The Great Treatise, Part One, Chapter Five

[疏]正義曰：“顯諸仁”至“之門”，此第五章也。上章論神之所為，此章廣明易道之大，與神功不異也。顯諸仁，藏諸用，衣被萬物，故曰“顯諸仁”。日用而不知，故曰“藏諸用”。[疏]正義曰：“顯諸仁”者，言道之為體，顯見仁功，衣被萬物，是“顯諸仁”也。“藏諸用”者，謂潛藏功用，不使物知，是“藏諸用”也。

Kong Yingda's commentary summarizes this chapter: starting from the sentence "manifesting in benevolence" up to the sentence "the gate of the Way and righteousness," this is the fifth chapter of the Great Treatise. The previous chapter discussed the actions of "the divine," while this chapter broadly explains the vastness of the Way of the Book of Changes, which is essentially the same as the function of the divine. The text says: the Way is manifested in benevolence and hidden in its use. Han Kangbo's commentary explains: it covers all things, hence "manifesting in benevolence"; people use it daily without realizing it, hence "hidden in its use." Kong Yingda's commentary explains: "manifesting in benevolence" refers to the Way as the principle, manifesting the effectiveness of benevolence, covering all things; "hidden in its use" refers to concealing its function, so that things do not perceive it.

鼓萬物而不與聖人同憂，萬物由之以化，故曰“鼓萬物”也。聖人雖體道以為用，未能全無以為體，故順通天下，則有經營之跡也。[疏]“鼓萬物”至“同憂”。○正義曰：言道之功用，能鼓動萬物，使之化育，故云“鼓萬物”。聖人化物，不能全無以為體，猶有經營之憂；道則虛無為用，無事無為，不與聖人同用，有經營之憂也。○注“聖人雖體以為用”。○正義曰：云“聖人雖體道以為用”者，言聖人不能無憂之事。道則無心無跡，聖人則亦無心有跡，聖人能體附於道，其跡以有為用。云“未能全無以為體”者，道則心跡俱無，是其全無以為體；聖人則無心有跡，是跡有而心無，是不能全無以為體。云“故順通天下，則有經營之跡”者，言聖人順通天下之理，內則雖是無心，外則有經營之跡，則有憂也。道則心跡俱無，無憂無患，故云“不與聖人同憂”也。

The text says: The Dao moves and activates all things, yet it does not have the worries of a sage. Han Kangbo's commentary explains: All things are transformed and nurtured through it, so it is said "moves all things"; although sages comprehend the Dao and apply it, they still cannot fully take "nothingness" as their fundamental nature, so when they smoothly govern the world, there are still traces of their efforts. Kong Yingda's commentary on the text says: The function of the Dao can move all things, allowing them to be transformed and nurtured, so it is said "moves all things." Sages nurture all things, but they cannot fully take "nothingness" as their fundamental nature, and thus still carry the burden of labor and worry; the Dao, however, uses emptiness and nothingness, does nothing, and differs from the mind of a sage, having no labor or worry. Kong Yingda further comments on Han's note "sages comprehend the Dao and apply it" by saying: This refers to the fact that sages cannot be entirely free of worry. The Dao has no mind and no traces, while sages have no mind but have traces; sages can comprehend and rely on the Dao, yet in their actions they still use "being." Han's note says "they cannot fully take 'nothingness' as their fundamental nature" because the Dao's mind and traces both return to nothingness, which is called fully taking "nothingness" as its fundamental nature; sages, however, have no mind but have traces, with traces being "being" and mind being "nothingness," so they cannot fully take "nothingness" as their fundamental nature. Han's note says "so when they smoothly govern the world, there are traces of their efforts," meaning that sages follow and connect with the principles of the world, although their inner mind is free of concern, their external actions still have traces of effort, thus leading to worry. The Dao, however, has neither mind nor traces, thus having no worries or troubles, so it is said "it does not share the worries of sages."

盛德大業，至矣哉！夫物之所以通，事之所以理，莫不由乎道也。聖人功用之母，體同乎道，盛德大業，所以能至。[疏]正義曰：聖人為功用之母，體同於道，萬物由之而通，眾事以之而理，是聖人極盛之德，廣大之業，至極矣哉！於行謂之德，於事謂之業。富有之謂大業，廣大悉備，故曰“富有”。[疏]正義曰：自此已下，覆說“大業”“盛德”，因廣明易與乾坤，及其占之與事，並明神之體，以廣大悉備，萬事富有，所以謂之“大業”。

The text says: Great virtue, vast achievements, truly reach the ultimate! Han Kangbo explains: All things are connected and all affairs are orderly because of the Dao; the sage is the source of all functions, and his nature is the same as the Dao, so great virtue and vast achievements can reach the ultimate. Kong Yingda explains: The sage is the source of all functions, his nature is the same as the Dao, all things are connected through him, and all affairs are orderly through him. This is the sage's great virtue and vast achievements, truly reaching the ultimate. When it falls into virtue, it is called 'virtue'; when it falls into achievements, it is called 'achievement'. The text then says: Wealthy is called 'great achievement'. Han Kangbo explains: Vast and all-encompassing, so it is called 'wealthy'. Kong Yingda explains: From here on, it returns to elaborate on 'great achievement' and 'great virtue', and through this, broadly explains the Zhou Changes and the Qian and Kun trigrams, divination and affairs, and together explains the nature of 'spirit'. Because it is vast and all-encompassing, and all affairs are present, it is called 'great achievement'.

日新之謂盛德。體化合變，故曰“日新”。[疏]正義曰：聖人以能變通體化，合變其德，日日增新，是德之盛極，故謂之盛德也。生生之謂易，陰陽轉易，以成化生。[疏]正義曰：生生，不絕之辭。陰陽變轉，後生次於前生，是萬物恆生，謂之易也。前後之生，變化改易。生必有死，易主勸戒，獎人為善，故云生不云死也。

The text says: "Continuous renewal is called 'abundant virtue.'" Han Kangbo's commentary explains: by observing the process of generation and transformation, and by harmonizing with change, it is called "daily renewal." Kong Yingda's exposition states: the sage can adapt and transform, observing the process of generation and transformation, harmonizing with change so that his virtue becomes renewed daily. This is the utmost virtue, hence called "abundant virtue." The text then says: "Continuous generation without end is called 'Change.'" Han Kangbo's commentary explains: yin and yang alternate and transform, thus achieving the generation of all things. Kong Yingda's exposition states: "Continuous generation" refers to the unceasing nature of generation; as yin and yang transform, the generation of one generation follows that of the previous, and all things continue to be generated endlessly. This is called "Change." All things are in a state of mutual generation and constant transformation. There is birth and death, but The Zhou Changes focuses on encouragement and admonition, urging people to be virtuous, hence it speaks only of "birth" and not of "death."

成象之謂乾，擬乾之象。[疏]正義曰：謂畫卦成乾之象，擬乾之健，故謂卦為乾也。效法之謂坤，效坤之法。[疏]正義曰：謂畫卦效坤之法，擬坤之順，故謂之坤也。極數知來之謂占，通變之謂事，物窮則變，變而通之，事之所由生也。[疏]正義曰：“極數知來之謂占”者，謂窮極蓍策之數，豫知來事，占問吉凶，故云“謂之占”也。“通變之謂事”者，物之窮極，欲使開通，須知其變化，乃得通也。凡天下之事，窮則須變，萬事乃生，故云“通變之謂事”。

The text says: Achieving the image of things is called "Qian." Han Kangbo's commentary explains: This is likening the image of the Qian hexagram. Kong Yingda's exposition explains: By drawing the hexagram, the image of Qian is formed, likening the strength and vigor of Qian, so this hexagram is called Qian. The text then says: Following the principles and norms is called "Kun." Han Kangbo's commentary explains: This is following the principles of Kun. Kong Yingda's exposition explains: By drawing the hexagram, the principles of Kun are followed, likening the flexibility and compliance of Kun, so this hexagram is called Kun. The text then says: Exhausting the divination numbers to foresee the future is called "zhan," and understanding change is called "shi." Han Kangbo's commentary explains: When things reach their limit, they must change, and through change they become通畅, which is the origin of events. Kong Yingda's exposition explains: "Exhausting the numbers to know the future is called zhan" means exhausting the number of the yarrow stalks to foresee future events, inquiring about good fortune and misfortune, so it is called zhan. "Understanding change is called shi" means when things reach their limit, to make them通畅, one must understand their changes; all worldly affairs, when they reach their limit, must change and become通畅, thus all things arise from this, so it is called "understanding change is called shi."

陰陽不測之謂神。神也者，變化之極，妙萬物而為言，不可以形詰者也，故曰“陰陽不測”。嘗試論之曰：原夫兩儀之運，萬物之動，豈有使之然哉！莫不獨化於大虛，欻爾而自造矣。造之非我，理自玄應；化之無主，數自冥運，故不知所以然，而況之神。是以明兩儀以太極為始，言變化而稱極乎神也。夫唯知天之所為者，窮理體化，坐忘遺照。至虛而善應，則以道為稱。不思而玄覽，則以神為名。蓋資道而同乎道，由神而冥於神也。

The text says: The transformation of yin and yang is beyond measurement, and this is called "shen." Han Kangbo's commentary explains: What is meant by "shen" is the ultimate state of transformation. It is spoken of in terms of its subtlety in relation to all things, and it cannot be pursued by means of form or traces. Therefore, it is said "yin and yang cannot be measured." Let us try to elaborate further: Investigating the operation of the two principles of heaven and earth and the activities of all things, is there someone who is directing them? They are not caused by any external agent, but arise spontaneously within the great void. They emerge suddenly and naturally. Creation and transformation do not come from "I," and their principle naturally corresponds in a profound way. Generation and nurturing have no master, and their course naturally runs in an unfathomable manner. Because we do not know why it is so, it is metaphorically called "shen." Therefore, to explain the two principles, we must begin with "Taiji," and to discuss transformation, we must ultimately reach "shen." Only those who understand the actions of heaven can thoroughly investigate physical principles and recognize transformation. By sitting in stillness, forgetting the self, and abandoning external illumination, they reach the utmost quietude and are skillful in responding to things. This is called "Dao." Without deliberation, yet profoundly comprehending, this is called "shen." Basically, it is by relying on Dao and aligning with Dao, and by following shen and merging with shen.

[疏]“陰陽”至“謂神”。○正義曰：天下萬物，皆由陰陽，或生或成，本其所由之理，不可測量之謂神也，故云“陰陽不測之謂神”。○注“神也者”至“神也”。○正義曰：云“神也者，變化之極”者，言神之施為，自將變化之極以為名也。云“妙萬物而為言”者，妙謂微妙也。萬物之體，有變象可尋，神則微妙於萬物而為言也，謂不可尋求也。云“不可以形詰”者，杳寂不測，無形無體，不可以物之形容所求而窮語也。

Kong Yingda explains the passage "Yin and yang that cannot be measured are called 'shen'" by saying: All things in the world are generated and formed through yin and yang. When we trace back to the fundamental principles from which they arise, those that cannot be measured are called "shen." Therefore, it is said "Yin and yang that cannot be measured are called 'shen.'" Kong Yingda also explains Han's commentary from "Shen also is" to "is by shen and is beyond shen" by saying: Han's commentary states "Shen is the extreme of change," meaning that the actions of shen are named based on the extreme of change. Han's commentary states "subtly creating all things and speaking about it," where "subtle" means subtle and profound: the forms of all things have signs of change that can be traced, but shen is subtle beyond all things and speaks about it, which is beyond seeking. Han's commentary states "it cannot be questioned by form," meaning it is remote and silent, indescribable, formless and without substance, and cannot be questioned or explored through the forms of things.

云“造之非我，理自玄應”者，此言神力也。我，謂宰主之名也。言物之造作，非由我之宰主所為，其造化之理，自然玄空相應，而自然造作也。云“是以明兩儀以太極為始”者，言欲明兩儀天地之體，必以太極虛無為初始，不知所以然，將何為始也？云“言變化而稱極乎神”者，欲言論變化之理，不知涯際，唯“稱極乎神”，神則不可知也。

Kong Yingda explains Han's comment "Zao zhi fei wo, li zi xuan ying" by saying: this refers to the power of the divine. "Wo" is the name of the sovereign; the creation of all things is not done by a sovereign "wo," but the principle of creation naturally responds mysteriously and spontaneously. Han's comment "yi shi ming liang yi yi taiji wei shi" means that to explain the nature of the two principles (liang yi), one must take the Taiji (Supreme Ultimate) as the beginning, which is empty and formless. If one does not know why it is so, what can be taken as the beginning? Han's comment "yan bianhua er cheng jiu hu shen" means that when discussing the principle of change, one cannot find its limit, so one can only say it reaches the "shen" (divine), which is beyond comprehension.

云“夫唯知天之所為者，窮理體化，坐忘遺照”者，言若能知天之所造為者，會能窮其物理，體其變化，靜坐而忘其事，及遺棄所照之物，任其自然之理，不以他事繫心，端然玄寂，如此者，乃能知天之所為也。言天之道亦如此也。“坐忘遺照”之言，事出《莊子·大宗師》篇也。云“至虛而善應，則以道為稱”者，此解道之目也。言至極空虛而善應於物，則乃目之為道，故云“則以道為稱”。

Kong Yingda explains Han's annotation of the phrase "Only those who know what Heaven does can exhaust the principles of things, comprehend their transformations, sit in meditation forgetting worldly affairs, and abandon the objects of their contemplation, thus allowing natural principles to take their course without attaching to other matters, remaining calmly and mysteriously still; such a person can know Heaven's actions, and the Way itself is precisely like this." The phrase "sitting in forgetfulness and abandoning contemplation" comes from the chapter "Great Master" in the "Zhuangzi." Han's annotation says, "Being utterly empty yet capable of responding to all things, it is called the 'Way,' hence 'called the Way.'" This is explaining the term "Way": being at the utmost emptiness yet able to respond to all things, so it is called the "Way," hence "called the Way."

云“不思而玄覽，則以神為名”者，謂不可思量而玄遠，覽見者乃目之為神，故云“則以神為名”也。云“蓋資道而同乎道”者，此謂聖人設教，資取乎道，行無為之化，積久而遂同於道，內外皆無也。云“由神而冥於神也”者，言聖人設教，法此神之不測，無體無方，以垂於教，久能積漸，而冥合於神，不可測也。此皆謂聖人初時雖法道法神以為無，體未能全無，但行之不已，遂至全無不測，故云“資道而同於道，由神而冥於神也”。

Kong Yingda explains Han's comment that "without thinking, one can have a profound and comprehensive view, hence it is called 'spirit' (shen)." This means that if one can perceive things profoundly and comprehensively without deliberation, it is called "spirit," hence the term "named after spirit." Han's comment says "this is based on the Dao and harmonizes with the Dao," meaning that sages establish teachings and education by taking the Dao as their model, carrying out non-action, and over time, they become harmonized with the Dao, both internally and externally returning to "nothingness." Han's comment also says "from spirit, one becomes one with spirit," meaning that sages establish teachings and education by emulating the indescribable and formless nature of spirit, using it to convey teachings. Over time, they gradually become in harmony with spirit, also indescribable. All of this indicates that although sages initially emulate the Dao and spirit, and dwell in "nothingness," their essence is not yet fully nothingness. As long as they continue to act, they will eventually reach a complete "nothingness" that is indescribable. Therefore, it is said "based on the Dao and harmonizing with the Dao, from spirit, one becomes one with spirit."

夫易，廣矣大矣，以言乎遠則不御；窮幽極深，無所止也。[疏]正義曰：“夫易廣矣，大矣”者，此贊明易理之大，易之變化，極於四遠，是廣矣，窮於上天是大矣，故下云“廣大配天地”也。“以言乎遠則不御”者，御，止也。言乎易之變化，窮極幽深之遠，則不有御止也。謂無所止息也。以言乎邇則靜而正；則近而當。[疏]正義曰：邇，近也。言易之變化，在於邇近之處，則寧靜而得正。謂變化之道，於其近處，物各靜而得正，不煩亂邪僻也。遠尚不御，近則不御可知；近既靜正，則遠亦靜正，互文也。

The text says: The Zhou Changes are truly vast and great! In terms of its distant reach, it has no end. Han Kangbo's commentary explains: It thoroughly explores the hidden and profound, reaching the utmost depth, with no end. Kong Yingda's exposition explains: "The Book of Changes is vast and great" is a praise of the grandeur of the principles of the Changes. The Changes extend to the farthest corners, hence it is called "vast"; they reach the heavens, hence it is called "great." Therefore, the following text says "vast and great, matching heaven and earth." The phrase "in terms of distance, it cannot be restrained" refers to "restrained" as stopping: The Changes extend to the remote and profound places, and nothing can stop them, meaning they are without end. The text then continues: In terms of its nearness, it is tranquil and upright. Han Kangbo's commentary explains: When speaking of nearness, it is accurate and appropriate. Kong Yingda's exposition explains: "Near" means close. When the Changes manifest in the near, they are tranquil and upright, meaning the way of change, when it is near, makes all things quiet and proper, without confusion or disorder. Since it has no end in the distant, it is even more evident that it has no end in the near; if it can be tranquil and upright in the near, then it is also tranquil and upright in the distant—this is a method of mutual explanation.

以言乎天地之間，則備矣。夫乾，其靜也專，其動也直，是以大生焉。專，專一也。直，剛正也。[疏]正義曰：“以言乎天地之間，則備矣”者，變通之道，遍滿天地之內，是則備矣。“夫乾其靜也專，其動也直，是以大生焉”者，上《經》既論易道資陰陽而成，故此《經》明乾，復兼明坤也。乾是純陽，德能普備，無所偏主，唯專一而已。若氣不發動，則靜而專一，故云“其靜也專”。若其運轉，則四時不忒，寒暑無差，則而得正，故云“其動也直”。以其動靜如此，故能大生焉。

The text says: In regard to the space between heaven and earth, it is complete in all things. It also says: "When the Qian trigram is still, it is single-minded; when it moves, it is upright, thus it can greatly generate life." Han Kangbo's commentary explains: "Single-minded" means being single-minded, and "upright" means being upright. Kong Yingda's exposition explains: "When speaking of the space between heaven and earth, it is complete" means that the principle of change and adaptability pervades all within heaven and earth, hence it is complete in all things. "When Qian is still, it is single-minded; when it moves, it is upright, thus it can greatly generate life" — the previous text has already discussed the Way of the Book of Changes relying on yin and yang. Therefore, here it explains Qian, and then also refers to Kun. Qian is purely yang, with a universally complete virtue, not biased toward any particular direction, but simply single-minded. If its qi does not move, it remains still and single-minded, hence it is said "when still, it is single-minded." When it moves, the four seasons do not fail their order, cold and heat have no error, following a standard and attaining correctness, hence it is said "when moving, it is upright." Because of its stillness and movement being like this, it can greatly generate all things.

夫坤，其靜也翕，其動也闢，是以廣生焉。翕，斂也。止則翕斂其氣，動則關開以生物也。乾統天首物，為變化之元，通乎形外者也。坤則順以承陽，功盡於已，用止乎形者也。故乾以專直言乎其材，坤以翕闢言乎其形。[疏]正義曰：此《經》明坤之德也。坤是陰柔，閉藏翕斂，故“其靜也翕”；動則開生萬物，故“其動也闢”。以其如此，故能廣生於物焉。天體高遠，故乾云“大生”；地體廣博，故坤云“廣生”。對則乾為物始，坤為物生，散則始亦為生，故總云生也。

The text says: "The Earth (Kun) is still and gathers, and when it moves, it opens up, thus being able to widely generate and nourish." Han Kangbo's commentary explains: "Xī" means gathering; when it is still, it gathers its energy, and when it moves, it opens its gates to generate all things. The Heaven (Qian) governs the heavenly way, stands at the head of all things, is the origin of change, and permeates beyond the physical form; while the Earth (Kun) is gentle and receptive to the yang energy, its function is exhausted within itself, and its action stops within the physical form. Therefore, the Heaven is described with "zhuān" (special) and "zhí" (direct) to explain its substance, while the Earth is described with "xī" (gather) and "pì" (open) to explain its form. Kong Yingda's commentary explains: this passage clarifies the virtue of the Earth (Kun). The Earth belongs to yin and softness, being closed and gathering, so it is said "when it is still, it gathers"; once it moves, it opens up to generate all things, so it is said "when it moves, it opens." Because of this, it can widely generate and nourish all things. The heavens are high, so the Heaven says "great generation"; the earth is vast, so the Earth says "wide generation." In comparison, the Heaven is the beginning of all things, and the Earth is the generation of all things; when considered separately, "beginning" is also "generation," so it is generally called "generation."

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。《易》之所載配此四義。[疏]正義曰：“廣大配天地”者，此《經》申明易之德，以易道廣大，配合天地，大以配天，廣以配地。“變通配四時”者，四時變通，易理亦能變通，故云“變通配四時”也。“陰陽之義配日月，易簡之善配至德”者，案初章論乾坤易簡，可久可大，配至極微妙之德也。然《易》初章易為賢人之德，簡為賢人之業，今總云“至德”者，對則德業別，散則業由德而來，俱為德也。

The text says: The breadth and scope of the Book of Changes correspond to heaven and earth, its capacity for change and adaptability corresponds to the four seasons, the meaning of yin and yang corresponds to the sun and moon, and its simplicity and goodness correspond to the highest virtue. Han Kangbo's commentary explains that the content of the Zhou Changes exactly corresponds to these four aspects. Kong Yingda's commentary explains: "Breadth corresponds to heaven and earth" is a statement in this passage about the virtue of the Book of Changes — the way of the Changes is broad and vast, corresponding to heaven and earth, "broad" corresponds to heaven, "scope" corresponds to earth. "Change and adaptability correspond to the four seasons" means that the four seasons are capable of change and adaptability, and the principles of the Changes are also capable of change and adaptability, so change and adaptability correspond to the four seasons. As for "the meaning of yin and yang corresponds to the sun and moon, and the goodness of simplicity and ease corresponds to the highest virtue," according to the first chapter's discussion of the trigrams Qian and Kun, the simplicity and ease of the Changes are described as enduring and great, which corresponds to the most profound and subtle virtue. However, the first chapter says "easy" refers to the virtue of the virtuous person and "simplicity" refers to the deeds of the virtuous person. Here, however, it is generally referred to as "the highest virtue," because in comparison, virtue and deeds are different. When considered separately, deeds arise from virtue, and both can be included under "virtue."

子曰：“易其至矣乎？夫易，聖人所以崇德而廣業也。窮理入神，其德崇也。兼濟萬物，其業廣也。[疏]正義曰：“子曰易其至矣乎”者，更美易之至極，是語之別端，故言“子曰”。“夫易，聖人所以崇德而廣業”者，言易道至極，聖人用之，增崇其德，廣大其業，故云“崇德而廣業也”。知崇禮卑，知以崇為貴，禮以卑為用。[疏]正義曰：易兼知之與禮，故此明知禮之用。知者通利萬物，象天陽無不覆，以崇為貴也。禮者卑敬於物象，地柔而在下，故以卑為用也。

The text says: Confucius said: "The Book of Changes has reached its ultimate stage! The Book of Changes is used by the sage to elevate virtue and expand great undertakings." Han Kangbo's commentary explains: to thoroughly investigate the principles of things and deeply penetrate the mysterious, his virtue becomes lofty; to benefit all things, his undertakings become vast. Kong Yingda's commentary explains: "Zi said: The Book of Changes has reached its ultimate stage" is another praise of the ultimate nature of the Book of Changes, because it starts a new paragraph, so it is marked as "Zi said." "The Book of Changes, is the way of the sage to elevate virtue and expand great undertakings" means that the way of the Book of Changes is ultimate, and the sage uses it to increase his own virtue and expand his own undertakings, hence saying "elevate virtue and expand great undertakings." The text then continues saying: wisdom should be lofty, and rites should be humble. Han Kangbo's commentary explains: wisdom values loftiness, and rites rely on humility. Kong Yingda's commentary explains: the Book of Changes includes both "knowledge" and "rites," so here it explains the functions of knowledge and rites. Intelligence is capable of benefiting all things, taking the image of the heavenly yang that covers everything, hence valuing loftiness; rites are humble and respectful towards all things, taking the image of the earth's flexibility and humility, hence relying on humility.

崇效天，卑法地。極知之崇，象天高而統物；備禮之用，象地廣而載物也。[疏]正義曰：知既崇高，故效天；禮以卑退，故法地也。天地設位，而易行乎其中矣。天地者，易之門戶，而易之為義，兼周萬物，故曰“行乎其中矣”。[疏]正義曰：天地陳設於位，謂知之與禮，而效法天地也。“而易行乎其中矣”者，變易之道，行乎知禮之中。言知禮與易而並行也。若以實象言之，天在上，地在下，是天地設位；天地之間，萬物變化，是易行乎天地之中也。

The text says: The lofty is modeled after Heaven, and the humble is modeled after Earth. Han Kangbo's commentary explains: To take the excellence of 'knowledge' to its extreme, it takes the image of Heaven's height and encompasses all things; to take the function of 'ritual' to its fullness, it takes the image of Earth's vastness and carries all things. Kong Yingda's exposition explains: Since wisdom is lofty, it is modeled after Heaven; since ritual is humble and yielding, it is modeled after Earth. The text then continues: Heaven and Earth have established their respective positions, and the Book of Changes operates within them. Han Kangbo's commentary explains: Heaven and Earth are the gateways of the Book of Changes, and the meaning of the Book of Changes encompasses all things comprehensively, hence it is said 'it operates within them.' Kong Yingda's exposition explains: Heaven and Earth being set in their positions refers to 'knowledge' and 'ritual' following Heaven and Earth. 'The Book of Changes operates within them' means the principle of change operates within knowledge and ritual, that is, knowledge, ritual, and the Book of Changes proceed together without contradiction. If we consider actual phenomena, Heaven is above and Earth is below, which is Heaven and Earth establishing their positions; the constant transformation of myriad things between Heaven and Earth is the Book of Changes operating within Heaven and Earth.

成性存存，道義之門。物之存成，由乎道義也。[疏]正義曰：此明易道既在天地之中，能成其萬物之性，使物生不失其性，存其萬物之存，使物得其存成也。性，謂稟其始也。存，謂保其終也。道，謂開通也。義，謂得其宜也。既能成性存存，則物之開通，物之得宜，從此易而來，故云“道義之門”，謂易與道義為門戶也。

The classic text says: To realize the nature of all things and ensure the continuity of existing things, this is the gate of righteousness. Han Kangbo's commentary explains: The reason why all things can exist and be formed is due to the Way and Righteousness. Kong Yingda's exposition explains: This clarifies that the principles of the Book of Changes operate within heaven and earth, thus realizing the nature of all things, enabling them to grow without losing their nature; it also preserves what exists, allowing all things to continue and be perfected. "Nature" refers to what is inherited at the beginning, and "continuation" refers to being preserved at the end. "Way" refers to opening up, and "Righteousness" refers to each thing receiving its proper place. If both realizing the nature of things and ensuring the continuity of existing things are achieved, then the opening up of all things and their proper places are all derived from the Book of Changes, hence it is said "the gate of Way and Righteousness," meaning that the Book of Changes is the gateway to the Way and Righteousness.

[疏]正義曰：“聖人有以”至“如蘭”，此第六章也。上章既明易道變化，神理不測，聖人法之，所以配於天地，道義從易而生；此章又明聖人擬議易象，以贊成變化。又明人擬議之事，先慎其身，在於慎言語，同心行，動舉措，守謙退，勿驕盈，保靜密，勿貪非位，凡有七事。是行之於急者，故引七卦之議，以證成之。

Kong Yingda's commentary summarizes this chapter: starting from the sentence "The sage perceived the subtleties of the world," up to the sentence "its scent is like orchid," this is the sixth chapter of the Great Treatise. The previous chapter had already explained the changes of the Way of the Book of Changes, the inscrutable nature of the divine principles, and how the sage modeled himself after it, thus harmonizing with heaven and earth, and how the Way of righteousness arises from the Book of Changes. This chapter further explains how the sage contemplated and discussed the images of the Book of Changes, using them to assist in the transformation of all things. It also explains that in contemplating and discussing matters, a person should first be cautious about himself, specifically through seven things: being careful with words, acting in harmony with others, being cautious in actions, maintaining humility, avoiding arrogance, preserving quietude and secrecy, and not seeking positions beyond one's due. These are all urgent matters to be practiced, so seven commentaries from different hexagrams are cited to confirm them.

聖人有以見天下之賾，而擬諸其形容，象其物宜，乾剛坤柔，各有其體，故曰“擬諸形容”。[疏]正義曰：“聖人有以見天下之賾”者，賾謂幽深難見，聖人有其神妙，以能見天下深賾之至理也。“而擬諸其形容”者，以此深賾之理，擬度諸物形容也。見此剛理，則擬諸乾之形容；見此柔理，則擬諸坤之形容也。“象其物宜”者，聖人又法象其物之所宜。若象陽物，宜於剛也；若象陰物，宜於柔也，是各象其物之所宜。六十四卦，皆擬諸形容，象其物宜也。若泰卦比擬泰之形容，象其泰之物宜；若否卦則比擬否之形容，象其否之物宜也。舉此而言，諸卦可知也。

The text says: The sage is able to see the profound and hidden principles of the world, and thus compares them to the forms and appearances of things, taking the appropriate images for each. Han Kangbo's commentary says: "The Qian represents firmness and the Kun represents softness, each having its own nature, so it is said 'compare them to their forms and appearances.'" Kong Yingda's commentary explains: "The sage has insight into the profound and hidden principles of the world" — "profound and hidden" refers to something difficult to see, and the sage has divine insight, thus being able to perceive the profound principles of the world. "Comparing them to their forms and appearances" means taking these profound principles and comparing them to the forms and appearances of various things: when seeing the principle of firmness, it is compared to the form of Qian; when seeing the principle of softness, it is compared to the form of Kun. "Taking the appropriate images for the things" means that the sage also takes the images of things according to their appropriate nature: taking the image of yang things, it is appropriate to use firmness; taking the image of yin things, it is appropriate to use softness. This is how the sage takes the appropriate images for each thing. All sixty-four hexagrams are based on comparing forms and taking appropriate images. For example, the Tai hexagram compares the form of prosperity and takes the appropriate image of things that are prosperous; the Po hexagram compares the form of blockage and takes the appropriate image of things that are blocked. Taking these two hexagrams as examples, the rest can be inferred similarly.

是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮。典禮，適時之所用。[疏]正義曰：“是故謂之象”者，以是之故，謂之象也，謂六十四卦是也，故前章云卦者言乎象者也。此以上結成卦象之義也。“聖人有以見天下之動”者，謂聖人有其微妙，以見天下萬物之動也。“而觀其會通，以行其典禮”者，既知萬物以此變動，觀看其物之會合變通，當此會通之時，以施行其典法禮儀也。

The text continues from the previous passage, saying: because of this, it is called "image" (xiang). The sage can perceive the movement and change of all things under heaven, observe the key points where they connect and communicate, and thus establish appropriate rituals and laws. Han Kangbo's commentary explains that "rituals and ceremonies" refer to the systems that should be applied according to the circumstances of the time. Kong Yingda further explains: what is meant by "therefore it is called image" is that because of the above reason, it is called "image," referring to the sixty-four hexagrams. Therefore, the previous chapter says, "hexagrams are established based on physical images." This is a summary of the meaning of hexagram images. "The sage has insight into the movement of all things under heaven" means that the sage possesses profound and subtle perception, capable of penetrating the movement of all things. "And observes their convergence and communication, to carry out the rituals and ceremonies" means that after understanding how things change in this way, one observes the state of convergence and transformation of all things, and at the moment of such convergence, implements the corresponding systems of law and ritual.

繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也。言天下之至動而不可亂也。《易》之為書，不可遠也。惡之則逆於順，錯之則乖於理。[疏]正義曰：“繫辭焉以斷其吉凶”者，既觀其會通而行其典禮，以定爻之通變，而有三百八十四爻。於此爻下繫屬文辭，以斷定其吉凶。若會通典禮得則為吉，若會通典禮失則為凶也。“是故謂之爻”者，以是之故，議此會通之事而為爻也。夫爻者效也，效諸物之通變，故上章云“爻者，言乎變者也”。自此巳上，結爻義也。

The text says: attaching words to each line to judge fortune and misfortune, thus calling it "line" (yao); it also says that the most profound and complex principles of the world should not be looked down upon or discarded, and the most turbulent and ceaseless changes should not be regarded carelessly. Han Kangbo's commentary explains: this book of The Zhou Changes is not to be neglected; to despise it is to go against the natural order, and to mishandle it is to deviate from the correct principle. Kong Yingda further explains: what is meant by "attaching words to determine fortune and misfortune" is that after observing the convergence and transformation of all things and implementing rituals, one determines the change and movement of the lines, thus resulting in 384 lines; attaching words to each line to determine fortune and misfortune—when convergence and ritual are appropriate, it is auspicious; when they are not, it is inauspicious. What is meant by "thus it is called a line" is that because of this, deliberating on the convergence and transformation leads to the establishment of "line." The meaning of "line" is "efficacy," imitating the transformation of all things, so the previous chapter says "line is spoken of in terms of change." From here upwards, it summarizes the meaning of "line."

“言天下之至賾，而不可惡也”者，此覆說前文“見天下之賾”，卦象義也。謂聖人於天下至賾之理，必重慎明之，不可鄙賤輕惡也。若鄙賤輕惡，不存意明之，則逆於順道也。“言天下之至動，而不可亂”者，覆說上聖人“見天下之至動”，爻之義也。謂天下至賾變動之理，論說之時，明不可錯亂也。若錯亂，則乖違正理也。若以文勢上下言之，宜云“至動而不可亂也”。

Kong Yingda continued to explain: the phrase "speaking of the most intricate and profound matters of the world, which cannot be despised" is a return to the previous statement "seeing the intricacy of the world," referring to the meaning of the hexagrams. It means that the sages must solemnly and carefully explain the most profound and complex principles of the world, and must not despise or treat them lightly; if they do so, they would violate the way of following reason. The phrase "speaking of the most dynamic matters of the world, which cannot be confused" is a return to the previous statement by the sages "seeing the most dynamic matters of the world," referring to the meaning of the lines. It means that the most profound changes in the world must be clearly explained and must not be confused; once confused, it would deviate from the correct principle. If we look at the flow of the text, this sentence should be read as "the most dynamic and cannot be confused" to be coherent.

擬之而後言，議之而後動，擬議以成其變化。擬議以動，則盡變化之道。[疏]正義曰：“擬之而後言”者，覆說上“天下之至賾不可惡也”，聖人慾言之時，必擬度之而後言也。“議之而後動”者，覆說上“天下之至動不可亂也”，謂欲動之時，必議論之而後動也。“擬議以成其變化”者，言則先擬也，動則先議也，則能成盡其變化之道也。

The text says: First make an estimate and comparison, then speak; first deliberate and consider, then act. By such deliberation and consideration, things can achieve their transformations. Han Kangbo's commentary explains: Any action must first go through deliberation and consideration, thus fully grasping the way of change. Kong Yingda further explains: The phrase "after estimation and comparison, then speak" is a restatement of the previous statement "the most intricate in the world is not to be disliked," meaning that when the sage wishes to speak, he must first estimate and compare before speaking. The phrase "after deliberation and consideration, then act" is a restatement of the previous statement "the most dynamic in the world is not to be confused," meaning that when there is an action to be taken, one must first deliberate and consider before acting. The phrase "by deliberation and consideration, achieving its transformations" means that speech must first involve estimation and consideration, and action must first involve deliberation and consideration, thus achieving and fully grasping the way of transformation.

“鳴鶴在陰，其子和之；我有好爵，吾與爾靡之”。鶴鳴則子和，脩誠則物應，我有好爵，與物散之，物亦以善應也。明擬議之道，繼以斯義者，誠以吉凶失得存乎無所動。同乎道者，道亦得之；同乎失者，失亦違之。莫不以同相順，以類相應。動之斯來，緩之斯至。鶴鳴於陰，氣同則和。出言戶庭，千里或應。出言猶然，況其大者乎；千里或應，況其邇者乎。故夫憂悔吝者，存乎纖介；定失得者，慎於樞機。是以君子擬議以動，慎其微也。

The classic text cites the Line Statement of the Second Line of the "Zhongfu" hexagram, saying: "A crane calls in the shady place, its young respond in harmony; I have good wine and a fine vessel, and I wish to share them with you." Han Kangbo's commentary explains: When a crane calls, its young respond in harmony; when a person cultivates sincerity and trustworthiness, external things respond accordingly. If I have good rank and position, and I am willing to share them with others, external things will respond with goodness. After explaining the principle of the hexagram, the text immediately brings up this point, because good fortune and misfortune, gain and loss, all depend on a person's every action. What is in harmony with the "Dao" will be fulfilled by the Dao; what is in harmony with "loss" will be separated from the Dao. There is no case where unlike things are in harmony or similar things do not correspond: if you call them, they come; if you wait, they still arrive. A crane calls in the shady place, and because its nature is the same, its young respond in harmony; if one speaks within the courtyard, the response may be heard even a thousand miles away. If speaking can have such an effect, how much more so for greater actions; if a response can be heard a thousand miles away, how much more so for those nearby. Therefore, worry, regret, and hesitation arise from the most minute details; decisions regarding gain and loss must be cautious at critical moments such as the door hinge or the bowstring. Therefore, the gentleman first considers and plans before acting, being cautious in the smallest details.

[疏]正義曰：“鳴鶴在陰”者，上既明擬議而動，若擬議於善，則善來應之；若擬於惡，則惡亦隨之。故引鳴鶴在陰，取同類相應以證之。此引《中孚》九二爻辭也。鳴鶴在幽陰之處，雖在幽陰而鳴，其子則在遠而和之，以其同類相感召故也。“我有好爵”者，言我有美好之爵，而在我身。“吾與爾靡之”者，言我雖有好爵，不自獨有，吾與汝外物共靡散之。謂我既有好爵，能靡散以施於物，物則有感我之恩，亦來歸從於我。是善往則善者來，皆證明擬議之事。我擬議於善以及物，物亦以善而應我也。

Kong Yingda further explains: The phrase "a bellbird calls in the shade" refers to the idea that after deliberation, action follows. If deliberation is good, good results will follow; if deliberation is evil, evil will follow. Therefore, the reference to "a bellbird calls in the shade" is used to illustrate the principle of mutual response among similar things. This is a reference to the line statement of the second line of the Zhongfū hexagram. The bellbird calls in a dark and shady place, yet its young respond from afar. This is because similar things can call and respond to each other. The phrase "I have a good cup of wine" means that I possess good honor and position, which is within myself. The phrase "I will share it with you" means that although I have good honor and position, I do not keep it to myself, but wish to share it with you, an outsider. This means that if I have good honor and position, I can give it to others, and others will be grateful for my kindness and come to follow me. This demonstrates the principle that good deeds lead to good returns. It shows that if I intend good and act upon it towards others, others will respond with good to me.

子曰：“君子居其室，出其言善，則千里之外應之，況其邇者乎；居其室，出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機，制動之主。[疏]“子曰君子”至“樞機”。正義曰：“子曰君子居其室”者，既引《易》辭，前語巳絕，故言“子曰”。“況其邇者乎”者，出其言善遠尚應之，則近應可知，故曰“況其邇者乎”。此證明擬議而動之事。言身有善惡，無問遠近皆應之也。“言行，君子之樞機”者，樞謂戶樞，機謂弩牙。言戶樞之轉，或明或闇；弩牙之發，或中或否，猶言行之動，從身而發，以及於物，或是或非也。

The text says: Confucius said: "A gentleman resides in his room, and if his words are good, people a thousand miles away will respond, let alone those nearby. If his words are bad, people a thousand miles away will turn away, let alone those nearby. Words originate from oneself and affect the people; actions start from near and are seen far away. Words and deeds are the door hinge and the trigger of the crossbow for a gentleman." Han Kangbo's commentary explains that "door hinge and crossbow trigger" refer to the key points of control and initiation. Kong Yingda's commentary on the passage from "Zi Yu" to "shu ji" says: The phrase "Zi Yu Junzi" is used because the previous passage had already quoted the line statements from the Zhou Changes, which had already been explained, so here it is marked separately as "Zi Yu." The phrase "kuang qi er zhe" means that if good words are spoken, even distant people respond, so nearby people responding is even more certain. This illustrates the idea of deliberating before acting, indicating that a person's nature is either good or evil, and whether distant or near, there will be corresponding results. The phrase "yan xing, junzi zhi shu ji" means that "shu" refers to the door hinge, and "ji" refers to the crossbow trigger: when the door hinge turns, it may turn toward brightness or darkness; when the crossbow trigger is pulled, it may hit or miss—just as the initiation of words and deeds originates from oneself and affects external things, either succeeding or failing.

樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？”“同人先號咷而後笑”。子曰：“君子之道，或出或處，或默或語，二人同心，其利斷金。”同人終獲後笑者，以有同心之應也。夫所況同者，豈繫乎一方哉！君子出處默語，不違其中，則其跡雖異，道同則應。

The text continues: When the door hinge and bowstring are set in motion, it becomes the master of honor and disgrace. Words and actions are the means by which a gentleman moves heaven and earth; how can they not be approached with caution? The text also cites the "Fifth Line" of the hexagram "Tong Ren" ("Union"), which says, "First we wail, then we laugh." It states: Confucius said, "A gentleman's way in the world may involve taking office or withdrawing, being silent or speaking; as long as two people are of the same mind, their sharpness is enough to cut through metal." Han Kangbo's commentary explains that the "Tong Ren" hexagram ultimately leads to laughter because there is mutual understanding. What is meant by "same" - is it limited to a single way? A gentleman, whether taking office or withdrawing, being silent or speaking, as long as he does not deviate from the middle path, even though his conduct may differ, if the way is the same, it can still produce resonance.

[疏]正義曰：“言行，君子之所以動天地”者，言行雖初在於身，其善惡積而不已，所感動天地，豈可不慎乎？“同人先號咷而後笑”者，證擬議而動，則同類相應。以同人初未和同，故先號咷；後得同類，故後笑也。“子曰君子之道”者，各引《易》之後，其文勢已絕，故言“子曰”。“或出或處，或默或語”者，言同類相應，本在於心，不必共同一事。或此物而出，或彼物而處；或此物而默，或彼物而語，出處默語，其時雖異，其感應之事，其意則同，或處應於出，或默應於語。“二人同心，其利斷金”者，二人若同齊其心，其纖利能斷截於金。金是堅剛之物，能斷而截之，盛言利之甚也。此謂二人心行同也。同心之言，其臭如蘭。[疏]正義曰：言二人同齊其心，吐發言語，氤氳臭氣，香馥如蘭也。此謂二人言同也。

Kong Yingda further explains: the saying "speech and conduct, are the ways by which a gentleman moves heaven and earth" means that although speech and conduct begin within oneself, the accumulation of good or evil is endless, and thus their influence can move heaven and earth; how can one not be cautious? The saying "In the Hexagram of Fellowship, one first wails and then laughs" serves as evidence that when one plans and then acts, like-minded people will respond accordingly: because at the beginning the Hexagram of Fellowship was not in harmony, so it first wailed; later, when it achieved harmony, it laughed. The saying "The Master said, the Way of the gentleman" is because after each quotation from the Zhou Yi, the flow of the text is broken, so "the Master said" is added separately. The saying "sometimes going out, sometimes staying in; sometimes silent, sometimes speaking" means that the fundamental nature of like-mindedness lies within the heart, and one does not have to do the same thing: one person may go out while another stays in, one person may be silent while another speaks; although the timing of going out or staying in, and speaking or being silent is different, the intention of responding to each other is the same, either responding to going out with staying in, or to speaking with silence. The saying "two hearts in harmony, their power can cut through metal" means that if two people are in complete agreement, their power is so sharp it can cut through metal; metal is a hard substance, yet it can be cut, thus emphasizing the extreme sharpness. This sentence refers to two people having the same inner thoughts and actions. The text then says: the words of those with the same heart have the fragrance of orchids. Kong Yingda explains: this refers to two people with the same heart, whose words are fragrant and exude a scent like orchids. This sentence refers to two people having the same words.

[疏]正義曰：“初六藉用”至“盜之招也”，此第七章也。此章欲求外物來應，必須擬議謹慎，則外物來應之。故引“藉用白茅無咎”之事，以證謹慎之理。“初六：藉用白茅，無咎”。子曰：“苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。”[疏]正義曰：此“藉用白茅”，《大過》初六爻辭也。“子曰：苟錯諸地而可矣”者，苟，且也；錯，置也。凡薦獻之物，且置於地，其理可矣。言今乃謹慎，薦藉此物而用絜白之茅，可置於地。“藉之用茅，何咎之有”者，何愆咎之有，是謹慎之至也。

Kong Yingda explained the main meaning of the passage, saying: From "Initial Six Uses" to "Theft is Invited," this is Chapter Seven of the Great Treatise in the upper part. The meaning of this chapter is: If one wishes to obtain external things in correspondence, one must be cautious and deliberate, and then external things will respond. Therefore, the text cites the case of "Using white reeds without blame" to illustrate the principle of caution. The text cites the line statement of the initial six in the Great Excess hexagram: "Initial Six: Use white reeds as a mat, there is no blame." Confucius said: "If placing the offering on the ground is sufficient, then what is the problem of placing it on white reeds? This is the extreme of caution. The reeds themselves are very thin, yet their use can be very significant; if one acts with such caution, there will be no mistakes." Kong Yingda further explained: Here, "using white reeds" refers to the line statement of the initial six in the Great Excess hexagram. What is meant by "If you place it on the ground, it is sufficient," "苟" means "temporarily" or "provisionally," and "错" means "to place": whatever offering is presented, placing it on the ground is sufficient, and it is reasonable; now, however, it is so cautious that the offering is placed on white reeds. Originally, placing it directly on the ground would have been acceptable. What is meant by "using reeds, where is the blame," is that where could there be any fault, this is precisely the extreme of caution.

“勞謙，君子有終，吉。”子曰：“勞而不伐，有功而不德，厚之至也。語以其功下人者也。[疏]正義曰：“勞謙君子有終吉”者，欲求外物來應，非唯謹慎，又須謙以下人。故引《謙》卦九三爻辭以證之也。“子曰勞而不伐”者，以引卦之後，故言“子曰”。“勞而不伐”者，雖謙退疲勞，而不自伐其善也。“有功而不德，厚之至”者，雖有其功，而不自以為恩德，是篤厚之至極。“語以其功下人”者，言《易》之所言者，語說其《謙》卦九三，能以其有功卑下於人者也。

The classic text cites the Line Statement of the third line of the "Gentle" hexagram, saying: "Diligent and humble, the gentleman can achieve a good beginning and a good end, thus being auspicious." Confucius said: "Diligent without boasting, having merit without claiming virtue, this is the extreme of sincerity and depth. This means he is willing to be below others even though he has achieved merit." Kong Yingda further explains that the phrase "the diligent and humble gentleman achieves a good end" means that in order to gain harmony with external things, one must not only be cautious but also humble and willing to be below others, hence citing the Line Statement of the third line of the "Gentle" hexagram as evidence. The phrase "Confucius said diligence without boasting" is used separately after quoting the hexagram line, thus marked as "Confucius said." The phrase "diligent without boasting" means that although he is diligent and humble, he does not boast about his goodness. The phrase "having merit without claiming virtue, reaching the extreme of sincerity" means that although he has merit, he does not consider himself to have done others a favor, which is the extreme of sincerity. The phrase "speaking of his merit and being below others" means that what the Zhou Changes discuss is precisely that the third line of the "Gentle" hexagram can be humble even though he has achieved merit.

德言盛，禮言恭。謙也者，致恭以存其位者也。”[疏]正義曰：“德言盛，禮言恭”者，謂德以盛為本，禮以恭為主：德貴盛新，禮尚恭敬，故曰“德言盛，禮言恭”。“謙也者，致恭以存其位”者，言謙退致其恭敬，以存其位者也。言由恭德，保其祿位也。

The text continues: when discussing virtue, it should be based on grandeur, and when discussing rites, it should be based on respect. What is meant by "humility" is to fully express respect in order to preserve one's position. Kong Yingda further explains: "Virtue is about grandeur, rites are about respect" means that virtue is rooted in grandeur, and rites are guided by respect. Virtue is valued in its continuous growth and renewal, while rites emphasize respectful and cautious behavior. Therefore, it is said "virtue is about grandeur, rites are about respect." What is meant by "humility is to express full respect in order to preserve one's position" is that a humble person fully expresses respect, thus preserving his position; this means preserving one's official rank through the virtue of respect.

“亢龍有悔。”子曰：“貴而無位，高而無民，賢人在下，位而無輔，是以動而有悔也。”[疏]正義曰：“亢龍有悔”者，上既以謙德保位，此明無謙則有悔。故引《乾》之上九“亢龍有悔”，證驕亢不謙也。

The classic text cites the Line Statement of the top line of the Qian hexagram, saying: "The dragon flies too high and incurs regret." Confucius explains: "One holds a high position but lacks a real post, resides in a lofty place but has no people, and the virtuous are below but do not come to assist. Being in such a position without support, any action will bring regret." Kong Yingda further explains that the phrase "the dragon flying too high brings regret" refers to the idea that if one does not maintain humility, regret will follow. Therefore, the text cites the top line of the Qian hexagram "the dragon flying too high brings regret" to illustrate the harm of arrogance and lack of humility.

“不出戶庭，無咎”子曰：“亂之所生也，則言語以為階。”[疏]正義曰：“不出戶庭，無咎”者，又明擬議之道，非但謙而不驕，又當謹慎周密，故引《節》之初九周密之事以明之。“子曰：亂之所生，則言語以為階”者，階謂梯也。言亂之所生，則由言語以為亂之階梯也。

The Classic cites the Line Statement of the first line of the "Moderation" hexagram, saying: "Not going out of the gate, there is no blame." Confucius said: "Disorder arises from taking words as a step." Kong Yingda further explained that the phrase "not going out of the gate, no blame" illustrates that the way of deliberation not only requires humility without arrogance, but also demands caution and thoroughness, hence citing the Line Statement of the first line of the "Moderation" hexagram to clarify this. As for "Confucius said: disorder arises from taking words as a step," "step" refers to a ladder, meaning that disorder arises because words serve as the means leading to disorder.

君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。[疏]正義曰：“君不密則失臣”者，臣既盡忠，不避危難，為君謀事，君不慎密乃彰露臣之所為，使在下聞之，眾共嫉怒，害此臣而殺之，是失臣也。“臣不密則失身”者，言臣之言行，既有虧失，則失身也。“幾事不密則害成”者，幾謂幾微之事，當須密慎，預防禍害。若其不密而漏洩，禍害交起，是害成也。“是以君子慎密而不出”者，於易言之，是身慎密不出戶庭，於此義言之，亦謂不妄出言語也。

The classic text says: If a ruler is not cautious, he will lose his ministers; if a minister is not cautious, he will lose himself; if subtle matters are not cautious, they will lead to calamity. Therefore, a gentleman is careful and cautious, and does not speak lightly. Kong Yingda further explains: The phrase "a ruler who is not cautious loses his ministers" means that when ministers have already given their utmost loyalty and are not afraid of danger to plan for the ruler, if the ruler is not cautious and instead reveals the ministers' actions to others, allowing people below to hear, the crowd will become jealous and angry, and they will harm this minister and kill him. This is losing the minister. The phrase "a minister who is not cautious loses himself" means that if a minister's words and actions are flawed and revealed, he will lose himself. The phrase "if subtle matters are not cautious, calamity will arise" refers to subtle matters that should be cautious and careful, and to foresee and prevent disasters. If they are not cautious and are revealed, disasters will arise one after another, which is causing calamity. The phrase "therefore, a gentleman is cautious and does not speak" refers to the line statement of the "Hexagram of Moderation," meaning that one should be cautious and not go out of the door. In this sense, it also means not speaking carelessly.

子曰：“作《易》者，其知盜乎？言盜亦乘釁而至也。[疏]正義曰：此結上不密失身之事，事若不密，人則乘此機危而害之，猶若財之不密，盜則乘此機危而竊之。易者，愛惡相攻，遠近相取，盛衰相變，若此爻有釁隙衰弱，則彼爻乘變而奪之。故云：“作《易》者，其知盜乎？”

The text says: Confucius said, "Those who composed the Zhou Changes must have understood the principle of thieves." Han Kangbo's commentary explains that this refers to thieves coming in when there is a gap. Kong Yingda further explains that this summarizes the previous statement "If not careful, one loses one's body" — if something is not well prepared, others will take advantage of the opportunity to harm it; just as if wealth is not properly hidden, thieves will take advantage of the opportunity to steal. The principle of the Zhou Changes is that love and hatred mutually attack each other, near and far mutually use each other, and prosperity and decline mutually transform each other; if this line has a gap and tends to decline, then the other line will take advantage of the change to seize it. Therefore, it is said, "Those who composed the Zhou Changes must have understood the principle of thieves."

《易》曰：‘負且乘，致寇至。’負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。[疏]“《易》曰”至“誨淫”。○正義曰：“《易》曰：負且乘，致寇至”者，此又明擬議之道，當量身而行，不可以小處大，以賤貪貴，故引《解》卦六三以明之也。“負也者，小人之事也”，負者，擔負於物，合是小人所為也。“乘也者，君子之器”者，言乘車者，君子之器物。言君子合乘車。今應負之人而乘車，是小人乘君子之器也，則盜竊之人，思欲奪之矣。

The text says: The Zhou Changes say: "Carrying burdens yet riding in a carriage, leading to the arrival of bandits." Carrying burdens is the task of a petty person; a carriage is the tool of a gentleman. A petty person using a gentleman's tool invites bandits to seize it. If those in authority are arrogant and cruel to those below, bandits will think of attacking them. If one stores wealth carelessly, it is like inciting theft; if one's appearance is alluring, it is like inviting lust. Kong Yingda explains the passage from "The Book of Changes" to "teaching licentiousness" as follows: What is meant by "The Book of Changes says: carrying and riding, leading to bandits coming" is to illustrate the principle of planning and acting according to one's capacity. One should not place oneself in a position of greatness while being of low status, nor should one seek honor while being of humble origin. Therefore, the text refers to the line statement of the sixth line in the third position of the "Jie" hexagram to clarify this. "Carrying" refers to the task of a petty person, which is to carry things on one's back. "Riding" refers to the tool of a gentleman, meaning that a gentleman is the one who should ride in a carriage. Now, if someone who should carry things instead rides in a carriage, this is a petty person using a gentleman's tool, which leads thieves to desire to take it.

“上慢下暴，盜思伐之矣”者，小人居上位必驕慢，而在下必暴虐。為政如此，大盜思欲伐之矣。“慢藏誨盜，冶容誨淫”者，若慢藏財物，守掌不謹，則教誨於盜者，使來取此物；女子妖冶其容，身不精愨，是教誨淫者，使來淫巳也。以此小人而居貴位，驕矜而不謹慎，而致寇至也。《易》曰：‘負且乘，致寇至’，盜之招也。[疏]正義曰：又引《易》之所云，是盜之招來也，言自招來於盜。以慎重其事，故首尾皆稱“《易》曰”，而載《易》之爻辭也。

Kong Yingda then explained further: the phrase "those above are arrogant and those below are brutal, thus thieves will think of attacking them" means that small people in a position of power will certainly be arrogant and haughty, and if they are in a lower position, they will certainly be cruel and tyrannical; if governance is like this, then great thieves will think of attacking them. The phrase "careless storage teaches theft, and a wanton appearance teaches lust" means that if one is careless in storing property and neglects guarding it, it is like teaching thieves to take it; if a woman adorns herself in a wanton manner and is not sincere and cautious, it is like teaching lustful people to commit lustful acts against her. With such small people in a position of honor, being arrogant and careless, they thus invite thieves. The text at the end reiterates: The Zhou Changes say "carrying something yet riding in a carriage, thus inviting thieves," which means one invites thieves oneself. Kong Yingda explained further: this is again citing what the Zhou Changes say, indicating that thieves are invited, meaning one invites thieves oneself. Because it is serious, both the beginning and the end refer to "The Book of Changes says," citing twice the line statements from the Zhou Changes.

[疏]正義曰：“大衍之數”至“祐神矣”，此第八章，明占筮之法、揲蓍之體，顯天地之數，定乾坤之策，以為六十四卦，而生三百八十四爻。大衍之數五十，其用四十有九。王弼曰：演天地之數，所賴者五十也。其用四十有九，則其一不用也。不用而用以之通，非數而數以之成，斯易之太極也。四十有九，數之極也。夫無不可以無明，必因於有，故常於有物之極，而必明其所由之宗也。

Kong Yingda explained the main point of the chapter saying: From "The Great Derivation Number" to "The divine assistance is complete," this is the eighth chapter of the Great Treatise, explaining the method of divination and the principles of using the yarrow stalks, demonstrating the numbers of heaven and earth, determining the number of lines for the Qian and Kun trigrams, thus forming the sixty-four hexagrams and producing the 384 lines. The text says: The Great Derivation Number is fifty, but actually forty-nine are used. Han Kangbo's commentary cites Wang Bi's explanation: To deduce the numbers of heaven and earth, one relies on fifty; but actually forty-nine are used, so one stalk is left unused. The unused stalk allows the used number to be connected, and though it is not a number itself, all numbers are generated through it. This is the "Taiji" of the Zhou Changes. Forty-nine is the extreme of numbers. "Nothing" cannot be explained by "nothing" itself, but must be explained by "something." Therefore, the origin of things is often explained through the extreme of tangible things.

[疏]“大衍”至“有九”。○正義曰：京房云：“五十者，謂十日、十二辰、二十八宿也，凡五十。其一不用者，天之生氣，將欲以虛來實，故用四十九焉。”馬季長云：“易有太極，謂北辰也。太極生兩儀，兩儀生日月，日月生四時，四時生五行，五行生十二月，十二月生二十四氣。北辰居位不動，其餘四十九轉運而用也。”荀爽云：“卦各有六爻，六八四十八，加乾、坤二用，凡有五十。《乾》初九‘潛龍勿用’，故用四十九也。”鄭康成云：“天地之數五十有五，以五行氣通。凡五行減五，大衍又減一，故四十九也。”姚信、董遇云：“天地之數五十有五者，其六以象六畫之數，故減之而用四十九。”

Kong Yingda explained the passage from "Da Yan" to "You Jiu," first listing the interpretations of previous scholars. Jing Fang said, "The so-called fifty refers to ten heavenly stems, twelve earthly branches, and twenty-eight constellations, totaling fifty. One is left out because the vital qi of heaven is about to take in emptiness and fill it, so forty-nine is used." Ma Rong (style name Jichang) said, "The Taiji in the Book of Changes refers to the North Star. Taiji produces two yi, two yi produce the sun and moon, the sun and moon produce the four seasons, the four seasons produce the five phases, the five phases produce the twelve months, and the twelve months produce the twenty-four solar terms. The North Star remains stationary, while the other forty-nine rotate and are used." Xun Shuang said, "Each of the eight trigrams has six lines, six multiplied by eight gives forty-eight, plus the 'Yong Ji' and 'Yong Liu' in the Qian and Kun trigrams, making fifty. The initial line of the Qian trigram says 'The hidden dragon is not used,' so forty-nine is used." Zheng Xuan (style name Kangcheng) said, "The numbers of heaven and earth total fifty-five. Because the qi of the five phases is connected, five are subtracted from the five phases, and one more is subtracted for Da Yan, resulting in forty-nine." Yao Xin and Dong Yu said, "The numbers of heaven and earth total fifty-five. Among them, six are used to symbolize the six lines in one trigram, so six are subtracted, resulting in forty-nine."

但五十之數，義有多家，各有其說，未知孰是。今案王弼云“演天地之數，所賴者五十”，據王弼此說，其意皆與諸儒不同。萬物之策，凡有萬一千五百二十。其用此策推演天地之數，唯用五十策也。一謂自然所須策者唯用五十，就五十策中，其所用揲蓍者，唯用四十有九。其一不用，以其虛無，非所用也，故不數之。顧歡同王弼此說。故顧歡云：“立此五十數，以數神，神雖非數，因數而顯。故虛其一數，以明不可言之義。”只如此意，則別無所以，自然而有此五十也。今依用之。

Kong Yingda commented that the number "fifty" has several interpretations, each with its own explanation, and it is unclear which one is correct. Now, examining Wang Bi's view that "the calculation of the numbers of heaven and earth is based on fifty," according to this interpretation, his intention differs from that of other Confucian scholars. The total number of all things is 11,520, but when using these numbers to calculate the numbers of heaven and earth, only fifty are taken. The term "one" refers to the number of natural necessity being fifty. Among these fifty, only forty-nine are actually used for divination with yarrow stalks. One is left out because it belongs to the void, not being used, so it is not counted. Gu Huan shares the same view as Wang Bi, so Gu Huan said: "The number fifty is established to measure the 'spirit'; although the spirit is not a number, it manifests through numbers, so one number is left empty to indicate the meaning that cannot be spoken. "According to this meaning, there is no other reason, the number fifty is naturally so. Today, we follow this interpretation.

○注“王弼”至“宗也”。○正義曰：“王弼云：演天地之數，所賴者五十”者，韓氏親受業於王弼，承王弼之旨，故引王弼云以證成其義。“演天地之數，所賴者五十，”謂萬物籌，策雖萬有一千五百二十，若用之推演天地之數，所賴者唯賴五十，其餘不賴也。但賴五十者，自然如此，不知其所以然。云“則其一不用”者，《經》既云“五十”，又云“其用四十九”也。既稱其“用”，明知五十之內，其一是不用者也。言不用而用以之通者，若全不用，理應不賴。此既當論用，所以並言不用為用。五十者，雖是不用，其有用從不用而來，以不用而得用也。故云“不用而用以之通”。所用者則四十九蓍也。蓍所以堪用者，從造化虛無而生也。若無造化之生，此蓍何由得用也？

Kong Yingda further explains Wang Bi's comment from "Wang Bi says: to elaborate the numbers of heaven and earth, one relies on fifty" in Han Kangbo's annotation. Since Han Kangbo personally studied under Wang Bi and inherited his teachings, he cites Wang Bi's words to support his interpretation. "To elaborate the numbers of heaven and earth, one relies on fifty" means that although the number of stalks used for divination is 11,520, when used to elaborate the numbers of heaven and earth, only fifty are relied upon, and the rest are not. The reliance on fifty is natural, but one cannot explain why. The annotation says "then one is not used" because the text mentions "fifty" and also "its use is forty-nine." Since it refers to "use" with one character, it implies that among the fifty, one is not used. "Not used but used to achieve communication" means that if nothing is used, by logic it should not be relied upon. However, since the discussion is about "use," even the unused is included in the concept of use. The one stalk that is not used, although not used, is the source of use; it is through the non-use that use is achieved, hence "not used but used to achieve communication." The actual use is forty-nine stalks; and the reason these stalks are usable is because they arise from the emptiness of the Dao. Without the Dao's creative power, how could these stalks be used?

言“非數而數以之成”者，太一虛無，無形無數，是非可數也。然有形之數，由非數而得成也。即四十九是有形之數，原從非數而來，故將非數之一，總為五十。故云“非數而數以之成也”。言“斯易之太極”者，斯，此也。言此其一不用者，是易之太極之虛無也。無形，即無數也。凡有皆從無而來，故易從太一為始也。言“夫無不可以無明，必因於有”者，言虛無之體，處處皆虛，何可以無說之，明其虛無也。若欲明虛無之理，必因於有物之境，可以無本虛無。猶若春生秋殺之事，於虛無之時，不見生殺之象，是不可以無明也。就有境之中，見其生殺，卻推於無，始知無中有生殺之理，是明無必因於有也。

Kong Yingda continued to explain: the commentary says "non-numerical yet numbers arise from it," meaning that "Taiyi" is empty and formless, without number, and originally cannot be counted. However, the numerical forms come into being through this non-numerical. The number forty-nine is a numerical form, which originates from the non-numerical. Therefore, the one that belongs to the non-numerical is combined in, making a total of fifty, hence the saying "non-numerical yet numbers arise from it." The commentary says "this is the Taiji of the Zhou Changes," where "this" means "this one," referring to the one not used, which is the empty and formless Taiji of the Zhou Changes. Formless also means non-numerical. All "having" comes from "non-having," so the Zhou Changes begin with Taiyi. The commentary says "the non-existent cannot be explained by non-existence; it must be based on the existent," meaning that the formless nature is everywhere empty, how can "non-existence" itself explain or clarify its emptiness? If one wants to clarify the principle of non-existence, one must rely on the realm of the existent. For example, the phenomena of spring growth and autumn killing cannot be seen in the state of emptiness, so one cannot explain it with "non-existence." When one sees the actual phenomena of growth and killing in the realm of form, and then goes back to consider "non-existence," one realizes that "non-existence" contains the principle of growth and killing. This is how one must rely on the existent to clarify the non-existent.

言“故常於有物之極，而必明其所由之宗”者，言欲明於無，常須因有物至極之處，而明其所由宗。若易由太，有由於無，變化由於神，皆是所由之宗也。言有且何因如此，皆由於虛無自然而來也。

Kong Yingda finally explained: the commentary says "therefore, in the extreme of existence, one must clearly explain the origin from which it comes." This means that in order to explain "non-being," one must rely on the extreme of tangible things to clarify their fundamental origin. For example, the Book of Changes comes from the Supreme Ultimate, "being" comes from "non-being," and change comes from "spirit." These are all the fundamental origins. As for what causes "being" to be as it is, the answer is that it all comes from emptiness and natural spontaneity.

分而為二以象兩，掛一以象三，揲之以四，以象四時，歸奇於扐以象閏。五歲再閏，故再扐而後掛。奇，況四揲之餘，不足復揲者也。分而為二，既揲之餘，合掛於一，故曰“再扐而後掛”。凡閏，十九年七閏為一章，五歲再閏者二，故略舉其凡也。

The text says: Divide the chrysanthemum grass at random into two parts, symbolizing the two principles of Heaven and Earth. Take one stalk from the divided parts and suspend it, symbolizing the three elements of Heaven, Earth, and Humanity. Then count the stalks in groups of four, symbolizing the four seasons. After dividing into groups of four, the remaining stalks are held between the fingers, symbolizing the intercalary month. In five years there are two intercalary months, so after twice holding the remaining stalks, the suspended stalk is then used. Han Kangbo's commentary explains: 'Qi' refers to the remainder left after dividing into groups of four, which is insufficient to form another group of four. After dividing the chrysanthemum grass into two parts, the remainders from both sides are combined and attached to the suspended stalk, hence it is said 'after twice holding, then suspending'. Regarding the method of intercalation, in nineteen years there are seven intercalary months forming a 'chapter', and the situation of two intercalary months in five years occurs twice, so the text only mentions this in general terms.

[疏]正義曰：“分而為二以象兩”者，五十之內，去其一，餘有四十九，合同未分，是象太一也。今以四十九分而為二，以象兩儀也。“掛一以象三”者，就兩儀之間，於天數之中，分掛其一，而配兩儀，以象三才也。“揲之以四，以象四時”者，分揲其蓍，皆以四四為數，以象四時。“歸奇於扐以象閏”者，奇謂四揲之餘，歸此殘奇於所扐之策而成數，以法象天道。歸殘聚餘，分而成閏也。“五歲再閏”者，凡前閏後閏，相去大略三十二月，在五歲之中，故五歲再閏。“再扐而後掛”者，既分天地，天於左手，地於右手，乃四四揲天之數，最末之餘，歸之合於扐掛之一處，是一揲也。又以四四揲地之數，最末之餘，又合於前所歸之扐而裛掛之，是再扐而後掛也。

Kong Yingda further explained: the phrase "split into two to symbolize the two principles" means that among fifty stalks, one is removed, leaving forty-nine, which are all gathered together and not yet separated, symbolizing "Taiyi." Now, these forty-nine are divided into two parts to symbolize the two principles. The phrase "hang one to symbolize the three" means that from the part belonging to heaven among the two principles, one stalk is taken out and hung, combining with the two principles to symbolize the three elements. The phrase "count by fours to symbolize the four seasons" means that when counting the stalks, they are always counted in groups of four, symbolizing the four seasons. The phrase "return the odd number to the clasped fingers to symbolize the leap month" refers to the leftover stalks after dividing by fours, which are then added to the clasped fingers, forming a number, to follow the heavenly way: gathering the leftovers, which become the leap month when separated. The phrase "leap occurs every five years" means that the leap month occurs approximately every thirty-two months, within a span of five years, hence the saying that there are two leap months in five years. The phrase "first clasping and then hanging" means that after dividing the stalks into heaven and earth, the heaven part is in the left hand and the earth part in the right. First, the heaven part is divided by fours, and the remaining stalks are added to the clasped fingers, which is the first division. Then, the earth part is divided by fours, and the remaining stalks are added to the previously clasped fingers and hung together, which is called "first clasping and then hanging."

天數五。五，奇也。[疏]正義曰：謂一、三、五、七、九也。地數五。五，耦也。[疏]正義曰：謂二、四、六、八、十也。五位相得而各有合，天地之數各五，五數相配，以合成金、木、水、火、土。[疏]正義曰：若天一與地六相得，合為水，地二與天七相得，合為火，天三與地八相得，合為木，地四與天九相得合為金，天五與地十相得，合為土也。

The text says: The heavenly numbers have five. Han Kangbo's commentary explains: these five are all odd numbers. Kong Yingda elaborates: they refer to one, three, five, seven, and nine. The text says: The earthly numbers have five. Han Kangbo's commentary explains: these five are all even numbers. Kong Yingda elaborates: they refer to two, four, six, eight, and ten. The text says: The heavenly numbers and earthly numbers of the five directions are paired and combined respectively. Han Kangbo's commentary explains: the heavenly numbers and earthly numbers each have five, and the five pairs are combined to generate metal, wood, water, fire, and earth. Kong Yingda elaborates: for example, heavenly one combines with earthly six to form water; earthly two combines with heavenly seven to form fire; heavenly three combines with earthly eight to form wood; earthly four combines with heavenly nine to form metal; and heavenly five combines with earthly ten to form earth.

天數二十有五，五奇合為二十五。[疏]正義曰：總合五奇之數。地數三十。五耦合為三十。[疏]正義曰：總合五耦之類也。凡天地之數五十有五。此所以成變化而行鬼神也。變化以此成，鬼神以此行。[疏]正義曰：“凡天地之數五十有五”者，是天地二數相合為五十五，此乃天地陰陽奇耦之數，非是上文演天地之策也。“此所以成變化而行鬼神”者，言此陽奇陰耦之數，成就其變化。言變化以此陰陽而成，故云“成變化”也。而宣行鬼神之用，言鬼神以此陰陽而得宣行，故云“而行鬼神也”。

The text says: The total of the heavenly numbers is twenty-five. Han Kangbo's commentary explains: Adding the five odd numbers together gives twenty-five. Kong Yingda further explains: This refers to adding the five odd numbers together. The text says: The total of the earthly numbers is thirty. Han Kangbo's commentary explains: Adding the five even numbers together gives thirty. Kong Yingda further explains: This refers to adding the five even numbers together. The text says: The combined total of the heavenly and earthly numbers is fifty-five, which is what enables transformation and the workings of ghosts and spirits. Han Kangbo's commentary explains: Transformation is thus achieved, and the workings of ghosts and spirits are thus carried out. Kong Yingda further explains: The phrase "the total of the heavenly and earthly numbers is fifty-five" refers to the combination of the heavenly and earthly numbers to make fifty-five, which represents the numbers of yin and yang, odd and even, in heaven and earth. This is not the set of numbers used in the previous calculation of the heavenly and earthly numbers. The phrase "this is why transformation is achieved and the workings of ghosts and spirits are carried out" means that the numbers of yang odd and yin even bring about the transformation of all things. Transformation is achieved through this yin and yang, hence "achieve transformation." Also, the functions of ghosts and spirits are carried out through this yin and yang, hence "and carry out the workings of ghosts and spirits."

《乾》之策二百一十有六，陽爻六，一爻三十六策，六爻二百一十六策。[疏]正義曰：以乾老陽，一爻有三十六策，六爻凡有二百一十六策也。乾之少陽，一爻有二十八策，六爻則有一百六十八策，此《經》據老陽之策也。坤之策百四十有四，陰爻六，一爻二十四策，六爻百四十四策。[疏]正義曰：坤之老陰，一爻有二十四策，六爻故一百四十有四策也。若坤之少陰，一爻有三十二，六爻則有一百九十二。此《經》據坤之老陰，故百四十有四也。

The text says: The number of strategies for the Qian hexagram is 216. Han Kangbo's commentary explains: The Qian hexagram has six yang lines, each line having 36 strategies, so six lines total 216 strategies. Kong Yingda further explains: Because the Qian hexagram belongs to old yang, each line has 36 strategies, so six lines total 216 strategies; if it were young yang, each line would have 28 strategies, and six lines would total 168 strategies — the text is based on the strategies of old yang. The text says: The number of strategies for the Kun hexagram is 144. Han Kangbo's commentary explains: The Kun hexagram has six yin lines, each line having 24 strategies, so six lines total 144 strategies. Kong Yingda further explains: Because the Kun hexagram belongs to old yin, each line has 24 strategies, so six lines total 144 strategies; if it were young yin, each line would have 32 strategies, and six lines would total 192 — the text is based on the strategies of old yin, so it is 144.

凡三百有六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。二篇三百八十四爻，陰陽各半，合萬一千五百二十策。[疏]正義曰：“凡三百有六十，當期之日”者，舉合乾、坤兩策，有三百有六十，當期之數。三百六十日，舉其大略，不數五日四分日之一也。“二篇之策，萬有一千五百二十，當萬物之數”者，二篇之爻，總有三百八十四爻，陰陽各半，陽爻一百九十二爻，爻別三十六，總有六千九百一十二也。陰爻亦一百九十二爻，爻別二十四，總有四千六百八也。陰陽總合，萬有一千五百二十，當萬物之數也。

The text says: The number of lines in the Qian and Kun hexagrams combined is three hundred and sixty, exactly equivalent to the number of days in a year; the total number of lines in the upper and lower parts is eleven thousand five hundred and twenty, exactly equivalent to the number of all things. Han Kangbo's commentary explains: The upper and lower parts together have three hundred and eighty-four lines, with yin and yang each accounting for half, totaling eleven thousand five hundred and twenty lines. Kong Yingda further explains: The phrase "all three hundred and sixty, equivalent to a year" refers to combining the numbers of the Qian and Kun hexagrams, which total three hundred and sixty, equivalent to the number of days in a year. The mention of three hundred and sixty days is a generalization, not including the extra five and one fourth days. The phrase "the total number of lines in the two parts is eleven thousand five hundred and twenty, equivalent to the number of all things" means that the total number of lines in the upper and lower parts is three hundred and eighty-four, with yin and yang each accounting for half: one hundred and ninety-two yang lines, each contributing thirty-six lines, totaling six thousand nine hundred and twelve; one hundred and ninety-two yin lines, each contributing twenty-four lines, totaling four thousand six hundred and eight. Combined, yin and yang total eleven thousand five hundred and twenty, equivalent to the number of all things.

是故四營而成易，分而為二，以象兩，一營也。掛一以象三，二營也。揲之以四，三營也。歸奇於扐，四營也。[疏]正義曰：營謂經營，謂四度經營蓍策，乃成易之一變也。十有八變而成卦，八卦而小成。引而伸之。伸之六十四卦。

The text says: Therefore, four rounds of divination are required to complete one change of the Book of Changes. Han Kangbo's commentary explains: dividing into two parts to represent the two principles, is the first round; hanging out one line to represent the three elements, is the second round; dividing into four parts again, is the third round; and placing the remaining number into the gap, is the fourth round. Kong Yingda further explains: "Ying" means to manage or handle, meaning that four rounds of handling the yarrow stalks are needed to complete one change of the Book of Changes. The text then continues: after eighteen changes, a hexagram is formed; the eight trigrams are just the initial small completion; further extension and expansion are needed. Han Kangbo's commentary explains: the so-called extension refers to deriving the sixty-four hexagrams from the eight trigrams.

[疏]正義曰：“十有八變而成卦”者，每一爻有三變，謂初一揲，不五則九，是一變也。第二揲，不四則八，是二變也。第三揲，亦不四則八，是三變也。若三者俱多為老陰，謂初得九，第二、第三俱得八也。若三者俱少為老陽，謂初得五，第二第三，俱得四也。若兩少一多為少陰，謂初與二、三之間，或有四或有五而有八也。或有二個四而有一個九，此為兩少一多也。其兩多一少為少陽者，謂三揲之間，或有一個九，有一個八而有一個四，或有二個八，而有一個五，此為兩多一少也。如此三變既畢，乃定一爻。六爻則十有八變，乃始成卦也。

Kong Yingda further explained: the phrase "ten changes to form a hexagram" means that each line requires three changes. The first change is obtained by divining with yarrow stalks, which results in either five or nine, this is the first change. The second change is also obtained by divining with yarrow stalks, which results in either four or eight, this is the second change. The third change is also obtained by divining with yarrow stalks, which results in either four or eight, this is the third change. If all three results are of the majority, it is old yin, meaning the first result is nine, and the second and third are both eight. If all three results are of the minority, it is old yang, meaning the first result is five, and the second and third are both four. If there are two minor results and one major result, it is young yin, meaning either the first and second results are four or five, and the third is eight; or two of the results are four and one is nine, which also counts as two minor and one major. As for two major results and one minor result being young yang, it means among the three divinations, there is either one nine, one eight, and one four; or two eights and one five, which is two major and one minor. Only after three changes is one line determined; since there are six lines, eighteen changes are needed to form a hexagram.

“八卦而小成”者，象天地雷風日月山澤，於大象略盡，是易道小成。“引而伸之”者，謂引長八卦而伸盡之，謂引之為六十四卦也。觸類而長之，天下之能事畢矣。[疏]正義曰：“觸類而長之”者，謂觸逢事類而增長之，若觸剛之事類，以次增長於剛。若觸柔之事類，以次增長於柔。“天下之能事畢矣”者，天下萬事，皆如此例，各以類增長，則天下所能之事，法象皆盡，故曰“天下之能事畢矣”也。

Kong Yingda continued to explain: the phrase "eight trigrams and the small completion" refers to the eight trigrams symbolizing heaven, earth, thunder, wind, sun, moon, mountain, and marsh, which already encompass the major phenomena, thus marking the initial completion of the Way of the Book of Changes. The phrase "leading them out and extending them" means taking the eight trigrams and fully expanding them, that is, deriving the sixty-four trigrams. The text then says: further extending and adding to them, all things under heaven are fully included. Kong Yingda explained further: the phrase "touching a class and extending it" means encountering a particular category of affairs and proceeding to expand and add to it—when encountering matters of the yang type, one proceeds to extend them in the direction of yang; when encountering matters of the yin type, one proceeds to extend them in the direction of yin. The phrase "all the affairs under heaven are completed" means that all things under heaven follow this pattern, each according to its category, and thus all the principles and phenomena of the world are fully exhausted, hence it is said "all the affairs under heaven are completed."

顯道，顯，明也。神德行。由神以成其用。[疏]正義曰：言易理備盡天下之能事，故可以顯明無為之道，而神靈其德行之事。言大虛以養萬物為德行，今易道以其神靈助太虛而養物，是神其德行也。

The text says: The Book of Changes can manifest the "Way" and can spiritually transform "virtue." Han Kangbo's commentary explains: "Manifest" means to make clear; the so-called spiritual transformation of virtue is achieved by means of the "spiritual." Kong Yingda further explains: this refers to the principle of the Book of Changes being already complete and exhaustive of all possible matters in the world, so it can make clear the Way of non-action, and enable the affairs of virtue to be mysterious and responsive. The Great Void nourishes all things as its virtue; now the Way of the Book of Changes, by means of its spiritual function, assists the Great Void in nourishing all things, which is what makes virtue mysterious.

是故可與酬酢，可與祐神矣。可以應對萬物之求助，成神化之功也。酬酢，猶應對也。[疏]正義曰：“是故可與酬酢”者，酬酢，謂應對報答，言易道如此。若萬物有所求為，此易道可與應答，萬物有求則報，故曰“可與酬酢也”。“可與祐神矣”者，祐，助也。易道弘大，可與助成神化之功也。

The text says: Therefore, the Book of Changes can be used for responding to others and for assisting in divine transformations. Han Kangbo's commentary explains: It can respond to the needs of all things and achieve the work of divine transformation; "chouce" is equivalent to responding. Kong Yingda further explains: What is meant by "so it can be used for responding and reciprocating" is that "chouce" refers to responding and reciprocating. The Way of the Book of Changes is precisely like this—when all things have a request or action, the Way of the Book of Changes can provide a response, and whenever there is a request, there is a return, hence it is said "it can be used for responding and reciprocating." As for "it can assist in divine transformations," "yu" means assistance, meaning that the Way of the Book of Changes is vast and can assist in achieving the work of divine transformation.