volume fourteen · great treatise (continued)

是故天生神物，聖人則之；孔潁達曰：謂成蓍龜，聖人法則之，以為卜筮者也。天地變化，聖人效之；陸績曰：天有晝夜四時變化之道，聖人設三百八十四爻以效之矣。天垂象，見吉凶，聖人象之；荀爽曰：謂在璇璣、玉衡，以齊七政也。宋衷曰：天垂陰陽之象，以見吉凶。謂日月薄蝕，五星亂行，聖人象之。亦著九六爻位得失示人，所以有吉凶之占也。

The classic text says: Therefore, Heaven produces marvelous things, and the sage takes inspiration from them. Kong Yingda explains: The so-called "marvelous things" refer to the cinnabar grass and turtle shells. The sage took inspiration from these two things to create the methods of divination. The classic text also says: The movement and change of Heaven and Earth, the sage imitates it. Lu Ji explains: Heaven has the change of day and night and the succession of the four seasons. Therefore, the sage established 384 lines to imitate this change. The classic text also says: Heaven displays various celestial phenomena to indicate auspicious and inauspicious signs. The sage takes inspiration from these phenomena. Xun Shuang uses the passage from the "Book of Documents · Shun Classic" "In the spinning top and jade compass, to regulate the seven celestial bodies" to explain, believing that this refers to using instruments to observe the movement of the sun, moon, and five planets. Song Zhong's focus is different: Heaven displays the phenomena of yin and yang to indicate auspicious and inauspicious signs, such as solar and lunar eclipses, and the disorderly movement of the five planets. The sage takes inspiration from these signs, and also indicates the gains and losses of the lines in the yao positions, namely the numbers nine and six, to inform people, so there are auspicious and inauspicious judgments in the hexagram and yao.

河出圖，洛出書，聖人則之。鄭玄曰：《春秋緯》云：河以通乾，出天苞。洛以流坤，吐地符。河龍圖發，洛龜書成，“河圖”有九篇，“洛書”有六篇也。孔安國曰：“河圖”則八卦也，“洛書”則九疇也。侯果曰：聖人法“河圖”、“洛書”，制曆象以示天下也。

The classic text says: When the Yellow River produced a dragon diagram and the Luo River produced a tortoise book, the sage took them as models. Zheng Xuan cited the apocryphal text Spring Annals (Chunqiu Wei) saying: The Yellow River connects with "Qian" (Heaven), and from it emerged the heavenly mandate; the Luo River flows down to "Kun" (Earth), and from it came the earthly evidence. A dragon carried the diagram from the river, and a tortoise bore the book written in the Luo River, among which the "Yellow River Chart" had nine chapters, and the "Luo Writing" had six chapters. Kong An Guo held a different view, believing that the "Yellow River Chart" referred to the Eight Trigrams, and the "Luo Writing" referred to the nine categories recorded in the Shangshu Hongfan. Hou Guo further explained from the perspective of function: the sage took the "Yellow River Chart" and "Luo Writing" as models, using them to establish the calendar and observe celestial phenomena, to enlighten the world. The divergence among the three schools lies in what the "Yellow River Chart" and "Luo Writing" actually refer to: one school thought they were the apocryphal texts in chapters, another thought they were the Eight Trigrams and the nine categories, and the third only discussed their practical application in the calendar and celestial phenomena.

易有四象，所以示也；侯果曰：四象，謂上文神物也、變化也、垂象也、圖書也，四者治人之洪範。易有此象，所以示人也。繫辭焉，所以告也；虞翻曰：謂繫《彖》、《象》之辭，八卦以象告也。定之以吉凶，所以斷也。虞翻曰：繫辭焉以斷其吉凶，八卦定吉凶，以斷天下之疑也。

The text says: The Book of Changes has four images, which are used to enlighten people. Hou Guo explains: The term "four images" here does not refer to the usual old yang, old yin, young yang, and young yin, but rather refers to the four things mentioned earlier: the divine object, the transformation of heaven and earth, the heavenly phenomena, and the Yellow River Chart and Luo Writing. These four matters are great principles for governing human affairs; since the Book of Changes contains these four images, it can enlighten people. The text also says: Attaching words to the lines of the hexagrams is used to inform people. Yu Fan explains: This refers to the "Tong Ci" (Commentary on the Hexagram) and "Xiang Ci" (Commentary on the Image) attached below the hexagrams and lines. The eight trigrams themselves convey messages through their symbolic forms, while the words explain the meaning contained within the images. The text also says: Using good and bad fortune to determine it is used for decision-making. Yu Fan explains: The words attached to the hexagrams and lines are used to determine good and bad fortune. Since the eight trigrams have already established good and bad fortune, they can be used to resolve the doubts of people throughout the world.

《易》曰：自天右之，吉無不利。侯果曰：此引大有上九辭以證之義也。大有上九履信思順，自天右之，言人能依四象所示，繫辭所告，又能思順，則天及人皆共右之，吉無不利者也。子曰：右者，助也。虞翻曰：大有兌為口，口助稱右。

The text cites the Book of Changes, saying: "Coming from heaven to assist him, auspicious and without any disadvantage." Hou Guo points out that this is quoting the line statement of the Upper Nine of the Great Possession hexagram to confirm the meaning above. The Upper Nine of Great Possession practices sincerity and maintains a gentle and yielding heart, thus receiving the assistance of heaven; meaning that if a person can follow the guidance shown by the four trigrams and the teachings given in the Great Treatise, and also maintain a mind that conforms to the way of heaven, then both heaven and people will jointly assist him, naturally leading to auspiciousness and no disadvantage. Confucius said: "Right" means assistance. Yu Fan, however, explains it using the imagery of the hexagram: the upper trigram of Great Possession is Dui, which represents mouth, using words to commend a person, to support and advocate for him, is called "right."

天之所助者順也，虞翻曰：大有五以陰順上，故為“天國者順也”。人所助者信也。虞翻曰：信，謂二也。乾為人，為信，庸言之信也。履信思乎順，有以尚賢也。虞翻曰：大有五應二而順上，故“履信思順”。比坤為順，坎為思。乾為賢人，坤伏乾下，故“有以尚賢者”也。是以自天右之，吉無不利也。崔覲曰：言上九履五厥孚，履人事以信也。比五而不應三，思天道之順也。崇四匪彭，明辯於五，又以尚賢也。以自天右之，吉無不利，重引易文，以證成其義。

The classic text says: Those favored by heaven are those who follow the way of heaven. Yu Fan explained using the hexagram Dàyǒu: The line six in the fifth, being a yin line in the exalted position and following the yang line of upper nine, perfectly embodies the concept of "following." Therefore, it says, "Heaven favors those who follow." (The transmitted version mistakenly reads "Heaven's country favors those who follow," where "country" is an error for "Heaven's favor.") The classic text also says: Those who are favored by people are those who are trustworthy. Yu Fan explained: "Trust" refers to the line nine in the second. The lower trigram is Qian, which represents both people and trust, as stated in the Wenyan of Qian, "Trust in ordinary words." The classic text says: Practicing trustworthiness and having a gentle mind, one can also honor the virtuous. Yu Fan explained: In the hexagram Dàyǒu, line six in the fifth responds to line nine in the second below and follows line upper nine above, thus called "practicing trust and thinking of following." In terms of symbolic meaning,坤 represents following, 坎 represents thinking, and Qian represents the virtuous person. Since坤 is hidden beneath Qian, it is said "thereby honoring the virtuous." The classic text concludes: Therefore, heaven favors him, bringing auspiciousness and benefiting all things. Cui Jin, however, focused entirely on human affairs: Upper nine is on top of six in the fifth and mutually trust each other, which is being trustworthy towards others; being close to six in the fifth and not responding to nine in the third, which is thinking of the way of heaven's following; promoting nine in the fourth without letting it become excessive, and being able to discern six in the fifth, which is honoring the virtuous. Here, the repeated citation of the line statements from the Yi is precisely to substantiate the meaning mentioned above.

子曰：書不盡言，言不盡意。虞翻曰：謂書易之動，九六之變，不足以盡易之所言。言之則不足以盡庖犧之意也。然則聖人之意，其不可見乎？侯果曰：設疑而問也。欲明立象可以盡聖人言意也。子曰：聖人立象以盡意，崔覲曰：言伏羲仰觀俯察，而立八卦之象，以盡其意。設卦以盡情偽，崔覲曰：設卦謂因而重之為六十四。卦之情偽，盡在其中矣。繫辭焉以盡其言，崔覲曰：文王作卦爻之辭，以繫伏羲立卦之象。象即盡意，故辭亦盡言也。

Confucius said: Written words cannot fully express what needs to be said, and spoken words cannot fully express one's inner meaning. Yu Fan explained: Writing about the changes of the Book of Changes, and the changes of the yao with numbers six and nine, still cannot fully exhaust the content that the Book of Changes aims to express; even if one speaks it out in words, it is still insufficient to fully exhaust the original intention of Fuxi in composing the Book of Changes. The text then asks: Then is the mind of the sage not visible at all? Hou Guo pointed out: This is intentionally setting up a question to provoke further discussion, in order to lead to the following statement - that setting up the trigrams can fully exhaust the words and meanings of the sage. Confucius answered: The sage set up the trigrams to fully exhaust his meaning. Cui Jin explained: This refers to Fuxi observing the heavens above and the earth below, thus establishing the eight trigrams, and putting all his inner meaning into the images. The text says: Setting up the trigrams' structure to fully exhaust the truth and falsehood of things. Cui Jin explained: 'Setting up the trigrams' refers to stacking the eight trigrams to form the sixty-four trigrams; the truth and falsehood of the world are all included within these sixty-four trigrams. The text says: Attaching the words to fully exhaust the words to be spoken. Cui Jin explained: King Wen composed the hexagram statements and line statements, attaching them to the trigrams established by Fuxi; since the images have already fully expressed the meaning, the words can also fully express the words.

變而通之以盡利，陸績曰：變三百八十四爻，使相交通，以盡天下之利。鼓之舞之以盡神。虞翻曰：神，易也。陽息震為鼓，陰消巽為舞，故“鼓之舞之以盡神”。荀爽曰：鼓者，動也，舞者，行也。謂三百八十四爻，動行相反其卦，所以盡易之神也。

The text says: Let them change and connect, thus exhausting all the benefits under heaven. Lu Ji explains: Let the 384 lines change, so that they interact and connect with each other, thus exhausting all the benefits under heaven. The text says: Move it, dance it, thus exhausting the marvelous. Yu Fan first gives a definition of "shen" (spirit): here, "shen" refers to the Book of Changes itself; then he uses symbolic meaning, saying that yang energy growing is Zhen (Thunder), Zhen represents movement, and yin energy retreating is Xun (Wind), Xun represents dancing. Therefore, it says "move it and dance it to exhaust shen." Xun Shuang, however, follows entirely the grammatical interpretation: "Move" refers to action, "dance" refers to movement, meaning that the 384 lines each move and act, causing the hexagram to transform into another hexagram. The marvelous nature of the Book of Changes is thus exhausted through this movement and action.

乾坤其易之縕邪？虞翻曰：縕藏也。易麗乾藏坤，故為“易之縕”也。乾坤成列，而易立乎其中矣。侯果曰：縕，淵隩也。六子因之而生，故云“立乎其中矣”。乾坤毀，則無以見易。荀爽曰：毀乾坤之體，則無以見陰陽之交易也。易不可見，則乾坤或幾乎息矣。侯果曰：乾坤者，動用之物也。物既動用，則不能毀息矣。夫動極復靜，靜極復動，雖天地至此，不違變化也。

The text says: The trigrams Qian and Kun are probably the repository of the Book of Changes. Yu Fan interprets "yun" as concealment, saying that the Book of Changes relies on Qian and is concealed within Kun, so Qian and Kun are "the hidden essence of the Book of Changes." The text says: When Qian and Kun are arranged in order, the Book of Changes stands in the midst. Hou Guo's interpretation of "yun" differs from Yu Fan's; he takes it to mean a deep chamber, emphasizing its depth. The six subsidiary trigrams Zhen, Kan, Gen, Xun, Li, and Dui all arise from Qian and Kun, so the Book of Changes "stands in the midst." The text says: If Qian and Kun are destroyed, there would be no way to see the Book of Changes. Xu Shuang explains: If the bodies of the trigrams Qian and Kun are destroyed, the mutual transformation of yin and yang would have no way to manifest. The text says: Since the Book of Changes is not visible, then Qian and Kun would almost cease. Hou Guo explains: Qian and Kun are originally things that are constantly in motion and function. Since they are always moving and being used, they will not be destroyed or cease. When motion reaches its extreme, it turns to stillness; when stillness reaches its extreme, it turns back to motion. Even when heaven and earth reach this point, they will not depart from the principle of change.

是故形而上者謂之道，形而下者謂之器；崔覲曰：此結上文，兼明易之形器變通之事業也。凡天地萬物，皆有形質。就形質之中，有體有用體者，即形質也。用者，即形質上之妙用也。言有妙理之用以扶其體，則是道也。其體比用，若器之於物，則是體為形之下，謂之為器也。假令天地圓蓋方軫為體為器，以萬物資始資生為用為道；動物以形軀為體為器，以靈識為用為道；植物以枝幹為器為體，以生性為道為用。

The text says: What is beyond form and substance is called "Dao," and what is within form and substance is called "Qi." Cui Jin explains: This sentence summarizes the previous discussion and also explains the role of the Book of Changes in terms of form, substance, transformation, and communication. All things in heaven and earth have form and substance; regarding form and substance, there is both "ti" (body) and "yong" (function): ti refers to the form and substance itself, while yong refers to the subtle function attached to the form and substance. If a refined principle acts to support its form, that is Dao. Comparing ti and yong, ti is to yong as a vessel is to its contents, so when ti is within form, it is called Qi. Cui Jin then gives three examples: the sky is like a round cover, the earth is like a square carriage, this form is ti and Qi, while the function that originates all things from heaven and generates them from earth is yong and Dao; animals take their physical bodies as ti and Qi, while their spiritual awareness is yong and Dao; plants take their branches and trunks as Qi and ti, while their nature of growth is yong and Dao.

化而裁之謂之變，翟元曰：化變則柔而則之，故“謂之變”也。推而行之謂之通；翟元曰：推行陰陽，故謂之通也。舉而措之天下之民，謂之事業。陸績曰：變通盡利，觀象制器，舉而措之於天下，民咸用之以為事業。《九家易》曰：謂聖人畫卦，為萬民事業之象，故天下之民尊之，得為事業矣。

The text says: When it is used to foster and shape, it is called "change." Zhai Yuan explains: When the process of transformation occurs, it can be flexibly adapted and regulated, hence it is called "change." The text says: When it is applied and extended, it is called "communication." Zhai Yuan explains: By promoting the flow of yin and yang energies without obstruction, it is called "communication." The text says: When it is applied to the people under heaven, it is called "career." Lu Ji explains: Through change and communication, all benefits are fully realized; by observing the hexagrams and creating tools, it is implemented throughout the world, and the people all use it, thus forming a career. The "Nine Schools of the Book of Changes" take it a step further: The sages created the hexagrams precisely to establish symbols for the people's careers, so the people honor them, and the hexagrams thus become actual careers.

是故夫象，聖人有以見天下之嘖，崔覲曰：此重明易之縕，更引易象及辭以釋之。言伏羲見天下深漬，即易之縕者也。而擬諸其形容，象其物宜，是故謂之象。陸績曰：此明說立象盡意，設卦盡情偽之意也。聖人有以見天下之動，而觀其會通，以行其典禮，侯果曰：典禮有時而用，有時而去，故曰“觀其會通”也。繫辭焉以斷其吉凶，是故謂之爻。崔覲曰：言文王見天下之動，所以繫象而為其辭，謂之為爻。

The text says: Therefore, when speaking of "image" (xiàng), it is the sage who can perceive the profound and hidden principles of the world. Cui Jin explains: This is again emphasizing the "essence of the Book of Changes" (Yì yùn), and further illustrates it by referring to the images of the hexagrams and the line statements; Fuxi perceived the profound principles of the world, and these profound principles are what the Book of Changes contains. The text says: Thus, by comparing its form and appearance, it symbolizes the appropriate aspects of things, hence it is called "image." Lu Ji explains: This is precisely explaining the previous statement "establishing images to exhaust meaning, setting hexagrams to reveal human nature and falsehood." The text says: The sage can perceive the changes of the world, observe the points of convergence and connection, and use them to implement rituals and institutions. Hou Guo explains: Rituals and institutions should be used at times and abandoned at others, so one must "observe the convergence and connection," seeing where they are compatible and when they are appropriate. The text says: Attaching statements to determine fortune and misfortune, hence it is called "line" (yáo). Cui Jin explains: King Wen perceived the movements of the world, and thus attached statements to the hexagrams, which is called a line.

極天下之嘖者存乎卦，陸績曰：言卦象極盡天下之深情也。鼓天下之動者存乎辭；宋衷曰：欲知天下之動者，在於六爻之辭也。化而裁之存乎變，推而行之存乎通；崔覲曰：言易道陳陰陽變化之事耐用裁成之，存乎其變。推理達本而行之，在乎其通。

The classic text says: The one who exhausts all the profound principles of the world is the hexagram. Lu Ji explains: This means that the hexagram can exhaust all the hidden truths of the world. The classic text says: The one that moves the world's changes is the line statements. Song Zhong explains: To understand the changes of the world, it depends on the line statements of the six lines. The classic text says: The nurturing and shaping of things lies in 'change', and the extension and implementation lies in 'communication'. Cui Jin explains separately: The doctrine of the Book of Changes unfolds the matters of yin and yang changes and makes judgments and achievements, this aspect lies in 'change'; investigating the principles and understanding the origin and applying them in practice, this aspect lies in 'communication'.

神而明之，存乎其人；荀爽曰：苟非其人，道不虛行也。崔覲曰：言易神無不通，明無不照，能達此理者，存乎其人。謂文王述《易》之聖人。默而成之，不言而信，存乎德行。《九家易》曰：默而成謂陰陽相處也；不言而信謂陰陽相應也。德者有實，行者相應也。崔覲曰：言伏羲成六十四卦，不有言述，而以卦象明之。而人信之，在乎合天地之德，聖人之行也。

The text says: The profound understanding and clarification of it lies in people. Xun Shuang pointed it out in one sentence: If it is not such a person, the Dao would not arise by itself. Cui Jin explained it more elaborately: The Book of Changes is divine and penetrates all things, its clarity illuminates everything. To understand this principle depends entirely on whether there is such a person — he refers to the sage King Wen who inherited and transmitted the Dao of the Book of Changes. The text says: It is accomplished silently, and believed in without words, due to virtue. The Nine Schools' Commentary explains it from the perspective of yin and yang: "Silent accomplishment" refers to yin and yang each occupying their proper position and coexisting harmoniously; "without words and yet believed" refers to yin and yang naturally corresponding. With virtue there is reality, with action there is mutual correspondence. Cui Jin, however, explains it from the perspective of the author of the Book of Changes: Fuxi established the sixty-four hexagrams without giving any verbal explanations, only using the hexagrams to clarify, yet people still believed in them. The key lies in the fact that it conforms to the virtue of heaven and earth and the conduct of the sage.

八卦成列，象在其中矣。虞翻曰：象謂三才成八卦之象。乾坤列東，艮兌列南，震巽列西，坎離在中，故“八卦成列”，則“象在其中”。天垂象，見吉凶，聖人象之是也。因而重之，爻在其中矣。虞翻曰：謂參重三才為六爻，發揮剛柔，則“爻在其中”。六畫稱爻。六爻之動，三極之道也。剛柔相推，變在其中矣。虞翻曰：謂十二消息。九六相變，剛柔相推，而生變化，故“變在其中矣”。繫辭焉而命之，動在其中矣。虞翻曰：謂繫彖象九六之辭，故“動在其中”。鼓天下之動者，存乎辭者也。

The Great Treatise says: When the eight trigrams are arranged in order, the image is revealed. Yu Fan explains: "Image" refers to the image formed by the combination of the three elements of heaven, earth, and humanity in the eight trigrams; in terms of directional arrangement, Qian and Kun are placed in the east, Gen and Dui in the south, Zhen and Xun in the west, and Kan and Li in the center. Therefore, it is said "the eight trigrams are arranged in order," and the image is thus revealed. The previous passage "Heaven shows an image, revealing good and evil, and the sage imitates it" refers to this very thing. The text says: Therefore, they are overlaid, and the lines are formed within. Yu Fan explains: By overlaying the three elements into two, the six lines are formed, and the yin and yang are thus expressed, and the lines are formed within; the six lines are called lines, that is, "the movement of the six lines represents the principles of the three elements." The text says: The mutual transformation of yin and yang leads to change. Yu Fan explains: This refers to the twelve message trigrams, where the nine and six lines transform into each other, and the mutual transformation of yin and yang produces change, hence "change is within." The text says: Attaching the words to the trigrams and making a judgment, movement is within. Yu Fan explains: This refers to attaching the words of the Tai and Xiang, as well as the nine and six lines, hence "movement is within," which is exactly what was previously said "the movement of the world is contained in words."

吉凶悔吝者，生乎動者也。虞翻曰：動，謂爻也。爻者，效天下之動者也。爻象動內，吉凶見外。吉凶生而悔吝著，故“生乎動”也。剛柔者，立本者也。虞翻曰：乾剛坤柔，為六子父母。乾天稱父，坤地稱母；本天親上，本地親下，故“立本者也”。變通者，趣時者也。虞翻曰：變通配四時，故趣時者也。

The text says: "Good fortune, misfortune, regret, and hardship all arise from movement." Yu Fan explains: "Movement refers to the lines (yao). The lines imitate the changes of things in the world. When the lines move within the hexagram, good fortune and misfortune manifest externally. Once good fortune or misfortune occurs, regret and hardship become evident. Therefore, they arise from movement." The text says: "Strength and flexibility are the foundation." Yu Fan explains: "The strength of Qian and the flexibility of Kun are the parents of the six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui. Qian, representing Heaven, is called the father, and Kun, representing Earth, is called the mother. Those based on Heaven are attached above, and those based on Earth are attached below. Therefore, it is said 'establishing the foundation.'" The text says: "Change and adaptability are in harmony with the proper time." Yu Fan explains: "Change and adaptability correspond with the four seasons, spring, summer, autumn, and winter. Therefore, they are in harmony with the proper time."

吉凶者，貞勝者也。虞翻曰：變通配四時，故趣時者也。吉凶者，貞勝者也。虞翻曰：貞，正也。勝，滅也。陽生則吉，陰消則凶者也。天地之道，貞觀者也。陸績曰：言天地正，可以觀瞻為道也。日月之道，貞明者也。荀爽曰：離為日。日中之時，正當離位，然後明也。月者，坎也。坎正位沖離，沖為十五日，月當日沖，正值坎位。亦大圓明。故曰“日月之道，貞明者也。”言日月正當其位，乃大明也。陸績曰：言日月正，以明照為道矣。天下之動，貞夫一者也。虞翻曰：一謂乾元。萬物之動，各資天一陽氣以生，故“天下之動，貞夫一者也。”

The text says: "Good fortune and misfortune arise from maintaining the right path and overcoming others." This sentence appears twice in the transmitted text. The earlier occurrence, followed by the phrase "change and adapt in accordance with the four seasons, thus being timely," is actually a misplacement of a commentary on the previous sentence. Yu Fan's formal explanation is: "Zhen" means uprightness, and "sheng" means to overcome or eliminate. When yang energy grows, it is auspicious; when yin energy declines, it is inauspicious. The text says: "The way of heaven and earth is to maintain uprightness and allow people to observe it." Lu Ji explains: Heaven and earth maintain their uprightness, thus their way is to be observed by people. The text says: "The way of the sun and moon is to maintain uprightness and shine brightly." Xun Shuang explains in detail from the position of the hexagrams: Li represents the sun, and at noon the sun is exactly at the position of Li, thus it is most luminous; the moon belongs to Kan, and the position of Kan is directly opposite to Li. The day when they are opposite is the fifteenth of each month, when the moon confronts the sun and is at the position of Kan, which is also when it is full and bright. Therefore, it is said, "the way of the sun and moon is to be bright and upright," meaning that the sun and moon shine brightly only when they are in their proper positions. Lu Ji's explanation is concise: the sun and moon maintain uprightness, thus their way is to illuminate. The text says: all changes in the world are based on "one" as the standard. Yu Fan explains: this "one" refers to Qian Yuan, and all movements of things depend on the yang energy of heaven to be generated. Therefore, it is said, "the movement of the world is based on uprightness, that is, 'one'."

夫乾，確然示人易矣。虞翻曰：陽在初弗用，確然無為，潛龍時也。不易世，不成名，故“示人易”者也。夫坤，隤然示人簡矣。虞翻曰：隤，安。簡，閱也。坤以簡能閱內萬物，故“示人簡”者也。爻也者，效此者也。虞翻曰：效法之謂坤，謂效三才以為六畫。象也者，象此者也。虞翻曰：成象之謂乾，謂聖人則天之象，分為三才也。

The text says: The trigram Qian represents firmness and strength, and what it reveals to people is "ease" (yi), meaning simplicity and straightforwardness. Yu Fan explains: When a yang line is in the initial position, it is not yet in use, and it remains firm and inactive, which is precisely the situation of the first line of Qian, "the hidden dragon does not act." It does not change its principles because of the world, nor does it seek fame, so it reveals to people the simplicity. The text says: The trigram Kun represents softness and compliance, and what it reveals to people is "simplicity" (jian). Yu Fan interprets "tui" as "peace" and "jian" as "review," meaning the ability to include and encompass. He says that Kun, with its simple nature, can include and encompass all things, so it reveals to people simplicity. The text says: A yao is imitation of this. Yu Fan cites "imitating is called Kun" from the Great Treatise, saying that a yao is imitating the three principles (heaven, earth, and humanity) to form the six lines. The text says: An xiang is symbolizing this. Yu Fan cites "forming an image is called Qian" as evidence, saying that an xiang is the sage's imitation of the heavenly image, divided into the three principles of heaven, earth, and humanity.

爻象動乎內，吉凶見乎外，虞翻曰：內初。外，上也。陽象動內，則吉內外，陰爻動內，則凶見外也。功業見乎變，荀爽曰：陰陽相變，功業乃成者也。聖人之情見乎辭。崔覲曰：言文王作卦爻之辭，所以明聖人之情陳於易象。天地之大德曰生，孔穎達曰：自此以下，欲明聖人同天地之德，廣生萬物之意也。言天地之盛德，常生萬物，而不有生，是其大德也。聖人之大寶曰位。崔覲曰：言聖人行易之道，當須法天地之大德，寶萬乘之天位。謂以道濟天下為寶，而不有位，是其大寶也。

The text says: The line images appear within the inner trigram, and the fortune or misfortune is revealed in the outer trigram. Yu Fan explains: "Inner" refers to the first line, and "outer" refers to the top line; when a yang image moves within, good fortune is seen outside, and when a yin line moves within, misfortune is seen outside. The text says: achievements are manifested through "change." Xu Shuang explains: yin and yang change into each other, and achievements are thus accomplished. The text says: the mind of the sage is revealed through "statements." Cui Jin explains: King Wen composed the hexagram statements and line statements, precisely to express the mind of the sage contained in the hexagram images. The text says: the greatest virtue of heaven and earth is called "birth." Kong Yingda points out: from here on, it is to explain the meaning of the sage sharing the virtue of heaven and earth, and widely generating all things; the great virtue of heaven and earth lies in constantly generating all things without claiming them as their own, which is truly their great virtue. The text says: the greatest treasure of the sage is called "position." Cui Jin explains: the sage must follow the great virtue of heaven and earth by practicing the Way of the Book of Changes, and value the position of a thousand chariots; what is meant by "treasuring the Way to benefit the world" is not to regard holding office as a private possession, which is truly his great treasure.

何以守位曰仁，宋衷曰：守位當得士大夫公侯，有其仁賢，兼濟天下。何以聚人曰財。陸績曰：人非財不聚，故聖人觀象制器，備物盡利，以業萬民而聚之也。蓋取聚人之本矣。理財正辭，禁人為非曰義。荀爽曰：尊卑貴賤，衣食有差，謂之“理財”。名實相應，萬事得正，謂之“正辭”。咸得其宜，故謂之“義”也。崔覲曰：夫財貨人所貪愛，不以義理之，則必有敗也。言辭人之樞要，不以義正之，則必有辱也。百姓有非，不以義禁之，則必不改也。此三者皆資於義，以此行之，得其宜也。故知仁義與財，聖人寶位之所要也。

The text says: By what means can one hold his position? By 'ren' (benevolence). Song Zhong explains: To hold a position, one must gain the support of the scholars and the marquises, who possess virtue and ability, thus being able to benefit the world. The text says: By what means can one gather people? By 'cai' (wealth). Lu Ji explains: People cannot be gathered without wealth, so the sage observes the hexagrams and creates tools, ensuring that there are sufficient resources and fully utilizing their benefits, so that the people have a means of livelihood, and people naturally gather together—this is the fundamental way to gather people. The text says: To manage wealth, to correct speech, and to prevent people from wrongdoing is called 'yi' (righteousness). Xun Shuang explains word by word: The distinctions of rank, honor, and status are established, and the provision of food and clothing is differentiated, this is called 'li cai' (managing wealth); names and reality correspond, and all things are properly regulated, this is called 'zheng ci' (correcting speech); the three aspects are all in their proper place, thus it is called 'yi'. Cui Jin explains from the opposite side: Wealth is something people desire, but without 'yi' to manage it, it will surely lead to disorder; speech is the key to human affairs, but without 'yi' to regulate it, it will surely bring disgrace; if the people commit wrongdoings, but without 'yi' to prevent them, they will surely not change. These three matters must be governed by 'yi', and only by following 'yi' can each aspect be in its proper place. Thus, it is clear that 'ren', 'yi', and 'cai' are the key elements for the sage to maintain his position.

古者庖犧氏之王天下也，虞翻曰：庖犧，太昊氏，以木德王天下。位乎乾五，五動見離，離生木，故知火化。炮啖犧牲，號庖犧氏也。仰則觀象於天，荀爽曰：震巽為雷風，離坎為日月也。俯則觀象於地，《九家易》曰：艮兌為山澤也。地有水火五行八卦之形者也。觀鳥獸之文，荀爽曰：乾為馬，坤為牛，震為龍，巽為雞之屬是也。陸績曰：謂朱鳥、白虎、蒼龍、玄武四方二十八宿經緯之文。與地之宜，《九家易》曰：謂四方四維八卦之位，山澤高卑五土之宜也。近取諸身，荀爽曰：乾為首，坤為腹，震為足，巽為股也。遠取諸物，荀爽曰：乾為金玉，坤為布釜之類是也。

The text says: In the past, when Fu Xi ruled over the world, Yu Fan explained: Fu Xi was Tai Hao, who ruled with the virtue of wood; his position corresponds to the line nine five of the Qian hexagram. When the fifth line moves, the Li hexagram appears. Li is associated with fire, which corresponds to wood, so he understood the transformation of fire, able to roast sacrifices and eat them, hence called Fu Xi. The text says: He looked up to observe the heavenly phenomena. Xu Shuang matched the eight trigrams with the elements: Zhen and Xun represent thunder and wind, Li and Kan represent sun and moon. The text says: He looked down to observe the earthly patterns. The Nine Schools Commentary says: Gen and Dui represent mountain and marsh, and the earth contains the five elements and the forms of the eight trigrams. The text says: He observed the patterns of birds and beasts. Xu Shuang still took the animal images from the eight trigrams: Qian represents horse, Kun represents ox, Zhen represents dragon, Xun represents chicken, and so on. Lu Ji's interpretation is entirely different; he believed that "the patterns of birds and beasts" refer to the constellations of the Four Symbols: the Southern Vermilion Bird, the Western White Tiger, the Eastern Azure Dragon, and the Northern Black Tortoise, which interweave in the twenty-eight mansions. The text says: And the suitability of the land. The Nine Schools Commentary says: This refers to the four cardinal directions and four intermediate directions of the eight trigrams, as well as the elevation of mountains and marshes, and the different types of soil suitable for different products. The text says: Nearby, he took the image from himself. Xu Shuang explained: Qian represents the head, Kun represents the abdomen, Zhen represents the feet, Xun represents the thighs. The text says: Far away, he took the image from external objects. Xu Shuang explained: Qian represents gold and jade, Kun represents cloth, cooking pots, and other items.

於是始作八卦，虞翻曰：謂庖犧觀鳥獸之文，則天八卦效之。易有太極，是生兩儀，兩儀生四象，四象生八卦。八卦乃四象所生，非庖犧之所造也。故曰：象者，像此者也。則大人造爻象以象天卦可知也。而讀易者，咸以為庖犧之時，天未有八卦，恐失之矣。天垂象，示吉凶，聖人象之，則天已有八卦之象。以通神明之德，荀爽曰：乾坤為天地，離坎為日月，震巽為雷風，艮兌為山澤，此皆神明之德也。以類萬物之情。《九家易》曰：六十四卦，凡有萬一千五百二十策，策類一物，故曰“類萬物之情”。以此知庖犧重為六十四卦明矣。

The text says: Thus began the creation of the Eight Trigrams. Yu Fan here proposes an important view: Paoxi observed the patterns on birds and beasts, and modeled them after the existing trigrams in heaven. The Book of Changes says: "There is the Taiji, from which the two principles arise, from which the four images arise, from which the eight trigrams arise." Since the eight trigrams arise from the four images, they were not created from nothing by Paoxi. Therefore, the text says, "The image is the image of this," indicating that the sage created the lines of the trigrams to symbolize the existing trigrams in heaven. Those who read the Book of Changes often think that there were no eight trigrams in heaven during Paoxi's time, but this is probably wrong. The sentence "Heaven displays images, revealing good and evil; the sage imitates them" clearly shows that heaven already had the images of the eight trigrams. The text says: "Used to connect with the virtue of the divine." Xun Shuang explains: Qian and Kun are heaven and earth, Li and Kan are sun and moon, Zhen and Xun are thunder and wind, Gen and Dui are mountain and marsh. These are all concrete manifestations of the virtue of the divine. The text says: "Used to compare and classify the forms of all things." The Jiujia Commentary explains from the perspective of the number of divination rods: the total number of divination rods in the sixty-four trigrams is eleven thousand five hundred twenty. One rod corresponds to one thing, so it says "compare and classify the forms of all things." From this, it is clear that the creation of the sixty-four trigrams was also done by Paoxi, which is very clear.

作結繩而為罟，以田以魚，蓋取諸離。虞翻曰：離為目，巽為繩。目之重者唯罟，故結繩為罟。坤二五之乾成離。巽為魚。坤二稱田，以罟取獸曰田。故“取諸離”也。庖犧氏沒，神農氏作。虞翻曰：沒，終。作，起也。神農以火德繼庖犧王。火生土，故知土則利民播種，號神農氏也。

The text says: ropes were made into nets, used for hunting and fishing, which is roughly symbolic of the卦 of Li. Yu Fan explains: Li represents the eye, Xun represents the rope. The mesh of the net, layered one upon another, resembles the many eyes, so ropes were used to make nets. In terms of changing lines, the second and fifth lines of Kūn entered Qian to form Li; Xun represents fish, and the second line of Kūn is called Tian, meaning field. Using nets to catch wild animals is also called "Tian," so it is said to be symbolic of Li. The text says: after the death of Paoxi, Shen Nong emerged. Yu Fan explains: "Mò" means end, "zuò" means rise; Shen Nong inherited Paoxi with the virtue of fire, ruling the world. Fire produces earth, so he understood the nature of earth, which was beneficial for the people to sow five grains, hence he was called Shen Nong.

斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。虞翻曰：否四之初也。巽為木，為入；艮為手；乾為金。手持金以入木，故“斫木為耜”。耜止所逾，因名曰耜。艮為小木，手以橈之，故“揉木為耒”。耒耜，耔器也。巽為號令，乾為天，故“以教天下”。坤為田，巽為股，進退。震足動耜，艮手持耒，進退田中，耕之象也。益萬物者莫若雷風，故法風雷而作耒耜。

The text says: Cutting and shaping wood into a plowshare, bending and twisting wood into a plow, using the plow and plowshare to cultivate the land and teach the people, is roughly based on the hexagram of Gain. Yu Fan explained each word through the changing of the hexagram: The hexagram of Gain is formed by moving the fourth line of the hexagram of Not Beneficial down to the first line. Xun represents wood and entering, Gen represents the hand, and Qian represents metal; holding a metal tool and entering into wood is called "cutting wood into a plowshare." The plowshare is inserted into the soil and stops at the place it has passed through, hence its name. Gen represents a small piece of wood, and using the hand to bend and twist it is called "twisting wood into a plow." Both plowshare and plow are farming tools used for cultivating the soil. Xun represents commands, and Qian represents heaven, so it is said "to teach the people." Kun represents the field, Xun represents the thigh and movement forward and backward, Zhen represents the foot and pushes the plowshare, Gen represents the hand and holds the plow. Moving forward and backward in the field is the image of farming. Nothing can increase and benefit all things more than thunder and wind, so the hexagram of Gain, which represents wind and thunder benefiting each other, is used to make the plow and plowshare.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。翟元曰：否五之初也。離象正上，故稱“日中”也。艮為徑路。震為足，又為大塗。否乾為天。故致天下之民象也。坎水艮山，群珍所出，聚天下貨之象也。震升坎降，交易而退，各得其所，噬嗑食也。市井交易，飲食之道，故取諸此也。

The text says: At noon, a market is established, attracting people from all over the world, gathering goods from everywhere, exchanging them and then dispersing, so that everyone obtains what they need. This is roughly symbolic of the Hexagram of噬嗑. Zhai Yuan explains: The Hexagram of噬嗑 is formed by the fifth line of the Hexagram of否 moving down to the first line. The image of Li (Fire) is in the upper position, so it is called "noon"; Gen (Mountain) represents a small path, and Zhen (Thunder) represents feet as well as a great road. The upper trigram of否 is Qian (Heaven), combining to form the image of gathering people from all over the world. Kan (Water) and Gen (Mountain) are the sources of various precious things, which is the image of gathering goods from all over the world. The qi of Zhen rises and the qi of Kan falls; one rising and one falling corresponds to exchange and then dispersal, each obtaining what they need. The original meaning of噬嗑 is to chew and eat, and market trading originally serves the need for food, hence the symbolic reference to this hexagram.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；虞翻曰。變而通之以盡利，謂作舟楫服牛乘馬之類，故“使民不倦”也。神而化之，使民宜之。虞翻曰：神謂乾。乾動之坤，化成萬物，以利天下。坤為民也。象其物宜。故“使民宜之”也。易窮則變，變則通，通則久，是以“自天右之，吉無不利”也。陸績曰：陰窮則變為陽，陽窮則變為陰，天之道也。庖犧作網罟，教民取禽獸，以充民食。民眾獸少，其道窮，則神農教播殖以變之。此窮變之大要也。窮則變，變則通，與天終始，故可久。民得其用，故無所不利也。

The classic text says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession, connecting the changes in between, so that the people did not become weary. Yu Fan explains: This refers to the previous statement "changing and making it adaptable to achieve benefit," meaning the making of boats and rafts, taming oxen and riding horses, which saved human labor, so the people did not feel tired. The classic text says: The Dao of the Book of Changes is profound in nurturing, so that the people each receive what is suitable for them. Yu Fan explains: "Shen" refers to Qian, which is Heaven. Qian moves into Kun, transforming and generating all things to benefit the world. Kun represents the people. The sage made tools according to the suitability of things, so it is said "making the people suitable." The classic text says: When the Dao of the Book of Changes is exhausted, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long. Therefore, it says "from heaven it comes, auspicious and beneficial without any hindrance." Lu Ji explains: When Yin reaches its extreme, it changes into Yang; when Yang reaches its extreme, it changes into Yin. This is the way of heaven. Paoxi made nets and traps, teaching the people to hunt animals for food; later, when there were too many people and too few animals, this method reached its limit, so Shen Nong taught people to plant and cultivate to change it. This is the main point of changing when things reach their limit. When things reach their limit, they change; when they change, they become unblocked; this follows the way of heaven from beginning to end, so they can last long; the people gain practical benefits, so there is no hindrance in anything.

黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。《九家易》曰：黃帝以上，羽皮革木，以禦寒暑。至乎黃帝，始制衣裳，垂示天下。衣取象乾，居上覆物。裳取象坤，在下含物也。虞翻曰：乾為治，在上為衣。坤下為裳。乾坤萬物之縕，故以象衣裳。乾為明君，坤為順臣，百官以治，萬民以察，故“天下治”。蓋取諸此也。

The classic text says: The Yellow Emperor, Yao, and Shun governed the world by simply wearing robes, and this was roughly based on the images of the Qian and Kun hexagrams. The "Nine Schools Commentary on the易" explains from the perspective of changes in clothing systems: Before the Yellow Emperor, people used feathers, animal skins, tree bark, and leaves to protect themselves from cold and heat; only with the Yellow Emperor did the invention of upper and lower garments begin, which were then displayed to the world. The upper garment was modeled after Qian, which is at the top and covers all things; the lower garment was modeled after Kun, which is at the bottom and contains all things. Yu Fan, however, interpreted it from the perspective of governance: Qian represents governance, being at the top as the garment; Kun is at the bottom as the lower garment. Qian and Kun are the repositories of all things, so they were used to symbolize garments. Qian represents a wise ruler, and Kun represents a loyal minister; officials each perform their duties, and governance is achieved; the feelings of the people are clearly understood, so it is said that "the world is well governed," which is roughly based on this imagery.

挎木為舟，掞木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。《九家易》曰：木在水上，流行若風，舟楫之象也。此本否卦九四之二。挎，除也。巽為長，為木，艮為手；乾為金；艮手持金，故“挎木為舟，掞木為楫”也。乾為遠天，故“濟不通，致遠以利天下”矣。法渙而作舟楫，蓋取斯義也。

The text says: hollowing out wood to make a boat, cutting wood to make oars, the utility of boats and oars allows crossing places that are not connected and reaching distant places to benefit the world, which is roughly based on the image of the Hexagram of Dispersal. The "Nine Families Commentary" explains: wood floats on water, moving as swiftly as wind, which is the image of boats and oars. This hexagram originally comes from the fourth line of the Hexagram of Non-Communication, which is in the second position. "Kua" means to hollow out; Wind represents length and wood, Earth represents hands, and Heaven represents metal. Earth's hand holds a metal tool to process wood, so it is said "hollowing out wood to make a boat, cutting wood to make oars." Heaven represents distance and heaven, so it can "cross impassable places and reach faraway places to benefit the world." Taking the image of wood floating on water from the Hexagram of Dispersal to make boats and oars is roughly this meaning.

服牛乘馬，引重致遠，以利天下，蓋取諸隨。虞翻曰：否上之初也。否乾為馬，為遠；坤為牛，為重。坤初之上，為引重。乾上之初，為“致遠”。艮為背，巽為股，在馬上，故“乘馬”。巽為繩，繩束縛物，在牛背上，故“服牛”。出否之隨，引重致遠，以利天下，故“取諸隨”。

The text says: Riding horses and driving oxen, drawing heavy loads and traveling to distant places for the benefit of the world, is roughly symbolized by the Hexagram of Following. Yu Fan explains: The Hexagram of Following is formed when the top line of the Hexagram of Non-communication moves down to the first line. The upper trigram of Non-communication is Qian, representing horses and distance, while the lower trigram is Kun, representing oxen and heavy loads. The first line of Kun moving upward signifies drawing heavy loads, and the top line of Qian moving down to the first line signifies traveling to distant places. Gen represents the back, and Xun represents the thighs, with the thighs crossing over the horse's back, hence "riding horses." Xun also represents a rope, using ropes to tie objects onto the ox's back, hence "driving oxen." The transformation from Non-communication to Following is precisely about drawing heavy loads to distant places for the benefit of the world, hence it is symbolized by the Hexagram of Following.

重門擊柝，以待暴客，干寶曰：卒虣之客，為奸寇也。蓋取諸豫。《九家易》曰：下有艮象。從外示之，震復為艮。兩艮對合，重門之象也。柝者，兩木相擊以行夜也。艮為手，為小木，為止持；震為足，又是木，為行；坤為夜。即手持柝木夜行，擊門之象也。坎為盜，虣水虣長無常，故“以待虣客”。既有不虞之備，故“取諸豫”矣。斷木為杵，闕地為臼。臼杵之利，萬民以濟，蓋取諸小過。虞翻曰：晉上之三也。艮為小木。上來之三，斷艮，故“斷木為杵”。坤為地，艮手持木，以闕坤三，故“闕地為臼”。艮止於下，臼之象也。震動而上，杵之象也。震出巽入，艮手持杵，出入臼中，舂之象也，故“取諸小過”。本無乾象，故不言以利天下也。

The text says: Setting up many gates and striking wooden clappers to patrol at night, in order to guard against violent guests. Yu Bao explains: The term "violent guests" refers to sudden attacks by violent people, that is, bandits causing disturbances. The text says: This is roughly based on the image of the Hexagram of Joy. The Nine Families' Commentary explains: The lower trigram of Joy is the trigram of Mountain, which when viewed from outside appears as the trigram of Thunder reversed; two Mountains facing each other and closing in, forming the image of many gates. "Clappers" are instruments made of two pieces of wood struck together for night patrols and timekeeping; the trigram of Mountain represents hands, small wood, and holding, while the trigram of Thunder represents feet, also wood, and movement. The trigram of Earth represents night. Combined, they form the image of holding a wooden clapper and walking at night to knock on doors. The trigram of Water represents bandits, and violent water surging unpredictably, so it is said "to wait for violent guests." Since there is already preparation for unexpected events, it is based on the Hexagram of Joy, which originally contains the meaning of preparation. The text then says: Cutting wood to make a pestle, digging the ground to make a mortar, the usefulness of the pestle and mortar allows the people to prepare food. This is roughly based on the image of the Hexagram of Small Crossing. Yu Fan explains: The Hexagram of Small Crossing is formed when the top line of the Hexagram of Progress moves down to the third line. The trigram of Mountain represents small wood; the top line arriving at the third line and cutting the Mountain, is "cutting wood to make a pestle"; the trigram of Earth represents the ground, and the Mountain trigram holding the wood to dig the third line of Earth, is "digging the ground to make a mortar." The Mountain stopping at the bottom is the image of the mortar; the Thunder moving upward is the image of the pestle; the Thunder moving out and the Wind moving in, with the Mountain trigram holding the pestle moving in and out within the mortar, forming the image of pounding rice. Therefore, it is based on the Hexagram of Small Crossing. This hexagram originally does not contain the image of Heaven, so the text does not say "to benefit the world."

弦木為弧，剡木為矢；弧矢之利，以威天下，蓋取諸睽。虞翻曰：無妄五之二也。巽為繩，為木；坎為弧；離為矢，故“弦木為弧”。乾為金，艮為小木。五之二，以金剡艮，故“剡木為矢”。乾為威，五之二，故“以威天下”。弓發矢應，而坎雨集，故“取諸睽”也。

The classic text says: Making a bow from wood by stringing it and making arrows by sharpening wood, the use of bow and arrow is used to subdue the world, which is taken as an image of the Hexagram of Separation. Yu Fan explains: The Hexagram of Separation is formed by the mutual exchange of the fifth line and the second line of the Hexagram of Unwarranted Expectation. Xun represents rope and wood, Kan represents the bow, and Li represents the arrow, so it is said "stringing wood to make a bow." Qian represents metal, Gen represents small wood, and the fifth line coming to the second position uses metal to carve the wood of Gen, so it is said "sharpening wood to make arrows." Qian represents authority, and the formation of the Hexagram of Separation from the fifth to the second line signifies subduing the world. When the bow is drawn, the arrow follows, just as rain gathers and falls, so it is taken as an image of the Hexagram of Separation.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。虞翻曰：無妄，兩象易也。無妄乾在上，故稱“上古”。艮為穴居，乾為野，巽為處，無妄乾人在路，故“穴居野處”。震為後世，乾為聖人，後世聖人，謂黃帝也。艮為宮室，變成大壯，乾人入宮，故“易以宮室”。艮為待，巽為風，兌為雨，乾為高，巽為長木，反在上，為棟。震陽動起，故“上棟”。下宇，謂屋邊也。兌澤動下，為下宇。無妄之大壯，巽風不見。兌雨隔震，與乾絕體。故“上棟下宇，以待風雨”，蓋“取諸大壯”者也。

The classic text says: In ancient times, people lived in caves and dwelled in the wild, but later sages changed this to use houses, with beams above and eaves below, to guard against wind and rain. This is roughly based on the image of the Great Strength hexagram. Yu Fan explained: The Great Strength hexagram is formed by the mutual exchange of the Upper and Lower trigrams of the Without Delusion hexagram. The Without Delusion hexagram has the Heaven trigram above, so it is called "ancient times"; the Mountain trigram represents cave dwelling, Heaven represents the wilderness, and the Wind trigram represents dwelling. The Heaven trigram in the Without Delusion hexagram is still on the path, so it is said "dwelling in caves and in the wild." The Thunder trigram represents later times, Heaven represents the sage, and "later sages" refers to the Yellow Emperor. The Mountain trigram represents a house, and after it transforms into the Great Strength hexagram, the Heaven trigram enters the house, so it is said "changing to houses." The Mountain trigram represents waiting, the Wind trigram represents wind, the Lake trigram represents rain, Heaven represents height, and the Wind trigram represents a tall tree that is now above, which is the beam. The Thunder trigram represents the movement of yang energy and rising, so it is said "upper beam." "Lower eaves" refers to the edge of the roof, the Lake trigram flows downward, which is the lower eaves. By transforming from the Without Delusion hexagram to the Great Strength hexagram, the Wind trigram is no longer present, the rain of the Lake trigram is blocked by Thunder, and it is disconnected from Heaven, so it is said "upper beam and lower eaves to wait for wind and rain," which is roughly based on the image of the Great Strength hexagram.

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。虞翻曰：中孚，上下易象也。本無乾象，故不言上古。大過乾在中，故但言古者。巽為薪，艮為厚，乾為衣，為野，乾象在中，故“厚衣之以薪”。葬之中野，穿土稱封。封，古窆字也。聚土為樹，中孚無坤坎象，故“不封不樹”。坤為喪期，謂從斬衰至緦麻。日月之期數，無坎離日月坤象，故“喪期無數”。巽為木，為入處；兌為口；乾為人；木而有口，乾人入處，棺斂之象。中孚艮為山丘，巽木在裡，棺藏山陵，槨之象也，故“取諸大過”。

The text says: In ancient times, when burying the dead, they covered the body thickly with firewood, and buried them in the wilderness, without making a mound or planting trees as a marker, and the mourning period had no fixed duration. Later sages changed this practice, using coffins and outer caskets, which was modeled after the hexagram of Great Excess. Yu Fan explained: The hexagram of Great Excess is formed by exchanging the two components of the hexagram of Middle Trust. Originally, this hexagram did not have the image of Heaven at the top, so the text does not mention "ancient times." However, in the hexagram of Great Excess, Heaven is in the middle, so it only mentions "ancient people." The trigram of Wind represents firewood, the trigram of Mountain represents thickness, and Heaven represents clothing and wilderness. Heaven is in the center, so it says "thickly covered with firewood, buried in the middle of the wilderness." Digging a hole and placing the coffin inside is called "sealing," and "sealing" is the ancient form of "buriing." Piling up earth and planting trees as a marker is called "planting." The hexagram of Middle Trust does not have the images of Earth or Water, so it says "no sealing, no planting." Earth governs the mourning period, referring to the five levels of mourning from the coarsest to the finest. The number of days and months must be indicated by the images of Water and Fire and Earth, but this hexagram lacks these, so it says "no fixed mourning period." Wind represents wood and dwelling, Mouth represents speech, and Heaven represents people. Wood with a mouth, and the person represented by Heaven entering it, is the image of entering the coffin. In the hexagram of Middle Trust, Mountain represents a hill, and Wood is hidden within it, so the coffin buried in the hill is the image of the outer casket. Therefore, it is modeled after the hexagram of Great Excess.

上古結繩而治，後世聖人易之以書契。百官以治，萬民以察，蓋取諸夬。《九家易》曰：古者無文字，其有約誓之事，事大大其繩，事小小其繩，結之多少，隨物眾寡，各執以相考，亦足以相治也。夬本坤世，下有伏坤，書之象也。上又見乾，契之象也。以乾照坤，察之象也。夬者，決也。取百官以書治職萬民，以契明其事。契，刻也。大壯進而成夬，金決竹木，為書契象，故法夬而作書契矣。

The classic text says: In ancient times, people used knotted ropes to govern, but later sages changed to using written documents and contracts. Thus, officials could manage affairs properly, and the people could be clearly accounted for. This is roughly based on the image of the "Gua" (Hexagram) "Gua." The "Nine Schools Commentary on the Yi" first explains the system of knotted ropes: in ancient times, there were no written characters. Whenever there were agreements or oaths, if the matter was important, they made large knots; if it was minor, they made small knots. The number of knots corresponded to the quantity of the thing being recorded. Both parties held one copy each for verification and comparison, which was sufficient to maintain order. Then it explains the hexagram image: The hexagram "Gua" originally belongs to the world of the Earth (Kun) and has hidden Earth below. Earth represents writing, which is the image of "book"; above it is Heaven, which is strong and capable of carving, representing "contract." The brightness of Heaven illuminating the darkness of Earth is the image of "inspection." "Gua" means decision, referring to the meaning of officials managing their duties through written documents and verifying matters through contracts. "Qie" means carving; moving from the hexagram "Dazhuang" by adding one more yang line to form "Gua," metal can cut bamboo and wood, which is the image of carving documents. Therefore, they modeled the making of written contracts after the hexagram "Gua."

虞翻曰：履上下象易也。乾象在上，故復言上古。巽為繩，離為罔罟，乾為治，故“結繩以治”。後世聖人，謂黃帝、堯、舜也。夬旁通剝，剝坤為書，兌為契，故“易之以書契”。乾為百。剝艮為官，坤為眾臣，為萬民，為迷暗。乾為治。夬反剝，以乾照坤。故“百官以治，萬民以察”。故“取諸夬”。大壯、大過、夬，此三蓋取直兩象，上下相易，故俱言易之。大壯本無妄。夬本履卦。乾角俱在上，故言上古。中孚本無乾象，大過乾不在上，故但言古者。大過亦言後世聖人易之，明上古時也。

Yu Fan gave another interpretation of the same sentence: The hexagram "Gua" is formed by exchanging the upper and lower trigrams of the hexagram "Lv". The upper trigram of "Lv" is Qian, so the text refers to "the ancient times". Xun represents a rope, Li represents a net, and Qian represents governance, hence the saying "governance by tying ropes". "Later sages" refers to the Yellow Emperor, Yao, and Shun. "Gua" and "Bo" are complementary hexagrams. The lower trigram of "Bo" is Kun, representing writing, and Dui represents a contract, hence the saying "replacing with writing and contracts". Qian represents a hundred, and the lower trigram of "Bo" is Gen, representing officials, while Kun represents the people, darkness, and confusion. Qian represents governance; "Gua" reversed is "Bo", with Qian's clarity illuminating Kun's darkness, hence the saying "officials are governed, the people are observed", thus taking the image of "Gua". He also summarized a general rule: the hexagrams "Da Zhuang", "Da Guo", and "Gua" are all formed by simply exchanging the upper and lower trigrams, so the text uses the phrase "changed into" in all three cases. "Da Zhuang" originates from "Wu Wang", and "Gua" originates from "Lv", both having Qian as the upper trigram, hence the phrase "the ancient times". "Zhong Fu" originally has no Qian trigram, and "Da Guo" has Qian not in the upper position, so it only says "in ancient times". The hexagram "Da Guo" also says "later sages changed it", indicating it refers back to the ancient times.

是故易者，象也。干寶曰：言是故，又總結上義也。虞翻曰：易謂日月，在天成八卦象，縣象著明，莫大日月是也。象也者，象也。崔覲曰：上明取象以制器之義，故以此重釋於象。言易者象於萬物。象者，形象之象也。彖者，材也。虞翻曰：彖說三才，則三分天象。以為三才，謂天地人之道也。爻也者，效天下之動者也。虞翻曰：動，發也。謂兩三才為六畫，則發揮剛柔而生爻也。是故吉凶生，而悔吝著也。虞翻曰：爻象動內，則吉凶見外；吉凶悔吝者，生乎動者也，故曰“著”。

The text says: Therefore, the Book of Changes is about images. Ganbao points out: The use of the words "is therefore" at the beginning, as well as the fact that it summarizes the previous section about making objects and observing images. Yu Fan gives a specific meaning to "Yi": "Yi" refers to the sun and moon. The sun and moon in the sky form the images of the eight trigrams, just as the text says, "Hanging images clearly visible, none are greater than the sun and moon." The text says: So what is meant by "image" is a symbol. Cui Jin explains: The previous text has already explained the meaning of taking images to make objects, so here it gives another explanation of "image" — the Book of Changes symbolizes all things, and the character "image" itself refers to the shape and appearance of things. The text says: "Tuan" is to cut and shape materials. Yu Fan explains: The "Tuan" passage generally discusses the three elements, dividing the heavenly images into three parts, using them to correspond to the ways of heaven, earth, and humanity. The text says: "Yao" is to imitate the changes in the world. Yu Fan explains: "Motion" means to initiate action, combining the three elements into two to form six lines, and thus the yao are generated through the interaction of firm and yielding forces. The text says: Therefore, good fortune and misfortune arise, and regret and hardship become evident. Yu Fan explains: When the images within change, good fortune and misfortune appear externally; since good fortune, misfortune, regret, and hardship all arise from motion, it is said "manifested."

陽卦多陰，陰卦多是，其故何也？崔心曰：此明卦象陰陽與德行也。陰卦多陰，謂震、坎、艮，一陽而二陰。陰卦多陽，謂巽、離、兌，一陰而二陽也。陽卦奇，陰卦耦，其德行何也？虞翻曰：陽卦一陽，故“奇”。陰卦二陽，故“耦”。謂德行何可者也。

The text asks: Why do yang hexagrams have more yin lines, and yin hexagrams have more yang lines? (The transmitted version mistakenly reads "yin hexagrams have more yin" instead of "yin hexagrams have more yang.") Cui Jin explains: This is to illustrate the relationship between the yin and yang in the hexagrams and their moral qualities.the so-called yang hexagrams with more yin lines refers to the three hexagrams of Zhen, Kan, and Gen, each consisting of one yang line and two yin lines.the so-called yin hexagrams with more yang lines refers to the three hexagrams of Xun, Li, and Dui, each consisting of one yin line and two yang lines. The text then asks: Why are the numbers of lines in yang hexagrams odd, and in yin hexagrams even? What are their moral qualities? Yu Fan explains: Yang hexagrams have only one yang line, hence the number is odd; yin hexagrams have two yang lines, hence the number is even. This sentence is asking about their moral qualities.

陽一君而二民，君子之道也。陰二君而一民，小人之道也。韓康伯曰：陽，君道也。陰，臣道也。君以無為統眾無為，則一也。臣以有事代終有事，則二也。故陽爻畫一，以明君道必一。陰爻畫兩，以明臣體必二。斯陰陽之數，君臣之辯也。以一為君，君之德也。二居君位，非其道也。故陽卦曰：君子之道也；陰卦曰：小人之道也。

The text says: A yang trigram represents a ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers each governing one commoner, which is the way of the petty person. Han Kangbo explains: Yang represents the way of a ruler, and Yin represents the way of a minister. A ruler governs through non-action, and non-action unifies into one; a minister handles specific affairs and completes tasks, and with matters, they are divided into two. Therefore, a yang line is drawn as a single continuous line, indicating that the way of a ruler must be unified; a yin line is drawn as two broken lines, indicating that the form of a minister must be divided into two. This is how the numbers of yin and yang reveal the distinction between ruler and minister. To govern with one is the virtue of a ruler; for two to hold the position of ruler is not in accordance with the Way. Therefore, a yang trigram is called the way of the gentleman, and a yin trigram is called the way of the petty person.

《易》曰：憧憧往來，朋從爾思。翟元曰：此咸之九四辭也。咸之為卦，三君三民，四獨遠陰，思慮之爻也。韓康伯曰：天下之動，必歸於一，思以求朋未能，寂寂以感物，不思而至也。子曰：天下何思何慮？天下同歸而殊塗，一致而百慮。韓康伯曰：夫少則得，多則惑。塗雖殊，其歸則同。慮雖百，其致不二。苟識其要，不在博求。一以貫之，不慮而盡矣。

The classic text cites the Book of Changes, saying: The mind is restless and uncertain, and friends only follow what you think. Zhai Yuan points out: This is the line statement of the ninth line in the fourth position of the Xian hexagram. The Xian hexagram has three yang lines and three yin lines, like three rulers and three subjects. Only the ninth line in the fourth position is farthest from the yin lines, and it is the line that represents thinking. Han Kangbo explains: The movement of the world ultimately converges into one; trying to seek friends through thinking will not achieve it. Only by being still and empty, and responding to external things naturally, without thinking, will friends come of their own accord. Confucius then says: What is there to think about and what is there to consider in the world? The affairs of the world take different paths but lead to the same goal, and although there are many considerations, they all converge to one truth. Han Kangbo explains: Holding on to a little leads to gain; seeking much leads to confusion. Although the paths are different, the destination is the same; although there are many considerations, the truth is not divided. If one can recognize the key point, there is no need to seek widely and extensively. One can follow the principle and achieve understanding without effort.

天下何思何慮？虞翻曰：易無思也。既濟定，六位得正，故“何思何慮”。日往則月來，虞翻曰：謂咸初往之四，與五成離，故“日往”。與二成坎，故“月來”。之外“日往”，在內“月來”，此就爻之正者也。月往則日來，虞翻曰：初變之四，與上成坎，故“月往”。四變之初，與三成離。故“日來”者也。日月相推而明生焉。虞翻曰：既濟體兩離坎象，故明生焉。

The classic text reiterates: What in the world can be thought about, what can be considered? Yu Fan explains: The Book of Changes originally has no thoughts or considerations; when the Hexagram of Mutual Attraction transforms into the Hexagram of Completion, all six lines are properly positioned, hence it says "what to think about, what to consider." The classic text says: When the sun goes, the moon comes. Yu Fan explains: The first line of the Hexagram of Mutual Attraction moves to the fourth position, combining with the fifth line to form Li, which represents the sun, hence it says "the sun goes"; it also combines with the second line to form Kan, which represents the moon, hence it says "the moon comes." Moving to the outer trigram is the sun going, remaining in the inner trigram is the moon coming, this is based on the proper positioning of each line. The classic text says: When the moon goes, the sun comes. Yu Fan explains: The first line moves to the fourth position, combining with the top line to form Kan, hence it says "the moon goes"; the fourth line moves to the first position, combining with the third line to form Li, hence it says "the sun comes." The classic text says: The sun and moon move in succession, and brightness arises. Yu Fan explains: The structure of the Hexagram of Completion combines both the image of Li (sun) and Kan (moon), with the sun and moon alternating, thus brightness arises from this.

寒往則暑來，虞翻曰：乾為寒，坤為暑，謂陰息陽消，從姤至否，故寒往暑生為也。暑往則寒來，虞翻曰：陰詘陽信，從復至泰，故暑往寒來也。寒暑相推而歲成焉。崔覲曰：言日月寒暑。往來雖多，而明生歲成，相推則一，何思何慮於其間哉！

The text says: When the cold weather passes, the hot weather comes. Yu Fan explains: Qian represents cold, Kun represents heat. This refers to the growth of yin and the decline of yang, moving from the hexagram Gou, which marks the beginning of one yin, all the way to the hexagram Po. Therefore, cold departs and heat arises. The text says: When the hot weather passes, the cold weather comes. Yu Fan explains: Yin qi contracts while yang qi expands, moving from the hexagram Fu, which marks the return of one yang, all the way to the hexagram Tai. Therefore, heat departs and cold arises. The text says: Cold and heat alternate, thus completing the year. Cui Jin summarizes: Although the coming and going of cold and heat is complex, the light is generated thereby, and the achievements of the year are accomplished thereby. The principle of their mutual movement is one, so in this process, why should there be thought or concern?

往者詘也，荀爽曰：陰氣往，則萬物詘者也。來者信也，荀爽曰：陽氣來，則萬物信者也。詘信相感則利生焉。虞翻曰：感，咸象，故“相感”。天地感而萬物化生，聖人感人心而天下和平，故“利生”。利生謂陽出震，陰伏藏。尺蠖之詘，以求信也。荀爽曰：以喻陰陽氣屈以求信也。

The text says: "Going, is bending." Xu Shuang explains: When the yin energy moves and converges, all things bend and contract rather than extend. The text says: "Coming, is extending." Xu Shuang explains: When the yang energy returns, all things stretch and expand. The text says: Bending and extending respond to each other, and benefit arises. Yu Fan explains: "Feeling" is precisely the image of the Xian hexagram, so it is said "mutual feeling." The Xian hexagram's zhu says: "Heaven and earth feel for each other, and all things are generated; sages move people's hearts, and the world becomes peaceful." Benefit arises from this. What is meant by "benefit arising" is that yang energy arises from Zhen and all things begin to sprout, while yin energy remains hidden and stored. The text gives an example: the silkworm moth bends its body in order to achieve extension. Xu Shuang explains: This is used to illustrate that the bending and contracting of yin and yang are for the purpose of achieving further extension.

龍蛇之蟄，以存身也。虞翻曰：蟄，潛藏也，龍潛而蛇藏。陰息初，巽為蛇。陽息初，震為龍。十月坤成，十一月復生。姤巽在下，龍蛇俱蟄。初坤為身。故“龍蛇之蟄，以存身”也。侯果曰：不詘則不信，不蟄則無存，則屈蟄相感而後利生矣。以況無思得一，則萬物歸思矣。莊子曰：古之畜天下者，其治一也。《記》曰：通於一，萬事畢。無心得，鬼神服。此之謂矣。蠖，詘行蟲。郭璞云：蝍就也。

The text says: Dragons and snakes hibernate in order to preserve themselves. Yu Fan explained this using the concept of the changing hexagrams: "Hibernation" means concealment, with dragons hiding in deep waters and snakes retreating into their holes. When yin energy begins at the first line, Xun represents the snake; when yang energy begins at the first line, Zhen represents the dragon. In the tenth lunar month, the hexagram of Kūn (Earth) is entirely yin, and in the eleventh lunar month, the hexagram of Fù (Return) has one yang line emerging. The hexagram of Gòu (Encounter) has Xun at the bottom, indicating that both dragons and snakes are in hibernation. The first line of Kūn represents the body, so it is said, "Dragons and snakes hibernate to preserve themselves." Hou Guo elaborated on this from the perspective of meaning: without bending, there can be no extension; without hibernation, there can be no preservation. Bending and hibernation are mutually responsive, and only then can benefits arise. This is used to compare humans who, by having no thoughts or considerations and holding fast to the "one," allow all thoughts of things to naturally converge upon them. He also cited the "Zhuangzi" saying that in ancient times, those who nurtured the world governed by returning to the "one"; and cited the "Liji" saying that attaining unity leads to the completion of all things, achieving success without effort, with even ghosts and spirits coming to submit—this is precisely the meaning. As for "huò," which is a kind of insect that moves by bending its body, Guo Pu said it is the same as jíjiù.

精義入神，以致用也。姚信曰：陽稱精，陰為義。入在初也。陰陽在初，深不可測，故謂之“神”。變為姤復，故曰“致用也”。韓康全曰：精義，物理之微者也。神，寂然不動、感而遂通者也。理入寂一，則精義斯得，乃用無極也。干寶曰：能精義理之微，以得未然之事，是以涉於神道，而逆禍福也。

The text says: To thoroughly study the principles and meanings and reach a profound and mysterious level is to be able to apply them. Yao Xin explains from the perspective of the lines: Yang is called "jing" (essence), and Yin is called "yi" (meaning), "entering" refers to entering the first line; when Yin and Yang are in the initial position, they are deep and unfathomable, hence called "shen" (mystery); from this, the hexagrams "Gou" and "Fu" arise, hence it is said "to achieve application." Han Kangbo (the transmission reads "Han Kangquan") explains from the perspective of principles: "Jing yi" refers to the most subtle aspect of the principles of things; "shen" refers to a state that is still and unmoving, yet when there is a response, it is universally penetrating. When the principles align with the state of stillness and purity, the subtle meanings are grasped, and their applications are boundless. Gan Bao further explains in terms of divination: being able to thoroughly study the subtle meanings of principles and thus foresee events that have not yet occurred, this involves entering the way of mystery, and thus one can predict misfortune and fortune.

利用安身，以崇德也。《九家易》曰：利用，陰道用也。謂姤時也。陰升上究，則乾伏坤中，詘以求信，陽當復升。安身，嘿處也。時既潛藏。故利用安身，以崇其德。崇德，體卑而德高也。韓康伯曰：利用之道，皆安其身而後動也。精義由於入神以致其用，利用由於安以崇基德。理必由乎其宗，歸根則寧，天下之理得之。若役其思慮，以求動用，忘其安身，以殉功美，則偽彌多理愈失，名彌美而累愈彰矣。

The text says: Using the Way skillfully to properly position oneself is for the purpose of honoring one's virtue. The "Nine Schools Commentary on the Book of Changes" explains from the perspective of the changing hexagrams: "Utilizing" refers to the time when the Yin force is in action, that is, when the hexagram "Gou" (Meeting) begins with the emergence of the first Yin line; as the Yin energy rises to its peak, the Heaven trigram retreats within the Earth trigram, contracting itself in order to extend outward, and the Yang energy will eventually rise again. "Positioning oneself" means to remain silent and reside in seclusion; at this time, one is in a state of concealment, so one must use the Way skillfully to properly position oneself in order to honor one's virtue; what is meant by honoring virtue is that the physical form is lowly while the virtue is lofty. Han Kangbo explains from the perspective of cultivation: those who skillfully use the Way are always first to properly position themselves before taking action. The profound meaning must be attained through profound understanding before it can be applied; utilizing the Way must be preceded by positioning oneself in order to honor virtue; the principles must necessarily return to their fundamental origin. Returning to the root leads to tranquility, and thus all the principles of the world are obtained. If one uses one's thoughts to chase after utility, forgetting to position oneself and sacrificing oneself for the beauty of fame and achievement, then falsehood increases while the principles are lost, the reputation becomes more beautiful while the burden becomes more evident.

過此以往，未之或知也。荀爽曰：出乾之外，無有知之。窮神知化，德之盛也。虞翻曰：以坤變乾，謂之“窮神”。以乾通坤，謂之“知化”。乾為盛德，故“德之盛”。侯果曰：夫精義入神，利用崇德，亦一致之道極矣。過斯以往，則未之能知也。若窮於神理，通於變化，則德之盛者能矣。

The text says: Going beyond this layer further forward, it is beyond what can be known. Xu Shuang explains: Outside the scope of Qian, no one can know. The text says: To exhaust the divine mysteries and comprehend the workings of creation, this is the height of virtue. Yu Fan explains using hexagram transformation: Using Kun to transform Qian is called 'exhausting the divine'; using Qian to connect with Kun is called 'comprehending transformation'; since Qian itself represents the height of virtue, it is said 'the virtue is fully developed'. Hou Guo then continues from the previous text: To grasp the profound meaning and reach the level of spiritual insight, and to apply it with reverence for virtue, this is already the ultimate of the 'unified way'; going beyond this step, one cannot know. If one truly exhausts the principles of divine mysteries and comprehends the subtleties of transformation, only those with fully developed virtue can achieve this.

《易》曰：困于石，據于蒺藜，入于其宮，不見其妻，凶。孔穎達曰：上章先言利用安身，可以崇德。若身危辱，何崇之有？此章引困之六三。履非基位，欲上於四，四自應初，不納於已，是困於九四之石也。三又乘二，二是剛物，非已所乘，是據於九二之蒺藜也。又有人於其宮，不見其妻，凶之象也。

The text cites the Book of Changes, saying: being trapped by a stone, leaning on thorns, returning to one's own room but not seeing one's wife, which is ominous. Kong Yingda explains: the previous chapter first discussed properly using the Way and securing one's own position, thus being able to honor virtue. If one is in a dangerous and humiliating situation, what virtue can be honored? Therefore, this chapter cites the line six three of the Hexagram of Difficulty. The position six three is not its proper place, wanting to ascend to nine four, but nine four originally corresponds with six one, and does not accept it, thus being trapped by nine four, this stone. Six three also oversteps onto nine two, which is a strong and firm element, not something it can overstep, thus leaning on nine two, this thorn. Further, returning to one's own room but not seeing one's wife, this is the image of ominous outcome.

子曰：非所困而困焉，名必辱。虞翻曰：困本咸。咸三入宮，以陽之陰，則二制坤，故以次咸。為四所困，四失位惡人，故“非所困而困焉”。陽稱名，陰為辱，以陽之陰下，故“名必辱”也。非所據而據焉，身必危。虞翻曰：謂據二，二失位，故“非所據面據焉”。二變時，坤為身，二折坤體，故“身必危”。既辱且危，死其將至，妻其可得見邪。陸績曰：六三從困辱之家，變之大過，為棺槨死喪之象，故曰“死其將至”，妻不可得見。

Confucius said: To be trapped where one should not be, one's reputation will certainly suffer. Yu Fan explained: The hexagram of "Obstruction" originates from the hexagram of "Sincerity." In the hexagram of "Sincerity," the third line enters the palace, with a yang line in a yin position, and the second line restrains the earth. Therefore, the hexagram of "Obstruction" follows immediately after "Sincerity." The sixth line is trapped by the ninth line in the fourth position, and the ninth line in the fourth position is out of place, which is called an evil person. Therefore, it is said, "To be trapped where one should not be." Yang is called reputation, yin is called disgrace. When a yang line is below a yin position, thus "reputation will certainly suffer." The text says: To rely on something where one should not, one's body will certainly be in danger. Yu Fan explained: This refers to relying on the ninth line in the second position, which is also out of place, so it is said, "To rely on something where one should not." When the second line changes, the earth represents the body, and the breaking of the second line breaks the body, thus "the body will certainly be in danger." The text says: Having suffered disgrace and being in danger, death is approaching, can one still see one's wife? Lu Ji explained: The sixth line escapes from the state of disgrace and changes into the hexagram of "Great Exceeding," which has the image of a coffin and mourning, thus "death is approaching," and the wife will no longer be seen.

《易》曰：公用射隼于高庸之上，獲之無不利。孔穎達曰：前章先須安身，可以崇德。胡此明藏器於身，待時而動，是有利也。故引解之上六以證之矣。子曰：隼者，禽也。虞翻曰：離為隼，故稱“禽”。言其行野容如禽獸焉。弓矢者，器也。虞翻曰：離為矢，坎為弓，坤為器。射之者，人也。虞翻曰：人，賢人也。謂乾三。伏陽出而成乾，故曰“射之者人”。人則人，三應上，故上令三出而射隼也。

The text cites the Book of Changes, saying: The king and ministers were on a high wall shooting a falcon, and they shot it, benefiting everything. "High墉" refers to "high wall." Kong Yingda explains: The previous chapter discussed the necessity of first securing one's own position before honoring virtue, while this chapter illustrates the idea of concealing tools on one's body, waiting for the right moment to act, thereby achieving benefit. Therefore, it cites the line "Six at the Top" from the Hexagram of Resolution as evidence. Confucius says: Falcon is a fierce bird. Yu Fan explains: The trigram Li represents falcon, so it is called bird, meaning its movement in the wild resembles that of beasts. The text says: The bow and arrow are tools. Yu Fan explains: The trigram Li represents arrow, the trigram Kan represents bow, and the trigram Kun represents tool. The text says: The one shooting it is a person. Yu Fan explains: Here, the person refers to the virtuous person, that is, the line in the third position; the hidden yang line emerges to become Qian, so it is said "the one shooting it is a person"; naturally, a person is a person, and the line in the third position corresponds with the line at the top, so the line at the top instructs the line in the third position to shoot the falcon.

君子藏器於身，待時而動，何不利之有？虞翻曰：三伏陽，為君子。二變時，坤為身，為藏器，為藏弓矢，以待射隼。艮為待，為時。三待五來之二，弓張矢發，動出成乾，貫隼入大過死，兩坎象壞，故“何不利之有”。《象》曰：以解悖，三陰小人，乘君子器，故上觀三出，射出隼也。動而不括，是以出而有獲，語成器而後動者也。虞翻曰：括，作也。震為語，乾五之坤二成坎弓，離矢動以貫隼，故“語成器而後動者也”。

The classic text says: A gentleman hides his tools on his person, waiting for the right moment to act; how could there be any disadvantage? Yu Fan explains: The hidden yang line at the third position is the gentleman; when the second line changes, the earth (Kun) represents the body, the hiding of tools, and the concealment of bows and arrows, waiting to shoot the falcon. The mountain (Gen) represents waiting and the right moment. The third line waits until the fifth line comes to occupy the second position, the bow is drawn, the arrow is released, and with one movement it becomes heaven (Qian), the arrow pierces the falcon, the falcon falls into the Great Excess (Da Guo) and dies, and the two water (Kan) images are thus destroyed. Therefore, it says, "How could there be any disadvantage?" The Image Commentary of the "Jie" hexagram says that shooting the falcon is to remove disorder: the third line, with its yin and weak qualities, oversteps the gentleman's tools, so the sixth line at the top watches the third line shoot the falcon and bring it down. The classic text says: One movement without being hindered, so once it is done, there is a gain, which means that the tools are already prepared before action. Yu Fan explains: "Kuo" here is interpreted as "to make"; the thunder (Zhen) represents speech, and the fifth line of heaven (Qian) enters the second position of earth (Kun) to form the image of the bow (Kan), the fire (Li) represents the arrow, the arrow moves and pierces the falcon, so it says, "Speech is formed into tools and then action follows."

子曰：小人不恥不仁，不畏不義，虞翻曰：謂否也。以坤滅乾，為不仁不義。坤為恥，為義。乾為仁，為畏者也。不見利不動，不威不徵。虞翻曰：否乾為威，為利。巽為近利。謂否五之初，成噬嗑市。離日見乾，為見利；震為動，故“不見利不動”。五之初，以乾威坤，故“不威不徵”。震為徵也。

Confucius said: The petty person does not feel ashamed of unkindness and does not fear injustice. Yu Fan interpreted this using the Hexagram of Non-communication: The Hexagram of Non-communication has the Earthly Trigram covering the Heavenly Trigram, which represents unkindness and injustice; the Earthly Trigram represents shame and justice, while the Heavenly Trigram represents kindness and fear. When the Earthly Trigram covers the Heavenly Trigram, shame and fear cannot arise. The classic text says: One does not act without seeing benefit, and one does not accept punishment without being intimidated. Yu Fan explained: In the Hexagram of Non-communication, the Heavenly Trigram represents authority and benefit, and the Trigram of Wind represents proximity to benefit; the fifth line of the Hexagram of Non-communication moves down to the first line, forming the Hexagram of Crackling Thunder, which symbolizes a market. The Trigram of Fire represents the sun, and the sunlight reveals the Heavenly Trigram, which is 'seeing benefit'; the Trigram of Thunder represents movement, so it is said 'without seeing benefit, one does not act'. The fifth line descending to the first position, with the Heavenly Trigram's authority applied to the Earthly Trigram, is said 'without authority, there is no punishment'; the Trigram of Thunder here specifically takes the meaning of punishment.

小懲而大誡，此小人之福也。虞翻曰：艮為小。乾為大。五下威初，坤殺不行，震懼虩虩，故“小懲大誡”。坤為小人，乾為福。以陽下陰，民說無疆，故“小人福也”。《易》曰：“屨校滅趾，無咎”。此之謂也。《九家易》曰：噬嗑六五，本先在初，處非其位，小人者也。故歷說小人所以為罪，終以致害，雖欲為惡，能止不行，則“無咎”。侯果曰：噬嗑初九爻辭也。校者，以木夾足止行也。此明小人因小刑而大誡。乃福也。

The text says: receiving a small punishment leads to a great warning, which is actually the fortune of a petty person. Yu Fan explains: Gen represents small, and Qian represents great; the fifth line comes down to intimidate the first line, and the killing energy of Kun cannot be carried out, Zhen has the image of "xixi" fear and caution, so it is said "small punishment, great warning." Kun represents petty people, and Qian represents fortune; with a yang line below a yin line, the people are joyful without end, so this is the fortune of petty people. The text cites the Book of Changes saying: wearing wooden shackles on the feet, covering the toes, will not bring disaster—this is exactly the meaning. The Nine Schools' Commentary explains: the sixth line of Shexi originally occupied the first position, and its position is not where it should be, which is the case of a petty person; therefore, this passage recounts the reasons why petty people commit offenses and eventually bring about misfortune, yet although they wish to do evil, they are restrained and cannot carry it out, thus having no fault. Hou Guo clarifies the source: this is the line statement of the first line of Shexi; "xiao" refers to using wooden shackles to restrain the feet and prevent movement. This passage explains that petty people, although subjected to a minor punishment, receive a great warning, which turns out to be their fortune.

善不積，不足以成名。虞翻曰：乾為積善，陽稱名。惡不積，不足以滅身。虞翻曰：坤為積惡，為身。以乾滅坤，故“滅身”者也。小人以小善為無益而弗為也，虞翻曰：小善謂復初。以小惡為無傷而弗去也，虞翻曰：小惡謂姤初。故惡積而不弇，虞翻曰：謂陰息姤至遁，子弒其父，故“惡積而不可弇”。罪大而不可解。虞翻曰：陰息遁成否，以臣弒君，故“罪大而不可解”也。《易》曰：何校滅耳，凶。《九家易》曰：噬嗑上九爻辭也。陰息初升五，所在失正，積惡而罪大，故為上所滅。善不積，斥五陰爻也。聰不明者，聞善不聽，聞戒不改，故“凶”也。

The text says: Good deeds without accumulation are insufficient to achieve a good reputation. Yu Fan explains: The Qian trigram represents the accumulation of good deeds, and the yang is called a name. The text says: Evil deeds without accumulation are insufficient to destroy oneself. Yu Fan explains: The Kun trigram represents the accumulation of evil and also represents the body. Using Qian to destroy Kun, it is said 'destroying oneself'. The text says: A petty person considers small good deeds as having no benefit and does not do them. Yu Fan explains: Small good deeds refer to the initial yang in the first line of the Fu hexagram. The text says: Small evil deeds are considered not harmful to the whole and are not removed. Yu Fan explains: Small evil deeds refer to the initial yin in the first line of the Gou hexagram. The text says: Therefore, evil accumulates to the point it cannot be concealed. Yu Fan explains: Yin energy grows, from Gou to Dun, there is an image of a son killing his father, so it is said 'evil accumulates and cannot be concealed'. The text says: Crimes become too great to be resolved. Yu Fan explains: Yin energy continues to grow, from Dun to Pi, which is a minister killing his sovereign, so it is said 'crimes become too great to be resolved'. The text cites the Book of Changes: Carrying shackles on the shoulder, covering the ears, is ominous. The Nine Schools' Commentary clarifies: This refers to the line statement of the top line of the Shihe hexagram. Yin energy rises from the first line to the fifth position, losing its proper place, accumulating evil and committing great crimes, so it is destroyed by the top line. What is meant by 'good deeds not accumulated' refers to the sixth line of the fifth position, which is a yin line. A person whose ears can hear but whose mind is unclear, does not accept good words when heard, nor corrects himself when warned, hence the ominous outcome.

子曰：危者，安其位者也。崔覲曰：言有危之慮，則能安其位不失也。亡者，保其存者也。崔覲曰：言有亡之慮，則能保其存者也。亂者，有其治者也。崔覲曰：言有防亂之慮，則能有其治者也。是故君子安而不忘危，虞翻曰：君子，大人。謂否五也。否坤為安。危，謂上也。翟元曰：在安慮危。存而不忘亡，荀爽曰：謂除戎器，戒不虞也。翟元曰：在存而不忘亡。治而不忘亂，荀爽曰：謂思患而逆防之。翟元曰：在治而慮亂。

Confucius said: Those who often remain in a state of vigilance and caution can maintain their position securely. Cui Jin explained: By keeping in mind the possibility of danger and decline, one can remain in his position without losing it. The text says: Those who constantly consider the possibility of collapse can preserve their existence. Cui Jin explained: By keeping in mind the possibility of destruction, one can preserve what he has. The text says: Those who constantly consider the possibility of calamity can maintain their era of order. Cui Jin explained: By keeping in mind the possibility of disorder, one can preserve the existing peace. The text says: Therefore, the gentleman does not forget danger even in times of security. Yu Fan interpreted using the Hexagram of 'Obstruction': The gentleman refers to the great man, meaning the Nine in the Fifth of the Hexagram of 'Obstruction'; 'security' refers to the Earth in the Hexagram of 'Obstruction', while 'danger' refers to the Nine at the Top. Zhai Yuan's explanation is concise: Being in security while thinking of danger. The text says: Not forgetting the possibility of downfall even in times of survival. Xun Shuang interpreted using the 'Cohesion' hexagram's 'Prepare weapons of war, be prepared for unexpected events', meaning to maintain weapons in readiness for unforeseen circumstances. Zhai Yuan said: Being in existence while not forgetting destruction. The text says: Not forgetting calamity even in times of peace. Xun Shuang interpreted using the 'Completion' hexagram's 'Think of possible troubles and prepare in advance'. Zhai Yuan said: Being in order while thinking of disorder.

是以身安而國家可保也。虞翻曰：坤為身。謂否反成泰，君位定於內，而臣忠於外，故“身安而國家可保也”。《易》曰：其亡！其亡！荀爽曰：存不忘亡也。繫於包桑。荀爽曰：桑者，上玄下黃。乾坤相包以正，故“不可忘也”。陸績曰：自此以上，皆謂否陰滅陽之卦。五在否家，雖得中正，常自懼以危亡之事者也。

The text says: Therefore, if one's own body is secure, the state can be preserved. Yu Fan explains: The Earth Trigram represents the body; the reverse of the Hexagram of Obstruction becomes the Hexagram of Great Crossing, the ruler's position is stable within the Inner Trigram, and the ministers are loyal in the Outer Trigram, hence it is said, "the body is secure and the state can be preserved." The text cites the Book of Changes saying: "It is about to perish! It is about to perish!" Xu Shuang explains: This is precisely the time of survival when one does not forget the possibility of downfall. The text says: Like being tied to a thick mulberry tree. Xu Shuang explains: The mulberry tree has green on top and yellow below, which corresponds to the heavenly blue and earthly yellow colors; the Heaven and Earth Trigrams envelop each other and each maintain their proper position, so this sense of caution should never be forgotten. Lu Ji summarizes: From here onwards, what is discussed is the situation of the Yin energy of the Hexagram of Obstruction suppressing the Yang energy; although the Nine-Fifth line is in the Hexagram of Obstruction and is both central and upright, it still needs to constantly fear the possibility of downfall.

子曰：德薄而位尊，虞翻曰：鼎四也。則離九四，兇惡小人，故“德薄”。四在乾位，故“位尊”。知少而謀大，虞翻曰：兌為小知，乾為大謀，四在乾體，故“謀大”矣。力少而任重，虞翻曰：五至初，體大過，本末弱，故“力少”也。乾為仁，故“任重”。以為已任，不亦重乎。尟不及矣。虞翻曰：尟，少也。及，及於刑矣。《易》曰：鼎折足，覆公餗，其刑渥，凶。言不勝其任也。孔穎達曰：言不能安身，智小謀大，而遇禍也。故引鼎九四以證之矣。

Confucius said: "A person with shallow virtue but high status." Yu Fan explained: This refers to the Nine in the Fourth line of the Hexagram of the Cauldron. This line corresponds to the Nine in the Fourth of the Li trigram, which is a malevolent person, hence "shallow virtue"; and it is located in the position of Qian, hence "high status." The text says: "A person with shallow wisdom but ambitious plans." Yu Fan explained: Dui represents small knowledge, and Qian represents great strategy. The Nine in the Fourth is within the Qian trigram, hence "ambitious plans." The text says: "A person with weak strength but heavy burden." Yu Fan explained: Taking the image from the fifth line to the first line forms the Hexagram of Great Excess. The Great Excess has both ends as yin, hence "weak strength"; Qian represents benevolence, and taking benevolence as one's responsibility, how heavy is that responsibility, hence "heavy burden." The text says: "Few are those who escape punishment." Yu Fan explained: "Xiao" means few, and "ji" means to be subjected to punishment. The text cites the Book of Changes: "The legs of the cauldron break, overturning the delicacies of the prince and king; the body of the cauldron is soiled, which is ominous — this refers to one who cannot bear his own responsibility." Kong Yingda pointed out: This refers to a person who cannot maintain his own position, with small wisdom but great ambitions, thus suffering misfortune, hence citing the Nine in the Fourth of the Hexagram of the Cauldron to confirm this.

子曰：知幾其神乎。虞翻曰：幾，謂陽也。陽在復初稱幾，此謂豫四也。惡鼎四折足，故以此次言豫四知幾，而反覆初也。君子上交不諂，下交不瀆，虞翻曰：豫上，謂四也。四失位諂瀆。上謂交五，五貴；震為笑言，笑言且諂也，故“上交不諂”。下謂交三，坎為瀆，故“下交不瀆”。欲其復初得正元吉，故“其知幾乎”。其知幾乎？侯果曰：上謂五侯，下謂凡庶。君子上交不至諂媚，下交不至瀆慢，悔吝無從而生，豈非知微者乎。

Confucius said: Being able to recognize subtle changes is probably close to the divine. Yu Fan explained: "Ji" refers to yang; yang in the first line of the Fu hexagram is called ji, but here it refers to the nine in the fourth line of the Yu hexagram. Because of the ominous situation of the nine in the fourth line of the Ding hexagram breaking its legs, it immediately discusses the nine in the fourth line of the Yu hexagram, which can recognize subtle changes and return to the beginning of Fu. The text says: A gentleman does not flatter when interacting with superiors and does not look down when interacting with inferiors. Yu Fan explained: In the Yu hexagram, "upper" refers to the nine in the fourth line. The nine in the fourth line is out of position and originally has the faults of flattery and arrogance. So "upper" refers to its interaction with the six in the fifth line. The fifth line is noble, and the zhen trigram represents laughter and speech, so constant laughter and speech is close to flattery, hence the need for "not flattery when interacting with superiors." "Lower" refers to its interaction with the six in the third line. The kan trigram represents impurity, hence the need for "not impure when interacting with inferiors." It must return to the initial position and achieve correctness to be greatly auspicious, hence saying "its knowledge is almost divine." Hou Guo's interpretation is more straightforward: "upper" refers to the nobility such as the feudal lords, and "lower" refers to the common people. A gentleman does not flatter when interacting with superiors and does not look down when interacting with inferiors, so regret and meanness cannot arise. Is this not exactly the one who can recognize subtle changes?

幾者，動之微，吉之先見者也。虞翻曰：陽見初成震，故“動之微”。復初元吉，吉之先見者也。韓康伯曰：幾者，去無入有。理而未形者，不可以名尋，不可以形睹也。唯神也。不疾而速，感而遂通，故能玄照鑑於未形也，合抱之木，起於毫末，吉凶之彰，始乎微兆，故言“吉之先見”。

The text says: "A few signs" refer to the most subtle changes, which are the initial indications of good fortune. Yu Fan explains: when a yang line appears in the first position and forms the trigram Zhen (Thunder), this is "the subtle movement"; the first line of the hexagram Fu (Return) being "original good fortune" is precisely the first manifestation of good. Han Kangbo explains from the perspective of meaning: "a few signs" refer to the moment when nothing transitions into something; the principle already exists but the form is not yet complete, so it cannot be sought by name or seen by form. Only "spirit" can grasp it—neither hurried nor naturally swift, responding instantly and penetrating everywhere, thus being able to perceive things that have not yet taken shape. A great tree grows from a tiny sprout, and the manifestation of good or evil begins with subtle signs, hence it is called "the prior vision of good."

君子見幾而作，不俟終日。《易》曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。孔穎達曰：前章言精義入神，此明知幾入神之事，故引豫之六二以證之。崔覲曰：此爻得位居中，於豫之時，能順以動而防於豫。如石之耿介，守志不移，雖暫豫樂，以其見微，而不終日，則能“貞吉”，斷可知矣。

The text says: A gentleman sees the subtle signs and acts immediately, without waiting for a whole day. The Book of Changes says: Upright and firm as a stone, without waiting for a whole day, upholding righteousness brings good fortune. Since being upright and firm is like a stone, why would one need to wait for a whole day? His decisiveness is evident. Kong Yingda points out: The previous chapter discussed the profound meaning entering the divine, while this chapter explains the matter of knowing the subtle signs and entering the divine, so it cites the line Six in the Second of the Hexagram Yu to confirm this. Cui Jin explains: The line Six in the Second is in a proper position and in the center, situated in the time of joy from the Hexagram Yu. It can be gentle and compliant while moving, and also be cautious against indulgence in pleasure. Like a stone, it remains upright and firm, holding fast to its aspirations without change. Although there may be temporary joy, because it can see the subtle signs, it does not wait for a whole day to withdraw, thus achieving 'upright good fortune.' This decisiveness is evident.

君子知微知章，知柔知剛，姚信曰：此謂豫卦也。二下交初，故曰“知微”。上交於三，故曰“知章”。體坤處和，故曰“知柔”。與四同功，故曰“知剛”。萬夫之望。荀爽曰：聖人作萬物睹。干寶曰：言君子苟達於此，則萬夫之望矣。周公聞齊魯之政，知後世強弱之勢；辛有見被髮而祭，則知為戎狄之居。凡若此類，可謂知幾也。皆稱君子。君子則以得幾，不必聖者也。

The text says: A gentleman is aware of both subtle and obvious things, and knows both softness and strength. Yao Xin continued to explain based on the second line of the Yu hexagram: the second line connects downward with the first line, so it is called "knowing the subtle"; it connects upward with the third line, so it is called "knowing the distinct"; its nature belongs to the earth and is in the middle and harmonious state, so it is called "knowing softness"; and it shares the same function with the fourth line, so it is called "knowing strength." The text says: he is the one whom all people look up to. Xun Shuang explained by quoting one sentence from the Wenyan of the Qian hexagram: when the sage arises, all things come to look up to him. Gan Bao supported his explanation with historical examples: if a gentleman can understand this, he will become someone whom all people look up to. Zhou Gong, upon hearing the governance methods of the states of Qi and Lu, was able to foresee the future strength and weakness of these two states; Xin You saw people cutting their hair and sacrificing, and thus concluded that this place would later become the dwelling place of the Rong and Di tribes. Such examples can all be called knowing the subtle signs. The text refers to "gentleman" in several places, indicating that a gentleman only needs to grasp these subtle signs, and does not necessarily have to be a sage.

子曰：顏氏之子，其殆庶幾乎。虞翻曰：幾者，神妙也。顏子知微，故“殆庶幾”。孔子曰：回也其庶幾乎。有不善未嘗不知，虞翻曰：復以自知。老子曰：自知者明。知之未嘗復行也。虞翻曰：謂顏回不遷怒，不貳過。克已復理，天下歸仁。

Confucius said: "The son of the Yan family, perhaps approaches the understanding of 'ji'." Yu Fan explained: "Ji" refers to the profound and mysterious meaning; Yan Hui can perceive subtle things, hence he is said to "almost reach it." The Analects records Confucius saying "Yan Hui is almost there." The text states that when there is an unvirtuous act, one does not fail to recognize it. Yu Fan cites the "Fu" hexagram's "Fu returns to self-awareness" as an explanation, and also refers to the Tao Te Ching's "One who knows himself is enlightened" to support it. The text also says that after knowing, one does not repeat the mistake. Yu Fan explains: this is exactly what Yan Hui is recorded as saying in the Analects, "He does not transfer anger to others, nor does he repeat his mistakes." By restraining oneself and returning to reason, the world will be brought to benevolence.