The Hexagram of Completion

乾坤其易之縕邪：縕，聚也；陰陽者，易之本體，萬物之所聚。乾坤成列而易立乎其中矣：變而通之。乾坤毀則無以見易，易不可見則乾坤或幾乎息矣：言更相為用。

"The Qian and Kun are probably the source of the Book of Changes": the term "yun" refers to gathering; yin and yang are the essence of the Book of Changes, and also the place where all things gather. "When Qian and Kun are arranged in order, the Book of Changes is established within them": this refers to transformation. "If Qian and Kun are destroyed, there would be no way to see the Book of Changes; if the Book of Changes is not visible, then Qian and Kun are almost at a standstill": this means that Qian and Kun and the Book of Changes rely on each other for function.

是故形而上者謂之道：無形之中自然有此至理，在天為陰陽，在人為仁義。形而下者謂之器：有形可考，在天為品物，在地為禮法。化而裁之謂之變，推而行之謂之通：物久居其所則窮，故必變而通之，在天為氣節，在人為明哲。

Therefore, what is above the form is called Dao: the ultimate truth exists naturally in the formless, in heaven it manifests as yin and yang, and in humanity it manifests as benevolence and righteousness. What is below the form is called qi: it can be observed through form, in heaven it refers to various things, and on earth it refers to rites, laws, and regulations. Change and regulation is called transformation, and spreading it out is called communication: things that remain in their original state for too long will reach an impasse, so they must be transformed; this principle of transformation in heaven is reflected in the changing seasons, and in humanity it is reflected in wisdom and understanding.

舉而錯之天下之民謂之事業：易道既成，施之天下，則為聖人之事業。是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮，繫辭焉以□其吉凶，是故謂之爻。

"The way of applying it to the people under heaven is called 'career': The principles of the Book of Changes are already complete. When they are applied throughout the world, they become the career of the sage. Therefore, when speaking of 'image' (xiang): the sage can see the most hidden and intricate things in the world, and compare their forms and appearances, symbolizing the proper shape of things, so it is called 'image'. The sage can see the changes of all things in the world, and observe their points of convergence and connection, to carry out rituals and systems of rites, attaching words to judge their auspiciousness or inauspiciousness, so it is called 'line' (the text here is missing two characters)."

極天下之賾者存乎卦，鼓天下之動者存乎辭，化而裁之存乎變，推而行之存乎通，神而明之存乎其人，茍非其人，道不虛行。黙而成之，不言而信，存乎徳行：知之非艱，行之惟艱。右第十二章。

"The principles of all profound and intricate matters in the world are embodied in the hexagrams; the movement and change of all worldly affairs are expressed through the verses; the transformation and regulation are achieved through 'change'; the extension and application are realized through 'communication'; and the revelation of its mysterious and clear nature depends on people. If there are not such people, the way will not be carried out on its own. It is accomplished silently, without words, yet convincing to others, which lies in virtue. Sima Guang cites from the 'Book of Documents · Sayings of the Mandate' saying that understanding the principles is not difficult, but putting them into practice is. This is the twelfth chapter."

繫辭下。八卦成列，象在其中矣：萬物之象以備。因而重之，爻在其中矣：群爻大備，曲盡無遺。剛柔相推，變在其中矣：極其變也。繫辭焉而命之，動在其中矣：效天下之動，因辭而後明。吉凶悔吝者，生乎動者也：不動則無得失。剛柔者，立本者也：材性有分。變通者，趣時者也：時異事變。

This is the "Lower Commentary of the Great Treatise." "The Eight Trigrams are arranged in rows, and the images of things are contained within them": the images of all things are thus complete. "By combining them in pairs, the six lines are contained within them": the numerous lines are thus fully established, intricate and detailed without any omission. "The firm and the yielding shift and interact, and change is contained within them": change is thus fully exhausted. "By attaching words to explain them, the principles of action are contained within them": it imitates the changes of the myriad things, and can only be made clear through words. "Good fortune, misfortune, regret, and hardship all arise from action": without action, there can be no gain or loss. "The firm and the yielding are the foundation": the nature of things has its limits. "Change and communication are in accordance with the right timing": different circumstances lead to different changes.

吉凶者，貞勝者也：正則吉凶不能動矣，故易道貴之。天地之道，貞觀者也：以正道示之。日月之道，貞明者也。天下之動，貞夫一者也：於文，一止則為正。夫乾確然示人易矣，夫坤隤然示人簡矣：守夫至正故也。爻也者，效此者也；象也者，像此者也：此，效像天地之正道。

"Good fortune and misfortune depend on uprightness to prevail." As long as one remains upright, good and bad fortune cannot affect him, so the Way of the Book of Changes values "uprightness" most. "The Way of Heaven and Earth reveals all things through uprightness." This means using the upright path to enlighten people. "The Way of the sun and moon remains constant and bright because they uphold uprightness." All changes in the world are ultimately governed by this "one." In terms of character form, "one" combined with "stop" makes the character for "uprightness." "The Qian trigram is strong and firm, revealing simplicity to people; the Kun trigram is gentle and yielding, revealing simplicity to people." This is because they both uphold the ultimate uprightness. "The yao (lines) are imitations of this; the xiang (images) are derived from this." This "this" refers to emulating and taking images from the upright Way of Heaven and Earth.

爻象動乎內，吉凶見乎外：以不見為內。功業見乎變，聖人之情見乎辭。天地之大徳曰生：日新。聖人之大寶曰位：非位不能濟物。何以守位曰仁：人心歸之，乃能保富貴。何以聚人曰財：韓曰，財所以資物生。理財正辭、禁民為非曰義：三者皆當□之以義。右第一章。

"The changing lines within the hexagram indicate the situation, while fortune and misfortune are revealed outside the hexagram": the unseen is considered "inner." "Achievements are revealed through change, and the feelings of sages are expressed through words. The greatest virtue of heaven and earth is called 'to give birth'": this means renewal every day. "The greatest treasure of the sage is called 'position'": without that position, one cannot assist all things. "By what can one hold onto this position? By benevolence": only when the people's hearts are attached can one retain wealth and honor. "By what can one gather people? By wealth": Han Kangbo said, wealth is used to nourish the survival of all things. "Managing wealth, establishing proper commands, and prohibiting wrongdoing among the people is called righteousness": these three things should all be judged by righteousness (the text here is missing one character). This is the first chapter.

古者包犧氏之王天下也，仰則觀象於天：成象之謂乾。俯則觀法於地：效法之謂坤。觀鳥獸之文與地之宜：鳥獸之文若的顙黔喙之類，地之宜若剛滷之類。近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情：情雖萬端，而聚之不過健、順、動、入、麗、陷、止、說。作結繩而為罔罟，以佃以漁，葢取諸離。

In ancient times, the ruler Fuxi observed the celestial phenomena above, and the formation of these phenomena was represented by the trigram Qian (Heaven). He also observed the earthly principles below, and the shaping of these principles was represented by the trigram Kun (Earth). He examined the patterns of birds and beasts and the suitability of the land, such as white-maned horses and black-beaked animals, and the qualities of hard soil and salty land. He took inspiration from the human body nearby and from all things in the universe afar, thus beginning to create the Eight Trigrams. These trigrams were used to connect with the virtue of the divine and to classify the forms of all things. Although the forms of all things are countless, they can be summarized into eight categories: strength, compliance, movement, entry, brightness, depression, stillness, and joy. He wove ropes into nets and traps for hunting and fishing, which was probably modeled after the trigram Li (Fire).

包犧氏沒，神農氏作，斵木為耜，揉木為耒，耒耨之利以教天下，葢取諸益。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，葢取諸噬嗑。神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦：法久必弊，為民厭倦。神而化之，使民宜之：變而民莫之知。易窮則變，變則通，通則久，是以自天佑之，吉無不利：聖人守道不守法，故能通變。

After the death of Fuxi, Shen Nong rose to prominence, carving wooden plows and bending wood to make耒, teaching the people the convenience of farming, which is probably based on the image of the Ji卦. At noon, he set up markets to gather people from all over, collect goods from everywhere, and after trading, everyone went their own way, each getting what they needed, which is probably based on the image of the Shihe卦. After Shen Nong's death, the Yellow Emperor, Yao, and Shun took over in succession, understanding the changes of things, so the people did not get tired. When laws are used for too long, they inevitably lead to problems, and the people become tired. "Skillfully influencing them so that the people each get what is suitable" means that changes are made without the people noticing. "The Book of Changes speaks of when things reach their limit, they must change; when they change, they become smooth; when they are smooth, they can last long. Therefore, heaven sends blessings, which is auspicious and without any disadvantage." The sage holds to the Dao rather than rigidly adhering to old rules, so he can be flexible and adaptable.

黃帝、堯、舜垂衣裳而天下治，葢取諸乾坤：取諸乾坤，取其上下有分，上曰衣，下曰裳，聖人垂衣裳而天下治，乾尊坤卑之象也。刳木為舟，剡木為楫，舟楫之利以濟不通，致逺以利天下，葢取諸渙：取諸渙，取其木在水上。服牛乘馬，引重致逺，以利天下，葢取諸隨。

The Yellow Emperor, Yao, and Shun merely wore their robes and held their hands in ease, yet the world was well governed; this is probably taking the image of the Qian and Kun trigrams. The idea of taking the image of Qian and Kun refers to the distinction between above and below: the upper part of the garment is called "yi" (clothes), and the lower part is called "shang" (skirt); the sage wearing robes and holding hands in ease to achieve world peace is exactly the image of Qian being superior and Kun being inferior. "Making a boat by hollowing out a tree and making a paddle by sharpening a tree, the convenience of boats and oars allows crossing waters that were previously impassable and reaching distant places for the benefit of the world; this is probably taking the image of the Huan trigram." The idea of taking the image of Huan refers to the meaning of wood on water. "Taming cattle and riding horses, drawing heavy loads and reaching distant places for the convenience of the world; this is probably taking the image of the Sui trigram."

重門擊柝，以待暴客，葢取諸豫：取諸豫，豫，怠也，柝以警怠。□木為杵，掘地為臼，臼杵之利，萬民以濟，葢取諸小過：取諸小過，虞仲翔曰，取其上動而下止。□木為弧，剡木為矢，弧矢之利以威天下，葢取諸睽：取諸睽，取其先違而後利。

"Setting up successive gates and striking wooden drums to patrol at night in order to guard against fierce guests, is probably taking the image of the Yu hexagram": the reason for taking the image of Yu is that "Yu" means ease and negligence, and striking the drum is used to alert against negligence. "Cutting wood to make a pestle and digging the ground to make a mortar, the convenience of the pestle and mortar benefits all people, is probably taking the image of the Xiao Guo hexagram (the text here is missing one character)": the reason for taking the image of Xiao Guo is what Yu Fan of the Three Kingdoms said, taking its upper hexagram Zhen (Thunder) and lower hexagram Gen (Mountain) meaning movement and stillness. "Bending wood to make a bow and cutting wood to make arrows, the convenience of bows and arrows is sufficient to intimidate the world, is probably taking the image of the Kui hexagram (the text here is missing one character)": the reason for taking the image of Kui is taking its meaning of first being in opposition and then gaining advantage.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，葢取諸大壯：風雨，動物也，風雨動於上，棟宇健於下，大壯之象也。

In ancient times people lived in caves and slept in the open fields, but later sages replaced this with houses: with beams above and eaves below, to guard against wind and rain. This is probably modeled after the卦 of Great Strength. Wind and rain are things that can stir and move all things; wind and rain move above, while the beams and roof support below with firm strength, which is exactly the imagery of the Great Strength hexagram.

古之者，厚衣之以薪，之中野，不封不樹，喪期無數，後世聖人易之以棺槨，葢取諸大過：巽，木也，入也；兌，說也。棺槨衛死者入於土，而生者之情得以夷懌，大過之象也。

In ancient times, when burying the dead, they would simply wrap the body in thick firewood and bury it in the wilderness, without building a mound over the grave or planting marker trees, and the mourning period had no fixed duration; later sages changed this practice, using coffin and outer case instead, probably taking the image from the Great Excess hexagram. Xun represents wood and also represents entering; Dui represents joy. The coffin and outer case guard the dead as they enter the earth, and the living's emotions also become peaceful and joyful, which is precisely the imagery of the Great Excess hexagram.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，葢取諸夬：契者，要約也。古之要約，未有文字，相與結繩為識而已，其後浸相欺背，亂不可知，故聖人作為書契。書契既明，則是非立決，夬之象也。右第二章。

In ancient times, people used the method of tying knots to manage affairs, but later sages replaced it with written contracts; officials relied on them to govern, and the people used them to verify matters, which is said to be modeled after the image of the Guai hexagram. The term "qie" refers to a contract. In ancient times, when making agreements, there were no written characters, and they merely tied knots as a sign between parties. Later, people gradually began to deceive and break promises, causing confusion that could not be resolved. Therefore, sages created written contracts. Once a contract is clear, right and wrong can be decided immediately, which precisely reflects the image of the Guai hexagram representing decisive judgment. This is the second chapter.

是故易者，象也：立象以盡義。象也者，像也：擬諸其形容。彖者，材也：各言其本質。爻也者，效天下之動者也：舉措隨時。何謂材？材者，天賦之分也。何謂動？動者，感物之情也。是故吉凶生而悔吝著也：吉凶悔吝生乎動。

Therefore, the "Book of Changes" discusses "xiang," which means establishing hexagrams to exhaust the principles of meaning. "So-called 'xiang' is 'like'," meaning comparing its form and appearance. "The彖辞 discusses the material," meaning distinguishing the essential nature of each hexagram. "Yao is imitating the changes of all things under heaven," meaning every movement changes with the times. Sima Guang explained: What is "cai"? "Cai" is the limit given by heaven. What is "dong"? "Dong" is the state of feeling caused by responding to external things. "Therefore, good fortune and misfortune arise from this, regret and hardship appear from this": good fortune, misfortune, regret, and hardship all arise from action.

陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦：陽卦奇，一奇二耦凡五；陰卦耦，一耦二奇凡四。其徳行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也：陽一君而二民，以寡御眾；陰二君而一民，無常心。

"The reason why a yang trigram has more yin lines and a yin trigram has more yang lines is because the number of strokes in a yang trigram is odd, while that in a yin trigram is even." A yang trigram has five strokes: one yang line counts as one stroke, and two yin lines count as four strokes, totaling five. A yin trigram has four strokes: one yin line counts as two strokes, and two yang lines count as two strokes, totaling four. "What is their virtue? A yang trigram represents a ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers competing for one commoner, which is the way of the petty person." A yang trigram is one ruler over two people, thus governing the majority with a minority. A yin trigram is two rulers over one person, leading to uncertainty in the people's loyalty.

易曰“憧憧往來，朋從爾思”。子曰：天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？憧憧，心動貌；朋，類也。夫得喪往來，物理之常也，茍能居正以待物，則往來不足為之累；儻以往來動其心，則夫物之感人無窮，將惟爾所思，各以其類而至，所謂“物至而人化物”也。天下何思何慮，皆正夫一。

The Zhou Changes (I Ching) says in the Xian hexagram, Nine in the Fourth: "The mind is unsettled, coming and going, only a small group of people who share the same thoughts follow you." Confucius said: What is there to think about in the world? All things take different paths yet arrive at the same destination; all thoughts are varied yet converge to one. What is there to think about in the world? Sima Guang explained: "Chong chong" refers to the state of the mind being agitated and restless, and "peng" means those of the same kind. Gain and loss, coming and going, are the natural course of things. If one can remain steady on the right path in dealing with external matters, then these coming and going will not become a burden. But if one's mind is moved by external things, then the influence of external objects on a person is endless. Whatever you think about will come forth according to its category, which is what the Book of Rites calls "external things coming and the person being transformed by them." "What is there to think about in the world?" In the end, it is all about returning to the principle of "one."

日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也：皆因屈以致信。精義入神，以致用也：聖人虛一以靜，存誠素至，故能精義入神，以致其治世之用。

The sun sets and the moon rises, the moon sets and the sun rises; the sun and moon move in succession and light is generated. Cold passes and heat comes, heat passes and cold comes; cold and heat move in succession and a year is formed. What has passed is contraction, what comes is expansion; contraction and expansion respond to each other and benefit arises. The silkworm bends its body in order to achieve extension; the dragon and snake hide themselves in order to preserve their lives. All these are examples of obtaining extension through contraction. "To study the meaning and principles thoroughly until reaching the divine, is to achieve practical application": the sage maintains inner stillness and concentration, and holds firmly to sincerity, thus being able to study the meaning and principles thoroughly and reach the divine, thereby applying them to govern the world.

利用安身，以崇徳也：先治其本。過此以往，未之或知也：言此聖人之極致。窮神知化，徳之盛也：知化，謂修己以安百姓。右第三章。

"Being skilled in using it to settle oneself is for the purpose of honoring virtue": this refers to first governing the fundamental aspect. "Going beyond this scope is something that cannot be known": this means that what has been discussed above represents the ultimate attainment of the sage. "Exhaustively exploring the divine and thoroughly understanding creation and transformation is the peak of virtue": the term "knowing transformation" refers to cultivating oneself in order to settle the people. This is the third chapter.

易曰“困于石，據于蒺藜，入于其宮，不見其妻，凶”。子曰：非所困而困焉，名必辱；非所據而據焉，身必危；既辱且危，死期將至，妻其可得見耶？困于石，不量力而犯強敵；據于蒺藜，不度徳而居人上；入于其宮，已所有也；不見其妻，失其配輔。

The Zhou Changes, the Sixth Trigram of Guan (Obstruction) says: "Blocked by a huge stone, sitting on thorns; returning to one's home, yet not seeing one's wife, it is ominous." Confucius says: One should not be trapped where one should not be trapped, and one's reputation will surely suffer disgrace; one should not occupy a position one should not occupy, and one's own safety will surely be in danger; having both disgrace and danger, death is imminent, how could one see one's wife? Sima Guang explains: "Being blocked by a stone" refers to not assessing one's own strength and yet provoking a powerful enemy; "sitting on thorns" refers to not measuring one's own virtue and yet forcing oneself above others; "entering one's own house" refers to the place one possesses; "not seeing one's wife" refers to losing the spouse who supports oneself.

易曰“公用射隼于髙墉之上，獲之，無不利”。子曰：隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。

The Zhou Changes explain the hexagram Upper Sixth: "The king and duke shoot a hawk and falcon from a high wall, and hits it, there is no disadvantage." Confucius said: The hawk and falcon are birds, the bow and arrow are tools, and the one who shoots them is a person. The gentleman keeps the tools on his person, waits for the right opportunity, and then acts. How could there be any disadvantage? When he acts, there is no obstruction, so when he takes action, he immediately gains results. This is precisely describing someone who prepares the tools thoroughly before taking action.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。易曰“屨校滅趾，無咎”，此之謂也。小人之情盡如是。小懲而大誡：懲其小惡，使人戒懼，不至於大。屨校滅趾：止之於下。

Confucius said: The petty person does not feel ashamed about unkindness and does not fear injustice; he will not make an effort if he does not see profit, and will not be punished without being threatened. To give him a slight punishment so that he receives a great warning is actually the good fortune of the petty person. The Zhou Changes (I Ching) says in the initial line of the噬嗑 hexagram: "He is bound with wooden fetters, covering his toes, without any fault," which refers to this. Sima Guang explained: The nature of petty persons is generally like this. What is called "small punishment leading to great warning" is to punish his minor wrongdoing so that he feels fear and caution, thus preventing him from committing great evil. What is called "foot fetters covering the toes" is to stop him at the very beginning.

善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。易曰“何校滅耳，凶”：積惡貫盈，不得不誅；或先告以禍敗，終不能聽，故曰滅耳凶。

"Good deeds without accumulation are insufficient to establish a good reputation, and evil deeds without accumulation are insufficient to destroy oneself. Small people think that small good deeds bring no benefit and therefore refuse to do them; they think that small evil deeds cause no harm and therefore refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be redeemed. The Zhou Changes (I Ching) says in the line 'Shang Jiū' (Nine at the Top) of the Shi He (噬嗑) hexagram: 'Carrying a wooden yoke on the shoulder, covering the ears, danger.' Sima Guang explains that this refers to evil having accumulated to the point of being full and overflowing, unable to be tolerated, so punishment becomes inevitable. Someone is told beforehand the reasons for impending disaster, but he still does not listen, hence it is said 'covering the ears, danger.'"

子曰：危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。易曰“其亡其亡，繫于苞桑”：桑之為物，深根而難拔；叢生曰苞。

Confucius said: Those who bring about calamity are often those who believe themselves secure in their position; those who lead to destruction are often those who think they can maintain their survival indefinitely; and those who cause chaos are often those who believe the world is already well governed. Therefore, a gentleman remains mindful of danger even in times of peace, remembers the possibility of ruin even when alive, and keeps in mind the risk of disorder even in times of tranquility. Only in this way can he ensure his own safety and preserve the state. The Zhou Changes (I Ching) says in the Gua of "Non-Communication" (否卦), "One who constantly thinks of impending ruin can be as firm as a mulberry tree rooted in a thicket": Sima Guang explained that mulberry trees have deep roots that are hard to uproot, and when they grow together, they are called "bao."

子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰“鼎折足，覆公餗，其形渥，凶”，言不勝其任也：承輔非才，覆敗美實，其形沾漬，喪國亡家。

Confucius said: Those with shallow virtue but high status, limited wisdom but grand ambitions, and small strength but heavy responsibilities, rarely avoid calamity. The Zhou Changes, the Dǐng (Tripod) hexagram, line nine in the fourth place says, "The tripod leg breaks, overturning the noble lord's delicacies; the body of the tripod is soiled, resulting in misfortune," which precisely describes someone who is incapable of fulfilling his duties. Sima Guang explained that when those entrusted with the responsibility of assisting are incompetent, they will ruin the good achievements, causing the body of the tripod to be stained with filth, leading to the loss of the state and the ruin of the family.

子曰：知幾其神乎：除惡於未萌，銷禍於未形，身安而後國治，百姓莫知其所以然。君子上交不諂，下交不瀆，其知幾乎：諂上瀆下，亂之所由生也。幾者，動之□，吉之先見者也：吉下脫凶字。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？□可識矣。君子知□知彰，知柔知剛，萬夫之望：見幾而作，戒在不正，故曰正吉；萬夫之望，眾人望之以為表。

Confucius said: Those who can perceive the subtle signs are perhaps like gods. Sima Guang explained: Such people eliminate evil before it even arises and resolve calamity before it takes shape. They ensure their own peace and thus bring peace to the state, yet the people do not know why this is so. "A gentleman does not flatter those above nor despise those below; this is understanding the subtle signs." Flattery of those above and contempt for those below are the roots of disorder. "What is called 'a few' is the initial sign of change, the precursor of good fortune (the original text is missing one character here)." The character "xiu" (凶, misfortune) is missing from the character "ji" (吉, good fortune). "A gentleman acts immediately upon perceiving the subtle signs, without waiting for a full day. The second line of the Yu hexagram in The Zhou Changes says: 'Upright and firm as a rock, without waiting for a full day, uprightness brings good fortune.' If one is as firm as a rock, why would one need to wait for a whole day? When the sign appears, one can clearly see it (the original text is missing one character here)." "A gentleman understands both the hidden and the obvious, both the gentle and the strong, thus becoming the object of all people's admiration." Seeing the subtle signs and acting accordingly, what he is cautious about is not being upright. Therefore, uprightness brings good fortune; what is meant by 'the hope of ten thousand people' is that all people look up to him and take him as a model.

子曰：顏氏之子，其殆庶幾乎！有不善未嘗不知，知之未嘗復行也。易曰“不逺復，無祇悔，元吉”。庶幾：庶幾近於道。無祇悔：韓曰，祇，大也。

Confucius said: Yan Hui, this person, is perhaps close to understanding the subtle nuances. When he commits an unvirtuous act, he is immediately self-aware, and once he knows it, he does not repeat it. The Zhou Changes, the Fu hexagram's initial line says, "He does not go far before returning, thus not causing great regret, which is highly auspicious." Sima Guang explained that "shuyi" means being close to the Way. As for "wu qi hui," Han Kangbo said that "qi" means great.

天地絪縕，萬物化醇；男女構精，萬物化生。易曰“三人行則損一人，一人行則得其友”，言致一也。天地男女，皆一陰一陽相匹敵也。三人並進，或哲或愚，莫知適從，無以致治，雖志在於益而不免於損，故聖賢相遇，一人足矣。

"Heaven and earth combine their two energies, blending together in a harmonious way, thus giving rise to the flourishing and richness of all things. The union of men and women through their vital energies leads to the generation of all things. The 'Loss' hexagram in The Zhou Changes states: 'When three people walk together, one must be reduced; when one walks alone, one will find a companion.' This speaks precisely to the importance of focusing on one thing alone." Sima Guang explained: Heaven and earth, as well as men and women, are each composed of one yin and one yang, matching each other. When three people walk together, there are both wise and foolish individuals, and it is unclear whom to listen to, making it impossible to achieve harmony. Although the intention is to add something, the result is inevitably a loss. Therefore, when sages meet, having one person is enough.

子曰：君子安其身而後動：眾附身安，乃能兼人。易其心而後語：彼不我疑，言則見信。定其交而後求：先施恩徳，無求不獲。君子修此三者，故全也：無失。危以動則民不與也：身不能自安，他人其誰附之。懼以語則民不應也。無交而求則民不與也：審其所以適人，知人之所以求我；交者，恩相往來之謂也；已無施於人而慾望人之施，人誰與之哉。

Confucius said, "A gentleman first ensures his own stability before taking action": when people are attracted to him and he is stable, he can then accommodate others. "First make one's mind peaceful before speaking": if others do not suspect him, his words will be trusted. "First establish a relationship before making a request": first give kindness, then there will be nothing he cannot obtain. "A gentleman cultivates these three aspects, thus achieving completeness": meaning there will be no mistakes. "When in a dangerous situation yet taking action, the people will not respond": if he cannot secure his own position, who would follow him? "When speaking with fear, the people will not respond. Making a request without having a relationship, the people will not help": one should examine how he treats others, to understand why people seek his help.所谓 "交" means mutual kindness; if he gives nothing to others yet expects them to give him, who would give to him?

莫之與則傷之者至矣：忿其貪妄。易曰“莫益之，或擊之，立心勿恆，凶”：戒其立心勿以貪得為常。右第四章。

"No one helps him, so those who harm him come." This is because everyone is resentful of his greed and excessive desires. "The Upper Ninth line of the Yi Jing's Yu hexagram says: No one comes to benefit him, but instead someone attacks him; his mind cannot remain constant, thus it is dangerous." This warns people not to regard what they desire as something that can be permanently obtained. This is the fourth chapter.

子曰：乾坤其易之門邪！乾，陽物也；坤，陰物也。陰陽合徳而剛柔有體，以體天地之撰，以通神明之徳。易之門：易由此出。乾坤合徳而剛柔有體：交錯而成眾卦，然其剛柔各自為體，撰故也。乾陽物，坤陰物：凡萬物之陽者皆為乾，陰者皆為坤。

Confucius said: The trigrams Qian and Kun are probably the gateway to the Book of Changes. Qian represents the yang element, while Kun represents the yin element. The union of yin and yang virtues gives rise to the qualities of firmness and flexibility, which manifest the workings of heaven and earth, and connect with the virtue of the divine. Sima Guang explained that the phrase "the gate of the Book of Changes" means the Book of Changes originates from here. The phrase "the union of Qian and Kun gives rise to the qualities of firmness and flexibility with distinct forms" means that Qian and Kun interact to generate all the trigrams, yet firmness and flexibility each take on their own form, determined by their inherent nature. The statement "Qian is a yang element, and Kun is a yin element" means that all yang elements belong to Qian, and all yin elements belong to Kun.

乾坤相雜而成六子，六子者非他也，乾坤之雜也。乾坤者，陰陽之祖也。陰陽之精，騰為日月，散為水火，鼓為雷風，流為山澤。乾，健也；坤，順也。動、險、止者，健之枝也；入、麗、說者，順之體也。

Heaven and Earth intermingle to produce the six subordinate trigrams. The six subordinate trigrams have no other origin; they are simply the products of Heaven and Earth intermingling. Heaven and Earth are the ancestors of yin and yang. The essence of yin and yang rises as sun and moon, spreads as water and fire, swells as thunder and wind, and flows as mountains and marshes. The nature of Heaven is strong and vigorous, and the nature of Earth is soft and yielding. The movement of Zhen, the danger of Kan, and the stillness of Gen are branches of the strong and vigorous; the penetration of Xun, the brightness of Li, and the joy of Dui are systems formed by the soft and yielding.

夫乾不專於天也，坤不專於地也。凡事物之健者皆乾也，順者皆坤也，動者皆震也，入者皆巽也，陷者皆坎也，麗者皆離也，止者皆艮也，說者皆兌也。夫八卦者，事之津，物之衢也，所以貫三極而體萬物也。

The trigram Qian does not exclusively refer to Heaven, and the trigram Kun does not exclusively refer to Earth. Anything that embodies strength and vigor belongs to Qian, and anything that embodies flexibility and compliance belongs to Kun. Anything that embodies movement and agitation belongs to Zhen, and anything that embodies concealment and concealment belongs to Xun. Anything that embodies depression and submersion belongs to Kan, and anything that embodies attachment and brightness belongs to Li. Anything that embodies stillness and solidity belongs to Gen, and anything that embodies joy and pleasure belongs to Dui. The Eight Trigrams serve as the passage for all things and the thoroughfare for all things, used to connect the three supreme principles of Heaven, Earth, and humanity, thereby manifesting the myriad things.

其稱名也，雜而不越；於稽其類，其衰世之意耶：雜而不越，雜舉事物以名其卦，而皆有倫理，不相逾越；衰世之意，世衰則憂患多。夫易，彰往而察來，而□顯闡幽：既兆為往，未至為來；顯者□之，幽者闡之；□顯闡幽者，□其顯，闡其幽也。

What it refers to is complex yet does not go beyond common sense; examining its categories, it is probably the thoughts of a time of decline and disorder. "杂而不越" means that it cites various things to name the hexagrams, yet they all conform to order and do not exceed each other; "衰世之意" is because in times of decline and disorder, worries and troubles are bound to be numerous. "The Book of Changes" clarifies past events and discerns future ones, transforming the obvious into the subtle and the subtle into the clear (the original text is missing one character here): what has already shown signs is called "past," and what has not yet arrived is called "future"; the obvious is made subtle, and the subtle is made clear.

開而當名辨物，正言□辭則備矣：□辭謂彖也；開釋義類，當其卦名，辨其爻物，正言其吉凶。其稱名也小，其取類也大，其□逺，其辭文，其言曲而中，其事肆而隠，因貳以濟民行，以明失得之報：肆謂不可為典要。右第五章。

"Explaining the principles and making the names appropriate, the things clear, correctly stating the judgment, the principles are complete (the original text here lacks one character)": the so-called "judgment" refers to the彖辞; opening up the categories of principles, making them correspond to the hexagram name, distinguishing the things represented by each line, clearly stating its fortune or misfortune. "It speaks of small names, but takes examples from great categories; its meaning is profound, its words are eloquent; its words are winding yet hit the mark, and the things it describes are elaborate yet contain deep meaning; it helps the people in their actions by means of fortune and misfortune, to show the consequences of gain and loss": the so-called "肆" means it cannot be fixed as an unchanging standard. This is the fifth chapter.

易之興也，其於中古乎：易更三聖然後能極深。作易者，其有憂患乎：有憂患則慮事深。是故履，徳之基也；謙，徳之柄也；復，徳之本也；恆，徳之固也；損，徳之修也；益，徳之裕也；困，徳之辨也；井，徳之地也；巽，徳之制也。

The emergence of the Book of Changes probably took place in the middle ancient times. The Book of Changes was passed through the hands of three sages, Fuxi, King Wen, and Confucius, and thus it could reach the profound depths. "The person who composed the Book of Changes probably had a heart full of anxiety and concern." Having a heart full of anxiety and concern, one's consideration of matters became deep. "Therefore, the卦 of 'Step' is the foundation of virtue, the卦 of 'Humility' is the handle of virtue, the卦 of 'Return' is the root of virtue, the卦 of 'Perseverance' is the firmness of virtue, the卦 of 'Loss' is the cultivation of virtue, the卦 of 'Benefit' is the abundance of virtue, the卦 of 'Difficulty' is the test of virtue, the卦 of 'Well' is the place of virtue, and the卦 of 'Wind' is the restraint of virtue."

履，徳之基：履，禮也，進徳必由禮。謙，徳之柄：執而用之。復，徳之本：反求諸身。損，徳之修：克己。益，徳之裕：日新。困，徳之辨：韓曰，困而益明。井，徳之地：韓曰，所處不移，象居得其所也。巽，徳之制：發號施令以為制度也。

Sima Guang explained each one in turn: "Lu, the foundation of virtue" — "Lu" means ritual, and cultivating virtue must necessarily go through ritual. "Qian, the handle of virtue" — holding it in hand and applying it. "Fu, the root of virtue" — turning back to seek within oneself. "Sun, the cultivation of virtue" — that is, restraining oneself. "Yi, the abundance of virtue" — that is, renewing oneself daily. "Kun, the discernment of virtue" — Han Kangbo said, in hardship virtue becomes more evident. "Jing, the place of virtue" — Han Kangbo said, the position does not change, taking the image of each person being in their proper place. "Xun, the regulation of virtue" — that is, issuing commands to establish laws and regulations.

履和而至，謙尊而光，復小而辨於物，恆雜而不厭，損先難而後易，益長裕而不設，困窮而通，井居其所而遷，巽稱而隠。履和而至：禮之用，和為貴；至者，言事倫之極致。復小而辨於物：韓曰，□而辨之，不逺復也。損先難而後易：韓曰，刻損以修身故先難，無患故後易。困窮而通：困而不失其所亨。井居其所而遷：韓曰，井居不移而能遷其施。

"The卦 of Footsteps is harmonious and reaches its peak, the卦 of Humility is respectful and becomes more illustrious, the卦 of Return is subtle and discerns things clearly, the卦 of Constancy is amidst variety yet not tiresome, the卦 of Loss begins with difficulty and then becomes easy, the卦 of Gain increases abundance without being empty, the卦 of Difficulty is in hardship yet attains passage, the卦 of Well remains in its place yet spreads its benefits outward, the卦 of Wind adapts to circumstances without revealing its presence." Sima Guang explained: "Footsteps is harmonious and reaches its peak" — The Analects says that the application of rites values harmony; "reaches its peak" means that the principles and order are attained to their utmost. "Return is small yet discerns things" — Han Kangbo said, discerning at the subtle level, thus being able to "not return far" (the text here is missing one character). "Loss begins with difficulty and then becomes easy" — Han Kangbo said, enduring hardship to reduce and cultivate oneself, thus initially difficult; later without worries, thus becoming easy. "Difficulty is in hardship yet attains passage" — being inpredicament without losing what enables passage. "Well remains in its place yet spreads its benefits" — Han Kangbo said, the well itself does not move, yet it conveys its benefits to distant places.

履以和行，謙以制禮，復以自知，恆以一徳，損以逺害，益以興利，困以寡怨，井以辨義，巽以行權。損以逺害：損己則人莫之害。益以興利：興利以益人。困以寡怨：牛悔叔曰，困而不失其所亨，寡怨者，不怨天，不尤人。井以辨義：識義所在，處之不移。右第六章。

The卦 of Footsteps is used to make conduct harmonious, the卦 of Humility is used to regulate etiquette, the卦 of Returning is used for self-awareness, the卦 of Constancy is used to maintain virtue, the卦 of Loss is used to avoid harm, the卦 of Gain is used to promote benefits, the卦 of Difficulty is used to reduce grievances, the卦 of Well is used to discern righteousness, and the卦 of Wind is used to implement flexibility. Sima Guang explained: "Loss is used to avoid harm" — by reducing one's own actions, others will not harm. "Gain is used to promote benefits" — by doing things that benefit others. "Difficulty is used to reduce grievances" — as Niuhui Shu said, in difficult situations one does not lose what is essential for success; "reducing grievances" means not resenting heaven or blaming others. "Well is used to discern righteousness" — recognizing where righteousness lies and remaining steadfast. This is the sixth chapter.

易之為書也不可逺：道不可須臾離。為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易：凡易之六位剛柔迭居，二有君上用謙徳之象，五有臣子居盛位之象。五不必專於為君，故有箕子之明夷；二不必專於為臣，故有王用享于帝。

"The Book of Changes cannot be separated from us," because the Way is never absent for a moment. "The Way it discusses is ever changing, constantly shifting, flowing through the six lines. It moves up and down without fixed patterns, with yao (lines) of strength and weakness alternating." The six lines of the Book of Changes alternate between strength and weakness. The second line sometimes presents the image of a superior ruler practicing humility, while the fifth line sometimes presents the image of a minister in a flourishing position. The fifth line does not necessarily refer exclusively to a ruler, hence in the hexagram Mingyi (Darkness Brightened), the line six in the fifth position says, "Jizi's brightness is obscured." The second line does not necessarily refer exclusively to a minister, hence in the hexagram Yi (Benefit), the line six in the second position says, "The king uses offerings to the deity."

不可為典要，唯變所適。其出入以度，外內使知懼：典常要約，自內適外為出，自外適內為入，易出入六爻以為人內外之法度。又明於憂患與故，無有師保，如臨父母：故謂事之所以然。無有師保，自得楷法；如臨父母，言可嚴畏。初率其辭而揆其方，既有典常，茍非其人，道不虛行。

"It cannot be fixed as an unchanging standard, but adapts to changes. Its coming and going are regulated, making people both inside and outside aware of caution." "Classic and constant" refers to a fixed standard; moving from the inner trigram to the outer trigram is called "coming out," and returning from the outer trigram to the inner trigram is called "returning in." The Book of Changes uses the six lines' coming and going as the standard for people to handle internal and external affairs. "It also makes people understand worries and the reasons behind them; even without a teacher or tutor present, it is as if facing parents." The term "reason" refers to the reasons why things are so; "without a teacher or tutor" means one does not need a teacher or tutor to follow a standard; "as if facing parents" means maintaining a serious and respectful attitude in one's heart. "At first, by following its words and contemplating its meaning, one will find that there is a constant standard within; but if one is not such a person, the way will not be practiced without cause."

易之為書也，原始要終以為質也：易以窮物之終始為本質。六爻相雜，惟其時物也：時異事殊，吉凶不同。其初難知，其上易知：本末也。初辭擬之，卒成之終。若夫雜物撰徳，辨是與非，則非其中爻不備：雜物撰徳，錯綜時物，數其徳行；中爻謂二至五。噫！亦要存亡吉凶，則居可知矣：知者觀其彖辭，剛思過半矣：彖統卦徳。右第七章。

The Book of Changes is fundamentally concerned with investigating the beginning and the end of things. The six lines are interwoven, but they merely represent the timing and the nature of the matters they symbolize. When the timing differs, the matters vary, and so do the fortune and misfortune. The meaning of the first line is difficult to grasp, while the meaning of the top line is easier to understand. This reflects the relationship between the beginning and the end. The statement of the first line is only a rough analogy, while the top line finally concludes the matter. As for the interweaving of various symbolic images, the narration of the virtues of each line, and the distinction between right and wrong, without the middle lines, the meaning would be incomplete. The term "miscellaneous things and composing virtue" refers to the interweaving of various symbolic images and the enumeration of their virtues. The "middle lines" refer to the second through the fifth lines. Alas! To know about survival and demise, fortune and misfortune, one can understand it while sitting still. A wise person merely needs to look at the commentary on the hexagram, and he has already grasped half of it. This is the seventh chapter.

二與四同功而異位，其善不同，二多譽，四多懼，近也：同功，韓曰同陰功也；多懼，韓曰逼近君故多懼。柔之為道，不利逺者，其要無咎，其用柔中也：柔之為道，或以近而多懼，或以逺而不利，其要在於隨時適宜，不犯於咎，以中為用而已。三與五同功而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪。

"The second line and the fourth line have the same function but different positions, so their advantages differ: the second line often receives praise, while the fourth line often has caution, because it is close to the sovereign's position." The term "same function" is explained by Han Kangbo as referring to the same function of the yin position; the term "often cautious" is explained by Han Kangbo as due to being close to the sovereign's position, thus requiring more caution. "The principle of flexibility, is not beneficial when distant; its key is to avoid mistakes, and its function is to be flexible and in the center." The principle of flexibility sometimes leads to more caution when close to the sovereign's position, and sometimes leads to disadvantage when distant; the key is to respond appropriately at all times, avoiding mistakes, and using the principle of being in the center. "The third line and the fifth line have the same function but different positions: the third line often faces danger, while the fifth line often achieves success, this is the difference in rank between the noble and the humble; using flexibility leads to danger, while using strength may be able to fulfill the task."

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也：三才各有陰陽。道有變動，故曰爻：爻以效三才之變動。爻有等，故曰物：上下剛柔，各有貴賤，等級不同，以象萬物。物相雜，故曰文：剛柔相雜，然後成文。文不當，故吉凶生焉：或承或乘，有愛有惡。

The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three fundamental elements—Heaven, Earth, and Humanity—each paired with two lines, hence forming six lines. The number six does not signify anything else, but rather represents the way of the three elements. Each of the three elements has its own yin and yang. "The way is changeable, hence it is called a line" (yao): the line is used to imitate the change of the three elements. "The line has levels, hence it is called a thing" (wu): the soft and hard qualities above and below have different ranks and statuses, used to symbolize all things. "Things and their images are intermingled, hence it is called literature" (wen): the hard and soft qualities intermingle, thus forming patterns and brilliance. "Patterns and brilliance are improperly arranged, hence good and bad fortune arise": either one is above and the other below, or one is above and the other below, thus there is affection and aversion.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？是故其辭危，危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。其辭危：惡直醜正，實繁有徒。易者使傾：韓曰，易，慢易也。其要無咎：福莫長於無禍。右第八章。

"The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty. It probably emerged during the time of King Wen of Zhou and King Zhou of Shang. Therefore, its words are full of caution and fear. Those who remain cautious can achieve safety, while those who are careless may suffer ruin. Its principles are vast and encompass all things. From beginning to end, one should remain vigilant, and the key is to avoid mistakes. This is called the principle of the Book of Changes." Sima Guang explained, "Its words are cautious" because at that time, those who hated integrity and slandered justice were numerous. "Easy to overturn" is what Han Kangbo said, meaning "Yi" refers to carelessness and neglect. "Its key is to avoid misfortune" means that there is no greater blessing than avoiding misfortune. This is the eighth chapter.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻：乾健坤順，各守一徳，以生萬物，故曰易簡；然探賾索隠，鉤深致逺，萬物之情偽不能逃，故知險阻也。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者：王輔嗣《略例》曰，能研諸慮，則“侯”之衍字也。人以易能言吉凶之所在，故悅之；知得失之有報，故審而行之。

"Qian is the most vigorous in the world, its virtue is always easy and able to perceive dangers; Kun is the most gentle in the world, its virtue is always simple and able to perceive obstacles." Qian is vigorous and Kun is gentle, each holding a single virtue to nurture all things, hence called "easy and simple." However, they explore the profound, seek the hidden, grasp the deep, and attract the great, so that the true and false of all things cannot escape, hence they can perceive dangers. "It can bring joy to the heart, investigate people's thoughts, determine the fortune and misfortune of the world, and encourage people to be diligent and persistent." Wang Bi's "Outline of the Zhou Changes" says "can investigate various thoughts," indicating that "Hou" is an added redundant character. People love the "I Ching" because it can speak of where good fortune and misfortune lie; they take it seriously because they know that gains and losses have corresponding consequences.

是故變化云為，吉事有祥，象事知器，占事知來：象事知器，以制器者尚其象；占事知來，以卜筮者尚其占。韓曰：夫變化云為者，行其吉事則獲嘉祥之應，觀其象事則知制器之方，玩其占事則睹方來之驗也。天地設位，聖人成能：天地能示人法象而不能教也，能生成萬物而不能治也，聖人教而治之，以成天地之能。

Therefore, in the process of change and action, performing good deeds brings auspicious signs; observing phenomena allows one to understand the making of objects, and divination allows one to foresee the future. The phrase "knowing the object through its image" means that those who make objects value their symbolic forms. The phrase "knowing the future through divination" means that those who practice divination value its predictive power. Han Kangbo said: "Change and action" refer to the idea that performing good deeds brings auspicious responses, observing phenomena allows one to grasp the methods of making objects, and contemplating divination reveals the verification of future events. "Heaven and Earth set up the positions of above and below, and the sage completes their functions": Heaven and Earth can display patterns but cannot teach, can generate all things but cannot govern, so they rely on sages to teach and govern, thus completing the functions of Heaven and Earth.

人謀鬼謀，百姓與能：韓曰，鬼謀，寄卜筮以考吉凶也。光謂：聖人謀之於人，謀之於鬼，以考失得，故舉無不當；能如是者，則百姓與之。八卦以象告：示以吉凶之象。爻彖以情言：言其失得之情。剛柔雜居而吉凶可見矣：各居其所而不相交則無吉凶。

"Men plan, and ghosts and spirits also plan, and the people participate in their ability": Han Kangbo said that what is called "ghost planning" is using divination to examine good and bad fortune. Sima Guang said: The sage both plans with people and with ghosts and spirits, to examine gains and losses, so every action is appropriate; if he can do this, the people will naturally support him. "The Eight Trigrams use physical symbols to inform people": they show the signs of good and bad fortune to people. "The line statements and the彖statements speak with truth": they state the actual gains and losses. "The strong lines and the weak lines intermingle, and good and bad fortune can be seen": if each remains in its position and does not interact with others, there would be no good or bad fortune.

變動以利言：韓曰，變而通之以盡利。吉凶以情遷：恃吉而驕怠則凶，畏凶而戒慎則吉，故曰以情遷。是故愛惡相考而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝：攻猶取也。

"Change is in terms of benefit": Han Kangbo says that change and adaptability are for the purpose of exhausting the benefits of things. "Good fortune and misfortune change according to one's disposition": relying on good fortune and becoming arrogant, lazy, and careless turns into misfortune; fearing misfortune and being cautious and vigilant turns into good fortune. Therefore, it is said "it changes according to one's disposition." Therefore, love and hatred are compared with each other, and good fortune and misfortune arise; distance and nearness are used with each other, and regret and hardship arise; sincerity and falsehood respond to each other, and benefit and harm arise. In general, the principles discussed in the Book of Changes: if two things are close but cannot harmonize, it becomes dangerous, or if they are harmed, there is both regret and regret. Here, "attack" is equivalent to "take."

將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈：辭慚者，不能隠其實；辭枝者，一左一右；辭寡者，敏於行；辭多者，急求人知；辭遊者，必茍巧飾；辭屈者，內無主。右第九章。

The person about to betray others speaks with shame; the one with doubts speaks in a scattered manner; the virtuous person speaks little; the restless person speaks much; the one who slanders the good speaks uncertainly; the one who loses his integrity speaks at a loss. Speaking with shame is because he cannot conceal the truth; speaking in a scattered manner is due to indecision; the one who speaks little is quick to act; the one who speaks much is eager to show himself; the one who speaks uncertainly is surely being deceitful; the one who speaks at a loss lacks firmness in his mind. This is Chapter Nine.