The Great Treatise, Part One, Chapter Nine

[疏]正義曰：“子曰知變化”至“此之謂也”。此第九章也。上章既明大衍之數，極盡蓍策之名數，可與助成神化之功。此又廣明易道深遠，聖人之道有四，又明易之深遠，窮極幾神也。子曰：“知變化之道者，其知神之所為乎？夫變化之道，不為而自然。故知變化者，則知神之所為。[疏]正義曰：言易既知變化之道理，不為而自然也。則能知神化之所為，言神化亦不為而自然也。

Kong Yingda explained the main point of the chapter, saying: From "Zi Yu zhi bianhua" to "Ci zhi wei ye," this is Chapter Nine of the Great Treatise. The previous chapter had already explained the great derivation number, fully enumerated the names and quantities of the divination methods, and pointed out that they can assist in achieving the divine transformation. This chapter further elaborates on the profound depth of the Way of the Book of Changes, stating that the sage's way has four aspects, and further explains the profound depth of the Book of Changes, which can explore the subtle and the mysterious. The text says: Confucius said, "He who understands the way of change, probably understands the workings of the divine." Han Kangbo's commentary explains: the way of change is natural and not artificially fabricated, so he who understands change understands the workings of the divine. Kong Yingda elaborates: this means that since the Book of Changes has already clarified that the way of change is natural and not artificially fabricated, one can understand the workings of divine transformation, because divine transformation is also natural and not artificially fabricated.

《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。”此四者存乎器象，可得而用也。[疏]“《易》有”至“其占”。○正義曰：“《易》有聖人之道四焉”者，言《易》之為書，有聖人所用之道者凡有四事焉。“以言者尚其辭”者，謂聖人發言而施政教者，貴尚其爻卦之辭，發其言辭，出言而施政教也。“以動者尚其變”者，謂聖人有所興動營為，故法其陰陽變化。變有吉凶，聖人之動，取吉不取凶也。“以制器者尚其象”者，謂造制形器，法其爻卦之象。若造弧矢，法睽之象，若造杵臼，法小過之象也。“以卜筮者尚其占”者，策是筮之所用，並言卜者，卜雖龜之見兆，亦有陰陽三行變動之狀。故卜之與筮，尚其爻卦變動之占也。

The text says: The Zhou Changes contain four aspects of the sage's way: those who use it to speak rely on its line statements; those who use it to act rely on its changes; those who use it to make objects rely on its symbolic images; and those who use it for divination rely on its judgments. Han Kangbo's commentary explains: these four aspects are all embodied in the forms and images, so they can be used. Kong Yingda's commentary on the passage from "The Book of Changes has" to "its judgment" says: what is meant by "The Book of Changes has the sage's way in four aspects" is that this book contains four things used by the sages. What is meant by "those who use it to speak rely on its line statements" is that when the sages speak and carry out their administrative teachings, they value the line statements of the hexagrams and trigrams, using them to form words and express their teachings. What is meant by "those who use it to act rely on its changes" is that when the sages undertake actions and projects, they follow the changes of yin and yang; since changes can be auspicious or ominous, the sages take the auspicious ones and avoid the ominous ones. What is meant by "those who use it to make objects rely on its images" is that when making objects, they follow the images of the hexagrams and trigrams. For example, making bows and arrows follows the image of the hexagram Kui, and making mortars and pestles follows the image of the hexagram Xiao Guo. What is meant by "those who use it for divination rely on its judgments" is that the yarrow stalks are used in divination, but here the term "divination by oracle bones" is also mentioned because although oracle bone divination shows the cracks, there are also signs of yin and yang changes within them, so both oracle bone divination and yarrow stalk divination value the judgments based on the changes of the hexagrams and trigrams.

○注“器象”。○正義曰：“辭”是爻辭，爻辭是器象也。“變”是變化，見其來去，亦是器象也。“象”是形象，“占”是占其形狀，並是有體之物。有體則是物之可用，故云“可得而用者也”。

Kong Yingda explains the terms "qi xiang" in Han Kangbo's commentary, saying: The so-called "ci" refers to the line statements, which belong to both qi and xiang; the so-called "bian" refers to change, and seeing its movement and transformation also belongs to qi and xiang; the so-called "xiang" refers to form, and the so-called "zhan" refers to judging based on its shape—these are all things with form. Since they have form, they are things that can be used, so Han's commentary says "they are things that can be used."

是以君子將有為也，將有行也，問焉而以言。其受命也如響，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此？[疏]正義曰：“是以君子將有為也，將有行也，問焉而以言”者，既易道有四，是以君子將欲有所施為，將欲有所行，往占問其吉凶，而以言命蓍也。“其受命也如響”者，謂蓍受人命，報人吉凶，如響之應聲也。“無有遠近幽深”者，言易之告人吉凶，無問遠之與近，及幽遂深遠之處，悉皆告之也。“遂知來物”者，物，事也。然易以萬事告人，人因此遂知將來之事也。“非天下之至精，其孰能與於此”者，言易之功深如此，若非天下萬事之內，至極精妙，誰能參與於此，與易道同也。此已上論易道功深，告人吉凶，使豫知來事，故以此結之也。

The text says: Therefore, when a gentleman is about to take action or make a move, he consults the yarrow stalks and uses words to command them. The yarrow stalks accept the question and respond like an echo; regardless of distance or depth, they can reveal future events. If it is not the most subtle in the world, who could participate in this? Kong Yingda further explains: The phrase "so when a gentleman is about to take action or make a move, he consults the yarrow stalks and uses words to command them" means that the principles of the Book of Changes have the four aspects mentioned above, so when a gentleman is about to act, he consults the yarrow stalks to inquire about auspiciousness and misfortune, using words to command the yarrow stalks. The phrase "the yarrow stalks accept the command as an echo" means that the yarrow stalks receive the command from a person and respond with auspiciousness or misfortune, just like an echo responding to a sound. The phrase "without regard for distance or depth" means that the Book of Changes informs people about auspiciousness and misfortune, regardless of how far or deep something may be. The phrase "thus knowing future events" refers to "things," meaning events; it means the Book of Changes informs people about all things, so people can thus know future events. The phrase "if it is not the most subtle in the world, who could participate in this" means that the function of the Book of Changes is so profound, that if one is not the most subtle among all things in the world, who could participate in this and be equal to the Way of the Book of Changes. The above discusses the profound function of the Way of the Book of Changes, which can inform people about auspiciousness and misfortune, allowing them to foresee future events, so this sentence is used as a conclusion.

參伍以變，錯綜其數，通其變，遂成天下之文；極其數，遂定天下之象。非天下之至變，其孰能與於此？[疏]正義曰：“參伍以變”者，參，三也。伍，五也。或三或五，以相參合，以相改變。略舉三五，諸數皆然也。“錯綜其數”者，錯謂交錯，綜謂總聚，交錯裛聚其陰陽之數也。“通其變”者，由交錯總聚，通極其陰陽相變也。“遂成天地之文”者，以其相變，故能遂成就天地之文。若青赤相雜，故稱文也。

The text says: Three and five interact and change alternately, interweaving and combining their numbers, penetrating their transformations, thus achieving the cultural patterns of the world; by exhausting their numbers, the forms of all things under heaven are determined. If one is not the most skillful in change, how could he participate in this? Kong Yingda further explains: "San Wu yi bian" refers to "San" meaning three, and "Wu" meaning five. It means that numbers alternate between three and five, combining and changing with each other; here, three and five are given as examples, but all other numbers are also like this. "Cuo zong qi shu" means "cuo" is to interweave, and "zong" is to collect, that is, interweaving and gathering the numbers of yin and yang. "Tong qi bian" means that by interweaving and gathering, the transformations of yin and yang are fully understood. "Sui cheng tian di zhi wen" means that because of the mutual transformation of yin and yang, the cultural patterns of heaven and earth are formed—just as blue and red intermingled are called "wen."

“極其數，遂定天下之象”者，謂窮極其陰陽之數，以定天下萬物之象。猶若極二百一十六策，以定乾之老陽之象，窮一百四十四策，以定坤之老陰之象，舉此餘可知也。“非天下之至變，其孰能與於此”者，言此易之理，若非天下萬事至極之變化，誰能與於此者，言皆不能也。此結成易之變化之道，故更言“與於此”也。前《經》論易理深，故云“非天下之至精”。此《經》論極數變通，故云“非天下之至變”也。

Kong Yingda continued to explain: The phrase "extreme the numbers, thus determining the images of the world" means to exhaust the numbers of yin and yang in order to determine the images of all things in the world. For example, by exhausting 216 strategies, one determines the image of the Qian hexagram, which represents old yang; by exhausting 144 strategies, one determines the image of the Kun hexagram, which represents old yin. Taking these two examples, the rest can be inferred by analogy. The phrase "if not the most profound changes in the world, who could be involved in this" means that the principles of the Book of Changes are such that unless they are the most profound changes in the world, no one could be involved in them, implying that they are beyond all others. This is a summary of the changing principles of the Book of Changes, so it says again "to be involved in this." The previous passage discussed the profound nature of the principles of the Book of Changes, hence it says "not the most refined in the world"; this passage discusses exhausting numbers and changing to achieve understanding, hence it says "not the most profound changes in the world."

易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此？夫非忘象者，則無以制象。非遺數者，無以極數。至精者，無籌策而不可亂。至變者，體一而無不周。至神者，寂然而無不應。斯蓋功用之母，象數所由立，故曰非至精至變至神，則不得與於斯也。

The text says: The Book of Changes has no thoughts or considerations, no creations or inventions; it is still and unmoving, but once it feels something, it connects with all things under heaven. If it is not the most profound and mysterious, who could participate in it? Han Kangbo's commentary explains: Those who cannot forget their own form cannot control the images of all things; those who cannot abandon the names of numbers cannot exhaust the numbers. The most refined person has a clear mind, so even without using counting tools, he will not make mistakes; the most changeable person understands the pure principle, thus being able to encompass everything; the most divine person is still and unmoving, yet responds to everything. These three are the root of all functions. The images of things and numbers arise from them. Therefore, without being the most refined, the most changeable, and the most divine, one cannot participate in this.

[疏]“易無思”至“於此”。○正義曰：“易無思也，無為也”者，任運自然，不關心慮，是無思也；任運自動，不須營造，是無為也。“寂然不動，感而遂通天下之故”者，既無思無為，故“寂然不動”。有感必應，萬事皆通，是“感而遂通天下之故”也。故謂事故，言通天下萬事也。“非天下之至神，其孰能與於此”者，言易理神功不測，非天下萬事之中，至極神妙，其孰能與於此也。此《經》明易理神妙不測，故云“非天下之至神”，若非天下之至神，誰能與於此也。

Kong Yingda explains the passage from "Easy no thought, no action" to "here" as follows: "Easy has no thought, no action" means allowing natural processes to take place without needing to use one's mind or think, which is called "no thought"; allowing natural movements to occur without deliberate planning or creation, which is called "no action." "Being still and unmoving, yet responding to all things and thus comprehending the causes of the world" means that since there is no thought and no action, it is "still and unmoving"; but when there is a response to something, it is complete and connects with all things, which is "responding to all things and thus comprehending the causes of the world." "Cause" refers to events or occurrences, meaning the connection with all things. "If it is not the most divine principle in the world, who could be involved in this?" means the subtle and profound function of the principles of the Book of Changes is beyond measure. If it is not the most divine principle in the world, who could be involved in this. This passage explains that the principles of the Book of Changes are subtle and profound beyond measure, hence saying "if it is not the most divine principle in the world." If it is not the most divine principle in the world, who could be involved in this.

○注“非忘象”。○正義曰：云“夫非忘象者，則無以制象”者，凡自有形象者，不可以制他物之形象，猶若海不能制山之形象，山不能制海之形象。遺忘巳象者，乃能制眾物之形象也。“非遺數者，無以極數”者，若以數數物，則不能極其物數。猶若以萬而數，則不能苞億，以一億而數，則不能苞千億萬億。遺去數名者，則無所不苞。是非遺去其數，無以極盡於數也。

Kong Yingda explained the phrase "non-forgetting the image" in Han Kangbo's commentary, saying: the commentary states "if one does not forget the image, one cannot control the image." This is because those who already have a fixed image themselves cannot control the images of other things—just as the sea cannot control the image of the mountain, and the mountain cannot control the image of the sea. Only those who forget their own image can control the images of all things. The commentary also says "if one does not forget numbers, one cannot exhaust numbers." This means that if one uses a specific number to measure all things, one cannot exhaust the numbers of all things—just as using "ten thousand" as a unit to count will not include "hundred million," and using "hundred million" as a unit will not include "thousand billion, ten thousand billion." Only by abandoning the names of numbers can one encompass everything. This means that without abandoning specific numbers, one cannot exhaust numbers.

言“至精者，無籌策而不可亂”者，以其心之至精，理在玄通，無不記億，雖無籌策，而不可亂也。言“至變者，體一而無不周”者，言至極曉達變理者，能體於淳一之理，其變通無不周遍。言雖萬類之變，同歸於一變也。“斯蓋功用之母，象數所由立”者，言至精、至變、至神，三者是物之功用之母。物之功用，象之與數，由此至精、至變、至神所由來，故云“象數所由立”也。言象之所以立有象者，豈由象而來，由太虛自然而有象也；數之所以有數者，豈由數而來，由太虛自然而有數也；是太虛之象，太虛之數，是其至精至變也。由其至精，故能制數；由其至變，故能制象。若非至精、至變、至神，則不得參與妙極之玄理也。

Kong Yingda continued to explain: the commentary says, "The most refined is such that without using counting rods it cannot be confused," because his mind is extremely subtle, and the principles and meanings are already profoundly integrated, so he remembers everything thoroughly, thus even without using counting rods, he will not be confused. The commentary says, "The most changeable is such that it is unified yet encompasses all," meaning that someone who thoroughly understands the principles of change can grasp the principle of unity, thus his adaptability and transformation are comprehensive; it means that although the changes of myriad things are numerous, they all return to the single principle of "change." The commentary says, "This is the root of function, from which images and numbers arise," meaning that the most refined, the most changeable, and the most mysterious are the fundamental sources of the functions of all things; the functions of all things as well as images and numbers originate from these three aspects of the most refined, the most changeable, and the most mysterious, hence it is said, "images and numbers arise from this." If we are to say that images can exist and take form, is it because of the images themselves? Rather, images arise naturally from the Great Void. If we are to say that numbers can exist and take form, is it because of the numbers themselves? Rather, numbers arise naturally from the Great Void. The images and numbers of the Great Void are precisely its most refined and most changeable aspects. Because of the most refined, it can regulate numbers; because of the most changeable, it can regulate images. Without the most refined, the most changeable, and the most mysterious, one cannot participate in the profound and subtle principles.

夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志。唯幾也，故能成天下之務。極未形之理則曰深，適動微之會則曰幾。[疏]正義曰：“夫易聖人之所以極深而研幾也”者，言易道弘大，故聖人用之，所以窮極幽深，而研核幾微也。“極深”者，則前《經》初一節云：“君子將有為，將有行，問焉而以言，其受命如響，無有遠近幽深”，是極深也。“研幾”者，上《經》次節云“參伍以變，錯綜其數，通其變，遂成天地之文；極其數，以定天下之象”，是研幾也。

The text says: The Zhou Changes are the means by which the sage explores the profound and examines the subtle beginnings. Because it is profound, it can connect with the aspirations of people throughout the world; because it can examine the subtle beginnings, it can accomplish the affairs of the world. Han Kangbo's commentary explains: to exhaust the principles that have not yet taken form is called "profound," and to grasp the initial movement of things is called "subtle beginnings." Kong Yingda further explains: the phrase "The Zhou Changes are the way of the sage to explore the profound and examine the subtle beginnings" means that the Way of the Changes is vast and profound, so the sage uses it to exhaust the profound and examine the subtle beginnings. What is meant by "explore the profound" refers to the first section of the text, "When a gentleman is about to act or to go forth, he asks for guidance through words, and receives the response as if it were an echo, without regard for distance or depth." This is what is meant by "explore the profound." What is meant by "examine the subtle beginnings" refers to the second section of the text, "By combining and varying in three and five, and by interweaving their numbers, the changes are communicated, thus forming the text of heaven and earth; by exhausting the numbers, the images of the world are determined." This is what is meant by "examine the subtle beginnings."

“唯深也，故能通天下之務”者，聖人用易道以極深，故聖人德深也，故能通天下之志意，即是前《經》上節“問焉而以言，其受命如響”，“遂知來物”，是通天下之志也。“唯幾也，故能成天下之務”者，聖人用易道以研幾，故聖人知事之幾微，是前《經》次節“參伍以變，錯綜其數，通其變，遂成天地之文”是也。幾者離無入有，是有初之微。以能知有初之微。則能興行其事，故能成天下之事務也。

Kong Yingda continued to explain: the phrase "Only because it is profound can it communicate the aspirations of people throughout the world" (the commentary here cites it as "the affairs," which is likely a transmission error), means that the sage employs the principles of the Book of Changes to explore the profound, thus possessing a deep virtue, which enables him to harmonize the aspirations and intentions of people across the world. This is exactly what the previous section of the classic text said: "When asked, they respond as if echoing a command," and "they foresee what is to come." This is how the sage communicates the aspirations of people throughout the world. The phrase "Only because it is subtle can it accomplish the affairs of the world" means that the sage employs the principles of the Book of Changes to investigate subtle nuances, thus being able to perceive the subtle signs of things. This is exactly what the second section of the classic text said: "By combining numbers in triplets and pairs, they transform and interweave them, and through their transformation, they form the patterns of heaven and earth." "Subtlety" refers to the moment when something moves from non-existence to existence, the initial subtle sign of existence. Because the sage can perceive these initial subtle signs of existence, he can initiate and carry out actions, thus being able to accomplish the affairs of the world.

唯神也，故不疾而速，不行而至。子曰：“易有聖人之道四焉”者，此之謂也。四者由聖道以成，故曰“聖人之道”。[疏]正義曰：“唯神也，故不疾而速，不行而至”者，此覆說上《經》下節易之神功也。以無思無為，寂然不動，感而遂通，故不須急疾，而事速成；不須行動，而理自至也。案下節云“唯深也”言“通天下之志”，“唯幾也”言“成天下之務”。今“唯神也”直云“不疾而速，不行而至”，不言“通天下”者，神則至理微妙，不可測知。無象無功，於天下之事，理絕名言，不可論也。故不云“成天下之功”也。

The text says: Because of its divine subtlety, the process is not hurried yet naturally swift, not moved yet naturally reached. Confucius said, "The Book of Changes contains four aspects of the Way of the sage," which refers precisely to this meaning. Han Kangbo's commentary explains: these four aspects can only be realized through the Way of the sage, hence they are called "the Way of the sage." Kong Yingda further elaborates: what is meant by "because it is divine, thus not hurried yet swift, not moving yet reached" is to reiterate the final part of the previous text regarding the divine function of the Book of Changes. Because it is without thought and action, still and unmoving, yet responsive at the slightest touch, it does not need to be hurried, and things naturally become accomplished swiftly; it does not need to act, and the principles naturally arrive. Examining the previous section, which said "because it is profound" and followed with "unifying the aspirations of the world," and "because it is subtle" and followed with "accomplishing the affairs of the world," now when it says "because it is divine" it only mentions "not hurried yet swift, not moving yet reached," without mentioning "unifying the world's affairs," because "divine" is so profound and subtle, beyond measurement, without form, without action. Regarding worldly matters, its principles transcend words and concepts, making it impossible to discuss, hence it does not mention "accomplishing the world's achievements."

子曰：“易有聖人之道四焉者，此之謂也”者，章首論聖人之道四焉，章中歷陳其三事，章末結而成之，故曰“聖人之道四焉”是此之謂也。章首“聖人之道有四”者，韓氏注云“此四者存乎器象，可得而用者”，則辭也，變也，象也，占也。是有形之物，形器可知也。若章中所陳則有三事，一是至精，精則唯深也。二是至變，變則唯幾也。三是至神，神則微妙無形，是其無也。神既無形，則章中三事，不得配章首四事。韓氏云“四者存乎器象”，故知章中三事，不得配章首四事者也。但行此四者，即能致章中三事。故章中歷陳三事，下總以“聖人之道四焉”結之也。

Kong Yingda continued to explain: what is meant by "Zi Yu said: The Book of Changes contains the four ways of the sage," refers to the fact that the chapter begins by discussing the four aspects of the sage's way, then proceeds to state three matters in sequence, and concludes with a summary, hence "the sage's way has four aspects" refers precisely to this. The beginning of the chapter states "the sage's way has four aspects," and Han Kangbo's commentary says "these four aspects exist in tangible forms and can be used," namely, words, changes, images, and divination; these are all tangible things, which can be understood from their physical forms. As for the three matters stated in the chapter, they are: first, the highest degree of refinement, which is "only profound"; second, the highest degree of change, which is "only subtle"; third, the highest degree of divinity, which is subtle and formless, belonging to the aspect of "nothingness." Since divinity is formless, the three matters in the chapter cannot correspond one by one with the four aspects mentioned at the beginning. Han Kangbo said "these four aspects exist in tangible forms," thus it can be known that the three matters in the chapter cannot correspond to the four aspects at the beginning. However, by practicing these four aspects, one can lead to the three matters mentioned in the chapter, so the chapter sequentially states the three matters, and concludes with "the sage's way has four aspects."

[疏]正義曰：“天一地二”至“謂之神”，此第十章也。前章論《易》有聖人之道四焉，以卜筮尚其占。此章明卜筮蓍龜所用，能通神知也。天一，地二；天三，地四；天五，地六；天七，地八；天九，地十。易以極數通神明之德，故明易之道，先舉天地之數也。[疏]“天一”至“地十”。○正義曰：此言天地陰陽自然奇偶之數也。○注“易以極”至“數也”。○正義曰：“易以極數通神明之德”者，謂易之為道，先由窮極其數，乃以通神明之德也。“故明易之道，先舉天地之數”者，此章欲明神之德，先由天地之數而成，故云“故明易之道，先舉天地之數”也。

Kong Yingda explained in his commentary: from "Heaven one, Earth two" to "called the divine," this is Chapter Ten of the Great Treatise. The previous chapter discussed the four aspects of the Way of the Sage contained in the Zhou Changes, among which diviners particularly valued its predictive function; this chapter explains the use of yarrow stalks and tortoise shells in divination, which can connect with the divine insight. The text says: Heaven one, Earth two; Heaven three, Earth four; Heaven five, Earth six; Heaven seven, Earth eight; Heaven nine, Earth ten. Han Kangbo's commentary explains: The Zhou Changes rely on exhausting numbers to connect with the virtue of the divine, so to explain the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth. Kong Yingda explained "Heaven one" to "Earth ten" saying: this refers to the naturally occurring odd and even numbers of Heaven and Earth's yin and yang. He also explained Han's commentary "The Zhou Changes rely on" to "numbers" saying: what is meant by "The Zhou Changes rely on exhausting numbers to connect with the virtue of the divine" is that the Zhou Changes, as a Way, must first exhaust numbers before it can connect with the virtue of the divine. What is meant by "Therefore, to clarify the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth" is that this chapter aims to clarify the virtue of the divine, and the virtue of the divine first arises from the numbers of Heaven and Earth, hence it is said "to clarify the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth."

子曰：“夫易，何為者也？夫易，開物成務，冒天下之道，如斯而已者也。”冒，覆也。言易通萬物之志，成天下之務，其道可以覆冒天下也。[疏]正義曰：“子曰夫易何為”者，言易之功用，其體何為，是問其功用之意。“夫易開物成務，冒天下之道，如斯而已”者，此夫子還自釋易之體，用之狀言易能開通萬物之志，成就天下之務，有覆冒天下之道。斯，此也，易之體用如此而已。

The text says: Confucius said, "What is the purpose of the Zhou Changes? The Zhou Changes open up all things, accomplish all affairs, and cover all the principles under heaven, and that is all." Han Kangbo's commentary explains: "Mai" means to cover, meaning that the Book of Changes comprehends the aspirations of all things and accomplishes the affairs of the world, and its way can cover the whole world. Kong Yingda further explains: the phrase "Zi yue Fu Yi he wei" is asking about the function and essence of the Book of Changes, that is, asking about its function. The phrase "Fu Yi kai wu cheng wu, mai tianxia de dao, ru si er yi" is Confucius himself explaining the nature and function of the Book of Changes: saying that the Book of Changes can open up the aspirations of all things, accomplish the affairs of the world, and have a way that covers the whole world. "Si" is "this," meaning that the nature and function of the Book of Changes are no more than this.

是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，圓者運而不窮，方者止而有分。言蓍以圓象神，卦以方象知也。唯變所適，無數不周，故曰圓。卦列爻分，各有其體，故曰方也。

The classic says: Therefore, the sage uses it to connect the hearts and minds of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world. Therefore, the virtue of the yarrow stalks is round and profound, while the virtue of the hexagrams is square and wise. Han Kangbo's commentary explains: A round object rotates endlessly, while a square object remains still with definite limits. This means that the yarrow stalks use 'roundness' to symbolize 'divine power,' and the hexagrams use 'squareness' to symbolize 'knowledge': the yarrow stalks follow the changes and reach everywhere, without any number being beyond their reach, so they are called round; the hexagrams have yao positions arranged, with each yao occupying its fixed position, having definite forms, so they are called square.

[疏]“是故聖人”至“以知”。正義曰：“是故聖人以通天下之志”者，言易道如此，是故聖人以其易道通達天下之志，極其幽深也。“以定天下之業”者，以此易道定天下之業，由能研幾成務，故定天下之業也。“以斷天下之疑”者，以此易道決斷天下之疑，用其蓍龜占卜，定天下疑危也。“是故蓍之德圓而神，卦之德方以知”者，神以知來，是來無方也；知以藏往，是往有常也。物既有常，猶方之有止；數無恆體，猶圓之不窮。故蓍之變通則無窮，神之象也；卦列爻分有定體，知之象也。知可以識前言往行，神可以逆知將來之事，故蓍以圓象神，卦以方象知也。

Kong Yingda explains the passage from "is therefore the sage" to "to know" as follows: The phrase "is therefore the sage uses the Way of the Book of Changes to communicate the aspirations of people throughout the world" means that since the Way of the Book of Changes is like this, the sage uses it to understand the aspirations of people everywhere, penetrating the profound and hidden. The phrase "to establish the undertakings of the world" means that by using the Way of the Book of Changes, the sage establishes the undertakings of the world, because by examining the subtle and minute details, one can accomplish affairs, thus establishing the undertakings of the world. The phrase "to resolve the doubts of the world" means that by using the Way of the Book of Changes, one can decide the doubts of the world, employing the yarrow stalks and divination to stabilize the anxieties and dangers of the world. The phrase "therefore the virtue of the yarrow stalks is round and divine, and the virtue of the hexagrams is square and knowing" means that "divine" is used to foresee the future, which has no fixed direction; "knowing" is used to contain the past, which has regular patterns. Since things have regular patterns, they are like square objects with fixed forms; numbers have no fixed forms, like round objects that rotate endlessly. Therefore, the changeability of the yarrow stalks has no end, which is the symbol of "divine"; hexagrams have fixed positions for their lines and definite structures, which is the symbol of "knowing." "Knowing" can understand the words of predecessors and the actions of the past, while "divine" can foresee future events. Therefore, the yarrow stalks are symbolized by roundness to represent "divine," and hexagrams are symbolized by squareness to represent "knowing."

注“圓者”至“方也”。○正義曰：“圓者運而不窮”者，謂團圓之物，運轉無窮已，猶阪上走丸也。蓍亦運動不已，故稱圓也。言“方者止而有分”者，方謂處所，既有處所，則是止而有分。且物方者，著地則安，其卦既成，更不移動，亦是止而有分，故卦稱方也。

Kong Yingda explains the passage from Han Kangbo's commentary from "round" to "square" as follows: The phrase "round means movement without end" refers to round objects that rotate continuously, like a ball rolling down a slope; the movement of the yarrow stalks also never stops, hence it is called "round." The phrase "square means stillness with boundaries" refers to "square" as a place; since it has a fixed location, it is stationary and bounded; moreover, a square object is stable when placed on the ground, and once the hexagram is formed, it does not move again, hence it is called "square."

六爻之義易以貢。貢，告也。六爻變易，以告吉凶。[疏]正義曰：貢，告也。六爻有吉凶之義，變易以告人也。聖人以此洗心，洗濯萬物之心。[疏]正義曰：聖人以此易之卜筮，洗盪萬物之心。萬物有疑則卜之，是蕩其疑心；行善得吉，行惡遇凶，是蕩其噁心也。

The text says: The meaning of the six lines is conveyed through change. Han Kangbo's commentary explains: "Gong" means to inform, and the changing of the six lines makes it easier to inform about good and bad fortune. Kong Yingda elaborates: "Gong" means to inform, and the six lines contain the meanings of good and bad fortune, which are conveyed through change. The text says: The sage uses it to purify the mind. Han Kangbo's commentary explains: That is to purify the minds of all things. Kong Yingda elaborates: The sage uses the divination of the Book of Changes to purify the minds of all things—when all things have doubts, they consult divination, which purifies their doubts; when they do good they receive good fortune, and when they do evil they meet misfortune, which purifies their evil intentions.

退藏於密。言其道深微，萬物日用而不能知其原，故曰“退藏於密”，猶藏諸用也。[疏]正義曰：言易道進則蕩除萬物之心，退則不知其所以然，萬物日用而不知，有功用藏於密也。吉凶與民同患。表吉凶之象，以同民所憂患之事，故曰“吉凶與民同患也”。[疏]正義曰：易道以示人吉凶，民則亦憂患其吉凶，是與民同其所憂患也。凶者民之所憂也，上並言吉凶，此獨言同患者，凶雖民之所患，吉亦民之所患也。既得其吉，又患其失。故《老子》云“寵辱若驚”也。

The text says: "Retreating leads to concealment in secrecy." Han Kangbo's commentary explains: This refers to the profound and subtle nature of the Way of the Book of Changes, which is used by all things daily yet its origin is unknown, hence it is said "retreating and concealing in secrecy," meaning the function is hidden. Kong Yingda elaborates: This refers to the Way of the Book of Changes, which when advancing dispels the hearts of all things, and when retreating makes people unaware of its reasons. All things use it daily without knowing it, and its function is hidden in secrecy. The text says: "Good fortune and misfortune are shared in concern by the people." Han Kangbo's commentary explains: The Book of Changes presents the images of good fortune and misfortune, thus sharing the people's concerns about their worries and troubles, hence it is said "good fortune and misfortune are shared in concern by the people." Kong Yingda elaborates: The Way of the Book of Changes reveals good fortune and misfortune to people, and the people then worry about them, which is sharing their concerns. Misfortune is indeed what the people worry about. Although both good fortune and misfortune are mentioned earlier, here only "shared in concern" is said, because misfortune is what the people worry about, and good fortune is also what they worry about—once they have obtained good fortune, they still fear losing it. Therefore, the Book of老子 says "favor and disgrace are like alarm."

神以知來，知以藏往。明蓍卦之用，同神知也。蓍定數於始，於卦為來。卦成象於終，於蓍為往。往來之用相成，猶神知也。[疏]正義曰：此明蓍卦德同神知，知來藏往也。蓍定數於始，於卦為來。卦成象於終，於蓍為往。以蓍望卦，則是知卦象將來之事，故言“神以知來”。以卦望蓍，則是聚於蓍象往去之事，故言“知以藏往”也。

The text says: Using "shen" to foresee the future, and using "zhi" to contain the past. Han Kangbo's commentary explains: This clarifies that the function of the yarrow stalks and the hexagrams is equivalent to that of shen and zhi—the yarrow stalks initially determine the numbers, which for the hexagrams belongs to "coming"; the hexagrams finally form the images, which for the yarrow stalks belongs to "going." The functions of going and coming complement each other, just as shen and zhi do. Kong Yingda further explains: This clarifies that the virtue of the yarrow stalks and the hexagrams is equivalent to that of shen and zhi, capable of knowing the future and containing the past. The yarrow stalks initially determine the numbers, which for the hexagrams belongs to "coming"; the hexagrams finally form the images, which for the yarrow stalks belongs to "going." Looking from the yarrow stalks to the hexagrams, it is knowing the future events shown by the hexagram, so it is said "shen knows the coming." Looking from the hexagrams back to the yarrow stalks, it is gathering the past events symbolized by the yarrow stalks, so it is said "zhi contains the past."

其孰能與此哉！古之聰明叡知神武而不殺者夫！服萬物而不以威形也。[疏]正義曰：“其孰能與此哉”者，言誰能同此也，蓋是古之聰明叡知神武而不殺者夫。易道深遠，以吉凶禍福，威服萬物。故古之聰明叡知神武之君，謂伏犧等，用此易道，能威服天下，而不用刑殺而畏服之也。

The text says: Who could reach such a state? It must be the ancient wise and intelligent person who was mighty yet did not resort to warfare. Han Kangbo explains: He brings all things under control without relying on force or punishment. Kong Yingda further explains: The phrase "Who could be like this?" refers to who could be like this, probably the ancient wise and intelligent person who was mighty yet did not resort to warfare. The Way of the Book of Changes is profound, using auspiciousness, misfortune, blessings and calamities to bring all things under subjugation. Therefore, the ancient wise and mighty kings, such as Fuxi, used this Way of the Book of Changes to bring the world under control without resorting to punishment, and people would naturally be in awe.

是以明於天之道，而察於民之故，是興神物以前民用。定吉凶於始也。[疏]正義曰：“是以明於天之道”者，言聖人能明天道也。“而察於民之故”者，故，事也。易窮變化而察知民之事也。“是興神物以前民用”者，謂易道興起神理事物，豫為法象，以示於人，以前民之所用。定吉凶於前，民乃法之所用，故云“以前民用”也。

The text says: Therefore, the sage understands the principles of Heaven and investigates the affairs of the people, thus arising divine things to guide the people's daily use. Han Kangbo's commentary explains: determining good and evil at the beginning of things. Kong Yingda further explains: what is meant by "therefore understanding the principles of Heaven" is that the sage can comprehend the principles of Heaven. What is meant by "and investigating the affairs of the people" is that "affairs" refers to matters, meaning the Book of Changes thoroughly examines changes and thus understands the affairs of the people. What is meant by "thus arising divine things to guide the people's daily use" is that the principles of the Book of Changes arise divine principles and things, establishing them as models and making them clear to people, preceding the people's daily use; determining good and evil in advance, the people can then follow and use them, hence it is said "preceding the people's use."

聖人以此齊戒，洗心曰齊，防患曰戒。[疏]正義曰：聖人以“易”道自齊自戒，謂照了吉凶，齊戒其身。洗心曰齊，防患曰戒。以神明其德夫。是故闔戶謂之坤。坤道包物。[疏]正義曰：以“神明其德夫”者，言聖人既以易道自齊戒，又以易道神明其已之德化也。“是故闔戶謂之坤”者，聖人既用此易道以化天下，此以下又廣明易道之大。易從乾坤而來，故更明乾坤也。凡物先藏而後出，故先言坤而後言乾。闔戶，謂閉藏。萬物若室之閉闔其戶，故云“闔戶謂之坤”也。

The text says: The sage uses the Way of the Book of Changes to fast and purify himself. Han Kangbo's commentary explains: Purifying the inner self is called "qi," and preventing misfortune is called "jie." Kong Yingda further explains: The sage uses the Way of the Book of Changes to fast and purify himself, meaning he observes clearly the auspicious and inauspicious and purifies his body. Purifying the heart is called "qi," and preventing calamities is called "jie." The text also says: Thus, he uses this to make his virtue profound and manifest. Therefore, closing the door is called "Kun." Han Kangbo's commentary explains: The way of Kun is to contain all things. Kong Yingda further explains: The phrase "therefore, by the virtue of the divine" means that after the sage has used the Way of the Book of Changes to purify himself, he also uses it to make his virtue profound and manifest. The phrase "therefore, closing the door is called Kun" means that after the sage has used the Way of the Book of Changes to teach and guide the world, he further elaborates on the great significance of the Way of the Book of Changes. The Book of Changes originates from Qian and Kun, so it further explains Qian and Kun. All things first conceal and then emerge, so first Kun is mentioned and then Qian. "Closing the door" means concealment, and all things are like a house with its door closed, hence "closing the door is called Kun."

闢戶謂之乾。乾道施生。[疏]正義曰：闢戶，謂吐生萬物也；若室之開闢其戶，故云“闢戶謂之乾”也。一闔一闢謂之變，往來不窮謂之通。見乃謂之象。兆見曰象。[疏]正義曰：“一闔一闢謂之變”者，開閉相循，陰陽遞至，或陽變為陰，或開而更閉，或陰變為陽，或閉而還開，是謂之變也。“往來不窮謂之通”者，須往則變來為往，須來則變往為來，隨須改變，不有窮已，恆得通流，是“謂之通”也。“見乃謂之象”者，前往來不窮，據其氣也。氣漸積聚，露見萌兆，乃謂之象，言物體尚微也。

The text says: opening the door is called "Qian." Han Kangbo's commentary explains: "Qian's principle spreads and transforms to generate and nourish all things." Kong Yingda further explains: "Opening the door" means giving birth to all things, like a house opening its door, so it is called "Qian." The text says: one closing and one opening is called "change," continuous movement is called "communication," and when it appears is called "image." Han Kangbo's commentary explains: when signs appear, it is called "image." Kong Yingda further explains: "One closing and one opening is called change" means that opening and closing alternate, yin and yang alternate: either yang changes to yin, or opening turns to closing; or yin changes to yang, or closing turns to opening—this is called "change." "Continuous movement is called communication" means that when "going" is needed, coming turns into going; when "coming" is needed, going turns into coming; it changes according to need, without end, constantly flowing, which is called "communication." "When it appears it is called image" means that previously, the continuous movement was discussed in terms of "qi"; as qi gradually accumulates, revealing signs and sprouts, it is called "image," meaning at this time the form of things is still very weak.

形乃謂之器。成形曰器。[疏]正義曰：體質成器，是謂器物。故曰“形乃謂之器”，言其著也。制而用之謂之法。利用出入，民咸用之謂之神。[疏]正義曰：“制而用之謂之法”者，言聖人裁制其物而施用之，垂為模範，故云“謂之法”。“利用出入，民咸用之謂之神”者，言聖人以利而用，或出或入，使民咸用之，是聖德微妙，故云“謂之神”。

The text says: When something takes form, it is called "qi" (器). Han Kangbo's commentary explains: When something has formed a shape, it is called "qi". Kong Yingda further explains: When the form and substance solidify into an object, it is called an object, so it is said "form is called qi", meaning it becomes clearly visible. The text says: To shape and apply it is called "fa" (法); to use it conveniently, allowing free entry and exit, and for the people to all use it, is called "shen" (神). Kong Yingda further explains: What is meant by "to shape and use it is called fa" is that the sage shapes and applies all things, establishing it as a standard pattern, so it is called "fa". What is meant by "using it conveniently for entry and exit, and the people all use it, is called shen" is that the sage applies it in a beneficial way, allowing entry and exit, enabling the people to use it, which is the subtle aspect of the sage's virtue, so it is called "shen".

[疏]正義曰：“是故易有”至“無不利也”。此第十一章也。前章既明蓍卦有神明之用，聖人則而象之，成其神化。此又明易道之大，法於天地，明象日月，能定天下之吉凶，成天下之亹亹也。是故易有太極，是生兩儀。夫有必始於無，故太極生兩儀也。太極者，無稱之稱，不可得而名，取有之所極，況之太極者也。[疏]正義曰：太極謂天地未分之前，元氣混而為一，即是太初、太一也。故《老子》云：“道生一。”即此太極是也。又謂混元既分，即有天地，故曰“太極生兩儀”，即《老子》云：“一生二”也。不言天地而言兩儀者，指其物體，下與四象相對，故曰兩儀，謂兩體容儀也。

Kong Yingda explains the meaning of the passage: from "Therefore, the Book of Changes has" to "there is no disadvantage," this is the eleventh chapter of the Great Treatise. The previous chapter had already explained that the divination with the yarrow stalks and the hexagrams have the function of the divine, and that the sage took inspiration from them and imitated their forms to achieve his own divine transformation; this chapter further explains the great nature of the Way of the Book of Changes — it takes inspiration from heaven and earth, manifests through the sun and moon, and can determine the fortune and misfortune of the world, enabling the world to strive tirelessly. The text says: Therefore, the Book of Changes has the "Taiji" (Supreme Ultimate). The Taiji gives rise to the "Two Principles." Han Kangbo's commentary explains: "Being" must begin from "non-being," so the Taiji gives rise to the Two Principles; the term "Taiji" is a designation for something indescribable, which originally cannot be named, but it is referred to as Taiji by analogy with the extreme point of "being." Kong Yingda further explains: Taiji refers to the state before heaven and earth were differentiated, when the primordial qi was unified as one, which is also called "Taichu" (Primordial Oneness) and "Taiyi" (Supreme Oneness). Therefore, the saying in the Tao Te Ching, "The Dao gives birth to one," refers to this Taiji. It also says that once the primordial unity was differentiated, heaven and earth came into being, so "the Taiji gives rise to the Two Principles" refers to the differentiation of heaven and earth, which is also what the Tao Te Ching says, "One gives rise to two." It does not mention heaven and earth but refers to the Two Principles, focusing on their physical forms and contrasting with the following "Four Symbols," so the term "Two Principles" means two forms and appearances.

兩儀生四象，四象生八卦。卦以象之。[疏]正義曰：“兩儀生四象”者，謂金木水火，稟天地而有，故云：“兩儀生四象”，土則分王四季，又地中之別，故唯雲四象也。“四象生八卦”者，若謂震木、離火、兌金、坎水，各主一時，又巽同震木，乾同兌金，加以坤、艮之土為八卦也。

The text says: Two principles give rise to the Four Symbols, and the Four Symbols give rise to the Eight Trigrams. Han Kangbo's commentary explains: the Trigrams are used to symbolize them. Kong Yingda further explains: the phrase "Two principles give rise to the Four Symbols" refers to metal, wood, water, and fire, which receive the energies of heaven and earth, hence it is said "Two principles give rise to the Four Symbols." Earth, however, is strong in the last months of each season and is a separate form of the earth's center, so it is not included here in the Four Symbols. The phrase "the Four Symbols give rise to the Eight Trigrams" means that Zhen belongs to wood, Li to fire, Dui to metal, and Kan to water, each governing a season; Xun and Zhen both belong to wood, Qian and Dui both belong to metal, and adding Kun and Gen, which belong to earth, makes up the Eight Trigrams.

八卦定吉凶。八卦既立，則吉凶可定。[疏]正義曰：八卦既立，爻象變而相推，有吉有凶，故八卦定吉凶也。吉凶生大業。既定吉凶，則廣大悉備。[疏]正義曰：萬事各有吉凶，廣大悉備，故能王天下大事業也。

The text says: The Eight Trigrams determine good fortune and misfortune. Han Kangbo's commentary explains: Once the Eight Trigrams are established, good fortune and misfortune can be determined. Kong Yingda elaborates: Once the Eight Trigrams are established, the lines change and interact with each other, thus producing both good fortune and misfortune, so the Eight Trigrams determine good fortune and misfortune. The text says: Good fortune and misfortune give rise to great achievements. Han Kangbo's commentary explains: Once good fortune and misfortune are determined, great matters are without flaw. Kong Yingda elaborates: All things have both good fortune and misfortune, great matters are without flaw, so they can achieve great undertakings to govern the world.

是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴。位所以一天下之動，而濟萬物。[疏]正義曰：“是故法象莫大乎天地”者，言天地最大也。“變通莫大乎四時”者，謂四時以變得通，是變中最大也。“縣象著明莫大乎日月”者，謂日月中時，遍照天下，無幽不燭，故云“著明莫大乎日月”也。“崇高莫大乎富貴”者，以王者居九五富貴之位，力能齊一天下之動，而道濟萬物，是崇高之極，故云“莫大乎富貴”。

The text says: Therefore, there is no greater model than heaven and earth, no greater change and adaptability than the four seasons, no greater visible phenomena hanging in the sky than the sun and moon, and no greater exalted status than wealth and honor. Han Kangbo's commentary explains: This refers to the sovereign's position being able to unify the actions of the whole world and benefit all things. Kong Yingda further explains: The phrase "therefore, the model and image have nothing greater than heaven and earth" means that heaven and earth are the most vast. The phrase "change and adaptability have nothing greater than the four seasons" means that the four seasons achieve continuity through change, which is the greatest form of change. The phrase "visible phenomena hanging in the sky are none greater than the sun and moon" means that the sun and moon appear in the sky at the proper time, shining over the entire world, illuminating even the most hidden places, hence "visible and clear none are greater than the sun and moon." The phrase "excellence has nothing greater than wealth and honor" is because the emperor resides in the position of nine in the fifth, which is the position of wealth and honor, his power being able to unify the actions of the whole world and use the Way to benefit all things, which is the ultimate expression of excellence, hence "nothing is greater than wealth and honor."

備物致用，立成器以為天下利，莫大乎聖人。[疏]正義曰：謂備天下之物，招致天下所用，建立成就天下之器，以為天下之利，唯聖人能然，故云“莫大乎聖人也”。探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

The classic text says: Preparing all things to fully utilize them, creating and forming tools to benefit the world, there is nothing greater than the sage. Kong Yingda explains: This refers to preparing all things in the world, gathering all the necessities needed by the world, establishing and completing the tools of the world, to benefit the world—only the sage can do this, hence it says 'nothing is greater than the sage.' The text then continues: Investigating the profound and hidden, searching for the subtle and distant, drawing out things from the depths and gathering things from afar, to determine the fortune and misfortune of the world, and to accomplish the world's endeavors with perseverance—there is nothing greater than the divining tortoise shells and yarrow stalks.

[疏]正義曰：探，謂闚探求取。賾，謂幽深難見。卜筮則能闚探幽昧之理，故云探賾也。索，謂求索。隱，謂隱藏。卜筮能求索隱藏之處，故云索隱也。物在深處，能鉤取之；物在遠方，能招致之，卜筮能然，故云“鉤深致遠”也。以此諸事，正定天下之吉凶，成就天下之亹亹者，唯卜筮能然，故云“莫大乎蓍龜”也。案《釋詁》云：“亹亹，勉也。”言天下萬事，悉動而好生，皆勉勉營為，此蓍龜知其好惡得失，人則棄其得而取其好，背其失而求其得，是成天下之亹亹也。

Kong Yingda further explained: "Tan" means to probe and seek, and "ze" refers to things that are deep and hard to see; divination and augury can probe into obscure principles, hence "tan ze" ("probe the profound"). "Su" means to seek and explore, and "yin" refers to hidden things; divination and augury can seek out hidden matters, hence "su yin" ("explore the hidden"). Things that are deep can be drawn up, things that are far away can be brought near, and divination and augury can achieve this, hence "gou shen zhi yuan" ("draw out the profound and bring forth the distant"). By means of these, the heavenly auspicious and inauspicious can be properly determined, and the world's endeavors can be carried on without fatigue, which only divination and augury can do, hence "mo da hu zhi gui" ("nothing is greater than the yarrow stalks and the turtle shell"). Examining "Er Ya · Shi Gu" it says: "Wei wei" means to strive without tiring. This refers to the fact that all things in the world are active and prefer to survive, and everyone strives to manage affairs; the yarrow stalks and turtle shell can discern the good and bad, gains and losses, and people use this to decide what to discard and what to take, avoiding losses and seeking gains, thus achieving the world's ceaseless striving.

是故天生神物，聖人則之。天地變化，聖人效之。天垂象，見吉凶，聖人象之。河出圖，洛出書，聖人則之。[疏]正義曰：“是故天生神物，聖人則之”者，謂天生蓍龜，聖人法則之以為卜筮也。“天地變化，聖人效之”者，行四時生殺，賞以春夏，刑以秋冬，是聖人效之。“天垂象，見吉凶，聖人象之”者，若璿璣玉衡，以齊七政，是聖人象之也。“河出圖，洛出書，聖人則之”者，如鄭康成之義，則《春秋緯》云：河以通乾出天苞，洛以流坤吐地符。河龍圖發，洛龜書感。《河圖》有九篇，《洛書》有六篇。孔安國以為《河圖》則八卦是也，《洛書》則九疇是也。輔嗣之義，未知何從。

The text says: Therefore, Heaven produces divine and marvelous things, and sages take them as models; when heaven and earth undergo changes, sages imitate them; when Heaven manifests signs and reveals auspicious and inauspicious omens, sages take them as models; when the Yellow River produces a chart and the Luo River produces a book, sages take them as models. Kong Yingda further explains: The phrase "Therefore, Heaven produces divine things, and sages take them as models" refers to Heaven producing the yarrow stalks and turtle shells, and sages use them to create divination methods. The phrase "Heaven and earth undergo changes, and sages imitate them" refers to Heaven and Earth carrying out the growth and decline of the four seasons, and sages then bestow rewards in spring and summer and impose punishments in autumn and winter, which is imitating Heaven and Earth. The phrase "Heaven manifests signs, revealing auspicious and inauspicious omens, and sages take them as models" refers to the making of the Xuanji YuHeng to regulate the seven celestial officials, which is sages taking models from Heaven. The phrase "The Yellow River produces a chart, and the Luo River produces a book, and sages take them as models" is explained by Zheng Xuan as follows: The "Spring and Autumn Wei" states that the Yellow River connects with the乾 (Heaven) path and produces the heavenly bundle, while the Luo River flows through the坤 (Earth) path and produces the earthly symbol; a dragon in the Yellow River carries the chart out, and a tortoise in the Luo River carries the book out in response. The "Heavenly Chart" has nine chapters, and the "Luo Book" has six chapters. Kong Anguo, however, believes that the "Heavenly Chart" is the Eight Trigrams, and the "Luo Book" is the "Hongfan" (Nine Categories). As for Wang Bi's (Zi Fusi) view, it is unknown which school he followed.

易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。[疏]正義曰：“易有四象，所以示”者，莊氏云：四象，謂六十四卦之中，有實象，有假象，有義象，有用象，為四象也。今於釋卦之處，已破之矣。何氏以為四象，謂“天生神物，聖人則之”一也。“天地變化，聖人效之”，二也。“天垂象，見吉凶，聖人象之”，三也。“河出圖，洛出書，聖人則之”，四也。

The text says: The Book of Changes has four images, used to demonstrate; attaching words to them, used to inform; using good and bad fortune to make judgments, used to decide. Kong Yingda further explains: Regarding the statement "The Book of Changes has four images, so it can be demonstrated," Zhang氏 believes that the four images refer to among the sixty-four hexagrams there are real images, false images, meaning images, and useful images, altogether making up the four images—this view has already been refuted in the explanation of hexagrams and lines. He氏, on the other hand, believes the four images are: "Heaven produces divine things, sages follow them" as the first, "Heaven and Earth change, sages imitate them" as the second, "Heaven shows signs, revealing good and bad fortune, sages imitate them" as the third, and "The River produces the diagram, the Luo produces the book, sages follow them" as the fourth.

今謂此等四事，乃是聖人易外別有其功，非專易內之物，何得稱“易有四象”？且又云“易有四象，所以示也”。繫辭焉，所以告也。然則象之與辭，相對之物。辭既爻卦之下辭，則象為爻卦之象也。則上兩儀生四象，七八九六之謂也。故諸儒有為七八九六，今則從以為義。“繫辭焉，所以告”者，繫辭於象卦下，所以告其得失也。“定之以吉凶，所以斷”者，謂於繫辭之中，定其行事吉凶，所以斷其行事得失。

Kong Yingda explained according to his own understanding: now it appears that these four things are achievements of the sage outside the Book of Changes, not exclusive to the Book of Changes, so how can they be called "the Book of Changes has four images"? Moreover, the text says "the Book of Changes has four images, so they are shown," and immediately follows with "attached with words, so they are explained." Therefore, "image" and "words" are things that are relative to each other. Since "words" are the written expressions attached below the hexagrams and lines, "image" should refer to the images of the hexagrams and lines. Thus, looking back at the previous statement "two principles generate four images," the four images refer to seven, eight, nine, and six. Therefore, previous scholars who held the view that the four images are seven, eight, nine, and six are now followed in this interpretation. The saying "attached with words, so they are explained" means attaching words below the hexagrams and lines to inform about their gains and losses. The saying "determined by good and evil, so they are used for decision-making" means determining the fortune or misfortune within the attached words to decide the success or failure of actions.

《易》曰：“自天祐之，吉無不利。”子曰：“祐者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以自天祐之，吉無不利也。”[疏]正義曰：“《易》曰：自天祐之，吉無不利”者，言人於此易之四象所以示，繫辭所以告，吉凶告所斷而行之，行則鬼神無不祐助，無所不利，故引《易》之《大有》上九爻辭以證之。“子曰：祐者助也”者，上既引《易》文，下又釋其易理，故云“子曰：祐者助也”。“天之所助者，順也；人之所助者，信也。履信思乎順”者，人之所助，唯在於信，此上九能履踐於信也；天之所助，唯在於順，此上九恆思於順；既有信思順，又能尊尚賢人，是以從天已下，皆祐助之，而得其吉，無所不利也。

The text says: The Zhou Changes say: "Being protected by Heaven, it is auspicious and beneficial in all things." Confucius said: "You means helping. What Heaven helps is those who follow the Way of Heaven; what people help is those who practice sincerity. Practicing sincerity and thinking of following the Way, and also respecting the virtuous, thus Heaven protects him, it is auspicious and beneficial in all things." Kong Yingda further explains: the phrase "The Book of Changes says: Being protected by Heaven, it is auspicious and beneficial in all things" refers to people following the four images of the Book of Changes and acting according to the statements in the Great Treatise, thus when they act in accordance with the judgment of good or bad, the spirits and gods will help and assist them in all things, hence the reference to the line statement of the upper ninth line of the Dàyǒu hexagram to confirm this. The phrase "The Master said: You means helping" is because the previous part has already quoted the original text of the Book of Changes, and the following part explains the meaning of the Book of Changes, thus saying "The Master said: You means helping." The phrase "What Heaven helps is following the Way; what people help is sincerity. Practicing sincerity and thinking of following the Way" means that what people help is based on sincerity, and this upper ninth line practices sincerity; what Heaven helps is based on following the Way, and this upper ninth line often thinks of following the Way. Having sincerity and thinking of following the Way, and also respecting the virtuous, thus Heaven and below all help and assist him, thus achieving auspiciousness and benefiting in all things.

[疏]正義曰：子曰：“書不盡言”至“乎德行”，此第十二章也。此章言立象盡意，繫辭盡言。易之興廢，存乎其人事也。子曰：“書不盡言，言不盡意。”然則聖人之意，其不可見乎？[疏]正義曰：此一節夫子自發其問，謂聖人之意難見也。所以難見者，書所以記言，言有煩碎，或楚夏不同，有言無字，雖欲書錄，不可盡竭於其言，故云“書不盡言”也。“言不盡意”者，意有深邃委曲，非言可寫，是言不盡意也。聖人之意，意又深遠。若言之不能盡聖人之意，書之又不能盡聖人之言，是聖人之意，其不可見也。故云：“然則聖人之意，其不可見乎？”疑而問之，故稱“乎”也。

Kong Yingda explains the meaning of this chapter, stating that from Confucius' statement "writing cannot exhaust speech" to "concerning virtue," this is the twelfth chapter of the Great Treatise. This chapter discusses establishing hexagrams to exhaust the mind, and attaching words to exhaust speech; the rise and decline of the Book of Changes depend on human affairs. The text says: Confucius said, "Writing cannot exhaust speech, and speech cannot exhaust the mind." If this is the case, then is not the mind of the sage beyond reach? Kong Yingda further explains: this section is Confucius raising a question himself, saying that the mind of the sage is difficult to see. The reason it is difficult to see is that writing is used to record speech, but speech is numerous and fragmented, and there are differences in pronunciation between Chu and the Central Plains. Some things have sound but no written character, so even if one wants to write them down, one cannot fully express speech, hence "writing cannot exhaust speech." The phrase "speech cannot exhaust the mind" means that the mind has deep and intricate aspects that cannot be described by speech, which is why speech cannot fully express the mind. The mind of the sage is even more profound; if speech cannot exhaust the mind of the sage, and writing cannot exhaust speech, then the mind of the sage is indeed beyond reach, hence "then is the mind of the sage not visible?" This is a question raised with doubt, hence the use of the particle "hu."

子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，極變通之數，則盡利也。故曰“易窮則變，變則通，通則久。”[疏]正義曰：“子曰聖人立象以盡意”巳下，至“幾乎息矣”，此一節是夫子還自釋聖人之意，有可見之理也。“聖人立象以盡意”者，雖言不盡意，立象可以盡之也。“設卦以盡情偽”者，非唯立象以盡聖人之意，又設卦以盡百姓之情偽也。“繫辭焉以盡其言”者，雖書不盡言，繫辭可以盡其言也。“變而通之以盡利”者，變，謂化而裁之，通，謂推而行之，故能盡物之利也。

The text says: Confucius said: The sage established images to exhaust the mind, set up the structure of the hexagrams to exhaust true feelings and falsehoods, attached words to exhaust what needs to be said, and transformed and adapted them to exhaust benefits. Han Kangbo's commentary explains: by exhausting the numbers of transformation and adaptability, one can exhaust benefits, so it is said, "The Book of Changes says: when things reach their limit, they change; when they change, they become unblocked; when they become unblocked, they endure." Kong Yingda further explains: from "Zi Yu Shengren Li Xiang Yi Jin Yi" onwards, until "hu qi xi yi," this section is Confucius himself explaining that the sage's mind actually has a visible rationality. What is meant by "the sage established images to exhaust the mind" is that although words cannot exhaust the mind, establishing images can. What is meant by "setting up the hexagrams to exhaust true feelings and falsehoods" is that not only do the hexagrams exhaust the sage's mind, but they also exhaust the true feelings and falsehoods of the people. What is meant by "attaching words to exhaust what needs to be said" is that although written words cannot exhaust speech, attaching words can exhaust what needs to be said. What is meant by "transforming and adapting to exhaust benefits," "transforming" refers to transforming and regulating, "adapting" refers to deriving and applying, so they can exhaust the benefits of things.

鼓之舞之以盡神。乾坤其易之縕邪？縕淵奧也。[疏]正義曰：“鼓之舞之以盡神”者，此一句總結立象盡意，繫辭盡言之美。聖人立象以盡其意，《繫辭》則盡其言，可以說化百姓之心，百姓之心自然樂順，若鼓舞然，而天下從之，非盡神，其孰能與於此？故曰“鼓之舞之以盡神也”。“乾坤其易之縕邪”者，上明盡言盡意，皆由於易道，此明易之所立，本乎乾坤。若乾坤不存，則易道無由興起，故乾坤是易道之所縕積之根源也。是與易川府奧藏。故云“乾坤其易之縕邪”。

The text says: "Stimulate it, dance it, to exhaust the divine mystery." Is the principle of the Heaven and Earth trigrams the essence of the Book of Changes? Han Kangbo's commentary explains: "Yun" means profound and deep. Kong Yingda further explains: The phrase "stimulate and dance to exhaust the divine" summarizes the excellence of establishing images to exhaust meaning and attaching words to exhaust speech. The sage established hexagrams to exhaust his thoughts, and the Great Treatise exhausts speech, thus able to move the hearts of the people, whose hearts naturally become joyful and obedient, like being inspired, so that the whole world follows; if one does not exhaust the divine mystery, who could reach this level? Therefore, it says "stimulate and dance to exhaust the divine." As for "the Heaven and Earth trigrams are the profound essence of the Book of Changes," the previous passage explained that both exhausting speech and meaning come from the Way of the Book of Changes. Here, it explains that the origin of the Book of Changes lies in Heaven and Earth. If Heaven and Earth did not exist, the Way of the Book of Changes could not arise. Therefore, Heaven and Earth are the fundamental source where the Way of the Book of Changes is accumulated and hidden, the profound reservoir of the Book of Changes, hence it says "the Heaven and Earth trigrams are the profound essence of the Book of Changes."

乾坤成列，而易立乎其中矣。乾坤毀，則元以見易。易不可見，則乾坤或幾乎息矣。[疏]正義曰：“乾坤成列，而易立乎其中矣”者，夫易者，陰陽變化之謂。陰陽變化，立爻以效之，皆從乾坤而來。故乾生三男，坤生三女而為八卦，變而相重，而有六十四卦，三百八十四爻，本之根源，從乾坤而來。故乾坤既成列位，而易道變化建立乎乾坤之中矣。

The text says: When Heaven and Earth are arranged in order, the Book of Changes is established within them; if Heaven and Earth are destroyed, there would be no way to see the Book of Changes; if the Book of Changes is not visible, then Heaven and Earth are probably approaching cessation. Kong Yingda further explains: The phrase "Heaven and Earth are arranged in order, and the Book of Changes is established within them" means that the Book of Changes discusses the changes of yin and yang. The changes of yin and yang are imitated by setting up lines called yao, and all of this originates from Heaven and Earth. Therefore, Heaven produces three male trigrams, and Earth produces three female trigrams to form the Eight Trigrams. The Eight Trigrams change and overlap, resulting in sixty-four hexagrams and three hundred and eighty-four lines. Tracing back to their origin, everything comes from Heaven and Earth. Therefore, once Heaven and Earth are arranged in order, the transformations of the Way of the Book of Changes are established within Heaven and Earth.

“乾坤毀，則無以見易”者，易既從乾坤而來，乾坤若缺毀，則易道損壞，故云“無以見易”也。“易不可見，則乾坤或幾乎息矣”，若易道毀壞，不可見其變化之理，則乾坤亦壞，或其近乎止息矣。幾，近也。猶若樹之枝幹生乎根株，根株毀，則枝條不茂。若枝幹已枯死，其根株雖未全死，僅有微生，將死不久。根株譬乾坤也，易譬枝幹也。故云：“易不可見，則乾坤或幾乎息矣”。

Kong Yingda continued to explain: The phrase "If the heavens and earth are destroyed, there would be no way to see the Book of Changes" means that the Book of Changes arises from the heavens and earth. If the heavens and earth are damaged, the way of the Book of Changes would also be destroyed, hence "there would be no way to see the Book of Changes." The phrase "If the Book of Changes is not visible, then the heavens and earth may be almost at rest" means that if the way of the Book of Changes is destroyed and its changing principles are no longer visible, then the heavens and earth would also be ruined, or nearly at rest; "almost" refers to being close to. This is like how the branches of a tree grow from its roots. If the roots are destroyed, the branches will no longer flourish; if the branches are already dead, then even though the roots are not entirely dead, they have only a faint vitality and are close to death. The roots are used as a metaphor for the heavens and earth, and the branches as a metaphor for the Book of Changes, hence "If the Book of Changes is not visible, then the heavens and earth may be almost at rest."

是故形而上者謂之道，形而下者謂之器。化而裁之謂之變，因而制其會通，適變之道也。[疏]正義曰：“是故形而上者謂之道，形而下者謂之器”者，道是無體之名，形是有質之稱。凡有從無而生，形由道而立，是先道而後形，是道在形之上，形在道之下。故自形外已上者謂之道也，自形內而下者謂之器也。形雖處道器兩畔之際，形在器，不在道也。既有形質，可為器用，故云“形而下者謂之器”也。

The text says: Therefore, what is above form is called "Dao," and what is below form is called "Qi." Transformation and regulation are called "bian." Han Kangbo's commentary explains: Following things and regulating their connections and unifications is to conform to the way of change. Kong Yingda further explains: So "what is above form is called Dao, and what is below form is called Qi." "Dao" is the name for the formless, while "form" is the term for the substantial. All that exists comes from non-existence, and form arises from Dao. Therefore, Dao comes first, then form, so Dao is above form, and form is below Dao. Thus, what is beyond form is called Dao, and what is within form is called Qi. Although form is at the boundary between Dao and Qi, form belongs to Qi rather than Dao. Since form has a physical substance, it can serve as a vessel, hence "what is below form is called Qi."

“化而裁之謂之變”者，陰陽變化而相裁節之，謂之變也。是得以理之變也。猶若陽氣之化不可久長，而裁節之以陰雨也，是得理之變也。陰陽之化，自然相裁，聖人亦法此而裁節也。推而行之謂之通。乘變而往者，無不通也。[疏]正義曰：因推此以可變而施行之，謂之通也。猶若亢陽之後變為陰雨，因陰雨而行之，物得開通，聖人亦當然也。

Kong Yingda then explained: The phrase "to transform and regulate is called change" means that yin and yang transform and regulate each other, which is called change, and it is change in accordance with propriety. For example, the yang energy of generation cannot last forever, so it is regulated by yin rain, which is change in accordance with propriety; yin and yang naturally regulate each other through transformation, and the sage also follows this principle to regulate. The classic says: to carry forward and implement it is called "communication." Han Kangbo's commentary explains: those who proceed by following transformation will have no obstruction. Kong Yingda explained further: to carry forward and implement by following the trend of change is called communication. For example, after a severe drought and intense yang heat, it turns to yin rain, and then one follows the yin rain to implement actions, thus enabling all things to be opened up; the sage's conduct should also be like this.

舉而錯之天下之民，謂之事業。事業所以濟物，故舉而錯之於民。[疏]正義曰：謂舉此理以為變化，而錯置於天下之民。凡民得以營為事業，故云“謂之事業”也。此乃自然以變化錯置於民也，聖人亦當法此錯置變化於萬民，使成其事業也。凡《繫辭》之說，皆說易道，以為聖人德化，欲使聖人法易道以化成天下，是故易與聖人，恆相將也。以作易者，本為立教故也，非是空說易道，不關人事也。

The text says: To present this principle of change and apply it to the people throughout the world is called "career" or "affairs." Han Kangbo explains that the meaning of "career" lies in benefiting all things, so it must be presented and applied to the people. Kong Yingda further explains: "To lift it up and place it" means to take the principle of the Book of Changes and raise it as a standard for change, placing it among the people; the people follow it in their activities, thus each has their own career, so the Great Treatise says "this is called career." This is the natural way of heaven placing change before the people; the sage should also follow this method, placing change upon the people so that they may each achieve their careers. All that the Great Treatise discusses is about the principle of the Book of Changes, ultimately relating to the moral cultivation of the sage, requiring the sage to follow the principle of the Book of Changes to nurture the world. Therefore, the Book of Changes and the sage have always been in harmony. Because the author of the Book of Changes intended to establish moral education, not merely to discuss the principles of the Book of Changes in a detached way unrelated to human affairs.

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。[疏]正義曰：“是故夫象聖人有以見天下之賾”至“是故謂之爻”者，於第六章已具其文，今於此更復言者何也？為下云“極天下之賾存乎卦，鼓天下之動存乎辭”，為此故更引其文也。且巳下又云“存乎變”“存乎通”“存乎其人”，廣陳所存之事，所以須重論也。

The text says: Therefore, when speaking of "xiang" (images), it is because the sage saw the profound and hidden principles of the world, and compared them to their forms and appearances, using hexagrams to symbolize the appropriate nature and suitability of things, hence it is called "xiang." The sage observed the movement of all things in the world, and examined their meeting and connecting points, using this to establish rituals and regulations, and attached words to determine good and bad fortune, hence it is called "yao." Kong Yingda's commentary says: From "Therefore, the sage saw the profound and hidden principles of the world" to "Hence it is called 'yao'" this passage has already appeared in the sixth chapter of the Great Treatise. Why is it repeated here? Because the following text will discuss "the profound and hidden principles of the world are contained in hexagrams, and the movement of the world is contained in words," in order to introduce these two sentences, the previous text is repeated here. Moreover, further down it says "contained in change," "contained in communication," and "contained in people," extensively elaborating on the various matters contained, so it is necessary to discuss it again.

極天下之賾者存乎卦，鼓天下之動者存乎辭。辭，爻辭也。爻以鼓動，效天下之動也。[疏]正義曰：“極天下之賾存乎卦”者，言窮極天下深賾之處存乎卦，言觀卦以知賾也。“鼓天下之動存乎辭”者，鼓，謂發揚天下之動。動有得失，存乎爻卦之辭，謂觀辭以知得失也。

The classic text says: All the profound and hidden principles of the world are fully contained in the hexagram images; all the movement and transformation of the myriad things in the world are fully expressed in the textual statements. Han Kangbo's commentary explains: Here, the term "ci" (words) refers to the line statements. The lines are capable of stirring and initiating movement, which is precisely imitating the movement of the myriad things in the world. Kong Yingda's commentary says: The phrase "the profound mysteries of the world are contained in the hexagrams" means that to exhaustively investigate the most profound and mysterious aspects of the world, one must look to the hexagram images. That is, by observing the hexagram images, one can understand the profound and hidden principles. As for "the movement of the world is contained in the words," the term "gu" (to stir or promote) means to promote and stimulate the movement of the world. Within this movement there are gains and losses, and these gains and losses are preserved in the line statements and hexagram statements. In other words, by observing the textual statements, one can understand the gains and losses.

化而裁之存乎變，推而行之存乎通，神而明之存乎其人。體神而明之，不假於象，故存乎其人。[疏]正義曰：“化而裁之存乎變”者，謂覆說上文“化而裁之謂之變”也。“推而行之存乎通”者，覆說上文“推而行之謂之通”也。“神而明之存乎其人”者，言人能神此易道而顯明之者，存在於其人。若其人聖，則能神而明之；若其人愚，則不能神而明之；故存於其人，不在易象也。

The text says: "To nurture and shape through transformation, the key lies in 'change'; to apply and implement through deduction, the key lies in 'communication'; to profoundly understand and clearly demonstrate the principles of the Book of Changes, the key lies in the person himself." Han Kangbo's commentary explains: those who can personally grasp the profound principles and make them clear do not need to rely on the hexagrams, hence the key lies in the person himself. Kong Yingda's commentary states: "To nurture and shape through transformation lies in 'change'" is a restatement of the previous statement "To nurture and shape is called transformation"; "To apply and implement through deduction lies in 'communication'" is a restatement of the previous statement "To apply and implement is called communication"; "To profoundly understand and clearly demonstrate lies in the person himself" means that the ability to use the principles of the Book of Changes in a profound and clear manner depends on the person: if that person is a sage, he can profoundly understand and clearly demonstrate it; if that person is a fool, he cannot. Therefore, the key lies in the person, not in the hexagrams themselves.

默而成之，不言而信，存乎德行。德行，賢人之德行也。順足於內，故默而成之也。體與理會，故不言而信也。[疏]正義曰：若能順理足於內，默然而成就之，闇與理會，不須言而自信也。“存乎德行”者，若有德行，則得默而成就之，不言而信也。若無德行則不能然。此言德行，據賢人之德行也。前《經》“神而明之，存乎其人”，謂聖人也。

The text says: "Being silent and not speaking, yet the matter is already accomplished; without opening one's mouth, people naturally believe and accept it. The key lies in virtue." Han Kangbo's commentary explains: here, "virtue" refers to the virtue of the virtuous person; the mind follows the principles and is self-sufficient, thus being able to accomplish things silently; the essence is in harmony with the ultimate truth, so there is no need for words and people naturally believe. Kong Yingda's commentary says: if one can follow the principles and have a full heart, then one can silently accomplish things, secretly in harmony with the principles, without needing to speak, others will naturally believe. What is meant by "it lies in virtue" is that only those with virtue can accomplish things silently and gain belief without speaking; those without virtue cannot do so. Here, the term "virtue" refers to the virtue of the virtuous person; whereas the previous text "to make it clear and evident, it depends on the person" refers to the sage.