The Great Treatise: The Situation of Being Blocked by a Stone (The Book of Changes says: "Being blocked by a stone, relying on thornweed")

易曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」義曰：此是困卦六三之辭也。言六三之爻以陰居陽位，是不正也；在下卦之上，是不中也。夫君子之人凡欲求進，必須俟其時。今此六三居困之時，其性動而欲上進，是故為九四之所止，故困于石也。既上不能進，復退其居，又下乗九二之剛，故曰據于蒺藜。上既無所進，下既無所適，是猶入于其宮，不見其妻，凶之道也。夫妻者，至親之人，亦不可得而見之，況於他人乎？

The Zhou Changes say, "Trapped by a stone, resting on thorned woad, entering his house but not seeing his wife, misfortune." Hu Yuan explains: This is the line statement of the sixth line in the third position of the Guan hexagram. The sixth line is a yin line occupying a yang position, which is improper; it is located at the top of the lower trigram and does not occupy the central position. A gentleman who wishes to advance must wait for the right opportunity. Now, the sixth line is in a state of hardship, its nature restless and eager to advance, but is blocked by the ninth line in the fourth position, so it is said, "Trapped by a stone," like being blocked by a large stone. Since it cannot advance upward, it can only retreat to its original position, but below it is the yang strength of the ninth line in the second position, so it is said, "Resting on thorned woad," like sitting on thorned woad. Unable to advance, unable to retreat, this is like returning home but not seeing one's wife, which is a dangerous path. The wife, the most intimate person, cannot be seen, how much more so others?

子曰：「非所困而困焉，名必辱。」義曰：此已下是孔子之辭。言此六三所以困于石者，非是所困而困焉。葢六三居困之時，躁而求進，為九四之所止。然君子之名必求榮，今為九四所困，是其名必辱也。非所據而據焉，身必危。義曰：夫君子之人，進必以道，動必合義，不惟澤天下之人，又且先安其身而不陷於過惡也。今六三既下乗九二之剛，為九二之所據，為九四之所止，是必不能安全其身，而自必自至於危厲也。既辱且危，死期將至，妻其可得見邪？義曰：言六三既非所困而困，非所據而據，既辱且危，是不知死期將至也。既死期將至，雖屬至親之人，必不可得而見也。

Confucius said: "To be troubled by something one is not meant to be troubled by, one's reputation will surely suffer." Hu Yuan explained: From here on, this is Confucius' words. The reason why the line six in the third is "trapped by stone" is because it is trapped by something that should not have trapped it. The line six in the third is in a state of hardship and distress, with an impetuous and aggressive nature, striving to advance forcefully, but is blocked by the line nine in the fourth. A gentleman who establishes himself in the world always seeks honor and distinction for his reputation. Now, being blocked by the line nine in the fourth, his reputation will surely suffer. The text also says, "To rely on something one is not meant to rely on, one's body will surely be in danger." Hu Yuan explained: A gentleman who advances must rely on the right path, and his actions must conform to righteousness and reason. He should not only benefit the people of the world but also first secure his own position, avoiding mistakes and wrongdoing. Now, the line six in the third is pressed down by the yang strength of the line nine in the second, rejected by the line nine in the second, and blocked by the line nine in the fourth. It is certain that it cannot preserve itself, and thus naturally brings about danger and peril. The text further says, "Already disgraced and in danger, death is near, can one even see his wife?" Hu Yuan explained: The line six in the third is trapped by something that should not have trapped it, and occupies a position it should not have occupied. Its reputation is already disgraced, and its body is in danger, yet it does not realize that death is approaching. When death is already near, even the closest relatives will surely not be seen.

易曰：「公用射隼于髙墉之上，獲之，無不利。」義曰：此是解卦上九之辭也。隼者，貪殘之禽也；墉者，牆也。言解難之時，而六三以陰柔不正之身居於下卦之上，是不正之小人也。夫居解之時而以小人居君子之位，是猶貪殘之禽居於墉牆之上，必為人之所射而獲之。既射而獲之，則何所不利哉？

The Zhou Changes say, "The public shoots a falcon on a high wall, captures it, and there is no disadvantage." Hu Yuan explains: this is the line statement of the Upper Nine of the Jié hexagram. "Falcon" is a greedy and fierce bird, and "wall" refers to a city wall. When removing troubles, the Six in the Third, with a yin and flexible nature, is in an improper position at the top of the lower trigram, representing a petty person who does not follow the right path. In a time of resolving difficulties, allowing a petty person to occupy a position meant for a gentleman is like having a greedy and fierce falcon perched on a high wall, which will surely be shot down and captured by an arrow. Once it is shot and captured, what could possibly be unprofitable?

子曰：「隼者，禽也；弓矢者，器也；射之者，人也。」義曰：夫弓矢之事，皆是威天下之器、除天下之害者也。今君子之人慾去貪殘之禽，必以弓矢而射去之然後可也。君子蔵器於身，待時而動，何不利之有？義曰：言君子之人凡去小人，必須有其才、有其徳、有其時、有其位，然後可以有所施為，有所動作也。若無才徳，無時位，欲去非類之人，必自取敗亡之道。是故君子之人必當蔵畜其器，韜光其業於身，待其時而動之，則所往必有所獲也。

Confucius said: "The falcon is an animal; the bow and arrow are tools; and the one who shoots is a person." Hu Yuan explained: bows and arrows are all tools used to intimidate the world and eliminate its evils. Now, if a gentleman wishes to remove greedy and cruel birds, he must use the bow and arrow to shoot them down. The classic also says, "The gentleman keeps weapons within himself, waits for the right time to act, how could there be any disadvantage?" Hu Yuan explained: if a gentleman wishes to eliminate small people, he must have ability, virtue, timing, and position, then he can take action and achieve something. If he lacks ability and virtue, and also lacks timing and position, yet wants to eliminate those who are different from him, he will certainly invite his own downfall. Therefore, the gentleman should keep his skills within himself, conceal his talents and achievements, and wait for the right time to act. In this way, whatever he does will surely bring success.

動而不括，是以出而有獲，語成器而動者也。義曰：括者，結也。夫君子之人凡能畜積其徳，韜蔵其器，則無有括結凝滯之事，如是則沛然莫之能御也。以至凡有所施為、有所動作，必有所獲，所在必有所成功，是語成其器而動者也。

The text says, "It moves without being blocked, thus going out and achieving success, which is the movement of something that has already been formed into an instrument." Hu Yuan explains: "Blocked" means to tie up or obstruct. If a gentleman can accumulate his virtue and store his talents, then when he acts, there will be no hindrance or obstruction. Thus, his actions will flow smoothly and powerfully, like a river breaking through its dam, unstoppable by anyone. Consequently, wherever he acts, he will surely achieve results and accomplish great deeds—this is precisely what is meant by an instrument that has already been completed before it is used.

子曰：「小人不恥不仁，不畏不義。」義曰：此已下又言小人之道也。夫小人之性不常，亦不知仁義，不知亷恥，不以刑法威之，則不畏不義。是故古者聖人設其鞭樸之事、刑法之威者，蓋為小人不恥不仁，所以設之，使知畏而為義也。

Confucius said: "The petty person does not feel ashamed of unkindness and does not fear injustice." Hu Yuan explained: From here onwards, it further discusses the way of the petty person. The nature of the petty person is fickle and inconsistent. He does not understand benevolence and righteousness, nor does he know shame. If there is no punishment to intimidate him, he will not fear committing unjust acts. Therefore, in ancient times, sages established punishments such as beating and corporal punishment, as well as the severity of legal penalties, precisely because the petty person commits unkind acts without feeling ashamed, and thus it was necessary to establish these measures to make him fear and be willing to act righteously.

不見利不勸。義曰：言小人之心専在於利，凡事不見其利，則不知有所勸勉也。是故聖人立為市，使得交相貿易；立農桑，使得互相耕養，而有所勸也。不威不懲。義曰：夫小人以小善為無益而弗為也，以小惡為無傷而弗去也，但恣縦其心，而放僻邪侈之事無不至矣。若不以刑而懲之，則不知懲戒者也。

The text says, "Without seeing profit, one does not encourage." Hu Yuan explains: the minds of petty people are entirely focused on benefits. If they do not see advantages, they will not motivate themselves. Therefore, sages establish markets so people can trade with each other, and set up policies regarding agriculture and sericulture so people can cultivate and weave, supporting each other—these are all real benefits used to encourage them. The text also says, "Without punishment, there is no deterrent." Hu Yuan explains: petty people always think that small good deeds bring little benefit and are unwilling to do them, and they think that small evil deeds cause no harm and are unwilling to eliminate them. They indulge their desires unchecked, thus engaging in all kinds of wicked, extravagant, and unrestrained behavior. If there is no punishment to deter them, they will not learn from their mistakes.

小懲而大誡，此小人之福也。義曰：言君子之人既以刑懲於小人，亦非君子之素心也，蓋為小人不恥之故也。然雖小有所懲，而若能戒懼不為大惡，此亦小人之福也。易曰：「屨校滅趾，無咎」，此之謂也。義曰：此是噬嗑初九之爻辭也。夫噬嗑之卦，是先王用刑以去剛梗之俗。今此初九居卦之初，是受刑之始也。然居受刑之始，其罪未至大，其惡未甚著，故但屨校其足，滅沒其趾，而能改之，所以無咎。今此小人若小懲而能戒慎之，則其罪亦不至於大，此是小人之福，故引此噬嗑之初九而證之，故曰此之謂也。

The classic text says, "A slight punishment brings a great warning, which is the fortune of a petty person." Hu Yuan explains: It is not the true intention of a gentleman to punish petty persons, but rather because petty persons commit unkind deeds without feeling ashamed, they must be punished. However, even though they receive only a minor punishment, if they are thus warned and frightened into not committing greater evils, this is considered the fortune of a petty person. The classic text also says, "The Book of Changes says: 'A foot restraint causes the toes to be cut off, but there is no blame,' which is exactly what this refers to." Hu Yuan explains: This is the line statement of the first line of the initial hexagram of Shexi. The hexagram of Shexi discusses how ancient kings used punishment to eliminate stubborn and unruly customs. The first line is at the beginning of the hexagram, representing the initial stage of punishment. Since it is at the beginning of punishment, the wrongdoing is not yet great, and the evil deed is not yet obvious, so he is only given a foot restraint and his toes are cut off, and he can then reform, thus there is no blame. Now, if petty persons are warned by a slight punishment and thus become cautious, their wrongdoing will not escalate, which is exactly the fortune of a petty person. Therefore, Confucius cites the line statement of the first line of the hexagram of Shexi to confirm this, saying, "This is exactly what this refers to."

善不積不足以成名，惡不積不足以滅身。義曰：言凡人若能積小善以至於大善，積之不已，以至著見於外，則可以成萬世之名也。若小善不積，則不能以成其名也。若以小惡為無傷而弗去，及小惡積之已久，反成大惡，及其著見於外，不惟受戮，亦致滅沒其身也。

The text says, "Accumulating small good deeds is insufficient for achieving a good reputation, while accumulating small evils is insufficient for destroying one's life." Hu Yuan explains: If a person can accumulate small good deeds until they become great goodness, and continues to accumulate without stopping, eventually they will manifest externally and achieve a beautiful reputation that lasts for generations. If one is unwilling to accumulate even small good deeds, there is no way to attain a reputation. Conversely, if one thinks that small evils are not harmful and refuses to eliminate them, then after a long time, these small evils will eventually become great evils. When they become evident, not only will one suffer punishment, but one's life will also be destroyed.

小人以小善為無益而弗為也。義曰：夫小人之性，以小善不能益於身，是以因因循循，至於老耄不能修飾而不為，以致喪身取咎，自取滅亡之道也。以小惡為無傷而弗去也。義曰：言小人以惡為無傷，積小惡以至大惡，従至著，日復一日，不能悛改而弗去，以至惡大罪也。

The text says, "Small people regard small virtues as of no benefit and do not act upon them." Hu Yuan explains: The nature of small people always thinks that small good deeds bring them no benefit, so they shirk and procrastinate, delaying until they are old and weak, still refusing to cultivate themselves and not acting, ultimately leading to their own destruction. The text also says, "Small people regard small evils as causing no harm and do not remove them." Hu Yuan explains: Small people think that committing small evils causes no harm, so the accumulation of small evils grows increasingly serious, eventually leading to great evil. From subtle to obvious, day by day, they never repent or remove them, ultimately resulting in great sin.

故惡積而不可掩，罪大而不可解。義曰：言小人既不能積其小善，反自為其小惡，小惡之積久而不已，及夫惡大而彰顯於外，不能以掩閉；罪大而及於身，不可以解脫。如是則滅身受戮也宜矣。易曰：「何校滅耳，凶。」義曰：此是噬嗑上九爻辭也。言初九居受刑之始，而屨校其足，其罪亦未甚大；至此上九居受刑之終，不能悛改其惡，但以小惡為無傷，以至惡積罪深，而其身受戮，滅沒其耳，何校其首，此是大凶之道也。

The classic text says, "Therefore, evil accumulates and cannot be concealed, and great guilt cannot be resolved." Hu Yuan explains: small people are unwilling to accumulate small virtues, but instead deliberately commit small evils. These small evils accumulate over time and continue without stopping. When the evil deeds become so great that they are clearly evident, they can no longer be concealed. When the guilt becomes so severe that it falls upon themselves, they can no longer escape punishment. At this point, death and punishment are inevitable. The classic text also says, "The Book of Changes says: 'A heavy wooden collar that covers the ears, calamity.'" Hu Yuan explains: this refers to the line statement of the top nine in the upper trigram of the噬嗑 (Shèkè) hexagram. The initial nine is at the beginning of punishment, only being given foot shackles; the guilt is not yet serious. However, by the time it reaches the top nine, which is at the final stage of punishment, the person still refuses to repent of their evil deeds, treating minor evils as insignificant, leading to accumulated evil and deep guilt. In the end, they suffer punishment, with a heavy wooden collar on their neck, pressing down so much that it covers their ears. This is a path of great misfortune.

子曰：「危者，安其位者也。」義曰：夫君子之人所以危者，蓋由安然居位，恃其泰不為之備，恃其安不知其亂，以至泰久必否，安久必亂，所以致其不安而社稷之危也。若能居安慮危，居治思亂，然後可以保其位而不失也。

Confucius said: "Those in peril are those who take their positions for granted." Hu Yuan explained: The reason why a gentleman incurs danger is often because he is content with his position, relying on current success without vigilance, and taking current peace for granted without considering possible calamities. Thus, prolonged success inevitably turns into obstruction, and prolonged peace inevitably leads to disaster, resulting in the loss of his position and the peril of the state. Only when one remains in comfort yet contemplates danger, and in times of order yet anticipates disorder, can one maintain his position without losing it.

亡者，保其存者也。義曰：夫人之所以亡者，蓋由恃其安不思其危，恃其存不思其亡，任其放僻邪侈之事，所以致其身之危亡、基業之隕墜也。若能常自深思逺慮，不為奢侈之行，則可以保其存而不亡也。亂者，有其治者也。義曰：言人居安平之時，但恃其天下之治，不能思慮存亡之機，不能憂恤天下之人，恣其驕盈之志，不知亂之所生也。

The text says, "Those who perish are those who preserve existence." Hu Yuan explains: People often fall into ruin because they rely on present security and do not consider danger, depend on current preservation and do not think about collapse, indulge in wicked and extravagant behavior, thus inviting their own peril and the collapse of their foundations. If one can always think deeply and look far ahead, and refrain from extravagant and overreaching actions, they can preserve what they have and avoid ruin. The text also says, "Those who are in chaos have their order." Hu Yuan explains: When people are in a time of peace and stability, they rely on the fact that the world is already well governed, without considering the key to survival and extinction, and are unwilling to care for the people of the world, indulging themselves in arrogance and self-satisfaction, completely unaware that chaos arises precisely from here.

是故君子安而不忘危。義曰：言君子之人若能居於安平之時，常自戒慎，恐有傾危之事，則可以獲吉也。存而不忘亡。義曰：言居平易之時，能常思其危亡之事，所以保其存而不亡也。治而不忘亂。義曰：言居治平之時，當自恐懼修省，鑑其前車之覆，則無禍亂之事也。是以身安而國家可保也。義曰：言君子之人既能安而不忘其危，存而不忘其亾，治而不忘其亂，夫如是，其身可以安，其國家社稷可以永保也。

The text says, "Therefore, the superior man in security does not forget danger." Hu Yuan explains: When the superior man is in a state of peace and stability, if he can always self-alert and be cautious, fearing the possibility of collapse and calamity, he can attain auspiciousness. The text also says, "In existence, he does not forget extinction." Hu Yuan explains: When in a state of smoothness and no affairs, constantly thinking of the possibility of extinction is exactly what allows the present situation to be preserved without collapse. The text further says, "In governance, he does not forget disorder." Hu Yuan explains: When in a state of peace and order, one should always maintain vigilance, self-cultivate and reflect, taking the previous collapse as a warning, thus avoiding calamity. The text then says, "Therefore, the self is secure and the state can be preserved." Hu Yuan explains: The superior man, being able to think of danger when secure, of extinction when existing, and of disorder when governing, in this way, his own self can be secure, and the state and its institutions can be preserved for a long time.

易曰：「其亡其亡，繋于苞桑。」義曰：此是否卦九五之爻辭也。言當否塞之時，小人在下皆失其道，獨九五能休去天下之否，常思其社稷之危亡，言我其亡乎，我其亡乎，是猶繋其社稷于苞桑之上者也。桑者，即是其根深固而不拔；苞者，即是叢生之類。言九五既居否塞之時，能休去天下之否，常自思慮戒懼，是猶繋其社稷于苞桑之上，而其根深固不可以拔也。

The Zhou Changes say, "Its loss, its loss, bound to the bundle of mulberry roots." Hu Yuan explains: This is the line statement of the ninth line in the fifth position of the Gua of "Obstruction." When the world is closed off and uncommunicative, the petty people are in the lower positions and all have strayed from the right path. Only the ninth line in the fifth position can stop the obstruction throughout the world. It constantly worries about the peril of the state and country, repeating in its mouth, "I will perish, I will perish," which is like binding the state firmly to a bundle of mulberry roots. Mulberry trees have deep and firm roots that are hard to uproot; "bao" refers to a cluster of plants growing together. The ninth line in the fifth position, in a time of obstruction, can stop the obstruction throughout the world and constantly reflects with deep thought and caution, just as binding the state to the roots of a cluster of mulberry trees, which are deeply rooted and unshakable.

子曰：「徳薄而位尊。」義曰：夫居君子之位，必有才有徳，然後可以居也。若才之薄、徳之寡而居於尊貴之位，必不可也。知小而謀大。義曰：言人之才知之小，反欲謀國家之大事，是必不可也。然居幽闇之時，尚不免其誅戮，而況居於明盛之時，其有不受君之誅戮者鮮矣，是小知者不可謀國家之大事也。力小而任重，鮮不及矣。義曰：夫小力之才，必當任其輕小之用；若任以國家之重器，其勝任者亦鮮矣。

Confucius said: "One with little virtue but holding a high position." Hu Yuan explained: To occupy a position of a gentleman, one must have ability and virtue, and only then can one be worthy of it. If one has shallow ability and little virtue yet sits in a high position, this is certainly unacceptable. The text also says, "One with limited knowledge but attempting great plans." Hu Yuan explained: A person with shallow understanding yet attempting to plan state affairs is certainly unacceptable. Even in times of political darkness, such people are inevitably punished; how much more so in times of political clarity and prosperity, where few can escape the king's punishment—this shows that those with limited vision should not be entrusted with state affairs. The text further states, "One with little strength but bearing heavy responsibilities, few can avoid disaster." Hu Yuan explained: A person with little ability should only bear minor responsibilities; if entrusted with the state's heavy duties, very few can manage them.

易曰：「鼎折足，履公餗，其形渥，凶」，言不勝其任也。義曰：此是鼎卦九四之爻辭。言九四以陽居陰位，是不正也。夫以不正之身居於大臣之位，而才力之不勝其職，是猶鼎之折足而傾覆公家之美實，而又且汙染其鼎也。然則君子之人凡居髙位，必須有其才、有其徳，然後可以稱國家之大任也。若無才無徳而居大位，是猶鼎之九四以不才之身而居國家之重位，而傾覆公家之美實，敗壊國家之綱紀，是大凶之道也。如此之人，所謂不勝其任也。然則謂之言不勝其任者，此是孔子引此鼎卦之辭，以釋徳薄位尊、知小謀大、力小任重之人，故以此爻而結言之。

The Zhou Changes say, "The tripod breaks its foot, spills the public delicacies, its form becomes stained, and it is ominous." This refers to a person whose ability is insufficient to bear the responsibilities of his position. Hu Yuan explains: This is the line statement of the fourth line of the Ding hexagram. The fourth line is a yang line in a yin position, which is not in the proper place. A person who is not in the proper place holding a position of a great minister, and whose ability is insufficient to fulfill his duties, is like a tripod breaking its foot, spilling the public delicacies, and staining the body of the tripod. Therefore, a gentleman who holds a high position must have ability and virtue, and only then is he worthy of the country's important responsibilities. If a person has neither ability nor virtue yet holds a high position, it is like the fourth line of the Ding hexagram, where an unqualified person holds a key government post, causing the loss of the state's fine food, and damaging the state's regulations, which is a great calamity. Such a person is exactly the one who is unable to bear the responsibilities of his position. As for the last sentence, "It means that one cannot bear the responsibilities," Confucius quoted the line statement of the Ding hexagram to explain three types of people: those with thin virtue but high position, those with limited knowledge but great plans, and those with small ability but heavy responsibilities. Therefore, this line is used as a conclusion.

子曰：「知其神乎？君子上交不諂，下交不瀆，其知乎？」義曰：此一節是孔子釋豫卦六二之辭。子曰知其神乎者，者是有理之形之謂也，神者妙無方之謂也。夫君子之人有先之識，深思逺慮，凡有所施為，必能極未形之理、未萌之兆者也。既未形之理、未萌之兆皆先知之，是其知如神之妙用而通於靈也。

Confucius said: "Does he know its mystery? A gentleman associates with superiors without flattery, and with inferiors without negligence. Does he know it?" Hu Yuan explained: This passage is Confucius explaining the Line Statement of the sixth line in the second position of the Yu hexagram. The phrase "Does he know its mystery?" refers to when the principles have begun to show signs but their manifestations are not yet apparent, which is called the beginning or the hint. "Mystery" refers to the subtle and unfathomable application. A gentleman has foresight, thinks deeply and far ahead, and whenever he acts, he thoroughly investigates the principles that have not yet taken form and the signs that have not yet emerged. Since he can foresee the principles that have not yet taken form and the signs that have not yet emerged, his wisdom is like the subtle and unfathomable workings of the divine, penetrating and clear.

君子上交不諂者，夫常常之人凡於有權位之人，則必行苟諛佞媚，甘言巧語以求其說，以求其進。是故君子之人知其諂諛佞媚之道不可以求進，是以守其正，自潔其身，切問近思，博聞強識，待時而動，不以邪佞之道以求其進，不以甘言巧語以說其上也。

The phrase "the gentleman above does not flatter" means that ordinary people, when they meet someone in power, will certainly be fawning and flattering, using sweet words to win the other's favor in order to gain their own advancement. The gentleman understands that true progress cannot be obtained through flattery and deceit, so he adheres to the right path, maintains personal integrity, asks earnest questions, thinks carefully about nearby matters, widely listens and remembers, waits for the right opportunity before taking action, and never uses cunning or deceitful means to seek advancement, nor does he use sweet words to please his superiors.

下交不瀆其知乎者，夫常常之人凡見其下交之人，必以強暴之性、苟悅之道以瀆亂於下。是故君子之人凡居上位，雖於下交，亦以中正之道、至正之徳以待於下，未嘗敢以柔邪苟媚之道以瀆亂於下者也。言如此之人，既上交不諂，下交不瀆，又極於未形之理、未萌之兆，是知之人也。

The phrase "those who deal with inferiors without being disrespectful, are truly wise" means that ordinary people, upon encountering someone of lower status, will necessarily display arrogance or use insincere flattery to belittle and disrupt those beneath them. A gentleman in a position of authority, even when interacting with those below him, treats them with the principles of fairness and integrity, and never uses flattery or deceit to despise subordinates. Such a person does not act with flattery when dealing with superiors, nor does he show disrespect to those beneath him. Moreover, he can thoroughly investigate matters that have not yet taken shape and signs that have not yet emerged. This is what constitutes true wisdom.

者，動之，吉之先見者也。義曰：言人知其有理未形之事，極其禍福萌兆之來，則於動靜之間戒其小之事。動得其道則吉，動失其道則凶，是以従其吉而背其凶，去無道而就有道，是者吉之先見者也。君子見而作，不俟終日。義曰：君子之人既知未形之理，慎其小之事，夫如是，則吉凶之變不俟終日之間而可以明見矣。

The text says, "This refers to the movement, the initial signs of good fortune." Hu Yuan explains: If a person can recognize things whose principles are already present but whose manifestations are not yet visible, and thoroughly investigate the signs of good and bad fortune, he will maintain vigilance in the interplay of movement and stillness regarding subtle matters. If his actions align with the right path, they will be auspicious; if they deviate from it, they will be ominous. Therefore, by following the auspicious and avoiding the ominous, leaving behind the unrighteous and returning to the righteous, one can foresee the presence of good fortune even when things are still in their initial stages. The text also says, "The superior man sees it and acts, without waiting for a whole day." Hu Yuan explains: Once the superior man has perceived the principles that have not yet taken form, and is careful in minute details, the changes of good and bad fortune do not need to wait for a whole day to become clear.

易曰：「介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。」義曰：此是豫卦六二之爻辭也。言豫之時，九四以剛陽之徳居上卦之下，是居人臣之極位者也。夫居人臣之重位，必為在下之所歸向，是故初六以陰柔之質居豫之初，為九四之正應。當豫之時，不能守其正道，但以柔邪諂媚以說於上，以求其進，故為九四之所見従，但有聲名虛譽以聞於外。然既有聲名傳聞於外，是虛譽也，故其爻辭曰「鳴豫，凶」。

The Zhou Changes say, "Between stone, not for a whole day, uprightness brings good fortune. As firm as stone, why need a whole day? The decision is clear." Hu Yuan explains: This is the line statement of the sixth line in the second trigram of the Yu hexagram. In the time of joy and ease, the nine in the fourth position, with his strong and bright yang virtue, occupies the first line of the upper trigram. This is the position of a high-ranking minister. Being in such a powerful position, he naturally becomes the object of attachment for those below. Therefore, the initial six, with his soft and flexible nature, is at the beginning of the Yu hexagram and corresponds exactly with the nine in the fourth. In times of ease and joy, the initial six cannot remain on the right path, but only knows how to flatter and ingratiate himself with those above in order to seek promotion, thus being accepted by the nine in the fourth. Therefore, there is a reputation outside. However, this reputation is merely empty praise, so its line statement says, "Excessive boasting in joy brings misfortune" — to boast and show off one's joy constantly is dangerous.

至於六三比於九四，居豫之時，在下卦之上，履非其位，上承於九四，亦以柔邪諂媚之道以悅於九四，故其爻辭曰「盱豫，悔」。惟此六二以陰居陰，居得其正，不為富貴以易其志，不為貧賤以易其心，堅然守一介之節，確然守不變之心，履得其中，居得其正。雖下比於初六，亦未嘗敢以非道而褻瀆；雖近於九四，亦未嘗敢以柔順而苟求，但堅執其心，不苟其進，故其心如石之堅，不能變動，不待終日而獲其貞吉。

Now looking at the sixth line, it is adjacent to the fourth line and is in a time of indulgence and pleasure. It is located at the top of the lower trigram, a position that is not suitable for it. It looks up to the fourth line and uses soft and flattering means to please it. Therefore, its line statement says, "Looking up in expectation, regret follows"—staring with wide eyes seeking pleasure from above, eventually leading to regret. Only the second line, with a yin line in a yin position, is in the proper place: it does not change its aspirations due to wealth or poverty, does not waver its mind due to hardship, and firmly holds onto its upright virtue. It genuinely maintains its original heart, acts in the middle way, and holds a proper position. Although it is close to the first line below, it does not dare to use improper means to be close to it. Although it is near the fourth line above, it does not dare to adopt a submissive and yielding attitude to seek favor. It firmly holds onto its original heart and does not seek advancement through compromise. Therefore, its heart is as firm as stone, unshakable, and it attains the auspiciousness of uprightness without needing to wait for a whole day.

然則六二既能上交不諂，下交不瀆，動靜之間，之事未嘗不知之；既之事未嘗不知之，則吉凶之來又寧用於終日之間而可見矣，此是知之人也。若見事於己萌之後，則是不知也。然則「介如石焉，寧用終日可識矣」者，此是夫子解釋六二之爻辭也，言六二有如此之美，故仲尼稱美之也。

Thus, the line six in the second (六二) is able to interact with those above without flattery and with those below without arrogance, moving and stilling in turn, and perceiving all subtle signs without fail. Since all subtle signs are perceived without fail, how could the arrival of good or ill fortune need to wait for an entire day to be discerned? This is the true wisdom of a wise person. If one can only perceive things after they have already emerged and become evident, then it cannot be called wisdom. As for the statement "It is like a stone, so that even after a whole day it can be recognized," this is what Confucius said to explain the line statement of the second line (二爻). It means that the six in the second possesses such excellent virtue, so Confucius specially praised it.

君子知微知彰。義曰：此已下至「無祗悔元吉」為一節，以解復卦初九之辭也。言君子之人凡所施為動作之間，必慎其小之事。夫者亦是之事，有理未形者也。唯君子之人凡所動靜，凡有思慮，吉凶之兆、禍福之理未萌之前而已知之。既知之，則舍其凶而趨其吉，此是知也。既知其逆知禍福，雖有其理未有其形，更不可使彰露顯然而著聞於外，如此是知彰也。

The text says, "The superior man knows the subtle and the manifest." Hu Yuan explains: from here down to "no regret and original good fortune" constitutes one section, used to explain the line statement of the initial line of the Hexagram of Returning. The superior man, in every action and movement, necessarily maintains vigilance over the subtle aspects. What is called the beginning or the hint refers to matters whose principles are already present but whose manifestations have not yet appeared. Only the superior man, in every movement and stillness, and whenever he has thoughts, can discern the omens of good and ill fortune, the principles of misfortune and blessing, even before they have begun to emerge. Once he has discerned them, he discards the aspect of ill fortune and turns toward the aspect of good fortune. This is called "knowing the subtle," understanding the initial signs of something hidden and not yet apparent. Once he has recognized the initial signs, he can foresee good and ill fortune. Therefore, even though the principles are already present but the manifestations have not yet appeared, he must not allow them to be revealed or spread abroad. This is called "knowing the manifest."

知柔知剛，萬夫之望。義曰：夫事之萌漸，必始於柔小；得失之理亦自於，以至凡百之事，皆是自小而至大，自柔而至於剛也。是故君子之人極未形之理，既知其本，又知其末，本末之間不使吉凶之道形著於外。夫如是，則可以為萬夫之所瞻望、天下之所仰賴也。

The text says, "Knowing both softness and firmness, one becomes the hope of a myriad people." Hu Yuan explains: the beginning and growth of things must start from the soft and weak, and the principles of gain and loss also originate here. Thus, all things are transformed from small to great, from soft to firm. Therefore, a gentleman can thoroughly investigate the principles that have not yet taken form, understanding both the root and the tip, and preventing the signs of good or ill from being revealed. When one can achieve this, he becomes someone whom the people look up to and the world relies upon.

子曰：「顏氏之子，其殆庶乎！有不善未嘗不知，知之未嘗復行也。」義曰：此孔子言知、知彰、知柔知剛也，自古已來惟顏子一人而已，其庶可以近之。夫顏氏之子者，即孔門之髙弟、亞聖之上賢，能知禍福之萌、吉凶之兆，有不善未嘗不知，有一惡未嘗不悟，及其知也便従而改之，未嘗復行於事業。故孔子曰「有顏回者好學，不遷怒，不貳過，不幸短命死矣」，是言顏子能修其身，能深其慮，凡有吉凶不善之事未嘗不知，既知之亦未嘗復行，故唯顏子庶可以近乎。

Confucius said: "The son of the Yan family is almost there! He never fails to know when he has done something wrong, and when he knows it, he never does it again." Hu Yuan explained: This is Confucius talking about the realm of knowing subtle things, knowing obvious things, knowing softness and knowing firmness. Since ancient times, only Yan Hui has reached this level, and he is almost there. The son of the Yan family is the outstanding disciple in Confucius' school, the great virtuous person second only to the sage. He can perceive the budding of misfortune and good fortune, the signs of good and evil. He never fails to be aware of any bad thoughts, and never fails to realize any wrongdoing. Once he realizes it, he immediately corrects it, and never repeats the mistake in his actions. Therefore, Confucius said in the Analects, "There was Yan Hui, who loved learning, who did not transfer his anger to others and did not repeat his mistakes. Unfortunately, he died young." This is precisely saying that Yan Hui could cultivate himself, think deeply, and never fail to perceive good and evil, fortune and misfortune. Once he perceives it, he never repeats the mistake, so only Yan Hui is almost close to this realm.

易曰：「不逺復，無祇悔，元吉。」義曰：此是復卦初九之爻辭。夫復之初九以陽之徳居復之初，當群陰用事之時，獨以一陽而反於地下，以萌生萬物，是復之初九而來復之速者也。亦猶賢人君子得天之性，凡思慮之間亦有不善之事，則能早辨之，明其心，復其性，使過惡不形於外，所行之事皆合於中道。自古聖賢之中，惟顏氏之子知有不善未嘗不速改之，以復於善道，故三千徒中惟此顏子一人而已，故孔子特稱舉之，曰「不逺復，無祗悔」者，惟顏子一人而已。

The Zhou Changes say, "Not far from returning, no great regret, original good fortune." Hu Yuan explains: This is the line statement of the initial line of the Fu hexagram. The initial line of the Fu hexagram has a yang yang virtue in the first line of the Fu hexagram, at a time when the many yin lines are in charge. Alone, this single yang line returns to the earth, thus giving rise to all things. This shows that the initial line of the Fu hexagram returns very quickly. This is like a virtuous person who receives the nature of heaven, and in his thoughts, occasionally has unvirtuous thoughts, yet he can recognize them early, clarify his mind, return to his original nature, and prevent his faults and evils from being revealed outside, making his actions conform to the middle and correct path. Among the sages and virtuous men of ancient times, only Yan Hui immediately corrected his faults when he discovered them, thus returning to the virtuous path. Therefore, among the three thousand disciples of Confucius, only he achieved this, so Confucius specially mentioned him. The saying "Not far from returning, no great regret" means going out only a short distance and then returning, thus having no great regret. Only Yan Hui was worthy of this.

天地絪縕，萬物化醇。義曰：此已下至「言致一也」，解損卦六三之爻辭。絪縕者，蓋熏蒸之貎。夫天地之道、陰陽之氣，二氣相熏蒸而成交感之象，是以萬物皆得以亨通也。男女構精，萬物化生。義曰：言男女相構和，而萬品之物亦得以變化而生也。

The classic text says, "Heaven and Earth blend and mingle, and all things become refined and harmonious." Hu Yuan explains: from here down to "this illustrates the principle of unity" is an explanation of the line statement for the sixth line in the third position of the Hexagram of Loss. "Blending and mingles" describes the appearance of the mutual blending and rising of the two energies. The pattern of Heaven and Earth's operation, the two energies of yin and yang, blend and mingle with each other, creating a situation of mutual communication and connection, thus enabling all things to become refined and harmonious. The classic text also says, "Male and female combine their essence, and all things are generated." Hu Yuan explains: the union of male and female leads to the transformation and birth of all creatures.

易曰：「三人行則損一人，一人行則得其友」，言致一也。義曰：此損卦六三之辭也。夫損之時，損下以益於上，損民以益於君。今此六三、六四、六五以三陰上進，歸於上九之陽，是其志不能醇一也，必損於上九之陽者也。然則天地之道皆尚於醇一，故一陰一陽之謂道，男女相遇亦在於醇一。今若以三陰上進，必損上九之陽；若但六三獨往之，則得正應之道，然後得其友也。

The Zhou Changes say, "When three people walk together, one is lost; when one person walks, he finds his friend," which speaks of returning to singleness. Hu Yuan explains: this is the line statement of the sixth trigram in the third position of the Duan hexagram. In a situation of reduction, it is reducing from below to benefit above, reducing the people to benefit the ruler. Now, the three yin lines at positions six three, six four, and six five all advance upward together, each going to attach to the yang line at the top, showing that their intentions are not pure and single, and they must reduce the yang at the top. The way of heaven and earth has always valued singleness, so saying that one yin and one yang alternate is the way; the pairing of men and women also values one-to-one singleness. Now, if three yin lines advance together, they must reduce the yang at the top; but if only the line at six three advances alone, it conforms to the proper correspondence, and then it can find its own companion.

子曰：「君子安其身而後動。」義曰：自此已下至「立心勿恆凶」，解益卦上九之爻也。君子安其身而後動者，言君子之人凡欲動作施為，必先安其身。若身不安，則行事之失是必。凡所施為必先安靜其身，然後動作施於行事，則無有所失者也。

Confucius said: "A gentleman first establishes himself before he acts." Hu Yuan explained: from here down to "Establishing the mind without constancy is凶" is the explanation of the line statement for the upper ninth line of the "益" hexagram. What is meant by a gentleman first establishing himself before he acts is that whenever a gentleman intends to take action or make a move, he must first ensure his own stability. If he himself is not stable, then his actions will certainly lead to mistakes. Whenever he undertakes any action, he must first calm his mind and body, and then proceed to act, thus avoiding any errors.

易其心而後語。義曰：言君子之人凡欲形於語黙，必先平易其心，安靜其志，深其思慮，然後形於言語。夫如是，則言無可擇，所出皆中於節，所行皆合於道也。定其交而後求。義曰：言君子之人凡欲求進，必須先定其交，觀其人之可否，量其人之賢愚，可與之求則求之，不可與之求則退之。其或不觀人之可否，不量人之賢愚，不素定其交分，躁而求之，則自取窮辱之事。

The text says, "Only after calming the mind can one speak." Hu Yuan explains: A gentleman, whenever he wishes to speak or remain silent, must first ensure his heart is peaceful, his intentions stable, and his thoughts profound, before expressing himself in words. In this way, his words will be free from fault, measured in expression, and his actions will conform to the right path. The text also says, "Only after establishing proper relationships can one seek something." Hu Yuan explains: A gentleman, when seeking advancement, must first determine the proper person to associate with: assess whether that person is trustworthy, and judge whether that person is virtuous or foolish. If one can seek from them, then seek; if not, then withdraw. If one does not assess the reliability of the person or judge their virtue or ignorance, and has not established proper boundaries in their relationship, yet still rushes to seek, this will only bring disgrace and humiliation.

君子修此三者，故全也。義曰：言君子若能安其身而後動，易其心而後語，定其交而後求，能修此三者，故所行之事得其全者也。危以動則民不與也。義曰：言君子之人若不能安其身而以危而動，必為民之弗與也。此復解上三者之事也。

The text says, "The gentleman cultivates these three things, thus achieving completeness." Hu Yuan explains: If a gentleman can first secure his own position before taking action, first calm his mind before speaking, and first establish proper relationships before seeking help, and cultivate these three aspects thoroughly, his actions will naturally be comprehensive and flawless. The text also says, "If one acts when in a dangerous situation, the people will not support him." Hu Yuan explains: If a gentleman cannot first secure his own position and instead rashly acts when in a perilous situation, the people will certainly not follow him. The following sections will now explain these three matters separately.

懼以語則民不應也。義曰：言君子之人若於言語之間不能安易其心、深思逺慮，反自以言語之間自恐自懼，所出之言必為民之所弗應也。無交而求則民不與也，莫之與則傷之者至矣。義曰：言君子之人若不能先定其求、素結其分，妄而求之，必為人之所不與也。既為人之所不與，則傷害之事従而至矣。

The text says, "If one speaks with fear, the people will not respond." Hu Yuan explains: When a gentleman speaks, if he cannot stabilize his mind and maintain a calm and harmonious state, and instead is anxious and fearful when he begins to speak, then what he says will not be accepted by the people. The text also says, "If one seeks without prior connection, the people will not support him; if no one supports him, then harm will come to him." Hu Yuan explains: If a gentleman has not first determined the object of his request and has not established a prior relationship, but instead rashly seeks something, he will certainly not receive support from others. Since there is no support, harmful things will inevitably follow.

易曰：「莫益之，或擊之，立心勿恆，凶。」義曰：此是益之上九之辭也。當益之時，損上以益於下，損君以益於民。今此上九當益之時，反自求於下，既求於下，心又無厭，故為人之所不與也。故云莫益之，或擊之者，言不惟所求之人不與，抑亦為人之所擊棄也。既為人之所擊棄，如此者，蓋是立心勿恆、所求無益之故也。

The Zhou Changes say, "No one benefits him, someone attacks him, his mind is not constant, misfortune." Hu Yuan explains: This is the line statement of the Upper Nine of the Yi hexagram. When in a position of benefit, one should reduce from above to benefit below, reduce the ruler to benefit the people. Now, the Upper Nine is precisely in a position of benefit, yet he instead takes from below; since he takes from below, his greed has no end, so he does not gain the support of the people. Therefore, it says, "No one benefits him, someone attacks him": not only do those from whom he seeks benefits refuse to give, but they also attack and despise him. The reason he falls into being attacked and despised is precisely because his mind is not constant and his pursuit brings no benefit to others.

子曰：「乾坤其易之門邪？」義曰：此已下至「其當衰世之意邪」為一章。言天地初判，乾坤已有形狀，而大易亦已行於其中矣。是故大易之道、變化之理，皆由乾坤而出，是以聖人跡乾坤而成諸卦之名，是乾坤者其為易之門戶也。

Confucius said: "Is the Qian and Kun the gate of the Zhou Changes?" Hu Yuan explained: From here down to "Is it the meaning of a declining age?" forms one chapter. When heaven and earth first divided, Qian and Kun already had form, and the principles of the Zhou Changes were already in operation. Therefore, the great principles and the laws of change of the Zhou Changes all originate from the Qian and Kun hexagrams. The sages established the names of the other hexagrams by following the traces of Qian and Kun. Thus, Qian and Kun are the gateway to the Zhou Changes.

乾陽物也，坤陰物也，陰陽合徳而剛柔有體。義曰：言乾體剛健，為陽物也；坤體柔順，為陰物也。是以陰陽二氣上下相配合，而成生育萬物之道。若乾坤上下不相配合，則萬物不生；故陰陽相配合則萬物得以生，萬物得以生則其剛柔之體、上下之象自然而成也。

The text says, "Qian represents the yang substance, Kun represents the yin substance; yin and yang combine in virtue, and hardness and softness take form." Hu Yuan explains: Qian's essence is strong and vigorous, belonging to the category of yang things; Kun's essence is soft and compliant, belonging to the category of yin things. Therefore, the two energies of yin and yang combine above and below, thus achieving the principle of generating and nurturing all things. If Qian and Kun did not combine above and below, all things could not grow; precisely because yin and yang combine, all things can grow; once all things have grown, then the forms of hardness and softness, and the positions of above and below, naturally emerge.

以體天地之撰。義曰：撰者，數也。言陰陽相配合而生萬物，自然而成剛柔之體，以是而分陰陽竒耦之數，由此而成也。以通神明之徳。義曰：神明之徳者，即為妙用無窮，不可測度也。今此大易之道、變化之理、生成之道，可以通於神明之徳，窮於萬事之理也。

The text says, "To embody the structure of heaven and earth." Hu Yuan explains: "Zhuán" means number. Yin and yang interact to generate all things, naturally forming the forms of firmness and softness, thereby distinguishing yin and yang, odd and even numbers, and thus the numbers of heaven and earth are established. The text also says, "To communicate the virtue of the divine." Hu Yuan explains: the virtue of the divine refers to subtle and boundless functions that are beyond measurement. The great way of the Zhou Changes, the principles of transformation, and the rules for generating all things can penetrate this mysterious virtue, exhausting the principles of all things under heaven.

其稱名也雜而不越。義曰：言大易之道，其爻卦錯雜，物理煩碎，其稱名也雜然，雜而各有倫理，不相干亂，不相踰越也。於稽其類，其衰世之意邪。義曰：稽，考也；類，物類也。言上古之時，世質民淳，情偽未作，典章法度未立，伏羲畫為八卦，以為萬世之法。歴夏及商，世漸澆漓，民欲叢生，是故文王以伏羲所畫之八卦重為六十四卦，盡其天地人事之道、變通之理、吉凶悔吝之由，無不盡載於諸卦諸爻之間。然稽考其義類，其皆因衰世之意邪。

The text says, "Its naming is miscellaneous but does not transgress." Hu Yuan explains: The principles of the Zhou Changes are such that the hexagrams and lines are interwoven and complex, and the phenomena and principles are numerous and intricate. Therefore, the names used appear miscellaneous; yet although they are miscellaneous, each has its own order, and they do not interfere with or exceed each other. The text also says, "By examining its categories, is it the meaning of a declining age?" Hu Yuan explains: "Kai" means to examine, and "lei" refers to categories of things. In the ancient times, the world was simple and sincere, people's sentiments were pure, truth and falsehood had not yet differentiated, and the rites and laws had not yet been established. Fuxi drew the eight trigrams as a standard for all generations. From the Xia Dynasty to the Shang Dynasty, the world's customs gradually became corrupt, human desires multiplied, so King Wen of Zhou overlapped the eight trigrams of Fuxi to form the sixty-four hexagrams. He fully recorded the principles of the heavens and earth, the principles of human affairs, the rules of change, and the origins of good fortune, regret, and misfortune in each hexagram and line. However, when examining the meanings of these hexagrams and lines, they are roughly all expressions of the anxieties arising from living in a time of decline and disorder.

夫易彰往而察來，而微顯闡幽。義曰：自此已下至「以明得失之報」為一章。夫大易之道至深至粹，明其吉凶之理、得失之跡，彰明已往未來之事，皆由易道可明也。既彰明已往未來之事，至於小幽闇之理、凡事不可以明者，亦皆由此易道而顯闡之，故曰顯闡幽。

The text says, "The Book of Changes reveals the past and discerns the future, and makes subtle things evident and explains the hidden." Hu Yuan explains: from here down to "to clarify the consequences of gain and loss" forms a single chapter. The principles of the Zhou Changes are extremely profound and pure, capable of elucidating the meanings of good and bad fortune and the signs of gain and loss. All matters that reveal the past and foresee the future can be understood through the Way of the Changes. Since it can reveal the past and foresee the future, then even the subtle and hidden principles, as well as various things that are difficult to perceive, can also be made clear and explained through the Way of the Changes. Therefore, it is said "make subtle things evident and explain the hidden."

開而當名辨物，正言斷辭則備矣。義曰：開謂開釋爻象，各當諸卦之名；辨其事物之理，正謂正其聖人之言，斷定其吉凶悔吝之事，皆繋屬之爻辭，無所不備矣。其稱名也小，其取類也大。義曰：言諸卦之名皆取其類而稱之，至如乾則稱龍，坤則稱馬。然則龍與馬皆天下之一物耳，雖稱名也小，然其取類也至大，故於人事則為君臣父子夫婦兄弟長幼之道、天地之理、陰陽之端，無不備於此矣。

The classic text says, "When explanations are opened up and things are clearly named and distinguished, the correct statements and conclusive remarks will be complete." Hu Yuan explains: "Opening" refers to explaining and illustrating the lines and images so that they correspond to the names of each hexagram; "distinguishing things" refers to clarifying the principles of things; "correct speech" refers to upholding the words established by the sage; "conclusive remarks" refer to determining the outcomes of fortune, misfortune, regret, and hardship. All these are included in the line statements, nothing is lacking. The classic text also says, "Its naming is small, but its reference is great." Hu Yuan explains: the names of each hexagram are established based on similar things. For example, Qian is called dragon, and Kun is called horse. Dragon and horse are merely specific things in the world; their names are small, but the categories they represent are vast. Therefore, when applied to human affairs, they become the principles of ruler and subject, father and son, husband and wife, siblings, and the relationships of elder and younger, as well as the principles of heaven and earth, the beginning of yin and yang, all of which are fully included within them.

其逺其辭文。義曰：者，意也。言其易之至近至逺，其理雖委曲，然於其辭則有文采，不尚質樸者也。至如「龍戰于野」，是近明龍戰之事，逺明陰陽鬬爭之理，是其逺也；又如坤言「黃裳元吉」，不直言居中得位，乃言黃裳者，是其辭文也。

The text says, "Its meaning is distant but its words are refined." Hu Yuan explains: "Zhǐ" means the meaning or intent. The meaning of the Book of Changes may be near or distant; although the principles are intricate and subtle, the wording is rich in literary style and does not favor plainness. For example, the line "The dragon fights in the wild" in the top line of the Qian hexagram appears to describe a dragon fighting, but when viewed from a distance, it elucidates the principle of the struggle between yin and yang. This is the profound meaning. Another example is the line "The yellow undergarment brings great good fortune" in the fifth line of the Qian hexagram. Instead of directly stating that one is in the central position, it uses the yellow undergarment (yellow being the color of the center, and undergarment representing the lower part of the body) to convey the meaning. This is an example of eloquent expression.

其言曲而中。義曰：言變化無恆，不可為體例，其言必隨物之屈曲而各中其理。其事肆而隠。義曰：肆者，陳列也。言易之所載之事於爻象之間，雖其文皆陳列其事，然其義幽隠，不可驟然而曉之。

The text says, "Its words are winding yet accurate." Hu Yuan explains: since the changes of all things have no fixed pattern and cannot be confined to a set format, the expressions in the Book of Changes must necessarily follow the twists and turns of things and accurately address their principles. The text also says, "Its matters are extensive yet hidden." Hu Yuan explains: "Sì" means to elaborate and list. The events recorded in the Book of Changes are presented between the line statements and the hexagrams. Although the text lists the events one by one, their meanings are profound and subtle, not easily understood at first glance.

因貳以濟民行，以明失得之報。義曰：貳則謂吉凶二理也。言得失之理、吉凶之道，二者之理以濟萬民之行事。然萬事之理，有得位得正者為吉，有失位不得正者為凶。失則有凶報，正則有善應，因此二者之理以濟民之行事，以明得失之報，使人趨其吉而背其凶，向其善而違其惡也。

The text says, "By means of the dual aspects, people can carry out their actions for the benefit of the people, thereby making clear the rewards and punishments of gain and loss." Hu Yuan explains: "Dual" refers to the principles of good and evil. The principles of gain and loss, as well as the rules of good and evil, are precisely used to help the people in their daily affairs. The principles of all things are that those who hold proper positions and act uprightly will be blessed, while those who hold improper positions and act wrongly will face misfortune. Losing the right path brings misfortune, while maintaining the right path brings good fortune; by using the principles of good and evil, people can be guided in their actions, making it clear that gain and loss each have their corresponding rewards and punishments, thus encouraging people to pursue good and avoid evil.