the great treatise part ten (on the six lines encompassing the way of heaven, earth and humanity)

第十章論六爻備天地人之道。而不外陰陽二物錯雜成文，以為得失吉凶之象。摠以見易書之廣大悉備也。易之為書也，廣大悉備。有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非他也，三才之道也。才者，能也。天能覆，地能載，人能參天地。故曰才。三畫已具，三才重之。以上二爻為天，中二爻為人，下二爻為地。蓋一而不兩，則專而無對。天獨陽無陰，地獨陰無陽。人之陰陽，亦孤而無偶，不生不成。必皆兼而兩之，天地人各有陰陽，然後其道全而不偏。

This chapter discusses how the six lines of the hexagram embody the principles of heaven, earth, and humanity, and how these three principles are formed by the intermingling of yin and yang, thus creating images of gain and loss, fortune and misfortune. In summary, this is to show the vastness and completeness of the Book of Changes. The Great Treatise says: The Book of Changes is vast and comprehensive, containing the principles of heaven, humanity, and earth. It combines the three principles, each represented by two lines, hence forming six lines. These six lines are nothing else but the principles of the three elements. "Cai" refers to ability: heaven has the ability to cover, earth has the ability to carry, and humanity has the ability to participate and assist heaven and earth, hence it is called "cai." The eight trigrams already contain the three principles, and the hexagrams, which consist of six lines, are simply a doubling of the three principles: the top two lines represent heaven, the middle two lines represent humanity, and the bottom two lines represent earth. If there is only one line and not two, it would be isolated and lack a counterpart: heaven would have only yang and no yin, earth would have only yin and no yang, and the yin and yang of humanity would be alone without a match, thus unable to produce or complete anything. It is necessary for both to be combined into two, so that heaven, earth, and humanity each have both yin and yang, thus their principles are complete and not biased.

若各以所近而析其名，則在天為陰陽，五陽而上陰。在地為剛柔，初剛而二柔。在人為仁義，三仁而四義。皆兩之。道本如是，非聖人強安排之也。易之為書，所以廣大悉備也。至其位之上下取義，又有不可拘者。一卦中陰或居上，則地或為天。陽或居下，則天或為地。五為君位，則天道為人道。二為臣道，則地道為人道。是又變通取義，不可為典要者也。

If each is given a name according to its proximity, then in the heavens it is called yin and yang, with the fifth line being yang and the top line being yin; in the earth it is called rigidity and flexibility, with the first line being rigid and the second line being flexible; in humans it is called benevolence and righteousness, with the third line being benevolence and the fourth line being righteousness. All are paired. The Way is originally like this, not something imposed by the sages. The reason the Book of Changes is comprehensive and complete is precisely because of this. As for the meaning of the positions of the lines above and below, there are aspects that cannot be rigidly fixed: within one hexagram, if a yin line is at the top, then the position originally belonging to the earth may sometimes become that of the heavens; if a yang line is at the bottom, then the position originally belonging to the heavens may sometimes become that of the earth. The number five is the position of the sovereign, so the heavenly way becomes the human way; the number two is the position of the minister, so the earthly way becomes the human way. This is another instance of taking meaning flexibly and adaptively, and cannot be regarded as a fixed rule.

道有變動，故曰爻。爻有等，故曰物。物相雜，故曰文。文不當，故吉凶生焉。道有變動，指卦之全體自初至上各有不同。如乾之初潛二見三惕四躍，始終先後不同，非陰陽老少之變也。爻有等，謂高下遠近貴賤之差。物，即陰陽二物。有剛柔小大之分，即物也。物相雜，指陰爻陽爻之相間。有陰無陽，有陽無陰，則無所雜而文不見。自乾坤二卦之外，皆陰陽錯雜以成文者也。

The Great Treatise says: "The Dao has movement and change, so it is called 'yao'; yao has order and rank, so it is called 'wu'; wu are intermingled and complex, so it is called 'wen'; wen has disorder, thus giving rise to good and bad fortune." "The Dao has movement and change" refers to the entire hexagram, with each line from the first to the top line being different. For example, in the hexagram Qian, the first line is the hidden dragon, the second line is the appearing dragon, the third line is cautious and careful, and the fourth line is either leaping or not, always differing in sequence. This does not refer to the changing lines of yin and yang old and young. "Yao has order" refers to the differences in high and low, near and far, noble and humble. "Wu" refers to the two things of yin and yang, which have distinctions of hardness and softness, small and large. "Wu are intermingled" refers to the alternation of yin and yang lines; if there is only yin without yang or only yang without yin, there can be no intermingling, and the patterns and principles will not be visible. Except for the two pure hexagrams Qian and Kun, all other hexagrams are formed by the intermingling of yin and yang to create patterns.

文有當否。陽居陽位當，居陰則不當。陰居陰位當也，居陽則不當。當者多吉，不當者多凶。然陽居二，或以剛中而吉。居四居上，或以剛而能柔為吉。陰居初，或以在下而吉。在五，或以柔中而吉。陽居初三五，或以過剛而凶。陰居二四上，又或以過柔而凶。則又因卦義所取，間有不同，未可執一為論也。此章上節言全卦兼三才之道，以見易道之大。此節則即六爻而言吉凶之所由著，亦以見廣大之悉備也。右第十章。

The principles of the text are appropriate or not: a yang line in a yang position is appropriate, while in a yin position it is not; a yin line in a yin position is appropriate, while in a yang position it is not. Appropriate positions tend to bring good fortune, while inappropriate ones tend to bring misfortune. However, a yang line in the second position may sometimes result in good fortune because of its strong and vigorous nature in the center; in the fourth and top positions, it may also result in good fortune because of its ability to be flexible despite being strong. A yin line in the first position may sometimes result in good fortune because of its position at the bottom; in the fifth position, it may also result in good fortune because of its gentle and compliant nature in the center. A yang line in the first, third, and fifth yang positions may sometimes lead to misfortune due to excessive strength; a yin line in the second, fourth, and top yin positions may sometimes lead to misfortune due to excessive weakness. This shows that one must also consider the meaning of each hexagram. There are variations, and one cannot rigidly apply a single rule. The previous section of this chapter discussed the comprehensive inclusion of the three elements (heaven, earth, and humanity) in a complete hexagram, illustrating the vastness of the Way of the Book of Changes. This section, however, focuses on the reasons for the manifestation of good or bad fortune in the six lines, aiming to demonstrate the extensive and all-encompassing nature of the Way of the Book of Changes. This is the tenth chapter of the lower part of the Great Treatise.

第十一章明文王所以作易之意。欲人懼以終始，歸於無咎而已。易之興也。其當殷之末世，周之盛德耶。當文王與紂之事耶。是故其辭危。危者使平，易者使傾。其道甚大，百物不廢。懼以終始，其要無咎。此之謂易之道也。

This chapter explains King Wen's intention in composing the Book of Changes: it is merely to make people remain cautious throughout the entire process, ultimately achieving no mistakes. The Great Treatise says: The emergence of the Book of Changes was probably during the end of the Shang dynasty and the flourishing era of the Zhou dynasty? Probably during the time between King Wen and King Zhou of Shang? Therefore, the words of the Book of Changes often convey a sense of danger and caution. Those who remain cautious will be safe; those who are arrogant and self-reliant will be overthrown. Its principles are extremely vast, and nothing in the world will be ruined. Throughout the entire process, maintaining constant caution, its essence is simply to achieve no mistakes. This is called the principle of the Book of Changes.

前章已言易興於中古，作於憂患。此則明以屬之文王。蓋非末世，則情偽不如是之熾。非盛德，則易道無自而傳。以紂之末世遇文王之盛德，易之所由演也。危者有憂患之心，故辭多危懼也。其辭危懼，故凡人之知危懼者，使之安平。慢易者，使之傾覆。非易有意使之。蓋殖有禮，覆昏暴，天道之自然也。百物不廢，本義作萬物之理無不具。與上文不相接。

The previous chapter had already mentioned that the Book of Changes arose in the middle ages and was composed in times of distress. This chapter clearly attributes its authorship to King Wen. Originally, in times not marked by decline and chaos, human deceit would not have reached such a degree of intensity; without encountering a virtuous and accomplished gentleman, the principles of the Book of Changes could not have been transmitted. The combination of the decadent late Shang dynasty and the moral excellence of King Wen was precisely the reason why the Book of Changes came to be developed. "Danger" refers to a state of mind filled with anxiety and concern, so the language of the Book of Changes often carries a tone of apprehension. Since the language is apprehensive, those who understand apprehension will find stability and smoothness through the Book of Changes; those who are arrogant and self-reliant will be brought down by it. This is not because the Book of Changes intentionally treats people in this way, but because supporting those who uphold propriety and overturning those who are tyrannical is in accordance with the natural order of heaven. As for the phrase "all things are not neglected," Zhu Xi's "The Original Meaning of the Zhou Changes" interprets it as meaning that the principles of all things are fully included. However, this interpretation does not connect well with the preceding context.

來注，廢字即傾字也。謂此道甚大。近而一身，遠而天下國家。若常以危懼為心，皆不至於傾廢也。此說較勝。懼即憂危之意。憂懼於始者易，終而猶始者難。憂懼以終始，其要不過欲無咎而已。易之為道如此，學易者可以悟矣。右第十一章。

Lai Zhide's "Collected Commentaries on the Zhou Changes" says that the character "fei" (waste) is the same as the previous character "qing" (tilt), meaning this principle is extremely vast. It relates closely to one's own body and remotely to the state and country. As long as one maintains a constant sense of danger and caution, one will not fall into ruin or failure. This interpretation surpasses that of the "Original Meaning." "Ju" (fear) refers to the meaning of being concerned about danger. It is not difficult to be cautious at the beginning, but the difficulty lies in maintaining the same level of caution until the end; to remain constantly cautious from beginning to end, its essence is simply to seek the absence of mistakes. The principle of the "Zhou Changes" is like this, and those who study the "Zhou Changes" can gain some insight from this. The above is from the eleventh chapter of the "Great Treatise" in the lower part of the "Transmission."

第十二章首論乾坤二卦之德，因及全卦之功用。自八卦以象告以下，又總作易繫辭之大略。而末以人情立言不同，以明繫辭之不同也。夫乾，天下之至健也。德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。

This chapter begins by discussing the virtues of the Qian and Kun trigrams, then extends this to the functions of all hexagram lines. From "The eight trigrams convey images" onwards, it summarizes the general approach of the sage in composing the Book of Changes and its Great Treatise. At the end, it explains why the words attached to the hexagrams differ, by referring to the diversity of human feelings and the varying ways of expression. The Great Treatise says: Qian is the most vigorous in the world, its virtue is constant and easy, yet it can foresee dangers. Kun is the most yielding in the world, its virtue is simple and constant, yet it can foresee difficulties.

至健則所行無難，故易。至順則所行不煩，故簡。然皆本於憂患之心，皆知其難而不敢易以處之之意。下危曰險，乾體在上。自高臨下，知下之險而不敢進。健而知險，則不陷於險矣。上難曰阻，坤體在下。自下趨上，知上之阻而不敢越。順而知阻，則不困於阻矣。全易皆由乾坤二卦而生。乾坤二卦之德如此，則全易之貴於危懼可知。

The heavens are most vigorous and strong, so their actions encounter no difficulties, hence it is called "easy," meaning straightforward. The earth is most gentle and compliant, so its actions cause no trouble, hence it is called "simple." However, both these qualities arise from a mind of concern and anxiety, both containing the meaning of knowing the difficulty and not daring to act carelessly. When below and dangerous, it is called "peril." The trigram Qian (Heaven) is at the top, looking down upon the lower part, knowing there is peril below but not advancing carelessly; being strong and vigorous yet knowing the peril, it will not fall into peril. When above and difficult to proceed, it is called "obstacle." The trigram Kun (Earth) is at the bottom, moving upward, knowing there is an obstacle above but not advancing beyond one's place; being gentle and compliant yet knowing the obstacle, it will not be trapped by it. The entire Book of Changes originates from the trigrams Qian and Kun. If the virtues of Qian and Kun are like this, then the entire Book of Changes valuing caution and vigilance is evident.

能說諸心，能研諸侯之慮。定天下之吉凶，成天下之亹亹者。侯之二字衍文。說諸心，本義屬乾之事。蓋心與理會，有自然之妙，故以屬陽也。研諸慮，本義屬坤之事。蓋理因慮審，涉於作為，故以屬陰也。又事之未定者屬乎陽，故本義謂說諸心有以定吉凶。事之已定者屬乎陰，故本義謂研諸慮有以成亹亹。分屬亦是，亦不必過拘。

The Great Treatise says: "It can bring joy to the heart, and enable careful consideration, thus determining the fortune and misfortune of the world, and achieving diligent and tireless endeavors in the world." ("Hou" in "Zhouhou" is a redundant character.) "Say to the heart," Zhu Xi's The Original Meaning of the Zhou Changes attributes this to the Qian trigram, because the heart aligns naturally with principle, possessing an inherent subtlety, thus belonging to yang; "investigate through thought," The Original Meaning attributes this to the Kun trigram, because principles and meanings require examination through thought, involving action, thus belonging to yin. Furthermore, matters that are not yet decided belong to yang, so The Original Meaning says "say to the heart" can determine fortune and misfortune; matters that have already been decided belong to yin, so The Original Meaning says "investigate through thought" can achieve diligent and tireless endeavors. This classification is indeed reasonable, but one need not be overly rigid about it.

是故變化云為，吉事有祥。象事知器，占事知來。變化者，陰陽之所為。云為者，人事之所作。人事與天道相符，則吉事有祥。如見乎蓍龜之類。言吉事則凶事在其中矣。變化云為，明也。吉事有祥，幽也。於變化云為，則象之而有以知器。凡有形之實事，皆器也。

The Great Treatise says: Therefore, in the changes of heaven and earth and in the words and actions of people, auspicious events all have signs to be found; by observing the phenomena in relation to events, one can know about objects, and by inquiring into events, one can foresee the future. "Change" is what is produced by yin and yang, and "clouds and weather" are what are produced by human affairs. Human affairs correspond with the way of heaven, so auspicious events manifest as omens, such as those appearing on the yarrow stalks and tortoise shells. Saying "auspicious events" includes also the inauspicious ones. Change and clouds and weather belong to the manifest, while auspicious events with their omens belong to the hidden. In regard to change and clouds and weather, one can take their images to know about objects; all visible actual events belong to "objects."

于吉事有祥，則占之而有以知來。凡未形之吉凶悔吝，皆來也。此節言易之為書，具天道之變化，人事之云為。又吉凶皆有休祥之應。所以象事於此而知器，占事於此而知來也。天地設位，聖人成能。人謀鬼謀，百姓與能。

In terms of auspicious signs indicating good events, one can consult them to foresee the future; all things that have not yet taken form, whether good or bad, are considered as "coming." This passage explains that the Book of Changes possesses both the changes of heaven's way and the words and actions of human affairs, and that both good and bad omens can be verified. Therefore, by observing phenomena in relation to things, one can understand objects; by consulting on matters, one can foresee the future. The Great Treatise also says: Heaven and Earth set up the positions of above and below, and the sage accomplishes what they cannot achieve. Matters of clarity are planned by humans, while those of obscurity are planned by spirits and deities. Even common people participate in this function.

天地設位而變化云為，吉事之祥已具。然此理不能以告人，聖人作易以成其功。使明則謀諸人，幽則謀諸鬼。而至愚之百姓亦因卜筮知所趨避，是百姓亦與其能也。蓋健順易簡知險知阻，天地之能也。說心研慮定吉凶成亹亹，聖人成天地所不及成之能也。云為之祥，象占之知。則百姓之能，得與於聖人已成之能也。

When heaven and earth were established in their positions, changes, human words and deeds, and auspicious signs of good events were all included. But these principles cannot be directly told by heaven and earth themselves. Therefore, the sage composed the Book of Changes to fulfill this function. Thus, people can consult with others in the open and consult with spirits in the hidden places. Even the most ignorant common people can know how to seek good fortune and avoid misfortune through divination. This means that the common people also share in this function. Originally, being strong and vigorous, gentle and harmonious, simple and easy, knowing dangers and obstacles, are the functions of heaven and earth. Making people happy, making people thoughtful, determining good and bad fortune, and promoting diligence are functions achieved by the sage, which are beyond what heaven and earth could accomplish. As for auspicious signs in words and deeds, observations of phenomena, and knowledge gained through divination and inquiry, these are the functions of the common people, who share in the functions already achieved by the sage.

八卦以象告，爻彖以情言。剛柔雜居，而吉凶可見矣。象謂卦畫。八卦成列，象在其中，以象告也。至錯綜為六十四卦，爻彖所趨各異，則曲盡其情實而言之。上古觀象已告。後世情偽既多，非以情言不可也。爻彖之辭，因剛柔雜居有得有失。故吉凶於此見焉。此後乃詳言聖人爻彖所繫之辭，吉凶悔吝之所由著，以示學易者也。

The Great Treatise says: The Eight Trigrams use their symbolic images to inform people, while the Line Statements and the彖 Statements explain matters in terms of actual situations; when the strong and weak lines are intermingled, the auspicious and inauspicious can be discerned. "Image" refers to the hexagram figures. The Eight Trigrams are arranged in sequence, and the images are already contained within them, which is how they inform people. When they are combined in a错综 manner to form the sixty-four hexagrams, the lines and the彖 each have different tendencies, so the actual situations must be fully explained in a winding manner. In ancient times, merely observing the images was sufficient, but later, as human emotions became more insincere, it was necessary to express the actual situations explicitly. The Line Statements and the彖 Statements, because they contain both strong and weak lines, have both gains and losses, so the auspicious and inauspicious are revealed here. From this point on, it goes on to elaborate on the statements attached by the sage to the lines and the彖, as well as the reasons for the emergence of auspiciousness, inauspiciousness, regret, and hardship, in order to guide those studying the Book of Changes.

變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝。此承上文剛柔雜居吉凶可見，而詳言繫辭吉凶悔吝之凡例也。易道變動，開物成務，以利言也。而卦爻之辭有吉有凶，則其情之有所遷耳。以下皆詳言吉凶以情遷之說。而以吉凶悔吝利害之三辭，由於相攻相取相感之三情。末復總以相近不相得之一情，使人推觀之也。命辭之法，必各象其爻之情。易之繫辭，不止言吉凶。蓋吉凶者，事之已成者也。吉凶之尚微而未成者，則曰悔吝。而其事之始商度其可否，則曰利不利，不利則害。

The Great Treatise says: The movement of lines is considered in terms of advantage and disadvantage, and fortune and misfortune arise according to the alignment or opposition of the lines. Therefore, love and hatred attack each other, giving rise to fortune and misfortune; distance and nearness seek each other, giving rise to regret and hardship; sincerity and falsehood respond to each other, giving rise to advantage and disadvantage. Generally, in the Book of Changes, when two lines are close but do not harmonize, it is considered凶, or it may involve harm, regret, or hardship. This passage follows the previous statement "the intermingling of firm and yielding produces visible fortune and misfortune," and elaborates on the general principles of fortune, misfortune, regret, and hardship in the Great Treatise. The movement of the Way of the Book of Changes aims to open up all things and accomplish undertakings, so it is discussed in terms of advantage and disadvantage. However, the statements of the hexagram lines include both fortune and misfortune because the situation of the lines changes. The following passages elaborate further on the idea that fortune and misfortune depend on the situation. The three categories of conclusions—fortune, misfortune, regret, and hardship—are attributed to the three types of line situations: mutual attack, mutual seeking, and mutual response. Finally, the situation of "being close but not harmonizing" is used as a summary, allowing one to infer the rest. The method of the Great Treatise necessarily describes the situation of each line. The statements attached to the Book of Changes are not only about fortune and misfortune; fortune and misfortune refer to situations that have already been decided. When fortune and misfortune are subtle and the situation has not yet been decided, it is called regret and hardship. When the situation is just beginning and still under consideration, it is called advantage and disadvantage, with disadvantage being harm.

是易之辭有吉凶悔吝利害三者也。而其故，由於爻之情有相取相攻相感三者。相感者情之始交，故以利害言之。相取則有事矣，故以悔吝言之。相攻則其事極矣，故以吉凶言之。愛惡遠近情偽，姑就淺深言之。若錯綜言之。則相攻相取相感之情，其居皆有遠近，其行皆有情偽，其情皆有愛惡也。故總以相近一條明之。近而不相得，則以惡相攻而凶生矣，以偽相感而害生矣，不以近相取而悔吝生矣。是一近之中備此三條。

From this we can see that the divination statements in the Book of Changes fall into three categories: auspicious and inauspicious, regret and hardship, and advantage and disadvantage. The reasons for these outcomes lie in the three kinds of relationships between the lines: mutual attraction, mutual conflict, and mutual influence. Mutual influence is when the lines are just beginning to interact, so it is expressed in terms of advantage and disadvantage. Mutual attraction is when there is already some action involved, so it is expressed in terms of regret and hardship. Mutual conflict is when the matter has reached its extreme, so it is expressed in terms of auspicious and inauspicious. Love and hatred, nearness and distance, sincerity and falsehood are all distinctions made according to the depth of interaction. However, if we consider them together, the three kinds of relationships—mutual conflict, mutual attraction, and mutual influence—each have their own distinctions of nearness and distance, truth and falsehood, and love and hatred. Therefore, the overall principle of "nearness" is used to explain this: when two lines are close but do not harmonize, they will attack each other with hatred, causing misfortune; they will influence each other with falsehood, causing harm; they will not be able to attract each other through closeness, resulting in regret and hardship. Thus, all three categories are contained within the single term "nearness."

然不相得則惡相攻，偽相感，近不相取。則相得為愛相攻，情相感，近相取。可知不相得為凶害悔吝，則相得為吉利，悔亡，無悔無咎。可知夫子已言者三，其未言者三，其條例有六也。然凡爻有此爻，有應爻，有一卦之主爻，皆情之慾相得者。今稱近者，但即比爻言之。反以三隅，則主爻及應爻亦備此六條。以此十八條合之爻辭，則吉凶悔吝之大凡可知。

Since not being in harmony leads to mutual attack with evil, mutual influence with falsehood, being close yet not taking each other, then conversely, being in harmony means mutual attack with love, mutual influence with true feelings, and taking each other because of proximity, this can be inferred. Since not being in harmony results in misfortune, harm, regret, and meanness, then being in harmony results in good fortune, benefit, loss of regret, and no regret or misfortune, which can also be inferred. Confucius explicitly mentions three points and implicitly implies three others, making a total of six principles. Furthermore, every line has its own line, a corresponding line, and a main line within the hexagram, all of which are the objects that the line's situation requires to be in harmony. Here, the term "near" refers only to adjacent lines. By understanding one corner, one can infer the other three, so the main line and corresponding line also possess these six principles. By comparing these eighteen points with the line statements, one can generally grasp the nature of good fortune, misfortune, regret, and meanness.

如頤上九之於六五，蹇上六之於九五，比爻之以愛相攻而吉者也。離之九三、九四，比爻之以惡相攻而凶者也。漸六四之於九三，賁上九之於六五，皆比爻之近相取而無咎悔者也。咸九三之於六二，小畜九三之於六四，皆比爻之近不相取而悔吝者也。賁六二之於九三，震六三之於六二，皆比爻之以情相感而有利者也。蒙六三之於九二，艮六二之於九三，皆比爻之以偽相感而有害者也。

First, take "comparative lines" or adjacent lines, and correspond them one by one with the six rules mentioned above. In the Yi hexagram, the top line corresponds to the fifth line, and in the Jian hexagram, the top line corresponds to the fifth line; these are adjacent lines that attack each other with love, resulting in good fortune. In the Li hexagram, the third and fourth lines are adjacent lines that attack each other with hatred, leading to misfortune. In the Jian hexagram, the fourth line corresponds to the third line, and in the Bi hexagram, the top line corresponds to the fifth line; these are adjacent lines that are close to each other and are willing to seek from each other, thus having no faults or regrets. In the Xian hexagram, the third line corresponds to the second line, and in the Xiao Xu hexagram, the third line corresponds to the fourth line; these are adjacent lines that are close but unwilling to seek from each other, thus resulting in regret and hardship. In the Bi hexagram, the second line corresponds to the third line, and in the Zhen hexagram, the third line corresponds to the second line; these are adjacent lines that feel each other with genuine emotion, thus gaining benefit. In the Meng hexagram, the third line corresponds to the second line, and in the Gen hexagram, the second line corresponds to the third line; these are adjacent lines that feel each other with false emotion, thus suffering harm. The same "mutual attack" can result in either good or bad fortune, depending on whether the intention is love or hatred. The same "mutual feeling" can lead to either benefit or harm, depending on whether the connection is genuine or false.

蒙九二之於六五，臨六五之於九二，皆應爻之以愛相攻而吉者也。大過九三之於上六，恆九三之於上六，皆應爻之以惡相攻而凶者也。損初九之於六四，睽九二之於六五，皆應爻之相取而無咎悔者也。屯六三之於上六，蒙六四之於初六，皆應爻之不相取而悔吝者也。蠱九二之於六五，賁六四之於初九，皆應爻之以情相感而有利者也。萃六三之於上六，歸妹六三之於上六，皆應爻之以偽相感而無利者也。

Now looking at the "Response Line," which refers to the three pairs of yao that are correspondingly related: the first and fourth, the second and fifth, and the third and sixth. In the Meng hexagram, the nine at the second corresponds to the six at the fifth, and in the Lin hexagram, the six at the fifth corresponds to the nine at the second; both are cases where the response lines interact with affection and result in good fortune. In the Da Guo hexagram, the nine at the third corresponds to the six at the top, and in the Heng hexagram, the nine at the third corresponds to the six at the top; both are cases where the response lines interact with hostility and lead to misfortune. In the Shen hexagram, the nine at the beginning corresponds to the six at the fourth, and in the Kui hexagram, the nine at the second corresponds to the six at the fifth; both are cases where the response lines seek from each other and result in no fault or regret. In the Tun hexagram, the six at the third corresponds to the six at the top, and in the Meng hexagram, the six at the fourth corresponds to the nine at the beginning; both are cases where the response lines do not seek from each other and result in regret and hardship. In the Gu hexagram, the nine at the second corresponds to the six at the fifth, and in the Ben hexagram, the six at the fourth corresponds to the nine at the beginning; both are cases where the response lines interact with genuine feelings and result in benefit. In the Cui hexagram, the six at the third corresponds to the six at the top, and in the Gui Mei hexagram, the six at the third corresponds to the six at the top; both are cases where the response lines interact with false feelings and result in no benefit. This shows that the six principles apply equally to the corresponding pairs of yao that are separated by positions, not just to adjacent ones.

比九五之於六二、六四，主爻之以愛相攻而吉者也。其於六三、上六，則以惡相攻而凶者也。大有六五之於九二、九四，主爻之以相取而無咎悔者也。蒙六四之於九二，豫六三之於九四，主爻之不相取而悔吝者也。復六四之於初九，剝六三之於上九，主爻之以情相感而有利者也。隨六三之於九五，觀六二之於九五，主爻之以偽相感而無利者也。易卦就主爻應爻論吉凶者多，就比爻論吉凶者不數。故夫子獨舉比爻以例其餘。又按，六爻有比有承有乘。先儒謂初與二比，三與四比，五與上比。而二三與四五則以承與乘言之。今曰近而不相得，則承與乘皆在其中。分之則比中又有承與乘，合之統謂比亦可。

Now consider the "main line" of a hexagram, which is the line central to the meaning of the entire hexagram: In the hexagram of Qian (Heaven), the line nine at the fifth position relates to the lines six at the second and six at the fourth, and the main line shows love in conflict leading to good fortune; it relates to the lines six at the third and six at the top, and the main line shows evil in conflict leading to misfortune. In the hexagram of Da You (Great Possession), the line six at the fifth position relates to the lines nine at the second and nine at the fourth, and the main line shows mutual taking without fault or regret. In the hexagram of Meng (Obstruction), the line six at the fourth relates to the line nine at the second, and in the hexagram of Yu (Joy), the line six at the third relates to the line nine at the fourth, and the main line shows no mutual taking, resulting in regret and difficulty. In the hexagram of Fu (Return), the line six at the fourth relates to the line nine at the beginning, and in the hexagram of Bo (Decrease), the line six at the third relates to the line nine at the top, and the main line shows genuine feeling leading to benefit. In the hexagram of Sui (Following), the line six at the third relates to the line nine at the fifth, and in the hexagram of Guan (Observing), the line six at the second relates to the line nine at the fifth, and the main line shows false feeling leading to no benefit. The Book of Changes mostly discusses good fortune and misfortune based on the main line and the responding line, and less so based on adjacent lines. Therefore, Confucius specifically cites adjacent lines as examples, allowing people to infer the rest by analogy. Also, among the six lines, there are "comparison," "support," and "riding over." Earlier scholars said that the first and second lines compare, the third and fourth lines compare, and the fifth and top lines compare, while between the second and third, and the fourth and fifth lines, they use "support" and "riding over" to explain: a yin line supporting a yang line below is called "support," and a yin line riding over a yang line above is called "riding over." Now, if we say "close but not in harmony," then both support and riding over are included in this. If we separate them, comparison includes both support and riding over. If we combine them, they may all be called "comparison" as well.

將叛者其辭慙，中心疑者其辭枝。吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。此又即人情之情偽其見於辭者不同如此，以見易之繫辭不同，亦猶是也。叛非叛逆，背實失信皆是。言與實背故慙。心疑則可否難決。如木之有枝，分為兩岐。誣善為惡，則言語不實。如物在水上，浮游不定。失守者見理不真，操持不固，故辭多屈而不伸。六者皆反對。叛者無信，疑者不自信。吉者靜，躁者動。誣者敗人，失守者自敗。然吉一而已。叛疑躁誣失居其五。人情之變盡於此矣。猶卦爻之情有相攻相取相感，而吉凶悔吝利害由此而生也。自八卦以象告至此，又發卦爻繫辭之凡例，以示學易者也。右第十二章。周易淺述卷七。

The Great Treatise says: Those who are about to betray others speak with shame; those who are doubtful in their hearts speak in a rambling and branching manner; the virtuous and good speak little; the impetuous speak much; those who slander the good speak in a floating and uncertain way; those who lose their integrity speak in a twisted and constrained manner. This passage explains how the true and false aspects of human nature are shown in speech, and thus explains why the words attached to the hexagrams differ from each other. The principle is the same. Here, "betrayal" does not mean rebellion; anything that goes against the facts and loses sincerity is considered betrayal. When words do not match the truth, they bring shame. Doubt in the heart makes it hard to decide, like a tree that branches out into two. To falsely accuse the good is to speak without truth, like things floating on water, uncertain and drifting. Those who lose their integrity do not grasp truth firmly, so their words are twisted and cannot be expressed clearly. These six cases are paired in pairs: betrayers lack sincerity, and doubtful people do not even trust themselves; the virtuous are quiet, while the impetuous are active; those who slander the good harm others, while those who lose their integrity harm themselves. However, the good only includes the "virtuous" one, while betrayal, doubt, impetuosity, slander, and loss of integrity account for five. All the abnormal states of human nature are here. This is like the relationships between the lines of the hexagrams, which may attack, take from, or influence each other, and thus produce good fortune, regret, hardship, and other outcomes. From "The eight trigrams use images to convey meaning" to here, it is explaining the general principles of the attached words of the hexagrams and guiding those who study the I Ching. The above is the twelfth chapter of the lower part of the Great Treatise. The seventh volume of A Plain Account of the Zhou Changes ends here.

欽定四庫全書。周易淺述卷八。翰林院編修陳夢雷撰。說卦傳第一章言聖人因理數之自然而立揲蓍求卦之法，使學者安於義命也。昔者聖人之作易也，幽贊於神明而蓍。幽贊神明，猶言贊化育也。天下和平，王道得而蓍生長丈，其叢滿百莖。伏羲非因有蓍而後畫卦，蓋因生蓍而用之以求卦也。

The eighth volume of the "Complete Library of the Four Treasuries" edition of "A Plain Account of the Zhou Changes," compiled by Chen Menglei, a court scholar, discusses in the first chapter of the "Commentary on the Hexagrams" that sages followed the natural tendencies of "reason" and "numbers" to create the method of divining by casting yarrow stalks, enabling those studying the I Ching to rest in the meaning and heavenly mandate. The "Commentary on the Hexagrams" states that in ancient times, sages composed the I Ching to subtly assist the divine and produce the yarrow stalks. The phrase "subtly assisting the divine" is akin to assisting the transformation and nurturing of heaven and earth. When the world was at peace and the way of the king was practiced, the yarrow stalks could grow up to ten feet tall, with a cluster containing one hundred stalks. It was not that Fuxi first had the yarrow stalks and then drew the hexagrams, but rather that when heaven and earth produced the yarrow stalks, the sages took them as a tool for divination.

參天兩地而倚數。天圓地方。圓者徑一圍三，三各一奇。陽道常饒，故天用其全，參天而為三。方者徑一而圍四，四合二偶。陰道常乏，故地用其半，兩地而為二。數皆倚此而起。故揲蓍三變之末其餘三奇，則三三而九。三偶，則三二而六。兩二一三則為七。兩三一二則為八。三奇為乾，為老陽。三偶為坤，為老陰。二奇一偶為巽離兌，為少陰。二偶一奇為震坎艮，為少陽。此立卦之生爻之本。是數倚此而起也。

The Sayings on the Trigrams states: Take the number of Heaven as three and the number of Earth as two, and base all calculations upon these numbers. Heaven is round, and Earth is square. The circumference of a circle with a diameter of one is three, and within this three there are three odd numbers; the path of Yang is always in excess, so Heaven takes its full number, combining it with the number of Heaven to make three. The circumference of a square with a diameter of one is four, which is exactly two even numbers; the path of Yin is always in deficit, so Earth takes half of it, taking two from Earth to make two. All numbers are based upon these two numbers. Therefore, at the end of the three divisions of the yarrow stalks, if the remaining number is three odd numbers, add three threes to get nine; if it is three even numbers, add three twos to get six; if it is two twos and one three, the total is seven; if it is two threes and one two, the total is eight. Three odd numbers form the trigram Qian, representing old Yang; three even numbers form the trigram Kun, representing old Yin; two odd numbers and one even number form the trigrams Xun and Li and Dui, representing young Yin; two even numbers and one odd number form the trigrams Zhen and Kan and Gen, representing young Yang. This is the fundamental method of establishing trigrams and generating lines. All numbers are calculated based on this.

觀變於陽而立卦，發揮於剛柔而生爻。揲蓍先有爻而後有卦。此先言卦而後言爻，就聖人作易言之也。在造化曰陰陽，就人事曰剛柔。數既形矣，卦斯立焉。聖人因其變之或九或七而為陽，因其變之或六或八而為陰。變至十有八而成卦。聖人無與也，特觀其變而立之爾。卦既立矣，爻斯生焉。聖人因其數之陽，而發明其為爻之剛。因其數之陰，而發明其為爻之柔。聖人無與也，特發揮其義爾。

The Sayings on the Trigrams states: Observing the changes of yin and yang to establish the trigrams, and expressing the nature of firmness and flexibility to generate the lines. (Note: The original text is missing the character 'yin', while the commonly circulated version reads 'Observing changes in yin and yang to establish the trigrams.') In reality, the process of divining with yarrow stalks begins with the lines and then forms the trigrams; however, here it first mentions the trigrams and then the lines, from the perspective of the sage composing the Book of Changes. In the realm of nature, it is called yin and yang; in human affairs, it is called firmness and flexibility. Once the numbers take form, the trigrams are established: the sage determines the lines as yang based on the changing numbers being nine or seven, and determines the lines as yin based on the changing numbers being six or eight. The trigrams are formed through eighteen changes. The sage did not add anything; he merely observed the changes and established the trigrams. Once the trigrams are established, the lines emerge: the sage clarifies the lines as firm based on the numbers belonging to yang, and clarifies the lines as flexible based on the numbers belonging to yin. The sage did not add anything; he merely developed the meaning within them.

和順於道而理於義，窮理盡性以至於命。此言聖人作易之極功也。吉凶消長之道。易皆和順從容，無所乖逆，默契其本原之謂也。理於義，又就其細者析言之。隨事皆得其條理，應變合宜之謂也。和順於道德，體也。理於義，用也。窮理，以知言。盡性，以行言。易書於天下之理無所不備，而能盡人物之性而自合於天道也。理必窮之，性必盡之。天命但可言至，則自然之謂也。易之妙皆因天地之自然如此。右第一章。

The Sayings on the Hexagrams states: To be harmonious with morality and to have order according to righteousness, to thoroughly investigate principles and exhaust the nature of things, until reaching the understanding of heavenly mandate. This describes the highest achievement of the sages in composing the Book of Changes. The principles of good fortune and misfortune, their increase and decrease, the Book of Changes can handle them in a harmonious and easy manner, without contradiction, secretly conforming to their origin. This is called "harmonious with the Way." "Order according to righteousness" is further explained in detail: following each matter to achieve order, responding to changes in accordance with proper measure. Being harmonious with morality is the essence; having order according to righteousness is the application. "Exhausting principles" refers to knowledge, while "exhausting nature" refers to action. The Book of Changes contains all the principles of the world, thus it can exhaust the nature of people and things, naturally conforming to the heavenly way. Principles must be thoroughly investigated, nature must be fully exhausted, but heavenly mandate can only be described as "reaching its utmost," because it is natural and spontaneous. The subtlety of the Book of Changes lies entirely in following the natural order of heaven and earth. The above is the first chapter of the Sayings on the Hexagrams.

第二章言易具三才之道，故有取於六爻。而因筮求卦者，當盡人道以合乎天地也。昔者聖人之作易也，將以順性命之理。是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故易六畫而成卦。分陰分陽，迭用柔剛，故易六位而成章。

This chapter explains that the Book of Changes possesses the principles of Heaven, Earth, and Humanity, hence employing the six lines; those who use the method of divination to obtain a hexagram should fully embody the way of humanity in order to harmonize with Heaven and Earth. The Sayings on the Hexagrams state: In ancient times, the sage composed the Book of Changes to follow the principles of nature and destiny, thus establishing the principle of Heaven as Yin and Yang, the principle of Earth as softness and strength, and the principle of Humanity as benevolence and righteousness. By combining the three principles and representing each with two lines, the Book of Changes forms a hexagram with six lines; dividing the positions of the lines into Yin and Yang positions, and alternately using soft and strong lines, the Book of Changes thus forms its textual and logical structure through six positions.

理在人為性，在天地為命。天無陰陽則氣機息，地無剛柔則地維墜，人無仁義則人道滅而禽獸矣。故曰立天立地立人。陰陽以氣言，剛柔以質言，仁義以理言。仁，體剛而用柔，屬乎陽。義，體柔而用剛，屬乎陰。

The same principle, when applied to human beings, is called "nature" (性), and when applied to heaven and earth, is called "destiny" (命). If heaven had no yin and yang, the movement of qi would cease; if earth had no hardness and softness, the framework that sustains the earth would collapse; if humans had no benevolence and righteousness, the human way would vanish and humans would become no better than beasts. Therefore, it is said that "establishing heaven," "establishing earth," and "establishing human beings." Yin and yang refer to the movement of qi, hardness and softness refer to the quality of substance, and benevolence and righteousness refer to the principle. Benevolence, with its fundamental nature strong and vigorous and its expression gentle and yielding, belongs to yang; righteousness, with its fundamental nature gentle and yielding and its expression firm and decisive, belongs to yin.

兼三才而兩之。以全體言。則上兩畫為天，五陽而上陰。中兩畫為人，三仁而四義。下兩畫為地，初剛而二柔。以兩卦分言。則上與三為天，三陽而上陰。五與二為仁，五仁而二義。四與初為地，四柔而初剛。

The phrase "兼三才而两之" refers to combining the three elements—Heaven, Humanity, and Earth—and dividing them into two parts. Considering the entire hexagram, the top two lines represent Heaven, with the fifth line being yang and the top line being yin; the middle two lines represent Humanity, with the third line being ren and the fourth line being yi; and the bottom two lines represent Earth, with the first line being yang and the second line being yin. If we consider the upper and lower trigrams separately, then the top line and the third line both belong to the Heaven position, with the third line being yang and the top line being yin; the fifth line and the second line both belong to the Humanity position, with the fifth line being ren and the second line being yi (the original text mistakenly uses "ren" instead of "humanity"); and the fourth line and the first line both belong to the Earth position, with the fourth line being yin and the first line being yang.

分陰分陽以位言。初三五為陽，二四上為陰。陰陽各半故曰分。迭用柔剛以爻言，柔六剛九也。陽位剛爻居，柔爻亦居。陰位柔爻居，剛爻亦居。經緯錯綜，粲然有文。所謂成章也。人負陰陽之氣以有生，肖剛柔之質以有形，具仁義之理以成性，亦具三才之道。分陰陽用柔剛以斷吉凶，成亹亹而盡仁義之道。則性命之理在天地者，皆在吾心矣。右第二章。

"Dividing yin and yang" refers to the positions of the lines in a hexagram: the first, third, and fifth lines are yang positions, while the second, fourth, and top lines are yin positions. Since yin and yang each occupy half, it is called "dividing." "Alternating the use of flexibility and strength" refers to the lines themselves: a flexible line is marked with a six, and a strong line is marked with a nine. A strong line can occupy a yang position, and a flexible line can also occupy a yang position; similarly, a flexible line can occupy a yin position, and a strong line can also occupy a yin position. Interwoven in this way, they form a clear pattern, which is called "forming a chapter." Humans receive the qi of yin and yang and thus have life; they imitate the qualities of flexibility and strength and thus have form; they possess the principles of benevolence and righteousness and thus develop their nature. In this way, they inherently possess the three elements of heaven, earth, and humanity. If a person can distinguish yin and yang and use flexibility and strength to judge good and bad fortune, and thus accomplish diligent endeavors while fulfilling the way of benevolence and righteousness, then the principles of life and death inherent in heaven and earth will all be present within his heart. This is the second chapter of the "Commentary on the Hexagrams."

第三章就伏羲先天圓圖而言其對待之體，復即卦氣之流行而分其左右之順逆也。天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。此伏羲先天圓圖八卦之位也。乾南坤北，天居上地居下，兩儀之位也。

This chapter discusses the mutual opposition of the eight trigrams in the Earlier Heaven circle diagram of Fuxi. It then explains the flow of the trigram energies, distinguishing the clockwise and counterclockwise directions on the left and right sides. The "Say on the Trigrams" states: the heavens and earth are positioned above and below, the mountain and marsh energies communicate with each other, thunder and wind approach each other, and water and fire do not reject each other. The eight trigrams are thus interwoven in pairs. This describes the directional arrangement of the eight trigrams in the Earlier Heaven circle diagram.乾 is located to the south, 坤 to the north, heaven is above, and earth is below, which is the original position of the two principles.

艮為山居西北，兌為澤居東南。通氣者，澤氣升於山，為雲為雨。山氣通於澤，為水為泉也。震為雷居東北，巽為風居西南。相薄者，勢相迫也。雷迅而風益烈，風激而雷益迅也。離為日居東，坎為月居西。不相射者，水得火以濟其寒，火得水以濟其熱，不相滅息也。先天八卦之位如此。皆陰陽相對而居，故曰八卦相錯也。重為六十四卦。為圓圖，其位亦然。其左以震離兌乾為主。與八卦相錯，為自復至乾三十二陽卦。其右以巽坎艮坤為主。與八卦相錯，為自姤至坤三十二陰卦也。

The trigram Gen (Mountain) is located in the northwest; the trigram Dui (Lake) is located in the southeast. The term "communicating energy" refers to the water vapor from the lake rising to the mountain, transforming into clouds and rain, while the earth energy from the mountain flows down to the lake, transforming into water and springs. The trigram Zhen (Thunder) is located in the northeast; the trigram Xun (Wind) is located in the southwest. The term "mutual approach" refers to their energies approaching each other: thunder becomes more intense, causing the wind to be stronger, and wind becomes more vigorous, causing the thunder to be faster. The trigram Li (Fire) is located in the east; the trigram Kan (Water) is located in the west. The term "not opposing each other" refers to water being tempered by fire to reduce its coldness, and fire being tempered by water to reduce its heat, so they do not extinguish each other. The arrangement of the Earlier Heaven Trigrams is like this, with yin and yang trigrams opposite each other. Therefore, it is said "the eight trigrams are interwoven." When the eight trigrams are combined, they form the sixty-four hexagrams, arranged in a circular diagram, with the same directional arrangement: on the left, Zhen, Li, Dui, and Qian are the main trigrams, interwoven with the eight trigrams, forming thirty-two yang hexagrams from Fu to Qian; on the right, Xun, Kan, Gen, and Kun are the main trigrams, interwoven with the eight trigrams, forming thirty-two yin hexagrams from Guo to Kun.

數往者順，知來者逆。是故易逆數也。此就圓圖卦氣之行。準之橫圖，卦畫之序，從中而分其左右之順逆也。覆數已生之卦為順，豫推未生之卦為逆。天道運行為四時八節，以冬至夏至為樞紐。圓圖配八節之運行，以姤復二卦為樞紐。天道左旋，故圓圖配八節皆左旋。萬事出於心，故圖自中起。天開於子，故卦始終復。天道運行始於陽，陽生於極陰。故坤生復為陽始，冬至配之。盡震宮八卦至明夷，立春配之。盡離宮八卦至於臨，春分配之。盡兌宮八卦至於泰，立夏配之。

The Shuo Guà Zhuan says: Counting the past is in the order of succession, while knowing the future is in the reverse order, so the Book of Changes is a method of reverse calculation. This refers to the circular diagram's movement of the trigrams' energies, and the horizontal diagram's sequence of trigrams, dividing from the center into left and right directions of succession and reversal. Counting backwards from the already formed trigrams is called "succession," while predicting the trigrams that have not yet formed is called "reversal." The operation of heaven is divided into four seasons and eight solar terms, with the winter solstice and summer solstice as the key points; when the circular diagram is combined with the movement of the eight solar terms, the trigrams Gu and Fu serve as the key points. Heaven moves to the left, so the circular diagram with the eight solar terms also moves to the left. All things originate from the heart, so the diagram starts from the center. Heaven opens at Zi, so the trigrams start from Fu (the trigram of the winter solstice). The operation of heaven begins with yang, and yang arises from the extreme of yin, so the trigram Kun produces the trigram Fu as the beginning of yang, corresponding to the winter solstice. Counting through the eight trigrams of the Zhen palace up to Mingyi corresponds to the beginning of spring. Counting through the eight trigrams of the Li palace up to Lin corresponds to the vernal equinox. Counting through the eight trigrams of the Dui palace up to Tai corresponds to the beginning of summer.

盡乾宮八卦至於乾，陽極陰生得姤卦，夏至配之。盡巽宮八卦至於訟，立秋配之。盡坎宮八卦至於遯，秋分配之。盡艮宮八卦至於否，立冬配之。盡坤宮八卦至於坤，陰極陽生又為復卦。復至乾，由震四而離三而兌二而乾一，皆得已生之卦。如從今日計往日，順而易知也。自姤至坤，由巽五而坎六而坤八。如今日預推明日，逆而難知也。然以橫圖觀之。則自乾一而兌二而離三而震四而巽五而坎六而艮七而坤八，皆預推之，是皆逆也。逆所以知來，故易皆逆數也。以其位言之，則對待有順有逆。以其數論之，則皆逆而可以知來。先天圓圖之妙如此。右第三章。

In the circular diagram, each of the eight trigrams in each palace corresponds to one of the twenty-four solar terms. When the count of the trigrams in the Qian palace reaches Qian, yang reaches its peak and yin begins to arise, resulting in the Guo trigram, which corresponds to the summer solstice. When the count of the trigrams in the Xun palace reaches the Song trigram, it corresponds to the beginning of autumn. When the count of the trigrams in the Kan palace reaches the Duan trigram, it corresponds to the autumn equinox. When the count of the trigrams in the Gen palace reaches the Pǐ trigram, it corresponds to the beginning of winter. When the count of the trigrams in the Kun palace reaches the Kun trigram, yin reaches its peak and yang begins to arise, resulting in the Fu trigram. From Fu to Qian, the trigrams are counted in the order of Zhen in position four, Li in position three, Dui in position two, and Qian in position one. These are all trigrams that have already been generated, like counting backwards from today to yesterday, which is a forward and easily understood process. From Guo to Kun, the trigrams are counted in the order of Xun in position five, Kan in position six, until Kun in position eight (the original text here omits 'Gen in position seven'), which is like predicting tomorrow from today, a backward and difficult to understand process. However, if we look at the horizontal diagram, from Qian in position one to Dui in position two, Li in position three, Zhen in position four, Xun in position five, Kan in position six, Gen in position seven, and Kun in position eight, all these trigrams are predicted in advance, which is all backward. Only by moving backward can we know the future, so the Book of Changes is all about reverse calculation. In terms of direction, there is both forward and backward in the mutual opposition of pairs; in terms of numbers, it is entirely reverse, thus allowing us to foresee the future—this is the value of divination. The wonderful aspect of the Earlier Heaven circular diagram lies here. The above is the third chapter of the "Shuo Gua Zhuan."

第四章言先天方圖之位，六子之用統於乾坤，而造化流行有生長收藏之功也。雷以動之，風以散之。雨以潤之，日以晅之。艮以止之，兌以說之。乾以君之，坤以藏之。動則物萌，散則物解。二者生物之功。潤則物滋，晅則物舒。二者長物之功。止則物成，說則物遂。二者收物之功。君則物有所歸，藏則物有所息。二者藏物之功。雷動風散，乾坤初爻相易為震巽也。雨潤日晅，中爻相易為坎離也。止之說之，終爻相易為艮兌也。此六子，生物之序也。

This chapter explains the directional arrangement of the Earlier Heaven diagram: the six sub-trigrams, Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake), are all governed by Qian (Heaven) and Kun (Earth). The natural process has four phases: birth, growth, gathering, and storage. The "Sayings on the Trigrams" states: Thunder is used to stir up all things, Wind to scatter them, Rain to nourish them, Sun to warm them, Gen to stop them, and Dui to make them joyful. Stirring causes all things to sprout, scattering causes them to disperse, these two are the functions of birth; nourishing causes them to grow, warming causes them to expand, these two are the functions of growth; stopping causes them to take form, joy causes them to fulfill their nature, these two are the functions of gathering; governing causes them to have a place, storing causes them to rest, these two are the functions of storage. Thunder and Wind dispersing are formed by the mutual exchange of the first lines of Qian and Kun to produce Zhen and Xun; Rain and Sun warming are formed by the mutual exchange of the middle lines to produce Kan and Li; stopping and joy are formed by the mutual exchange of the top lines to produce Gen and Dui. The arrangement of these six sub-trigrams represents the order of birth.

然六子致用，主於乾而動，歸於坤而藏。此又父母之功也，故以乾坤終之。自動至晅，物之出機。自止至藏，物之終極。出無於有，氣之行也。故以象言。入有於無，質之具也。故以卦言。先天方圖中始震巽而始終於乾坤。

However, the six sons function all by the movement of Qian and returning to Kun for concealment, which is again the contribution of the parents' hexagram, so Qian and Kun are used to conclude. From "movement" to "manifestation," it is the emergence of all things from the mechanism; from "stillness" to "concealment," it is the arrival of all things at their ultimate state. Going from nothing to existence is the movement of qi, so thunder, wind, rain, and sun are used as symbolic images; going from existence back to nothing is the solidification of substance, so the hexagrams of Gen, Dui, Qian, and Kun are used to express this. The Earlier Heaven diagram begins in the center with Zhen and Xun, yet throughout it is always governed by Qian and Kun.

蓋陽生於北而極於南，陰生於南而極於北，天之道也。圓圖法天，故乾南坤北也。陽始於東北而盛於西北，陰始於西南而盛於東南，地之道也。方圖法地，故乾西北而坤東南也。乾坤初爻相易而為震巽。故震巽居中，為物之始生。中爻相易為坎離。故次外坎離，為物之方長。終爻相易為艮兌。故次外艮兌，為物之所收。終則乾居西北，坤居東南以藏之。以其位之尊卑而言，則宜先乾坤而後六子。以造化之流行而言，故先言六子而統於乾坤，此方圖之位具造化流行之妙也。右第四章。

Heavenly yang originates in the north and reaches its peak in the south, while earthly yin originates in the south and reaches its peak in the north; this is the way of heaven. The circular diagram follows the pattern of heaven, so Qian (Heaven) is placed in the south and Kun (Earth) in the north. Heavenly yang begins in the northeast and reaches its peak in the northwest, while earthly yin begins in the southwest and reaches its peak in the southeast; this is the way of earth. The square diagram follows the pattern of earth, so Qian is placed in the northwest and Kun in the southeast. The first lines of Qian and Kun exchange to form Zhen (Thunder) and Xun (Wind), so Zhen and Xun are placed in the center of the square diagram, representing the beginning of all things. The middle lines exchange to form Kan (Water) and Li (Fire), so Kan and Li are placed in the second layer, representing the growth of all things. The top lines exchange to form Gen (Mountain) and Dui (Lake), so Gen and Dui are placed in the outermost layer, representing the time of harvest. Finally, Qian is placed in the northwest and Kun in the southeast, to store away all things. If we consider the hierarchy of lines, we should first discuss Qian and Kun and then the six sons; however, here we focus on the flow of creation and transformation, so we first discuss the six sons and ultimately unify them under Qian and Kun. This is the subtle meaning of the flow of creation and transformation contained within the square diagram's arrangement. The above is the fourth chapter of the "Sayings on the Hexagrams."

第五章言文王後天八卦之位。帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。此文王後天八卦之位。此節言八卦之流行也。帝者，天之主宰。出者，發露之謂。震居東方，於時為春。三陽開泰，萬物從此發生，則帝即從此出矣。齊、相見、致役以下皆帝也。齊者，畢達之謂。巽居東南，春夏之交，萬物畢達矣。尚有未盡生者，彼此未得相見也。

This chapter explains the directional arrangement of the Later Heaven Trigrams as established by King Wen. The "Say on the Trigrams" states: the sovereign emerges from the Zhen position, becomes fully harmonious in the Xun position, meets others in the Li position, is employed and nurtured in the Kun position, experiences joy and speaks in the Dui position, engages in conflict in the Qian position, is comforted in the Kan position, and concludes with a final statement in the Gen position. This describes the directional arrangement of the Later Heaven Trigrams. This section discusses the movement of the Trigrams. "Tian" refers to the sovereign of heaven; "chu" means to emerge or appear. Zhen is located in the east, corresponding to spring, when the three yang forces are active and all things begin to emerge, so the sovereign emerges from here. The subsequent terms "qí," "xiāngjiàn," "zhìyì," etc., all refer to the same sovereign. "Qí" means to be fully harmonious. Xun is located in the southeast, at the transition between spring and summer, when all things have already become fully harmonious; however, some things have not yet fully emerged, so they cannot yet meet each other.

離居南方，於時為夏，則明盛可見矣。致，猶委也。委役於萬物，無不養也。坤居西南，夏秋之交。萬物皆養於土，得向實也。說者，物形至此充足而說。兌居西方，於時為秋，物至此充足可說也。戰者，陰極陽剝，疑而戰也。乾居西北，秋冬之交。戰乎乾，非與乾戰，言陰陽戰於乾之方也。勞，去聲，慰勞之意。坎居北方，於時為冬，萬物歸藏於內而未息也。成言者，陽氣至此成終而成始。艮居東北，冬春之交，止乎此矣。復出乎震，不終止也。此皆萬物生成之序。然生之成之，必有主宰之者，故謂之帝。此就八卦之流行言之也。

The Trigram Li resides in the south, corresponding to the summer season, when light is abundant and flourishing, allowing all things to become visible to each other. "Zhi" means to entrust or assign tasks to all things, ensuring their growth and nourishment. The Trigram Kun resides in the southwest, at the transition between summer and autumn, when all things rely on the earth for nourishment to develop into maturity. "Shuo" refers to the fullness and satisfaction of all things, bringing them joy. The Trigram Dui resides in the west, corresponding to autumn, when all things are full and flourishing, bringing joy. "Zhan" indicates the extreme of yin, which overpowers yang, leading to a struggle between yin and yang. The Trigram Qian resides in the northwest, at the transition between autumn and winter, and "zhan hu Qian" does not mean a struggle with Qian, but rather a struggle between yin and yang in the direction where Qian resides. "Lao" is pronounced in a falling tone, meaning to comfort or reward; the Trigram Kan resides in the north, corresponding to winter, when all things retreat inward, yet their vitality continues. "Cheng yan" signifies that yang energy has completed its cycle and begun anew. The Trigram Gen resides in the northeast, at the transition between winter and spring, when all things pause, then resume from the position of Zhen. This is not an end. These are the sequential stages of the generation of all things. However, there must be a governing force that gives rise to and completes them, hence it is called "Di" (the Emperor). This passage discusses the movement and influence of the Eight Trigrams.

萬物出乎震。震，東方也。齊乎巽。巽，東南也。齊也者，言萬物之潔齊也。離也者，明也。萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也。萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。戰乎乾。乾，西北之卦也。言陰陽相薄也。坎者，水也，正北方之卦也。勞卦也。萬物之所歸也。故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。

The Sayings on the Hexagrams continues: All things emerge from the Zhen position, and Zhen is the hexagram of the East. At the Xun position, all things are orderly and neat, and Xun is the hexagram of the Southeast; the term 'neat' refers to all things being clean and orderly. Li is brightness; when all things reach this point, they meet and recognize each other, and Li is the hexagram of the South. The sage faces south to govern the world, directing his policies towards the bright direction, which is probably derived from this symbolism. Kun is the earth; all things here receive nourishment and growth, so it is said 'all things are directed to Kun'. Dui corresponds to autumn, a time when all things are joyful, so it is said 'joy is expressed in Dui'. 'Struggle in Qian' refers to Qian, the hexagram of the Northwest, where yin and yang are in conflict. Kan is water, the hexagram of the North, also the hexagram of toil; all things here retreat and conceal, so it is said 'toil is expressed in Kan'. Gen is the hexagram of the Northeast, where all things have completed their cycle and begin anew, so it is said 'completion is expressed in Gen'.

上言帝，此節言萬物之隨帝以出入。蓋帝之出入不可見，而為物者可見，故又以物言之。以見八卦流行生物之功也。離明以德言，八卦之德可推。坤地坎水以象言，八卦之象可推。兌秋以時言，八卦之時可推。聖人象八卦之義以治天下，不獨取諸離。亦舉一可通其餘也。坤於方不言西南，坤土之用不止於西南也。上言致役乎坤，此言致養者。蓋上言帝。坤，臣也。帝，君也。君之於臣，役之而已。此言萬物。則坤，母也。萬物，子也。母之於於，則無所不養也。乾曰陰陽相薄者。九十月之交，陰盛陽微。

The previous section discussed "the Emperor," and this section talks about all things moving together with the Emperor. Since the Emperor's coming and going is invisible, while the generation of things is visible, it is now explained from the perspective of things to show the effectiveness of the eight trigrams in generating life. "Li (Fire) is brightness" refers to the virtue of the trigrams; the virtues of the other trigrams can be inferred from this. "Kun (Earth) is earth," "Kan (Water) is water" refer to the symbolic representations of the trigrams; the symbolic representations of the other trigrams can be inferred from this. "Dui (Lake) is the beginning of autumn" refers to the seasonal associations of the trigrams; the seasonal associations of the other trigrams can be inferred from this. The sage takes the meaning of the eight trigrams to govern the world, not only relying on the trigram Li. This is like grasping one corner and understanding the rest. The position of Kun does not mention southwest, because the function of the earth trigram is not limited to the southwest. The previous section said "to employ Kun," while this section says "to nourish," because the previous section discussed the Emperor: Kun is the minister, and the Emperor is the sovereign, and the sovereign employs the minister. This section discusses all things: Kun is the mother, and all things are the children, and the mother nourishes her children without limit. The trigram Qian (Heaven) says "yin and yang interact," because during the transition between September and October, the yin energy is strong and the yang energy is weak.

陰疑於陽必戰。坤之上六亦言龍戰于野者，此也。上言帝之所乘，此言萬物之所主。觀此而後天八卦之義可見矣。蓋以其方位言之。則坎離者，天地之大用，得乾坤之中氣。故離火居南，坎水居北也。震，動也。物生之初，故居東。兌，說也。物成之後，故居西。此四者居於四正也。震木，巽亦木，震陽木而巽陰木。故巽居東南，巳之位也。兌金，乾亦金，兌陰金而乾陽金。故乾居西北，亥之方也。坤艮皆土，坤陰土，艮陽土。坤居西南，艮居東北者。所以均旺於四時也。此四者居於四隅也。

When yin energy becomes excessive and causes suspicion toward yang, a struggle is inevitable. The line statement of the sixth line in the upper trigram of the Earth (Kun) says, "A dragon fights in the fields," referring to this situation. The previous section discussed the order of the trigrams used by the Emperor, while this section explains the order by which all things depend. By understanding these two sections, the meaning of the Later Heaven Trigrams becomes clear. In terms of directions, Kan and Li are the great functions of heaven and earth, receiving the central energy from Qian and Kun. Therefore, the fire of Li resides in the south and the water of Kan resides in the north. Zhen represents movement, which occurs when all things first begin, so it is located in the east. Dui represents joy, which occurs when all things have matured, so it is located in the west. These four trigrams occupy the four cardinal directions: east, south, west, and north. Zhen belongs to wood, and Xun also belongs to wood. Zhen is yang wood, while Xun is yin wood, so Xun resides in the southeast, which corresponds to the earthly branch Si. Dui belongs to metal, and Qian also belongs to metal. Dui is yin metal, while Qian is yang metal, so Qian resides in the northwest, corresponding to the earthly branch Hai. Kun and Gen both belong to earth. Kun is yin earth, while Gen is yang earth. Kun resides in the southwest and Gen in the northeast to ensure that the earth energy is evenly strong throughout the four seasons. These four trigrams occupy the four corners: southwest, northwest, northeast, and southeast. The four cardinal trigrams correspond to water, fire, wood, and metal, while the four corner trigrams are divided between wood and metal, with the two earth trigrams balancing them. This forms the framework of the Later Heaven directions.

以其流行之序言之，則以震巽離坤兌乾坎艮為次。蓋春為木，震巽屬木。木生火。夏為火，故離次之。夏而秋，火克金者也。火金之交，有坤土焉。則火生土，土生金。克者又順以相生。秋為金，兌乾屬金。金生水。冬為水，故坎次之。冬而春水生木者也。水木之交，有艮土焉。木克土，土克水。生者又逆以相剋。土金順以相生，所以為秋之克。水土逆以相剋，所以為春之生。生生剋剋，變化無窮，而皆有帝以宰之，此後天之妙也。右第五章。

If we consider the order of prevalence, it follows the sequence of Zhen, Xun, Li, Kun, Dui, Qian, Kan, and Gen. Spring belongs to wood, and both Zhen and Xun belong to wood; wood generates fire, and summer belongs to fire, so the Li trigram comes after it. From summer to autumn, fire normally controls metal, but between fire and metal there is also Kun earth, so fire generates earth, and earth generates metal, turning a place of mutual control into one of mutual generation. Autumn belongs to metal, and both Dui and Qian belong to metal; metal generates water, and winter belongs to water, so the Kan trigram comes after it. From winter to spring, water normally generates wood, but between water and wood there is also Gen earth, so wood controls earth, and earth controls water, turning a place of mutual generation into one of mutual control. The mutual generation of earth and metal is precisely to resolve the mutual control of autumn; the mutual control of water and earth is precisely to support the mutual generation of spring. Generation and control alternate endlessly, and within this there is a single principle that governs everything. This is the subtlety of the Later Heaven Trigrams. The above is from Chapter Five of the "Sayings on the Trigrams."