The Great Treatise, Part One, Chapter Eight

［聖人有以見天下之動，而觀其會通，以行其典禮，］［時措之宜便是禮，禮即時措時中見之事業者。非禮之禮，非義之義，但非時中皆是也。非禮之禮，非義之義，又不可以一概言，如孔子喪出母，子思(守禮)［不喪出母，又不可］以［子思守禮］為非也。又如制禮(以)［者］小功不稅，他外反。日月已過乃聞而服曰稅。使曾子制禮，又不知如何。以此不可易言。

The Great Treatise above says, "The sage observes the movement of the world and examines its harmonious connections, thus carrying out the rites and ceremonies." What is appropriate to the time is called ritual; ritual is precisely that which realizes the principle of being in the center of the right time in practical affairs. The Mencius says, "There is ritual without propriety, and righteousness without justice." Anything that does not conform to the principle of being in the center of the right time falls into this category. However, "ritual without propriety, righteousness without justice" cannot be universally condemned. For example, Confucius observed mourning rites for an exiled mother, but Zisi did not. We cannot therefore say that Zisi's observance of ritual was wrong. Another example is the regulation that the lesser mourning period does not involve "tax," which is read as he wai fan, meaning that if one hears of the death after the mourning period has passed, one does not perform the mourning rites. If Zengzi had established the rites, we do not know what he would have decided. Clearly, such matters cannot be judged lightly.

時中之義甚大，須是精義入神以致用，［始得］觀其會通以行其典禮，此(則)［方是］真義理也。行其典禮而不達會通，則有非時中者(也)［矣］。

The two characters "shizhong" carry great significance. One must, as stated in the "Great Treatise" below, refine the principles to the point of spiritual insight, and only then can one observe the convergence and interpenetration of principles and apply appropriate rites and institutions accordingly. This is what constitutes true principle. If one merely follows rites and institutions without understanding their underlying convergence and interpenetration, one is bound to fall short of the principle of "shizhong."

［今學者則須是執禮，蓋禮亦是自會通制之者。然言不足以盡天下之事，守禮亦未為失，但大人見之，則為非禮非義，不時中也。君子要多識前言往行以畜其德，以其看前言往行熟，則自能比物丑類，亦能見得時中。］禮亦有不須變者，如天敘天秩［之類］，如何可變!［時中者不謂此。］

Modern scholars still need to uphold rituals, because rituals were originally established by sages through careful consideration and compromise. Written words and speech are insufficient to exhaust all worldly changes, so adhering to established rituals is not a fault. However, in the eyes of great men, there are inevitably aspects that do not conform to ritual or righteousness, because they are not in harmony with the appropriate middle way. The "Great Accumulation" hexagram says, "The superior man uses this to accumulate knowledge of past words and deeds, thus cultivating his virtue." The superior man should widely remember the good words and deeds of predecessors to cultivate his virtue. When one thoroughly understands past words and deeds, one naturally can associate similar things and understand things by analogy, gradually attaining the appropriate middle way. Of course, there are parts of ritual that do not need to be changed, such as the "Heavenly Order" and "Heavenly Rank" mentioned in the "Book of Documents · Gao Yao's Dialogue," which refer to natural distinctions of order and hierarchy. How could these be altered? Discussing the appropriate middle way does not refer to these.

繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也，易語天地陰陽，情偽至隱賾而不可惡也，諸子馳騁說辭，窮高極幽，而知德者厭其言。故言為非艱，使君子樂取之為貴。

The text continues, "Attach words to explain and determine whether it is auspicious or inauspicious; that is why it is called a line (yao)." It says, "It speaks of the most intricate and complex aspects of the world, yet they are not repulsive." The Book of Changes discusses heaven and earth, yin and yang, and explains human feelings and sincerity to the most subtle and complex levels, yet those who read it do not find it repulsive. The various schools of thought run wild with words, speaking to the highest and most obscure levels, but those who truly understand virtue actually find their words tiresome. This shows that speaking words is not difficult; the difficulty lies in making the words pleasing to the gentleman, which is truly precious.

易之為書，有君子小人之雜，道有陰陽，爻有吉凶之戒，使人先事決疑，避凶就吉。擬之而後言，議之而後動，擬議以成其變化。

In the Book of Changes, both the conduct of the superior person and the inferior person are intermingled. The Way is divided into yin and yang, and the lines contain warnings of both good fortune and misfortune. This is meant to make people hesitate and make decisions before a matter arises, avoiding danger and pursuing good fortune. Therefore, the classic says, "First imagine and then speak, first deliberate and then act; through this process of imagining and deliberating, one accomplishes the transformation." One should first compare and consider before speaking, and first deliberate and examine before acting, relying on this process of imagining and deliberating to cultivate one's ability to adapt and respond appropriately.

凡一言動，是非可(不可)［否］隨之而生，所以要慎言動。“擬之而後言，議之而後動”，不越求是而已。(自)此(以下)皆著爻象之辭所以成變化之道，擬議以教(人)［之］也。凡有一跡出，(則)便有無限人議論處。至如天之生物亦甚有不齊處，然天則無心不恤，此所以要慎［言動］。易曰：“擬之而後言，議之而後動”，只是要求是也。

But whenever there is a statement or an action, right and wrong, possible or not, arise accordingly. Therefore, words and deeds must be approached with caution. The saying "propose first and then speak, deliberate first and then act" ultimately amounts to seeking the truth. From here on, the discussion focuses on how the words of the hexagram signs can achieve the way of adaptability, using the effort of proposal and deliberation to guide people. As soon as there is any trace left, countless people will begin to comment. Even the heavens, which nurture all things, have unevenness. However, heaven has no intention, so it does not concern itself or calculate; humans, however, cannot be like that, which is precisely why we must be cautious in our speech and actions. The Great Treatise says, "propose first and then speak, deliberate first and then act," which is nothing more than demanding the truth.

子曰：君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。君子自知自信，瞭然不惑。又於出處語默之際護與人同，則其志決然，利可斷金。惟仁者能聽盡言，己不欲為善則已，苟欲為善，惟恐人之不言。“二人同心，其利斷金”，夫一人固自明矣，又有一人言而同心，其為利也(知)［如］金鐵之可斷。義理必至於出處語默之不可易，如此其同也，己固自信，又得一人與之同，故利可斷金。

The Great Treatise, Chapter Eight, cites Confucius explaining the line "Nine in the Fifth" of the hexagram "Union": "The way of the superior man is either to go out or to stay in, to be silent or to speak. When two people have the same mind, their strength can cut through metal; when they speak with the same mind, their words carry the fragrance of orchids." The superior man clearly understands and firmly believes, with a clear mind and no doubts. He can remain steadfast in his aspirations, whether he chooses to serve in office or retreat, to be silent or to speak, and remain loyal to others. His will is resolute and sharp enough to cut through metal. Only the benevolent can listen to others speaking completely. If one does not wish to do good, then it is fine; but if one truly wishes to do good, he fears others will not speak out. What is meant by "When two people have the same mind, their strength can cut through metal" is that one person already understands clearly, and when another person speaks in agreement, their combined strength is as unbreakable as metal and iron. Only when the principles of righteousness have reached the point where one's actions, words, silence, and speech are unshakable can two people be said to be in complete agreement. Since one already has confidence, and another person agrees with him, this is why their strength can cut through metal.

大衍之數五十，其用四十有九。“大衍之數五十，其用四十有九”，天地之數也，一固不為用。“天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。”(夫)［天］混然一物，無有終始首尾，其中何數之有？然［此］言(者)特示有漸爾，理須先數天，又［必］須先言一，次乃至於十也。

The Great Treatise above, chapter nine, says, "The number of the great derivation is fifty, but forty-nine are used." These fifty numbers represent the numbers of heaven and earth. Among them, the number "one" does not participate in the application; it symbolizes the Taiji, which is empty and not used. The text lists "Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, Heaven seven, Earth eight, Heaven nine, Earth ten." In reality, heaven is a unified whole without beginning or end, so how can there be numbers within it? This arrangement is merely to show an order from subtle to manifest: logically, one must first mention heaven, then first mention "one," and then count up to ten in sequence.

且天下之數止於十，窮則自十而反一。又數當止於九，其言十者，九之耦也。揚雄亦曰“五(復於五行)［與五相守］”者，蓋地數無過天數之理，孰有地大於天乎？故知數止於九，九是陽極也，十也者姑為五之耦焉爾。

Moreover, the numbers in the world only go up to ten. When numbers reach their limit, they return from ten back to one. If we examine this more deeply, numbers should actually end at nine, for ten is merely the spouse number of nine. Yang Xiong's "Ta Xuan" also mentions "five and five are in mutual restraint," indicating that the numbers of the earth do not exceed those of the heavens—where could the earth be greater than the heavens? Therefore, we understand that numbers should end at nine, which is the extreme of yang; as for ten, it is only temporarily used as the spouse number of five.

分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策萬有一千五百二十，當萬物之數也。

The text continues to explain the method of divining with yarrow stalks: take the forty-nine stalks and divide them randomly into two parts, symbolizing the two principles of Heaven and Earth. Then take one stalk and hold it between the fingers, symbolizing the three principles of Heaven, Earth, and Humanity. Next, count the stalks in groups of four, symbolizing the four seasons. The remaining stalks, which are left over after counting, are held between the fingers, symbolizing the leap month. There are two leap months in five years, so the stalks are twice folded and then hung. The number of odd numbers in Heaven is five, and the number of even numbers in Earth is five, with the five directions each corresponding to one another. The total number of Heaven's numbers is twenty-five, and the total number of Earth's numbers is thirty, making a total of fifty-five, which is the basis for change and the movement of spirits and ghosts. The number of stalks used in the six lines of the Qian hexagram is two hundred and sixteen, and in the Kun hexagram it is one hundred and forty-four, making a total of three hundred and sixty, which corresponds to the number of days in a year. The total number of stalks used in the sixty-four hexagrams of the upper and lower parts is eleven thousand five hundred and twenty, which corresponds to the number of all things.

極兩兩，是為天三。數雖三，其實一也，象成而未形也。［地］兩兩，地，［剛］亦效也，柔亦效也。七離九，六坎八。參天兩地，此但天地之質也，通其數為五。乾坤(止)［正］合為坎離，［坎離］之數當六七，精為日月，粗為水火，坎離合而後萬物生。得天地［之］最靈為人，故人亦參為性，兩為體，推其次序，數當八九。

By combining pairs with pairs, the heavens form three. Although the number is three, it is actually one whole, because the image has already taken shape but the form and substance have not yet solidified. The earth, on the other hand, pairs two with two: the yang also follows suit, and the yin also follows suit. In terms of numbers, seven belongs to the fire trigram Li, and nine also belongs to Li; six belongs to the water trigram Kan, and eight also belongs to Kan. The "Say on the Hexagrams" states, "Heaven is counted by three, earth by two, and the numbers are interdependent," which is simply referring to the nature of heaven and earth, combining their numbers to make five. The trigrams Qian and Kun are precisely intermingled to form Kan and Li. The numbers of Kan and Li are six and seven. In terms of their essence, they are the sun and moon; in terms of their roughness, they are water and fire. Only after Kan and Li are intermingled do all things come into being. Humans receive the most refined and delicate part of heaven and earth, thus humans are characterized by three as their nature and two as their body. Following this pattern, the numbers for humans are eight and nine.

八九而下，土其終也，故土之為數終於地十。過此以往，萬億無窮，不越十終反一而已。陽極於九，陰終於十，數乃成，五行奇耦乃備。過此周而(反)［復］始，滋至無算，不越於是。陽用其極，陰不用極而用六者，十者，數之終，九之配也。地無踰天之理，終於其終而已焉。

After eight and nine, earth is the last element, so the number of earth ends at the tenth. Continuing further, even though the numbers are infinite, they only count up to ten and then return to one again. Yang reaches its peak at nine, while Yin reaches its end at ten. Only when reaching this point does the cycle of numbers complete, and the odd and even numbers of the Five Phases are fully established. Beyond this point, the cycle repeats itself endlessly, multiplying beyond calculation, yet it still remains within this pattern. Yang uses its extreme number nine, while Yin does not use its extreme number but instead uses six. This is because ten is merely the end of the number, the spouse of nine. There is no reason for earth to surpass heaven; it merely ends at the place where it is meant to end.

參天兩地，五也。一地兩，二也。三地兩，六也，坤用。五地兩，十也。一天三，三也。三天三，九也，乾用。五天三，十五也。凡三五乘天地之數，總四十有五，並參天兩地(者)［自然之］數(之)五，共五十。虛太極之一，故為四十有九。

"The principle of 'three for heaven and two for earth' combines to make five. Multiplying one by two (earth's two), we get two; multiplying three by two, we get six, which is the number of old yin used in the hexagram of Kūn. Multiplying five by two, we get ten. Multiplying one by three (heaven's three), we get three; multiplying three by three, we get nine, which is the number of old yang used in the hexagram of Qián. Multiplying five by three, we get fifteen. Adding together the numbers derived from three and five for heaven and earth, we get a total of forty-five. Adding the natural number five from 'three for heaven and two for earth,' we reach fifty, which is the number of great derivation. However, the one symbolizing the Taiji is excluded, so the actual number used is forty-nine."

“掛一象三”，象天地之三也。揲［四］，象四時［也。揲象］四時，(揲之)數不過十，十時乃(三)歲半，舉三揲(多)之餘也。直云“五歲再閏”者，盡(餘)［遇］多之(極)［數］也。揲［常］餘九，則揲者四十而已，四十乃［十四］時之數也。

The phrase "to hang one to symbolize three" refers to symbolizing the three elements of heaven, earth, and humanity. The phrase "to count by four" symbolizes the four seasons. Since four yao are used for each count to represent the four seasons, the number obtained from one count of the yarrow stalks will be around ten. Ten "seasons" correspond to two and a half years, and this is merely referring to the leftover yao from three counts. The text directly states "five years with an additional leap month," which refers to the situation where the leftover yao is the greatest. If each count consistently leaves nine yao, then the actual number counted is forty, which exactly corresponds to fourteen "seasons."

此相間循環之數也。“五位相得而各有合”，一二相間，是相得也；各有合，以對相合也，如一、六，二、七，三、八，四、九。各有合，神也；位相得，化也。

This is a sequence of numbers that alternate and cycle repeatedly. The classic text says, "The five positions interact and each has its corresponding pair." One and two are separated but follow each other in order, which is called "interaction." As for "each has its corresponding pair," it refers to mutual pairing and combination, such as one combining with six, two with seven, three with eight, and four with nine. From the perspective of "each has its corresponding pair," it represents the mysterious connection between yin and yang, belonging to the "spirit." From the perspective of "interaction," it represents gradual progression in order, belonging to the "transformation." Spirit and transformation are the two aspects of the same thing.

奇，所掛之一也；扐，左右手四揲之餘也。再扐後掛者，每成一爻而後掛也，謂第二第三揲不掛也。閏常不及(三歲)［五年］而再至，故曰“五歲再閏”。此歸奇必俟於再扐者，象閏之中間再歲也。“成變化［而］行鬼神”，成行陰陽之氣而已矣。

The term "qi" refers to the stick drawn out and held between the fingers. "Tua" means the remainder left after counting four sticks with each hand. "Re-tua and then hang" means that after forming each line, one stick is hung again, so the second and third counts do not involve hanging. A leap month often occurs twice within less than five years, hence "five years and then another leap month." Here, the remaining sticks are only determined after two counts of "tua," which corresponds to the leap month occurring every two years. The text says "this is why changes occur and spirits move," but in reality, achieving changes and moving spirits is merely the movement and interaction of yin and yang energies.

是故四營而成易，十有八變而成卦，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與祐神矣。

Therefore, by dividing into two, hanging one, drawing four, and returning the odd numbers, these four steps constitute one transformation. After eighteen transformations, a hexagram is formed. First obtaining the three lines of the eight trigrams is called the small completion. From this, one can extend and apply it to all kinds of matters in the world. The Book of Changes can reveal principles and make virtue mysterious and profound, so it can be used to deal with human affairs and also assist in the functions of the divine.

示人吉凶，其道顯；陰陽不測，其德神。顯故可與酬酢，神故可與祐神；受命如響故可與酬酢，知來藏往故可與祐神。示人吉凶，其道顯矣；知來藏往，其德行神矣。語蓍龜之用也。顯道者，危使平，易使傾，懼以終始，其要無咎之道也。神德行者，寂然不動，冥會於萬化之感而莫知為之者也。受命如響，故可與酬酢，曲盡鬼謀，故可與祐神。顯道神德行，此言蓍龜之行也。

The Book of Changes indicates good fortune and misfortune to people, so its way is clear; the changes of yin and yang are unpredictable, so its virtue is profound. Because it is clear, it can be used to deal with worldly affairs; because it is profound, it can be used to assist the spirits. It receives inquiries and responds like an echo, so it can deal with affairs; it can foresee the future and conceal the past, so it can assist the spirits. Indicating good fortune and misfortune is the clarity of the way; knowing the future and concealing the past is the profound virtue. This refers to the function of the divining tortoise and yarrow stalks. What is called "manifesting the way" is what is said in the "Great Treatise" below: "Those in peril are made safe, and those easy are made difficult," so that people remain ever cautious from beginning to end, its essence being to follow a path without error. What is called "profound virtue" is that it remains still and silent, yet can secretly harmonize with all changes, and no one can see who is doing it. Receiving inquiries and responding like an echo, so it can deal with human affairs; skillfully and thoroughly planning for people, so it can assist the spirits. The phrase "manifesting the way and profound virtue" refers precisely to the function of the tortoise and yarrow stalks.

子曰：知變化之道者，其知神之所為乎!化之於己，須臾之化則知須臾之頃必顯，一日之化則知一日之(化)［況］有殊。易知變化之道則知神之所為，又曰：“知幾其神乎!”

In the last paragraph of the ninth chapter of the Great Treatise, it is cited that Confucius said: "Those who understand the way of change also understand what the divine does!" When change is viewed from one's own experience, one sees that within a moment of change, there must be something manifest within that moment; and over the course of a whole day, one sees that the situation of that day is different from the previous day. If a person understands the way of change, then they also understand the workings of the divine. Therefore, in the fifth chapter of the Great Treatise, it is also said: "To know the moment of change is to be divine!" To perceive clearly at the very beginning of an event is to be divine.

惟神為能變化，以其一天下之動也；人能知變化之道，其必知神之為也。聖人之進，豈不自見!今在學者區別是非，有化於(神)［善］者，猶能知之，況聖人乎!易言“窮神知化”，又言“知變化之道”，［知變，化］安得不知!

Only the "Spirit" can produce change, for it unifies all actions under itself throughout the world; if a person understands the way of change, they must also understand the workings of the Spirit. How could the progress of a sage remain unnoticed by themselves! Even today's scholars, when distinguishing right from wrong, can see if someone is gradually becoming good and being transformed, and others can perceive it. How much more so a sage! The "Great Treatise" says, "To exhaust the Spirit and know change," and here it says, "To know the way of change." If one can even recognize the obvious "change," how could the gradual "transformation" remain unknown?

［變言其著，化言其漸。］易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。辭、變、象、占，皆聖人之所務也，［故］易道具焉。一本無易道具焉四字，有故曰神而明之，存乎其人十字。

"Change" refers to the prominent and abrupt aspects, while "transformation" refers to the gradual and imperceptible ones; the two terms differ in emphasis. The tenth chapter of the Great Treatise says: "The Book of Changes contains the four ways of the sage: those who speak rely on its words, those who act rely on its changes, those who make objects rely on its images, and those who use divination rely on its predictions." Words, changes, images, and predictions are the four things that the sages have devoted themselves to; the principles of the Book of Changes are fully contained here. Another version of this text omits the four words "the Book of Changes contains" and instead says "Therefore, the divine and clear understanding lies in the person."

尚辭則言無所苟，尚變則動必精義，尚象則法必致用，尚占則謀必知來，四者非知神之所為，孰能與於此!知德之難言，知之至也。孟子謂“我於辭命則不能”，又謂“浩然之氣難言”，易謂“不言而信存乎德行”，又以尚辭為聖人之道，非知德，達乎是哉？

He who values words will not speak carelessly; he who values change will act with thorough understanding of principles; he who values hexagrams will apply them to practical use; he who values divination will surely foresee the future. These four aspects, unless one understands the workings of the divine, who could possibly grasp them? Understanding the 'virtue' that is hard to express is the ultimate of knowledge. The Book of Mencius, in the chapter Gong Sun Chou Shang, says, 'I am unable to handle words and commands,' and also says of the great spirit, 'It is hard to speak of it.' The Great Treatise says, 'Achieved in silence, trusted without words, it resides in virtue,' yet it also lists the value of words as part of the sage's way. Is it not only those who truly understand virtue who can reach this level?

學未至(於)［乎］知德，語皆有病。形而上者，得辭斯得象矣，故變化之理須存乎辭。言，所以顯變化也。易有聖人之道［四焉］，而曰“以言者尚其辭”，辭者，聖人之所(以聖)［重］。人言命字極難，辭之盡理而無害者，須出於精義。易有聖人之道四，曰以言者尚其辭，必至於聖人，然後其言乃能無(敝)［蔽］，蓋由精義所自出也，故辭不可以不修。

One has not yet reached the level of understanding virtue, so whatever one says is flawed. The metaphysical aspect is such that grasping the words is equivalent to grasping the hexagram. Therefore, the principle of change must be contained within words; speech is precisely used to manifest change. The Book of Changes contains four principles of the sage's way, and first it says, "In speaking, value the words." This shows that words are highly valued by the sages. People often say that naming and wording things is very difficult. To make words fully express meaning without causing harm, one must deeply study the principles. The Book of Changes mentions "In speaking, value the words," which implies one must reach the level of the sages so that what one says is unobstructed, as it naturally flows from refined meaning. Therefore, words must not be neglected in refinement.

［人於龜策無情之物，不知其將如何，惟是自然莫或使之然者，陰陽不測之類也。己方虛心以鄉之，卦成於爻以占之，其辭如何，取以為占。聖人則又於陰陽不測處以為占，或於夢寐，或於人事卜之。然聖人於卜筮亦鮮，蓋其為疑少故也。］

A person facing an object like turtle shell or yarrow stalks, which have no consciousness, does not know what result will appear; it is simply natural, with no one making it so, belonging to the category of what is beyond yin and yang's measurement. One should approach it with an open mind, and after the hexagram is formed by the accumulation of lines, one consults it, looking at its wording, and takes it as a divination. The sage goes further, taking divination from the realm where yin and yang are beyond measure: sometimes in dreams, sometimes in the measurement of human affairs. However, the sage rarely uses divination, because his doubts are not many to begin with.

是以君子將有為也，將有行也，問焉而以言，其受命也如響，無有遠近幽深，遂知來物，非天下之至精，其孰能與於此!參伍以變，錯綜其數，通其變，遂成天地之文，極其數，遂定天下之象，非天下之至變，其孰能與於此!

Therefore, when a gentleman is about to act or take initiative, he consults the Book of Changes and seeks guidance through words. It receives the inquiry and responds like an echo, able to know the future regardless of distance or depth. If it is not the most subtle thing in the world, who could achieve this! Three and five interact and change to seek transformation, combining their numbers, comprehending their changes, thus forming the cultural brilliance of heaven and earth; exhausting their numbers, thus determining the forms of all things. If it is not the most skillful in transformation, who could achieve this!

易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此!夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰“易有聖人之道四焉”者，此之謂也。

The Book of Changes has no thoughts or actions, is still and unmoving, but once it is touched by something, it connects with all events throughout the world. If it were not the most mysterious thing in the world, who could achieve this? The Book of Changes is precisely the tool used by the sage to explore the profound and investigate the subtle. Because it is profound, it can connect with the aspirations of people across the world; because it understands the subtle, it can accomplish the affairs of the world; because it is mysterious, it does not need to hurry and yet is swift, does not need to travel and yet reaches its destination. Confucius said, "The Book of Changes contains the four ways of the sage," referring exactly to this.

有不知則有知，無不知則無知，是以鄙夫有問，仲尼竭兩端而空［空］，易［無思無為］，受命乃如響。“無有遠近幽深，遂知來物，非天下之至精，孰能與於此”，［此］言易之為書也。至精者，謂聖人窮理極盡精微處，中庸所謂至矣。

Inside the mind there is an "unknown," which makes the "knowledge" evident; when there is nothing unknown, one cannot really say there is any "knowledge." Therefore, the Analects of Confucius records that when a simple person came to ask a question, Confucius found himself empty and with nothing to offer, and he would examine the matter from both ends to exhaust all possibilities. The Book of Changes also answers questions as if it were echoing, because it is without thought and action. The text says, "Without regard to distance or depth, it can foresee things to come; without the utmost refinement, who could be capable of this?" This is speaking of the Book of Changes itself. The term "utmost refinement" refers to the sage's exhaustive exploration of principles and reason until they are extremely refined and subtle, which is what the Doctrine of the Mean calls "the ultimate."

(天下之理斯盡，因易之三百八十四爻變動以寓之人事，告人以當如何時、如何事，如何則吉，如何則凶，宜動宜靜，丁寧以為告戒，所以因貳以濟民行也。)

The principles of the world are exhausted here: sages use the 384 lines of the Book of Changes to express human affairs, informing people about the right time to act and the circumstances they may encounter, what is auspicious and what is inauspicious, when to move and when to be still, repeatedly warning and advising. This is what the Great Treatise Part II refers to as "using the two extremes to guide human conduct," employing the contrast between auspicious and inauspicious to help the people walk the right path.

既言參伍矣，參伍而上覆如何分別？氣之聚散於太虛，猶冰凝釋於水，知太虛即氣［則無有有無。故聖人語性與天道之極，盡於參伍之］神變易而已。諸子淺妄，有有無之分，非窮理之學也。

The text has already said "three and five to change," so how can there be distinctions above the three and five? Qi gathers and disperses in the Great Void, just as ice in water solidifies and melts: when ice melts, it is not non-existent, but returns to water. Understanding that the Great Void is qi, there is no distinction between "being" and "non-being." Therefore, the sages speak of nature and the way of heaven in their ultimate form, and it is all contained in the intermingling of three and five and the subtle changes. The various schools are shallow and mistaken, forcing a distinction between being and non-being, which is not the study of comprehending principles.

易非天下之至精，則辭不足［以］待天下之問；非深，不足［以］通天下之志；非通變極數，則文不足以成物。象不足以制器，幾不足以成務；非周知兼體，則其神不能通天下之故，(故)不疾而速，不行而至也。

The Book of Changes would not be the most subtle if its words were insufficient to address all inquiries beneath the heavens; if it were not profound enough, it would be insufficient to reach the hearts of all people; if it could not understand change and reach the extremes of numbers, its brilliance would be insufficient to accomplish all things, its hexagrams would be insufficient to create tools and objects, and its subtle nuances would be insufficient to achieve affairs. If it could not fully comprehend and encompass all things, its spirit would not be able to connect with all events beneath the heavens, and it would not be able to act swiftly without haste or arrive naturally without movement.

非至精、至變、至神不能與，故曰“神而明之，存乎其人”。無知者，以其無不知也；若言有知，則有所不知也。惟其無知，故能竭兩端，易所謂“寂然不動，感而遂通”也。無知則神矣，苟能知此，則於神為近。無知者，亦以其術素備也，道前定則不窮。

It is not possible to participate without reaching the highest level of precision, transformation, and divinity, hence the twelfth chapter of the Great Treatise says, "To grasp the divine and make it clear lies in the person." Saying the sage is "ignorant" is precisely because he knows nothing that is unknown; if we say he has knowledge, then there must be something he does not know. It is precisely because he is ignorant that he can examine both extremes and exhaust all possibilities. This is what the Book of Changes refers to as "silent and unmoving, yet responsive and fully connected." When one reaches the state of ignorance, it is considered divine. If a person can understand this, he is close to divinity. This so-called ignorance is because his methods and skills have already been thoroughly cultivated. The Doctrine of the Mean says, "When the way is determined beforehand, there is no lack of understanding," which is exactly the meaning here.

一故神，譬之人身，四體皆一物，故觸之而無不覺，不待心使至此而後覺也，此所謂“感而遂通，不行而至，不疾而速”也。物形乃有小大精粗，神則無精粗，神即神而已，不必言作用。譬之三十輻共一轂則為車，若無(轂)［輻］與(輻亦)［轂，則］何以見車之用!感皆出於性，性之流也，惟是君子上達、小人下達之為別。

Only because it is "one" can it be spiritual. Taking the human body as an example: all limbs and parts are part of the same body, so touching any part causes sensation without waiting for the mind to first send it there. This is called "sensation leads to communication, without effort it reaches, without haste it is swift." When things have form, they differ in size and detail; but spirit has no such distinctions. Spirit is simply spirit, and there is no need to speak of its functions separately. Just as the "Book of Dao De Jing" says that thirty spokes make a wheel hub, and only then can a cart be made. If there are neither spokes nor hub, from where would we see the use of the cart! All responses come from nature, and are the flow of nature; the difference lies only in that the gentleman uses this to reach heavenly principle, while the petty person uses it to satisfy human desire.

易言“感而遂通”者，蓋語神也。雖指暴者謂之神。然暴亦固有漸，是亦化也。聖人通天下之志，雖愚人與禽獸猶能識其意。有所感則化。感亦有［不速］，難專以化言，感而遂通者神，又難專謂之化也。［聖人感天下之志，雖愚人猶能識其意。］

The Yi says, "When there is a response, there is also communication." It is talking about the divine. Although it refers to the sudden aspect as the divine, within that suddenness there is also a gradual process. That aspect is called transformation. The sage connects with the hearts of all people, and even the foolish and animals can understand his meaning. Whenever there is a response, there is also transformation. However, some responses come slowly, and thus cannot be generally described as transformation. The kind of response that leads to complete communication, which is called the divine, also cannot be generally called transformation. The sage connects with the hearts of all people, and even the foolish can understand his meaning.

［凡氣，清則通，昏則壅，清極則神。故聚而有間則風行，風行則聲聞臭達，清之驗與!不行而至，通之極與!］天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。

All qi, when clear, flows smoothly, but when turbid, becomes blocked. When clear reaches its extreme, it becomes divine. Therefore, when qi gathers but there is still space in between, wind can move. When wind moves, sound spreads and scent travels far, this is the evidence of "clearness." When there is no need for movement yet it naturally reaches its destination, this is the ultimate of "smoothness." The following passage lists: Heaven One, Earth Two, Heaven Three, Earth Four, Heaven Five, Earth Six, Heaven Seven, Earth Eight, Heaven Nine, Earth Ten.

此語恐在“天數五、地數五”處。然聖人之於書，亦有不欲並［以］一說盡，慮易知後則不復研究，故有易有難，或在此說，或在彼說，然要終必見，但俾學者潛心。子曰：夫易，何為者也？夫易，開物成務，冒天下之道，如斯而已者也。“開物成務”，物，凡物也；務，事也；開，明之也；成，處之也。事無大小，不能明［則］何由能處!

"The phrase 'Heaven is one, Earth is two' probably belongs in the section 'Heavenly numbers five, Earthly numbers five.' However, the sages when writing books sometimes deliberately do not explain everything in one place: they are concerned that if the meaning is too easy to understand, readers might stop thinking deeply about it. Therefore, they intentionally alternate between easy and difficult explanations, some principles are explained here, others there. Yet in the end, everything will be revealed, but only by letting scholars study deeply and earnestly. Chapter 11 of the Great Treatise says: 'What is the purpose of the Book of Changes? The Book of Changes opens up things and accomplishes tasks, encompassing the principles of the world, and that is all.' The term 'open up things and accomplish tasks' refers to 'things' as a general term for all things, and 'tasks' as affairs. 'Open up' means to illuminate them, and 'accomplish' means to manage them properly. No matter how big or small the affairs are, if they are not first illuminated, how can they be properly managed!"

雖至粗至小之事，亦莫非開物成務。譬如不深耕易耨，則稼穡烏得而(立)［生］!“惟深也故能通天下之志，惟幾也故能成天下之務”，是則開物成務者，必也有濟(時)［世］之才。是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知［六爻之義易以貢。］

Even the most superficial or minute matters are all about opening things and accomplishing tasks. For example, the Book of Mencius says "deep plowing and easy weeding," if one does not deeply plow and carefully weed, how could crops grow? The classic text says, "Only by being profound can one communicate the aspirations of the world; only by being subtle can one accomplish the tasks of the world." This shows that those who can open things and accomplish tasks must certainly possess talents to benefit the world. Therefore, the sages use the Book of Changes to connect the aspirations of people throughout the world, to establish the achievements of the world, and to resolve the doubts of the world. Therefore, the virtue of the yarrow stalks is round and profound, the virtue of the hexagrams is square and certain, and the meaning of the six lines changes with circumstances to inform people.

圓神故能通天下之志，方知故能定天下之業，爻貢(所以)［故能］斷天下之疑。易書成，三者備，民患明，聖人得以洗濯其心而退藏於密矣。［惟］能通天下之志者為能感人心。吉凶與民同患。吉凶可以正勝，非聖人之患也。神以知來，知以藏往。(非神不能顯諸仁，非知不知藏諸用。)

The divination rods are round and divine, thus able to connect the aspirations of people throughout the world; the hexagrams are square and knowledgeable, thus able to establish great achievements under heaven; the lines change and reveal, thus able to resolve doubts across the world. Once the Book of Changes is completed, these three elements are all present, making the people's troubles clear and evident. Thus, the sage can cleanse his mind and retreat to a hidden place. Only those who can connect the aspirations of people throughout the world can move the hearts of others. The classic says, "Good fortune and misfortune are shared by the people": good fortune and misfortune can originally be overcome by the single character "correctness," and they are not truly the concerns of the sage. The classic also says, "The divine knows what is to come, and knowledge conceals what has passed." Without the divine, one cannot manifest benevolence; without knowledge, one cannot conceal function.

開物於幾先，故曰“知來”明憂患而弭其故，故曰“藏往”。古之聰明睿知，神武而不殺者夫!“神武不殺”，神(知)之大者［也］，使知懼而不犯，神武者也。是以明於天之道而察於民之故，是興神物以前民用。言天之變遷禍福之道，由民之逆順取舍之故，故作易以先之。聖人以此齊戒以神明其德夫!

In the very beginning, before the slightest movement occurs, things are illuminated, hence it is called "knowing the future." By clearly recognizing troubles and eliminating their root causes, it is called "concealing the past." The text praises, "The ancients were wise, intelligent, and enlightened, with divine strength yet not resorting to killing." What is meant by "divine strength without killing" is the greatest aspect of divinity: making people feel fear and thus refrain from transgression, without the need for warfare and people naturally refrain from offending. This is true divine strength. Therefore, the sage understands the Way of Heaven and investigates the actual conditions of the people, thus producing divination tools like yarrow stalks and tortoise shells to guide the people in their daily lives. This means that the changes and blessings or calamities of Heaven are inherently linked to the people's compliance or rebellion. Therefore, the sage composed the Book of Changes to point out these matters in advance. The text then continues, "The sage thus observed a period of purification and fasting, to make his virtue clear and divine."

民患除，憂疑亡，用利身安，故可退藏於密，窮神知化以崇高其德也。自此而下，又歷言其德之出而異名也。是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，闔戶，靜密也，闢戶，動達也，形開而目睹耳聞，受於陽也。一動一靜，是(道)［戶］之常，專於動靜則偏也。“一闔一闢謂之變”，人之有息，蓋剛柔相摩、乾坤闔闢之象也。制而用之謂之法，

The people's troubles have been removed, their anxieties and doubts have vanished, and their resources are convenient, their bodies and minds at ease. Thus, the sage can retreat into seclusion, investigate the divine and profound, and comprehend the workings of creation, thereby cultivating his virtue to a high degree. From here on, the text proceeds to list in succession the various alternative names for this virtue when it is put into action. The text says, "Therefore, closing the door is called Kun, opening the door is called Qian, and the alternation of closing and opening is called transformation." Closing the door signifies stillness and gathering in; opening the door signifies movement and communication. When the body opens, the eyes can see and the ears can hear, which is due to the reception of yang energy. The alternation of movement and stillness is the normal state of the door. If one focuses solely on movement or solely on stillness, it becomes biased. What is meant by "the alternation of closing and opening is called transformation" is that a person's inhalation and exhalation are the image of the mutual interaction of hardness and softness, and the opening and closing of Qian and Kun. The text then continues, "To regulate and use it is called the method."

因其變而裁制之以教天下，聖人之法也。利用出入，民咸用之，謂之神。用之不窮，莫知其鄉，故名之曰神。［虛靜(昭)［照］鑑，神之明也。無遠近幽深，利用出入，神之充塞而無間也。］

By following its changes to make judgments and create systems, it is used to educate the people under heaven, which is the "method" of the sage. The classic says, "It is useful for going in and out; when all people use it, it is called 'spiritual.'" Because it is inexhaustible in use, and no one knows where it comes from or where it goes, so it is named "spirit." A mind that is empty and quiet yet can illuminate all things is the clarity of spirit; not distinguishing between near and far, deep and shallow, being free to enter and exit without any hindrance, is the fullness of spirit that pervades heaven and earth without any gap.

是故易有大極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。四象即乾之四德，四時之象，故下文云“變通莫大乎四時”。盡吉凶之理，則能盡天人之助而成位乎其中(矣)，故下云“崇高莫大乎富貴”。有吉凶利害，然後人謀作，大業生；若無施不宜，則何業之有!

The text says, "Therefore, the Book of Changes has the Taiji, from which the two principles arise; the two principles give rise to the four images; the four images give rise to the eight trigrams; the eight trigrams determine fortune and misfortune, and fortune and misfortune lead to great achievements." Here, the four images refer to the four virtues of the Qian hexagram: originality, strength, benefit, and rectitude, which correspond to the four seasons. Therefore, the text later says, "Change and adaptability are greatest in the four seasons." If one can thoroughly understand the principles of fortune and misfortune, one can fully receive the assistance of heaven and humanity and achieve a position between heaven and earth. Therefore, the text later says, "Nothing is greater than wealth and honor." It is precisely because there is both fortune and misfortune, benefit and harm, that human deliberation arises and great achievements are produced. If doing anything were always appropriate, then what would be the point of any achievement!

天生神物，聖人則之；天生蓍龜，聖人則之以占兆。一云“占之以兆”。天地變化，聖人效之；天地變化，聖人作易以(著)［蓍龜］效之，故曰“聖人效之”。天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。作易以示人，猶天垂象見吉凶；作書契效法，猶地出圖書。一雲猶河洛。［繫辭焉，所以告也。］［易象繫之以辭者，於卦既已具其意象矣，又切於人事言之，以示勸戒。］

The text says, "Heaven produces divine objects, and the sage follows them": Heaven produces such divine things as the yarrow stalks and turtle shells, and the sage uses them to interpret omens. This version reads "to interpret by omens." The text also says, "The changes of heaven and earth, the sage imitates them": Since heaven and earth undergo changes, the sage creates the Book of Changes, using yarrow stalks and turtle shells to imitate them, hence saying "the sage imitates them." The text further says, "Heaven shows signs, revealing good and evil fortune, the sage imitates them; the river produces the diagram, the Luo produces the writing, the sage follows them": The sage creates the Book of Changes to guide people, just as Heaven shows celestial signs to reveal good and evil fortune; the sage creates writing and seals to establish laws, just as the earth produces the Yellow River Chart and the Luo Writing. This version reads "like the Yellow River and Luo Writing." The text also says, "Attach words to the hexagrams, so as to inform": Attach words to the hexagrams of the Book of Changes because although the hexagrams already contain their meaning and imagery, they still need to be explained in relation to human affairs to make their message clear, thus advising and warning people.