The Great Treatise says: The Book of Changes arises from the Great Ultimate, which gives rise to the Two Principles.

是故易有大極，是生兩儀。

Therefore, the Zhou Changes contain the concept of "Taiji," which refers to the original unity before heaven and earth were differentiated. From Taiji arises the "Two Principles," which are heaven and earth.

義曰：此以下至「自天佑之，吉無不利」為一章。易有太極者，言大易之道始於太極。太極者，是天地未判、混元未分之時，故曰太極。言太極既分，陰陽之氣輕而清者為天，重而濁者為地，是大極既分，遂生為天地，謂之兩儀。

Hu Yuan explains: From here on, to the following text "If Heaven aids, there will be no failure of good fortune," constitutes one chapter. What is meant by "The Book of Changes has the Taiji," is that the way of the Zhou Changes begins with the Taiji. Taiji refers to the stage before Heaven and Earth were differentiated and the original qi was still undivided and unbroken, hence it is called Taiji. Once Taiji is differentiated, the two yin and yang energies arise: the light and clear rise to form Heaven, while the heavy and turbid sink to form Earth. After Taiji has been differentiated, Heaven and Earth are generated, and these two are called the Two Principles.

兩儀生四象。

Heaven and Earth are the two principles, which give rise to the Four Symbols. Hu Yuan explains them in the following text as Wood, Metal, Water, and Fire.

義曰：言天地之道、陰陽之氣自然而然生成四象。四象者，即木金水火是也。故上文謂天一下配地六生水，地二上配天七生火，如此之類，是天地陰陽自然相配，生成金木水火之象。然此止言四象而不言土者，蓋天地既判，生為五行，然二氣既分，則自然生而為木金氷火，則地之道本於土而成，但言四象，則土從可知矣。

Hu Yuan explained: The operation of heaven and earth, and the movement of yin and yang, naturally generate the four images. Here, the four images refer to wood, metal, water, and fire. Therefore, the previous text says that the heavenly number one, when paired with the earthly number six below, produces water, and the earthly number two, when paired with the heavenly number seven above, produces fire. Such pairings are natural combinations of heaven and earth and yin and yang, generating the images of wood, metal, water, and fire. As for why this passage only mentions the four images and not earth, it is because after heaven and earth have been differentiated, the fundamental elements are the five phases; however, when yin and yang are divided, wood, metal, water, and fire naturally come first. The earth's principle is originally established through earth, so by mentioning the four images, earth is naturally included within them.

四象生八卦。

The Four Symbols give rise to the Eight Trigrams.

義曰：言水火木金互相生成而成八卦。至如水生於坎，火生於離，金生於兌，木生於巽，土生於艮，如此之類，是四象五行之所生也。是故伏羲因此五行所生，畫為八卦也。

Hu Yuan explained: Water and fire, wood and metal generate each other, thus forming the Eight Trigrams. For example, water belongs to Kan, fire belongs to Li, metal belongs to Dui, wood belongs to Xun, and earth belongs to Gen. These are all derived from the Four Symbols and the Five Phases. Therefore, Fuxi created the Eight Trigrams according to the generation of the Five Phases.

八卦定吉凶。

The Eight Trigrams are used to determine auspiciousness or inauspiciousness.

義曰：言伏羲既畫八卦之後，又繋屬其爻辭於諸爻之下，明吉凶之變。凡事之得者為吉，事之失者為凶，言於得失之間以成吉凶之事，使人退省其身，日修其徳，趨其吉而悖其惡，從其善而去其凶也。

Hu Yuan explained: After Fuxi created the Eight Trigrams, he added line statements below each line to explain the changes of good fortune and misfortune. If something is done correctly, it is considered good; if done incorrectly, it is considered bad. The determination of good and bad fortune is based on the success or failure of actions, so as to encourage people to reflect on themselves, cultivate virtue daily, pursue good fortune and avoid evil, follow righteousness and distance themselves from danger.

吉凶生大業。

The distinction between auspicious and inauspicious determines the great achievements in the human world.

義曰：夫吉凶之兆也，皆在於六十四卦爻位之中，得其正者為吉，失其位者為凶。聖人又繋屬其辭以明吉凶之驗，使人知自修省。人既知自修省，則能保守其分位，以成其大業，故大業之成必自吉凶而生矣。

Hu Yuan explained: The signs of good fortune and misfortune are all contained within the sixty-four hexagrams' lines: those who occupy proper positions achieve good fortune, while those who occupy improper positions encounter misfortune. The sages further explained the above with words to clarify the verification of good fortune and misfortune, enabling people to understand self-reflection. Once people understand self-reflection, they can maintain their proper roles and positions, thus achieving great accomplishments. Therefore, the accomplishment of great endeavors must certainly arise from discerning good fortune and misfortune.

是故法象莫大乎天地。

Therefore, there is no greater model to follow than heaven and earth.

義曰：法象則謂吉凶之理、得失之跡也。夫天地之大、萬物之理，皆由二體互相推蕩而生也。至於髙者有其分，下者有其理，善者福之，惡者禍之，此常理也。聖人仰觀俯察為之法象，善者賞之，惡者罰之，然其功其理皆本始於天地，故云莫大乎天地。

Hu Yuan explains: Here, the term "fa xiang" refers to the principles of good and evil, and the traces of gain and loss. The vastness of heaven and earth, and the orderly nature of all things, are all generated through the mutual interaction of the two fundamental principles of heaven and earth. Those above have their proper roles, and those below have their own principles. Those who do good receive blessings, and those who do evil bring about misfortune; this is the constant principle. The sages look up to observe heaven and look down to examine earth, and based on this they establish models to follow: those who do good are rewarded, and those who do evil are punished. This function and principle originate from heaven and earth, so it is said that nothing is greater than heaven and earth.

變通莫大乎四時。

The manifestation of change and smoothness is nowhere more evident than in the four seasons.

義曰：言天地之道、陰陽之氣、變通之道、生成之功，春秋冬夏生而不已，是以成之，成之不已又殺之，殺之不已又生之。是其天地之氣生殺之功，千變萬化，皆由四時之氣推蕩而成也。

Hu Yuan explained: The operation of heaven and earth, the transformation of yin and yang, the principle of change and adaptability, and the effects of generation and cultivation continue endlessly throughout the four seasons. First, they bring forth all things; once they have been brought forth, they continue to impose severity and decline; once severity and decline have continued, they again give rise to new growth and nourishment. The function of the vital energies of heaven and earth, which involve both generation and destruction, undergoes myriad changes, all resulting from the shifting and stirring of the energies of the four seasons.

縣象著明莫大乎日月。

The celestial phenomena that hang high in the sky and are clearly visible are none greater than the sun and the moon.

義曰：言天地之道布懸其法象，星辰其於著明、運行不息、無所不照者，莫大乎日月也。

Hu Yuan explains: Heaven and Earth display various exemplary forms above, stars are indeed bright, but in terms of prominent illumination, continuous movement, and universal illumination, nothing surpasses the sun and moon.

崇髙莫大乎富貴。

Status is exalted and lofty, and nothing surpasses wealth and honor.

義曰：上既言天地之道、陰陽之理、變通之事、日月之明，此後言以富貴而繼屬之者何也？蓋聖人非以恃其崇髙，極侈其位，誇恃其富貴。是故天地之道但能生成萬物，不能生成天下之人，是故君子有大才大徳，凡居崇髙極盛之位，代天理物，能以仁義敎化生成天下之人。若無富貴之位，則其功不能以及於天下也。是故其所以重富貴者，非重其位也，蓋重其行道於天下。故下繋曰聖人之大寳曰位，是言聖賢所保重者曰位，惟在行道而已，故以富貴次於天地日月之後也。

Hu Yuan explains: The previous passage has already discussed the way of heaven and earth, the principles of yin and yang, the changes and transformations, and the brightness of the sun and moon. Then it follows with the mention of wealth and honor. Why is this so? It is not because the sage relies on his lofty position, striving to elaborate on his own status and boasting about his wealth and honor. The reason is that the way of heaven and earth can only generate all things, but cannot cultivate and nurture people throughout the world. Therefore, when a great and virtuous gentleman occupies a lofty and flourishing position, taking the place of heaven to manage all things, he can use benevolence and righteousness to educate and sustain the people under heaven. If he does not have the position of wealth and honor, his achievements will not reach the world. Therefore, we value wealth and honor not for the position itself, but for the opportunity it provides to promote the right way throughout the world. Hence, the "Xici" says, "The great treasure of the sage is position," meaning that the position valued by sages and virtuous men is valuable only in its ability to carry out the right way. It is for this reason that wealth and honor are mentioned after heaven and earth, and the sun and moon.

備物致用，立成器以為天下利，莫大乎聖人。

Providing various resources, utilizing them effectively, creating tools and instruments to benefit the world, in this regard no one has contributed more than the sage.

義曰：備物致用者，備天下之物，致天下之用也。立成器者，則謂建立成就天下之器用，以便於天下也。凡能便利天下者，無出於聖人也。聖人則無所不通，故能成天下之利也。至如包羲氏結繩為網罟，以佃以漁；神農斵木為耜，揉木為耒，耒耨之利以敎天下；又如木為剡木為矢，矢之利以威天下；又如黃帝刳木為舟，剡木為楫，舟楫之利以濟不通；又如宮室取大壯，掘地為臼，斷木為杵，臼杵之利萬民以濟。如此之類，皆是備物致天下之用，立器為天下之利也。

Hu Yuan explained: What is meant by "preparing things for use" is preparing the resources of the world and utilizing them for the benefit of the world. What is meant by "establishing and making useful tools" is creating and making tools that are useful to the world, to make it convenient for all people. Anything that brings convenience to the world does not surpass the sage. The sage is all-encompassing, so he can achieve the benefit of the world. For example, Fuxi tied ropes into nets and traps to hunt and fish; Shen Nong carved wood into plows and bent wood into hoes, using the benefit of farming to teach the world. Again, cutting wood into arrows, relying on the benefit of bows and arrows to intimidate the world. Again, the Yellow Emperor hollowed out wood to make boats and carved wood into oars, relying on the benefit of boats and oars to communicate with places that were previously unreachable. Again, building houses following the hexagram of Great Strength, digging the ground to make mortars and cutting wood to make pestles, relying on the benefit of pounding rice to relieve the people. All these are preparing resources for the use of the world and creating tools to benefit the world.

故唐元次山曰：吾人之苦兮山幽幽，網罟設兮山不幽；吾人之苦兮水深深，網罟設兮水不深。是言聖人凡所創立其器，雖山川滄海之深逺，而聖人所作其器，無逺無近，無幽無深，皆得其利。故水之深而網罟不深，山之幽而網罟不幽，其功如是之廣，而人用之皆得其利也，非聖人孰能如此哉。

Hu Yuan then cited an example from Yuan Jie of the Tang dynasty, who said that the people's hardship lay in mountains being too deep and secluded, but once a fishing net is set, the mountains are no longer considered deep or secluded; the people's hardship also lay in water being too vast and deep, but once a fishing net is set, the water is no longer considered deep. This means that whenever a sage creates an artifact, even when facing such vast and distant places as mountains and seas, the artifact is not limited by distance or seclusion, and can be used everywhere for convenience. Therefore, although water is deep, with a fishing net, its depth is no longer a problem; although mountains are secluded, with a fishing net, their seclusion is no longer a problem. The utility of such artifacts is so great that everyone can benefit from them. If it were not for the sage, who else could achieve this?

探賾索隱，鉤深致逺，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

Exploring the complex and seeking the subtle, drawing out the deep and attracting the distant, relying on them to determine the fortune and misfortune of the world and to encourage people to strive diligently, there is nothing more effective than the yarrow stalks and the turtle shell.

義曰：探謂探尋，賾謂幽隱難見之處。言至幽至逺、至隱至近之處，鉤深極逺之事，天地幽隱之處，過去未來之吉凶，惟是聖人以卜筮之占皆得以知之也。若事得於道者為吉，失於理者為凶，以其吉凶之事告示於人，使人趨善從吉，去惡避凶，雖愚者昧者皆勉勉而知勸。夫如是定天下之吉凶、成天下之亹亹者，皆由蓍龜之占筮也。

Hu Yuan explained: "Tan" means to explore, and "ze" refers to deep and hidden places that are not easily seen. This means: the most dark, distant, concealed, and near places, those things that can only be understood by probing deeply and reaching far away, the hidden aspects of the world, as well as the auspicious and inauspicious outcomes of the past and future, can only be fully known by sages through divination with yarrow stalks and turtle shells. What is in accordance with the right path is auspicious, and what goes against reason is inauspicious. By clearly informing people of these auspicious and inauspicious outcomes, people are guided towards goodness, follow the auspicious, abandon evil, and avoid misfortune. Even the foolish can be encouraged to strive upward. In this way, determining the auspicious and inauspicious for the world and promoting the diligence of all people relies entirely on divination with yarrow stalks and turtle shells.

是故天生神物，聖人則之。

Therefore, the heavens produced divine objects such as the yarrow stalks and turtle shells, and the sages used them as principles.

義曰：神物者，則謂神靈之物，蓍龜是也。灼龜以為卜，揲蓍以為筮。言天之所生者蓍龜之靈，知人之休咎，明人之得失，是故聖人取之為法則，考人之行事也。

Hu Yuan explained: The so-called divine objects refer to divine things, that is, the tortoise shells and the yarrow stalks. Burning the tortoise shells to observe the cracks is called divination, while using the yarrow stalks by hand to calculate the trigrams is called augury. This means that the yarrow stalks and tortoise shells, born by heaven, have their own spirit, capable of knowing human fortune and misfortune, success and failure, so the sages took them as a standard, using them to examine human actions.

天地變化，聖人效之。

Heaven and Earth are constantly changing, and the sages imitate them.

義曰：言天地之道、陰陽之氣、生殺之理，春生夏長，四時代謝，千變萬化，聖人效法之：當賞則賞之，當刑則刑之；事之久者必改其弊，器之泥者必革其新，是聖人法效天地之變化也。若據疏說以為賞以春夏、刑以秋冬，則非也。

Hu Yuan explained: The operation of heaven and earth, the transformation of yin and yang, and the principles of life and death, the growth in spring and flourishing in summer, the succession of the four seasons, and the myriad changes, all are imitated by the sage. When something should be rewarded, it is rewarded; when something should be punished, it is punished. When a system is implemented for a long time and leads to problems, it must be changed. When an object becomes obstructed and inconvenient in use, it must be reformed. This is how the sage imitates the changes of heaven and earth. As for the old interpretation that rewards should be placed in spring and summer and punishments in autumn and winter, that is incorrect.

天垂象，見吉凶，聖人象之。

Heaven shows signs through things, revealing good and bad fortune, and the sage takes the images and imitates them.

義曰：言天之垂象以示人之吉凶，若陰陽之慘舒、日星之災變、風雨之不節、霜雪之不時，如此之類，皆是天垂象以示於人。聖人必當象之，或祥之來則象其吉，災之來則應以凶，或修其徳而平其政也。

Hu Yuan explained: Heaven reveals signs and phenomena to inform people of good or bad fortune. For example, the qi of yin and yang may be fierce or mild, or celestial bodies such as the sun, moon, and stars may appear with omens or anomalies, or winds and rains may not occur in accordance with the seasons, or frost and snow may not come at the proper time. Such things are signs revealed by Heaven to mankind. The sage must take them as guidance: when auspicious signs appear, they should be regarded as omens of good fortune; when calamitous phenomena occur, they should be treated as signs of misfortune. They should either examine themselves, cultivate virtue, and regulate affairs to bring order.

河出圖，洛出書，聖人則之。

The Yellow River produced a dragon diagram, and the Luo River produced a turtle script, which are the two auspicious phenomena known as the "Yellow River Chart" and "Luo Writing." The sage took them as principles.

義曰：按此河圗是天之大瑞也。若聖人在上，至徳動於天地，天下之人和洽，則和氣充塞於天地之間，則河出圗、洛出書，以為瑞應之驗也。是故聖人所以法則之者，蓋法其時而行事，故曰聖人則之也。

Hu Yuan explained: The Yellow River Chart is a great auspicious omen sent down by Heaven. If there is a sage ruler in power, with the highest virtue touching the heavens and earth, and the people throughout the land are harmonious and united, then the harmonious atmosphere will fill the world, and thus the Yellow River will display the dragon pattern and the Luo River will show the turtle script, as evidence of the fulfillment of the auspicious omen. The sage takes it as a model, drawing upon such a time of peace and prosperity to act. Therefore, it is said, "The sage takes it as a model."

然按諸儒之說，以謂河圗洛書出見於世，伏羲因得之而畫成八卦，感上天之美應者也。且上古洪荒之世，典章法度未立，伏羲以聖人之才徳居位，是以經綸天地，畫成八卦，以為萬世之法則。若河圗洛書未出見之時，伏羲亦當畫為八卦以為後世之法。且河圖洛書是天之大瑞，若果河圖洛書已有八卦，則八卦不當言伏羲所畫也。又按洛書賜禹，是亦八卦更有聖人所畫矣。

Hu Yuan then clarified: It has always been the view of various scholars that the Yellow River Chart and the Luo Writing appeared in the world, and Fuxi obtained them and thus drew the Eight Trigrams. This was considered a response from heaven to his virtue. However, in the ancient chaotic era, there were no established systems or laws. Fuxi, by virtue of his sage-like talents and virtue, held the position of ruler, thus governing the world and drawing the Eight Trigrams, establishing them as a model for all future generations. Even if the Yellow River Chart and the Luo Writing had not appeared, Fuxi would still have drawn the Eight Trigrams for posterity. Moreover, the Yellow River Chart and the Luo Writing are great omens from heaven. If the charts originally contained the Eight Trigrams, then the Eight Trigrams should not be said to have been drawn by Fuxi. Furthermore, the Luo Writing was bestowed by heaven upon Yu the Great. If it also contained the Eight Trigrams, would that not mean that another sage had already drawn the Eight Trigrams?

且按下繋曰：古者包羲氏之王天下，仰則觀象於天，俯則觀法於地，觀鳥獸之文，近取諸身，逺取諸物，於是始作八卦，以通神明之德，以類萬物之情。此八卦自是伏羲觀天地、取諸物而畫成八卦也，又豈得謂伏羲感河圖洛書而畫八卦哉？若果河圖洛書已有，則孔子不當言伏羲仰觀俯察而成八卦也。

Hu Yuan again cites classics as evidence: The "Xici" says that in ancient times, Fuxi ruled the world, looking up to observe the phenomena of heaven, looking down to observe the principles of earth, observing the patterns on birds and beasts, taking the body as a model nearby, and taking all things as a model far away. Thus he began to create the Eight Trigrams, to connect with the virtue of the divine and to classify the forms of all things. Clearly, the Eight Trigrams were originally drawn by Fuxi through observing heaven and earth and taking patterns from all things. How can one say that Fuxi drew the Eight Trigrams by responding to the Yellow River Chart and the Luo Writing? If the Yellow River Chart and the Luo Writing indeed already had the Eight Trigrams, then Confucius would not have said that Fuxi created the Eight Trigrams by observing heaven and examining earth.

又如孔子曰：鳳鳥不至，河不出圖，吾已矣夫。是孔子因其鳳鳥而為書也。又曰：龜龍在郊藪，河出圖，洛出書。是亦因龜麟而至矣。此蓋孔子言麟鳳者，天之瑞物難見者也。若聖人在上，錫五福於人，庶政行於國，和氣充塞於天地，則河圖洛書□麟龍鳳出，為瑞應之驗，是以聖人法則其時以行其事也，故云聖人則之。今鄭康成以春秋緯云河圖有九篇、洛書有二篇，孔安國以為河圖為八卦、洛書有九疇，皆失之矣。

Hu Yuan also cited additional evidence: Confucius once said, "If the phoenix does not fly and the Yellow River does not produce a chart, my life is probably over." This shows that Confucius connected the phoenix with the Yellow River Chart. He also said that turtles and dragons appear in the outskirts and marshes, and the Yellow River produces a chart and the Luo River produces a book. This also connects the turtle and the qilin together. It is evident that the qilin and the phoenix mentioned by Confucius are both heavenly omens, which are rarely seen. If a sage is in power, bestowing the five blessings upon the people, and properly implementing various affairs in the state, with harmonious energy filling the heavens and earth, then the Yellow River Chart, the Luo River Book, and the qilin, dragons, and phoenixes would all appear as omens to confirm the fulfillment of auspicious signs. The sage is said to act in accordance with such times, hence the saying "the sage follows it." As for Zheng Kangcheng's reliance on the Spring Annals Commentary to claim that the Yellow River Chart has nine chapters and the Luo River Book has two chapters, and Kong AnGuo's belief that the Yellow River Chart is the Eight Trigrams and the Luo River Book is the Hongfan Nine Categories, these views are all incorrect.

易有四象，所以示也。

The Zhou Changes contain four types of images, used to reveal the principles to people.

義曰：按此四象有二說。一說以謂天地自然相配，水火金木以為之象，所以示也。又一說：吉凶者失得之象也，悔吝者憂虞之象也，變化者進退之象也，剛柔者晝夜之象也。是言大易之道有此四象，所以示人之吉凶。疏荘氏謂六十四卦之中有實象、有假象、有義象、有用象，則非也。又何氏以為天生神物聖人則之、天地變化聖人效之、天垂象見吉凶聖人象之、河出圗洛出書聖人則之，亦非也。

Hu Yuan explained: Here, the four images have two interpretations. One view holds that they are naturally paired by heaven and earth, taking water, fire, metal, and wood as the four images, using them to show people. Another view is: good fortune and misfortune are the images of gain and loss; regret and meanness are the images of worry; change and transformation are the images of advancement and retreat; strength and flexibility are the images of day and night. This means that the Way of the Zhou Changes includes these four images, using them to indicate good and bad fortune to people. As for the old commentary citing the Zang school, which claims that among the sixty-four hexagrams there are four types of images: real images, false images, meaning images, and practical images, that is incorrect. Similarly, He's interpretation of the four sentences "Heaven produces divine things, sages follow them," "Heaven and earth change, sages imitate them," "Heaven shows signs, revealing good and bad fortune, sages imitate them," and "The river produces the diagram, the Luo produces the book, sages follow them" as the four images is also incorrect.

繋辭焉，所以告也。

The words attached below the hexagram lines are used to inform the world.

義曰：上既言天生神物聖人則之，天地變化聖人效之，天垂象見吉凶聖人象之，河出圗洛出書聖人則之，易有四象所以示人之吉凶。此言又繋屬其辭，明其得失，所以貢告於人，使人知憂患之慮也。

Hu Yuan explains: The previous passage has already discussed how the Supreme Heaven produces divine objects and sages take them as models, how heaven and earth undergo changes and sages imitate them, how the Supreme Heaven manifests omens to indicate good or bad fortune and sages take these as signs, and how the Yellow River produces a map and the Luo River produces a book and sages take them as standards. This sentence refers to the sages adding words beneath the hexagrams and lines to explain gains and losses, thereby informing the people and making them aware of the need to remain cautious about potential troubles.

定之以吉凶，所以斷也。

Using auspicious and inauspicious signs to determine the outcome is to help people resolve doubts and make decisions.

義曰：言既繋屬其辭以明得失，又定其吉凶之驗，以斷天下之疑惑，使人知其象，趨其吉而背其凶也。

Hu Yuan explains: Having already explained the gains and losses in the previous text, and established the verification of good and bad fortune, it is used to resolve the doubts of people throughout the world, enabling them to understand the hexagram and move towards good fortune while avoiding misfortune.

易曰：自天佑之，吉無不利。

The Zhou Changes say: receiving protection from Heaven, auspicious and without any obstacles.

義曰：此大有上九之爻辭也。言易有四象所以示也，繋辭焉所以告也，又定之以吉凶所以斷也，言天下之人既知其吉凶之驗、禍福之理，又引此大有上九之爻辭以證之。言大有上九居大有之世，天下富盛，諸爻皆乗於剛，已獨下乗於陰六五，有厥孚交如之吉，已獨乗之，是以得自天佑之吉無不利也，此大有之時如此也。

Hu Yuan explains: This is the line statement of the upper ninth line of the Dàyǒu hexagram. The previous text says that the Book of Changes has four images to show, the attached statements to inform, and the determination of good and evil to decide matters. When the people of the world have already understood the verification of good and evil and the principles of misfortune and blessing, the text then cites the line statement of the upper ninth line of Dàyǒu to confirm this. The Dàyǒu hexagram's upper ninth line is in a time of great prosperity and abundance, the world is rich and sufficient, and all other lines are above the strong lines, but this one alone descends to ride upon the Yin and flexible line six in the fifth. The line six in the fifth has the auspiciousness of sincerity and mutual benefit, and only the upper ninth line is connected to it, so it can receive the protection of heaven, being auspicious and smooth in all things. This is the situation of the Dàyǒu hexagram.

子曰：佑者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，人以尚賢也，是以自天佑之，吉無不利也。

Confucius said: "You," meaning assistance, refers to helping. What Heaven assists is the person who follows the Way of Heaven; what the people assist is the person who upholds sincerity. Practicing sincerity and constantly following the Way of Heaven, people therefore honor the virtuous, thus receiving the protection of Heaven, which brings auspiciousness and nothing goes against one's will.

義曰：此孔子解釋之辭也。言大有上九所以得自天佑之者，蓋由己以陽承於六五柔順之君。天之所以佑之者，助其順也；人之所以助之者，信也。言六五居中有信於天下，而上九承之，是履其信也。既已履信，則天下之人亦助以信也。既履其順，又履其信，則是崇尚賢徳矣。夫既為崇尚賢徳之人，則上天之所佑助，鬼神之所協吉，天下之人皆所信助，夫如是何所不利哉。

Hu Yuan explained: This is what Confucius said about the Line Statement. The Upper Ninth of the Great Possession is able to receive the protection of Heaven because it uses its yang strength to serve the Yin and compliant ruler, the Sixth in the Fifth. Heaven protects it because it follows the Way of Heaven; people help it because it is sincere. The Sixth in the Fifth resides in the central position and gains trust from the world, and the Upper Ninth connects with it, which is practicing sincerity. Once sincerity is practiced, the people of the world also use sincerity to help him. Once he practices following the Way and sincerity, he is promoting virtue. Since he is a person who promotes virtue, Heaven protects him, the spirits give him good fortune, and all people trust and help him. In this way, how could there be anything that is not smooth?