The Great Treatise, Part III (Speaking of the Use of the Hexagram Images and the Discourse on the Lines)

第三章言卦象，彖爻之用。是故易者，象也。象也者，像也。聖人立象以盡意。由八卦以及六十四卦，內外互變，皆象也。知此，則易書所有，不獨天地雷風為象，即其言君臣政教無非象也。占者因象而變通以相觀，則於其辭有所不必泥矣。

This chapter discusses the function of the hexagram images, the Tai Cai (彖辞), and the line statements (爻辞). The "Xici Xia Zhuan" (Commentary of the Great Treatise, Part II) says: what is called the "Yi" (Book of Changes) is "xiang" (image); and what is called "xiang" is to imitate and model. The sage established the hexagram images in order to fully express meanings that words alone cannot convey. From the eight trigrams to the sixty-four hexagrams, the inner trigram and the outer trigram interact and change, and there is no place where "xiang" is not present. Once this is understood, it is clear that all the content in the Yi Classic is not only about natural phenomena such as heaven, earth, thunder, and wind as images, but also includes texts discussing the relationship between ruler and minister, and the principles of government and education, all of which are images. Those who practice divination should rely on the hexagram images, flexibly adapting and cross-referencing them, and thus need not be overly literal about the words of the hexagram and line statements.

彖者，材也。言一卦剛柔之材，即卦德也。爻也者，效天下之動者也。天下之動甚微，有同德、同事而所當之位各有不同而吉凶生。爻則倣所動之吉凶以示人也。

"The彖" refers to the essential nature of a hexagram in terms of its material composition. This means the combination of the two types of material, yin and yang, which constitutes the moral quality of the hexagram. "The yao" imitates the changes of all things in the world. The changes in the world are extremely subtle; some things may have the same virtue and belong to the same category, but because they are in different positions, the distinction of good fortune and misfortune arises. The yao records these changes and their resulting good or bad outcomes, thereby informing those who seek divination.

是故吉凶生而悔吝著也。吉凶在事本顯，故曰生。悔吝在心尚微，故曰著。悔有改過之意。至於吉，則悔之著也。吝有文過之意。至於凶，則吝之著也。原其始而言，吉凶生於悔吝。要其終而言，則悔吝著而為吉凶也。此章言卦象彖爻之設，無非明得失以示人。使觀象玩辭觀變玩占者，知有悔心而不吝於改過，庶幾有吉而無凶耳。右第三章。

Therefore, when good fortune and misfortune arise, regret and meanness also become apparent. Good fortune and misfortune are inherently clear in matters, so the word "生" (arise) is used. Regret and meanness, however, are only initial signs in the mind, still subtle, hence the word "著" (appear), indicating their transition from hidden to manifest. "Regret" implies the idea of correcting mistakes, and when it leads to good fortune, that is the complete manifestation of regret. "Meanness" implies the idea of embellishing or concealing faults, and when it leads to misfortune, that is the complete manifestation of meanness. From the starting point, good fortune and misfortune arise from regret and meanness; from the ending point, regret and meanness become manifest and ultimately result in good fortune or misfortune. This chapter explains the establishment of hexagrams, the commentary on hexagrams (彖辞), and the line statements (爻辞), all aiming to distinguish gains and losses to enlighten people. It encourages those who observe omens and interpret divination to hold the thought of repentance without reluctance to change, thus achieving good fortune without misfortune. This is the third chapter of the Great Treatise (系辞下传).

第四章專以陰陽卦畫，分君子小人之道。陽卦多陰，陰卦多陽。震坎艮為陽卦，皆一陽二陰。巽離兌為陰卦，皆一陰二陽。其故何也。陽卦奇，陰卦偶。陽卦雖一奇二偶而以奇為主，陰卦雖一偶二奇而以偶為主也。陰二畫止當陽一畫，不必雲陽卦五畫陰卦四畫。

This chapter specifically uses the imagery of two types of hexagrams, yin and yang, to distinguish the way of the superior person from that of the petty person. The "Great Treatise" says: "Yang hexagrams contain more yin lines, while yin hexagrams contain more yang lines." The three yang hexagrams, Zhen, Kan, and Gen, each have one yang line paired with two yin lines; the three yin hexagrams, Xun, Li, and Dui, each have one yin line paired with two yang lines. Why is this so? Because yang hexagrams take odd numbers as their basis, while yin hexagrams take even numbers as their basis. Although yang hexagrams consist of one odd line and two even lines, they take the single odd line as their main element; similarly, although yin hexagrams consist of one even line and two odd lines, they take the single even line as their main element. The two short lines of a yin line are only equivalent to one line of a yang line, so there is no need to say that yang hexagrams have five lines in total and yin hexagrams have four lines in total.

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。德行以美惡言。君為陽，民為陰。一陽二陰則一君二民。尊無二上，道大而公，君子之道。二陽一陰則二君一民。政出多門，道小而私，小人之道。然凡陽卦未必皆言君子，陰卦未必皆言小人。特借陰陽卦體以明有君子小人之不同耳。陽奇陰偶，卦畫固有一定。而即此推之。則陽為君，陰為民。陽為君子，陰為小人，易之扶陽抑陰又如此。右第四章。

How do their virtues differ? A yang trigram represents a ruler paired with two subjects, which is the way of the gentleman; a yin trigram represents two rulers paired with one subject, which is the way of the petty person. The term "virtue" refers to beauty and evil. The ruler belongs to yang, and the subject belongs to yin. One yang and two yins correspond to one ruler and two subjects. The position of honor cannot have two rulers above, so its way is broad and just, which is the way of the gentleman; two yangs and one yin correspond to two rulers and one subject, with commands issuing from many sources, so its way is narrow and biased, which is the way of the petty person. However, not all yang trigrams are about gentlemen, and not all yin trigrams are about petty persons. Confucius merely used the two categories of trigrams to explain the distinction between gentlemen and petty persons in the world. Yang uses odd numbers, and yin uses even numbers. The trigram lines follow a fixed pattern. Following this principle leads to the idea that yang represents the ruler and yin represents the subject, yang represents the gentleman and yin represents the petty person. The Book of Changes supports yang and restrains yin, and this intention is reflected here. This is from the fourth chapter of the Great Treatise section of the lower transmission.

第五章錯舉九卦十一爻發明其義，與上繫之七卦皆象傳之文言。欲學易者，觸類以及其餘也。《易》曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮。天下同歸而殊途，一致而百慮。天下何思何慮。」

This chapter presents nine hexagrams and eleven line statements to explain the principles of the Book of Changes, similar to the seven hexagrams mentioned in the Upper Great Treatise of the Xici. These are all texts that explain the meanings of hexagram and line images. The purpose is to enable those studying the Book of Changes to understand the principles and apply them to other hexagrams and lines. The line statement for the ninth line of the Xian hexagram says: "The mind is restless and constantly moving, only a small group of like-minded people will follow your thoughts." Confucius said: "What is there to think about or consider in the affairs of the world? All things in the world return to one principle but follow different paths, all return to one mind but have myriad thoughts. What is there to think about or consider in the affairs of the world?"

此引咸九四爻辭而釋之。思者心之用，慮者謀度其事也。事之未來，寂然不動，何思之有。既與物接，各有定理，何慮之有。同歸殊途，天下無二理也。一致百慮，天下無二心也。若憧憧往來而僅其朋類從之，所從者亦狹矣。

This passage cites the line statement of the Xian hexagram's Nine in the Fourth. Confucius uses it to elaborate on the principles. "Thinking" is the function of the mind, and "considering" refers to deliberating on specific matters. When a matter has not yet arrived, the mind is still and unmoving; what is there to think about? Once in contact with external things, each matter has its inherent principle; what is there to consider? "Returning to the same destination through different paths" means that there is no second principle in the world; "unified yet considering many things" means there is no second original mind in the world. If one's mind is restless and constantly moving about like the Nine in the Fourth, the result is that only a small group of similar people will follow, and the scope of one's ability to connect with others will be very limited.

日往則月來，月往則日來。日月相推而明生焉。寒往則暑來，暑往則寒來。寒暑相推而歲成焉。往者屈也，來者信也。屈信相感而利生焉。此承上文憧憧往來而言。往來屈信，皆天道自然感應之常理。憧憧然則入於私矣。日月往來而明生，寒暑相代而歲成。往者之屈感來者之信，來者之信又感往者之屈，而有明生歲成之利。此天道往來自然之感也。若九四之憧憧，豈如是乎。

When the sun sets in the west, the moon rises; when the moon sets in the west, the sun rises. The sun and moon thus alternate and shift, giving rise to light. When cold weather passes, hot weather comes; when hot weather passes, cold weather comes. The cold and hot thus alternate and shift, completing a year. The departing aspect is called "bending" (qu), and the coming aspect is called "extension" (xin, or "extension"). Bending and extension respond to each other, thus generating benefits. This passage continues from the previous "chong chong wai lai" (constantly coming and going). The coming and going, bending and extension, are the constant natural responses of the heavenly way. Once "chong chong" (constantly) becomes unstable, it falls into personal intentions. The sun and moon coming and going produce light; the alternation of cold and hot completes the yearly achievements. The contraction of the departing aspect calls forth the extension of the coming aspect, and the extension of the coming aspect calls forth the contraction of the departing aspect, thus generating benefits. This is the natural response of the heavenly way. How could it be like the nine fourth (jiu si) which is restless and running about?

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。按，此節本義云因言屈信往來之理，而以推以言學亦有自然之機也。精研其義至於入神，屈之至也。然乃所以為出而致用之本。利其施用，無適不安，信之極也。然勝出所以為入而崇德之資。內外交相養互相發也。

The inchworm arches its body in order to achieve extension; the dragon and snake hibernate in winter in order to preserve their lives. Delving deeply into principles and reasoning until reaching a divine level, is to promote practical application; making the application convenient and secure for oneself, is to honor virtue. Note: In this passage, Zhu Xi in The Original Meaning of the Zhou Changes explains that since the previous text discussed the principles of flexing and extending, he then extends the discussion to the natural principles involved in scholarly study. Delving into principles to a divine level is 'flexing' to its extreme, yet this is the foundation for future practical application; making one's application convenient and secure in all directions is 'extending' to its extreme, yet this is also the means of withdrawing inward and honoring virtue. The internal and external aspects complement and stimulate each other, forming two aspects of the same thing.

今時解皆從之。蓋本義以屈信交互言之，以明學問內外相資之功。未為不可。然細按上文之意，似以屈信相感發明何思何慮之一言。大抵人情但知信之為利，不知屈之為利。所以思慮愈多，卒求信而不得。故此節發明屈即為信之理。而教人以素位而行之學，不出其位之思也。尺蠖之行，不屈則不能伸，伸而再行則又屈，是屈乃以求伸也。龍蛇至冬不蟄，則來歲不能奮，故蛇冬見者多死，是龍蛇之蟄正所以藏身也。

The current interpretations all follow Zhu Xi's explanation. In The Original Meaning of the Zhou Changes, the concept of bending and stretching is presented as an interaction, used to explain the mutual reliance between internal and external efforts in studying. This is not without merit. However, upon closer examination of the preceding context, Confucius seems to be using the idea of mutual influence between bending and stretching to elaborate on the phrase "what to think and what to consider." Generally, people only recognize the benefit of extension, but do not understand that contraction is also beneficial. As a result, thoughts and considerations become more and more, and ultimately, the pursuit of extension becomes unattainable. Therefore, this passage aims to clarify the principle that "bending is actually stretching," teaching people to engage in study that is content with their proper position and to act according to their proper role, avoiding reckless and overreaching thoughts. The inchworm moves forward only by first bending its body; once it extends, it must bend again to continue moving. This shows that bending is actually for the purpose of extension. Similarly, dragons and snakes, if they do not hibernate in winter, will lack strength in the following year, and those that emerge from their holes in winter often freeze to death. This shows that hibernation is actually for preserving life and ensuring survival.

此四句猶詩之興體，精義四句即應上言。物理如此，人之學問亦宜然。精義二句以知言，利用二句以行言。人惟不安於屈，妄意求伸。是以思慮百出，究皆無當。不知天下之理屈即為伸，隨時隨地有我之所宜知宜行者。如精義至於入神，吾方屈以求其所宜知也。而可以致用則伸矣。利用只求安身，吾方屈以求其所宜行也。而德之崇則伸矣。況乎知盡行至，過此以往，窮神知化不可得。而知屈而伸至於如此，人又何以思慮為乎。

The four lines about the inchworm and the dragon snake are like the "xing" style in the Book of Songs, using objects to express meaning. The following four lines beginning with "Jingyi rushen" are the actual response to the previous discussion. The principles of things are like this, and human learning should also be like this. The two lines "Jingyi rushen" refer to knowledge, while the two lines "Liyong anshen" refer to action. People are only because they cannot settle their minds in a contracted position, always wanting to stretch out, that they have endless thoughts, but in the end, they all miss the mark. They do not understand that the way of the world is that bending leads to extension: at every moment, there is something I should know and something I should do. For example, when one thoroughly studies the meaning to the point of spiritual insight, one is bending one's body to seek what one should know at this moment; and when one can apply it in practice, that is extension. Seeking convenience in application is only to secure one's self, and one is bending one's body to seek what one should do at this moment; and when one's virtue is elevated, that is extension. Moreover, when knowledge reaches its limit and action reaches its extreme, further progress leads to a realm of profound mystery and complete understanding of creation, which is not something human effort can force. To bend and then extend to this level, why would one need so many thoughts?

竊思如此解，此方與上文何思句相應。義者宜而已。精義者，精密其宜與不宜，皆得其分定而不可易。至於入神，則經權常變，惟我所為。以此致用，用無不利矣。致用由知而行，利用則專言行事矣。人身不安，德何由崇。故無論處常處變，處順處逆，凡所施用，且自安其身。似未嘗大有所作為，然此身既安，則一切事業皆由此起。是雖不過自安其身，實德所由崇也。精義入神，利用安身，豈必盡無思慮。然思其所宜思。所謂同歸殊途，一致百慮者。非憧憧之思也。

I privately think that this interpretation alone corresponds with the previous sentence 「the world has no thoughts or worries」. What is meant by 「propriety」 is simply 「suitability」, that is, appropriateness. What is meant by 「excellent propriety」 is to distinguish between what is appropriate and what is not with extreme precision, so that every detail is fixed and cannot be changed. When one reaches the level of 「entering into the divine」, then the established rules and the flexible adaptations, the constant and the changes, are all at one's disposal. With such effort, practical application follows naturally, and nothing is unprofitable. 「Achieving practical use」 is the transition from knowledge to action, while 「practical utility」 refers specifically to the conduct of affairs. If a person cannot settle themselves, from where can virtue be esteemed? Therefore, whether in ordinary circumstances or in changing situations, whether in favorable or adverse conditions, whenever one acts, one must first ensure one's own stability. This may seem like nothing great, but once the self is secure, all undertakings arise from this point. Though it seems merely to be settling oneself, it is actually the root from which virtue is esteemed. To deeply study principles and reach a divine level, and to apply them conveniently in order to settle oneself, is there no thought involved at all? No, it is thinking about what should be thought about, that is, the kind of thinking that 「converges to the same goal through different paths, and unifies all considerations in one thought」, rather than the kind of thinking that is unsettled and restless like the mind in the ninth line of the fourth hexagram.

過此以往，未之或知也。窮神知化，德之盛也。此，指上精義利用，下學之事。至此過此以往，則無所用其力。未之或知，則不止於致用崇德而已。窮神之神，即入神之神。唯有入神之功，乃有窮神之效。德盛之德，即崇德之德。唯積而日崇，則德自愈盛也。由致用崇德而至於窮神知化，乃德盛仁熟自致，非人力所能為。至此則信之極矣。

The Great Treatise continues saying: going further upward, it is beyond human knowledge; to exhaust the divine and understand the workings of creation is the realm of supreme virtue. Here, "this" refers to the previous discussion of attaining the subtle and entering the divine, which belongs to the lower studies. When one reaches this stage and proceeds further, there is no more strength left. "Not knowing it" means that this realm goes beyond mere application and cultivation of virtue. The "divine" in "exhausting the divine" is the same "divine" in "entering the divine"; only through the practice of entering the divine can one achieve the result of exhausting the divine. The "virtue" in "supreme virtue" is the same "virtue" in "cultivating virtue"; only through continuous reverence and cultivation can virtue naturally become more abundant. From application and cultivation of virtue up to exhausting the divine and understanding transformation is naturally reached after virtue is fully matured and benevolence is ripe, not something that human effort can force. When one reaches this stage, "extension" has also reached its peak.

按，本義，不知者往而屈也，自致者來而伸也。竊意此節不必又分屈伸，宜承上節而言。屈之必伸，非特致用崇德而已。過此以往，乃有不可知之妙。即至於窮神知化，盛德之極。而其始不過精義入神，利用安身而已。又何必以憧憧之思慮為哉。竊意此節之解與本義不合，然於經文較為明順，以待高明參酌。

According to Zhu Xi's "The Original Meaning of the Zhou Changes," "wu zhi hu zhi" refers to bending in the process of going forward, while "de zhi sheng" is the natural unfolding of extension. I personally think that this section does not need to be divided into bending and extension; instead, it should be understood as a continuation of the previous section: when there is bending, there must be extension, and this extension is not limited to practical application and the cultivation of virtue. Going further, there is a mysterious and unfathomable aspect. Even when reaching the ultimate state of comprehending the workings of heaven and earth and attaining the highest virtue, its origin is merely the refinement of essential principles into a divine state and the proper use of resources for stability. If this is the case, why should we engage in such restless and agitated contemplation? My interpretation differs from that of "The Original Meaning," but in terms of the flow of the text, it is clearer and more coherent. I record it here with caution, awaiting the judgment of more enlightened scholars.

《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。」非所因而因，不可為而強為之也。非所據而據，宜去而不去之也。君子有不幸之因，而我無致困之道。則不辱陳蔡匡人是已。君子無非年據之據，而所據必正則不危。不立巖牆之下是已。此釋困六三爻義。

The *I Ching* says in the *Guan* hexagram's sixth line three: "Being trapped by a stone, and leaning on thornbushes, returning home but not seeing one's wife, which is ominous." Confucius said: "To be trapped where one should not be, one's reputation will surely suffer; to lean on something one should not, one's safety will surely be in danger. Suffering both disgrace and peril, death is near, how can one see one's wife again?" What is meant by "not being trapped but being trapped" is doing something one knows is wrong yet insisting on doing it; what is meant by "not leaning but leaning" is when one should withdraw but refuses to do so. A gentleman may also encounter misfortune, but he does not bring it upon himself. Confucius, when starved in Chen and Cai, and surrounded in Kuang, did not lose his dignity, which is an example of this. A gentleman does not lean on improper things; whatever he leans on is proper, hence not dangerous; Mencius's statement about not standing under a collapsing wall is an example of this. (Note: The original text mistakenly writes "because" instead of "trapped" and "year" instead of "reason," but these errors are retained as they were.) This passage explains the meaning of the sixth line three of the *Guan* hexagram.

《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。」此釋解上六爻義。夫子又推言外之意也。括，結礙也。

The Commentary on the Hexagram 17, line six says: "The king and duke are on a high wall shooting falcons, and with one shot he captures them, achieving success in all things." Confucius says: "A falcon is a bird, an arrow is a weapon, and the person drawing the bow is a human. The gentleman keeps weapons on his person, waiting for the right moment to act, so where could there be any disadvantage? When he acts, there is no obstruction, so he immediately gains results. This explains the principle of preparing weapons and then taking action." This passage explains the meaning of line six in Hexagram 17. Confucius further extends the implied meaning of the line statement. "Kua" means to bind or obstruct.

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。」此釋噬嗑初九爻義。小懲大誡猶為小人之福，況其知義者乎。

Confucius said: "The petty person does not regard unkindness as a disgrace, nor does he fear injustice. He will not make an effort unless he sees tangible benefits, and he will not restrain himself unless he is under pressure. Suffering a small punishment leads to a great warning, which is actually the good fortune of the petty person. The Line Statement of the first line of the Shexi hexagram says: 'Wearing a wooden leg irons, covering the toes, without fault.' This explains precisely this meaning." This passage explains the meaning of the first line of the Shexi hexagram. A small punishment brings a great warning; it is good fortune for the petty person, let alone those who already understand principles."

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，故惡積而不可揜，罪大而不可解。《易》曰：「何校滅耳，凶。」此釋噬嗑上九爻義。言懲惡在初，改過在小也。

Good deeds, if not accumulated, are insufficient to establish a good reputation; evil deeds, if not accumulated, are also insufficient to destroy oneself. Small people regard small good deeds as having no benefit and are unwilling to do them, and regard small evil deeds as having no harm and are unwilling to change. Therefore, evil deeds accumulate to the point where they cannot be concealed, and guilt becomes too great to escape. The Line Statement of the Upper Ninth line of the Book of Changes'噬嗑 (Shèkè) hexagram says: "Carrying a wooden yoke on the shoulder, covering the ears, calamity." This passage explains the meaning of the Upper Ninth line of the噬嗑 hexagram, indicating that punishing evil should be done at the beginning, and correcting mistakes should be done while they are still small.

子曰：「危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。《易》曰：『其亡其亡，繫于苞桑。』」此釋否九五爻義。能常存危亂與亡之意，則可以安其位，保其存，有其治也。

Confucius said: "Those who think they have secured their position bring about danger; those who believe they can preserve their existence bring about destruction; those who assume they can maintain a well-ordered society bring about chaos. Therefore, a gentleman remains vigilant against danger even when secure, remembers the possibility of downfall even when existing, and keeps in mind the threat of disorder even when things are peaceful. In this way, he ensures his own stability and the preservation of the state. The Line Statement of the ninth line of the fifth position in the Book of Changes' Gua of Non-communication says: 'Almost lost, almost lost, only then is it like a rope tied around a thick mulberry root, secure.' This passage explains the meaning of the ninth line at the fifth position in the Gua of Non-communication. By constantly keeping in mind the three dangers of danger, chaos, and destruction, one can actually secure one's position, preserve existence, and maintain a well-ordered society."

子曰：「德薄而位尊，知小而謀大，力少而任重，鮮不及矣。《易》曰：『鼎折足，覆公餗，其形渥，凶。』言不勝其任也。」此釋鼎九四爻義。

Confucius said: "One who lacks virtue yet holds a high position, who has limited intelligence yet plots great affairs, and who is weak yet bears heavy responsibilities, rarely escapes calamity. The line statement of the fourth line of the Dǐng (Tripod) hexagram says: 'The tripod leg breaks, the royal delicacies spill out, the body of the tripod is soiled and disordered, calamity.' This indicates that he is unable to bear the heavy responsibilities he has been given." This passage explains the meaning of the ninth line in the fourth position of the Dǐng hexagram.

子曰：「知幾其神乎。君子上交不諂，下交不凟。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。」此釋豫六二爻義。上交宜恭而近諂，下交宜和而近凟。所分甚微，所謂幾也。介于石，則至靜而無慾，至重而難動。所以能見幾而不溺於豫。故知微又知彰，知柔又知剛也。知幾則有吉而無凶，故曰吉之先見。

Confucius said, "To be able to perceive the subtle signs of things, perhaps this is close to the wisdom of the divine. A gentleman associates with those above without flattery, and with those below without arrogance. This is to understand the concept of 'ji.' What is 'ji'? It is the initial subtle indication of change, the first appearance of auspiciousness. When a gentleman sees this indication, he acts immediately, without waiting for a whole day. The Line Statement of the Second Line of the Yu hexagram says, 'Upright as a stone, without waiting for a full day, holding to the correct path to gain auspiciousness.' Since he is upright like a stone, why would he need to wait for a whole day? Right and wrong are clearly discernible at once. A gentleman understands both the subtle and the obvious, both the gentle and the strong, thus being looked up to by all people." This passage explains the meaning of the Second Line of the Yu hexagram. When associating with those above, one should be respectful, but excessive respect approaches flattery; when associating with those below, one should be easygoing, but excessive ease approaches arrogance. The boundary between these two is extremely fine, which is what is called 'ji.' 'Upright as a stone' means that the mind is extremely calm with no private desires, and heavy in weight without being easily swayed. Therefore, he can perceive the subtle signs without becoming immersed in the pleasures of the Yu hexagram, thus understanding both the subtle and the obvious, both the gentle and the strong. To perceive 'ji' brings only auspiciousness, hence 'ji' is the first sign of auspiciousness.

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，無祗悔，無吉。』」此釋復初九爻義。庶幾，言近於也。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。此釋損六三爻義。天地氣化，男女形化皆以兩，故專一也。

Confucius said, "Yan Hui, this person, perhaps approaches the understanding of knowing the right moment. When he has a wrong thought, he is immediately aware of it, and after realizing it, he does not repeat it. The line statement of the first line of the Fu hexagram says, 'Not going far and returning, without regret, auspicious.' " This passage explains the meaning of the first line of the Fu hexagram. 'Shuyi' means approaching. (Note: The original text mistakenly writes 'yuanji' instead of 'wujie,' and this version retains the original.) The vital energies of heaven and earth intertwine closely, giving rise to the transformation and thickening of all things; the union of male and female produces the essence, giving birth to all things. The line statement of the sixth line of the Shen hexagram says, 'When three people walk together, one should be reduced; when one walks alone, one finds a companion.' This refers to returning to unity. This passage explains the meaning of the sixth line of the Shen hexagram. Heaven and earth generate through energy, and male and female generate through form, both requiring mutual pairing, hence the importance of unity.

子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子修此三者故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與則傷之者至矣。《易》曰：『莫益之，或擊之，立心勿恆，凶。』」此釋益上九爻義。易，平易也。易其心而後語，心平氣和故能言也。

Confucius said: "A gentleman first ensures his own stability before taking action, first attains inner tranquility before speaking, and first establishes solid relationships before making requests. A gentleman cultivates these three aspects, thus ensuring his actions are comprehensive. If one acts when in a perilous situation, the people will not follow; if one speaks with fear, the people will not respond; if one makes requests without existing relationships, the people will not give. If no one is willing to give, then those who harm him will come. The Line Statement of the Upper Ninth line of the Book of Changes' Ji (Benefit) hexagram says: 'No one comes to benefit him, but someone comes to attack him, his mind cannot remain constant, thus resulting in misfortune.' This passage explains the meaning of the Upper Ninth line of the Ji hexagram. 'Yi' means easy; 'Yi qi xin er hou yu' means that one must first have a peaceful and tranquil mind before being able to speak."

危以動則民不與，黨與之與也。無交而求則民不與，取與之與也。安其身，易其心，定其交，皆非立心有恆者不能。動而與，語而應，求而與者，物我一心而無間之者也。益之上九專利自益，故不徒無益而反有傷之者也。上傳七卦，下傳九卦十一爻皆夫子隨其意之所欲言，發明其義，以為學易者之法。學者觸類以及其餘，則易之道思過半矣。右第五章。

"The 'with' in 'If one acts in danger, the people will not follow' refers to 'with' meaning party or adherence; the 'with' in 'If one makes a request without mutual exchange, the people will not give' refers to 'give'. Making oneself secure, keeping one's mind peaceful, and maintaining solid relationships are things that those who cannot uphold constancy in their minds cannot achieve. When one acts and the people follow, when one speaks and the people respond, when one makes a request and the people are willing to give, it is because the self and others share the same mind, with no separation between them. The upper ninth line of the Beneficial Hexagram (益卦) gains benefit alone for itself, thus not only failing to gain more, but instead suffering harm. The seven hexagrams cited in the 'Great Treatise' of the upper transmission, and the nine hexagrams and eleven line statements cited in the 'Great Treatise' of the lower transmission, are all statements by Confucius according to his own thoughts, elaborating the meanings wherever he wished, establishing a model for those learning the Book of Changes. Scholars who can use these to understand similar cases and apply them to other situations will have grasped half of the principles of the Book of Changes. The above is Chapter Five of the 'Great Treatise' of the lower transmission."

第六章言乾坤為六十四卦之所從出，其究無非斷吉凶以決民疑也。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。」

This chapter explains that the Qian and Kun trigrams are the origins of the sixty-four trigrams, and the ultimate purpose of the Book of Changes is to judge auspiciousness and misfortune, and to resolve difficulties for the people. Confucius said: "Qian and Kun are probably the gateways of the Book of Changes. Qian represents the Yang element, and Kun represents the Yin element. Yin and Yang combine in virtue, thus producing the lines of strength and flexibility, which are used to observe the achievements of heaven and earth, and to connect with the virtue of the divine."

六十四卦不外陰陽闔闢而成，故乾坤為易之門。有形質曰物。有奇有偶，則有形有質矣。以二物之德言。則陽與陰合，陰與陽合，而其情相得。以二體言。則剛自剛，柔自柔，而其質不同。撰，猶事也。雷風山澤之類也，可得見者也。可見者以此二物體之。德，順健動止之類也，不可測者也。不可測者以此二物通之。

The sixty-four hexagrams are all composed by the combination of the closure and opening of yin and yang. Therefore, Qian and Kun are the gateways of the Book of Changes. Anything with form and substance is called "wu" (things). When there are odd lines and even lines, there is form and substance. In terms of the virtues of yin and yang, yang and yin combine with each other, and yin and yang also combine with each other; their intentions are in harmony. In terms of the hexagrams of yin and yang, the strong belongs to the strong, and the flexible belongs to the flexible; their substances are different. "Zhuàn" is like doing things and achieving results, such as thunder, wind, mountain, and marsh, which are all visible. Visible things are examined by yin and yang. "De" refers to strength, compliance, movement, and stillness, which are incomprehensible. Incomprehensible things are understood by yin and yang.

其稱名也，雜而不越。於稽其類，其衰世之意邪。萬物雖多，無不出於陰陽之變。故卦爻之義，雖雜出而無差謬。衰世，本義謂指文王與紂之時。蓋伏羲畫卦之時，理雖無所不具。然人心淳質，未有歷其事者。世衰道微，情偽滋多。至文王與紂之時，則經歷崎嶇險阻，故其言曲盡偽艱險。蓋聖人憂世之心，有不得已焉者也。

The Great Treatise says: The terms mentioned in The Zhou Changes, though numerous and varied, do not exceed the scope of yin and yang. When examining the categories to which they belong, they seem to express the anxieties of a time of decline and disorder. Although myriad things exist, none comes from outside the changes of yin and yang. Therefore, the meanings of the hexagram statements and line statements, though appearing varied and complex, are without error. The term 'decaying age' refers, according to Zhu Xi's The Original Meaning of the Zhou Changes, to the time of King Wen and King Zhou of Shang. At first, when Fuxi drew the trigrams, the principles were complete in all aspects, but people's hearts were sincere and simple, and no one had yet experienced those worldly affairs. By the time the world had become decadent and insincerity had grown, during the time of King Wen and King Zhou, people had already endured many hardships and difficulties. Therefore, the statements attached by King Wen describe the subtleties of human deceit and the dangers of their situations in a delicate and intricate manner. This is precisely the expression of the sage's concern for the state of the world, and there was a necessity for such expressions.

夫易，彰往而察來，而微顯闡幽。開而當名辨物。正言斷辭則備矣。而微顯當作微顯而。開而之而亦有悞。彰往，謂陰陽消長卦畫已具也。察來，謂事之未來吉凶因卦爻以斷也。微顯，謂即人事推之天道。顯者微之，使求其原也。闡幽，謂本天道驗之人事。幽者闡之，使求其端也。當名，謂父子君臣之分，上下貴賤之等，各當其位也。辨物，如乾馬坤牛離火坎水，悉辨其類也。正言，如元亨利貞、直方大之言。正其言以曉人也。斷辭，如利涉大川、不利涉大川、可小事、不可大事。以決人之疑也。

The Great Treatise says: The Book of Changes can illuminate the past, foresee the future, bring the obvious into the subtle, and reveal the hidden, so that when one opens the book, the proper distinctions are clear, and things are well categorized. Its expressions are correct and its judgments are definite, thus the function of the Book of Changes is complete. (Note: "er weixian" should be "weixian er", and the "er" in "kai er" is likely a mistake.) "Zhangwang" refers to the fact that the increase and decrease of yin and yang are already shown in the hexagrams. "Chalai" means that for things not yet arrived, their fortune or misfortune can be determined by the hexagram lines. "Weixian" means to infer the heavenly way from human affairs, bringing the obvious to the subtle, so that people can seek its origin. "Chanyou" means to use the heavenly way to verify human affairs, revealing the hidden principles, so that people can seek their beginning. "Dangming" refers to the proper distinctions of father and son, ruler and subject, and the hierarchy of high and low, noble and humble, each in their proper place. "Bianwu" refers to distinguishing things clearly, such as the hexagram Qian taking the image of a horse, Kun taking the image of an ox, Li representing fire, and Kan representing water. "Zhengyan" refers to expressions like "Yuan, Heng, Li, Zhen" and "Zhi, Fang, Da," which are properly worded to enlighten people. "Duanci" refers to judgments like "It is advantageous to cross a great river," "It is not advantageous to cross a great river," "It is suitable for minor matters," and "It is not suitable for major matters," which are used to resolve doubts.

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。此節上六句抑揚其辭，而總以因貳以濟民行二語結之。負乘往來，事之小。茅棘雞豕，物之小。然取類皆本於陰陽，則大矣。其旨皆陰陽道德性命之秘，遠而難窺。其辭則經緯錯綜有文，燦然可見矣。委曲其辭者，未必皆中乎理。易則委曲而無不合理。敷陳其事者，無有隱而不彰。易則事雖畢陳，而理之所以然未嘗不隱也。貳，疑也。報，應也。承上言凡若此者。無非因民之疑貳而決之。以濟其所行，而明得失吉凶之應也。大全吳氏謂專指彖辭。其實彖爻皆然，宜兼言之。右第六章。

The Great Treatise says: The Book of Changes refers to many small names, but draws upon great categories; its meaning is profound, its words well-ordered; its statements are indirect yet always accurate, its accounts detailed yet still contain hidden meaning. It follows people's doubts and helps the people in their actions, thus revealing the consequences of success and failure. These six preceding sentences alternately praise and criticize the words of the Book of Changes, and the last two sentences summarize the whole. Carrying things while sitting in a cart, going back and forth, are small matters; straw, brambles, chickens, pigs, are small things; yet they are all based on yin and yang, thus becoming great. Its meaning lies in the subtle aspects of yin and yang, morality, and the nature of life and death, profound and hard to grasp; its words are interwoven and orderly, bright and clear. Common people may speak indirectly, but not necessarily with reason; the Book of Changes speaks indirectly yet always with reason. Common people may elaborate on matters, but they may leave something unspoken; the Book of Changes elaborates on matters yet still keeps the underlying principles hidden. "Doubt" refers to uncertainty, "response" refers to感应. Following the previous text, all these things are nothing but following people's doubts to help them make decisions, thus assisting them in their actions and revealing the consequences of success and failure. The Zhou Yi Dian says that Wu's view in this passage refers specifically to the彖辞, but in fact both the彖辞 and theLine Statement are like this, and they should be discussed together. The above is the sixth chapter of the lower part of the Great Treatise.

第七章三陳九卦以明處憂患之道。易之興也，其於中古乎。作易者，其有憂患乎。易指文王所繫之辭。伏羲畫卦，夏商雖以占卜，未有其辭。自文王拘於羑里，身經患難而係彖辭，教人以反身修德。故曰其有憂患乎。下文舉九卦之名，以見其憂患之意，因即此示人以處憂患之道也。

This chapter lists the same nine hexagrams three times to illustrate the way of self-cultivation when facing difficulties. The "Great Treatise" says: The emergence of the "Book of Changes" probably dates back to the middle ancient times; the person who composed the "Book of Changes" probably had a mind filled with anxiety and concern. Here, the term "易" refers to the hexagram line statements associated with King Wen. Fuxi only drew the hexagrams, and during the Xia and Shang dynasties, although they used them for divination, there were no accompanying texts. Since King Wen was imprisoned in Youli, he personally experienced hardship and added the "tong" statements, teaching people to examine themselves and cultivate virtue, hence saying he "had anxiety and concern." The following text lists the names of nine hexagrams to demonstrate King Wen's concern and anxiety, and to guide people on how to deal with difficulties.

是故履，德之基也。謙，德之柄也。復，德之本也。恆，德之固也。損，德之修也。益，德之裕也。困，德之辨也。井，德之地也。巽，德之制也。九卦皆反身修德以處憂患之事也。基所以立。履，禮也。上天下澤定分不易。必謹乎此，然後其德以有基而立也。柄所以持。謙者自卑以尊人，為禮者之所當執持而不可失者也。復為反善之義。人性本善，蔽於物欲則流於惡。能於念慮之萌人所不知己所獨知之處，審其幾而復於善。則火然泉達，萬善從此推廣。是德有其本也。

Therefore, the Book of Changes says: The卦 of "Footsteps" (履) is the foundation of virtue, the卦 of "Humility" (谦) is the handle of virtue, the卦 of "Returning" (复) is the root of virtue, the卦 of "Perseverance" (恒) is the stability of virtue, the卦 of "Loss" (损) is the refinement of virtue, the卦 of "Benefit" (益) is the abundance of virtue, the卦 of "Trouble" (困) is the test of virtue, the卦 of "Well" (井) is the foundation of virtue, and the卦 of "Wind" (巽) is the decision of virtue. These nine trigrams all speak of self-cultivation in virtue to deal with worries and troubles. "Foundation" is for establishing oneself. "Footsteps" refers to ritual (礼), with the upper trigram being Heaven and the lower trigram being Marsh, indicating fixed distinctions of rank and hierarchy that must be strictly observed, so that virtue can have a foundation to stand on. "Handle" is for holding on to. "Humility" means to place oneself in a low position while respecting others, which is something that those who practice ritual should hold fast to and never lose. The卦 of "Returning" takes the meaning of returning to one's innate goodness: human nature is originally good, but it becomes evil when obscured by worldly desires; if one can examine the initial stirrings of thought, where others do not know but oneself does, and return to goodness at that point, like a flame just beginning to burn or a spring first emerging, all virtues can spread from there. This is the root of virtue.

所守游移則德不固，恆則守不變而常且久矣。損者懲念窒慾，所以修其身也。益者遷善改過，使善日長而充裕也。人處困窮，出處語默取予辭受可以觀德。明辨於此，以自驗其學問之力。又困而能通則可辨其是，困而不通則可辨其非矣。井有本，故澤及於物而井未嘗動。如人之有德而所施及人，德性初未嘗動。故曰德之地也。巽為資斧，有斷制之象。蓋巽不止於順。以一陰入二陽之下，順而能入。故曰德之制也。比皆修德之具，不必言功夫次第。

The position one holds is unstable, and thus one's virtue is not firm; the hexagram of Constancy maintains an unchanging stance and thus can endure. The hexagram of Loss is about restraining anger and suppressing selfish desires, used for self-cultivation (the original text mistakenly writes 'punish thought' instead of 'punish anger'). The hexagram of Gain is about moving towards goodness and changing wrongdoing, allowing good thoughts to grow day by day and become abundant. When a person is in a state of hardship, whether to take office or retreat, to speak or remain silent, to take or give, to accept or decline, these situations most clearly reveal one's virtue; in these areas, distinguishing clearly is exactly what is used to test the weight of one's learning. Moreover, if one can become unblocked in hardship, it shows he is right; if one cannot become unblocked in hardship, it shows he is wrong. A well has a spring, so its benefits reach all things while the well itself remains still, just as a person with virtue benefits others while the virtue itself remains unshaken. Therefore, the well is the foundation of virtue. The hexagram of Wind has the image of 'tools and axes,' implying the meaning of cutting and deciding. Originally, Wind is not only about yielding; with one yin line entering beneath two yang lines, it is yielding yet capable of penetrating deeply, so Wind is the cutting and deciding of virtue. These nine hexagrams are all tools for cultivating virtue, and there is no need to force a particular order among them.

履和而至。謙尊而光。復小而辨於物。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。此如書之言九德也。禮本人情，和也。和則或疑非其至。然各得其所而不亂，則至極無以加矣。自尊者，雖尊而不光。唯謙則己雖卑，而人尊之且益光也。復一陽之微，而不亂於群陰。猶善端之萌，非眾惡所能遏也。

The Great Treatise mentions again that "Fu" signifies harmony reaching its extreme, "Qian" signifies humility leading to great esteem, "Fu" signifies subtle discernment, "Heng" signifies enduring complexity without weariness, "Sun" signifies difficulty preceding ease, "Yi" signifies cultivating goodness abundantly without artificiality, "Kun" signifies hardship leading to success, "Jing" signifies remaining in place yet benefiting others, and "Xun" signifies careful consideration with subtle actions. This is similar to the nine virtues described in the Book of Documents, the Talk of Gao Yao. Ritual is based on human feelings, thus it is "harmony." Since harmony is easy, people might doubt it has reached its extreme, but ritual ensures that all things are properly placed without disorder, which is the ultimate state, beyond which there is nothing more. One who exalts himself, though in a high position, lacks luster; only humility brings esteem from others, thus increasing one's honor. The Fu hexagram has only one yang line, yet it is not disturbed by the many yin lines, like a good beginning that is not suppressed by many evils.

恆既歷久，豈能無雜。然其德有常，雖歷煩雜而不厭也。損如懲忿窒欲。其始雖難，純熟之後乃易矣。益但充長其本然，而初無所造作。困者身困道亨，故通。井不動而及物。所施不窮，所謂遷也。巽能順理因時，稱物之宜。而性入而伏，形跡不露。猶風之動，物不見其形，所謂隱也。此正言九卦才德之善，以見能為修德之具。如履和而至，所以為修德之基。若和而不至，則不可為基矣。餘倣此。

The Hexagram of Constancy, being enduring over a long period, must inevitably encounter complexity. Yet its virtue remains constant, so even though it meets with difficulties, it does not become weary. The Hexagram of Reduction is like restraining anger and suppressing desires; although it is difficult at first, once mastered, it becomes easy. The Hexagram of Benefit is simply the expansion of one's inherent goodness, and at first there is no artificial effort. The Hexagram of Obstruction is being in a difficult situation yet the path becomes clear, hence it is called "communication." The Hexagram of the Well is motionless yet its benefits reach others, and its giving is endless, which is called "transmission." The Hexagram of Wind is able to follow the way of things and adapt to the proper time, weighing the measure of things, and its nature is to be deep and concealed, not revealing itself, like the movement of wind, which exerts influence on all things without being seen, which is called "concealment." This section directly discusses the virtues and natures of the nine hexagrams, showing how they can serve as tools for cultivating virtue. For example, the Hexagram of Walking is harmonious and reaches the extreme, thus it can serve as the foundation for cultivating virtue; if it is only harmonious but does not reach the extreme, it cannot serve as a foundation. The other eight hexagrams can be understood in a similar way.

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。井以辨義。巽以行權。人之所行不由禮則乖，故履所以和其行也。謙主卑下。禮以謙為主，所以制乎禮也。復則良知不為欲蔽，以自知也。恆則有始有終，所以一德也。損以遠忿欲之害。益以興遷改之利，知守其困，處之有道，則少有所怨尤。遷徙於義，非辨安能遷。而井靜而生明，故於義能辨之。巽則義精仁熟，精微委曲，無所不入。所謂可與權也。

The Great Treatise lists the third time that the hexagrams are used to regulate human conduct: The hexagram of Footsteps regulates action, the hexagram of Humility regulates ritual propriety, the hexagram of Returning to the Beginning regulates self-awareness, the hexagram of Constancy regulates the cultivation of virtue, the hexagram of Loss regulates the avoidance of misfortune, the hexagram of Gain regulates the promotion of benefit, the hexagram of Difficulty regulates the reduction of resentment, the hexagram of Well regulates the discernment of righteousness, and the hexagram of Following regulates adaptability. Human actions without adherence to ritual will be disorderly, so the hexagram of Footsteps can regulate action. Humility is based on humility, and ritual propriety is based on humility, so the hexagram of Humility can regulate ritual. The hexagram of Returning to the Beginning allows the original knowledge to be unobstructed by selfish desires, thus enabling self-awareness. The hexagram of Constancy has a beginning and an end, thus enabling the cultivation of a single virtue. The hexagram of Loss is used to avoid the harm of anger and selfish desires; the hexagram of Gain is used to promote the benefit of improving goodness and correcting mistakes. Knowing how to remain content in difficult situations and dealing with them properly, resentment naturally decreases. To move towards righteousness, how can one move without discernment? Well water is still but can produce a clear mirror, so it can discern righteousness. The hexagram of Following has a thorough understanding of righteousness and a pure cultivation of benevolence, being subtle and flexible and able to penetrate all things, which is the state that Confucius refers to as 'capable of flexibility'.

始於守禮，終於達權，先後亦有其序也。此章凡三陳九卦。首言九卦為修德之具。次言九卦之善，所以可為修德之具。終乃言用九卦以處憂患之道。然九卦非專以處憂患。易言處憂患者，亦不止於九卦。夫子偶舉其近似者言之，以為學者之法而已。右第七章。

Starting with careful adherence to ritual and law and ending with the ability to adapt flexibly, there is an inherent order between these stages. This chapter lists these nine trigrams three times. The first time it says that the nine trigrams are tools for cultivating virtue, the second time it says that the inherent goodness of the nine trigrams makes them suitable as tools for cultivating virtue, and finally it discusses the method of using the nine trigrams to deal with calamities. However, the nine trigrams are not specifically designed for dealing with calamities. The Book of Changes also discusses dealing with calamities in other trigrams. Confucius merely cited a few similar ones for the sake of example, establishing a model for scholars. The above is from the seventh chapter of the Great Treatise section of the Commentary on the Appendices.

第八章言易之不可離，而深有望於率辭揆方之人也。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。按，本義，遠猶忘。大全林氏謂人生日用不可須臾離者道，即一陰一陽之道。變動，卦爻之變動也。屢遷不居，非一定也。六虛，即六爻。六爻剛柔往來如寄，非實有也，故曰虛。典，常也。要，約也。不可為典要，唯變所適，所貴變易以從時而已。

This chapter explains that the book of Change is something people cannot for a moment be separated from, and it deeply hopes that those who can follow the statements of the hexagrams and lines will be able to understand its intent. The Great Treatise says: The book of Change is not something to be distant from; the way it discusses is constantly changing. The movement of the lines does not stay in one place, but flows through the six empty positions; up and down there is no fixed state, the strong and the weak lines alternate, and cannot be regarded as fixed rules or simple examples. It only follows the movement as it goes. Note: Zhu Xi's The Original Meaning of the Zhou Changes says "far" is like "forget." The Zhou Changes Comprehensive Collection records that Lin氏 believes that the "way" which people cannot for a moment be separated from in daily life is "the way is called yin and yang," that is, "the way is called yin and yang." "Change" refers to the movement of the hexagrams and lines; "frequently changing and not staying in one place" means there is no fixed state. "Six empty positions" refer to the six lines, and the strong and weak lines moving back and forth are like temporary stays, not real, so they are called "empty." "Classic" refers to a constant rule, "key" refers to a fixed example; "it cannot be taken as a classic or key, but only follows the change" shows the value lies in adapting to the times through constant change.

其出入以度，外內使知懼。此句疑有脫誤。大要謂易雖不可為典要，然或出或入，在內在外，皆有一定之法度，無非使人知戒懼而已。又明於憂患與故。無有師保，如臨父母。所以然曰故。明於憂患，且知其所以然之故。憂患之來，苟不明其故，則人有苟免之心。易明憂患而明其所以致之故，故人知自反也。蓋易本聖人吉凶與民同患之書。雖無師保，而常若父母臨之。則不徒教之誨之，且使人有所怙恃，有所瞻依。此極言易之切於人，而戒懼之不可以已。此易所以不可遠也。

The Great Treatise says: "Its coming and going are regulated by principles, whether in external or internal matters, it makes people aware of caution." This sentence may have some missing or incorrect characters. The general meaning is that although the Book of Changes should not be regarded as fixed rules, yet whether it comes or goes, whether in external or internal matters, there are certain principles, and the main purpose is to make people maintain a sense of caution. The Great Treatise also says: "The Book of Changes makes people understand worries and the reasons for them." Even without a teacher or tutor present, it is as if parents are by one's side. The reason for things is called "gu." Understanding worries and knowing the reasons for their occurrence: when worries come, if one does not understand the reasons, one would only have a侥幸 (侥幸 means侥幸, which is a term for taking chances or hoping for luck) mind to avoid them; the Book of Changes points out the worries and also explains the reasons for them, thus enabling people to examine themselves. The Book of Changes was originally composed by the sage with the heart of sharing the joys and sorrows of the people. Although there is no teacher or tutor present, it is always as if parents are by one's side. In this way, it is not only teaching people but also giving them something to rely on and look up to. This is a strong description of how close the Book of Changes is to people, how constant the sense of caution must be, and this is also the reason why the Book of Changes cannot be distant.

初率其辭而揆其方，既有典常。苟非其人，道不虛行。方，向也。初對既言。初，始也。既，終也。始由其辭以度其意之所向。則其書雖不可為典要，而其辭終則有典可循，有常可則也。然神而明之存乎其人，視其率辭揆方何如耳。苟非其人，道又何以行哉。此章總論易書之不可遠，變動不拘而終有典常。而後以非其人不行結之，深有望於學易者也。右第八章。

The Great Treatise says: At first, one follows the statements of the hexagram lines to discern its meaning, but eventually there is a regular method to rely on. If one is not such a person, this way would not be able to exist on its own. "Fang" refers to the meaning. "Chu" and "Ji" are relative; "Chu" means beginning, and "Ji" means completion. At the beginning, one uses the statements of the hexagram lines to discern the direction of its meaning, so although this book cannot be regarded as a fixed rule, its statements eventually have a standard to follow and a constant way to emulate. However, the ability to intuitively understand and clearly perceive depends on the person, depending on how well he cultivates his ability to follow the statements and discern the meaning. If one is not such a person, by what means would the way be practiced? This chapter generally discusses the importance of not neglecting the Book of Changes, although it is changeable and not restricted, it ultimately has a regular method to rely on; at the end, it concludes with "non-qualified persons cannot practice it," expressing deep hopes for those studying the Book of Changes. The above is the eighth chapter of the lower part of the Great Treatise.

第九章專論爻畫以示人也。易之為書也。原始要終，以為質也。六爻相雜，唯其時物也。質謂卦體。時謂六位之時。物謂陰陽二物。凡八卦及六十四卦所取龍馬豕雞之類，皆物也。卦有定體，故曰質。爻無定用，故曰時。言聖人之畫卦，必原其事之始，要其事之終，以為一卦之體質。六爻則剛柔相錯雜，隨其時而辨其物。占者吉凶各因其所值，無一定也。此節總言聖人作易立卦生爻之義，下文乃因分諸爻之為用而詳言之。

This chapter specifically discusses the symbolic representations of the lines (yao) to guide scholars. The Great Treatise says: The Book of Changes examines the beginning of things and the conclusion of things, using these as the basis for the structure of a hexagram; the six lines are intermingled, referring to the time each line occupies and the things they represent. "Quality" refers to the structure of the hexagram, "time" refers to the specific timing of each of the six lines, and "things" refer to the two categories of yin and yang. All the creatures such as dragons, horses, pigs, and chickens used in the eight trigrams and the sixty-four hexagrams belong to the category of "things." A hexagram has a fixed structure, so it is called "quality"; a line does not have a fixed function, so it is called "time." This means that the sage created the hexagrams by examining the beginning and end of a matter, using these to form the structure of a hexagram; the six lines are intermingled of yin and yang, and they are distinguished by the time they occupy to identify the things they represent. The fortune or misfortune obtained by those who practice divination depends on the lines they encounter, and there is no fixed outcome. This section summarizes the intention of the sage in creating the Book of Changes, establishing hexagrams and generating lines. The following sections will elaborate on the specific uses of each line.

其初難知，其上易知，本末也。初辭擬之，卒成之終。此承上文原始要終，而言初上二爻也。原其始，則初爻為本。本質未明，故難知。要其終，則上爻為末。末質已著，故易知。難知者，所繫之辭，必擬議之而後得。易知者，但卒其卦之辭，以成其卦之終而已。

The Great Treatise says: The first line is difficult to understand, while the top line is easy to understand, because one is the beginning and the other is the end. The words of the first line must be inferred by analogy, while the words of the top line are used to conclude the entire hexagram and form its final outcome. This is a continuation of the previous statement "to investigate the origin and understand the end," focusing specifically on the first and top lines. To trace back to its beginning, the first line is the root, and the nature of the root has not yet become evident, hence it is difficult to know; to conclude its end, the top line is the tip, and the nature of the tip has already become clear, hence it is easy to know. What is difficult to know requires the words to be carefully compared and discussed before they can be determined; what is easy to know only needs to conclude the meaning of the entire hexagram to complete the final outcome of this hexagram.

若夫雜物撰德，辯是與非，則非其中爻不備。按，本義此謂卦中四爻。按，大全吳氏謂論正體。則二為內卦之中，五為外卦之中。論互體。則三為內卦之中，四為外卦之中。故皆謂之中爻。今按，中爻之義宜從本義，以全卦之中言之。而經文備字宜兼正互體為言。物者，爻之陰陽。德，即健順動止之德。爻有中不中正不正有應無應，則皆有是與非矣。有內外卦之物與德，有互卦之物與德。故備。

The Great Treatise says: "When dealing with the mixture and classification of things, the narration of virtue, and the distinction of right and wrong, it is only by the middle lines that all these can be fully covered." Note: Zhu Xi's The Original Meaning of the Zhou Changes holds that the "middle lines" here refer to the second, third, fourth, and fifth lines of a hexagram. Also note: According to Wu's commentary in The Complete Canon of the Zhou Changes, if we consider the main structure of the hexagram, the second line is the middle of the inner trigram, and the fifth line is the middle of the outer trigram; if we consider the interacting trigrams, the third line is the middle of the inner trigram, and the fourth line is the middle of the outer trigram. Therefore, these four lines are all called middle lines. Now, it is considered that the meaning of "middle lines" should follow The Original Meaning, referring to the middle part of the entire hexagram. As for the character "complete" in the text, it should be understood in relation to both the main structure and the interacting trigrams. "Things" refer to the yin and yang attributes of the lines, and "virtue" refers to the virtues such as strength, compliance, movement, and stillness associated with the hexagrams. The lines have distinctions of being in the middle or not, being in the right position or not, and having a corresponding line or not, thus giving rise to distinctions of right and wrong. With both the yin and yang attributes and virtues of the inner and outer trigrams, as well as those of the interacting trigrams, it is said that "complete" is achieved.

噫。亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。上文既分言初上二爻及中四爻，此又總六爻言之。而歸重於彖，以結章首原始要終之意也。存亡者，陰陽之消息。吉凶者，事情之得失。一卦所言不一，要其存亡吉凶之所歸，則六爻之義居然見矣。然知者見事於未形。雖不觀六爻之義，但觀其彖辭已得十之五六矣。蓋彖者原始要終以為質。或論二體，或論主爻，或論綜卦，相易之爻大意已該。知者觀之，無待於爻也。觀此，則爻辭有疑義，宜求之彖可知矣。

The Great Treatise laments: Alas, if we can summarize matters to their survival or destruction, good or ill, then sitting quietly we can understand them. A wise person merely looks at the彖辞 and grasps most of the meaning. The previous passage has already discussed the first and sixth lines and the middle four lines separately. Here, it combines all six lines and focuses on the彖辞, thus concluding the beginning of this chapter, which speaks of tracing back to the beginning and looking to the end. "Survival and destruction" refer to the waxing and waning of yin and yang, while "good and ill" refer to the gain and loss of affairs. A single hexagram may cover many aspects, but if we can summarize its outcome in terms of survival or destruction, the meaning of the six lines will naturally become clear. Moreover, a wise person can discern the trend even before an affair takes shape. Even without examining the meaning of the six lines, by looking at the彖辞, he can grasp about half of it. Because the彖辞 is precisely the essence of the hexagram, tracing back to the beginning and looking to the end. It may discuss the two parts of the hexagram, or the main line, or the inverted hexagram, or the general idea of lines that are yin and yang. A wise person can understand it at a glance, without needing to look at the line statements. Therefore, if there are difficulties in the line statements, one should seek the explanation in the彖辞.

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。此以下論中爻。同功，謂皆陰位。異位，謂遠近不同。四近君，有僭逼之嫌，雖在上而多懼。二遠君，陰柔遠則難援。雖若不利而歸於無咎者，以二居下體之中也。爻尚中正而中可兼正。四雖得正，猶有不中之累，況不得正者乎。二雖不正，猶有得中之美，況兼得正者乎。

The Great Treatise says: The second and fourth lines have the same function but different positions, and their virtues are not the same. The second line is often praised, while the fourth line is often anxious, because the fourth line is too close to the sovereign's position. The principle of yielding and compliance is not beneficial to those who are far away, yet the second line's virtue lies in having no fault, precisely because it uses softness and is in the center. From here on, the discussion focuses on the middle lines. "Same function" refers to the fact that both the second and fourth lines are yin lines; "different positions" refers to their different proximity to the sovereign's position. The fourth line is right next to the sovereign's position, which may give the appearance of overstepping, so although it is in the upper trigram and is proper, it is often anxious. The second line is far from the sovereign's position, being soft and distant, and naturally lacks support, yet it is considered without fault because it is in the center of the lower trigram. The lines value being in the center and proper. Being in the center often also means being proper. The fourth line, although proper and in the right position, is still affected by not being in the center, let alone those who are not even in the proper position. The second line, although not in the proper position, benefits from being in the center, let alone those that are both centered and proper.

三與五同功而異位。三多凶，五多功，貴賤之等也。其柔危，其剛勝耶。三五同陽位而貴賤不同。三以臣之賤而居下卦之上，故多凶。五以君之貴而居上卦之中，故多功。柔危剛勝，宜兼五三兩爻言之。五，君位也。柔居之則危，剛能勝之。故六居五多危，九居五多吉也。九居四不言其剛危，六居三則曰柔危者。蓋九居四，猶為剛而能柔。六居三則才柔志剛，所以危也。耶字，疑詞。蓋卦爻之大凡如此。若乾之九三履之九五，則剛亦間有危者矣。右第九章。

The Great Treatise says: the positions of three and five have the same function but differ in their locations. Three is often associated with danger, while five is often associated with achievements, reflecting the difference between lowly and noble status. If a yao is flexible and occupies these positions, it is dangerous; if it is strong and occupies these positions, it is likely to be capable. Three and five both belong to the yang position, yet they differ in status: three, being in the lower trigram's top position, is like a minister in a low position, thus often encountering danger; five, being in the upper trigram's central position, is like a ruler in a high position, thus often achieving success. The phrase "flexible yao is dangerous, strong yao prevails" should be considered in relation to both the third and fifth lines. Five is the position of the ruler; if a flexible yao occupies it, it is dangerous, but if a strong yao occupies it, it is likely to be fortunate. As for the case where a strong line is in the fourth position, it is not said to be dangerous because it is strong and can be flexible; whereas a flexible line in the third position is said to be dangerous because it is weak in quality and strong in will, thus dangerous. The word "ye" expresses a tentative tone, indicating the general situation of the hexagram lines. Sometimes, a strong line may also encounter danger, as in the case of the strong line in the third position of the Qian hexagram or the strong line in the fifth position of the Lu hexagram. This is the ninth chapter of the Lower Transmission of the Great Treatise.