The Great Treatise, Part 12

易曰：“自天祐之，吉無不利。”子曰：祐者，助也，天之所助者順也。(自)易曰“自天祐之”，此(篇)［言］宜在“立心勿恆凶”下，蓋上言“莫益之”，故此言多助也。變而通之以盡利，理勢既變，不能與時順通，非盡利之道。鼓之舞之以盡神。鼓天下之動者存乎神。神一作辭。

The Great Treatise, Chapter 12, begins by saying: "The Book of Changes says, 'If heaven aids, there will be good fortune and no disadvantage.' Confucius says: 'Aid means assistance. What heaven assists is to follow the right course.' According to Zhang Zai, the sentence 'If heaven aids' should actually come after the line 'Establishing the mind without constancy leads to misfortune' in the upper ninth line of the Hexagram of Gain. Because the previous text says 'No one benefits, some strike,' meaning no one assists, so here it continues to speak of receiving assistance, with the two parts corresponding to each other. The text says 'Transform and make it versatile to exhaust benefits': when the principles and circumstances have changed, if people cannot follow the times and adapt, they are not following the path to exhaust all benefits. The text says 'Stimulate and dance it to exhaust the divine': what stimulates and moves all actions in the world is 'the divine.' In some editions, the word 'divine' is written as 'words.'

天下之動，神鼓之也，神則主(於)［乎］動，故天下之動，皆神［之］為(之)也。辭不鼓舞則不足以盡神，辭謂易之辭也。於象固有此意矣，又繫之以辭，因而駕說，使人向之，極盡動之義也。

All movements in the world are stirred by the divine; since the divine is inherently in charge of movement, all movement in the world is the work of the divine. If the words cannot inspire people, they are insufficient to fully express this divine power; here, the term "辞" refers to the line statements of the Book of Changes. The hexagram images already contain this meaning, and the sages further attached words to them, elaborating upon them through these words, leading people to aspire and pursue, thus pushing the meaning of "movement" to its extreme.

歌舞為巫風，言鼓舞之［以］盡神者，與巫之為人無心若風狂然，主於動而已。故以好歌舞為巫風，猶(之)［雲］如巫也。巫主於動，以至於鼓舞之極也，故曰盡神。因說鼓舞之義，故取巫(以)為言。語其動而已。

The *Book of Documents* *Yi Xun* refers to indulgence in music and dance as "Wu wind." Here, it says that using drumming and dancing to exhaust the divine is taking the appearance of a shaman when performing rituals, who acts without intention, in a state of frenzy, focusing solely on movement. Therefore, calling the love of music and dance "Wu wind" is like saying "like a shaman." Shamans specialize in movement, moving continuously until they reach the extreme of drumming and dancing, so it is used to describe "exhausting the divine." Here, it is only because they are explaining the meaning of "drumming and dancing" that they use the shaman as a metaphor, and what is being discussed is merely the concept of "movement," not truly considering Wu wind as beautiful.

乾坤其易之縕邪!乾坤成列而易之乎其中矣，乾坤毀則無以見易，易不可見，則乾坤或幾乎息矣。陰陽、剛柔、仁義之本立，而後知趨時應變，故乾坤毀則無以見易。感而後有通，不有兩則無一，故聖人以剛柔立本，乾坤毀則無以見易。

The text says: "Heaven and Earth are the hidden essence of the Book of Changes! When Heaven and Earth are arranged in order, the Book of Changes stands established within them. If Heaven and Earth were destroyed, there would be no way to see the Book of Changes; and if the Book of Changes could not be seen, Heaven and Earth might almost cease to exist. "Yin and Yang, strength and softness, benevolence and righteousness, these pairs of fundamental principles, once established, enable people to know how to act in accordance with the proper time and respond to change. Therefore, if Heaven and Earth were destroyed, there would be no way to see the Book of Changes. There must first be a response, then communication. Without the two opposing extremes, there would be no single unified 'one.' Therefore, the sage uses strength and softness to establish the fundamental principles. This is exactly Zhang Zai's doctrine of 'one thing having two aspects': if the two aspects are not established, the single unity cannot be seen; if Heaven and Earth are destroyed, there would be no way to see the Book of Changes."

乾坤既列，則其間六十四卦爻位錯綜以為變易。苟乾坤不列，則何以見易？易不［可］見，則是無乾坤。乾坤，天地也；易，造化也。聖人之意莫先乎要識造化，既識造化，然後(有)［其］理可窮。彼惟不識造化，以為幻妄也。不見易則何以知天道？不知［天］道則何以語性？

Heaven and Earth have already been arranged as the two extremes, and the sixty-four hexagrams' lines arise in a complex and interwoven manner. If Heaven and Earth were not arranged separately, from where would we see the Book of Changes? Without the Book of Changes, Heaven and Earth would be nonexistent. Heaven and Earth are the heavens and the earth; the Book of Changes is the principle of transformation. The intent of the sages is nothing more important than to first understand the principle of transformation; only by understanding the principle of transformation can its principles be explored. The Buddhist and Taoist schools, because they do not understand the principle of transformation, regard this world as illusory. Without seeing the Book of Changes, how can one know the heavenly way? Without knowing the heavenly way, how can one speak of human nature?

［不見易則不識造化，不識造化則不知性命，既不識造化，則將何謂之性命也？］［有謂心即是易，造化也，心又焉能盡易之道!］［易乃是性與天道，其字日月為易，易之義包天道變化。］［釋氏之言性不識易，識易然後盡性，蓋易則有無動靜可以兼而不偏舉也。］

Without seeing the Book of Changes (Yi), one cannot recognize the workings of nature; without recognizing the workings of nature, one cannot understand the essence of life and death. If one cannot even recognize the workings of nature, then what can one use to discuss the essence of life and death? Some people say, "The mind is the Yi, and the mind is the workings of nature." But how can the mind fully comprehend the principles of the Yi? The Yi discusses the nature of the human spirit and the ways of heaven. From its character form, the sun and moon combined make up "Yi," and its meaning encompasses the changes of the heavenly way. The Buddhist school talks about nature but does not understand the Yi. One must first understand the Yi before one can fully realize the nature of the human spirit, because the Yi includes both existence and non-existence, movement and stillness, without favoring either side.

是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。一陰一陽不可以形器拘，故謂之道。乾坤成列而下，皆易之器。乾坤交(變)［通］，因約裁其(變)［化］而［指］別之，［則名體各殊，］故謂之變。推(而)行其變，盡利而不遺，可謂通矣；舉盡利之道而錯諸天下之民以行其典禮，易之事業也。遺一作匱。

The text says: "Therefore, what is beyond form is called the Dao, and what is beneath form is called the vessel. To transform and shape it is called change, to promote and carry it out is called communication, and to lift it up and arrange it for the people under heaven is called career." The alternating movement of yin and yang cannot be confined by physical forms, so it is called the Dao. From the arrangement of Qian and Kun into images onwards, anything that can be pointed to in form is called the "vessel" of the Book of Changes. The mutual communication between Qian and Kun allows people to restrain and distinguish its flow, thus giving rise to different names and forms, which is called "change." When this change is carried out thoroughly, benefiting all without omission, it is called "communication." Then, when this thorough benefit is applied to the people under heaven, establishing rituals and systems, this is the career of the Book of Changes. A version of the text reads "kuì" instead of "yí."

(約裁其化而指別之，則名體各殊，故謂之變。)運於無形之謂道，形而下者不足以言之。(鼓萬物而不與聖人同憂，天道也。聖不可知也，無心之妙非有心所及也。)“形而上［者］”是無形體者(也)，故形(以)［而］上者謂之道也；“形而下［者］”是有形體者，故形(以)［而］下者謂之器。無形跡者即道也，如大德敦化是也；有形跡者即器也，見於事實(如)［即］禮義是也。

The process of distinguishing and identifying each transformation separately leads to differences in their names and forms, hence it is called "change." The operation that takes place without form is called "the Way," while the material level below form cannot be described. Heaven moves and generates all things without sharing the concerns of sages, which is the way of Heaven; when sages reach an immeasurable level, their effortless and subtle workings cannot be matched by a person with deliberate intent. What is called "the formless" has no form, so it is called the Way; what is called "the formed" has form, so it is called the vessel. The formless, which cannot be pointed to, is the Way, as stated in the Doctrine of the Mean as "great virtue nurtures transformation." The formed, which can be seen, is the vessel, manifesting in specific things such as rites and righteousness.

(聖人因天地之化裁節而立法，使民知寒暑之變，故謂之春夏秋冬，亦化而裁之一端耳。)凡不形以上者，皆謂之道，惟是有無相接與形不形處知之為難。須知氣從此首，蓋為氣能一有無，無則氣自然生，［氣之生即］是道(也)是易(也)。化而裁之存乎變，推而行之存乎通，

The sage relied on the transformations of heaven and earth, regulating and establishing laws and norms, so that the people could understand the changing seasons and thus named them spring, summer, autumn, and winter. This is one aspect of "transforming and regulating." Anything that does not fall into form is called the Dao. However, it is most difficult to grasp at the point where "being" and "non-being" meet, and where "form" and "formlessness" intersect. To understand everything, one must begin with "qi." Because qi unifies being and non-being—what is called non-being is merely qi that has not yet coalesced, and qi naturally arises; the arising of qi itself is the Dao, the Change. The text continues, "Transforming and regulating lies in change, and carrying it forward lies in communication."

［常人之學，日益而(莫)［不］自知也。仲尼行(者)［著］習察，異於他人，［故自］十五至［於］七十，化而裁之，其進德之盛者歟!］［聖人因天地之化裁節而立法，使民知寒暑之變，故為之春夏秋冬，亦化而裁之之一端耳。］

Common people study and gradually gain knowledge, yet they are unaware of their progress. Confucius is different: Mencius criticized the world for "acting without awareness and practicing without examination." Confucius, on the other hand, acts with awareness and practices with examination, which is different from others. Thus, from the age of fifteen when he resolved to study, through to seventy when he could act from the heart without constraint, he gradually "transforms and refines" himself. This is probably the excellence of cultivating virtue. The sage follows the transformations of heaven and earth, refines and regulates them, and establishes laws and norms, enabling the people to understand the changing seasons and thus establishes the four seasons. This is also one aspect of "transforming and refining."

“變則化”，由粗入精也，“化而裁之謂之變”，以著顯微也。“化而裁之存乎變”，存四時之變，則週歲之化可裁；存畫夜之變，則百刻之化可裁。［“推而行之存乎通”，］推四時而行，則能存週歲之通，推畫夜而行，則能存百刻之通。

The Zhongyong says, "Change leads to transformation," referring to a process from coarse to refined; the Xici says, "Transformation and then cutting and shaping is called change," meaning using the obvious to reveal the subtle. Therefore, it says, "Transformation and then cutting and shaping lies in change": by preserving the change of the four seasons' boundaries, the entire year's quiet flow can be cut and shaped; by preserving the change of day and night boundaries, the quiet flow of a hundred moments in a day can be cut and shaped.the so-called "Promoting and carrying forward lies in communication": by promoting the movement of the four seasons, the entire year's continuity can be preserved; by promoting the movement of day and night, the continuity of a hundred moments can be preserved. Change refers to the identifiable points, while transformation refers to the untraceable flow; both are necessary for visibility.

神而明之，存乎其人，默而成之，不言而信，存乎德行。上天之載，無聲臭可象，［正］惟儀刑文王，當冥契天德而萬邦信說，故易曰“神而明之，存乎其人”。［“神而明之，存乎其人”，］不知上天之載，當存文王。

The concluding words of the text say: "To grasp the divine and make it clear lies in the person; to achieve it silently and gain trust without words lies in virtue." The "Great Ya" section of the "Book of Songs" says, "The heavens carry things silently and without odor." Since the way of heaven has no sound or smell to take as a model, the poem continues, "Take the King Wen as a model, and all the states will trust and be pleased." Therefore, the "Book of Changes" says, "To grasp the divine and make it clear lies in the person." Since we do not know what the heavens carry, we should contemplate and understand it through the person of King Wen.

“默［而］成［之，存乎德行］”，學者常存德性，則自然默成而信矣。“神而明之，存乎其人”，道至有難明處而能明之，此則在人也。凡言神，亦必待形然後著，不得形，神何以見？“神而明之，存乎其人”，然則亦須待人而後能明乎神。［存文王則知天載之神，存眾人則知物性之邪。］

What is meant by "silent achievement, residing in virtue" is that scholars need only constantly cultivate their moral character, and naturally they will achieve things without words and gain trust without speaking. As for "the divine and clear, residing in the person," it means that when principles reach a point so difficult to comprehend that they can be illuminated, this illumination depends entirely on the person. Whenever the term "divine" is mentioned, it must be until there is a physical form that it can be seen. Without a form, how can the divine be perceived? Therefore, "the divine and clear, residing in the person" shows that the divine can only be illuminated once there is a person. By contemplating King Wen, one can understand the divine aspect of Heaven's carrying; by contemplating ordinary people, one can understand the perverse nature of things.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趨時者也；吉凶者，貞勝者也；見乎變，隨爻象之變以通其利，故功業見也。

The Great Treatise below, Chapter One says: Once the Eight Trigrams are arranged into images, all the hexagrams are contained within them; then by stacking the Eight Trigrams two by two to form the sixty-four hexagrams, the three hundred and eighty-four lines are also contained within them; the lines of yin and yang move and interact with each other, and all changes are contained within them; when each line is given a text and a judgment, the direction of human affairs is also contained within them. As for the four categories of good fortune, misfortune, regret, and hardship, they all arise from the concept of "movement"; yin and yang are used to establish the fundamental principles; change and communication are used to adapt to the times; while good fortune and misfortune depend on the character "correctness" to overcome them. The text also says that achievements are "revealed through change," and Zhang Zai explains that when people follow the movement of the lines and the images to connect with the benefits, achievements thus become apparent.

聖人之情見乎辭。聖人之情，存乎教人而已。天地之大德曰生，將陳理財養物於下，故先敘天地生物。聖人之大寶曰位，何以守位曰仁，失位則無以參天地而措諸民也。

The classic text says, "The sentiments of the sage are revealed in the words": the sage's intention is solely to teach people. The classic text says, "The great virtue of heaven and earth is to produce life": this is because the following text will discuss matters related to managing resources and nurturing things, so it first mentions that heaven and earth generate and nourish all things, thereby setting the foundation for what follows. The classic text says, "The great treasure of the sage is position; how to maintain position is through benevolence": if the sage loses his position, he would be unable to stand alongside heaven and earth as the three pillars, and also unable to implement benevolent governance among the people.

(昔)［古］者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，此皆是聖人取之於糟粕也。“地之宜”，如為黑，為剛滷，為大塗。

The Great Treatise, Part Two, says: "In ancient times, when Fuxi ruled the world, he looked up to observe the celestial phenomena and looked down to study the patterns of the earth, observing the markings on birds and beasts and the suitability of the land." These are all things that the sages took from the superficial aspects of forms and appearances. The true essence does not lie entirely here. What is meant by "the suitability of the land" is similar to what is discussed in the Discourse on the Hexagrams, where the earth (Kun) is associated with black color and with saline and barren land, indicating that each kind of land has its own characteristics and suitability.

以通神明之德，以類萬物之情，神明之德，通於萬殊；萬物之情，類於形器。作結繩而為罔罟，以佃以漁，蓋取諸離。柔附於物，飲血茹毛之教，古所先有。［一作無有。］

The text continues: "To communicate the virtue of the divine and to classify the nature of all things." The virtue of the divine is to reach into all differences; the nature of myriad things is to be classified and compared through tangible objects. The text says, "They made ropes into nets and traps to hunt and fish, which is derived from the hexagram Li." The hexagram Li signifies attachment; the ropes of the net are soft and attach to the objects being caught, which corresponds to the image of Li. The practice of hunting and fishing, with raw flesh and blood, was the earliest teaching of ancient times. The phrase "anciently first existed" is actually "anciently did not exist" in another version.

包犧氏沒，神農氏作，斵木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。天施地生［而］損上益下，［故］播種次之。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。聚而通［貨］、交相有無次之。

The classic text says, "After the demise of the sage Fu Xi, the sage Shen Nong came into being. He carved wood into plowshares and bent wood into hoes, using the benefits of hoes and plows to teach the people, which was derived from the hexagram 'Increase'": Heaven gives and Earth nurtures; the meaning of the hexagram 'Increase' is to reduce above in order to increase below, so after hunting, it follows with sowing and farming. The classic text also says, "At noon, markets were held, gathering the people from all over and collecting goods from all over the world, trading and then departing, each getting what they needed, which was derived from the hexagram 'Breaking Up of a Mass'": The hexagram 'Breaking Up of a Mass' symbolizes the act of joining together and passing through, as people gather to exchange goods and mutually provide for each other's needs, and this step follows after farming.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。鴻荒之世，食足而用未備，堯舜而下，通其變而教之也。神而化之，使［民］不知所以然，運之無形以通其變，不(類)［頓］革之，(使)［欲］民宜之也。［大抵］立法須是過人者乃能之，若常人安能立法!凡變法須是通，

The text says, "After Shen Nong died, the Yellow Emperor, Yao, and Shun came into being, and they made changes that allowed the people to remain tireless. They transformed things magically, making them suitable for the people." In the time of chaos and wilderness, people had enough to eat but their tools were still incomplete; only after Yao and Shun came did they make changes and teach the people. What is meant by "transforming magically" is that the people were educated without knowing why. The sages applied their methods in an invisible way, making changes smoothly, without sudden reforms, so that the people would find them suitable and feel at ease. Generally speaking, establishing laws must be done by extraordinary people, ordinary people cannot do it. Any reform must first be able to "understand and connect."

變其勢也，動其情也，情有邪正故吉凶生。變能通之則盡利，能貞夫一，則吉凶可勝，而天地不能藏其跡，日月不能眩其明。辭各指其所之，聖人之情也；指之使趨時盡利，順性命之理，臻三極之道也。［人］能從之，則不陷於凶悔矣，所謂“變動以利言”者也。

Change refers to the situation; movement refers to human feelings. Human feelings can be crooked or upright, so fortune and misfortune arise from this. If change can be understood thoroughly, one can exhaust its benefits; if one can remain steadfast and focused on the right path, fortune and misfortune can be overcome. At that time, even heaven and earth cannot conceal its traces, and the brightness of the sun and moon cannot dazzle it. The "Great Treatise" says, "The words refer to their respective destinations," which is exactly the intention of the sage: guiding people to follow what is appropriate, exhaust benefits, follow the principles of nature and destiny, and reach the ultimate principles of heaven, earth, and humanity. If people can follow this, they will not fall into danger or regret, which is what the "Great Treatise" says, "Change is discussed in terms of benefit."

然爻有攻取愛惡，本情素動，因生吉凶悔吝而不可變者，乃所謂“吉凶以情遷”者也。能深存繫辭所命，則二者之動見矣。又有義命當吉當凶、當(否)［亨］當(亨)［否］者，聖人不使避凶趨吉，一以貞勝而不顧，如“大人否亨”、“有隕自天”、“過涉滅頂凶無咎”、損益“龜不克違”及“其命亂也”之類，三者［情］異，(情)不可不察。

However, between yao (lines) there are mutual attacks and mutual gains, mutual loves and mutual hates, and the true nature of things is already in motion, thus giving rise to good fortune, misfortune, regret, and hardship, which cannot be changed. This is what the Great Treatise says: "Good fortune and misfortune move with the situation." If one deeply remembers the words pointed out in the Great Treatise, these two tendencies can be clearly seen. In addition, there is another category: according to meaning and destiny, it should be good, or bad, or blocked, or smooth. The sage does not tell people to avoid misfortune and seek good fortune, but instead insists on holding to the right path and winning through righteousness without worrying about it. For example, in the hexagram of "Obstruction," the line "Nine in the Fifth" says, "The great man is obstructed but enjoys success." In the hexagram of "Meeting," the line "Nine in the Fifth" says, "A falling star from the heavens." In the hexagram of "Great Excess," the line "Six at the Top" says, "Crossing a river leads to drowning the head, misfortune, but no blame." The hexagrams of "Loss" and "Gain" both mention "Ten tortoises cannot be disobeyed," and the hexagram of "Obstruction" says, "Its destiny is confused." These three situations are different and must be carefully distinguished.

天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。著天地日月，以剛柔立其本也，其變雖大，蓋不能遷夫正者也。一本下有“剛柔立本，故又著見之”。貞明不為日月所眩，貞觀不為天地所遷。貞，正也，本也，不眩、不惑、不倚之謂也。

The text says, "The way of Heaven and Earth is one of uprightness and observation; the way of the sun and moon is one of uprightness and brightness; the movement of the world is one of uprightness and unity." Here, the mention of Heaven and Earth and the sun and moon is to establish the fundamental principle of yin and yang. Although their transformations are great, they cannot move away from that "uprightness." The sentence below adds, "Yin and yang establish the foundation, hence they are clearly manifested." What is meant by "uprightness and brightness" is not being dazzled by the brilliance of the sun and moon; what is meant by "uprightness and observation" is not being moved by Heaven and Earth. "Uprightness" means correctness, the fundamental principle, and signifies not being dazzled, not being confused, and not being biased.

天地之道至(廣)［大］至(大)［廣］，貞乃能觀也；日月之明，貞乃能明也；天下之動，貞乃能一也。蓋言天地之道，不眩惑者始能觀之；日月之明，不眩惑者始能明之；天下之動，不眩惑者始能見夫一(者)也。所以不眩惑者何？正以是本也。本立則不為聞見所轉，其(見)［聞］其(聞)［見］，須透徹所從來，乃不眩惑。此蓋謂人以貞而觀天地，明日月，一天下之動也。

The way of Heaven and Earth is vast and profound, and only those who uphold correctness can perceive it. The brightness of the sun and moon can be understood only by those who uphold correctness. The movements of the world can be unified into one only by those who uphold correctness. This means that the way of Heaven and Earth can be clearly seen only by those not misled; the brightness of the sun and moon can be clearly perceived only by those not misled; the movements of the world can be recognized as one only by those not misled. Why can they not be misled? Because they take correctness as their fundamental principle. Once the fundamental principle is established, they are not led by what they hear or see. What they hear and see must be thoroughly understood in origin to avoid being misled. This passage is probably saying that people should use 'correctness' to observe Heaven and Earth, to understand the sun and moon, and to unify the movements of the world.

貞明不為日月之所眩，貞觀不為天地之所遷，貞觀貞明，是己以正而明日月、觀天地也。［多］為日月之明與天地變化所眩惑，故必己以正道觀之。能如是，不越乎窮理。豈惟耳目所聞見，必從一德見其大源，至於盡處，則可以不惑也。［心］存默識，實(有)信有此，苟不自信，則終為物役。事千變萬化，其究如此而已，天下之動貞夫一者也。

Zhenming means not being dazzled by the sun and moon; Zhen guan means not being moved by heaven and earth. What is meant by Zhenming and Zhen guan is that one uses the right path to illuminate the sun and moon and to observe heaven and earth. People are mostly dazzled by the brightness of the sun and moon and the changes of heaven and earth, so one must use the right path to look at them. If one can do this, then it is simply not going beyond the two words "qiong li" (to exhaust the principles). This is not merely about what one hears and sees with the ears and eyes; one must see the great source from the continuous virtue, and push it to the very end, in order to no longer have doubts. One should silently remember and realize it in the heart, and firmly believe in this principle; if one does not believe in it oneself, one will ultimately be controlled by external things. The affairs of the world change endlessly, but when traced to the bottom line, it is no different, so it is said, "The movement of the world, is truly one."

爻象動乎內，吉凶見乎外，因爻象之既動，明吉凶於未形，故曰“爻象動乎內，吉凶見乎外”。功業“通其變使民不倦”，豈有聖人變法而不通也？

The Great Treatise, Part II, Chapter I says, "The trigrams move within, and fortune and misfortune appear outside." This means that when the trigrams have already begun to move, we should illuminate fortune and misfortune before they take definite form, hence the statement, "The trigrams move within, and fortune and misfortune appear outside." As for achievements, as the classic says, "By varying the forms, the people will not grow weary." How could there be a sage who changed the laws and regulations yet failed to implement them successfully?

黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。君逸臣勞。上古無君臣尊卑勞逸之別，故制以禮，垂衣裳而天下治，必是前世未得如此，其文章禮樂簡易樸略，至堯則煥乎其有文章。然傳上世者，止是伏犧神農。此仲尼道古也，猶據聞見而言，以上則不可得而知。

The classic text says, "The Yellow Emperor, Yao, and Shun governed the world by merely wearing robes and clothing, drawing the idea from the trigrams Qian and Kun." Qian is above and Kun is below, symbolizing the ruler's ease and the minister's labor, which matches this image. In ancient times, there was no distinction of ruler and subject, no division of labor and ease, so they used rites to regulate it. Saying "governing the world by merely wearing robes and clothing" must mean that in previous generations they had not yet reached this level. At that time, the writings, rites, and music were simple and crude. It was only under Yao that the "splendor of culture and rites" as praised in the Analects appeared. However, the ancient times that could be passed down only reached up to Fuxi and Shen Nong. Confucius here recounts ancient events based on what he had heard and seen, and beyond that, he could not know.

所傳上世者未必有自，從來如此而已。安知其間(固)［故］嘗有禮文，一時磨滅爾，又安知上世無不如三代之文章者乎!然而如周禮則不過矣，可謂周盡。今言治世，且指堯舜而言，可得傳者也。歷代文章，自夫子而損益之，見其禮而知其政，聞其樂而知其德，不可加損矣。

The ancient events passed down may not all have definite origins, but they have been said this way throughout history. How can we know that there was not a civilization of rites and music in the past, which was merely lost over time? Also, how can we be sure that the ancient times did not have systems of literature and institutions no better than those of the Three Dynasties? However, works like the "Rites of Zhou" are unparalleled in completeness and detail. Now, when talking about good governance, we refer to Yao and Shun because there are records of them. The rites, music, and literary traditions of successive dynasties, after being adjusted and refined by Confucius, allow us to understand the political system from the rites and the moral character from the music. There is no room for addition or subtraction anymore.

刳木為舟，剡木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。舟車之作，舟易車難，故舟先於車。服牛乘馬，引重致遠，以利天下，蓋取諸隨。不勞而得其欲，故動而悅。［取諸隨］

The classic text says, "Carving wood into boats and sharpening wood into oars, the utility of boats and oars enables crossing impassable waters and reaching distant places, benefiting the world. This is derived from the hexagram 'Huan'": 'Huan' symbolizes water flowing and dispersing, indicating smooth communication. Making a boat is easier than making a cart, so the boat comes before the cart. The classic text also says, "Domesticating oxen and riding horses to carry heavy loads and reach distant places, benefiting the world. This is derived from the hexagram 'Sui'": Oxen and horses take the place of human labor, allowing people to achieve their desires without hardship, thus representing movement accompanied by joy, which matches the hexagram 'Sui' with its image of a zhen (thunder) trigram and a dui (lake) trigram.

重門擊柝以待暴客，蓋取諸豫。有備則無患，故豫。斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。備物致用，過以養物。［小過］弦木為弧，剡木為矢，弧矢之利以威天下，蓋取諸睽。養道雖至，禁綱尚疏，但懲其乖亂而已。［睽］

The classic text says, "Keeping gates closed and beating the gong to guard against robbers, this is taken from the hexagram 'Yü'": having prior preparation prevents future troubles, and "Yü" precisely means preparation. The classic text says, "Cutting wood to make a pestle, digging the ground to make a mortar, the usefulness of the pestle and mortar benefits all the people, this is taken from the hexagram 'Xiao Guo'": preparing tools for practical use, slightly exceeding effort in nurturing all things, hence taking from the hexagram 'Xiao Guo'. The classic text says, "Carving a bow from wood, shaping arrows from wood, the usefulness of the bow and arrow commands respect throughout the world, this is taken from the hexagram 'Kui'": although the way of nurturing the people is complete, the network of laws is still sparse, bows and arrows are only used to punish those who act rebelliously, hence taking the hexagram 'Kui' which symbolizes separation.

上古穴居而野處，後世聖人易之以宮室，上棟下宇以待風雨，蓋取諸大壯。剛以承上，柔以覆下，上其棟下其宇之象。棟，屋脊檁也；宇，椽也。若指第二檁為棟，則其間已有宇，不得［為］上棟也。若指栿為棟，又益遠矣。宇［兩］垂而下，故言“下宇”。

The classic text says, "In ancient times, people lived in caves and open fields, but later sages replaced this with houses. They built beams above and eaves below to shelter against wind and rain, which is derived from the hexagram 'Great Strength'." The strong is above supporting, and the gentle is below covering, which corresponds to the image of the beam above and the eaves below. "Beams" refer to the central rafter on top of the roof, while "eaves" refer to the rafters under the eaves. If the second rafter is considered the beam, then there is already an eave above it, so it cannot be called "upper beam." If the tie beam is considered the beam, it is even further away. The eaves hang down from both sides, hence it is called "lower eaves."

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。禮(成)教備，養道足，而後刑可行，政可明，明而不疑。備一作修。易說制作之意蓋取諸某卦，止是取［其］義與象契，非必見卦而後始有為也，然則是言夫子之言爾。

The classic text says, "In ancient times, people governed by tying knots, but later sages replaced this with written records. Thus, officials could govern and the people could be understood. This was derived from the hexagram 'Gua'." When rites and education are complete and the way of nurturing the people is sufficient, then punishment can be carried out and orders can be clear. When orders are clear, people will not have doubts. The character 'bei' is sometimes written as 'xiu'. The Book of Changes mentions a certain invention as "derived from a particular hexagram," meaning that its meaning corresponds with the hexagram's image, not that the sages first saw the hexagram and then made the invention. Therefore, these words are merely the later commentary of Confucius.

［陽卦多陰，陰卦多陽。］［陽卦多陰，則陽為之主；陰卦多陽，則陰為之主；雖小大不齊，而剛柔得位，為一卦之主則均矣。］陽一君而二民，君子之道也；陰二君而一民，小人之道也。一其歸者，君子之道；多以御者，小人之理。御一作御。陽遍體眾陰，眾陰共事一陽，理也。是故二君共一民，一民事二君，上與下皆小人之道也；一君而體二民，二民而宗一君，上與下皆君子之道也。

The Great Treatise, Chapter Four, says, "Yang hexagrams contain many yin lines, and yin hexagrams contain many yang lines." In a yang hexagram, since there are many yin lines, the single yang line becomes the main one. In a yin hexagram, since there are many yang lines, the single yin line becomes the main one. Although there is a distinction between the dominant and the subordinate, as long as the strong and the weak are in their proper positions and can serve as the main line of the hexagram, this is the same. The text says, "A yang line is like one ruler and two subjects, which is the way of the gentleman; a yin line is like two rulers and one subject, which is the way of the petty person." To lead the people to follow one, is the way of the gentleman; to rule by means of many, is the way of the petty person. The character "御" is also sometimes written as "御." A single yang line pervades all the yin lines, and all the yin lines serve one yang line, which is reasonable. Therefore, it is said that two rulers sharing one subject, or one subject serving two rulers, whether above or below, is the way of the petty person; whereas one ruler governing two subjects, or two subjects revering one ruler, whether above or below, is the way of the gentleman.

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!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；精義入神，以致用也；利用安身，以崇德也。

In the fifth chapter of the Great Treatise (Xici) part two, the text from the Xian hexagram's nine in the fourth line says: "Coming and going in confusion, friends follow your thoughts." Confucius explained: What is there to think about in the world? Although the paths of the world differ, their destination is one; although there are many thoughts, they all lead to the same place. Then what is there to think about? When the sun goes down, the moon comes; when the moon goes down, the sun comes. The sun and moon move in succession, and light is generated. When cold goes, heat comes; when heat goes, cold comes. Cold and heat move in succession, and a year is completed. What goes is bending; what comes is stretching. One bending and one stretching respond to each other, and benefit arises from this. The silkworm moth bends its body to seek extension; the dragon and snake hide to preserve themselves. To study principles thoroughly and reach the divine level is to achieve practical results. To use them conveniently and have the mind and body at ease is to cultivate virtue.

正惟存神爾。不能利用，(使)［便］不思不勉，執多以御，故憧憧(之)心勞而德喪矣。將陳恬知交養，故序日月寒暑屈信相感之義(也)。

What is being discussed here is simply the preservation of the spirit. If one cannot apply principles conveniently, one cannot achieve the state described in the Zhongyong of effortless attainment and spontaneous correctness. One can only grasp many threads to manage affairs, resulting in a restless and confused mind, with constant turmoil and confusion. Eventually, both mental energy and virtue are depleted. Confucius intended to explain the mutual cultivation of tranquility and knowledge, so he first elaborated on the mutual influence between the movement of the sun and moon, the alternation of cold and heat, and the reciprocal flexing and extending of things.

君子行義以達其道，精一於義，使不思而得，不勉而中，如介于石，故能見幾而作。天下何思何慮，明屈信之變，斯盡之矣。

A gentleman practices righteousness to realize his path, focusing his mind exclusively on righteousness so that he acts spontaneously and naturally, without needing to deliberate or force. Like the line "standing firm as a stone" in the hexagram "Yü" (Joy), he maintains unwavering integrity, thus being able to perceive subtle changes and act at the right moment. The saying "the world needs no thinking or deliberation" means that once one understands the alternation of contraction and extension, the meaning of this phrase is fully grasped.

［天下何思何慮，行其所無事，斯可矣。］“何思何慮”，行其所無事而已。下文皆是［此］一意。行其所無事，惟務崇德，但妄意有意即非行其所無事；行其所無事，則是意、必、固、我已絕。今天下無窮動靜情偽，止一屈信而已，在我先行其所無事，則復何事之有!

"Under heaven, there is no thought and no consideration," achieving what Mencius said, "acting as if doing nothing," is sufficient. What is meant by "no thought and no consideration" is nothing other than acting as if doing nothing. The following text all speaks of this very meaning. Acting as if doing nothing means focusing solely on cultivating virtue. Once one starts to guess wrongly or becomes attached to personal intentions, then it is no longer acting as if doing nothing. Truly acting as if doing nothing is equivalent to having completely eliminated the four faults mentioned in the Analects: desire, certainty, stubbornness, and self-will. Today, with endless movements and true and false things in the world, they all come down to a flexing and a stretching. If I first achieve acting as if doing nothing, then what can there be to entangle me!

日月寒暑之往來，尺蠖之屈，龍蛇之蟄，莫非行其所無事，是以惡其鑿也。百慮而一致，先得此一致之理，則何用百慮!慮雖百，卒歸乎理而已［矣］。此章［從］“憧憧往來”，要其有心，至於“德之盛也”，率本此意。

The movement of the sun and moon, the change of cold and heat, the bending of the silkworm, and the hibernation of the dragon and snake—all these are doing what they naturally do without any conscious effort. That is why Mencius detests artificial interpretations. Although there may be a hundred different considerations, they all ultimately converge to one point. If we first grasp this principle of unity, then why do we need all these considerations? Even if there are a hundred different thoughts, in the end they all come back to this principle. This chapter begins with "the ceaseless coming and going," and the key point is to highlight the illness of having a separate mind. It continues until "the virtue is fully developed," and throughout the whole passage, this idea is consistently maintained.

咸之九四，有應在初，思其朋，是(咸)［感］其心也。不言心而言心之事，不能虛以受人，乃憧憧而致其思，咸道失矣。憧憧往來，心之往來也；不能虛以接物而有所繫著，非行其所無事也。

The fourth line of the Hexagram Xian says that the nine in the fourth position corresponds with the six at the beginning, indicating a sense of resonance and mutual response. It is focused on thinking only of its own kind, which is using the heart to influence others. The line statement does not directly mention the heart but rather the actions of the heart, showing that it is unable to receive others with an open mind. Instead, it is restless and uncertain, persistently using its own thoughts and considerations. In this way, the Hexagram Xian's principle of being receptive and open to others is lost. The phrase "chong chong wai lai" refers to the heart's restlessness and uncertainty. If one cannot receive external things with an open mind and becomes attached or fixated, then it is not acting as if nothing is being done.

精義入神，豫而已。學者求聖人之學以備所行之事，今日先撰次來日所行必要作事。如此，若事在一月前，則自一月前栽培(挨)［安］排，則至是時有備。言前定，［道前定，］事前定，皆在於此積累，乃能有功。天下九經，自是行之者也，惟豫而已。撰次豫備乃擇義之精，若是則何患乎物至事來!

The phrase "refining the profound meaning to the divine" essentially boils down to the concept of "preparation" or "anticipation," represented by the character 豫. Scholars studying the teachings of the sages do so in order to prepare for future actions. Today, they should arrange in detail all the things that must be done tomorrow. By doing so, if an event is still a month away, preparation should begin a month in advance, ensuring that when the time comes, there will be no worries or lack of readiness. The Classic of the Mean says, "If speech is decided beforehand, there will be no stumbling; if matters are decided beforehand, there will be no confusion; if the Way is decided beforehand, there will be no perplexity." All these achievements depend on such accumulation. The nine great principles for governing the world listed in the Classic of the Mean are meant to be put into practice, and they all revolve around the idea of preparation. By making prior arrangements and preparations, one selects the right meaning with precision; with such readiness, what fear is there of external circumstances or sudden events arising?

精義入神須從此去，豫則事無［不］備，備則用利，用利則身安。凡人應物無節，則往往自失，故要在利用安身，(益)［蓋］以養德也。若夫窮神知化則是德之盛，故云“未之或知”。蓋大則猶可勉而至，大而化則必［在］熟，化即達也。

The practice of "refining the essence to the divine" must begin here: by having prior preparation, things will not be lacking; once they are complete, they will be convenient to use; when used conveniently, the body and mind will be at ease. Ordinary people, when dealing with external things without restraint, often lose themselves, so the key lies in "using things conveniently and establishing oneself," which is precisely how one cultivates virtue. As for "comprehending the divine and knowing transformation," this is already the peak of virtue, so the classic text says, "Beyond this, there is nothing known." Generally speaking, reaching the stage of "greatness" can still be achieved through effort, but from "greatness" to "transformation" requires mastery.the so-called transformation means being fully unimpeded.

“精義入神以致用”謂貫穿天下義理，有以待之，故可(推)［致］用。窮神是窮盡其神也，入神是僅能入於神也，言入如自外而入，義固有淺深。“日月相推而明生焉，寒暑相推而歲成焉”，神易無方體，一陰一陽不測，皆所謂“通乎畫夜之道”也。

The phrase "refining the profound meaning to the divine so as to apply it in practice" means to thoroughly connect all the principles of the world, having them clearly in mind beforehand, thus enabling their application in practical matters. It is important to distinguish: "exhausting the divine" means to investigate the divine thoroughly, while "entering the divine" simply means just beginning to enter its gate. The character "enter" here is like stepping in from outside, indicating that there is a difference in depth between the two. The text says, "the sun and moon push each other and light is born, cold and heat push each other and the year is completed"—the divine and the Book of Changes have no fixed place or form. The mutual transformation of yin and yang is unpredictable. These are what the Great Treatise above refers to as "understanding the principle of day and night."

(屈信相感而利生，感以誠也；情偽相感而利害生，雜之偽也。)“精義入神”，事豫吾內，求利吾外也；［求一作素。］“利用安身”，素利吾外，致養吾內也。窮神知化乃養成自然，非思勉之能強，故崇德而外，君子未或致知也。“精義入神”，(養)［豫］之至也。

One bending and one stretching, mutuallysympathetic responseing to produce benefit, is the result of sincerity; true feeling and falsehood mutuallysympathetic responseing to produce advantage or disadvantage, is mixed with falsehood. What is meant by "refining the profound meaning to the level of the divine," is preparing matters in advance within oneself, so as to be convenient for the outside; the character "求" in the original text is actually "素." What is meant by "being beneficial and secure in one's position," is that one is already convenient for the outside, thus nurturing the inside. As for "exhausting the divine and knowing the transformation," this is when cultivation has reached a natural state, something not achievable through mere thinking or forced effort. Therefore, beyond cultivating virtue, the gentleman does not have another method of acquiring knowledge. "Refining the profound meaning to the level of the divine" is precisely when "豫" is carried to its extreme.

義以反經為本，經正則精；仁以敦化為深，化行則顯。義入神，動一靜也；仁敦化，靜一動也。仁敦化則無體，義入神則無方。“精義入神”，要得盡思慮，臨事無疑。“精義入神”，固不待接物。然君子何嘗不接物，人則見君子閒坐獨處，不知君子接物在其中。睡雖不與物接，然睡猶是成熟者。

Righteousness returns to the fundamental principles to be rooted, and only when the principles are properly established does righteousness become refined. Benevolence is deepened through fostering and nurturing, and only when nurturing is carried out does benevolence become evident. The refinement of righteousness into the divine is found in movement containing stillness; the nurturing of benevolence is found in stillness containing movement. Benevolence, through its nurturing, has no form to point to; righteousness, through its refinement into the divine, has no place to seek. To speak of "refining meaning into the divine" means to exhaust one's thoughts, so that when faced with matters, there is no doubt. The practice of "refining meaning into the divine" does not necessarily have to wait until one interacts with external things. Yet, how can a gentleman not engage with things? Others only see the gentleman sitting alone in leisure, but do not realize that the gentleman's engagement with things is precisely here. Even when sleeping, although not interacting with external things, that sleep is still a period of cultivating and refining the practice.

義以反經為本，經正則精；仁以敦化為深，化行則顯。義入神，動一靜也；仁敦化，靜一動也。仁敦化則無體，義入神則無方。“精義入神”，要得盡思慮，臨事無疑。“精義入神”，固不待接物。然君子何嘗不接物，人則見君子閒坐獨處，不知君子接物在其中。睡雖不與物接，然睡猶是成熟者。

"Yi" fundamentally relies on returning to the constant path; once the constant path is upright, "Yi" can become subtle and refined. "Ren" depends on the deep cultivation of sincerity and nurturing; when nurturing is carried out extensively, "Ren" becomes evident. "Yi entering the divine" is the process of moving from action to stillness, while "Ren nurturing cultivation" is the process of moving from stillness to action. When "Ren" reaches the stage of sincere and nurturing, it no longer confines itself to a particular form; when "Yi" reaches the stage of entering the divine, it no longer limits itself to a specific direction. The phrase "refining the meaning of Yi to reach the divine" refers to thoroughly examining thoughts until there is no doubt in matters. This level of effort does not necessarily have to wait until one interacts with external things. Yet, how can a gentleman truly avoid interacting with external things? The world only sees the gentleman sitting alone in quietude, but does not realize that his engagement with external matters is precisely within this solitude. Although a person is not interacting with external things while asleep, they remain calm and orderly, which is the natural result of having cultivated this practice thoroughly in daily life.

知幾其神，精義入神，皆豫之至也。豫者見事於未萌，豫即神也。

The Zhou Changes, Great Treatise says, "Knowing the subtle signs is divine," and also says, "Refining the profound meaning reaches the divine." These two sentences both refer to "Yù" — being prepared in advance — reaching its ultimate state.the so-called "Yù" means seeing it before it has even begun; being able to perceive it before it emerges, this very foresight itself is "divine."

精義入神，利用安身，此大人之事。大人之事則在思勉力行，可以（擴）推而至之；未之或知以上事，是聖人（德）盛德自致，非思勉可得。猶大而化之，大則人為可勉也，化則待利用安身以崇德，然後德盛仁熟，自然而致也，故曰“窮神知化，德之盛也”一。自是別隔為一節。

"Refining the profound meaning to the divine" and "utilizing resources and establishing oneself," these are the responsibilities of the great person. The affairs of the great person can be achieved through reflection, diligence, and practical effort, gradually reaching them step by step. As for the realm mentioned in "Great Treatise Part II" that goes beyond "this," it is something that comes naturally after the virtue of the sage is fully developed, not something that can be attained through reflection and effort. This is similar to what is said in "Mencius · Lower Part of Complete Heart": "To greatly transform." "Great" is still something that can be achieved through human effort, but "transformation" comes only after "utilizing resources and establishing oneself" to elevate one's virtue, allowing the virtue to be fully developed and the way of benevolence to be thoroughly mature, arriving naturally. Therefore, "Great Treatise Part II" says, "To exhaust the divine and understand transformation is the fullness of virtue." From this sentence onward, the meaning forms a separate section.

義有精粗，窮理則至於精義，若（精義）盡性則即是入神，蓋（為）惟一故神。

"Yi" has a distinction between subtle and superficial aspects. Investigating the principles of things thoroughly can lead to the subtle aspect of "Yi"; if one can fully realize one's own nature, then one has already entered the realm of "Shen." This is because the way of heaven and earth is originally one and not dual. It is precisely because it is pure and undivided that it can be mysterious and unpredictable.

通天下為一物（在己）而已，惟是要精義入神。

If we view all things in the universe as a single vital energy, the key to truly achieving this lies in the practice of 'refining the profound meaning to the divine level'.

所存能靜而不能動者，此則存；博學則利用，用利則身安，身安所以崇其德也。所應皆善，應過則所存者復神。

If one's mind can only remain still and cannot respond to change, then it is merely clinging to the concept of 'cultivation' without action. Only through broad learning can one apply knowledge smoothly; when application is smooth, the body and mind become tranquil; and when body and mind are tranquil, this is precisely how one elevates virtue. When all things are properly responded to throughsympathetic response, after thesympathetic response, the mind returns once again to its original state of subtle and luminous essence.

窮神知化，德之盛也。德盛者，神化可以窮盡，故君子崇之。一作窮理盡性。

The Great Treatise says, "To exhaust the divine and understand transformation is the height of virtue." A person with fully developed virtue can thoroughly investigate the subtle workings of heaven and earth and the ever-changing processes of creation, hence the gentleman regards this as the highest attainment. This passage is alternatively recorded as "To exhaust principles and fully realize nature."

化，事之變也。大可為也，大而化不可為也，在熟而已。易謂“窮神知化”，乃德盛仁熟之致，非智力能強也。

What is called "hua" refers to the transformation and change of things. "Da" is something that human effort can achieve, but "da er hua zhi" cannot be attained through artificial effort; it comes about only through pure and thorough practice. The "qiong shen zhi hua" mentioned in the Zhou Changes refers to a state naturally reached when one's virtue is fully developed and the way of benevolence is thoroughly mastered. It is not something that can be forced or attained through mere intelligence and ability.

形而上者，得辭幾得象矣。神為不測，故緩辭不足以盡神，緩則化矣；化為難知，故急辭不足以體化，急則反神。易所以明道，窮神則無易矣。

The principles beyond form can be grasped once appropriate words are found to express them, and then one has nearly captured their "image" or "form." "Divine" is mysterious and unpredictable, so slow and gentle language is insufficient to convey it—when the tone becomes slow, what is expressed becomes "transformation." "Transformation" is hard to comprehend, so urgent and forceful language is also inadequate to express it—when the tone becomes urgent, what is said returns to "divine." The Zhou Changes are used to explain the great Dao. If one has already exhausted the "divine," then even the Book of Changes would no longer be needed.

見幾則義明，動而不括則用利，屈信順理則身安而德滋。窮神知化，與天為一，豈有我所能勉哉？乃德盛自致爾。大抵思慮靜乃能昭物，須放心寬快公平以求之，乃可見道。況德性自是廣大，易曰“窮神知化，德之盛也”，豈淺心可得!

One can perceive the subtle details of things, and then the meaning of "righteousness" becomes clear; when actions proceed without obstruction, their function becomes smooth; when bending, stretching, advancing, and retreating all follow the principles, the body and mind become tranquil and virtue increases day by day. As for "exhausting the workings of heaven and understanding transformation," this is the state of unity with Heaven, a realm beyond what an individual can strive to achieve. It is merely the natural result when virtue is fully developed. Generally speaking, only when the mind is quiet can one clearly perceive things; only by cultivating a broad, open, clear, and impartial mind can one approach the Way. Moreover, virtue itself is vast and boundless. The "Great Treatise" says, "Exhausting the workings of heaven and understanding transformation, this is the fullness of virtue," which is surely beyond the reach of a narrow and shallow mind.

化不可言難知，可以言難見，如日景之行則可知之，其所以行則難見也。雷霆感動雖速，然其所由來亦漸爾。能窮神知化，德之盛也歟!神化者，天之良能，非人能。故大而位天德，則窮神知化。

"Change" is not difficult to understand, but it is hard to see. For example, the movement of the sun's shadow can be known, but we cannot see the reason for its movement. Although thunder and lightning are swift, their origin is formed gradually. To exhaust the subtle and comprehend creation and transformation is the fullness of virtue. The divine and transformation are inherent abilities of Heaven, not something human can create. Therefore, when a person reaches the state of being great yet at ease with Heavenly Virtue, he naturally attains the ability to exhaust the divine and understand transformation.

氣有陰陽，推行有漸為化，合一不測為神。其在人也，智義利用，則神化之事備矣。德盛者，窮神則智不足道，知化則義不足云。天之化也運諸氣，人之化也順夫時；非化非時，則化之名何有？化之實何施？中庸曰“至誠為能化”，孟子曰“大而化之”，皆以其德合陰陽，與天地同流而無不通也。

The movement of qi is divided into yin and yang. The aspect that shifts and progresses, gradually accumulating, is called "hua" (transformation), while the aspect that merges into a whole, whose beginning is indescribable, is called "shen" (spirit). When applied to a person, if one can use wisdom to choose righteousness and apply knowledge appropriately, then both the cultivation of "shen" and "hua" are complete. A person with abundant virtue, when reaching the extreme of "shen," no longer needs to speak of wisdom; when reaching the understanding of "hua," the concept of righteousness is no longer necessary. Heaven's transformation operates through qi, while human transformation follows the timing. If it is neither the movement of qi nor in harmony with the time, then from where does the term "hua" come? And how can the actual practice of "hua" be carried out? The "Zhongyong" says, "Only those who attain the highest sincerity can transform," and the "Mengzi · Jinxin Xia" says, "To great transformation," both referring to aligning one's own virtue with yin and yang, and harmonizing with the movement of heaven and earth, thus being universally connected.

所謂氣也者，非待其鬱蒸凝聚，接於目而後知之；苟健順、動止、浩然、湛然之得言，皆可名之象爾。然則象若非氣，指何為象？時若非象，指何為時？世人取釋氏銷（凝）礙入空，學者舍惡趨善以為化，直可為始學（遺）遣累者薄乎云爾，豈天道神化所同語也哉!

The concept of "qi" does not necessarily require it to be condensed, vaporized, or formed into a visible shape in order to be recognized; as long as states such as strength and smoothness, movement and stillness, vastness and depth can be described, they can all be called "xiang." If "xiang" is not qi, then what else could "xiang" refer to? And if "shi" is not "xiang," then what else could "shi" refer to? The common people take the Buddhist idea of "eliminating obstacles and entering emptiness," while scholars regard eliminating evil and pursuing goodness as "hua." These are at most superficial methods for beginners to eliminate their burdens. How could they be compared to the divine transformation of the heavenly way!

物無孤立之理，非同異、屈信、終始以發明之，則雖物非物也。事有始卒乃成，非同異、有無相感則不見其成，不見其成，則雖物非物。故一屈一信相感而利生焉。

There is no thing in the world that exists independently. If it does not rely on the mutual relations of sameness and difference, bending and extending, beginning and end, to manifest itself, then although it is called a thing, it is actually equivalent to not having that thing. Affairs have a beginning and an end to be considered complete. If there is no mutual influence between sameness and difference, presence and absence, then one cannot see its completion. If one cannot see its completion, then although it is called a thing, it is actually equivalent to not having that thing. Therefore, the Great Treatise says, "One bending and one extending interact to generate benefit."

知幾者為能以屈為信。君子無所爭，彼信則我屈，知也。彼屈則吾不信而信矣，又何爭!無不容，然後能盡屈信之道，至虛則無不信矣。

Those who can perceive subtle nuances understand that "bending" should be regarded as "extending." A gentleman does not strive with others; when the other party seeks to extend, I bend instead, which is truly wise. When the other party themselves bend, I need not extend myself and am already extended, so what is there to struggle for! Only when the heart is fully inclusive can one fully grasp the principles of bending and extending; when the heart reaches its utmost emptiness, nothing can fail to extend.

君子無所爭，知幾於屈信之感而已。精義入神，交信於不爭之地，順莫甚焉，利莫大焉。將致用者，幾不可緩；將進德者，徙義必精。此君子所以立多凶多懼之地，乾乾進德，不少懈於趨時也。

A gentleman does not strive with others, but perceives subtle changes in the mutual interaction of yielding and stretching. "Refining the profound meaning to the point of spiritual insight" is precisely how both parties can extend themselves without competing. There is no smoother path, nor is there anything more beneficial. Those who wish to apply their learning to practical matters must not delay even for a moment in grasping these subtle changes. Those who seek to cultivate their virtue must carefully adhere to righteousness. This is why a gentleman, even when situated in a place full of dangers and fears, remains self-reliant, constantly advancing his virtue, and never delays in responding appropriately to changing circumstances.

明庶物，察人倫，然後能精義入神，因性其仁而行。不知來物，未足以利用。

First, one must understand the principles of all things and recognize the proper order of human relationships, only then can one speak of 'refining the profound to the divine,' and thus naturally express benevolence according to one's true nature. If one cannot foresee future events, it is still insufficient to discuss 'making use of things.'