The Hexagram of Completion

聖人有以見天下之動，虞翻曰：重言聖人，謂文王也。動，謂六爻矣。而觀其會通，荀爽曰：謂三百八十四爻，陰陽動移，各有所會，各有所通。張璠曰：會者，陰陽合會，若蒙九二也。通者，乾坤交通，既濟是也。

The text says: The sage has the ability to perceive the changes of all things under heaven. Yu Fan explains: Here "the sage" is mentioned again, referring to King Wen of Zhou; "change" refers to the movement of the six lines. The text says: Thus observing where they meet and connect. Xun Shuang explains: This refers to the movement and transition of the 384 lines of yin and yang, each having a place of meeting and a path of connection. Zhang Fan explains: What is meant by "meeting" is the union and gathering of yin and yang, like the second line of the Qiong hexagram; what is meant by "connecting" is the communication between heaven and earth, like the Ji Ji hexagram.

以行其典禮，繫辭焉以斷其吉凶，孔穎達曰：既觀其會通，而行其典禮，以定一爻之通變，而有三百八十四。於此爻下，繫屬文辭，以斷其吉凶。若會通典禮，得，則為吉也。若會通典禮失，則為凶矣。是故謂之爻。孔穎達曰：謂此會通之事而為爻也。爻者，效也。效諸物之變通，故上章云，爻者言乎變也。

The text says: Based on the established principles of rites and rituals, and by attaching words to explain, to determine fortune and misfortune. Kong Yingda explains: After observing the union and interaction of yin and yang, one uses this to implement the established rites and rituals, to determine the changes of each line. The entire book contains 384 lines. Words are attached below each line to judge its fortune or misfortune. If both the union and the rites are appropriate, it is considered auspicious; if they are not appropriate, it is considered inauspicious. The text says: Therefore, it is called 'line (yao)'. Kong Yingda explains: This refers to establishing the line based on the interaction of things. 'Yao' means imitation, imitating the changes and interactions of all things. Therefore, the previous chapter says 'yao refers to change'.

言天下之至嘖而不可惡也，虞翻曰：至嘖無情，陰陽會通，品物流宕，以乾易坤，簡之至也。元善之長，故“不可惡也”。言天下之至動而不可亂也。虞翻曰：以陽動陰，萬物以生，故“不可亂”。六二之動直以方。動，舊誤作嘖也。

The classic text says: To explain the most profound and intricate principles of the world without causing aversion. Yu Fan explains: The most intricate principles are inherently beyond the capacity of words and thoughts. Yin and yang intermingle and connect, leading to the endless proliferation of myriad forms. By pairing the simplicity of the Earth (Kun) with the ease of the Heaven (Qian), simplicity reaches its extreme. This is the beginning of all virtues, hence it is said, "It is not repulsive." The classic text also says: To explain the most complex changes in the world without causing confusion. Yu Fan explains: Yang stimulates Yin, thus giving rise to all things, hence it is said, "It is not confusing." Just as the second line of the Earth (Kun) hexagram has a movement that is straight and square, orderly and clear. The old version mistakenly wrote "赜" instead of "动" here.

擬之而後言，議之而後動，虞翻曰：以陽擬坤而成震，震為言議，為後動，故“擬之而後言”。議之而後動，安其身而後動，謂當時也矣。擬議以成其變化。虞翻曰：議天成變，擬地成化，天施地生，其益無方也。

The text says: First make a comparison, then speak; first deliberate, then act. Yu Fan explains: Using a yang line to represent the trigram Qian (Heaven) to form Zhen (Thunder), Zhen takes the image of speech and discussion, and also signifies subsequent movement, so it is said "compare first, then speak; deliberate first, then act." This is exactly what the Great Treatise says, that one should first establish oneself properly before acting, which means to act in accordance with the proper time. The text says: Through comparison and deliberation, one achieves change. Yu Fan explains: Deliberating in heaven leads to "change," comparing on earth leads to "transformation." Heaven dispenses qi, earth produces things; their contributions have no fixed place.

鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。孔穎達曰：上略明擬議而動，故引鶴鳴在陰，取同類相應以證之。此中孚九二爻辭也。子曰：君子居其室，出其言善，虞翻曰：君子，謂初也。二變五來應之，艮為居。初在艮內。故“居其室”。震為出言，訟乾為善，故“出言善”。此亦成益卦也。

The text cites the Line Statement saying: White cranes call in the north of the mountain, their young respond in harmony; I have a cup of fine wine, wishing to share it with you. Kong Yingda explains: The previous passage generally discusses taking analogy and consultation before taking action, so it cites the line "cranes call in the shade," using the meaning of mutualsympathetic response between similar things to confirm this. This is the Line Statement of the second line of the hexagram Zhongfou. The text says: Confucius said, the gentleman resides in his own house, and if his words are good and beautiful. Yu Fan explains: "The gentleman" refers to the first line; when the second line changes, the fifth line comes down to correspond with it. The mutual structure Gen signifies stopping and residing, and the first line is within the Gen structure, so it says "residing in his room." The trigram Zhen is taken as speech, and the trigram Qian in the hexagram Song is taken as goodness, so it says "speaking well." This change also becomes the hexagram Yi.

則千里之外應之，況其邇者乎。虞翻曰：謂二變則五來應之，體益卦。坤數十，震為百里。十之，千里也。外謂震巽同聲，同聲者相應，故“千里之外應之”。邇謂坤。坤為順，二變順初，故“況其邇者乎”。此信及遁魚者也。居其室，出其言不善，虞翻曰：謂初陽動，八陰成坤，坤為不善也。

The text says: People a thousand li away will respond to him, let alone those nearby. Yu Fan explains: This refers to the change of the second line, nine two, which causes the fifth line, nine five, to descend and respond, forming the structure of the hexagram Yi. The number of坤 is ten, and the trigram Zhen represents a hundred li. Ten hundred li make a thousand li. "Outer" refers to the trigram Zhen and Xun resonating with each other through sound, and things that share the same sound naturally connect, hence "people a thousand li away respond to him." "Near" refers to坤, which is characterized by flexibility and compliance. The yang of the first line changes into yin and becomes坤, and坤 here symbolizes something not good. Hence, the statement "if one speaks ill while staying in the house" is explained.

則千里之外違之，況其邇者乎。虞翻曰：謂初變體剝。弒父弒君，二陽肥遁，則坤違之，而承於五，故“千里之外違之，況其邇者乎”。言出乎身加乎民，虞翻曰：震為出，為言。坤為身，為民也。行發乎邇見乎遠。虞翻曰：震為行，坤為邇，乾為遠，兌為見，謂二發應五，則千里之外，故行發邇見遠也。

The text says: If people a thousand miles away will all abandon him, how much more so those nearby? Yu Fan explains: This refers to the first line changing to the hexagram of "Breaking Up," indicating a dangerous situation where a minister kills his sovereign or a son kills his father; the yang of the second line rises high and retreats far, like the hexagram of "Retreating" with "a peaceful retreat," so the people of the earth turn away and instead serve the fifth line. Thus it says, "If those a thousand miles away rebel, how much more so those nearby?" The text says: Words come from oneself and influence reaches the people. Yu Fan explains: The trigram Zhen represents movement and speech, while the trigram Kun represents oneself and the people. The text says: Actions occur nearby but are seen far away. Yu Fan explains: Zhen represents action, Kun represents nearness, Qian represents distance, and Dui represents manifestation. It means that the yang of the second line acts and corresponds to the yang of the fifth line, with influence reaching as far as a thousand miles. Thus it says, "Actions occur nearby but are seen far away."

言行，君子之樞機。樞機之發，榮辱之主也。荀爽曰：艮為門，故曰“樞”。震為動，故曰“機”也。翟元曰：樞主開閉，機主發動，開閉有明暗，發動有中否，主於榮辱也。言行，君子之所以動天地也。可不慎乎。虞翻曰：二已變成益，巽四以風動天，震初以雷動地。中孚十一月，雷動地中，艮為慎，故“可不慎乎”。

The text says: Words and actions are the door hinge and the crossbow mechanism of a gentleman. Once the door hinge and crossbow mechanism are set in motion, honor and disgrace are determined thereby. Xu Shuang explains: The trigram Gen is taken as a door, hence "hinge"; the trigram Zhen is taken as movement, hence "mechanism". Zhai Yuan adds: The door hinge controls opening and closing, while the crossbow mechanism controls shooting. Opening and closing have brightness and darkness, shooting has hitting the mark and missing it, hence it governs honor and disgrace. The text says: Words and actions are what the gentleman uses to move heaven and earth, how could they not be cautious? Yu Fan explains: The line Nine in the Second has transformed into the hexagram Yi, the upper trigram Xun occupies the fourth position, representing wind stirring the heavens; the lower trigram Zhen occupies the first position, representing thunder shaking the earth. The hexagram Zhongfou corresponds to the eleventh month, which is precisely the time when thunder is hidden in the earth. Gen is taken as caution, hence "how could one not be cautious?"

同人：先號咷而後笑。侯果曰：同人九五爻辭也。言九五與六二初未好合，故“先號咷”。而後得同心，故“笑”也。引者喻擬議於事，未有不應也。子曰：君子之道，或出或處，或默或語。虞翻曰：乾為道，故稱君子也。同人反師，震為出。為語，坤為默巽為處，故“或出或處，或默或語”也。

The text cites the line statement: The hexagram "Tong Ren" (Union) says that one first wails and cries and then laughs and rejoices. Hou Guo explains: This refers to the line "Nine in the Fifth" of the hexagram "Tong Ren," which means that the "Nine in the Fifth" and the "Six in the Second" initially failed to unite smoothly, hence "first wailing and crying"; later they finally achieved harmony, hence "then laughing." This passage is used as an analogy to illustrate that any matter, if approached through comparison and discussion, will surely receive a response. The text says: Confucius said, the way of the gentleman sometimes involves taking office, sometimes retreating, sometimes being silent, sometimes speaking. Yu Fan explains: The hexagram "Qian" (Heaven) is taken as the way, hence it is called "the gentleman." The hexagram "Tong Ren" reversed becomes the hexagram "Shi" (Army), where Zhen represents going out and speech, Kun represents silence, and Xun represents retreat, hence it is said "sometimes going out, sometimes retreating, sometimes being silent, sometimes speaking."

二人同心，其利斷金。虞翻曰：二人謂夫婦。師震為夫，巽為婦。坎為心，巽為同。六二震巽俱體師坎，故“二人同心”。巽為利，乾為金，以離斷金，故“其利斷金”。謂夫出婦處，婦默夫語，故“同心”也。同心之言，其臭如蘭。虞翻曰：臭，氣也。蘭，香草。震為言，巽為蘭，離日燥之，故“其臭如蘭”也。案：六三互巽，巽為臭也。斷金之言，良藥苦口，故香若蘭矣。

The text says: Two people with the same heart and mind, their sharpness is sufficient to cut through metal. Yu Fan explains: "Two people" refer to husband and wife; the reverse of the "Following" hexagram is the "Military Campaign" hexagram, where Zhen represents the husband, Xun represents the wife, Kan represents the heart, and Xun represents harmony; since both Zhen and Xun in the second line are contained within the Kan body of the "Military Campaign" hexagram, it is said "two people with the same heart." Xun takes the image of sharpness, Qian takes the image of metal, and using Li fire's sharp edge to cut through metal, thus it is said "its sharpness can cut through metal." This clearly shows that when the husband acts and the wife remains, and when the wife is silent and the husband speaks, each in their proper place, this is called "the same heart." The text says: The words of those with the same heart have a fragrance like orchids. Yu Fan explains: "Odor" refers to fragrance, and "orchid" refers to fragrant grass; Zhen represents speech, Xun represents orchid grass, and Li (fire) drying under the sun makes it fragrant, thus it is said "its fragrance is like orchid." Li Dingzuo comments: Since the mutual body of line six three forms Xun, Xun takes the image of fragrance; words that can cut through metal are like bitter medicine, thus their fragrance is like orchid.

初六：藉用白茅，無咎。孔穎達曰：欲求外物來應，必須擬議謹慎，則物來應之。故引大過初六，藉用白茅無咎之事，以證謹慎之理也。虞翻曰：其初難知，陰又失正，故獨舉初六。子曰：苟錯諸地而可矣。藉之用茅，何咎之有，慎之至也。虞翻曰：苟，或。錯，置也。頤坤為地，故“苟錯諸地”。今藉以茅，故“無咎”也。

The text cites the Line Statement: "Initial Six, using white reeds as a mat, there will be no blame." Kong Yingda explains: if one wishes to invite external things to respond, one must first compare and deliberate, and maintain caution, then external things will respond. Therefore, it cites the "Initial Six" of the Great Exceeding hexagram "Using white reeds as a mat, there will be no blame" to illustrate the principle of caution. Yu Fan adds: the meaning of the initial line in a hexagram is the most difficult to understand, and even more so since this line is a yin line in a yang position, which is not correct. Therefore, it is specially mentioned. The text says: Confucius said, even if it is placed carelessly on the ground, it would be sufficient, and何况 it is placed on white reeds, where could there be any blame? This is the extreme of caution. Yu Fan explains: "Gou" means to do so casually or roughly, and "cuo" means to place; the Great Exceeding hexagram comes from the颐 hexagram, and the坤 in the颐 hexagram represents earth, so it says "gou cuo zhu di"; now it also uses white reeds as a mat, so there is "no blame."

夫茅之為物薄，虞翻曰：陰道柔賤，故“薄”也。而用可重也。虞翻曰：香潔可貴，故“可重也”。慎斯術也以往，其無所失矣。侯果曰：言初六柔而在下，苟能恭慎誠潔，雖置羞於地，神亦享矣。此章明但能重慎卑退，則悔吝無從而生。術，道者也。

The text says: This thing called reed grass is originally light and of little value. Yu Fan explains: The Yin is soft, weak, and lowly, so it is called "thin" or "light." The text says: Yet its use is very valuable. Yu Fan explains: Reed grass is fragrant and clean, thus precious and valuable, so it is called "valuable." The text says: If one acts with care and caution in this way, there will be no mistakes. Hou Guo explains: This refers to the line at the beginning, which is soft and weak and occupies a low position. As long as one is respectful, cautious, sincere, and pure, even if the sacrificial offerings are placed directly on the ground, the spirits will still accept them. This chapter is meant to illustrate that as long as one is cautious, respectful, and humble, regret and sorrow cannot arise. "Method" refers to a way or path.

勞謙，君子有終吉。孔穎達曰：欲求外物之應，非唯謹慎，又須謙以下人，故引謙卦九三爻辭以證之矣。子曰：勞而不伐，有功而不德，厚之至也。虞翻曰：坎為勞。五多功。乾為德，德言至。以上之貴，下居三賤。故“勞而不伐，有功而不德。”艮為厚，坤為至，故“厚之至也”。語以其功下人者也。虞翻曰：震為語，五多功，下居三，故“以其功下人者也”。

The text cites the Line Statement: diligence and humility, the gentleman can maintain this throughout, resulting in auspiciousness. Kong Yingda explains: to seeksympathetic response from external things, one must not only be cautious but also humble towards others, hence citing the Line Statement of the "Gentle" hexagram's Nine in the Third. The text says: Confucius states, having achieved merit without boasting, having accomplished deeds without claiming virtue, this is the extreme of sincerity. Yu Fan explains: Kan represents labor, the fifth position has the most achievements, Qian represents virtue, and virtue is considered supreme; the Nine in the Third originally could occupy a high position but instead resides in the third position, which is low, thus saying "labor without boasting, having achievements without claiming virtue." Gen represents thickness, and Kun represents the extreme, thus saying "the extreme of thickness." The text says: this refers to his willingness to place himself below others in terms of his achievements. Yu Fan explains: Zhen represents speech, the fifth position has many achievements, yet resides in the third position, thus saying "placing oneself below others in terms of one's achievements."

德言盛，禮言恭。虞翻曰：謙旁通履。乾為盛德，坤為禮。天道虧盈而益謙。三從上來，同之盛德，故“恭”；震為言，故“德言盛，禮言恭”。謙也者，致恭以存其位者也。虞翻曰：坎為勞，故能“恭”。三得位，故“以存其位者也”。亢龍有悔。孔穎達曰：上既以謙德保安，此明無謙則有悔，故引乾之上九“亢龍有悔”，證驕亢不謙之義也。

The text says: When discussing virtue, it should be spoken of as great and flourishing; when discussing propriety, it should be spoken of as respectful and reverent. Yu Fan explained using the method of mutual transformation: The Hexagram of Humility is mutually transformed with the Hexagram of Following, where Heaven represents great virtue and Earth represents propriety. The heavenly way is to diminish when full and increase when humble, so the line nine in the third position descends from the upper position to the third, harmonizing with the great virtue, thus being called "reverent." The trigram Zhen represents speech, so it is said "virtue is spoken of as great, propriety is spoken of as reverent." The text says: What is meant by humility is to be fully reverent in order to preserve one's position. Yu Fan explained: The trigram Kan represents toil, and being able to endure toil allows one to be reverent; the line nine in the third position, being yang in a yang position, attains the correct position, thus it is said "to preserve one's position." The text cites the line statement: The dragon flies too high, resulting in regret. Kong Yingda explained: The previous text discussed using humility to maintain peace, and here it explains that without humility there will be regret, so it cites the line "the exalted dragon has regret" from the Hexagram of Heaven, to illustrate the harm of arrogance and failure to retreat in humility.

子曰：貴而無位，虞翻曰：天尊，故“貴”。以陽居陰，故“無位”。高而無民，虞翻曰：在上，故“高”。無陰，故“無民”也。賢人在下位，虞翻曰：乾稱賢人。下位，謂初也。遁世無悶，故“賢人在下位”而不憂也。而無輔，是以動而有悔也。虞翻曰：謂睦我民，故“無輔”。乾盈動傾，故“有悔”。文王居三，紂亢極上，故以為誡也。

The text says: Confucius said, "A person of high status but without a real position." Yu Fan explained: "The top line is in the position above heaven and is therefore exalted, so it is called 'high status'; it has a yang line in the yin position of the top line, so it is called 'without a position.'" The text says: "A high position but without the people." Yu Fan explained: "Being at the very top, it is called 'high'; within pure heaven there are no yin lines, so it is called 'without the people.'" The text says: "The virtuous person is in a low position." Yu Fan explained: "Heaven is called the virtuous person; 'low position' refers to the initial nine. The initial nine in the Hexagram of Heaven speaks of retreating and avoiding the world without being troubled, so it is called 'the virtuous person in a low position' and is not distressed." The text says: "Furthermore, it cannot receive support, so any action brings regret." Yu Fan explained: "The top nine is not harmonious with those below, and cannot gain the people, so it is called 'without support'; the way of heaven is full, so any movement leads to overturning, hence 'regret.'" King Wen of Zhou was then in the position of the Three Excellencies, while King Zhou was on the highest position and extremely arrogant and haughty, so this line was used as a warning.

不出戶庭，無咎。孔穎達曰：又明擬議之道，非但謙而不驕，又當謹慎周密，故引節初周密之事以明之也。子曰：亂之所生也，則言語以為階。虞翻曰：節本泰卦。坤為亂；震為生，為言語；坤稱階故“亂之所生，則言語為之階”也。

The text cites the Line Statement: "Not leaving one's own door, there is no fault." Kong Yingda explains: here it further illustrates the principle of deliberation and consultation, not only requiring humility and avoiding arrogance, but also demanding caution and thoroughness, hence citing the initial line of the "Regulation" hexagram, which refers to being meticulous and not going out, to illustrate this point. The text states: Confucius said, "Disorder arises often through words." Yu Fan explains: the "Regulation" hexagram originates from the "Great Passage" hexagram, where the Earth element symbolizes disorder, and the Thunder element symbolizes life and speech. The Earth is also referred to as a step, hence the saying "Disorder arises through words as its step."

君不密則失臣，臣不密則失身，虞翻曰：泰乾為君；坤為臣，為閉，故稱“密”。乾三之坤五，君臣毀賊，故“君不密則失臣”。坤五之乾三，坤體毀壞，故“臣不密則失身。”坤為身也。幾事不密則害成，虞翻曰：幾，初也。謂二已變成坤，坤為事，故“幾事不密”。初利居貞，不密。初動則體剝，子弒其父，臣弒其君，故“害成”。

The text says: If a ruler's words are not precise, he will lose his ministers; if a minister's words are not precise, he will lose himself. Yu Fan explains: In the hexagram Tai, Qian represents the ruler, and Kun represents the ministers and closure, so it is called "precise." The third line of Qian moves up to the fifth position of Kun, thus destroying the distinction between ruler and minister, so it is said "if the ruler is not precise, he will lose his ministers." The fifth line of Kun moves down to the third position of Qian, thus destroying the body of Kun, so it is said "if the minister is not precise, he will lose himself," as Kun represents the body. The text says: If secret matters are not precise, they will lead to calamity. Yu Fan explains: "Ji" refers to the first line; the second line has already changed into Kun, and Kun represents the matter, so it is said "secret matters are not precise." The first line is suitable for staying in place and maintaining correctness, but now it is not precise; when the first line moves, it forms the structure of the hexagram Bao, which has the image of a son killing his father and a minister killing his ruler, so it is said "calamity arises."

是以君子慎密而不出也。虞翻曰：君子謂初。二動，坤為密。故“君子慎密”。體屯盤桓，利居貞，故“不出也”。子曰：作易者其知盜乎？虞翻曰：為易者，謂文王。否上之二成困，三暴慢。以陰乘陽，二變入宮，為萃。五之二奪之，成解。坎為盜。故“為易者其知盜乎”？

The text says: Therefore, the gentleman is cautious and keeps secrets, not speaking lightly. Yu Fan explains: "The gentleman" refers to the initial line, Chou Ji. The second line changes, and the Earthly element takes the image of being thorough and meticulous, so it is said "the gentleman is cautious and meticulous." At this time, the structure of the Zun hexagram is formed. The initial line of Zun hexagram speaks of hesitating and not advancing, being favorable to staying in place and maintaining correctness, so it is said "not going out." The text says: Confucius said, the one who composed the Book of Changes must have understood the principle of thieves. Yu Fan explains: the one who composed the Book of Changes refers to King Wen of Zhou. The top line of the Po hexagram moves down to the second position to form the Kun hexagram. The third line is both fierce and arrogant. A yin line overpowers a yang line. The second line changes again into its original hexagram to form the Cui hexagram. The fifth line moves down to the second position to take it, forming the Jie hexagram. Within this, the Water element takes the image of a thief, so it is said "the one who composed the Book of Changes must have understood the principle of thieves."

《易》曰：負且乘，致寇至。孔穎達曰：此又明擬議之道，當量身而行，不可以小處大，以賤貪貴，故引解六三爻辭以明之矣。負也者，小人之事也。虞翻曰：陰稱小人。坤為事。以賤倍貴，違禮悖義，故“小人之事也”。乘也者，君子之器也。虞翻曰：君子謂五。器，坤也；坤為大車，故“乘君子之器也”。

The text cites the Line Statement, saying: The Book of Changes states, "Carrying burdens while riding in a carriage, one invites bandits." Kong Yingda explains: This further illustrates the principle of deliberation and consultation. One should act according to one's capacity and not place a small talent in a great position, nor should a humble person seek high status. Therefore, it cites the Line Statement of the sixth trigram in the third line of the Hexagram of Release. The text says: "Carrying burdens," which is the affair of a petty person. Yu Fan explains: A yin line is called a petty person, and the hexagram of Earth takes the image of affairs. The sixth trigram in the third line, being in a humble position, abandons honor and violates propriety and righteousness, hence it is said, "the affair of a petty person." The text says: "riding in a carriage," which is the tool used by a gentleman. Yu Fan explains: "The gentleman" refers to the ninth line in the fifth position; "tool" refers to Earth, which takes the image of a large carriage. Hence it is said, "riding in the tool of a gentleman."

小人而乘君子之器，盜思奪之矣。虞翻曰：小人謂三。既違禮倍五，復乘其車。五來之二成坎，坎為盜，思奪之矣。為易者知盜乎？此之謂也。上慢下暴，盜思伐之矣。虞翻曰：三倍五，上慢乾君，而乘其器。下暴於二，二藏於坤，五來寇三，以離戈兵，故稱“伐之”。坎為暴也。

The text says: A petty person rides the chariot of a superior person, and thieves will want to seize it. Yu Fan explains: "Petty person" refers to the line six in the third position. It violates propriety by abandoning the line nine in the fifth position and擅自 rides the chariot of the line nine in the fifth. The line nine in the fifth descends to the second position to form Kan, and Kan takes the image of a thief, so it wants to seize it. What is meant by "the one who composed the Book of Changes understands thieves" is exactly this. The text says: Being arrogant toward superiors and cruel toward inferiors, thieves will want to attack him. Yu Fan explains: The line six in the third position abandons the line nine in the fifth, being arrogant toward the乾 body's sovereign above and僭乘 its chariot, and cruel toward the line nine in the second below. The line nine in the second is hidden in Kun, so the line nine in the fifth descends to attack the line six in the third, using the Li image of spears and weapons to attack, hence it is called "to attack." Kan takes the image of cruelty.

慢藏悔盜，冶容悔淫。虞翻曰：坎心為悔，坤為藏，兌為見。藏而見，故“慢藏”。三動成乾為野，坎水為淫；二變藏坤，則五來奪之，故“慢藏悔盜，野容悔淫”。《易》曰：負且乘，致寇至，盜之招也。虞翻曰：五來奪三，以離兵伐之，故變寇言戎，以成三惡。二藏坤時，艮手招盜，故“盜之招”。

The text says: "Keeping things carelessly leads to theft; displaying beauty and allure leads to sexual misconduct." Yu Fan explains: Kan represents the heart, here taken as regret; Kun represents storage, and Dui represents exposure. Originally meant to be hidden, it is exposed, hence called "slow storage." When line six in the third position moves, it becomes Qian, which represents the open field; Kan water represents lust. When line nine in the second position changes and is hidden within Kun, line nine in the fifth position descends to take it, hence it is said "slow storage brings regret and theft, open display brings regret and lust." The text says: "The Book of Changes says 'carrying something while riding in a carriage, leading to bandits,' which is precisely how one invites thieves. Yu Fan explains: When line nine in the fifth position descends to take line six in the third, using Li's image of weapons to attack it, so 'bandit' is changed to 'military force,' completing the threefold guilt of line six in the third. When line nine in the second position is hidden within Kun, the hand represented by Gen is making a gesture of invitation, hence it is said 'theft is invited.'

大衍之數五十，其用四十有九。干寶曰：衍，合也。崔覲曰：案《說卦》云：昔者聖人之作《易》也，幽贊於神明而生蓍，參天兩地而倚數。既言蓍數，則是說大衍之數也。明倚數之法當參天兩地。參天者，謂從三始，順數而至五、七、九，不取於一也。兩地者，謂從二起，逆數而至十、八、六，不取於四也。此因天地致上，以配八卦，而取其數也。艮為少陽，其數三。坎為中陽，其數五。震為長陽，其數七。乾為老陽，其數九。兌為少陰，其數二。離為中陰，其數十。巽為長陰，其數八。坤為老陰，其數六。八卦之數，總有五十。故云：大衍之數五十也。不取天數一、地數四者，此數八卦之外，大衍所不管也。其用四十有九者，法長陽七七之數也。六十四卦既法長陰八八之數，故四十九蓍則法長陽七七之數焉。蓍圓而神象天，卦方而智象地，陰陽之別也。舍一不用者，以象太極，虛而不用也。且天地各得其數，以守其位，故太一亦為一數，而守其位也。

The text says: The number of the great derivation is fifty, but only forty-nine is actually used. Ganbao explains: "Derivation" means combination. Cui Jin further calculates: The "Say卦Transmission" says that in ancient times, sages created the Book of Changes, secretly receiving assistance from the divine to produce the yarrow stalks. By combining the heavenly numbers and pairing the earthly numbers, they established the number for divination. Since it refers to the number of the yarrow stalks, it is talking about the great derivation number. Therefore, the method of establishing the number for divination should be "combining heaven and pairing earth." What is meant by "combining heaven" is starting from three and counting up to five, seven, and nine, without taking the heavenly number one. What is meant by "pairing earth" is starting from two and counting down to ten, eight, and six, without taking the earthly number four. This is based on the numbers of heaven and earth to derive the numbers for the eight trigrams: Gen is the young yang, with the number three; Kan is the middle yang, with the number five; Zhen is the long yang, with the number seven; Qian is the old yang, with the number nine; Dui is the young yin, with the number two; Li is the middle yin, with the number ten; Xun is the long yin, with the number eight; and Kun is the old yin, with the number six. When the numbers of the eight trigrams are added together, they total fifty, hence the saying "the great derivation number is fifty." The heavenly number one and the earthly number four are not taken because they are outside the eight trigrams and are not included in the great derivation. As for "its use is forty-nine," it is based on the number seven multiplied by seven, which represents the long yang. Since the sixty-four hexagrams are based on the number eight multiplied by eight, representing the long yin, the forty-nine yarrow stalks are based on the number seven multiplied by seven, representing the long yang. The yarrow stalks are round, their virtue is mysterious and symbolizes heaven; the hexagrams are square, their virtue is wise and symbolizes earth. This is the distinction between yin and yang. One stalk is set aside to symbolize the Taiji, which is empty but not involved in actual calculation. Moreover, heaven and earth each hold their own numbers to maintain their positions, so the Taiyi is also counted as a number to maintain its position.

王輔嗣云：演天地之數，所賴者五十，其用四十有九，其一不用也。不用而用以之通，非數而數以之成，即易之太極也。四十有九，數之極者。但言所賴五十，不釋其所從來，則是億度而言，非有實據。其一不用，將為法象太極，理縱可通。以為非數而成，義則未允，何則？不可以有對無，五稱五十也。孔疏釋賴五十，以為萬物之策，凡有萬一千五百二十，其用此策大推演天地之數，唯用五十策也。又釋其用四十九，則有其一不用，以為策中，其所揲蓍者，唯四十有九。其一不用，以其虛無，非所用也，故不數矣。

Wang Bi said: To deduce the numbers of heaven and earth, one relies on fifty, but actually uses forty-nine, with one left unused. Because this one is not used, the rest can be fully applied; precisely because it is not counted as a number, the rest of the numbers can be established. This is the Taiji of the Book of Changes. Forty-nine is the limit of numbers. Li Dingzuo pointed out that Wang Bi only said that fifty is relied upon, but did not explain where this fifty comes from, which is making an assumption without evidence. Saying that one is left unused to symbolize Taiji is reasonable; but saying that it 'is not a number yet becomes one' is not appropriate. Why? Because one cannot use 'being' to deal with 'non-being', nor can one refer to this fifty as fifty. Kong Yingda's commentary explains 'relying on fifty' as follows: all the divination rods of myriad things total 11,520, but when using these rods to extensively deduce the numbers of heaven and earth, only fifty are used. He also explains 'using forty-nine' by saying that one is left unused, because among these divination rods, only forty-nine are actually used in the process of divination; the one left unused is taken as a symbol of emptiness, which is inherently not part of the usage, so it is not counted.

又引顧歡同王弼所說，而顧歡云：立此二十數以數神，神雖非數而著，故虛其一數，以明不可言之義也。案：崔氏探玄：病諸先達，及乎自料，未免小疵。既將八卦陰陽以配五十之數，餘其天一地四無所稟承，而云八卦之外在衍之所不管者，斯乃談何容易哉。且聖人之言，連環可解，約文申義，須窮指歸。即此間雲天數五，地數五，五位相得而各有合，天數二十有五，地數三十，凡天地之數五十有五。此所以成變化而行鬼神，是結大衍之前義也。既云五位相得而各有合，即將五合之數配屬五行也。故云大衍之數五十也，其用四十有九者，更減一以並五，備設六爻之位，著卦兩兼，終極天地五十五之數也。自然窮理盡性，神妙無方，藏往知來，以前民用，斯之謂矣。

Kong Yingda also cited Gu Huan's view, which is the same as Wang Bi's. Gu Huan said: these numbers are set up to measure the divine. Although the divine is not a number, it becomes evident through numbers, so a number is virtually set aside to indicate something that cannot be spoken. Li Dingzuo's commentary says: Cui Jin explored profound principles and criticized the shortcomings of previous scholars, but when it came to his own statements, he was also not free from minor flaws. He paired the yin and yang of the Eight Trigrams into the number fifty, but the remaining heavenly number one and earthly number four had nowhere to be assigned. Yet he said these two numbers are outside the Eight Trigrams and not under the jurisdiction of Da Yan, which is hardly a simple statement. Moreover, the words of the sage are like linked rings, coherent throughout, concise in wording yet consistent in meaning. One must thoroughly investigate their implications. In this passage it says, "Heavenly numbers five, earthly numbers five, the five positions correspond and each has its match. Heavenly numbers total twenty-five, earthly numbers total thirty, altogether fifty-five. This is why changes occur and ghosts and spirits are moved." This is precisely a summary of the meaning of Da Yan. Since it says "the five positions correspond and each has its match," it means that the five sets of corresponding numbers are assigned to the Five Phases. Therefore, saying "Da Yan's number is fifty" and "its use is forty-nine" is to subtract one and include that five, thus fully establishing the six positions of the hexagram, so that both the divination stick and the hexagram are taken into account, ultimately exhausting the total of fifty-five numbers of heaven and earth. In this way, one can thoroughly understand principles and fully realize one's nature, being mysterious and without fixed form, containing past events and foreseeing the future, preceding the people and being used by them. This is exactly the meaning conveyed.

分而為二以象兩，崔覲曰：四十九數合而未分，是象太極也。今分而為二以象兩儀矣。掛一以象三，孔穎達曰：就兩儀之中，分掛其一於最小指間，而配兩儀，以象三才。揲之以四，以象四時，崔覲曰：分揲其蓍，皆以四為數，一策一時，故四策，以象四時也。

The text says: Divide the chrysanthemum grass into two parts, symbolizing the two principles of Heaven and Earth. Cui Jin explains: When the forty-nine stalks of chrysanthemum grass are gathered together and not yet divided, they symbolize the Taiji; now divided into two parts, they symbolize the two principles of Heaven and Earth. The text says: Take one stalk and hold it between the fingers, symbolizing the three elements. Kong Yingda explains: From the divided two parts, take one stalk and hold it between the small finger, matching the two principles, thus symbolizing the three elements of Heaven, Earth, and Humanity. The text says: Count them in groups of four, symbolizing the four seasons. Cui Jin explains: When dividing the chrysanthemum grass, the counting is always done in groups of four. One stalk corresponds to one season, so four stalks symbolize the four seasons of spring, summer, autumn, and winter.

歸奇於扐以象閏，虞翻曰：奇所掛一策，扐所揲之餘，不一則二，不三則四也。取奇以歸扐，扐併合掛左手之小指，為一扐，則以閏月定四時成歲。故“歸奇於扐，以象閏”者也。五歲再閏，故再扐而後掛。虞翻曰：謂已一扐，復分掛如初揲之。歸奇於初扐，並掛左手次小指間，為再扐，則再閏也。又分扐揲之如初，再掛左手第三指間，成一變，則布掛之一爻。謂已二扐，又加一，為三，並重合前二扐，為五歲，故“五歲再閏”。再扐而後掛，此參伍以變，據此，為三扐。不言三閏者，閏歲餘十日，五歲閏六十日盡矣。後扐閏餘分，不得言三扐二閏。故從言“再扐而後掛”者也。

The text says: Place the remainder between the fingers to symbolize a leap month. Yu Fan explains: "Qi" refers to the first stick hung out, "tua" refers to the remainder left after dividing, which is either one or two, or three or four; take that stick of "qi" and include it with the remainder, then place them together between the left little finger, counting as one "tua," just as a leap month is used to regulate the four seasons and form a year, so it says "return the remainder to the tua, to symbolize a leap month." The text says: In five years there are two leap months, so the remainder should be placed twice before hanging again. Yu Fan explains: After completing the first placement of the remainder, then again divide and hang one, divide again; place the remainder into the first "tua," and place them together between the left second finger, counting as the second placement of the remainder, which is the second leap month. Then again follow the initial method to divide and place the remainder, placing it the third time between the left third finger, completing one change, which determines one line. Having already placed the remainder twice, adding one more makes three, combining with the previous two, exactly symbolizing five years, so it says "five years with two leap months." "Placing the remainder twice and then hanging" is what the Great Treatise refers to as "three and five to produce change"; according to this calculation, it is actually three placements of the remainder, but it is not said to be three leap months, because a leap year adds ten days, and over five years the total of sixty days is used up for the leap, the last placement of the remainder is just the remaining part of the leap, so it is not called three placements for two leap months, hence it is only said "place the remainder twice and then hang."

天數五，地數五，虞翻曰：天數五，謂一、三、五、七、九。地數五，謂二、四、六、八、十也。五位相得，而各有合。虞翻曰：五位謂五行之位。甲乾、乙坤相得，合木，謂天地定位也。丙艮、丁兌相得，合火，山澤通氣也。戊坎、已離相得，合土，水火相逮也。庚震、辛巽相得，合金，雷風相薄也。天壬、地癸相得，合水，言陰陽相薄，而戰於乾。故“五位相得，而各有合。”或以一六合水，二七合火，三八合木，四九合金，五十合土也。

The text says: Heaven has five numbers, and Earth has five numbers. Yu Fan explains: The five numbers of Heaven refer to one, three, five, seven, and nine; the five numbers of Earth refer to two, four, six, eight, and ten. The text says: The five directions each correspond to one another and have their respective combinations. Yu Fan explains according to the method of Najia: "The five positions" refer to the positions of the Five Phases. Jia corresponds to Qian, Yi corresponds to Kun, and they combine to form wood, which is what the "Sayings on the Hexagrams" refers to as Heaven and Earth being positioned; Bing corresponds to Gen, Ding corresponds to Dui, and they combine to form fire, which is the mutual communication between mountain and marsh; Wu corresponds to Kan, Ji corresponds to Li, and they combine to form earth, which is the mutual interaction between water and fire; Geng corresponds to Zhen, Xin corresponds to Xun, and they combine to form metal, which is the mutual confrontation between thunder and wind; the heavenly stem Ren corresponds to Tian, and the earthly branch Gui corresponds to Di, and they combine to form water, which refers to the mutual struggle between yin and yang at the position of Qian. Therefore, it is said, "The five positions are in harmony, and each has its combination." Another view holds that one and the Six Harmonies combine to form water, two and seven combine to form fire, three and eight combine to form wood, four and nine combine to form metal, and five and ten combine to form earth.

天數二十有五，虞翻曰：一、三、五、七、九，故二十五也。地數三十，虞翻曰：二、四、六、八、十，故三十也。凡天地之數五十有五。虞翻曰：天二十五，地三十，故五十有五。天地數見地此，故大衍之數略其奇五，而言五十也。

The text says: The total of the heavenly numbers is twenty-five. Yu Fan explains: Adding one, three, five, seven, and nine together results in twenty-five. The text says: The total of the earthly numbers is thirty. Yu Fan explains: Adding two, four, six, eight, and ten together results in thirty. The text says: The total of the heavenly and earthly numbers is fifty-five. Yu Fan explains: The heavenly numbers are twenty-five, the earthly numbers are thirty, and together they make fifty-five. Since the numbers of heaven and earth have now been fully presented, when discussing the great derivation number, the five leftover is omitted, and only fifty is mentioned.

此所以成變化而行鬼神也。荀爽曰：在天為變，在地為化，在地為鬼，在天為神。姚信曰：此天地之數五十有五，分為爻者，故能成就乾坤之變化，能知鬼神之所為也。侯果曰：夫通變化，行鬼神，莫近於數，故老聃謂子曰：汝何求道？對曰：吾求諸數。明數之妙通於鬼神矣。乾之冊二百一十有六，荀爽曰：陽爻之冊，三十有六。乾六爻皆陽，三六一百八十，六六三十六，合二百一十有六也。陽爻九，合四時，四九三十六，是其義也。

The text says: This is the basis for causing change and promoting the affairs of ghosts and spirits. Xu Shuang explains: In heaven it is called "change," and in earth it is called "transformation"; what is on earth is called "ghost," and what is in heaven is called "spirit." Yao Xin explains: This number of heaven and earth is fifty-five, distributed among the lines, so it can achieve the transformation of Qian and Kun, and understand the actions of ghosts and spirits. Hou Guo explains: To comprehend change and promote the affairs of ghosts and spirits, nothing is closer than numbers. Therefore, Lao Dan once asked Confucius, "What doctrine are you seeking?" Confucius replied, "I seek it in numbers." This shows that the subtlety of numbers is sufficient to connect with ghosts and spirits. The text says: The number of yarrow stalks for the Qian hexagram is two hundred and sixteen. Xu Shuang explains: The number for one yang line is thirty-six. Since the Qian hexagram has six yang lines, three multiplied by six gives one hundred and eighty, and six multiplied by six gives thirty-six, adding them together gives exactly two hundred and sixteen. A yang line uses "nine," which corresponds to the four seasons. Four multiplied by nine gives thirty-six, which is the reason for this.

坤之冊百四十有四，荀爽曰：陰爻之冊，二十有四。坤六爻皆陰，二六一百二十，四六二十四，合一百四十有四也。陰爻六，合二十四氣，四六二百四十也。凡三百有六十，當期之日。陸績曰：日月十二交會，積三百五十四日有寄為一會。今雲三百六十當期，則入十三月六日也。十二月為一期，故云“當期之日”也。

The classic text says: The number of stalks for the坤 (Earth) hexagram is 144. Xun Shuang explains: The number of stalks for one yao (line) of yin is 24. Since the坤 hexagram has six yin lines, multiplying two by six gives 120, and multiplying four by six gives 24. Together they make exactly 144. Yin yao uses six, which corresponds to the twenty-four solar terms. Multiplying four by six again gives 240. The classic text says: The total number of stalks for the乾 (Heaven) and坤 hexagrams combined is 360, equivalent to the number of days in a year. Lu Ji explains: The sun and moon meet twelve times a year, accumulating 354 days and a little more for a cycle. Now saying 360 days equals a year means it has already reached the sixth day of the thirteenth month. Taking twelve months as a year, it is said 'the day of the appointed period'.

二篇之冊，萬有一千五百二十，當萬物之數也。侯果曰：二篇謂上下經也。共六十四卦，合三百八十四爻，陰陽各半。則陽爻一百九十二，每爻三十六冊，合六千九百一二冊。陰爻亦一百九十二，每爻二十四冊，合四千六百八冊。則二篇之冊合萬一千五百二十，當萬物之數也。

The text says: The number of stalks in the upper and lower parts of the Zhou Changes is eleven thousand five hundred and twenty, equivalent to the number of all things. Hou Guo explains: "Two parts" refer to the upper and lower sections, totaling sixty-four hexagrams, with a total of three hundred and eighty-four lines. Yin lines and Yang lines each account for half. There are one hundred and ninety-two Yang lines, each line corresponding to thirty-six stalks, totaling six thousand nine hundred and twelve stalks; there are also one hundred and ninety-two Yin lines, each line corresponding to twenty-four stalks, totaling four thousand six hundred and eight stalks. Adding these two together, the total number of stalks in the upper and lower parts is eleven thousand five hundred and twenty, exactly equivalent to the number of all things.

是故四營而成易，荀爽曰：營者，謂七、八、九、六也。陸績曰：分而為二以象兩，一營也；掛一以象三，二營也；揲之以四以象四時，三營也；歸奇於扐以象閏，四營也。謂四度營為，方成易之一爻者也。十有八變而成卦。荀爽曰：二揲策掛左手一指間，三指間滿，而成一爻。又六爻，三六十八，故“十有八變而成卦”也。

The text says: Therefore, four procedures are needed to complete one change. Xun Shuang explains: "Ying" refers to the four divination numbers seven, eight, nine, and six. Lu Ji explains according to the steps: dividing into two parts to represent the two principles, is the first ying; hanging one stick to represent the three elements, is the second ying; counting four by four to represent the four seasons, is the third ying; placing the remaining sticks between the fingers to represent the leap month, is the fourth ying. Only after these four yings can one line of the Book of Changes be completed. The text says: eighteen changes are needed to complete one hexagram. Xun Shuang explains: two divisions of the sticks and placing them between the fingers on the left hand, with three sets of sticks filled between the fingers, complete one line; a hexagram has six lines, three multiplied by six gives eighteen, hence it is said "ten and eight changes to form a hexagram."

八卦而小成，侯果曰：謂三畫成天地、雷風、日月、山澤之象。此八卦未盡萬物情理，故曰“小成”也。引而伸之，觸類而長之，虞翻曰：引謂庖犧引信三才，兼而兩之以六畫。觸，動也。謂六畫以成六十四卦，故“引而信之，觸類而長之”。其取類也大，則發揮剛柔而生爻也。

The text says: The Eight Trigrams only achieve a small degree of completion. Hou Guo explains: This refers to the fact that the trigrams composed of three lines have already formed the images of Heaven, Earth, Thunder, Wind, Sun, Moon, Mountain, and Marsh, but these eight trigrams are still insufficient to fully encompass all the forms and principles of things in the world, hence it is called "small completion." The text says: Extend and develop it, and infer and expand it according to its kind. Yu Fan explains: "Yin" means that Fuxi extended and developed the three elements of Heaven, Earth, and Humanity, combining the three lines into six lines; "chu" means to move or stimulate, referring to the use of the six lines to generate the sixty-four trigrams, hence it is said "extend and believe in it, infer by analogy and expand it." Since the categories it takes are extensive, it can manifest the changes of yin and yang, thus producing each line.

天下之能事畢矣。虞翻曰：謂乾以簡能，能說諸心，能研諸侯之慮，故“能事畢”。顯道神德行，虞翻曰：顯道神德行，乾二五之坤，成離日坎月，日月在天，運行照物，故“顯道神德行”。默而成，不言而信，存於德行者也。

The text says: All things that can be done in the world are fully contained within it. Yu Fan explains: This refers to Qian (Heaven) achieving ability through simplicity, enabling people to be pleased and content, and being able to examine and understand the thoughts of many. Therefore, it is said, "All things are completed." The text says: The Book of Changes reveals the great way and makes virtue profound and mysterious. Yu Fan explains: What is meant by "revealing the way, making virtue profound and mysterious" is that the second and fifth lines of Qian intersect with Kun (Earth), forming Li (Fire) as the sun and Kan (Water) as the moon. The sun and moon hang in the sky, moving ceaselessly to illuminate all things. Therefore, it is said, "revealing the way, making virtue profound and mysterious." Just as the Great Treatise says, things are accomplished silently without needing words to be believed, all depending on a person's virtue.

是故可與酬酢，可與右神矣。《九家易》曰：陽往為酬，陰來為酢，陰陽相配，謂之右神也。孔子言大衍以下，至於能事畢矣。此足以顯明易道，又神易德行，可與經義相斟酌也。故喻以賓主酬酢之禮，所以助前聖發見其神秘矣。禮飲酒，主人酌賓，為獻；賓酌主人，為酢；主人飲之，又酌賓，為酬也。先舉為酢，答報為酬，酬取其報，以象陽唱陰和，變化相配，是助天地明其鬼神者也。

The text says: Therefore, it can be used to respond and exchange with people, and can assist the spirits. The "Nine Schools Commentary on the Book of Changes" explains: When yang energy goes out to give, it is called "chou"; when yin energy comes back to respond, it is called "zu". When yin and yang correspond with each other, it is called "you shen". Confucius begins with the "Great Derivation" and proceeds all the way to "all things under heaven have been fully explained". These words sufficiently reveal the principles of the Book of Changes, and also make its virtues mysterious and profound, allowing it to be compared with the meaning of the text. Therefore, it uses the ritual of guests and hosts exchanging wine as an analogy, to help the ancient sages reveal the mystery of the Book of Changes. According to the ritual of drinking, when the host pours wine for the guest, it is called "xian"; when the guest returns the favor by pouring wine for the host, it is called "zu". After the host drinks, he pours wine again for the guest, which is called "chou". The one who first raises the cup is "zu", and the one who responds is "chou". "Chou" takes the meaning of repayment, symbolizing yang initiating and yin responding, with change corresponding to each other. This is how it assists heaven and earth, and clarifies the deeds of ghosts and spirits.

子曰：知變化之道者，其知神之所為乎？虞翻曰：在陽稱變，乾五之坤；在陰稱化，坤二之乾。陰陽不測之謂神，知變化之道者，故知神之所為。諸儒皆上子曰為章首，而荀馬又從之，甚非者矣。易有聖人之道四焉：崔覲曰：聖人德合天地，智周萬物，故能用此易道。大略有四：謂尚辭、尚變、尚象、尚占也。

The text says: Confucius said, those who understand the principle of change also understand the workings of the divine. Yu Fan explained: on the side of yang it is called "change," referring to the fifth line of Qian entering Kun; on the side of yin it is called "transformation," referring to the second line of Kun entering Qian. The indescribable nature of yin and yang is called the divine. Therefore, understanding the principle of change naturally leads to understanding the workings of the divine. All the Confucian scholars have placed this "Zi Yu" at the beginning of the chapter, and Xun Shuang and Ma Rong followed suit, which is indeed inappropriate. The text says: The Book of Changes contains four aspects of the sage's way. Cui Jin explained: the sage's virtue conforms to heaven and earth, wisdom pervades all things, thus being able to employ the way of the Book of Changes. There are four aspects, namely, valuing the statements of the lines, valuing change, valuing the images of the hexagrams, and valuing divination.

以言者尚其辭；虞翻曰：聖人之情，見於辭，繫辭焉，以盡言也。以動者尚其變；陸績曰：變謂爻之變化，當議之而後動矣。以制器者尚其象；荀爽曰：結繩為網罟，蓋取諸離，此類是也。以卜筮者尚其占。虞翻曰：乾蓍稱筮，動離為龜。龜稱卜，動則玩其占，故“尚其占者”也。

The classic text says: Those who use the Book of Changes to express their words value its hexagram line statements. Yu Fan explains: The intentions of the sage are all expressed in the statements, and attaching words is to fully express the meaning. The classic text says: Those who use the Book of Changes to take action value its changes. Lu Ji explains: "Change" refers to the change of lines, and one should first deliberate thoroughly before taking action. The classic text says: Those who use the Book of Changes to make objects value its hexagram images. Xun Shuang explains: As mentioned in the lower part of the Great Treatise, making a net by braiding ropes, which is roughly based on the image of the Li hexagram, belongs to this category. The classic text says: Those who use the Book of Changes for divination value its divinatory statements. Yu Fan explains: The yarrow stalks born from Qian are called "shì" (divination by casting sticks), and when they change into Li, they take the image of the turtle, and the turtle is called "bǔ" (divination by turtle shells); once there is action, one should contemplate its divinatory statements, hence it is said "value its divination."

是故君子將有為也，將有行也，問焉而以言。虞翻曰：有為謂建侯，有行謂行師也。乾二五之坤成震，有師象。震為行，為言問。故“有為有行”。凡應九筮之法，則筮之，謂問於蓍龜，以言其吉凶。爻象動內，吉凶見外。蓍德圓神，卦德方智。故史擬神智以斷吉凶也。其受命也如響。虞翻曰：言神不疾而速，不行而至，不言善應。乾二五之坤成震巽，巽為命，故“受命”。同聲相應，故如響也。

The classic text says: Therefore, when a gentleman is about to take action or make a move, he consults the Book of Changes and uses the yarrow stalks to obtain an answer. Yu Fan explains: "Having a purpose" refers to establishing feudal lords, and "having an action" refers to going to war. The second and fifth lines of the Qian trigram enter the Kun trigram to form the Zhen trigram, which embodies the image of the Army hexagram. Zhen represents action and inquiry, so it is said "having a purpose and having an action." Whenever the nine methods of divination described in the Zhou Li are encountered, divination is performed, that is, consulting both the yarrow stalks and the turtle shells to let them reveal fortune and misfortune. The changing lines within the hexagram indicate the movement, while fortune and misfortune are revealed outside the hexagram. The yarrow stalks possess a round and profound nature, while the hexagram possesses a square and wise nature, so the Grand Historian judges fortune and misfortune based on this profound and wise nature. The classic text says: It accepts inquiry and responds as an echo. Yu Fan explains: This refers to the spirit not needing to hurry yet being swift, not needing to move yet arriving, not needing to speak yet being skillful in responding. The second and fifth lines of the Qian trigram enter the Kun trigram to form Zhen and Xun, and Xun represents command, so it is said "receiving a mandate." Sounds of the same kind naturally respond to each other, hence like an echo.

無有遠近幽深，遂知來物。虞翻曰：遠，謂天。近，謂地。深，謂陽。陰，謂幽。來物，謂乾坤。神以知來，感而遂通，謂幽贊神明而生蓍也。非天下之至精，其孰能與於此。虞翻曰：至精，謂乾純粹精也。參伍以變，錯綜其數。虞翻曰：逆上稱錯。綜，理也。謂五歲再閏，再扐而後掛，以成一爻之變，而倚六畫之數，卦從下升。故“錯綜其數”，則三天兩地而倚數者也。

The text says: No matter how far away or deep, one can thus know future events. Yu Fan explains: "Far" refers to Heaven, "near" refers to Earth, "deep" refers to Yang, and "hidden" refers to Yin. "Coming things" refer to the trigrams Qian and Kun. The divine can foresee the future; once there is a response, there is no obstruction, which refers to the situation described in the "Commentary on the Hexagrams" where the yarrow stalks are influenced by the divine. The text says: If it is not the most refined principle in the world, who could be involved in it? Yu Fan explains: "The most refined" refers to the pure essence of Qian. The text says: Three times and five times changing and transforming, interweaving and combining its divination numbers. Yu Fan explains: Going against the direction is called "cuo," and "zong" refers to order. This refers to the system of five years with two leap months, two intercalary months, and then the remainder is added, thus forming a change in one line. Then based on this, the six lines of the hexagram are established. The hexagram is formed from the bottom up, so it is said "cuo zong its numbers," which means combining the heavenly numbers and pairing the earthly numbers to establish the divination numbers.

通其變，遂成天下之文；虞翻曰：變而通之，觀變陰陽始立卦。乾坤相親，故“成天地之文”。物相雜，故曰文。極其數，遂定天下之象。虞翻曰：數六畫之數。六爻之動，三極之道，故定天下吉凶之象也。非天下之至變，其孰能與於此。虞翻曰：謂參伍以變，故能成六爻之義。六爻之義，易以貢也。

The text says: By comprehending its transformations, the world's beauty is achieved. Yu Fan explains: By transforming and making it通畅, observing the movement of yin and yang begins the establishment of hexagrams; the trigrams Qian and Kun are closely connected, thus achieving the beauty of heaven and earth—the intermingling of things is called "wen." The text says: By exhausting its divination numbers, the images of all things under heaven are determined. Yu Fan explains: This "number" refers to the number of six lines; the movement of the six lines embodies the three fundamental principles, thus being able to determine the images of good and bad fortune throughout the world. The text says: If one does not possess the most skillful principle of transformation and adaptability, who could participate in it? Yu Fan explains: This refers to repeatedly transforming and changing, thus achieving the meaning of the six lines; the meaning of the six lines is what the Book of Changes uses to inform people.

易無思也，無為也，虞翻曰：天下何思何慮，同歸而殊塗，一致而百慮，故無所為。謂其靜也專。寂然不動，虞翻曰：謂隱藏坤初，幾息矣。專，故不動者也。感而遂通天下之故。虞翻曰：感，動也。以陽變陰，通天下之故，謂發揮剛柔而生爻者也。

The text says: The Book of Changes has no thought and no action. Yu Fan explains: As stated in the Great Treatise, Part Two, what is there in the world that needs to be thought about or considered? All paths lead to the same goal, and all considerations converge into one, so it is said to have no action. This is what was previously mentioned as "when it is still, it is concentrated." The text says: It is still and unmoving. Yu Fan explains: This refers to the yang energy hidden in the first position of the Earth trigram, with the subtle movement already ceased; because it is concentrated, it remains unmoving. The text says: Once there is a response, it communicates throughout all things. Yu Fan explains: "Response" means to move or affect; by transforming yin through yang, it communicates with all things in the world, which is to bring forth each line through the changes of hardness and softness.

非天下之至神，其孰能與於此。虞翻曰：至神，謂易隱初入微，知幾其神乎！韓康伯曰：非忘象者，則無以制象。非遺數者，則無以極數。至精者無籌策而不可亂，至變者體一而無不周，至神者寂然而無不應。斯蓋功用之母，象數所由立。故曰：非至精、至變、至神，則不能與於此也。夫易，聖人之所以極深而研幾也。荀爽曰：謂伏羲畫卦，窮極易幽深；文王繫辭，研盡易幾微者也。

The text says: If it is not the most divine and profound principle, who could participate in it? Yu Fan explains: "The most divine" refers to the Book of Changes being hidden in the first line and entering the subtle and profound realm. This is precisely what is meant by being able to perceive the subtlest beginnings, which is what is called divine. Han Kangbo explains: Those who cannot forget the forms cannot truly establish forms; those who cannot abandon the divination numbers cannot truly exhaust the divination numbers. The most refined is able to maintain order without using counting rods; the most changeable is able to hold to one principle and encompass all things; the most divine is still and unmoving yet responsive to everything. This is probably the root of all functions, the basis for the establishment of images and numbers. Therefore, it is said that without the most refined, the most changeable, and the most divine, one cannot participate in it. The text says: The Book of Changes is the means by which the sage explores the profound and examines the subtle beginnings. Xun Shuang explains: This refers to Fuxi drawing the trigrams, exhausting the profound aspects of the Book of Changes; King Wen composing the Great Treatise, thoroughly examining the subtle beginnings of the Book of Changes.

唯深也，故能通天下之志；虞翻曰：深謂幽贊神明。無有遠近幽深，遂知來物，故“通天下之志”，謂蓍也。唯幾也，故能成天下之務；虞翻曰：務，事也。謂易研幾開物，故“成天下之務”。謂卦者也。唯神也，故不疾而速，不行而至。虞翻曰：神，謂易也。謂日月斗在天，日行一度，月行十三度，從天西轉，故“不疾而速”。星寂然不動，隨天右周，感而遂通，故“不行而至”者也。

The text says: Because it is profound, it can communicate with the aspirations of people throughout the world. Yu Fan explains: "Deep" refers to receiving the assistance of the divine; regardless of distance or depth, it can foresee future events, hence saying "communicating with the aspirations of the world," which refers to the use of the yarrow stalks. The text says: Because it is discerning of subtle changes, it can accomplish all affairs in the world. Yu Fan explains: "Affairs" refer to matters; this means the Book of Changes examines subtle changes and opens up the principles of things, hence saying "accomplishing all affairs in the world," which refers to the hexagrams. The text says: Because it is marvelous, it does not need to hurry yet is swift, does not need to travel yet reaches its destination. Yu Fan explains: "Marvelous" refers to the Book of Changes; the sun and moon and the Big Dipper move in the sky, the sun moves one degree each day, the moon moves thirteen degrees each day, all moving westward with the celestial bodies, hence saying "without hurrying yet swift"; the star mansions remain still, only following the heavens' rotation, and once there is a response, it is communicated, hence saying "without traveling yet reaching."

子曰：易有聖人之道四焉者，此之謂也。侯果曰：言易唯深唯神，蘊此四道。因聖人以章，故曰“聖人之道”矣。天一，水甲。地二。火乙。天三，木丙。地四。金丁。天五，土戊。地六。水已。天七，火庚。地八。木辛。天九，金壬。地十。土癸。此則大衍之數五十有五。蓍龜所從生，聖人以通神明之德，以類萬物之情。此上，虞翻義也。

The text says: Confucius said, The Book of Changes contains the four principles of the sage's way, referring to this. Hou Guo explained: This means the Book of Changes is both profound and mysterious, containing the aforementioned four principles, and these principles can only be made evident by the sages, hence it is called the "way of the sages." Below is the assignment of the numbers of heaven and earth to the Five Phases and the Heavenly Stems: the heavenly number one is paired with water and Jia; the earthly number two is paired with fire and Yi; the heavenly number three is paired with wood and Bing; the earthly number four is paired with metal and Ding; the heavenly number five is paired with earth and Wu; the earthly number six is paired with water and Ji; the heavenly number seven is paired with fire and Geng; the earthly number eight is paired with wood and Xin; the heavenly number nine is paired with metal and Ren; the earthly number ten is paired with earth and Gui. When these are added together, they total fifty-five, which is also the basis for the production of the yarrow stalks and turtle shells. The sages used this to connect with the virtue of the divine and to compare the forms and conditions of all things. The above method of pairing is Yu Fan's explanation.

子曰：夫易何為而作也？虞翻曰：問易何為取天地之數也。夫易開物成務，陸績曰：開物謂庖犧引伸八卦，重以為六十四。觸長爻策，至於萬一千五百二十，以當萬物之數。故曰“開物”。聖人觀象而制網耒耜之屬，以成天下之務，故曰“成務”也。

The text says: Confucius said, "Why was the Book of Changes composed?" Yu Fan explained: This is asking why the Book of Changes uses the numbers of Heaven and Earth. The text says: The Book of Changes can reveal the principles of all things and accomplish the affairs of the world. Lu Ji explained: What is meant by "opening things" is that Fuxi extended and arranged the Eight Trigrams into sixty-four hexagrams, and through analogy and deduction, he calculated the numbers of lines and yao, reaching a total of eleven thousand five hundred and twenty, which exactly corresponds to the numbers of all things, hence it is called "opening things." The sages observed the hexagrams and made tools such as nets and plows, to accomplish the affairs of the world, hence it is called "accomplishing affairs."

冒天下之道，如斯而已者也。虞翻曰：以陽闢坤，謂之“開物”。以陰翕乾，謂之“成務”。冒，觸也。觸類而長之如此也。是故聖人以通天下之志，《九家易》曰：凡言是故者，承上之辭也。謂以動者尚其變，變而通之，以通天下之志也。以定天下之業，《九家易》曰：謂以制器者尚其象也。凡事業之未立，以易道決之，故言以定天下之業。

The text says: It encompasses the principles of the universe, and that is all. Yu Fan explains: Using yang to open up the Earth, this is called "opening things"; using yin to gather the Heaven, this is called "completing affairs." "Mao" means to touch or come into contact; by extending and deriving from similar categories, it grows, which is exactly this. The text says: Therefore, the sage uses it to unify the aspirations of people throughout the world. The "Nine Schools Commentary on the Book of Changes" explains: Whenever the phrase "is hence" appears, it is a continuation of the previous statement; here it corresponds to the previous "those who act in motion value change"; through change, it becomes通畅, thus unifying the aspirations of people throughout the world. The text says: Using it to establish the affairs of the world. The "Nine Schools Commentary on the Book of Changes" explains: This corresponds to the previous "those who make objects value their images"; whenever an undertaking has not yet been established, it is decided by the principles of the Book of Changes, hence it is said "using it to establish the affairs of the world."

以斷天下之疑。《九家易》曰：謂卜筮者尚其占也。占事知來，故定天下之疑。是故蓍之德圓而神，卦之德方以知，崔覲曰：蓍之數七七四十九，象陽。圓，其為用也。變通不定，四之以知來物，是蓍之德圓而神也。卦之數八八六十四，象陰。方，其為用也。爻位有分，因之以藏往知事，是卦之德方以知也。

The text says: It is used to decide the doubts of the world. The commentary from the Nine Schools of the Book of Changes explains: This corresponds to the previous statement "those who use divination should value divination"; by questioning about matters and foreseeing the future, one can resolve the doubts of the world. The text says: Therefore, the virtue of the yarrow stalks is round and profound, while the virtue of the hexagrams is square and wise. Cui Jin explains: The number of the yarrow stalks is seven times seven, totaling forty-nine, symbolizing yang. Its shape is round, and in terms of its function, it is changeable and unpredictable. By dividing it in groups of four, it can foresee things to come, which is why the virtue of the yarrow stalks is "round and profound." The number of the hexagrams is eight times eight, totaling sixty-four, symbolizing yin. Its shape is square, and in terms of its function, each line has a distinct position. By using it to contain past events and understand matters, it is why the virtue of the hexagrams is "square and wise."

六爻之義易以貢。韓康伯曰：貢，告也。六爻之變易以告吉凶也。聖人以此先心，韓康伯曰：洗濯萬物之心者也。退藏於密，陸績曰：受蓍龜之報應，決而藏之於心也。吉凶與民同患。虞翻曰：聖人謂庖犧。以蓍神知來，故以“先心”。陽動入巽，巽為退伏，坤為閉戶，故藏密。謂齊於巽以神明其德。陽吉陰凶，坤為民，故“吉凶與民同患”。謂作易者有憂患也。

The text says: The meaning of the six lines depends on change to reveal itself to people. Han Kangbo explains: "Gong" means to inform, and the change of the six lines is precisely used to inform of good and bad fortune. The text says: The sage uses it to purify the mind. Han Kangbo explains: This refers to washing the hearts of all things. The text says: Then it retreats and hides in secret places. Lu Ji explains: After receiving the response from the yarrow stalks and the turtle shells, one makes a decision in the heart and keeps it deeply hidden. The text says: It shares in the people's joys and sorrows. Yu Fan explains: "The sage" refers to Fuxi; by using the divine power of the yarrow stalks to foresee the future, one can "purify the mind"; the yang lines change and enter Xun, which symbolizes retreat and concealment, and Kun symbolizes closing the door, so it is said "to hide in secrecy," which is what the "Commentary on the Changes" says "harmonized with Xun" to make its virtue profound and bright. Yang represents good fortune, and Yin represents bad fortune; Kun symbolizes the people, so it is said "good and bad fortune are shared by the people," which means the person composing the Book of Changes holds a mind of concern and worry.

神以知來，知以藏往，虞翻曰：乾神知來，坤知藏往。來謂出見，往謂藏密也。其孰能與於此哉！虞翻曰：誰乎能為此哉？謂古之聰明睿知之君也。古之聰明睿知神武而不殺者夫！虞翻曰：謂大人也。庖犧在乾五。動而之坤，與天地合聰明。在坎則聰。在離則明。神武謂乾。睿知謂坤。乾坤坎離，反覆不衰，故“而不殺者夫”！

The text says: Using the divine and subtle to foresee the future, using wisdom and knowledge to contain the past. Yu Fan explains: The Trigram Qian represents the divine, capable of foreseeing the future; the Trigram Kun represents wisdom, capable of containing the past. "Coming" refers to something manifesting externally, "going" refers to something hidden and concealed. The text says: Who can achieve this? Yu Fan explains: Who can have such actions? It refers to the ancient wise and enlightened rulers. The text says: That must be the ancient wise and enlightened ones who were divine and martial yet did not kill indiscriminately. Yu Fan explains: This refers to the Great Man; Fuxi occupied the fifth position of Qian, changing and entering into Kun, harmonizing with heaven and earth and possessing wisdom. In Kan it is "Cognizance," in Li it is "Brightness"; "Divine Martial" refers to Qian, "Wisdom" refers to Kun. Qian, Kun, Kan, and Li cycle and return without exhaustion, hence it is said "and not killing."

是以明於天之道，而察於民之故，虞翻曰：乾五之坤，以離日照天，故“明天之道”。以坎月照坤，故“察民之故”。坤為民。是興神物以前民用。陸績曰：神物，蓍也。聖人興蓍以別吉凶，先民而用之，民皆從焉，故曰“以前民用”也。

The classic text says: Therefore, by understanding the principles of Heaven and observing the affairs of the people. Yu Fan explains: The fifth line of Qian (Heaven) interacts with Kun (Earth), using the image of Li (Fire), which represents the sun, to illuminate Heaven, hence saying "to understand the way of Heaven." Using the image of Kan (Water), which represents the moon, to illuminate the Earth, hence saying "to observe the affairs of the people," and Kun is taken as representing the people. The classic text says: Thus, divine objects arise, preceding the people to provide for their use. Lu Ji explains: "Divine objects" refer to the yarrow stalks; the sage introduced divination with yarrow stalks to discern auspicious and inauspicious signs, using them before the people did, and the people followed suit, hence saying "preceding the people in use."

聖人以此齋戒，韓康伯曰：洗心曰“齋”。防患曰“戒”。以神明其德夫。陸績曰：聖人以蓍能逆知吉凶，除害就利，清絜其身，故曰“以此齋戒”也。吉而後行，舉不違失其德，富盛見稱神明，故曰“神明其德”也。是故闔戶謂之坤，虞翻曰：闔，閉翕也。謂從巽之坤，坤柔象夜，故以閉戶者也。

The text says: "The sage uses it for purification and restraint." Han Kangbo explains: cleansing the mind is called "zhai," and guarding against calamities is called "jia." The text says: "Thus, one's virtue becomes profound and luminous." Lu Ji explains: the sage, by using the yarrow stalks for divination, can foresee good and evil, thus eliminating harm and benefiting oneself, hence "using it for purification and restraint." First divining a favorable omen before taking action ensures that one's conduct is without error, and one's virtue grows increasingly abundant, hence being called "profound and luminous." The text says: "Therefore, closing the door is called 'Kun.'" Yu Fan explains: "He" refers to closing and gathering; this refers to the transition from Xun to Kun. The nature of Kun is gentle and symbolizes darkness, hence the metaphor of closing the door.

闢戶謂之乾，虞翻曰：闢，開也。謂從震之乾，乾剛象晝，故以開戶也。一闔一闢謂之變，虞翻曰：陽變闔陰，陰變闢陽，剛柔相推，而生變化也。往來不窮謂之通。荀爽曰：謂一冬一夏，陰陽相變易也。十二消息，陰陽往來無窮已，故“通”也。

The text says: Opening the gate is called "Qian." Yu Fan explains: "Bi" means opening; this refers to the transition from Zhen to Qian. Qian is strong and vigorous, symbolizing day, so it is used as a metaphor for opening a door. The text says: Alternating opening and closing is called "bian." Yu Fan explains: When yang changes, it closes yin; when yin changes, it opens yang. The interaction between firmness and softness leads to transformation. The text says: Continuous movement without end is called "tong." Xun Shuang explains according to the method of yin-yang messages: This refers to the alternation of winter and summer, where yin and yang change continuously. In the twelve message hexagrams, yin and yang move continuously without end, so it is called "tong."

見乃謂之象，形乃謂之器，荀爽曰：謂日月星辰，光見在天而成象也。萬物生長，在地成形，可以為器用者也。制而用之謂之法，荀爽曰：謂觀象於天，觀形於地，制而用之，可以為法。利用出入，民咸用之謂之神。陸績曰：聖人制器以周民用，用之不遺，故曰“利用出入”也。民皆用之，而不知所由來，故謂之“神”也。

The text says: What is manifested is called "xiang" (image), and what takes form is called "qi" (object). Xun Shuang explains: The light of the sun, moon, and stars appears in the sky and becomes "xiang"; all things grow on the earth, taking shape and becoming usable for making objects, which is called "qi". The text says: To make use of it by processing and employing it is called "fa" (method). Xun Shuang explains: This refers to observing images in the sky and forms on the earth, using them as a basis for making and using things, thus forming rules and standards. The text says: It is convenient for entering and exiting and being used by all people, so it is called "shen" (divine). Lu Ji explains: The sage made objects to be widely used by the people, without any omissions, so it is said "utilizing for entry and exit"; since all people use it but do not know where it comes from, it is called "shen".

是故易有太極，是生兩儀，干寶曰：發初言“是故”，總眾篇之義也。虞翻曰：太極，太一也。分為天地，故“生兩儀”也。兩儀生四象，虞翻曰：四象，四時也。兩儀，謂乾坤也。乾二五之坤，成坎、離、震、兌。震春兌秋，坎冬離夏。故“兩儀生四象”。歸妹卦備，故《彖》獨稱天地之大義也。

The text says: Therefore, the Book of Changes has the Taiji, and the Taiji gives rise to the two principles of heaven and earth. Ganbao explains: The beginning says "Therefore," which is a summary of the meaning of all the chapters. Yu Fan explains: Taiji is Taiyi, which differentiates into heaven and earth, hence it is said "to give rise to the two principles." The text says: The two principles give rise to the four images. Yu Fan explains: "Four images" refer to the four seasons; "two principles" refer to Qian and Kun. The second and fifth lines of Qian enter into Kun to form the four trigrams Kan, Li, Zhen, and Dui: Zhen represents spring, Dui represents autumn, Kan represents winter, and Li represents summer, hence it is said "the two principles give rise to the four images." The hexagram Guimei encompasses these meanings, so its Commentary on the Judgment especially mentions the great meaning of heaven and earth.

四象生八卦，虞翻曰：乾二五之坤，則生震坎艮。坤二五之乾，則生巽離兌。故“四象生八卦”。乾坤生春，艮兌生夏，震巽生秋，坎離生冬者也。八卦定吉凶，虞翻曰：陽生則吉，陰生則凶。謂方以類聚，物以群分，吉凶生矣。已言於上，故不言生，而獨言定吉凶也。吉凶生大業。荀爽曰：一消一息，萬物豐殖，富有之謂大業。

The text says: The four images give rise to the eight trigrams. Yu Fan explains: The second and fifth lines of Qian (Heaven) enter Kun (Earth), giving rise to Zhen (Thunder), Kan (Water), and Gen (Mountain); the second and fifth lines of Kun enter Qian, giving rise to Xun (Wind), Li (Fire), and Dui (Lake). Therefore, it is said, "The four images give rise to the eight trigrams." If another method of pairing is used, Qian and Kun give rise to spring, Gen and Dui to summer, Zhen and Xun to autumn, and Kan and Li to winter. The text says: The eight trigrams determine good and bad fortune. Yu Fan explains: When yang energy arises, good fortune occurs; when yin energy arises, bad fortune occurs. This is what was previously said, "Things of the same kind gather together, and objects of the same class group together, thus good and bad fortune arise." The word "arise" has already been explained earlier, so here it is not repeated, and instead it is said, "determine good and bad fortune." The text says: Good and bad fortune produce great achievements. Xun Shuang explains: Between the waxing and waning of one, all things flourish and multiply, and when nothing is lacking, it is called "great achievement."

是故法象莫大乎天地，翟元曰：見象立法，莫過天地也。變通莫大乎四時，荀爽曰：四時相變，終而復始也。縣象著有莫大乎日月，虞翻曰：謂日月縣天，成八卦象。三日莫，震象出庚；八日，兌象見丁；十五日，乾象盈甲；十七日旦，巽象退辛；二十三日，艮象消丙；三十日，坤象滅乙。晦夕朔旦，坎象流戊。日中則離，離象就已，戊已土位，象見於中，日月相推，而明生焉。故“縣角著明，莫大乎日月”者也。

The text says: Therefore, the image that can be taken as a model, there is none greater than heaven and earth. Zhai Yuan explains: Observing the image and establishing laws and regulations, there is none greater than heaven and earth. The text says: Transformation pervades all, there is none greater than the four seasons. Xun Shuang explains: Spring, summer, autumn, and winter alternate with each other, and the cycle continues. The text says: Hanging the image and making it clearly visible, there is none greater than the sun and moon. Yu Fan explains according to the theory of assigning heavenly stems to the moon's phases: This refers to the sun and moon hanging in the sky, forming the images of the eight trigrams. On the third day of the month, the image of Zhen appears in the direction of Geng; on the eighth day, the image of Dui appears in the direction of Ding; on the fifteenth day, the image of Qian is full in the direction of Jia; on the seventeenth morning, the image of Xun retreats in the direction of Xin; on the twenty-third day, the image of Gen disappears in the direction of Bing; on the thirtieth day, the image of Kun fades in the direction of Yi. On the evening of the new moon and the morning of the full moon, the image of Kan flows in the direction of Wu; when the sun reaches the zenith, it is the image of Li, which appears in the direction of Ji. Wu and Ji are in the central earth position, and their images appear in the middle. The sun and moon move in relation to each other, and light is thus generated. Therefore, it is said, "Hanging the image and making it clearly visible, there is none greater than the sun and moon."

崇高莫大乎富貴；虞翻曰：謂乾正位於五，五貴坤富，以乾通坤，故高大富貴也。備物致用，立成器以為天下利，莫大乎聖人；虞翻曰：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；否四之二，舟楫之利；否上之初，牛馬之利。謂十三蓋取以利天下。通其變，使民不倦，神而化之，使民宜之，聖人作而萬物睹，故“莫大乎聖人”者也。

The text says: "Exalted, there is nothing greater than wealth and honor." Yu Fan explains: This refers to the Qian trigram being properly positioned at the fifth line. The fifth position is considered noble, and the Kun trigram represents wealth. When Qian is integrated into Kun, it becomes both exalted and wealthy. The text says: "Completing objects and fully utilizing their functions, creating tools to benefit the world, there is nothing greater than the sage." Yu Fan explains: "Sage" refers to Shen Nong, the Yellow Emperor, Yao, and Shun. At that time, the people suffered from blockage and hardship. Taking the yang of Qian and combining it with Kun is called "completing objects"; taking the yin of Kun and combining it with Qian is called "achieving utility." Qian represents objects, and Kun represents tools and utensils. In the "Gua" of "Pu," the fourth line moving down to the first position signifies the benefit of farming; the fifth line moving down to the first position signifies the benefit of markets; the fourth line moving down to the second position signifies the benefit of boats and ships; the top line moving down to the first position signifies the benefit of cattle and horses. This is what is discussed in the "Great Treatise" of the lower part, regarding the thirteen hexagrams that take images to create tools for the benefit of the world. By harmonizing its transformations, the people do not become weary; by subtly nurturing, the people each receive what is suitable for them. When the sage arises, all things look up to him, hence it is said, "There is nothing 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。虞翻曰：探，取。嘖，初也。初隱未見，故“探嘖索隱”。則幽贊神明而生蓍，初深，故曰“鉤深”。致遠謂乾。乾為蓍，乾五之坤。大有離為龜。乾生，知吉。坤殺，知凶。故“定天下之吉凶”，“莫善於蓍龜”也。侯果曰：亹，勉也。夫幽隱深遠之情，吉凶未兆之事，物皆勉勉然願知之，然不能也。及蓍成卦，龜成兆也。雖神道之幽密，未然之吉凶，坐可觀也。是蓍龜成天下勉勉之聖也。

The classic text says: To explore the profound, seek out the hidden, draw out the deep and distant, and summon faraway events, in order to determine the fortune and misfortune of the world and accomplish the tireless endeavors of the world, there is nothing better than the divination with the yarrow stalks and the turtle shell. Yu Fan explains: "To probe" means to take, "赜" refers to the first line; the first line is hidden and not yet revealed, so it is said "to probe the profound and seek the hidden." This is exactly what the "Commentary on the Hexagrams" says about receiving divine assistance in the form of the yarrow stalks. The first line is deep, so it is said "to draw out the deep"; "to reach the far" refers to the trigram Qian, which is represented by the yarrow stalks. The fifth line of Qian interacts with Kuan to form the hexagram "Great Possession," in which Li is represented by the turtle shell. Qian governs generation, so it indicates good fortune; Kuan governs肃杀 (severe and killing), so it indicates misfortune. Therefore, it can determine the fortune and misfortune of the world, hence saying "nothing is better than the yarrow stalks and the turtle shell." Hou Guo explains: "Mai" means to strive. All the hidden and profound situations, and the fortune and misfortune that have not yet shown signs, are something everyone strives to know but cannot know. But when the yarrow stalks are arranged into a hexagram and the turtle shell is scorch-marked, even the profound and hidden aspects of the divine and the fortune and misfortune that have not yet occurred can be observed from a seated position. This is the sacred aspect of the yarrow stalks and the turtle shell in achieving the tireless pursuit of knowledge by the world.