The Great Treatise says: The Book of Changes is vast and great.

夫《易》廣矣大矣。

The principles contained in The Zhou Changes are both vast and boundless, and grand and infinite.

義曰：自此已下至「易簡之善配至徳」為一章，此十翼之中第六章，贊明大《易》之道至廣而至大也。夫《易》變化極於四達，是「廣」矣；窮於上天，是「大」矣。故下文云「廣大配天地」是也。

Hu Yuan remarked: From here on down, until the sentence "the simplicity and ease of the Book of Changes are perfectly matched with the highest virtue," constitutes one chapter, which is the sixth chapter of the Ten Appendices, the Xi Ci Shang. It is used to praise and explain the vast and great nature of the Way of the Zhou Changes. The changes discussed in the Zhou Changes extend in all directions to the utmost, which is called "broad"; pursuing upward to the heavens, which is called "great." Therefore, the following text says "broad and great correspond to heaven and earth," which is precisely this meaning.

以言乎逺則不御。

From a distant perspective, the way of the Zhou Changes cannot be hindered when it is spread out.

義曰：逺者，四逺之外而不御止也。夫大《易》之道至廣而至大，極天地之淵蘊，盡人事之終始，推於天下則天下之事無不備，施之萬世則萬世之事皆可知，窮於四逺則四逺之處不能以御也。

What is meant by "far" is that it is pushed to the utmost extremities in all directions, and nothing can hinder it. The way of the Zhou Changes is both broad and grand: it exhausts the hidden mysteries of heaven and earth, and comprehends the beginning and end of human affairs. When applied throughout the world, nothing in the world is beyond its scope; when applied to all generations, all matters of future ages can be inferred from it. It is pushed to the farthest reaches, and even the most distant places cannot block it.

以言乎邇則靜而正。

From a more immediate perspective, the way of the Zhou Changes is quiet and still, upright and unbiased.

義曰：邇謂近也。夫邇近之地，目所可覩，耳所可聞，思慮之所可及之處也。故大《易》之道雖於邇近之間窮理盡性，耳目之所覩，思慮之所及，寂然不見其形，杳然不見其跡，雖邪僻之不能幹，至於幽，至於靜，黙然而得其正者，大《易》之道也。

"Er" means near. By "close at hand," it refers to the range that can be seen by the eyes, heard by the ears, and thought about by the mind. The way of the Zhou Changes (I Ching) even investigates physical principles and fully reveals its inherent nature within such a close range. However, when viewed from the perspective of what can be seen with the eyes, heard with the ears, and thought about by the mind, it is silent, invisible in form, and difficult to find. Even if there are perverse and improper things, they cannot interfere with it. It is hidden in the most secluded place, calm in the most still place, and remains silent yet naturally conforms to the right path. This is the way of the Zhou Changes (I Ching).

以言乎天地之間則備矣。

In the entire universe, the principles of the Zhou Changes are fully encompassed.

義曰：言大《易》之道至廣而至大：以言乎遐逺之間，則不可御止；以言乎邇近之處，則其道靜黙；以言乎天地變化之道，則無所不備矣。

This speaks of the Way of the Zhou Changes being both vast and grand: from the distant perspective, it spreads out without obstruction; from the near perspective, it quietly exists; from the perspective of all changes in the universe, nothing is lacking.

夫乾其靜也専。

When Qian is at rest, it remains focused and stable without scattering.

義曰：乾者，天之用也。夫乾之體至剛至健，一晝一夜凡行九十餘萬里，其剛健之徳也如此。夫然而生育之時，雖純陰用事而坤道承陽之氣以發生萬物，雖當純陰用事之時，而陽氣凝然靜黙，任其専一之道以生於物也。

"Qian" refers to the function of Heaven. The essence of Qian is extremely strong and dynamic, traveling over ninety thousand li in a single day and night. Its strong and vigorous nature is like this. However, in the process of nurturing all things, sometimes when pure Yin is dominant, it is the坤 (Kun) path that receives the Yang energy to generate all things; even when pure Yin is dominant, the Yang energy remains condensed, still and silent, maintaining its single and unwavering nature, thereby nurturing all things.

其動也直。

When the Trigram Qian (Heaven) is activated, it proceeds straight and unswerving, upright and not crooked.

義曰：直謂正直也。言乾之用，雖未生萬物之時，其靜也専，及其陽氣下降於地以生萬物，其運轉則四時不忒，寒暑無差，剛而得正。

"Zhi" means uprightness. This refers to the function of Qian: when it has not yet nurtured all things, it remains quiet and focused; when the yang energy descends to the earth and begins to nurture all things, its movement ensures the seasons proceed without error and the cold and heat do not deviate, being strong yet not losing its upright and centered nature.

是以大生焉。

This is why Qian can widely generate all things.

義曰：言天地之道，以其専一至靜之徳運動而不失其正，是以能大生於萬物也。

This refers to the way of Heaven and Earth, which operates through a single, profoundly still virtue, yet always maintains the principle of central correctness, thus being able to greatly nurture and sustain all things.

夫坤其靜也翕。

When K'un is at rest, it gathers inward and remains concealed without being revealed.

義曰：翕者，斂也。夫坤之道凝然在下，承天陽之氣以生於萬物，當陽氣未降之時，則翕斂其氣，閉藏其用也。

"Xī" means to converge or gather in. The Earthly Principle (Kun) gathers and stabilizes in the lower position, receiving the yang energy from Heaven to nurture all things; when the yang energy has not yet descended, it gathers its own energy together and holds back its function.

其動也闢，是以廣生焉。

When the Earth Trigram moves, it opens up and spreads out, thus being able to widely cover the earth and nurture all things.

義曰：夫坤之道凝然在下，翕斂其氣，閉藏其用而不動，及其陽氣下降之時，開闢其用，承陽之氣以生於物，是以其生育之道至廣而無限極也。

The Earthly Trigram, representing Earth, remains stable and condensed at the lower position. Initially, it gathers and conceals its energy, keeping its function hidden and not acting. When the Yang energy descends, it then opens up its function to receive the Yang energy and nurture all things. Therefore, its nurturing scope is extremely vast, without any boundaries.

廣大配天地。

The breadth and grandeur of The Zhou Changes can match the heavens and earth.

義曰：此已下申明大《易》之道也。言大《易》之道至廣而至大，無所不包，無所不備，上可以配之於天，下可以周之於地，其道至深而至逺也。

From here on, it further explains the way of the Zhou Changes. It says that the way of the Zhou Changes is both broad and grand, encompassing everything and possessing all things; it can match the heavens above and pervade the earth below, its principles being profoundly deep and infinitely vast.

變通配四時。

The Zhou Changes (I Ching) is changeable and penetrating, capable of matching with the four seasons.

義曰：夫《易》之道至幽至賾，惟變所適，生而不絶，周而復始，變通之道無所常定，亦可以配於四時。至如乾坤之道、生殺之理：春則生之，生之不已必夏長之，長之不已必秋成之，成之不已必冬乾之。是四時生殺皆有其時而變通，《易》有變通之理，所以配於四時也。

The principles of the Zhou Changes are extremely profound and intricate, following change to reach a suitable state; they continuously generate and cycle repeatedly, with their methods of transformation having no fixed patterns, thus they can be matched with the four seasons. Take the principles of the Trigrams Qian and Kun, and the processes of growth and decline: in spring, all things sprout; if sprouting continues into summer, it must lead to growth; if growth continues into autumn, it must result in ripening; if ripening continues into winter, it must lead to withering and storage. This shows that the processes of growth and decline in the four seasons each have their proper order and mutually transform and adapt. The Zhou Changes also possess the principle of transformation, hence they can be used to correspond with the four seasons.

陰陽之義配日月。

In The Zhou Changes, the principle of yin and yang being opposite can be paired with the sun and moon.

義曰：夫《易》之中有陰陽，猶乾坤之有日月。夫日者是至陽之精，照於晝而為明；月者是至陰之精，照於夜而為明。故大《易》之道，變通之理有剛有柔，有陰有陽，猶乾坤之有日月，運其寒暑以成晝夜。

The Zhou Changes contain yin and yang, just as the trigrams Qian and Kun contain the sun and moon. The sun is the essence formed by the extreme yang energy, illuminating the day and becoming light; the moon is the essence formed by the extreme yin energy, illuminating the night and becoming light. Therefore, the way of the Zhou Changes has the principle of change and adaptability, which includes both firmness and softness, as well as yin and yang, just as the sun and moon between Qian and Kun drive the coming and going of cold and heat, forming the alternation of day and night.

易簡之善配至徳。

The simplicity and clarity of the Zhou Changes can be matched with the highest virtue of heaven and earth.

義曰：夫大《易》之道，包含萬象，至纎至悉，無所不載，然而其道簡易，不尚煩勞，可以配天地之至徳也。

The principles of the Zhou Changes encompass all things, being detailed and subtle, yet they are simple and easy to follow, not favoring complexity and labor. It is precisely for this reason that they can be in harmony with the highest virtue of heaven and earth, which is natural and effortless.

子曰：《易》其至矣乎！

Confucius said: The principles explained in The Zhou Changes have probably reached their ultimate point!

義曰：此已下至「成性存存，道義之門」為一章，此讚美《易》道至大至廣也。

Hu Yuan remarked: From here on down, until the sentence "constancy in nature, the gate of the Way and righteousness," constitutes one chapter, which is a praise of the Way of the Zhou Changes being both vast and extensive.

夫《易》，聖人所以崇徳而廣業也。

The Zhou Changes is a means used by the sages to promote and enhance their virtue and expand their achievements.

義曰：夫大《易》之道至廣而至極，上可以括天之髙明，下可以包地之博厚，聖人用之，可以增崇其至徳，廣大其功業也。

The principles of the Zhou Changes are both extensive and ultimate: they can encompass the lofty brightness of the heavens above and embrace the profound vastness of the earth below. The sages apply them to constantly elevate their moral cultivation and to continually expand their achievements.

知崇禮卑。

Wisdom should be as lofty as Heaven, and propriety should be as humble as Earth.

義曰：夫萬物之理、萬事之原，不能出於聖人之知；然聖人之知必由禮而修飾之。故知崇則如天之高，至貴而人莫能及；故禮卑如地之下，至而人不能出。是至崇者不能及於知之髙，至卑者不能出於禮之用也。

The principles of all things and the origins of all affairs cannot go beyond the wisdom of the sages; yet the wisdom of the sages must be constrained and refined by rites. Therefore, wisdom is lofty, like the heavens, high and unattainable; rites are humble, like the earth, spreading out so widely that no one can step beyond their reach. This means that nothing can be higher than the wisdom of the sages, and nothing can be lower than the influence of rites.

崇效天，卑法地。

The higher part follows the pattern of Heaven, and the lower part follows the pattern of Earth.

義曰：言聖人之知崇而上效於天，禮卑而下法於地。知以幽逺為上，則為崇；禮以卑退為本，故為卑也。

This refers to the wisdom of sages being lofty and reaching upward to emulate heaven; the rites of sages being humble and reaching downward to emulate earth. Wisdom values depth, obscurity, and vastness as its highest attainment, hence it is called "Chong" (reverence). Rites value humility and yielding as their fundamental principle, hence it is called "Bi" (humility).

天地設位，而《易》行乎其中矣。

Heaven is above, Earth is below; once their positions are established, the principles of the Zhou Changes operate continuously between them.

義曰：夫天以純陽之氣積於上，地以柔陰之氣積於下。天地初判，二位既設，則大《易》之位、萬物之情以行於天地之間矣。

Heaven is formed by the accumulation of pure yang energy above, and Earth is formed by the accumulation of soft yin energy below. When heaven and earth first separated, the two positions above and below were established, and the principles of the lines (yao) in the Zhou Changes and the actual conditions of all things began to operate between heaven and earth.

成性存存，道義之門。

Realizing one's true nature and ensuring the perpetual continuation of the nature of all things, this is the gateway through which the Way enters and exits.

義曰：性者，天所稟之性也。存存者，不絶之貎也。夫人稟天地之善性，至明而不昏，至正而不邪，至公而不私。若能觀天之性而成就己之性，則可以生成於天下，以盡萬物之性，使萬物之性存存而不絶，而道義之門自此塗而出也。

"Xing" refers to the inherent nature bestowed by Heaven upon humans; "cun cun" means continuous and ever-preserved. The goodness inherited from Heaven and Earth that humans receive is originally extremely clear and not obscured, extremely upright and not perverse, extremely impartial and not biased. If one can observe the nature bestowed by Heaven and thus realize one's own inherent nature, he can nurture the world and exhaust the inherent nature of all things, making the nature of all things continuous and preserved without interruption; thus, the gate of the Way and righteousness is opened through this path.

若夫不能觀天之性以正己之性，則於邪佞而放僻之事從而至矣。如是，則不能成其道義之門，不能開通其物。故此大《易》之道凖擬於天地，至公至正，無私無曲，成其治性之道存存而不絶，成其道義之門，為人之所出入而取法也。

In reverse, if one cannot observe the nature bestowed by Heaven to correct one's own nature, then acts of wickedness, flattery, and reckless eccentricity will follow one after another. In this way, the gate of righteousness cannot be established, and all things cannot be guided and connected. Therefore, the way of the Zhou Changes takes the heavens and earth as its standard: it is extremely just and upright, without partiality or distortion; it establishes the method of cultivating one's nature, ensuring its continuity, thus building the gate of righteousness for people to enter and follow.

聖人有以見天下之賾，而擬諸其形容，象其物宜。

The sage had the ability to perceive the hidden and obscure realities of all things under heaven, and thus used hexagram lines to imitate their forms and conditions, and hexagram images to symbolize the appropriate boundaries for each.

義曰：自此已下至「負且乗，致寇至，盜之招也」為一章。注以謂至「其臭如蘭」，則非也。上既言《易》道變化神理不測，此又明聖人見天下之賾，以成萬物之形象也。賾者，幽賾也，人之難見者也。

Hu Yuan remarked: From here on down, until the sentence "bearing and riding, leading to the arrival of bandits, this is an invitation to thieves," constitutes one chapter. The old annotations divided this chapter up to "its scent is like orchid," which is incorrect. The previous text has already explained that the Zhou Changes are changeable and marvelous, with meanings difficult to grasp. Here it further explains how the sage perceives the subtle and hidden truths of the world, thus creating the forms and images of the hexagrams. The term "赜" refers to the deep and complex aspects, which are things that people find hard to see clearly.

言聖人推測天下之幽賾，以擬度萬事之理，以凖擬萬物之形容，以象萬物之所宜，使皆各得其宜，各順其性。至如剛之理則擬乾之形容，柔之理則擬坤之形容，艮之性則言其止，震之性則言其動，陽物則言其剛，陰物則言其柔。若泰卦則言泰之形容，象其泰之物宜；若否卦則言否之形容，象其否之物宜。其六十四卦之中皆有所象矣。

This refers to the sages investigating and measuring the profound and obscure aspects of the world, using them to comprehend the principles of all things, to resemble the forms of all things, and to symbolize the appropriate boundaries of each thing, so that each can find its proper place and follow its nature. For instance, the principle of strength is compared to the form of Qian; the principle of flexibility is compared to the form of Kun. The nature of Gen is stillness, so it speaks of stopping; the nature of Zhen is movement, so it speaks of motion. For things of yang, it speaks of firmness; for things of yin, it speaks of softness. For example, the hexagram Tai depicts the state of prosperity and symbolizes the appropriate actions during times of prosperity; the hexagram Pi depicts the state of blockage and symbolizes the appropriate actions during times of blockage. Among the sixty-four hexagrams, each one has its own symbolic representation.

是故謂之象。

Therefore, this system is called 「Xiang」.

義曰：此已上結成卦象之義也。夫言聖人因擬度萬物之形容，以象萬物之所宜，是故謂之象。象者，即文王所作彖辭，以明一卦之象也，則謂之象。然六十四卦之中皆謂之象，故前章云「卦者，言乎其象也」。是言聖人因推測天下之理，以明萬物之宜，故謂之象也。

The above explains the meaning of concluding the hexagram images. It refers to the sages who observed the forms and symbols of all things, and determined what is appropriate for each, hence calling it "image" or "xiang." Here, "xiang" refers to the commentary on the hexagram written by King Wen, which explains the overall image of the hexagram, hence called "xiang." Since each of the sixty-four hexagrams can be called "xiang," the previous chapter says, "a hexagram is discussed based on its image." This shows that the sages explained the appropriate nature of all things by investigating the principles of the world, hence called "xiang."

聖人有以見天下之動，而觀其會通，以行其典禮。

The sage has the ability to perceive the changes of all things in the world, thus observing the points of convergence and connection, and using them to implement constant principles and rituals.

義曰：動謂變動也，會，合也，通謂通變也。言聖人觀此諸卦爻之變動，明其吉凶得失之要，以觀天地萬物會合變通之事，其有合於理、通於道者，則為之常禮而行之；其有悖於理、違於道者，則舍而去之。是聖人明六十四卦動靜之理、變通之事，合其典禮者也。

"Motion" refers to change, "meeting" means convergence, and "communication" signifies adaptability. This means that the sage observes the changes of each hexagram and line, clarifying the key to fortune and misfortune, gain and loss, and uses this to examine the various situations of the convergence and adaptability of heaven and earth and all things. Whatever conforms to righteousness and follows the proper path is established as a constant ritual and promoted; whatever contradicts righteousness and deviates from the proper path is discarded. This is how the sage understands the principles of motion and stillness in the sixty-four hexagrams, and the circumstances of change and adaptability, thus aligning them with the rites and regulations.

繋辭焉以斷其吉凶，是故謂之爻。

The words attached below the hexagram lines are used to determine fortune or misfortune, so this system is called "yao."

義曰：夫六十四卦有剛有柔，有變有動，會合於典禮者則為吉，不會合於典禮者則為凶，然而其義幽微，常常之人不能明曉耳。是以聖人於諸卦諸爻之下各繋屬其文辭以解釋之：若陽居陰位則言其吉，若陰居陽位則言其凶；或近而相得則言其吉，或逺而不相比則言其凶；或居泰之時而行君子之事則吉，或居夬之時而行剛壯之道則凶。

Among the sixty-four hexagrams, there are both yang lines and yin lines, as well as changes and movements: those that align with rituals and propriety are considered auspicious, while those that do not are considered inauspicious. However, this meaning is subtle and profound, and ordinary people cannot easily understand it. Therefore, the sages attached explanatory words beneath each hexagram and each line to explain it: if a yang line is in a yin position, it is considered auspicious; if a yin line is in a yang position, it is considered inauspicious. If two lines are adjacent and harmonious, it is auspicious; if they are distant and cannot be compared, it is inauspicious. If one is in the hexagram of Tai, which signifies prosperity, and acts as a gentleman should, it is auspicious. If one is in the hexagram of Guai, which signifies决断, and insists on using a harsh approach, it is inauspicious.

是皆觀天下之變動，合剛柔之常理，而繋屬其辭，以斷定其吉凶之效也，是故謂之爻。爻者，效也，效諸物之變動，明萬事之常理，得其正者為吉，失其位者為凶，是吉凶之效自爻之動靜而見也。故上章云「爻者，言乎變者也」。

These are the observations of the sages regarding the changes in the world, combined with the constant principles of the waxing and waning of strength and flexibility, thus linking them with words to determine the fulfillment of good and bad fortune, hence called "yao." The meaning of "yao" is "效," which means to imitate: imitating the changes of things, elucidating the constant principles of all affairs, and those that attain the proper position are good, while those that lose their proper position are bad. Thus, the fulfillment of good and bad fortune is precisely revealed through the movement and stillness of the yao. Therefore, the previous chapter states, "Yao is discussed in terms of change."

言天下之至賾而不可惡也。

The Zhou Changes reveal the most profound and intricate truths of the world, yet they do not instill feelings of aversion in people.

義曰：此覆說上文聖人見天下之賾也。夫小人之性為讒為諂，常有害君子之心。然君子之人凡所作事，使小人不得間而窺，不得伺而疑，故所行之事坦然而行，小人不能以惡忌也。

This is a return to explain the previous statement "The sage saw the subtleties of the world." Small people by nature like to spread slander and flatter, often harboring ill intentions toward the virtuous. However, when the virtuous person acts, he always leaves no opportunity for the small people to spy or find fault, so his actions proceed openly and uprightly, and thus the small people have no grounds to hate or resent him.

故大《易》之道，廣之如地，高之如天，君子小人之道無不備載於其間。然雖有黜小人之辭，然無心専在於小人，但人事得失皆備言之，故雖小人之心亦不能惡大《易》之道也。

The way of the Zhou Changes is vast and broad like the earth, and lofty and distant like the heavens. The way of the gentleman and the way of the petty person are both fully recorded within it. Although it contains words that repel the petty person, it is not intended specifically to target them. Rather, it thoroughly explains the gains and losses of human affairs. Therefore, even the petty person cannot say that he dislikes the way of the Zhou Changes.

言天下之至動而不可亂也。

The Zhou Changes encompass all the most complex changes in the world, yet it remains undisturbed.

義曰：此覆說上文聖人見天下之動也。夫天下之動，吉凶是非、奸邪情偽莫不錯雜於其間，既奸邪情偽錯雜於其間，則天下從而亂矣。今此大《易》之道亦無心於聖人，惟天地之通變、人事之終始有會合於典禮者則為吉，悖亂於常道者則為凶，其文皆散在諸爻之下，以明變動之理，雖小人之情偽亦不能錯雜而紛亂之。

This is a return to explain the previous statement 「the sage observes the movement of the world.」 Among all the changes in the world, good and bad, right and wrong, deceit and falsehood are all intermingled; since deceit and falsehood are mixed in, the world thus becomes chaotic. However, the way of the Zhou Changes does not favor the sages alone; it merely states: whatever change occurs in heaven and earth, whatever begins and ends in human affairs, if it conforms to the rites and rituals, it is judged as good; if it goes against the constant way, it is judged as evil. These explanatory words are attached separately to each line, to explain the principles of change, thus even the deceitful tricks of small people cannot confuse it.

擬之而後言，議之而後動，擬議以成其變化。

First compare and deliberate repeatedly, then speak; first deliberate and weigh carefully, then act. By relying on such deliberation and discussion, one can achieve the transformation of things.

義曰：「擬之而後言」者，此覆說上文「天下之至賾而不可惡」也；「議之而後動」者，此覆說上文「天下之至動而不可亂」也。言聖人觀天下之運動，明人事之得失，一言之出必深思逺慮然後行之。

"Only after considering it do we speak," refers back to the previous statement "the highest complexity of the world is not something to be disliked"; "Only after discussing it do we act," refers back to the previous statement "the highest movement of the world is not something to be confused." This means: the sage observes the operation and changes of the world, understands the success and failure of human affairs, and whenever he speaks or acts, he does so only after deep and careful consideration.

何哉？蓋言之有善有不善，若擬而出之，則其言必善；若不擬而出之，則其言或有不善。必須擬而出之，則言滿天下無口過，故云。夫人動靜之間亦須合於道，若議論而動之，則無悔吝矣；若不議論而動之，則悔吝有時而至焉；若議而動之，雖行滿天下，亦無怨惡也。

Why is that? Because words can be spoken appropriately or inappropriately. If one compares and considers carefully before speaking, words will certainly be appropriate; if one speaks without comparison or consideration, words may be inappropriate. Only by deliberating first and then speaking can one ensure that words spread throughout the world without causing verbal mistakes, which is why the classic text says so. A person's actions, whether moving or still, must conform to the Way: if one first deliberates and weighs before acting, there will be no regret or sorrow; if one acts rashly without deliberation, regret and sorrow will surely come. If one acts after deliberation, even if one's actions extend throughout the world, one will not invite hatred.

若能言動之間，擬之而後為，議之而後行，則深思逺慮久而必精，則可以通天下之變化，為天下之法則者也。

If both speech and action are carried out after careful comparison and consideration, and if deliberation and weighing are done before taking action, then deep thinking and long-term contemplation will eventually become proficient, enabling one to comprehend all changes in the world and establish a standard followed by all people.

「鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。」

The Line Statement of Nine in the Second of the Zhongfū hexagram says: A crane calls in the dark northern part of the mountain, its young ones respond from afar; I have a good cup of wine, willing to share it with you.

義曰：上既言擬議於善則善應之，擬議於惡則惡應之，是猶鳴鶴之在陰，其同類者必相應之也。夫「鳴鶴在陰」者，此《中孚》之卦九二之爻辭也。夫《中孚》之九二上應於九五，當《中孚》之時，二五以至誠相應，用心不私，然雖為六三六四以陰柔間廁於其間，進無所適，退無所遇，二五雖不得相，然至誠相待，終得其應，此《中孚》之時卦象之如此也，是猶鳴鶴之在幽陰之中而聲聞於外，其子從而和之也。

The previous passage said that whenever things are compared and discussed leading towards goodness, a good response will come; and when things are compared and discussed leading towards evil, an evil response will also come. This is like a crane calling in the dark, and its kind will surely respond in harmony. The quoted phrase "Ming He Zai Yin" (The crane calls in the shade) is the line statement of the second line of the Zhongfu hexagram. In the Zhongfu hexagram, the second line is in correspondence with the fifth line above it, and they are in the time of Zhongfu (sincere trust). The second and fifth lines sincerely respond to each other, with no private or biased intentions. Although there are two yin lines, the sixth trigram and the fourth trigram, in between, blocking the way, making the second line unable to advance and the fifth line unable to meet, and at times preventing direct communication between the second and fifth lines, they still eventually achieve mutual response through sincere treatment. This is the situation shown by the Zhongfu hexagram at the time of Zhongfu. It is just like a crane calling in the dark, and its voice reaches outside, and its young cranes respond in harmony with the call.