Not Yet Completed: Water Below, Fire Above

未濟，亨。小狐汔濟，濡其尾，無攸利。

The Hexagram Statement of 《Wei Ji》 says: In a situation where things have not yet been accomplished and the world is not yet properly governed, one can still achieve success. It is like a small fox crossing a river, almost reaching the other side, but dipping its tail into the water, thus gaining nothing. "Ji" originally means to cross a river, and by extension, it means to accomplish something or to rescue. "Wei Ji" means that one has not yet crossed to the other side. "Heng" is one of the four virtues, "Yuan Heng Li Zhen," meaning smoothness and success. "Qi" means nearly or almost. The Hexagram uses the example of the small fox crossing the river, failing at the last moment, to remind people that those with limited ability attempting great tasks often fail at the final step.

義曰：按《序卦》云：「物不可窮也，故受之以未濟終焉。」葢言既濟之後，在上者不能持盈守成，以至窮極而無所通濟，故以此次於既濟也。此卦自既濟上六而來，明天下之事既濟之後，治平已久，人心怠忽，恃安而不思其危，恃治而不思其亂，逸樂不已，亂所由生，是以濡其首，反既濟而為未濟也。謂之未濟者，是天下法度敗壞，教化不興，故曰未濟。

Hu Yuan explained that the "Xu Gua" states that the development of all things cannot stop at the end, so after the "Ji Ji" hexagram, the "Wei Ji" hexagram follows to conclude the sixty-four hexagrams. This means that after the world is well governed, if those in power fail to maintain their achievements, matters will reach an impasse. Therefore, the "Wei Ji" hexagram comes after the "Ji Ji" hexagram. The present hexagram arises from a single line change in the sixth line of the "Ji Ji" hexagram, indicating that after a matter is completed and peace has lasted for a long time, people's hearts become slack. Relying on current security without considering potential dangers, relying on current order without guarding against future disturbances, and indulging in ease and pleasure without restraint, chaos arises from here. Thus, like a fox crossing a river with its head submerged, the state of peace and order turns into complete failure. The term "Wei Ji" refers to a situation where the state's laws and regulations are deteriorating and education and moral guidance cannot be implemented, hence it is called "Wei Ji."

亨者，聖賢君子當是時，欲復有所濟，使民心之安、教化之興，宜以仁義之道拯救之。是必先正其身，然後正朝廷；朝廷正，然後正天下。必使天下人民事物各得其濟，而獲亨通也。

The Hexagram Statement speaks of smoothness because the sage and virtuous person, in such a situation, wishes to make a renewed effort to save the people, to stabilize their hearts, and to revive moral education. They should use the way of benevolence and righteousness to heal the world. This process has a proper order: one must first correct one's own mind and behavior, then be able to correct the court; once the court is properly regulated, then the whole world can be properly governed. One must ensure that all people and things in the world receive proper care and assistance, in order to achieve a smooth and unimpeded outcome.

小狐汔濟，濡其尾，無攸利者，汔者，幾也。狐之性善涉水者也，然以小者渡之，雖幾至於濟，然勢力微小，必至濡溺其尾也。以人事言之，猶天下未濟，欲興太平之功，欲拯天下之難，必藉大才大徳聖賢之人，與之戮力同心，一志畢慮，不顧險阻之在前，奮然往而濟之，則可以立大勲，圖大業，拔天下於困厄，出天下於水火也。苟以小才小徳、位卑勢寡之人當之，欲濟天下之險阻，是猶小狐之涉淵水，雖僅至於濟，不免濡溺，無所利於拯難也。

As for the phrase "the little fox is almost at the shore but its tail gets wet," the character "汔" means nearly or approaching. Foxes by nature are good at crossing water, but if a young and small fox is sent to cross a river, even when it is almost reaching the shore, it will still be too weak to make it, and its tail will inevitably get wet. This can be compared to human affairs: when the world is not yet pacified, if one wishes to achieve peace and save the people from hardship, it must rely on virtuous and capable sages, working together with them, focusing entirely on the task, and using all their thoughts and efforts. They should not retreat because of difficulties ahead, but instead strive forward to accomplish the task, thus achieving great accomplishments and establishing great achievements, rescuing the world frompredicament and saving the people from suffering. If instead, someone of limited ability and insufficient virtue, of low status and weak power, were to take on such a task, it would be like the small fox trying to cross deep water. Even if it manages to get close to the shore, it would still be unable to avoid being submerged by the water, and would be of no help in saving the people from disaster.

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。

The Commentary on the Judgment explains that why the hexagram of "Not Yet Completed" is able to be smooth and unimpeded is because the yao of six in the fifth position, which is a yin line, is located in the central position of the upper trigram, thus attaining the position of maintaining balance. The mention of a small fox about to cross over is because it has not yet left the middle of the lower trigram Kan water, which represents danger. The statement about the tail getting wet and having no benefit is because the strength is not continuous and cannot be sustained until the end. Although none of the six lines are in the proper position, the yin and yang lines of the upper and lower trigrams correspond to each other, so there is still something that can be done. Here, the term "respond" refers to the mutual correspondence between a yin and a yang line between the first and fourth, the second and fifth, and the third and sixth lines.

義曰：柔謂六五也。言未濟之所由來者，以居上者所為有過，不得中道，所以然也。今六五能以柔順之質，履大中之位，委任九二剛明之臣，與之同心竭力，共濟天下之事，所以獲其亨通也。小狐汔濟，未出中也者，下坎為險，以狐之小者往涉於水，其力微弱，未必能濟；猶以小才涼徳之人慾濟險涉難，必不能出險難之中矣。

Hu Yuan explained that in the Commentary on the Judgment, the term "flexible line" refers to the line six in the fifth position. The reason the world has reached a state of failure is because those in power have acted improperly and failed to maintain the middle path, thus leading to this outcome. Now, line six in the fifth position, with its flexible and harmonious nature, occupies the central and honorable position in the upper trigram, entrusting the affairs of state to line nine in the second, a strong and discerning minister. With the unity and effort of both ruler and minister, they work together to save the world's affairs, thus achieving success. As for the small fox that is nearly across the river but still in danger, this is because the lower trigram Kan symbolizes danger. A weak fox attempting to cross the river lacks strength and may not succeed. This is similar to a person with limited ability and shallow virtue attempting to face danger and rescue the situation, inevitably being trapped within the perilous circumstances.

濡其尾無攸利，不續終者，小狐之涉水，雖幾及其濟，然以力弱不能自奮，故致濡尾，不能終濟也。亦如人之濟難，其勢弱，其才薄，終無餘力以拯民於塗炭，不能卒有所成，故曰不續終也。雖不當位，剛柔應者，言九二、九四以陽居陰，六三、六五以陰居陽，所處皆不當位。位雖不當，然上下二體剛柔相應，施之人事，猶君臣同心戮力而相應，則可以共濟天下也。

The statement that the tail gets wet and brings no benefit is because the strength does not reach the end: a young fox crossing the river, although almost reaching the shore, fails because its strength is insufficient to make another effort, so its tail gets wet and it cannot finish crossing. This is similar to a person trying to rescue people in distress, whose strength is originally weak and ability is limited, and in the end, there is no remaining strength to save the people from suffering, thus the task fails. This is called the strength not reaching the end. As for the statement that the yao positions may be improper but the yin and yang correspond, it refers to the two yang yao, nine two and nine four, being in even-numbered yin positions, and the two yin yao, six three and six five, being in odd-numbered yang positions. Their positions are not appropriate, which is the way of speaking about whether the yao positions are proper or not. Although the positions are improper, the yang and yin yao correspond one by one between the upper and lower trigrams. In terms of human affairs, this is like the ruler and ministers working together with mutual cooperation, and thus they can still jointly save the world.

象曰：火在水上，未濟。君子以慎辨物居方。

The Great Image Commentary says: Fire in the upper trigram and Water in the lower trigram, with fire rising upward and water flowing downward, moving in opposite directions, unable to complement each other, this is the image of the hexagram of Unfinished Affairs. The gentleman, seeing this image, should carefully distinguish the categories of things, placing each thing and each person in their proper position.

義曰：夫水火相資，然後能濟於物，故曰既濟。今此二體火上水下，火自炎上，水自就下，水火相戾而不能相資，是以有未濟之象。君子因此之象，則當精審其事，明辨於物，使各居其方，皆遂其所，則賢為賢，愚為愚，貴貴賤賤，法度昭明，各安其分，不相踰越，蓋取諸水下火上之義也。

Hu Yuan explained that water and fire originally rely on each other to accomplish things. When water is above and fire is below, water is boiled by fire and produces utility, which is the hexagram of "Already Completed." Now, this hexagram has the upper trigram as fire and the lower trigram as water. Fire naturally rises, and water naturally flows downward, so they are opposing each other. Neither can assist the other, thus presenting a hexagram indicating that nothing is accomplished. The gentleman takes this image as a model and should carefully examine government affairs, clearly distinguish the categories of people and things, and place them in their proper positions so that each can realize its own value. The virtuous should be placed in positions suitable for the virtuous, the dull should be placed in positions suitable for the dull, the honored should receive honor, and the humble should remain in their humble place. Laws and regulations should be clear and distinct, and everyone should abide by their proper roles without overstepping. This is precisely the meaning derived from the image of water below and fire above.

初六：濡其尾，吝。象曰：濡其尾，亦不知極也。

The line statement for the first line says: While crossing a river, the tail gets wet, which is a cause for regret. The Small Image Commentary explains that the reason the tail gets wet is also because one does not understand the boundaries and limits of things.

義曰：欲濟天下之險難，拔生靈於水火者，非大才大徳之君子有可致之資、可致之勢，固不能也。今初六以柔弱之質，居一卦之下，處坎險之底，且欲拯天下之難，除天下之害，謂不量力，不度徳，反自取禍於躬，以至濡溺其尾也。夫以薄才當未濟之時，求安其身猶未知其可也，況欲濟天下乎？故彖曰小狐汔濟，濡其尾，言力不能濟，反自罹其害，誠可鄙吝也。象曰濡其尾，亦不知極者，言初所以濡溺其尾，蓋不量已才分，而不知道之極也。

Hu Yuan explained that to overcome the difficulties of the world and rescue the people from water and fire, it is not possible unless one is a gentleman of great ability and deep virtue, possessing the qualifications to accomplish things and the conditions to rely upon. Originally, it is impossible to do so. Now, the line Initial Six, with a weak nature, is at the very bottom of the hexagram, and also at the very bottom of the Trigram Kan, which represents danger. Yet it wants to save the world's calamities and eliminate the world's evils. This is called not measuring one's strength and not evaluating one's virtue, and instead bringing disaster upon oneself, like a fox crossing a river and getting its tail wet. With such weak ability at a time when nothing has been accomplished, one may not even be able to preserve oneself, let alone save the world. Therefore, the Commentary on the Judgment says that a small fox is almost on the shore but has its tail wet. This is precisely saying that one's strength is insufficient to accomplish things, and thus one brings disaster upon oneself, which is truly regrettable and shameful. The Small Image Commentary says that getting the tail wet is not knowing one's limits. This means that the line Initial Six is submerged in water because it did not measure its own ability and did not understand the boundaries of affairs.

九二：曵其輪，貞吉。象曰：九二貞吉，中以行正也。

The line statement for the second line says: Just as one restrains the chariot wheel to prevent it from advancing too quickly, one should exercise self-restraint and uphold the right path, which brings auspiciousness. The Small Image Commentary explains that the reason the second line upholds the right path and is auspicious is that it occupies the central position within the lower trigram, and thus can practice the right path by adhering to the principle of the center.

義曰：夫欲泰天下之否，解天下之蹇，非剛明才徳之君子未知其可也。今九二以剛明之才徳，居大中之位，雖未出於坎險，然所應在五，五又以柔順之道信任於己，與已同心戮力，往拯天下之危，經綸當世之治，以勞賚安定天下之民，雖搖曵其輪，盡力而退，固無咎也。貞吉者，為其以陽居陰，所處非正，然已有濟難之力，苟能用大中之道，由大正而行，則吉可知矣。象曰九二貞吉，中以行正者，言二本非正，以其有正中之徳，可以行正道而獲吉也。

Hu Yuan explained that to unblock the world and resolve its difficulties, it is not possible without the virtue and ability of a gentleman. Now, nine two, with its bright and strong virtue, is in the middle position of the lower trigram. Although it has not yet escaped the danger of kan, it is in correspondence with six five above. Six five can trust it with a gentle and compliant attitude, and work together with it to save the world from danger and plan the governance of the present age, using rewards and comfort to pacify the people. In this way, even if it moves slowly like dragging a cart wheel, and retreats after exerting itself, there will be no mistake. The line statement says that holding to the correct position brings good fortune, because nine two, with a yang line in a yin position, is not in the proper place. However, it already has the power to save the country. As long as it follows the middle way and proceeds along the path of great fairness and correctness, good fortune is certain. The small image commentary says that nine two holds to the correct position and is fortunate, acting with the middle way and correctness. This means that nine two is originally not in the correct position, but by holding to the virtue of the middle and correctness, it can still promote the correct path and achieve good fortune.

六三：未濟，征凶，利涉大川。象曰：未濟征凶，位不當也。

The third line statement says: The matter has not yet been completed; advancing rashly at this time will bring misfortune, but crossing great rivers and mountains will be advantageous. The Small Image Commentary explains: Advancing when the matter is not yet completed brings misfortune because the line six in the third position is in an inappropriate place; it is a yin line but occupies a yang position.

義曰：六三以陰居陽，又在坎險之極，是不正懦弱之人也。以不正懦弱之人身在坎險，欲拯天下之患難，濟天下之未濟，如之何其可乎？身且不正，反欲進救天下，是窮凶之道也。然雲利涉大川者，蓋六三下近九二剛明中正之人，上比九四興衰撥亂之臣，處二四之間而能依附之，則可以獲安，而不至溺身於險難，故曰利涉大川也。

Hu Yuan explained that the sixth line in the third position is a yin line occupying a yang position, and it is located at the top of the Kan trigram, representing a person who is not upright and weak. Such a person is already trapped in a dangerous situation yet wants to save the world's troubles and reverse the existing chaos. How could this be possible? If one's own conduct is not correct, yet one tries to rise up and save the world, this is a way of forcing oneself into a desperate situation. As for the line statement saying that crossing great rivers is advantageous, it is because the sixth line in the third position is directly below the ninth line in the second position, which is a strong and discerning person who maintains the middle and upholds righteousness, and above it is close to the ninth line in the fourth position, a minister capable of reviving decline and restoring order. "Bi" refers to the relationship of proximity and reliance between adjacent lines. The sixth line in the third position, being between the second and fourth lines, knows how to rely on them, thus being able to seek safety and not be overwhelmed by danger. Therefore, crossing great rivers is advantageous.

九四：貞吉，悔亾。震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。

The statement of the fourth line says: Keeping to the right path brings good fortune, and regret disappears. By using power to attack the distant Ghost Country, it took three years to achieve success, and the person was rewarded by the great state. The Small Image Commentary explains: Keeping to the right path brings good fortune and regret disappears, because the ambition of the nine four to rescue the situation can be put into practice. "Ghost Country" was the name of a state in the northwest during the Shang and Zhou dynasties.

義曰：九四出坎險之中，居離之位，是有剛陽之才。然以陽居陰，所履不正，是以有悔。苟能守正，而上承六五之君，竭力盡心，以附順於上，以興天下之衰，則悔可亡，故曰貞吉悔亡。

Hu Yuan explained that the Nine in the Fourth has already emerged from the danger of Kan water and entered the territory of Li brightness in the Upper Trigram, indicating that he possesses the strong and vigorous ability of Yang. However, since he is a Yang line in a Yin position, his standing is not proper, thus inevitably leading to regret. As long as he can maintain the correct path and uphold the Five in the Upper, exerting his utmost effort to obey and assist the sovereign, he can revitalize the decline of the world, thereby eliminating regret. Therefore, the Line Statement says that upholding the correct path brings good fortune and the elimination of regret. The term "cheng" refers to the lower line supporting the upper line, which is a fixed expression in the Zhou Changes regarding the relationship between lines.

震用伐鬼方，三年有賞于大國者，震謂威震也。當未濟之世，風俗久漓，典章久墜，紀綱乆闕，而九四有剛明之才，又居離明之位，是能用其威震，興師動眾，亦須三年然後有功，使復於既濟。故聖人重其酬功報勞，以大國而賞之，所以寵其成績也。然按既濟之卦，在九三亦言伐鬼方而曰髙宗，此但言震用者，蓋既濟九三有中興之象，此九四則興衰之臣也。象曰貞吉悔亡，志行也者，言九四已出險難，志欲安濟於天下，故能以剛明之才徳、大正之道，施行其救難之志也。

The "Zhen" trigram signifies the power of authority and military force. In a time when the world was not yet in order, morals had declined for a long time, institutions had been neglected for a long time, and the rules and regulations had become lax. However, the line nine in the fourth position possesses strong and enlightened ability, and is located in the bright position of the Li trigram, so it can use authority and military force to mobilize forces, but it will take three years to see results, restoring the world to a state of peace and order. Therefore, the sage particularly values the reward for his achievements, using the granting of a great state as a reward to demonstrate the favor bestowed upon his accomplishments. However, when compared to the "Ji Ji" hexagram, where line nine in the third position also speaks of military campaigns against the "Gui Fang," and specifically mentions King Wu Ding of the Shang dynasty, here it only mentions the use of authority without naming the ruler, because the line nine in the third position of the "Ji Ji" hexagram symbolizes the image of a rejuvenated ruler, while this line nine in the fourth position is merely a minister who revives the declining state. The "Xiao Xiang Chuan" says that maintaining correctness and achieving good fortune, with regret disappearing, signifies the realization of one's aspirations. This means that line nine in the fourth position has already escaped danger, with a strong desire to stabilize and save the world, so it can use its strong and enlightened virtue and the righteous path to truly implement its mission of saving the country from crisis.

六五：貞吉，無悔。君子之光，有孚，吉。象曰：君子之光，其暉吉也。

The line statement of the fifth line says: To uphold the correct path brings auspiciousness and no regret. This is the radiance of the gentleman's virtue, with inner sincerity, thus bringing auspiciousness. The small image commentary explains: The radiance of the gentleman is that outward illumination which brings auspiciousness. "Fu" means sincerity and credibility.

義曰：六五以柔順位於至尊，未濟之主也。然以陰居陽，本亦有悔，故必守正然後得吉而無悔也。君子之光也者，以柔順文明之道，所行得中，且下應九二剛明之臣，與之同心戮力，一志畢慮，與天下興利除害，致天下於既濟，是君子光顯之徳也。有孚吉者，言六五以柔順之質，委任九二剛明之臣，與之共治天下，當絶疑忌之心，以信相待，則興治之功畢而終獲其吉也。象曰君子之光，其暉吉者，六五之君能以柔接物，以信遇臣，興天下之治，是君子光暉之用無所不至，而獲其吉也。

Hu Yuan explained that the line Six in the Fifth, possessing a gentle and compliant nature, holds the most exalted position of the ruler, and is the one in charge during a time when the world is not yet properly governed. However, as a yao of yin in a yang position, it is inherently prone to regret, so it must remain on the correct path in order to achieve good fortune without regret. The term "the light of the gentleman" refers to the fact that the line Six in the Fifth governs with gentleness and civilization, acting in accordance with the middle way, and also communicates with the line Nine in the Second, a strong and wise minister, below. The ruler and minister work together with united hearts and minds, exerting their utmost thought and effort to benefit the world by promoting good and eliminating harm, thus restoring the world from a state of disorder to one of peace and order. This is the virtue of the gentleman's shining light. The statement that "because of sincerity, it is auspicious" refers to the fact that the line Six in the Fifth, with its gentle nature, entrusts state affairs to the line Nine in the Second, a strong and wise minister, and together they govern the world. Therefore, they should eliminate suspicion and treat each other with sincerity, so that the achievements of a well-governed world can be realized and ultimate auspiciousness attained. The Small Image Commentary says, "the light of the gentleman is auspicious," meaning that the ruler, with her gentle and sincere attitude towards people and her sincere treatment of ministers, initiates the governance of the world. The role of the gentleman's light reaches everywhere, thus attaining auspiciousness.

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。

The line statement for the topmost line says: To treat others with sincerity and enjoy the pleasure of feasting without fault; but if one becomes so immersed in it that even one's head gets wet, then that sincerity is misapplied. The Small Image Commentary explains: Drinking to the point of wetting one's head is also due to lack of restraint.

義曰：夫六五柔順之主，能下接九二剛明之臣，使既濟之道已成，至於上九，則綱紀已振，教化已洽，法令已備，故已可以無為而治，不勞聰明，委信於臣，而飲食宴樂以相和悅，所以無咎也。濡其首，有孚失是者，夫安不可恃，樂不可極，任臣不可以不察，如是則有苟簡敗壞浸潤之禍，至於濡溺其首，蓋失其所信之道，取不節之嗟，故曰有孚失是，此聖人深戒之辭也。

Hu Yuan explained that the line Six in the Fifth is a gentle and compliant sovereign who can descend and welcome Nine in the Second, the virtuous and enlightened minister, thus completing the governance and peace. When reaching the line Nine at the Top, the principles have already been established, education has been widely spread, and laws have been fully set in place. Therefore, the sovereign can govern in quietude and non-action, without exhausting his senses and mind, entrusting matters to ministers. He can share meals and feasts with his ministers, and they can be harmonious and joyful, thus having no faults. As for the saying that the head is drenched and sincerity is misplaced, it refers to the fact that stability should not rely solely on one thing, joy should not reach its extreme, and the appointment of ministers should not be without careful examination. Otherwise, there will be hasty and careless actions, failure in governance, and gradual infiltration of slander, leading to a situation like a person crossing a river whose head is submerged in water. This is the case of entrusting the right people, leading to uncontrolled lamentations. Therefore, the saying that sincerity is misplaced is a deep warning from the sage to future generations.

周易言繋辭者，按周易始於伏羲，畫為八卦；至於文王，定為六爻，演為六十四卦，又作卦下之彖辭以解釋一卦之義，曲盡天地之道，總包萬事之冝；而又周公作其爻辭，以釋逐爻之義。然而聖人作卦，其道至大，以至纎至悉之事無不備載。雖有爻彖之辭以解釋之，然其辭義深逺，其理精微，至淵至奧，不可以易曉，則於常常之人固難知矣。是故孔子復作十翼以釋之，欲使後世之人可以達聖人之淵奧，知聖人之行事也。

The Zhou Changes contains a section called "Xici" because of the process of its compilation. It began with Fuxi who drew the Eight Trigrams. Later, King Wen established each trigram as six lines, combined pairs of trigrams to form the sixty-four trigrams, and wrote "Tuan Cis" attached to each trigram name to explain the general meaning of each trigram. He explained the principles of heaven and earth in a thorough manner and included all the proper measures for human affairs. After that, the Duke of Zhou wrote "Yao Cis" to explain the meaning of each line. However, the principles established by the sages are extremely profound, covering even the most minute and trivial matters. Although there are "Yao Cis" and "Tuan Cis" to explain them, these texts are profound in meaning and subtle in reasoning, reaching the depth of the ultimate, making them difficult to understand. Therefore, Confucius wrote the "Ten Wings" to clarify them, hoping that future generations could understand the deep thoughts of the sages and grasp the purpose behind their teachings and actions.

所謂十翼之名者，曰上彖、下彖、大象、小象、文言、上繋、下繋、說卦、序卦、雜卦。凡此十翼，以釋六十四卦之義。上下彖以解文王卦下之辭，大象以釋一卦之名義，小象分於六爻之下以解周公之爻辭，文言以文釋乾坤二卦之理，此繋辭以統言天地之淵奧、人事之終始，說卦以陳說八卦之徳業，序卦以序六十四之次敘，雜卦以辨眾卦之錯雜。

The term "Ten Wings" refers to ten chapters: Upper彖, Lower彖, Great Image, Small Image, Wenyan, Upper系, Lower系, Shuogua, Xugua, and Zagu. They are all used to explain the meanings of the sixty-four hexagrams. Upper彖 and Lower彖 explain the彖 statements written by King Wen under the names of the hexagrams. The Great Image explains the meaning of the names and the symbolic representations of each hexagram. The Small Image is placed under each of the six lines, explaining the line statements composed by the Duke of Zhou. Wenyan specifically elaborates on the principles of the hexagrams Qian and Kun. This present chapter, Xici, generally discusses the profound principles of heaven and earth and the beginning and end of human affairs. Shuogua describes the virtues and functions of each of the eight trigrams. Xugua explains the order of the sixty-four hexagrams. Zagu analyzes the relationships between pairs of hexagrams, their mutual opposition and intermingling.

此上繋是夫子十翼之中第六翼，自天尊地卑而下至篇末，分十一章，各列於後，今隨文而解之。然按先儒周氏云：上繋辭凡十二章，自天尊地卑為一章，聖人設卦觀象為二章，彖者言乎其象為第三章，精氣為物為第四章，顯諸仁藏諸用為第五章，聖人有以見天下之為第六章，初六藉用白茅為第七章，大衍之數為第八章，子曰知變化之道為第九章，天一地二為第十章，是故易有聖人為第十一章，子曰書不盡言為第十二章。

This "Xici Shang" is the sixth wing among the ten wings attributed to Confucius. From the sentence "Heaven is exalted and Earth is humble" down to the end of the text, it can be divided into eleven chapters. The following text will list them chapter by chapter, explaining each section of the text. However, according to the previous scholar Zhou's opinion, "Xici Shang" is divided into twelve chapters: starting with "Heaven is exalted and Earth is humble" as the first chapter, "The sage set the trigrams to observe the images" as the second chapter, "The 'Tuan' speaks of its image" as the third chapter, "The refined qi becomes things" as the fourth chapter, "Manifesting in benevolence and concealing in use" as the fifth chapter, "The sage saw the complexity of the world" as the sixth chapter, "The first line uses white reed grass" as the seventh chapter, "The great derivation number" as the eighth chapter, "Zi said: Knowing the way of change" as the ninth chapter, "Heaven is one and Earth is two" as the tenth chapter, "Therefore, the Book has the way of the sage in four aspects" as the eleventh chapter, and "Zi said: The written words cannot fully express the meaning" as the twelfth chapter.

虞飜分一章，以大衍之數並知變化之道共為一章取之。然分義之段數未盡意，隨文而別解之。然繋辭有二說，是聖人繋屬其辭於爻卦之下，故此篇第六章云繋辭焉以斷其吉凶，第十二章云繋辭焉以盡其言。是繋者，取其繋屬其辭於卦下，故謂之繋辭也。

Yu Fan of the Three Kingdoms period reduced the number of chapters by one, combining the section on "the number of the great derivation" with "knowing the way of change" into a single chapter. These methods of dividing chapters do not clearly explain the meaning, so here we do not follow old conventions and instead provide an explanation according to the text. As for the title "Xì Cí," predecessors have two interpretations, but both refer to the act of attaching explanatory words to the hexagrams and lines. Therefore, the sixth chapter of this section discusses attaching words to determine good and bad fortune, while the twelfth chapter discusses attaching words to fully express meaning. This shows that "Xì" refers to the idea of attaching words to the hexagrams, hence the name of this section is "Xì Cí."

天尊地卑，乾坤定矣。

The text says: Heaven is above and exalted, Earth is below and humble, thus the positions of the Qian and Kun hexagrams are established. Qian represents pure Yang, taking the image of Heaven; Kun represents pure Yin, taking the image of Earth. Once the distinction between Heaven above and Earth below is clear, the framework of the Zhou Changes based on Qian and Kun is thereby established.

義曰：此言天地之道者也。自此「乾坤定矣」而下，至「天下之理得而成位乎其中矣」為一章，以釋聖人法天地之義也。夫易之所始，始於天地。天地之判，混元廓開，而萬物之情皆生於其間。既萬物之情皆生於其間，是故聖人仰以觀於天文，俯以察於地理，於是畫為八卦，以類萬物之情，以盡天地之道、人事之理，以盡乾坤水火風雷山澤之象，是易之卦始於天地者也。

Hu Yuan explained that this passage discusses the principles of the operation of heaven and earth. From "Qian and Kun are established" down to "the principles of the world are attained and thus the position is established in the middle," it forms a single chapter, used to explain the intention of sages in taking inspiration from heaven and earth. The beginning of the Zhou Changes (I Ching) is rooted in heaven and earth. After heaven and earth were separated and the primordial qi was clearly manifested, all the various forms and conditions of myriad things emerged from this. Since all the conditions of myriad things arise between heaven and earth, sages looked up to observe the celestial phenomena of sun, moon, and stars, and looked down to examine the geographical features of mountains, rivers, plains, and fields. Based on these, they drew the Eight Trigrams, using them to classify the conditions of myriad things, encompassing the principles of the operation of heaven and earth and the order of human affairs. The eight symbolic forms of Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire), Xun (Wind), Zhen (Thunder), Gen (Mountain), and Dui (Lake) are all included within them. This means that the hexagrams of the Zhou Changes begin with heaven and earth.

然則天尊地卑者何也？夫天是純陽之氣，積於上而為尊；地以積陰之氣，居於下而為卑。剛陽居上而有尊髙之象，柔陰居下而有卑下之分。二氣始交，分為剛柔，是以交錯以至生成萬物、覆載萬物，大無不包，細無不有其形狀。故天地為乾坤之象，乾坤為天地之用。天地尊卑既分，則乾坤之位因而可以制定也。然則首言天地尊卑者，葢萬事之理、萬品之類皆自乾坤為始，故先言天地尊卑也。

So why is it said that heaven is exalted and earth is humble? Heaven is exalted because it is composed of pure yang energy gathering at the top; earth is humble because it is composed of pure yin energy gathering at the bottom. The strong and vigorous yang energy residing above manifests the image of elevation; the gentle and yielding yin energy residing below manifests the distinction of humility. When the two energies of yin and yang first interact, they differentiate into two qualities: "strength" referring to the vigorous power of yang, and "flexibility" referring to the yielding capacity of yin. Thus, they intermingle, generating all things and supporting and covering all things, vast enough to encompass everything and detailed enough to include all forms. Therefore, heaven and earth are the images taken by qian and kun; qian and kun are the realization of the functions of heaven and earth. Since the exaltation and humility of heaven and earth have already been established, the positions of qian and kun are also determined. As for why the text begins by discussing the exaltation and humility of heaven and earth, it is because the principles of all things and the categories of all creatures originate from qian and kun, so it starts with the exaltation and humility of heaven and earth.

卑髙以陳，貴賤位矣。

The text says: Once the positions of low and high are clearly arranged, the ranks of honor and humility are thereby established.

義曰：卑者，謂地體卑下；高者，謂天體高上。夫天地卑高既定，則人事萬物之情皆在其中。故六十四卦、三百八十四爻各有貴賤高卑之位，是以君臣、父子、夫婦、長幼皆有其分位矣。若卑不處卑，高不處高，上下錯亂，則貴賤尊卑、君臣父子夫婦長幼不得其序。夫如是，無髙卑之分位矣。故此貴賤之分，皆自髙卑之位既陳，然後從而定矣。

Hu Yuan explained that "low" refers to the form of earth being at the lower position, and "high" refers to the form of heaven being at the upper position. Once the high and low of heaven and earth are determined, all the various situations of human affairs and myriad things are included within this structure. Therefore, each of the sixty-four hexagrams and the three hundred and eighty-four lines has its own position of honor and humility, upper and lower. Thus, the roles of ruler and subject, father and son, husband and wife, elder and younger are each given their proper positions and names. If those who should be in the lower position are not content with it, and those who should be in the upper position do not occupy it, and the upper and lower positions are reversed and confused, then the order of honor and humility, the hierarchy of ruler and subject, father and son, husband and wife, and elder and younger will all be disrupted. When this reaches that point, the distinction of high and low will become merely nominal. Therefore, the distinction of honor and humility is established only after the positions of high and low have been first arranged.

動靜有常，剛柔斷矣。

The text says: Movement and stillness each have their fixed norms, and thus the distinction between hardness and softness can be determined.

義曰：夫天以剛陽居於上則為動，地以柔陰居於下則為靜。天地之道，生成萬物各有常度：動而有常則為剛，靜而有常則為柔。動靜既有常分，生成各有常理，則剛柔可以斷矣。以人事言之，夫君以剛徳居於上為動，臣以柔道居於下為靜。君出其令而臣行之，臣納其善而君聽之，君臣動靜既有常理，則剛柔之分可以斷矣。若動而不常，則剛道不成；靜而不常，則柔道不立。夫如是，則剛柔不可以斷定也。然則此經雖論天地之性，然亦兼總萬物之動靜也。

Hu Yuan explained that Heaven, with its strong and vigorous yang energy, resides above and manifests as ceaseless movement, which is characterized by action; Earth, with its gentle and compliant yin energy, resides below and manifests as tranquil bearing, which is characterized by stillness. Heaven and Earth nurture all things, each following a fixed order: movement with regularity is categorized as strong, stillness with regularity is categorized as gentle. Since movement and stillness each have their own regularity, the generation and nurturing of things also follow their own principles, and the distinction between strength and gentleness becomes clear. Taking human affairs as an analogy: the sovereign, with his strong and vigorous virtue, resides in the upper position, which is characterized by action; the minister, with his gentle and compliant way, resides in the lower position, which is characterized by stillness. The sovereign issues decrees and the minister carries them out; the minister presents good advice and the sovereign listens and accepts it. Between sovereign and minister, action and stillness each follow their own principles, and the boundary between strength and gentleness becomes clearly defined. Conversely, if movement lacks regularity, the aspect of strength cannot be established; if stillness lacks regularity, the aspect of gentleness cannot be established. In such a case, the distinction between strength and gentleness would be indeterminate. Thus, although this statement is about the nature of Heaven and Earth, it also comprehensively encompasses the principles of movement and stillness in all things.

方以類聚，物以群分，吉凶生矣。

The classic text says: people gather into similar categories according to their aspirations and paths, while things are divided into different categories according to their kinds, and thus good and bad fortune arise from this.

義曰：此已下言聖人法天地之象也。方者，道也。天君子之人同道而齊術，道同於已者則相推而類聚之。君子則以君子為朋偶，小人則以小人為類黨；為士者則以士為同道，為濃者則以農為族黨，為工者則以工為同道，為商者則以商為類聚，是皆以同道為之共處，各隨其類族矣。物以群分者，上既言君子小人各從其類，此又言萬品之物亦各以其群類而為黨也。至如飛者則以飛者為群，走者則以走者為群，以至昆蟲草木巖穴之物，各從其群，各從其分也。

Hu Yuan explained that from here on, the sage speaks of taking the patterns of heaven and earth as a model. "Fang" here refers to the way or path. The conduct of gentlemen is the same, but their methods differ. Those who follow the same path recommend each other and gather into a group. The gentleman associates with other gentlemen, while the petty person forms a clique with petty persons. Those who study to become scholars associate with scholars, farmers with farmers, artisans with artisans, and merchants with merchants. All of these are because they follow the same path, thus gathering together, each following their own category. As for all things being divided into their respective groups, the previous text already spoke of gentlemen and petty persons each following their own kind. Here, it further explains that all kinds of creatures also group together according to their kind: flying creatures with flying creatures, walking creatures with walking creatures, and even insects, plants, and creatures that live in holes each return to their own group and abide by their own place. The so-called four classes of people, scholars, farmers, artisans, and merchants, each have their own profession and circle of friends, which is the specific manifestation of people gathering according to their kind in human affairs.

吉凶生矣者，夫上言方以類聚，物以群分，此言吉凶生矣者何哉？夫吉凶生於異類，善惡由夫影響。同逍齊術者則為吉，非其類者則為凶。若君子同於君子之人則吉，小人入於君子之黨則凶，是吉凶之道生於非類。無所分別，若平其所趣則凶，是以生焉；若順其所同則吉，是以生焉。是吉凶之道生於非類者也。

When talking about the emergence of good and bad fortune, since the previous passage mentioned people gathering by their shared paths and things being divided into their respective groups, why does it then say that good and bad fortune arise from this? Because good and bad fortune indeed come from the interaction between different kinds. Virtue and evil are like form and shadow, sound and echo, always accompanying each other. When people with the same path and consistent methods come together, it is good; when fundamentally different kinds are forced together, it is bad. For example, when gentlemen gather together, it is good, but when villains mix in with the gentlemen, it becomes bad. This shows that the principle of good and bad fortune arises from whether they are of the same kind. If there is no distinction and different tendencies are made equal and mixed together, bad fortune arises from this; if they are combined according to their shared paths, good fortune arises from this. Therefore, the way of good and bad fortune is indeed produced from whether they are of the same kind or not.

在天成象，在地成形，變化見矣。

The classics say: In the heavens, things凝聚 into forms such as the sun, moon, and stars; on the earth, things凝聚 into forms such as mountains, rivers, grass, and trees. The principles of change thus become evident.

義曰：象謂日月星辰也，形謂山川草木也。夫天以剛陽之氣居於上而生物，地以柔陰之氣在於下而承天。在於天者則為日月星辰之象，在於地者則為草木山川之形，是天地之道、生成之理自然而然也。變化見矣者，上既言在天成象，在地成形，此復言變化見矣者何哉？葢天地之道、生成之理，有全體而化者，有久大而化者，有驟然而化者，千變萬化皆有形象，而人莫能究其實，但知其自然而然也。

Hu Yuan explained that the term "xiang" refers to the sun, moon, and stars, while "xing" refers to mountains, rivers, grass, and trees. Heaven, with its strong and vigorous yang energy, resides above and generates all things; Earth, with its gentle and yielding yin energy, resides below and receives the blessings from Heaven. What falls to Heaven becomes the images of the sun, moon, and stars; what falls to Earth becomes the forms of grass, trees, mountains, and rivers. This is the principle of the operation of Heaven and Earth and the generation of all things, which is inherent and does not require artificial arrangement. As for the mention of change, since the previous text has already discussed the formation of images in Heaven and forms on Earth, why is it necessary to add a sentence about change being revealed here? Because the principle of Heaven and Earth's operation and the generation of all things includes transformations that occur simultaneously, transformations that take a long time to develop into vastness, and transformations that occur suddenly in an instant. All these myriad changes leave visible traces, yet humans are unable to fully understand the underlying reality, only knowing that it has always been this way.

是故剛柔相摩，八卦相蕩。

The text says: Therefore, the strong lines and the soft lines rub against and grind against each other, and the eight trigrams move and clash with each other.

義曰：此已下明天地陰陽相推蕩之事也。夫天本在上，地本在下，及夫天氣下降，地氣上騰，陽極則變而為陰，陰極則反而為陽。陽剛而陰柔，陰消而陽伏，剛柔互相切摩，更相變化，然後萬物之理得矣。夫八卦之始，本於天地剛柔二體，法於陰陽，剛則為陽爻，柔則為陰位，爻位相錯雜，然後以成八卦，推蕩於天地之間。若十一月一陽生而推去一陰，五月一陰生而推去一陽，是八卦相推蕩於天地之間，所以成於六十四卦也。

Hu Yuan explained that from here on, the discussion concerns the mutual movement and interaction of yin and yang in heaven and earth. Heaven is originally above, and earth is originally below. When the heavenly energy descends and the earthly energy ascends, yang energy reaches its peak and then transforms into yin, while yin energy reaches its peak and then returns to yang. Yang is strong and vigorous, while yin is soft and compliant. When yin energy recedes, yang energy becomes concealed, and the interaction between strength and softness leads to alternating changes, thus establishing the principles of all things. The origin of the Eight Trigrams comes from the fundamental qualities of heaven and earth, namely the strong and the soft, following the pattern of yin and yang. The strong is represented by a yang line, and the soft occupies a yin position. When lines and positions intersect, the Eight Trigrams are formed, and they continuously interact within heaven and earth. For example, in the eleventh lunar month, at the winter solstice, the first yang energy begins to emerge and one part of yin energy recedes, which is the image of the hexagram Fu (Return) representing the return of yang energy. In the fifth lunar month, at the summer solstice, the first yin energy begins to emerge and one part of yang energy recedes, which is the image of the hexagram Gou (Meeting) representing the beginning of yin energy. Thus, the Eight Trigrams interact within heaven and earth, leading to the formation of the sixty-four hexagrams.

鼓之以雷霆，潤之以風雨。

The scripture says: Use thunder and lightning to stir up all things, and use wind and rain to nourish all things.

義曰：鼓者，動也。雷者，陰陽二氣相激搏則其聲為雷；霆者，怒雷則謂之霆。風所以生萬物，雨所以潤動植也。此至一寒一暑，重明上文變化見矣及剛柔相摩、八卦相蕩之事也。夫天地二氣相蕩而成八卦之象，相推而成萬事之理，又鼓之以震雷離電，滋潤以巽風坎雨，使天下之物無不遂其性者，天地之道也。然而風亦言其潤者，葢風者是生成之氣，能滋生於萬物，故亦言其潤也。

Hu Yuan explained that "gu" means to move or to initiate. The so-called "lei" (thunder) is the sound produced when the yin and yang energies collide with each other; the so-called "ting" (lightning) is the term used to describe the fierce sound of thunder. The wind is used to promote the growth of all things, and the rain is used to nourish animals and plants. From this sentence to the following discussion about the alternation of cold and heat, it is again explaining the previous points about the manifestation of change, the mutual interaction of hardness and softness, and the shifting of the Eight Trigrams. The mutual collision of the energies of heaven and earth forms the images of the Eight Trigrams, and their mutual shifting gives rise to the principles of all things. Then using the thunder of the Zhen trigram and the lightning of the Li trigram to move them, and using the wind of the Xun trigram and the rain of the Kan trigram to nourish them, so that all things in the world can each fulfill their nature. This is the way of heaven and earth. As for why the wind is also described as nourishing, it is because the wind is the vital energy of growth, capable of fostering all things, so it is also described with the term "run" (nourish).

日月運行，一寒一暑。

The classic text says: The sun and moon revolve, thus causing the alternation of cold and heat and the succession of the four seasons.

義曰：日者，太陽之精；月者，太陰之精。寒者是純陰之氣，暑者是純陽之氣也。夫天地之道生成萬物，既鼓動以雷霆，又滋潤以風雨，以日而煦育之，以月而照臨之。及夫日月運行，以成晝夜，以成寒暑之候，以盡生成之功者，天地之道也。然而直云震巽離坎，不云乾坤艮兊者，葢乾坤之道上下備言，艮兊非鼓動運行之體，故不言之。其實亦雷電風雨出於山澤，故亦兼包其義焉。

Hu Yuan explained that the sun is the essence of the extreme yang energy, and the moon is the essence of the extreme yin energy; cold is the pure yin energy, and heat is the pure yang energy. The heavens and earth nurture all things, using thunder and lightning to move them, using wind and rain to moisten them, using the warm energy of the sun to nourish them, and using the clear light of the moon to illuminate them. When the sun and moon circulate and move, they form day and night, and create the seasons of cold and heat, completing the nurturing function. This is the way of heaven and earth. As for the classic text mentioning only the trigrams of Zhen, Xun, Li, and Kan, but not Qian, Kun, Gen, and Dui, this is because the principles of Qian and Kun were already fully explained in the previous discussion on the respect of heaven over earth. The mountains and lakes (Gen and Dui) are not the main forces driving movement, so they were not listed. In reality, thunder, lightning, wind, and rain originate from the mountains and lakes, so the meanings of Gen and Dui are already included in the discussion.

乾道成男，坤道成女。

The text says: The principle of Qian (Heaven) establishes the yang aspect, while the principle of Kun (Earth) establishes the yin aspect.

義曰：道者，自然而生也，此言乾坤之道也。夫天以純陽在上，故為乾；地以純陰在下，故為坤。乾主乎剛健，坤主夫柔順。乾自然而為男，則為君、為父、為長、為上；坤自然而為女，則為臣、為子、為婦、為少。乾居於上則為尊，坤居於下則為卑，二氣交感以生萬物，故有男女之象。然則坤必言成者，葢乾因陰而得為男，坤因陽而得為女，故言成也。

Hu Yuan explained that the term "Dao" here refers to natural generation, describing the inherent nature of the Qian and Kun hexagrams. Heaven is called Qian because it holds the pure yang energy at the top, while Earth is called Kun because it holds the pure yin energy at the bottom. Qian is characterized by strength and vigor, while Kun is characterized by flexibility and compliance; this is known as "guade," meaning the fundamental disposition represented by each hexagram. Qian naturally becomes the yang aspect, thus extending to mean king, father, elder, and superior; Kun naturally becomes the yin aspect, thus extending to mean minister, son, wife, and the young. Qian is above and thus esteemed, while Kun is below and thus humble. The two energies interact to generate all things, hence the image of male and female. As for the use of the character "cheng" in both sentences, it is because Qian becomes male through the cooperation of yin, and Kun becomes female through the response to yang, hence the term "cheng."

乾知大始。

The text says: Qian governs the beginning of the creation of all things. Qian represents the function of Heaven, and before all things take form, it already controls the mechanism of growth.

義曰：大始者，是陰陽始判、萬物未生之時也。乾者，天之用也。夫乾以天陽之氣在於上，故萬物莫不始其氣而生，莫不假其氣而成。得其生者，春英夏華，秋實冬藏；承其氣而成者，則胎生卵化，蠕飛動躍。是乾知大始，起於無形而入於有形也。

Hu Yuan explained that the term "dashi" refers to the stage when yin and yang were just beginning to differentiate and when all things had not yet come into being. Qian represents the function of heaven. Since Qian embodies the yang energy of heaven in its upper position, all things are initiated by this energy and take shape through it. Those that are born through this energy have the characteristic of plants sprouting in spring, blooming in summer, bearing fruit in autumn, and storing in winter. Those that take shape through this energy include live birth, egg hatching, crawling, flying, walking, and leaping. This is how Qian governs the beginning of all things: initiating from the formless state and then entering the realm of form.

坤作成物。

The Classic states: The Earth receives the giving of Heaven, shaping all things into form. The Earth carries the heavenly giving with its pure yin energy, and the form and substance of all things are established here.

義曰：坤者，是地之形也；物者，萬品之物也。夫地以純陰之氣在於下，上承於天陽之氣以生萬物，無所不載，無所不育，是乾始於無形而坤能載之，以作成萬物之形狀也。然乾言知、坤言作者，蓋乾之生物起於無形，未有營作；坤能承於天氣已成之物，事可營為，故乾言知而坤言作也。

Hu Yuan explained that Kun refers to the form of the earth, and Wu refers to all things in the world. The earth, with its pure yin energy, resides below and receives the yang energy from heaven above to nurture all things. It carries everything without exception and transforms all things without exception. This is precisely why Qian begins from the formless state, while Kun is able to receive it and shape it into the specific forms of all things. As for why Qian is described with the character zhi (knowledge) and Kun with the character zuo (to make), it is because Qian nurtures all things from the formless state, and thus cannot yet be said to engage in creation or shaping; while Kun receives the results of heaven's energy that has already been set in motion, and thus has actual things to work with. Therefore, Qian is said to be zhi, and Kun is said to be zuo.

乾以易知，坤以簡能。

The text says: Qian governs the beginning of all things in an easy and impartial manner, while Kun fulfills the functions of all things through simplicity.

義曰：夫乾之生物，本於一氣，其道簡略，不言而四時自行，不勞而萬物自遂，是自然而然者也。坤以簡能者，夫坤之生物，假天之氣，其道亦簡略，其用省黙而已，不假煩勞而物自生，不假施為而物自遂，是自然而然者也。

Hu Yuan explained that Qian generates and nurtures all things, originating from a single original qi. Its method is extremely simple: it does not speak a word yet the four seasons naturally turn, it exerts no effort yet all things naturally grow and develop. Everything is just as it is by nature. The reason for saying Kun demonstrates ability through simplicity is that Kun nurtures all things by relying on the qi from Heaven. Its method is also simple, its function merely to save effort and remain silent: there is no need for elaborate arrangements and all things naturally arise, no need for deliberate action and all things naturally grow. It is also just as it is by nature.

然則乾言易知、坤言簡能者何也？蓋乾體在上，坤道在下，萬物始於無形，而乾能知其時，下降而生之；坤道在於下，而能承陽之氣，以作成萬物之形狀，其道凝靜，不須煩勞，故乾言易知，坤言簡能也。若夫生成之道於物艱難，則不為易知；若於事煩勞，則不為簡能也。

So why is the Trigram Qian described as "plain and straightforward, governing knowledge" and the Trigram Kun described as "simple and concise, capable of forming things"? Because Qian resides above, while Kun resides below. All things begin from the formless state, and Qian can grasp the right moment, allowing the yang energy to descend and give rise to them. Kun is located below, able to receive the yang energy and shape the forms of all things; its method is settled and quiet, requiring no complicated labor. Therefore, Qian is said to be plain and straightforward, governing knowledge, while Kun is said to be simple and concise, capable of forming things. Conversely, if the process of generating and nurturing things is difficult and arduous for all things, it cannot be called plain and straightforward; if doing things is complicated and laborious, it cannot be called simple and concise.

易則易知，簡則易從。

The text says: When things are straightforward, people find them easy to understand and approach; when they are simple, people find them easy to follow and practice.

義曰：此復說上乾以易知也。夫天之道，寂然不見其用，杳然而不知其為，及夫四時之代謝，萬物之生殺，不待煩勞而自然者也。夫人君居兆民之上，為生靈之主，天下之事固不可以一言而盡也，然而必當法此乾道簡易之徳，以總萬事之要目，則天下之道亦自然簡易而知也。

Hu Yuan explained that this is a further elaboration of the previous discussion about the principle of simplicity and clarity embodied by the Trigram Qian. The heavenly way is quiet and silent, and its actions are not visible; it is remote and difficult to measure, and its workings are not known. Yet the four seasons naturally change, and all things grow and wither without any labor, naturally coming into being. The sovereign, who is above all the people, is the master of the world's creatures. The affairs of the world are naturally not something that can be fully explained in a single sentence. However, he must emulate the virtue of Qian, which is simplicity and clarity, and grasp the essentials of all things to govern the whole. In this way, the path to governing the world will naturally become clear and straightforward.

簡則易從者，復解上坤以簡能也。夫地以純陰之氣上承於天以生萬物，不在煩勞而自然簡易，天下之物各遂其性者也。夫為臣之道，為國家之樑棟，作士民之冠冕，必當法此地道之簡易，承君之命，宣君之化，敷布於天下，簡其萬事之要，則天下可易從矣。

Simplicity is easy to follow, which further explains the meaning of the Earth Trigram (Kun) emphasizing simplicity. The Earth receives the vital energy of Heaven and nurtures all things by simply receiving and conveying it, without relying on complexity or labor. It acts naturally and simply, allowing all things to fulfill their inherent nature. The principle for a minister is similar: as a pillar of the state and a model for the people, one must follow the Earth's simplicity, carry out the commands of the sovereign, spread the sovereign's teachings, and apply them throughout the world by grasping the essentials. In this way, the people will easily follow and practice them.

易知則有親，易從則有功。

The text says: If it is level and easy to understand, people will be happy to approach it; if it is concise and easy to follow, things will easily show results.

義曰：此二句論聖賢法此乾坤簡易之理也。親者，親比也。言聖人法此天道，簡其萬事之要，不假繁冗，屑屑於治體，惟在廣其仁義生成之道，以及於天下，昭蘇萬有，養育萬民。夫如是，則天下之人皆悅而親比之也。易從則有功者，言人臣之道法此地道，奉君之命，行君之事，不在繁冗，使天下之人於事易從，不在冗屑，而其功易成也。

Hu Yuan explained that these two lines discuss the principles of simplicity and ease embodied by the Heaven and Earth trigrams. "Qin" means to be close and attached. It means that sages emulate the heavenly way, grasping the essentials of all things without getting bogged down in complexities or being overly concerned with minor details. They focus on promoting the way of benevolence and proper care, spreading it throughout the world, allowing all things to regain vitality and enabling the people to be properly nurtured. By doing this, people naturally come close and attach themselves to him. Speaking of simplicity and ease leading to results, it refers to the way of a minister emulating the earth's way: carrying out the commands of the sovereign and handling the matters entrusted to him without excess, making it easy for people to follow, not getting entangled in trivialities, and thus achievements naturally come about easily.

有親則可久。

The classic text says: If one can gain the close affection and loyalty of many people, their career can be sustained for a long time.

義曰：此二句論人法乾坤久而益大也。物既和親，無相殘害，故可久也。言聖人既能法天之生物，順其萬物之情，成其至道之要，施之無窮，傳之萬世，天下之人既親比之，久而不朽，此聖人之道至大者也。

Hu Yuan explained that these two lines refer to people emulating Qian and Kun, and the more time passes, the more their vastness becomes evident. Since all things are harmonious and close to each other, not harming one another, they can endure for a long time. This means that a sage, by emulating Heaven's nurturing of all things and顺应 the inherent nature of all things, accomplishes the essence of the great way, and his actions have no end, spreading throughout countless generations. When the people are close and loyal to him, his endeavors endure over time without decay. This is precisely where the great virtue of the sage's way lies.