the great treatise, part eight

[疏]正義曰：此篇章數，諸儒不同，劉瓛為十二章，以對上《繫》十二章也。周氏、莊氏併為九章，今從九章為說也。第一起“八卦成列”至“非曰義”，第二起“古者包犧”至“蓋取諸夬”，第三起“易者象也”至“德之盛”，第四起“困于石”至“勿恆凶”，第五起“乾坤其易之門”至“失得之報”，第六起“《易》之興”至“巽以行權”，第七起“《易》之為書”至“思過半矣”，第八起“二與四”至“謂易之道”，第九起“夫乾天下”至“其辭屈”。

Kong Yingda's commentary states that there is no consensus among different schools regarding how many chapters the "Great Treatise" should be divided into. Liu Huan divided it into twelve chapters to correspond with the twelve chapters of the "Great Treatise" above; Zhou氏 (Zhou Hongzheng) and Zhuang氏 both divided it into nine chapters, and now we follow the nine-chapter division. The first chapter begins with "The eight trigrams are arranged in order" and ends with "not called righteousness"; the second chapter begins with "In ancient times, Fuxi" and ends with "which is taken from Guai"; the third chapter begins with "The Book of Changes is about images" and ends with "the virtue is complete"; the fourth chapter begins with "Trapped by a stone" and ends with "do not be constant, calamity"; the fifth chapter begins with "The Book of Changes, the gate of Qian and Kun" and ends with "the reward of gain and loss"; the sixth chapter begins with "The rise of the Book of Changes" and ends with "flexible in the use of authority"; the seventh chapter begins with "The Book of Changes as a book" and ends with "half of the thoughts have been considered"; the eighth chapter begins with "The second and fourth" and ends with "the way of the Book of Changes"; the ninth chapter begins with "The Qian fills the world" and ends with "its words are bent."

[疏]正義曰：“八卦成列”至“非曰義”，此第一章。覆釋上繫第二章象爻剛柔吉凶悔吝之事，更具而詳之。八卦成列，象在其中矣。備天下之象也。[疏]正義曰：言八卦各成列位，萬物之象，在其八卦之中也。因而重之，爻在其中矣。夫八卦備天下之理，而未極其變，故因而重之以象其動用，擬諸形容以明治亂之宜，觀其所應以著適時之功，則爻卦之義，所存各異，故爻在其中矣。

Kong Yingda's commentary says: From "The Eight Trigrams are arranged in order" to "It is not called righteousness" constitutes the first chapter, which is used to re-explain the second chapter of the Great Treatise on the Upper Part. It elaborates more comprehensively and in greater detail on the subject of hexagram images, yao positions, yin and yang, good fortune, regret, and hardship. The text says: The eight trigrams are each arranged in order, and the images of all things are included within them. Han Kangbo's annotation explains: Because the eight trigrams already contain all things in the world. Kong Yingda's commentary says: This refers to the eight trigrams each forming their own positions, and the images of all things are contained within these eight trigrams. The text also says: By overlapping the eight trigrams two by two, the sixty-four hexagrams are formed, and the yao are included within them. Han Kangbo's annotation explains: Although the eight trigrams contain the principles of the world, they have not yet exhausted all changes, so they are overlapped to symbolize the movement of things; by comparing their forms and appearances, they are used to clarify what is appropriate in times of good governance and chaos; by observing their mutual relations, they are used to demonstrate the effectiveness of adapting to the times. In this way, the meaning of the yao and the meaning of the hexagram each have their own focus, so it is said that the yao are included within them.

[疏]“因而”至“中矣”。○正義曰：謂因此八卦之象，而更重之，萬物之爻，在其所重之中矣。然象亦有爻，爻亦有象，所以象獨在卦，爻獨在重者，卦則爻少而象多，重則爻多而象少，故在卦舉象，在重論爻也。○注“夫八卦”至“其中矣”。○正義曰：“夫八卦備天下理”者，前注云“備天下之象”，據其體；此云“備天下之理”，據其用也。言八卦大略有八，以備天下大象大理，大者既備，則小者亦備矣。直是不變之備，未是變之備也，故云“未極其變，故因而重之，以象其動用”也。云“則爻卦之義，所存各異”者，謂爻之所存，存乎巳變之義，“因而重之，爻在其中”是也。卦之所存，存於未變之義，“八卦成列，象在其中”是也。

Kong Yingda explains the passage "thereby adding layers, and the lines are included within" by saying: This refers to adding layers upon the eight trigrams according to their images, and the lines of all things are included within the trigrams formed by the layers. In fact, the trigrams already contain lines, and the lines also contain images. The reason for mentioning "images" when discussing the eight trigrams and mentioning "lines" when discussing the layered trigrams is that the eight trigrams have few lines but many images, while the layered trigrams have many lines but few images. Therefore, when discussing "images," the eight trigrams are used as an example, and when discussing "lines," the layered trigrams are discussed. Kong Yingda also explains Han Kangbo's comment "the eight trigrams encompass all the principles of the world" by saying: Han's previous statement "the eight trigrams encompass all the images of the world" refers to the essential nature of the eight trigrams. This statement "the eight trigrams encompass all the principles of the world" refers to the function of the eight trigrams. The eight trigrams are only eight in number, yet they already contain the great images and principles of the world. Once the great is already included, the small is naturally included as well. However, this is the inclusion before any changes occur, not after changes have taken place. Therefore, Han's comment says "since the changes have not been fully realized, they are therefore layered to represent their dynamic use." As for Han's statement "the meanings of lines and trigrams are stored separately," it refers to the lines representing the meaning after changes have occurred, which is "thereby adding layers, and the lines are included within." The trigrams represent the meaning before changes have occurred, which is "the eight trigrams are arranged, and the images are included within."

剛柔相推，變在其中矣。[疏]正義曰：則上《繫》第二章云“剛柔相推而生變化”，是變化之道，在剛柔相推之中。剛柔即陰陽也。論其氣即謂之陰陽，語其體即謂之剛柔也。繫辭焉而命之，動在其中矣。剛柔相推，況八卦相蕩，或否或泰，繫辭焉而斷其吉凶，況之六爻，動以適時者也。立卦之義，則見於《彖》、《象》，適時之功，見存之爻辭。王氏之例詳矣。

The text says: The strong line and the weak line mutually push and shift, and change is contained within this. Kong Yingda's commentary explains: This precisely corresponds to the second chapter of the Upper Great Treatise in the Zhou Changes, which states, "The mutual pushing of strong and weak gives rise to change." Thus, the way of change lies in the mutual pushing and shifting of strong and weak. Strong and weak are also yin and yang: from the perspective of qi, they are called yin and yang; from the perspective of form, they are called strong and weak. The text also says: Attaching words to the lines of the hexagram and giving them a judgment, movement is contained within this. Han Kangbo's annotation explains: "The mutual pushing of strong and weak" is a metaphor for the mutual interaction of the eight trigrams, resulting in some becoming the hexagram of "Obstruction" and others becoming the hexagram of "Progress." "Attaching words to the lines and judging their fortune and misfortune" is a metaphor for the six lines, which change according to the appropriate time. The establishment of the great meaning of a hexagram is found in the Commentary on the Judgment and the Image Commentary, while the effectiveness that adapts to the time is preserved in the line statements. Wang Bi's Outline of the Zhou Changes discusses this in detail.

[疏]“繫辭”至“中矣”。○正義曰：謂繫辭於爻卦之下，而呼命其卦爻得失吉凶，則適時變動好惡，故在其繫辭之中矣。○注“立卦”至“詳矣”。○正義曰：云“立卦之義，則見於《彖》、《象》”者，《彖》、《象》，謂卦下之辭，說其卦之義也。“適時之功，則存於爻辭”者，卦者時也，六爻在一卦之中，各以適當時之所宜以立功也。欲知適時之功用，觀於爻辭也。

Kong Yingda explained the passage "Attach statements and name them, movement is within them" by saying: This refers to attaching words beneath the hexagrams and lines to explain the fortune and misfortune of the hexagram and line; since there are gains and losses, good and bad, there is a constant change in preference and choice, so movement is contained within the attached words. Kong Yingda also explained Han Kangbo's comment "The meaning of establishing hexagrams... Wang's example is detailed" by saying: Han's comment "The meaning of establishing hexagrams is seen in the Tuang and Xiang" refers to the words attached to the hexagrams, which explain the general meaning of the hexagram. He said "the function of timely action is contained in the line statements" because a hexagram represents a "time," and the six lines are within the hexagram, each establishing achievements according to what is suitable at that time; to understand the function of adapting to the time, one should look at the line statements.

云“王氏之例詳矣”者，案《略例·論彖》云：“《彖》者何也？統論一卦之體，明其所由之主者也。夫眾不能治眾，治眾者，至寡者也。論卦體皆以一為主，是卦之大略也。”又《論爻》云：“爻者何也？言乎其變者也。變者何也？情偽之所為也。夫情偽之動，非數之所求也。故合散屈伸，與體相乖。形躁好靜，質柔愛剛。體與情反，質與原違。是故情偽相感，遠近相追，愛惡相攻，屈伸相推。見情者獲，直往則違。此是爻之大略也。”其義既廣，不能備載，是王氏之例詳矣。

Kong Yingda continued saying: Han's annotation says, "Wang's example is detailed." Checking Wang Bi's "Outline of the Zhou Changes · On the Tu" says: What is the Tu? It is a general discussion of the nature of a single hexagram, pointing out the main line that the hexagram is based on. Many cannot govern many; what can govern many must be the one that is least. When discussing the nature of a hexagram, it is always based on one line, which is the main point of the hexagram. In "Outline of the Zhou Changes · On the Lines" it also says: What is a line? It is about change. What is change? It is caused by true feelings and falsehoods. The arising of true feelings and falsehoods cannot be obtained by counting numbers, so the gathering and dispersing, bending and stretching often contradict the nature of the hexagram: the nature that is restless prefers stillness, the nature that is weak prefers strength, the nature and feeling are opposite, the quality and origin are contradictory. Therefore, true feelings and falsehoods influence each other, distant and near pursue each other, love and hatred attack each other, bending and stretching push each other; those who understand true feelings will gain something, while those who go forward recklessly will lose their way — this is the main point of the lines. Wang Bi's discussion is broad and profound, and it is not possible to record all of it here, which shows that his example is very detailed.

吉凶悔吝者，生乎動者也。有變動而後有吉凶。[疏]正義曰：上既云動在繫辭之中，動則有吉凶悔吝，所以悔吝生在乎無所動之中也。剛柔者，立本者也。變通者，趣時者也。立本況卦，趣時況爻。[疏]正義曰：“剛柔者，立本者也”，言剛柔之象，立在其卦之根本者也。言卦之根本，皆由剛柔陰陽往來。“變通者，趣時者也”，其剛柔之氣，所以改變會通，趣向於時也。若乾之初九，趣向勿用之時，乾之上九，趣向亢極之時。是諸爻之變，皆臻趣於時也。

The text says: "Good fortune, misfortune, regret, and hardship all arise from movement." Han Kangbo's commentary explains: Only through movement can good fortune and misfortune arise. Kong Yingda's exposition says: The previous text has already explained that movement is contained within the words of the hexagrams. As soon as there is movement, good fortune, misfortune, regret, and hardship appear. Therefore, regret and hardship arise within the process of movement (the original text here reads "no movement," and the wording may be erroneous or missing). The text also says: "Yang and Yin establish the foundation, while change and adaptability follow the timing." Han Kangbo's commentary explains: "Establishing the foundation" is a metaphor for the hexagram, and "following the timing" is a metaphor for the lines. Kong Yingda's exposition says: "Yang and Yin are what establish the foundation," meaning that the images of Yang and Yin are established at the foundation of a hexagram; the foundation of a hexagram is formed by the movement of Yang and Yin. "Change and adaptability are what follow the timing," meaning that the reason why the dual forces of Yang and Yin change and connect is to follow the appropriate timing. For example, the first line of the Qian hexagram follows the timing of "a hidden dragon that should not be used," and the top line of the Qian hexagram follows the timing of "a dragon in exaltation that brings regret." Thus, the movement of each line is directed toward the appropriate timing.

其剛柔立本者，若剛定體為乾，若柔定體為坤，陽卦兩陰而一陽，陰卦兩陽而一陰，是立其卦本而不易也。則上“八卦成列，象在其中矣”是也。卦既與爻為本，又是總主其時，故《略例》云“卦者，時也；變通者，趣時者也”。則上“因而重之，爻在其中矣”是也。卦既總主一時，爻則就一時之中，各趣其所宜之時，故《略例》云“爻者，趣時者也”。

Kong Yingda continued to say: As for the establishment of the principle of hardness and softness, for example, pure hardness determines the nature of the trigram as Qian, and pure softness determines the nature of the trigram as Kun; a yang trigram consists of two yin lines and one yang line, while a yin trigram consists of two yang lines and one yin line. This is establishing the fundamental nature of a trigram without change, which is what was mentioned earlier as "the eight trigrams are arranged in order, and the images are contained within them." Since the trigram is the fundamental element of the line, and also governs the time of the entire trigram, Wang Bi's "Outline of the Zhou Changes" says "a trigram is time; change and adaptability are the ways to follow time," which is what was mentioned earlier as "therefore they are combined again, and the lines are contained within them." Since the trigram governs a particular time, the lines are each moving toward their appropriate time within that time, so the "Outline" also says "a line is one that follows time."

吉凶者，貞勝者也。貞者，正也，一也。夫有動則未免乎累，殉吉則未離乎凶。盡會通之變，而不累於吉凶者，其唯貞者乎？《老子》曰：“王侯得一，以為天下貞。”萬變雖殊，可以執一御也。[疏]“吉凶”至“者也”。○正義曰：貞，正也。言吉之與凶，皆由所動不能守一而生吉凶，唯守一貞正，而能克勝此吉凶。謂但能貞正，則免此吉凶之累也。

The text says: "Good fortune and misfortune are overcome by 'zheng' (uprightness)." Han Kangbo's commentary explains: "Zheng" means uprightness, which is also "yi" (oneness). Any movement inevitably involves entanglement; pursuing good fortune alone cannot escape misfortune. Only those who thoroughly understand the principles of change and variation without being entangled by good or bad fortune can do so, and such people are those who uphold uprightness and oneness. The "Laozi" says: "Kings and princes who possess oneness take it as the standard for the world." Although myriad changes differ greatly, they can all be governed by holding fast to the principle of "yi" (oneness). Kong Yingda's commentary on "Good fortune and misfortune are overcome by 'zheng'" says: "Zheng" means uprightness. Good fortune and misfortune arise because one cannot maintain "yi" (oneness) during action. Only by maintaining pure uprightness and oneness can one overcome good fortune and misfortune; that is, by upholding uprightness, one is free from the entanglements of good and bad fortune.

○注“貞者”至“御也”。○正義曰：“貞者，正也，一也”者，言貞之為訓，訓正訓一，正者體傾邪，一者情無差二，寂然無慮，任運而行者也。凡吉凶者，由動而來，若守貞靜寂，何吉何凶之有？是貞正能勝其吉凶也。云“夫有動則未能免乎累”者，寂然不動，則無所可累。若動有營求，則恥累將來，故云動則未免於累也。云“殉吉則未離乎凶”者，殉，求也。若不求其吉，無慮無思，凶禍何因而至？由其求吉，有所貪慾，則凶亦將來，故云殉吉未離乎凶也。云“盡會通之變，而不累於吉凶者，其唯貞者乎”，言若能窮盡萬物會通改變之理，而不繫累於吉凶之事者，唯貞一者乃能然也。猶若少必有老，老必有死，能知此理，是盡會通之變。既知老必將死，是運之自然，何須憂累於死，是不累乎吉凶。唯守貞一，任其自然，故云“其唯貞者乎”。

Kong Yingda explains the part of Han Kangbo's commentary that says "Zhen means 'correct' and 'one'". Han's commentary explains that the character "Zhen" can be interpreted as "correct" or "one". "Correct" refers to the essence being upright and not leaning toward wrong or perverse ways, while "one" refers to the mind being free from dualities or divisions, being still and without thoughts, acting naturally. All good and bad fortune comes from action. If one can maintain correct and stillness, then what is good or bad? Thus, Zhen can overcome good and bad. Han's commentary says "When there is action, one cannot avoid being burdened." This means that when one is still and unmoving, there is no burden. But once one acts and has desires, shameful burdens follow. Therefore, action inevitably brings burdens. Han's commentary says "To pursue good fortune, one cannot escape bad fortune." "Xun" means to pursue. If one does not pursue good fortune, without thoughts or worries, how can bad fortune come? It is precisely because one pursues good fortune and develops desire that bad fortune follows. Therefore, pursuing good fortune does not mean escaping bad fortune. Han's commentary says "Those who fully understand the changes of all things and are not burdened by good and bad fortune, are they not the ones who hold to Zhen?" This means those who fully understand the changes and interactions of all things and are not burdened by good and bad fortune are only those who hold to Zhen and unity. For example, youth inevitably leads to old age, and old age inevitably leads to death. Understanding this is to fully grasp the changes and interactions of all things. Knowing that old age inevitably leads to death is natural, so why worry about death? This is not being burdened by good and bad fortune. Only by holding to Zhen and acting naturally can one say "Are they not the ones who hold to Zhen?"

云“《老子》曰，王侯得一，以為天下貞”者，王侯若不得一，二三其德，則不能治正天下。若得純粹無二無邪，則能為天下貞也。謂可以貞正天下也。云“萬變雖殊，可以執一御也”者，猶若寒變為暑，暑變為寒，少變為壯，壯變為老，老變為死，禍變為福，盛變為衰，變改不同，是萬變殊也。其變雖異，皆自然而有，若能知其自然，不造不為，無喜無戚，而乘御於此，是可以執一御也。

Kong Yingda then explains that Han's commentary cites the "Laozi" saying, "The king and marquises who possess the 'One' can be the upright ruler of the world." This means that if a king or marquis does not possess the 'One,' his virtue is divided and inconsistent, and he cannot govern and correct the world. If he possesses the pure and unchanging 'One,' free from any deviation or corruption, he can become the upright ruler of the world, thus being able to uphold righteousness throughout the world. Han's commentary also says, "Although there are myriad changes, they can all be governed by the 'One.'" For example, cold becomes hot, hot becomes cold, youth becomes adulthood, adulthood becomes old age, old age becomes death; misfortune becomes fortune, prosperity becomes decline. These changes take various forms, which is called "myriad changes." Although these changes are different from each other, they all arise naturally. If one understands that they come from nature, and does not act artificially or recklessly, neither rejoicing nor grieving, but simply following and governing them, this is called "governing myriad changes by the 'One.'"

天地之道，貞觀者也。明夫天地萬物，莫不保其貞，以全其用也。[疏]正義曰：謂天覆地載之道，以貞正得一，故其功可為物之所觀也。日月之道，貞明者也。天下之動，貞夫一者也。夫乾，確然示人易矣。夫坤，隤然示人簡矣。確，剛貌也。隤，柔貌也。乾坤皆恆一其德，物由以成，故簡易也。

The text says: The way of Heaven and Earth is based on uprightness and can be observed. Han Kangbo's commentary explains: This indicates that all things in the universe maintain uprightness to fulfill their functions. Kong Yingda's exposition states: This refers to the principle of Heaven covering and Earth supporting, which attains the unity of 'one' through uprightness, thus its efficacy can be observed by all things. The text also says: The way of the sun and moon is based on uprightness and thus they shine brightly; the movement of all things under heaven is directed toward that 'one'. The Book of Changes' Qian hexagram is indeed strong and vigorous, revealing simplicity to people; the Kun hexagram is gentle and yielding, revealing simplicity to people. Han Kangbo's commentary explains: 'Que' refers to the appearance of strength and vigor, 'tui' refers to the appearance of gentleness and yielding; Qian and Kun both maintain their virtue consistently, thus all things are generated, hence they are described as simple and unadorned.

[疏]正義曰：“日月之道，貞明者也”，言日月照臨之道，以貞正得一而為明也。若天覆地載，不以貞正而有二心，則天不能普覆，地不能兼載，則不可以觀。由貞乃得觀見也。日月照臨，若不以貞正，有二之心，則照不普及，不為明也，故以貞而為明也。“天下之動，貞夫一者也”，言天地日月之外，天下萬事之動，皆正乎純一也。若得於純一，則所動遂其性；若失於純一，則所動乖其理。是天下之動，得正在一也。“夫乾，確然示人易矣”者，此明天之得一之道，剛質確然，示人以和易，由其得一無為，物由以生，是示人易也。“夫坤，隤然示人簡矣”者，此明地之得一，以其得一，故坤隤然而柔，自然無為，以成萬物，是示人簡矣。若乾不得一，或有隤然，則不能示人易矣。若坤不隤然，或有確然，則不能示人簡矣。

Kong Yingda explains: "The way of the sun and moon is that of uprightness and brightness." This refers to the way of the sun and moon shining upon the world. Because they are upright and sincere, they are able to achieve the unity of "one" and thus become bright. Just as heaven covers all and earth carries all, if they are not upright and sincere and have two hearts, heaven would not be able to cover everything universally, and earth would not be able to contain and support all things, and people would not be able to see them. It is precisely because of their uprightness and sincerity that they can be seen. If the sun and moon were not upright and sincere and had two hearts, their light would not be comprehensive, and they would not be considered bright. Therefore, it is said that brightness comes from uprightness and sincerity. "The movement of the world is based on uprightness and unity." This refers to the movement of all things in the world beyond the sun, moon, and heaven and earth. All movements are correct when they are pure and unified. If they conform to pure unity, their movement is in accordance with their nature. If they lose pure unity, their movement goes against the usual principles. Therefore, the movement of the world is correct because of "one." "The Qian trigram is firm and shows people the ease of the Dao." This explains how heaven attains the principle of "one": its essence is firm and strong, and it is unchanging, thus showing people the ease of the Dao. Because it attains "one" and does not act artificially, all things are generated through it, which is why it is said to "show people the ease." "The Kun trigram is gentle and shows people the simplicity of the Dao." This explains how earth attains the principle of "one": because it attains "one," the Kun is gentle and yielding, naturally and effortlessly achieving all things, which is why it is said to "show people the simplicity." If the Qian trigram did not attain "one" and sometimes appeared gentle and weak, it would not be able to show people the ease. If the Kun trigram did not appear gentle and sometimes appeared firm and strong, it would not be able to show people the simplicity.

爻也者，效此者也。象也者，像此者也。爻象動乎內，兆數見於卦也。[疏]正義曰：“爻也者，效此者也”，此釋爻之名也。言爻者，效此物之變動也。“象也者，像此者”也。言象此物之形狀也。“爻象動乎內”者，言爻之與象，發動於卦之內也。

The text says: "Yao is imitating this; Xiang is taking the image of this; Yao and Xiang are activated within the hexagram." Han Kangbo's commentary explains: "The signs of good and bad fortune and the principles of numbers are all manifested in the hexagram." Kong Yingda's commentary says: "Yao, which is imitating this, explains the term 'Yao,' meaning that Yao imitates the movement of this thing; 'Xiang, which is taking the image of this, means that Xiang takes the form of this thing; 'Yao and Xiang are activated within' means that Yao and Xiang are both activated within a single hexagram."

吉凶見乎外，失得驗於事也。[疏]正義曰：其爻象吉凶見於卦外，在事物之上也。功業見乎變，功業由變以興，故見乎變也。[疏]正義曰：言功勞事業，由變乃興，故功業見於變也。聖人之情見乎辭。辭也者，各指其所之，故曰情也。[疏]正義曰：辭則言其聖人所用之情，故觀其辭而知其情也。是聖人之情，見乎爻象之辭也。若《乾》之初九，其辭云：“潛龍勿用。”則聖人勿用之情見於初九爻辭也。他皆放此。

The classic text says:吉凶 are revealed outside the hexagram. Han Kangbo's commentary explains: gains and losses must be verified in specific matters. Kong Yingda's commentary says: the auspicious and inauspicious contained in the line statements are revealed outside the hexagram and realized in actual affairs. The classic text also says: achievements are revealed in change. Han Kangbo's commentary explains: achievements arise from change, hence they are revealed in change. Kong Yingda's commentary says: achievements arise through change, hence achievements are seen in change. The classic text also says: the mind of the sage is revealed in the words. Han Kangbo's commentary explains: words indicate their direction, hence they are called 'qing' (meaning). Kong Yingda's commentary says: the words speak of the mind of the sage, hence by looking at the words one can know the mind of the sage. Thus the mind of the sage is revealed in the words of the line statements. For example, the line statement of the first line of the Qian hexagram says 'the dragon is hidden and not used', the mind of the sage advocating temporary non-use is revealed in the line statement of the first line. The rest of the lines follow the same pattern.

天地之大德曰生，施生而不為，故能常生，故曰大德也。[疏]正義曰：自此己下，欲明聖人同天地之德，廣生萬物之意也。言天地之盛德，在乎無常生，故言曰生。若不常生，則德之不大。以其常生萬物，故云大德也。

The classic text says: The greatest virtue of heaven and earth is called "to give birth." Han Kangbo's commentary explains: Heaven and earth bestow vitality without deliberate creation, thus they can continuously give birth forever, hence it is called great virtue. Kong Yingda's commentary says: From here on, the purpose is to explain the meaning of sages sharing the virtue of heaven and earth, widely giving birth to all things. The classic text discusses the great virtue of heaven and earth in terms of constant giving birth, so it only mentions the character "to give birth." If it could not constantly give birth, then the virtue would not be great. It is precisely because it constantly gives birth to all things that it is called great virtue. (The sentence "in the constant giving birth" is suspected to be a misreading of the original text, which should be "in the constant giving birth.")

聖人之大寶曰位。夫無用則無所寶，有用則有所寶也。無用而常足者，莫妙乎道，有用而弘道者，莫大乎位，故曰“聖人之大寶曰位”。[疏]正義曰：言聖人大可寶愛者在於位耳，位是有用之地，寶是有用之物。若以居盛位，能廣用無疆，故稱大寶也。

The text says: The most precious thing for the sage is called "position." Han Kangbo's commentary explains: Without function, there can be no value; only with function can there be value. That which is self-sufficient without relying on function is nothing more refined than "Dao"; and that which has function and can promote the Dao is nothing more significant than "position," hence it is said, "The great treasure of the sage is position." Kong Yingda's commentary states: This refers to the most valuable thing for the sage being his position. Position is a place that can exert function; treasure is something that can exert function. If one occupies a lofty position, he can exert infinite function, hence it is called a great treasure.

何以守位？曰仁。何以聚人？曰財。財所以資物生也。[疏]正義曰：“何以守位曰仁”者，言聖人何以保守其位，必信仁愛，故言“曰仁”也。“何以聚人曰財”者，言何以聚集人眾，必須財物，故言“曰財”也。理財正辭，禁民為非曰義。[疏]正義曰：言聖人治理其財，用之有節，正定號令之辭，出之以理，禁約其民為非僻之事，勿使行惡，是謂之義。義，宜也。言以此行之，而得其宜也。

The text says: What is used to maintain this position? It is benevolence. What is used to gather people? It is wealth. Han Kangbo's commentary explains: Wealth is used to support the growth of all things. Kong Yingda's commentary says: "What maintains the position is benevolence" refers to how the sage maintains his position, which must be achieved by sincerely practicing benevolence, hence it is called "benevolence." "What gathers people is wealth" refers to how people are gathered, which must be through the possession of wealth, hence it is called "wealth." The text also says: Governing wealth, regulating commands, and prohibiting the people from wrongdoing is called "righteousness." Kong Yingda's commentary explains: This refers to the sage governing wealth with moderation, regulating commands with proper wording, and restraining the people from engaging in improper actions and preventing them from committing evil, which is called "righteousness." "Righteousness" means "appropriateness," meaning that acting in this way allows each thing to be in its proper place.

[疏]正義曰：“古者包犧”至“取諸夬”，此第二章。明聖人法自然之理而作《易》，象《易》以制器而利天下。此一章其義既廣，今各隨文釋之。古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，聖人之作《易》，無大不極，無微不究。大則取象天地，細則觀鳥獸之文，與地之宜也。

Kong Yingda's commentary says: From "In ancient times, Fuxi" to "taking from the trigram Guai" is the second chapter, explaining that the sage took the principles of nature as a model to compose the Zhou Changes, and then made objects according to the trigrams of the Zhou Changes to benefit the world. This chapter has broad implications, and now we will explain it sentence by sentence according to the text. The text says: In ancient times, when Fuxi ruled the world, he looked up to observe the phenomena of heaven, looked down to observe the principles of earth, observed the patterns of birds and beasts and the suitability of the land. Han Kangbo's commentary explains: The sage composed the Zhou Changes, taking the great things to their utmost and the minute things to their very core—the great things were taken as models of heaven and earth, while the minute things were observed in the patterns of birds and beasts and the suitability of the land.

[疏]正義曰：“自此”至“取諸離”。此一節明包犧法天地造作八卦，法離卦而為罔罟也。云“仰則觀象於天，俯則觀法於地”者，言取象大也。“觀鳥獸之文，與地之宜”者，言取象細也。大之與細，則無所不包也。“地之宜”者，若《周禮》五土，動物植物各有所宜是也。

Kong Yingda's commentary says: From here to "take from Li," this section explains how Baoxi Shi modeled himself after heaven and earth to create the Eight Trigrams, and also modeled himself after the Li trigram to make nets. The classic text says "look up to observe the phenomena of heaven, look down to observe the patterns of earth," meaning taking the great examples. It also says "observe the markings of birds and beasts, and the suitability of the land," meaning taking the small examples. Taking both the great and the small, everything is included. What is meant by "the suitability of the land" is like what the Zhou Li discusses, the five types of soil, and various animals and plants each have their own suitable places.

近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。作結繩而為罔罟，以佃以漁，蓋取諸離。離，麗也。罔罟之用，必審物之所麗也。魚麗於水，獸麗於山也。[疏]正義曰：“近取諸身”者，若耳目鼻口之屬是也。“遠取諸物”者，若雷風山澤之類是也。舉遠近則萬事在其中矣。“於是始作八卦，以通神明之德”者，言萬事云為，皆是神明之德。若不作八卦，此神明之德，閉塞幽隱。既作八卦，則而象之，是通達神明之德也。“以類萬物之情”者，若不作《易》，物情難知。今作八卦以類象萬物之情，皆可見也。

The text says: Those things that are near are taken as images of the self, while those that are far are taken as images of all things, thus beginning to create the Eight Trigrams, to connect with the virtue of the divine, and to compare and classify the actual nature of all things; also making nets from ropes to hunt and fish, which probably takes its image from the卦 Li. Han Kangbo's commentary explains: "Li" means attachment; using a net requires understanding where the prey is attached — fish are attached to water, beasts are attached to mountains. Kong Yingda's commentary says: "Taking from the self" refers to things like ear, eye, nose, and mouth; "taking from things" refers to things like thunder, wind, mountain, and marsh. By citing both near and far, all things are included. "Thus beginning to create the Eight Trigrams, to connect with the virtue of the divine" refers to the various actions of all things being the virtue of the divine; if the Eight Trigrams were not made, this divine virtue would be blocked and hidden; once the Eight Trigrams are made, by taking images from them, the divine virtue is connected. "To compare and classify the actual nature of all things" refers to the fact that without the Zhou Yi, the nature of things is hard to know; now with the Eight Trigrams used to compare and symbolize the actual nature of all things, everything can be clearly seen.

“作結繩而為罔罟，以佃以漁”者，用此罟罔，或陸畋以羅鳥獸，或水澤以罔魚鱉也。“蓋取諸離”者，離，麗也。麗謂附著也。言罔罟之用，必審知鳥獸魚無所附著之處。故稱離卦之名，為罔罟也。案諸儒象卦制器，皆取卦之爻象之體，今韓氏之意，直取卦名，因以制器。案上《繫》云：“以制器者，尚其象”，則取象不取名也。韓氏乃取名不取象，於義未善矣。今既遵韓氏之學，且依此釋之也。

Kong Yingda then explained in his commentary: "Making ropes into nets for hunting and fishing" refers to using such nets either on land to hunt birds and beasts or in water to catch fish and turtles. "This is taken from the Li hexagram," where "Li" means "attached" or "dependent," meaning that using nets requires first understanding where birds, beasts, fish, and turtles dwell and rest. Therefore, the making of nets is associated with the Li hexagram. According to the tradition, scholars of Confucianism who explain the making of objects based on hexagrams usually refer to the form of a single line in the hexagram. However, Han Kangbo's view is different; he directly takes the name of the hexagram and makes the object based on the name. The "Great Treatise" says, "Those who make objects should focus on their images," indicating that one should take the image of the hexagram rather than its name. Han Kangbo, however, takes the name instead of the image, which is not fully consistent with the meaning. Nevertheless, since we now follow Han's teachings, we will explain it according to his interpretation.

包犧氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。制器致豐，以益萬物。日中為巿，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。噬嗑，合也。巿人之所聚，異方之所合，設法以合物，噬嗑之義也。[疏]正義曰：“包犧氏”至“取諸噬嗑”，此一節明神農取卦造器之義。一者制耒耜，取於益卦，以利益民也。二者日中為巿，聚合天下之貨，設法以合物，取於噬嗑，象物噬齧，乃得通也。

The text says: After the death of Fuxi, Shennong rose to prominence, cutting wood to make plows and bending wood to make hoes. Using these tools for farming, he taught the people, which is probably based on the hexagram of "Increase." Han Kangbo's commentary explains: making tools leads to abundance, which is increasing all things. The text also says: At noon, open the market, gathering people from all over, collecting goods from everywhere, and after trading, everyone goes their own way, each getting what they need. This is probably based on the hexagram of "Cannibalism." Han Kangbo's commentary explains: "Cannibalism" means to combine; the market is a place where people gather and goods from all directions meet. Establishing rules to bring things together is the meaning of the hexagram "Cannibalism." Kong Yingda's commentary says: From Fuxi to "taking from the hexagram of Cannibalism," this section explains the meaning of Shennong taking the hexagrams to create tools. First, making hoes and plows based on the hexagram of "Increase," to benefit the people. Second, opening the market at noon to gather goods from all over, establishing rules to bring things together, based on the hexagram of "Cannibalism," symbolizing that things become connected through being chewed and combined.

包犧者，案《帝王世紀》云：大皞帝包犧氏，風姓也。母曰華胥，燧人之世，有大人跡出於雷澤，華胥履之而生包犧。長於成紀，蛇身人首，有聖德，取犧牲以充包廚，故號曰“包犧氏”。後世音謬，故或謂之伏犧，或謂之虙犧，一號皇雄氏，在位一百一十年。包犧氏沒，女媧氏代立為女皇，亦風姓也。女媧氏沒，次有大庭氏、柏黃氏、中央氏、栗陸氏、驪連氏、赫胥氏、尊盧氏、混沌氏、皞英氏、有巢氏、朱襄氏、葛天氏、陰康氏、無懷氏，凡十五世，皆習包犧氏之號也。

Kong Yingda continued his examination and said: Regarding the figure of Fuxi, the book "Imperial Annals of the Emperors" by Huangfu Mi records that the great emperor Fuxi, of the Feng clan, had a mother named Hua Xu. During the time of the emperor Suiren, there were giant footprints appearing in Leize, and Hua Xu stepped on them, giving birth to Fuxi. Fuxi was born in Chengji, had a snake body and a human head, and possessed sage-like virtue. He used sacrificial animals to fill the kitchen, hence his title "Fuxi". Later generations mispronounced his name, so some called him "Fuxi", others "Fuxi", and he was also known as Huangxiong. He reigned for 110 years. After Fuxi's death, Nuwa succeeded him as empress, also of the Feng clan. After Nuwa, there were in succession Datingshi, Bihuangshi, Zhongyangshi, Lulushi, Lilianshi, Hexushi, Zunlushi, Hudunshi, Haoyingshi, Youchaoshi, Zhuxiangshi, Getianshi, Yankangshi, and Wuhuashi, a total of fifteen generations, all continuing to use the name Fuxi.

神農者，案《帝王世紀》云：炎帝神農氏，姜姓也。母曰任己，有蟜氏女，名曰女登。為少典正妃，遊華山之陽，有神龍首感女登於尚羊，生炎帝，人身牛首，長於姜水，有聖德，繼無懷之後，本起烈山，或稱烈山氏，在位一百二十年而崩。納奔水氏，女曰聽談，生帝臨魁，次帝承，次帝明，次帝直，次帝釐，次帝哀，次帝榆罔，凡八代及軒轅氏也。

Kong Yingda continued to say: Speaking of Shen Nong, according to the "Imperial Chronology," the Flame Emperor Shen Nong was of the Jiang clan. His mother was named Ren Ji, a daughter of the Youjiao clan, named Nu Deng, who was the principal wife of Shaodian. She traveled south of Hua Mountain, and a dragon's head appeared at Shangyang, which感应ed Nu Deng, and thus she gave birth to Shen Nong. Shen Nong had a human body with a bull's head, was born in the Jiang River, possessed sage virtue, succeeded the Wu Huai Emperor, originally rose from Lie Mountain, so he was also called the Lie Mountain clan, and died after ruling for one hundred twenty years. He married a daughter of the Ben Water clan named Ting Tan, and they had a son named Di Lin Gui; thereafter came Di Cheng, Di Ming, Di Zhi, Di Li, Di Ai, Di Yu Wang, a total of eight generations, and then it was the turn of the Yellow Emperor.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；通物之變，故樂其器用，不解倦也。[疏]正義曰：“神農氏沒”至“吉無不利”，此一節明神農氏沒後，乃至黃帝、堯、舜、通其《易》之變理，於是廣制器物。此節與下制器物為引緒之勢，為下起文。

The text says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose, comprehending the principles of change, so that the people used them without tiring. Han Kangbo's commentary explains: Because they could comprehend the changes of things, the people took pleasure in using these tools and did not become weary. Kong Yingda's commentary says: From 'Shen Nong died' to 'good fortune without any disadvantage,' this section explains that after Shen Nong's death, up to the Yellow Emperor, Yao, and Shun, they comprehended the principles of change in the Zhou Changes, thus widely making tools. This section serves as an introduction to the following discussion about making tools, setting the stage for what comes next.

“黃帝、堯、舜氏作”者，案：《世紀》云：黃帝有熊氏，少典之子，姬姓也。母曰附寶，其先即炎帝母家有蟜氏之女。附寶見大電光繞北斗樞星，照於郊野，感附寶，孕二十四月而生黃帝於壽丘。長於姬水，龍顏有聖德，戰蚩尢於涿鹿，擒之。在位一百年崩。子青陽代立，是為少皞。

Kong Yingda continued his examination, saying: The classic text states "the Yellow Emperor, Yao, and Shun established these systems." Upon checking Huang Fu Mi's "Imperial Chronology," it is recorded that the Yellow Emperor was of the House of Huaxiong, the son of Shaodian, of the Ji clan. His mother was named Fubao, whose ancestors were daughters of the House of Youjiao, the maternal relatives of the Flame Emperor. Fubao saw a great electrical light circling around the central star of the Big Dipper, shining over the outskirts, and thus was inspired to conceive. She carried the child for twenty-four months and gave birth to the Yellow Emperor at Shouqiu. The Yellow Emperor grew up by the Ji River, had a face like a dragon and possessed the virtue of a sage. He fought against Chiyou at ZhuLu and captured him. He reigned for a hundred years and then died. His son Qingyang succeeded him, who was also known as Shaohao.

少皞帝名摯，字青陽，姬姓也。母曰女節，黃帝時，大星如斗，下臨華渚，女節夢接意感，生少皞，在位八十四年而崩。顓頊高陽氏，黃帝之孫，昌意之子。母曰昌僕，蜀山氏之女，為昌意正妃，謂之女樞。瑤光之星，貫月如虹，感女樞於幽房之宮，生顓頊於弱水，在位七十八年而崩。

Kong Yingda continued to say: The Shao Hao Emperor was named Zhi and was called Qingyang. He was of the Ji clan. His mother was named Nu Jie. During the time of the Yellow Emperor, there was a large star shaped like a dipper, shining over Hua Zhu. Nu Jie dreamed of meeting it and felt a sense of connection, and thus gave birth to Shao Hao, who reigned for eighty-four years before his death. Zhuan Xu, the Gaoyang氏, was the grandson of the Yellow Emperor and the son of Chang Yi; his mother was named Chang Pu, the daughter of Shushan氏, who was the principal wife of Chang Yi. The star Yao Guang pierced through the moon, shaped like a rainbow, and was felt in the Yu Fang palace, thus giving birth to Zhuan Xu in the weak water region. Zhuan Xu reigned for seventy-eight years before his death.

少皞之孫，蟜極之子代立，是為帝嚳。帝嚳高辛氏，姬姓也。其母不見。生而神異，自言其名，在位七十年而崩。子帝摯立，在位九年。摯立不肖而崩，弟放勳代立，是為帝堯。帝堯陶唐氏，伊祈姓，母曰慶都，生而神異，常有黃雲覆其上。為帝嚳妃，出以觀河，遇赤龍，晻然陰風而感慶都，孕十四月而生堯於丹陵，即位九十八年而崩。帝舜代立。帝舜姚姓，其先出自顓頊。顓頊生窮蟬，窮蟬生敬康，敬康生句芒，句芒生蟜牛，蟜牛生瞽瞍，瞍之妻握登，見大虹，意感而生舜於姚墟，故姓姚氏。

Kong Yingda continued to say: Shao Hao's grandson and Jiao Ji's son succeeded to the throne, which was the emperor Gaoxin. Emperor Gaoxin was of the Ji clan, and his mother's identity is not clearly recorded in history. He was born with extraordinary abilities, able to name himself from birth. He reigned for seventy years before his death. His son, Emperor Zhi, succeeded to the throne and reigned for nine years. Emperor Zhi was not virtuous and died, and his younger brother Fangxun succeeded to the throne, who was Emperor Yao. Emperor Yao was of the Yi Qi clan, and his mother was named Qingdu. He was born with extraordinary abilities, and there was often a yellow cloud covering his head. Qingdu was the consort of Emperor Gaoxin. When she went out to view the Yellow River, she met a red dragon. The sky became dark, and a sudden gust of wind arose, which was a response to Qingdu, and she became pregnant for fourteen months. She gave birth to Yao in Danling. Yao reigned for ninety-eight years before his death, and Emperor Shun succeeded to the throne. Emperor Shun was of the Yao clan, and his ancestors were from Zhuan Xu. Zhuan Xu gave birth to Qiongchan, Qiongchan gave birth to Jingkang, Jingkang gave birth to Jiumang, Jiumang gave birth to Jiaoniu, Jiaoniu gave birth to Gusou. Gusou's wife, Weideng, saw a great rainbow and felt a sense of inspiration, and gave birth to Shun in Yao Xu, hence his surname Yao.

此歷序三皇之後至堯舜之前所為君也。此既云黃帝即雲堯舜者，略舉五帝之終始，則少皞、顓頊、帝嚳在其間也。“通其變，使民不倦”者，事久不變，則民倦而變。今皇帝、堯、舜之等，以其事久或窮，故開通其變，量時制器，使民用之日新，不有懈倦也。

Kong Yingda continued to say: The above is a sequential account of the rulers after the Three Emperors and before Yao and Shun. Since the text mentioned the Yellow Emperor, it directly proceeded to Yao and Shun, thus briefly mentioning the beginning and end of the Five Emperors. The rulers Zhao Hao, Zhuan Xu, and Di Ku are naturally included in between. The classic text says, "To adapt to changes, so that the people do not grow weary." This means that if one thing is used for too long without change, the people will grow tired and desire change. Now, the sage-kings Huangdi, Yao, and Shun, because the old ways had become insufficient over time, opened up new changes, measured the circumstances, and made tools, so that the people's daily needs were constantly renewed, thus preventing them from becoming lazy or weary. (The text "huangdi" should be "Huangdi.")

神而化之，使民宜之。易窮則變，變則通，通則久。通變則無窮，故可久也。[疏]正義曰：“神而化之，使民宜之”者，言所以“通其變”者，欲使神理微妙而變化之，使民各得其宜。若黃帝已上，衣鳥獸之皮，其後人多獸少，事或窮乏。故以絲麻布帛而制衣裳，是神而變化，使民得宜也。“易窮則變，變則通，通則久”者，此覆說上文“通則變”之事，所以“通其變”者，言易道若窮，則須隨時改變。所以須變者，變則開通得久長，故云“通則久”也。

The text says: "Divine and transform it, so that the people may each find their proper place." The Way of the Book of Changes reaches its limit and then changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it can endure for a long time. Han Kangbo's commentary explains: If one can comprehend and transform change, there is no limit, so it can endure. Kong Yingda's commentary says: "Divine and transform it, so that the people may find their proper place" refers to the reason for "understanding and transforming change," which is to allow the subtle and profound principles of the divine to exert their transformative power, so that the people may each find their proper place. For example, in the time of the Yellow Emperor, people wore the fur and feathers of birds and beasts. Later, as the number of people increased and the number of beasts decreased, things became insufficient. Therefore, they changed to making clothes from silk, hemp, and cloth, which is an example of divine transformation that allows the people to find their proper place. "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it can endure for a long time" is a repetition and elaboration of the previous statement about "understanding and transforming change." When the Way of the Book of Changes reaches its limit, it must change at the right time; the reason for change is that once it changes, it becomes unobstructed and can endure, hence it is said "when it becomes unobstructed, it can endure."

是以自天祐之，吉無不利。[疏]正義曰：此明若能通變，則無所不利，故引《易》文，證結變通之善，上《繫》引此文者，證明人事之信順，此乃明易道道之變通，俱得天之祐，故各引其文也。黃帝、堯、舜垂衣裳而天下治，蓋取諸乾、坤。垂衣裳以辨貴賤，乾尊坤卑之義也。

The text says: Therefore, heaven supports him, bringing auspiciousness and benefiting all things. Kong Yingda's commentary explains: This indicates that if one can be flexible and adaptable, there will be no disadvantage, so it cites the line statement of the Upper Nine of the Great Possession hexagram to confirm and conclude the virtue of change and adaptability. The Great Treatise of the Upper part cites this sentence to demonstrate the sincerity and harmony of human affairs; here, it is cited to illustrate the adaptability of the Way of the Changes. Both instances can receive the protection of heaven, hence each cites it. The text also says: The Yellow Emperor, Yao, and Shun governed the world by simply wearing robes, which probably takes its imagery from the Qian and Kun hexagrams. Han Kangbo's annotation explains: Hanging robes were used to distinguish rank and status, which corresponds to the meaning of Qian being exalted and Kun being humble.

[疏]正義曰：自此已下，凡有九事，皆黃帝、堯、舜取易卦以制象，此於九事之第一也。所以連雲堯、舜者，謂此九事黃帝制其初，堯舜成其末，事相連接，共有九事之功，故連云“黃帝堯舜”也。案皇甫謐《帝王世紀》載此九事，皆為黃帝之功。若如所論，則堯舜無事，《易·繫》何須連云“堯舜”？則皇甫之言，未可用也。“垂衣裳”者，以前衣皮，其制短小，今衣絲麻布帛所作衣裳，其制長大，故云“垂衣裳”也。“取諸乾坤”者，衣裳辨貴賤，乾坤則上下殊體，故云“取諸乾坤”也。

Kong Yingda's commentary says: From here on there are nine things, all of which are the Yellow Emperor, Yao, and Shun using the hexagrams of The Zhou Changes to make objects. This is the first of the nine things. The reason for mentioning Yao and Shun together is that the nine things were initiated by the Yellow Emperor and completed by Yao and Shun, connected in sequence, jointly achieving the accomplishments of the nine things, hence the phrase "Yellow Emperor Yao Shun" is used together. According to Huang Fu Mi's "Imperial Chronology," all nine things are considered the achievements of the Yellow Emperor. If we follow his view, then Yao and Shun would have no deeds to speak of, and why would the Great Treatise mention "Yao and Shun" together? Therefore, Huang Fu Mi's view cannot be adopted. The phrase "governing by hanging robes and garments" refers to the fact that in the past people wore animal skins, which were short and small in form; now they wear silk and hemp cloth, which are long and large in form, hence the saying "governing by hanging robes and garments." The phrase "taking from Qian and Kun" is because robes and garments are used to distinguish rank and status, and Qian and Kun are the trigrams of Heaven and Earth, which are different in form above and below, hence the saying "taking from Qian and Kun."

刳木為舟，剡木為楫。舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。渙者，乘理以散通也。[疏]正義曰：“此九事之第二也。舟必用大木，刳鑿其中，故云“刳木也”。“剡木為楫”者，楫必須纖長，理當剡削，故曰“剡木”也。“取諸渙”者，渙，散也。渙卦之義，取乘理以散動也。舟楫以乘水以載運，故取諸渙也。

The text says: By hollowing out wood to make a boat, and by carving wood to make oars, boats and oars are used to cross water where there is no bridge, enabling one to reach distant places and benefit the world. This is probably based on the image of the Hexagram 47, "Huan." Han Kangbo's commentary explains that "Huan" refers to following the natural order to allow things to disperse and flow smoothly. Kong Yingda's commentary says: This is the second item among the nine matters. Building a boat must use large pieces of wood, hollowing out the middle, so it is said "ku mu" (hollowing out wood). "Yan mu wei jie" (carving wood into oars) refers to oars needing to be long and slender, which should be carved, hence "yan mu." The phrase "taking the image from Huan" means "Huan" signifies dispersion; the meaning of the Hexagram Huan is to follow the natural order to allow things to disperse and move, just as boats and oars rely on water for transportation, hence the image is taken from Huan.

服牛乘馬，引重致遠，以利天下，蓋取諸隨。隨，隨宜也。服牛乘馬，隨物所之，各得其宜也。[疏]正義曰：此九事之第三也。隨者謂隨時之所宜也，今服用其牛，乘駕其馬，服牛以引重，乘馬以致遠，是以人之所用，各得其宜，故取諸“隨”也。

The text says: driving oxen and riding horses, leading heavy loads and reaching distant places, to benefit the world, this is probably taken as an image of the Hexagram of Following. Han Kangbo's commentary explains: "Following" means following what is appropriate; driving oxen and riding horses, following the nature of things, each getting what is suitable. Kong Yingda's commentary says: this is the third of the nine matters. "Following" means following what is appropriate at the time. Now, driving the ox and riding the horse, using the ox to pull heavy loads and the horse to reach distant places, this is that people's use is each appropriate, so it is taken as an image of the Hexagram of Following.

重門擊柝，以待暴客，蓋取諸豫。取其豫備。[疏]正義曰：此九事之第四也。豫者取其豫有防備，韓氏以此九事，皆以卦名而為義者。特以此象文，取備豫之義，其事相合。故其餘八事，皆以卦名解義，量為此也。斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。以小用而濟物也。[疏]正義曰：此九事之第五也。杵須短木，故斷木為杵；臼須鑿地，故掘地為臼。取諸小過，以小事之用過而濟物，杵臼亦小事，過越而用以利民，故取諸小過也。

The text says: Setting up many gates and beating wooden drums to patrol at night, used to guard against violent guests, this is probably based on the image of the Hexagram of Joyful Expectation. Han Kangbo's commentary explains: It takes the meaning of being prepared in advance. Kong Yingda's commentary says: This is the fourth item among the nine. The Hexagram of Joyful Expectation takes the meaning of being prepared in advance. Han Kangbo interpreted all nine items according to the names of the hexagrams, because this particular item's image matches the meaning of preparation in the text, so the other eight items were also interpreted according to the names of the hexagrams, based on this one. The text also says: Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of the pestle and mortar allows the people to be sustained, this is probably based on the image of the Hexagram of Exceeding. Han Kangbo's commentary explains: Using a small effort to benefit all things. Kong Yingda's commentary says: This is the fifth item among the nine. A pestle must be made from a short piece of wood, so wood is cut to make a pestle; a mortar must be made by digging the ground, so the ground is dug to make a mortar. Taking the image of the Hexagram of Exceeding is based on the meaning that a small thing's function slightly exceeds and can benefit things; the pestle and mortar are small things, slightly exceeding their function to benefit the people, so they take the image of the Hexagram of Exceeding.

弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。睽，乖也。物乖則爭興，弧矢之用，所以威乖爭也。[疏]正義曰：此九事之第六也。案《爾雅》：“弧，木弓也。”故云“弦木為弧”。“取諸睽”者，睽謂乖離，弧矢所以服此乖離之人，故取諸睽也。案弧、矢、杵、臼、服牛、乘馬、舟、楫皆云之“利”，此皆器物益人，故稱“利”也。重門擊柝，非如舟楫杵臼，故不云“利”也。變稱“以御暴客”，是以利也。垂衣裳不言利者，此亦隨便立稱，故云“天下治”，治亦利也。此皆義便而言，不可以一例取也。

The text says: bending wood into a bow, cutting wood into arrows, the utility of bows and arrows is used to intimidate the world, this is probably based on the image of the Hexagram of "Strife." Han Kangbo's commentary explains: "Strife" means being at odds; when things are at odds, disputes arise, and the use of bows and arrows is precisely to intimidate such discord. Kong Yingda's commentary says: this is the sixth of the nine matters. According to the "Erya," "hu" refers to a wooden bow, so the text says "stringing wood to make a bow." The phrase "taking the image from Strife" refers to "Strife" meaning separation; bows and arrows are used to subdue those who are separated, hence the image of the Hexagram of Strife. Also, bows, arrows,杵,臼, taming oxen, riding horses, boats, and oars are all called "beneficial" because these tools are beneficial to people, so they are called "beneficial." However, the heavy doors and the sound of the wooden stick for alarm are not like the previous ones, so they are not called "beneficial," but instead expressed as "to guard against violent guests," which is also a form of benefit. The use of robes and trousers is not called "beneficial," it is just a name based on the text, so it says "the world is well governed," and "governed" is also a form of benefit. All these are expressions based on the meaning of the text, and cannot be forced into a single pattern.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取大壯。宮室壯大於穴居，故制為宮室，取諸大壯也。[疏]正義曰：此九事之第七也。巳前不云“上古”，已下三事，或言“上古”，或言“古”，與上不同者，巳前未造此器之前，更無餘物之用，非是後物以替前物，故不云“上古”也。此巳下三事皆是未造此物之前，巳更別有所用，今將後用而代前用，欲明前用所有，故本之云“上古”及“古”者，案未有衣裳之前，則衣鳥獸之皮，亦是巳前有用，不云“上古”者，雖云古者衣皮，必不專衣皮也，或衣草衣木，事無定體，故不得稱上古衣皮也。若此穴居野處，及結繩以治，唯專一事，故可稱上古，由後物代之也。“取諸大壯”者，以造制宮室，壯大於穴居野處，故取大壯之名也。

The text says: In ancient times people lived in caves and dwelled in the wild, but later sages changed this to buildings with beams above and eaves below, to protect against wind and rain. This is probably based on the image of the Great Strength hexagram. Han Kangbo's commentary explains: dwellings are more substantial than cave-dwelling, so they were made, taking the image of the Great Strength hexagram. Kong Yingda's commentary says: this is the seventh of the nine matters. The previous matters do not mention "ancient times," but the following three matters sometimes mention "ancient times" or "old times," differing from the previous ones. The reason is: for the previous matters, before the creation of the object, there was nothing else to use, so there was no replacement of the old with the new, hence they do not mention "ancient times." However, for these following three matters, before the creation of the object, there was already another use, and now the later method replaces the earlier one. To show that there was already a use before, they trace back to say "ancient times" or "old times." Note: before there were clothes, people wore animal skins, which was also an earlier use, yet it is not called "ancient times wearing animal skins," because although ancient people wore skins, they were not exclusively wearing skins, but sometimes wore grass or wood, without a fixed form, so it cannot be called "ancient times wearing animal skins." As for cave-dwelling and living in the wild, as well as using ropes for governance, these were all exclusive practices, so they can be called "ancient times," because later things replaced them. The phrase "taking the image of Great Strength" is because building dwellings is more substantial than cave-dwelling, so it takes the name of the Great Strength hexagram.

古之葬者厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。取其過厚。[疏]正義曰：此九事之第八也。不云“上古”，直云“古之葬者”，若極遠者，則云“上古”，其次遠者，則直云“古”。則厚衣之以薪，葬之中野，猶在穴居結繩之後，故直云“古”也。“不封不樹”者，不積土為墳，是不封也。不種樹以標其處，是不樹也。“喪期無數”者，哀除則止，無日月限數也。“後世聖人易之以棺槨”者，若《禮記》云“有虞氏瓦棺”，未必用木為棺也。則《禮記》又云“殷人之棺槨”，以前云槨，無文也。“取諸大過”者，送終追遠，欲其甚大過厚，故取諸大過也。案《書》稱堯崩，百姓如喪考妣，三載四海遏密八音，則喪期無數，在堯巳前，而棺槨自殷已後，則夏已前，棺槨未具也。所以其文參差，前後不齊者，但此文舉大略，明前後相代之義，不必確在一時故九事上從黃帝，下稱堯舜，連延不絕，更相增脩也。

The text says: In ancient times, when burying the dead, they covered the body thickly with firewood and buried them in the open fields, without making mounds of earth as tombs, nor planting trees as markers, and there was no fixed period for mourning; later sages changed this to using coffins and outer cases, which probably took its symbolism from the Great Excess hexagram. Han Kangbo's commentary explains: it takes the meaning of being overly heavy. Kong Yingda's commentary says: this is the eighth of the nine matters. Here it does not say "the ancient times" but "the ancient way of burial," because only the extremely distant past is called "the ancient times," while the next level of antiquity is simply called "ancient." Using firewood to cover the body thickly and burying in the open fields was still after the time of cave dwelling and tying knots, so it is called "ancient." "No mounds and no trees" means not making earth mounds as tombs is "no mounds," and not planting trees to mark the location is "no trees." "No fixed mourning period" means mourning stops when grief is resolved, without fixed days or months. "Later sages changed this to using coffins and outer cases" is similar to what the Book of Rites says "the Yao dynasty used earthenware coffins," which may not have been wooden coffins; the Book of Rites also says "the Yin dynasty used coffins and outer cases," but there is no previous record of "outer cases." The phrase "taking from the Great Excess" is because in sending off the dead and remembering ancestors, they wished to be especially generous, thus taking the symbolism from the Great Excess hexagram. The Book of Documents says that when Yao died, the people mourned as if he were their parents, and for three years, the whole world ceased all music, showing that the mourning period without fixed limits existed even before Yao. However, coffins and outer cases appeared only after the Yin dynasty, so before the Xia dynasty, coffins and outer cases were not yet complete. These words are inconsistent because this passage is a general summary, explaining the successive changes over time, and does not necessarily refer to the same era. Therefore, these nine matters trace back to the Yellow Emperor and descend to Yao and Shun, continuing continuously, each adding and refining the previous.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。夬，決也。書契所以決斷萬事也。[疏]正義曰：此明九事之終也。夬者，決也。造立書契，所以決斷萬事，故取諸夬也。“結繩”者，鄭康成注云：“事大大結其繩，事小小結其繩。”義或然也。

The classic text says: In ancient times, people used knotted ropes to govern, but later sages changed this to written characters and contracts. Officials used them to manage affairs, and common people used them to check and verify things. This is probably based on the image of the Gua (Hexagram) "Gua." Han Kangbo's commentary explains: "Gua" means decision; written characters and contracts are used to decide all matters. Kong Yingda's commentary says: This refers to the last of the nine matters. "Gua" means decision; the creation of written characters and contracts was to decide all matters, hence the image of "Gua." As for "knotted ropes," Zheng Kangcheng's commentary says: For important matters, the knots were made large; for minor matters, the knots were made small. This explanation may be correct.