The Traveler Hexagram

旅。小亨，旅貞吉。彖曰：“旅小亨”，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也，旅之時義大矣哉!象曰：山上有火，旅，君子以明慎用刑而不留獄。初六，旅瑣瑣，斯其所取災。象曰：“旅瑣瑣”，志窮災也。瑣瑣，不能致命遂志，身窮而志卑也，冗細其所為，取災之道也。

The hexagram of Travel says: "Slightly prosperous, the traveler who keeps to the right path attains good fortune." The Commentary on the Judgment states: "Travel is slightly prosperous" because the line six in the fifth position, being yin and soft, is in the outer trigram and occupies the central position, thus being in harmony with the yang. Below is the mountain that stops, and above is attached to the fire that shines, hence slightly prosperous, and the traveler who keeps to the right path attains good fortune. The significance of the situation represented by the hexagram of Travel is indeed profound! The Great Image Commentary says: fire burning on a mountain, this is the hexagram of Travel. The gentleman thus understands that he should be cautious and clear in the use of punishment, so that cases are not accumulated. The line statement of the initial six says: "The traveler is petty and mean, this is the very reason for his calamity." The Image Commentary says, "Travel is petty" because the mind is distressed and thus invites disaster. What is meant by petty is the inability to sacrifice one's life to achieve one's aspirations, being in a difficult situation yet having a low spirit; one's actions are trivial and miscellaneous, which is the way to invite disaster.

六二，旅即次，懷其資，得童僕，貞。象曰：“得童僕貞”，終無尤也。居得位，即次之義，得三之助，故曰“懷其資”，下有一陰，無所繫累，故曰“得童僕貞”。九三，旅焚其次，喪其童僕，貞厲。象曰：“旅焚其次”，亦以傷矣，以旅與下，其義喪也。以陽居陽，其志亢也，旅而驕亢，焚次宜也。下比二陰，喪其御下之正，危厲之道。

The Line Statement of the Second Line of the Travel卦 says, "A traveler enters an inn, carrying provisions, and obtains a loyal servant, maintaining uprightness." The Image Commentary says, "Obtaining a loyal servant and uprightness" will ultimately result in no blame. The Second Line occupies a proper position and is upright, which corresponds to the meaning of entering an inn; it also receives assistance from the Third Line, so it is said "carrying provisions"; below it is a single Yin Line, indicating no burdens, so it is said "obtaining a loyal servant and uprightness." The Line Statement of the Third Line says, "A traveler burns his inn, loses his servant, and maintains uprightness but faces danger." The Image Commentary says, burning the inn while traveling is already a great loss; treating servants as equals by nature leads to losing them. The Third Line, with a Yang Line in a Yang position, has overly exalted aspirations; being arrogant while traveling abroad leads to the burning of the inn. It closely approaches two Yin Lines below, losing the proper way of governing servants, which is a dangerous path.

九四，旅于處，得其資斧，我心不快。象曰：“旅于處”，未得位也。“得其資斧”，心未快也。以陽居陰，旅于處也。所應在初，初為瑣瑣，志窮卑下，不能大助於己，但得其資斧之用而已，志未有得，故其心不快。六五，射雉一矢亡，終以譽命。象曰：“終以譽命”，上逮也。四處陰應下，堅介難致，雉之象也，以力致之，徒喪其矢。喪矢，喪其直也，文明居中，必不失其直，當終得譽美。

The Line Statement of the fourth line of the Travel卦 says, "A traveler has found a temporary place to stay, has obtained money and an axe, but his heart is still not at ease." The Image Commentary says, "Traveling in a place" indicates that one has not yet attained the proper position; "obtaining money and an axe" yet still feeling uncontented. The fourth line, with a yang line in a yin position, represents the temporary shelter of a traveler. It corresponds to the first line, which is lowly and despondent, with a low status and unable to provide much help, only obtaining practical benefits such as money and an axe. Since the aspirations have not truly been realized, the heart remains unsatisfied. The Line Statement of the fifth line says, "Shooting a wild chicken, losing one arrow, yet ultimately gaining reputation and rank." The Image Commentary says, "Finally achieving reputation and rank" is because the favor has reached upwards. The fourth line, being in a yin position and corresponding to the first line, is firm and upright, making it difficult to attract, which is the image of a wild chicken. Using force to obtain it results in losing an arrow. Losing the arrow signifies losing one's uprightness. The fifth line is civilized and occupies the central position, and will certainly not lose uprightness, ultimately deserving of reputation.

上九，鳥焚其巢，旅人先笑後號啕，喪牛于易，凶。象曰：以旅在上，其義焚也；“喪牛于易”，終莫之聞也。以陽極上，旅而驕肆者也，失柔順之正，故曰“喪牛于易”。易，肆也，肆怒而忤物，雖有凶危，其誰告之，故曰“終莫之聞”也。

The Line Statement of the Upper Ninth line of the Travel卦 says: "A bird's nest is burned down, travelers first laugh but then wail, losing their ox in carelessness, which is dangerous." The Image Commentary says, for one who is a traveler yet holds a high position, according to principle, he should be burned. "Losing the ox in ease" means in the end, no one will tell him. The Upper Ninth line, with a Yang line at the top, represents a person who is arrogant and unrestrained on the journey, having lost the virtue of flexibility and uprightness. Therefore, it is said "losing the ox in ease." "Ease" means recklessness; indulging anger and offending others, even though there is danger, who would be willing to tell him? Therefore, it is said "in the end, no one will hear."

巽。小亨，利有攸往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風巽，君子以申命行事。初六，進退利武人之貞。象曰：“進退”，志疑也；“利武人之貞”，志治也。體柔居下，在巽之始，謙抑過中，故施於武人之貞則適得其宜。進退者，柔不自決之象也。

The Hexagram of Wind says: "Slightly smooth, suitable for going forward, suitable for meeting a great person of virtue." The Commentary on the Judgment says: Both upper and lower are Wind, which signifies the repeated explanation of orders; the yang strength is humble and follows the middle and correct path, and the hearts of the yin forces all obey the yang, so it is slightly smooth, suitable for going forward, and suitable for meeting a great person of virtue. The Great Image Commentary says: Wind follows wind continuously, which is the nature of Wind. The gentleman thus understands the need to repeatedly explain orders and carry out affairs. The Line Statement of the first six says: "Doubtful in advancing and retreating, suitable for the steadfastness of a warrior." The Image Commentary says: "Doubtful in advancing and retreating" indicates a wavering mind; "suitable for the steadfastness of a warrior" means to regulate the mind. The first six is yin and weak, and is located at the very bottom, in the beginning of Wind, which is humble and restrained beyond the middle, so the use of the steadfastness of a warrior is just right. The phrase "doubtful in advancing and retreating" is the image of yin weakness being unable to make decisions.

九二，巽在床下，用史巫紛若，吉無咎。象曰：紛若之吉，得中也。以陽居陰，其志下比，無應於上，故曰“巽在床下”。然不失中道，下為之用，故史巫紛若樂為之使，吉而無咎，非如上九喪其資斧。史巫，喻虛華過實者，言不失中道，則樂盡其誠者眾矣。九三，頻巽，吝。象曰：頻巽之吝，志窮也。三處陽剛，失巽之道，乘剛而動，頻吝所宜，志在比物，故吝，如復之六三志窮也。

The Line Statement of the Qian hexagram's Nine in the Second says, "Humble to the floor, employing diviners and shamans who run about, it is auspicious and without fault." The Image Commentary says that running about and achieving auspiciousness is because Nine in the Second is in the center. Nine in the Second, with a yang line in a yin position, has a downward inclination and is close to others. Above it there is no corresponding line, so it is said "Wind in the floor." But it does not lose the middle path, so those below are happy to serve it, hence the diviners and shamans run about and serve it, achieving auspiciousness and without fault, unlike Upper Nine who lost his money and axe. "Diviners and shamans" are metaphors for those who are superficial and exceed reality. This means that as long as one does not lose the middle path, those who are willing to give their wholehearted service will naturally be numerous. The Line Statement of the Third line says, "Repeatedly humble but repeatedly inappropriate, there is regret." The Image Commentary says that frequent巽 (flexibility) leads to regret because the mind is distressed. The Third line is in a yang position, losing the way of flexibility, overstepping yang and acting recklessly, repeatedly causing regret is appropriate; it is solely focused on seeking attachment, hence regret, just like the Third line of the Fu hexagram which is distressed in mind.

六四，悔亡，田獲三品。象曰：“田獲三品”，有功也。柔順之德，以陰居位，雖或乘剛，悔終可亡。近比於五，不為諂妄，而又二三併為所獲，不私其累而樂為己用，田獲之類也。使三陽見獲，四之功也。九五，貞吉悔亡，無不利，無初有終。先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。解見蠱卦。志不以正，則將有悔。“先庚三日”，讓始也；“後庚三日”，存終也；雖體陽居尊，無應於下，故不可為事之唱乃吉。不著於繇辭者，巽非憂患之時故也。

The Line Statement of the Sixth Line of the Xun hexagram says, "Regret disappears, and hunting yields three kinds of game." The Image Commentary says, "Hunting and obtaining three kinds of game" is an achievement. The Sixth Line possesses the virtue of flexibility and compliance, with a yin line in a yin position. Although it sometimes rises above the yang lines, regret eventually disappears. It is close to the Nine in the Fifth but does not flatter or blindly follow. It can also bring the Nine in the Second and the Nine in the Third under its control, without letting personal desires interfere. People are willing to serve it, just as hunters obtain game. Capturing three yang lines is precisely the achievement of the Sixth Line. The Line Statement of the Nine in the Fifth says, "Maintaining correctness brings good fortune, regret disappears, and nothing is unfavorable; initially not smooth but ultimately successful. Acting three days before and three days after the day of Geng is auspicious." The Image Commentary says, the Nine in the Fifth is auspicious because it occupies a correct position and is in the center. The explanation of these lines can be found in the Gu hexagram. If the mind does not follow the right path, there will be regret. "Three days before Geng" means yielding the beginning to others; "three days after Geng" means preserving the end. Although the Nine in the Fifth has a yang nature and occupies a high position, there is no corresponding line below it, so it should not be the one to initiate matters, which is why it is auspicious. This meaning is not included in the Line Statement because the Xun hexagram is not a time of worry.

上九，巽在床下，喪其資斧，貞凶。象曰：“巽在床下”，上窮也；“喪其資斧”，正乎凶也。柔巽過極，難為之下，物不為用，故曰“喪其資斧凶”。資斧尚喪，餘用殫矣。

The Line Statement of the Upper Ninth line of the Gua of Xun says, "He humbles himself to the bottom of the bed, losing his money and his axe, and even keeping to the right path brings misfortune." The Image Commentary says, "Xun in the bed below" indicates being at the top yet reaching the extreme; "losing his money and axe" leads to misfortune. When gentleness and humility are taken to an excess, others cannot be beneath him, and people will not serve him. Therefore, it is said, "losing his money and axe brings misfortune." If even his money and axe are lost, other expenses will naturally be exhausted as well.

兌。亨，利貞。彖曰：兌，說也，剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉!象曰：麗澤兌，君子以朋友講習。初九，和兌，吉。象曰：和兌之吉，行未疑也。以陽居下，無所比附，出門同人，行自信者也。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。私繫於近，悔也。誠於接物，信而不妄，吉且悔亡。

The Hexagram of Dui says: "It is smooth, favorable to maintain the right course." The Commentary on the Judgment says: Dui means joy. Yang is in the center and Yin is outside, thus following the way of joy to maintain the right course. Therefore, it harmonizes with the heavenly way and responds to the people's hearts. Leading the people with a joyful heart, the people forget their toil; facing danger with a joyful heart, the people forget life and death. How great is the way of joy! Thus the people are inspired. The Great Image says: Two lakes connected and moistening each other, this is Dui. The gentleman learns from this to discuss and study with friends. The line statement of the first line says: "Joyful in harmony, auspicious." The Image Commentary says: Joyful harmony is auspicious because there is no doubt in its actions. The first line, with a Yang line at the very bottom, does not attach itself to anyone. Just as the Hexagram of Tongren says, going out to be the same as others, it is the person who acts with self-confidence. The line statement of the second line says: "Joyful in sincerity, auspicious, regret disappears." The Image Commentary says: Joyful sincerity is auspicious because its intention is sincere. Being attached to the nearby line six in the third place is regret; but being sincere in dealing with others, solid and not empty, is auspicious and regret disappears.

六三，來兌，凶。象曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。通其邪佞，使進而上，則小人道長而不寧，以諂為疾而拒外之，則終不失其得偶之慶也。九五，孚于剝，有厲。象曰：“孚于剝”，位正當也。說六三之進，則是孚于剝，近危之道也。故處乎盛位者，佞不可親也，當正位而進小人，信乎剝之道也。上六，引兌。象曰：“上六引兌”，未光也。與三為類而引升之，雖不傷類，然未足多也。

The Line Statement of the sixth line of the Dui hexagram says, "Returning to look downward for pleasure, there is danger." The Image Commentary says that the danger of Dui arises because it is in an improper position. The Line Statement of the ninth in the fourth line says, "Repeatedly considering whom to seek pleasure from, yet still feeling uneasy, if one can regard flattery as a disease and guard against it, there will be joy." The Image Commentary says that the joy of the ninth in the fourth line is due to its possession of good fortune. If one allows the wicked like the sixth in the third line to rise, the path of small men will grow and the world will be unrestful; if one regards flattery as a disease and keeps it out, one will never lose the good fortune of being in harmony with the first nine. The Line Statement of the ninth in the fifth line says, "Being sincere in dealing with the small man who has lost his yang strength, there is danger." The Image Commentary says, "Being sincere in dealing with the peeled yang" is because it is in a proper position of honor. To favor the sixth in the third line rising is "being sincere in dealing with the peeled yang," which is a path close to danger. Therefore, those in a flourishing position should not be close to flatterers; if one is in a proper position yet brings in small men, then one has truly embarked on the path of losing yang strength. The Line Statement of the sixth in the top line says, "Drawing others to seek pleasure." The Image Commentary says, "The sixth in the top line drawing Dui" indicates its way is not yet fully developed. The sixth in the top line and the sixth in the third line, both being yin, draw it upward. Although this does not harm the same kind, it is also not something worth praising.

渙。亨，王假有廟，利涉大川，利貞。萃“王假有廟”，渙然後聚道乃久，故“王假有廟”互見於此。凡言“有廟”者，聚道之極也。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。“王假有廟”，王乃在中也；“利涉大川”，乘木有功也。象曰：風行水上，渙，先王以享于帝立廟。財散則民聚，王乃在渙中之一也。

The hexagram "Huan" states: "It is smooth, the king comes to the ancestral temple for worship, it is favorable to cross a great river, it is favorable to maintain the right course." The hexagram "Cui" had already mentioned "the king comes to the temple." Before there can be gathering, there must first be dispersion, so "the king comes to the temple" is repeated here, with the two hexagrams referring to each other. Whenever "there is a temple" is mentioned, it indicates the way of gathering has reached its peak. The "Commentary on the Judgment" says: the reason "Huan" is smooth is because the yang is descending without reaching exhaustion, and the yin is in the outer trigram and in proper position, aligning with above. "The king comes to the temple" means the king is in the central position; "favorable to cross a great river" means that crossing with a wooden boat is effective. The "Image Commentary" says: wind blowing across the water, this is "Huan." Former kings thus understood the need to worship the heavenly gods and establish ancestral temples. When wealth is dispersed, the people's hearts gather; the king is no more than one among those in dispersion.

初六，用拯馬壯，吉。象曰：初六之吉，順也。處險之下，故必用拯，無應於上，順比九二之剛，拯而馬壯，其吉宜也。九二，渙奔其杌，悔亡。象曰：“渙奔其杌”，得願也。奮於險中，進而之前，則難解悔亡，故曰“奔其杌”，三四皆險，故曰“得願”，若退累於初，則險不能出，其悔終存。

The Line Statement of the first line of the Hexagram of Dispersal says, "A strong horse is used for rescue, which is auspicious." The Image Commentary explains that the auspiciousness of the first line is due to its flexibility and obedience. The first line is at the very bottom of the坎 (danger) trigram, so it must rely on others for rescue; since there is no corresponding line above it, it submits to and aligns with the yang strength of line nine two, thus being rescued and the horse used for rescue is strong, making auspiciousness natural. The Line Statement of line nine two says, "In times of dispersal, run toward a sturdy wooden post, and regret disappears." The Image Commentary explains that "disperse toward the wooden post" signifies the realization of one's wish. Line nine two rises up from the danger, continuously advancing, thus dispelling the hardship and eliminating regret, hence it is said "run toward the wooden post." Lines six three and nine four are still within the danger, but it is able to move out of the danger, hence it is said "the wish is fulfilled." If it retreats and is dragged by the first line, it will not be able to escape the danger, and regret will remain.

六三，渙其躬，無悔。象曰：“渙其躬”，志在外也。援上而進，惟求自脫於險，無悔而已，非能及物者也。六四，渙其群，元吉。渙有丘，匪夷所思。象曰：“渙其群元吉”，光大也。己處險外，無私其應，常以拯眾為心，則其志光大獲吉；若志在所歸之地，近累於五，則非能平均其慮者也。

The Line Statement of the sixth line in the third position of the Hexagram of Dispersal says, "Dispersing one's own private burdens, there is no regret." The Image Commentary says, "Dispersing one's own self" indicates that one's mind is outside the self. The sixth line in the third position relies on the ninth line at the top to advance, seeking only to escape danger, but there is no regret, and it is not yet able to benefit others. The Line Statement of the sixth line in the fourth position says, "Dispersing private matters among friends and achieving a great community, great good fortune. In the midst of dispersal, gathering achievements as high as a hill, that is not something ordinary people can imagine." The Image Commentary says, "Dispersing the group, great good fortune" indicates that its path is bright and grand. The sixth line in the fourth position is itself outside danger, not biased toward its corresponding line, and constantly thinks of saving the people; its mind is bright and grand and thus attains good fortune. If its mind is only focused on its own destination and is troubled by the nearby ninth line in the fifth position, then it is not someone who can evenly consider matters.

九五，渙汗其大號，渙王居，無咎。象曰：“王居無咎”，正位也。為渙之主，使物偏被其澤，正位凝命，可以免咎，不私於應，故能均布其大號也。渙然廓大，以王道自居乃無咎。上九，渙其血，去逖出，無咎。象曰：“渙其血”，遠害也。乘剛在上，若繫於三，害不可免，能絕棄陰類，遠去其難，則可免咎。

The Line Statement of the Nine in the Fifth of the Hexagram of Dispersing says: "Like perspiring, spreading out great commands, dispersing the accumulated wealth of the sovereign and taking up the way of the king, there is no fault." The Image Commentary says that "the king resides without fault" because his position is upright. The Nine in the Fifth is the main line of the Hexagram of Dispersing, benefiting all things universally, establishing proper positions and stabilizing the mandate of heaven, thus avoiding faults; it does not favor its corresponding line, so it can evenly spread great commands throughout the world. With an open and vast mind, taking up the way of the king, there is no fault. The Line Statement of the Nine at the Top says: "Disperse those harms, go far away, there is no fault." The Image Commentary says that "disperse its blood" means to distance from harm. The Nine at the Top, surpassing yang and occupying the highest position, if it clings to the Sixth in the Third, harm is inevitable; but by cutting off and abandoning connections with the yin, it can keep away from that danger and thus avoid fault.

節。亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中，“苦節不可貞”，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。象曰：澤上有水，節，君子以制數度，議德行。以苦節為貞，其道之窮必矣。

The Hexagram of "Restraint" states: "It is smooth, but a bitter restraint should not be held fast." The Commentary on the Judgment says: Restraint is smooth because there is a balance of yin and yang, and the yang is in the center; "a bitter restraint is not proper" means that following such a path will lead to an end. To face difficulties with joy, to hold a proper position and practice restraint, to remain in the center and be upright, thus achieving smoothness. Heaven and Earth have measures, and the four seasons are formed. By using regulations to restrain, one does not damage goods or harm the people. The Great Image Commentary says: Water on a marsh, this is the Hexagram of Restraint. The gentleman learns from this to establish rites and laws, to evaluate virtue. To regard a bitter restraint as the proper path to hold fast to, is certain to lead to an end.

初九，不出戶庭，無咎。象曰：“不出戶庭”，知通塞也。見塞於九二，故不出。九二，不出門庭，凶。象曰：“不出門庭，凶”，失時極也。體柔位陰，故不出門庭凶。六三，不節若則嗟若，無咎。象曰：不節之嗟，又誰咎也!處非其位，失節也，然能居不自安，則人將容之，故無咎。兌，說也，故能嗟諮取容。

The Line Statement of the first line of the "节" hexagram says, "Not going out of the inner courtyard, there is no fault." The Image Commentary says, "Not going out of the inner courtyard" is understanding the boundary between openness and closure. The first line is blocked by the second line, so it does not go out. The Line Statement of the second line says, "Not going out of the outer courtyard, there is danger." The Image Commentary says, not going out of the outer courtyard and being in danger is missing the opportunity too much. The second line is weak in nature and occupies a yin position, so not going out of the outer courtyard leads to danger. The Line Statement of the third line says, "Unable to restrain oneself, one can only sigh, but there is no fault." The Image Commentary says, sighing caused by the inability to restrain oneself, who can blame whom? The third line is not in its proper position, which is losing control; however, it stays without being at ease, so others can accept it, hence there is no fault.兑 represents joy, so it can gain acceptance through self-reflection expressed in sighing.

王弼於此無咎又別立一例，只舊例亦可推行，但能嗟其不節有過之心則亦無咎也。若武帝下罪己之詔而天下悅，大人過既改，則復何咎之有!六四，安節，亨。象曰：安節之亨，承上道也。九五，甘節，吉，往有尚。象曰：甘節之吉，居位中也。以剛居中，得乎盛位，優為其節者也，守之不懈，富貴常保，故曰“往有尚”。

Wang Bi established another general principle regarding "wu jiao" (no blame), but the existing general principle also makes sense: as long as one feels regret and remorse for not controlling oneself, there is no mistake. Just like Emperor Wu of Han, in his later years, issued a self-criticizing edict and the whole country rejoiced. Once a superior's mistakes have been corrected, what blame can there be? The line statement of the fourth line says: "Maintaining one's restraint calmly, there is success." The Image Commentary says that maintaining restraint calmly leads to success because it follows the way of the superior above. The line statement of the fifth line says: "Sweetly practicing restraint, it is auspicious, and going forward will be honored." The Image Commentary says that sweet restraint is auspicious because it is in the central position. The fifth line, with a yang yang in the central position, and holding the great sovereign position, is a person who can calmly practice restraint; maintaining it without slack, wealth and honor can be preserved, hence it says "going forward will be honored."

上六，苦節，貞凶，悔亡。象曰：“苦節貞凶”，其道窮也。處險之極，故曰“苦節”。苦節而不正，悔也，必正而凶，則道雖窮而悔亡；苦節反若獲吉，取悔必多。

The Line Statement of the Sixth Line at the Top of the "Regulation" hexagram says, "Bitter regulation, if adhered to with firmness, brings misfortune; regret disappears." The Image Commentary says, "Bitter regulation with firmness brings misfortune" indicates that its path has reached its end. The Sixth Line at the Top is at the top of the坎 (Water) trigram, which represents danger, so it is said "bitter regulation." To adhere strictly to regulation without proper correctness leads to regret; if one must adhere to correctness yet still meets misfortune, then although the path is exhausted, regret disappears. Conversely, if one adheres strictly to regulation and seems to gain good fortune, the regret caused will certainly be great.

中孚。豚魚吉。利涉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。“豚魚吉”，信及豚魚也；“利涉大川”，乘木舟處也。中孚以利貞，乃應乎天也。象曰：澤上有風，中孚，君子以議獄緩死。中孚，上巽施之，下悅承之，其中必有感化而出焉者。蓋孚者覆乳之象，有必生之理，信且正，天之道也。

The hexagram Zhongfu says: "Trustworthiness extends to pigs and fish, which is auspicious. It is favorable to cross a great river and to maintain uprightness." The Commentary on the Judgment says: Zhongfu is characterized by a yin line in the inner trigram and a yang line in the middle, with the lower trigram Dui (Joy) and the upper trigram Xun (Wind). Trustworthiness can cultivate the state. "Pigs and fish are auspicious" means that trustworthiness can reach even pigs and fish. "Favorable to crossing a great river" means that one is using a hollow wooden boat. Trustworthiness and uprightness are in harmony with the way of heaven. The Great Image Commentary says: Wind blowing over a marsh, this is Zhongfu. A gentleman learns from this to review lawsuits and to be lenient in the application of capital punishment. In the hexagram Zhongfu, the lower trigram Xun (Wind) gives out, and the upper trigram Dui (Joy) receives with joy, so there must be something that is moved and generated within. "Fu" originally refers to a bird hatching eggs, containing the principle of inevitable growth. Being trustworthy and upright is exactly the principle of heaven.

初九，虞吉，有他不燕。象曰：“初九虞吉”，志未變也。為信之始，其信未孚，而志應在四，進有二三，剛柔之間，非以禮自防，使為眾所信，取悔之道也。故必防其萌，使志不亂，孚交如則威如乃吉。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。象曰：“其子和之”，中心願也。居中體巽，無所私繫，德必有鄰，物願所歸，位以德致，為五所任，故曰“與爾靡之”。靡，偃也，順從之也。

The first line of the Zhongfu hexagram says, "If there is first measurement and precaution, it is auspicious; but if there are other thoughts, there will be no peace." The Image Commentary says that the first line is auspicious after measurement because its mind has not yet changed. The first line is at the beginning of sincerity, and sincerity has not yet been trusted by others. Its mind is directed toward the sixth line, but in between are the second line and the third line. It is in a situation of the intermingling of strong and weak. If it does not use propriety to restrain itself and make itself trusted by others, it will be a path that brings regret. Therefore, one must guard against thoughts as soon as they arise, so that the mind remains undisturbed; sincerity in mutual trust will naturally bring reputation, and thus it is auspicious. The second line says, "A crane calls in the shade of the mountain, and its young crane responds in harmony. I have a cup of fine wine, and I wish to share it with you." The Image Commentary says, "Its young crane responds in harmony" expresses a sincere wish. The second line is in the central position and has the nature of Xun, without private attachment. The virtuous person will certainly not be alone, for all will be willing to follow. Status is gained through virtue, and it is trusted by the fifth line. Therefore, it says, "With you, I will submit." "Mí" means to lie down or submit, meaning obedience.

六三，得敵，或鼓或罷，或泣或歌。象曰：“或鼓或罷”，位不當也。處非所安，物之所惡，剛而乘之，柔不相比，進退之際，惟敵是求，不恆其德，莫非己致。一作惟敵是得，故求之云云。六四，月幾望，馬匹亡，無咎。象曰：“馬匹亡”，絕類上也。誠以接物，體巽居柔，陰德之盛美者也。陰德盛美，物所願交，故必一其所應，絕類於上，使陰不疑陽，如月近望而不過於盈，可以無咎。一作免咎。

The *Zhongfu* hexagram's sixth line three *yao ci* says: "Meeting an opponent, sometimes beating the drum to attack, sometimes tiring and resting, sometimes weeping, sometimes singing." The *xiang zhuan* says, "Sometimes beating the drum, sometimes ceasing" is because it occupies an improper position. The sixth line three is not in a suitable place, being disliked by the people; the yang strength below is dominated by it, while the yin weakness above does not align with it. In its advance and retreat, it encounters only enemies. Its virtue is not enduring, and all these are self-inflicted. Another version reads, "Only obtaining the enemy, thus seeking thus." The *yao ci* of the sixth line four says: "The moon is about to be full but not yet complete, the horse of the carriage has lost one, there is no fault." The *xiang zhuan* says, "The horse has been lost" is because it cuts off connection with its kind and ascends to the nine five. The sixth line four approaches others with sincerity, belonging to the *xun* trigram and occupying a yin soft position, which is the most beautiful of yin virtues. The beauty of yin virtue leads all to wish to associate with it, so it must be devoted solely to its proper object, cutting off connections with its kind above, so that yin does not suspect yang. Just as the moon approaches fullness but does not become overly full, thus there is no fault. Another version reads, "Avoiding blame."

九五，有孚攣如，無咎。象曰：“有孚攣如”，位正當也。處乎盛位而信不交物，未免於咎也。上九，翰音登于天，貞凶。象曰：“翰音登于天”，何可長也!處信之極，好居物上，信而無實，窮上必凶。一云：將變而為小過也。

The line statement of the ninth line of the Nine-Five in the Zhongfū hexagram says, "With sincerity, one binds together the people, and there is no fault." The image commentary says, "With sincerity, one binds together the people" because it is in the proper position of honor. If one is in a great position but sincerity does not connect with others, fault is inevitable. The line statement of the upper ninth line says, "The crowing of a chicken reaches the clouds, but to remain firm is ominous." The image commentary says, "The crowing of a chicken reaches the clouds, how can it last long?" The upper ninth line is at the extreme of sincerity, likes to be above others, has only the name of sincerity but no real substance, and when it reaches the extreme above, it inevitably brings misfortune. Another view is that the upper ninth line changes into the Xiaoguo hexagram.

小過。亨利貞，可小事，不可大事。飛鳥遺之音，不宜上宜下，大吉。彖曰：小過，小者過而亨也，過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，“飛鳥遺之音，不宜上宜下大吉”，上逆而下順也。時宜用過，雖過正也。失其所安者，必矯其所為以求安，過於自大，其勢必危，過於自損，可以獲吉，故曰“上逆而下順，飛鳥之象”。象曰：山上有雷，小過，君子以行過乎恭，喪過乎哀，用過乎儉。過恭、哀、儉，皆宜下之義。

The Hexagram Statement of the Hexagram Xiao Guo says: "It is smooth and appropriate to maintain correctness, suitable for small matters but not for great ones. A flying bird leaves behind its sound; it is not suitable to go upward but to go downward, which brings great good fortune." The Commentary on the Judgment says: Xiao Guo refers to a slight excess in small matters, yet it is smooth. Excess while maintaining correctness is in harmony with the times. Yin and softness are in the central position, so small matters are auspicious; Yang and strong are out of position and not in the center, so great matters are not suitable. The hexagram contains the image of a flying bird, "A flying bird leaves behind its sound; it is not suitable to go upward but to go downward, which brings great good fortune," because going upward is contrary and going downward is favorable. When the times are suitable for a slight excess, even though it is an excess, it is still proper. Those who have lost their place must correct their actions to seek stability: excessive self-importance inevitably leads to danger; excessive self-deprecation, on the contrary, can bring good fortune. Therefore, it is said, "Going upward is contrary and going downward is favorable, the image of the flying bird." The Image Commentary says: Thunder resounds on a mountain, which is the Hexagram Xiao Guo. The gentleman thus understands that behavior should be slightly more respectful, mourning should be slightly more sorrowful, and expenditure should be slightly more frugal. Excessive respect, sorrow, and frugality all mean "suitable for being in a lower position."

初六，飛鳥以凶。象曰：“飛鳥以凶”，不可如何也。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：“不及其君”，臣不可過也。與其上比於陽，不若下遇於陰，與其上合於五，不若退附於初，宜下之義也。無應於上，故能免咎。臣居己下，猶不可過，況其他乎!九三，弗過防之，從或戕之，凶。象曰：“從或戕之”，凶如何也!居陽以剛而應於上，為眾所疾，非過為防慎，人或戕之，凶之甚也。

The line statement of the first line of the "Small Overstep" hexagram says, "Like a bird flying upward, it incurs misfortune." The image commentary says, if a bird incurs misfortune by flying upward, there is nothing to be done about it. The line statement of the second line says, "It oversteps the grandfather and meets the grandmother; it does not overstep the sovereign but meets the subject; there is no fault." The image commentary says, "Not overstepping the sovereign" means that a subject should not overstep his bounds. It is better to connect with a yin line below than to connect with a yang line above; it is better to return and connect with the first line than to go up and connect with the fifth line. This is the meaning of "favorable to reside below." The second line has no corresponding line above it, so it avoids fault. A subject residing below himself still should not overstep; how much more so others! The line statement of the third line says, "Without overstepping, it is strictly guarded; if it allows following, it may be harmed and thus incurs misfortune." The image commentary says, being harmed by following is how dangerous it is! The third line is in a yang position and has a strong nature, and it corresponds with the sixth line above. It is hated by many; if it is not especially cautious and guarded, someone will harm it, and thus it is extremely dangerous.

九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：“弗過遇之”，位不當也；“往厲必戒”，終不可長也。道非剛亢，故無咎，有應於下，故曰“弗過遇之”。過此以往，難無以除，故危而必戒；不可當然，故勿用永貞。一云：九四以陽居陰而乘九三之剛，非其過也，乃適與之遇爾，故無咎；若率是而往，必危以為戒，終不可久，故勿用永貞，當思奮爾。

The line statement of the fourth line of the卦 of Xiao Guo says, "There is no fault, no need to go beyond and naturally meet; going forward is dangerous, one must be cautious and not remain in a fixed position for long." The image commentary says, "There is no need to go beyond and naturally meet" is because the position is not appropriate; "going forward is dangerous and must be cautious" means that this situation cannot last long. The way of the fourth line is not strong and lofty, so there is no fault; below it is the initial line six, which corresponds with it, so it says "there is no need to go beyond and naturally meet." Going further forward, difficulties cannot be removed, so there is danger and one must be cautious; this situation should not be considered normal, so it says "do not use it for a long time with sincerity." Another interpretation is that the fourth line, with a yang line in a yin position, is above the third line yang, which is not intentional overstepping, but just coincidentally meeting the third line, so there is no fault; if one continues in this way, it will certainly be dangerous, so one must be cautious, and ultimately cannot last long, so it says "do not use it for a long time with sincerity," one should think of striving and being vigorous instead.

六五，密雲不雨，自我西郊。公弋取彼在穴。象曰：“密雲不雨”，已上也。不能畜剛止健。凡言“自我西郊”，進而不已也。柔得中，小事吉，故曰“公弋取彼在穴”，非及物之功，且不能摧敵止暴也。三止於下，隱伏之象，故曰“在穴”。小過有飛鳥之象，故因曰“取彼在穴”。雨必蒸聚，自下而上，則其潤澤周普，今自西而東，趨其所應，其施未光也。“已上”亦尚往之義。上六，弗遇過之，飛鳥離之，凶，是謂災眚。象曰：“弗遇過之”，已亢也。不宜上而上，乃自取之災也。

The Line Statement of the sixth line of the hexagram Xiao Guo says, "Dark clouds are dense but no rain falls; the clouds come from the western suburbs. The king uses arrows tied with cords to shoot at the game hidden in the cave." The Image Commentary says, "Dense clouds without rain" is because the yin energy has already risen. The sixth line is unable to restrain the yang strength or control the strong and vigorous. All that refers to "from my western suburbs" indicates a single-minded advance without stopping. Since the yin and flexible line is in the central position, it is auspicious for small matters, hence the Line Statement says, "the king shoots at the game in the cave." This is not an act of benefiting others or achieving great deeds, nor is it sufficient to subdue enemies or stop chaos. The third line stops below, which is the image of concealment and concealment, hence it is said, "in the cave." The hexagram Xiao Guo has the image of flying birds, so it follows that "shoot at the game in the cave." Rain must be the rising and gathering of water vapor, starting from below and ascending, then the moisture can spread widely. Now the clouds move from west to east, only going to where they should, the benevolent influence is not yet extensive. "Already above" also means a single-minded advance. The Line Statement of the sixth line above says, "not meeting and passing beyond it, the flying bird meets the net, danger, this is called calamity." The Image Commentary says, "not meeting and passing beyond" is because it has already risen too high. It should not go upward but insists on going upward, which is the calamity it brings upon itself.

既濟。亨，小利貞，初吉終亂。彖曰：“既濟亨”，小者亨也，“利貞”，剛柔正而位當也。“初吉”，柔得中也；終止則亂，其道窮也。象曰：水在火上，既濟，君子以思患而豫防之。通其變然後可久，故止則亂也。

The hexagram statement of 《Ji Ji》 says: "It is smooth, the gentle and small should be content with uprightness, beginning with good fortune but ending in disorder." The 《Tuanguan》 says: "Ji Ji is smooth," meaning that even the gentle and small can achieve smoothness; "It is advantageous to be upright" because the strong and the gentle each occupy their proper positions. "Initial good fortune" is because the second line is a yin line that is centered; but by the end, if it stagnates, disorder will arise, because its path has reached its limit. The 《Daxiangzuan》 says: Water above fire, this is 《Ji Ji》; the gentleman thus understands the need to foresee calamities and prepare in advance. One must understand its changes in order to endure long, so once stagnation occurs, disorder follows.

初九，曳其輪，濡其尾，無咎。象曰：“曳其輪”，義無咎也。六二，婦喪其茀勿逐，七日得。象曰：“七日得”，以中道也。九三，高宗伐鬼方，三年克之，小人勿用。象曰：“三年克之”，憊也。上六險而應，此處卦之未濟以終亂者也，故以比鬼方。九三以陽居陽，文明而正，故用師雖久，困而必克，小人用之，取亡之道也。

The line statement of the initial line of the Gai Ji hexagram says, "Dragging the chariot wheel, wetting the tail, no fault." The image commentary says that "dragging the chariot wheel" signifies no fault in terms of principle. The line statement of the sixth line says, "A woman lost the curtain on the chariot, need not seek it, for after seven days it will be recovered." The image commentary says that "recovering after seven days" is because the sixth line maintains the middle path. The line statement of the third line says, "King Wu of Shang attacked the Ghost People, took three years to conquer, small people should not be employed." The image commentary says that taking three years to conquer indicates exhaustion. The sixth line is in a dangerous position and corresponds with the third line, which is exactly the line in this hexagram that has not yet crossed the river and finally causes disorder, so it is used to compare with the Ghost People. The third line, with a yang line in a yang position, is civilized and upright, so although the military campaign lasted long, in the midst of difficulties it could ultimately win; if small people were to take charge, that would be the path to self-destruction.

六四，繻有衣袽，終日戒。象曰：“終日戒”，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭實受其福。象曰：“東鄰殺牛”，不如西鄰之時也。“實受其福”，吉大來也。東鄰，上六也；西鄰，六四也。過於濟，厚也；幾於中，時也。濟而合禮，雖薄受福。九五既濟之主，舉上與下，其義之得不言而著也。上六，濡其首，厲。象曰：“濡其首，厲”，何可久也!

The line statement of the sixth line in the fourth position of the hexagram Ji Ji says, "Fine clothes will eventually become rags; one must be constantly on guard." The image commentary says, "Being constantly on guard" indicates inner doubt. The line statement of the ninth line in the fifth position says, "The eastern neighbor sacrifices a bull, but the western neighbor offers a simple sacrifice of yue, yet receives real blessings." The image commentary says, "The eastern neighbor sacrifices a bull" is not as appropriate as "the western neighbor's sacrifice being timely"; "receiving real blessings" means great good fortune arrives. The eastern neighbor refers to the sixth line at the top, and the western neighbor refers to the sixth line in the fourth position. The sixth line at the top has passed the time of crossing the river, thus offering rich sacrifices; the sixth line in the fourth position is close to the central position, thus being timely. Crossing the river and following proper rites, even thin sacrifices can bring blessings. The ninth line in the fifth position is the main line of the hexagram Ji Ji. By comparing the sixth line at the top and the sixth line in the fourth position, its appropriateness in terms of principle is evident without further explanation. The line statement of the sixth line at the top says, "Wet on the head, there is danger." The image commentary says, "Wet on the head and in danger, how can this last long?"

未濟。亨，小狐汔濟，濡其尾，無攸利。彖曰：“未濟亨”，柔得中也。“小狐汔濟”，未出中也，“濡其尾無攸利”，不續終也，雖不當位，剛柔應也。象曰：火在水上，未濟，君子以慎辨物居方。初六，濡其尾，吝。象曰：“濡其尾”，亦不知極也。九二，曳其輪，貞吉。象曰：九二貞吉，中以行正也。六三，未濟征凶，利涉大川。象曰：“未濟征凶”，位不當也。有強援於上，故利涉大川，非義躁進，凶之道也。

The Hexagram Statement of 《Unfinished》 says: "It is smooth. A small fox is about to cross the river but gets its tail wet, and there is no benefit." The Commentary on the Judgment says: "The smoothness of 《Unfinished》 is because the six in the fifth is yin and flexible, and in the center. 'A small fox is about to cross the river' means it has not yet escaped from danger. 'Its tail is wet, and there is no benefit' means it cannot complete the matter. Although each line is not in the proper position, the yin and yang are paired and correspond with each other. The Great Image Commentary says: Fire is above water, which is 《Unfinished》. The gentleman learns from this to be cautious in distinguishing things and to place each in its proper position. The line statement of the first six says: 'Its tail is wet, there is regret.' The Image Commentary says, 'Its tail is wet' also means not knowing the limit. The line statement of the second nine says: 'Hold the wheel, stay on the right path and gain good fortune.' The Image Commentary says, the second nine gains good fortune by staying on the right path, because it acts with the virtue of being in the center. The line statement of the third six says: 'Not yet crossed the river, going forward is dangerous; it is suitable to cross the great river.' The Image Commentary says, 'Not yet crossed the river, going forward is dangerous' is because it is not in the proper position. The third six has the strong support of the top nine above it, so it is suitable to cross the great river; if it acts without righteousness and rushes forward hastily, that is the way to misfortune.

九四，貞吉悔亡。震用伐鬼方，三年有賞于大國。象曰：“貞吉悔亡”，志行也。剛陽之德，迫近至尊，非正而吉，悔所招也。初處險中，叛而未一，奮動討伐，其勢必克，堪上之任，是以有賞。六五，貞吉無悔，君子之光，有孚，吉。象曰：“君子之光”，其暉吉也。上九，有孚于飲酒，無咎。濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。飲酒而至於濡首，不節之甚也，其必失此樂也有孚。

The *Gua of Unfinished Affairs* (《未济》) *Line Four* says: "By maintaining correctness one gains good fortune, regret disappears. He rises up to attack the Ghost Country, and after three years receives a reward from a great state." The *Image Commentary* says, "By maintaining correctness one gains good fortune, regret disappears" means that one's aspirations are put into practice. The *Line Four* possesses the virtue of a yang line and is close to the supreme position. If it does not maintain correctness and instead relies on chance to gain good fortune, regret is self-inflicted. The *Line One* is in a dangerous situation, having rebelled but not yet unified, so the *Line Four* rises up to attack, and its strength will surely prevail. It can bear the important task entrusted by the ruler, thus receiving a reward. The *Line Five* says: "By maintaining correctness one gains good fortune, there is no regret. The light of the gentleman, with sincerity, brings good fortune." The *Image Commentary* says, "The light of the gentleman" is that the light brings about good fortune. The *Line Nine at the Top* says: "Drinking with sincerity, there is no fault. If one becomes drunk to the point of wetting one's head, even with sincerity, the correct path is lost." The *Image Commentary* says, drinking to the point of wetting one's head is also a lack of restraint. Drinking to the point of wetting one's head is an extreme lack of restraint; he will surely lose even this joy, which is certain.

［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。］［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，正猶不知禮而考春秋也。］［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。］

The interpretations of the Book of Changes presented in the Great Treatise are the sage's way of elaborating on the subject at hand, using the principles of the Book of Changes to complete the argument. These interpretations also cover major and important aspects of human conduct. The Great Treatise repeatedly emphasizes these points in order to explain why the Book of Changes is called the Book of Changes, gathering together various principles for explanation so that later generations may understand them. To study the Book of Changes, one should first ponder the words associated with the hexagrams and their lines, since these words are used to explain the images of the Book of Changes. Without thoroughly understanding the Great Treatise, one may either misunderstand the Book of Changes as being too distant or too close, or find it excessively difficult. To study the Book of Changes without understanding the Great Treatise is like studying the Spring and Autumn Annals without knowing the rites and rituals. The Great Treatise is used to explain the principles of the Book of Changes; once these principles are understood, the images of the Book of Changes are included within them. Therefore, one must begin studying the Book of Changes with the Great Treatise.

天尊地卑，乾坤定矣；卑高以陳，貴賤位矣；先分天地之位，乾坤立則方見易，故其事(無)［則莫］非易也。所以先言天地，乾坤易之門戶也。不言高卑而曰卑高者亦有義，高以下為基，亦是人先見卑處，然後見高也，不見兩則不見易。

The Great Treatise says: "Heaven is above and esteemed, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. Once the low and high are arranged, the distinctions of honor and humility among the lines become clear." First, the positions of Heaven and Earth are distinguished, and only after Qian and Kun are established can the Book of Changes be perceived. Therefore, all things in the world are without exception part of the Book of Changes. Hence, the text first speaks of Heaven and Earth, for Qian and Kun are the gateways to the Book of Changes. The text does not say "high and low" but "low and high," which has its own reason: high is based on the low, and people always first see the low and near, then the high and distant. Without seeing the two opposite extremes, one cannot perceive the Book of Changes.

物物象天地，不曰天地而［曰］乾坤(雲)者，言其用也。乾坤亦何形？猶言神也。人鮮識天，天竟不可方體，姑指日月星辰處，視以為天。陰陽言其實，乾坤言其用，如言剛柔也。乾坤則所包者廣。

Every object takes its image from heaven and earth; but instead of saying heaven and earth, we say Qian and Kun, referring to their functions. How can Qian and Kun have a physical form? It is like saying "spirit." People rarely truly understand heaven; after all, heaven has no specific place or form to point to, so we merely point to where the sun, moon, and stars are and call that heaven. Yin and Yang refer to the actual substance of qi, while Qian and Kun refer to the functions of qi, just as hardness and softness do. Yet the scope of Qian and Kun is even broader.

動靜有常，剛柔斷矣；動靜陰陽，性也。剛柔，其體未必形。靜專動直，不為物累，則其動靜有常，不牽制於物也。然則乾為剛果，斷然不疑矣。直一作著。天地動靜之理，天圓則須動轉，地方則須安靜。

The Great Treatise continues: "Motion and stillness each have their regular course, and hardness and softness are clearly distinct." Motion and stillness, yin and yang, are inherent natures of qi. As for hardness and softness, their essence may not be visible in form. When still, it is focused; when moving, it is upright, not swayed by external things. Thus, its motion and stillness have a regular course and are not controlled by external influences. In this way, the nature of Qian as strong, vigorous, and resolute is unquestionable. The character "straight" in another version is written as "zhuo." The principle of motion and stillness of heaven and earth is that heaven, being round, must move and rotate, while earth, being square, must remain still and unmoving.

在天成象，在地成形，變化見矣。有形有象，然後知變化之驗。是故剛柔相摩。以人言之，喘息是剛柔相摩，氣一出一入，上下相摩錯也，於鼻息見之。人自鼻息相摩以蕩於腹中，物既消爍，氣復升騰。

The Great Treatise says: "In the heavens, they appear as the sun, moon, and stars; on the earth, they manifest as mountains, rivers, moving creatures, and plants. Change and transformation thus become evident." Only when there is form and image can the actual manifestations of change be observed. Therefore it is said, "The firm and the yielding interact with each other." In the human body, one inhalation and one exhalation represent the interaction of firm and yielding: the breath goes out and in, upper and lower parts intermingle and rub against each other, and this can be seen in the breath. From the mutual interaction of breath in the nose, the movement spreads to the abdomen, where food is digested and dissolved, and the qi rises again.

乾知大始，坤作成物；乾以易知，坤以簡能；天地雖一物，理須從［此］分別。太始者語物之始，乾全體之而不道，故無不知也，知之先者蓋莫如乾。成物者，物既形矣，故言作，已入於形(氣)［器］也，初未嘗有地而乾漸形，不謂(知)［之］作，謂之何哉？然而乾以不求知而知，故其知也速；坤以不為而為，故其成也廣。

The Great Treatise says: "Qian governs the beginning of all things, while Kun generates all things; Qian knows through simplicity, while Kun acts through simplicity." Although heaven and earth are essentially one thing, in terms of principle they must be distinguished. "Tai Shi" refers to the beginning of things, and Qian fully embodies it without expressing it, thus knowing everything. In terms of knowledge preceding action, there is nothing prior to Qian. "Cheng Wu" refers to things that have already taken form, so it is said "to create," which has already fallen into the realm of form and objects. At first there was no earth, but the qi of Qian gradually condensed into form and substance, which is not called "creation," so what else could it be called? However, Qian does not deliberately seek knowledge but naturally knows, so it knows quickly; Kun does not intentionally act but naturally achieves, so it achieves widely.

［易則易知，簡則易從；易知則有親，易從則有功；有親則可久，有功則可大；可久則賢人之德，可大則賢人之業。易簡而天下之理得矣，天下之理得而成位乎其中矣。］此皆言聖人體天地之德然也。“可久”者，［可］以久遠推行；“可大”者，其得體也大。凡語道理之徒，道達不已，竟亦何(所)求推行及民!故以賢人［德業］措諸事業，而言“易簡理得而成［位］乎天地之中”。蓋盡人道，並立乎天地以成三才，則是與天地參矣。但盡［得］人道，理自當(耳)［爾］，不必受命。仲尼之道，豈不可以參天地!

The Great Treatise says: "Ease and simplicity are easy to understand and follow; being easy to understand brings people close, and being easy to follow brings effectiveness; bringing people close ensures longevity, and bringing effectiveness ensures greatness; being able to last long is the virtue of the virtuous, and being able to achieve greatness is the accomplishment of the virtuous. When ease and simplicity are practiced, the principles of the universe are grasped, and when the principles of the universe are grasped, people achieve their proper place within heaven and earth." All of this describes the way the sage manifests the virtue of heaven and earth. What is meant by "can last long" is the ability to carry out virtue over a long period; what is meant by "can be great" is the attainment of a vast and profound nature. Those who merely talk endlessly about principles without putting them into practice, what do they seek to implement among the people? Therefore, the virtue and accomplishments of the virtuous must be realized in concrete affairs, and thus it is said, "The easy and simple lead to the attainment of principles and the establishment of one's position in the center of heaven and earth." As long as human conduct is fully carried out, one becomes equal with heaven and earth as the three elements, thus participating in the nature of heaven and earth. When human conduct is fully realized, the principles should naturally be so, without needing to receive any heavenly mandate separately. Is the way of Confucius not sufficient to participate in the nature of heaven and earth?

言知者，知而已；言能者，涉於形(氣)［器］，(能)能成物也。“易則易知”，“易知則有親”。今夫虎豹之為物，豢之雖馴，人亦不敢遂以親狎，為其難測。惟其平易，則易知易從一作信，“信則人任焉”，以其可［從］信，人斯委任，故易以有功矣。道體至廣，所以［有言難］，有言易，有言小，有言大，無乎不在。“坤至柔而動也剛”，［剛］乃積大勢成而然爾。

Those who talk about 'knowing' merely know; those who talk about 'ability' involve form and objects, and that ability can generate all things. 'Ease' is easy to understand, and 'being easy to understand' leads to being approached by people. Just like tigers and leopards, even if they are tamed, people still dare not get close or play with them, because they are hard to measure. Only when something is easy can it be understood and followed. The character 'from' can also be interpreted as 'trust'; the Analects say 'keeping one's word, others will entrust him with matters,' precisely because he is trustworthy, people entrust him with tasks, so ease can have effect. The principle of the Dao is extremely vast, so there are those who say it is difficult, those who say it is easy, those who say it is small, and those who say it is great, it is everywhere. The 'Zhang' section of the 'Kun' hexagram says 'Kun is extremely gentle, yet when it moves, it is strong,' this strength comes from the accumulation of momentum to a great extent.

乾至健無體，為感速，故易知；坤至順不煩，其施普，故簡能。志大則才大、事業大，故曰“可大”，又曰“富有”；志久則氣久、德性久，故曰“可久”，又曰“日新”。德業不可久、不可大，不足謂之賢［人］，況可謂之聖［人］乎!

Heavenly Stem Qian is extremely strong and vigorous without form, responding quickly, so it is said to be "easy to know." Earthly Branch Kun is extremely gentle and compliant without complexity, giving generously and widely, so it is said to be "simple yet capable." A great mind leads to great ability and great achievements, so it is said to be "capable of greatness" and "rich." A persistent mind leads to persistent energy and persistent virtue, so it is said to be "capable of endurance" and "renewed daily." If virtue and achievements cannot be enduring and extensive, they are not worthy of being called a virtuous person, let alone a sage.

易簡理得則知幾，知幾然後經可正。天下達道五，其生民之大經乎!經正則道前定，事豫立，不疑其所行，利用安身之要莫先焉。“成位乎其中”，與天地合其德［也］。

Grasping the principle of simplicity and ease allows one to perceive the subtle nuances of things. Once the subtle nuances are understood, the constant way can be properly established. The five great principles universally practiced mentioned in the Zhongyong are indeed the great principles and fundamental laws for nurturing the people. When the constant way is properly established, the path is predetermined, and matters are set in place beforehand, so action can proceed without hesitation. Regarding the key to 'using resources effectively and establishing oneself,' nothing is more important than this. What is meant by 'establishing one's position within the world' is precisely what the Wenyan of the Qian hexagram refers to as harmonizing with the virtue of heaven and earth.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔者，畫夜之象也；六爻之動，三極之道也。吉凶者，失得之著也；變化者，進退之著也；設卦繫辭，所以示其著也。吉凶變化，悔吝剛柔，易之四象歟!悔吝由贏不足而生，亦兩而已。“變化進退之象”雲者，進退之動也微，必驗之於變化之著，故察進退之理為難，察變化之象為易。

The Great Treatise says: "The sage established the structure of the hexagrams, observed their images, attached words to explain fortune and misfortune, and through the mutual movement of yin and yang, changes arise. Therefore, fortune and misfortune are the manifestations of loss and gain; regret and meanness are the manifestations of worry and anxiety; change and transformation are the manifestations of advancement and retreat; yin and yang are the manifestations of day and night; the movement of the six lines reflects the principles of heaven, earth, and humanity. "Fortune and misfortune are clear manifestations of gain and loss; change and transformation are clear manifestations of advancement and retreat; establishing hexagrams and attaching words is precisely to indicate these clear manifestations. Fortune and misfortune, change and transformation, regret and meanness, yin and yang, are probably the four images of the Book of Changes. Regret and meanness arise from excess and deficiency, and are merely the two extremes. The saying 'change is the image of advancement and retreat' is because the movement of advancement and retreat is extremely subtle, and must be verified through clear changes. Therefore, understanding the principles of advancement and retreat is difficult, while observing the images of change is easier."

六爻盡利而動，所以順陰陽、剛柔、仁義、性命之理也，故曰“六爻之動，三極之道也”。是故君子所居而安者，易之序也；

Six yao exhaust the advantages of things before they act, precisely to follow the principles of yin and yang, strength and flexibility, benevolence and righteousness, and the nature of life and death. Therefore it is said, "The movement of the six yao reflects the three ultimate principles of heaven, earth, and humanity." The Great Treatise continues, "Therefore, the gentleman, in his ordinary state, can dwell in peace by following the order of the Book of Changes."

序猶言分也。易之中有貴有賤，有吉有凶，皆其自然之分也。所居皆安之，君子安分也。所樂而玩者，爻之辭也。言君子未嘗須臾學不在易。玩，玩習也，每讀則每有益，所以可樂。［居則觀其象而玩其辭］，動則觀其變而玩其占。占非卜筮之謂，但事在外可以占驗也，觀乎事變，斯可以占矣。蓋居則觀其象而玩其辭，此所以動則觀其變而玩其占也。

The Great Treatise of the Upper Chapter of the Zhou Changes says, "The gentleman finds peace in the order of the Changes." Here, the word "order" refers to "division," meaning the natural positions. In the book of the Zhou Changes, there are distinctions of honor and humility, fortune and misfortune, which are natural boundaries of things, not imposed by people. The gentleman can calmly reside in any position, which is called "being content with one's place." The text continues, "What he delights in and contemplates is the statements of the lines." The gentleman delights in and repeatedly reflects on the statements of each line, meaning that he never places his learning outside the Changes. "Contemplate" here means to repeatedly study and deeply understand; each reading brings more insight, hence it is called "delightful." The text says, "When at rest, observe the images and contemplate the statements; when in action, observe the changes and contemplate the divination." The term "divination" does not specifically refer to the use of yarrow stalks, turtle shells, or other methods of divination; anything that is revealed and can be verified is called "divination." Careful observation of worldly changes is itself a form of divination. Because the gentleman can observe the images of the hexagrams and contemplate the statements of the lines in daily life, he is able to observe the changes and contemplate the divination when he takes action. The two aspects are consistent and form a continuous practice.