The Great Treatise, Part 12

易曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見邪!此明不能利其用者也，寡助之至，親戚畔之。

The Zhou Changes, the困卦 (Guilt) hexagram, line six in the third says: "Trapped by stone, resting on thornbushes, entering his house, not seeing his wife, misfortune." Confucius explains: one should not be trapped where he is not supposed to be, yet he gets trapped there, his reputation will surely suffer; he should not rely on something he is not supposed to rely on, yet he does, his family and self will surely be in danger. Suffering both disgrace and danger, death is approaching, how can he see his wife! This line refers to someone who cannot apply his learning properly, those who help him are extremely few, even relatives abandon him.

易曰：“公用射隼于高墉之上，獲之無不利。”子曰：隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有!動而不括，是以出而有獲，語成器而動者也。此明能精義以致用者也。

The Zhou Changes, in the hexagram Xie (Release), line six says: "The public shoots a falcon on a high wall and obtains it without any disadvantage." Confucius explains that the falcon is the prey, the bow and arrow are the instruments, and the person drawing the bow is the one taking action. The gentleman keeps the instruments ready on his person, waits for the right moment, and then acts. What disadvantage could there be? When action is taken without obstruction, success follows immediately. This refers to a person who has prepared the instruments and then takes action. This line speaks to someone who thoroughly studies principles and applies them in practice.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大戒，此小人之福也。暗於事變者也。

Confucius said: The petty person does not regard unrighteousness as shameful, does not fear injustice, will not make an effort unless he sees tangible benefits, and does not take warning unless he is threatened. To suffer a small punishment and thus avoid a great calamity is the fortune of the petty person. This passage refers to those who are unaware of the changes in affairs.

子曰：危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。明君子之見幾。

Confucius said: Those who bring about peril are those who are content with their current position; those who lead to downfall are those who only focus on preserving their existence; those who cause chaos are those who rely solely on their own order. Therefore, a gentleman remembers danger even in times of security, remembers destruction even when existing, and remembers chaos even in times of peace. Thus, he maintains his own safety and ensures the preservation of the state. This passage discusses the virtue of a gentleman's ability to perceive subtle signs.

子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。不知利用以安身者也。

Confucius said: Those with shallow virtue who occupy high positions, limited wisdom who attempt great affairs, and weak strength who bear heavy responsibilities rarely avoid calamity. This passage refers to those who do not understand how to apply their learning appropriately to secure their own well-being.

子曰：知幾其神乎!君子上交不諂，下交不瀆，其知幾乎!“上交不諂，下交不瀆”，人事不過於上下之交，此可盡人道也。人道之用，盡於接人而已，諂瀆召禍，理勢必然，故君子俯仰之際，直而好義，知幾莫大焉。

Confucius said: To perceive the subtle and minute, is perhaps what is called "the divine." A gentleman does not flatter those above him and does not despise those below him; this is to perceive the subtle and minute. What is meant by "not flattering those above and not being disrespectful to those below" is that human affairs are merely the interaction between superiors and inferiors. If this is done properly, the Way of human relations is fulfilled. The application of the Way of human relations lies entirely in the interaction with others. Flattery and disrespect bring about calamity, which is a natural and inevitable consequence. Therefore, a gentleman can maintain uprightness and love righteousness in every movement, and there is nothing greater than this perception of the subtle and minute.

（知幾者為能以屈為信）幾者，動之微，吉之先見者也。幾（知）者象見而未形者也，形則涉乎明，不待神而後知也。“吉之先見”雲者，順性命則所（先）見皆吉也。

Those who can perceive subtle signs understand that "bending" is actually "extension." The Great Treatise says: "A 'ji' is the subtle movement, the precursor of good fortune." What is meant by "ji" is the moment when signs are already apparent but the form has not yet taken shape; once the form is complete, it becomes something visible to the eyes and ears, and there is no need for the "spirit" to know it. As for "precursor of good fortune," it is because following the principles of nature and destiny, the foresight naturally leads to good outcomes.

觀其幾者，善之幾也，惡不可謂之幾。如曰“幾者動之微，吉之先見”，亦止言吉爾。且如孝弟仁之本亦可以言幾，造端乎夫婦亦可以言幾，親親而尊賢亦可以為幾，就親親尊賢而求之又有幾焉。又如言不誠其身，不悅於親，亦是幾處。苟要入德，必始於知幾。

The "qi" to be observed refers to the initial sprout of goodness, and evil cannot be called "qi." As stated in the "Great Treatise" below, "qi is the subtle movement, the precursor to good fortune," and it only mentions "good fortune." For example, filial piety and fraternal duty are the foundation of ren, which can be considered "qi"; the "Middle Way" says that the way of the gentleman begins with the relationship between husband and wife, and the relationship between husband and wife can also be called "qi"; loving and caring for relatives and respecting the virtuous can also be regarded as "qi." If we further examine the matter of loving relatives and respecting the virtuous, there is another "qi" within it. Another example is from the "Liu Lu" chapter of the "Mencius," which says that one cannot please one's parents without being sincere within oneself, and this is where "qi" manifests. If a person wishes to enter the gate of virtue, he must begin by recognizing these subtle signs.

君子見幾而作，不俟終日。易曰：“介于石，不終日貞吉。”介如石焉，寧用終日，斷可識矣。知幾其神，由經正以貫之，則寧用終日，（而）斷可識矣。君子（見）既知其幾，則隨有所處，不可過也，豈俟終日？“幾者動之微，吉之先見者也。”夫幾則吉凶皆見，（時）特言吉者，不作則已，作則所求（乎）向乎吉。

The Great Treatise below says: A gentleman acts upon the subtle signs before they become evident, without waiting for a full day. The Line Statement of the Second Line in the Sixth Hexagram of The Zhou Changes says: "Between the stone, without waiting for a full day, the line is correct and auspicious." A firm and unyielding virtue is like a rock, so why wait for a whole day? To perceive the subtle signs is called "divine" because it follows the constant and upright path. Therefore, there is no need to wait for a whole day; one can act decisively at once. Since the gentleman has already perceived the subtle signs, he can be at ease in all situations without missing any opportunity, so why wait for a whole day? "A 'few' is the subtle movement, the initial appearance of good fortune." In terms of "few," both good and bad have already appeared. However, we only mention "good" because if a person does not act, it remains as it is; but once he acts, his pursuit naturally moves toward good fortune.

（“不終日貞吉”，言速正則吉也。六二以陰居陰，獨無累於四，故其介如石。雖體柔順，以其在中而靜，何俟終日？必知幾而正矣。）常易故知險，常簡故知阻，（君子見）豫之六二常不動，故能得動之微。

"(Not waiting for a whole day, the divination is auspicious." This means that if one quickly returns to the right path, it is auspicious. In the Hexagram of Joy, the line Six in the Second, with a yin line in a yin position, is not influenced by the Nine in the Fourth. Therefore, its virtue is firm as stone. Although its nature is soft and yielding, because it is in the center and remains still, why would it need to wait for a whole day? It must certainly have insight into subtle matters and uphold the right path immediately. By constantly maintaining simplicity, it can perceive danger; by constantly maintaining humility, it can perceive obstacles. The line Six in the Second of the Hexagram of Joy remains constantly still, thus it can capture that subtle moment of movement."

（君子見幾而作，不俟終日。苟見其幾，則時處置不欲過，何俟終日？幾者動之微，吉之先見，特言吉者，事則直須求向吉也。）（豫之六二常不動，故能得動之微。）

A gentleman acts upon the slightest signs without waiting for a full day. If one perceives these subtle indications, one should act immediately without missing the opportunity; why wait for an entire day? "A 'ji' is the subtle movement preceding a good omen," and the reason only "good" is mentioned is because one should always strive towards good in action. In the hexagram of "Yü" (Joy), the second line remains constant and unmoving, thus being able to capture the slightest movement.

君子知微知彰，知柔知剛，萬夫之望。君子知微知彰，知柔知剛，未嘗不得其中，故動止為眾人之表。一無止字。

The Great Treatise says: The superior man knows both the subtle and the hidden, and also the manifest and the obvious; he knows both the soft and the yielding, and also the strong and the firm. Thus he is looked up to by all people. The superior man, knowing both the subtle and the manifest, and knowing both the yielding and the firm, has no failure in the middle way, so his every movement and stillness becomes a model for others. "Movement and stillness," another version omits the word "stillness."

（知崇禮卑，叩其兩端而竭也。崇既效天，卑必法地。）（易曰原始要終，故知死生之說。死生止是人之終始也。）

The Great Treatise says, "Knowledge is lofty and ritual is humble," which is exactly what the Analects · Zihan says, asking at both ends to exhaust the meaning. Since "knowledge" follows the lofty of heaven, "ritual" must follow the humble of earth. The Great Treatise also says, "Trace back to the beginning and return to the end, thus knowing the doctrine of life and death." What is meant by life and death is nothing but the end and beginning of a person.

學必知幾造微。“知微之顯，知風之自，知遠之近，可以入德。”由微則遂能知其顯，由末即至於本，皆知微知彰知柔知剛之道也。

To study must surely be able to recognize subtle details and deeply cultivate to the level of refined subtlety. The "Zhongyong" says: "Knowing the distant by the near, knowing the wind's origin, knowing the subtle by its manifest appearance, one can enter the way of virtue." Starting from the subtle and hidden aspects, one can then understand their manifest expressions; starting from the outermost aspects, one can trace back to the root. All of this speaks to the principle of "knowing the subtle and the manifest, knowing the soft and the firm."

子曰：顏氏之子，其殆庶幾乎!有不善未嘗不知，知之未嘗復行也。知不善未嘗復行，不貳過也。

Confucius said: The disciple of the Yan family is probably close to knowing the right moment to act. He has no wrongdoing that he does not become aware of, and once he becomes aware, he never repeats it. What is meant by knowing the wrong and not repeating it is what the Analects · Yong Ye praises Yan Hui for, saying, "He does not repeat his mistakes."

盛德之士，然後知化，如顏子庶乎知化也。有不善未嘗不知，已得善者，辨善與不善也。易曰“有不善未嘗不知”，顏子所謂有不善者，必只是以常意有跡處便為不善而知之，此知幾也，於聖人則無之矣。

Only those who have fully developed virtue can truly understand the workings of nature. Yan Hui is almost certainly an example of someone who understands the principles of transformation. The statement "he has never failed to know when there is unvirtue" indicates that he has already grasped the concept of virtue, thus being able to distinguish between what is virtuous and what is not. The "Great Treatise" (Xici) says "he has never failed to know when there is unvirtue," meaning that Yan Hui's understanding of "unvirtue" must refer to recognizing it even in the slightest thoughts or traces that appear in ordinary moments. This is the ability to perceive the subtlest distinctions. As for the sage, there is not even the slightest trace of such unvirtue.

知德為至當而不忘至之，可見（吉）善於微也。蓋欲善不舍，則善雖微必知之。不誠於善者，惡能為有為無，雖終身由之不知其道，烏足與幾乎!顏子心不違仁，故不善未嘗不知，其致一也。

Knowing virtue is the most appropriate, and constantly striving to attain it, one can discern goodness in the subtlest details. Generally, if one's heart is resolute in goodness and does not abandon it, then even the slightest goodness can certainly be perceived. For those who do not sincerely pursue goodness, goodness and ungoodness are indifferent to them; even if they follow it all their lives, they do not understand its principles, so how can they speak of 'a subtle beginning'! Yan Hui's heart did not deviate from benevolence for three months, so he was fully aware of any lack of goodness, which is essentially the same as recognizing subtle beginnings.

孔子稱顏子“不善未嘗不知，知之未嘗復行”，其知不善，非獨知己，凡天下不善皆知之，不善則固未嘗復行也。又曰“吾未見能見其過而內自訟”，亦是非獨自見其過，乃見人之過而自訟。“其殆庶幾”，言庶幾於知幾。

Confucius praised Yan Hui, saying, "He never fails to know the unvirtuous, yet when he knows them, he never repeats them." What Yan Hui knows as unvirtuous is not only his own; he is able to recognize the unvirtuous in the world at large, and once he knows them, he would not commit them himself. Confucius also said in the Analects, "I have not seen anyone who can recognize his own faults and examine himself internally." This is not merely recognizing one's own faults, but also recognizing the faults of others and using them to examine oneself. The phrase "its approach is almost there" means that Yan Hui has nearly reached the level of discerning subtle matters.

天地絪縕，萬物化醇；男女構精，萬物化生。始陳上下交以盡接人之道，卒具男女致一之戒而人道畢矣。

The Great Treatise says: The two energies of heaven and earth intermingle closely and intimately, thus giving rise to the transformation and flourishing of all things; the union of male and female energies produces the vital essence, thus giving birth to all things. This chapter first explains the mutual interaction between the upper and lower, using it to explain the way of human relations; finally, it specifically warns against infidelity and emphasizes the importance of loyalty and exclusivity in relationships, thereby completing the full explanation of the human way.

氣坱然太虛，升降飛揚，未嘗止息，易所謂“絪縕”，莊生所謂“生物以息相吹”、“野馬”一者歟!此虛實動靜之機，陰陽剛柔之始。浮而上者陽之清，降而下者陰之濁，其感（遇）通聚結，為風雨，為霜雪，萬品之流形，山川之融結，糟粕煨爐，無非教也。

The vital energy fills and spreads throughout the boundless void, rising and falling, spreading and floating, never ceasing. This is what the Great Treatise says "yinwen," which is also what the Zhuangzi's Free and Untrammeled Roaming describes as "the breath of living things blowing together" and "wild horses." This is the key to the interplay between emptiness and reality, movement and stillness, and the beginning of yin and yang, strength and softness. The rising and ascending is the clear yang energy, while the descending and sinking is the turbid yin energy. They interact and connect, coagulate and condense, forming winds and rains, frost and snow. The distribution and formation of all things, the melting and gathering of mountains and rivers, even the coarsest things like wine lees and ashes, none are not teachings given by the heavenly way.

心所以萬殊者，感外物而不一也。天大無外，其為感者絪縕（二端）而已。（萬）物（之）物所以相感者，利用出入，莫知其鄉，一萬物之妙者歟!

Human minds differ so greatly because they are influenced by external things in different ways. Heaven is vast without an outer boundary, and its ability to respond comes from the subtle intermingling of yin and yang energies. The reason why all things can interact with each other is like what is said in the Great Treatise: "using the entrance and exit." Things come and go without anyone knowing their direction, which is probably the mysterious way that unifies all things.

虛則受，盈則虧，陰陽之義也。故陰得陽則為益，以其虛也；陽得陰則為損，以其盈也。艮三索而得男，乾道之所以成也；兌三索而得女，坤道之所以成也。故三之與上，有天地絪縕、男女構精之義者此也。

Emptyness can receive, fullness will lead to loss, which is the principle of yin and yang. Therefore, when yin receives yang it becomes the hexagram of Gain, because yin is originally empty; when yang receives yin it becomes the hexagram of Loss, because yang is originally full. The hexagram of Stillness is formed when乾 seeks坤 three times and obtains the young male, thus completing the way of乾; the hexagram of Joy is formed when坤 seeks乾 three times and obtains the young female, thus completing the way of坤. Therefore, the third line and the top line of the hexagrams of Loss and Gain contain the meaning of the mingling of heaven and earth and the union of male and female. The principle lies here.

陰虛而陽實，故陽施而陰受；受則益，施則損，蓋天地之義也。艮三索而得男，兌三索而得女，乾坤交索而男女成焉，故三之與上，所以有絪縕構精之義。夫天地之絪縕，男女之構精，其致一至矣。是理也，可以意考，而言之所不能喻也。以乾之三而索於坤，則是三人行而損一人也；索之而男女成焉，是得其友也。乾坤合而損益之義著，非致一其孰能與於此!

Heavenly Yin is empty and Heavenly Yang is solid, so Yang gives and Yin receives; the receiving side gains and the giving side loses, which is probably the principle of heaven and earth. The trigram Gen is obtained through three searches for the young male, and the trigram Dui is obtained through three searches for the young female. Qian and Kun seek each other through mutual searching, and the image of male and female is formed, so there is the meaning of mingling and generating between the third line and the top line. The mingling of heaven and earth, and the generating of male and female, have reached the extreme of singleness and unity. This principle can only be understood through the mind, and cannot be explained with words. Using the third line of Qian to seek from Kun is the meaning of the line "three people walking will cause loss to one" in the hexagram Shen. Once the seeking is done and the image of male and female is formed, it is "one person walking will find a friend." The union of Qian and Kun makes the principles of loss and gain clear. Without singleness and unity, who could participate in this level?

子曰：君子安其身而後動，易其心而後語，定其交而後求，君子修此三者，故全也。危以動，則民不與也；懼以語，則民不應也；無交而求，則民不與也。莫之與，則傷之者至矣。易曰：“莫益之，或擊之，立心勿恆，凶。”此又終以昧於致用之戒。

Confucius said: A gentleman first arranges his own affairs before taking action, first calms his mind before speaking, and first establishes good relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly in a dangerous situation, the people will not follow; if one speaks with fear, the people will not respond; if one makes a request without having established relations, the people will not give. If no one is willing to give, then those who cause harm will come. The line statement of the Upper Nine in the "Beneficial" hexagram of The Zhou Changes says: "No one benefits him, someone attacks him, his mind is not constant, misfortune." This chapter concludes with a warning against neglecting the practical application.

子曰：乾坤其易之門邪!乾，陽物也；坤，陰物也；陰陽合德而剛柔有體，推而行之存乎通，所謂合德；（隤）確然（確）隤然，所謂有體。乾於天為陽，於地為剛，於人為仁；坤於天則陰，於地則柔，於人則義。先立乾坤以為易之門戶，既定剛柔之體，極其變動以盡其時，至於六十四，此易之所以教人也。

Confucius said: The trigrams Qian and Kun are probably the gateway of the Book of Changes. Qian represents the category of yang, and Kun represents the category of yin. Yang and yin combine their virtues, and hardness and softness each have their forms. The Great Treatise says, "By pushing it forward and applying it, one finds the way," which refers to "combining virtues." The Great Treatise also says that Qian "firmly" shows the simplicity of the Book of Changes, and Kun "gently" shows the simplicity, which refers to "having form." Qian in the sky is yang, on the earth is hardness, and in the human body is benevolence. Kun in the sky is yin, on the earth is softness, and in the human body is righteousness. First establish Qian and Kun as the gateway of the Book of Changes, set down the forms of hardness and softness, then push its changes to the extreme to exhaust all times and positions, and thus develop into the sixty-four hexagrams. This is the way the Book of Changes uses to teach people.

其稱名也雜而不越。其文辭錯綜而條理不雜，雜而不越。於稽其類，其衰世之意邪!世衰則天人交勝，其道不一，易之情也。人一作理。

The Great Treatise below says: The terms mentioned in The Book of Changes, though numerous and varied, do not exceed the principles. This means its words are intricate and interwoven yet orderly, hence called "miscellaneous but not transgressing." The Great Treatise continues: Investigating the categories it encompasses, they are roughly expressions of the anxieties of a declining age. When the world declines, the principles of heaven and human desires contend with each other, and the way cannot be unified, which is precisely the reality that The Book of Changes aims to convey. The character "person" in another version is "principle."

夫易，彰往而察來，而微顯闡幽。如坤初六驗履霜於已然、察堅冰於將至之類。一云：“數往知來”，其義一也。其事肆而隱，顯者則微之使求其原，幽者則闡之使見其用；故曰“其事肆而隱”。卦有稱名至小而與諸卦均齊者，各著其義也，蓋稱名小而取義大也。因貳以濟民行。

The Great Treatise says: The Book of Changes makes clear the past and discerns the future. It refines the obvious into the subtle and reveals the hidden. For example, the first line of the Qian hexagram, "Treading frost, ice comes," is based on the already occurred act of treading frost and the yet to come act of ice forming. Another way of expressing this is "knowing the future by counting the past," which means the same thing. The phrase "its affairs are extensive yet hidden" means that for the obvious, it makes it subtle so people can trace its origin; for the hidden, it reveals it so people can see its function. Therefore, it is said "its affairs are extensive yet hidden." In the hexagrams, there are those with very small names but equal status with other hexagrams, because each one clearly expresses its meaning, for although the names are small, the meanings they convey are great. The Great Treatise also says: "By means of two (principles) to benefit human conduct."

（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，至精者謂聖人窮理以至於極盡精微處也。）天下之理既已思盡（思），因易之三百八十四爻變動以寓之人事告人，（以）則當如何時，如何事，（若其應也）如何則吉，如何則凶，宜動宜靜，丁寧以為告戒，（此）所以因貳以濟民行也。

The Great Treatise says, "There is no distance, whether far or near, nor depth, whether hidden or profound, that cannot be known; thus one can foresee things to come. Without the utmost refinement of the world, who could be capable of this?" This refers to the Book of Changes. The term "utmost refinement" means that the sage thoroughly investigates principles and affairs until reaching the most subtle and refined level. Since the principles of the world have already been thoroughly considered, the Book of Changes uses the changes of its 384 lines to convey human affairs and inform the people: when to act, what kind of matter to encounter, what is auspicious and what is inauspicious, whether to act or to be still, repeatedly advising and warning, which is the meaning of "using dual aspects to guide human conduct."

易之興也，其於中古乎!作易者，其有憂患乎!諳識情偽吉凶之變，故能（體）盡性命。

The Great Treatise says: The Book of Changes arose probably in the middle ancient times. The person who composed the Book of Changes probably had a mind filled with anxiety and concern. Because he was familiar with the true nature of human feelings and the changes of good and ill fortune, he was able to exhaust the principles of life and destiny.

是故履，德之基也；繫辭獨說九卦之德者，蓋九卦為德，切於人事。困，德之修也。

The Great Treatise says: Therefore, the Book of Changes' "Governing Through Footsteps" hexagram is the foundation of virtue. The Great Treatise specifically discusses the virtues of these nine hexagrams because the virtues illustrated by these nine hexagrams are most closely related to human affairs. The Great Treatise also says: The "Difficulty" hexagram is about the cultivation of virtue.

困而不知變，民斯為下矣；不待困而喻，賢者之常也。困之進人也，為德辨，為感速，孟子謂“人有德慧術智恆存乎疢疾”以此。自古困於內無如舜，困於外無如孔子。以孔子之聖而下學於困，則其蒙難正志，聖德日躋，必有人所不必知而云獨知者矣，故曰“莫我知也夫!”“知我者其天乎!”

One who is trapped in difficulties yet does not know how to adapt is considered the inferior type as mentioned in the Analects, Chapter Ji Shi. Whereas one who can understand principles without waiting for difficulties is the usual state of a virtuous person. Difficulties contribute to human progress by making virtue clear and enabling quick responses. The Mencius, Chapter Jin Xin Shang, says, "Those who possess virtue, wisdom, and skill always exist within suffering," which refers precisely to this. Since ancient times, within the family, no one has suffered more than Shun, and outside, no one has faced greater adversity than Confucius. Even a sage like Confucius had to start learning from the lowly in hardship. Thus, enduring suffering while his mind became more upright, his sagehood gradually advanced. There must have been certain realms known only to himself, not to others. Therefore, the Analects, Chapter Xian Wen, says, "No one knows me!" and also says, "He who understands me is Heaven!"

巽，德之制也。量宜接物，故曰制也。履和而至，和必以禮節之，注意極佳。益長裕而不設，（益必實為有益，如天之生物，長必裕之，非虛設也。）

The Great Treatise says: The hexagram Xun represents the regulation of virtue. This means to consider what is appropriate in matters and respond to external things accordingly, hence it is called 'regulation.' It also says: The hexagram Li is harmonious and achieves its purpose — harmony must be regulated by rites. The intention of the earlier commentators on this point is very good. It also says: The hexagram Yi increases abundance without being empty. ('Yi' must be genuinely beneficial, just as Heaven generates all things, producing growth that certainly brings abundance, and is not merely an empty name.)

益物必誠，如天之生物，日進日息。自益必誠，如川之方至，日增日得。施之妄，學之不勤，欲自益且不足，益人難矣哉!易曰：“益長裕而不設”，設，謂虛設，信夫!因銘諸牖以自訟。“益長裕而不設”，益以實也。妄加以不誠之益，非益也。益必實為有益，如天之生物，長必裕之，非虛設也。

To gain from external things one must act with sincerity, just as Heaven nurtures all things, day by day advancing and growing. To gain for oneself must also be through sincerity, just as rivers rise gradually, day by day adding more and gaining more. If giving is based on falsehood, or learning is not diligent, then even gaining for oneself is insufficient, and wanting to gain for others is difficult! The "Great Treatise" says, "Benefit grows abundantly without being set aside." "Set aside" here means to set something up in vain. These words are indeed trustworthy! I therefore inscribed them on the window and door to constantly urge myself. "Benefit grows abundantly without being set aside" means that benefit must be real and practical. Adding something haphazardly without sincerity is not true benefit. "Benefit" must be genuinely added, just as Heaven nurtures all things, growing them surely to make them abundant, never just setting up a name in vain.

巽稱而隱。巽順以達志，故事舉而意隱。井以辯義，稱物平施，隨所求小大與之，此辯義也。巽以行權。不巽則失其宜也。

The Great Treatise says: The hexagram Zhen measures things without revealing its form. This means using the principle of yielding and adapting to achieve understanding, so that things are accomplished but the intention remains hidden. It also says: The hexagram Jing is used to discern what is appropriate. This means like well water, it measures things and gives fairly, giving according to the needs of each person, which is discerning righteousness. It also says: The hexagram Zhen is used for flexible action. This means that without yielding and adapting, one will lose the appropriateness of the situation.

易之為書也不可遠，為道也屢遷。心不存之，是遠也，不觀其書，亦是遠也，蓋其為道屢遷。

The Great Treatise says: The Book of Changes cannot be neglected. The way it discusses is ever-changing. If one does not keep it in mind, that is neglecting it; if one does not read this book, that is also neglecting it. The reason it cannot be neglected is precisely because the way it discusses is ever-changing.

易之為書也，原始要終，以為質也；六爻相雜，唯其時物也。於一卦之義，原始要終，究兩端以求其中。六爻則各指所之，非卦之質也，故吉凶各類其情，指其所之。

The Great Treatise says: The Book of Changes traces its beginning and concludes its end, using this as the essence of a single hexagram. The six lines of a hexagram are intermingled, merely corresponding to the things of their respective positions and times. In terms of the meaning of a single hexagram, one should trace its beginning and conclude its end, thoroughly examining the beginning and the end to grasp its essence. As for the six lines, each indicates the direction it is going, and they are not the essence of the hexagram. Therefore, the fortune or misfortune is classified according to their actual situations, pointing out the direction they are heading towards.

其初難知，其上易知，本末也；初辭擬之，卒成之終。若夫雜物撰德，辯是與非，則非其中爻不備。噫!亦要存亡吉凶，則居可知矣；知者觀其彖辭，則思過半矣。

The Great Treatise below says: The meaning of the first line is difficult to comprehend, while the meaning of the top line is easy to understand; this is the distinction between origin and culmination. The statement of the first line merely outlines the beginning, but it is only at the top line that the conclusion is reached. As for complex matters, composing virtue, and distinguishing right from wrong, without the middle lines the meaning would be incomplete. Alas! If one wishes to summarize the key to existence and non-existence, good fortune and misfortune, then one can know it while sitting at home. A person of insight can grasp most of it by merely examining the彖 statement of a single hexagram.

初上終始，三四非貴要之用，非內外之主，中爻以要存亡吉凶。如困卦“貞大人吉無咎”，蓋以剛中也，小過小事吉，大事凶，以柔得中之類。易為君子謀，不為小人謀，故撰德於卦，雖爻有小大，及繫辭其爻，必喻之以君子之義。

The first line and the top line are the beginning and end of a hexagram. The third and fourth lines are neither the most important lines nor the main lines of the inner and outer trigrams. The middle lines, which are the second and fifth lines, are the ones that truly encompass the fortune and misfortune of the situation. For example, the hexagram statement of the "困" hexagram says "Zhen, the great man is auspicious, no blame," because the nine in the second line and the nine in the fifth line are strong and in the center. The hexagram statement of the "小过" hexagram says that small matters are auspicious but great matters are inauspicious, because the six in the second line and the six in the fifth line are gentle and in the center, and these are all of this type. The Book of Changes is for the gentleman to plan, not for the petty person. Therefore, when the hexagram describes virtue, even though the line positions may be small or great, when the line statement is attached to that line, it must certainly use the meaning of righteousness that a gentleman should have to enlighten him.

柔之為道，不利遠者。柔之用近也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文。爻者，交雜之義。易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？

The Great Treatise says: "Softness, as a principle, is not beneficial to the distant." This means that the function of softness is only effective in close proximity. It also says: "The Way has change and movement, so it is called 'yao'; yao has levels, so it is called 'wu'; wu are intermingled, so it is called 'wen.' 'Yao' refers to the intermingling and complexity. The Great Treatise also says: The Book of Changes arose, probably during the late Shang dynasty and the flourishing era of the Zhou dynasty? Probably during the time of King Wen and King Zhou?"

剛柔錯雜，美惡混淆，文王與紂當之矣。是故其辭危。危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。不齊戒其心，則雜而著也。百物不廢，鉅細無不察也。

Heavenly stems and earthly branches intermingle and are mixed together, beauty and evil are confused and hard to distinguish, and the circumstances of King Wen and King Zhou were exactly in this situation. Therefore, the words of the Book of Changes are full of danger and caution. The Great Treatise says: those who remain cautious are brought to safety, while those who are careless are led to downfall; this principle is extremely vast, encompassing all things without omission; from beginning to end, one remains cautious, and the key is to avoid wrongdoing, which is called the principle of the Book of Changes. If one cannot maintain this state of mind, then miscellaneous thoughts will appear. What is meant by 'all things are not neglected' is that nothing, whether great or small, is overlooked.

夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻；能說諸心，能研諸侯之慮，

The Great Treatise says: Qian is the most vigorous in the world, its virtue is constant and easy, thus it can understand difficulties; Kun is the most yielding in the world, its virtue is constant and simple, thus it can understand blockages; thus it can make people's hearts rejoice, and be able to thoroughly examine human thoughts and considerations.

擬議云為，非乾坤簡易以立本，則易不可得而見也。簡易故能悅諸心，知險阻故能研諸慮。簡易然後（能）知險阻，（簡易）理得然後一以貫天下之道。至健而易，至順而簡，故其險其阻，不可階而升，不可勉而至。

All human plans and actions, if not established upon the simplicity and ease of the Trigrams Qian and Kun, cannot be seen in the Book of Changes. It is precisely because of its simplicity that the mind finds joy in it; it is precisely because it knows danger and obstacles that it can deeply ponder and think. First there is simplicity, then one can understand danger and obstacles; once the principle is understood, one can then apply it universally to all things. Qian is extremely strong and vigorous, yet its way is easy and level; Kun is extremely gentle and yielding, yet its way is simple and straightforward. Therefore, the dangers and obstacles known by Qian and Kun cannot be climbed step by step, nor can they be reached by force.

太虛之氣，陰陽一物也，然而有兩體，健順而已。（又）亦不可謂天無意，陽之意健，不（耳）爾何以發散和一？陰之性常順，然而地體重濁，不能隨則不能順，（則）少不順即有變矣。有變則有象，如乾健坤順，有此氣則有此象可得而言；若無則直無而已，謂之何而可？是無可得名。

The vital energy filling the boundless void, yin and yang are originally the same thing, yet they contain two fundamental natures, which are strength and compliance. It cannot be said that heaven has no intention; the intention of yang is to be strong and vigorous, and without this, how could it spread out and bring all things together into harmony? The nature of yin is always gentle and compliant, but the earth is heavy and turbid; if it does not follow the yang energy, then it cannot be called compliant. Even a slight lack of compliance leads to change. When there is change, there is form. For example, the strength of qian represents strength, and the compliance of kun represents compliance; with such energy, there is such a form that can be described. If there is no energy at all, then it is simply 'nothingness,' and what could it be called? It is fundamentally nameless.

故形而上者，得辭斯得象，但於不形中得以措辭者，已是得象可狀也。今雷風有動之象，須（謂）得天為健，雖未嘗見，然而成象，故以天道言；及其（發）法也則是效也，效著則是成形，成形則（是）地道也。若以耳目所及求理，則安得盡!如言寂然湛然亦須有此象。有氣方有象，雖未形，不害象在其中。

Therefore, the abstract and transcendent can be expressed in words, and thus its image is grasped; as long as words can be used even where there is no physical form, that is already to have grasped the image and be able to describe it. Now, thunder and wind both have images of movement, but first one must recognize heaven as strong and vigorous; though heaven has not been seen by people, it has already become an image, so it is called "the way of heaven." When it is applied as a model, that is "modeling"; when the verification becomes evident, it becomes a form, and once it has a form, it belongs to "the way of earth." If one only seeks principles through what can be touched by the ears and eyes, how could one attain completeness? Terms like "silent" and "calm" also surely have their corresponding images. There must be qi to have an image; though the image has not yet taken form, it does not prevent it from already existing within.

繫辭言“能研諸慮”，止是剩“侯之”二字。說者就解而“諸侯有為之主”，若是者即是隨文耳。

The *Great Treatise* below says "to investigate various considerations," but the current text has an extra "hou zhi" which is a later addition. Explanations of this passage have followed the text literally, interpreting it as "the feudal lords are sovereigns who act with purpose," but this is merely a forced interpretation based on the error.

定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。天地設位，聖人成能；人謀鬼謀，百姓與能。言易於人事終始悉備，行善事者，易有祥應之理。萌兆之事，而易具著見之器；疑慮而占，則易示將來之驗。有以見天地之間，成能者聖人而已。能畏信於易者，雖百姓之愚，能盡人鬼幽明之助。

The Great Treatise says: The Book of Changes can determine the auspicious and inauspicious for the world, and accomplish the diligent and tireless endeavors of the world. Therefore, in the changes and expressions of people, auspicious events have their auspicious signs; by observing the phenomena in relation to events, one can know the instruments that will be formed, and by inquiring about events, one can know the future. Heaven and Earth established the positions of above and below, and the sage accomplished his functions within them; human planning and divine planning are both used, and even common people can participate in their abilities. This means that the Book of Changes is complete in its coverage of human affairs from beginning to end: those who do good deeds find in the Book of Changes the principles of auspicious signs; when an event is just beginning to take shape, the Book of Changes already has the instruments to make it manifest; when one has doubts and seeks divination, the Book of Changes reveals the verification of the future. Thus, in the world between heaven and earth, only the sage can accomplish functions. However, those who revere and believe in the Book of Changes, even the foolish common people, can fully receive the assistance from both human and ghostly, the hidden and the visible.

天能（為）謂性，人謀（為）謂能。大人盡性，不以天能為能而以人謀為能，故曰“天地設位，聖人成能”。天人不須強分，易言天道，則與人事一滾論之，若分別則只是薄乎云爾。自然人謀合，蓋一體也，人謀之所經畫，亦莫非天理（耳）。

The function of Heaven is called "Xing," and human planning is called "Neng." A great person exhausts his own Xing, not taking the function of Heaven as his own function, but taking human planning as his function. Therefore, the Great Treatise says, "Heaven and Earth set their positions, and the sage accomplishes his Neng." Heaven and human beings do not need to be forcibly separated: the Book of Changes discusses the way of Heaven, always combining it with human affairs. If one insists on separating them, it is merely a shallow understanding. The natural Heaven and human planning originally harmonize with each other, and they are one and the same. All things that human beings plan and manage are not something other than the principle of Heaven.

八卦以象告，爻彖以情言，八卦有體，故象在其中。錯綜為六十四爻，爻彖所趨各異，故曰“情言”。變動以利言，吉凶以情遷。能變通則盡利，累於其情則陷於吉凶矣。

The Great Treatise below says: The eight trigrams use images to convey meaning, while the line statements and the彖statements express things in terms of actual circumstances. Each of the eight trigrams has its own nature, so the images are contained within them. The eight trigrams are combined and transformed into the sixty-four hexagrams and the 384 lines, and the line statements and the彖statements each express different aspects, hence it is said 'to speak in terms of actual circumstances.' It also says: Change is explained in terms of advantage and disadvantage, and fortune and misfortune follow actual circumstances. Being able to change and adapt allows one to exhaust all advantages; but being bound by one's own emotions leads one into fortune or misfortune.

情偽相感而利害生。凡卦之所利與爻之所利，皆變通之宜也。如“利建侯”，“利艱貞吉”。屈信相感而利生，感以誠也；情偽相感而利害生，雜以偽也。誠則順理而利，偽則不循理而害。

The Great Treatise says: True sincerity and falsehood respond to each other, and thus benefit and harm arise. All the benefits mentioned in the hexagrams and the benefits mentioned in the lines are the results of proper adaptability. For example, the hexagram Zun says "beneficial to establish a feudal lord," and the hexagram Mingyi says "beneficial to endure hardship and maintain uprightness brings good fortune." Flexibility and extension respond to each other and thus benefit arises; this is through sincerity. True sincerity and falsehood respond to each other and thus benefit and harm arise; this is mixed with falsehood. When one treats others with sincerity, one gains benefit in accordance with the way; when one treats others with falsehood, one incurs harm without following the way.

易言“情偽相感而利害生”，則是專以人事言，故有情偽利害也。“屈信相感而利生”，此則是理也，惟以利言。

The Great Treatise says, "Feelings and falsehoods interact and thus benefit and harm arise," which refers specifically to human affairs, hence there are genuine feelings and false ones, as well as benefits and harms. However, when it says "Flexibility and trust interact and thus benefit arises," this speaks of the principles of nature, so it only mentions the concept of benefit.