The Great Treatise, Chapter Three: The 'Tao' speaks of the images.

彖者，言乎象者也。

The commentary on the hexagrams, known as the Tu Cí, discusses the meaning of a hexagram as a whole.

義曰：疏以為自此至死生之說為一章，則非也。今觀其文辭，當從辭也者各指其所之為一段；自易與天地凖而下，至盛徳大業為一章，是也。彖者言乎象者也，自此以下至辭也者各指其所之為一章。

Hu Yuan explained that the previous interpretation dividing the text from here to "the doctrine of life and death" into one section was incorrect. Now, looking at the flow of this passage, it should be divided up to "the words are each pointing to their respective matters" as one section; from "The Book of Changes is in harmony with the heavens and the earth" down to "great virtue and great achievements" should form another chapter, which would be more appropriate. Therefore, from "The彖 explains the images" down to "the words are each pointing to their respective matters" together form one chapter.

上章既言吉凶悔吝、聖人設卦繋辭之義，細意未盡，此復言文王作彖，分於諸卦之下，以釋一卦之義。雖然有周公爻辭散於諸爻之下，然文王之彖其義淵深，孔子復作彖辭以解之。彖者，總論一卦之象，如乾之彖元亨利貞曰大哉乾元，坤元亨曰至哉坤元，屯元亨曰屯剛柔始交而難生，蒙亨曰蒙山下有險，是皆解一卦之辭也，故曰象者言乎其象也。

The previous chapter has already explained the concepts of good fortune, misfortune, regret, and hardship, as well as the purpose of the sage in setting up hexagrams and attaching statements. However, the details have not been fully explained. Here, we will discuss how King Wen composed the彖辞, which are attached to each hexagram to explain its overall meaning. Although there are also theLine Statement, which are attached to each line, King Wen's彖辞 are profound in meaning, so Confucius later composed the Commentary on the Judgment to explain them. The彖辞 summarize the image of a hexagram. For example, the彖辞 of the乾 hexagram speaks of yuan, heng, li, and zhen, and the Commentary on the Judgment says that the great virtue of乾 is its beginning. The坤 hexagram speaks of yuan and heng, and the Commentary on the Judgment says that the great virtue of坤 is its beginning. The屯 hexagram speaks of yuan and heng, and the Commentary on the Judgment says that屯 is the initial meeting of yang and yin, which gives rise to difficulty. The蒙 hexagram speaks of heng, and the Commentary on the Judgment says that蒙 is the situation of a mountain with an obstruction below. These are all explanatory words for the whole hexagram, so it is said that the彖 speaks about the image of a single hexagram.

爻者，言乎變者也。

The line statements are formulated based on the movement of the yao positions.

義曰：夫六爻之設，內外二體，有變有動，有凶有吉，各隨時而變改之。然文王之作彖辭以釋一卦之象，然其義亦有未盡，周公復作爻辭散於諸爻之下，總人事之要道，明萬事之吉凶，隨其爻而通變之，各順其用。

Hu Yuan explained that the six lines are divided into two parts, the inner trigram and the outer trigram. Between them, there is change and movement, with both凶 and吉, each changing according to the circumstances. King Wen wrote the彖辞 to explain the overall image of one hexagram, but there were still aspects not fully explained, so the Duke of Zhou composed the line statements, placing them beneath each line, summarizing the key points of human affairs, indicating the good and bad fortune of all things, following each line to explain its changes, so that each line can fulfill its function.

吉凶者，言乎其失得也。

The classic text says: Good fortune and misfortune are discussed in terms of loss and gain in matters.

義曰：夫爻象之設，有凶有吉，有剛有柔。若陽居陰位則不得其正，或陰居陽位則或失其常，或近而不相得，或逺而有所比。合於道者則吉，乖於道者則凶，故吉凶之端、失得之義盡在於爻辭之間矣，上文吉凶者失得之象也。

Hu Yuan explained that the establishment of line images has both auspicious and inauspicious aspects, as well as hardness and softness. A yang line in a yin position is not in the correct place, while a yin line in a yang position may lose its regularity; some adjacent lines do not harmonize with each other, while others that are far apart have a close affinity. All that conforms to the correct path is auspicious, and all that goes against the correct path is inauspicious. Therefore, the beginnings of auspiciousness and inauspiciousness, as well as the principles of gain and loss, are all embodied in the line statements. This is precisely what the previous text meant when it said that auspiciousness and inauspiciousness are the images of gain and loss.

悔吝者，言乎其小疵也。

The text says: Regret and meanness are spoken of in terms of minor faults in human affairs.

義曰：疵者，病也。夫人禍發於細，奸生於隱暗。事有至小而可以追悔者，行有至微而可以鄙吝者，故當憂慮而戒慎之。夫小惡不改，以至於大惡；小善不積，以至於大凶，至乎鄙吝之道，皆由微小而生也。故君子之人觀此爻象之辭，則知動靜之理：積其小善以成於大善，積其小惡以至於大惡，舍其失而處其得，悖其凶而從其吉，故悔吝之來皆由微小而至矣。

Hu Yuan explained that "ci" means a flaw. Human misfortunes begin from subtle beginnings, and wickedness grows in hidden places. Some things are extremely minor yet sufficient to cause regret; some actions are very slight yet enough to bring shame. Therefore, one must remain anxious and always cautious. Small wrongdoings, if not corrected, will accumulate into great evils; small virtues, if not accumulated, will ultimately lead to great misfortune. Any situation that leads to shame and disgrace originates from minor beginnings. Thus, the gentleman, upon seeing these line statements and symbolic meanings, understands the principles of action and stillness: accumulating small virtues to achieve great goodness, being vigilant against small evils to prevent them from becoming great ones, abandoning the aspect that leads to loss and standing on the side that brings gain, turning away from danger and moving toward auspiciousness. Clearly, the arrival of regret and hardship comes from the gradual accumulation of minor things.

無咎者，善補過也。

The classic text says: What is meant by "not having faults" is that a person is good at correcting their own mistakes.

義曰：夫人所以有咎者，蓋由操心積慮，過為其事，小惡不改以成乎大惡，小過不防以至乎大過，所以有咎，如噬嗑上九屨校滅趾之類是也。此言無咎者，蓋言人之有失者善能自改之，故六爻之中有能改過而無咎者，若豫之上六曰冥豫成，有渝無咎；隨之初九曰官有渝，貞吉，從正則吉也。

Hu Yuan explained that people bring about misfortune because they overexert themselves and act improperly, refusing to correct minor evils which accumulate into major ones, and failing to prevent small mistakes which eventually lead to great errors. Therefore, calamities occur. The example given in the噬嗑 hexagram, where one is put in shackles and injures his toe, falls into this category. Here, the statement that there is no error refers to a person who has made a mistake but is capable of self-correction. Therefore, among the six lines of a hexagram, there are examples of people who correct their mistakes and thus avoid misfortune: the upper sixth line of the豫 hexagram says that if one has already become addicted to ease and pleasure, but then changes his ways, he will not suffer misfortune; the first nine of the随 hexagram says that the person in charge makes a change, and if he remains steadfast in the right path, it is auspicious, meaning that following the correct path brings good fortune.

是故列貴賤者存乎位。

The classic text says: Therefore, to distinguish between the noble and the humble, the key lies in the position of the lines.

義曰：位者，即六爻之位。夫一卦之中凡有六爻，分其上下，有尊有卑，有小有大。若九五則言君位，九三則言臣位，是尊卑大小各有其分，則貴賤之位從而定矣。

Hu Yuan explained that the term "position" refers to the position of each of the six lines within a hexagram. A single hexagram consists of six lines, divided into upper and lower parts, with distinctions of honor and humility, small and great. The six lines, from bottom to top, are successively called the First, Second, Third, Fourth, Fifth, and Top. The higher the position, the more esteemed it is. For example, "Nine in the Fifth" refers to the position of the sovereign, while "Nine in the Third" refers to the position of the subject. With distinctions of honor and humility, small and great, the ranks of nobility and inferiority are thereby established.

齊小大者存乎卦。

The classic text says: To measure the small and great of a matter, the key lies in which trigram it corresponds to.

義曰：夫陽主剛明而有生成之徳，故其徳大；陰主柔順而有消剝之行，故其徳小。故六十四卦皆本陰陽剛柔之理以定其位也，故有大有小，君子必當明辨之。至如乾之與坤，泰之與否，損之與益，小過與大過，既濟與未濟，是皆所用不同，有小有大，各隨時而用之也。

Hu Yuan explained that yang is characterized by strength, firmness, clarity, and insight, possessing the virtue of nurturing and forming things, so its virtue is great. Yin is characterized by flexibility and compliance, accompanied by the function of reduction and decay, so its virtue is small. The sixty-four hexagrams determine the positions of their lines based on the principles of yin and yang and firmness and flexibility, thus some hexagrams are great and some are small. The gentleman must discern them clearly. For example, the hexagrams Qian and Kun, Tai and Po, Sun and Yi, Xiao Guo and Da Guo, Ji Ji and Wei Ji, their uses are not the same, some are small and some are great, and they should be used according to the circumstances.

辨吉凶者存乎辭。

The classic text says: To discern good fortune and misfortune, the key lies in the words associated with the lines of the hexagram.

義曰：辭者，卦爻之下所繋之言辭也。夫六十四卦，有陽居陽位、陰居陰位，有以陽居陰位者，有以陰居陽位者，有以臣居君位者，有以君居臣位者，如此之爻位多矣。聖人若不繋之辭，則凶吉無由見矣。

Hu Yuan explained that the term "ci" refers to the explanatory text attached below each line of the hexagram. Among the sixty-four hexagrams, there are cases where a yang line is in a yang position and a yin line is in a yin position, cases where a yang line is in a yin position and a yin line is in a yang position, cases where a minister's talent occupies a king's position, and cases where a king's status is humbled to a minister's position. There are many such situations regarding the positions of the lines. If the sages did not attach explanatory texts to them, the auspicious and inauspicious outcomes could not be revealed.

至如比之六二居得其正，則其辭曰比之自內，貞吉；小畜之初九以陽居陽，則其辭曰復自道，何其咎，吉；隨之九四以陽居陰，則其辭曰隨有獲，貞凶；觀之初六以陰居陽，則其辭曰童觀，小人無咎，君子吝；噬嗑之上九以陽居陰，曰何校滅耳，凶。是吉凶之文皆在於所繋之辭也，君子之人若明辨吉凶之事，觀其辭則可知矣。

For example, in the卦 of "Bǐ" (Progress), the line "Six in the Second" is in the correct position, and the line statement says it is beneficial to be close to people from within, to maintain correctness and thus be auspicious. In the卦 of "Xiàoxù" (Small Accumulation), the line "Nine at the Beginning" is a yang line in a yang position, and the line statement says it returns to its original correct path, so there is no error and it is auspicious. In the卦 of "Suí" (Following), the line "Nine in the Fourth" is a yang line in a yin position, and the line statement says it follows others and gains something, but being rigidly attached to the old way leads to misfortune. In the卦 of "Guān" (Observing), the line "Six at the Beginning" is a yin line in a yang position, and the line statement says it observes things superficially like a child, which is not a fault for a petty person, but is a shame for a gentleman. In the卦 of "Shìkē" (Breaking the Bones), the line "Nine at the Top" is a yang line in a yin position, and the line statement says it bears a heavy chain and injures the ears, which is inauspicious. Clearly, the explanation of auspiciousness and misfortune lies in the text of the lines. If a gentleman wishes to discern matters of auspiciousness and misfortune, he can know by looking at the line statements.

憂悔吝者存乎介。

The classic text says: One should be anxious and fearful before regret and meanness arise, focusing on the very first hint of a matter.

義曰：介者，纎介也；悔吝者，小疵病也。夫人小惡不改以成於大惡，小疵不補以成於大疵。勿謂小善無益而不為，勿謂小惡無傷而弗去，及夫惡積而不可揜，罪大而不可觧，以至何校滅耳，喪身夷族，然後悔之，亦其晚矣。故聖人凡小疵病鄙吝之事必先憂虞之，所以獲其無咎也。然則萬事之理皆始自纖芥，故聖人豫防之，故坤卦曰履霜堅氷者，則聖人教人防微杜漸之深戒也。

Hu Yuan explained: "Jie" refers to an extremely subtle sign or hint, while "hui" and "lin" are minor faults. If a person does not correct small evils, they will accumulate into great evils; if small flaws are not repaired, they will become major flaws. Do not think that small good deeds are of no benefit and thus refuse to do them, nor think that minor evil acts are insignificant and thus neglect to remove them. When evil accumulates to the point of being unavoidable and guilt becomes too great to escape, leading to being burdened with heavy chains, suffering physical harm, and even death and destruction of one's family, then regret will be too late. Therefore, sages are concerned and take precautions against any minor faults or unbecoming actions in advance, so as to avoid mistakes. This shows that the principles of all things begin from the smallest details, hence sages must take precautions in advance. The first line of the Kun hexagram says that when one steps on thin frost, one should think of the coming of thick ice, which is precisely the profound warning given by sages to people to prevent small problems from developing into major ones.

震無咎者存乎悔。

The classic text says: Every action and movement can avoid mistakes, as long as one understands the importance of timely repentance.

義曰：震者，動也；悔者，過也。夫人所以舉動而無咎者，蓋有剛明之才，有至正之徳，知其吉凶之道，明其得失之跡，事之小疵者預憂虞之，事之將失者心改悔之，所以舉動而無咎者，蓋存乎悔也。

Hu Yuan explained that "Zhen" refers to action, and "Hui" refers to realizing a mistake and thinking about changing it. A person's actions do not lead to mistakes because he possesses strong and enlightened abilities and extremely upright virtues, understands the principles of good and bad fortune, and clearly perceives the signs of gain and loss. When there are minor flaws, he worries and prevents them in advance; when something is about to go wrong, he promptly reflects and changes his mind. Therefore, the key to avoiding mistakes in action lies in the character "hui" (regret or reflection).

是故卦有小大，辭有險易。

The classic text says: Therefore, hexagrams have small and great ones, and the words of the lines within the hexagrams also have difficult and easy ones.

義曰：其道光明則謂之大，其道消散謂之小。夫六十四卦之設，有大有小，有通有塞，故六爻之中有變有動，有險有易。若履得其正，居得其中，行事無過，則卦爻之下亦有和易之辭；若履非其正，居非其位，行事失其中，則卦爻之下亦有險難之文。至如居之時則言君子道長，居否之時則言君子道消，明夷之時則言明有所傷，大壯之時則言大者壯也。以至吉凶悔吝，善與不善，惡與不惡，卦爻之下各繋其辭以明之，故上文所謂齊小大者存乎卦者是也。

Hu Yuan explained that when the principles of a single hexagram are bright and unimpeded, it is called great; when they are diminished and scattered, it is called small. Among the sixty-four hexagrams, some are great and some are small, some are unimpeded and some are blocked, hence within the six lines of a hexagram there are changes and movements, difficulties and ease. If one stands upright, occupies a proper position, and acts without excess, the words associated with the lines of the hexagram will be harmonious and easy; if one stands improperly, occupies an improper position, and deviates from the middle path, the words associated with the lines of the hexagram will be difficult and perilous. For example, in a time of prosperity, it is said that the way of the gentleman grows day by day; in a time of obstruction, it is said that the way of the gentleman gradually declines; in a time of Mingyi, it is said that brightness is injured; in a time of Dazhuang, it is said that the yang force is at its prime. Thus, the terms of good fortune and misfortune, regret and hardship, goodness and ungoodness, and evil and not evil are all attached to the lines of the hexagram to explain them. This is precisely what was mentioned earlier, that the determination of small and great depends on the meaning of the hexagram.

辭也者，各指其所之。

The words of the hexagram lines each point to the matter they are directed towards.

義曰：言六十四卦所繋之辭，各指事而言也。至如適於泰卦，則其辭和易；適於蹇卦，則其辭艱險；適於謙卦，則其辭巽順；適於離卦，則其辭文明。是各指其事之所變而言也。

Hu Yuan explained that the words associated with the sixty-four hexagrams are all directed towards specific matters. For example, when referring to the hexagram Tai, it takes the image of heaven and earth communicating, and its wording is harmonious and easy; when referring to the hexagram Jian, it takes the image of encountering danger on the road, and its wording is difficult and obstructed; when referring to the hexagram Qian, it takes the image of a high mountain hidden underground, and its wording is humble and gentle; when referring to the hexagram Li, it takes the image of fire light attached to something, and its wording is brilliant and splendid. This is speaking about the specific matters each hexagram represents.

易與天地凖。

The classic text says: The principles of The Zhou Changes correspond with heaven and earth, and can be used to compare with heaven and earth.

義曰：自此已下至鼔萬物而不與聖人同憂、盛徳大業至矣哉為一章。上既言卦爻辭理之義，此又廣明易道深逺，可以與天地相叅凖也。夫天地之道，福善禍滛，善者則佑助之，惡者則傾覆之，以至生成萬品之物，皆以簡易之道自然而然也。

Hu Yuan explained that from here on, until "He stimulates all things without sharing the worries of the sages" and "The great virtue and great achievements have reached their peak," these form a single chapter. The previous text has already discussed various meanings and principles of the hexagram lines and their words. Here, it further broadly explains the profound and vast nature of the Way of the Zhou Changes, which can be compared and corresponded with heaven and earth. The principles of heaven and earth are to bestow blessings upon the virtuous and calamity upon the wicked; those who do good are assisted, while those who do evil are overturned; even the generation and nurturing of all creatures are accomplished through simple and easy means, naturally and effortlessly.

夫易之道本始於天地，故六十四卦、三百八十四爻，所以統三才而妙萬物也。故爻之善者則其辭善，爻之惡者則其辭惡，得其正者則其辭吉，失其正者則其辭凶，以至總包萬事之理，皆以簡易之道自然而然也。是大易之道之可以凖擬於天地也，至乾以健而法天，坤以順而法地之類是也。

The way of The Zhou Changes originates from heaven and earth, so the sixty-four hexagrams and the three hundred and eighty-four lines can encompass the three elements of heaven, earth, and humanity, and exhaust the subtle aspects of all things. Therefore, if a line is virtuous, its words are virtuous; if a line is not virtuous, its words are evil; if a line is in the correct position, its words are auspicious; if it loses its correct position, its words are inauspicious. Even in encompassing all the principles of the world, it is all formed naturally through simplicity and ease. This is the place where the way of The Zhou Changes can be compared with heaven and earth. For example, Qian takes the strength and vigor of heaven as its model, and Kun takes the softness and compliance of earth as its model, and they all belong to this category.

故能彌綸天地之道。

The classic text says: Therefore, The Zhou Changes is able to sew together and complete all the principles of the universe.

義曰：彌者，縫也；綸者，經也。言易道妙包含萬象，知鬼神之情狀，明人事之終始，上可以彌縫補合於天道，下可以經綸牽合於地理，無所不載，無所不備者也。

Hu Yuan explained that "mi" means to sew together, and "lun" means to manage and weave. It means the way of the Zhou Changes is subtle and profound, encompassing all kinds of things and phenomena, capable of knowing the various situations of ghosts and spirits, and clearly understanding the beginning and end of human affairs; upwards it can sew together and complete the heavenly way, downwards it can manage and connect the geography, nothing is left uncarried, nothing is left incomplete.

仰以觀於天文，俯以察於地理。

The text says: Look upward to observe the patterns in the heavens, and look downward to examine the patterns on the earth.

義曰：天文者，則是日月星辰佈設懸象成文章，故稱文也；地理者，則謂山川原隰高卑上下各有條理，繁盛於地，故稱理也。夫易之本始，始於天地，聖人仰以觀於天文，俯以察於地理，揆萬物之情，盡人事之理，以至纎至悉，無所不包，無所不備，是易之道也。

Hu Yuan explained that the term "astronomy" refers to the arrangement and suspension of the sun, moon, and stars, which interweave to form patterns with colorful appearances, hence called "wen" (pattern). The term "geography" refers to mountains, rivers, highlands, and lowlands each having their own levels and sequences, densely spread out on the earth's surface, hence called "li" (order). The origin of the Zhou Changes lies in heaven and earth. The sages looked up to observe the patterns in the heavens and looked down to examine the order on the earth, thus investigating the forms of all things and comprehending the principles of human affairs. It is extremely detailed and thorough, encompassing everything and being fully prepared. This is the way of the Zhou Changes.

是故知幽明之故，原始反終，故知死生之說。

The classic text says: Therefore, one can understand the reasons behind hidden and manifest things; investigate the beginning of things, and then look back at their end, thus understanding the principles of life and death.

義曰：幽者，無形之謂也；明者，有形之義也。明則為晝為陽，幽則為夜為陰。夫聖人之作易，本凖擬於天地，下總括於事物，鬼神之情狀、吉凶之萌兆、陰陽之運動、幽明之義理，莫不統包於其間矣。原始反終，故知死生之說者，夫易道深逺，知幽明之故，以原究事物之終始，反覆天人之本末、萬物之榮枯、四時之變化、吉凶之兆、動靜之理，以至死生之說，莫不知之。

Hu Yuan explained that "yōu" refers to the aspect that is not visible or tangible, while "míng" refers to the aspect that is visible and perceptible. The visible aspect belongs to daylight and is associated with yang, while the invisible aspect belongs to darkness and is associated with yin. The sage composed the Zhou Changes (I Ching) to ascend and compare with heaven and earth, and to descend and encompass all things and events: the forms of ghosts and spirits, the initial signs of good fortune and misfortune, the movement of yin and yang, and the principles of yōu and míng. Nothing is left outside its scope. As for tracing back to the beginning and reviewing the end in order to understand life and death, this speaks to the profound depth of the Zhou Changes' doctrine, which can comprehend the reasons behind yōu and míng, and thus investigate the beginning and end of things. It repeatedly examines the origins and conclusions of heaven and humanity, the flourishing and withering of all things, the changes of the four seasons, the omens of good and bad fortune, the principles of movement and stillness, and even the concept of life and death, all of which can be clearly understood in one's heart.

精氣為物，逰魂為變。

The classic text says: When the energies of yin and yang and the spirits converge, they form tangible things. When the soul energy disperses and separates from the body, it transforms.

義曰：精氣者，則為陰陽精靈之氣也，氤氳積聚而為萬物也。游魂者，伸為物之積聚，歸為分散之時，則謂游魂。夫天地之道，陰陽之精氣萃聚而生萬物；於萬物之間，受陰陽之精氣而靈者則為人。人受陰陽之精氣，萃之於身，則有耳目口鼻、心知髮膚而為之體魄也；合於人身則謂之魂，故口能言，目能視，耳能聽，心能思慮，則謂之神；故用思慮心知才能，則謂之變。得精氣之多者則為神，得精氣之少者則為魄。

Hu Yuan explained that what is called "jing qi" refers to the vital energy of the yin and yang that forms the essence of things, which merges and accumulates to create all things. As for "you hun," it means that when the qi spreads out, it solidifies into forms, and when it retracts, it disperses, at which time it is called "you hun." The way of heaven and earth is that the vital energy of yin and yang converges to produce all things; among all things, those that receive the vital energy of yin and yang and possess spirit are called humans. Humans receive the vital energy of yin and yang, which gathers in their bodies, thus forming ears, eyes, mouth, nose, thoughts, perceptions, hair, and skin, constituting their physical form and substance; this qi combined in the human body is called "hun," so that the mouth can speak, the eyes can see, the ears can hear, and the heart can think, and this level is called "shen"; being able to use thinking, mental awareness, and abilities is called "bian." Those who receive more vital energy become spirits, while those who receive less become "po."

及夫思慮既久，精神已倦，心知已勞，髮膚漸衰，用之太過，及其死也，體魄降於地，骨肉斃於下，精神散之於天則為神，體魄散之於下則為鬼，是天地之精氣萃聚於人身則為精神體魄矣。故左氏載子產之言曰：心之精爽，是謂魂魄，魂魄去之，何以能久？是言凡人得精氣之多者為神，受精氣之少者為魄。神魄萃之於身，久而必去，則精氣歸於天則為神，骨肉斃於下，散而無所之則為鬼。

When one's thoughts and considerations have been overused, the spirit becomes exhausted, the mind is worn out, and the hair and skin gradually wither, leading to excessive consumption of energy. When a person dies, the form and physical essence descend to the earth, the flesh and bones decay in the soil, while the spirit's energy disperses back to heaven, thus becoming a spirit. When the form and essence scatter on the earth, they become ghosts. This shows that the vital energies of heaven and earth gather in human beings, manifesting as spirit and form. Therefore, the "Zuo Zhuan" records the words of Zheng's Zichan: the luminous energy of the heart is called the soul and spirit; once the soul and spirit depart, how can a person live long? This means that those who receive more vital energy become spirits, while those who receive less become spirits. When the spirit and form gather in the body for a long time, they inevitably separate: the vital energy returns to heaven as a spirit, while the flesh and bones decay in the earth, dispersing without a place to return, becoming a ghost.

又禮記祭義曰：氣也者，神之盛也；魄也者，鬼之盛也；合鬼與神，教之至也。眾生必死，死必歸土，此之謂鬼；骨肉斃於下，陰於野土，其氣發揚於上為昭明、焄蒿、悽愴，此百物之精也，神之著也。是言人之生則精氣聚而為神，死則骨肉散而為鬼，而精魂改變，去形離體，則為變化之道也。

The Li Ji · Ji Yi also says: Qi is the great manifestation of the divine; Po is the great manifestation of the ghostly. To worship both ghosts and spirits together is the ultimate of education. All beings are inevitably subject to death, and after death they must return to the earth, which is called a ghost. When their bones and flesh decay underground and are hidden in the soil of the outskirts, their qi rises upward, manifesting as bright and luminous forms, rising vapors, and a solemn and sorrowful feeling. This is the essence of all things, and also the manifestation of the divine. These words mean that when a person is alive, their refined qi gathers to form the divine; after death, their bones and flesh disperse to become ghosts. The refined spirit thus changes and transforms, departing from the body, which is called the principle of transformation.

是故知鬼神之情狀。

Therefore, one can understand the true nature and appearance of ghosts and spirits.

義曰：鬼神者，不疾而行，不言而信，視之弗見，聽之弗聞者，鬼神之道也。夫鬼神之道，本諸精氣體魄聚之而生，亦由骨肉體魄散之而有，冥冥然不知其所在。聖人以其為無則曰不仁，以其為有則曰不知，其有形狀可覩哉？然此言知其形狀者，蓋言易道至大，通於天地，達於幽明，不惟幽隠章顯之間而易道可以見矣。

Hu Yuan explained that ghosts and spirits do not need to move quickly in order to arrive swiftly, nor do they need to speak in order to be verified. They are unseen and unheard, yet they exist. The way of ghosts and spirits arises from the convergence of essence and form, and they vanish along with the dispersion of flesh and spirit. They are mysterious and indistinct, and no one can clearly say where they are. If a sage were to decide they do not exist, that would be unkind; if he decided they do exist, that would be unwise. How can they have a definite form that can be seen? Yet here it is said that their nature can be known, because the way of the Zhou Changes is vast and profound, reaching up to heaven and earth, and down to the hidden and the luminous. It does not merely exist between the hidden and the manifest; wherever there is something visible, the way of the Zhou Changes can illuminate it.

與天地相似，故不違。

The text says: The way of The Zhou Changes (I Ching) is similar to heaven and earth, so it does not contradict heaven and earth.

義曰：此已下言易道廣大，盡生死之理、幽明之故也。夫天地之道，春生夏長，秋殺冬藏，包含萬彚，無小無大，高者下者，飛者走者，莫不生育之，故不可以一言而盡也。夫大易之道，陽剛陰柔，窮幽極逺，總括萬事，從無入有，至纎至悉，莫不總明之，故不可一言而盡也。

Hu Yuan explained that from here on, the discussion of the Way of the Zhou Changes (I Ching) is vast and comprehensive, capable of exhausting the principles of life and death and the origins of the hidden and the manifest. The Way of Heaven and Earth is such that in spring it gives birth, in summer it nurtures, in autumn it clears and harvests, and in winter it stores away, encompassing all beings: regardless of their size, whether high or low, whether flying or walking, none are excluded from its nurturing. Therefore, it cannot be fully explained in a single sentence. The Way of the Zhou Changes is similar: it takes the principles of yang and yin as its framework, investigating the subtle and reaching far, encompassing all things, moving from the formless to the formed, being extremely detailed and thorough, illuminating everything, so it cannot be fully explained in a single sentence.

推其本原，大易之道皆聖人窮神盡性而作也。上則凖擬於天地，下則包言於人物，前乎天地則其道不過，後乎天地則其道不異，中於天地之間則其道若合符契而無違越，是易之道與天地相似者也。

Tracing its origin, the way of the Zhou Changes was composed by sages who thoroughly explored the divine and fully understood the nature of things. It compares upwards to heaven and earth, and encompasses downwards all beings and objects. Placed before heaven and earth, its principles do not exceed; placed after heaven and earth, its principles do not deviate; placed between heaven and earth, its principles fit perfectly like two halves of a seal, without any contradiction. This is the meaning of the Zhou Changes' way being similar to heaven and earth.

知周乎萬物而道濟天下，故不過。

The classic text says: The wisdom of the sage extends to all things, and his way is sufficient to save the world, so there is no error or deviation.

義曰：聖人無物不知，是知周也；天下皆養，是道濟天下也；萬事皆得其宜，是不過也。夫聖人以仁知之徳，才能思慮周及萬物，至於纎介之類皆蒙被之；又以仁義施及天下，使萬品之物、天下之人皆得其所，皆獲其濟，而又所行之事合於大中，無過無不及之事。

Hu Yuan explained that the sage has complete knowledge of all things, which is the fullness of wisdom; all people are nurtured, which is the way of the sage benefiting the world; all things are in their proper place, which is the absence of excess or deficiency. The sage, by virtue of the moral qualities of benevolence and wisdom, extends his strength and thought to all things, even the smallest details being covered by his care. Moreover, he promotes benevolence and righteousness throughout the world, enabling all creatures and people to find their proper place and receive assistance. Furthermore, all his actions conform to the middle path, neither excessive nor insufficient.

旁行而不流。

The classic text says: The way of the sage extends in all directions, yet does not lead to deviation or excess.

義曰：夫聖人中天下而立，正南面而居，拂其己之私邪，去其已之阿黨，所行之事中立而不倚，正行而不邪，以天下為一家，以萬民為一情，凡所動作莫不會合大中之道而行之。此言旁行而不流者，蓋言聖人非善於一身，以至正之徳上符於天，下合於地，中合於人，無私無枉，無所不契，雖旁行於天下之間，亦無私邪淫過流蕩之事，所以然者，蓋至公至正而致然也。

Hu Yuan explained that the sage stands in the center of the world, governing with integrity facing south, removing his own private thoughts and evil intentions, and eliminating partiality and factionalism; his actions are upright and independent, not leaning to one side, his behavior is proper and not inclined toward wrongdoing; he regards the world as one family and the people as one body; any action he takes is only carried out after it conforms to the principle of centrality and uprightness. Here, the phrase 'branching out without recklessness' refers to the sage's goodness not being confined to himself: he upholds an extremely upright virtue, harmonizing with the heavenly way above, conforming to the earth's principles below, and aligning with the hearts of people in the center, without partiality or distortion, everywhere in harmony; even when his teachings extend throughout the world, there will be no partiality, wrongdoing, or reckless indulgence. This is precisely because he is extremely impartial and just.

樂天知命，故不憂。

The scripture says: Those who take pleasure in following the heavenly way and understand their own destiny will not have inner worries.

義曰：順天施化是樂天，識物始終是知命。夫聖人順天施化，識物始終，以其不可改者天命也，由是推測天道以知己命，至於富貴壽考、貧賤夭折皆繋於天，是以心無憂恤。雖在貧賤亦不為險詖之行，雖在富貴不為奢侈之心。

Hu Yuan explained that to follow Heaven and promote education and culture is "to be happy with Heaven"; to understand the beginning and end of all things is "to know destiny." The sage follows the Way of Heaven to promote education and culture, and understands the beginning and end of all things, because he knows that the unchangeable part of it is Heaven's mandate. Therefore, from the Way of Heaven, he deduces his own destiny: whether he is rich and noble or poor and short-lived, it is all determined by Heaven, so he does not feel anxious or fearful. Even when in poverty and low status, he does not commit evil or crooked deeds; even when in wealth and high position, he does not have thoughts of luxury and indulgence.

故孟子曰：莫之為而為者天也，莫之致而至者命也。是言人之性命之理、死生之道皆本於天，固無可奈何。然則富貴稟於天，死生繋乎命，既無可奈何，則宜順從於天道，樂天而知命，原始而思終，安靜而居，則無憂恤也。

Therefore, the "Mengzi" says: what is done without anyone doing it and yet accomplished is heaven; what comes without anyone calling it and yet arrives is destiny. This speaks of the principles of human life and death, and the way of birth and death, all originating from heaven, which is inherently beyond human control. Since wealth and honor are bestowed by heaven, and birth and death are determined by fate, human effort cannot change them. Therefore, one should follow the way of heaven, take pleasure in accepting heavenly will, and understand one's destiny. Investigate the beginning of things and consider their end, live quietly and calmly, and thus there will be no worries.

安土敦乎仁，故能愛。

The text says: Being content with one's current situation and earnestly practicing benevolence, thus being able to care for others and things.

義曰：安者，靜也；愛者，養也。夫聖人稟天地之全性，五常之道皆出於中，天下有一物不被其賜者，若已內於溝壑。由是推己之性以觀天下之性，推己之仁以安天下之物，使天下之人、萬品之物皆安土而定居矣。人能安土，物既遂性，則父母兄弟親疎上下逓相親睦，而敦仁愛之心矣。

Hu Yuan explained that "an" means to be quiet and self-restrained, and "ai" means to nurture. The sage receives the complete nature of heaven and earth, and the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness arise from his inner self. If there is even one thing in the world that has not received his grace, he feels as though he had pushed a person into a ditch. Therefore, he extends his own nature to understand the nature of all people, and extends his own benevolent heart to provide for all things under heaven, enabling all people and creatures to dwell peacefully in their respective lands. When people can settle in their homeland and things can fulfill their nature, then parents and children, relatives and strangers, superiors and inferiors will all live in harmony, and the heart of benevolence and love will become more profound.

範圍天地之化而不過。

The classic text says: The sage incorporated the nurturing of heaven and earth into a fixed pattern and standard, so as not to exceed the proper limits.

義曰：範謂模也，圍謂周也，過者違也。夫聖人粹天地之靈，中天地而立，觀天地之性然後正己之性，觀天地之情然後正己之情，凡所行事皆模範於天地陰陽之端。至如樹木以時伐，禽獸以時殺，春夏則生育之，秋冬則肅殺之，使物遂其性，民安其所，是範圍天地之化而無過越也。

Hu Yuan explained: "Fan" means model, "wei" means surrounding and encompassing, and "guo" means violating and going beyond the proper course. The sage gathers the spiritual excellence of heaven and earth, and stands between heaven and earth: observing the nature of heaven and earth, then rectifying his own nature; observing the conditions of heaven and earth, then rectifying his own emotions; all his actions are modeled after the principles of yin and yang in heaven and earth. For example, cutting trees should be done according to the seasons, hunting animals should be done in accordance with the time of year; in spring and summer, one should follow the natural processes of growth and reproduction, while in autumn and winter, one should follow the natural processes of decline and transformation, allowing all things to fulfill their inherent nature and people to live in their proper places. This is to incorporate the nurturing and transformation of heaven and earth into law and order without exceeding the proper course.

曲成萬物而不遺。

The classic text says: The sage accomplishes all things with thoroughness and care, without missing any one.

義曰：曲者，曲屈委細而成就萬物也；遺者，棄也。夫聖人宅天下之廣居，司萬物之性命，模範天地以施化，輔相天地以保民，雖事物之微、昆蟲之細，亦皆以仁信屈曲而成就之。至如綱罟以時，不麛不卵，是皆物之微細而不遺棄也。

Hu Yuan explained that "qu" means to carry out the completion of all things with careful and thorough consideration, and "yi" means to abandon. The sage resides in the most expansive position in the world, governing the lives of all things, and carries out education and cultivation following the pattern of heaven and earth, assisting heaven and earth to preserve the people. Even the most minute things and the smallest insects are all treated with the sincere and benevolent heart of compassion and integrity, being carefully and thoroughly completed. For example, when casting a net for fishing, it is done in accordance with the proper season, without hunting young animals or taking bird eggs, which are all very minute things, and the sage would not abandon them.

通乎晝夜之道而知。

The classic text says: Understanding the alternation of day and night, the hidden and the manifest, one thus knows all things.

義曰：通者，無所不通之謂也。書則為明為陽也，夜則為幽為陰也。夫聖人得天之正性，秀出於人，上與天地合其徳，與日月合其明，通曉陰陽之宜，黙運鬼神之奧，雖晝夜之道、幽明之理，無所不知，無所不曉。至如寒暑之代謝、星晷之相旋、陰陽之晦明、風雨之悽暴，未有不先知之矣。自此已上皆言神之所為、精氣為物逰魂為變之事，聖人能極神盡慮，推幽測隠，無所不知也。

Hu Yuan explained that "tong" means being able to understand everything without exception. Daytime belongs to brightness and yang, while nighttime belongs to obscurity and yin. The sage inherits the pure nature from heaven, possesses virtue surpassing ordinary people, and aligns with the virtue of heaven and earth, as well as the brightness of the sun and moon. He understands the proper balance between yin and yang, and silently applies the profound principles of ghosts and spirits. Even the alternation of day and night and the transformation between obscurity and brightness are all known to him without exception. For example, the alternation of cold and heat, the rotation of stars and shadows, the darkness and brightness of yin and yang, and the clear and violent nature of wind and rain, none of these can escape his prior knowledge. All these describe the workings of divine power and the formation of myriad things through the gathering of vital energy, as well as the wandering of souls and the resulting changes. The sage can exhaust the divine and the marvelous, fully exert his thoughts, investigate the subtle, and measure the obscure, thus knowing everything.

故神無方而易無體。

The classic text says: Therefore, the mysterious power has no fixed place, and the way of the Zhou Changes also has no fixed form.