The Hexagram of Completion

離下坎上。既濟：亨小，利貞，初吉終亂。[疏]正義曰：“既濟，亨小，利貞，初吉終亂”者，濟者，濟渡之名，既者，皆盡之稱，萬事皆濟，故以“既濟”為名。既萬事皆濟，若小者不通，則有所未濟，故曰“既濟，亨小”也。小者尚亨，何況於大？則大小剛柔，各當其位，皆得其所。當此之時，非正不利，故曰“利貞”也。但人皆不能居安思危，慎終如始，故戒以今日。既濟之初，雖皆獲吉，若不進德脩業至於終極，則危亂及之，故曰“初吉終亂”也。

The text says: The hexagram of Ji Ji has the lower trigram as Li (Fire) and the upper trigram as Kan (Water). Ji Ji means that even minor aspects are smooth, it is advantageous to maintain uprightness, initially auspicious but eventually leads to disorder. Kong Yingda's commentary says: The phrase "Ji Ji, Xing Xiao, Li Zhen, Chi Ji Zhong Lun" means that "Ji" refers to the act of crossing over, and "Ji" means that everything has been completed. When all things have been accomplished, if even minor aspects are not smooth, there would still be unfinished matters, hence "Ji Ji, Xing Xiao." If even minor aspects are smooth, how much more so would major ones be? Therefore, both the small and the great, the strong and the weak, are properly positioned and appropriately settled. In such a situation, without uprightness there is no benefit, hence "Li Zhen." However, people often fail to remain cautious and think of potential dangers even in times of security, just as they were in the beginning. Therefore, the text warns: Although the beginning of Ji Ji brings auspiciousness, if one does not continue to cultivate virtue and perfect affairs until the end, disorder and chaos will follow, hence "Chi Ji Zhong Lun."

《彖》曰：“既濟，亨”，小者亨也。既濟者，以皆濟為義者也。小者不遺，乃為皆濟，故舉小者，以明既濟也。[疏]正義曰：此釋卦名德，既濟之亨，必小者皆亨也，但舉小者，則大者可知，所以為既濟也。具足為文，當更有一“小”字，但既疊《經》文，略足以見，故從省也。“利貞”，剛柔正而位當也。剛柔正而位當，則邪不可以行矣，故唯正乃利貞也。[疏]正義曰：此就二、三、四、五並皆得正，以釋“利貞”也。剛柔皆正，則邪不可行，故惟正乃利貞也。

The Commentary on the Judgment says: "After the crossing, there is success," meaning that even the smallest aspects are successful. Wang Bi's commentary explains that "after the crossing" takes its meaning from "all things are completed"; if even the small aspects are not overlooked, then all things are indeed completed, so it specifically mentions "small" to illustrate "after the crossing." Kong Yingda's commentary explains that this is interpreting the name and virtue of the hexagram "after the crossing" — the success of "after the crossing" must include even the smallest aspects; by mentioning the small, the great is naturally understood, which is what is meant by "after the crossing." If the sentence were complete, it should have another mention of "small," but since the Commentary on the Judgment is restating the Classic, its brevity is sufficient to convey the meaning, hence it is omitted. The Commentary on the Judgment also says: "It is advantageous to maintain the correct principle," because the yao positions are appropriate and the yin and yang are properly aligned. Wang Bi's commentary explains that when the yin and yang are properly aligned and the yao positions are appropriate, evil cannot take hold, so only by maintaining the correct principle can there be advantage. Kong Yingda's commentary explains that this refers to the proper alignment of the yao positions in nine two, nine three, six four, and nine five, which explains "it is advantageous to maintain the correct principle." When both yin and yang are properly aligned, evil cannot take hold, so only by maintaining the correct principle can there be advantage.

“初吉”，柔得中也。“終”止則“亂”，其道窮也。柔得中，則小者亨也。柔不得中，則小者未亨。小者未亨，雖剛得正，則為未既濟也。故既濟之要，在柔得中也。以既濟為安者，道極無進，終唯有亂，故曰：“初吉終亂。”終亂不為自亂，由止故亂，故曰“終止則亂”也。[疏]正義曰：“初吉，柔得中”者，此就六二以柔居中，釋“初吉”也。以柔小尚得其中，則剛大之理，皆獲其濟。物無不濟，所以為吉，故曰“初吉”也。終止則亂，其道窮者，此正釋戒。若能進脩不止，則既濟無終。既濟終亂，由止故亂。終止而亂，則既濟之道窮矣，故曰“終止則亂，其道窮”也。

The Commentary on the Judgment says: "At the beginning it is auspicious," because the yao of the yin type is in the central position; when it reaches the end and becomes stagnant, disorder arises, which is the end of its way. Wang Bi's commentary explains: when the yin yao is in the center, the small aspect becomes smooth; when the yin yao is not in the center, the small aspect does not become smooth. If the small aspect is not smooth, even if the yang yao is in the correct position, it cannot be considered as both yin and yang being in order, so the key to both yin and yang being in order lies in the yin yao being in the center. If one considers both yin and yang being in order as a state of ease and security, and stops at the end without further progress, eventually disorder arises, hence the saying "at the beginning it is auspicious, at the end it becomes disorder." The disorder at the end is not disorder arising without cause, but disorder arising from stagnation, hence the saying "when it comes to an end, disorder arises." Kong Yingda's commentary explains: the phrase "at the beginning it is auspicious, the yin yao is in the center" refers to the second line, where the yin yao is in the center, to explain "at the beginning it is auspicious." If the small yin aspect can be in the center, then the great yang aspect naturally achieves success; all things achieve success, hence auspiciousness, so it is said "at the beginning it is auspicious." The phrase "when it comes to an end, disorder arises, its way is exhausted" is an explanation of the warning above. If one keeps advancing in virtue and learning, both yin and yang being in order will not end; both yin and yang being in order ends in disorder because of stagnation, which causes disorder. When it comes to an end through stagnation and leads to disorder, the way of both yin and yang being in order is exhausted, hence the saying "when it comes to an end, disorder arises, its way is exhausted."

《象》曰：水在火上，既濟。君子以思患而豫防之。存不忘亡，既濟不忘未濟也。[疏]正義曰：水在火上，炊爨之象，飲食以之而成，性命以之而濟，故曰“水在火上，既濟”也。但既濟之道，初吉終亂，故君子思其後患，而豫防之。

The Image Commentary says: Water above fire, this is the hexagram of Completion; the gentleman takes it as a model, foreseeing calamities and preparing in advance. Wang Bi's commentary explains: When one is in a state of survival, one does not forget the possibility of downfall; when one is in the state of Completion, one does not forget the day of non-Completion. Kong Yingda's commentary states: Water above fire represents the image of boiling water over fire, which is used for cooking food, and sustains life. Therefore, it is said, "Water above fire, Completion." However, the way of Completion begins with auspiciousness but ends in disorder, so the gentleman foresees future calamities and prepares for them in advance.

初九：曳其輪，濡其尾，無咎。最處既濟之初，始濟者也。始濟未涉於燥，故輪曳而尾濡也。雖未造易，心無顧戀，志棄難者也。其為義也，無所咎也。[疏]正義曰：初九處既濟之初，體剛居中，是始欲濟渡也。始濟未涉於燥，故輪曳而尾濡，故云“曳其輪，濡其尾”也。但志在棄難，雖復曳輪濡尾，其義不有咎，故云“無咎”。《象》曰：“曳其輪”，義無咎也。

The Line Statement of the first line says: "Dragging the wheel, the tail gets wet, there is no blame." Wang Bi's commentary explains: The initial line is at the very beginning of the situation of completion, representing someone who has just begun to cross the water. When one has just crossed the water and has not yet reached the dry land, the wheel is dragged and the tail gets wet. Although not yet on level ground, the mind has no attachment, indicating a person determined to abandon danger; in this sense, there is nothing to blame. Kong Yingda's commentary says: The initial line is at the beginning of the situation of completion, with a strong and vigorous nature in the middle of the lower trigram, representing the moment of just beginning to cross the water. When one has just crossed the water and has not yet stepped onto the dry land, the wheel is dragged and the tail gets wet, hence the statement "dragging the wheel, the tail gets wet." However, its intention is to abandon danger; even though the wheel is dragged and the tail is wet, in terms of principle, there is no blame, hence the statement "there is no blame." The Image Commentary of the text says: "Dragging the wheel," in terms of principle, there is no blame.

六二：婦喪其茀，勿逐，七日得。居中履正，處文明之盛，而應乎五，陰之光盛者也。然居初、三之間，而近不相得，上不承三，下不比初。夫以光盛之陰，處於二陽之間，近而不相得，能無見侵乎？故曰“喪其茀”也。稱“婦”者，以明自有夫，而它人侵之也。茀，首飾也。夫以中道執乎貞正，而見侵者，眾之所助也。處既濟之時，不容邪道者也。時既明峻，眾又助之，竊之者逃竄而莫之歸矣。量斯勢也，不過七日，不須已逐，而自得也。

The Line Statement of the Second Line says: A woman has lost her ornaments; there is no need to search for them, for they will be recovered naturally within seven days. Wang Bi's commentary explains: The Second Line is in the center and follows the correct path, situated in the flourishing state of civil virtue, and corresponds with the Fifth Line. It is the most luminous among the yin lines. However, it is sandwiched between the First Nine and the Third Nine, and does not harmonize with the adjacent lines—neither does it support the Third Nine above nor does it closely connect with the First Nine below. With such a luminous yin line situated between two yang lines, being close yet not harmonious, can it not suffer from infringement? Therefore, it is said, "she has lost her ornaments." It is called "woman" to indicate that she has her husband, and others come to infringe upon her. "Fú" refers to the ornaments of a woman. Whenever a person holds fast to the middle path and maintains uprightness and is subjected to infringement, all people will come to assist him. Moreover, at the time of completion, there is no room for perverse ways; the era is already clear and strict, and the people also come to help. The thieves can only hide and have nowhere to return. Assessing this situation, within seven days, there is no need to search for them, and they will be recovered naturally.

[疏]“六二”至“七日得”。○正義曰：“婦喪其茀，勿逐，七日得”者，茀者，婦人之首飾也。六二居中履正，處文明之盛，而應乎五，陰之光盛者也，然居初、三之間，而近不相得。夫以光盛之陰，處於二陽之間，近而不相得，能無見侵乎？故曰“婦喪其茀”。稱“婦”者，以明自有夫，而他人侵之也。夫以中道執乎貞正，而見侵者，物之所助也。處既濟之時，不容邪道者也。時既明峻，眾又助之，竊之者逃竄而莫之歸矣。量斯勢也，不過七日，不須已逐而自得，故曰：“勿逐，七日得”。《象》曰：“七日得”，以中道也。[疏]正義曰：“以中道”者，釋不須追逐而自得者，以執守中道故也。

Kong Yingda explains from "Six in the Second" to "seven days later it is recovered." The Justification says: what is meant by "the wife loses her hairpin, do not chase, it will be recovered in seven days," "hairpin" refers to the ornament of a woman. Six in the Second is in the central position and upholds correctness, located in the flourishing state of civilised virtue, and corresponds with Nine in the Fifth, being the most brilliant among the yin lines. However, it is between Nine at the Beginning and Nine in the Third, and does not harmonise with the adjacent lines. With such a brilliant yin line in between two yang lines, although close, not harmonising, can it not be invaded and taken? Therefore, it is said "the wife loses her hairpin." Calling it "wife" is to indicate that she has her husband and is being invaded by others. All those who uphold the middle path and maintain uprightness and are invaded will receive help from the people. Moreover, being in the state of completion, there is no room for perverse ways. The times are already clear and strict, and the people also come to help. Those who steal can only hide and have nowhere to return. Considering this situation, it will not take more than seven days, without needing to search oneself, the lost item will be recovered, hence "do not chase, it will be recovered in seven days." The Image Commentary of the Classic says: "it is recovered in seven days," because it holds to the middle path. Kong Yingda's commentary says: what is meant by "holding to the middle path" is to explain why it does not need to be searched for and will naturally be recovered — because Six in the Second maintains the middle path.

九三：高宗伐鬼方，三年克之，小人勿用。處既濟之時，居文明之終，履得其位，是居衰末而能濟者，“高宗伐鬼方，三年乃克”也。君子處之，故能興也，小人居之，遂喪邦也。[疏]正義曰：“高宗伐鬼方，三年克之”者，高宗者，殷王武丁之號也，九三處既濟之時，居文明之終，履得其位，是居衰末，而能濟者也。高宗伐鬼方，以中興殷道，事同此爻，故取譬焉。高宗德實文明，而勢甚衰憊，不能即勝，三年乃克，故曰“高宗伐鬼方，三年克之”也。“小人勿用”者，勢既衰弱，君子處之，能建功立德，故興而復之，小人居之，日就危亂，必喪邦也，故曰“小人勿用”。《象》曰：“三年克之”，憊也。[疏]正義曰：“憊也”者，以衰憊之故，故三年乃克之。

The line statement of the third line says: King Wen of Yin attacked the Gufang people, and it took three years to conquer them; therefore, one should not employ petty men. Wang Bi's commentary explains: The third line is in the situation of the hexagram of completion, located at the end of the trigram of fire, which represents civilised virtue. Although it is at the end of the trigram, it is in a proper position, making it a person who, although in a time of decline, can still achieve success, just like "King Wen of Yin attacked the Gufang people, and it took three years to conquer them." If a gentleman occupies this position, he can revive the state; if a petty man occupies it, the state will surely perish. Kong Yingda's commentary says: The phrase "King Wen of Yin attacked the Gufang people, and it took three years to conquer them" refers to King Wu Ding, the temple name of the king of Yin. The third line is in the situation of the hexagram of completion, located at the end of the trigram of fire, which represents civilised virtue. It is in a proper position, making it a person who, although in a time of decline, can still achieve success. King Wu Ding attacked the Gufang people, thus reviving the way of Yin, and this situation is similar to this line, so it is used as an analogy. King Wu Ding's virtue was indeed civilised, but the state was very weak and exhausted, so it could not win immediately, and it took three years to conquer them, hence the phrase "King Wen of Yin attacked the Gufang people, and it took three years to conquer them." The phrase "petty men should not be used" means that since the state is already weak, if a gentleman occupies this position, he can establish virtue and achieve success, thus reviving the state; if a petty man occupies it, the state will gradually fall into disorder and surely perish, hence the phrase "petty men should not be used." The image commentary of the text says: "It took three years to conquer them," because of exhaustion. Kong Yingda's commentary says: The term "exhausted" refers to the state's weakness and exhaustion, so it took three years to conquer them.

六四：繻有衣袽，終日戒。繻宜曰濡，衣袽，所以塞舟漏也。履得其正，而近不與三、五相得。夫有隙之棄舟，而得濟者，有衣袽也。鄰於不親，而得全者，終日戒也。[疏]正義曰：“繻有衣袽，終日戒”者，王注云“繻，宜曰濡，衣袽，所以塞舟漏”者也。六四處既濟之時，履得其位，而近不與三五相得，如在舟而漏矣。而舟漏則濡溼，所以得濟者，有衣袽也。鄰於不親，而得全者，終日戒也，故曰“繻有衣袽，終日戒”也。《象》曰：“終日戒”，有所疑也。[疏]正義曰：“有所疑”者，釋所以“終日戒”，以不與三、五相得，懼其侵克，有所疑故也。

The line statement of the fourth line says: When the boat leaks water, there is old cloth and broken rags to plug the holes, and one remains on guard all day. Wang Bi's commentary explains: "Ruxu" should be read as "Ruyu," and "yi ru" refers to the broken rags used to block the leaks in the boat. The fourth line is in a proper position, yet it does not harmonize with the nearby lines nine three and nine five. A leaking boat can still cross the river, relying on the broken rags to plug the holes; similarly, being able to remain intact despite not harmonizing with adjacent lines is due to constant vigilance. Kong Yingda's commentary says: The phrase "Ruxu yi ru, zong ri jie" refers to Wang Bi's explanation that "Ruxu" should be read as "Ruyu," and "yi ru" is the old rags used to block the leaks. The fourth line is in the state of "Ji" (completion), in a proper position, yet it does not harmonize with the nearby lines nine three and nine five, just like being on a boat that is already leaking. The boat leaks and gets wet, but it can still cross the river because there are the broken rags to plug the leaks. Being able to remain intact despite not harmonizing with adjacent lines is due to constant vigilance, hence the saying "Ruxu yi ru, zong ri jie." The "Image Commentary" of the text says: "Zong ri jie" is because there is doubt in the mind. Kong Yingda's commentary says: The phrase "you suo yi" explains why "zong ri jie" is said—because it does not harmonize with nine three and nine five, fearing being attacked, and thus there is doubt in the mind.

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。牛，祭之盛者也。禴，祭之薄者也。居既濟之時，而處尊位，物皆盛矣，將何為焉？其所務者，祭祀而已。祭祀之盛，莫盛脩德，故沼沚之毛，蘋蘩之菜，可羞於鬼神，故“黍稷非馨，明德惟馨”，是以“東鄰殺牛，不如西鄰之禴祭，實受其福”也。

The line statement of the fifth line says: The eastern neighboring country sacrifices a bull for worship, but the western neighboring country performs a simple sacrificial rite called "Yue," and yet truly receives the blessings of the divine. Wang Bi's commentary explains: A bull is the most lavish offering, while "Yue" is the most modest form of sacrifice. The Nine in the Fifth is in the state of completion and occupies a position of honor, with all things already abundant and complete. What more can be done? Its focus should be solely on worship. And the most elaborate form of worship is none greater than cultivating virtue. Therefore, the "Zuo Zhuan" says that wild grasses by ponds and water margins, as well as plants like "ping fan," can be offered to spirits; the "Shang Shu" also says that the fragrance of millet and millet is not truly fragrant, but the brightness of virtue is the true fragrance. Therefore, "the eastern neighbor sacrifices a bull, but the western neighbor performs the simple 'Yue' sacrifice, and indeed receives its blessing."

[疏]“九五東鄰”至“受其福”。○正義曰：牛，祭之盛者也。禴，殷春祭之名，祭之薄者也。九五居既濟之時，而處尊位，物既濟矣，將何為焉？其所務者，祭祀而已。祭祀之盛，莫盛脩德。九五履正居中，動不為妄，脩德者也。苟能脩德，雖薄可饗。假有東鄰不能脩德，雖復殺牛至盛，不為鬼神歆饗；不如我西鄰禴祭雖薄，能脩其德，故神明降福，故曰“東鄰殺牛，不如西鄰之禴祭，實受其福”也。○注“沼沚之毛”至“鬼神”。○正義曰：“沼沚之毛，蘋蘩之菜，可羞於鬼神”者，並略《左傳》之文也。

Kong Yingda explains from "Nine in the Fifth, East Neighbor" to "Receive Its Blessing." The commentary says: cattle are the most abundant sacrificial offerings; "Yue" is the name of a spring sacrifice in the Yin dynasty, belonging to a modest ritual. Nine in the Fifth is in the state of completion and holds the exalted position, with all things already accomplished, so what else can be done? The only thing to focus on is sacrifice; and the most splendid sacrifice is none greater than cultivating virtue. Nine in the Fifth walks uprightly and resides in the center, with every action sincere and without pretense, which is the way of one who cultivates virtue. If one can cultivate virtue, even a modest offering can be accepted by the spirits. If the eastern neighbor does not cultivate virtue, even if they slaughter cattle for sacrifice to the utmost, the spirits will not come to partake; it is better than the western neighbor's modest "Yue" sacrifice, which although simple, cultivates virtue, so the spirits descend with blessings, hence it is said, "The eastern neighbor slaughters cattle, but the western neighbor's modest sacrifice is real and receives its blessing." Kong Yingda also explains Wang Bi's commentary from "Mud and Pond Herbs" to "Ghost and God" saying: the phrase "Herbs from mud and pond, water plants and ferns, can be offered to ghost and god" are all abridged from sentences in the "Zuo Zhuan."

《象》曰：東鄰殺牛，不如西鄰之時也。在於合時，不在於豐也。[疏]正義曰：“不如西鄰之時”者，神明饗德，能脩德致敬，合於祭祀之時雖薄降福，故曰時也。○注“在於合時”。○正義曰：“在於合時”者，《詩》云：“威儀孔時”。言周王廟中，群臣助祭，並皆威儀肅敬，甚得其時。此合時之義，亦當如彼也。“實受其福”，吉大來也。[疏]正義曰：“吉大來”者，非惟當身，福流後世。

The Image Commentary says: The eastern neighbor slaughters oxen for a grand worship, but the western neighbor is able to conform to the proper time of worship. Wang Bi's commentary explains: What is important is to conform to the proper time, not the abundance of the offerings. Kong Yingda's commentary says: The phrase 'not as good as the western neighbor's time' means that the spirits only accept virtue; if one cultivates virtue and offers worship with reverence, conforming to the proper time of worship, even thin offerings will bring blessings, hence the Image Commentary emphasizes the character 'time'. Kong Yingda further explains Wang Bi's statement 'important is to conform to time' by citing the Book of Poetry which says 'their demeanor is timely', referring to the Zhou royal temple where all ministers assisting in the worship display solemn and respectful demeanor, conforming to the proper time. Here, the meaning of 'conforming to time' should be the same as in the Book of Poetry. The Image Commentary also says: 'actually receiving its blessing', meaning great good fortune comes. Kong Yingda's commentary explains: The phrase 'great good fortune comes' means that the blessings not only benefit oneself but also extend to future generations.

上六：濡其首，厲。處既濟之極，既濟道窮，則之於未濟，之於未濟，則首先犯焉。過惟不巳，則遇於難，故濡其首也。將沒不久，危莫先焉。[疏]正義曰：上六處既濟之極，則反於未濟。若反於未濟，則首先犯焉。若進而不已，必遇於難，故濡其首也。既被濡首，將沒不久，危莫先焉，故曰：“濡其首，厲”也。《象》曰：“濡其首，厲”，何可久也？[疏]正義曰：“何可久”者，首既被濡，身將陷沒，何可久長者也。

The Line Statement of the Sixth at the Top says: The head is soaked by water, dangerous. Wang Bi's commentary explains: The Sixth at the Top is at the peak of the completed situation, and the way of completion has reached its end, so it must turn to the incomplete state. Once turning to the incomplete state, the head is first attacked. If proceeding beyond measure without stopping, it will meet danger, hence the head is soaked by water. Thus, the danger of being overwhelmed is not far off, and there is no greater danger than this. Kong Yingda's commentary says: The Sixth at the Top is at the extreme point of the completed situation, so it must return to the incomplete state. Once returning to the incomplete state, the head is first attacked. If proceeding without ceasing, it will certainly meet danger, hence the head is soaked by water. Since the head has already been soaked, the time of being overwhelmed is not far off, and there is no greater danger than this, hence it says 'the head is soaked, dangerous'. The Image Commentary of the Classic says: 'the head is soaked, dangerous', how can it last long? Kong Yingda's commentary says: what is meant by 'how can it last long' is that since the head has already been soaked by water, the body will soon be submerged, where can it last long?

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。[疏]正義曰：“未濟，亨”者，“未濟”者，未能濟渡之名也。未濟之時，小才居位，不能建功立德，拔難濟險。若能執柔用中，委任賢哲，則未濟有可濟之理，所以得通，故曰“未濟，亨”。“小狐汔濟，濡其尾，無攸利”者，汔者，將盡之名。小才不能濟難，事同小狐雖難渡水，而無餘力，必須水汔，方可涉川。未及登岸，而濡其尾，濟不免濡，豈有所利？故曰“小狐汔濟，濡其尾，無攸利”也。

The text says: The lower trigram of the hexagram of "Not Yet Completed" is Kan (Water), and the upper trigram is Li (Fire). "Not Yet Completed" means success; a small fox tries to cross the river when the water is about to dry up, but ends up getting its tail wet, bringing no benefit. Kong Yingda's commentary says: What is meant by "Not Yet Completed, success" is that "Not Yet Completed" refers to the state of not yet having crossed over. In the time of Not Yet Completed, those with limited ability occupy high positions, unable to establish achievements or virtue, unable to remove calamities or overcome difficulties. However, if one maintains flexibility and applies the middle path, entrusting matters to wise and virtuous people, then within the state of Not Yet Completed there is the potential for accomplishment, thus achieving success, hence it is said "Not Yet Completed, success." What is meant by "a small fox approaches crossing, its tail gets wet, there is no benefit" is that "qi" means approaching completion. Those with limited ability cannot overcome difficulties, just as the small fox does: although it tries to cross the river, it lacks sufficient strength, and must wait until the water is nearly dry before attempting to cross. But before reaching the other side, its tail is already wet, and crossing the river inevitably leads to getting wet, so how can there be any benefit? Therefore, it is said "a small fox approaches crossing, its tail gets wet, there is no benefit."

《彖》曰：“未濟，亨”，柔得中也。以柔處中，不違剛也。能納剛健，故得亨也。[疏]正義曰：此就六五以柔居中，下應九二，釋“未濟”所以得“亨”，柔而得中，不違剛也。與二相應，納剛自輔，故於未濟之世，終得亨通也。“小狐汔濟”，未出中也。小狐不能涉大川，須汔然後乃能濟。處未濟之時，必剛健拔難，然後乃能濟，汔乃能濟，未能出險之中。[疏]正義曰：“小狐汔濟，未出中也”者，釋小狐涉川，所以必須水汔乃濟，以其力薄，未能出險之中故也。

The Commentary on the Judgment says: "The hexagram of Not Yet Completed (未济) is 'auspicious' (亨)" because the yao of the flexible (柔爻) is in the central position. Wang Bi's annotation explains that by residing in the central position with the virtue of flexibility and gentleness, it does not contradict the strong and vigorous yao, and can accept the strong and vigorous ones, thus achieving smoothness. Kong Yingda's commentary explains that this refers to the line six in the fifth (六五) which is flexible and resides in the central position, and is in harmony with the line nine in the second (九二) below, thus explaining why "Not Yet Completed" can be "auspicious." Flexibility and being in the center do not contradict the strong yao; also, being in harmony with the nine in the second, it accepts the strong yao to assist itself, so even in the time of Not Yet Completed, it can ultimately be auspicious. The Commentary on the Judgment also says: "A small fox is almost crossing the river," which refers to not yet having escaped from danger. Wang Bi's annotation explains that a small fox cannot cross a big river and must wait until the water is about to dry before it can cross. In the time of Not Yet Completed, one must rely on the strength of the strong to remove calamities and then achieve success; now, one must wait until the water dries to cross勉强, indicating that it has not yet escaped from the danger. Kong Yingda's commentary explains that the phrase "a small fox is almost crossing the river, not yet having left the middle" is to explain why the small fox must wait until the water is about to dry before it dares to cross — because it is weak and still cannot escape from the danger.

“濡其尾，無攸利”，不續終也。小狐雖能渡而無餘力。將濟而濡其尾，力竭於斯，不能續終。險難猶未足以濟也。濟未濟者，必有餘力也。[疏]正義曰：濡尾力竭，不能相續而終，至於登岸，所以無攸利也。雖不當位，剛柔應也。位不當，故未濟。剛柔應，故可濟。[疏]正義曰：“雖不當位，剛柔應”者，重釋未濟之義，凡言未者，今日雖未濟，復有可濟之理。以其不當其位，故即時未濟；剛柔皆應，是得相拯，是有可濟之理。故稱“未濟”，不言“不濟”也。

The Commentary on the Judgment says: "Its tail gets wet, and there is no benefit," because the strength is not sufficient to reach the end. Wang Bi's annotation explains that although a small fox can cross, it does not have enough remaining strength; it is almost reaching the shore but its tail gets wet, and the strength is used up here, unable to continue to the end. The difficulty is not yet fully overcome — those who can cross the un-crossed situation must leave some remaining strength. Kong Yingda's commentary says: the tail gets wet and the strength is used up, unable to continue to the end and reach the shore, so there is no benefit. The Commentary on the Judgment also says: although the yao is not in the proper position, the yin and yang lines correspond with each other. Wang Bi's annotation explains that because the yao is not in the proper position, it is called "not yet crossed"; but because the yin and yang lines correspond, there is still a possibility of achievement. Kong Yingda's commentary says: the phrase "although not in the proper position, yin and yang correspond" is another explanation of the meaning of "not yet crossed": any mention of "not" indicates that although it has not yet been achieved today, there is still a possibility of achievement in the future. Because the yao is not in the proper position, it cannot be achieved at present; but since all the yao lines correspond with each other, they can support each other, thus there is a possibility of achievement, so it is called "not yet crossed" rather than "not crossed."

《象》曰：火在水上，未濟。君子以慎辨物居方。辨物居方，令物各當其所也。[疏]正義曰：“火在水上未濟”者，火在水上，不成烹飪，未能濟物。故曰“火在水上，未濟”。“君子以慎辨物居方”者，君子見未濟之時，剛柔失正，故用慎為德，辨別眾物，各居其方，使皆得安其所，所以濟也。

The Image Commentary says: Fire above water, this is the hexagram of Not Yet Achieved; the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions. Wang Bi's commentary explains: distinguishing things and placing them in their proper positions means allowing each thing to be in its appropriate place. Kong Yingda's commentary says: what is meant by 'fire above water, not yet achieved' is that fire is above water, which cannot cook food, and thus cannot accomplish the function of benefiting all things, hence it is called 'fire above water, not yet achieved.' What is meant by 'the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions' is that the gentleman sees that in the state of Not Yet Achieved, the strong and the weak have lost their proper positions, so he takes caution as a virtue, distinguishes all things, and places them in their proper positions, so that they can each be secure in their places, thus moving from Not Yet Achieved to accomplishment.

初六：濡其尾，吝。處未濟之初，最居險下，不可以濟者也。而欲之其應，進則溺身。未濟之始，始於既濟之上六也。濡其首猶不反，至於濡其尾，不知紀極者也。然以陰處下，非為進亢，遂其志者也。困則能反，故不曰凶。事在已量，而必困乃反，頑亦甚矣，故曰“吝”也。

The line statement of the first line says: "The tail is wet, there is regret." Wang Bi's commentary explains: The first line is at the beginning of the hexagram of Not Yet Completed, located at the very bottom of the dangerous structure, and is unable to cross over. Yet it wishes to move forward to rely on its responding line, and as soon as it advances, it will be overwhelmed. The beginning of Not Yet Completed directly follows the sixth line of the hexagram of Already Completed. The sixth line of Already Completed had already "its head is wet" but still did not turn back. Now it has reached the point of "its tail is wet," which can be said to be unaware of limits. However, since it is a yin line in a lower position, it is not someone who blindly advances to pursue personal desires. If it is trapped, it can still turn back, so the line statement does not say "misfortune." The matter is within a range that can be estimated by oneself, yet one does not turn back until being trapped, which is indeed too foolish, hence it says "regret."

[疏]“初六”至“吝”。○正義曰：初六處未濟之初，最居險下，而欲上之其應，進則溺身，如小狐之渡川，濡其尾也。未濟之始，始於既濟之上六也。既濟上六，但云“濡其首”，言始入於難，未沒其身。此言“濡其尾”者，進不知極，巳沒其身也。然以陰處下，非為進亢，遂其志者也。困則能反，故不曰凶。不能豫昭事之幾萌，困而後反，頑亦甚矣，故曰“吝”也。○注“不知紀極”。○正義曰：“不知紀極”者，《春秋傳》曰“聚斂積實，不知紀極，謂之饕餮”，言無休已也。《象》曰：“濡其尾”，亦不知極也。[疏]正義曰：“亦不知極”者，未濟之初，始於既濟之上六，濡首而不知，遂濡其尾，故曰“不知極”也。

Kong Yingda explains from "Initial Six" to "Limitation." The Justification says: Initial Six is at the beginning of the hexagram of Not Yet Completed, located at the very bottom of the dangerous position, yet it wants to move upward to follow the responding line. As soon as it advances, it will be overwhelmed, like a small fox crossing a river and getting its tail wet. The beginning of Not Yet Completed follows directly from the Upper Six of the hexagram of Already Completed. The Upper Six of Already Completed only mentions "wet its head," meaning it has just fallen into danger, but the body has not yet been submerged. Here, "wet its tail" indicates advancing without knowing the limit, so the body has already been submerged. However, since it is a yin line in a lower position, it is not someone who blindly advances to fulfill personal desires. If it is trapped, it can still turn back, so it is not said to be "dangerous." However, it fails to foresee the beginning of things, and only turns back after being trapped, which is too foolish, hence "limitation." Kong Yingda also explains Wang Bi's comment "not knowing the limit" by saying: "Not knowing the limit" is similar to the "gathering and accumulating wealth without knowing the limit" mentioned in the "Spring and Autumn Zuo Zhuan," which refers to greed without end. The "Image Commentary" of the text says: "wet its tail" also means not knowing the limit. Kong Yingda explains that "also not knowing the limit" refers to the beginning of Not Yet Completed following directly from the Upper Six of Already Completed. The Upper Six of Already Completed had already wet its head but did not realize it, and then wet its tail, hence "not knowing the limit."

九二：曳其輪，貞吉。體剛履中，而應於五，五體陰柔，應與而不自任者也。居未濟之時，處險難之中，體剛中之質，而見任與，拯救危難，經綸屯蹇者也。用健拯難，靖難在正，而不違中，故“曳其輪，貞吉”也。[疏]正義曰：“曳其輪，貞吉”者，九二居未濟之時，處險難之內，體剛中之質，以應於五。五體陰柔，委任於二，令其濟難者也。經綸屯蹇，任重憂深，故曰“曳其輪”。“曳其輪”者，言其勞也。靖難在正，然後得吉，故曰“曳其輪，貞吉”也。《象》曰：“九二”“貞吉”，中以行正也。位雖不正，中以行正也。[疏]正義曰：“中以行正”者，釋九二失位而稱貞吉者，位雖不正，以其居中，故能行正也。

The Line Statement of the Second Line says: dragging the heavy wheel, upholding uprightness brings good fortune. Wang Bi's commentary explains: the Second Line is inherently strong and vigorous, and occupies the central position; it corresponds with the Fifth Line. The Fifth Line is inherently soft and yielding, only willing to respond and entrust tasks but not taking responsibility itself. The Second Line is in the time of Not Yet Achieved, in a dangerous situation, possessing the quality of strong and upright virtue and being entrusted with a task, to rescue danger and manage a difficult and troubled situation. Using strong and vigorous strength to rescue calamity, the key to calming the calamity lies in upholding uprightness and not deviating from the middle path, hence it says 'dragging the heavy wheel, upholding uprightness brings good fortune.' Kong Yingda's commentary says: what is meant by 'dragging the heavy wheel, upholding uprightness brings good fortune' is that the Second Line is in the time of Not Yet Achieved, in a dangerous situation, possessing the quality of strong and upright virtue, and corresponding upward with the Fifth Line. The Fifth Line, being inherently soft and yielding, entrusts the task to the Second Line, letting it rescue the calamity. Managing a difficult and troubled situation, the responsibility is great and the worries deep, hence it says 'dragging the heavy wheel' — 'dragging the heavy wheel' is precisely describing its hardship. Calming the calamity depends on upholding uprightness, then good fortune can be achieved, hence it says 'dragging the heavy wheel, upholding uprightness brings good fortune.' The Image Commentary of the Classic says: the reason the Second Line 'upholds uprightness and brings good fortune' is because it is in the central position and can act uprightly. Wang Bi's commentary explains: although the line position is not upright, it can act uprightly because it is in the central position. Kong Yingda's commentary says: what is meant by 'acting uprightly through the central position' is to explain why the Second Line, though in an improper position, is called 'upholding uprightness brings good fortune' — although the line position is not correct, because it is in the central position, it can act according to the right path.

六三：未濟，征凶。利涉大川。以陰之質，失位居險，不能自濟者也。以不正之身，力不能自濟，而求進焉，喪其身也。故曰“征凶”也。二能拯難，而已比之，棄已委二，載二而行，溺可得乎？何憂未濟，故曰“利涉大川”。[疏]正義曰：“未濟征凶”者，六三以陰柔之質，失位居險，不能自濟者也。身既不能自濟，而欲自進求濟，必喪其身。故曰“未濟，征凶”也。“利涉大川”者，二能拯難，而已比之，若能棄已委二，則沒溺可免，故曰“利涉大川”。《象》曰：“未濟，征凶”，位不當也。[疏]正義曰：“位不當”者，以不當其位故有征則凶。

The line statement for the third line says: Being in the state of not yet accomplished, going on a military campaign brings danger; it is advantageous to cross a great river. Wang Bi's commentary explains: The third line, being of a yin and flexible nature, is in an improper position and resides in a dangerous place, thus unable to achieve success on its own. With an incorrect position, its strength is insufficient to save itself, yet it still attempts to advance, inevitably leading to its downfall. Therefore, it is said 'military campaign brings danger'. However, the second line is able to rescue from disaster, and the third line is adjacent and closely related to it. If it can abandon its own efforts and entrust itself to the second line, allowing the second line to carry it forward, would it still be submerged? Then there is no need to worry about failure, hence it is said 'advantageous to cross a great river'. Kong Yingda's commentary says: The phrase 'military campaign brings danger' refers to the third line, which is of a yin and flexible nature, in an improper position and residing in a dangerous place, thus unable to achieve success on its own. Since it cannot save itself, yet desires to advance alone to achieve success, it will certainly meet with disaster, hence it is said 'not yet accomplished, military campaign brings danger'. The phrase 'advantageous to cross a great river' refers to the second line being able to rescue from disaster, and the third line being closely related to it. If it can abandon its own efforts and entrust itself to the second line, it can avoid being submerged, hence it is said 'advantageous to cross a great river'. The Image Commentary in the text says: 'Not yet accomplished, military campaign brings danger' is because of the improper position. Kong Yingda's commentary says: The phrase 'improper position' refers to the fact that it is in an improper position, so any military campaign will bring danger.

九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。處未濟之時，而出險難之上，居文明之初，體乎剛質，以近至尊。雖履非其位，志在乎正，則吉而悔亡矣。其志得行，靡禁其威，故曰“震用伐鬼方”也。“伐鬼方”者，興衰之征也。故每至興衰而取義焉。處文明之初，始出於難，其德未盛，故曰“三年”也。五居尊以柔，體乎文明之盛，不奪物功者也，故以大國賞之也。

The line statement of the fourth line says: By maintaining correctness, it is auspicious, and regret disappears; by exerting power to attack the ghostly people, after three years it receives a reward from a great state. Wang Bi's commentary explains: The nine in the fourth line is in the time of not yet completed, having already emerged from danger, residing at the beginning of the civilizing virtue of the li element. Its nature is that of a strong and vigorous substance, and it is close to the supreme position. Although it is not in the proper position, its mind is devoted to upholding correctness, thus resulting in auspiciousness and the disappearance of regret. Its mind is able to be carried out, its power is unstoppable, so it is said 'Zhen is used to attack the ghostly people.' The 'attacking the ghostly people' refers to the sign of a country's decline turning into revival, so at times of decline and revival, this is used to establish meaning. The nine in the fourth line is at the beginning of the civilizing virtue, having just escaped danger, its virtue is not yet flourishing, hence it takes 'three years' to achieve victory. The six in the fifth line, with its gentle and harmonious virtue, holds the supreme position, embodying the flourishing of civilizing virtue, not taking others' merits, thus using a great state to reward the nine in the fourth.

[疏]正義曰：居未濟之時，履失其位，所以為悔。但出險難之外，居文明之初，以剛健之質，接近至尊，志行其正，正則貞吉而悔亡，故曰貞吉、悔亡。正志既行，靡禁其威，故震發威怒，用伐鬼方也。然處文明之初，始出於險，其德未盛，不能即勝，故曰“三年”也。五以順柔文明而居尊位，不奪物功。九四既克而還，必得百里大國之賞，故曰“有賞于大國”也。《象》曰：“貞吉，悔亡”，志行也。[疏]正義曰：“志行”者，釋九四失位而得“貞吉悔亡”者也。以其正志得行，而終吉故也。

Kong Yingda's commentary says: Nine in the Fourth is in the time of Wei Ji, and its position is not correct, so it should have regret; but it has already gone beyond danger, and is in the beginning of civil virtue, with a strong and vigorous quality approaching the supreme position. Its mind is devoted to promoting the right path. Since it maintains correctness, it is auspicious and regret disappears, so the line statement says "Zhen Ji" and "Hui Wang." Once the proper aspiration is carried out, its power becomes unstoppable, so it displays vigorous anger and wages war against the Ghosts. However, it is in the beginning of civil virtue, just having escaped danger, and its virtue is not yet flourishing, so it cannot immediately win, hence the saying "three years." Six in the Fifth, with its gentle and civilized virtue, holds the supreme position and does not take others' merits. When Nine in the Fourth wins, it certainly receives a reward from a great state, hence the saying "there is a reward from a great state." The Classic's Image Commentary says: "Zhen Ji, Hui Wang" because the aspiration is carried out. Kong Yingda's commentary says: the term "Zhi Xing" refers to explaining why Nine in the Fourth, although in an incorrect position, can obtain "Zhen Ji Hui Wang" — because its correct aspiration is carried out, so it eventually attains auspiciousness.

六五：貞吉，無悔。君子之光，有孚，吉。以柔居尊，處文明之盛，為未濟之主，故必正然後乃吉，吉乃得無悔也。夫以柔順文明之質，居於尊位，付與於能，而不自役，使武以文，御剛以柔，斯誠君子之光也。付物以能，而不疑也，物則竭力，功斯克矣，故曰：“有孚，吉。”

The Line Statement of the fifth line says: By maintaining correctness one attains good fortune, there is no regret; this is the radiance of the gentleman, who holds sincere faith and attains good fortune. Wang Bi's commentary explains: The sixth line at the fifth position, being a yao of flexibility in a position of honor, is located in the flourishing state of civilizing virtue, and is the main line of the hexagram of not yet completed. Therefore, one must maintain correctness to attain good fortune, and only after attaining good fortune can there be no regret. With the qualities of flexibility and civilizing virtue in a position of honor, one entrusts tasks to capable people without personally exerting effort, using cultural virtue to control military force, and using flexibility to govern strength. This is indeed the radiance of the gentleman. Entrusting tasks according to ability without suspicion, ministers will exert themselves fully, and thus achievements are completed. Therefore it is said, 'With sincerity, good fortune is attained.'

[疏]正義曰：“貞吉，無悔”者，六五以柔居尊，處文明之盛，為未濟之主，故必正然後乃吉，吉乃得無悔，故曰“貞吉，無悔”也。“君子之光”者，以柔順文明之質，居於尊位，有應於二，是能付物以能，而不自役，有君子之光華矣，故曰“君子之光”也。“有孚，吉”者，付物以能而無疑焉，則物竭其誠，功斯克矣，故曰“有孚，吉”也。《象》曰：“君子之光”，其暉吉也。[疏]正義曰：“其暉吉”者，言君子之德，光暉著見，然後乃得吉也。

Kong Yingda's commentary says: The phrase "Zhen Ji, Wu Hui" means that the line six in the fifth position, being a yao of flexibility in a noble position, is in the flourishing state of civilised virtue, and is the main line of the卦 of not yet completed. Therefore, it must maintain correctness to be auspicious, and only when auspicious can there be no regret, hence the saying "Zhen Ji, Wu Hui." The phrase "Junzi Zhi Guang" refers to its quality of flexibility and civilised virtue in a noble position, and its correspondence with the line nine in the second, which allows it to entrust matters to those capable without personally exerting effort, thus possessing the radiance of a junzi, hence the saying "Junzi Zhi Guang." The phrase "You Fu, Ji" refers to entrusting matters to those capable without suspicion, allowing ministers to exert their sincerity, thus achieving success, hence the saying "You Fu, Ji." The Image Commentary says: "Junzi Zhi Guang" means that its radiance brings auspiciousness. Kong Yingda's commentary says: the phrase "Qi Hui Ji" refers to the virtue of a junzi shining outward, then auspiciousness can be attained.

上九：有孚于飲酒，無咎。濡其首，有孚，失是。未濟之極，則反於既濟。既濟之道，所任者當也。所任者當，則可信之無疑，而已逸焉。故曰“有孚于飲酒，無咎”也。以其能信於物，故得逸豫而不憂於事之廢。苟不憂於事之廢，而耽於樂之甚，則至於失節矣。由於有孚，失於是矣，故曰“濡其首，有孚，失是”也。

The line statement of the top nine says: With sincere faith, one may drink in peace without fault; but if one becomes addicted to indulgence to the point of soaking the head, then even with sincerity, it would be inappropriate. Wang Bi's commentary explains: When the hexagram of Not Yet Completed reaches its peak, it must turn into the hexagram of Completion. The way of Completion lies in employing the right people; when the right people are employed, one can trust them without suspicion, and thus become at ease, hence it says, "With sincerity, one may drink without fault." Because it can gain the trust of others, it can enjoy leisure without worrying about neglecting affairs. However, if one is overly careless and indulges too much, it would lose control. Starting from "sincerity," it becomes inappropriate in this aspect, hence it says, "Soaking the head, with sincerity, losing the right way."

[疏]正義曰：“有孚于飲酒，無咎”者，上九居未濟之極，則反於既濟。既濟之道，則所任者當也。所任者當，則信之無疑，故得自逸飲酒而已，故曰“有孚于飲酒，無咎”。“濡其首”者，既得自逸飲酒，而不知其節，則濡首之難，還復及之，故曰“濡其首”也。“有孚，失是”者，言所以濡首之難及之者，良由信任得人，不憂事廢，故失於是矣。故曰“有孚，失是”也。《象》曰：“飲酒”“濡首”，亦不知節也。[疏]正義曰：“亦不知節”者，釋飲酒所以致濡首之難，以其不知止節故也。

Kong Yingda explains that the phrase "having sincerity in drinking wine, no blame" refers to the fact that the top line is at the peak of the hexagram of Not Yet Completed, and thus must return to the hexagram of Completion. The way of Completion lies in employing the right people. When the right people are employed, trust can be maintained without suspicion, and thus one can rest in peace and drink wine, hence the phrase "having sincerity in drinking wine, no blame." The phrase "wetting the head" refers to having peace and drinking wine but not knowing restraint, so the calamity of wetting the head comes upon oneself again, hence the phrase "wetting the head." The phrase "having sincerity, losing the right way" means that the calamity of wetting the head comes about precisely because of trust in others and no longer worrying about neglecting affairs, thus losing the proper way, hence the phrase "having sincerity, losing the right way." The Image Commentary of the Classic says: drinking wine until the head is wet is also a lack of restraint. Kong Yingda explains that the phrase "also not knowing restraint" is an explanation of why drinking wine leads to the calamity of wetting the head—because one does not know when to stop.

[疏]正義曰：謂之“繫辭”者，凡有二義，論字取繫屬之義。聖人繫屬此辭於爻卦之下，故此篇第六章云：“繫辭焉以斷其吉凶。”第十二章云：“繫辭焉以盡其言。”是繫屬其辭於爻卦之下，則上下二篇《經》辭是也。文取繫屬之義，故字體從“毄”。又音為繫者，取剛繫之義。卦之與爻，各有其辭以釋其義，則卦之與爻，各有剛繫，所以音謂之繫也。夫子本作《十翼》，申說上下二篇《經》文，《繫辭》條貫義理，別自為卷，總曰《繫辭》。

Kong Yingda's commentary states that the term "Xì Cí" has two meanings. In terms of word meaning, it refers to the idea of attaching: the sages attached these statements to the line statements and hexagram statements, so the sixth chapter of this section says "attached words to determine their fortune and misfortune," and the twelfth chapter says "attached words to exhaust their meaning," which refers to attaching statements to the lines and hexagrams, referring specifically to the "Classic" sections of the upper and lower parts of the Zhou Changes. In terms of character form, the character "Xì" takes the meaning of attachment, as it contains the character "mú." Additionally, when read as "Xì," it refers to the meaning of firmly connecting: each hexagram and line has its own statements to explain its meaning, so each hexagram and line is firmly connected. Therefore, it is called "Xì" in pronunciation. Confucius originally composed the Ten Wings to elaborate on the "Classic" texts of the upper and lower parts of the Zhou Changes; among these, the chapter "Xì Cí" comprehensively explains the meaning of the entire book, and is separately compiled as a separate volume, with the general title "Xì Cí."

分為上下二篇者，何氏云：上篇明無，故曰“易有太極”，太極即無也。又云“聖人以此洗心，退藏於密”，是其無也。下篇明幾，從無入有，故云“知幾其神乎”。今謂分為上下，更無異義，有以簡編重大，是以分之。或以上篇論易之大理，下篇論易之小理者，事必不通。何則？案上《繫》云：“君子出其言善，則千里之外應之。出其言不善，則千里之外違之。”又云：“藉用白茅，無咎。”皆人言語小事，及小慎之行，豈為易之大理？又下《繫》云：“天地之道，貞觀者也。日月之道，貞明者也。”豈復易之小事乎？明以大小分之，義必不可。故知聖人既無其意，若欲強釋，理必不通。

Kong Yingda continued to say: As for why the Great Treatise is divided into upper and lower parts, He氏's view is: the upper part explains "wu" (nothingness), so it talks about "the easy has the Taiji," where Taiji is "wu." It also says "the sage uses this to wash his mind and retreats into secrecy," which also refers to "wu." The lower part explains "ji" (the subtle beginning), which is the transition from "wu" to "you" (being). Therefore, it says "to know ji is truly divine." Now I think the division into upper and lower parts has no particular meaning in terms of doctrine; it was only because the bamboo slips were too long that they were split. Some people think the upper part discusses the great principles of the Book of Changes and the lower part discusses the minor principles. This view must be wrong. Why? If we examine the Great Treatise Upper, it says "a gentleman, if his words are good, will have responses from a thousand miles away; if his words are bad, will have opposition from a thousand miles away." It also says "using white reed grass, there is no blame," which talks about small matters of speech and cautious behavior. How can these be considered the great principles of the Book of Changes? Now look at the Great Treatise Lower, which says "the way of heaven and earth is to observe sincerity; the way of sun and moon is to shine with sincerity." Is this not about minor matters of the Book of Changes? Clearly, dividing the upper and lower parts based on major and minor matters is logically impossible. From this we can see that the sage had no such intention. If we force such an interpretation, the reasoning will inevitably be flawed.

諸儒所釋上篇，所以分段次下，凡有一十二章。周氏云：“天尊地卑”為第一章，“聖人設卦觀象”為第二章，“彖者言乎象者”為第三章，“精氣為物”為第四章，“顯諸仁藏諸用”為第五章，“聖人有以見天下之賾”為第六章，“初六藉用白茅”為第七章，“大衍之數”為第八章，“子曰知變化之道”為第九章，“天一地二”為第十章，“是故易有太極”為第十一章，“子曰書不盡言”為第十二章。

Kong Yingda then explained the various divisions of chapters by different scholars: the scholars of Confucianism explained the divisions of the Great Treatise, and there were a total of twelve chapters. Zhou's division was as follows: starting from "Heaven is exalted and Earth is humble" as the first chapter, starting from "The sage set up the trigrams to observe the images" as the second chapter, starting from "The 'tong' speaks of the images" as the third chapter, starting from "The refined energy becomes things" as the fourth chapter, starting from "Manifesting virtue and concealing its use" as the fifth chapter, starting from "The sage saw the complexity of the world" as the sixth chapter, starting from "The first line uses white reed grass" as the seventh chapter, starting from "The great derivation number" as the eighth chapter, starting from "The Master said: Knowing the way of change" as the ninth chapter, starting from "Heaven is one and Earth is two" as the tenth chapter, starting from "Therefore, the Book of Changes has the Supreme Ultimate" as the eleventh chapter, and starting from "The Master said: The Book cannot fully express words" as the twelfth chapter.

馬季長、荀爽、姚信等又分“白茅”章後，取“負且乘”更為別章，成十三章。案“白茅”以下，歷序諸卦，獨分“負且乘”以為別章，義無所取也。虞翻分為十一章，合“大衍之數”並“知變化之道”，共為一章，案“大衍”一章，總明揲蓍策數，及十有八變之事，首尾相連。其“知變化之道”己下，別明“知神”及“唯幾”之事，全與“大衍”章義不類，何得合為一章？今從先儒以十二章為定。

Kong Yingda continued to analyze: Ma Rong (style name Jichang), Xun Shuang, Yao Xin and others further divided the text after the chapter on "Baimao," establishing a separate chapter for the section "Fu Qie Cheng," thus resulting in thirteen chapters. According to this, after "Baimao," the text proceeds to list each line statement of the hexagrams one by one. To single out "Fu Qie Cheng" and form a separate chapter lacks rational basis. Yu Fan, however, divided it into eleven chapters, combining the section on "Dayan Zhi Shu" with "Zhi Bianhua Zhi Dao" into one chapter. According to this, the chapter on "Dayan" generally explains the process of divination using yarrow stalks and the statement "Shi You Babian Cheng Gua," with the beginning and end connected and coherent. However, the section following "Zhi Bianhua Zhi Dao" explains separately the concepts of "Zhi Shen" and "Wei Ji," which are entirely different in meaning from the chapter on "Dayan." How can they be combined into one chapter? Now, we still follow the previous scholars' view and take twelve chapters as the established division.

[疏]正義曰：“天尊地卑”至“其中矣”，此第一章，明天尊地卑，及貴賤之位，剛柔動靜寒暑往來，廣明乾坤簡易之德。聖人法之，能見天下之理。

Kong Yingda's commentary first summarizes the main idea of this chapter: from the sentence "Heaven is exalted and Earth is humble" to the sentence "It is established in the midst of them," this is the first chapter of the Great Treatise. This chapter explains the positioning of Heaven above and exalted, Earth below and humble, and extends this to the hierarchy of value among all things. It also discusses the distinction of hardness and softness, the constant nature of movement and stillness, and the alternation of cold and heat, further elaborating on the virtue of simplicity and ease inherent in the trigrams Qian and Kun. By following this virtue of simplicity and ease, the sage can comprehend the principles of all things in the world.

天尊地卑，乾坤定矣。乾坤其易之門戶，先明天尊地卑，以定乾坤之體。[疏]“天尊”至“定矣”。○正義曰：天以剛陽而尊，地以柔陰而卑，則乾坤之體安定矣。乾健與天陽同，坤順與地陰同，故得乾坤定矣。若天不剛陽，地不柔陰，是乾坤之體不得定也。此《經》明天地之德也。○注“先明”至“之體”。○正義曰：云：“先明天尊地卑，以定乾坤之體”者，易含萬象，天地最大。若天尊地卑，各得其所，則乾坤之義得定矣。若天之不尊，降在滯溺；地之不卑，進在剛盛，則乾坤之體，何由定矣？案乾坤是天地之用，非天地之體，今雲乾坤之體者，是所用之體，乾以健為體，坤以順為體，故云“乾坤之體”。

The text says: Heaven is above and exalted, while Earth is below and humble. The nature of the hexagrams Qian and Kun is thus established. Han Kangbo's commentary explains: Qian and Kun are the gateways of the Zhou Changes, so first it clarifies the exaltation of Heaven and the humility of Earth, to determine the nature of Qian and Kun. Kong Yingda's commentary explains the text: Heaven is strong and vigorous, belonging to Yang, and occupies a high position; Earth is gentle and compliant, belonging to Yin, and occupies a low position. Thus the nature of Qian and Kun is established. The strength and vigor of Qian corresponds to the Yang of Heaven, and the gentleness and compliance of Kun corresponds to the Yin of Earth, hence it is said, "The nature of Qian and Kun is established." If Heaven were not strong and vigorous, belonging to Yang, or Earth were not gentle and compliant, belonging to Yin, then the nature of Qian and Kun could not be established. This passage discusses the virtues of Heaven and Earth. Kong Yingda further explains Han's commentary: Han Kangbo says "first clarify the exaltation of Heaven and the humility of Earth to establish the nature of Qian and Kun," because the Zhou Changes encompass all phenomena, and among all phenomena, Heaven and Earth are the greatest. When Heaven occupies a high position and Earth occupies a low position, the meaning of Qian and Kun can be established. If Heaven did not occupy a high position and descended to a low position, or Earth did not occupy a low position and ascended to a high position, by what standard could the nature of Qian and Kun be established? Originally, Qian and Kun refer to the functions of Heaven and Earth, not their physical forms. Now when it says "the nature of Qian and Kun," it refers to the basis for their functions—Qian is based on strength and vigor, and Kun is based on gentleness and compliance. Hence it is called "the nature of Qian and Kun."

卑高以陳，貴賤位矣。天尊地卑之義既列，則涉乎萬物，貴賤之位明矣。[疏]“卑高”至“位矣”。○正義曰：卑，謂地體卑下；高，謂天體高上。卑高既以陳列，則物之貴賤，得其位矣。若卑不處卑，謂地在上，高不處高，謂天在下。上下既亂，則萬物貴賤則不得其位矣。此《經》明天地之體，此雖明天地之體，亦涉乎萬物之形。此“貴賤”總兼萬物，不唯天地而已，先云“卑”者，使文爾。案前《經》云“天尊地卑”，“天地”別陳。此“卑高以陳”，不更別陳。總云“卑高”者，上文詳，於此略也。○注“天尊”至“明矣”。○正義曰：“天尊地卑之義既列”，解《經》“卑高以陳”也。云“則涉乎萬物貴賤之位明矣”，解《經》“貴賤位矣”。上《經》既云“天尊地卑”，此《經》又云“貴賤”者，則貴非唯天地，是兼萬物之貴賤。

The text says: Once the low and the high are clearly arranged, the positions of honor and humility are also determined. Han Kangbo's commentary explains: Once the meaning of the superior nature of heaven and the inferior nature of earth is established, applying this principle to all things, the positions of honor and humility will naturally be clear. Kong Yingda's commentary on the text says: "Low" refers to the earth being in a low position, and "high" refers to the heaven being in a high position; once the low and the high are clearly arranged, all things will be in their proper positions of honor and humility. If the low does not occupy the low position, that would mean the earth is above; if the high does not occupy the high position, that would mean the heaven is below. Once the positions of high and low are reversed, the proper positions of honor and humility for all things will not be achieved. This passage discusses the forms of heaven and earth, although it talks about the forms of heaven and earth, it also relates to the forms of all things. The term "honor and humility" here encompasses all things, not just heaven and earth. The text first mentions "low" and then "high," which is just a matter of writing style. According to the previous passage which says "heaven is exalted and earth is humble," it separately states "heaven" and "earth." This passage, however, says "low and high are arranged," and does not separately state "low" and "high," because the previous passage has already explained it in detail, and this passage is a brief summary. Kong Yingda also comments on Han's explanation: Han's "the meaning of heaven's exaltation and earth's humility has been established" explains the text's "low and high are arranged"; "then the positions of honor and humility for all things are clear" explains the text's "the positions of honor and humility are determined." Since the previous passage already mentioned "heaven is exalted and earth is humble," this passage again mentions "honor and humility," indicating that honor and humility are not only for heaven and earth, but also apply to all things.

動靜有常，剛柔斷矣。剛動而柔止也。動止得其常體，則剛柔之分著矣。[疏]正義曰：天陽為動，地陰為靜，各有常度，則剛柔斷定矣。動而有常則成剛，靜而有常則成柔，所以剛柔可斷定矣。若動而無常，則剛道不成；靜而無常，則柔道不立。是剛柔雜亂，動靜無常，則剛柔不可斷定也。此《經》論天地之性也。此雖天地動靜，亦裛兼萬物也。萬物稟於陽氣多而為動也，稟於陰氣多而為靜也。

The text says: Motion and stillness each have their constant measures, and the boundary between hardness and softness is thus determined. Han Kangbo explained: Hardness is active, softness is still, and motion and stillness each have their constant forms, so the distinction between hardness and softness becomes clear. Kong Yingda explained: Heaven belongs to yang, and its nature is motion; Earth belongs to yin, and its nature is stillness. Each has its constant law, so hardness and softness can be determined. If motion is without constant measure, the principle of hardness cannot be established; if stillness is without constant measure, the principle of softness cannot be established. That would result in confusion between hardness and softness, and disorder in motion and stillness, making it impossible to distinguish hardness and softness. This passage discusses the nature of Heaven and Earth. Although it speaks of the motion and stillness of Heaven and Earth, it also includes all things: those that receive more yang qi tend toward motion, while those that receive more yin qi tend toward stillness.

方以類聚，物以群分，吉凶生矣。方有類，物有群，則有同有異，有聚有分也。順其所同，則吉；乖其所趣，則凶，故吉凶生矣。[疏]“方以類聚”至“生矣”。○正義曰：方，謂法術性行，以類共聚，固方者則同聚也。物，謂物色群黨，共在一處，而與他物相分別。若順其所同，則吉也；若乖其所趣，則凶也，故曰“吉凶生矣”。此《經》雖因天地之性，亦廣包萬物之情也。○注“方有類”。○正義曰：云“方有類”者，方，謂法術情性趣舍，故《春秋》云“教子以義方”，《注》云：“方，道也。”是方謂性行法術也。言方雖以類而聚，亦有非類而聚者。若陰之所求者陽，陽之所求者陰，是非類聚也。若以人比禽獸，即是非類，雖男女不同，俱是人例，亦是以類聚也。故云“順所同則吉，乖所趣則凶”。

The text says: matters and principles gather according to categories, and things and objects differentiate according to groups, thus good and bad fortune arise. Han Kangbo's commentary explains: "Fang" refers to categories, "wu" refers to groups, so there is both sameness and difference, gathering and differentiation; following their shared aspects leads to good fortune, while going against their tendencies leads to misfortune, hence good and bad fortune arise. Kong Yingda explains the text further: "Fang" refers to methods, nature, and choices; similar ones gather together, and those with the same tendency naturally unite. "Wu" refers to objects and groups, which coexist and distinguish themselves from other categories. Following what is shared leads to good fortune, while going against the direction leads to misfortune, hence it is said "good and bad fortune arise." This passage, though stemming from the nature of heaven and earth, broadly encompasses the conditions of all things. Kong Yingda further explains Han's comment on "fang has categories" by saying: "Fang" refers to methods, nature, and choices, so the "Zuo Zhuan" of the Spring and Autumn Annals, in the third year of Yin Gong, mentions "teaching children the right path," with the commentary explaining "fang" as "the way." This shows that "fang" refers to nature, methods, and conduct. However, although "fang" gathers according to categories, there are also cases where things not of the same category gather: what is yin seeks yang, and what is yang seeks yin, which is not gathering within the same category; comparing humans with animals, they are different categories, yet male and female, though different, belong to the same category of humans and thus still count as gathering by category. Therefore, Han's comment says "following what is shared leads to good fortune, going against the direction leads to misfortune."

在天成象，在地成形，變化見矣。象況日月星辰，形況山川草木也。懸象運轉以成昏明，山澤通氣而云行雨施，故變化見矣。[疏]正義曰：“象”謂懸象，日月星辰也。“形”謂山川草木也。懸象運轉而成昏明，山澤通氣而云行雨施，故變化是也。

The classic text says: In the heavens various celestial phenomena are formed, and on the earth various physical forms are created, thus changes become apparent. Han Kangbo's commentary explains: "Xiang" refers to the sun, moon, and stars, while "Xing" refers to mountains, rivers, grass, and trees; the sun, moon, and stars continuously move in the sky, causing day and night and light and darkness, while mountains and marshes communicate their energies, leading to clouds moving and rain falling, hence changes become evident. Kong Yingda's commentary explains: "Xiang" refers to the celestial objects hanging in the sky, which are the sun, moon, and stars; "Xing" refers to the physical forms on the earth, such as mountains, rivers, grass, and trees. The movement of celestial objects creates day and night and light and darkness, while the communication of energies between mountains and marshes leads to clouds moving and rain falling, which is what is meant by change.

是故剛柔相摩，相切摩也，言陰陽之交感也。[疏]正義曰：以變化形見，即陽極變為陰，陰極變為陽，陽剛而陰柔，故剛柔共相切摩，更遞變化也。八卦相蕩。相推蕩也，言運化之推移。[疏]正義曰：剛則陽爻也。柔則陰爻也。剛柔兩體，是陰陽二爻，相雜而成八卦，遞相推蕩。若十一月一陽生而推去一陰，五月一陰生而推去一陽。雖諸卦遞相推移，本從八卦而來，故云“八卦相蕩也”。

The text says: Therefore, the hard and the soft mutually rub against each other. Han Kangbo's commentary explains: This refers to mutual rubbing and grinding, discussing the mutual感应 of yin and yang energies. Kong Yingda's exposition explains: Because change has already manifested in form, when yang reaches its extreme it becomes yin, and when yin reaches its extreme it becomes yang. Yang is hard and yin is soft, so hard and soft mutually rub against each other, alternating in change. The text then says: The Eight Trigrams mutually push and move. Han Kangbo's commentary explains: This refers to mutual shifting and movement, discussing the process of transformation and change. Kong Yingda's exposition explains: Hardness is the yang line, softness is the yin line; the two aspects of hardness and softness, that is, the two lines of yin and yang, intermingle to form the Eight Trigrams, which then mutually push and move. For example, in the eleventh month, the first yang begins to arise and pushes away a portion of yin; in the fifth month, the first yin begins to arise and pushes away a portion of yang. Although each trigram mutually shifts, they all originate from the Eight Trigrams, so it is said, "The Eight Trigrams mutually push and move."

鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。天地之道，不為而善始，不勞而善成，故曰易簡。[疏]“鼓之以雷霆”至“簡能”。○正義曰：“鼓之以雷霆，潤之以風雨，日月運行，一寒一暑”者，重明上《經》“變化見矣”及“剛柔相摩，八卦相蕩”之事。八卦既相推蕩，各有功之所用也。又鼓動之以震雷離電，滋潤之以巽風坎雨，或離日坎月，運動而行，一節為寒，一節為暑，直云震、巽、離、坎，不云乾、坤、艮、兌者，乾、坤上下備言，艮、兌非鼓動運行之物，故不言之，其實亦一焉。雷電風雨，亦出山澤也。

The text says: With thunder and lightning, all things are stirred; with wind and rain, all things are nourished. The sun and moon move ceaselessly, cold and heat alternate. The principle of the Trigram Qian (Heaven) gives rise to masculinity, and the principle of the Trigram Kun (Earth) gives rise to femininity. The Trigram Qian governs the beginning of all things, while the Trigram Kun creates and completes all things. The Trigram Qian knows through simplicity, and the Trigram Kun acts through simplicity. Han Kangbo explained: The way of Heaven and Earth is not deliberately active but is good at beginning; it does not exhaust its strength but is good at completion. Therefore, it is called "easy and simple." Kong Yingda explained the text: The phrases "stirring with thunder and lightning, nourishing with wind and rain, the sun and moon moving ceaselessly, alternating cold and heat" are used again to clarify the previous statement "change is evident" and "the interaction of hardness and softness, the mutual movement of the Eight Trigrams." Since the Eight Trigrams have already interacted and each has its function, the Trigram Zhen (Thunder) and its thunder, the Trigram Li (Fire) and its lightning stir all things; the Trigram Xun (Wind) and its wind, the Trigram Kan (Water) and its rain nourish all things. The sun is represented by the Trigram Li, the moon by the Trigram Kan, moving ceaselessly, with one period being cold and another being hot. Here, only Zhen, Xun, Li, and Kan are mentioned, not Qian, Kun, Gen, and Dui, because Qian and Kun have already been fully explained in the context, and Gen and Dui are not things that stir or move, so they are not mentioned. In fact, the principle is the same—thunder, lightning, wind, and rain all arise from mountains and marshes.

“乾道成男，坤道成女”者，道謂自然而生，故乾得自然而為男，坤得自然而成女。必雲成者有故，以乾因陰而得成男，坤因陽而得成女，故云成也。“乾知太始”者，以乾是天陽之氣，萬物皆始在於氣，故云知其大始也。“坤作成物”者，坤是地陰之形，坤能造作以成物也。初始無形，未有營作，故但云知也。巳成之物，事可營為，故云作也。“乾以易知”者，易謂易略，無所造為，以此為知，故曰“乾以易知”也。“坤以簡能”者，簡謂簡省凝靜，不須繁勞，以此為能，故曰“坤以簡能”也。若於物艱難，則不可以知，故以易而得知也。若於事繁勞，則不可能也。必簡省而後可能也。

Kong Yingda continued his commentary: "The principle of the Heaven (Qian) gives rise to the male, and the principle of the Earth (Kun) gives rise to the female." The term "Dao" here refers to natural generation. Therefore, the Heaven naturally becomes the male, and the Earth naturally becomes the female. The use of the term "cheng" (to become) is significant: the Heaven becomes the male through the influence of yin, and the Earth becomes the female through the influence of yang. Hence, it is said "cheng." "The Heaven knows the beginning" means that the Heaven represents the yang qi of heaven, and all things originate from this qi, so it is said to govern the beginning of all things. "The Earth forms and completes things" means that the Earth represents the yin form of earth, which can create and complete all things. In the initial stage, things have no form, so there is no need for activity, hence it is said "knows." Once things have formed, they can be actively engaged with, hence it is said "forms." "The Heaven is easy to know" refers to the "Yi" (ease) being simple and uncontrived, thus it is said the Heaven knows through ease. "The Earth is simple in ability" refers to the "jian" (simplicity) being concise and still, thus it is said the Earth is able through simplicity. If one finds things difficult, one cannot know them; only through ease can one know. If one engages in laborious tasks, one cannot be capable; only through simplicity can one be capable.

○注“天地之道”至“易簡”。○正義曰：云：“天地之道，不為而善始”者，釋《經》之“乾以易知”。“不勞而善成”者，釋《經》“坤以簡能”也。案《經》乾易坤簡，各自別言，而《注》合雲天地者，若以坤對乾，乾為易也，坤為簡也。《經》之所云者是也。若據乾坤相合皆無為，自然養物之始也，是自然成物之終也。是乾亦有簡，坤亦有易，故《注》合而言之也。用使聖人俱行易簡，法無為之化。

Kong Yingda further explains Han Kangbo's commentary on the passage from "the way of heaven and earth" to "easy and simple." Han's commentary says "the way of heaven and earth, without effort, begins well," which explains the text "Qian is easy to know." He also says "without labor, it is well accomplished," which explains the text "Kun is simple and capable." According to the text, the ease of Qian and the simplicity of Kun are discussed separately. However, Han combines them as "heaven and earth," and the reason for this is: if Kun is contrasted with Qian, then Qian is easy and Kun is simple, as the text says. But if we consider Qian and Kun together, both are without effort, naturally initiating and nurturing all things, and naturally completing all things. In this case, Qian also contains simplicity and Kun also contains ease. Therefore, Han combines them. This is to enable the sage to apply both "ease" and "simplicity" together, following the teaching of non-action.

易則易知，簡則易從。易知則有親，易從則有功。順萬物之情，故曰有親。通天下之志，故曰有功。[疏]正義曰：“易則易知”者，此覆說上“乾以易知”也。乾德既能說易，若求而行之，則易可知也。“簡則易從”者，覆說上“坤以簡能”也。於事簡省，若求而行之，則易可從也。上“乾以易知，坤以簡能”，論乾坤之體性也。“易則易知，簡則易從”者，此論乾坤既有此性，人則易可仿效也。“易知則有親”者，性意易知，心無險難，則相和親，故云“易知則有親”也。“易從則有功”者，於事易從，不有繁勞，其功易就，故曰“易從則有功”。此二句，論聖人法此乾坤易簡，則有所益也。

The text says: What is plain is easy to understand; what is simple is easy to follow. What is easy to understand will have people drawn near; what is easy to follow will lead to accomplishments. Han Kangbo's commentary explains: To follow the nature of all things, hence it is said 'there is affection'; to connect with the hearts of all under heaven, hence it is said 'there is achievement'. Kong Yingda's exposition explains: 'What is easy is easy to understand' is a restatement of the previous statement 'Qian is easy to know' — since the virtue of Qian is plain, if people seek and follow it, it is easy to understand. 'What is simple is easy to follow' is a restatement of the previous statement 'Kun is capable through simplicity' — since dealing with affairs in a simple way, if people seek and follow it, it is easy to follow. The previous statement 'Qian is easy to know, Kun is capable through simplicity' discusses the nature of Qian and Kun themselves; 'What is easy is easy to understand, what is simple is easy to follow' discusses that since Qian and Kun have such natures, people can easily imitate them. 'What is easy to understand brings affection' means that if one's nature and mind are plain and easy to know, without inner difficulties or obstacles, people will be harmonious and close to him. 'What is easy to follow brings achievement' means that if doing things is easy to follow, without complexity and hardship, achievements are easily attained. These two sentences discuss that when sages imitate the simplicity and plainness of Qian and Kun, they can gain benefits.

有親則可久，有功則可大。有易簡之德，則能成可久可大之功。[疏]正義曰：“有親則可久”者，物既和親，無相殘害，故可久也。“有功則可大”者，事業有功，則積漸可大。此二句，論人法乾坤，久而益大。可久則賢人之德，可大則賢人之業。天地易簡，萬物各載其形。聖人不為，群方各遂其業。德業既成，則入於形器，故以賢人目其德業。

The text says: If people are closely attached, they can endure long; if they have achievements, they can become great. Han Kangbo explained: Possessing the virtues of simplicity and ease (yi jian) allows one to achieve enduring and great accomplishments. Kong Yingda elaborated: "Having closeness leads to endurance" because when all things are harmonious and close to each other, they do not harm one another, thus enabling longevity; "Having achievements leads to greatness" because when a cause is successful, it gradually accumulates to become great. These two sentences discuss how people emulate Heaven and Earth, becoming more extensive the longer they endure. The text then continues: Endurance is the virtue of the virtuous person, and greatness is the achievement of the virtuous person. Han Kangbo explained: Heaven and Earth are simple and easy, and all things carry their own forms; the sage does not create, but all directions naturally achieve their own affairs. Once virtue and achievement are established, they fall into the realm of tangible objects, hence using "virtuous person" to refer to this virtue and achievement.

[疏]“可久”至“之業”。○正義曰：“可久則賢人之德”者，使物長久，是賢人之德，能養萬物，故云“可久則賢人之德”也。“可大則賢人之業”者，功勞既大，則是賢人事業。行天地之道，總天地之功，唯聖人能。然今雲賢人者，聖人則隱跡藏用，事在無境。今云“可久”“可大”，則是離無入有，賢人則事在有境。故“可久”“可大”，以賢人目之也。○注“聖人”至“其業”。○正義曰：云：“聖人不為，群方各遂其業”者，聖人顯仁藏用，唯見生養之功，不見其何以生養，猶若日月見其照臨之力，不知何以照臨，是聖人用無為以及天下，是聖人不為也。云“德業既成，則入於形器”者，初行德業未成之時，不見其所為，是在於虛無。若德業既成，復被於物，在於有境，是入於形器也。賢人之分，則見其所為，見其成功始末，皆有德之與業，是所有形器，故以賢人目其德業。然則本其虛無玄象謂之聖，據其成功事業謂之賢也。

Kong Yingda explains the passage "If something can endure for a long time, it is the virtue of the virtuous person; if something can be great, it is the achievement of the virtuous person" by saying: being able to sustain all things for a long time is the virtue of the virtuous person, because he nourishes all things, hence "If something can endure for a long time, it is the virtue of the virtuous person." When the merit is great, it is the achievement of the virtuous person. To carry out the way of heaven and earth and to encompass the achievements of heaven and earth, this is something only the sage can do. Now it is called "the virtuous person" because the sage hides his traces and conceals his function, and his actions are in the realm of "nothingness." But when one speaks of "endurance" and "greatness," one has already moved away from "nothingness" into "being," and the actions of the virtuous person are in the realm of "being," hence "endurance" and "greatness" are used to describe the virtuous person. Kong Yingda also explains Han's annotation "The sage does not act, and all things follow their own course" by saying: the sage shows benevolence but conceals his function; people see the effect of nurturing but do not see by what means it is done, just as the sun and moon, people see their illuminating power but do not know by what means they illuminate, which is the way the sage applies his influence to the world through non-action, which is called "the sage does not act." Han's annotation says "When virtue and achievement are completed, they enter the realm of form and objects," meaning that when virtue and achievement are first started but not yet completed, they are not visible, and they are still in the state of nothingness; but when virtue and achievement are completed, they cover all things and fall into the realm of "being," which is entering the realm of form and objects. As for the position of the virtuous person, people can see his actions and see the beginning and end of his success; virtue and achievement have traces that can be followed, and they belong to the realm of form and objects, hence the virtuous person is used to describe virtue and achievement. Thus, speaking in terms of the mysterious and subtle nature of nothingness is called "sage," while speaking in terms of the achievement of virtue and accomplishment is called "virtuous person."

易簡而天下之理得矣。天下之理，莫不由於易簡而各得順其分位也。[疏]“易簡”至“得矣”。○正義曰：此則贊明聖人能行天地易簡之化，則天下萬事之理，並得其宜矣。○注“易簡”。○正義曰：若能行說易簡靜，任物自生，則物得其性矣。故《列子》云：“不生而物自生，不化而物自化。”若不行易簡，法令茲章，則物失其性也。《老子》云：“水至清則無魚，人至察則無徒”。又莊云：“馬翦剔羈絆，所傷多矣。”是天下之理未得也。

The text says: When the principle of simplicity and ease is put into practice, the principles of the world can all be grasped. Han Kangbo explained: The principles of the world all come from simplicity and ease, thus each thing follows its proper position. Kong Yingda explained the text: This praises the sage for promoting the teaching of simplicity and ease from heaven and earth, so that all things in the world are properly suited. Kong Yingda also explained Han's commentary: If one promotes the way of simplicity and ease, allowing all things to grow naturally, then all things will attain their true nature. Therefore, the "Liezi" says: "Without giving birth, things will spontaneously be born; without transformation, things will spontaneously transform." If one does not follow simplicity and ease, but instead imposes complicated and strict laws, then all things will lose their true nature. The "Laozi" says: "Water that is too clear has no fish; a person who is too discerning has no followers." The "Zhuangzi" also says that a horse that is clipped, its hooves removed, and tied with reins suffers more injuries. All these are examples of the world's principles not being properly grasped.

天下之理得，而成位乎其中矣。成位至立象也。極易簡則能通天下之理，通天下之理，故能成象，並乎天地言其中，則並明天地也。[疏]正義曰：成位況立象，言聖人極易簡之善，則能通天下之理，故能成立卦象於天地之中，言並天地也。

The text says: Once the principles of the world are understood, the sage establishes his position in the center of heaven and earth. Han Kangbo's commentary explains that "establishing position" refers to "establishing images"; by fully realizing the simplicity and ease of the Book of Changes, one can comprehend the principles of the world, and by comprehending the principles of the world, one can establish the hexagrams; to mention "center" alongside heaven and earth is precisely to highlight both heaven and earth together. Kong Yingda's commentary explains that "establishing position" is a metaphor for "establishing images," meaning that when the sage fully realizes the virtues of simplicity and ease, he can comprehend the principles of the world, thus being able to establish the hexagrams in the center of heaven and earth, which is to say, being in harmony with heaven and earth as a trinity.