The Great Treatise, Part One · Chapter Two

[疏]正義曰：“聖人設卦”至“不利”，此第二章也。前章言天地成象成形，簡易之德，明乾坤之大旨。此章明聖人設卦觀象，爻辭吉凶，悔吝之細別。

Kong Yingda's commentary summarizes this chapter: beginning from the sentence "The sage set up the trigrams to observe the images," up to the sentence "auspiciousness without any disadvantage," this is the second chapter of the Great Treatise. The previous chapter discussed the formation of images and forms of heaven and earth and the virtue of simplicity and ease, explaining the main ideas of the trigrams Qian and Kun; this chapter explains how the sage set up the trigrams and observed the images of things, as well as the detailed distinctions of auspiciousness, misfortune, and regret shown in the line statements.

聖人設卦觀象，此總言也。[疏]“聖人”至“觀象”。○正義曰：謂聖人設畫其卦之時，莫不瞻觀物象，法其物象，然後設之，卦象則有吉有凶，故下文云“吉凶者，失得之象也。悔吝者，憂虞之象。變化者，進退之象。剛柔者，晝夜之象”。是施設其卦，有此諸象也。○注“此總言也”。○正義曰：此設卦觀象，總為下而言，故云“此總言也”。

The text says: The sage established hexagrams and observed the images of things. Han Kangbo's commentary explains: This is a general statement. Kong Yingda's exposition of the text says: When the sage established the hexagrams and their lines, he always looked up and observed the images of things, taking them as models, and then set up the hexagrams. The hexagrams contain both good and bad fortune, so the following text says, "Good and bad fortune are the images of loss and gain. Regret and worry are the images of anxiety and concern. Change and transformation are the images of advancement and retreat. Strength and flexibility are the images of day and night." This shows that the hexagrams established contain these images of things. Kong Yingda also explains Han's commentary: The phrase "setting up hexagrams and observing images" is a general statement for the following text, so Han Kangbo said, "This is a general statement."

繫辭焉而明吉凶，剛柔相推而生變化。繫辭所以明吉凶，剛柔相推所以明變化也。吉凶者，存乎人事也。變化者，存乎運行也。[疏]正義曰：“繫辭焉而明吉凶”者，卦象爻象，有吉有凶。若不繫辭，其理未顯。故繫屬吉凶之文辭於卦爻之下，而顯明此卦爻吉凶也。案吉凶之外，猶有悔吝憂虞，直云而明吉凶者，悔吝憂虞，是凶中之小，別舉吉凶，則包之可知也。“剛柔相推而生變化”者，八純之卦，卦之與爻，其象既定，變化猶少；若剛柔二氣相推，陰爻陽爻交變，分為六十四卦，有三百八十四爻，委曲變化，事非一體，是“而生變化”也。繫辭而明吉凶，明繫辭之意；剛柔相推而生變化，明其推引而生雜卦之意也。

The text says: "By attaching explanatory words, the meaning of good fortune and misfortune is clarified, and the interaction of yin and yang leads to change." Han Kangbo's commentary explains: "Attaching words is used to clarify good fortune and misfortune; the mutual interaction of yin and yang is used to clarify change; good fortune and misfortune exist in human affairs, while change exists in the movement of things." Kong Yingda's commentary explains: "By attaching words to clarify good fortune and misfortune" means that the images of the hexagrams and lines originally contain both good fortune and misfortune. If there are no explanatory words attached, the meaning cannot be made clear. Therefore, words that determine good fortune and misfortune are attached to the hexagrams and lines, to clarify the good fortune and misfortune of each hexagram and line. As for the fact that there are also regret, hardship, worry, and anxiety beyond good fortune and misfortune, this passage only mentions "clarifying good fortune and misfortune," because regret, hardship, worry, and anxiety belong to a lesser degree of misfortune. Mentioning good fortune and misfortune alone already includes them. "The mutual interaction of yin and yang leads to change" refers to the eight pure hexagrams, whose images and lines are already fixed, so there is little change. But once the two energies of yin and yang interact and the yin and yang lines alternate, they differentiate into the sixty-four hexagrams and the 384 lines, with complex and varied changes, which is what is meant by "leading to change." "Attaching words to clarify good fortune and misfortune" refers to the purpose of attaching words, while "the mutual interaction of yin and yang leading to change" refers to the purpose of generating the miscellaneous hexagrams through derivation.

是故吉凶者，失得之象也。由有失得，故吉凶生。[疏]正義曰：此下四句《經》，總明諸象不同之事，辭之吉者是得之象；辭之凶者是失之象，故曰“吉凶者，是失得之象也”。初時於事有失有得，積漸成著，乃為吉凶也。然《易》之諸卦及爻不言吉凶者，義有數等。或吉凶據文可知，不須明言吉凶者。若《乾》“元亨利貞”及“九五，飛龍在天，利見大人”之屬，尋文考義，是吉可知，故不須云吉也。若其《剝》“不利有攸往”，《離》之九四“突如其來如，焚如，死如，棄如”之屬，據其文辭，其凶可見，故不言凶也。亦有爻處吉凶之際，吉凶未定，行善則吉，行惡則凶。是吉凶未定，亦不言吉凶，若《乾》之九三“君子終日乾乾，夕惕若，厲無咎”，若《屯》之六二“屯如邅如，乘馬班如，匪寇，婚媾，女子貞不字，十年乃字”，是吉凶未定，亦不言吉凶也。

The text says: Therefore, good fortune and misfortune are the images of "loss" and "gain." Han Kangbo's commentary explains: Because there is both loss and gain, good fortune and misfortune arise. Kong Yingda's exposition explains: The following four sentences summarize the different kinds of images: when the words are associated with good fortune, they represent the image of "gain," and when the words are associated with misfortune, they represent the image of "loss." Therefore, it is said, "Good fortune and misfortune are the images of loss and gain." Initially, when doing things, there is both loss and gain, and gradually accumulating, they become evident, thus forming good fortune and misfortune. However, in the various hexagrams and lines of the Zhou Changes, there are also instances where good fortune and misfortune are not explicitly mentioned, and the situations can be divided into several categories. Some cases where good fortune and misfortune can be known from the text without being explicitly stated, such as the "Yuan, Heng, Li, Zhen" in the Qian hexagram and the line nine five "A dragon soars in the heavens, advantageous to see a great man," by examining the words and investigating the meaning, good fortune can be known, so the word "good fortune" does not need to be written. Some cases, such as the line "Not advantageous to go somewhere" in the Bo hexagram and the line nine four "Suddenly appearing, burning, dying, and being cast away" in the Li hexagram, the words already indicate misfortune, so the word "misfortune" does not need to be written. There are also lines that are exactly at the boundary between good fortune and misfortune, where good fortune and misfortune are not yet determined. If one does good, it becomes good fortune; if one does evil, it becomes misfortune. Because good fortune and misfortune are not yet determined, they are not mentioned. For example, the line nine three in the Qian hexagram "The gentleman remains diligent all day, and is cautious at night, with danger but no blame," and the line six two in the Tun hexagram "Difficult to move forward, riding horses in disorder, not a bandit, but a marriage partner, the woman remains chaste and does not marry, and after ten years she marries," are cases where good fortune and misfortune are not yet determined and thus not mentioned.

又諸稱無咎者，若不有善應則有咎，若有善應則無咎，此亦不定言吉凶也。諸稱吉凶者，皆嫌其吉凶不明，故言吉凶以正之，若《坤》之六五“黃裳元吉”，以陰居尊位，嫌其不吉，故言吉以明之。推此餘可知也。亦有於事無嫌，吉凶灼然可知，而更明言吉凶者，若《剝》之初六“剝床以足，蔑貞凶”、六二“剝床以辨，蔑貞凶”者，此皆凶狀灼然，而言凶也。或有一卦之內，或一爻之中，得失相形，須言吉凶。若《大過》九三“棟橈凶”、九四“棟隆吉”，是一卦相形也；《屯》卦九五“屯其膏，小貞吉，大貞凶”，是一爻相形也。亦有一事相形，終始有異。若《訟》卦“有孚窒惕，中吉，終凶”之類是也。大略如此。原夫《易》之為書，曲明萬象，苟在釋辭，明其意，達其理，不可以一爻為例，義有變通也。

Kong Yingda continued to say: Whenever the term "no blame" is used, if there is no good correspondence, there will be a fault; only with good correspondence can there be no blame. This belongs to the category of ambiguous good or bad outcomes that are not explicitly stated. When the text clearly states good or bad fortune, it is because the good or bad is not sufficiently clear, so it is marked with "good" or "bad" to determine it clearly. For example, in the Hexagram of Earth (Kun), the line "Yellow Robes and Original Good Fortune" (Six in the Fifth), a yao of yin is in the exalted position, and people may doubt whether it is good, so the term "good" is explicitly stated. Similarly, the rest can be understood in the same way. There are also cases where the situation itself is not doubtful and the good or bad is clearly evident, yet it is still explicitly stated. For example, in the Hexagram of Splitting (Bo), the line "Breaking the Bed at the Feet, Disregarding the Principle, Bad Fortune" (Six at the Beginning) and "Breaking the Bed at the Spine, Disregarding the Principle, Bad Fortune" (Six in the Second), the bad fortune is very clear, yet the term "bad" is still written. There are also cases where within a hexagram or within a single line, gain and loss are contrasted, so it is necessary to state good or bad. For example, in the Hexagram of Great Exceeding (Da Guo), the line "The Beam is Bent, Bad Fortune" (Nine in the Third) and "The Beam is Raised, Good Fortune" (Nine in the Fourth), these are contrasted within the same hexagram; in the Hexagram of Struggle (Zun), the line "The Moisture is Blocked, Small Devotion is Good, Great Devotion is Bad Fortune" (Nine in the Fifth), these are contrasted within the same line. There are also cases where the same event is contrasted before and after, with different outcomes, such as in the Hexagram of Strife (Song), the Hexagram Statement "With Sincerity, Obstruction and Caution, Middle is Good, End is Bad" and similar cases. This is roughly the situation. Investigating the book of The Zhou Changes, it elaborately explains all phenomena, focusing on interpreting the words, clarifying their meaning, and understanding their principles. It cannot take a single line as a general rule, for the meaning and principles are flexible and changeable.

悔吝者，憂虞之象也。失得之微者，足以致憂虞而巳，故曰悔吝。[疏]正義曰：《經》稱悔吝者，是得失微小，初時憂念虞度之形象也。以憂虞不巳，未是大凶，終致悔吝。悔者，其事巳過，意有追悔之也。吝者，當事之時，可輕鄙恥，故云吝也。吝既是小凶，則《易》之為書亦有小吉，則無咎之屬善補過是也。此亦小吉，而不言者，下《經》備陳之也，故於此不言。其餘元亨利貞，則是吉象之境，有四德別言，故於此不言也。其以祉有慶有福之屬，各於爻卦別言，故不在此而說。且《易》者戒人為惡，故於惡事備言也。

The text says: "Regret and meanness are symbolic of worry and doubt." Han Kangbo's commentary explains: When gains and losses are slight, they can only lead to worry and doubt, hence they are called "regret and meanness." Kong Yingda's exposition explains: The "regret and meanness" mentioned in the text refer to situations where gains and losses are minor, and the initial thoughts involve worry and careful consideration. Although the worry is not yet a great misfortune, it will eventually lead to regret and meanness. "Regret" refers to when something has already happened, and the mind feels regretful. "Meanness" refers to during the course of an action, where behavior is either light or contemptible, causing shame, hence it is called "meanness." Since "meanness" is a minor misfortune, the book of The Zhou Changes should also include minor good fortune, such as "no blame," which is a way to remedy mistakes. However, it is not mentioned here because the following text will elaborate on it. Other terms like "original virtue, prosperity, benefit, and uprightness" belong to the category of auspicious signs, and the four virtues are discussed separately, so they are not mentioned here. As for terms like "blessing," "celebration," and "good fortune," they are mentioned in the respective hexagram statements and line statements, so they are not discussed here. Moreover, The Zhou Changes aims to warn people against wrongdoing, so it discusses evil matters in great detail.

變化者，進退之象也。往復相推，迭進退也。[疏]正義曰：萬物之象，皆有陰陽之爻，或從始而上進，或居終而倒退，以其往復相推，或漸變而頓化，故云“進退之象也”。剛柔者，晝夜之象也。晝則陽剛，夜則陰柔，始總言吉凶變化，而下別明悔吝、晝夜者，悔吝則吉凶之類，晝夜亦變化之道，吉凶之類，則同因繫辭而明；變化之道，則俱由剛柔而著，故始總言之，下則明失得之輕重，辨變化之小大，故別序其義也。

The text says: transformation and change are the images of advancement and retreat. Han Kangbo's commentary explains: going forward and returning are interdependent, alternating between advancement and retreat. Kong Yingda's exposition states: the images of all things are composed of yin and yang lines. Some advance from the beginning, while others retreat from the end; because of the mutual interaction of going and returning, there are sometimes gradual transformations and sometimes sudden changes, hence it is called "the image of advancement and retreat." The text then says: hardness and softness are the images of day and night. Han Kangbo's commentary explains: day belongs to yang and is hard, while night belongs to yin and is soft. The text begins by generally speaking about good fortune and misfortune along with transformation and change, but later proceeds to separately discuss regret and hardship as well as day and night, because regret and hardship belong to the category of good fortune and misfortune, and day and night belong to the path of transformation; both good fortune and misfortune are clarified through the Great Treatise, and the path of transformation is clearly shown through hardness and softness. Therefore, the text begins with a general statement, and then proceeds to elaborate on the distinctions of gain and loss, as well as the magnitude of transformation, hence explaining their meanings separately.

[疏]“剛柔”至“象也”。○正義曰：晝則陽日照臨，萬物生而堅剛，是晝之象也。夜則陰潤浸被，萬物而皆柔弱，是夜之象也。○注“始總”至“變化”。○正義曰：云：“始總言吉凶變化”者，謂上文云“繫辭焉而明吉凶，剛柔相推而生變化”，是始總言吉凶變化也。云“而下別明悔吝晝夜”者，謂次文云“悔吝者，憂虞之象”，“剛柔者，晝夜之象”，是別明悔吝晝夜也。

Kong Yingda explained the passage "Yang and Yin are the images of day and night" by saying: In the daytime, the yang sun shines, and all things grow and become strong and firm, which is the image of day; in the night, the yin moisture moistens and covers everything, and all things appear weak and soft, which is the image of night. Kong Yingda also explained Han's commentary from "beginning general statement" to "change" section, saying: Han's commentary on "beginning general statement of good fortune and misfortune and change" refers to the previous text "by attaching the great treatise, good fortune and misfortune are clarified; yang and yin push against each other and produce change," which is the initial general statement of good fortune and change. The part "then separately explaining regret and worry as day and night" refers to the following text "regret and worry are the images of anxiety and worry" and "yang and yin are the images of day and night," which is the separate explanation of regret and worry and day and night.

言“悔吝則吉凶之類”者，案上文繫辭而明吉凶，次又別序云：“吉凶者，失得之象。”“悔吝者，憂虞之象。”是吉凶之外，別生悔吝，是悔吝亦吉凶之類。大略總言吉凶，是細別之，吉凶之外，別有悔吝也，故云“悔吝則吉凶之類”。云“晝夜亦變化之道”者，案上文云“剛柔相推而生變化”，次文別云“變化者，進退之象”，“剛柔者，晝夜之象”，變化之外，別雲晝夜，總言之則變化晝夜是一，分之則變化晝夜是殊，故云“晝夜亦變化之道”也。

Han's commentary says "regret and worry belong to the category of good and bad fortune," because the previous text explained good and bad fortune using the Great Treatise, and then separately described "good and bad fortune are the images of loss and gain" and "regret and worry are the images of anxiety and concern." This shows that regret and worry arise outside of good and bad fortune, yet regret and worry also belong to the category of good and bad fortune. A general summary only mentions good and bad fortune, but when divided into details, there is also regret and worry outside of good and bad fortune, hence the statement "regret and worry belong to the category of good and bad fortune." Han's commentary says "day and night are also the way of change," because the previous text spoke of "the interaction of firm and yielding gives rise to change," and the following text separately explained "change is the image of advancement and retreat" and "firm and yielding are the images of day and night." Change is mentioned separately from day and night; when combined, change and day and night are the same, but when separated, they have differences, hence the statement "day and night are also the way of change."

云“吉凶之類，則同因繫辭而明”者，案上文云“繫辭焉而明吉凶”，次文別序云“吉凶”“悔吝”，兩事同因上繫辭而明之也，故云“吉凶之類，則同因《繫辭》而明”也。云“變化之道，則俱由剛柔而著”者，上文“剛柔相推而生變化”，次文別序云：“變化者，進退之象。剛柔者，晝夜之象。”上文則變化剛柔合為一，次文則別序變化剛柔分為二。合之則同，分之則異，是變化從剛柔而生，故云“變化之道，俱由剛柔而著”也。

Han's commentary says "the categories of good fortune and misfortune are clarified through the Great Treatise," because the preceding text mentions "by attaching the Great Treatise, good fortune and misfortune become clear," and the following text separately discusses "good fortune and misfortune" and "regret and difficulty." These two matters are also clarified through the preceding Great Treatise, so it is said that the categories of good fortune and misfortune are made clear by the Great Treatise. Han's commentary says "the way of change arises from the interaction of strength and flexibility," because the preceding text states "the interaction of strength and flexibility produces change," and the following text separately describes "change represents the image of advancement and retreat; strength and flexibility represent the image of day and night." The preceding text combines change and strength/flexibility as one matter, while the following text separates them into two matters. When combined, they are the same thing; when separated, there is a difference. This shows that change arises from strength and flexibility, so it is said "the way of change arises from the interaction of strength and flexibility."

云“故始總言之”也。上文“繫辭焉而明吉凶”，不云悔吝，是總言之也。又上文“剛柔相推而生變化”，不云晝夜，是總變化言之也。云“下則明失得之輕重，辨變化之小大，故別序其義”者，案次文別序云：“吉凶者，失得之象。”是失得重也；“悔吝者，憂虞之象”。是失得輕也。又次《經》云：“變化者，進退之象。”是變化大也；“剛柔者，晝夜之象”。是變化小也。兩事並言，失得別明輕重，變化別明小大，是別序其義。

Han's commentary says "therefore, it first gives a general statement," because the previous text "attached explanations to clarify auspicious and inauspicious outcomes" does not mention regret and hardship, which is a general statement; the previous text "the interaction of yin and yang produces changes" does not mention day and night, which is a general statement about change. Han's commentary says "then it clearly distinguishes the importance of gain and loss, and differentiates the magnitude of change, hence it separately explains their meanings," because the following text separately explains "auspicious and inauspicious outcomes are the manifestations of gain and loss," which refers to the heavier aspect of gain and loss; "regret and hardship are the manifestations of worry and anxiety," which refers to the lighter aspect of gain and loss. The text below then says "change is the manifestation of advancement and retreat," which refers to the greater aspect of change; "yin and yang are the manifestations of day and night," which refers to the lesser aspect of change. Both matters are presented together, with gain and loss clearly distinguishing their importance, and change clearly distinguishing their magnitude, which is how their meanings are separately explained.

六爻之動，三極之道也。三極，三材也。兼三材之道，故能見吉凶，成變化也。[疏]正義曰：此覆明變化進退之義，言六爻遞相推動而生變化，是天地人三才至極之道，以其事兼三才，故能見吉凶而成變化也。

The classic text says: The movement of the six lines embodies the principle of the "Three Extremes." Han Kangbo's commentary explains: "Three Extremes" refers to "Three Essentials," encompassing the principles of Heaven, Earth, and Humanity. Therefore, it can manifest auspicious and inauspicious outcomes and bring about change. Kong Yingda's commentary further explains: This is another affirmation of the meaning of change and movement— the six lines successively push each other to produce change, which precisely reflects the ultimate principles of Heaven, Earth, and Humanity. Because it encompasses the three essentials, it can manifest auspicious and inauspicious outcomes and bring about change.

是故君子所居而安者，易之序也。序，易象之次序。[疏]正義曰：以其在上，吉凶顯其得失，變化明其進退，以此之故，君子觀象知其所處，故可居治之位，而安靜居之，是易位之次序也。若居在乾之初九，而安在勿用，若居在乾之九三，而安在乾乾，是以所居而安者，由觀易之位次序也。

The text says: Therefore, the gentleman who can dwell in peace is following the order shown in The Zhou Changes. Han Kangbo's commentary explains: "Order" refers to the sequence of the trigrams and lines in The Zhou Changes. Kong Yingda's exposition explains: because the previous text has already clarified how good and bad fortune indicate gain and loss, and change indicates advancement and retreat, the gentleman observes these symbolic patterns to understand his own position, thus being able to occupy a position suitable for governance and quietly reside there. This is the order of the lines in The Zhou Changes. For example, if one is in the first line of the Qian trigram, he remains content with "The Hidden Dragon Does Not Act"; if one is in the third line of the Qian trigram, he remains content with "Constantly Striving with Vigor." Clearly, the reason one can dwell in peace is due to observing the order of the lines in The Zhou Changes.

所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占。是以自天祐之，吉無不利。[疏]“所樂”至“無不利”。○正義曰：“所樂而玩者，爻之辭也”者，言君子愛樂而習翫者，是六爻之辭也。辭有吉凶悔吝，見善則思齊其事，見惡則懼而自改，所以愛樂而耽玩也。卦之與爻，皆有其辭，但爻有變化，取象既多，以知得失。故君子尢所愛樂，所以特云“爻之辭”也。“是故君子居則觀其象而玩其辭”者，以易象則明其善惡，辭則示其吉凶，故君子自居處其身，觀看其象，以知身之善惡，而習翫其辭，以曉事之吉凶。

The classic text says: The gentleman delights in and repeatedly contemplates the line statements; thus, when he is at ease, he observes the images of the hexagrams and lines and contemplates their statements, and when he takes action, he observes the movement of the lines and contemplates their divination. Therefore, heaven supports him, bringing auspiciousness and benefiting all aspects. Kong Yingda's commentary explains: "What the gentleman delights in and contemplates is the line statements" means that what the gentleman delights in and repeatedly studies and contemplates is precisely the words of the six lines. The line statements contain good fortune, misfortune, regret, and hardship; upon seeing goodness, he aspires to it, and upon seeing evil, he becomes cautious and self-corrects, hence delighting in and contemplating them endlessly. Both hexagrams and lines have their statements, but lines have movement, and the images they represent are numerous, allowing one to discern gains and losses. Therefore, the gentleman especially delights in them, and thus particularly mentions "the line statements." "Therefore, the gentleman when at ease observes their images and contemplates their statements" means that the hexagram images can reveal goodness and evil, and the statements can indicate auspiciousness and misfortune. Thus, when the gentleman is at ease, he observes the images of the hexagrams and lines to understand his own goodness and evil, and contemplates their statements to comprehend the auspiciousness and misfortune of matters.

“動則觀其變而玩其占”者，言君子出行興動之時，則觀其爻之變化，而習翫其占之吉凶。若《乾》之九四“或躍在淵”，是動則觀其變也。《春秋傳》云：“先王卜征五年。”又云：“卜以決疑。”是動玩其占也。“是以自天祐之，吉無不利”者，君子既能奉遵易象，以居處其身，無有凶害，是以從天以下，悉皆祐之，吉無不利。此《大有》上九爻辭。

Kong Yingda continued his commentary: "When there is movement, one should observe its change and study the divination." This refers to the gentleman who, when going out or taking action, observes the movement of the lines and studies and contemplates the auspicious or inauspicious signs. For example, in the line "or leap in the abyss" of the fourth line of the Qian hexagram, it is exactly the observation of change during action. The "Spring and Autumn Zuo Zhuan" records "the former kings divined before going on a campaign for five years" and also records "divination is used to resolve doubts," which is the contemplation of divination during action. "Therefore, if heaven aids him, there is no disadvantage in any direction" means that the gentleman, who can follow the images of the Zhou Changes to live and act properly, will not invite misfortune, so heaven itself will aid him, bringing auspiciousness and no disadvantage. These two lines are originally the line statement of the upper ninth line of the Dàyǒu hexagram.

[疏]正義曰：“彖者言乎”至“生之說”，此第三章也。上章明吉凶悔吝繫辭之義，而細意未盡，故此章更委曲說卦爻吉凶之事。是以義理深奧，能彌綸天地之道，仰觀俯察，知死生之說。彖者，言乎象者也。彖總一卦之義也。[疏]正義曰：《彖》謂卦下之辭，言說乎一卦之象也。爻者，言乎變者也。爻各言其變也。[疏]正義曰：謂爻下之辭，言說此爻之象改變也。

Kong Yingda's commentary summarizes this chapter: beginning from the sentence "彖 is speaking about the image," up to the sentence "knowing the explanation of death and life," this is the third chapter of the Great Treatise on the Upper. The previous chapter explained the meaning of auspiciousness, misfortune, regret, and hardship in relation to the line statements, but the subtle aspects were not fully explained. Therefore, this chapter further elaborately discusses the auspicious and inauspicious matters of the hexagram lines. Thus, the meaning is profound and can encompass the way of heaven and earth, observing the heavenly phenomena above and investigating the earthly forms below, thereby understanding the principle of death and life. The text says: "The line statements explain the changes." Han Kangbo's commentary explains: each line explains its own change. Kong Yingda's commentary explains: this refers to the statements attached to each line, which explain the change of the image associated with that line.

吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。是故列貴賤者存乎位，爻之所處曰位，六位有貴賤也。[疏]正義曰：“吉凶者，言乎其失得也”者，謂爻卦下辭也。著其吉凶者，言論其卦爻失之與得之義也。前章言據其卦爻之象，故云“吉凶者，失得之象”。此章據其卦爻之辭，故云“吉凶者，言乎其失得”也。“悔吝者，言乎其小疵也”者，辭著悔吝者，言說此卦爻有小疵病也。有小疵病，必預有憂虞，故前章云：“悔吝者，憂虞之象。”但前章據其象，此章論其辭也。

The text says: "Good fortune" and "misfortune" refer to gains and losses, while "regret" and "trouble" refer to minor flaws. "No blame" refers to the ability to remedy mistakes. Therefore, the distinction of importance lies in the positions of the lines. Han Kangbo explained: the place where a line is located is called "position," and the six positions have varying degrees of importance. Kong Yingda explained: "Good fortune and misfortune refer to gains and losses" refers to the words attached to the lower lines of the hexagram. These words indicate good fortune or misfortune, meaning that the hexagram and its line either represent gain or loss. The previous chapter discussed the images of the hexagram and its lines, hence saying "Good fortune and misfortune are the images of gain and loss." This chapter, however, discusses the words of the hexagram, hence saying "Good fortune and misfortune refer to gains and losses." "Regret and trouble refer to minor flaws" means that the words indicate minor flaws in the hexagram and its line. If there are minor flaws, they will inevitably lead to worry and doubt, so the previous chapter said "Regret and trouble are the images of worry and doubt." However, the previous chapter was based on images, while this chapter discusses the words.

“無咎者，善補過也”者，辭稱無咎者，即此卦爻能補其過。若不能補過，則有咎也。案《略例》：無咎有二，一者善能補過，故無咎。二者其禍自已招，無所怨咎，故《節》之六三：“不節之嗟，又誰咎也？”但如此者少，此據多者言之，故云“善補過也”。前章舉其大略，故不細言無咎之事，此章備論也。“是故列貴賤者存乎位”者，以爻者言乎變，以此之故，陳列物之貴賤者在存乎六爻之位，皆上貴而下賤也。

Kong Yingda continued to explain: "Wu jiu" means to be good at remedying one's mistakes. This refers to the words that mention "wu jiu," meaning that the hexagram and its line can remedy one's own errors; if they cannot remedy them, there will be a fault. According to Wang Bi's "Outline of the Zhou Changes," "wu jiu" has two kinds: one is to be good at remedying mistakes, thus having no fault; the other is that misfortune comes from oneself, so one cannot blame others, as in the line "Not observing the measure, who can blame?" from the "Jie" hexagram's line six. However, the latter case is rare, and here the discussion is based on the more common situation, hence saying "to be good at remedying mistakes." The previous chapter only gave a general idea, so it did not elaborate on the matter of "wu jiu," and this chapter now discusses it in detail. "Therefore, the distinction of importance lies in the position" means that lines deal with change, and for this reason, the key to distinguishing the importance of things lies in the positions of the six lines, with upper positions being esteemed and lower positions being humble.

齊小大者存乎卦，卦有小大也，齊猶言辨也，即彖者言乎象也。[疏]正義曰：以彖者言乎象，象有小大，故齊辨物之小大者存乎卦也。猶若《泰》則“小往大來，吉亨”，《否》則“大往小來”之類是也。

The text says: The distinction between small and great is determined by the hexagram. Han Kangbo's commentary explains: Hexagrams have both small and great aspects. "Qi" is like "distinguish," which refers to the previous statement "彖 is about the image." Kong Yingda's commentary explains: Since the彖 is used to explain the hexagram image, and the hexagram image has both small and great aspects, the key to distinguishing between small and great lies in the hexagram. For example, the hexagram Tai says "small goes away, great comes in, auspicious and smooth," and the hexagram Pi says "great goes away, small comes in," which belong to this category.

辯吉凶者存乎辭，辭，爻辭也，即“爻者言乎變”也。言象所以明小大，言變所以明吉凶。故小大之義存乎卦，吉凶之狀見乎爻。至於悔吝無咎，其例一也。吉凶悔吝小疵無咎，皆主乎變，事有小大，故下歷言五者之差也。[疏]“辯吉”至“乎辭”。○正義曰：謂辯明卦之與爻之吉凶，存乎卦爻下之言辭是也。○注“辭爻”至“差也”。○正義曰：云：“辭，爻辭也”者，其實卦之與爻，皆有其辭。知是爻辭者，但卦辭變化少，爻辭變化多，此《經》“辯吉凶者存乎辭”，與“齊小大者存乎卦”，二文相對，上既云卦，故此辭為爻辭也。云“言象所以明小大”者，即“齊小大者存乎卦”是也。云“言變化所以明吉凶”者，則“辯吉凶者存乎辭”是也。云“故小大之義存乎卦”者，覆說“言象所以明小大”也。云“吉凶之狀見乎爻”者，覆說“言變所以明吉凶”也。

The text says: The distinction between good and bad fortune lies in the words. Han Kangbo's commentary explains: Here, "words" refers to the line statements, which is the meaning of the previous statement "yao refers to change." Discussing "images" is used to clarify small and great matters, discussing "change" is used to clarify good and bad fortune. Therefore, the meaning of small and great is contained in the hexagram, and the condition of good and bad fortune is seen in the line. As for regret and difficulty, and the absence of blame, their principles are the same. Good fortune, bad fortune, regret, difficulty, and the absence of blame are all mainly determined by "change." Since matters have both small and great aspects, the following text explains the differences among these five in detail. Kong Yingda's commentary on the text says: To distinguish the good and bad fortune of a hexagram and a line, the key lies in the words attached to the hexagram and the line. Kong Yingda also comments on Han's explanation from "words, line statements" to "differences among the five" as follows: Han's statement "words, line statements" actually means that both hexagrams and lines have their own words. The reason we know that this refers specifically to line statements is because the changes in hexagrams are few, while those in lines are many. This sentence from the text "distinguishing good and bad fortune lies in words" corresponds to the previous sentence "distinguishing small and great matters lies in the hexagram," and since the previous sentence already mentions "hexagram," the "words" here naturally refers to line statements. Han's statement "speaking of images is used to clarify small and great matters" refers to "distinguishing small and great matters lies in the hexagram"; "speaking of change is used to clarify good and bad fortune" refers to "distinguishing good and bad fortune lies in words." "Therefore, the meaning of small and great is contained in the hexagram" is a restatement of "speaking of images is used to clarify small and great matters"; "the condition of good and bad fortune is seen in the line" is a restatement of "speaking of change is used to clarify good and bad fortune."

云“悔吝無咎，其例一也”者，謂悔吝無咎，體例與吉凶一也，皆是存乎辭。云“悔吝小疵無咎，皆生乎變”者，謂皆生於爻也。言乎變者，謂皆從爻變而來。云“事有小大”者，大則為吉凶，小則為悔吝無咎也。云“故下歷言五者之差”者，謂於吉凶下歷次言五者之差別，數五者，謂吉一，凶二，悔三，吝四，無咎五。“然諸儒以為五者，皆數列貴賤者存乎位，”是其一也。“齊小大者存乎卦”，是其二也。“辯吉凶者存乎辭”，是其三也。“憂悔吝者存乎介”，是其四也。“震無咎者存乎無悔”，是其五也。於《經》數之為便，但於《注》理則乖，今並存焉，任後賢所釋。

Han's commentary says "regret and hardship without blame are of the same category," meaning that regret, hardship, and without blame are like good and evil, all existing in the text. Han says that regret and hardship, as minor flaws, and without blame "arise from change," meaning they all come from the movement of lines. The phrase "speaking of change" refers to their origin from the movement of lines. Han says "things have small and great," meaning that great ones become good or evil, while small ones become regret, hardship, or without blame. Han says "thus below, the five are successively explained," meaning that after good and evil, the differences of the five are successively mentioned; the five mentioned are good as one, evil as two, regret as three, hardship as four, and without blame as five. However, scholars of later schools believe these five should be counted differently: "the distinction of value and worth depends on position" is first, "the equality of small and great depends on the hexagram" is second, "the distinction of good and evil depends on the words" is third, "the occurrence of regret and hardship depends on the intermediate" is fourth, "the absence of blame depends on the absence of regret" is fifth. Although counting according to the text is convenient, it contradicts Han's meaning. Now both interpretations coexist, leaving it to future scholars to resolve.

憂悔吝者存乎介，介，纖介也。王弼曰：憂悔吝之時，其介不可慢也。即“悔吝者言乎小疵也”。[疏]正義曰：介謂纖介，謂小小疵病。能預憂虞悔吝者，存於細小之疵病也。震無咎者存乎無悔。無咎者，善補過也。震，動也。故動而無咎，存乎無悔過也。[疏]正義曰：震，動也。動而無咎者，存乎能自悔過也。

The text says: "The concern and regret arise in 'jie'." Han Kangbo's commentary explains: "Jie" means subtle; Wang Bi says that when there is concern and regret, the subtle aspects should not be neglected, which is the meaning of the previous statement "regret and concern refer to minor faults." Kong Yingda's commentary explains: "Jie" refers to something very fine and minute, that is, a small fault; those who can foresee concern and regret focus on these minor faults. The text then says: "When action is taken without blame, it is because there is no regret." Han Kangbo's commentary explains: "No blame" means being good at remedying mistakes; "Zhen" means action, so action without fault lies in not leaving regret. Kong Yingda's commentary explains: "Zhen" means action; action without fault lies in being able to repent and correct mistakes.

是故卦有小大，辭有險易。其道光明曰大，君子道消曰小；之泰則其辭易，之否則其辭險。[疏]正義曰：其道光明謂之大，其道消散謂之小。若之適通泰，其辭則說易，若之適否塞，其辭則難險也。辭也者，各指其所之。《易》與天地準，作《易》以準天地。

The text says: Therefore, the hexagrams have small and great ones, and the words have dangerous and easy ones. Han Kangbo's commentary explains: Those whose way is bright are called 'great,' and those whose way of the gentleman recedes are called 'small'; if it tends toward prosperity, its words are easy, and if it tends toward blockage, its words are dangerous. Kong Yingda's commentary explains: If the way is bright, it is called 'great,' and if the way disperses, it is called 'small'; if it tends toward smoothness and prosperity, the words are harmonious and easy, and if it tends toward blockage and obstruction, the words are difficult and perilous. The text then continues: The words each indicate the direction they tend toward; The Zhou Changes is in harmony with heaven and earth. Han Kangbo's commentary explains: Composing the Zhou Changes is precisely to measure and align with heaven and earth.

[疏]正義曰：“辭也者，各指其所之”者，謂爻卦之辭，各斥其爻卦之之適也。若之適於善，則其辭善。若之適於惡，則其辭惡也。“《易》與天地準”者，自此已上，論卦爻辭理之義；自此已下，廣明《易》道之美。言聖人作《易》，與天地相準。謂準擬天地，則乾健以法天，坤順以法地之類是也。

Kong Yingda's commentary explains: "The words refer to their respective directions." This means that the Hexagram Statement and the Line Statement each indicate the direction or trend of the corresponding hexagram and line: if the trend is towards goodness, the wording is good; if the trend is towards evil, the wording is evil. As for the sentence "The Book of Changes is in accordance with heaven and earth," the part above this sentence discusses the meaning and principles of the words in the hexagrams and lines; the part below broadly explains the beauty and virtue of the Way of the Zhou Changes. This means that the sages composed the Zhou Changes in accordance with heaven and earth, that is, by comparing with heaven and earth—such as the Qian hexagram taking the strength and perseverance of heaven as its model, and the Kun hexagram taking the flexibility and compliance of earth as its model.

故能彌綸天地之道，仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。幽明者，有形無形之象。死生者，終始之數也。[疏]正義曰：“故能彌綸天地之道”者，以《易》與天地相準，為此之故聖人用易，能彌綸天地之道，彌謂彌縫補合，綸謂經綸牽引，能補合牽引天地之道，用此易道也。““仰以觀於天文，俯以察於地理”者，天有懸象而成文章，故稱文也。地有山川原隰，各有條理，故稱理也。“是故知幽明之故”者，故謂事也。故以用易道，仰觀俯察，知無形之幽，有形之明，義理事故也。“原始反終，故知生死之說”者，言用易理，原窮事物之初始，反覆事物之終末，始終吉凶，皆悉包羅，以此之故，知死生之數也。正謂用易道參其逆順，則禍福可知；用蓍策求其吉凶，則死生可識也。

The classic text says: Therefore, the Zhou Changes can encompass and harmonize the principles of heaven and earth; by looking up to observe the celestial patterns and looking down to examine the terrestrial principles, one can thus understand the hidden and the manifest; by tracing the origin of things and returning to their end, one can thus understand the principles of life and death. Han Kangbo's commentary explains: "Yōu and míng" refer to the forms and the formless images, and "shī shēng" refers to the beginning and end of the vital energies. Kong Yingda's commentary explains: "Therefore, it can encompass the principles of heaven and earth" is because the Zhou Changes are in harmony with heaven and earth, so the sage can use the Zhou Changes to encompass the principles of heaven and earth; "mí" means to mend and connect, and "lún" means to weave and guide, thus being able to connect and guide the principles of heaven and earth, relying on this way of the Zhou Changes. "Looking up to observe the celestial patterns and looking down to examine the terrestrial principles" refers to the fact that there are suspended celestial phenomena forming patterns, so it is called "wen"; on the ground, there are mountains, rivers, plains, and lowlands, each with their own order, so it is called "li." "Therefore, one can understand the causes of the hidden and the manifest" refers to "gù" as referring to things; by using the principles of the Zhou Changes to look up and look down, one can understand the formless hidden, the manifest, and the meaning and matters within. "Tracing the origin and returning to the end, thus understanding the principles of life and death" means using the principles of the Zhou Changes, investigating the beginning of things and repeatedly examining their end, encompassing all good and bad outcomes, thus understanding the vital energies of life and death. This is precisely saying: using the principles of the Zhou Changes to examine the favorable and unfavorable aspects of things, one can foresee calamity and fortune; using the divination with the yarrow stalks and counting numbers to seek good and bad fortune, one can discern life and death.

[疏]正義曰：“精氣為物”至“鮮矣”，此第四章也。上章明卦爻之義，其事類稍盡，但卦爻未明鬼神情狀。此章說物之改變而為鬼神，易能通鬼神之變化，故於此章明之。精氣為物，游魂為變，精氣煙熅，聚而成物。聚極則散，而游魂為變也。游魂，言其遊散也。[疏]正義曰：云：“精氣為物”者，謂陰陽精靈之氣，氤氳積聚而為萬物也。“游魂為變”者，物既積聚，極則分散，將散之時，浮游精魂，去離物形，而為改變，則生變為死，成變為敗，或未死之間，變為異類也。

Kong Yingda's commentary summarizes this chapter: from the sentence "The vital energy forms things" to the sentence "Therefore, the way of the gentleman is rare," this is the fourth chapter of the Great Treatise. The previous chapter explained the meaning of the hexagrams and their lines, and the general categories have been covered, but it did not yet explain the nature of ghosts and spirits. This chapter discusses how things change into ghosts and spirits, and the Zhou Changes can comprehend the transformations of ghosts and spirits, so this chapter explains it. The text says: vital energy凝聚 forms things, and wandering souls scatter to form changes. Han Kangbo's commentary explains: vital energy is misty and turbid, gathering to form things; when it reaches its peak, it must disperse, so wandering souls scatter to form changes—"wandering souls" refers to its wandering and dispersing. Kong Yingda's commentary explains: "The vital energy forms things" refers to the mingling and gathering of the spiritual energies of yin and yang to form all things; "wandering souls form changes" refers to when things have gathered, reaching their peak, they must disperse, and at the time of dispersal, the floating spirits separate from the physical form and undergo change—birth turning into death, success turning into failure, or before death, transforming into another kind.

是故知鬼神之情狀。盡聚散之理，則能知變化之道，無幽而不通也。[疏]“是故”至“情狀”。○正義曰：能窮易理，盡生死變化，以此之故，能知鬼神之內外情狀也。物既以聚而生，以散而死，皆是鬼神所為，但極聚散之理，則知鬼神之情狀也。言聖人以易之理面能然也。○注“知變化之道”。○正義曰：案下云“神無方”，韓氏云自此以上皆言神之所為。則此《經》“情狀”是虛地之神。聖人極虛無之神，如變化之道，幽冥悉通，故能知鬼神之情狀。

The text says: Therefore, one can know the nature of ghosts and spirits. Han Kangbo's commentary explains: By fully understanding the principles of gathering and dispersing, one can grasp the way of change, and even the most hidden things can be understood. Kong Yingda's exposition of the text says: By thoroughly investigating the principles of the Book of Changes, one can fully understand the changes of life and death, thus knowing the inner and outer nature of ghosts and spirits. Things are born from gathering and die from dispersing, which are all the workings of ghosts and spirits. Therefore, by fully understanding the principles of gathering and dispersing, one can know the nature of ghosts and spirits. This means that sages can achieve this through the principles of the Zhou Changes. Kong Yingda further explains Han's commentary on "knowing the way of change": According to the following text, "the spirit has no fixed form," Han Kangbo explains that all the statements above this are about the actions of "the spirit." Therefore, the "nature" mentioned in this text refers to the spirit in a void state. The sage thoroughly investigates the void and spirit, just as he thoroughly investigates the way of change, thus comprehending all hidden and mysterious matters, and therefore can know the nature of ghosts and spirits.

與天地相似，故不違。德合天地，故曰相似。[疏]正義曰：天地能知鬼神，任其變化。聖人亦窮神盡性，能知鬼神，是與天地相似，所為所作，故不違於天地，能與天地合也。知周乎萬物，而道濟天下，故不過。知周萬物，則能以道濟天下也。[疏]正義曰：“知周乎萬物，而道濟天下”者，聖人無物不知，是知周於萬物。天下皆養，是道濟天下也。“故不過”者，所為皆得其宜，不有愆過，使物失分也。

The text says: "The sage is similar to heaven and earth, so he does not go against heaven and earth." Han Kangbo's commentary explains: "His virtue is in harmony with heaven and earth, hence it is said 'similar'." Kong Yingda's exposition explains: Heaven and earth can know ghosts and spirits, and allow them to change freely; the sage also thoroughly investigates the subtle and knows the nature of things, thus being able to know ghosts and spirits. Therefore, he is similar to heaven and earth, and thus his actions do not contradict heaven and earth, enabling him to be in harmony with heaven and earth. The text then continues: "Wisdom extends to all things, and with his way he rescues the world, so there is no error." Han Kangbo's commentary explains: "Wisdom that pervades all things enables him to use his way to rescue the world." Kong Yingda's exposition explains: "Knowing all things and using his way to rescue the world" means that the sage knows nothing he does not know, which is wisdom that pervades all things; the world is nurtured by him, which is using his way to rescue the world. "Therefore, there is no error" means that his actions are all appropriate, without error, and will not cause things to lose their proper place.

旁行而不流，應變旁通，而不流淫也。[疏]正義曰：言聖人之德，應變旁行，無不被及，而不有流移淫過。若不應變化，非理而動，則為流淫也。樂天知命，故不憂。順天之化，故曰樂也。[疏]正義曰：順天施化，是歡樂於天；識物始終，是自知性命。順天道之常數，知性命之始終，任自然之理，故不憂也。

The text says: "It extends widely in all directions without being reckless or unrestrained." Han Kangbo's commentary explains: "It extends widely in all directions by responding to changes, yet does not become reckless or excessive." Kong Yingda's exposition states: "The sage's virtue responds to changes and extends widely in all directions, benefiting all things, yet does not fall into the error of being capricious or unrestrained. If one cannot respond to changes and acts recklessly against the norm, then it becomes reckless and unrestrained." The text then says: "Rejoicing in heaven and knowing one's destiny, thus there is no worry." Han Kangbo's commentary explains: "By following the transformation of heaven, it is said to be joyful." Kong Yingda's exposition states: "To follow the transformation of heaven is to find joy in heaven; to understand the beginning and end of all things is to know one's own destiny. By following the constant pattern of the heavenly way and understanding the beginning and end of life and destiny, one follows the natural order, thus there is no worry."

安土敦乎仁，故能愛。安土敦仁者，萬物之情也。物順其情，則仁功贍矣。[疏]正義曰：言萬物之性，皆欲安靜於土，敦厚於仁。聖人能行此安土敦仁之化，故能愛養萬物也。範圍天地之化而不過。範圍者，擬範天地，而周備其理也。[疏]正義曰：範謂模範，圍謂周圍，言聖人所為所作，模範周圍天地之化養，言法則天地以施其化，而不有過失違天地者也。

The text says: Being content with one's place and being sincere in benevolence, thus being able to love people and things. Han Kangbo's commentary explains: Being content with one's land and sincere in benevolence is the nature of all things; when all things follow their nature, the effect of benevolence is comprehensive. Kong Yingda's exposition explains: The nature of all things is to be content with their place and sincere in benevolence; sages can promote this "being content with one's land and sincere in benevolence" education, thus being able to love and nurture all things. The text then says: Imitating and regulating the nurturing of heaven and earth without excess. Han Kangbo's commentary explains:the so-called "range" means imitating and regulating heaven and earth, comprehensively encompassing their principles. Kong Yingda's exposition explains: "Fan" means model, "wei" means surrounding; it means that the sage's actions imitate and regulate, and comprehensively encompass the nurturing of heaven and earth, that is, to carry out education by following heaven and earth, without error and not violating heaven and earth.

曲成萬物而不遺。曲成者，乘變以應物，不繫一方者也，則物宜得矣。[疏]正義曰：言聖人隨變而應，屈曲委細，成就萬物，而不有遺棄細小而不成也。通乎晝夜之道而知。通幽明之故，則無不知也。[疏]正義曰：言聖人通曉於晝夜之道，晝則明也，夜則幽也，言通曉於幽明之道，而無事不知也。自此以上，皆神之所為，聖人能極神之幽隱之德也。

The text says: It thoroughly accomplishes all things in a detailed and subtle way without any omissions. Han Kangbo's commentary explains: What is meant by "curved accomplishment" is that it responds to all things by following change, not being confined to a particular aspect, so that each thing receives its proper place. Kong Yingda's exposition explains: The sage responds according to change, accomplishing all things in a subtle and detailed manner, without abandoning small things and not accomplishing them. The text then continues: It understands the principle of day and night and knows all things. Han Kangbo's commentary explains: To understand the causes of hidden and manifest things, there is nothing that is not known. Kong Yingda's exposition explains: The sage understands the principle of day and night—day is brightness, night is darkness, that is, understanding the principle of both hidden and manifest, thus nothing is unknown. From here onwards, it speaks of the actions of "spirit." The sage can exhaust the profound and subtle virtue of spirit.

故神無方，而易無體。自此以上，皆言神之所為也。方、體者，皆繫於形器者也。神則陰陽不測，易則唯變所適，不可以一方、一體明。[疏]“故神”至“無體”。○正義曰：神則寂然虛無，陰陽深遠，不可求難，是無一方可明也。易則隨物改變，應變而往，無一體可定也。○注“自此以上”。○正義曰：自此以上，皆言神之所為者，謂從“神無方”以上，至“精氣為物”以下，《經》之所云，皆言神所施為。神者，微妙玄通，不可測量，故能知鬼神之情狀，與天地相似。知周萬物，樂天知命，安土敦仁，範圍天地，曲成萬物，通乎晝夜，此皆神之功用也。作《易》者因自然之神以垂教，欲使聖人用此神道以被天下，雖是神之所為，亦是聖人所為。

The text says: therefore, "the spirit" has no fixed place, and the "Book of Changes" has no fixed form. Han Kangbo's commentary explains: from this sentence upwards, it discusses the actions of the spirit. "Place" and "form" belong to tangible objects; the spirit, however, changes with yin and yang, and is unpredictable, while the Book of Changes follows change and movement, and cannot be explained by a particular place or form. Kong Yingda's commentary explains the text: the spirit is quiet and empty, yin and yang are deep and distant, difficult to seek, so there is no fixed place to indicate it; the Book of Changes changes with things and follows change, so there is no fixed form. Kong Yingda also explains Han's comment "from this point upwards" as referring to the fact that all the text from "the spirit has no fixed place" up to "the vital energy becomes things" discusses the actions of the spirit. The spirit is subtle and profound, beyond measurement, so it can know the nature of ghosts and spirits, and be similar to heaven and earth; wisdom pervades all things, rejoices in heaven and knows destiny, is at ease in its place and sincere in kindness, encompasses heaven and earth, and subtly forms all things, and understands day and night. These are the functions of the spirit. The person who composed the Book of Changes followed the natural spirit to impart teachings and education, intending for the sage to use this spiritual way to cover the world; although these are the actions of the spirit, they are also the actions of the sage.

云“方體者，皆繫於形器”者，方是處所之名，體是形質之稱。凡處所形質，非是虛無，皆繫著於器物，故云“皆繫於形器”也。云“神則陰陽不測”者，既幽微不可測度，不可測，則何有處所，是“神無方”也。云“易則唯變所適”者，既是變易，唯變之適，不有定往，何可有體，是“易無體”也。云“不可以一方一體明”者，解“無方”“無體”也。凡“無方”“無體”，各有二義。一者神則不見其處所云為，是無方也；二則周遊運動，不常在一處，亦是無方也。無體者，一是自然而變，而不知變之所由，是無形體也；二則隨變而往，無定在一體，亦是無體也。

Kong Yingda explains Han's comment "Fang ti zhe, jie xi yu xing qi" by saying: "Fang" refers to a place, and "ti" refers to form and substance; all places and forms and substances are not empty, but are attached to objects, hence "jia xi yu xing qi." Han says "shen ze yin yang bu ce" because the spirit is subtle and indescribable, and since it is indescribable, it has no fixed place, hence "shen wu fang." Han says "yi ze wei bian suo ji" because the Book of Changes is change, and it follows change, without a fixed direction, so there is no form, hence "yi wu ti." Han says "bu ke yi yi fang yi ti ming" to explain "wu fang" and "wu ti." Whenever "wu fang" and "wu ti" are mentioned, they each have two meanings: regarding "wu fang," one is that the spirit does not show its place or actions, and two is that it moves around and is not fixed in one place; regarding "wu ti," one is that it changes naturally but does not know where the change comes from, hence no form, and two is that it follows change and is not fixed on a particular form, hence no form.

一陰一陽之謂道，道者何？無之稱也，無不通也，無不由也，況之曰道。寂然天體，不可為象。必有之用極，而無之功顯，故至乎“神無方，而易無體”，而道可見矣。故窮變以盡神，因神以明道，陰陽雖殊，無一以待之。在陰為無陰，陰以之生；在陽為無陽，陽以之成，故曰“一陰一陽”也。

The text says: The alternating movement of yin and yang is called the "Dao." Han Kangbo explains: What is the "Dao"? It is the name for "wu" (non-being). It is everywhere and through everything, so it is metaphorically called the "Dao." It is still and formless (the text says "寂然天体," but "天" should be "无"), and cannot be described by form. Only when the function of "you" (being) is fully expressed does the function of "wu" become apparent. Therefore, when it reaches the level of "Shen wu fang, and Yi wu ti" (the Dao has no fixed form), the "Dao" can be perceived. Thus, by thoroughly investigating change to exhaust the subtlety of the divine, one can explain the Dao through the divine. Although yin and yang are different, they are both treated by the "one" of "wu": in yin there is no yin, for yin arises from it; in yang there is no yang, for yang is formed by it. Therefore it is said "one yin and one yang."

[疏]“一陰”至“謂道”。○正義曰：一謂無也，無陰無陽，乃謂之道。一得為無者，無是虛無，虛無是大虛，不可分別，唯一而已，故以一為無也。若其有境，則彼此相形，有二有不得為一。故在陰之時，而不見為陰之功；在陽之時，而不見為陽之力，自然而有陰陽，自然無所營為，此則道之謂也。故以言之為道，以數言之謂之一，以體言之謂之無，以物得開通謂之道，以微妙不測謂之神，以應機變化謂之易，總而言之，皆虛無之謂也。聖人以人事名之，隨其義理，立其稱號。

Kong Yingda explained the passage "One yin and one yang is called the Dao" by saying: here, the term "one" refers to "wu" — that which is neither yin nor yang, and is called the Dao. The reason "one" can be interpreted as "wu" is that "wu" is emptiness, emptiness is the great void, indistinct and undifferentiated, and is only one. Therefore, "one" is regarded as "wu." If one falls into the realm of "you" (being), there is mutual distinction, and with two and "you," it cannot be called "one." Therefore, when yin is present, one cannot see its function as yin; when yang is present, one cannot see its power as yang. Yin and yang arise naturally, without effort, and this is called the Dao. Therefore, in terms of expression, it is called the Dao; in terms of number, it is called one; in terms of nature, it is called wu; in terms of its role in opening up all things, it is called the Dao; in terms of its subtlety and immeasurability, it is called shen; in terms of its responsiveness and change, it is called yi. In summary, all these terms are expressions of wu. The sages named them according to human affairs and established these terms based on their meanings.

○注“道者”至“一陽也”。○正義曰：云：“道者何？無之稱”者，此韓氏自問其道而釋之也。道是虛無之稱，以虛無能開通於物，故稱之曰道。云“無不通，無不由”者，若處於有，有則為物礙難，不可當通。道既虛無為體，則不為礙難，故曰“無不通”也。“無不由”者，言萬物皆因之而通，由之而有。云“況之曰道”者，比況道路以為稱也。“寂然無體，不可為象”者，謂寂然幽靜而無體，不可以形象求，是不可為象。至如天覆地載，日照月臨，冬寒夏暑，春生秋殺，萬物運動，皆由道而然，豈見其所營，知其所為？是“寂然無體，不可為象”也。

Kong Yingda explains in his commentary on Han's annotations from "Dao zhe he" to "Gu yue yi yin yi yang ye" that Han's annotation on "Dao zhe he" says "Dao is the name of nothingness." Han sets up a question and answer to explain "Dao" — Dao is the term for nothingness, because nothingness enables all things to be open and unobstructed, so it is called "Dao." Han's annotation on "wu bu tong, wu bu you" means that if one is on the side of "having," "having" will be obstructed by other things, and thus cannot be universally accessible; since Dao is based on nothingness, it is not obstructed, so it is said "wu bu tong." "Wu bu you" means that all things are made possible through it and depend on it. Han's annotation on "kuang zhi yue Dao" means that it is named "Dao" by analogy with a road. Han's annotation on "ji ran wu ti, bu ke wei xiang" means that it is quiet and formless, and cannot be represented by an image. Just as the sky covers, the earth supports, the sun shines, the moon shines, winter is cold, summer is hot, spring brings birth, autumn brings death, and all things continue without end, they are all thus because of Dao, yet who has seen its management or known its actions? This is what is meant by "ji ran wu ti, bu ke wei xiang."

云“必有之用，極而無之功顯”者，猶若風雨是有之所用，當用之時，以無為心，風雨既極之後，萬物賴此風雨而得生育，是生育之功，由風雨無心而成。是“有之用極，而無之功顯”，是神之發作動用，以生萬物，其功成就，乃在於無形。應機變化，雖有功用，本其用之所以，亦在於無也。故至乎“神無方，而《易》無體”，自然無為之道，可顯見矣。當其有用之時，道未見也。

Kong Yingda explains Han's comment on "When the function of 'having' is exhausted, the achievement of 'non-having' becomes evident" by saying: For example, wind and rain belong to the function of "having." When they are in use, they act with "non-intentional" intent. After the wind and rain cease, all things rely on them for their growth and reproduction. The achievement of this reproductive function is due to the non-intentional nature of wind and rain. This is "When the function of 'having' reaches its limit, the achievement of 'non-having' becomes evident." The divine principle acts to nurture all things, yet its accomplishment is realized in the invisible. Although responding to circumstances and changing with the situation has function, when we investigate the reason for this function, it still lies in "non-having." Thus, when we reach the level of "The divine has no fixed form, and the Book of Changes has no fixed form," the natural and effortless way of the Dao becomes evident. When the Dao is in action, it is invisible.

云“故窮變以盡神”者，神則杳然不測，千變萬化。聖人則窮此千變萬化，以盡神之妙理，故云窮變化以盡神。云“因神以明道”者，謂盡神之理，唯在虛無，因此虛無之神，以明道之所在，道亦虛無，故云“因神以明道”也。“陰陽雖殊，無一以待之”者，言陰之與陽，雖有兩氣，恆用虛無之一，以擬待之。言在陽之時，亦以為虛無，無此陽也。在陰之時，亦以為虛無，無此陰也。

Kong Yingda explains Han's comment "Therefore, by exhausting all changes to reach the divine" by saying that the divine is indescribable and ever-changing; the sage exhausts all these changes to fully understand the subtle nature of the divine, hence saying "by exhausting changes to reach the divine." Han's comment "by the divine to clarify the Dao" means that understanding the nature of the divine is only in the void; by relying on this void-like divine, one can clarify where the Dao lies—the Dao is also void, hence saying "by the divine to clarify the Dao." Han's comment "although yin and yang differ, they are all unified by the one" means that although yin and yang are two kinds of qi, they are always compared and treated with this void "one": when it is yang, it is regarded as void, without this yang; when it is yin, it is regarded as void, without this yin.

云“在陰為無陰，陰以之生”者，謂道雖在於陰，而無於陰，言道所生皆無陰也。雖無於陰，陰終由道而生，故言“陰以之生”也。“在陽為無陽，陽以之成”者，謂道雖在陽，陽中必無道也。雖無於陽，陽必由道而成，故言“陽以成之”也。道雖無於陰陽，然亦不離於陰陽，陰陽雖由道成，即陰陽亦非道，故曰“一陰一陽”也。

Kong Yingda explains Han's commentary "In the realm of yin, there is no yin; yin arises from it" by saying that although the Dao exists within yin, it is not identified with yin. This means that everything generated by the Dao does not take the form of yin. Although it does not take the form of yin, yin ultimately arises from the Dao, hence "yin arises from it." Han's commentary on "In the realm of yang, there is no yang; yang is formed by it" refers to the Dao existing within yang, yet yang does not manifest as the Dao. Although it does not take the form of yang, yang is necessarily formed by the Dao, hence "yang is formed by it." The Dao does not take the form of yin or yang, yet it is not separate from them. Although yin and yang are formed by the Dao, yin and yang themselves are not the Dao. Therefore, "a yin and a yang are called the Dao."

繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，仁者資道以見其仁，知者資道以見其知，各盡其分。[疏]正義曰：“繼之者善也”者，道是生物開通，善是順理養物，故繼道之功者，唯善行也。“成之者性也”者，若能成就此道者，是人之本性。若性仁者成就此道為仁性，知者成就此道為知也。故云“仁者見之謂之仁，知者見之謂之知”。是仁之與知，皆資道而得成仁知也。

The text says: Those who carry it on are the benevolent, and those who complete it are by nature; the benevolent call it benevolence when they see it, and the wise call it wisdom when they see it. Han Kangbo explained: The benevolent manifest their benevolence by means of the Way, and the wise manifest their wisdom by means of the Way, each fulfilling their own role. Kong Yingda explained: "Those who carry it on are the benevolent" — the function of the Way is to generate and nourish all things, to open up and connect all things. The function of benevolence is to follow the principles and nurture all things, so only the virtue of benevolence can carry on the merit of the Way. "Those who complete it are by nature" — the one who completes this Way is the human nature. If one's nature is benevolent, completing this Way makes it benevolent; if one's nature is wise, completing this Way makes it wise. Therefore, it says, "The benevolent call it benevolence when they see it, the wise call it wisdom when they see it." This shows that benevolence and wisdom are achieved through the Way.

百姓日用而不知，故君子之道鮮矣。君子體道以為用也。仁知則滯於所見，百姓則日用而不知。體斯道者，不亦鮮矣？故“常無慾，以觀其妙”，始可以語至而言極也。[疏]“百姓”至“鮮矣”。○正義曰：“百姓日用而不知”者，言萬方百姓，恆日日賴用此道而得生，而不知道之功力也。言道冥昧不以功為功，故百姓日用而不能知也。“故君子之道鮮矣”者，君子謂聖人也。仁知則各滯於所見，百姓則日用不知，明體道君子，不亦少乎？

The text says: The common people use it every day but are unaware of it, so those who can understand the Dao are few. Han Kangbo explained: A gentleman is one who observes the Dao and applies it; the benevolent and the wise are each confined to their own partial views, while the common people use it daily without knowing it, so those who can truly understand the Dao are not numerous. Therefore, the Book of老子 says, "Always without desire, observe its subtlety," only then can one discuss profound truths and reach the ultimate. Kong Yingda explained the text: "The common people use it daily but do not know it" means that people from all directions rely on this Dao to survive every day, yet they do not know its benefits; because the Dao is hidden and obscure, they do not regard its contributions as achievements, hence the common people use it daily but do not understand it. "Therefore, the way of the gentleman is rare" — here, "gentleman" refers to the sage; the benevolent and the wise are each confined to their own partial views, while the common people also use it daily without knowing it, showing that those who can truly understand the Dao are indeed very few.

○注“君子體道”至“極也”。○正義曰：“君子體道以為用”者，謂聖人為君子，體履於至道，法道而施政，則《老子》云“為而不宰，功成不居”是也。云“仁知則滯於所見”者，言仁知雖賢猶有偏，見仁者觀道謂道為仁，知者觀道謂道為知，不能遍曉，是滯於所見也。是道既以無為用，若以仁以知，則滯所見也。至於百姓，但日用通生之道，又不知通生由道而來，故云“百姓日用而不知”也。

Kong Yingda explains in his commentary on Han's annotations from "The gentleman embodies the Dao and applies it" to "and thus reaches the extreme" as follows: The phrase "The gentleman embodies the Dao and applies it" refers to calling the sage a gentleman, who practices the ultimate Dao and follows the Dao to implement governance and education. This is what the Laozi says, "acting without taking credit, achieving success without claiming it." Han's annotation says "Ren and Zhi are confined by their own views," meaning that although the benevolent and the wise are virtuous, they still have limitations. The benevolent see the Dao as benevolence, the wise see the Dao as wisdom, and thus they cannot fully comprehend the Dao, which is confined by their own perspectives. Since the Dao uses "non-being" as its function, if one views it through the lens of benevolence or wisdom, one falls into partial views. As for the common people, they use this Dao that generates all things every day, yet they do not know that this generative power comes from the Dao, hence the saying "the common people use it daily without knowing."

云“體斯道者，不亦鮮矣”者，是聖人君子獨能悟道，故云“不亦鮮矣”。云“故常無慾以觀其妙”者，引《老子·道經》之文，以結成此義。“無慾”謂無心，若能寂然無心無慾，觀其道之妙趣，謂不為所為，得道之妙理也。云“始可以語至而言極也”者，若能無慾觀此道之妙理，無事無為，如此，可以語說其至理，而言其極趣也。若不如此，不可語至而言極也。

Kong Yingda continued his commentary: Han's annotation says "Those who embody this way of thinking are not numerous," because only the sages and virtuous men can comprehend the Dao, hence saying "Are they not few?" Han's annotation says "Therefore, by maintaining a state of no desire, one can observe its subtlety," which is citing a sentence from the "Dao Jing" to conclude this point: "No desire" means having no ulterior motive; if one can remain still and free from desire and intention, observing the subtle meaning of the Dao, then one can attain the profound principles of the Dao without deliberate effort. Han's annotation says "Only then can one speak of the ultimate and reach its extremity," meaning that if one can observe the subtle principles of the Dao with a mind free from desire and action, then one can discuss the ultimate truth and reach its highest point; if one cannot achieve this, then one cannot speak of the ultimate or discuss its extremity.