On Explaining the Trigrams

昔者聖人之作易也，幽贊於神明而生蓍，方其將有謀也，將有問也，命於蓍，此所謂“生蓍”，非謂在野而生蓍也。事在未來之前，吉凶在（書）方策之上，蓍在手中，卒歸三處一時合，豈非幽贊於神明而得爾也？起其用也。

The "Say on the Trigrams" states: In ancient times, the sages composed the Book of Changes, secretly receiving assistance from the divine to create the method of using the yarrow stalks for divination. When a person has something in mind to plan or something to inquire about, they entrust this matter to the yarrow stalks, which is called "the birth of the yarrow stalks," not meaning that the yarrow stalks grow in the wild. When the matter has not yet occurred, the good or ill fortune is already recorded in the classics, and the yarrow stalks are held in the hand; these three aspects eventually converge at the same moment, which is not possible without secretly receiving assistance from the divine. This is how the method of yarrow stalk divination came into being.

參天兩地而倚數，觀變於陰陽而立卦，地所以兩，分剛柔男女而效之，法也；天所以參，一太極兩儀而象之，性也。

The Sayings on Divination says: Take the number three from Heaven and the number two from Earth as the basis for establishing numbers, and observe the changes of yin and yang to form the trigrams. Earth takes the number two because it distinguishes between the strong and the gentle, the male and the female, and follows them, which belongs to the aspect of 'imitation'. Heaven takes the number three because it adds one Taiji to the two yin and yang, and uses this as a symbol, which belongs to the aspect of 'nature'.

一物兩體者，氣也。一故神，兩在故不測。兩故化，推行於一。此天之所以參也。兩不立則一不可見，一不可見則兩之用息。兩體者，虛實也，動靜也，聚散也，清濁也，其究一而已。有兩則有一，是太極也。若一則有兩，有兩亦一在，無兩亦一在。然無兩則安用一？不以太極，空虛而已，非天參也。

A single thing that possesses two natures is called "qi." Because it is one, it is mysterious and profound; because it contains both extremes, it is indescribable. Because it has two aspects, it can transform; yet this transformation always proceeds within that single "one." This is the meaning of Heaven being called "san" (trinity). Without the establishment of the two extremes, the "one" cannot be revealed; if the "one" cannot be revealed, then the function of the two extremes will cease. The so-called "two natures" are emptiness and reality, motion and stillness, gathering and dispersing, clarity and turbidity. In the end, they are all one. The presence of two implies the presence of one, which is the Taiji. If we say it is one, it already contains two; when there are two, the one is within them; when there are no two, the one still remains. However, if there are no two, then what use is this "one"? Without Taiji as the foundation, there would be only emptiness, and that would not be Heaven as "san."

（和順於道德而理於義）（理義即是天道也。易言“理於義”，一也。求是即為理義，言理義不如且言求是易曉。求是之心，俄頃不可忘。“理於義”，此“理”雲者，猶人言語之間常所謂“理”者，非同“窮理”之“理”。凡觀書不可以相類而泥其義，不爾則字字相梗。觀其文勢上下，如“充實之美”與《詩》之言“美”，輕重不同。）

The "Say on the Trigrams" states: "Harmonious and proper in moral principles and orderly in righteousness." Righteousness and reason are the heavenly way. The "Say on the Trigrams" says "orderly in righteousness," referring to the same thing. Seeking "truth" is righteousness and reason; rather than saying "righteousness and reason," it is easier to say "seeking truth." The mind of seeking truth must never be forgotten for a moment. The character "li" in "orderly in righteousness" is like the common usage of "reason" in everyday speech, and it is not the same as the "reason" in "exhausting the principles." When reading, one must not be confined by similar characters, otherwise one will be stuck at every word. One should look at the context and the flow of the text. For example, the "beauty" in "fullness is called beauty" from the "Mencius · Lower Part of the Mind" is different in weight and meaning from the "beauty" in the "Book of Songs."

窮理盡性以至於命。性盡其道，則命至其源也。一作至於原也。（致）知與至為道殊遠，盡性然後至於命，不可謂一；不窮理盡性即是戕賊，不可至於命。然至於命者止能保全天之所稟賦，本分者且不可以有加也。既言窮理盡性以至於命，則不容有不知。

The "Shuo Gu" says: To thoroughly investigate principles and exhaust the nature, until reaching the mandate of Heaven. When one exhausts the principles of one's own nature, then the mandate of Heaven reaches its source. "To reach its source" is alternatively written as "to reach its origin" in other versions. "Knowing" and "reaching" are very different: to exhaust one's nature is first, then one can reach the mandate of Heaven; one cannot equate the two. If one does not thoroughly investigate principles and exhaust one's nature, it is self-harming, and one cannot reach the mandate of Heaven. However, what is meant by "reaching the mandate" is only to preserve what Heaven has bestowed, and even what is within one's proper role cannot be added to. Since it says "thoroughly investigate principles and exhaust nature until reaching the mandate," then there can be no unknown things left.

天道即性也，故思知人者不可不知天，能知天斯能知人矣。知天知人，與窮理盡性以至於命同意。釋氏元無（天）用，故不取理。彼以（性）有為無，吾儒以參為性，故先窮理而後盡性。

Heavenly Principle is the nature of things, so the Zhongyong says that to know people one must not fail to know Heaven, and only by knowing Heaven can one know people. Knowing Heaven and knowing people is the same as "exhausting principles and fully understanding nature until reaching destiny." Buddhism does not focus on practicality, so it does not take the level of "principle" into account. They regard "being" as "non-being," whereas we Confucians regard the three elements of heaven, earth, and humanity as integrated into nature. Therefore, we first exhaustively investigate matters and principles, and only then fully understand the fundamental nature.

凡人剛柔緩急，趨識無有同者，此“乾道變化各正性命”也，及盡性則皆忘之。窮理亦當有漸，見物多，窮理多，從此就約，盡人之性，盡物之性。天下之理無窮，立天理乃各有區處，窮理盡性，言性已是近人言也。既窮物理，又盡人性，然後能至於命，命則又就己而言之也。

Human beings have both strength and softness, slowness and quickness; their aspirations and understanding are never exactly the same. This is precisely what the Commentary on the Judgment of the Qian Hexagram says: "The way of Heaven brings about change, and each being establishes its own nature and destiny." When one reaches the full expression of one's nature, these differences are forgotten. Investigating principles should proceed step by step: seeing more things leads to knowing more principles, and then returning to simplicity, thus investigating human nature and the nature of things. The principles of the world are inexhaustible, but when one establishes the principle of Heaven, each thing has its proper place. When speaking of "investigating principles and exhausting nature," talking about "nature" already refers to the human side. Only after investigating the principles of things and exhausting human nature can one reach the mandate of Heaven; and "mandate" refers to one's own body.

昔者聖人之作易也，將以順性命之理。是以立天之道，曰陰與陽；立地之道，曰柔與剛；立人之道，曰仁與義。陰陽、剛柔、仁義，所謂“性命之理”。易一物而三才備：陰陽氣也，而謂之天；剛柔質也，而謂之地；仁義德也，而謂之人。

The Book of Changes says: In ancient times, the sages composed the Book of Changes to follow the principles of life and nature. Therefore, they established the principle of heaven, called yin and yang; the principle of earth, called softness and firmness; and the principle of humanity, called benevolence and righteousness. Yin and yang, firmness and softness, benevolence and righteousness are what are called the principles of life and nature. The Book of Changes uses a single thing to embody the three elements: yin and yang belong to qi, and thus it is called heaven; firmness and softness belong to substance, and thus it is called earth; benevolence and righteousness belong to virtue, and thus it is called humanity.

一物而兩體者，其太極之謂歟!陰陽天道，象之成也；剛柔地道，法之效也；仁義人道，性之立也；三才兩之，莫不有乾坤之道也。易一物而合三才，天地人一，陰陽其氣，剛柔其形，仁義其性。

A single thing possessing two natures is probably what is referred to as the Taiji. Yin and yang are the principles of the heavenly way, representing the manifestation of "images"; firmness and flexibility are the principles of the earthly way, representing the demonstration of "methods"; benevolence and righteousness are the principles of the human way, representing the establishment of "nature." Each of the three categories is further divided into two aspects, and none lacks the principles of Heaven and Earth. The Book of Changes combines the three categories within a single entity. Heaven, Earth, and humanity are fundamentally unified: yin and yang are its qi, firmness and flexibility are its form, and benevolence and righteousness are its nature.

數往者順，知來者逆，是故易，逆數也。數往順，知來逆，易逆數，如孟子曰“苟求其故，則千歲之日至可坐而致也”。

The Shuo Guà says: Pushing numbers backward is called following the order, while predicting the future is called reversing the order. Therefore, the Yì uses the method of reversing the order. Pushing numbers backward is following the order, predicting the future is reversing the order, and the Yì employs the method of reversing the order. This is similar to what the Mengzi · Li Lou Xia says: "If one seeks the origin, the sun's position on the winter solstice a thousand years ago can be known without leaving one's seat."

神也者，妙萬物而為言者也。全備天理，則其體孰大於此!是謂大人。以其道變通無窮，故謂之聖人。聖人心術之運，固有不疾而速、不行而至、默而識之處，故謂之神。

The *Say on the Trigrams* says: The term "spirit" refers to its ability to be mysterious and profound in governing all things. If something fully embodies the principles of heaven, then what greater essence could there be! This is called the "Great Person." Because his way of action is infinitely adaptable and changeable, he is called the "Sage." When the Sage's mind is in action, there is naturally a swift movement without haste, a reaching of goals without actual movement, and a comprehension without words, hence he is called "spirit."

動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物、始萬物者莫盛乎艮。造化之功，發乎動，畢達乎順，形諸明，養諸容載，遂乎悅潤，勝（之）乎健，不匱乎勞，始終乎止。

The "Say on the Trigrams" says: To stir up all things, none is swifter than thunder; to shake all things, none is swifter than wind; to dry all things, none is more intense than fire; to please all things, none is more joyful than marsh; to moisten all things, none is more nourishing than water; to conclude and begin all things, none is more grand than mountain. The workings of nature begin with the movement of Zhen (Thunder), flow smoothly through the compliance of Xun (Wind), take form through the brightness of Li (Fire), are nurtured through the capacity of Kun (Earth), are completed through the joy of Dui (Lake) and the moistening of Kan (Water), are supported by the strength of Qian (Heaven), are not exhausted by the toil of Kan (Water), and conclude with the stillness of Gen (Mountain) as both beginning and end.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。健、動、陷、止，剛之象；順、麗、入、說，柔之體。一陽生於兩陰之上，各得其位，其勢止也。

The *Shuo Gua* says: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents entering and concealing, Kan represents peril and sinking, Li represents attachment and brightness, Gen represents stillness, and Dui represents joy. Strength, movement, peril, and stillness are the manifestations of yang. Softness, attachment, entering, and joy are the characteristics of yin. The *Gen* hexagram has a yang line above two yin lines, each occupying its proper position, so its nature is stillness.

巽，為雞。飛（遷）升躁動，不能致遠，雞之象。乾為寒，為冰，為大赤。“乾為大赤”，其正色也；“為冰”，健極而寒甚也。

The "Say on the Trigrams" says: Xun represents the chicken. When it flies, it is restless and cannot travel far, which is exactly the image of a chicken. It also says: Qian represents cold, ice, and great red. "Qian represents great red" refers to its pure color; "Qian represents ice" refers to its extreme strength and the extreme coldness.

自此而下，皆所以明萬物之情。明一作類。坤為文，為眾。“坤為文”，眾色也；“為眾”，容載廣也。震為旉，為蒼莨竹，為萑葦。“震為萑葦”，“為蒼莨竹”，“為旉”，皆蕃鮮也。

From here on, all the passages are used to explain the nature of all things. The character 「明」 in other versions is written as 「类」. The Book of Changes says: "Kun represents culture and multitude." "Kun represents culture" means it encompasses all colors; "Kun represents multitude" means it can contain and carry vastness. It also says: "Zhen represents spreading out, represents dark green bamboo, represents reed grass." "Zhen represents reed grass," "Zhen represents dark green bamboo," and "Zhen represents spreading out" all refer to the meaning of flourishing and thriving.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭；其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍；其究為躁卦。“巽為木”，萌於下，滋於上也；“為繩直”，順以達也；“為工”，巧且順也；“為白”，因所遇而從也；“為長，為高”，木之性也；“為臭”，風也，入也；“於人為寡髮廣顙”，躁人之象也。

The *Say on the Hexagrams* says: Xun represents wood, wind, the elder daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, prominent white of the eye, and seeking near-term benefits which yield three times the profit. When examined to its extreme, it becomes the hexagram of restlessness. "Xun represents wood" is because it sprouts from below and grows upward; "represents straightness like a measuring rope" is because it flows smoothly and unimpeded; "represents craftsmen" is because it is both skillful and harmonious; "represents white" is because it adapts to whatever it encounters; "represents length and height" is due to the nature of wood; "represents smell" is because Xun represents wind and entry. "In terms of people, it represents sparse hair and a broad forehead" is the image of a restless person.

坎為血卦，為赤。“坎為血卦”，周流而勞，血之象也；“為赤”，其色也。離為乾卦，其於木也為科上槁。“離為乾卦”，“於木為科上槁”，附（其）且燥也。（一作且躁也。）艮為徑路，為小石。“艮為小石”，堅難入也；“為徑路”，通或寡也。或一作且。兌為毀折，為附決。“兌為附決”，內實則外附必決也；“為毀折”，物成則止，柔者必折也。

The *Shuo Gua* says: "Kan represents the blood hexagram, and it is red." "Kan represents the blood hexagram" refers to its continuous flow and laborious nature, which is the image of blood; "it is red" refers to its color. It also says: "Li represents Kan hexagram, and for trees it represents the hollow trunk and withered top." "Li represents Kan hexagram, and for trees it represents the hollow trunk and withered top" refers to something attached and dry. (In other versions, this sentence reads "and it is also restless.") It also says: "Gen represents a narrow path, and a small stone." "Gen represents a small stone" refers to its hardness and difficulty to penetrate; "Gen represents a narrow path" refers to its being passable yet often narrow. (In other versions, the word "or" is written as "and.") It also says: "Dui represents breaking and splitting, and it represents something attached and ruptured." "Dui represents something attached and ruptured" refers to when the inside is full, the outer attachment must break; "Dui represents breaking and splitting" refers to when things have grown, they should be stopped, and the weak will certainly break.

序卦相受，聖人作易，須有次序。序卦無足疑。序卦不可謂“非聖人之（縕）蘊”，今欲安置一物，猶求審處，況聖人之於易!其間雖無極至精義，大概皆有意思。觀聖人之書，須布遍細密如是，大匠豈以一斧可知哉!

The sequence of the hexagrams in "Xugua" (The Sequence of Hexagrams) shows that they follow one another in a connected way. The sage composed the Book of Changes, surely with a definite order. There is nothing to doubt about the "Xugua" section. One cannot say that "Xugua is not the profound intention of the sage" — today, if we want to place something, we must carefully find a proper place for it; how much more so for the sage concerning the Book of Changes! Although there may not be extremely profound meanings in it, the general intent is there. Reading the writings of the sage must be understood thoroughly and meticulously; how can one know the skill of a great master merely by looking at his single axe?

有天地，然後萬物生焉。盈天地之間者（為）唯萬物，故受之以屯。聚而不得出故盈，雖雷亦然。物生必蒙，蒙冒未肆。一作蒙稚者，蒙昧未肆。

The *Xugua* says: After heaven and earth are formed, all things come into being. The fullness of heaven and earth is filled with myriad things, so the next comes the *Zun* hexagram. Accumulated but unable to go out, thus it is called "fullness," even thunder is like this. The *Xugua* also says: When things first arise, they must be in a state of ignorance. This means they are covered and unable to expand. Another version of this sentence reads "those that are immature are in a state of ignorance and have not yet fully developed."

需者，飲食之道也。雲上於天，物皆有待之象。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。德積則行必有方，物積則散必有道。

The "Xugua" says: "The hexagram of Xu refers to the way of eating and drinking. The image of the hexagram of Xu is clouds rising to the sky, with all things waiting. The "Xugua" also says: after intimacy and mutual assistance, there must be accumulation, so the next hexagram is "Xiao Xu"; after all things have been accumulated, there arises propriety, so the next hexagram is "Lv". Accumulating virtue leads to definite actions; accumulating wealth leads to definite rules for distribution.

坎者，陷也；……離者，麗也。一陷溺而不得出為坎，一附麗而不能去為離。有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。性天經，然後禮義行，故曰有父子、君臣、上下，然後禮義有所錯。

The "Xugua" says: Kan represents a pitfall; Li represents attachment. Being trapped in a pitfall and unable to escape is Kan. Being attached and unable to leave is Li. The "Xugua" also says: Only after there is a father and son can there be a ruler and subject; only after there is a ruler and subject can there be a hierarchy; only after there is a hierarchy can propriety and righteousness have a place. People take the constant way of Heaven as their own nature, then propriety and righteousness can be promoted. Therefore, after there is father and son, ruler and subject, and hierarchy, propriety and righteousness can have a place.

夷者，傷也。傷於外者必反於家，故受之以家人。傷於外必反於家，萬物自然之理。

The "Xugua" says: "Yi" means injury. If one is injured outside, they must return home, so after "Mingyi" comes "Jiaoren." When one is injured outside and returns home, this is the natural way of all things.

屯見而不失其居。險在外，故不失其居；與渙、解義反，故曰緩必有所失。蒙雜而著。“著”，古“著”字，雜著於物，所以為蒙。蒙，昏蒙也。（兌見而巽伏也）（兌說在外，巽入在隱。）

The "Zagua" says: The "Zun" hexagram shows emergence without losing its place. This is because the difficulty is in the outer trigram, so it does not lose its dwelling; it is opposite in meaning to the "Huan" and "Jie" hexagrams, so dispersal and resolution necessarily lead to loss. The "Zagua" also says: The "Meng" hexagram is confused yet clear. "Zhe" is an ancient form of "zhuo," meaning it is mixed and attached to external things, thus forming the state of confusion; "Meng" means darkness and obscurity. (The "Dui" trigram is revealed externally while the "Xun" trigram is hidden internally.) (The joy of "Dui" is external, while the concealment of "Xun" is internal.)

井通而困相遇也。澤無水，理勢適然，故曰“相遇”。小過，過也。小過，過而未顛也。履，小處也。危者安其位者也，故履以不處為吉。大過，顛也。過至於顛，故曰“大”。歸妹，女之終也。妹歸而長，女之終也。一作歸妹。

The *Zagua* says: The *Well* hexagram is about penetration, and the *Obstruction* hexagram is about meeting. The image of the *Obstruction* hexagram is a marsh without water, which is the natural state of affairs, hence it is called "meeting." It also says: The *Small Excess* hexagram is about exceeding. The *Small Excess* is exceeding but has not yet reached the point of collapse. It also says: The *Walking on the Path* hexagram is about being in a small position. The danger comes from those who are overly content in their position, hence the *Walking on the Path* hexagram considers it auspicious to not remain fixed in one's position. It also says: The *Great Excess* hexagram is about collapse. When exceeding reaches the point of collapse, it is called "great." It also says: The *Return of the Maiden* hexagram is about the destiny of a woman. A young maiden marries and becomes an adult, which is the destiny of a woman. "Maiden returns" is alternatively written as "return of the maiden."

繫辭所舉易義，是聖人議論到此，因舉易義以成之，亦是人道之大且要者也。繫辭反覆，惟在明易所以為易，撮聚眾意以為解，欲曉後人也。

The Great Treatise cites the meaning of the Book of Changes, which is that the sage, when discussing this matter, naturally brings forth the meaning of the Book of Changes to complete it. This is the most significant and important part of human conduct. The Great Treatise repeatedly explains this in order to clarify why the Book of Changes is called the Book of Changes, gathering together various meanings to explain it, so that later generations may understand.

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

"Change" is not difficult to understand, but it is hard to see. For example, the movement of a shadow can be known, yet one does not see the reason for its movement. When people face objects like turtle shells and yarrow stalks, which have no consciousness, they do not know what will happen, yet they act naturally without anyone making them do so. This belongs to the category of "yin and yang not being measurable." One should first empty the mind and turn toward it. The hexagram is formed by lines, and by using these lines to ask questions, one looks at the words of the hexagram and takes them as a judgment. The sages, however, take advantage of the indeterminacy of yin and yang for divination; sometimes through dreams, sometimes through human affairs. Yet the sages rarely use divination, for their doubts are naturally few.

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？大易不言有無，言有無，諸子之陋也。人雖信此說，然不知能以何為有，以何謂之無，如人之言曰自然，而鮮有識自然之為體。

One cannot understand the principles of creation and transformation without seeing the Yi. Without understanding creation and transformation, one cannot know the nature of life and death. If one does not understand creation and transformation, how can one know what life and death really are? The Zhou Changes does not distinguish between 'being' and 'non-being'; once it begins to distinguish between them, it is the shallow approach of the hundred schools of thought. Although people believe this statement, they do not know what exactly constitutes 'being' or what 'non-being' really means. It is like everyone speaks of 'nature,' yet few truly understand what the essence of 'nature' is.

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”，亦止言吉耳。“上交不諂，下交不瀆”，人事不過於上下之交，此可盡人道也。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 the word "good fortune." "Not being hypocritical in dealings above and not being disrespectful in dealings below," human affairs are simply about the interaction between superiors and inferiors. If this aspect is properly handled, one can fulfill the way of humanity. For example, filial piety and fraternal duty are the foundation of benevolence, which can be considered "qi"; the "Great Mean" says that the way of the gentleman begins with the relationship between husband and wife, so 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." Further refining this in the aspect of loving relatives and respecting the virtuous, there is another "qi" within it. For instance, the "Liu" chapter of the "Mencius" says that one cannot please one's parents without being sincere in oneself, which is also where "qi" manifests. If a person wishes to enter the gate of virtue, he must necessarily begin with the recognition of subtle signs.

欲觀易，先當玩辭，蓋所以說易象也。不先盡繫辭，則其觀於易也，或遠或近，或太艱難。不知繫辭而求易，正猶不知禮而□□秋也。繫辭所以論易之道，既知易之道，則易象在其中，故觀易必由繫辭。繫辭獨說九卦之德者，蓋九卦為德，切於人事。

To study the Book of Changes, one should first contemplate its words, for the words are used to explain the hexagrams. Without thoroughly understanding the Great Treatise, one will either find the Book of Changes too distant, too close, or too difficult. To seek the Book of Changes without understanding the Great Treatise is like trying to read the Spring and Autumn Annals without knowing the Rites. The Great Treatise is used to explain the principles of the Book of Changes; once these principles are understood, the hexagrams are contained within them. Therefore, studying the Book of Changes must go through the Great Treatise. The Great Treatise focuses solely on the virtues of the nine hexagrams because the virtues shown by these nine hexagrams are most relevant to human affairs.

有謂心即是易造化也，心又焉能盡易之道!易象繫之以辭者，於卦既已具其意象矣，又切於人事言之，以示勸戒。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。無則氣自然生，氣之生即是道，是易。

Some people say that the mind is the Book of Changes, or the creative power, but how can the mind fully grasp the way of the Book of Changes! The images of the Book of Changes are connected with words because the images themselves already contain meaning and imagery, and they are further related to human affairs to show encouragement and admonition. Buddhism speaks of "nature" but does not understand the Book of Changes; one must first understand the Book of Changes before one can fully comprehend nature, because the Book of Changes can encompass both existence and non-existence, movement and stillness, without being biased toward either. From the perspective of "non-existence," qi naturally arises; the arising of qi is the Dao, which is the Book of Changes.

乾不居正位，是乾理自然，惟人推之使然邪？主應物不能固知，此行而流也。入德處不移，則是道不進，重滯者也。

The trigram Qian does not occupy a specific fixed position; is this inherent to the nature of Qian, or is it due to human interpretation? When dealing with matters, the mind should not be rigidly fixed, but rather flexible and adaptable. However, if one stubbornly clings to a particular path without moving, this leads to stagnation and obstruction in spiritual cultivation.

動靜不失其時，是時措之宜也，集義也。集義久則自有光明，靜則無見，必動乃見其道光明，以其本之光明，故其發也光明。學行之乃見，至其疑處，始是實疑，於是有學。

The Commentary on the Judgment of the Mountain (Gèn Guà) says, "Motion and stillness do not miss their proper time." This is what the Doctrine of the Mean calls "appropriate action at the right time." It is also what Mencius in the Upper Part of the Gong Sun Chou chapter refers to as "gathering up righteousness." When one gathers up righteousness for a long time, brightness naturally emerges. When still, it is not visible; only when one moves does the way become evident—because fundamentally it is brightness, so when it is expressed, it is also brightness. Learning must be put into practice to be seen. When one encounters difficulties in practice, that is real doubt, and then there is genuine learning.

“險而止，蒙”，夫於不當止而止，是險也，如告子之不動心，必以義為外，是險而止也。蒙險在內，是蒙昧之義，蒙方始務求學而得之，始是得所止也。若蹇則是險在外者也。

The Commentary on the Judgment of the Hexagram of Enlightenment says, "Peril and stillness, hence enlightenment." Stopping where one should not stop is peril, for instance, as in Gaozi's concept of not moving the mind, which requires regarding "righteousness" as something external to the mind, thus being perilous stillness. The peril in the Hexagram of Enlightenment lies within the inner trigram, which signifies ignorance; an ignorant person begins to study and gains some understanding, only then does he reach the proper place to stop. As for the Hexagram of Obstruction, the peril lies in the outer trigram.

易乃是性與天道，其字日月為易，易之義包天道變化。易非止數，春秋大義不止在元。在易則是至理，在孟子則是氣。

The Yi Classic discusses exactly what the Analects of the Duke of Gongyang mentions as "nature and the way of Heaven." The character "Yi" is composed of the characters "sun" and "moon," and its meaning encompasses the changes of the Heavenly Way. The Yi is not merely a study of images and numbers, just as the Spring and Autumn Annals' great principles are not confined to the single character "yuan." The same thing is discussed in the Yi as the highest principle, while in the Mencius it is referred to as "qi."