The General Catalogue of the Four Treasuries Collection

△《了齋易說》一卷（浙江吳玉墀家藏本）

Liaozhai's Discourse on the Changes is a single volume, based on the collection of the Wu Yuchui family in Zhejiang. This entry is the title established by the Siku Quanshu Total Catalogue when it recorded this book.

宋陳瓘撰。瓘字瑩中，了翁其自號也。延平人。元豐二年進士甲科。建中靖國初為右司諫，嘗移書責曾布及言蔡京、蔡卞之奸，章數十上，除名編隸合浦以死。事蹟具《宋史》本傳。此本為紹興中其孫正同所刊。馮椅謂嘗從其孫大應見了翁有《易全解》，不止一卷，多本卦變，與朱子發之說相類。胡一桂則謂尚見其初刊本，題云《了翁易說》，並未分卷。此本蓋即一桂所見也。

This book was written by Chen Guan of the Song dynasty. Chen Guan, whose courtesy name was Yingzhong, took the self-given title "Liao翁" (the Elder of Enlightenment). He was from Yanzheng (now Nanping, Fujian province). He passed the imperial examination in the first category in the second year of Yuanfeng. In the early years of Jianzhong Jingguo, he served as the Right Counselor of the Secretariat. He once wrote a letter criticizing the prime minister Zeng Bu, and also submitted memorials exposing the wickedness of the brothers Cai Jing and Cai Bian. He submitted dozens of memorials, and in the end, he was stripped of his official status and exiled to HePu, where he died. His deeds are fully recorded in the official biography in the "Song History." This edition was printed by his grandson Chen Zhengtong during the Shaoxing period. Feng Yi said that he once saw Chen Guan's "Complete Explanation of the Yi Jing" from Chen Daying, Chen Guan's grandson. The volume was not just one, and its content mostly followed the theory of "hexagram transformation," which is similar to the approach of Zhu Zhen (Zi Fa). Hu Yigui said that he had also seen the first printed edition of this book, which was titled "Yi Explanation by Liao翁" and was not divided into volumes. This edition is probably the same as the one Hu Yigui saw.

邵伯溫《聞見錄》，稱瓘說得康節之學。沈作喆《寓簡》則曰“陳瑩中嘗以邵康節說《易》，講解象數，一切屏絕，質之劉器之，器之曰：《易》固經世之用，若講解象數，一切屏絕，則聖人設卦立爻，復將何用？惟知其在象數者皆寓也，然後可以論《易》。故曰：得意忘象，得象忘言。方其未得之際而遽絕之，則吉凶與民同患之理將何以兆？恐非筌蹄之意”云云。

Shao Bowen said in his book "Wenjian Lu" that Chen Guan's learning came from the school of Shao Yong (Kangjie). However, Shen Zuoze's "Yujian" records that Chen Yingzhong once asked Liu Anshi (whose courtesy name was Qizhi) about the approach of Shao Kangjie in interpreting the Book of Changes, specifically rejecting all explanations involving "xiangshu" (images and numbers). Liu Anshi replied that the Book of Changes originally had a practical aspect for governing the world and benefiting people. If one completely discarded explanations of xiangshu, then what was the purpose of the sages setting up hexagrams and lines? Only when one understood that the images and numbers in xiangshu are all symbolic expressions could one discuss the Book of Changes. Therefore, it is said, "Attain the meaning and forget the image; attain the image and forget the words." If one hastily discards xiangshu before attaining the meaning, then how could the principle of "good fortune and misfortune shared by the people" be revealed? This seems to contradict the original meaning of "catching the fish and forgetting the bamboo basket, catching the rabbit and forgetting the hoofprints." This is what Shen Zuoze recorded.

然則瓘之《易》學，又嘗質之劉安世，不全出邵子矣。其造語頗詰屈，故陳振孫《書錄解題》病其辭旨深晦。然晁公武《讀書志》謂其以《易》數言天下治忽多驗，則瓘於《易》實有所得，非徒以艱深文淺易者，正未可以難讀廢矣。

Thus, Chen Guan's study of the Book of Changes also sought advice from Liu Anshi, and was not entirely derived from Shao Yong's school. His wording and sentence structure are very obscure, so Chen Zhenzun's "Zhizhai ShuLu JieTi" criticized this book for being too obscure and difficult in both its language and meaning. However, Chao Gongwu's "Junzai DuShuZhi" said that Chen Guan used the numerical calculations of the Book of Changes to predict the rise and fall of the world's governance, and many of his predictions came true. This shows that Chen Guan indeed had some genuine insights into the Book of Changes, and was not merely using obscure language to conceal simple content. Therefore, this book should not be discarded simply because it is difficult to read.

乾下乾上。乾，大也，在人為元。其大也離乎對矣，而不無人也。不見其人，無咎。萬物資焉，名之曰始。乃統天者，乾乾也。雲行雨施，乾之作也。曰乾曰坤曰元，故曰品。其為物也無不在，不睹其形，孰知其流。大明終始，觀艮可知；六位時成，觀大畜可知。時成，其位也；時乘，其變也。初、首、元、作、潛、亢在時。不觀大畜，何以畜其徳？乃統天者，元也；以御天者，時也。變化者，乾道也。乾道精而非一，其貞各而不雜。往也而合，命也而性，故曰正。合乎天地而不見其臭，發而中節，而其發不獨。夫然，故無不利也，無不貞也。惟辟奉天，其道如是。首出庶物，何為哉？萬國咸寧，不為而寧也。

The hexagram Qian is composed of Qian above and below. The meaning of "Qian" is great, and when applied to human beings, it is called "Yuan" — the origin of all good things. Its greatness surpasses all relative things, yet it does not exclude human beings; even if the person who embodies it is not visible, there will be no misfortune. All things draw upon it, so it is named "beginning." What can encompass the way of heaven is "Qian Qian," which means ceaseless vigorous strength. "Clouds moving and rain spreading" is the operation of Qian. Therefore, naming it Qian, naming it Kun, naming it Yuan, the Commentary on the Judgment says, "All things flow and take form." The nature of Qian is everywhere present; though people cannot see its form, who can know its movement? The principle of "great brightness from beginning to end" can be understood by referring to the hexagram Gen. The principle of "six positions formed in time" can be understood by referring to the hexagram Da Xu. "Time formed" refers to positions, while "time riding" refers to change. The words "initial," "first," "Yuan," "origin," "hidden," and "exalted" all fall under the concept of "time." Without referring to the hexagram Da Xu, what can be used to cultivate one's virtue? Therefore, what encompasses the way of heaven is "Yuan," what controls the way of heaven is "time," and what produces change is the way of Qian. The way of Qian is pure and not limited to one aspect; its uprightness has clear boundaries and does not mix with others. It moves forward and unites, being both destiny and nature, so it is called "uprightness." It unites with heaven and earth yet cannot be found in sound or smell. When it acts, it is exactly in harmony with the proper measure, and it does not act alone. Because of this, it brings benefit to all things and maintains uprightness in all things. Only the sovereign follows the way of heaven, walking exactly this path: "leading all things" is not deliberate creation, and "all states are at peace" is also achieved naturally without effort.

是故乾者，萬物之一也，而一不墮數；庶物之首也，而用而不有。是故陰陽不測之物名曰神，物成象之謂乾，見乃謂之象。是故乾行無象，自不在我。大畜之初曰「有厲利己」，不犯災也。自「陽在下也」至「天徳不可為首也」，總言聖人所以順天而無為之道。文言言元有四，無為而具者乾也。君子之行並乾而五。乾行無象，天之有象者，行乾之君子也。「勿用」者，弗用也；其弗用者，得而隠也。「不易乎世」，中不變也；「不成乎名」，實著也。遁則退也，是則時也。「無悶」，不憂也；憂，憂也。不以所建易所行，不以彼憂易此樂，所謂不易乎世也。「確乎」者，示人易也；其不可拔者，以其彚貞也。夫聖人之貞，又何以加於樂乎？

Therefore, Qian is one among all things, but this "one" does not fall into the category of numbers. It is the leader of all things, yet it only initiates action without claiming it as its own. Thus, the thing that causes yin and yang to change mysteriously is called "Shen," while the one that takes form is called "Qian," and the one that appears is called "Xiang." Therefore, the movement of Qian has no visible form, for it is not within me. The initial line of the Daxu hexagram says "there is danger, but it is advantageous to be self-reliant," meaning not to provoke calamity. From the Wenyan's "Yang is at the bottom" up to "Heavenly Virtue cannot be the leader," the entire passage discusses the principle of sages following the heavenly way without acting recklessly. The Wenyan explains "Yuan" in four ways; Qian is the one that naturally possesses the four virtues without acting. A gentleman who follows Qian becomes the fifth level. The movement of Qian has no form, but the reason Heaven has a visible form is because of the gentlemen who follow Qian. "Wu yong" means not to use; he does not use it because he already has it and keeps it hidden. "Bu yi hu shi" means not to change with the world, and "bu cheng hu ming" means to pursue reality rather than chase empty fame. "Dun" means to retreat, and "shi" means to be in harmony with the right time. "Wu men" means not to be troubled; when it comes to "trouble," that is real trouble. Not changing one's actions because of one's established aspirations, and not changing one's joy because of external troubles, is called "not changing with the world." "Que hu" means to make things easy for others to see; he is unmovable because he shares his uprightness with like-minded people. What could surpass the joy of a sage's uprightness?

正中者，龍徳之中也。中故信，括故謹，非作也，正中之庸也。「閒邪」，自閒也；「存其誠」，非存之也，言行所以自閒也。「善世」者，維道之善也；「徳博」者，日新之徳也。中庸其至矣乎！獨善者必盈，徳□者必吝，故曰「見龍在田，君徳也」。君徳者，聖人之得乾者也，故曰乾以君之。徳者，得也；業者，動也。必忠必信，則其進不由；順聖人之情，則修不遷貳。「立」，言乎其不遷也；「居」，言乎其不貳也。夫聖人之修，又何以加於不遷不貳乎？「幾」者，動之微；「義」者，大君之宜。上天之載，無聲無臭，至矣；知而至之者，人也。昭明有融，髙朗令終，終矣；知而終之者，人也。

"Zhengzhong" refers to the central position where the Dragon Virtue resides. Being able to be trustworthy comes from being in the center, and being able to be cautious comes from being able to gather in. These are not deliberate actions, but rather the constant way of "Zhengzhong." "Xianxie" means self-restraint, and "Cunqicheng" does not mean deliberately preserving sincerity—speech and action themselves are the practice of self-restraint. "Shanshi" means maintaining the goodness of the Dao, and "Debo" refers to daily renewal of virtue. The Middle Way is truly the ultimate! Those who only focus on self-cultivation will inevitably become self-satisfied, and those who lose virtue will inevitably become stingy. Therefore, "Xianlongzaitian" (the Dragon appearing in the field) represents the virtue of the sovereign. The virtue of the sovereign is obtained by the sage from Qian (Heaven). Therefore, Qian governs all things through the virtue of the sovereign. "De" means to obtain, and "Ye" means action. If one is necessarily loyal and trustworthy, his progress does not need to be sought outside; following the nature of the sage, his cultivation will not involve transferring anger or repeating mistakes. "Li" refers to not changing, and "Ju" refers to not repeating; what more can the sage's cultivation surpass than not changing and not repeating? "Ji" refers to the extreme subtle movement, and "Yi" refers to what is suitable for the great sovereign. What the heavens carry is without sound or smell, which is the ultimate, yet it is human who can know and reach it. Bright, expansive, kind, and enduring, this is the completion, and it is also human who can know and complete it.

習至之之道者，其唯坤順乎！習終之之道者，其惟謙亨乎！窮大者必失其所居，是故居道則盈而不謙，居器則繫而不樂。是故不驕不憂者，聖人之乾乾也。乾乾因其時而惕，則品物具矣；雖危無咎，安也。上下無常而臣道常屈，進退無恆而王道恆尊。宜屈而信，是為邪也；不渙其躬，是離群也。君君臣臣之謂群，中而不倚之謂正。為邪而離群者，必以大咎終焉，故君子之大欲，必因其時而惕也。

To learn the aspect of "to reach the utmost," one can only rely on the flexibility and gentleness of the Kun hexagram; to learn the aspect of "to conclude," one can only rely on the prosperity of the Qian hexagram. Those who seek greatness to the extreme will inevitably lose their position: if one takes oneself as the "Dao," he will become self-satisfied and fail to be humble; if one takes oneself as the "instrument," he will be bound by external circumstances and unable to find joy. Therefore, not being proud and not being anxious is precisely the "Qian Qian" of the sage. A person who is always vigilant allows all things to find their proper place; even when in a dangerous situation, he suffers no blame, because his heart is at peace. The positions of above and below are not fixed; the way of a minister is always to be humble. Advancement and retreat have no fixed pattern; the way of a king is always to hold a high position. To act proudly when one should be humble is wrong; to refuse to let go of one's own private attachments is to be detached from the group. When a ruler fulfills his duty and a minister fulfills his duty, this is called "group harmony." To remain in the center without leaning to either side is called "correctness." Those who act wrongly and are detached from the group will ultimately suffer great misfortune; therefore, the greatest aspiration of a gentleman is to remain ever watchful according to the times.

有厲利己，習乃日新。音同故同聲，物同故同氣。響谷之相應，聲無異在；陰陽之相求，氣不殊感。凝動宿烈，同一溼燥；龍虎變化，有萬從一。大作而眾目自通，無二致也。君本乎天，臣本乎地，是故上下無常而臣道常卑。各從其類，不可違也；違則邪矣，故曰「牝馬地類，行地無疆，柔順利貞，君子攸行」。

"The phrase 'there is danger but it benefits oneself' means that one must review daily in order to renew daily. Sounds of the same kind therefore respond to each other, and things of the same nature therefore seek each other in their essence: the echo in an empty valley corresponds because sound is essentially the same; yin and yang seek each other because their qi is fundamentally responsive. Stillness and movement, coldness and heat, all arise from the same principle of dryness and moisture; the transformations of dragon and tiger, though complex in myriad forms, all return to one origin. When a great undertaking begins, the eyes and ears of many naturally connect, without difference. The sovereign is based on heaven, the minister on earth, so although the positions above and below have no fixed rule, the minister's way is always to be humble. Each follows its own kind, which cannot be violated; once violated, it becomes wrong. Therefore the Book of Changes says 'the mare of the earth's kind, moving without limit across the earth, gentle, smooth, and upright, is the way of the gentleman.'"

亢故悔，聖人有焉；動而亢者，有故也。聖人之用不用，天下之治不治，道之行不行，皆天也。樂則行之，故其事在中；憂則違之，故其通不窮。居征以時，試不在它，乾乾之君子也。乾元用九，人何力之有焉！陽氣潛藏，故曰潛龍勿用；勿用也，故弗用。「見龍在田，天下文明」「終日乾乾，與時偕行」者，陽氣發生而品物咸章也。

When the yang energy reaches its extreme, there will be regret, and this is also true for the sage. When action leads to excess, there is always a reason. Whether the sage is employed or not, whether the world is governed or not, whether the Dao can be practiced or not, all depends on heaven. If the heart delights in it, then one goes ahead to act, so his actions always remain centered on the "middle." If the heart is troubled by it, then one avoids it, so his understanding is never exhausted. His dwelling and traveling are determined by the right time, and the test is not elsewhere. This is the "乾乾" (constantly striving) gentleman. The "乾元" (primordial energy of heaven) employs the "nine," but how much effort can a person exert within it? "Yang energy is hidden away," so it is said "the dragon remains hidden and should not be used." It was never appropriate to use it, so he does not use it. As for "the dragon appears in the field, and the world becomes enlightened" and "constantly striving, keeping pace with the times," these describe the emergence of yang energy and the flourishing of all things.

乾乾匪他，其有在時。行也者，不息也；極也者，不行也。用九者，乾元也；見天則者，乾始也。曰元而始可知也，曰終始而大明可知也。大哉乾乎！終始性情，能以美利，皆乾始也。大哉乾乎！能健能順能也，以健以厚以也。坤則美在中，乾不言所利，大矣哉！剛健中正，純粹精也。所謂大哉乾乎者，如此而已。

"The term 'Qian Qian' is not something else; its focus lies entirely in the concept of 'time.' What is meant by 'movement' is continuous without rest; what is meant by 'extreme' is that movement ceases. 'Yong Jiú' refers to the origin of Qian, and 'seeing the heavenly principle' refers to the beginning of Qian. Once 'origin' is explained, the meaning of 'beginning' can be inferred; once 'beginning and end' is mentioned, the meaning of 'great brightness' can also be understood. How great is Qian! It connects the beginning and end, encompasses nature and disposition, and can bestow the benefits of beauty and goodness upon all things, all stemming from the beginning of Qian. How great is Qian! It is capable of being strong and harmonious, being strong and substantial—these two sentences originally each lacked one character. The Earthly element (Kun) conceals its beauty within, while Qian does not proclaim where its benefit lies, which is called 'greatness.' Being strong, upright, and pure, the statement 'How great is Qian!' is nothing more than this."

是故乾也者，七徳之總名也。六爻發揮旁通情也，天地萬物之情發揮在爻。是故情之未發謂之中，發揮旁通謂之變。天無為也，乘六龍以御者，時也；後天而奉天時者，聖人也。雲行雨施，天下平也。知履道之坦坦者，庶幾乎其見也。以成徳為行者，元以也。何以乎？日可見之行，乾行也。何行乎？陽氣潛藏，是故而未見，行而未成，天行矣而亦未用也。成而後用，汔至亦未繘井，以乾始為師也。四以皆乾，得也。學問寛仁，所以主其得。天地設位而易行乎其中矣，其行也有在乎？故曰君子之中庸也，君子而時中也。

Therefore, "Qian" is the general term for the seven virtues. The six lines express and convey, and through them, the feelings of all things are communicated. The conditions and forms of heaven and earth and all things are thus expressed in the lines. Therefore, when feelings have not yet been expressed, it is called "zhong" (center), and when they are expressed and communicated, it is called "bian" (change). Heaven itself does nothing; it is "shi" (time) that drives the six dragons and causes movement. The sage, following the heavenly time, acts in accordance with the Later Heaven. "Clouds move and rain is spread," and thus the world is made orderly. Those who understand the hexagram "Lv" (Step) and its line "Lv Dao Tan Tan" (The path is smooth) can almost see this. To achieve virtue as a daily practice relies on "yuan" (primordial). How? Because "the visible actions of the day" are the actions of Qian. What is the action? It is "yang qi qian cang" (the yang energy is hidden and concealed). Therefore, it is stored but not yet revealed, acted upon but not yet completed. Though the heavenly way is already in motion, it has not yet reached the stage of initiating transmission. The hexagram "Jing" says "Qi zhi yi wei jue jing" (It is almost reached but not yet drawn up the well), which is exactly taking the beginning of Qian as a model. Here, the four instances of "yi" (by) all refer to Qian, and all are about gaining something. To study diligently, one must be broad-minded, kind, and forgiving, in order to hold onto this gain. Heaven and earth set the positions of above and below, and the Book of Changes operates within them. Is its operation fixed in a particular place? Therefore, this is the middle way of the gentleman, and the gentleman can act appropriately according to the time and remain in the center.

乾乾因其時而惕，雖危無咎矣，此君子之時中者也。中不在人，故或之。行乾之君子，未始執其信也；執而有之，有而行之，小者過矣。而不觀其養，未可動也，疑之也，故無咎。是故聖人之慾及時者，猶或之也；學聖人之道者，可有其信而必行之乎？不雨之卦，既雨而猶未征也。聖人與之，與其疑，不與其必也。夫大人者，與四者合。先天之時，孰睹天之不違？後天而奉，則天時而人奉之也。其成也，成之而已；其乘也，乘之而已，後天而奉天時也。時行時極，必與偕焉。

A person who is constantly vigilant, like the Qian trigram, remains blameless even in dangerous situations. This is the "timely center" of the gentleman. "Center" is not something that any individual can claim as his own, so the line statement uses the word "or." A gentleman who follows Qian does not fix his beliefs rigidly; once he does, he clings to them as his own, and once he owns them, he feels compelled to act, which becomes the mistake of the petty person. He will not act lightly unless he is sure of his strength. This hesitation allows him to remain blameless. Therefore, the sage acts promptly when the time is right, yet still maintains the attitude of "or." Those who study the way of the sage, can they be so confident in their own beliefs that they feel compelled to act? The hexagram Xiao Xu represents "dense clouds without rain." Even if it has rained, it is still not advisable to go to war. The sage praises the hesitation rather than the certainty of action. The term "great person" refers to one who harmonizes with heaven, earth, sun, moon, and the four seasons, as well as ghosts and spirits. In the Earlier Heaven, who could see heaven going against him? In the Later Heaven, heaven is followed, as heaven has its time and people act accordingly. When the time comes to act, act; when the time comes to reach the extreme, reach it. This is "following the time of heaven in the Later Heaven." When the time is right to act, he acts in harmony with it.

困之而惕，貞厲無咎。是故君子終日乾乾之道，欲及時而已矣。九二龍徳而正中者也，庸庸則其中正矣。亢之為言也，有知焉，有不知焉，其合判矣，其惟聖人乎不失其正。四三二爻，無在無不在。

Being trapped yet aware of caution, one maintains correctness even in peril without blame. Therefore, the gentleman's constant diligence "Qian Qian" is merely to act in a timely manner. The line "Nine in the Second" is a line of "dragon virtue and correct center," capable of maintaining ordinary conduct, thus naturally being upright. As for the character "Kang," it contains both knowledge and ignorance; the distinction between gain and loss lies here—only the sage can remain upright without losing correctness. The lines four, three, and two are such that saying they are in a certain place is not accurate, and saying they are not in a certain place is also not accurate.

坤下坤上。牝馬地類也。君子者，行乾徳者也。有攸往者，攸行也；有攸，非我有也；有攸行，非我行也。坤道其順乎！先迷者，不可先也；後得主者，得當也。變動以利言，乾不言所利。朋者，君臣之象也。君一而臣二，君上而臣下，君先而臣後。西南得朋者，順故得也；東北喪朋者，息。所不息者此而已，故喪也。安貞吉者，坤吉也；安貞之吉者，君子之吉也。

The hexagram Kūn is composed of Kūn below and above. "Pine horse" belongs to the category of earth. The "junzi" mentioned here refers to someone who practices the virtue of Qian. "There is a direction to go" means there is something to act upon; saying "you have a direction" indicates that it is not something private to me; saying "you have a journey" indicates that it is not something I do alone. The way of Kūn is truly gentle and yielding. "Going ahead first" is not advisable, while "following and obtaining the master" means that one should act in accordance with the right timing. Change is discussed in terms of benefit, but the hexagram Qian does not specify where the benefit lies. "Companions" symbolize the relationship between ruler and ministers: there is only one ruler and many ministers, the ruler is above and the ministers below, the ruler comes first and the ministers follow. "Gaining companions in the southwest" is because of following the right path, while "losing companions in the northeast" refers to stopping. The point to stop is precisely this, hence it is called "loss." "Steadfast and sincere brings good fortune" refers to the good fortune inherent in Kūn itself, while "the good fortune of steadfast and sincere" refers to the good fortune of the junzi.

大哉者，至而大也；至哉者，大而至也。坤元者，至而無不至也；萬物資生者，資而無不生也。何資乎？資至也。大乎？至乎？其物物之物乎！精而非一，氣而不有，為而無作。健覆而厚載者，豈兩物哉？而亦未始不兩，故有合也。合乎一謂之兩，合乎兩謂之參。參天兩地，聖人之能也。浩浩其天，不倚而倚。

It is said "great indeed" meaning that it first comes to be and then appears great; it is said "extreme indeed" meaning that it is already great and yet can reach its fullest extent. The primordial power of the Earthly Mother is reaching its fullest extent and nothing is beyond its reach; "all things draw their sustenance from it and none fail to be born." From what do they draw their sustenance? From that "extreme" quality. Is it great or extreme? It is precisely that "thing" which enables all things to become what they are. It is pure yet not singular, it is qi but does not claim it as its own, it acts yet leaves no trace. The vigorous and strong covering and the heavy and solid bearing—can these be two separate things? Yet it is not without reason that they are considered two, so there is "combination." Combining into one is called "two," combining into two is called "three"; the principle of heaven being three and earth being two is precisely the skill of the sage. The vast and boundless heaven seems to have no support, yet in reality it has its own support.

坤之為物，有時乎雜。地卑之勢定不可渝，君子以焉。一卑一髙，泰焉而並立者，皆勢也，而用則殊矣。厚徳載物，徳之朋者也。書曰鳳凰來儀，朋也；孔子曰吾已矣夫，不朋矣。霜未凝，凝之始也；馴未辯也。林鐘之氣，暑方盛也；暑盛而知寒之至，君子也。

The Earth Trigram, Kūn, sometimes appears to be mixed or complex. Once the position of being lowly is determined, it cannot be changed. The gentleman takes this as a model. One low and one high, standing in peace together, these are both "shi" (situation or trend); yet their functions are quite different. "Thick virtue carries things" refers to the mutual assistance among like virtues. The Book of Documents says "the phoenix comes to display its proper conduct," meaning that friends come together; while Confucius says "I am done with it," indicating that there are no friends left to wait for. Frost has not yet formed, yet it is the beginning of formation; during the gradual process, people cannot tell the difference. The month of Linzhong is at the height of summer, yet when summer is at its peak, one already knows that cold is coming—this is the insight of the gentleman.

生也直，天也；徳方，地也。動乎其中者，乾元也。天地之元在乾坤，坤元之主在六二，故曰地道光也。光者，中正之體。中正而動，其習也大矣。含章可貞，則坤美具矣。以時發者，其發非我也。可以從王事矣，而猶或之；或之者，法乾也。知坤知乾，光大也。不出也，故成；近也，故無咎。咸之六二，順此者也，異乎其末矣。

Heavenly virtue is upright and sincere, that is Heaven; earthly virtue is square and righteous, that is Earth. The movement within them is the power of the Creative. The origin of Heaven and Earth belongs to the Trigrams of Heaven and Earth, and the main line of the Earth Trigram is at line six two. Therefore, the Image Commentary says, "The way of Earth is bright." "Bright" is the nature of being upright and righteous. If one moves upright and righteous, his influence will be great. "Containing virtue and being constant" indicates that the virtues of Earth are all complete. What is meant by "emerging at the right time" is that the movement does not come from one's own private will. Already one is capable of engaging in royal affairs, yet the line statement still uses the word "or"; using "or" is in accordance with the Creative. Only when one understands both Earth and Creative can one be called "bright and great." Not acting lightly, thus achieving success; being close and harmonious, thus without blame. The line six two of the卦 of咸 follows this principle, and its top line is already in a different situation.

得朋而黃，後得而裳，元無不利。文不出，入至而應也。辨方正位，可取於野，則無□。用六利永貞者，用坤元而利也。來弗克違、濡莫之陵，皆用元之利。比之原筮，筮此也；萃之匪孚，則未亡其有；未亡其有，故未光也。六者，三才之道；大者，乾元也。以大終者，終乎地道之光。直方而大，非地道之光乎？

"Getting friends" is referred to as "Yellow," and "after getting" is called "Shang." From the perspective of "Yuan," there is no place that is unfavorable. The cultural appearance is not revealed externally, because it enters and reaches the inner part, corresponding with above. "Distinguishing directions and establishing positions" can be taken as an image from the outskirts, thus there is no obstruction. "Using all sixes is beneficial for enduring uprightness" is using the Yuan of Kūn and obtaining its benefit. "Coming without being able to resist" and "moisture not being able to overcome" are both benefits obtained through "Yuan." The hexagram Bi says "original divination," which refers precisely to this aspect; the hexagram Cui says "not trustworthy," because it has not yet abandoned what it possesses—precisely because it still possesses it, it has not yet expanded greatly. "Six" represents the way of the three elements, "Great" represents the Yuan of Qian. "Ending with Greatness" means finally attaining the brightness of the earth's path. Being both straight and square and great, is this not the brightness of the earth's path?

是故君子有終，則尊而光也。東北喪朋，乃終有慶，所不息者此而已，則必有終矣。知光大也，其不息之慶乎！晉之失得勿恤往、升之用見大人勿恤，皆有慶也。至柔至靜，坤之至也。剛者，道之動；方者，靜之德。柔剛靜動，坤元之道之徳也。含萬物者，含□也；化光者，光之大也。

Therefore, the superior person can have a proper conclusion, thus being both esteemed and bright. "In the northeast, losing companions, yet ultimately there is celebration," what should be ceased is merely this layer; ceasing it ensures a proper conclusion. The Image Commentary says, "Knowing brightness and greatness," which is probably the joy brought about by non-ceasing. The line six in the fifth of the卦 of晋 says, "Do not worry about losing or gaining, going forward is auspicious," and the卦 of升 says, "Using to see the great person, do not worry," all referring to celebration. The utmost of坤 is utmost softness and stillness. Strength is the movement of the Dao, and squareness is the virtue of stillness; softness and strength, stillness and movement, together constitute the Dao and virtue of坤's origin. "Containing all things" is containing the void, "transforming into brightness" is the great brightness.

坤道其順乎！承天而時行，此後天而奉天時也。易之於天也，或先焉，或後焉，故曰易逆數也。積小以髙大，積也；霜而凝，漸也。由辯之，今也，不早辯故也。升之積，順徳也；漸之吉，女歸也。立直方者，君子也。坤道其順乎！其其括，順天地之閉；發於事業，以時而發。是故闕者，君子正也。

The virtue of the Earthly Trigram is truly gentle and yielding! It follows Heaven and operates in accordance with the seasons, which is called "Later Heaven following the timing of Heaven." The Book of Changes sometimes precedes Heaven and sometimes follows it, hence it is said, "The Book of Changes reverses the order." Accumulating small things to reach great heights depends on "accumulation"; transforming frost into ice depends on "gradualness." The phrase "by discerning it" means that it was only understood today, because it was not clearly distinguished earlier. The hexagram of Ascending speaks of accumulation, which follows the virtue of Heaven; the hexagram of Gradual is considered auspicious, as it represents a woman marrying in proper order. The one who establishes "uprightness" and "rectitude" is the gentleman. The virtue of the Earthly Trigram is truly gentle and yielding! Its concealment and withdrawal follows the time when Heaven and Earth are closed off; when it acts in affairs, it does so in accordance with the proper time. Therefore, the missing characters in the text still refer to the gentleman upholding correctness.

唯君子為能通天下之志。通而不異，異而不一，其唯君子之正乎！易曰同人之先，以中直也。先以直，後以義，同人之中也。直，其正也；中，其位也。為圜者，非坤之義。敬義立者，立乎其中也；立乎其中而徳不孤矣。徳，其方也；不孤，其動也。不習則其習也乆矣。無不利者，安貞之吉也。

Only a gentleman can unify the aspirations of people throughout the world. When unified, there is no divergence; when there is divergence, there can be no unity. To reach this level, it is probably only the gentleman who upholds correctness. The Book of Changes says, "The first step of the Hexagram of Fellowship is due to uprightness and sincerity." First relying on uprightness, then following righteousness, this is the "center" discussed in the Hexagram of Fellowship. "Uprightness" is his correctness, and "center" is his position. Interpreting the Earthly Element as a circle does not conform to its original meaning. "Respect and righteousness established" is established upon this "center." Standing upon the center, virtue will not be isolated. Virtue is its "squareness"; not being isolated is its "movement." It seems effortless, but in fact, the practice has been long. What is called "no disadvantage" is the auspiciousness of "steadfastness in righteousness."

夫中也，正也，其所行也不疑；其所行者，其唯君子乎！君子之正亦不疑也。天地相遇，品物咸章也。含乃亨，坤道也；坤之道，中正而已。剛遇中正，則含而行也。未有慶譽，則大而亨也。四多懼，近也；近而括，謹也；謹而不害，慎也。君子體靜方之徳，處多懼之地，謹也慎也而已矣。

"Zhong" or "Zheng" are both good qualities, and when put into action, they are not hesitant. Those who can act with such qualities are probably only the gentlemen. The gentleman's adherence to correctness is also without hesitation. When heaven and earth meet, myriad things become evident. To be able to contain and be harmonious is the way of the Earth. Fundamentally, the way of the Earth is simply "Zhong" and "Zheng." When firmness meets correctness, it can act with containment. Before there is celebration and praise, this is why it is great and harmonious. The fourth line often has fear, because it is close to the position of the sovereign. Being close and knowing restraint is "Jin." Being cautious without suffering harm is "Shen." The gentleman understands the virtues of stillness and constancy. In a place full of fear, what he holds onto is merely caution and carefulness.

動而不括者，孚號之事，我何尸焉？地發而黃，坤索而中。於同為通，於義為理，位非一異，體不有無。承乾之美，中而暢也。通變富暢而發也，發而不過，至也，乾始故也。乾始坤終，同乎美利。乾則不言，坤在得主之後。

When something is in motion but not restrained, it is like the situation in the Gua of Guai, where "faithful calling" occurs, which has nothing to do with me. How could I take charge of it? When the earth's energy arises, it manifests as yellow, and the earth (Kun) seeks inwardly to attain the center. In terms of commonality, it is called "communication"; in terms of appropriateness, it is called "reason." In terms of position, it cannot be said to be one or different; in terms of substance, it cannot be said to be existence or non-existence. It inherits the virtue of Qian, resides in the center and is unobstructed. Through change, richness, and smoothness, it then acts. When it acts, it does not exceed the limit. This is called "extreme" because it begins with Qian. Qian initiates the beginning, and Kun completes the end, both returning to the benefit of things. Qian does not explicitly state where its benefit lies, while Kun reveals its benefit only after obtaining the principal.

震下坎上。君子行此四徳者，或健或順，或動或隨，或浸長，或既復，或去故，而當其行，無不貞也。貞則何往乎？不往也。而不寧時措之宜，在建侯也。屯利建侯，比親諸侯，或宜一，或以眾。剛柔不交而萬物不生，交而難生，交之始也。動乎坎中者，震出而坎伏也。交非乾也，子考也。

The hexagram Zun (Obstruction) consists of the trigram Zhen (Thunder) below and Kan (Water) above. A gentleman who practices the four virtues of originality, prosperity, benefit, and uprightness may at times be strong and vigorous, at times gentle and compliant, at times active, at times yielding, at times gradually growing, at times returning, and at times abandoning the old. As long as his actions are appropriate, there is no place where uprightness is not maintained. Once uprightness is established, where else can he go? In reality, he does not go anywhere. However, in times of unrest, the proper course of action is to "establish feudal lords." The hexagram Zun says "favorable to establishing feudal lords," while the hexagram Qian says "favorable to approaching the feudal lords." One is favorable to singleness, the other to gathering many. When yin and yang do not interact, all things do not arise; when they interact but the process of generation is difficult, this is the situation at the beginning of interaction. What is stirring within Kan is Zhen emerging and Kan concealed. This interaction is not the result of Qian alone, but rather the son continuing the father's legacy.

乾至健而常易，難則不易矣。盈天地之間者唯萬物，雷雨之動滿盈，則無不生也。生之謂動。草而未竭，昧而未麗，天造之始也。奉始之宜在建侯而不寧，建侯則慮而不息，不寧則勞而有終。比者來，商者喜。索而來者生矣，而未際也；覆矣，而未澤也。緯之繩之，君子之用也。

Heavenly Stem Qian is extremely strong and vigorous, yet always appears easy and approachable. Once it encounters difficulties, it is no longer easy. All things fill the universe, and when thunder and rain move, they fill the space completely, causing all things to grow. "To be born" is called "to move." When grass and trees first sprout, they are not yet flourishing; when the sky is dim and not yet bright, this is the beginning of Heaven's creation. The proper way to follow this beginning is to establish a prince, but the situation remains unstable: establishing a prince requires careful planning and not slackness, and instability requires toil and effort to achieve a good ending. When close people come, those who discuss are joyful; those who seek have already begun to show vitality, but have not yet been connected; they have already covered over, but have not yet been nourished. It should be woven like silk threads and guided like a measuring line, which is the diligence of a gentleman.

周旋而不流，初也；居貞而志焉，未繩直也。初匪冦也，而二守其正，怙五以待時而後出，常徳君子也。引而未變，其唯中乎？乘而不息，是以能乆。六三君子也，殆庶則未也。何以知其未也？有即有入，是謂不如。三近而舎，四近而往求婚媾，故往；往而吉，故求，是以並受其福。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Chu Ji = Nine at the Beginning Liu Er = Six in the Second Liu San = Six in the Third Liu Si = Six in the Fourth Jiu Wu = Nine in the Fifth The one who moves about and responds without following the current is referred to as Chu Ji; holding to the right path while having a clear direction is described as when the line has not yet been straightened like a measuring rope. Chu Ji is not a strong enemy, yet Liu Er still maintains its proper position, relying on Jiu Wu and waiting until the right time to emerge, which is the way of a virtuous person with enduring virtue. Being drawn but not changing its original position, is probably because it is in the center; residing in a strong position without ceasing, thus being able to endure. Liu San is also a gentleman, but it has not yet reached the state of 'dai shu'—almost approaching the right path. How do we know it has not yet reached that state? Because there is 'ji' and 'ru', which is called 'bu ru'. Liu San is close to the upper line but abandons it, Liu Si is close to the beginning but moves forward to propose marriage, hence it is said 'going'; going and obtaining good fortune, hence it is said 'seeking', thus both parties receive its blessing.

屯其膏之時，大征則得，小征則凶，此雨施施爻也，小何以任之？二之乘也，貞不字；四之乘也，求而往；上六時過之乘也。物之始生曰屯，見而不失其居。過此以往，先天也；未之或先，不可名為道。

When "屯其膏" occurs, a grand campaign leads to gain, but a small-scale campaign leads to danger. This line is the line of rain and dew descending. How can the small be capable of bearing it? The Second line is riding on a strong line, hence "Zhen bu zi" (the sincerity does not give birth). The Fourth line is also riding on a strong line, hence seeking and moving forward. The Top line is riding on a strong line at a time that has passed. The initial emergence of all things is called "Zun," appearing yet not losing its proper place. Going beyond this step further is to act before the right time. Anything that acts before the right time is not worthy of being called "Dao."

坎下艮上。蒙亨者，本亨而今蒙也。今則不可不求，求而不告者有矣，未有不求而告者也。言求者莫如童，求而必告者，以初筮也。王弼曰：筮者，決疑之物也。格物之學，以初筮為先；若筮其初，則有二物矣，故再三瀆，瀆則不告。陸希聲曰：初筮告，啟其宗也；再三瀆，以塞聰也。瀆則不告，乃或也；貞者，不或之物也；瀆者，反貞之名也。

The hexagram Meng is composed of the trigram Kan (Water) below and Gen (Mountain) above. The phrase "Meng亨" means that it is originally smooth, but now it is in a state of confusion. Since it is confused, one must seek guidance. There are cases where one seeks guidance but is not told, but there is no case where one does not seek and yet is told. When it comes to seeking, there is no one more sincere than a child in confusion. When one seeks, one is certainly told, because of "initial divination." Wang Bi says: divination is used to resolve doubts. The study of investigating things begins with initial divination; if even the initial divination requires another divination, then there are two thoughts, hence "repeatedly being disrespectful," and if one is disrespectful, then one is not told. Lu Xi Sheng says: telling one after initial divination is to awaken his fundamental understanding; repeatedly being disrespectful will only block his wisdom. If one is disrespectful, one is not told, because the mind has "or" (uncertainty); "Zhen" is without "or," while "du" is contrary to the name of "Zhen."

利貞而無不利矣，反貞而無不疑矣。然則乾坤之動皆有或焉，何也？曰：果行育徳，其義在蒙。不求不習者，大人變通之道，果而不執者也。孔子曰吾何執，又曰吾執御矣。坎之為物，險者也，險而止者也。地中有水者，師也。務學不如務求師。六五曰童吉，人君之於道，當初筮而求之也，況士乎？

Keeping to the right path brings no disadvantages, while deviating from it causes doubts everywhere. So why does the movement of the trigrams Qian and Kun both carry the character 'or' (meaning possibility or uncertainty)? The answer is that the meaning of 'achieving actions and cultivating virtue' is precisely what is expressed in the hexagram Meng. Not forcing things and not being attached to what one has learned is the way of a great person to be flexible and adaptable, decisive yet not stubborn. Confucius says 'I do not fixate,' yet also says 'I have fixed my course.' The trigram Kan represents danger and the ability to stop in the face of danger. Water within the earth is the hexagram Shi — it is better to seek a teacher than to study alone. The line 'A childlike mind is auspicious' (line six in the fifth) means that even a ruler should approach the Dao with the sincerity of an initial divination; how much more so should ordinary people?

書曰能自得師者王，自得之則居之安矣。孔子曰三人行必有我師焉，不求我師，豈得我師乎？擇其善者而從之，其不善者而改之，或從或改，皆得師之益也。夫善不善在彼，及我得之，則融乎一善，是以君子貴乎求師，而又貴乎自得之也。

The Book of Documents says, "Those who can find a teacher will become kings." If one can find a teacher on their own, they can live in peace and stability. Confucius said, "When three people are walking, one of them must be my teacher." If I do not seek out my teacher, how can I ever find him? "Choose the good qualities and follow them, and for the bad qualities, change yourself accordingly." Whether following or changing, both are benefiting from the teacher. Good and bad qualities originally belong to others; when I gain something from them, they all merge into one "good." Therefore, the gentleman values seeking a teacher and also values his own ability to gain something.

齊桓公、衛靈公得管仲、仲叔圉、祝鮀、王孫賈之輔，猶足以安其身而收其功，況明哲之君用忠良之臣乎？然則觀彼之善不善者，皆可以自得也。彼三人者，莫不有善，莫不有不善，所謂莫不有文武之道焉。君子之於道，初筮而再思者，所以習坎也。三人行則損一人，應之謂告，告以剛中也。

Qi Huanggong and Wei Linggong, with the assistance of Guan Zhong as well as Zhongshu Yu, Zhu Tou, and Wangsun Jia, were still able to preserve themselves and achieve results, so how much more so would a wise ruler be able to do by employing loyal and capable ministers? Therefore, observing the virtues and shortcomings of others, one can gain something for oneself. Among the three people, none was entirely without merit, and none was entirely without fault. This is precisely what is meant by "there is no one who does not have the way of Wen and Wu." A gentleman, after the first divination, still reflects further, which is used to "practice the perilous" — to repeatedly practice within danger. "When three people walk together, one of them will surely be a loss," and when there is a response, it is called "telling," and the content of the telling is the principle of being strong and central.

筮而告者，問焉而受命也。以亨行者，以亨而行時中也。蒙以養正，聖功也，蒙以養爾。貪天之功而其極至闕，聖者大迷而終不悟也。是故君子之養必養其正，雜而著正也。正乃出，出必行；萌果種而後育者，序也。發之初，用克己則利，用說桎梏以往則吝。法出於心，正則不偏，一彼一此之謂偏。

Divination reveals the mandate, meaning that by asking a question one receives the command. "By following the way of harmony and success" means to act in accordance with the principle of harmony and success at the right time. "In the state of confusion, cultivating the right path is the way of the sage." Confusion is used to nurture the correct path. If one takes the credit for the heavens' work as one's own, eventually one will miss the missing step mentioned in the text—those who claim to be sages are greatly mistaken and remain unaware all their lives. Therefore, the cultivation of a gentleman must focus on the right path, even amidst confusion, one must display the right path. Only after cultivating the right path can one emerge; once emerged, one must act. Just as a sprout, fruit, sowing, and nurturing follow a definite order, there is a sequence. In the beginning of enlightenment, practicing self-restraint is beneficial, but using methods to break through restraints and proceed along the path leads to loss. Laws and regulations arise from the human heart; when the heart is upright, it does not deviate. Changing from one thing to another is called deviation.

其吝無外，其入不獨，克家之子也。剛克柔克謂之克，克而不偏謂之中。中者，蒙之家；坎者，乾之子。乾父之蠱，意承考也，其唯克家之子乎！行乎地中，不舎晝夜，所以乾也。剛柔不接，則其乾無譽矣。是故觀蒙可以知蠱，觀蠱可以知晉。金夫者，大人也；不有躬者，渙其躬也；無攸利者，居其所而遷也。

That frugality has no external causes, and that depth is not isolated; it refers precisely to "the son of the family." Using strength to overcome and using gentleness to overcome are both called "overcoming." Being able to overcome without bias is called "centering." "Centering" is the home of the Meng hexagram, and "Kan" is the son of Qian. The Gu hexagram says "the father's蛊," meaning to carry on the father's legacy, which is precisely the son who can uphold the family business. Water flowing through the earth, ceaseless day and night, this is the principle of Qian. If strength and gentleness do not connect, that vigorous quality will not be praised. Therefore, studying the Meng hexagram can help understand the Gu hexagram, and studying the Gu hexagram can help understand the Jin hexagram. "The golden husband" refers to the great man, "not having one's own body" is like the Huan hexagram, where one dissolves oneself, and "no benefit" is being at rest yet wanting to move.

其行之順也如是，故勿用取女也。習坎六三之勿用，今亦勿用也。至柔而動也剛，坤也；剛以動，大壯也。女壯勿用取女，蒙之九三也。困者，升而不已者也；於彼不已，則於此息矣。四之位近也，名近而實逺矣，其逺也以獨。孔子曰：徳不孤，必有鄰。

Her actions are so compliant that it is said, "Do not take a wife." The line Six in the Third of the hexagram Qian says "Do not use," and here it is the same. The most yielding becomes strong when it moves, which is the nature of the Earth (Kun); using strength to move is the nature of Great Strength (Da Zhuang). "A strong woman, do not take her as a wife" refers precisely to the line Nine in the Third of the hexagram Meng. What is meant by "difficulty" is the result of rising without stopping: if one side does not stop, the other side must come to a halt. The position of Six in the Fourth is relatively close, but although it is named close, it is actually distant; its distance is due to being alone. Confucius said, "A virtuous person is never isolated; he must have neighbors."

六五童吉，育徳之主也。其徳順，其用巽，巽則不果，而果以亨行者，能達其材者也。亨在初，利在貞。告其初者，終之則果；未果而止，必或擊之。御冦者，擊者也；為冦者，擊之者也。正乎上，不順也。黃帝堯舜垂衣裳而天下治，擊御冦孰順乎此？上止乎上，下止乎下，夫是之謂順。莫不具亨行之材，不能養之，卒於為冦者，非人也。解之六三是矣，在髙墉之上，上六獲焉。

Six in the Fifth 'Childlike Innocence is Auspicious' is the main line that cultivates virtue. Its virtue is gentle and compliant, and its function is to enter through the wind. Entering through the wind is not decisive, but being decisive while following the way of harmony leads to the accomplishment of others' abilities. Harmony begins at the start, and righteousness benefits at the beginning. If he understands the initial divination, he can be decisive from beginning to end; if he fails to be decisive and stops midway, he will certainly be attacked. The one who 'repels the bandits' is the one who attacks, and the one who 'is the bandit' is the one who is attacked. Being in a superior position without correctness is not harmonious. The Yellow Emperor, Yao, and Shun governed the world by simply wearing clothes and robes, so which is more harmonious than 'repelling the ignorant' and 'repelling bandits'? Those in superior positions remain in their place, and those in inferior positions remain in their place; this is called harmony. No person lacks the material for harmonious action, but because no one cultivates it, they finally become bandits, which is against the way of humanity. The hexagram line Six Three is exactly like this, 'the public shoots a falcon on a high wall,' and the line at the top finally shoots it down.

乾下坎上。涉而後有功，是以須也。未濟而須，卦亦需焉。在前也，故曰險；濟而不陷，則剛不揜而健不窮矣。不揜不窮，徳之恆易者也。須焉，則見其前險；涉焉，則與之俱。易位乎天位以正中也，豈非恆易之徳乎？人須亦需，與人同功。人往而我來，闕而無不利矣。是故需以涉川，難可濟也；躁以涉川，沈可必也。雲上於天，其澤必下；養以君易，奚憂焉？

The hexagram is Need, with the trigram Qian (Heaven) below and Kan (Water) above. After overcoming dangers, there is success, so one must wait. Waiting before achieving success is exactly the meaning of the hexagram Need. There is danger ahead, so it is called "danger"; if one can cross it without falling, then strength is not obscured and perseverance is not exhausted. Not obscured and not exhausted, this is the enduring and easy virtue. To be willing to wait, one can see the danger ahead; to act rashly, one will fall into the same danger. The line Nine in the Fifth occupies the position of Heaven and is in the correct center, which is precisely the enduring and easy virtue. Human beings need to wait, which is "Need," and thus can achieve the same success as others. When others go and I come, even though there may be some deficiency, there is no harm. Therefore, calmly waiting and crossing the river, even the most difficult can be crossed; rushing to cross the river, drowning is inevitable. Clouds rise in the sky, their moisture will surely descend; with the virtue of a ruler, everything is easy, so what is there to worry about?

郊在易野之中，須之所也。難者，坎險之在前者也。須於中，則不犯難行矣。中者，行止未變之所也；未變之謂恆，變則有常矣。沙之聚散，發乎恆者也。沙者，衍之數；衍者，數之休。是故在焉者易也，有言者數也，大小不二而亦非一，正也。泥可陷，敬慎而不敗，則不陷矣。

In the plain and open field called "Jiao," it is the place of waiting. The so-called "difficulty" is a dangerous obstacle ahead. Waiting in the central position means not taking risks. "Central" refers to a position where both movement and stillness have not yet changed; when there is no change, it is called "constant," and once it changes, there is a fixed order. The gathering and dispersing of sand begins with constancy; "sand" represents the numbers used in calculation, and "derivation" is where the numbers come to a stop. Therefore, staying in place is "ease," and what brings forth words is "number." Greatness and smallness are not two different things, yet they are not the same either—this is the correct way. "Mud" is something that can trap people, but if one remains respectful and cautious without failing, one will not be trapped.

災在外，非我也；自我致冦，非人也。非我者，無妄之災；非人者，則敬慎在我。須其在我者，而靡恤其在外，君子所以敬慎而底乎成也。剛健之力，尤見於多凶之地。需于血，出自穴也，須而聞也。坤之黃裳，中也；同人之正，正也；蒙以養正，聖功也。以中正者，正之中；以正中者，中之正。需而來，其入也，損不速之客也。敬而之終，終必得位矣。損則逆，需則不速。觀國則利賓，遇而包則不利賓，易之道也。不當位者，需之終也；元亨正位，所需也。

Disasters come from outside, not from my own actions; if it were 'self-invoked', then it would not be someone else's matter. If it is not self-invoked, it is an unexpected misfortune; if it is not someone else's matter, then the careful and respectful responsibility lies with me. I should hold fast to my own part and not worry about what is outside, which is the principle of the gentleman who is careful and respectful, leading to success. The strength of being strong and upright is especially evident in dangerous situations. 'Waiting by blood, emerging from a cave' refers to waiting and then hearing something. The 'yellow garment' in the Qian hexagram represents the center, while the 'correctness' in the Tongren hexagram represents correctness. 'Cultivating correctness' is the way of the sage. 'Being in the center and correct' refers to the center being in the middle; 'being correct in the center' refers to correctness being in the middle. Waiting and then acting is when it enters internally, which is the 'uninvited guest' mentioned in the Sun hexagram. Being respectful and reaching the end, one will surely attain a position. Sun is the reverse, while Xu is not urgent. The Guan hexagram 'Observing the country's light, it is advantageous to be a guest to the king' is advantageous for being a guest, while the Guo hexagram meeting but being unable to include is not advantageous for being a guest. This is the principle of the Book of Changes. 'Not being in the right position' refers to the end of Xu, while 'original goodness, being in the right position' is precisely what is to be waited for.

坎下乾上。訟者，相違而不孚之名也。有孚窒惕則中吉，中吉終凶者，訟而不改故也。利見大人者，訟所利也；不利涉大川者，見而未利也。是故養必有訟，復乃可成。中無吉，有在則有吉，惟訟與師之九二。上剛則上不虛，下險則下不易，下不易闕而上不順者，上下違行之象也。

The hexagram of Strife is composed of the trigram Kan (Water) below and Qian (Heaven) above. "Strife" refers to mutual opposition and lack of trust between parties. "There is sincerity, obstruction, and vigilance" indicates a middle good fortune; however, the statement "middle good fortune ultimately leads to misfortune" is because of the unwillingness to change in disputes. "It is advantageous to see a great person" refers to the benefit that can be gained through disputes; "it is not advantageous to cross a great river" indicates that although one may see a great person, the time for benefit has not yet arrived. Therefore, those with cultivation must inevitably encounter disputes, and only those who can return to harmony can achieve success. The concept of "middle" itself does not imply good fortune; good fortune arises only when there is something to rely upon. This is the case only in the second line of the hexagram of Strife and the hexagram of the Army. The upper trigram is strong and upright, so the upper part is not empty; the lower trigram is dangerous and treacherous, so the lower part is not smooth. The lower part being uneven and lacking, while the upper part is unwilling to yield, this precisely represents the image of mutual opposition and conflict.

剛健本上，柔順本下，上下之所以不交者，剛不來也；剛來則得中矣。以得中之訟而將涉大川，終凶而不可成也必矣。易曰可貞無咎，具中正之徳者，其人大矣。乾之五二皆利息也，況中吉而未終者可不尚乎？善習者不違也。昧之終之義者，入非其所，終不自疑也。易曰迷復凶，不永所事者，思不逺復之義也。

Heavenly strength should be above, and gentle compliance should be below; the reason the upper and lower do not connect is because the strong does not come down, and when the strong comes down it reaches the center. With this already centered and contentious body, to cross a great river will surely end in misfortune and failure. The Book of Changes says, "It is appropriate to maintain correctness without blame"—those who possess the virtue of center and correctness are truly remarkable. The strong in the fifth position and the strong in the second position of the Qian hexagram both favor cessation, and何况 those who are "centered and auspicious" but have not yet reached completion, can they not value this even more? Those who are good at reviewing will not go against the trend. Those who are ignorant of the meaning of "completion" enter places they should not be, and in the end do not even doubt themselves. The Book of Changes says, "Being confused and repeating leads to misfortune"; "not prolonging the matter" refers precisely to the meaning of not having far-reaching thoughts and being able to turn back early.

小有言者，括其大也。初能如是，雖小有言，辯而弗措，終必得矣。應則不克，以剛處險，應而訟也。邑人者，往於有而宜遷者也；遷而後得其所，得其所者謂之歸矣。我歸矣，彼自逋也。逋其邑人三百戶，則我無眚矣。處坎之中，歸其所也；無眚者，中之吉也。逋竄者逺矣，我則近矣，致一之益也。顏子之修身如是。

"Small words spoken" refers to containing a great dispute. If the initial line can do this, although there may be some verbal conflict, as long as it is clarified and not left unresolved, there will ultimately be some gain. Those who respond will not be able to prevail, because they are strong in a dangerous position and their response leads to conflict. "Resident people" are those who are in all places but should leave; only after they leave do they find their proper place, and finding their proper place is called "returning." I have returned, and he naturally flees. "Fleeing the resident people of three hundred households" means I will not suffer misfortune. Being in the central position of Kan means returning to the proper place; "no misfortune" signifies the good fortune of being in the center. The fleeing people have already gone far away, yet I remain nearby, which is the benefit gained from focusing solely on one's purpose. Yan Hui's cultivation of himself is exactly like this.

舊徳者，恆簡恆易之徳也。食焉而後新，舊與新不相違，則吉無訟矣。食焉而不食者，命也，碩果是矣；食焉而食者，亦命也，井冽寒泉是矣。是故自下者掇患，從上者吉，吉凶悔吝未有不生乎下者也。貞厲而不違者，其見天地之心乎！易曰夬履貞厲，位正當也。履貞厲者，終必有乾矣。

"Old virtue" is the virtue that remains constant and simple. By using the old and then the new, the old and new do not contradict each other, thus resulting in good fortune without disputes. Enjoying something but not actually receiving it is fate, as illustrated by the line "large fruit not eaten" from the卦 of Peeling; enjoying something and actually receiving it is also fate, as illustrated by the line "well dug, cold spring is drinkable" from the卦 of the Well. Therefore, those who start trouble from below invite misfortune, while those who follow above gain good fortune—good fortune, misfortune, regret, and hardship all originate from below. Those who remain steadfast in righteousness amidst danger and do not act against the right path, roughly see the heart of heaven and earth. The Book of Changes says, "Walking on the path with firmness and danger, the position is proper." Those who can "walk with firmness and danger" will ultimately attain the virtue of Heaven.

貞厲者，有無妄也。其履如是，正而無眚。小畜之尚徳載婦、噬嗑之徳當、大壯之用罔，皆貞厲也。旅焚其次，則貞厲喪矣。食焉而貞厲者終吉，去故而貞厲以需者終悔亡也。然則訟也更也，舍貞厲其可乎？詩曰：無小無大，從公於邁。或者，或之也；或從王事，則其成虧矣。是故一於貞厲者無不成也，從事而二三者無不虧也。

Those who can uphold "zheng lei" possess the virtue of "wu wang" (without unwarranted desire). By practicing this, they act rightly and avoid calamity. In the hexagram Xiaoxu, "shang de zai" and "fu zheng lei"; in Shihhe, "zheng lei wu jiu"; in Dazhuang, "xiao ren yong zhuang, junzi yong wang," all these belong to "zheng lei." However, in the hexagram Lu, "fen qi ci," one even loses "zheng lei." Those who use old virtue and uphold "zheng lei" will ultimately attain good fortune; those who discard the old and still uphold "zheng lei" will ultimately have no regret. Thus, whether in disputes or in change, can we do without "zheng lei"? The "Book of Songs" says, "wu xiao wu da, cong gong yu mai." The term "huo" refers to an uncertain mind; if one follows the king's affairs with such an attitude, there will be some deficiency. Therefore, those who remain devoted to "zheng lei" will surely achieve success, while those who are fickle in their actions will inevitably suffer loss.

易曰三人行則損一人，一人行則得其友，不克也，故訟。訟而復者，即命也。命在天，始與之違，而今與之即。安貞吉者，坤之貞也。渝而不失，則其渝得矣；渝或失或不失，易之道也。九五大人也，訟之主也。訟者，見之利也；見矣而未可涉也，涉而後利，故曰具中正之徳者其人大矣，以中正也，非元吉乎？

The Book of Changes says, "When three people walk together, one is lost; when one walks alone, he finds a friend." This is precisely because they cannot overcome each other, hence there is contention. After contention, those who turn back are in harmony with the mandate of heaven. The mandate is in heaven: at first it was contrary to him, but now it is in accord with him. "Security in uprightness brings good fortune" refers to the uprightness of the Earth. If there is change without losing one's position, then the change brings gain; if there is change with loss or without loss, this is the way of the Book of Changes. The Nine in the Fifth is a great man, the main line of the Contention hexagram. Those who contend seek the advantage of "seeing the great man." Although they have already seen the great man, they still cannot take risks; only after crossing over do they gain advantage. Therefore it says, "A person with the virtue of being upright and just is a great person" — precisely because he is upright and just, is this not the highest good fortune?

或錫之，未蕃庶也；終朝三褫之，夕可不惕乎？晉如愁如，然後受茲介福；以訟受者，可不進乎？維用伐邑，光亨可需也。服如服膺之服，敬在復禮之後。能見其過而內焉，訟於聽訟也何有？內不自訟，人將訟之。曰爭曰更，由我則亨。訟而宜進者，何訟不親也？

"Or he is given a belt," indicates that favor is not yet abundant; "by evening he has been stripped three times," so how can one remain vigilant? The Jian卦 says "advancing with sorrow," then "receiving this intermediate blessing"; those who gain rewards through litigation, how can they not strive to improve? "To use it to attack the city" signifies brightness and smoothness, which can be awaited. "Fu" refers to "to hold fast," and respect should come after "returning to propriety." If one can see one's own faults and seek self-reform, then in matters of hearing lawsuits, what difficulty remains? If internally one does not self-accuse, others will bring lawsuits against you. Whether it is called contention or reform, as long as one starts from oneself, there will be smoothness. Contention that is appropriate for advancement is so because which contention is not caused by lack of closeness between parties?