Volume Sixteen

《易》曰：不遠復，無祗悔，元吉。侯果曰：復初九爻辭。殆，近也。庶，冀也。此明知微之難。則知微者唯聖人耳。顏子亞聖，但冀近於知微而未得也。在微則昧，理章而悟，失在未形，故“有不善”。知則速改，故無大過。

The classic text cites the Book of Changes, saying: If you do not go far, turn back, there will be no great regret, and it is very auspicious. Hou Guo explains: This is the line statement of the initial line of the Fu hexagram. "Dai" means near, and "shu" means hope. This passage illustrates the difficulty of discerning subtle beginnings. Only the sage can truly understand these subtle beginnings. Yan Hui, the second sage, could only hope to approach understanding these subtle beginnings but had not yet achieved it. When things are still subtle, he could not see them clearly; by the time the principle becomes evident, he had already made a mistake, which occurred when the form was not yet fully developed. Therefore, it is said he had "inherent evil"; however, once he became aware, he immediately corrected himself, so there was no great error.

天地絪縕，萬物化醇。虞翻曰：謂泰上也。先說否，否反成泰，故不說泰。天地交，萬物通，故“化醇”。孔穎達曰：以前章利用安身以崇德也。安身之道，在於得一。若已能得一，則可以安身。故此章明得一之事也。絪縕，氣附著之義。言天地無心，自然得一。唯二氣絪縕，共相和會，感應變化，而有精醇之生，萬物自化。若天地有心為一，則不能使萬物化醇者也。

The text says: The vital energies of Heaven and Earth interact closely and intertwine, thus giving rise to the transformation and flourishing of all things. Yu Fan explains: This refers to the top line of the "Tai" hexagram. Previously, the text discussed "Po," and "Po" reversed becomes "Tai," so there is no need to mention "Tai" again here. When Heaven and Earth interact, all things are connected, hence "hu chun" (transformation into purity). Kong Yingda explains from the overall meaning of the chapter: The previous chapter spoke about properly using the Way, securing one's own position to honor one's virtue, and the way to secure one's position is to attain "yi" (the One). If one can attain "yi," they can secure their position. Therefore, this chapter specifically explains the attainment of "yi." "Yinwen" means the mutual attachment and blending of the two energies. Heaven and Earth originally have no intention, but naturally attain "yi" through this process. It is precisely because the energies of yin and yang intertwine closely and blend together, harmonizing and converging, responding and transforming, that refined and pure things are produced, and all things naturally flourish. If Heaven and Earth had an intention to seek "yi," they would not be able to bring about the flourishing of all things.

男女構精，萬物化生。虞翻曰：謂泰初之上成損，艮為男，兌為女，故“男女構精”。乾為精。損反成益，萬物出震，故“萬物化生”也。干寶曰：男女猶陰陽也。故“萬物化生”。不言陰陽，而言男女者，以指釋損卦六三之辭，主於人事也。《易》曰：三人行，則損一人。一人行，則得其友。言致一也。侯果曰：損六三爻辭也。《象》云：一人行，三則疑，是眾不如寡，三不及一。此明物情相感，當上法絪縕、化醇、致一之道，則無患累者也。

The text says: When men and women combine their vital energies, all things are thus generated. Yu Fan explains: This refers to the first line of the Tai hexagram moving upward to form the Dun hexagram. The Dun hexagram has the upper trigram Gen (Mountain) and the lower trigram Dui (Lake), Gen representing the young man and Dui the young woman, so it is said "men and women combine their vital energies." The Qian trigram represents the vital energy. The Dun hexagram reversed becomes the Yi hexagram, and all things sprout from Zhen (Thunder), so it is said "all things are thus generated." Gan Bao focuses on a different aspect: men and women are essentially yin and yang, so they can generate all things. Here, instead of saying yin and yang, it refers to men and women to specifically explain the line statement of the sixth line in the third position of the Dun hexagram, with the focus on human affairs. The text cites the Book of Changes: When three people walk together, one should be reduced; when one walks alone, he finds his companion—this means returning to singleness. Hou Guo clarifies: this refers to the line statement of the sixth line in the third position of the Dun hexagram. The Image Commentary says that one walking alone can find harmony, but three walking together will generate suspicion, showing that more people are worse than fewer, and three are less than one. This explains the mutualsympathetic response of things, and suggests following the principle of the天地' s mutual generation and nurturing, returning to the way of singleness, thus avoiding calamity and entanglement.

子曰：君子安其身而後動，虞翻曰：謂反損成益。君子，益初也。坤為安身。震為後動。崔覲曰：君子將動有所為，必自揣安危之理，在於已身，然後動也。易其心而後語，虞翻曰：乾為易，益初體復心。震為後語。崔覲曰：君子恕已及物，若於事心難，不可出語，必和易其心而後言。定其交而後求。虞翻曰：震，專，為定，為後。交謂剛柔始交。艮為求也。崔覲曰：先定其交，知其才行，若好施與吝，然後可以事求之。君子修此三者，故全也。虞翻曰：謂否上之初，損上益下，其道大光。自上下下，民說無疆，故“全也”。

Confucius said: A gentleman first establishes himself before taking action. Yu Fan explained: This refers to the reverse transformation of the hexagram "Loss" into "Gain"; "gentleman" refers to the first line of the hexagram "Gain," where the earth element represents establishing oneself, and the thunder element follows and initiates action. Cui Jin explained from the perspective of human affairs: When a gentleman is about to take action and achieve something, he must first consider the principles of safety and danger within himself, and then proceed with action. The classic text says: First make one's mind level before speaking. Yu Fan explained: The heaven element represents ease, and the first line of the hexagram "Gain" contains the essence of the hexagram "Return," which embodies the fundamental principle of heaven and earth. The thunder element follows and leads to speech. Cui Jin explained: A gentleman extends his consideration to others. If there is still difficulty in his mind regarding something, he should not speak. He must first calm his mind and only then speak. The classic text says: First establish the relationship before seeking help from others. Yu Fan explained: The thunder element represents focus, stability, and succession; "relationship" refers to the initial interaction between the yin and yang lines, and the mountain element represents seeking. Cui Jin explained: First establish the relationship with others, understand their abilities and character, determine whether they are generous or stingy, and only then can one approach them with a request. The classic text says: A gentleman cultivates these three aspects, thus achieving completeness. Yu Fan explained: This refers to the top line of the hexagram "Opposition" moving down to the first position, reducing from above and increasing to below, thereby achieving great brightness. From the superior position, it humbles itself to the inferior position, bringing joy to the people without limit, hence it is said "complete."

危以動，則民不與也。虞翻曰：謂否上九，高而無們，故“危”。坤民否閉，故“弗與也”。懼以語，則民不應也。虞翻曰：否上窮災，故“懼”。來下之初成益，故“民不應”。坤為民，震為應也。無交而求，則民不與也。虞翻曰：上來之初，故“交”。坤民否閉，故“不與”。震為交。莫之與，則傷之者至矣。虞翻曰：上不之初，否消滅乾，則體剝傷；臣弒君，子弒父，故“傷之者至矣”。《易》曰：莫益之，或擊之，立心勿恆，凶。侯果曰：益上九爻辭也。此明先安身易心，則群善自應。若危動懼語，則物所不與，故“凶”也。

The text says: Being in a dangerous situation and taking action, the people will not follow. Yu Fan explains: This refers to the top line of the Hexagram of "Obstruction," which is at a high position without support, hence "danger"; the Earth element represents the people, and its blockage leads to "not supporting." The text says: Speaking with fear, the people will not respond. Yu Fan explains: The top line of "Obstruction" reaches its extreme and brings disaster, hence "fear"; it only becomes the Hexagram of "Benefit" when it moves down to the first line, so before that, the people naturally do not respond; the Earth element represents the people, and the Thunder element represents the response. The text says: Without friendship, seeking help from others, the people will not give. Yu Fan explains: The top line moving down to the first line is called "friendship," but the Earth element representing the people is blocked, hence "not giving," and Thunder represents "friendship." The text says: If no one gives, the one who harms will arrive. Yu Fan explains: The top line does not move down to the first line, and "Obstruction" continues to weaken and destroy Heaven, making the hexagram become "Splitting," thus causing injury; therefore, ministers kill their sovereigns and sons kill their fathers, hence "the one who harms has arrived." The text cites the "Book of Changes" saying: If no one benefits him, but someone attacks him, his mind cannot last long, hence misfortune. Hou Guo clarifies: This is the line statement of the top line of the Hexagram of "Benefit." Here it explains that first securing one's position and first calming one's mind, all good things will naturally respond; if one acts recklessly in danger or speaks recklessly in fear, then others will not support him, hence misfortune.

子曰：乾坤其易之門邪。荀爽曰：陰陽相易，出於乾坤，故曰“門”。乾，陽物也。坤，陰物也。荀爽曰：陽物，天。陰物，地也。陰陽合德，而剛柔有體。虞翻曰：合德謂天地雜，保大和，日月戰。乾剛以體天，坤柔以體地也。以體天地之撰，《九家易》曰：撰，數也。萬物形體，皆受天地之數也。謂九，天數；六，地數也。剛柔得以為體矣。以通神明之德。《九家易》曰：隱藏謂之神，著見謂之明。陰陽交通，乃謂之德。其稱名也，雜而不越。《九家易》曰：陰陽，雜也。名謂卦名。陰陽雖錯，而卦象各有次序，不相逾越。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes." Xun Shuang explained: "Yin and Yang change into each other, and both enter and exit from Qian and Kun, hence they are called 'door'." The text says: "Qian is a yang substance, and Kun is a yin substance." Xun Shuang explained: "Yang substance refers to Heaven, and yin substance refers to Earth." The text says: "Yin and Yang combine their virtue, and the strong and the flexible each have their own form." Yu Fan explained: "The term 'combine virtue' refers to the mingling of the energies of Heaven and Earth, preserving the great harmony, and the meeting of the sun and moon like two forces colliding; Qian embodies Heaven through its strength, and Kun embodies Earth through its flexibility." The text says: "It is used to observe the workings of Heaven and Earth." The Nine Schools' Commentary on the Book of Changes interprets "zhuàn" as number: the forms of all things receive the numbers of Heaven and Earth, nine is the number of Heaven, six is the number of Earth, and thus the strong and the flexible each obtain their form. The text says: "It is used to connect with the virtue of the divine." The Nine Schools' Commentary explains: "What is hidden and not seen is called 'shen,' what is visible and clear is called 'ming,' and the mutual interaction of yin and yang is called 'de.'" The text says: "The names mentioned in the Book of Changes, although varied, do not exceed the limits." The Nine Schools' Commentary explains: "Yin and Yang alternate, hence 'za' (variety); 'ming' refers to the names of the hexagrams. Although yin and yang alternate, the images of each hexagram have their own order, and they do not exceed each other."

於稽其類，其衰世之意邪？虞翻曰：稽，考也。三稱盛德。上稱末世，乾終上九：動則入坤，坤弒其君父，故為亂臣。陽出復震，入坤出坤，故“衰世之意邪。”侯果曰：於，嗟也。稽，考也。易象考其事類，但以吉凶得失為主，則非淳古之時也。故云“衰世之意”耳。言邪，示疑，不欲切指也。夫易章往而察來，而微顯闡幽，開而當名，虞翻曰：神以知來，知以藏往。微者顯之，謂從復成乾，是察來也。闡者幽之，謂從姤之坤，是章往也。陽息出初，故“開而當名”。辯物，正言，斷辭，則備矣。干寶曰：辯物，類也。正言，言正義也。斷辭，斷吉凶也。如此，則備於經矣。

The text says: Alas, examining its category, it seems to imply the meaning of a time of decline and disorder. Yu Fan explains from the yao positions: "Kai" means to examine; the third yao is called the time of great virtue, and the top yao is called the end of the world. The Qian hexagram ends at the top line, and once it moves, it enters the Kun. The Kun hexagram kills its sovereign father, thus becoming a rebellious minister; the yang energy arises from the Fu line of Zhen and enters the Kun, then leaves the Kun again—this movement back and forth clearly shows the meaning of a time of decline. Hou Guo's explanation is more straightforward: "Yu" is a word of lamentation, and "Kai" means to examine; the images of the Book of Changes examine the category to which something belongs, focusing on good and bad fortune and loss and gain, indicating that it is no longer the simple ancient times, hence implying the meaning of a time of decline; using the character "xie" expresses doubt, not wanting to state things definitively. The text says: The Book of Changes makes clear the past and examines the future, making the hidden things clear and the obscure things open, revealing and giving each its proper name. Yu Fan explains: using the divine to know the future, using wisdom to preserve the past; bringing forth the hidden, which refers to the generation of Qian from Fu Zhen, this is examining the future; bringing the manifest back to the hidden, which refers to the transition from Guo to Kun, this is making clear the past. The yang energy grows and emerges from the first line, hence saying "open and appropriate to its name." The text says: distinguishing things, rectifying words, determining the words of good and bad fortune, the Book of Changes is complete. Gan Bao explains: distinguishing things means classifying them, rectifying words means explaining the proper meaning, determining the words means judging good and bad fortune; when these are achieved, the structure of the classic is complete.

其稱名也小，虞翻曰：謂乾坤與六子俱名八卦，而小成，故小復。小而辯於物者矣。其取類也大。虞翻曰：謂乾陽也，為天，為父，觸類而長之，故“大”也。其旨遠，其辭文，虞翻曰：遠，謂乾。文，謂坤也。其言曲而中，其事肆而隱，虞翻曰：曲，詘。肆，直也。陽曲初，震為言，故“其言曲而中”。坤為事，隱未見，故“肆而隱”也。因貳以濟民行，以明失得之報。虞翻曰：二，謂乾與坤也。坤為民，乾為行。行得，則乾報以吉。行失，則坤報以凶也。

The text says: The terms used in The Book of Changes are minute. Yu Fan explains: The trigrams Qian and Kun, along with the six subsidiary trigrams, are collectively called the Eight Trigrams, but they are called "small" because they are only "smallly completed" in number. The hexagram Fu, which represents the first movement of a single yang line, is also called "small," though small, it is sufficient to distinguish all things. The text says: Yet the categories it takes are vast. Yu Fan explains: Qian belongs to yang, representing heaven and father; by following this category and extending it, it is called "great." The text says: Its meaning is profound, and its words are rich in literary style. Yu Fan explains: "Far" refers to Qian, and "words" refers to Kun. The text says: Its statements are winding yet reasonable, and the events it records are elaborated yet concealed. Yu Fan explains: "Winding" means bending, and "elaborated" means direct statement; yang in the first line is bent, and Zhen represents speech, so it is said "its words are winding yet reasonable." Kun represents events, which are hidden and not yet revealed, so it is said "elaborated yet concealed." The text says: By relying on the two trigrams Qian and Kun, people are helped in their actions, and it is used to clarify the consequences of loss and gain. Yu Fan explains: "Two" refers to Qian and Kun; Kun represents the people, and Qian represents action. If actions are appropriate, Qian brings good fortune; if actions are inappropriate, Kun brings misfortune.

易之興也，其於中古乎？虞翻曰：興易者，謂庖犧也。文王書經，繫庖犧於乾五。乾為古，五在乾中，故興於中古。繫以黃帝、堯、舜為後世聖人。庖犧為中古，則庖犧以前為上古。作易者，其有憂患乎？虞翻曰：謂成患百姓未知興利遠害，不行禮義，茹毛飲血，衣食不足。庖犧則天八卦，通為六十四，以德化之，吉凶與民同患，故有憂患。

The text says: The emergence of the Book of Changes probably occurred in the middle ancient period? Yu Fan's view differs from the common belief that "middle ancient refers to the time of King Wen": he believes that the Book of Changes was initiated by Fuxi. When King Wen finalized the text, he associated Fuxi with the line nine in the fifth of the Qian hexagram. Qian represents antiquity, and the fifth line is in the center of Qian, so the Book of Changes emerged in the middle ancient period. The Great Treatise also refers to the Yellow Emperor, Yao, and Shun as later sages. Since Fuxi belongs to the middle ancient period, then the time before Fuxi is the upper ancient period. The text says: The person who composed the Book of Changes probably had worries and concerns? Yu Fan explains: his concern was that the people did not understand how to seek benefits and avoid harm, did not practice rites and morality, ate raw meat and drank blood, and had insufficient clothing and food. Fuxi took the eight trigrams from heaven and expanded them into sixty-four hexagrams, using moral education to guide them, sharing both good fortune and misfortune with the people, so he had worries and concerns.

是故履，德之基也。虞翻曰：乾為德。履與謙旁通。坤柔履剛，故“德之基”。坤為基。侯果曰：履，禮。蹈禮不倦，德之基也。自下九卦，是復道之最，故特言矣。謙，德之柄也。虞翻曰：坤為柄。柄，本也。凡言德，皆陽爻也。干寶曰：柄，所以持物。謙，所以持禮者也。復，德之本也。虞翻曰：復初乾之元，故“德之本也”。恆，德之固也。虞翻曰：立不易方，守德之堅固。

The text says: Therefore, the "Step by Step" hexagram is the foundation of virtue. Yu Fan explains: Heaven represents virtue, and "Step by Step" is connected to "Humility" through mutual complementarity. The softness of Earth's trigram rests upon the firmness of Heaven's trigram, so it is called "the foundation of virtue," and Earth itself is the foundation. Hou Guo explains from the meaning of the character: "Step by Step" means ritual, practicing ritual without slackness, which is precisely the foundation of virtue. From here onwards, the nine hexagrams mentioned are the most important ones for returning to the Dao, so they are especially highlighted. The text says: "Humility" is the handle of virtue. Yu Fan explains: Earth represents the handle, and a handle is the root; whenever virtue is discussed, it refers to yang lines. Gan Bao explains more plainly: a handle is used to hold things, and "Humility" is used to hold ritual. The text says: "Return" is the origin of virtue. Yu Fan explains: the first line of the "Return" hexagram is the beginning of Heaven, so it is called "the origin of virtue." The text says: "Perseverance" is the stability of virtue. Yu Fan cites the "Perseverance · Image" saying "standing firm without change" as an explanation: maintaining virtue firmly without shifting.

損，德之修也。荀爽曰：懲忿窒慾，所以修德。益，德之裕也。荀爽曰：見善則遷，有過則改，德之優裕也。困，德之辯也。鄭玄曰：辯，別也。遭困之時，君子固窮，小人窮則濫，德於是別也。井，德之地也。姚信曰：井差而不窮，德居地也。巽，德之制也。虞翻曰：巽風為號令，所以制下，故曰“德之制也”。孔穎達曰：此上九卦，各以德為用也。

The text says: The hexagram "Loss" represents the cultivation of virtue. Xun Shuang cites "Repressing anger and restraining desires" from the "Image" of "Loss" as an explanation: controlling anger and suppressing desires are the practices of cultivating virtue. The text says: The hexagram "Gain" represents the expansion of virtue. Xun Shuang cites "When one sees goodness, one moves towards it; when one has a fault, one corrects it" from the "Image" of "Gain" as an explanation: thus, virtue becomes broad and abundant. The text says: The hexagram "Obstruction" represents the discernment of virtue. Zheng Xuan explains: "Discernment" means distinction; when encountering hardship, the gentleman remains steadfast in poverty, while the petty person, when in hardship, becomes reckless, and the difference between virtue and vice is revealed here. The text says: The hexagram "Well" represents the foundation of virtue. Yao Xin explains: Well water may have periods of fullness and emptiness but does not run out, just as virtue remains stable in its place. The text says: The hexagram "Wind" represents the regulation of virtue. Yu Fan explains: Wind represents wind and commands, used to regulate those below, hence it is called "the regulation of virtue." Kong Yingda concludes: The above nine hexagrams are all established based on the functions of virtue.

履和而至，虞翻曰：謙與履通，謙坤柔和，故“履和而至”。禮之用，和為貴者也。謙尊而光，荀爽曰：自上下下，其道大光也。復小而辨於物。虞翻曰：陽始見，故“小”。乾，陽物。坤，陰物。以乾居坤，故稱別物。恆雜而不厭，荀爽曰：夫婦雖錯居，不厭之道也。損先難而後易，虞翻曰：損初之上，失正，故“先難”。終反成益，得位於初故“後易”。易其心而後語。益長裕而不設，虞翻曰：謂天施地生，其益無方。凡益之道，與時偕行，故“不設”也。

The text says: "The hexagram of Step-by-Step (履) is harmonious and can reach propriety." Yu Fan explains: "The hexagram of Humility (谦) and the hexagram of Step-by-Step (履) are complementary. The hexagram of Humility has the gentle nature of the Earth (坤), so it is said 'harmonious and reaching propriety,' which aligns with the meaning in the Analects that 'the use of propriety lies in harmony.' " The text says: "The hexagram of Return (复) though small can distinguish things." Yu Fan explains: "Yang energy is just beginning to appear, so it is called 'small'; the Heaven (乾) is yang, the Earth (坤) is yin. When Heaven is in the middle of Earth, it can distinguish categories." The text says: "The hexagram of Constancy (恒) has yin and yang intermingled without tiring." Xu Shuang explains: "A husband and wife although living together in a mixed manner, still have a way of staying together without weariness." The text says: "The hexagram of Loss (损) first difficult then easy." Yu Fan explains: "The hexagram of Loss has the first line moving upward, losing its proper position, so it is 'first difficult'; eventually it turns into the hexagram of Gain (益), with the first position regaining its proper place, so it is 'later easy,' which refers to the previous statement of first calming the mind and then opening up." The text says: "The hexagram of Gain (益) allows virtue to grow and be abundant without artificiality." Yu Fan explains: "Heaven gives and Earth produces; its increase has no fixed direction. All methods of increase follow the times, so it is said 'without setting up,' there is no need for deliberate arrangement."

困窮而通，虞翻曰：陽窮否上，變之坤二，成坎。坎為通，故“困窮而通”也。井居其所而遷，韓康伯曰：改邑不改井，井所居不移，而能遷其施也。巽稱而隱。崔覲曰：言巽申命行事，是稱揚也。陰助德化，是微隱也。自此以下，明九卦德之體者也。

The text says: The hexagram "Goon" (Obstruction) is in a state of extreme difficulty yet can achieve passage. Yu Fan explains: The yang energy reaches its extreme in the upper position of the hexagram "Bo" (Opposition), and when it changes to occupy the second position of the hexagram "Kun" (Earth), it becomes "Kan" (Water), which represents passage. Therefore, it is said "being in extreme difficulty yet achieving passage." The text says: The hexagram "Jing" (Well) remains in its place yet can benefit distant places. Han Kangbo cites the hexagram statement of "Jing" "changing the city but not the well" as an explanation: the well remains in its place, yet its nourishing power can be extended to people. The text says: The hexagram "Xun" (Wind) has the meaning of promotion yet is subtle and hidden. Cui Jin explains: Xun represents issuing commands and implementing affairs, which is the aspect of promotion and manifestation; yet it also uses yin flexibility to assist in moral cultivation, which is the subtle and hidden aspect. From here on, it explains the nature of the virtues of these nine hexagrams.

履以和行，虞翻曰：禮之用，和為貴，謙震為行，故“以和行”也。謙以制禮，虞翻曰：陰稱禮，謙三以一陽制五陰，萬民服，故“以制禮”也。復以自知，虞翻曰：有不善未嘗不知，故“自知”也。恆以一德，虞翻曰：恆德之固，立不易方，從一而終，故“一德”者也。損以遠害，虞翻曰：坤為害，泰以初止坤上，故“遠害”。乾為遠。益以興利，荀爽曰：天施地生，其益無方，故“興利”也。困以寡怨，虞翻曰：坤為怨，否弒父與君，乾來下，折坤二，故“寡怨”。坎水性通，故不怨也。井以辨義，虞翻曰：坤為義，以乾別坤，故辯義也。

The text says: "The hexagram of Footsteps is used to make conduct harmonious." Yu Fan explains: the application of rites values harmony, and the trigram of Thunder in the hexagram of Humility represents movement, so it is said "harmonious movement." The text says: "The hexagram of Humility is used to regulate rites." Yu Fan explains: Yin is called rites, and the ninth line in the third position of the hexagram of Humility uses a yang line to control five yin lines, with the people submitting, so it is said "to regulate rites." The text says: "The hexagram of Returning is used for self-examination." Yu Fan cites the previous statement "there is no failure to know" as an explanation, so it is said "self-awareness." The text says: "The hexagram of Constancy is used to make virtue single-minded." Yu Fan explains: the hexagram of Constancy represents the stability of virtue, standing firm without changing direction, and remaining consistent from beginning to end, so it is said "single virtue." The text says: "The hexagram of Loss is used to distance oneself from calamity." Yu Fan explains:坤 represents harm, and the hexagram of Great Passage has its first line stopping at the top of坤, so it can "distance from harm," and乾 represents distance. The text says: "The hexagram of Gain is used to promote benefits." Xun Shuang explains: heaven gives and earth produces, its increase has no fixed direction, so it can promote benefits. The text says: "The hexagram of Difficulty is used to reduce resentment." Yu Fan explains:坤 represents resentment, and the hexagram of Non-Prosperity has the image of killing a father and a king, with乾 coming down to break the second line of坤, so "few resentments"; the nature of the water trigram is to flow, so resentment does not arise. The text says: "The hexagram of Well is used to distinguish righteousness and reason." Yu Fan explains:坤 represents righteousness, and using乾 to distinguish坤, so it is said "distinguish righteousness."

巽以行權。《九家易》曰：巽象號令，又為近利。人君政教、進退、釋利而為權也。《春秋傳》曰：權者，反於經然後有善者也。此所以說九卦者，聖人履憂濟民之所急行也。故先陳其德，中言其性，後敘其用，以詳之也。西伯勞謙，殷紂驕暴，臣子之禮有常，故創易道以輔濟君父者也。然其意義廣遠幽微，孔子指撮解此九卦之德，合三復之道，明西伯之於紂不失上下。

The classic text says: The hexagram "Xun" (Wind) is used to implement flexibility. The "Nine Schools Commentary on the Book of Changes" explains: Xun symbolizes commands and is associated with immediate benefits; a ruler who administers government and makes decisions on advancement or retreat, able to abandon short-term gains and consider the overall situation, is called flexibility. The "Spring and Autumn Annals: Gongyang Commentary" says: What is called flexibility is an approach that goes against the usual way but can lead to good results. Here, the reason for specifically citing the nine hexagrams is that they are exactly what the sage needs to practice when facing difficulties and rescuing the people. Therefore, the text first states the virtue of each hexagram, then explains its nature, and finally describes its function, elaborating step by step. At that time, King Wen (Western Boy) was diligent and humble, while King Zhou of Shang was arrogant and tyrannical, and the rites for ministers had their fixed norms. Therefore, King Wen established the doctrine of the Book of Changes to assist and save the sovereign and father. Its meaning is vast, profound, and subtle. Confucius then summarized the key points, explaining the virtues of these nine hexagrams, combining them with the repeated elaborations, to show that King Wen never lost the distinction between sovereign and minister towards King Zhou.

易之為書也不可遠，侯果曰：居則觀象，動則玩占，故“不可遠”也。為道也屢遷，虞翻曰：遷，徒也。日月周流，上下無常，故“屢遷”也。變動不居，周流六虛，虞翻曰：變，易。動，行。六虛，六位也。日月周流，終則復始，故“周流六虛”。謂甲子之旬，辰已虛坎，戊為月，離已為日，入在中宮，其處空虛，故稱“六虛”。五甲如次者也。

The text says: The Book of Changes is something that cannot be separated from. Hou Guo explains: When one is at rest, one observes the hexagrams; when one is in action, one reflects on the divinatory verses. Therefore, one must never be separated from it. The text says: The way it discusses is constantly changing. Yu Fan explains: "Migration" means movement; the sun and moon continuously cycle and move, either ascending or descending without a fixed place, hence it is said "often migrating." The text says: It changes and does not remain fixed, flowing through the six empty positions. Yu Fan explains: "Change" means transformation, "movement" means motion, and "six empty positions" refer to the six lines of the hexagram; the sun and moon cycle continuously, returning to the beginning, hence it is said "flowing through the six empty positions." He further explains using the method of Najia: Within the ten-day cycle of Jiazi, the positions of Chen and Si are vacant and belong to Kan. Wu is the moon, Li and Ji are the sun, and all are placed in the Central Palace, which is empty, hence it is called "six empty positions." The sixty Jiazi cycles, with the five days starting with Jia in sequence, follow the same principle.

上下無常，剛柔相易，虞翻曰：剛柔者，晝夜之象也。在天稱上，入地為下，故“上下無常”也。不可為典要，唯變所適。虞翻曰：典，常。要，道也。上下無常，故“不可為典要”適乾為晝，適坤為夜。侯果曰：謂六爻剛柔相易，遠近恆，唯變所適，非有典要。

The text says: Either above or below, there is no fixed position; the yang and yin change into each other. Yu Fan explains: Yang and yin are the images of day and night; in the heavens it is called above, but when entering the earth it becomes below, hence it is said 'there is no constant position above or below'. The text says: It cannot be regarded as a fixed rule, but should follow the changes. Yu Fan explains: 'Classic' refers to the constant, 'key' refers to the way; since there is no constant position above or below, it cannot be regarded as a fixed rule; going towards Qian is day, going towards Kun is night. Hou Guo explains: It means the six lines of yao, yang and yin, change into each other, and the near and far, going and coming have no fixed position, only following the changes, and there is no fixed rule that does not change.

其出入以度，外內使知懼。虞翻曰：出乾為外，入坤為內，日行一度，故“出入以度”。出陽知生，入陽懼死，使知懼也。韓康伯曰：明出入之度，使物知外內之戒也。出入猶行藏，外內猶隱顯。遁以遠時為吉，豐以幽隱致凶，漸以高顯為美，明夷以處昧利貞，此外內之戒也。

The text says: Its coming and going are regulated by law, whether in the outer or inner realm, it makes people aware of what to be cautious about. Yu Fan explains: Coming out from Qian represents the outer, entering into Kun represents the inner. The sun moves one degree each day, so it is said "coming and going by measure." When yang comes out, people know there is life; when yang enters, they fear death, thus making people aware of what to be cautious about. Han Kangbo explains from the perspective of conduct: Understanding the proper measure of coming and going makes people aware of the proper caution for the outer and inner realms. Coming and going are like being active in the world and hiding; outer and inner are like being prominent and being in obscurity. The Duan hexagram is auspicious when retreating from the situation, the Feng hexagram brings misfortune due to darkness and concealment, the Jie hexagram is favorable when being high and prominent, and the Mingyi hexagram is beneficial when being in darkness yet holding to correctness—these are the respective cautionary aspects of outer and inner.

又明於憂患與故。虞翻曰：神以知來，故明憂患。知以藏往，故知事故。作易者其有憂患乎？無有師保，如臨父母。虞翻曰：臨，見也。言陰陽施行，以生萬物，無有師保生成之者。萬物出生，皆如父母。孔子曰：父母之道天地，乾為父，坤為母。干寶曰：言易道以戒懼為本，所謂懼以終始，歸無咎也。外為丈夫之從王事，則夕惕若厲。內謂婦人之居室，則無攸遂也。雖無師保切磋之訓，其心敬戒，常如父母之臨已者也。

The text says: It also clearly explains the origin of worries and matters. Yu Fan explains: By divination, the future is known, thus enabling the recognition of worries; by wisdom, the past is preserved, thus enabling the understanding of events — this precisely corresponds to the previous statement "Did the author of the Book of Changes have worries and concerns?" The text says: Even without a teacher or tutor present, it is as if parents are nearby. Yu Fan interprets "coming close" as "seeing": Yin and Yang operate and generate all things, without any teacher or guardian to nurture them; all things are born, everywhere resembling parents; Confucius said that the way of parents is the way of heaven and earth, with Qian representing the father and Kun the mother. Gan Bao, however, discusses it from the perspective of caution: The Way of the Book of Changes is based on caution, which is called "fearing throughout the beginning and end" and ultimately leading to no mistakes. In the outer world, when a man is engaged in state affairs, he should be "cautious even at night as if in danger"; in the inner world, when a woman stays at home, she should be "without any success," not acting on her own initiative. Although there is no teacher or mentor to guide and admonish, one should always maintain reverence and caution, as if parents are always present.

初帥其辭，而揆其方，虞翻曰：初，始下也。帥，正也。謂修辭立誠。方，謂坤也。以乾通坤。故“初帥其辭，而揆其方”。侯查曰：率，修。方，道也。言修易初首之辭，而度其終末之道，盡有典常，非虛設也。既有典常。苟非其人，道不虛行。虞翻曰：其出入以度，故“有典常”。苟，誠也。其人謂乾為賢人。神而明之，存乎其人，不言而信，謂之德行，故“不虛行”也。崔覲曰：言易道深遠，若非其聖人，則不能明其道。故知易道不虛而自行，必文王然後能弘也。

The text says: Initially follow its words, then proceed to measure its meaning and direction. Yu Fan explains: "Initial" refers to beginning or being at the lower position; "Shuai" is interpreted as correct or proper, which is what King Wen said in the "Wenyan" of the "Qian" hexagram, "Refine words and establish sincerity." "Fang" refers to the hexagram "Kun"; using "Qian" to connect with "Kun," thus saying "Initially leading its words, and measuring its direction." Hou Guo's explanation is slightly different: "Shuai" means to refine or cultivate, and "Fang" means the way; meaning refining the beginning words of the "Yi," then measuring its final meaning, within which there is a constant standard, not something made up out of nowhere. The text says: Since there is a constant standard, if it is not such a person, the way will not arise by itself. Yu Fan explains: Because there is a standard for entering and exiting, thus saying "there is a standard." "Gou" means sincerity or truth, and "qi ren" refers to the virtuous person represented by "Qian." The previous text said "Divine and clear, it depends on the person," and also said "Without words and yet trustworthy, it is called virtue," thus the way does not arise by itself. Cui Jin explains: The way of the "Yi" is profound; if it is not such a sage, one cannot explain its meaning; thus it is known that the way of the "Yi" does not spread by itself, but must be expanded by someone like King Wen.

易之為書也，干寶曰：重發易者，別殊旨也。原始要終，以為質也。虞翻曰：質，本也。以乾原始，以坤要終，謂原始及終，以知死生之說。崔覲曰：質，體也。言易之書，原窮其事之初，若初九潛龍勿用，是原始也。又要會其事之末，若上九亢龍有悔，是要終也。易原始潛龍之勿用，要終亢龍之有悔，復相明以為體也。諸卦亦然，若大畜而後通之類是也。

The text again mentions the book of Change. Gan Bao points out that re-emphasizing the phrase "the book of Change" is intended to establish a different theme. The text says that by tracing back to the beginning and concluding at the end, this becomes its essence. Yu Fan interprets "quality" as "origin": using the trigram Qian to trace back to the beginning, and using the trigram Kun to conclude at the end; by proceeding from the beginning to the end, one can understand the concept of life and death. Cui Jin interprets "quality" as "body," with a slightly different approach: the book of Change investigates the beginning of a matter, such as the first line of the trigram Qian, "The Hidden Dragon Does Not Act," which represents the origin; and also concludes the end of a matter, such as the top line of the trigram Qian, "The Exalted Dragon Has Regret," which signifies the conclusion. By tracing back from the hidden dragon's non-action to its origin, and concluding from the exalted dragon's regret to its end, the beginning and end complement each other to form the body of a trigram. Other trigrams are similar, such as the trigram Da Xu, which first receives restraint and then attains communication.

六爻相雜，唯其時物也。虞翻曰：陰陽錯居稱雜。時陽則陽，時陰則陰，故“唯其時物”。乾，陽物。坤，陰物。干寶曰：一卦六爻，則皆雜有八卦之氣；若初九為震爻，九二為坎爻也。或若見戌言艮，已亥言兌也。或若以甲壬名乾，以乙癸名坤也。或若以午位名離，以子位名坎。或若德來為好物，刑來為惡物。王相為興，休廢為衰。

The text says that a single hexagram with six lines has yin and yang lines intermingled, and what is shown is only the things represented by each line according to its position. Yu Fan explains that when yin and yang lines are mixed together, it is called "miscellaneous" or "mixed." When it is the time for yang, yang appears; when it is the time for yin, yin appears. Therefore, it is said "only the things of the time." As for "Qian represents a yang thing, Kun represents a yin thing," Guan Dabo explains this from the perspective of hexagram qi and the stem assignment method. In the six lines of a hexagram, there is a mixture of the qi of the eight trigrams. For example, the first line can be considered as the Zhen line, the second line as the Kan line; again, when the line is at the position of Xu, it is said to be Gen; when at Si or Hai, it is said to be Dui; again, using the heavenly stems, "Jia" and "Ren" are used for Qian, while "Yi" and "Gui" are used for Kun; again, using the position of Wu, it is called Li, and using the position of Zi, it is called Kan; again, from the perspective of generation and support, those that bring the virtue of generation and support are considered good things, while those that bring punishment and conflict are considered bad things, and those that are in the "king" or "minister" qi are flourishing, while those in the "rest" or "waste" qi are declining.

其初難知，其上易知，本末也。侯果曰：本末，初上也。初則事微，故“難知”。上則事彰，故“易知”。初辭擬之，卒成之終。干寶曰：初擬議之，故“難知”。卒終成之，故“易知”。本末勢然也。侯果曰：失在初微，猶可擬議而之福。過在卒成，事之終極，非擬議所及。故曰“卒成之終”。假如乾之九三，噬嗑初九，猶可擬議而之善。至上九，則凶災不移，是事之卒成之終，極凶不變也。

The classic text says: "The meaning of the first line is difficult to understand, while the meaning of the top line is easy to understand; this is the distinction between the beginning and the end." Hou Guo explains that "beginning and end" refers to the first line and the top line. The first line is at the initial stage of an affair, when the situation is still subtle, hence "difficult to know"; the top line is at the stage when the affair becomes evident, hence "easy to know." The classic continues, saying, "The statement of the first line merely outlines the beginning, while the top line finally completes the conclusion of a hexagram." Gan Bao explains that the first line merely speculates and outlines, hence difficult to know; the last line has already determined the final outcome, hence easy to know. The nature of beginning and end is inherently so. Hou Guo further explains that mistakes occurring in the subtle stage of the first line can still be turned toward good through deliberation and consideration; but when mistakes reach the last line, the affair has already reached its ultimate stage, and it is no longer possible to reverse through deliberation, hence it is said "the final outcome." For example, in the hexagram Qian, line nine three, and in the hexagram Shihe, line nine one, they can still be deliberated and turned toward the good; but when reaching line nine top, the calamity has already been determined and cannot be changed, which is the situation when an affair has reached its final step and is extremely凶 and cannot change anymore.

若夫雜物撰德，辨是與非，則非其中爻不備。虞翻曰：撰德，謂乾辯別也。是，謂陽。非，謂陰也。中，正。乾六爻，二、四、上，非正。坤六爻，初、三、五，非正。故“雜物”。因而重之，爻在其中，故“非其中”。則爻辭不備。道有變動，故曰爻也。崔覲曰：眼戲具論初上二爻，次又以明其四爻也。言中四爻雜合所主之事，撰集所陳之德，能辯其是非，備在卦中四爻也。

The text says: "When dealing with a mixture of various matters and describing moral qualities, distinguishing right from wrong, it is only the middle lines that can fully encompass these." Yu Fan explains that "describing virtue" refers to the discriminative function of the trigram Qian; "right" refers to the yang lines, and "wrong" refers to the yin lines; "middle" means being in the proper position and upright. In the trigram Qian, the second, fourth, and top lines are in yin positions and thus not upright; in the trigram Kun, the first, third, and fifth lines are in yang positions and thus not upright, so they are called "miscellaneous." The eight trigrams thus overlap to form the sixty-four hexagrams, with lines contained within them, so it is said "not in the middle," otherwise the line statements would not be complete. The Way of the Book of Changes involves transformation and movement, hence it is called "line." Cui Jin then says that the previous passage has already discussed the first line and the top line, and here it continues to explain the four middle lines. It means that the four middle lines combine various matters related to the trigram, collect the various virtues described in the trigram, and can discern right from wrong within them, all of which are fully embodied in the four middle lines of a trigram.

噫，亦要存亡吉凶，則居可知矣。虞翻曰：謂知存、知亡、要終者也。居乾吉，則存，居坤凶，則亡。故曰“居可知矣”。崔覲曰：噫，嘆聲也。言中四爻，亦能要定卦中存亡吉凶之事，居然可知矣。

The text says: "Alas, to investigate existence, destruction, good fortune, and misfortune, one can simply sit and know it." Yu Fan explains that this refers to knowing when one can survive and when one will perish, and being able to grasp the final outcome. If one resides in the path of Qian (Heaven), it is auspicious and one can be preserved; if one resides in the path of Kun (Earth), it is inauspicious and one will perish. Therefore, it is said, "residence can be known." Cui Jin explains that "alas" is an exclamation. It means that the four middle lines can also determine the existence, destruction, good fortune, and misfortune within a hexagram. One can calmly reside and thus infer these matters.

孔疏扶王弼義，以此中爻為二、五之爻，居中無偏，能統一卦之義，事必不然矣。何則？上文云：六爻相雜，唯其時物，言雖錯雜，而各獨會於時，獨主於物，豈可以二五之爻，而兼其雜物撰德，是非存亡吉凶之事乎？且二、五之撰德與是，要存與吉，則可矣。若主物與非，要亡與凶，則非其所象，故知其不可也。且上論初上二爻，則此中總言四爻矣。下論二、四、三、五，則是重述其功位者也。

Cui Jin continued to refute the old view: Kong Yingda's "The Correct Meaning of the Zhou Changes" supports Wang Bi's interpretation, stating that the "middle line" refers to the second line and the fifth line, believing that they are in the center and unbiased, capable of encompassing the meaning of the entire hexagram. But this is not the case. Why? The previous text says, "Six lines are mixed together, each corresponding to its own time and thing," meaning that although the six lines are mixed, each line independently corresponds to its own time and governs its own thing. How can the second and fifth lines be used to cover all these matters such as compiling virtue, determining right and wrong, existence and non-existence, good and bad fortune? Moreover, even if the second and fifth lines are used to discuss "compiling virtue" and "right," and to investigate "existence" and "good fortune," this might still make sense; but if they are to also govern "thing" and "wrong," and to investigate "non-existence" and "bad fortune," then they are no longer symbolizing these things. Therefore, this view does not hold. Furthermore, the previous text has already discussed the first and top lines, so this passage is a general statement about the middle four lines. The following text then separately discusses the second and fourth lines, as well as the third and fifth lines, which is precisely a restatement of the functions and positions of these four lines.

智者觀其《彖》辭，則思過半矣。韓康伯曰夫：《彖》舉立象之統，論中爻之義，約以存博，簡以兼眾，雜物撰德，而一以貫這者也。形之所宗者道，眾之所歸者一。其事彌繁，則愈滯乎形。其理彌約，則轉近乎道。《彖》之為義，存乎一也。一之為用，同乎道矣。形而上者，可以觀道。過乎半之益，不亦宜乎！

The text says: "A wise person observes the 'Tu' (彖) words, and his thinking is already half done." Han Kangbo explains that the 'Tu' words present the main idea of the hexagram's symbolic representation, discuss the meaning of the middle line, and use simplicity to encompass breadth, and use ease to include multiplicity. They unify diverse phenomena and expressed virtues into one fundamental principle. All varied forms ultimately return to the "Dao," and all myriad things ultimately converge to the "One." The more complex matters are, the more they are confined to forms; the simpler the principle, the closer it approaches the Dao. The significance of the 'Tu' words lies in this "One," and the function of the "One" is exactly the same as the Dao. To look from the transcendental level, one can perceive the great Dao; thus, to gain more than half the benefit from reading the 'Tu' words is indeed natural.

二與四同功，韓康伯曰：同陰功也。崔覲曰：此重釋中四爻功位所宜也。二主士、大夫位，佐於一國。四主三孤、三公、牧伯之位，佐於天子。皆同有助理之功也。而異位，韓康伯曰：有外內也。崔覲曰：二，士、大夫位，卑；四，孤、公、牧伯位，尊，故有異也。其善不同，二多譽，四多懼，近也。韓康伯曰：二處中和，故“多譽”也。四近於君，故“多懼”也。

The text says, "The functions of the second line and the fourth line are the same." Han Kangbo explains that they both represent the function of a yin position. Cui Jin explains that this is again emphasizing that the functions and positions of the four lines are each appropriate in their own way. The second line represents the position of officials and ministers, assisting the ruler of a state; the fourth line represents the position of the three ministers, the three dukes, and the regional chieftains, assisting the Son of Heaven. Both have the same function of assisting in governance. The text then says, "But their positions are different." Han Kangbo explains that this is due to the distinction between the inner trigram and the outer trigram. Cui Jin explains that the second line is the position of officials and ministers, which is relatively lower, while the fourth line is the position of ministers, dukes, and regional chieftains, which is relatively higher, hence the difference. The text further says, "Their proper conduct differs: the second line is often praised, while the fourth line is often cautious, because the fourth line is close to the position of the ruler." Han Kangbo explains that the second line is in the central position of the lower trigram, being upright and harmonious, hence it is often praised; the fourth line is adjacent to the ruler's position, accompanying the ruler as if standing on the edge of a deep abyss, hence it is often cautious.

柔之為道，不利遠者。崔覲曰：此言二四皆陰位。陰之為道，近比承陽，故“不利遠”矣。其要無咎，其用柔中也。崔覲曰：言二是陰遠陽，雖則不利，其要或有無咎者。以二柔居中，異於四也。

The text says: "Flexibility and compliance as a way are not conducive to being far from yang." Cui Jin explains that this refers to the second and fourth lines, which are both yin positions. The principle of yin is to approach and support yang, hence it is said "not conducive to being far." The text then says: "Its key lies in avoiding mistakes, because it employs a flexible and moderate approach." Cui Jin explains that this refers to the second line, which is yin but distant from yang, although it is not conducive, it can still avoid mistakes in principle, because the second line is yin residing in the center of the lower trigram, which is different from the fourth line.

三與五同功而異位，韓康伯曰：有貴賤也。崔覲曰：三，諸侯之位。五，天子之位。同有理人之功，而君臣之位異者也。三多凶，五多功，貴賤之等也。崔覲覲曰：三處下卦之極，居上卦之下，為一國之君，有威權之重，而上承天子，若無含章之美，則必致凶。五既居中不偏，貴乘天位，以道濟物，廣被寰中，故“多功”也。其柔危，其剛勝邪？侯果曰：三五陽位，陰柔處之，則多凶危。剛正居之，則勝其任。言邪者，不定之辭也。或有柔居而吉者，得其時也。剛居而凶者，失其應也。

The text says, "The third line and the fifth line have the same function but different positions." Han Kangbo explains that this refers to the distinction between honor and humility. Cui Jin explains that the third line represents the position of a feudal lord, while the fifth line represents the position of the Son of Heaven; both have the function of governing the people, but their roles as sovereign and subject differ. The text then continues, "The third line is often dangerous, while the fifth line is often successful, this is due to the difference in honor and humility." Cui Jin explains that the third line is at the top of the lower trigram and below the upper trigram, like a king of a state, holding great authority, yet still subject to the Son of Heaven. If one lacks hidden virtue, danger will follow. The fifth line, however, is in the center of the upper trigram and holds the position of the Son of Heaven, using the right way to benefit all things, with broad grace over the world, hence it is often successful. The final sentence of the text says, "If a yin and flexible line occupies it, it is dangerous; if a yang and strong line occupies it, it can be capable." Hou Guo explains that the third and fifth lines are yang positions; if a yin and flexible line occupies them, it will often lead to danger; if a yang and strong line occupies them, it can fulfill its role. The use of the question particle "邪" indicates that the statement is not absolute: there are cases where a yin and flexible line can result in good fortune, because it is in the right time; and cases where a yang and strong line can lead to misfortune, because it is not in the right time.

易之為書也，廣大悉備。荀爽曰：以陰易陽，謂之廣。以陽易陰，謂之大。易與天地準，固悉備也。有天道焉，有人道焉。有地道焉。崔覲曰：言易之為書明三才，廣無不被，大無不包。悉備有萬物之象者也。兼三才而兩之，故六。六者，非它也。三才之道也。崔覲曰：言重卦六爻，亦兼天地人道，兩爻為一才，六爻為三才，則是兼三才而兩之，故六。六者，即三才之道也。

The text says: "The Book of Changes is vast and encompasses everything." Xu Shuang explains that using yin to trade with yang is called "vastness"; using yang to trade with yin is called "greatness." The Book of Changes is equal to heaven and earth, and originally encompasses everything. The text then says, "It includes the way of heaven, the way of humanity, and the way of earth," and Cui Jin explains that this refers to the Book of Changes elucidating the three fundamental principles of heaven, earth, and humanity. It is vast enough to cover everything and great enough to include everything, fully containing the images of all things. The text further says, "It combines the three principles and represents each with two lines, hence it is six; this six is not anything else, but the way of the three principles." Cui Jin explains that this refers to the six lines in the compound hexagrams also encompassing the three principles of heaven, earth, and humanity. Each pair of lines corresponds to one principle, and the six lines correspond exactly to the three principles, hence it is said that the three principles are represented by two lines each, so it is six; this "six" is the way of the three principles.

道有變動，故曰爻。陸績曰：天道有晝夜、日月之變。地道有剛柔、燥溼之變，人道有行止、動靜、吉凶、善惡之變。聖人設爻以效三者之變動，故謂之“爻”者也。爻有等，故曰物。干寶曰：等，群也。爻中之義，群物交集，五星四氣，六親九族，福德刑殺，眾形萬類，皆來發於爻，故總謂之物也。象頤中有物曰噬嗑，是其義也。物相雜，故曰文。虞翻曰：乾陽物，坤陰物。純乾純坤之時，未有文章。陽物入坤，陰物入乾，更相雜成六十四爻，乃有文章，故曰“文”。

The text says, "The Dao has changes and transformations, hence it is called yao." Lu Ji explains that the heavenly Dao has changes such as day and night, sun and moon; the earthly Dao has changes such as hardness and softness, dryness and dampness; and the human Dao has changes such as movement and stillness, activity and rest, good fortune and misfortune, virtue and wickedness. The sage established yao positions to imitate these three kinds of changes, hence it is called "yao." The text also says, "Yao has categories, hence it is called wu." Gan Bao explains that "category" refers to a group or class. The meaning contained within yao encompasses the gathering and interaction of myriad things: the five stars, the energies of the four seasons, the six relations and the nine clans, fortune and virtue, punishment and execution, and all kinds of forms and categories, all manifesting through yao. Hence, they are generally called "wu." The hexagram "Shihe" takes its image from something in the mouth, precisely meaning this. The text also says, "Things are intermingled, hence it is called wen." Yu Fan explains that Qian represents a yang thing and Kun represents a yin thing. When Qian and Kun are pure, there is no pattern or order; when yang things enter Kun and yin things enter Qian, they intermingle to form the sixty-four hexagram lines, thus producing patterns and order, hence it is called "wen."

文不當，故吉凶生焉。干寶曰：其辭為文也。動作云為，必考其事，令與爻以相稱也。事不稱義，雖有吉凶，則非今日之吉凶也。故元亨利貞，而穆姜以死，黃裳元吉，南蒯以敗，是所謂文不當也。故於經，則有君子吉，小人否。於占，則王相之氣，君子以遷官，小人以遇罪也。

The classic text says: "When the meaning of the hexagram line statement does not match the matter being divined, good or bad fortune arises from this." Ganbao explains that here, "meaning" refers to the statements of the hexagram lines. Human actions and deeds must be examined in relation to the matter being divined, so that they correspond with the meaning of the line. If the matter does not correspond with the meaning of the line, then although the line statement may speak of good or bad fortune, it is not the fortune of this particular matter. Therefore, in the hexagram of "Following," the line statement clearly says "Primordial, prosperous, advantageous, and correct," yet Lady Mu of Lu died in the Eastern Palace despite this divination; in the hexagram of "Earth," the line six in the fifth clearly says "Yellow garment, primordial good fortune," yet Nan Kuan ultimately failed. This is what is called "meaning not corresponding." Therefore, in the classic text, there is a distinction between "the gentleman is good" and "the petty person is not." In divination, this is manifested as: even if it is the same period of royal influence and prosperity, the gentleman should be promoted to office, while the petty person should be subject to punishment.

易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？虞翻曰：謂文王書《易》六爻之闢也。末世，乾上。盛德，乾三也。文王三分天下而有其二，以服事殷，周德其可謂至德矣，故“周之盛德”。紂窮否上，知存而不知亡，知得而不知喪，終以焚死，故“殷之末世”也。而馬、荀、鄭君從俗，以文王為中古，失之遠矣。

The classic text says: "The Book of Changes arose, perhaps during the late Shang dynasty and the flourishing virtue of the Zhou dynasty? Perhaps during the time of King Wen and King Zhou?" Yu Fan explained that this refers to King Wen completing the hexagram lines and establishing laws for the ruler. "Late era" is symbolized by the top line of the Qian hexagram, while "flourishing virtue" is symbolized by the third line of the Qian hexagram. King Wen controlled two-thirds of the world but still served the Shang as a subject, so the virtue of the Zhou was truly supreme, hence called "the flourishing virtue of Zhou." King Zhou was trapped in the hexagram of "Obstruction" at the top position, only knowing existence and not death, only knowing gain and not loss, and ultimately died by self-immolation, hence called "the late era of Shang." As for Ma Rong, Xun Shuang, and Zheng Xuan, who followed the common view and called the time of King Wen "the middle ancient period," their understanding was far off.

是故其辭危，虞翻曰：危，謂乾三。夕惕若厲，故“辭危”也。危者使平，陸績曰：文王在紂世，有危亡之患，故於易辭多趨危亡。本自免濟，建成王業，故易爻辭危者使平，以象其事。否卦九五：其亡其亡，繫於包桑之屬是也。易者使傾。陸績曰：易，平易也。紂安其位，自謂平易，而反傾覆，故易爻辭“易者使傾”，以象其事。明夷上六：初登于天，後入于地之屬是也。

The text says, "Therefore, the words of the Book of Changes are full of concern and danger." Yu Fan explains that "danger" is symbolized by the line statement of the Qian hexagram's ninth trigram in the third position, which says, "In the evening, remain vigilant as if in danger," hence the words contain the idea of danger. The text also says, "It brings safety to those who are in danger." Lu Ji explains that King Wen lived in the time of King Zhou, facing the threat of collapse and destruction, so the words of the Book of Changes often speak of danger and downfall. However, King Wen himself was able to escape disaster and establish a great cause, so the line statements of the Book of Changes bring safety to those who are in danger, symbolizing his experience. The line statement of the "Guan" hexagram's fifth trigram, "Its downfall, its downfall, tied to the mulberry tree," is an example of this. The text also says, "It leads the complacent to ruin." Lu Ji explains that "Easy" means smooth and comfortable. King Zhou sat in his royal position, believing himself safe, but eventually fell, so the line statements of the Book of Changes lead those who are complacent and forget danger to ruin, symbolizing his fate. The line statement of the "Mingyi" hexagram's sixth trigram, "First ascending to heaven, then descending to earth," is an example of this.

其道甚大，百物不廢。虞翻曰：大，謂乾道。乾三爻，三十六物，故“百物不廢”。略其奇八，與大衍之五十同義。懼以終始，其要無咎，此之謂易之道也。虞翻曰：乾稱易道，終日乾乾，故“無咎”。危者使平，易者使傾，惡盈福謙，故“易之道”者也。

The text says, "Its principles are vast and encompass all things, nothing is discarded." Yu Fan explains, "Great" refers to the principle of the Heaven Trigram (Qian). The third line of the Qian hexagram represents twelve things, and with three lines, they total thirty-six things, hence "nothing is discarded." Here, the eight remaining units are omitted, following the same principle as the Great Derivation (daxian) which uses only fifty. The text also says, "Taking beginning and end as a warning and caution, its essence lies in avoiding mistakes, which is called the Way of the Book of Changes." Yu Fan further explains that the Qian Trigram can be called the Way of the Book of Changes. A gentleman remains diligent and unremitting throughout the day, thus avoiding mistakes. It brings safety to those in danger and downfall to those in ease; it detests fullness and favors humility, which is what is called "the Way of the Book of Changes."

夫乾，天下之至健也，德行恆易以知險。虞翻曰：險，謂坎也。謂乾二、五之坤，成坎離，日月麗天，天險不可升，故“知險者”也。夫坤，天下之至順也，德行恆簡以知阻。虞翻曰：阻，險阻也。謂坤二、五之乾，艮為山陵，坎為水，巽高兌下，地險山川丘陵，故“以知阻”也。

The text says: "Qian is the most strong and vigorous in the world, its virtue is constant and easy, thus it can know danger." Yu Fan explains: "Danger" refers to the Kan hexagram. When the second and fifth lines of Qian hexagram interact with Kun, they form the Kan and Li hexagrams. The sun and moon are attached to the sky, and the danger of the sky is high and unattainable, hence it is said "knowing danger." The text continues: "Kun is the most gentle and yielding in the world, its virtue is constant and simple, thus it can know obstacles." Yu Fan explains: "Obstacle" is the same as danger. When the second and fifth lines of Kun hexagram interact with Qian, Gen represents mountains, Kan represents water, Xun is high and Dui is low. The obstacles on the earth are precisely mountains, rivers, hills and valleys, hence it is said "knowing obstacles."

能說諸心，虞翻曰：乾五之坤，坎為心，兌為說，故“能說諸心”。能研諸侯之慮，虞翻曰：坎心為慮，乾初之坤為震，震為諸侯，故能研諸侯之慮。定天下之吉凶，成天下之娓娓者。虞翻曰：謂乾二、五之坤，成離日坎月，則八卦象具。八卦定吉凶，故能“定天下之吉凶”。娓娓，進也。離為龜，乾為蓍，月生震初。故“成天下之娓娓者”。謂莫善蓍龜也。荀爽曰：娓娓者，陰陽之微，可成可敗也。順時者成，逆時者敗也。

The text says, "It can make people happy and pleased." Yu Fan explains: The fifth line of Qian moves to meet Kun, and Kan represents the heart, Dui represents joy, so "it can make the hearts of people pleased." The text says, "It can thoroughly examine the thoughts of the feudal lords." Yu Fan explains: Kan represents the heart, and the heart governs thought and consideration; the first line of Qian moves to meet Kun to form Zhen, which represents the feudal lords, so it can examine the thoughts of the feudal lords. The text says, "It determines the fortune and misfortune of the world and accomplishes the tireless endeavors of the world." Yu Fan explains: The second and fifth lines of Qian move to meet Kun, forming Li as the sun and Kan as the moon; thus, the images of the eight trigrams are complete. The eight trigrams can determine fortune and misfortune, so it is said, "It determines the fortune and misfortune of the world." "Wenwen" means to strive forward diligently; Li represents the tortoise, Qian represents the yarrow stalks, and the moon appears at the beginning of Zhen to bring brightness, so it is said, "It accomplishes the tireless endeavors of the world," which is what the Great Treatise calls the best divination tools, the yarrow stalks and the tortoise. Xun Shuang, however, explains: "Wenwen" refers to the subtle changes between yin and yang, which can lead to success or failure; those who follow the trend will succeed, while those who go against it will fail.

是故變化云為，吉事有祥。虞翻曰：祥，幾祥也，吉之先見者也。陽出，變化云為。吉事為祥。謂復初乾元者也。象事知器，占事知來。虞翻曰：象事謂坤。坤為器，乾五之坤成象，故“象事知器”也。占事謂乾以知來。乾五動成離，則玩其占，故“知來”。侯果曰：易之云為，唯變所適。為善則吉事必應，觀象則用器可為，求吉則未形可睹者也。

The text says: "Therefore, changes and actions have signs beforehand for good things." Yu Fan explains: "Xiang" refers to subtle signs before the occurrence of good things, which are the initial manifestations of good. When yang energy arises, there is change and action; the coming of good things is preceded by auspicious signs, referring to the yang energy of the Qian hexagram in the first line of the Fu hexagram. The text then says, "Observing the images can know the use of things, and divination can know the future." Yu Fan explains: "Xiangshi" refers to the Kun hexagram, as Kun represents objects, and the fifth line of Qian moves to meet Kun to form the image, so "knowing the object through the image." "Zhanshi" refers to Qian, as Qian can know the future; when the fifth line of Qian moves to form Li, one can interpret the divination, hence "knowing the future." Hou Guo explains that the "speech and actions" discussed in the Book of Changes are only in accordance with changing circumstances: doing good deeds will surely have responses, observing the images allows for the making of objects, and seeking auspiciousness enables prediction of things not yet formed.

天地設位，聖人成能。虞翻曰：天尊，五；地卑，二，故“設位”。乾為聖人。成能，謂能說諸心，能研諸侯之慮。故“成能”也。崔覲曰：言易擬天地，設乾坤二位，以明重卦之義，所以成聖人伏羲文王之能事者也。人謀鬼謀，百姓與能。虞翻曰：乾為人，坤為鬼；乾二五之坤，坎為謀；乾為百，坤為姓，故“人謀鬼謀，百姓與能”。朱仰之曰：人謀，謀及卿士。鬼謀，謀及卜筮也。又謀及庶民，故曰“百姓與能”與。

The classic text says: "Heaven and Earth established the positions of respect and humility, and the sage accomplished the ability to shape and assist." Yu Fan explained that Heaven is exalted in the fifth position, and Earth is humble in the second position, hence called "establishing positions"; Qian represents the sage; the so-called "accomplishing ability" refers to what was mentioned earlier, "the ability to understand the hearts of people, and to investigate the thoughts of the feudal lords." Cui Jin explained that it refers to the Book of Changes likening itself to Heaven and Earth, establishing the positions of Qian and Kun, to explain the meaning of the dual trigrams, thus achieving the deeds of sages like Fuxi and King Wen. The classic text then continues, "People come to deliberate, and ghosts and spirits also come to deliberate, and the common people also participate in the ability." Yu Fan explained that Qian represents people, and Kun represents ghosts; Qian's second and fifth lines move to meet Kun, Kan represents deliberation; Qian represents hundred, and Kun represents surname, hence saying "people deliberate, ghosts deliberate, and the common people participate in the ability." Zhu Yangzhi explained that "people deliberate" refers to deliberating with ministers, "ghosts deliberate" refers to deliberating through divination; in addition, deliberating with the common people, hence saying "the common people participate in the ability."

八卦以象告。虞翻曰：在天成象。乾二、五之坤，則八卦象成，兌口震言，故“以象告”也。《爻》、《彖》以情言，崔覲曰：伏羲始畫八卦，因而重之，以備萬物，而告於人也。《爻》謂爻下辭，《彖》謂卦下辭，皆是聖人之情見乎繫辭，而假《爻》、《彖》以言，故曰“《爻》、《彖》以情言”。剛柔雜居，而吉凶可見矣。虞翻曰：乾二之坤成坎，坤五之乾成離，故“剛柔雜居”。艮為居，離有巽兌，坎有震艮，八卦體備，故“吉凶可見”也。崔覲曰：言文王以六爻剛柔相推，而物雜居，得理則吉，失理則凶，故“吉凶可見”也。

The text says, "The eight trigrams use images to convey meaning." Yu Fan explains: in heaven, images are formed; Qian (Heaven) at the second and fifth positions moves to meet Kun (Earth), and the images of the eight trigrams are thus completed. Dui (Lake) represents the mouth, Zhen (Thunder) represents speech, so they can "convey meaning through images." The text says, "The 'Yao' verses and 'Tuan' verses express things in reality." Cui Jin explains: Fuxi first drew the eight trigrams, then combined them to form the sixty-four trigrams, to fully record all things and inform people. "Yao" refers to the words below each line, and "Tuan" refers to the words below each trigram. Both are the manifestations of the sages' intentions in the words associated with them, expressed through "Yao" and "Tuan," hence it is said, "Yao and Tuan express things in reality." The text says, "When yin and yang are mixed together, good and bad outcomes can be seen." Yu Fan explains: Qian (Heaven) at the second position moves to meet Kun (Earth) to form Kan (Water), and Kun (Earth) at the fifth position moves to meet Qian (Heaven) to form Li (Fire), so it is called "yin and yang are mixed together." Gen (Mountain) represents dwelling, and Li (Fire) contains Xun (Wind) and Dui (Lake), while Kan (Water) contains Zhen (Thunder) and Gen (Mountain), so the forms of the eight trigrams are complete, hence "good and bad outcomes can be seen." Cui Jin explains: it refers to King Wen using the six lines of yin and yang to push forward, things being mixed and arranged, those in harmony with righteousness are good, and those against righteousness are bad, hence "good and bad outcomes can be seen."

變動以利言，虞翻曰：乾變之坤成震，震為言，故“變動以利言”也。吉凶以情遷。虞翻曰：乾吉坤凶。六爻發揮，旁通情也，故“以情遷”。是以愛惡相攻，而吉凶生。虞翻曰：攻，摩也。乾為愛，坤為惡。謂剛柔相摩，以愛攻惡。生吉以惡，攻愛生凶，故“吉凶生”也。

The text says, "Changes are expressed in terms of benefit and harm." Yu Fan explains: When Qian changes and interacts with Kun to form Zhen, Zhen represents speech, so it is said, "Changes are expressed in terms of benefit." The text also says, "Good and bad fortune shift according to actual conditions." Yu Fan explains: Qian represents good fortune, and Kun represents bad fortune; the unfolding of the six lines is precisely how the two trigrams of yin and yang communicate with each other, revealing their conditions, so it is said, "Shift according to conditions." The text further says, "Therefore, love and hate attack each other, and good and bad fortune arise." Yu Fan explains: "Attack" means mutual friction. Qian represents love, and Kun represents hate; the mutual friction between firmness and softness is when love attacks hate to produce good fortune, and hate attacks love to produce bad fortune, so it is said, "Good and bad fortune arise."

遠近相取，而悔吝生。虞翻曰：遠陽，謂乾。近陰，謂坤。陽取陰生悔，陰取陽生吝。悔吝，言小疵。崔覲曰：遠，謂應與不應。近，謂比與不比。或取遠應而舍近比，或取近比而舍遠應，由此遠近相取，所以生悔吝於繫辭矣。情偽相感，而利害生。虞翻曰：情，陽。偽，陰也。情感偽生利，偽感情生害。乾為利，坤為害。

The classic text says, "Distance and nearness mutually take from each other, thus giving rise to regret and meanness." Yu Fan explains that "distance" refers to yang, which is Qian, and "nearness" refers to yin, which is Kun. Yang taking from yin gives rise to regret, while yin taking from yang gives rise to meanness; regret and meanness refer to minor flaws. Cui Jin explains that "distance" refers to the mutual response or non-response between lines, while "nearness" refers to the mutual adjacency or non-adjacency between lines. Sometimes one takes from distant lines that respond and discards nearby lines that are adjacent, and sometimes one takes from nearby lines that are adjacent and discards distant lines that respond. From this mutual taking of distance and nearness, regret and meanness arise in the line statements of the hexagrams. The classic text also says, "Truth and falsehood mutually influence each other, thus giving rise to benefit and harm." Yu Fan explains that "truth" belongs to yang, and "falsehood" belongs to yin. When truth influences falsehood, benefit arises; when falsehood influences truth, harm arises. Qian represents benefit, and Kun represents harm.

凡易之情，近而不相得，則凶。韓康伯曰：近，況比爻也。易之情，剛柔相摩，變動相逼者也。近而不相等是，必有乖違之患也。或有相違而無患者，得其應也。相須而偕凶，乖於時也。隨事以考之，義可見矣。或害之，悔且吝。虞翻曰：坤為害。以陰居陽，以陽居陰，為悔且吝也。

The text says: "In general, the situations shown by the Book of Changes, when two lines are close but do not harmonize with each other, there will be danger." Han Kangbo explains: "Close" refers to two lines that are adjacent. The situations shown by the Book of Changes involve the mutual interaction of yin and yang, and the mutual pressure of change. When adjacent lines do not harmonize, there must be a problem of discord; there are also cases where there is discord but no harm, because there is a proper response; there are also cases where they should support each other but both fall into misfortune, because they violate the proper timing. By examining each case, the meaning becomes clear. The text then says, "If there is something coming to harm it, there will be regret and worry." Yu Fan explains: "The earth trigram represents harm; a yin line in a yang position and a yang line in a yin position will both lead to regret and worry."

將叛者，其辭慚。荀爽曰：謂屯六三往吝之屬也。虞翻曰：坎人之辭也。近而不相得，故“叛”。坎為隱伏，將叛。坎為心，故“慚”也。侯果曰：凡心不相得，將懷叛逆者，辭必慚恧。中心疑者，其辭枝。荀爽曰：或從王事，無成之屬也。虞翻曰：離人之辭也。火性枝分，故枝疑也。侯果曰：中心疑貳，則失得無從，故枝分不一也。

The text says: "The person who is about to rebel, his words are ashamed." Xu Shuang explains that this refers to the line "going forward is difficult" in the third line of the "Zun" hexagram. Yu Fan explains that this refers to the words of a person symbolized by the Kan hexagram; being close yet not in harmony, thus generating a rebellious mind. Since Kan represents concealment, it is the image of someone about to rebel but not yet. Kan also represents the heart, so the words are ashamed. Hou Guo explains that anyone whose hearts do not align and who harbors rebellious intentions will necessarily speak with shame and hesitation. The text then continues: "The person with doubts in his heart, his words are rambling." Xu Shuang explains that this refers to the line "perhaps following the king's affairs, without success" in the third line of the "Kun" hexagram. Yu Fan explains that this refers to the words of a person symbolized by the Li hexagram; the nature of fire is to branch out and ascend, so the words are rambling and doubts arise. Hou Guo explains that when the heart is doubtful and uncertain, there is no basis for decision, so the words become divergent and not focused.

吉人之辭寡，躁人之辭多。荀爽曰：謂睽上九之屬也。虞翻曰：震人之辭也。震為決躁，恐懼虩虩，笑言啞啞，故多辭。侯果曰：躁人煩急，故“辭多”。誣善之人，其辭游。荀爽曰：遊，豫之屬也。虞翻曰：兌人之辭也。兌為口舌，誣乾。乾為善人也。崔覲曰：妄稱有善，故自敘其美，而辭必浮游不實。

The text says: "The virtuous speak little and simply, while the restless speak much." Xu Shuang explains that this refers to the line of the Upper Ninth in the Hexagram of parting. Yu Fan explains that this refers to the speech of the person symbolized by the Zhen hexagram; Zhen represents decisiveness and restlessness, and the Zhen hexagram statement says, "Zhen comes with fear, laughter is loud," so speech is abundant. Hou Guo explains that the restless are anxious and impatient, hence they speak much. The text then continues, "The one who falsely accuses the virtuous speaks with empty and untruthful words." Xu Shuang explains that "yóu" refers to the line of the Hexagram of joy. Yu Fan explains that this refers to the speech of the person symbolized by the Dui hexagram; Dui represents speech and words, and using words to falsely accuse Qian, which is the symbol of the virtuous. Cui Jin explains that falsely claiming to have good deeds leads to self-praise, so speech must be superficial and not grounded in reality.

失其守者，其辭詘。荀爽曰：謂泰上六城復于隍之屬也。侯果曰：失守則沮，辱而不申，故“其辭詘”也。爻有此象，故占辭亦從矣。虞翻曰：巽人之辭也。巽詰詘，陽在初守巽，初陽入伏陰下，故“其辭詘”。此六子也。離上坎下，震起艮止，兌見巽伏。上經終坎離，則下經終既濟未濟。上繫終乾坤，則下繫終六子。此易之大義者也。

The text says: "A person who loses his virtue has twisted words." Xu Shuang explains that this refers to the line "The city is restored to the moat" in the upper sixth line of the Hexagram Tai. Hou Guo explains that losing virtue leads to depression, and being humiliated without being able to assert oneself, hence "his words are twisted"; since the line contains such an image, the divination text follows accordingly. Yu Fan explains that this refers to the words of a person represented by the Hexagram Xun; Xun has the image of twisting and bending, with a yang line in the initial position and holding Xun, the initial yang line being concealed beneath yin, hence "his words are twisted." The above discussion refers precisely to the six sons of Qian and Kun: Li on top and Kan below, Zhen representing action, Gen representing stillness, Dui representing revelation, and Xun representing concealment. The upper part of the Classic ends with Kan and Li, while the lower part ends with Ji Ji and Wei Ji; the Great Treatise above ends with Qian and Kun, while the Great Treatise below ends with the six sons. This is a major principle of the Book of Changes.