An Exposition of the Zhou Changes, Volume Thirteen · Compiled by Hui Dong

備物致用，立成器以為天下利，莫大乎聖人。注：神農黃帝堯舜也。民多否閉，取乾之坤謂之備物，以坤之乾謂之致用。乾為物，坤為器用。否四之初，耕稼之利；否五之初，市井之利；否二之四，舟檝之利；否上之初，牛馬之利。謂十二蓋取以利天下。聖人作而萬物覩，故莫大乎聖人也。

The text says: To fully understand the nature of things and apply their usefulness, to create tools and benefit the world, there is no one greater than the sage. Hui Dong's commentary: Here, the sage refers to Shen Nong, the Yellow Emperor, Yao, and Shun. In ancient times, the people often lived in isolated and uncommunicative conditions. Taking the lines of the Qian hexagram to the Kun hexagram is called "preparing things," and taking the lines of the Kun hexagram to the Qian hexagram is called "applying their use." The Qian represents things, and the Kun represents tools. In the hexagram Pu, the fourth line moving to the first position forms the hexagram Yi, which represents the benefit of farming; the fifth line moving to the first position forms the hexagram She Qi, which represents the benefit of markets; the second line moving to the fourth position forms the hexagram Huan, which represents the benefit of boats and rafts; the top line moving to the first position forms the hexagram Sui, which represents the benefit of cattle and horses. This is the twelve instances in the "Great Treatise" of the "I Ching" lower transmission where it says "it is taken from a certain hexagram," all used to benefit the world. When a sage arises, all things become visible, so there is no one greater than the sage.

探嘖索隱，鉤深致遠，以定天下之吉凶，成天下之娓娓者，莫善乎蓍龜。注：探，取也。嘖，初也。初隱未見，故探嘖。索隱則幽贊於神明而生蓍。初深故曰鉤深。致遠謂乾。乾生知吉，坤殺知凶，故定天下之吉凶。娓娓者，陰陽之微，能存能亡。乾為蓍，離為龜，月生震初，故成天下之娓娓者莫善乎蓍龜。陰陽之微，乾坤之元，故稱善也。是故天生神物，聖人則之。注：神物謂蓍龜。蓍龜定天下之吉凶，成天下之娓娓者，聖人則之，知存知亡而不失其正也。

The classic text says: To explore the hidden and profound, search for the concealed and subtle, reach into the depths and summon from afar, in order to determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, there is nothing better than the divination with yarrow stalks and tortoise shells. Hui Dong's commentary says: "Tàn" means to take, and "zé" refers to the first line. The first line is hidden and not yet revealed, hence "tàn zé." "Suo yin" means to secretly receive the assistance of the divine and create the method of yarrow divination. The first line is profound, hence "gōu shēn." "Zhi yuan" refers to the trigram Qian. The trigram Qian represents the generation and nurturing of all things through yang, thus knowing its auspiciousness; the trigram Kun represents the suppression and destruction of all things through yin, thus knowing its inauspiciousness. Therefore, it can determine the fortune and misfortune of the world. "Wěi wěi" is the same as "wěi wěi," referring to the subtle aspects of yin and yang, which can both exist and vanish. The trigram Qian represents the yarrow stalks, and the trigram Li represents the tortoise shell. The moonlight first appears in the trigram Zhen, hence the yarrow stalks and tortoise shells are the best for accomplishing the ceaseless endeavors of the world. The subtle aspects of yin and yang are the origins of Qian and Kun, so the character "shàn" is used here. The classic text says: Therefore, heaven produces divine objects, and sages take them as a model. Hui Dong's commentary says: "Shenwu" refers to the yarrow stalks and tortoise shells. The yarrow stalks and tortoise shells can determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, so sages take them as a model, thus knowing existence and non-existence without losing the right path.

天地變化，聖人效之。注：春夏為變，秋冬為化，聖人南面而聽天下，順時布令，是效天地之變化。天垂象見吉凶，聖人象之。注：天有八卦之象，乾象盈甲是吉也，坤象喪乙是凶也。見乃謂之象，故見吉凶。乾為德，坤為刑，聖人在上，象天制作，故云聖人象之也。

The text says: Heaven and Earth undergo change, and the sage emulates it. Hui Dong's commentary: Spring and summer belong to "change," while autumn and winter belong to "transformation"; the sage faces south to govern the world, following the seasons to issue decrees and teachings, which is emulating the changes of Heaven and Earth. The text says: Heaven reveals signs and images to show auspicious and inauspicious omens, and the sage takes these signs as a model. Hui Dong's commentary: In the sky there are the images of the Eight Trigrams. On the fifteenth day, the image of Qian (Heaven) is full in the direction of Xiang, which is auspicious; on the thirtieth day, the image of Kun (Earth) is lost in the direction of Xiang, which is inauspicious. What is revealed is called an image, so it can show auspicious and inauspicious signs. Qian represents virtue, and Kun represents punishment; the sage holds a high position, taking the heavenly images as a model to establish regulations, hence it is said that the sage emulates these images.

河出圖，洛出書，聖人則之。注：天不愛其道，故河出圖；地不愛其寶，故洛出書。聖人則之，體信以逹順，遂致太平也。易有四象，所以示也。注：覆述大衍四象也。四象生八卦，卦者掛也，掛示萬物，故所以示也。繫辭焉，所以告也。注：繫彖象之辭，八卦以象告，故所以告也。定之以吉凶，所以斷也。注：繫辭焉以斷其吉凶，八卦定吉凶以斷天下之疑也。易曰：自天右之，吉無不利。子曰：右者，助也。注：大有兌為口，口助稱右。

The text says: When the Yellow River produced a dragon pattern and the Luo River produced a turtle book, the sage took them as a model. Hui Dong's commentary: Heaven does not hesitate to reveal its way, hence the Yellow River produced the pattern; Earth does not hesitate to reveal its treasure, hence the Luo River produced the book. The sage took them as a model, embodying sincerity and harmony to achieve peace and order. The text says: The Book of Changes has four images, which are used to display. Hui Dong's commentary: This is a restatement of the four images from the Great Derivation. The four images generate the eight trigrams. "Guà" means "guà," meaning to hang an image for people to see, hence it is used to display. The text says: Attaching words to the trigrams is used to inform. Hui Dong's commentary: Attaching the彖辞 and 象辞 to the trigrams, the eight trigrams use images to inform, hence it is used to inform. The text says: Using good and bad fortune to judge it is used to make decisions. Hui Dong's commentary: Attaching words to the trigrams to determine good and bad fortune, the eight trigrams judge good and bad fortune precisely to make decisions on the world's difficulties. The text cites the Book of Changes saying: Being aided by Heaven, it is auspicious and beneficial in all things. Confucius said: "Right" means aid. Hui Dong's commentary: The Great Possession hexagram has the upper trigram as 兑, which represents mouth. Using the mouth to assist people is called "right."

天之所助者順也。注：乾為天，比坤為順。人之所助者信也。注：乾為人為信。履信思乎順，有以尚賢也。注：五履信應二，故思乎順。賢謂三，乾為賢人。三享於天子禮，行之宗廟，故以尚賢。是以自天右之，吉無不利也。注：聖人明天道，察民故，獲天人之助，故吉無不利也。

The classic text says: Those favored by Heaven are those who follow the Way of Heaven. Hui Dong's commentary: The trigram Qian represents Heaven, and the hexagram Dàyǒu is in mutual relationship with the hexagram Bǐ. The hexagram Bǐ has the trigram Kun as its body, which represents compliance. The classic text says: Those who help people are those who are trustworthy. Hui Dong's commentary: Qian represents people and trustworthiness. The classic text says: Practicing sincerity and having harmonious thoughts, and also honoring the virtuous. Hui Dong's commentary: The fifth line is in the central position and demonstrates sincerity, and it corresponds with the second line, so it is said to have harmonious thoughts. "Xian" refers to the third line, and Qian represents the virtuous person. The line statement of the ninth line of Dàyǒu speaks of the three high officials presenting sacrifices to the Son of Heaven, which is performed in the ancestral temple, hence implying the honoring of the virtuous. The classic text says: Therefore, he is favored by Heaven, resulting in auspiciousness and benefit in all things. Hui Dong's commentary: The sage understands the Way of Heaven, and observes the affairs of the people, thus receiving assistance from both Heaven and humanity, hence resulting in auspiciousness and benefit in all things.

疏。太極至具焉○太極太一者，馬氏云：易有太極，謂北辰也。乾鑿度曰：大一取七八九六之數以行九宮。鄭彼注云：太一者，北辰之神名也。居其所曰太一，主氣之神。京氏注大衍之數云：其一不用者，天之主氣，將欲以虛來實，故用四十九。

Hui Dong explains himself. The following interpretation is from the annotation, starting from "Da Ji, Da Yi" to "San Cai Ju Yan." He says that the Taiji is the Taiyi: Ma Rong explained that in the "Book of Changes," the Taiji refers to the Northern Pole Star. The "Qian Zao Du" says that the Taiyi takes the numbers seven, eight, nine, and six and moves them in the nine palace arrangement. Zheng Xuan's annotation says that the Taiyi is the name of the spirit of the Northern Pole Star, and when it resides in its own position, it is called Taiyi, and it is the spirit governing the qi. Jing Fang's annotation on "Da Yan Zhi Shu" says that the "one" not involved in the counting process is actually the main qi of heaven; it depends on this empty position to attract the actual numbers, so only forty-nine are used.

禮運曰：夫禮必本於太一，分而為天地。呂氏春秋曰：太一出兩儀。太一者，極大曰太，未分曰一。太極者，極，中也，未分曰一，故謂之太一。未發為中，故謂之太極，在人為皇極，其實一也。兩儀，天地也，分而為天地，故生兩儀。此上虞義也。儀匹也，釋詁文。天地相匹，故稱兩儀。乾鑿度曰：易始於一，分於二，通於三。鄭氏謂陰陽氣交，人生其中，故為三才。太極函三為一，相併俱生，故太極生兩儀，三才具焉。即上傳所云分而為二以象兩，掛一以象三，義具下也。

The "Book of Rites: The Rituals of the Rites" says that rites must originate from the Supreme Unity, which divides into heaven and earth. The "Spring and Autumn Annals of the Warring States" says that the Supreme Unity gives rise to the Two Principles. The term "Supreme Unity" refers to its vastness, hence "Tai," and its undivided state, hence "Yi." The term "Taiji" means "the Ultimate Principle," where "ji" signifies the center. Since it is undivided, it is called "Taiyi," and since the state of unexpressed joy, anger, sorrow, and joy is the center, it is called "Taiji." This principle applies to human beings as the "Huangji" in the "Huang Fan" (The Mandate of Heaven), which differs in name but not in essence. The "Two Principles" refer to heaven and earth. The Taiji divides into heaven and earth, thus giving rise to the Two Principles. This interpretation is based on Yu Fan's view. The term "yi" is interpreted as "pi," as found in the "Er Ya · Shi Gu" (The Er Ya: Interpretation of Words); heaven and earth correspond to each other, hence called the Two Principles. The "Qian Zao Du" (The Book of the Opening of the Heaven) says that the "Yi" (Book of Changes) originates from one, divides into two, and communicates through three. Zheng Xuan explains this as the mutual interaction of the two energies of yin and yang, within which human beings exist, thus forming the Three Elements. The Taiji encompasses these three elements as one, and the three elements arise together without separation, hence the Taiji gives rise to the Two Principles and the Three Elements are all complete. This is what the "Great Treatise on the Transmission of the Hexagrams" says: "It divides into two to represent the Two Principles, and hangs one to represent the Three Elements." The meaning will be explained in detail later.

○四象至其中○四象謂大衍。四象分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，故謂之四象也。兩儀為四象之一，則在四象之中，而云生四象者，由分二而生此四象，故云兩儀生四象也。掛一歸奇在四象之中，言四象故不言掛一歸奇也。

The following explanation refers to the passage in the commentary from "four images refer to the four steps of dividing the yarrow stalks" to "by citing the four images, the earth is included among them." The term "four images" refers to the four steps in the process of divining with yarrow stalks. Dividing into two represents the two principles, hanging one represents the three elements, four units of one represent the four seasons, and returning the remainder to the palm represents the leap month, hence called the four images. Dividing into two itself is one of the four images, already included within the four images, yet it is said to "generate the four images" because the other three images are derived from this step, hence saying that the two principles generate the four images. Hanging one and returning the odd number are already included within the four images. Since the general term "four images" has already been mentioned, they are not listed individually again.

一說四象七八九六也者，此先儒之說也。鄭氏已下言揲蓍之法。六在北方象水，故布六於北方以象水；七在南方象火，故布七於南方以象火；八在東方象木，故布八於東方以象木；九在西方象金，故布九於西方以象金。

The commentary says, "There is another interpretation that the four images correspond to the numbers seven, eight, nine, and six." This is the view of scholars from previous generations. After Zheng Xuan, the text explains the specific method of divination with yarrow stalks. The number six is in the north and represents water, so six is placed in the north to symbolize water; seven is in the south and represents fire, so seven is placed in the south to symbolize fire; eight is in the east and represents wood, so eight is placed in the east to symbolize wood; nine is in the west and represents metal, so nine is placed in the west to symbolize metal.

文王推爻四乃術數，故四營而成，由是而生四六四七四八四九之數。四六二十四，交也；四七二十八，單也；四八三十二，坼也；四九三十六，重也。鄭氏以交單坼重為四象為少異也。太衍揲蓍之法中函三才五行，故云三才五行之合，義見上也。

King Wen derived the trigrams through the method of four, taking four as the fundamental number of numerology. Thus, by combining four, he generated numbers such as four multiplied by six, four multiplied by seven, four multiplied by eight, and four multiplied by nine. Four multiplied by six equals twenty-four, which is represented as 'jiao', indicating old yin; four multiplied by seven equals twenty-eight, represented as 'dan', indicating young yang; four multiplied by eight equals thirty-two, represented as 'che', indicating young yin; and four multiplied by nine equals thirty-six, represented as 'chong', indicating old yang. Zheng Xuan used 'jiao', 'dan', 'che', and 'chong' to represent the four trigrams, which is somewhat different from the previous explanation. The method of divining with yarrow stalks includes the three elements and the five phases, so it is said to be the convergence of the three elements and the five phases. This meaning has already been mentioned above.

此言兩儀而不言三才，言四象水火木金而不言土。太極函有三五，故云舉兩儀而三才在其中，舉四象而土在其中也。○四營至成也○分二掛一揲四歸奇為四象，經此四者而成一變，故四營而成易。三揲蓍而成一爻，六爻三變十有八變而成卦。

Here it speaks only of the two principles (yi) without mentioning the three elements (san cai), and only mentions the water, fire, wood, and metal paired with the four images (si xiang), without mentioning earth. Because the Taiji principle inherently includes the three elements and the five phases, so mentioning the two principles implies the three elements are already included; mentioning the four images implies earth is already included. The following explanation deals with the passage from "Four operations form the Book of Changes" to "and thus the eight trigrams are formed, completing the minor aspect." It is divided into two parts: hanging one, dividing four, and returning the odd numbers, which constitute the four images. Through these four steps, one change is completed, so it is said that four operations form one "easy" (yi). Three times dividing the yarrow stalks form one line (yao), and six lines each require three changes, totaling eighteen changes to form one hexagram.

乾坤與六子俱名八卦而小成，是四象生八卦。若鄭氏之義四營為七八九六，四營而成一爻，七八九六皆三變而成，故十有八變而成卦，八卦而小成也。○引信至斷也○三才八卦之象引而信之，故引信三才。八八六十四，故通為六十四卦。

Heavenly Stem Qian and Earthly Branch Kun, together with Zhen, Xun, Kan, Li, Gen, and Dui, are collectively called the Eight Trigrams, forming the small completion, which is known as the Four Symbols generating the Eight Trigrams. According to Zheng Xuan's interpretation, the four encampments refer to seven, eight, nine, and six. The four encampments form one line. Since seven, eight, nine, and six each require three transformations to be determined, it takes eighteen transformations to form a hexagram. The Eight Trigrams are considered the small completion. The following explanation is from the commentary starting from "Yin Xin San Cai" to "Suo Yi Duan Ye." It connects the Three Principles with the images of the Eight Trigrams, hence it is said "Yin Xin San Cai." Eight times eight makes sixty-four, so it is completed into sixty-four hexagrams.

觸長爻筴至三百八十四爻，故觸類而長之。陽生則趨於吉，陰殺則趨於凶，定之以吉凶，以斷天下之疑，故所以斷也。○一消至業也○乾息為吉，坤消為凶。春夏生物，秋冬成物，故一消一息，萬物豐殖。消息盈虛，無所不備，故云富有之謂大業。此上虞義也。

By understanding one instance, one can infer others, and the lines of the hexagram are extended up to 384 lines, hence it is said that one can broaden knowledge by analogy. Yang represents growth and nurturing, leading to good fortune, while Yin represents decline and severity, leading to misfortune. Based on this, one can determine good or bad fortune and thus decide on the difficulties of the world. Therefore, it is said to be used for decision-making. The following explanation is from the commentary starting from "one elimination and one generation" to "this is called great achievement." The hexagram Qian, with increasing Yang, leads to good fortune, while the hexagram Kun, with decreasing Yin, leads to misfortune. In spring and summer, all things grow and flourish, while in autumn and winter, they mature and are completed. Therefore, between elimination and generation, all things thrive and multiply. The process of increase and decrease, fullness and emptiness, continues endlessly, thus it is said "to be richly endowed is called great achievement." The above explanation follows Yu Fan's interpretation.

皐陶謨曰：有能典朕三禮。張衡云：三禮，天地人之禮也。鄭六藝論云：唐虞有三禮，至周分為五禮。若然唐虞止有三禮，無五禮之名，故鄭注堯典修五禮云：公侯伯子男之禮。其吉凶賓軍嘉之禮則始於周。唐虞三禮秩宗掌之，周之五禮大宗伯掌之，故云唐虞秩宗周代大宗伯掌天神人鬼地示之禮。其五禮之次，首吉禮，次凶禮，次賓禮，次軍禮，次嘉禮，故云吉為先，凶次之，賓軍嘉諸禮次第布之也。

The Shangshu · Gaoyao Mo says: Who can be in charge of my three rites? Zhang Heng explains that the three rites refer to the rites for sacrificing to Heaven, Earth, and human spirits. Zheng Xuan's Six Arts Treatise says: In the time of the Xia and Yao dynasties, there were only three rites, which were divided into five rites during the Zhou dynasty. According to this, the Xia and Yao dynasties had only three rites, but not yet the name of the five rites. Therefore, when Zheng Xuan commented on the "Xiaodian" passage about "cultivating the five rites," he interpreted it as the rites concerning the five ranks of feudal lords: Gong, Hou, Bo, Zi, and Nan. As for the five rites of Ji, Xiong, Bin, Jun, and Jia, this system began only in the Zhou dynasty. The three rites of the Xia and Yao dynasties were managed by the official in charge of ranks, while the five rites of the Zhou dynasty were managed by the Grand Master of Rites. Therefore, the commentary says that the official in charge of ranks in the Xia and Yao dynasties and the Grand Master of Rites in the Zhou dynasty were in charge of the rites for sacrificing to heavenly deities, human spirits, and earth deities. The order of the five rites is: Ji rites first, then Xiong rites, then Bin rites, then Jun rites, and finally Jia rites. Therefore, the commentary says that Ji rites come first, Xiong rites next, and the rites of Bin, Jun, and Jia follow in order.

安上治民莫善於禮，故謂之大業。蓋八卦定吉凶之後備有六十四卦三百八十四爻之義，故上傳云聖人有以見天下之動而觀其會通以行其等禮，繫辭以斷其吉凶，是故謂之爻。彼文行等禮，此言生大業，其義一也。

The "Book of Filial Piety" says that establishing stability in position and governing the people has nothing better than ritual, hence it is called a great undertaking. Approximately, after the eight trigrams determine good or bad fortune, they fully encompass the meaning of the sixty-four trigrams and the three hundred and eighty-four lines, so the "Great Treatise on the Appendices" says that the sage observes the changes in the world, examines the points of convergence and connection, and implements appropriate levels of ritual, then attaches words to determine good or bad fortune, hence it is called "line." There it speaks of implementing ritual, while here it speaks of producing a great undertaking; the meaning is the same.

○法象至地也○成象之謂乾，爻法之謂坤，故云法象乾坤也。乾為天，坤為地，天有八卦之象，故仰觀象於天；地有八卦之形，故俯觀法於地。庖犧作八卦先觀法象，故云法象莫大乎天地也。○變通至月令○變通趨時，故配四時。荀氏謂四時相變，終而復始，故莫大乎四時也。唐虞建官，羲和掌天地，仲叔已下掌四時，四時之官分宅四方，謂之四嶽，位在稷契之上，堯舜求禪命官則諮之。

The following explanation is from the commentary on the passage from "法象乾坤也" to "莫大乎天地也" in the "Great Treatise." The "Great Treatise" says, "The formation of images is called Qian, and the following of lines is called Kun," so the commentary explains that "law and image" refer to Qian and Kun. Qian represents Heaven, and Kun represents Earth; there are images of the Eight Trigrams in the sky, so one looks up to observe the images in the heavens; there are forms of the Eight Trigrams on the earth, so one looks down to observe the forms on the ground. Fuxi created the Eight Trigrams by first observing these images and forms, so the images taken as models have nothing greater than Heaven and Earth. The following explanation is from the commentary on the passage from "变通配四时" to "其政详于明堂月令." Change and adaptability must conform to the seasons, so they are matched with the four seasons. Xun Shuang believed that the four seasons follow one another in succession and then repeat, so nothing is greater than the four seasons. The Tang and Yu dynasties established officials with specific duties: Xi Shi and He Shi were in charge of Heaven and Earth, while Xi Zhong and Xi Shu were responsible for the four seasons; these officials in charge of the four seasons lived in the four directions and were called "Four Mountains," holding a higher position than the officials of Hou Ji and Xi. Yao and Shun would consult with them when passing on the throne or appointing officials.

周官六篇亦分天地四時。夏書甘誓乃召六卿。曲禮載殷之官制曰：天子建天官先六大，次五官，次六府。六大司天，五官司地，六府主四時。故知唐虞三代建官法天地四時也。順時行令，月令之事行之明堂，故云其政詳於明堂月令。此承上吉凶生大業而言，故歴引唐虞三代之法以明之也。

The six chapters of the "Rites of Zhou" are also divided into six officials according to heaven, earth, and the four seasons. The "Book of Documents · Gan Shi" records that King Xia Qi summoned six ministers. The "Rites of the Rites · Qu Li" states the official system of the Shang dynasty, saying that the Son of Heaven established the heavenly official, first setting up the six major officials, then the five ministers, then the six bureaus; the six major officials govern heaven, the five ministers govern earth, and the six bureaus govern the four seasons. From this we can see that the Tang and Yu dynasties and the Three Dynasties established officials and assigned their duties according to heaven, earth, and the four seasons. Administrative orders were issued according to the seasons, and the affairs of the monthly commands were held in the Bright Hall. Therefore, the commentary says that this system is detailed in the Bright Hall and Monthly Commands. This section follows the previous statement "Good and evil produce great undertakings," so it cites the systems of the Tang, Yu, and the Three Dynasties one by one to explain them.

○謂日至事矣○日月之晦朔弦望有八卦象，故謂日月縣天成八卦象。三日震象出庚，八日兌象見丁，十五日乾象盈甲，皆在暮也；十七日巽象退辛，二十三日艮象消丙，三十日坤象滅乙，皆在旦也。二十九日三十日為晦夕，一日為朔旦，晝為日中，故坎象盈戊，離象就己。

The following explanation is from the commentary between "Wèi rìyuè xuántiān chéng bāguà xiàng" and "shì qí shì yǐ." The phases of the moon—new moon, first quarter, last quarter, and full moon—each correspond to a trigram. Thus, the sun and moon hanging in the sky form the images of the eight trigrams, which is the method of Najia. On the third day, the trigram Zhen appears in the direction of Geng; on the eighth day, the trigram Dui appears in the direction of Ding; on the fifteenth day, the trigram Qian appears in the direction of Jia. These three phases are observed in the evening. On the seventeenth day, the trigram Xun retreats in the direction of Xin; on the twenty-third day, the trigram Gen diminishes in the direction of Bing; on the thirtieth day, the trigram Kun disappears in the direction of Yi. These three phases are observed in the morning. The twenty-ninth and thirtieth days are called "huì xī," the first day is called "shuò dàn," and noon is called "rì zhōng," so the trigram Kan is full in the direction of Wu, and the trigram Li is complete in the direction of Ji.

戊己中央土，故象見於中。參同契所謂晦朔之間，合符行中，此天地雜，保太和，日月戰，陰陽合德之時也。明兩作，日月相推而明生，故縣象著明莫大乎日月。此上虞義也。庖犧畫八卦以贊化育，其道在明堂月令，說卦言之詳矣。離為明堂，故王者嚮明而治。

The stems 戊 and 己 belong to the central earth, so their symbolic representation appears in the center. The "Zhou Yi Cang Tong Qi" mentions that at the time when the new moon meets the old moon, "the symbols meet in the middle," which is precisely the time when the energies of heaven and earth mix, preserving the great harmony, with the sun and moon competing and yin and yang combining in virtue. The hexagram "Li" says "bright dual forces arise," meaning that the sun and moon move in succession, producing brightness, so there is no greater manifestation than the sun and moon. The above adopts Yu Fan's interpretation. Fuxi drew the eight trigrams to assist in the nurturing of heaven and earth, and this principle is embodied in the Bright Hall and the monthly commands. The "Shuo Gua Zhuan" explains this in detail. The hexagram "Li" represents the Bright Hall, so the king faces the brightness to govern the world.

周禮太宰云：正月之吉始和布治於邦國都鄙，乃縣治象之法於象魏，使萬民觀治象，浹日而斂之。六官皆縣象，故云六官之象。先鄭司農云：象魏，闕也。坎月離日，二五正中，故重明麗正成既濟定。天地位，萬物育，故化成天下。是縣象著明取義於日月，故云是其事矣。

The Zhou Li · Tai Zai says: On the first day of the first lunar month, announce the state policies to the feudal states and the cities of the royal domain, hanging the regulations for governing the state on the Xiang Wei, so that all the people may see them. After ten days, they are taken down again. All six officials do this, so the commentary says "the images of the six officials." Xian Zheng (Zheng Zhong) explains: Xiang Wei refers to the high gates outside the palace. The Kan trigram represents the moon, and the Li trigram represents the sun, each occupying their proper positions at the second and fifth places respectively, thus forming the established situation of Ji Ji. Heaven and earth each occupy their proper positions, and all things are thus nurtured and transformed. Therefore, the education and moral influence are established throughout the world. This shows that "suspended images and clear manifestations" derive their meaning from the sun and moon, so the commentary says "this is exactly what is being referred to."

○乾正至大也○五乾也，故乾正位於五。五天位，坤為富，故五貴坤富。以五之貴據坤之富，以乾通坤，故莫大乎富貴。此上虞義也。中庸言雖有其德苟無其位不敢作禮樂者，乾元為天德，乾五為天位，有天德而居天位，所謂聖人在天子之位然後可以制禮作樂成既濟定，故富貴稱大。

The following explanation is from the commentary starting at "乾正位于五" to "故富贵称大也." The number five is the position of the hexagram Qian, so Qian uses five as its proper position. Five is the position of the Son of Heaven, and Kun governs wealth and abundance, so five is considered noble and Kun represents wealth. Using the noble position of the fifth line to possess the wealth of Kun, and with Qian permeating Kun, there is nothing greater than wealth and nobility. The above follows Yu Fan's interpretation. The Zhongyong says that even if one has virtue but not the position, one dare not establish rites and music: Qian yuan is the Heavenly Virtue, and the fifth line of Qian is the position of Heaven. Having the Heavenly Virtue and occupying the position of Heaven, that is, the sage occupying the position of the Son of Heaven, then one can establish rites and music and achieve the stability of the Ji Ji hexagram, so wealth and nobility are called great.

中庸言大德必得其位，必得其祿。荀子亦言仁之所亡無富貴。是直以富貴屬諸聖人，故云大也。○神農至人也○此虞義也。庖犧始作八卦，神農黃帝堯舜繼作皆有既濟之功，故知聖人謂神農已下也。中古之世未知興利遠害，不行禮義，故民多否閉，謂其象為否，天地不交也。

The Doctrine of the Mean says that those with great virtue will certainly attain the corresponding position and salary. The Xunzi also says that without benevolence there is no wealth and honor. These are straightforwardly attributing wealth and honor to the sages, hence called "great." The following commentary is from the annotation from "Shennong, the Yellow Emperor, Yao, and Shun also" to "so none is greater than the sages." This is Yu Fan's view. Fuxi first created the Eight Trigrams. Shennong, the Yellow Emperor, Yao, and Shun successively made contributions, all achieving the merit of the Hexagram of Completion. Therefore, it is known that the "sages" here refer to Shennong and those who came after him. In the middle ancient times, the people did not yet understand how to promote benefits and avoid harms, nor did they practice rites and morality, so they often remained in a state of blockage. In terms of the trigrams, this is the Hexagram of Non-Communication, where heaven and earth do not interact.

乾為物，取乾之坤，故謂之備物。坤為用，以坤之乾，故謂之致用。牛馬為物，故乾為物；耒耨舟檝為器，故坤為器。益否四之而利用大作，故云耕稼之利。噬嗑否五之初日中為市，故云市井之利。風俗通曰：謹案古者二十畝為一井，因為市交易，故稱市井也。

The hexagram Qian represents things, taking the lines of Qian to go to Kun, hence called "completeness of things." The hexagram Kun represents utility, taking the lines of Kun to go to Qian, hence called "achieving utility." Oxen and horses belong to things, so Qian represents things; plows, hoes, and boats belong to tools, so Kun represents tools. The hexagram Yi comes from the fourth line of Po moving down to the first position, and its line statement says "favorable for great work," hence it is called the benefit of farming. The hexagram Shihe comes from the fifth line of Po moving down to the first position, and the Great Treatise says "the market is in the middle of the day," hence it is called the benefit of the market. The book Fengsu Tong says: Carefully examining ancient times, twenty mu made one well, and people conducted trade near the well, hence it was called "market well."

渙否二之四挎木為舟掞木為檝，故云舟檝之利。隨否上之初服牛乘馬，故云牛馬之利。十二蓋取謂自離已下凡十二也。耕稼市井舟檝牛馬皆利天下之事，故云以利天下。神農已下聖人皆有制作，聖人作而萬物覩，天下之所利見，故莫大乎聖人。中庸所謂雖有其位苟無其德不敢作禮樂，聖人有其德故稱大也。

The hexagram "Huan" comes from the second line of "Pou" moving up to the fourth position. The "Great Treatise" says "carve wood into a boat, and cut wood into oars," so it is referred to as the benefit of boats and oars. The hexagram "Sui" comes from the top line of "Pou" moving down to the first position. The "Great Treatise" says "to ride oxen and horses," so it is referred to as the benefit of oxen and horses. "Twelve instances of taking from" refers to the twelve instances of "taking from a particular hexagram" starting from the hexagram "Li." Farming, markets, boats and oars, oxen and horses are all beneficial to the world, so they are used to benefit the world. Since the time of Shen Nong, sages have each made their own inventions. When a sage arises, all things become visible, and the world benefits thereby, so there is no one greater than the sage. The "Doctrine of the Mean" says that even if one has the position but not the virtue, one should not create rites and music. The sage indeed has the virtue, so he is called great.

○探取至善也○此虞荀義也。探取，釋詁文。嘖初，謂乾初也。索亦取也。初情未動，隱而未見，故探嘖索隱則幽贊於神明而生蓍。乾為神明為蓍，乾伏坤初，故幽贊於神明而生蓍。陽在初為潛為淵，皆深也，初深故曰鉤深。說文曰：鉤曲也。陽曲初致曲以取之，故曰鉤深也。

The following explanation covers the passage from "探, take" to "thus it is called good" in the commentary. This section incorporates the views of Yu Fan and Xun Shuang. "探" is interpreted as "take," as found in the "Er Ya · Xigǔ." "啧" is interpreted as "initial," referring to the first line of the Qian hexagram. "索" also means "take." The state of the first line has not yet manifested, being hidden and not visible, so "probe the hidden and seek the concealed" refers to secretly relying on the aid of the divine to create the method of using the yarrow stalks. The Qian hexagram represents the divine and the yarrow stalks; the yang energy is hidden in the initial line of the Kun hexagram, thus it is said to secretly rely on the aid of the divine to produce the yarrow stalks. Yang in the initial position is called "latent" or "deep," both meaning depth. The initial line is profound, hence "hook the deep." The "Shuo Wen Jie Zi" says "hook" means bending. Yang in the initial position is bent and subtle, requiring a winding approach to obtain it, hence it is called "hook the deep."

乾為遠，故致遠謂乾。乾陽生物，故乾生知吉；坤陰殺物，故坤殺知凶。是定天下之吉凶也。娓從尾，尾微同物同音。王弼曰：娓娓微妙之意，故云陰陽之微。管子曰：麤濁蹇能存而不能亡者也，伏闇能存而能亡者，蓍龜與龍是也。存故定天下之吉凶，亡故成天下之娓娓。

The trigram Qian represents distance, so "zhi yuan" refers to Qian. Qian, being yang, generates and nurtures all things, so Qian governs birth and knows auspiciousness; Kun, being yin, suppresses and kills all things, so Kun governs destruction and knows inauspiciousness. This is how the world's auspiciousness and inauspiciousness are determined. The character "wei" is pronounced as "wei" and derives its sound from "wei." "Wei" and "wei" are of the same category and have the same pronunciation. Wang Bi said "wei wei" means subtle and profound, so the commentary says this refers to the subtle and profound aspects of yin and yang. The Guanzi says: coarse, turbid, and dull things can exist but cannot perish; while hidden, obscure, and subtle things can both exist and perish, such as the yarrow stalks, tortoise shells, and dragons. Because they can exist, they can determine the auspiciousness and inauspiciousness of the world; because they can perish, they can accomplish the ceaseless and tireless affairs of the world.

乾為蓍者，蓍數百，乾爻三十六，三爻一百八，略其奇五，故乾為百。數與蓍合，故乾為蓍。乾五變之坤成大有體離，離為龜。月生震初，初尚微，故成天下之娓娓者。白虎通曰：聖人獨見先睹，必問蓍龜何。或曰：清微無端緒，非聖人所及，聖人亦疑之。尚書曰：女則有疑，謂武王也。是成天下娓娓之事也。

The reason why the hexagram Qian is associated with the divination method of the tortoise and shell is because the method of using the yarrow stalks involves a count of one hundred. The first trigram of Qian consists of thirty-six stalks, and three lines together make one hundred and eight. The eight remaining stalks are omitted and approximately considered as one hundred, as stated in the original text "略其奇五". Therefore, Qian is associated with the number one hundred, which matches the count of the yarrow stalks, hence Qian is associated with the tortoise and shell. When the five lines of Qian change to become Kun, forming the hexagram Dàyǒu, the upper trigram becomes Li, which is associated with the tortoise. The moon's light begins to appear in the trigram Zhen, and when it first appears, it is still very faint, so it is said that it accomplishes the continuous and subtle affairs of the world. The White Tiger Classic says: "Sages have innate ability to foresee things, so why do they still need to consult the tortoise and shell?" Someone replies: "The heavenly way is subtle and intricate, and not something that sages can fully comprehend. Sages also have moments of doubt." The Book of Documents, Hongfan, says "If you have doubts," which refers precisely to King Wu of Zhou. This is how the continuous and subtle affairs of the world are accomplished.

上皆言大，此獨稱善者，陰陽之微即乾坤之元，元者善之長，故莫善乎蓍龜也。娓娓，鄭氏作斖斖，雲猶沒沒也。凡天下之善惡及沒沒之眾事皆成定之言，其廣大無不包也。訓斖斖為沒沒者，釋詁曰：斖斖蠠沒勉也。郭氏云：蠠沒猶黽勉。尋黽勉古作密勿，詩黽勉從事，韓詩作密勿。密蠠沒勿古今字，斖沒同訓，故云斖斖猶沒沒也。○神物至正也○上雲莫善乎蓍龜，故神物謂蓍龜。蓍龜能存能亡，故定吉凶，成娓娓，為禍福正，為萬物先。聖人則之，有盛德，有大業，知存知亡而不失其正也。

The previous sentences all say "no greater than," but here it says "no better than," because the subtle aspects of yin and yang are the origin of heaven and earth, and the "Wenyan" says "the origin is the beginning of goodness," so there is nothing more "good" than the divining tortoise and yarrow sticks. The words "wěiwěi" in Zheng Xuan's version are "zhuozhuo," which he explains as "still and persistent," meaning ceaseless diligence. All the good and evil in the world, as well as all the ceaseless efforts, can be judged and accomplished by the divining tortoise and yarrow sticks—this shows their vastness and inclusiveness. The basis for interpreting "zhuozhuo" as "mìmò" is that the "Erya · Xigǔ" says both "zhuozhuo" and "mulumò" are interpreted as diligence. Guo Pu explains "mulumò" as similar to "mǐnmǎn." Investigating further, "mǐnmǎn" was written as "mìmù" in ancient times. The "Book of Songs" says "mǐnmǎn zhi chǔ shì," and the Han Poetry version writes it as "mìmù." "Mì" and "mú" are different ancient and modern spellings, "mò" and "mù" are also different ancient and modern spellings, and "zhuo" and "mò" have the same meaning, so "zhuozhuo" is like "mìmò." The following explanation is about the part in the commentary from "the divine object refers to the divining tortoise and yarrow sticks" to "and does not lose its correctness." The previous text says "nothing is better than the divining tortoise and yarrow sticks," so "divine object" refers to the divining tortoise and yarrow sticks. The divining tortoise and yarrow sticks can exist and perish, thus being able to judge good and evil, accomplish ceaseless endeavors, and serve as the standard for fortune and misfortune, appearing before all things. The sages take them as a model, thus achieving great virtue and great achievements, knowing existence and non-existence without losing correctness.

○春夏至變化○春夏為變，秋冬為化，荀義也。乾鑿度云：八卦成列，大地之道，立雷風水火山澤之象，定其佈散用事也。震生物於東方，巽散之於東南方，離長之於南方，坤養之於西南方，兌取之於西方，乾制之於西北方，坎藏之於北方，艮終始之於東北方。

The following explanation is from the commentary beginning with "春夏为变" to "是效天地之变化." According to Xun Shuang, spring and summer are periods of change, while autumn and winter are periods of transformation. The "Qianzao Du" states: the eight trigrams are arranged in sequence, establishing the way of heaven and earth, and the images of thunder, wind, water, fire, mountain, and marsh are also established, each defining their respective positions and the time when they prevail. The trigram Zhen (Thunder) governs the east and brings forth all things. The trigram Xun (Wind) governs the southeast and disperses all things. The trigram Li (Fire) governs the south and nurtures all things. The trigram Kun (Earth) governs the southwest and nurtures all things. The trigram Dui (Lake) governs the west and gathers all things. The trigram Qian (Heaven) governs the northwest and shapes all things. The trigram Kan (Water) governs the north and stores all things. The trigram Gen (Mountain) governs the northeast and concludes and initiates all things.

八卦之氣終則四正四維之分明，生長收藏之道備。聖人法之以立明堂，離在南方，故南面而聽天下。明堂月令順時布令，所以效天地之變化，故云聖人效之也。○天有至之也○天有八卦之象，謂納甲也。十五日乾象盈甲，陽息則吉也；三十日坤象喪乙，陰消則凶也。乾為龍德，故為德；坤為虎刑，故為刑。

The qi of the Eight Trigrams rotates through the cycle, making the four cardinal directions and four intermediate directions clear. The principles of growth, flourishing, gathering, and storing are thus complete. The sage took inspiration from this to establish the Bright Hall. The Trigram Li is located in the south, so the ruler faces south to govern the world. The Bright Hall's monthly commands follow the seasons to issue decrees, which is emulating the changes of heaven and earth. Therefore, the commentary says that the sage emulated it. The following explanation is from the commentary's section from "Heaven has the appearance of the Eight Trigrams" to "so it is said that the sage emulated it." Heaven has the appearance of the Eight Trigrams, which refers to the Najia stem assignment. On the fifteenth day, the Trigram Qian corresponds to the direction of Jia, and the fullness of the Trigram Qian signifies the increase of yang qi, which is auspicious. On the thirtieth day, the Trigram Kun corresponds to the direction of Yi, and the decline of the Trigram Kun signifies the decrease of yin qi, which is inauspicious. The Trigram Qian is associated with the dragon and represents virtue, hence it is called virtue. The Trigram Kun is associated with the tiger and represents punishment, hence it is called punishment.

聖人在上亦用刑德，故皐陶謨曰：天命有德，五服五章哉；天討有罪，五刑五用哉。是象天制作之事，故云聖人象之。論語曰：為政以德，闢如北辰，居其所而眾星共之。是德象也。堯典曰：象以典刑。皐陶謨曰：方施象刑維明。周官大司寇，縣刑象之法於象魏，是刑象也。

The sage, even when holding a high position, must also apply both punishment and virtue. Therefore, the Book of Documents, in the section Gao Yao's Counsel, says: When Heaven appoints a person of virtue, it uses five ranks of ceremonial dress and five kinds of patterns to honor him; when Heaven punishes a criminal, it uses five kinds of punishments and five levels of severity to deal with him. This is precisely taking the heavenly phenomena as a model to create regulations and laws, so it is said that the sage imitates the heavens. The Analects says: Governing with virtue is like the North Star, which remains in its place while all the other stars revolve around it — this is the image of virtue. The Book of Documents, in the section Yao's Mandate, says "use the image to establish punishments," and in Gao Yao's Counsel, it says "apply the image of punishments throughout the four directions, and the government becomes clear and orderly." The Rites of Zhou, the Grand Minister of Justice, hung the image of punishments on the gate of the court — these are the images of punishment.

○天不至平也○天不愛其道，地不愛其寶，禮運文。鄭氏易注據春秋緯云：河以通乾出天苞，是天不愛其道，故河出圖也。又云：洛以流坤吐地符，是地不愛其寶，故洛出書也。河圖洛書為帝王受命之符，聖人則象天地以順人情，故體信以達順而致太平為既濟定也。

The following explanation is from the commentary on the passage from "Heaven does not love to keep its way, Earth does not love to keep its treasure" to "thus leading to peace and prosperity." The phrase "Heaven does not love to keep its way, Earth does not love to keep its treasure" comes from the "Book of Rites · Mandate of Heaven." Zheng Xuan's commentary on the "Book of Changes" relies on the "Spring and Autumn Writings" which says: the Yellow River connects with the Heaven Trigram and thus releases the heavenly symbol, which is why Heaven does not withhold its way, hence the river produces the Yellow River Chart. It also says: the Luo River flows through the Earth Trigram and thus releases the earthly symbol, which is why Earth does not withhold its treasure, hence the Luo River produces the Luo Writing. The Yellow River Chart and Luo Writing are omens of the Mandate of Heaven for emperors. Sages take the patterns of Heaven and Earth as models to adapt to human affairs. Therefore, by embodying sincerity and practicing harmony, they ultimately achieve peace and prosperity, completing the situation of "Already Achieved" (Ji Ji).

○覆述至示也○此覆述大衍四象而及吉凶，為下聖人獲天人之助張本也。大衍之數象兩象三象四時象閏，故謂大衍四象四營而成一變，十有八變而成卦，故四象生八卦。卦者，掛也。掛示萬物者，乾鑿度文。縣掛物象以示於人，故云所以示也。四象，鄭氏謂七八九六，義具上也。

The following explanation is from the commentary, covering the passage from "覆述大衍四象也" to "故所以示也." This section goes back to restate the concept of the Great Derivation (大衍) four images (四象) and connects it to fortune and misfortune, setting the stage for the subsequent discussion about the sage receiving assistance from heaven and humanity. The numbers of the Great Derivation correspond to the two principles (两仪), the three elements (三才), the four seasons (四时), and the leap month (闰月), hence called the Great Derivation four images. Four operations (四营) complete one change (变), and eighteen changes form one hexagram (卦). "卦" means "to hang" or "to display." The phrase "挂示万物" comes from the "Qian Zao Du," meaning to hang up the images of things to show them to people, hence it is said to be used for displaying. As for the "four images," Zheng Xuan considers them to refer to the numbers seven, eight, nine, and six, the meaning of which has already been explained in the previous text.

○繋彖至告也○此虞義也。彖象之辭，文王所作彖辭象辭也。八卦以象告，下繫文。虞彼注云：在天成象，乾二五之坤則八卦象成，兌口震言，故以象告也。○繫辭至疑也○此虞義也。繫辭為繫九六之辭，辨吉凶者存乎辭，故繫辭焉斷其吉凶。陽吉陰凶，故八卦定吉凶。易以斷天下之疑，故所以斷也。

The following explanation is from the commentary on the passage from "Xì Tuàn Xiàng Zhī Cí" to "Gù Suǒ Yǐ Gào Yě" in the text. This is Yu Fan's interpretation. "Tuàn Xiàng Zhī Cí" refers to the Tuàn Cí and Xiàng Cí composed by King Wen. The sentence "Bā Guà Yǐ Xiàng Gào" comes from the lower transmission of the Xì Cí. Yu Fan explains there that the images are formed in the heavens; for instance, the second and fifth lines of the Qian hexagram move to the Kun hexagram, thus forming the images of the eight trigrams. The Dui hexagram represents the mouth, and the Zhen hexagram represents speech, so they can be used to convey messages. The following explanation is from the commentary on the passage from "Xì Cí Yān Yǐ Duàn Qí Jí Xiū" to "Yǐ Duàn Tiān Xià Zhī Yí Yě." This is also Yu Fan's interpretation. "Xì Cí" refers to the line statements associated with the use of all nines and all sixes. Determining good fortune and misfortune entirely depends on these statements, so the text is attached with words to decide good fortune and misfortune. Yang is considered good fortune, and Yin is considered misfortune, so the eight trigrams can determine good fortune and misfortune. The Book of Changes is used to resolve doubts in the world, so it is said to be used for decision-making.

○大有至稱右○此虞義也。大有上九爻辭，五體兌，兌為口。說文曰：右，手口相助也。故曰口助稱右。○乾為至為順○大有體乾，乾為天，二五相應，故順謂二。五陰降二，大有與比旁通，故比坤為順。○乾為人為信○三於三才為人道，故為人。二陽升五故信，謂五得正體乾，體信足以長人，故乾為信。

The following explanation is from the commentary starting with "大有兑为口" to "口助称右." This is Yu Fan's interpretation. "自天右之" is the line statement of the upper ninth line of the hexagram "Great Possession." The fifth line is in the upper trigram, which together with the upper trigram forms the trigram "Dui," which represents "mouth." The "Shuo Wen Jie Zi" says that "right" refers to helping people with hands and mouth, so helping with the mouth is called "right." The following explanation is from the commentary starting with "Qian (Hexagram 1)" to "比坤为顺." The lower trigram of "Great Possession" is "Qian," which represents "heaven"; the second line corresponds with the fifth line, so "order" refers to the second line. The yin of the fifth position descends to the second position, and "Great Possession" and "Comparison" are complementary, so the trigram "Kun" from "Comparison" is taken as "order." The following explanation is from the commentary "乾为人为信." The third line belongs to the human aspect in the three realms, so it represents "person"; the yang of the second line ascends to the fifth position, so it is "trust," meaning the fifth line attains the correct position and forms the trigram "Qian." The "Wen Yan" of "Qian" explains that demonstrating sincerity and trust can be the virtue of a person, so "Qian" represents "trust."

○五履至尚賢○五正位體信，故履信應在二。二為順，故思乎順。三得正，故賢謂三。三體乾，故乾為賢人。天子謂五，三為三公，公用享于天子上宗廟爻，故禮行於宗廟尚賢之象。宗廟於天子為明堂也。○聖人至利也○聖人明於天之道，察於民之故，合天人者也，故獲天人之助。此結通篇之義。繫上下凡三引大有上九爻辭，以見列聖用易皆獲天人之助，致既濟之功，是所謂易之道也。

The following explanation is from the commentary on the passage from "Five Lines Uphold Trust and Respond to the Second" to "Therefore, it is to honor the virtuous." The fifth line is in the central position and embodies trust, so it "upholds trust" and responds to the second line. The second line is characterized by following, so it is said "to think of following." The third line is in the correct position, so "virtuous" refers to the third line; the third line belongs to the structure of the Qian hexagram, so Qian represents the virtuous person. "The Son of Heaven" refers to the fifth line, and the third line represents the position of the three ministers. The line statement of the Dàyǒu hexagram's third line says "The public offers sacrifices to the Son of Heaven," which is the line of the ancestral temple, so rituals are performed in the ancestral temple, and this shows the image of honoring the virtuous. The ancestral temple to the Son of Heaven is also the Bright Hall. The following explanation is from the commentary on the passage from "The sage understands the heavenly way" to "Therefore, there is no failure in anything." The sage both understands the heavenly way and investigates the affairs of the people, thus being able to connect heaven and humanity, and thus receives assistance from both heaven and humanity. This sentence concludes the main meaning of the entire passage. The Upper and Lower Treatises of the Xìcì cite the line statement of the Upper Ninth line of the Dàyǒu hexagram three times, to indicate that all generations of sages have used the Way of the Book of Changes and have received assistance from heaven and humanity, achieving the success of the Ji Jì hexagram. This is what is meant by the Way of the Book of Changes.

子曰：書不盡言，言不盡意。注：謂書易之動，九六之變不足以盡易之所言，言之不足以盡庖犧之意也。然則聖人之意，其不可見乎。注：設詞而問。子曰：聖人立象以盡意。注：易道在天，三爻足矣，故以盡意。設卦以盡情偽。注：情陽偽陰也。陳設六十四卦而情偽盡在其中矣。繫辭焉以盡其言。注：觀象繫辭而明吉凶悔吝，故以盡其言也。變而通之以盡利。注：變三百八十四爻使相交通以盡天下之利。

The text says: Confucius said, words cannot fully express what needs to be said, and speech cannot fully convey the meaning in one's heart. Hui Dong's commentary: This refers to using written words to record the changes of the Book of Changes, and the changes of all nines and all sixes are insufficient to exhaust the meaning of the Book of Changes, and speech is also insufficient to exhaust the original intention of Fuxi. The text says: If this is the case, then the mind of the sage cannot be seen, can it? Hui Dong's commentary: This is a rhetorical question to lead into the following discussion. The text says: Confucius said, the sage established the hexagrams to exhaust the mind. Hui Dong's commentary: The way of the Book of Changes hangs in the heavens, and three lines of the hexagram are enough, so it can exhaust its meaning. The text says: Setting up the structure of the hexagram to exhaust true feelings and falsehood. Hui Dong's commentary: "True feelings" belong to yang, "falsehood" belongs to yin; by displaying all sixty-four hexagrams, true feelings and falsehood are all included within them. The text says: Attaching words to exhaust what needs to be said. Hui Dong's commentary: Observing the hexagram and attaching words to it, to clarify good fortune, misfortune, regret, and hardship, so it can exhaust its words. The text says: Through change and communication it exhausts benefits. Hui Dong's commentary: Making the 384 lines change and connect with each other, thus exhausting the benefits of the world.

鼓之舞之以盡神。注：神，易也。陽息震為鼓，陰消巽為舞，故鼓之舞之以盡神。荀氏云：鼓者，動也；舞者，行也。謂三百八十四爻動行相反，其卦所以盡易之神。乾坤其易之縕邪。注：縕，藏也。易麗乾藏坤，故為易之縕。

The text says: "It is stirred and danced to exhaust the divine mystery." Hui Dong's own commentary says: "The 'divine' refers to the Book of Changes. Yang energy increases to become Zhen, symbolizing a drum; Yin energy decreases to become Xun, symbolizing a dance; thus, one drum and one dance exhaust its divine essence." Xun Shuang says: "Drum" refers to movement, "dance" refers to action; this indicates the movement and action of the 384 lines are opposite yet complementary, and the hexagrams rely on this to exhaust the divine mystery of the Book of Changes. The text says: "The Qian and Kun hexagrams are roughly where the Book of Changes is hidden." Hui Dong's own commentary says: "Wen" means concealment. The Book of Changes is attached to Qian and concealed in Kun, so Qian and Kun are where the Book of Changes is hidden.

乾坤成列而易立乎其中矣。注：乾息坤消，六位時成，故成列。坎月離日居中央王四方，故易立乎其中矣。乾坤毀則無以見易。注：乾成則坤毀，謂四月也；坤成則乾毀，謂十月也。乾坤毀則無以見，易謂六日七分也。

The classic text says: When the trigrams Qian and Kun are arranged in sequence, the Book of Changes is established within them. Hui Dong's commentary: Qian represents increasing yang, while Kun represents decreasing yin. The six lines of the trigrams are formed according to the seasons, hence it is said "arranged in sequence." Kan represents the moon, Li represents the sun, which are located in the center and govern the four directions, so the Book of Changes is established within them. The classic text says: If Qian and Kun are destroyed, then the Book of Changes cannot be seen. Hui Dong's commentary: When Qian is fully yang, Kun is destroyed, which corresponds to the fourth month; when Kun is fully yin, Qian is destroyed, which corresponds to the tenth month. When Qian and Kun are destroyed, the "Easy" refers to the theory of "six days and seven parts" of the trigram qi.

易不可見則乾坤或幾乎息矣。注：幾，近。息，生也。謂中孚至復，咸至遘也。是故形而上者謂之道，形而下者謂之器。注：易說易無形畔，易變而為一，一變而為七，七變而為九，九者，氣變之究也，乃復變而為一，一者形變之始。清輕者上為天，故形而上者謂之道；濁重者下為地，故形而下者謂之器也。化而裁之謂之變，推而行之謂之通，舉而措之天下之民謂之事業。注：乾六爻二四上不正。

The text says: If the Book of Changes is not visible, then the trigrams Qian (Heaven) and Kun (Earth) would almost cease. Hui Dong's self-commentary: "Ji" means nearness, and "xi" means growth. It refers to the transition of the trigram qi between Zhongfou and Fu, and between Xian and Gou: the beginning of one yang and the beginning of one yin, which are the mechanisms of the continuous generation of Heaven and Earth. The text says: What is beyond form is called "Dao," and what is within form is called "Qi." Hui Dong's self-commentary: The "Yi" says, "Yi" has no form or boundary; Yi changes into one, one changes into seven, seven changes into nine, nine is the ultimate of qi transformation, then it changes back to one, and this "one" is the beginning of form transformation. The light and clear rises to become Heaven, so what is beyond form is called Dao; the heavy and turbid sinks to become Earth, so what is within form is called Qi. The text says: Adding transformation and shaping is called "bian," extending and applying it is called "tong," and applying it to the people under heaven is called "shiye." Hui Dong's self-commentary: Among the six lines of the Qian trigram, the second, fourth, and top lines are not in proper positions.

坤六爻初三五不正，故化而裁之謂之變。唯變所適，故推而行之謂之通。通變之謂事，通其變使民不倦。六爻皆正，成既濟定，故舉而措之天下之民謂之事業也。

This is still Hui Dong's own commentary on the previous passage from the Upper Great Treatise, "When things are transformed and adjusted, it is called change; when they are promoted and carried out, it is called communication." Among the six lines of the坤 (Earth) hexagram, the three yang positions—initial, third, and fifth—are occupied by yin lines, which are not in proper position. Therefore, they need to be adjusted and regulated to return to proper positions. This adjustment and regulation is called "change." Change has no fixed direction; it proceeds according to the suitability of the situation. When this change is continuously promoted and carried forward, the vital energies of heaven and earth become unimpeded, hence it is called "communication." When "communication" and "change" are integrated and applied to human affairs, they become "affairs." Being able to adapt to change allows the people to use them without tiring. When the twelve lines of the Qian and Kun hexagrams each return to their proper positions and all six lines are in proper position, it forms the fixed state of the Ji Ji hexagram, "the firm and the yielding are in proper position." Applying this system to the people of the world is called "career."

是故夫象，聖人有以見天下之嘖，而儗諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其等禮，繫辭焉以斷其吉凶，是故謂之爻。極天下之嘖者存乎卦，鼓天下之動者存乎辭。注。言卦象極天下之深情，爻辭鼓天下之至動，覆述上以見聖人幽贊之功。

The passage from the "Great Treatise" of the Upper Classic says: Regarding "images" (xiang): The sage can perceive the most hidden and unseen conditions in the world, thus imitating their appearance and behavior, and matching them with appropriate things, hence calling it "image." The sage can also observe the changes of all things in the world, examining their points of convergence and connection, using this to establish the hierarchy of rites, and then attaching statements to the lines to determine fortune and misfortune, hence calling it "line." To exhaust all the hidden feelings in the world lies entirely in the sixty-four hexagrams' images; to stimulate all the movements of the world lies entirely in the line statements. Hui Dong's note: This refers to the hexagrams' images being able to exhaust all the deeply hidden and unmanifested feelings in the world, and the line statements being able to stimulate the most intense movements in the world; this restates the previous passage to clarify the sage's secret support of the divine and his assistance in the workings of creation.

化而裁之存乎變，推而行之存乎通。注。《易》窮則變，變則通，故存乎變、存乎通也。神而明之存乎其人。注。聖人幽贊於神明而生蓍，故神而明之，存乎其人。荀氏謂「苟非其人，道不虛行」也。

The transmission says: to regulate, restrain, transform, and nurture so that all things can each find their proper place, the key lies in the concept of "change"; to infer and apply it so that it flows smoothly without obstruction, the key lies in the concept of "communication." Hui Dong comments: the principle of the Zhou Changes is that when it reaches its limit, it must change, and through one change it becomes smooth and unimpeded, hence the key lies in "change" and "communication." The transmission also says: to thoroughly understand and clearly demonstrate this profound principle, the key lies in the person. Hui Dong comments: the sage secretly supports the divine transformation and created the method of divination using the yarrow stalks, hence the one who can intuitively grasp and clearly perceive it, the key lies in the person. Xun Shuang explains: if it is not such a person, the great way would not arise spontaneously.

默而成，不言而信，存乎德行。注。坤為默，默而成獨也。震為言，乾為信，不言而信，信在言前也。易簡之善配至德。乾為德，震為行，故存乎德行。九家謂：默而成，陰陽相處也；不言而信，陰陽相應也。德者有實，行者相應也。

The transmission says: one does not need to speak, yet achievements are accomplished; one does not need to open one's mouth, yet people are convinced. The key lies in virtue. Hui Dong comments: the trigram Kun represents quietude and silence, so Kun takes the image of 'silence'. 'Silence and accomplishment' corresponds to what the Doctrine of the Mean calls 'cautious solitude'. Zhen represents speech, and Qian represents sincerity; without needing to speak, people already believe, indicating that sincerity precedes speech. The excellence of the simplicity of Qian and Zhen corresponds precisely to the highest virtue. Qian represents 'virtue', Zhen represents 'action', hence the key lies in virtue. The Nine Schools' Commentary explains: 'accomplishing things without speaking' means yin and yang each occupy their proper position and coexist; 'being trusted without speaking' means yin and yang interact and respond to each other. What is called 'virtue' is having substance within; what is called 'action' is being in harmony with the outside.

疏。「謂書」至「意也」○此虞義也。下傳云：「《易》之為書也。」故知書為書《易》。動謂爻也。書《易》所載六爻之動，九六相變，不足以盡《易》之所言；即言之，亦不足以盡庖犧為《易》之意也。○「設詞而問」○設疑詞而問，欲明立象設卦可以盡聖人之言與意也。

This is Hui Dong's own commentary. It explains the annotation from "wei shu" to "yi ye" in this passage. ○ This is Yu Fan's view. The "Xici Xia Zhuan" says "The Book of Changes is a book," thus knowing that the "shu" in the transmission text "shu bu jin yan" refers specifically to the Book of Changes. "Dong" refers to the yao. The Book of Changes records the six yao movements, which are only the mutual changes between the yao of nine and six, insufficient to exhaust all the words the Book of Changes is meant to convey; even if they are expressed, they are still insufficient to exhaust the original intention of the sage who created the Book of Changes. ○ The commentary explains the four characters "she ci er wen." ○ This refers to setting up a question in order to raise a doubt, with the intention of showing that establishing the hexagram images and setting up the hexagram structure can fully express both the words and the meaning of the sage.

○「易道」至「盡意」○易道在天，三爻足矣，虞義也。謂納甲之法，五六三十，十一而天地之數畢，故以盡意也。○「情陽」至「中矣」○情陽偽陰，虞義也。襄十八年《春秋傳》曰：「左實右偽。」情偽猶虛實也。陽實陰虛，故知情陽偽陰也。設，陳也。陳設六十四卦而《易》之情偽盡在其中，故以盡情偽也。

The passage explains that the commentary focuses on the section from "the Way of the Book of Changes" to "sufficient to express meaning." According to Yu Fan, the Way of the Book of Changes is revealed in the heavens, and three lines are enough for the trigrams, as the trigrams consist of three lines. Yu Fan based his view on the method of "Najia," which states that the number of heavenly stems is five and the number of earthly branches is six. Multiplying five and six gives thirty, and when combined with the numbers of heaven and earth, the total reaches eleven, which is complete. Therefore, establishing images is sufficient to express meaning. The passage also explains the section from "emotions are yang" to "it is in the middle." According to Yu Fan, emotions are assigned to yang and falsehood to yin. The "Spring and Autumn Annals: Zuo Zhuan" records that "the left is real and the right is false." Emotion and falsehood are like reality and emptiness. Yang represents reality and yin represents emptiness, so it is known that emotion belongs to yang and falsehood to yin. "Setting" means arranging. By arranging the sixty-four trigrams, all the reality, emptiness, truth, and falsehood contained in the Book of Changes are fully presented. Therefore, setting up trigrams is sufficient to express both true and false.

○「觀象」至「言也」○立象設卦皆庖犧時事，繫辭焉已下乃文王也。庖犧立象設卦，文王觀六十四卦之象而繫之辭，吉凶悔吝無所不有，故盡其言也。○「變三」至「之利」○此陸績義也。六十四卦卦有六爻，共三百八十四爻，變動使相交通，所謂「六爻發揮，旁通情也」。變通趣時，故盡利也。

The passage explains that the section from "Observing Phenomena" to "Speech" discusses how the establishment of hexagrams and their structures were done during the time of Fuxi. The part following "binding words" relates to King Wen's contributions. Fuxi established images and set up hexagrams, while King Wen observed the images of the sixty-four hexagrams and attached words to them, covering all kinds of judgments such as auspiciousness, misfortune, regret, and hardship. Therefore, it is said that this suffices to exhaust the words of the sage. The passage also explains the section from "Transformation of Three" to "Beneficial." This is according to Lu Ji's view. Each of the sixty-four hexagrams has six lines, totaling three hundred eighty-four lines. These lines change and communicate with each other, which is what the "Wenyan" of the Qian hexagram says: "Six lines unfold, communicating feelings." When changes are thorough and adaptable to circumstances, it is said that this suffices to exhaust the benefits of the world.

○「神易」至「之神」○上傳云：「《易》無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。」故謂神為《易》也。揚子曰：「鼓舞萬物者，其雷風乎。」鼓，震也；舞，巽也，故知震為鼓，巽為舞。陽息震為鼓，復時也；陰消巽為舞，遘時也。故「鼓之舞之以盡神」，謂盡《易》之神也。此上虞義也。荀氏之義以鼓舞為反卦，三百六十四爻動行相反，其卦如否反泰、觀反臨之類。王氏《略例》曰「卦有反對」是也。言卦及反對，始盡《易》之神。

The passage discusses the interpretation of the phrase "sheng zhi wu zhi yi jin shen" from "Shen Yi" to "zhi shen." The "Great Treatise" of the "Zhou Changes" states: "The Book of Changes has no thoughts, no actions, is still and unmoving, but when touched by external influences, it comprehends all the changes in the world. Without the most divine power in the world, who could be involved in this?" Therefore, it directly identifies "shen" (divine power) with the "Book of Changes." Yang Xiong says: "The things that stir and animate all things are probably thunder and wind." Thunder belongs to the trigram Zhen, and wind belongs to Xun, so it is known that Zhen represents thunder and Xun represents wind. Yang energy grows to Zhen, which is "thunder," corresponding to the hexagram Fu; Yin energy recedes to Xun, which is "dance," corresponding to the hexagram Guo. Therefore, the passage "sheng zhi wu zhi yi jin shen" refers to exhausting the divine subtlety of the Book of Changes. The above are Yu Fan's views. Xun Shuang, on the other hand, interprets "sheng zhi wu zhi" as the reversal of hexagrams: the directions of the lines are opposite to each other, such as the hexagram Po reversed becomes Tai, and the hexagram Guan reversed becomes Lin, etc. Wang Bi's "Outline of the Zhou Changes" says "hexagrams have opposites," referring to this. To discuss a hexagram together with its opposite hexagram is to exhaust the divine subtlety of the Book of Changes.

○「縕藏」至「之縕」○此虞義也。《論語》曰：「韞櫝而藏諸。」馬融云：「韞，藏也。」韞與縕古今字耳，通作薀。《方言》曰：「蘊，包也。」包藏同義。《易》謂坎離。離麗乾，坎藏坤，為乾坤二用，故為《易》之縕。

The passage in question is from "缊藏" to "之缊." This is Yu Fan's view. In the "Analects of Confucius · Zihan," there is a sentence: "To hide it in a chest." Ma Rong explained: "Yun means to hide." "Yun" and "Wen" are merely differences in characters used in ancient and modern times, and they can also be written as "Wen." The "Dialect" says: "Yun means to wrap." Wrapping and hiding mean the same thing. Here, "yi" refers to the two trigrams Kan and Li. Li is attached to Qian, and Kan is hidden within Kun. These are the two major functions of Qian and Kun, hence called the inner essence of "yi."

○「乾息」至「中矣」○復、臨、泰、大壯、夬，乾陽息之卦；遘、否、觀、剝，坤陰消之卦。復已上乾之六位，遘已上坤之六位，「列貴賤者存乎位」，故成列也。消息無坎離。坎為月，晦夕朔旦，坎象流戊；日中則離，離象就己。戊己土位，象見於中，故居中央。《參同契》曰：「土王四季，羅絡始終，青赤黑白，各居一方，皆稟中宮，戊己之功。」故王四方也。

The passage discusses the sequence from "Qian's rest" to "the middle has been reached." The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," and "Gua" represent the growth of the yang energy of Qian; the hexagrams "Gou," "Pou," "Guan," and "Bo" represent the decline of the yin energy of Kun. Starting from "Fu," the six lines of Qian are arranged upward, and starting from "Gou," the six lines of Kun are arranged upward. As stated in the "Great Treatise" of the upper part, "the distinction of rank depends on position," thus Qian and Kun are arranged in order. Among the twelve message hexagrams, there is no place for Kan and Li. Kan represents the moon, which moves through the "Wu" position on the evening of the last day of the month and the morning of the first day of the next month; Li represents the sun, which reaches its zenith and is associated with the "Ji" position. Wu and Ji belong to the earth element in the Five Phases, and their image appears in the center, so Kan and Li are located in the center. The "Zhou Yi Cang Tong Qi" states: "The earth ruler governs the four seasons, connecting the beginning and end; green, red, black, and white each occupy one direction, all receiving the influence of the central palace, due to the merit of Wu and Ji." Therefore, the earth element of Wu and Ji can rule the four directions.

○「乾成」至「分也」○乾坤無毀道。《釋詁》曰：「虧、壞，毀也。」天道虧盈，故言毀，謂消息也。陽息陰，故乾成則坤毀，乾成於己，故謂四月；陰消陽，故坤成則乾毀，坤成於亥，故謂十月。坎離為乾坤二用，四月無坤，十月無乾，乾坤毀，故無以見《易》。六日七分，謂中孚、咸也。○「幾近」至「遘也」○幾近，《釋詁》文。乾息坤消而皆謂之息者，息，生也。陽生於子，陰生於午，故皆云生也。中孚至復則陽生，咸至遘則陰生，故近乎息矣。

The passage in question is from "乾成" to "分也." The乾 and坤 themselves do not have the nature of destruction. The "Er Ya · Xigǔ" says: "Kui and huai mean destruction." The heavenly way is full then it begins to decline, so it is called "destruction," referring to the mutual advancement and retreat of yin and yang in the twelve message trigrams. When yang energy grows and yin energy declines, therefore, when the乾 hexagram is fully yang, the坤 hexagram is said to be destroyed; the乾 hexagram is completed at "Ji" (the original text says "Ji," but according to the twelve message trigrams it should be "Si" position), corresponding to the fourth month. When yin energy declines and yang energy grows, therefore, when the坤 hexagram is fully yin, the乾 hexagram is said to be destroyed; the坤 hexagram is completed at "Hai," corresponding to the tenth month. The坎 and 离 are the two main functions of 乾 and坤. When the fourth month has no坤 and the tenth month has no乾, then 乾 and坤 are destroyed, and the Book of Changes cannot be manifested. The so-called "six days and seven parts" refers to the Zhongfou and Xian hexagrams. The passage in question is from "几近" to "遘也." The term "几" is interpreted as "near," as found in the "Er Ya · Xigǔ." The乾 hexagram is called "xi" (cessation) and the坤 hexagram is called "xiao" (decline), but here both are said to be "xi," because "xi" means birth. Yang energy is born in the first lunar month, and yin energy is born in the seventh lunar month, so both sides are said to be "birth." The hexagram energy progresses from Zhongfou to Fu, indicating the beginning of yang energy, and from Xian to Gou, indicating the beginning of yin energy, so it is said to be close to "birth."

○「易說」至「器也」○此承上乾坤近乎息而言。《易說》：「易無形畔，易變而為一，一變而為七，七變而為九，九者氣變之究也，乃復變而為一，一者形變之始者。」皆《乾鑿度》文。「易無形畔」者，謂太易也；「易變而為一」者，謂太初也；「一變而為七」者，七主南方，謂太始也；「七變而為九」者，九主西方，謂太素也；「九者氣變之究也」者，鄭氏謂西方陽氣所終究之始也；「乃復變而為一」者，鄭氏謂此一則元氣形見而未分者；「一者形變之始」者，即乾之初也。「清輕者上為天，濁重者下為地」，亦《乾鑿度》文。乾息至二則升坤五，故清輕者上為天，乾為道，故形而上者謂之道；坤消至五則降乾二，故濁重者下為地，坤為器，故形而下者謂之器也。

The passage in question is from "Easy Explanation" to "Object." This section follows the previous discussion about the trigrams of Heaven and Earth being "nearly at rest." The quoted passage from "Easy Explanation" reads: "The Book of Changes has no form or boundary; it changes into one, then one changes into seven, and seven changes into nine. Nine is the ultimate transformation of qi, and then it changes back into one, which is the beginning of form transformation." These words are from the "Commentary on the Book of Changes: The Opening of the Heaven." "The Book of Changes has no form or boundary" refers to "Taiyi," a stage where there is not yet any form or boundary; "the Book of Changes changes into one" refers to "Taichu"; "one changes into seven" refers to "Taishi," with seven being the number of the south; "seven changes into nine" refers to "Taisu," with nine being the number of the west; "nine is the ultimate transformation of qi" is interpreted by Zheng Xuan as the place where the yang qi of the west reaches its end, and this end is also the beginning of a new cycle; "then it changes back into one" is interpreted by Zheng Xuan as the state where the original qi has taken form but has not yet been differentiated; "one is the beginning of form transformation" refers to the first line of the trigram Qian. "The light and subtle rises to form heaven, the heavy and turbid sinks to form earth" is also from the "Commentary on the Book of Changes: The Opening of the Heaven." The trigram Qian grows from the first line to the second line, and the second line rises to occupy the fifth position of the trigram Kun, so the light and subtle qi rises to form heaven; since Qian represents the Dao, the formless is called "Dao." The trigram Kun retreats from the top line to the fifth line, and the fifth line descends to occupy the second position of the trigram Qian, so the heavy and turbid qi sinks to form earth; since Kun represents objects, the formed is called "object."

○「乾六」至「業也」○乾六爻三、四、上不正，坤六爻初、三、五不正，虞義也。變之正，故化而裁之謂之變。陽變陰化，變化互言也。「唯變所適」，下繫文。適，之也，謂乾之坤、坤之乾也。乾坤氣通，故推而行之謂之通。事業皆從通變而出，故通變之謂事。化裁推行，六爻皆正，君臣上下內外各得其位，成既濟定。舉而措之天下之民，民安物阜，故謂之事業也。

The passage discusses the idea of adjusting the positions of the hexagrams' lines to their proper places. In the Qian hexagram, the third, fourth, and sixth lines are not in their proper positions; in the Kun hexagram, the first, third, and fifth lines are not in their proper positions, according to Yu Fan. By transforming these lines into their correct positions, it is said, "to change and shape is called transformation." Yang lines are called "transformation," while Yin lines are called "change," and transformation and change are explained in a complementary way. "Only transformation leads to the appropriate outcome" is from the lower part of the Great Treatise. "Adaptation" refers to movement, meaning the movement of Qian into Kun and Kun into Qian. The energies of Qian and Kun interact, so it is said, "to promote and carry forward is called communication." Human endeavors arise from communication and transformation, so it is said, "communication and transformation constitute affairs." Through shaping and promoting, all six lines return to their proper positions, and the ruler and subject, superior and inferior, inside and outside each take their proper place, forming the fixed state of the hexagram Ji Ji, where yin and yang are properly positioned. Applying this principle to the people, the people become stable and the resources become abundant, so it is called "affairs."

○「言卦」至「之功」○嘖，情之未動者也，在初為深，故曰深情。聖人見其嘖而擬諸其形容，象其物宜而情始見，故咸、恆、萃諸《彖傳》云觀其所感、所恆、所聚而天地萬物之情可見矣，《大壯傳》云「正大而天地之情可見矣」，是卦象極天下之深情也。吉凶悔吝者生乎動，三百八十四爻吉凶悔吝之辭皆所謂鼓天下之至動也。上言不可亞、不可治，此言極之、鼓之，是以言盡為《易》之意也。下傳「神而明之」，是聖人幽贊之事，覆述以起下也。

The passage discusses the section from "Speaking of the Hexagram" to "Its Merit." "Ze" refers to a state of emotion that has not yet arisen, being in the initial stage and thus extremely profound, hence called "Deep Feeling." The sage, seeing this profound and unmanifested emotion, compared its form and appearance, and described the corresponding things, thus making the emotion manifest. Therefore, the Commentary on the Judgment of the hexagrams Xian, Heng, and Cui all state that by observing their respective feelings, constancy, and gathering, the feelings of heaven and earth and all things can be seen. The Commentary on the Judgment of Da Zhuang says, "Righteous and great, the feelings of heaven and earth can be seen," which is precisely how the hexagram can exhaust all the hidden feelings in the world. Good fortune, misfortune, regret, and hardship all arise from movement. The words regarding good fortune, misfortune, regret, and hardship in the 384 lines of the hexagrams are what are called the most intense movements that stir the world. The previous text says "not to be disliked" and "not to be confused" (the original text says "Ya" and "Zhi"), and here it says to exhaust and stir it, so it says that words are sufficient to exhaust the original meaning of the Book of Changes. The following text, "to divine and make clear," discusses the sage's profound and divine commentary on things, and this repetition is to lead into the following text.

○「易窮」至「通也」○此亦覆述上傳而歸功於其人。《易》窮則變，變則通，亦是黃帝、堯、舜通變之事也。○「聖人」至「行也」○幽贊於神明而生蓍，聖人作《易》之本也。《管子》曰：「獨則明，明則神。」由明而神，賢人之學反之者也；神而明之，聖人之德性之者也。其人謂聖人也。荀氏謂「苟非其人，道不虛行」，謂待其人而後行也。

The passage explains from "The Book of Changes reaches its limit" to "it becomes通畅." This is a restatement of what was said earlier, attributing the achievement to "the person." The principles of the Book of Changes, when exhausted, must change, and through change they become通畅. This is the same as what the Yellow Emperor, Yao, and Shun did, "changing the ways to keep the people from tiring." The passage then explains from "sages" to "action." It refers to the sages' secret support of the divine process of generation and creation of the divination method with the yarrow stalks. This is the fundamental purpose of the sages in composing the Book of Changes. The Guanzi says, "Alone it becomes clear, clear it becomes divine." From clear understanding to divine insight is the way the virtuous person gradually returns to the source through study. Those who achieve divine insight from the beginning are the sages, whose virtue is complete by nature. "The person" here refers to the sages. Xun Yu said, "If it is not the right person, the way will not be carried out." This means that the great way can only be realized when the right person appears.

○「坤為」至「應也」○乾伏坤初，故坤為默。不誠則不能獨成天下之娓娓者，故云默而成獨也。乾初震也，故震為言；乾為信而伏坤初，故不言而信。《中庸》曰：「故君子不動而敬，不言而信。」《詩》曰：「奏假無言，時靡有爭。」信在言前，故不言而人信之。陰陽之微、乾坤之元，即易簡也，在人為至德，故易簡之善配至德，存乎德行。有至德以凝至道，《易》之所以重三才也。九家謂「默而成，陰陽相處也」者，謂姤時、復時也；「不言而信，陰陽相應也」者，謂初應四、二應五、三應上也。陰陽相處是德也，陰陽相應是行也，故云德者有實、行者相應也。

The passage discusses the section from "Kun as" to "should also." The trigram Qian is hidden beneath the first line of Kun, so Kun takes the image of "silence." If a person is not sincere within, they cannot accomplish the continuous achievements of the world alone, so "silence and success" refers to being cautious in solitude. The first line of Qian is Zhen, so Zhen represents speech; Qian, representing sincerity, is hidden beneath the first line of Kun, so people believe without needing words. The Zhongyong says, "Therefore, the gentleman acts with reverence without moving and is trusted without speaking." The Shijing, Shang Song, Liezu says, "Offering homage without words, there is no contention at the right time." Sincerity is established before speech, so one does not need to speak and people naturally believe. The subtle essence of yin and yang, and the vital energy of Qian and Kun, are called "simplicity and ease," which when applied to people, represent the highest virtue. Therefore, it is said "simplicity and ease are well matched with the highest virtue," and the root lies in virtue. Only with the highest virtue can one gather the highest Dao, which is why the Zhouyi values the three elements of heaven, earth, and humanity. The Jiujia Yi says, "Silence and success, yin and yang coexist," referring to the Gou and Fu trigrams; "Without words but trusted, yin and yang correspond," referring to the correspondence between the first and fourth lines, the second and fifth lines, and the third and top lines. Yin and yang each occupying their proper position is "virtue," and yin and yang corresponding to each other is "action," so virtue is internal substance, and action is external correspondence.