The Great Treatise, Part Two: The Origin of the Book of Changes in the Middle Ancient Period (Nine Trigrams, Three Presentations)

易之興也，其於中古乎？作易者其有憂患乎？義曰：自此已下至「巽以行權」為一章。夫易之起始於伏羲上古之時，世質民淳，情偽未形，巧妄未作，世凝然而不撓。當此之時，雖八卦亦盡萬事之情。歴夏及商，至於桀紂暗君在上，情偽漸遷，巧妄已作，澆浮崇尚，不可勝說。文王罹於憂患之中，有聖人之才，上懼君之見去，下慮民之情偽，是以取伏羲所畫之八卦重為六十四卦，以盡天地之淵蘊，以明人事之終始。至於吉凶之道、得失之理、憂虞之象、悔吝之事，無不備載於其間，使人知其吉而背其凶，向其善而舍其惡，以為萬世之法，使人防患於未萌也。

The text says, "When did the Book of Changes arise? Was it during the middle ancient times? Did the one who composed the Book of Changes have worries and troubles?" Hu Yuan explains: from here down to "Xun is used to exercise authority," this constitutes one chapter. The rise of the Book of Changes began earliest in the ancient times of Fuxi: at that time, the world was simple and sincere, people's sentiments were pure, truth and falsehood had not yet differentiated, cunning and falsehood had not yet emerged, and the world was stable without disturbance. In such an era, merely the eight trigrams were sufficient to comprehend all matters. From the Xia Dynasty to the Shang Dynasty, until the tyrannical kings Jie and Zhou ruled above, the sincerity of people's hearts gradually changed, cunning and falsehood had already arisen, and superficial and shallow trends were favored, leading to countless evils. King Wen of Zhou, trapped in worries and troubles, yet possessing the talents of a sage, was anxious about being abandoned by the ruler above and fearful of the deceitfulness of people below. Therefore, he took the eight trigrams drawn by Fuxi and overlapped them to form the sixty-four trigrams, thus comprehending the profound essence of heaven and earth, and clarifying the beginning and end of human affairs. As for the principles of fortune and misfortune, the reasons for gain and loss, the signs of worry and fear, and the matters of regret and hardship, all were fully recorded within, enabling people to know how to pursue good and avoid evil, becoming a universal standard for all generations, allowing people to guard against troubles before they arise.

是故履，徳之基也。義曰：此已下九卦是修身防患之術也。然則六十四卦皆是防患之術，何以特取此九卦者？蓋此九卦最是修徳之基，為人事之先，故特陳此九卦也。履者，禮也，言人踐行其禮，敬事於上，不失其尊卑之分，如此是履徳之基也。

The text says, "Therefore, 'Gua' is the foundation of virtue." Hu Yuan explains: from here on, the nine trigrams listed are all methods for cultivating oneself and preventing misfortunes. Since all sixty-four trigrams are about preventing troubles, why are these nine specifically chosen? Because these nine trigrams are the most fundamental in cultivating virtue, being the first essential duty in dealing with people and affairs. Hence, they are specially presented. "Gua" refers to ritual propriety, meaning that a person follows the rites and rituals,恭敬ly serves those above, and does not exceed the boundaries of respect and hierarchy. By doing so, ritual becomes the foundation of virtue.

謙，徳之柄也。義曰：柄者，人之所以操持也。夫人雖有爵祿之分、崇髙之位，若無謙順之徳，恃其驕盈，必至於傾失。是故君子之人若能居爵祿之位，必當持謙順之徳，則雖危而不失，雖髙而不危，如此是謙徳之柄也。

The text says, "Humility is the handle of virtue." Hu Yuan explains: "Handle" refers to the grip one holds in their hand. Even if a person possesses titles and honors, and holds a lofty and prominent position, if they lack the virtue of humility and gentleness, relying only on arrogance and self-satisfaction, they will inevitably fall into ruin and loss. Therefore, if a gentleman holds a position with honors and benefits, he must always uphold the virtue of humility and gentleness. In this way, he can remain secure even in perilous situations and avoid danger even when in high position. If he can do this, then humility becomes the handle of virtue.

復，徳之本也。義曰：言君子之人若能復其性，明其心，至於思慮之間有不善之事必先改之，如此是復其性為徳之根本也。恆，徳之固也。義曰：言為徳之時常能執守，終始不變，如此則其徳固，故恆卦為徳之堅固也。

The text says, "Returning, is the root of virtue." Hu Yuan explains: If a gentleman can return to his original nature, clarify his original mind, and when an unvirtuous thought arises in his mind, he corrects it immediately, then such a return to his nature is the foundation of virtue. The text also says, "Perseverance, is the firmness of virtue." Hu Yuan explains: When cultivating virtue, if one can always hold fast without wavering, beginning and ending with consistency without change, virtue naturally becomes firm, so the hexagram of "Perseverance" symbolizes the firmness of virtue.

損，徳之修也。義曰：言君子之人若能謙損以自増新，降損其志，此是修身之本也。益，徳之裕也。義曰：裕者，寛大也。言人凡所作事能利益於人，日新一日，則其徳寛裕而有所包容也。困，徳之辨也。義曰：言君子之人居於治平之時，恣其安逸之性，多不知艱險之事；惟是居困否之時，備歴艱苦，知其君子小人之道，然後能明辨困否之事者也。

The text says, "Loss is the cultivation of virtue." Hu Yuan explains: A gentleman, if he can be humble and restrain himself, using reduction to renew himself daily, and suppress his own ambitions, this is the fundamental aspect of self-cultivation. The text also says, "Gain is the abundance of virtue." Hu Yuan explains: "Abundance" means broad and generous. When a person's actions and deeds can all benefit others, and he makes continuous progress day by day, his virtue naturally becomes broad and generous, capable of embracing all things. The text also says, "Difficulty is the discernment of virtue." Hu Yuan explains: A gentleman in times of peace often indulges his easy-going nature and seldom understands what hardship and obstacles are. Only when he is in a state of difficulty and blockage, enduring hardships, can he clearly distinguish the paths of the gentleman and the petty person, and thus understand the various situations within difficulty.

井，徳之地也。義曰：夫君子之身可貴可賤、可貧可富，而其志不可易，其心不可變，其徳不可改，猶井之居地不可遷改也。巽，徳之制也。義曰：夫愚民之性蚩然而無所識，其非闢奸偽無所不至矣。是故聖人必行號令以示其法制，然行號令之始，必以權變之術而巽入於人心，然後民可制也。此已上九卦，各與徳為用也。

The text says, "Well, the place of virtue." Hu Yuan explains: A gentleman may be honored or humble, rich or poor, but his aspirations should not change, his will should not waver, and his virtue should remain unaltered, just as a well is fixed in one place of land and cannot be moved. The text also says, "Xun, the regulation of virtue." Hu Yuan explains: The nature of the ignorant common people is dull and ignorant, and they commit all sorts of wicked and deceitful acts. Therefore, the sage must issue commands to make clear the laws and regulations; however, when implementing these commands, one must use flexible and adaptable methods, gently渗透 into the hearts of the people, so that the people can be properly guided and regulated. These nine trigrams each function in conjunction with virtue, one as the outer expression and the other as the inner essence.

履和而至。義曰：此已下又復明九卦之徳也。履者，禮也。言人有恭敬之徳，有剛直之行，必須與人和同，既與人和同，則可以至於道也。謙尊而光。義曰：夫人有其才、有其徳，雖在崇髙之勢，必須謙恭以自卑，謙遜以接下，如是則徳益大而身益光也。

The text says, "Walking in harmony leads to arrival." Hu Yuan explains: from here on, it further elaborates on the virtues inherent in these nine trigrams. "Walking" refers to ritual propriety. A person must possess respectful virtue and upright conduct, and also be able to harmonize with others; once able to harmonize with others, he can reach the Way. The text also says, "Humility brings brilliance to the exalted." Hu Yuan explains: even though a person has ability and virtue, even if he is in a lofty and prominent position, he must remain humble and self-effacing, and be respectful in receiving subordinates; in this way, his virtue becomes more extensive, and his own radiance becomes more brilliant.

復小而辨於物。義曰：物者，萬物之理也。言人於性之初、吉凶未形之時，始於為小之事，有其不善便従而改之，使無能為之咎也。恆雜而不厭。義曰：言君子之人能守其常道，不改其操，不變其節，雖錯雜混處於小人之間，亦其心不厭倦於事。

The text says, "It is small and discerning in matters." Hu Yuan explains: "Things" refer to the principles of all things. When a person's innate nature first begins to move, and good and bad outcomes have not yet taken shape, the matter is still in its initial, subtle stage. If there is any wrongdoing, it is immediately corrected, preventing it from developing into a calamity. The text also says, "It is ever-mixed yet not weary." Hu Yuan explains: A gentleman can uphold the constant way, not altering his conduct or his integrity. Even when mixed among petty people, he does not grow weary of what he upholds.

損先難而後易。義曰：言凡人若不能謙損於己，反欲他人謙損而奉於己，則失為人之道。是故君子之人必須先減損其身，謙讓其己，以及於他人，是損己以益於下，損身以尊於人，是先難也。及其性既復，行既成，所言皆合於道，所行皆中於禮，不失其法度，是後易也。

The text says, "Loss comes first, then ease follows." Hu Yuan explains: if a person is unwilling to be humble and self-restrain, but instead demands that others be submissive and serve him, he has lost the way of being a human being. Therefore, a gentleman must first reduce himself, be humble and restrain himself, and then extend this to others: by reducing himself to benefit those below, by humbling himself to honor others. This is the "first difficulty." When one's nature has been restored, one's virtue has been cultivated, and one's words conform to the right path and one's actions are in accordance with propriety, without exceeding the rules, this is the "subsequent ease."

益長裕而不設。義曰：言君子之人先求仁義以益於身，身既益，則其仁義之道可以推及於天下。然其仁義既及於物，則可長裕於天下，因其所利而利之，不待先為施設而行之，而天下之人自有其餘者也。

The text says, "Benefit grows abundant without being set up." Hu Yuan explains: A gentleman first seeks to cultivate benevolence and righteousness to fill himself; once his own nature is full, the way of benevolence and righteousness can be extended throughout the world. When benevolence and righteousness have benefited all things, they can bring long-term abundance and sufficiency to the world. By following people's inherent convenience and allowing them to benefit, there is no need for prior arrangements or setups, and people naturally become prosperous.

困窮而通。義曰：言君子之人雖居困窮之時，身即困窮，而其道得以亨通也。井居其所而遷。義曰：言井之道居其所不可以遷改，而其澤可以遷施於人，猶君子之徳固不可遷易、不可變改，而其道可以濟人。巽稱而隠。義曰：巽者是聖人之權也。言聖人以權變之術行其號令，以及於天下，而人不知所以然而然也。

The text says, "In hardship and poverty, one becomes successful." Hu Yuan explains: A gentleman, although in a state of hardship and poverty, remains steadfast in the Dao he upholds, which remains unimpeded. The text also says, "The well remains in its place yet moves." Hu Yuan explains: The well's nature is to remain fixed in one place and not move, yet its water can flow out to moisten and benefit people. Similarly, a gentleman's virtue is firm and unchanging, yet his Dao can be spread out to help others. The text also says, "The wind is called but hidden." Hu Yuan explains: "Xun" refers to the flexibility and adaptability of the sage. The sage uses flexible and changing methods to implement his commands throughout the world, and the people do not know why it is so, but merely feel it to be natural.

履以和行。義曰：言凡人有剛直之性、溫良之行，必以禮而和之，故論語曰「禮之用，和為貴」者是也。謙以制禮。義曰：言人性能謙順自卑尊人，則可以裁制其禮法而行之也。復以自知。義曰：言人既於事小之初知其不善而能改過，是自知也。

The text says, "Walking with harmony." Hu Yuan explains: a person may have a strong and upright nature and gentle and kind behavior, but must use rites to harmonize these qualities. Therefore, the Analects says, "The use of rites lies in harmony," which is exactly this meaning. The text also says, "Humility regulates rites." Hu Yuan explains: if a person's nature is humble and gentle, and if he places himself in a low position while respecting others, he can establish and follow the rites. The text also says, "Returning to the beginning to know oneself." Hu Yuan explains: when a matter is still in its early stage, if a person can perceive the wrong in it and correct himself, this is knowing oneself.

恆以一徳。義曰：言人能守其常道，不變其節，終始不移，雖居富貴而不自恃，雖居貧賤而不自移，是純一其徳者也。損以逺害。義曰：言人能自降損其身，謙沖其徳，以尊於人，則無患害之事也。益以興利。義曰：言人能以仁義之道自益於身，又益於他人，因其所利而利之也。

The text says, "Constantly uphold one virtue." Hu Yuan explains: When a person can maintain the constant path, not altering his conduct, remaining steadfast from beginning to end; when in wealth he does not become arrogant, and when in poverty he does not change his original intention, this is to have virtue in its pure and single form. The text also says, "Through reduction, one can avoid harm." Hu Yuan explains: When a person can restrain himself, yield and retreat, and dwell in humility and harmony, giving precedence to others in honor, he will not invite calamity. The text also says, "Through increase, one can promote benefit." Hu Yuan explains: When a person can fill himself with the way of benevolence and righteousness, and also extend benefits to others, following people's natural convenience to enable them to gain advantage.

困以寡怨。義曰：言人居困窮之時，守節不移，上不怨天，下不尤人，但守其正而已。井以辨義。義曰：言井之道居其地而不移，其濟天下之義，故於井之道可以明辨其義也。巽以行權。義曰：權者，反經而合道也。言聖人凡發號施令，則以巽順之徳而行之，以順其物性，以洽於人心也，既能順時，故能行權也。

The text says, "Confusion brings few grievances." Hu Yuan explains: When a person is in a state of hardship and distress, he still remains steadfast in his principles. He does not blame heaven for his fate, nor does he accuse others. He simply holds fast to the right path. The text also says, "The well distinguishes righteousness." Hu Yuan explains: The well remains fixed in one place without moving, yet it provides nourishment to the world, embodying a sense of righteousness. Therefore, from the nature of the well, we can clearly distinguish what is right. The text further says, "The wind enables flexibility." Hu Yuan explains: What is meant by "flexibility" is the ability to change the usual ways while still conforming to the great principles. The sages, whenever they issue commands, use the virtue of yielding and gentle behavior to implement their will, in accordance with the nature of things and to touch the hearts of people. Since they can adapt to the times, they are able to carry out the way of flexible change.

易之為書也不可逺。義曰：自此已下至「道不虛行」為一節。言大易之道，其為書言天地陰陽之事、吉凶之理、萬事之情偽、人事之終始，無不備載於其間。然於人之行事也，不可逺之，故上文謂「吉凶悔吝生乎動」。是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。君子居則觀其象而玩其辭，動則觀其變而玩其占。是言易之為書也不可逺也。若一逺之，則是吉凶悔吝所生者也。

The Xici section below says: The Book of Changes is something people cannot for a moment be distant from. Hu Yuan explains: From this sentence to the following "the way does not act in vain" forms one section. The Book of Changes records the operation of yin and yang qi in the universe, the principles of good fortune, misfortune, regret, and hardship, the distinction between truth and falsehood in all matters, and the entire process of human affairs from beginning to end. Nothing is left out. Since it is so complete, people cannot set it aside when dealing with affairs. Therefore, the previous text says that good fortune, misfortune, regret, and hardship all arise from human actions. Thus, the gentleman can maintain his peace of mind by relying on the order of hexagram lines established in the Book of Changes; he delights in contemplating the line statements associated with each line. In stillness, he observes the images of hexagrams and contemplates their words; in action, he observes the changes of line positions and contemplates the results of divination. This means the Book of Changes cannot be abandoned. Once it is set aside, actions lose their standards, and good fortune, misfortune, regret, and hardship will follow.

為道也屢遷。義曰：屢者，數也。言易之為道，效法陰陽，其變化之理、爻象之間，數有遷易也。變動不居。義曰：言六爻之位互相更變，無有定止，或陰居陽位，或陽居陰位，是變動不居也。周流六虛。義曰：言一卦六爻，有陰有陽，上下周徧，互相更易，在於六位之間也。上下無常。義曰：言六爻之位，位無常定，或上或下也。若九月剝卦一陽在上，十一月一陽在下復是也。剛柔相易。義曰：言六爻之位交相錯雜，或剛或柔，剛柔之道互相推蕩於其間，或陽易陰位，或陰易陽位是也。

The classic text says that The Zhou Changes (I Ching) as a principle is constantly changing. Hu Yuan explains: "Constantly" means frequently and repeatedly. The Zhou Changes follow the principle of yin and yang, and its principle of change manifests as repeated transformations in the images of the hexagrams and lines. The classic text also says "change without fixed abode": the positions of the six lines are constantly changing, never remaining fixed. Sometimes a yin line occupies a yang position, and sometimes a yang line occupies a yin position. The classic text also says "flowing through the six voids": "six voids" refer to the six positions from the bottom to the top of a hexagram. These positions are empty and await filling by yin and yang. The six lines have both yin and yang, and they flow through all positions, exchanging with each other within these six positions. The classic text also says "no fixed position above or below": the positions of the lines have no fixed state. The same line can move up or down. For example, in the hexagram of "Splitting" (Bao) corresponding to September, there is only one yang line remaining at the top. But when it corresponds to November, the one yang line moves down to the bottom. The classic text also says "yin and yang exchange": the six lines alternate and mix, sometimes being yang and sometimes being yin, with the two forces moving and interacting with each other. Sometimes a yang line moves to a yin position, and sometimes a yin line moves to a yang position.

不可為典要。義曰：言大易之中，剛柔二氣既互相推蕩於六爻之間，則不可為常典，不可為要約，隨時所變而已故也。唯變所適。義曰：言隨其六爻之變動，以適萬事之用也。其出入以度。義曰：言大易之道，六爻之位周流六虛，上下無常，剛柔相易，不可為常典，不可為要約。既上下無常，不可為典要，然其或出或入，或居或處，皆不失其法度，皆不失其倫理。若明以處暗，豐不至奢，是皆出入以度者也。

The text says of The Zhou Changes, "It cannot be taken as a fixed principle." Hu Yuan explains: Since the dual forces of yin and yang are constantly shifting and interacting within the six lines, people cannot establish any particular pattern as an unchanging standard for all time, nor can it be fixed as an unalterable rule, for it is only changing with the occasion. The text then says, "It adapts to change": one can only follow the movement of the six lines and adjust to the actual needs of all things. The text also says, "Its coming and going follows a measure": The principles of The Zhou Changes, with the six lines flowing among the six positions, have no fixed place above or below; the strong and weak lines alternate, so it cannot be fixed as a standard, nor can it be made into a fixed rule. Yet even though there is no fixed position and it cannot be held fast to, whether it comes or goes, stays or moves, it never loses its measure or violates propriety. For example, the卦 of Mingyi teaches a person in a dark age to conceal his brightness and preserve his wisdom, and the卦 of Feng teaches a person in a time of prosperity not to fall into extravagance. These are examples of how its coming and going always follows the measure.

外內使知懼。義曰：言大易之道，明其吉凶之理、得失之道，以至過去未來之事，朕兆之間使人自內自外觀此大易之道，皆知戒懼而不敢為非僻之事，明其用舍，則趨其吉而背其凶也。又明於憂患與故。義曰：言此大易之道，不惟言天地陰陽之理，亦言人之憂患之事，使人明曉之，不敢為非也。無有師保，如臨父母。義曰：言大易之道，其卦爻之辭言其萬事之理、吉凶之朕兆，其教人也，雖無師保之嚴，如有師保之教也。如臨父母者，自上而下為之臨，言大易之道其示人也，雖無父母之教，如臨父母之慈，使人一歸於善道也。

The text says that The Zhou Changes makes people both inside and outside aware of caution. Hu Yuan explains: The principles of The Zhou Changes clarify the meanings of good fortune and misfortune, and the limits of gain and loss. It can even reveal the signs of events that have already passed or are yet to come, so that people, whether reflecting inwardly or observing external matters, understand the need for vigilance and fear, and dare not commit wrong or improper actions. They understand what should be used and what should be abandoned, thus tending toward good fortune and avoiding misfortune. The text also says, "It clearly understands worries and their origins": The Zhou Changes does not only explain the physical principles of heaven and earth and yin and yang, but also the origins of human worries, making people understand clearly and dare not act recklessly. The text further says, "Without a teacher or guardian, it is as if standing before parents": The hexagram statements and line statements of The Zhou Changes explain the principles of all things and the omens of good and bad fortune. When it teaches people, although there is no teacher or guardian present to restrain them strictly, it is as if there is a teacher or guardian guiding them. The term "teacher and guardian" refers to officials in ancient times who specifically taught and guided kings and noble youths. As for "as if standing before parents," "standing before" means looking down upon and watching over from above. When The Zhou Changes reveals its principles to people, although there are no parents by their side giving advice, it is as if parents lovingly watch over them, leading people to focus entirely on the right path.

初率其辭而揆其方。義曰：率，循也；揆，度也；方，道也。言人初能率循大易之文辭，則可以揆其大易之道，而知典常之理，明其義之所歸也。既有典常。義曰：言人既能率循其大易之文辭，則知變化之理、典常之道也。苟非其人，道不虛行。義曰：言人既能率循大易之文辭，又揆度其道，知其常典，是易之道得行於世。然大易之文皆聖人所用之道，若非通聖之人，則不能曉達易之道理，則大易之道不虛行也。

The text says, "At the beginning, follow its words and discern its meaning." Hu Yuan explains: "Follow" means to adhere to, "discern" means to measure or estimate, and "meaning" refers to the Way. If a person initially follows the words of the Zhou Changes, they can use the words to estimate its meaning, thus understanding the constant principles within it and realizing where its main purpose lies. The text then says, "There is a standard and constant principle": once a person follows the words of the Zhou Changes, they can grasp both aspects, one being the principle of change and the other the unchanging standard. The text concludes with, "If it is not the right person, the Way will not be transmitted in vain": once a person follows the words of the Zhou Changes and estimates its meaning and grasps its constant principles, the Way of the Zhou Changes can truly spread throughout the world. However, the words of the Zhou Changes contain entirely the great principles practiced by the sages. If one is not capable of understanding the sage's intent, they cannot penetrate the meaning within; in other words, this principle will not spread on its own, but will only be passed down when the right person comes along.

易之為書也，原始要終以為質也。義曰：自此已下至「觀其彖辭則思過半矣」為一章。質，體也。言大易之道，其為書也，不獨明人之得失之理、憂患之事，而又原其萬事之始，要其萬物之終。至如乾之初九曰「潛龍勿用」，上九曰「亢龍有悔」；坤之初六曰「履霜」，上六曰「龍戰于野」：此是原始要終之大本也。既原始要終，則窮其大本，以為大易之體質，以成諸卦之用也。

The Xici section says: The Book of Changes is about investigating the beginning of things and the end of things, taking this as its fundamental principle. Hu Yuan explains: from this sentence to "Observing the hexagram's commentary, one has already thought over half of it" constitutes one chapter. "Quality" refers to the fundamental principle. The Book of Changes does not only explain the principles of human affairs and gains and losses, and the origin of worries and troubles, but also traces the beginning of all things and the end of all things. For example, the first line of the Qian hexagram says "The dragon is hidden and not yet in use," which describes a dragon hidden in the depths, and the time is not ripe for action. The top line says "The dragon is exalted and has regret," which describes flying too high and inevitably causing regret. Similarly, the first line of the Kun hexagram says "Treading on frost," which describes stepping on thin frost and thus foreseeing the coming of thick ice. The top line says "The dragon fights in the fields," which describes the extreme abundance of yin and its struggle with yang. This contrast between the beginning and the end is precisely the fundamental principle of tracing the origin and the conclusion. If this is so, then the fundamental principle is thoroughly understood and established as the fundamental principle of the Book of Changes, and the functions of each hexagram are thus established.

六爻相雜，唯其時物也。義曰：言一卦之中，六爻之位剛柔上下交相錯雜，唯其時物之事、得失之理，皆隨其時事而言之。若屯之初九言「盤桓利居貞」，六二言「屯如邅如」，如此之類，是隨其時而言之，其諸卦諸爻皆由此而可明也。

The classic text says, "Six lines are mixed together, each corresponding to its time and thing." Hu Yuan explains that within a single hexagram, the six lines contain both yang and yin, with some above and some below, intermingled and mixed. Each line corresponds to a particular time and thing, as well as the principles of gain and loss, which must be judged according to the circumstances of the time. It cannot be treated in a general way. For example, in the hexagram Zun (Obstruction), the line "Nine at the Beginning" says, "To hesitate and linger, it is advantageous to remain steadfast and loyal." This refers to the difficulty of initial growth and the need to remain steady and unmoving. The line "Six in the Second" says, "Obstruction and wandering," referring to being stuck between advancing and retreating, moving in a circuitous way. Such line statements are all expressed according to the particular circumstances of each line. Understanding this, the meanings of the other hexagrams and their lines can also be inferred in a similar way.

其初難知，其上易知，本末也。初辭擬之，卒成之終。義曰：言一卦之始，始於細，雖一卦之大義、吉凶之理、情偽之端皆始於初始之間，然其爻象未備，萬事之理雖有其理、雖有其意，然於人事未能顯見矣，是難知也。其上易知者，上則謂上卦之上也。言一卦之事，雖有其理，在於初爻則其道難見，至於上九之時，其下五爻皆佈列其位，剛柔之體、得失之理、吉凶之道，有正有不正者可見矣，是其道已成，其理已定，其爻象以正也，是易知矣。

The text says: The lowest line of a hexagram is difficult to see clearly, while the top line is easy to see clearly; this is the distinction between origin and result. The statement of the first line is merely speculative, but it is only at the final line that the matter is completed. Hu Yuan explains: The beginning of a hexagram starts from something subtle. Although the great meaning of the entire hexagram, the principles of good fortune and misfortune, and the initial signs of truth or falsehood all originate from the first line, at this point the images of the lines of the hexagram have not yet been fully arranged. The principles are already contained, the meaning is already complete, but in terms of actual human affairs, there is still no visible form. Therefore, it is difficult to understand. As for why the top line is easy to see, the term "top" refers to the top line of the upper trigram. The matter discussed in a hexagram, although its principles have already existed, is still difficult to manifest in the first line. But when it reaches the line of nine at the top, the five lines below have already each taken their proper positions and been arranged properly. The nature of strong and weak lines, the balance of gain and loss, the direction of good fortune and misfortune, which lines are appropriate and which are not, can all be seen at a glance. At this point, the entire hexagram's course has been completed, its meaning has been determined, and the images of the lines have been properly arranged. Therefore, it is easy to see clearly.

本末也者，言大易之道既原其始，又要其終，原其始終則知本末，是初難見則為本，終易知則為末，已下終始之間，本末可見也。初擬其辭者，言六爻之位、剛柔之體，始雖擬度其萬事之宜、萬物之理而成其辭，是始於而至於著者也。卒成之終者，言至終之時，卦之上是卒成之時者也。夫卒成之時，而其象以分，卦體以定，而吉凶悔吝之道皆可見矣，是事之卒了成就皆在於上也。

The concept of "beginning and end" refers to the fact that the Zhou Changes (I Ching) must trace the origin of things and conclude their final outcome. When both the beginning and the end are clearly understood, the distinction between fundamental and superficial aspects becomes evident. The first line is subtle and hard to perceive, representing the fundamental aspect; the top line is clear and easy to understand, representing the superficial aspect. Whenever the terms "beginning and end" or "fundamental and superficial" are mentioned in the following discussions, they can be identified in this way. The phrase "initially formulating the statement" means that in the initial stage, the six lines and the two types of yin and yang qualities are first considered for the appropriate nature of all things and the inherent principles of all things, and based on these, the line statements are formulated. This is a process of gradually moving from subtle to clear. The phrase "final completion" refers to the time when the matter is concluded, that is, when the top line of a hexagram is reached. At this point, the hexagram image is clearly distinguished, the structure of the hexagram is fixed, and the paths of good fortune, misfortune, regret, and hardship are all clearly revealed. It is evident that the final conclusion and achievement of a matter all rest in the top line.

若夫雜物撰徳，辨是與非，則非其中爻不備。義曰：此又言六爻之義。六爻之位、上下之體交相錯綜，雜聚天下之物，撰數聖人之徳，辨定是之與非，則非中爻而不可明也。中爻者，則六二、六五、九二、九五是也。夫得之與失、正之與邪，惟在二五之爻可明矣。故初則不及其中，三則又過於中；過於中者，則凶危之道有時而至矣；不及中者，悔吝之事亦有時而至矣。唯在二五之爻，居得其中，履得其正，雖有其失，必不至於大咎也。

The classic text says: gather all kinds of things to explain them, elaborate on the virtues of the sage, and clearly distinguish right from wrong. Without the middle lines, the meaning would be incomplete. Hu Yuan explains: here it further elaborates on the meaning of the six lines. The six lines and the nature of the upper and lower trigrams intermingle and combine, gathering all things under heaven, presenting the virtues of the sage one by one, and then determining what is right and what is wrong. These cannot be clearly explained without the middle lines. The so-called "middle lines" refer to the line six two and nine two in the lower trigram, and the line six five and nine five in the upper trigram. The boundaries between gain and loss, right and wrong, can only be clearly discerned at the positions two and five. The first line is too low to reach the middle; the third line is too high and exceeds the middle. Those who exceed the middle may invite misfortune and calamity; those who fail to reach the middle may also suffer regret and sorrow. Only the lines two and five are properly situated at the middle of the upper and lower trigrams, and their actions conform to the right path. Even if there is occasional error, it will not lead to great disaster.

至如乾之九二曰「利見大人」，九五曰「飛龍在天，利見大人」；又坤之六二曰「直方大」，六五曰「黃裳元吉」：是皆中爻可以辨攝一卦之是非也。然則一卦六爻各主其物、各主其事，惟是中爻即可明辨其得失也。噫，亦要存亡吉凶，則居可知矣，知者觀其彖辭，則思過半矣。義曰：噫者，嘆美之辭也。言凡欲知其存之與亡、凶之與吉，則其在中之一爻所居之位則可知矣。若失其中，則是凶而不知其吉、亡而不知其存，如此是大凶之道也。惟欲知吉凶存亡，但觀中爻所居之位則可知矣。

For example, the "Line Statement" of the second line in the "Qian" hexagram says "It is advantageous to see a great man," and the "Line Statement" of the fifth line says "A dragon soars in the heavens, it is advantageous to see a great man." In the "Kun" hexagram, the "Line Statement" of the second line says "Straight, square, and great," and the "Line Statement" of the fifth line says "Yellow undergarments bring supreme good fortune." These lines all occupy the central position and are all auspicious statements, showing that the central line can govern and distinguish the right and wrong of the entire hexagram. Each of the six lines in a hexagram is responsible for a particular thing or matter, but if one focuses on the central line, the success or failure of the entire hexagram can be clearly discerned. The text then says: Alas, if one wishes to investigate existence and destruction, good fortune and misfortune, one can know it without moving from one's seat; a wise person only needs to look at the "彖辞" (hexagram statement) and his thoughts will have already covered half the matter. Hu Yuan explains: "Ah" is an exclamation of admiration. Whenever one wishes to know whether something is existing or destroyed, fortunate or unfortunate, one can determine it by looking at the position of the central line. If one departs from the central position, one will encounter misfortune without knowing there is still an opportunity for good fortune, and face destruction without knowing there is still a path to preservation. This is truly the greatest misfortune. Therefore, to know good fortune, misfortune, existence, and destruction, one only needs to examine the position of the central line.

知者觀其彖辭則思過半矣者，言大易之道，一卦之理以至萬事之端，皆在於卦下所屬之彖辭。然彖辭之間雖未能盡萬事之理、一卦之情偽，然知者觀其彖辭，則一卦之大義、吉凶之理，思慮之間已知一卦之本末，已過半矣。然則謂之彖者，則如乾則言「元亨利貞」，坤則言「元亨，利牝馬之貞」，如此之類皆是卦下之彖辭。若聰明賢智之人觀之，則一卦之理已過半矣。

The saying that wise people can grasp more than half of a hexagram's meaning simply by reading its tao cí (彖辞) means that the principles of the Zhou Changes (I Ching) are concentrated in the tao cí, which is attached to each hexagram. The tao cí determines the overall fortune of a hexagram, and though its wording is concise and cannot fully explain all matters or the true nature of a hexagram, a wise person can already grasp the main meaning and the direction of fortune by reading it. For example, the hexagram Qian (Heaven) has the tao cí "Yuan, Heng, Li, Zhen," and the hexagram Kun (Earth) has "Yuan, Heng, beneficial to the female horse's constancy." These statements attached to the names of the hexagrams are all tao cí. A wise and capable person can understand most of the meaning of the entire hexagram by just reading these few words.

二與四同功而異位，其善不同，二多譽，四多懼，近也。義曰：自此已下至「其剛勝邪」為一章。言六十四卦之中，一卦六爻，六爻之內，惟二與四皆是陰位而得其位者，故當以陰爻而居之，是同其陰功也。然而異位者，言二則在下卦之中，四則在上卦之下，是異位也。其善不同者，言二居下卦之中，是居得其中，行得其順，不失其中正之道，故其善也大矣；四居上卦之下，失其中道，故其善與二不同也。

The *Xici Xia* says: The functions of the second line and the fourth line are the same but their positions differ, and thus their benefits are different. The second line often receives praise, while the fourth line often incurs fear, because it is too close to the position of the ruler. Hu Yuan explains: From this sentence to the end of the text, "its yang overcomes the evil," constitutes one chapter. Each of the sixty-four hexagrams has six lines, among which the second and the fourth lines belong to the yin positions. According to the conventional rules of yao positions, they should be occupied by yin lines. In this respect, the yin and soft functions carried by both the second and the fourth lines are the same. However, their positions are different: the second line is in the center of the lower trigram, while the fourth line is at the lowest position of the upper trigram. Therefore, their positions differ. As for the difference in their benefits, it is because the second line is in the center of the lower trigram, occupying a central position, acting with flexibility and compliance, not violating the principle of central correctness, so its benefits are great. The fourth line, however, is at the lowest position of the upper trigram, having already deviated from the central position, so its benefits cannot be compared with those of the second line.

二多譽者，譽者謂嘉美之譽也。言二居中而不失其正，又所行之事無過無不及，故有嘉美之譽以傳聞於外也。四多懼者，言六四居上卦之下，上比於五，是至尊之位也；下在九三之上，是權臣之上也。上則逼近於君，下則逼近於臣，故當恐懼之，是四多所懼也，故言四多懼也。

The second line often gains praise, and this "praise" refers to a good reputation. The second line is located in the middle of the lower trigram without losing its correctness. The affairs it handles are neither excessive nor lacking, just right, thus earning a good name, which spreads outward. The fourth line often experiences fear, because the sixth line is in the lowest position of the upper trigram: above it is the fifth line, which is the supreme position of the ruler; below it is the third line, which is the position of the powerful minister. In this way, the fourth line is closely approached by the ruler above and by the minister below, resulting in a confined situation. A slight mistake may bring disaster, hence it often harbors fear, which is why the fourth line is often fearful.

柔之為道，不利逺者，其要無咎，其用柔中也。義曰：此覆解上「四多懼」之意也。夫獨陰不立，必須比附於陽，則其功可以成；若逺於陽，則其道不能利。若欲要其無咎，必須用其柔中之道則可也；若非居得其中，履得其正，則必有咎也。

The text says: Flexibility and gentleness as a way of dealing with the world, when kept at a distance, becomes disadvantageous. Its key lies in avoiding mistakes, relying on softness and maintaining the middle path. Hu Yuan explains: These sentences are a return to elaborate on the previous idea about the fourth line being full of fear. Relying solely on Yin flexibility is insufficient; it must be combined with Yang strength to achieve success. If one separates from Yang strength, the path of flexibility cannot gain advantage. To avoid mistakes and misfortune, one must employ flexibility combined with the middle path. If one's position is not in the middle or one's actions are not in accordance with the right way, there will certainly be faults.

三與五同功而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪。義曰：言九三與九五皆是陽位，故其功同也。然而三在下卦之上，五在上卦之中，是異位也。三多凶者，三在下卦之極，失於中道，故多凶咎之事。五多功者，五在上卦之中，而有人君之位，其功徳可以被於天下，為天下之所歸向，是多功也。五為貴，三為賤，是貴賤之等也。五與三俱是陽位，若以剛陽居之，則克勝其任；若以柔陰居之，則失其所處，而必至於傾危也。

The *Xici* (Commentary Below) says: The functions of the third line and the fifth line are the same, but their positions differ. The third line often encounters misfortune, while the fifth line often achieves great accomplishments. This is due to the difference in rank and status. If a yao (line) of yin (softness) occupies a position, it is dangerous; only if a yao of yang (firmness) occupies it can it be suitable. Hu Yuan explains: Both the third line (nine three) and the fifth line (nine five) belong to the yang position. In this respect, they both bear the same vigorous and strong function. However, the third line is at the top of the lower trigram, while the fifth line is at the center of the upper trigram, so their positions are different. The third line often meets misfortune because it is at the top of the lower trigram, having already gone beyond the middle path, thus encountering many dangers and calamities. The fifth line often achieves success because it is at the center of the upper trigram, and it is also the position of the sovereign. Therefore, its achievements and virtues can spread throughout the world, and it is the place where people look up to. The fifth line is a noble position, while the third line is a humble one. This is the difference between high rank and low rank. Since both the third and fifth lines are yang positions, using a yang line to occupy them allows them to bear the responsibility; if a yin line occupies them, it is inconsistent with the nature of the position, leading to an inappropriate situation and ultimately to downfall and ruin.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。義曰：自此以下至「吉凶生焉」為一章。言大易之道至廣至大，無不悉備於其間也。有天道人地道道者，言伏羲始畫八卦，以三爻為一卦，故上一爻以象天，中一爻以象人，下一爻以象地。三爻既立，則天地人之事、萬物之理，無不備載於其間也。

The Xici section below says: The Book of Changes is vast and comprehensive, encompassing all aspects. It contains the principles of heaven, the principles of humanity, and the principles of earth. Hu Yuan explains: From this sentence to "ji xiong sheng yan" constitutes one chapter. The way of the Book of Changes is extremely broad and profound, covering all matters related to heaven, humanity, and earth. What is meant by saying it includes the principles of heaven, humanity, and earth is that Fuxi first drew the Eight Trigrams, which are the basic trigrams of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Each trigram is composed of three lines, or three yao. The three yao, from top to bottom, each represent something: the top yao represents heaven, the middle yao represents humanity, and the bottom yao represents earth. Once the structure of the three yao is established, the matters of heaven, humanity, and earth and the principles of all things can be included.

兼三才而兩之，故六。六者非它也，三才之道也。義曰：言伏羲畫卦，始以三爻為一卦，天地之事、萬物之理無不畢備。後世聖人又従而兩之，為二體，兩而為六爻，故上二爻以象天，中二爻以象人，下二爻以象地。所以六之者非他也，蓋象三才之道也。

The text says: Combining heaven, earth, and humanity and then doubling each, thus forming a hexagram with six lines. This six is not anything else, but the unfolding of the way of the three principles (heaven, earth, and humanity). Hu Yuan explains: When Fuxi drew the trigrams, he originally used three lines to form a trigram, and the affairs of heaven and earth, as well as the principles of all things, were already largely complete. Later sages then overlapped the three-line trigrams, dividing one trigram into upper and lower parts, and adding two three-line trigrams together to form six lines. Thus, the upper two lines represent heaven, the middle two lines represent humanity, and the lower two lines represent earth. The use of six lines has no other reason; it is simply to allow each of the three principles to occupy two lines, thereby presenting the way of the three principles more fully.

道有變動，故曰爻。義曰：言六爻之內有變有動，動而合於道者為吉，動而悖於理者為凶，變動之間必合於道也，故曰爻。爻有等，故曰物。義曰：物者，類也。言六爻之位有陰有陽，有貴有賤，有等有差。至如乾之爻稱龍，故為陽物；坤之爻稱馬，故為陰物。如此之類，故曰物也。

The classic text says: "The Dao has change and movement, hence it is called a yao." Hu Yuan explains: Within a hexagram's six yao, there is change and movement. Movement that aligns with the right path brings good fortune, while movement that goes against reason brings misfortune. Therefore, in moments of change, one must follow the Dao, hence the symbol of change is called a yao. The classic text also says: "Yao has ranks, hence it is called a 'wu'." Hu Yuan explains: Here, "wu" refers to category. The six yao positions have yin and yang, have honor and humility, and are of varying ranks. For example, in the hexagram Qian, each yao uses the image of a dragon, which is yang, hence it is a yang category; in the hexagram Kun, the yao statements use the image of a mare, which is gentle and yin, hence it is a yin category. All these are categorized accordingly, hence called "wu."

物相雜，故曰文。義曰：言萬物之類皆在六爻之間，六爻之間有陰有陽，有柔有剛，互相錯雜而成文章，以顯著於外也。文不當，故吉凶生焉。義曰：言剛柔錯雜而成文章，若文妨於事，則有凶有吉，有邪有正；若文當其事，則吉凶不生。若不當位，則遺於道者為凶，順於理者為吉，吉凶之道皆生於文不當矣。

The classic text says: various phenomena intermingle, hence it is called "wen." Hu Yuan explains: all kinds of things are gathered within the six lines of a hexagram. Among the six lines, there are yin and yang, soft and strong, which interweave and intertwine, forming a pattern-like order that manifests externally, which is called "wen." The classic text also says: when "wen" is inappropriate, good and bad fortune arise from it. Hu Yuan explains: when strong and soft lines intermingle to form an order, if this order conflicts with the matter at hand, there will be distinctions of good and bad fortune, right and wrong; if the order matches the matter perfectly, the issue of good and bad fortune will not arise at all.the so-called "inappropriate" refers to the lines not occupying their proper positions. Those that deviate from the correct path are considered凶, while those that conform to the principles are considered吉. Therefore, the emergence of good and bad fortune always results from the inappropriateness of this pattern and order.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？義曰：自此以下至「易之道也」為一段，明易之興起在紂之末世者也。夫大易之道始於伏羲，仰觀俯察而成八卦，以為萬世之法，以盡天下之事。然而寫其乾坤健順之性、天地之大象、人事之大紀，無不畢備於其間。

The Xici section says: The emergence of The Zhou Changes probably occurred during the final years of the Shang dynasty's decline and the flourishing period of the Zhou dynasty's virtue. It probably occurred during the time of King Wen and King Zhou. Hu Yuan explains: From this sentence to the end of the phrase "the way of the Changes" forms a paragraph, explaining that the emergence of The Zhou Changes was during the late years of King Zhou's reign. The principles of The Zhou Changes first originated with Fuxi, who observed the heavens above and the earth below, thus creating the Eight Trigrams, establishing a universal standard for all generations, to exhaust all matters under heaven. Once the Eight Trigrams were completed, the inherent qualities of Qian (Heaven) being strong and Kun (Earth) being yielding, the great phenomena of the universe, and the major principles of human society were all fully expressed within them.

是以歴夏及商，至於桀紂之世，民欲叢生，巧詐互起，左右前後皆非正人端士，小人在朝，君子在野，天下紛然不可以整之。文王有大聖人之才，罹於憂患之中，極天地之淵蘊，極天下之能事，民之情偽、吉凶之理無不備載於其間，故曰易。是易之興也，其當殷之末世焉。

After Fuxi drew the trigrams, through the Xia Dynasty to the Shang Dynasty, by the time of the tyrannical rulers Jie and Zhou, the people's greed grew rampant, cunning and deceit flourished, and there were no upright and virtuous men around the rulers. The wicked occupied the court, the virtuous retreated to the countryside, and the world became chaotic and untamed. Wen Wang, possessing the virtue and talent of a great sage, was imprisoned in Youli due to his troubles. In his hardship, he thoroughly explored the profound meanings hidden in heaven and earth, and all possible changes in the world. He recorded the genuine feelings and deceit of the people, as well as the good and bad fortune and gains and losses of affairs, completely and thoroughly into the hexagrams and lines. This is the Zhou Changes. Therefore, the emergence of the Zhou Changes was exactly during the late period of the Shang Dynasty.

是故其辭危。義曰：言文王演其大易之道，因其桀紂之君無道在上，故使天下之人思慮之間奸偽互起，以至天下大亂。文王罹於憂患之中，作為大易，盡萬民之情偽，極天下之險阻，以至憂患之事，無不備言於諸卦之下，是其辭危也。然則卦下之辭至簡至約，然有四徳者，有一徳者，有三徳者，如此之類推究卦義，是其辭危也。

The classic text says: Therefore, the words of the Zhou Changes carry a sense of danger and caution. Hu Yuan explains: King Wen deduced the principles of the Zhou Changes precisely when tyrannical rulers like Jie and Zhou were in power, leading to an ever-growing prevalence of deceit and falsehood among the people, eventually resulting in great chaos. King Wen, himself suffering from worries and troubles, composed the Zhou Changes, fully expressing the true feelings and falsehoods of the people, as well as the difficulties and obstacles of the world. All kinds of troubles and dangers were completely included in the various hexagrams. Therefore, his words always carry a tone of caution and vigilance. Looking further at the interpretations beneath each hexagram, the text is extremely concise. Some hexagrams are marked with all four virtues: originality, prosperity, benefit, and uprightness; some are marked with only one virtue; others with three. The number varies. Such careful consideration of the meaning of each hexagram clearly shows that the one who composed the text was constantly mindful of danger and caution.

危者使平，易者使傾。義曰：言易之道，六爻之位有凶有吉，有得有失，皆在爻辭之間。若人觀此大易之道，見其凶事，能小心畏慎者，則危者使之平易，其文辭亦言其平易；若人觀此大易之道，見其吉事而慢易者，則易者使之傾喪，則其所繫之辭亦言其凶，是使人舍凶従吉，趨善背惡也。

The text says: A person who is anxious and cautious, the Zhou Changes lead him toward safety; a person who is careless and indifferent, the Zhou Changes lead him to ruin. Hu Yuan explains: The principles of the Zhou Changes, with the six lines each having good or bad fortune, gain or loss, are all contained within the line statements. When a person reads the Zhou Changes, seeing the ominous signs in the line statements and being cautious and alert, his originally dangerous situation is transformed into a smooth one, and the associated statement becomes one of safety. Seeing the auspicious signs and becoming careless and lazy, his originally stable situation turns into ruin, and the associated statement becomes ominous. This contrast is meant to lead people to abandon danger and follow good fortune, to pursue virtue and turn away from evil.

其道甚大。義曰：言此大易之道，示人之吉凶，明人之情偽，其為道至廣而甚大也。百物不廢。義曰：言大易之道無所不包，至纎至悉之事、百種之物皆無有廢棄，如泰卦曰「包荒，用馮河，不遐遺」者是也。懼以終始，其要無咎，此之謂易之道也。義曰：言大易之道，若人觀其六爻之位、吉凶之理，若能觀其始而知懼，慎其終而思戒，終始之間極其思慮，常自戒慎，如此則要其無咎，此是大易之道也。

The text says: Its principles are extremely vast. Hu Yuan explains: The Zhou Changes reveal good and bad fortune to people, discern the true nature of human minds, and as a principle, its scope is extremely broad and vast. The text also says: Nothing is left undone. Hu Yuan explains: The principles of the Zhou Changes encompass everything, including the most minute and trivial matters and all kinds of things, none of which are left out. For example, the second line of the Tai hexagram says, "Embrace the vast and wild, use the river crossing, not leaving even the distant." This speaks precisely of a broad-mindedness that can include even desolate places and even reckless people who cross rivers on foot, without neglecting those who are distant. The text concludes by saying: From beginning to end, there is always a mind of caution and vigilance, seeking to avoid mistakes, which is called the way of the Zhou Changes. Hu Yuan explains: When people observe the positions of the six lines and the principles of good and bad fortune, if they can be cautious and fearful at the beginning of a matter and remain cautious and self-aware at its end, constantly reflecting and maintaining vigilance throughout, they can thus achieve the goal of avoiding wrongdoing. This is the fundamental teaching of the Zhou Changes.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻。義曰：自此以下至篇末為一章，總明健順之美，兼明易道愛惡相攻之事。夫乾天下之至健也，乾有剛健之徳，以一元之氣下生萬物，故徳行常易，不至於煩勞而知艱險之事。夫坤天下之至順也，承天之氣，以時而生成萬物，故徳行常簡，不至於煩勞而知艱阻之事。以天地之道至健至順，簡易之徳、生成之理自然，不言而四時成，不勞而萬物得，而知險阻之事，其生成之理故可知矣。

The Xici (Commentary) below says: Qian represents the highest firmness in the world, and its virtue is always simple and straightforward, thus it can perceive dangers; Kun represents the highest gentleness in the world, and its virtue is always simple and unadorned, thus it can perceive obstacles. Hu Yuan explains: From this sentence to the end of the chapter is one section, which generally discusses the beauty of firmness and gentleness, and also explains the principle of the I Ching that good and evil contend to produce fortune and misfortune. Qian is the highest firmness in the world, possessing the virtue of firmness, and through the primordial qi it generates all things from above downward, so its virtue is always simple and straightforward, and it can perceive difficult matters without much effort. Kun is the highest gentleness in the world, receiving the transformation of heaven's qi, and cultivating and completing all things according to the order of the four seasons, so its virtue is always simple and unadorned, and it can perceive obstacles without much effort. The way of heaven and earth is one of the highest firmness and one of the highest gentleness. The virtue of simplicity and the principle of generation all come from nature, without the need for issuing commands and the four seasons naturally come into being. Without the need for exerting the mind and effort, all things naturally find their proper place. Because they are so natural and effortless, all matters of danger and obstacles, and the principles of generation, are naturally perceived by them.

能說諸心，能研諸侯之慮。義曰：按此「能研諸侯之慮」，其「侯之」二字蓋是後人習慣其言而傳寫之誤也。若順其文而言之，則「能研諸侯之慮」於義無取，當言「能研諸慮」也。言聖人作此大易之道，能自悅美其心，又能研究人之思慮，使其情偽之道不作，憂虞之理不生也。註疏之說皆失之矣。

The text says: "It can bring joy to the mind, and can thoroughly examine various thoughts." Hu Yuan explains: the current text reads "able to examine the thoughts of the feudal lords," but the two characters "侯之" are likely a mistake made by later scribes who were accustomed to saying the term "feudal lords." If read literally as "able to examine the thoughts of the feudal lords," it does not make sense. It should originally be "able to examine various thoughts." These two sentences mean that the sage created the doctrine of the Zhou Changes to both bring joy to the mind and thoroughly examine all human thoughts, thereby preventing false emotions from arising and eliminating worries and doubts. The interpretations by previous commentators on this sentence are all incorrect.

定天下之吉凶，成天下之亹亹者。義曰：言聖人作易，既能悅懌諸心，又能研精諸慮，又定天下之吉凶：有得其理者為吉，失其理者為凶。既定吉凶於諸卦爻之中，則成天下之亹亹者，使人勉勉而従善，不陷於邪佞也。

The classic text says: The Zhou Changes determine the fortune and misfortune of the world, and thus enable the people throughout the world to be diligent and tireless. Hu Yuan explains: The sage created the Zhou Changes, which can bring people joy, refine their thoughts, and determine the fortune and misfortune for the world. Those in accordance with reason are judged as auspicious, while those contrary to reason are judged as inauspicious. Once fortune and misfortune are established within each hexagram and line, the people of the world have a standard to follow, thus enabling those who are diligent and tireless to strive for goodness and avoid wickedness and flattery. "Wenwen" describes the state of being diligent and tireless.

是故變化云為，吉事有祥。義曰：言大易之道有變有化，有施有為，若合於道則吉，違於道則凶，若行得其吉，則有嘉美之祥而應之也。象事知器，占事知來。義曰：言人觀此大易之象，則知作器之方；觀其占策之數，則知未來之事，是大易之中總此諸徳者也。天地設位，聖人成能。義曰：言天地設其上下之位而生成萬物，聖人由是乗天地之正以生成天下，以成就天地生成之功者也。如泰卦所謂「財成天地之道，輔相天地之宜」是也。

The text says: Therefore, changes and actions have auspicious signs beforehand. Hu Yuan explains: The principles discussed in The Zhou Changes involve change and transformation, action and accomplishment; whatever conforms to the right path is auspicious, while that which goes against it is inauspicious. If a person's actions are auspicious, then good omens will appear to confirm it. The text also says: Observing the images can reveal the method of making objects, and divination can foresee the future. Hu Yuan explains: By observing the hexagrams in The Zhou Changes, people can understand the methods of making objects; by calculating the number of yarrow stalks, one can foresee what is to come. These skills are all summarized in The Zhou Changes. The text also says: Heaven and Earth establish positions of high and low, and sages complete their functions within. Hu Yuan explains: Heaven and Earth generate all things by establishing their positions of high and low, and sages follow the right path to nurture the world, thus truly completing the functions of Heaven and Earth. This is similar to what the Image Commentary of the Tai hexagram says: 'To complete the way of Heaven and Earth, and to assist in their suitability.' This means regulating and harmonizing the way of Heaven and Earth, and assisting in their suitability.

人謀鬼謀，百姓與能。義曰：言聖人凡欲施為、凡所舉動之時，必先與眾謀其得失之理，謀之卿士，謀及庶人，詢及眾庶，謀及鬼神，以明其得失，以別其吉凶。然而鬼神之道至幽至隠，不可以形見，而聖人與之為謀者，蓋聖人取其卜筮之兆、占蓍之策，以考於天地鬼神，然後思慮之間不煩憂戚，決然而行之。又與百姓參合而行，則得其吉而不凶，向其善而獲福。夫如是，則天下之百姓樂推而與之。百姓既與之能，則不勞探賾而吉凶自見，不役思慮而得失自明，以至萬物之情偽自然而見矣。

The text says: After consulting with people and consulting with spirits and deities, the common people also participate in the ability. Hu Yuan explains: When a sage intends to take action or make a move, he must first consult with the people to determine the gains and losses involved. He first consults with ministers and high officials, then with the common people, widely seeking opinions from all. He also consults with spirits and deities, in order to clarify gains and losses and distinguish good fortune from misfortune. The way of spirits and deities is extremely profound and subtle, not visible through physical forms. Therefore, the sage can consult with them, because he uses the patterns shown by divination and the numbers obtained through divining with yarrow stalks to verify with heaven, earth, spirits, and deities. In this way, his mind is no longer troubled by doubts and he can act decisively. Then he combines this result with the people's intentions and carries out the action. Thus, he naturally attains good fortune and avoids misfortune, tends toward goodness and gains blessings. When he reaches this point, the people will gladly support him and offer their talents to him. Since the people are willing to exert effort, the ruler need not strive to seek out subtle things, and good fortune and misfortune will naturally appear. He need not laboriously think, and gains and losses will naturally become clear. Until the true and false nature of all things naturally reveal themselves.

八卦以象告。義曰：言伏羲所畫八卦，寫其天地水火風雷山澤之象，凡吉凶之事皆以象告於人，知其吉而背其凶也。爻彖以情言。義曰：此又明卦爻剛柔變動、情偽相感之事也。言伏羲畫八卦之後，文王重為六十四卦，爻為三百八十四爻，又於諸卦之下繫屬之彖辭，以明險阻之事、得失之理、憂虞之端，皆以人之情偽而言之也。

The text says: The eight trigrams use physical phenomena to convey messages to people. Hu Yuan explains: The eight trigrams drawn by Fuxi represent the eight kinds of physical phenomena: heaven, earth, water, fire, wind, thunder, mountain, and marsh. All matters of good fortune and misfortune are made known to people through these phenomena, enabling them to recognize good and avoid bad. The text also says: The line statements and the interpretations of the trigrams are expressed in terms of human emotions. Hu Yuan explains: This sentence further explains the principles of the interaction between the strong and weak qualities of the trigrams, and the mutual influence between genuine and false feelings. After Fuxi drew the eight trigrams, King Wen combined them in pairs to form the sixty-four trigrams, totaling 384 lines. He also added interpretations beneath each trigram to explain matters of difficulty and obstacles, the principles of gain and loss, and the aspects of worry and hesitation. All these contents are expressed based on the genuine and false feelings of the human heart.

剛柔雜居而吉凶可見矣。義曰：言六爻之內有剛有柔，剛柔之位上下錯雜，有得有失，有正有不正，得於理者為吉，逆於理者為凶，吉凶之道自然可見矣。變動以利言。義曰：言六爻之內有變有動，皆以利告於人，使人由而勸之，以盡天下之利，以利天下之物也。吉凶以情遷。義曰：言大易之道，爻象之內有變有動，有凶有吉，動而合於道則吉，變而失其理則凶。然則吉凶之道、變動之理，皆由人之情偽遷移者也。

The text says: When strong and weak lines are mixed within a hexagram, the auspicious and ominous outcomes can be discerned. Hu Yuan explains: Among the six lines, there are both strong and weak ones; strong and weak positions alternate above and below, thus resulting in gains and losses, proper and improper positions; those in harmony with reason are auspicious, while those contrary to reason are ominous, and the trend of auspicious and ominous outcomes naturally becomes evident. The text also says: Change is discussed in terms of advantage and disadvantage. Hu Yuan explains: Within the six lines, there are changes and movements, all of which indicate where the advantage lies, guiding people to follow it and strive for it, thereby exhausting all the advantages in the world and benefiting all things under heaven. The text also says: Auspicious and ominous outcomes shift with human emotions. Hu Yuan explains: The principles of the Zhou Changes, within the lines, involve changes and movements, as well as auspicious and ominous outcomes; movement in accordance with the right path is auspicious, while change that loses its order is ominous. Thus, the determination of auspicious and ominous outcomes, and the direction of change, ultimately depend on the sincerity or deceit of human hearts.

是故愛惡相攻而吉凶生。義曰：言吉凶所生，皆由人之情性有所貪愛，有所忿憎，兩有所攻，或愛攻於惡，或惡攻於愛，是吉凶之道由此生矣。逺近相取而悔吝生。義曰：逺謂內外兩卦上下相應之類也，近謂爻位相比近也。言六爻之內，有近而相得者，有近而不相得者，有逺而有應者，有逺而無應者。逺而有應、近而相得則為吉，逺而無應、近而不相得則為悔吝，悔吝之道皆由逺近相資取而生也。

The text says: Therefore, love and hatred contend with each other, and thus good fortune and misfortune arise. Hu Yuan explains: The emergence of good fortune and misfortune is due to the fact that human nature contains desires and resentments. These two emotions contend with each other: sometimes love overpowers hatred, and sometimes hatred overpowers love. The distinction between good fortune and misfortune is formed by this alternation of advancement and retreat. The text also says: Distance and proximity draw upon each other, and thus regret and hardship arise. Hu Yuan explains: The term 'distance' refers to the relationship between the inner trigram and the outer trigram, where the yao positions correspond vertically, such as between the first and fourth, second and fifth, and third and top. The term 'proximity' refers to yao positions that are adjacent and compare with each other. Within the six yao, there are cases where adjacent yao positions harmonize, cases where adjacent yao positions do not harmonize, cases where distant yao positions have proper correspondence, and cases where distant yao positions lack proper correspondence. When distant yao positions have proper correspondence and adjacent yao positions harmonize, it leads to good fortune. When distant yao positions lack proper correspondence and adjacent yao positions do not harmonize, it leads to regret and sorrow. Thus, regret and hardship arise from the mutual relationship of distance and proximity.

情偽相感而利害生。義曰：言人之情實感物而動，得其理則為利；人之虛偽感物而動，失其理則為害。情者則情實也，偽者則虛偽也，是情偽相感而利害生於其間者也。既利害生於情偽之間，則吉凶之事由此而至矣。凡易之情，近而不相得則凶。義曰：言大易之道，六爻之情，有近而相得者則吉，有近而不相得則凶，故吉凶之道生於爻位之間也。

The text says: True feelings and falsehoods respond to each other, and thus benefit and harm arise. Hu Yuan explains: When a person acts with sincere intentions towards external things, it conforms to reason and results in benefit; when a person acts with false intentions towards external things, it deviates from reason and results in harm. The term "qing" refers to sincere intentions, while "wei" refers to false pretense. When true and false feelings respond to each other, benefit and harm emerge between them. Since benefit and harm arise from the distinction between truth and falsehood, good and bad fortune naturally follow. The text also says: Generally, the human emotions described in The Zhou Changes are such that when adjacent elements do not harmonize, it leads to misfortune. Hu Yuan explains: The situations depicted among the six lines in The Zhou Changes include those that are adjacent and harmonious, which is auspicious; and those that are adjacent yet opposing, which is inauspicious. Therefore, the principles of good and bad fortune arise from the relationships between the lines.

或害之，悔且吝。義曰：夫凶咎之道亦有輕重，人之情偽亦有淺深，雖爻位相近，亦有不相得者，然不至於大咎，或有害之者，或有可悔之者，或有可鄙吝之者，如此雖有失，必不至於大咎也。將叛者其辭慚。義曰：言人之情或有叛違於己者，則其辭不同，位雖相親，而其容常有慚赧之色，其辭不以實告於人也。

The text says: If there is some harm, it will bring regret and sorrow. Hu Yuan explains: The danger and blame have different degrees, and the sincerity or deceit of the human heart also varies in depth. Although the lines are adjacent, they may not be in harmony with each other, but it does not necessarily lead to great calamity: it may only result in some loss, or only cause regret, or only lead to being looked down upon. Although there is a mistake, it will not result in major misfortune. The text also says: One who is about to betray, speaks with shame. Hu Yuan explains: In human relations, if someone already has the intention to turn away, his words will differ from before: although his position remains close, his face often shows a redness of shame, and the words he speaks will not be truthful.

中心疑者其辭枝。義曰：言人中心之間有所疑惑，則言辭各異，其心不定，其辭一出，紛然有異，若樹之有枝葉紛然盛多者也。吉人之辭寡。義曰：言吉善之人其辭寡少，不在言語，但黙而成之，安而行之者也。躁人之辭多。義曰：言剛躁之人其辭繁多，不假思慮而言辭紛亂而出者也。

The text says: Those who harbor doubts in their hearts speak in a scattered and unfocused manner. Hu Yuan explains: When a person has doubts in their mind, their words become inconsistent; since their mind is uncertain, once they speak, their words become confused and divergent, just like the branches and leaves of a tree growing in a disorderly and tangled manner. The text also says: The virtuous and benevolent speak little. Hu Yuan explains: The virtuous and benevolent speak little because they do not expend effort on words, but instead silently accomplish things and carry out actions steadily and firmly. The text also says: Those with impetuous temperaments speak much. Hu Yuan explains: Those who are stubborn and impetuous speak in a complex and confused manner, without reflection, and their words flow out in a disorderly manner.

誣善之人其辭游。義曰：言誣罔善人之人，其心矯詐，其言虛誕，架虛為實，従無入有，自然其言辭遊蕩虛浮者也。失其守者其辭屈。義曰：言人居失其時，失其所守，不遂其志，志無所伸，必其辭屈撓者也。凡此六事，皆大易之中六爻之位述此之意者也。

The text says: Those who slander the virtuous speak in a wavering and uncertain manner. Hu Yuan explains: The person who slanders the virtuous has a deceitful and cunning heart, speaks falsely and absurdly, fabricates things out of nothing, and creates something from nothing. Therefore, his words must necessarily be superficial and unstable, unable to grasp the truth. The text also says: Those who lose their moral integrity speak in a defeated and desperate manner. Hu Yuan explains: When a person is not in the right time and has lost the virtue he should uphold, his aspirations cannot be realized and his ambitions cannot be expressed, his words will inevitably be weak and inadequate. The above six types of speech patterns are all expressed by the Zhou Changes through the relationships of the six lines.