to Earth. The "only" here differs from the "only" in the following text: here it means that no one in the world can surpass him, that is, "not deviating." As for "moving sideways without flowing," The Original Meaning of the Zhou Changes says that "moving sideways" refers to the wisdom of flexible adaptation, while "not flowing" refers to the benevolence of adhering to the right path.

《大全》朱子又云，細分之有知仁，其實皆知之事。對下安土敦乎仁一句。蓋朱子因兩故字而改之也，今從之。知之旁行而流，則不能樂天知命而不憂。故此句詳言之。天以理言，仁義忠信是也。命以氣言，吉凶禍福是也。雖有旁行行權之知，而不流於邪曲之為。蓋所樂者天理之正，無一念之雜。

The Zhou Yi Dquan also records Master Zhu's words: when examined in detail, both "parallel movement" and "non-flow" contain knowledge and benevolence. In reality, they both pertain to the aspect of knowledge, used to explain the following sentence "establishing oneself in the land and cultivating benevolence." Master Zhu made this interpretation based on the two instances of the word "therefore" in the text, and we follow his explanation. If wisdom is merely moving sideways and flowing aimlessly, losing its proper restraint, one cannot be content with heaven and understand one's destiny without worry. Therefore, this sentence needs to be explained in detail. "Heaven" refers to principles when discussed in terms of reason, meaning benevolence, righteousness, loyalty, and trustworthiness; "destiny" refers to qi when discussed in terms of energy, meaning good fortune, misfortune, calamity, and blessing. Although one may possess wisdom capable of flexible and adaptable strategies, one does not flow into wrongful actions, because what one finds joy in is the correctness of heavenly principles, without any impure thoughts.

又知天命之有定，不以利害禍福殀壽貳其心，所以能不憂也。如是而其知益深，似乎天矣。安土，隨處而安也。所處不安，則何暇及於人。隨處皆安，無不息之不仁。私慾盡淨，天理充滿。愈加敦厚，不忘其濟物之心。所以能愛也。如是則其仁益篤，似乎地矣。此聖人體易以盡性之事，而上下與天地同流者也。

He also deeply understands that heavenly mandate has a fixed destiny, not changing due to gains and losses, misfortunes and blessings, or short or long life. Therefore, his mind remains unwavering, allowing him to remain free from worry. In this way, his wisdom becomes ever more profound, drawing closer to the heavens. "Being at ease in one's place" means being at ease wherever one is. If one's own place is not secure, how can one have the strength to care for others? Being at ease everywhere means there is no moment of inhumanity; private desires are completely eliminated, and heavenly principles fill the heart. Combined with a consistent sincerity and a constant concern for helping others, he is able to love. In this way, his benevolence becomes ever more solid, drawing closer to the earth. This is the way the sage manifests the Dao of the Book of Changes to fulfill his nature, which is the state of being "in harmony with heaven and earth" as mentioned in the Mencius.

又按，來注知仁不分。不過不憂能愛皆指天地言。天地至大無外，不過者也。聖人知周萬物道濟天下，故同其不過。天地鼓萬物，不與聖人同憂者也。聖人樂天知命，故同其不憂。天地以生物為心，能愛者也。聖人安土敦仁，同其能愛。此說更渾。

Again, it is noted that Lai Zhide's commentary does not assign knowledge and benevolence to heaven and earth respectively. He considers 'not exceeding,' 'not worrying,' and 'being able to love' all to refer to heaven and earth. Heaven and earth are vast and encompass everything, hence 'not exceeding'; sages know all things and save the world, so they share the same 'not exceeding' as heaven and earth. Heaven and earth move and generate all things without sharing the same worry as sages, hence 'not worrying'; sages are content with heaven and know their destiny, so they share the same 'not worrying' as heaven and earth. Heaven and earth have the heart to generate life, hence 'being able to love'; sages are devoted to their land and benevolent, so they share the same 'being able to love' as heaven and earth. This explanation is more comprehensive.

範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。此聖人體易而至於命之事。如鑄金之有模範。圍匡郭也。天地之化無窮，聖人範圍之，不使過於中道。以天道言。如一歲分四時，生長收藏。

The text says: "It encompasses the transformations of heaven and earth without exceeding, and skillfully completes all things without omission. It understands the principle of day and night, thus the Supreme Ultimate has no fixed form and the Book of Changes has no definite body." This is how the sage embodies the Way of the Book of Changes and attains knowledge of destiny. "Fan" is like the mold used in casting metalware, and "wei" refers to the outer frame. The transformations of heaven and earth are boundless, yet the sage establishes a framework to prevent them from exceeding the middle path. In terms of the heavenly way, for example, a year is divided into four seasons, allowing all things to be born, grow, harvested, and stored in order.

以人身言，如欲動情勝，為之禮義檢制皆是也。曲成不遺，又隨萬物之分量形質，使大小方圓各有成就也。範圍，即大德之敦化，上文之所謂彌。曲成，即小德之川流，上文之所謂綸也。幽明死生鬼神，即一晝一夜之理通達之也。知有晝即有夜之理，則古今一晝夜也。幽明死生鬼神，無不可知矣。

In terms of human beings, for example, when desires arise or emotions become excessive, we establish rites and morality to restrain and regulate them, which falls under the concept of 'range'. 'Curved accomplishment without omission' refers to allowing each thing according to its own weight and form to achieve its proper state, so that large and small, square and round, each have their own completion. 'Range' corresponds to what the Doctrine of the Mean calls 'great virtue promoting transformation', which is also the 'mi' mentioned earlier; 'curved accomplishment' corresponds to 'small virtue flowing continuously', which is also the 'lun' mentioned earlier. The concepts of the unseen and the seen, life and death, ghosts and spirits, in the end, are no more than the principle of day and night. When one understands this principle, one knows everything. Knowing that there is day there must be night, then ancient and modern times are also just a day and a night, and thus the unseen and the seen, life and death, ghosts and spirits have nothing that is unknowable.

以此見至神之妙無有方所，易之變化無有形體也。使範圍有過，曲成有遺，通晝不通夜，通夜不通晝，則神有方易有體矣。蓋天地之化，陰陽之氣。萬物，陰陽之形。晝夜，陰陽之理。此三者不外乎陰陽者也。

From this we can see: the subtle workings of the Supreme Ultimate have no fixed place, and the transformations of the Book of Changes have no fixed form. If there is a defined scope yet still some excess or deficiency, if it is curved and formed yet still has omissions, if it works for day but not for night, or works for night but not for day, then the Supreme Ultimate would have a fixed place and the Book of Changes would have a fixed form. Understand that the creative processes of heaven and earth are based on the energies of yin and yang, that all things take shape from the forms of yin and yang, and that day and night are based on the principles of yin and yang. These three aspects are all within the scope of yin and yang.

神，則陰陽不測。在陰忽而在陽，在陽忽而在陰，本無方所可定。易，則陰中有陽，陽中有陰。亦無體質可定。聖人盡乎易，即合乎神，所以能範圍曲成而通知之也。

As for "the divine," it is the unpredictable transformation of yin and yang: it is in yin but suddenly in yang, and in yang but suddenly in yin; it has no fixed place. As for "the Change," it contains yang within yin and yin within yang, and has no fixed form. The sage who thoroughly understands the Book of Changes also aligns with the divine, thus being able to encompass heaven and earth, intricately form all things, and comprehend the principle of day and night.

上文言聖人之知不過，此則能使天地之化不過。上言知周乎萬物，此則曲成之而不遺。上言仰觀俯察原始要終而知幽明死生鬼神，此則通乎晝夜之道而知。蓋窮理盡性之極，至於命之事。聖人即易也，即神也，即天地也（文瀾本「即天地也」作「則亦天地」）而已矣。

The previous text says that the sage's wisdom is "not exceeding," but here it says that he can make the creation of heaven and earth not exceed; previously it says he "knows all things in the world," but here it says he forms all things skillfully without any omission; previously it says he looks up to observe the heavens and down to examine the earth, grasps the origin and the end, and knows the hidden, the bright, death, life, ghosts, and gods, but here it says he understands the way of day and night without any ignorance. This is the extreme of comprehending principles and exhausting the nature of things, which is the matter of "reaching destiny" (ming). When he reaches this point, the sage becomes the Book of Changes, becomes the divine, becomes heaven and earth itself (the four characters "ji tian di" in the Wenlan edition are written as "ze yi tian di").

按，來注不言窮理盡性至命。但謂易與天地準，聖人亦與天地準。此節承上文。易能彌天地之道，聖人範圍不過亦能彌之。易能綸天地之道。聖人曲成不遺亦能綸之。易所具不過幽明死生鬼神之理，聖人通乎晝夜亦有以知之。其說雖與注小異而意更渾，可參。右第四章。

Note: Lai Zhide's commentary does not discuss the levels of attaining principles, perfecting nature, and reaching destiny. Instead, he says that the Book of Changes is equal to heaven and earth, and the sage is also equal to heaven and earth. He thinks this passage follows from the previous text: The Book of Changes can harmonize the way of heaven and earth, and the sage encompasses without exceeding, which is also to harmonize; The Book of Changes can order the way of heaven and earth, and the sage completes all things without omission, which is also to order; The Book of Changes contains only the principles of the hidden and manifest, life and death, ghosts and spirits, and the sage understands the way of day and night, thus being able to know them. Although this view differs slightly from old commentaries, its meaning is more comprehensive and can be referred to. The above is the fourth chapter.

第五章言道不外乎陰陽。繼之者善以下二節，言其在人者。顯仁藏用二節，言其在造化者。自生生之謂易以下，言其在易書者。而總以陰陽不測結之。一陰一陽之謂道。陰陽迭運者，氣也。所以陰陽之理，則道也。按，來注，理乘氣機以出入。一陰一陽，氣之散殊，即太極之理各足而富有者也。氣之迭運，即太極之理流行而日新者也。故謂之道。此解亦精。《中庸》率性之謂道，就道之在人者言。此則就道之在天者言。

Chapter Five explains that the Way is nothing other than yin and yang. "Those who follow it are good" and the next two sections discuss the aspect of the Way in human beings; "manifesting in benevolence, hidden in function" and the next two sections discuss the aspect of the Way in the workings of nature; from "the ever-renewing generation is called the Book of Changes" onwards, it discusses the aspect of the Way in the Book of Changes; finally, it concludes with "the Way is called the mysterious and indescribable, which is the interplay of yin and yang." The text says, "One yin and one yang is called the Way." The alternating movement of yin and yang is the qi, and the principle that makes yin and yang function in this way is the Way. According to Lai Zhide's commentary, the principle rides upon the qi's movement and transformation — the alternating yin and yang are the distribution and differentiation of qi, which is the complete and rich presence of the Supreme Ultimate Principle in each place; the alternating movement of qi is the continuous flow and daily renewal of the Supreme Ultimate Principle, hence it is called the Way. This explanation is also very precise. The Zhongyong says "to follow nature is called the Way," which refers to the Way in human beings; here, however, it refers to the Way in heaven.

繼之者善也，成之者性也。繼善，就斯道之發育賦予者言之。以其天命之本體，不雜於形氣之私。所謂元者善之長，故曰善也。成性，就人物所稟受而言之。氣以成形而理亦賦物，物各得一太極。無妄之理不相假借，故曰性也。繼善，陽之事。

The text says: "Those who continue it are called 'good,' and those who complete it are called 'nature.'" "Continuing goodness" refers to the aspect of the Way that generates and bestows upon all things; this is the essence of the Mandate of Heaven, free from private desires of form and qi. This is what the "Commentary on the Wings of the Qian Hexagram" calls "the beginning is the origin of goodness," hence it is called "goodness." "Completing nature" refers to the aspect of what humans and things receive; when qi condenses into form, principle is also present within it, and each thing receives a single Taiji. This true and unerring principle is complete in each thing, not borrowed from others, hence it is called "nature." Continuing goodness is the matter of the yang aspect.

成性，陰之事也。蓋道即所謂太極。繼善則動而生陽，成性則靜而生陰也。此節就天人賦受之界言之也。孟子之言性善，蓋出於此。夫子之言性相近也，蓋自成性之後兼於氣質者言之。孟子之言性善，則自成之先，純乎繼善者而言之也。

Inherent nature, or "xing," belongs to the side of yin. The Dao is what is called the Taiji: "Ji Shan" corresponds to the movement of Taiji producing yang, while "Cheng Xing" corresponds to the stillness of Taiji producing yin. This passage discusses the boundary between heaven and humanity in the transmission of the Dao. Mencius' concept of "innate goodness" probably originates from this. Confucius says "xing are similar," which refers to the state after Cheng Xing, considering both nature and temperament; Mencius, however, speaks of innate goodness, which refers to the aspect before Cheng Xing, focusing purely on Ji Shan.

仁者見之謂之仁，知者見之謂之知，百姓日用而不知。故君子之道鮮矣。曰善曰性具於人身，渾然一理不可名狀。唯仁者發見於惻隱，則謂之仁。知者發見於是非，則謂之知。而後所謂善與性方有名狀。百姓同此善性。而氣稟所拘，物慾所蔽，故知之者鮮。

The text says: "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom. Common people use it every day but do not know it, so the way of the gentleman is rare." The so-called goodness and the so-called nature are both present in human beings, forming a single principle, originally indescribable. Only the benevolent person reveals it through compassion, and this is called benevolence; the wise person reveals it through discernment of right and wrong, and this is called wisdom. Only then do the terms 'goodness' and 'nature' gain a name and form. Common people also possess this goodness, but they are confined by their temperament and obscured by worldly desires, hence few truly understand it.

上章言聖人之知仁，合而為一者也。此言仁者知者，分而為二者也。自天命之流行於人物者言之。則繼善為陽，成性為陰。此就所成之德言之。則仁屬陽，知屬陰。上章以知屬天，仁屬地。此則仁屬陽，知屬陰者，彼以清濁言，此以動靜言也。

The previous chapter said that the wisdom and benevolence of the sage are combined as one; here it says that the benevolent and the wise are divided into two. From the perspective of the heavenly mandate flowing through human beings, continuing goodness belongs to yang, and forming nature belongs to yin. From the perspective of the virtues achieved by humans, benevolence belongs to yang, and wisdom belongs to yin. The previous chapter paired wisdom with heaven and benevolence with earth, but here benevolence is paired with yang and wisdom with yin, because the previous chapter spoke in terms of clarity and turbidity, while this one speaks in terms of movement and stillness.

夫子言仁靜知動，而此又以動屬仁，靜屬知者。《論語》就成德之後言，此從其稟性所近言。仁者得陽之發生流動，以為仁而德成。能安於理，則見其靜。知者得陰之凝定不易，以為知而德成。周通於理，則見其動。此又陰中之陽，陽中之陰，不可拘也。仁知各得道之一隅，隨其所見而目為全體。百姓則日用之間習而不察。此君子之道所以鮮也。君子之道，即一陰一陽之道。係之君子者，君子有體道之功也。

Confucius said in the Analects, "The benevolent person is tranquil, and the wise person is active." Here, however, activity is paired with benevolence and tranquility with wisdom, because the Analects speaks of this after virtue has already been attained. Here, on the other hand, it refers to the natural inclination of each person. The benevolent person receives the yang energy, which is characterized by movement and generation, thus achieving the virtue of benevolence; once virtue is attained, it can rest in reason, thus showing tranquility. The wise person receives the yin energy, which is characterized by solidity and immovability, thus achieving the virtue of wisdom; once virtue is attained, it can circulate and reach all things in reason, thus showing activity. This again shows that yin contains yang and yang contains yin; one must not be rigid in interpretation. The benevolent and the wise each grasp only one aspect of the Way, yet they take what they have seen as the whole. The common people use it daily without realizing it. This is why the Way of the gentleman is rare. The Way of the gentleman refers to the Way of mutual interaction between yin and yang. It is associated with the gentleman because the gentleman has the practice to embody this Way.

顯諸仁，藏諸用。鼓萬物而不與聖人同憂，盛德大業至矣哉。顯，自內而外也。運動之跡，生育之功，顯諸仁也，德之發也。藏，自外而內也。神妙無方，變化無跡，藏諸用也，業之本也。聖人之與天地可同者，顯仁藏用之德業也。不可同者，天地無心，聖人有心也。聖人仁萬物而獨任其憂，天地鼓萬物而不與聖人同其憂。蓋天地無心而成化，聖人有心而無為也。

"Xian zhu ren" refers to revealing the virtue of continuous generation outwardly, while "cang zhu yong" refers to concealing the subtle workings inwardly; the heavens and earth move and stimulate all things to grow, yet they do not concern themselves with the affairs of all things as a sage would. This great virtue and vast endeavor can be said to have reached the ultimate point. Chen Menglei explains the character "xian" as proceeding from within outwardly: the traces of the heavens and earth's operation and the effects of their nurturing and generating are presented before people's eyes, which is "xian zhu ren," the manifestation of virtue. He explains "cang" as proceeding from outside inwardly: the mysterious and unfixed aspect, which changes without trace, is concealed within, which is "cang zhu yong," the fundamental of endeavors. The aspect that sages can be the same as the heavens and earth is precisely this "manifesting benevolence and concealing function" of virtue and endeavor; the aspect they cannot be the same is that the heavens and earth act without intention, while sages do so with intention. Sages treat all things with benevolence and thus must bear this concern alone; the heavens and earth stimulate all things without sharing the concern of the sage. The reason for this is that the heavens and earth act without intention and naturally complete creation and transformation, while sages act with intention yet can achieve non-action.

富有之謂大業，日新之謂盛德。富有者，大而無外，天高地下，萬物散殊是也。日新者，久而無窮，陰陽升降，變化不窮是也。此雖言天地，然聖人亦然。生物無窮，天地之大業；功及萬世，聖人之大業也。運行不息，天地之盛德；終始日新，聖人之盛德也。繼善成性二節，言陰陽之道在天人賦受之界者。顯仁藏用二節，言陰陽之道在天地造化者。

Nothing is lacking is called "Great Deed," and continuous renewal is called "Abundant Virtue." Chen Menglei said that "wealth" refers to something vast without external limits, with heaven above and earth below, and all things distributed and categorized differently, which is called wealth. "Daily renewal" refers to something enduring without end, with yin and yang rising and falling continuously, changing without ceasing, which is called daily renewal. These two sentences at first seem to describe heaven and earth, but in reality they also apply to sages: nurturing all things without end is the great deed of heaven and earth, and the achievements benefiting generations are the great deed of sages. Continuous operation without rest is the abundant virtue of heaven and earth, and constant renewal from beginning to end is the abundant virtue of sages. He also divided the sections of the "Great Treatise" into layers: the previous section "What is passed down is goodness, what is completed is nature" discusses how the principle of "one yin and one yang is called the Way" applies at the intersection of what heaven bestows and what humans receive. The section "Manifested in benevolence, hidden in function" discusses how this Way manifests in the creative transformations of heaven and earth.

生生之謂易。陰生陽，陽生陰，其變無窮。易之理如是，故其書亦如是。此以下就陰陽之在易書者言之。成象之謂乾，效法之謂坤。象者，法之未定；法者，象之已形。乾主氣，故曰成象。坤主形，故曰效法。乾本陽而名為乾，以其健而成象也。坤本陰而名為坤，以其順而效法也。此一陽一陰之道在卦者也。

The continuous generation and renewal is called "Yi." Chen Menglei explains: Yin can give rise to Yang, and Yang can give rise to Yin; this process has no end. The principle of Yi is like this, so the book of Yi is also like this. From this point on, the text shifts to discuss the principles of Yin and Yang in relation to the Book of Changes. The aspect of "forming images" is called Qian, and the aspect of "emulating" is called Kun.the so-called "image" refers to the stage when the principle has not yet taken a fixed form;the so-called "method" refers to the stage when the image has already taken shape. Qian governs the vital energy, so it is called "forming images"; Kun governs form, so it is called "emulating." Qian is originally Yang but is named Qian because it is strong and vigorous, capable of forming images; Kun is originally Yin but is named Kun because it is gentle and compliant, capable of emulating established forms. This is how the principle of "Yin and Yang together constitute the Way" is expressed in the hexagrams.

極數知來之謂占，通變之謂事。數，蓍數也。天數二十有五，地數三十。極天地之數而吉凶可以前知，此之謂占。通變，即所占之卦變而通之。事，行事，通其變而行之也。極數知來，所以通事之變。曰占，則事之未定者，屬乎陽。曰事，則占之已決者，又屬乎陰也。按，來注云極數者，方卜筮之時，究極其陰陽七八九六之數，觀其所值何卦、所值何爻，以斷天下之疑，故曰占。通變，既卜筮之後，詳通其陰陽老少之變，吉則趨之，凶則避之，以定天下之業，故曰事。此一陰一陽之道在卜筮者也。

To exhaust the number of the divination stalks and foresee the future is called "zhan" (divination). To understand the changes and put them into action is called "shi" (affairs). Chen Menglei said that the "shu" (number) here refers to the number of the divination stalks: the heavenly number totals twenty-five, and the earthly number totals thirty. By thoroughly investigating the numbers of heaven and earth, one can foresee good or bad fortune in advance, which is called "zhan." "Tong bian" (understanding change) refers to interpreting the hexagram obtained through divination; "shi" means to act, putting the results of the interpretation into practice. Exhausting the number of the divination stalks to know the future is precisely for understanding the changes in affairs. "Zhan" refers to when the matter has not yet been decided, and it belongs to yang; "shi" refers to when the divination has already been decided, and it belongs to yin. He then quoted Lai Zhide's "Collected Commentaries on the Zhou Changes": "Ji shu" (extreme number) refers to, at the time of divination, thoroughly investigating the numbers seven, eight, nine, and six, the numbers of yin and yang, to see which hexagram and line they correspond to, and thus decide the difficulties of the world, so it is called "zhan." "Tong bian" (understanding change) refers to, after the divination is completed, carefully understanding the changes of old yin, old yang, young yin, and young yang, and following the auspicious and avoiding the inauspicious to establish the affairs of the world, so it is called "shi." This is how the saying "one yin and one yang is called the Dao" is manifested in divination.

陰陽不測之謂神。此句總結上文。三百八十四爻陰中陽在，陽中陰在，故不測也。上章言易無體，此言生生生之謂易，唯其生生，所以無體也。上章言神無方，此言不測之謂神，唯其不測，所以無方也。言易，繼以乾坤，乾坤毀則無以見易也。言神，先以占事，占事則神所託而顯者也。

Yin and yang change in ways that cannot be measured, and this is called "shen." Chen Menglei says this sentence summarizes the previous discussion: all 384 lines of the Book of Changes contain yin within yang and yang within yin, so they cannot be measured. The previous chapter discussed "the Book of Changes has no fixed form," and this chapter discusses "the continuous generation of things is called the Book of Changes," precisely because it is ever-renewing, it has no fixed form. The previous chapter discussed "shen has no fixed place," and this chapter discusses "what cannot be measured is called shen," precisely because it cannot be measured, it has no fixed place. When discussing the Book of Changes, it follows with the trigrams Qian and Kun, because if Qian and Kun were destroyed, there would be no way to see the Book of Changes. When discussing shen, it first mentions divination and affairs, because divination and affairs are the means through which shen is expressed and manifested. (The original text here mistakenly has an extra "sheng" character, "生生生之谓易," which should be corrected to "生生之谓易" as in the Great Treatise.)

此章大抵以道不外乎陰陽，而陰陽終不可測。以其在人者言之，則繼善、成性、仁者、知者皆陰陽之所為也。就其中而分之，則繼善陽、成性陰、仁陽、知陰。而究之繼成之妙，陰陽之在人者不可測也。以其在天地者言之，則盛德大業皆陰陽之所為也。就其中而分之，則顯仁陽、藏用陰。而要之盛德大業之妙，陰陽之在天地者不可測也。

Chen Menglei summarized the main idea of this chapter: the Way does not go beyond yin and yang, but ultimately yin and yang are beyond measurement. In terms of their manifestation in human beings, "those who continue it are good" and "those who complete it are nature," as well as "the benevolent see it as benevolence" and "the wise see it as wisdom," are all results of yin and yang. Further细分, "continuing goodness" belongs to yang, and "completing nature" belongs to yin; "benevolence" belongs to yang, and "wisdom" belongs to yin. However, when examining the subtlety of "continuing" and "completing," the aspect of yin and yang in human beings remains beyond measurement. In terms of their manifestation in heaven and earth, "great virtue" and "great achievements" are all results of yin and yang. Further细分, "manifesting benevolence" belongs to yang, and "concealing and using" belongs to yin. However, ultimately, the subtlety of great virtue and great achievements, the aspect of yin and yang in heaven and earth is also beyond measurement.

以其在易者之，為乾、為坤、為占、為事，皆陰陽之所為也。就其中而分之，則乾陽、坤陰、占陽、事陰。而究之生生之妙，陰陽之在易者不可測也。不可測者，神也。以其理之當然而言，謂之道；以其道之不測而言，謂之神，非道外有神也。聖人假易書以明道，假卜筮以顯其神，使人體易，即以法乎天地。易也，天地也，聖人也一而已矣。右第五章。

When it falls upon the Book of Changes, it means that the principles of the Book of Changes are expressed as the image of Heaven (Qian), the pattern of Earth (Kun), the extreme numbers as divination, and the transformation as affairs; all of these are formed by yin and yang. Further dividing these, Heaven belongs to yang, Earth to yin, divination to yang, and affairs to yin. However, when we investigate the profound and continuous nature of generation, the aspect of yin and yang as expressed in the Book of Changes is also indescribable. What is indescribable is called "Shen" (the divine). From the aspect of the principle that things should be thus, it is called "Dao"; from the aspect of Dao being indescribable, it is called "Shen," not a separate Shen outside of Dao. The sage uses the Book of Changes to explain Dao, and uses divination to reveal this Shen, enabling people to understand the principles of the Book of Changes, thus imitating Heaven and Earth. In this way, the Book of Changes, Heaven and Earth, and the sage are ultimately one and the same thing. This is the fifth chapter.

第六章贊易之廣大，而原於乾坤之二卦也。夫易，廣矣大矣。以言乎遠則不禦，以言乎邇則靜而正，以言乎天地之間則備矣。上章言易與天地準，贊易之書；此言廣大，贊易之理也。廣，言其中之所含；大，言其外之所包。下三句皆言廣大不禦，言其無遠不到，莫之能止，即所謂天下莫能載也。靜而正，言未動之先，即物而理存，無安排佈置之擾，即所謂天下莫能破也。盈天地之間惟萬物，而易之理無不備，其廣大如此。

Chapter six praises the vastness of the Book of Changes, tracing this vastness back to the two trigrams Qian (Heaven) and Kun (Earth). The text says: The Book of Changes is indeed vast and extensive! From a distant perspective, it reaches everywhere without obstruction; from a near perspective, it is quiet and upright; from the perspective of the space between heaven and earth, it is complete in all things. Chen Menglei says that the previous chapter discussed "the Book of Changes is in accordance with heaven and earth," praising the Book of Changes itself; here, the discussion of vastness praises the principles of the Book of Changes. "Vast" refers to what it contains internally, while "extensive" refers to what it encompasses externally. The following three sentences all describe this vastness that cannot be obstructed: it can reach as far as possible, nothing can block it, which is what the Zhongyong says, "When speaking of its vastness, the world cannot contain it." "Quiet and upright" means that before it is activated, the principle is already inherent in things themselves, without the need for human arrangement, which is what is meant by "When speaking of its smallness, the world cannot break it." What fills the space between heaven and earth is myriad things, yet the principles of the Book of Changes are present in all things, and its vastness is precisely this.

夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。乾坤各有動靜，靜體而動用，靜別而動交也。直專翕闢，其德性功用如是，以卦畫觀之亦然。乾性健，其畫奇，不變則其靜專一不他，變則其動直遂不撓。以其一而實，故以質言曰大，言無所不包也。坤性順，其畫偶，不變故其靜翕受無遺，變則其動開闢無壅。以其二而虛，故以量言曰廣，言無所不容也。蓋天雖包於地之外，而其氣常行於地之中。易不過寫乾坤之理，乾坤之德性如是，易之所以廣大者以此。

When Qian is still, it is focused and single-minded; when it moves, it proceeds directly and resolutely, hence "greatness" arises from it. When Kun is still, it is reclusive; when it moves, it expands widely, hence "vastness" arises from it. Chen Menglei said that Qian and Kun each have both movement and stillness: stillness is the essence, movement is the function. When still, they are separate; when moving, they combine. The terms "specialization," "directness," "convergence," and "expansion" describe their virtues and functions in this way, and this is also evident from the hexagram forms. The nature of Qian is strong and vigorous, and its hexagram is composed of one yin line. When it remains unchanged, it is still and focused, not straying; when it changes, it moves directly and resolutely, not yielding. Because the hexagram is one line and substantial, from the aspect of "substance" it is "great," meaning it encompasses everything. The nature of Kun is gentle and yielding, and its hexagram is composed of one yang line. When it remains unchanged, it is still and contains all; when it changes, it moves and opens up without obstruction. Because the hexagram is two lines and empty, from the aspect of "capacity" it is "vast," meaning it accommodates everything. Although Heaven is outside Earth, its qi often circulates within Earth. The Book of Changes merely records the principles of Qian and Kun. Since the virtues of Qian and Kun are like this, the reason the Book of Changes is vast is due to this.

廣大配天地，變通配四時。陰陽之義配日月，易簡之善配至德。配，相似之意。廣大配天地，承上文言之，非配合也。易之廣大得於乾坤，則其廣大亦如天地矣。變通者，陽變而通乎陰，陰變而通乎陽，老陽老陰變化往來，配四時之流行不息也。義者，名義也。卦爻中剛者稱陽，柔者爾陰，故曰義。陰陽對待，配乎日月也。易簡即順健，至德即仁義禮智，天所賦於人之理，而人得之者也。仁禮屬健，義智屬順，是易所言易簡之善，與聖人之至德相似也。天地之間，至大者天地，至變者四時，至精者日月，至善者至德。易之書具此四者，豈不謂之備乎。右第六章。

The vastness of the Book of Changes matches the heavens and earth, its adaptability matches the four seasons, the concept of yin and yang matches the sun and moon, and its simplicity and elegance matches the highest virtue. Chen Menglei first explains the word "match" as meaning "similar": "The vastness matches the heavens and earth" refers to the previous text, not a forced pairing. The vastness of the Book of Changes comes from the trigrams Qian (Heaven) and Kun (Earth), so its vastness is the same as the heavens and earth.the so-called "change and adaptability" refers to yang changing to connect with yin and yin changing to connect with yang; the transformation of old yang and old yin is similar to the continuous flow of the four seasons.the so-called "meaning" refers to the concept: in the hexagrams and lines, a hard line is called yang and a soft line is called yin, which is speaking about the concept; the mutual opposition of yin and yang is similar to the sun and moon. "Ease and simplicity" refers to the qualities of Kun (Earth) being compliant and Qian (Heaven) being strong, while "highest virtue" refers to benevolence, righteousness, propriety, and wisdom, which are given by heaven to humans and then acquired by humans themselves. Benevolence and propriety belong to Qian (Heaven) being strong, while righteousness and wisdom belong to Kun (Earth) being compliant. Thus, the simplicity and elegance of the Book of Changes matches the highest virtue of sages. In the world, nothing is greater than the heavens and earth, nothing is more changeable than the four seasons, nothing is more discerning than the sun and moon, and nothing is more perfect than the highest virtue. The Book of Changes possesses all four, so how can it not be called "complete"? The above is the sixth chapter. (The original text says "the soft is called yin," where "er" should be "cheng.")

第七章贊易道之至，聖人所以崇德廣業而參天地也。子曰：易其至矣乎！夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。德業以聖人為至，而聖人之德所以崇，業所以廣者，易也。德由於知，知識貴其高明，聖人以易窮理，則知之崇如天而德崇矣。業由於禮，踐履貴其著實，聖人以易踐履，則禮之卑如地而業廣矣。所見高於上，所行實於下，則道義從此生生不窮，猶天地設位而易行乎其中矣。

Chapter Seven praises the ultimate nature of the Way of the Book of Changes, explaining how sages use it to cultivate virtue and expand their undertakings, thus standing equal with Heaven and Earth as the three great entities. Confucius said: "The Book of Changes truly reaches its peak!" The Book of Changes is the means by which sages cultivate virtue and expand their undertakings. Knowledge should be lofty, while rites should be humble; the lofty is modeled after Heaven, and the humble is modeled after Earth. Chen Menglei explained: Virtue and undertakings reach their highest point with the sage, and the reason the sage's virtue is lofty and his undertakings are vast is because of the Book of Changes. Virtue comes from knowledge, and knowledge is valued for its loftiness. The sage, by using the Book of Changes to investigate principles and matters, makes his knowledge lofty like Heaven, and his virtue becomes lofty accordingly. Undertakings come from the practice of rites, and the practice of rites is valued for its practicality. The sage, by using the Book of Changes to personally practice and carry out rites, makes rites humble and practical like Earth, and his undertakings become vast accordingly. Insight is lofty above, and actions are practical below; thus, the Way of righteousness is ever-renewing, just as Heaven and Earth set up the positions of above and below, and the Way of the Book of Changes operates within them.

天地設位，而易行乎其中矣。成性存存，道義之門。承上天地言之，言聖人非勉強效法乎天地也。蓋天地設位而易行，所以成性之存而道義出也。易不外陰陽，陰陽升降，所謂易行乎其中也。成性與成之者性稍異，彼乃成就之意，此則已成之性，渾然天成，非有所造作也。性同，唯聖人能存之。存存者，存而又存。知崇禮卑，則成性存存矣。

Heaven and Earth have established positions of above and below, and the Way of the Book of Changes operates within them. The already formed nature is preserved continuously, which is the gateway to righteousness. Chen Menglei says that this is explaining the "Heaven and Earth" mentioned earlier, meaning that sages do not forcefully imitate Heaven and Earth. Since Heaven and Earth have established their positions and the Way of the Book of Changes operates within them, human "formed nature" can be preserved, and righteousness arises from this. The Book of Changes does not go beyond yin and yang. The rising and falling of yin and yang is what is called "the Way operates within it." The term "formed nature" here differs slightly from the previous "成之者性也" which meant "to accomplish," whereas here it refers to the already formed innate nature, naturally complete without artificial effort. Human nature is the same for everyone, but only sages can preserve it. "To preserve continuously" means to preserve it again and again. Achieving lofty wisdom and practicing rites with humility and sincerity is to achieve "preserving the formed nature."

在造化謂之易，易在人謂之道義。性者所得於天，道義世所共由。能知崇禮卑，則成性存而不失，道義從此而出。道義之得於心為德，見於事為業。自然日新月盛，不期崇而自崇，不期廣而自廣矣。聖人作易，固教人存性，以由道義之門。而德之崇，業之廣皆以此。此易之所以至也。右第七章。

Chen Menglei continued to explain: This principle is called "Yi" in the realm of heaven and earth, and called "Daoyi" when applied to human beings. The innate nature comes from heaven, while Daoyi is what people commonly follow. When one is wise and virtuous, and practices propriety with humility, the innate nature is preserved and not lost, from which Daoyi arises. Daoyi obtained from the heart is called "De," and manifested in actions is called "Ye." It naturally renews daily and grows grandly monthly. It does not strive for loftiness yet becomes lofty, nor strive for vastness yet becomes vast. The sages composed the Book of Changes, originally to teach people to preserve their innate nature, so that they may go forth through the gate of Daoyi. The reason why De is lofty and Ye is vast lies entirely in this. This is why the Book of Changes is called "Zhi" (supreme). The above is the seventh chapter.