The Great Treatise, Part II, Chapter III

[疏]正義曰：“是故易者”至“德之盛也”，此第三章。明陰陽二卦之體，及日月相推而成歲，聖人用之，安身崇德，德之盛也。是故易者，象也。象也者，像也。彖者，材也。材，才德也。彖言成卦之材，以統卦義也。[疏]正義曰：“是故易者象也”者，但前章皆取象以制器，以是之故，易卦者，寫萬物之形象，故云“易者象也”。“象也者，像也”者，謂卦為萬物象者，法像萬物，猶若乾卦之象，法像於天也。“彖者，材也”者，謂卦下彖辭者，論此卦之材德也。

Kong Yingda's commentary says: from "Therefore, the Book of Changes is about images" to "the perfection of virtue," this is the third chapter, explaining the nature of the two categories of hexagrams, and how the sun and moon move in mutual interaction to form a year. The sage uses this principle to establish himself, cultivate his life, and enhance his virtue, which is the perfection of virtue. The text says: therefore, the Book of Changes is about images; what is meant by "images" is taking the likeness of things. "Tuan" means "material." Han Kangbo's annotation explains: "material" refers to the quality and virtue; the Tuan section discusses the material quality of a hexagram, used to summarize the main meaning of the entire hexagram. Kong Yingda's commentary says: "Therefore, the Book of Changes is about images," because the previous chapter discussed taking images to make objects, hence the hexagrams of the Book of Changes are depictions of the forms of all things, so it is said "the Book of Changes is about images." "Images are likenesses" means that the hexagram, as an image of all things, takes the likeness of all things, just as the image of the hexagram Qian takes the likeness of heaven. "Tuan means material" means that the Tuan section discusses the material quality and virtue of the hexagram.

爻也者，效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦。夫少者，多之所宗；一者，眾之所歸。陽卦二陰，故奇為之君；陰卦二陽，故耦為之主。[疏]正義曰：“爻也者，效天下之動”者，謂每卦六爻，皆仿效天下之物而發動也。“吉凶生而悔吝著”者，動有得失，故吉凶生也。動有細小疵病，故悔吝著也。“陽卦多陰，陰卦多陽，其故何也”者，此夫子將釋陰陽二卦不同之意，故先發其問，云“其故何也”。“陽卦多”陰，謂震、坎、艮一陽而二陰也；“陰卦多陽”，謂巽、離、兌一陰而二陽也。“陽卦奇，陰卦耦”者，陽卦則以奇為君，故一陽而二陰，陽為君，陰為臣也。陰卦則以耦為君，故二陽而一陰，陰為君，陽為臣也。故《注》云“陽卦二陰，故奇為之君；陰卦二陽，故耦為之主”。

The text says: "Yao (lines) imitate the movement of all things in the world, thus giving rise to fortune and misfortune, and making regret and hardship evident." Why do yang hexagrams have more yin lines and yin hexagrams have more yang lines? Because yang hexagrams are based on odd numbers, while yin hexagrams are based on even numbers. Han Kangbo's commentary explains: "The few are followed by the many; one is the destination of all." Yang hexagrams have two yin lines, so the odd yang line becomes their ruler; yin hexagrams have two yang lines, so the even yin line becomes their ruler. Kong Yingda's commentary says: "Yao imitates the movement of the world," meaning each hexagram's six lines imitate the movement of things in the world. "Fortune and misfortune arise, and regret and hardship become evident," because movement brings both gain and loss, thus producing fortune and misfortune; movement also includes minor flaws, hence regret and hardship become apparent. "Why do yang hexagrams have more yin lines and yin hexagrams have more yang lines?" This is a question that Confucius raises to explain the difference between the two types of hexagrams. Therefore, he first asks, "Why is this so?" "Yang hexagrams have more yin lines" refers to hexagrams like Zhen, Kan, and Gen, which have one yang line and two yin lines; "yin hexagrams have more yang lines" refers to hexagrams like Xun, Li, and Dui, which have one yin line and two yang lines. "Yang hexagrams are based on odd numbers, yin hexagrams on even numbers." Yang hexagrams take the odd as their ruler, so they have one yang line and two yin lines, with yang as the ruler and yin as the subject; yin hexagrams take the even as their ruler, so they have two yang lines and one yin line, with yin as the ruler and yang as the subject. Therefore, Han Kangbo's commentary says, "Yang hexagrams have two yin lines, so the odd yang line becomes their ruler; yin hexagrams have two yang lines, so the even yin line becomes their ruler."

其德行何也？辨陰陽二卦之德行也。[疏]正義曰：前釋陰陽之體，未知陰陽德行之故。故夫子將釋德行，先自問之，故云“其德行何也”。陽一君而二民，君子之道也。陰二君而一民，小人之道也。陽，君道也。陰，臣道也。君以無為統眾，無為則一也。臣以有事代終，有事則二也。故陽爻畫奇，以明君道必一；陰爻畫兩，以明臣體必二，斯則陰陽之數，君臣之辨也。以一為君，君之德也。二居君位，非其道也。故陽卦曰“君子之道”，陰卦曰“小人之道”也。

The text asks: What are their virtues? Han Kangbo's commentary explains: This is to distinguish the virtues of the two categories of hexagrams, yin and yang. Kong Yingda's commentary says: Previously, the nature of yin and yang was explained, but the origin of their virtues was still unknown. Therefore, Confucius first posed a question to explain the virtues, saying, "What are their virtues?" The text then continues: A yin hexagram is like one ruler and two subjects, which represents the way of the gentleman; a yang hexagram is like two rulers and one subject, which represents the way of the petty person. Han Kangbo's commentary explains: Yang represents the way of the ruler, while yin represents the way of the minister. The ruler governs all by non-action, and non-action is "one"; the minister accomplishes the ruler's tasks and completes the ruler's achievements through action, and action is "two." Therefore, a yang line is drawn as a single continuous line, indicating that the ruler's way must be singular and unified; a yin line is drawn as two broken lines, indicating that the minister's nature must be dual. This is how the numbers of yin and yang differ from the distinction between ruler and minister. Taking "one" as the ruler's virtue, "two" occupying the ruler's position is not in accordance with the Way. Therefore, a yin hexagram is called the way of the gentleman, and a yang hexagram is called the way of the petty person.

[疏]“陽一”至“道也”。○正義曰：“陽一君而二民，君子之道”者，夫君以無為統眾，無為者，為每事因循，委任臣下，不司其事，故稱一也。臣則有事代終，各司其職，有職則有對，故稱二也。今陽爻以一為君，以二為民，得其尊卑相正之道，故為君子之道者也。“陰二君而一民，小人之道”者，陰卦則以二為君，是失其正，以一為臣，乖反於理，上下失序，故稱小人之道也。○注“陽君”至“道也”。○正義曰：“陽，君道”者，陽是虛無為體，純一不二，君德亦然，故云“陽，君道也”。“陰，臣道”者，陰是形器，各有質分，不能純一，臣職亦然，故云“陰，臣道也”。案《經》云“民”而《注》云“臣”者，臣則民也。《經》中對君，故稱民，《注》意解陰，故稱臣也。

Kong Yingda explains the passage "Yang is one ruler and two subjects... the way of the small person" saying: The phrase "Yang is one ruler and two subjects, the way of the superior person" refers to the ruler governing all people without interference; "without interference" means that everything follows naturally and officials are entrusted with tasks, and the ruler does not personally manage affairs, hence called "one." Officials take on responsibilities and complete the ruler's achievements, each managing their own duties, and since there are duties there are distinctions, hence called "two." Now, the Yang line is one ruler and two subjects, conforming to the principle of hierarchy and order, hence it is the way of the superior person. As for "Yin is two rulers and one subject, the way of the small person," the Yin hexagram takes two as rulers, which is wrong; taking one as a subject also goes against the norm, and the hierarchy is lost, hence it is the way of the small person. Kong Yingda also explains Han Kangbo's comment "Yang is the way of the ruler... the way of the small person" saying: The statement "Yang is the way of the ruler" is because Yang is based on emptiness and is pure and unified, just as the virtue of a ruler is; thus it is said "Yang is the way of the ruler." The statement "Yin is the way of the subject" is because Yin belongs to tangible objects, each having its own nature and limits, and cannot be pure and unified, just as the duties of a subject are; thus it is said "Yin is the way of the subject." As for the passage referring to "people" and Han's comment referring to "subject," this is because a subject is also a people: in the passage, "people" is contrasted with the ruler; in Han's comment, the focus is on explaining "Yin," hence it is called "subject."

《易》曰：“憧憧往來，朋從爾思。”天下之動，必歸乎一，思以求朋，未能一也。一以感物，不思而至。[疏]正義曰：此明不能無心感物，使物來應，乃憧憧然役用思慮，或來或往，然後朋從爾之所思。若能虛寂，以純一感物，則不須憧憧往來，朋自歸也。此一之為道，得為可尚，結成前文陽爻以一為君，是君子之道也。《注》云“天下之動，必歸乎一。思以求朋，未能一也。一以感物，不思而至”矣。

The classic text cites the Line Statement of the fourth line of the "Xian" hexagram in The Zhou Changes, saying: "Coming and going in confusion, friends follow your thoughts." Han Kangbo's commentary explains that all movement in the world must return to "one." Using thought to seek friends has not yet achieved "one." By using pure unity to connect with things, friends will come naturally without thought. Kong Yingda's commentary says this shows that one cannot achieve connection with things through a mind free of thought, but instead is confused and constantly uses thought, coming and going in disorder, and then friends follow your thoughts. If one can be quiet and still, and connect with things through pure unity, there is no need for coming and going in confusion, and friends will naturally come. This "one" as the Dao is what is worthy of being esteemed, and it concludes the previous discussion about the yang line being ruled by "one," which is the way of the gentleman. Therefore, Han Kangbo's commentary says, "All movement in the world must return to one. Seeking friends through thought has not yet achieved one. Connecting with things through one, without thought, things come naturally."

子曰：“天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？夫少則得，多則感。塗雖殊，其歸則同；慮雖百，其致不二。苟識其要，不在博求；一以貫之，不慮而盡矣。[疏]正義曰：“子曰：天下何思何慮”者，言得一之道，心既寂靜，何假思慮也。“天下同歸而殊塗”者，言天下萬事，終則同歸於一，但初時殊異其塗路也。“一致而百慮”者，所致雖一，慮必有百。言慮雖百種，必歸於一致也；塗雖殊異，亦同歸於至真也。言多則不如少，動則不如寂，則天下之事，何須思也？何須慮也？

The text says: Confucius said, "What is there to think about in the world? All things in the world return to the same place but take different paths; they all converge on the same goal but have myriad thoughts. What is there to think about in the world?" Han Kangbo's commentary explains: less leads to gain, more leads to confusion; although the paths are different, the destination is the same. Although there are a hundred thoughts, the goal is one. If one understands the essential principle, there is no need for extensive searching; one principle can encompass everything, and without thinking, all things are already complete. Kong Yingda's commentary says: "Zi said: What is there to think about in the world?" refers to the principle of "one." The mind is already tranquil, so there is no need for thinking. "The world returns to the same place but takes different paths" refers to all things in the world ultimately returning to "one," though they initially take different paths. "Converging on one but with myriad thoughts" means although the goal is one, there are many thoughts; although there are a hundred thoughts, they all converge on the same goal. Although the paths differ, they all lead to the ultimate truth. Thus, more is worse than less, movement is worse than stillness. Then, what need is there for thinking? What need is there for deliberation?

日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。[疏]正義曰：“日往則月來”至“相推而歲成”者，此言不須憂慮，任運往來，自然明生，自然歲成也。“往者屈也，來者信也”者，此覆明上日往則月來，寒往則暑來，自然相感而生利之事也。往是去藏，故為屈也；來是施用，故為信也。一屈一信，遞相感動而利生，則上云“明生”、“歲成”是“利生”也。

The text says: When the sun sets, the moon rises; when the moon sets, the sun rises. The sun and moon alternate, and thus light is generated. When cold comes, heat follows; when heat comes, cold follows. Cold and heat alternate, and thus a year is completed. What has passed is called "bend" (qu), and what comes is called "extension" (shen). The bending and extension interact and thus benefit arises. Kong Yingda's commentary says: From "when the sun sets, the moon comes" to "they alternate and thus a year is completed," this is explaining that there is no need for worry or thought; things naturally come and go, and light naturally arises, and years naturally complete. "What has gone is called bending, what comes is called extension" reiterates the previous idea of the sun and moon alternating and cold and heat alternating, naturally interacting to produce benefits. Going is retreating and thus called bending; coming is applying and thus called extension. One bending and one extension interact and thus benefits arise. The previous mention of "light arises" and "year is completed" is exactly what is referred to here as "benefits arise."

尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。精義，物理之微者也。神寂然不動，感而遂通，故能乘天下之微，會而通其用也。[疏]正義曰：“尺蠖之屈，以求信”者，覆明上往來相感，屈信相須。尺蠖之蟲，初行必屈者，欲求在後之信也。言信必須屈，屈以求信，是相須也。“龍蛇之蟄，以存身”者，言靜以求動也。蛟蛇初蟄，是靜也；以此存身，是後動也。言動必因靜也。靜而得動，亦動靜相須也。“精義入神，以致用”者，亦言先靜而後動。此言人事之用，言聖人用精粹微妙之義，入於神化，寂然不動，乃能致其所用。“精義入神”，是先靜也；“以致用”，是後動也。是動因靜而來也。

The text says: The silkworm moth bends its body in order to achieve extension; the dragon and snake remain coiled in order to preserve itself; studying the subtle principles to the point of entering the realm of the divine is in order to apply them effectively. Han Kangbo's commentary explains: "Fine meaning" refers to the most subtle aspect of the principles of things; "divine" is still and unmoving, but when there is a response, it reaches everywhere, thus being able to control the most subtle principles and integrate and unify their functions. Kong Yingda's commentary says: "The silkworm moth bends in order to achieve extension" reiterates the principle mentioned earlier of mutual interaction between movement and stillness, and mutual dependence between bending and extension: this insect must first bend when it starts moving, precisely in order to achieve extension later; thus extension must come after bending, and bending is for the purpose of extension, and the two depend on each other. "The dragon and snake remain coiled in order to preserve itself" refers to achieving movement through stillness: when the dragon and snake first coil, they are still, relying on this to preserve their bodies, in order to achieve movement later; thus movement must be based on stillness; movement comes from stillness, and thus movement and stillness depend on each other. "Studying the subtle principles to the point of entering the realm of the divine, in order to apply them" also refers to first stillness then movement. This is speaking about the application in human affairs: the sage applies the refined and subtle principles, penetrating into the realm of divine transformation, being still and unmoving, then is able to apply their functions. "Studying the subtle principles to the point of entering the realm of the divine" is first stillness, "in order to apply them" is later movement, and movement comes precisely from stillness.

利用安身，以崇德也。利用之道，由安其身而後動也。精義由於入神，以致其用；利用由於安身，以崇其德。理必由乎其宗，事各本乎其根。歸根則寧，天下之理得也。若役其思慮，以求動用，忘其安身，以殉功美，則偽彌多而理愈失，名彌美而累愈彰矣。[疏]“利用”至“德也”。○正義曰：此亦言人事也。言欲利已之用，先須安靜其身，不須役其思慮，可以增崇其德。言“利用安身”，是靜也；言“崇德”，是動也。此亦先靜而後動，動亦由靜而來也。○注“利用之道”至“崇其德”。○正義曰：云“利用之道，皆安其身而後動”者，言欲利益所用，先須自安其身。身既得安，然後舉動，德乃尊崇。若不先安身，身有患害，何能利益所用以崇德也。云“精義由於入神，以致其用”者，言精粹微妙之義由入神寂然不動，乃能致其用。云“利用由於安身，以崇德”者，言欲利益所用，先須自安其身，乃可以增崇其德也。

The text says: making use beneficial and first securing one's own peace is used to enhance virtue. Han Kangbo's commentary explains: the way to make use beneficial lies in first securing one's own peace and then taking action. The subtle principles must be attained through deep spiritual insight to realize their application; the benefit of use depends on securing one's own peace to enhance virtue. The principle must necessarily start from its origin, and each matter must take its root as its foundation. Returning to the root brings peace, and thus all the principles of the world are understood. If one solely uses thought to pursue action and utility, forgetting to secure one's own peace, and instead chasing the beauty of fame and reputation, then falsehood increases while the true principles are lost, the reputation becomes more beautiful but the burden becomes more evident. Kong Yingda's commentary on "utilizing to secure one's peace, to enhance virtue" says: this sentence also refers to human affairs, meaning that if one wishes to make one's utility beneficial, one must first calm one's mind and body, not burdening one's thoughts, thus being able to enhance virtue. Saying "utilizing to secure one's peace" refers to stillness, and saying "enhancing virtue" refers to action; this is also first stillness then action, and action comes from stillness. Kong Yingda also comments on Han Kangbo's note "the way of utility... to enhance virtue" saying: Han's note says "the way of utility is to secure one's own peace before taking action," meaning that if one wishes to make use beneficial, one must first secure one's own peace; once the body is secure, then one can take action, and virtue is thus elevated. If one does not first secure one's peace, and there are calamities and troubles in the body, how can one make use beneficial and elevate virtue? Han's note says "subtle principles are attained through entering the spiritual realm, thus realizing their application," meaning that the subtle and refined principles can be realized through entering the spiritual realm and being still, thus achieving their utility. Han's note says "the way of utility is to secure one's peace, thus enhancing virtue," meaning that if one wishes to make use beneficial, one must first secure one's own peace, thus being able to elevate virtue.

過此以往，未之或知也。窮神知化，德之盛也。”[疏]正義曰：“過此以往，未之或知也”者，言精義入神以致用，利用安身以崇德，此二者皆人理之極。過此二者以往，則微妙不可知，故云“未之或知”也。“窮神知化，德之盛”者，此言過此二者以往之事。若能過此以往，則窮極微妙之神，曉知變化之道，乃是聖人德之盛極也。

The text says: Going beyond these two things further upward, it is not something humans can know; to exhaustively investigate the divine and understand the workings of creation is the height of virtue. Kong Yingda's commentary says: "Beyond this, there is nothing that can be known," referring to deeply studying principles and entering the realm of the divine to infer their applications, enabling the benefits of these applications to be realized and oneself to be properly established, thus enhancing one's virtue. These two things are the ultimate of human affairs. Going beyond these two further upward, it becomes obscure and profound, beyond knowledge, hence the saying "there is nothing that can be known." "Exhausting the divine and understanding transformation, this is the height of virtue" refers precisely to the state beyond these two: if one can truly go beyond these two, one can exhaust the subtle divine and understand the ways of transformation, which is the height of the virtue of the sage.

[疏]正義曰：《易》曰：“困于石”至“勿恆凶”，此第四章，凡有九節。以上章先利用安身，可以崇德，若身自危辱，何崇德之有？故此章第一節引困之六三危辱之事以證之也。《易》曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：“非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶？”

Kong Yingda's commentary states: From "Confined by a stone" to "Not constant, ominous" is the fourth chapter, consisting of nine sections. Since the previous chapter discussed first securing personal benefit and stability before cultivating virtue, if one is already in danger and disgrace, how can one speak of cultivating virtue? Therefore, the first section of this chapter cites the "Sixth Line of the third trigram" from the "Book of Changes" to illustrate this point. The text says: The "Sixth Line of the third trigram" in the "Book of Changes" states: "Confined by a stone, leaning on thornbushes, returning home, unable to see one's wife, ominous." Confucius says: One should not go to places that are not meant to be confined, yet one deliberately brings about confinement, leading to disgrace; one should not lean on places that are not meant to be leaned on, yet one does so, leading to danger. When both disgrace and danger are present, death is imminent, so how can one see one's wife?

[疏]正義曰：《困》之六三，履非其地，欲上於於四，四自應初，不納於已，是困於九四之石也。三又乘二，二是剛陽，非已所乘，是下向據於九二之蒺藜也。六三又無應，是入其宮，不見其妻，死期將至，所以凶也。“子曰：非所困而困焉”者，夫子既引《易》文，又釋其義，故云“不曰”。“非所困”，謂九四。若六三不往犯之，非六三之所困，而六三彊往乾之而取困焉。“名必辱”者，以向上而進取，故以聲名言之，云“名必辱”也。“非所據而據焉”者，謂九二也。若六三能卑下九二，則九三不為其害，是非所據也。今六三彊往陵之，是非所據而據焉。“身必危”者，下向安身之處，故以身言之，云“身必危”也。

Kong Yingda's commentary says: In the hexagram "Goon," the line six in the third is in an inappropriate position. It wants to rely upward on nine in the fourth, but nine in the fourth originally corresponds with six at the beginning and does not accept it. This is being trapped by this "stone" of nine in the fourth. Six in the third also oversteps onto nine in the second, which is a strong yang line. Nine in the second is not something six in the third can overstep. This is like leaning on a thorny "jizi" plant. Six in the third also has no responding line, so it says returning to its home but not seeing its wife, death is approaching, hence it is ominous. "Zi yue: fei suo kun er kun yan" is a saying by Confucius. He both quoted the line statement of the Zhou Changes and explained its meaning, so he cited "zi yue" (the original text mistakenly reads "bu yue"). "Fei suo kun" refers to nine in the fourth: if six in the third had not intruded upon it, it would not have been the place where six in the third would be trapped. Six in the third insisted on intruding, thus bringing upon itself hardship. "Ming bi ru" refers to the fact that it is advancing upward, so in terms of reputation, it is said "the name will be disgraced." "Fei suo ju er ju yan" refers to nine in the second: if six in the third had been humble and stayed below nine in the second, nine in the second would not have become its harm. Originally, it was not something it should rely on; now it insists on surpassing it, which is relying on something it should not. "Shen bi wei" refers to the fact that downward is the secure place, so in terms of the body, it is said "the body will be in danger."

《易》曰：“公用射隼于高墉之上，獲之，無不利。”子曰：“隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有。動而不括，是以出而有獲。語成器而動者也。”括，結也。君子待時而動，則無結閡之患也。[疏]“《易》曰”至“動者也”。○正義曰：以前章先須安身可以崇德，故此第二節論明先藏器於身，待時而動，而有利也。故引《解》之上六以證之。三不應上，又以陰居陽，此上六處解之極，欲除其悖亂，而去其三也。故公用射此六三之隼於下體高墉之上，雲自上攻下，合於順道，故獲之無不利也。

The text says: In the "Jie" hexagram of The Zhou Changes, the line statement of the sixth line at the top says: "The prince and duke is on a high wall shooting a fierce falcon, and he hits it, achieving success in all things." Confucius says: A falcon is a bird, and the bow and arrow are weapons. The one who shoots it is a person. A gentleman keeps weapons on his person, waits for the right opportunity, and then acts. How could there be any disadvantage? When he acts, there is no obstruction, so he immediately gains success. This means that one should first prepare the weapons before taking action. Han Kangbo's commentary explains: "Kuo" means obstruction; a gentleman waits for the right opportunity before acting, so he has no worry of obstruction. Kong Yingda's commentary says: Because the previous chapter spoke about first establishing oneself before cultivating virtue, this section discusses the importance of keeping weapons on one's person and waiting for the right time before acting, which is beneficial. Therefore, it cites the sixth line at the top of the "Jie" hexagram as evidence. The third line of the lower trigram does not correspond with the sixth line at the top, and it is a yin line in a yang position. The sixth line at the top is at the extreme position of the "Jie" hexagram, wanting to remove this disorder and eliminate that third line, so it says the prince and duke is on the high wall of the lower trigram shooting this third line's "falcon." This is an attack from above to below, conforming to the way of things, so he hits it and achieves success in all things.

“子曰：隼者，禽也”者，既引《易》文於上，下以解之，故言“子曰”也。“君子藏器於身，待時而動，何不利”者，猶若射人持弓矢於身，此君子若包藏其器於身，待時而動，何不利之有？似此射隼之人也。“動而不括”者，言射隼之人，既持弓矢，待隼可射之動而射之，則不括結而有礙也。猶若君子藏善道於身，待可動之時而興動，亦不滯礙而括結也。“語成器而後動”者，謂易之所說此者，語論有見成之器，而後興動也。

Kong Yingda continued his commentary saying: "The Master said: 'The falcon is an animal.' " This is because the previous text had already quoted the Line Statement from The Zhou Changes, and the following explanation is given in response, hence the mention of "The Master said." "The gentleman keeps his tools within himself, waits for the right time to act, how could there be any disadvantage?" This is like the archer who carries his bow and arrow. If a gentleman keeps his talents and abilities hidden within himself and waits for the right opportunity to act, where would there be any disadvantage? Just as this man who shot the falcon. "Acting without being obstructed" means that the man who shot the falcon already held his bow and arrow, and shot the falcon only when the opportunity arose, thus not being blocked or hindered. Similarly, the gentleman keeps the Way within himself, and when the opportunity arises, he acts, thus not encountering any obstruction. "Speaking of having the tool before acting" means that the Zhou Changes discusses this in terms of first having the ready tool before taking action.

子曰：“小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：‘履校滅趾，無咎。’此之謂也。[疏]正義曰：此章第三節也。明小人之道，不能恆善，若因懲誡而得福也，此亦證前章安身之事。故引《易·噬嗑》初九以證之。以初九居無位之地，是受刑者以處卦初，其過未深，故屨校滅趾而無咎也。

The text says: Confucius said: The petty person does not feel ashamed of unrighteousness, does not fear unrighteousness, will not exert himself if he does not see profit, and will not know punishment without being threatened. Suffering a small punishment and gaining a great warning is precisely the fortune of the petty person. The Zhou Changes say, "Wearing leg irons that cover the toes, without fault," which explains this meaning. Kong Yingda's commentary says: This is the third section of this chapter, explaining that the way of the petty person cannot last long in goodness. If the petty person can gain fortune through punishment, this also confirms the previous chapter's discussion on securing one's position. Therefore, the text cites the initial line of the噬嗑 hexagram to prove this. The initial line is in a position without rank, being a person who has been punished. Because it is at the beginning of the hexagram, the fault is not yet deep, so only leg irons covering the toes are worn, without causing disaster.

善不積，不足以成名；惡不積，不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也。故惡積而不可揜，罪大而不可解。《易》曰：‘何校滅耳，凶。’”[疏]正義曰：此章第四節也。明惡人為惡之極以致凶也。此結成前章不能安身之事，故引《噬嗑》上九之義以證之。上九處斷獄之終，是罪之深極者。故有何校滅耳之凶。案第一、第二節皆先引《易》文於上，其後乃釋之。此第三巳下，皆先豫張卦義於上，然後引《易》於下以結之，體例不同者，蓋夫子隨義而言不為例也。

The text says: Good deeds, if not accumulated, are insufficient to establish a good reputation; evil deeds, if not accumulated, are insufficient to destroy oneself. Small people regard small good deeds as unbeneficial and are unwilling to do them, and regard small evil deeds as harmless and are unwilling to eliminate them. Therefore, evil accumulates until it cannot be concealed, and the guilt becomes so great that it cannot be escaped. The Zhou Changes say: "Carrying shackles that cover the ears, ominous." Kong Yingda's commentary explains that this is the fourth section of this chapter, explaining how wicked people commit evil deeds to the extreme and thus invite misfortune. This section concludes the previous chapter's discussion about being unable to find a secure place, so it cites the meaning of the upper ninth line of the噬嗑 hexagram to confirm this point. The upper ninth line is in the position of concluding a legal judgment, representing a person with the deepest accumulation of sin, hence the ominous situation of carrying shackles that cover the ears. Note: The first and second sections first quote the classic text of the Zhou Changes and then add explanations; from the third section onwards, they first elaborate on the meaning of the hexagram and then quote the Zhou Changes at the end to conclude. The format differs before and after, probably because Confucius followed the meaning of the text and did not adhere to a fixed format.

子曰：“危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。《易》曰：‘其亡其亡，繫于苞桑。’”[疏]正義曰：此第五節。以上章有安身之事，故此節恆須謹慎，可以安身，故引《否》之九五以證之。“危者，安其位者也”，言所以今有傾危者，由往前安樂於其位，自以為安，不有畏慎，故致今日危也。“亡者，保其存”者，所以今日滅亡者，由往前保有其存，恆以為存，不有憂懼，故今致滅亡也。“亂者，有其治”者，所以今有禍亂者，由往前自恃有其冶理也，謂恆以為治，不有憂慮，故今致禍亂也。是故君子今雖復安，心恆不忘傾危之事；國之雖存，心恆不忘滅亡之事；政之雖治，心恆不忘禍亂之事。“其亡其亡，其繫于苞桑”者，言心恆畏慎：其將滅亡！其將滅亡！乃係于苞桑之固也。

The text says: Confucius said: Those who bring about danger are those who are content with their position; those who bring about destruction are those who believe they can permanently maintain their existence; those who bring about chaos are those who rely on the fact that things are already peaceful. Therefore, a gentleman, when he is safe, does not forget the danger; when he is alive, does not forget the possibility of destruction; when things are peaceful, does not forget the potential for chaos. Thus, he can ensure his own safety and preserve the state. The Zhou Changes say: "It is about to perish! It is about to perish! Only then can it be as firm as a rope tied to the roots of a mulberry tree." Kong Yingda's commentary says: This is the fifth section. Since the previous chapter discussed matters of maintaining one's position, this section emphasizes the necessity of always being cautious in order to maintain stability, and thus cites the line from the "Pu" hexagram, the fifth line. "Dangerous is the one who is secure in his position" means that the current danger arises because in the past one was content with one's position, believing oneself safe without fear or caution, thus leading to present danger. "Destruction is the one who preserves his existence" means that the current destruction arises because in the past one preserved one's existence, believing one could permanently maintain it without worry or fear, thus leading to present destruction. "Chaos is the one who has peace" means that the current chaos arises because in the past one relied on the belief that things were already well governed, thinking the world was at peace without concern, thus leading to present chaos. Therefore, a gentleman, although currently safe, never forgets the danger; although the state still exists, never forgets the possibility of destruction; although things are peaceful, never forgets the potential for chaos. "It is about to perish! It is about to perish! It is as firm as a rope tied to the roots of a mulberry tree" means that one must constantly remain cautious and fearful in one's heart, always thinking "It is about to perish! It is about to perish!" only then can one be as firm as a rope tied to the roots of a mulberry tree.

子曰：“德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰：‘鼎折足，覆公餗，其形渥，凶。’言不勝其任也。”[疏]“子曰”至“其任也”。○正義曰：此第六節。言不能安其身，知小謀大而遇禍，故引《易·鼎》卦九四以證之。“鼎折足，覆公餗，其形渥，凶”者，處上體之下，而又應初，既承且施，非已所堪，故有折足之凶。既覆敗其美道，災及其形，以致渥凶也。言不勝其任者。此夫子之言，引《易》後以此結之，其文少，故不云“子曰”也。

The text says: Confucius said: Those with shallow virtue but high status, limited intelligence yet ambitious plans, and weak strength yet heavy responsibilities, rarely escape calamity. The Zhou Changes say: "The tripod's leg breaks, overturning the noble lord's delicacies, the body of the tripod is stained and disorderly, ominous." This refers to being unable to bear the responsibility. Kong Yingda's commentary explains that this is the sixth section, discussing failure to secure one's own position, limited intelligence yet attempting great things, and suffering misfortune as a result. Therefore, it cites the line "The tripod's leg breaks, overturning the noble lord's delicacies, the body of the tripod is stained and disorderly, ominous" from the Ding hexagram's fourth line to illustrate the point. The reason for "the leg of the tripod breaks" is that the fourth line is at the lowest position of the upper trigram and corresponds with the first line. It must both serve the superior and provide for the inferior, which it is unable to bear, hence the ominous danger of the broken tripod leg. Once the good things have been overturned and ruined, the calamity also affects the body, resulting in the disorderly stain. The phrase "unable to bear the responsibility" is Confucius' words, used to conclude after quoting the Zhou Changes. Because the text is brief, it does not again mark it as "Zi Yu."

子曰：“知幾其神乎？君子上交不諂，下交不瀆，其知幾乎？形而上者況之道。形而下者況之器。於道不冥而有求焉，未離乎諂也。於器不絕而有交焉，未免乎瀆也。能無諂、瀆，窮理者乎？[疏]正義曰：“子曰知幾其神乎”至“萬夫之望”者，此第七節。前章云精義入神，故此章明知幾入神之事，故引《豫》之六二以證之。云“《易》曰：介于石，不終日，貞吉”、“知幾其神乎”者，神道微妙，寂然不測。人若能豫知事之幾微，則能與其神道合會也。“君子上交不諂，下交不瀆”者，上謂道也，下謂器也。若聖人知幾窮理，冥於道，絕於器，故能上交不諂，下交不瀆。若於道不冥而有求焉，未能離於諂也；於器不絕而有交焉，未能免於瀆也。能無諂、瀆、知幾窮理者乎？

The text says: Confucius said: To be able to perceive the subtle signs of things, is that not marvelous? A gentleman, when interacting with those above, does not flatter, and when interacting with those below, does not treat them with contempt. Perhaps this is precisely because he perceives the subtle signs. Han Kangbo's commentary explains: "What is above form" is a metaphor for the Dao, and "what is below form" is a metaphor for objects. If one cannot merge with the Dao without any gap yet still has some desire, then he cannot escape flattery; if one cannot sever attachment to objects yet still has some dealings, then he cannot avoid contempt. Those who can avoid both flattery and contempt, perhaps are only those who thoroughly understand the principles of things. Kong Yingda's commentary states: From "Zi Yu says: Knowing the subtle signs, how marvelous!" to "the hope of ten thousand people," this is the seventh section. The previous chapter discussed "refining the essence to the divine level," so this chapter explains the matter of knowing the subtle signs and reaching the divine level, thus citing the second line of the Yu hexagram as an example. The saying "The Book of Changes says: Between a stone, not for a whole day, firmness brings good fortune" and "Knowing the subtle signs, how marvelous!" refers to the divine path being subtle, mysterious, and silent, beyond measurement. If a person can foresee the subtle signs of things in advance, he can align with the divine path. "A gentleman, when interacting with those above, does not flatter, and when interacting with those below, does not treat them with contempt." Here, "those above" refers to the Dao, and "those below" refers to objects. The sage perceives the subtle signs and thoroughly understands the principles of things, thus merging with the Dao and severing attachment to objects. Therefore, he can interact with those above without flattery and with those below without contempt. If one cannot merge with the Dao yet still has some desire, he cannot escape flattery; if one cannot sever attachment to objects yet still has some dealings, he cannot avoid contempt. Those who can avoid both flattery and contempt, perceive the subtle signs, and thoroughly understand the principles of things, perhaps are only such people.

幾者，動之微。吉之先見者也。幾者去無入有，理而無形，不可以名尋，不可以形睹者也。唯神也不疾而速，感而遂通，故能朗然玄昭，鑑於未形也。合抱之木，起於毫末。吉凶之彰，始於微兆，故為吉之先見也。[疏]正義曰：此釋“幾”之義也。幾，微也。是巳動之微，動謂心動、事動。初動之時，其理未著，唯纖微而已。若其已著之後，則心事顯露，不得為幾。若未動之前，又寂然頓無，兼亦不得稱幾也。幾是離無入有，在有無之際，故云“動之微”也。若事著之後乃成為吉，此幾在吉之先，豫前已見，故云“吉之先見者也”。此直云吉不云凶者，凡豫前知幾，皆向吉而背凶，違凶而就吉，無復有凶，故特云吉也。諸本或有凶字者，其定本則無也。

The text says: "A few signs" (ji) refer to the subtle indications that appear when movement first begins, and they are the initial manifestations of good fortune. Han Kangbo's commentary explains that "ji" is the critical point where one moves from "nothingness" to "being," possessing reason but no form, something that cannot be sought by name or seen by form; only the "spirit" can act swiftly without haste, and once it connects with something, it can reach everywhere instantly, thus illuminating clearly even before things take shape. A great tree that embraces the sky begins with a tiny sprout; similarly, the manifestation of good or bad fortune starts with subtle signs, so "ji" is the initial appearance of good fortune. Kong Yingda's commentary explains this as the meaning of "ji." "Ji" is subtle: it refers to the state where movement has just begun but is still extremely minute. "Movement" here refers to the movement of thoughts and events. When movement first begins, its principle is not yet evident, only faint and minute; once it becomes evident, thoughts and events are fully exposed, and it can no longer be called "ji." Before movement begins, everything is still and nothing exists, so it cannot be called "ji" either. "Ji" is the transition from "nothingness" to "being," existing between being and nothingness, hence it is called "the subtle beginning of movement." Good fortune only becomes evident after the event occurs, but "ji" appears before good fortune, thus it is called "the prior manifestation of good fortune." The text only mentions good fortune and not bad fortune, because those who can perceive "ji" tend to seek good and avoid bad, so bad fortune no longer exists. Therefore, it specifically mentions good fortune. Some versions include the word "bad fortune" here, while the official edition does not.

君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。’介如石焉，寧用終日，斷可識矣。定之於始，故不待終日也。[疏]正義曰：“君子見幾而作，不俟終日”者，言君子既見事之幾微，則須動作而應之，不得待終其日。言赴幾之速也。“《易》曰：介于石，不終日，貞吉”者，此《豫》之六二辭也。得位居中，故守介如石，見幾則動，不待終其一日也。“介如石焉，寧用終日，斷可識矣”者，此夫子解釋此爻之時，既守志耿介，如石不動，才見幾微，即知禍福，何用終竟其日，當時則斷可識矣。

The classic text says: A gentleman sees the slightest signs and acts immediately, without waiting until the end of the day. The Zhou Changes say: "Upright and steadfast like a rock, without waiting for a whole day, uprightness brings good fortune." Steadfastness like a rock, why wait for a whole day? It can be clearly decided at once. Han Kangbo's commentary explains: The judgment is made at the very beginning of the matter, so there is no need to wait until the end of the day. Kong Yingda's commentary says: "A gentleman sees the opportunity and acts, without waiting for the end of the day," refers to the gentleman who has already perceived the subtle signs of a matter, and must act immediately to respond to it, without waiting for the day to end, illustrating his swift response to opportunity. "The Book of Changes says: 'Steadfast like a rock, without waiting for a whole day, uprightness brings good fortune,'" this is the line statement of the sixth line in the second position of the Yu hexagram: the sixth line is in a proper position and in the center, so it is upright and steadfast like a rock, immediately acts upon the slightest signs, without waiting for the day to end. "Steadfast like a rock, why wait for a whole day? It can be clearly identified," this is Confucius' explanation of this line, saying that the sixth line can maintain its resolve and be steadfast like a rock, and upon seeing the slightest signs, it can know the fortune or misfortune, so why wait for the whole day? It can be decisively identified at once.

君子知微知彰，知柔知剛，萬夫之望。”此知幾其神乎？[疏]正義曰：“君子知微知彰”者，初見是幾，是知其微；既見其幾，逆知事之禍福，是知其彰著也。“知柔知剛”者，剛柔是變化之道，既知初時之柔，則逆知在後之剛，言凡物之體，從柔以至剛，凡事之理，從微以至彰，知幾之人，既知其始，又知其末，是合於神道，故為萬夫所瞻望也。萬夫舉大略而言。若知幾合神，則為天下之主，何直只雲萬夫而已，此知幾其神乎者也。

The text says: A gentleman knows both the subtle and the obvious, knows both softness and firmness; he is the person whom all people look up to. Han Kangbo's commentary explains: This is precisely the meaning of "knowing the moment of change is truly divine." Kong Yingda's commentary says: "A gentleman knows the subtle and the obvious." The first thing he perceives is the moment of change, which is knowing the subtle; once he perceives the moment of change, he can foresee the fortune or misfortune of things, which is knowing the obvious. "Knowing softness and firmness" refers to the way of transformation: knowing the initial softness allows one to foresee the later firmness. All things take shape from softness to firmness; all matters follow from subtle to obvious. A person who perceives the moment of change knows both the beginning and the end, thus aligning with the divine way, hence being looked up to by all people. Saying "ten thousand people" is just an approximate expression; if one truly knows the moment of change and aligns with the divine, he would be sufficient to become the ruler of the world, how could it be limited merely to ten thousand people?—this is the meaning of "knowing the moment of change is truly divine."

子曰：“顏氏之子，其殆庶幾乎？有不善，未嘗不知，知之未嘗復行也。”在理則昧，造形而悟，顏子之分也。失之於幾，故有不善。得之於二，不遠而復，故知之未嘗復行也。[疏]正義曰：“子曰顏氏之子”至“元吉者”，此第八節。上節明其知幾是聖人之德，此節論賢人唯庶於幾，雖未能知幾，故引顏氏之子以明之也。“其殆庶幾乎”者，言聖人知幾，顏子亞聖，未能知幾，但殆近庶慕而已，故云“其殆庶幾乎”，又以“殆”為辭。“有不善，未嘗不知”者，若知幾之人，本無不善。以顏子未能知幾，故有不善。不近於幾之人，既有不善，不能自知於惡。此顏子以其近幾，若有不善，未嘗不自知也。“知之未嘗復行”者，以顏子通幾，既知不善之事，見過則改，未嘗復更行之，但顏子於幾理闇昧，故有不善之事，於形器顯著，乃自覺悟，所有不善，未嘗復行。

The text says: Confucius said: The disciple of the Yan family, perhaps approaches the understanding of the subtle and minute (ji). Whenever he does something wrong, he never fails to realize it; once he becomes aware, he never repeats it. Han Kangbo's commentary explains: In the subtle and minute principles, there is still some obscurity, and only when it becomes manifest does one awaken to it. This is the limit of Yan Hui's capacity; mistakes occur in the subtle and minute moments, hence the presence of wrongdoing; but he is able to correct himself in the second step after the matter takes shape, thus returning to the right path without going far. Therefore, once he becomes aware, he does not repeat the mistake. Kong Yingda's commentary says: From "Zi Yu Yan Shi Zhi Zi" to "Yuan Ji," this is the eighth section. The previous section explained that knowing the subtle and minute is the virtue of the sage. This section discusses that the virtuous person is only close to the subtle and minute but has not yet truly understood it, hence using Yan Hui to illustrate this point. "Its almost seems to approach it" indicates that only the sage can truly understand the subtle and minute, while Yan Hui, being the second sage, still cannot fully grasp it, only approaching it and aspiring towards it, hence the phrase "its almost seems to approach it," using the word "dai" to express a tentative inference. "Whenever he does something wrong, he never fails to realize it" means that if one truly understands the subtle and minute, he would not commit wrongdoing in the first place. Since Yan Hui still cannot fully understand the subtle and minute, he does commit wrongdoing. As for those who are far from the subtle and minute, when they commit wrongdoing, they are unaware of their evil. Yan Hui, however, being close to the subtle and minute, whenever he does something wrong, he never fails to realize it. "Once he knows it, he never acts it again" means that because Yan Hui understands the subtle and minute, once he recognizes something as wrong, he corrects himself and does not repeat it. However, Yan Hui still has some obscurity in the principles of the subtle and minute, hence the occurrence of wrongdoing; only when it becomes manifest in tangible forms does he awaken to it, thus never repeating the wrongdoing.

《易》曰：‘不遠復，無祇悔，元吉。’吉凶者，失得之象也。得一者於理不盡，未至成形，故得不遠而復，舍凶之吉，免夫祗悔，而終獲元吉。祗，大也。[疏]正義曰：以去幾既近，尋能改悔，故引《復》卦初九以明之也。以復卦初九既在卦初，則能復於陽道，是速而不遠，則能復也。所以無大悔而有元吉也。

The text says: The Zhou Changes say: "Having gone only a short distance, one returns; there is no great regret, and it is most auspicious." Han Kangbo's commentary explains: Auspiciousness and misfortune are symbols of loss and gain; those who attain the "one" have not yet fully understood the subtle principles, but their errors have not yet taken shape, so they can return after having gone only a short distance, abandoning misfortune and moving toward auspiciousness, thus avoiding great regret and ultimately achieving great auspiciousness. "Zhi" means great. Kong Yingda's commentary says: Because Yan Hui was already very close to the subtle principles, he could quickly repent and change, so he cited the initial line of the Fu hexagram to illustrate this. The initial line of the Fu hexagram is at the beginning of the hexagram, thus returning to the path of yang strength. This shows that one can return quickly and not have gone far, hence being able to return; therefore, there is no great regret and one attains great auspiciousness.

天地絪縕，萬物化醇，男女構精，萬物化生。[疏]正義曰：“天地絪縕”至“勿恆凶”，此第九節也。以前章利用安身以崇德也，安身之道在於得一，若已能得一，則可以安身。故此節明得一之事也。“天地絪縕，萬物化醇”者，絪縕，相附著之義。言天地無心，自然得一，唯二氣絪縕，共相和會，萬物感之變化而精醇也。天地若有心為二，則不能使萬物化醇也。“男女構精，萬物化生”者，構，合也。言男女陰陽相感，任其自然，得一之性，故合其精則萬物化生也。若男女無自然之性，而各懷差二，則萬物不化生也。

The text says: The vital energies of heaven and earth intermingle closely and intimately, causing all things to be transformed and nurtured, resulting in their refinement and purity. When men and women unite in sexual union, their essence combines, and thus all things are generated. Kong Yingda's commentary explains: From "heaven and earth intermingle closely" to "no constant misfortune," this is the ninth section. The previous chapter discussed achieving benefit through proper conduct, securing one's own well-being to enhance virtue, and the way to secure one's self is by attaining the principle of "one." If one can attain "one," then one can secure one's self. Therefore, this section explains the matter of attaining "one." "Heaven and earth intermingle closely, all things are transformed into purity." "Intermingle closely" means mutual attachment and intimate union. Heaven and earth have no intention, naturally attaining "one," merely through the intimate union of the two yin and yang energies, which harmonize together, causing all things to respond and be transformed into refined and pure forms. If heaven and earth had intention and divided into two, they would not be able to nurture all things into refined and pure forms. "Men and women combine their essence, all things are generated." "Combine" means to unite: men and women, through the mutualsympathetic response of yin and yang, act naturally, possessing the nature of attaining "one," thus uniting their essence and generating all things. If men and women lacked this natural nature, and instead harbored multiple intentions, all things would not be generated.

《易》曰：‘三人行，則損一人；一人行，則得其友。’言致一也。”致一而後化成也。[疏]正義曰：此《損》卦六三辭也。言六三若更與二人同往承上，則上所不納，是三人俱行，並六三不相納，是則損一人也。若六三獨行，則上所容受，故云“一人行，則得其友”。此言無不如寡，三不及一也。言“致一也”者，此夫子釋此爻之意，謂此爻所論，致其醇一也。故一人獨行，乃得其友也。

The text says: The Zhou Changes state: "If three people walk together, one should be reduced; if one walks alone, he will find his companion." This refers to returning to the principle of "one." Han Kangbo's commentary explains: Only by returning to "one" can generation and cultivation be accomplished. Kong Yingda's commentary says: This is the line statement of the sixth line in the third position of the Duan hexagram. It means that if the sixth line joins two others to serve the top line, the top line will not accept them. Thus, with three people going together, including the sixth line, none are accepted, so one must be reduced. If the sixth line goes alone, the top line can accept it, hence the saying "if one walks alone, he will find his companion." This illustrates that more is not better than less, and three is not as good as one. The phrase "speaking of returning to one" is Confucius' explanation of the meaning of this line, indicating that this line discusses returning to purity and unity. Therefore, walking alone leads to finding a companion.

子曰：“君子安其身而後動，易其心而後語，定其交而後求。君子脩此三者，故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。[疏]正義曰：“子曰：君子安其身而後動”者，此明致一之道，致一者，在身之謂。若己之為得，則萬事得；若己之為失，則萬事失也。欲行於天下，先在其身之一，故先須安靜其身而後動，和易其心而後語，先以心選定其交而後求。若其不然，則傷之者至矣。

The text says: Confucius said: A gentleman first establishes himself before taking action, first calms his mind before speaking, and first determines his relationships before making requests. A gentleman cultivates these three things, so he can preserve himself. If one is in a dangerous situation yet acts rashly, the people will not support him; if one speaks out of fear, the people will not respond; if one makes requests without proper relationships, the people will not give. When no one is willing to give, those who harm him will come. Kong Yingda's commentary says: "The Master said: A gentleman establishes himself before acting," which explains the principle of returning to "one." What is meant by "returning to one" is in relation to oneself: if one does things correctly, everything else will be correct; if one does things incorrectly, everything else will be wrong. If one wishes to promote virtue throughout the world, one must first achieve this "one" within oneself. Therefore, one must first calm oneself before acting, first calm one's mind before speaking, and first select one's relationships in one's heart before making requests. If one does not do this, those who harm him will come.

《易》曰：‘莫益之，或擊之，立心勿恆，凶。’”夫虛己存誠，則眾之所不迕也。躁以有求，則物之所不欲也。[疏]正義曰：此《益》之上九爻辭，在無位高亢，獨唱無和，是“莫益之”也。眾怒難犯，是“或擊之”也。勿，無也。由己建立其心，無能有恆，故凶危也。《易》之此言，若虛己存誠，則眾之所與；躁以有求，則物之所不與也。

The text says: The Zhou Changes state: "No one comes to benefit him, but rather people attack him; his mind is not enduring, thus it is凶 (dangerous)." Han Kangbo's commentary explains: If one can be humble and sincere, others will not oppose him; if one is restless and seeks gain, this is what others do not wish for. Kong Yingda's commentary says: This is the line statement of the upper ninth line of the Yi hexagram. The upper ninth line is in a position without rank yet lofty, initiating something alone but without support, which is "莫益之" (no one benefits him); the anger of the people is hard to provoke, which is "或击之" (someone attacks him). "勿" means nothing, because his established mind is not enduring, hence danger. The Zhou Changes is illustrating that if one is humble and sincere, people will be close; if one is restless and seeks gain, people will not be close.

[疏]正義曰：“子曰乾坤其《易》”至“失得之報”，此第五章也。前章明安身崇德之道，在於知幾得一也。此明《易》之體用，辭理遠大，可以濟民之行，以明失得之報也。子曰：“乾坤，其易之門邪？”乾，陽物也。坤，陰物也。陰陽合德而剛柔有體，以體天地之撰，撰，數也。

Kong Yingda's commentary says: From "Zi Yu Kuan Qian Qi Yi" to "Shi De Zhi Bao" is the fifth chapter. The previous chapter explained that the way to secure one's position and cultivate virtue lies in knowing the right moment and attaining the unity of the one. This chapter explains the nature and function of the Zhou Yi: its words and meanings are vast and profound, capable of benefiting the people's conduct and clarifying the consequences of gain and loss. The text says: Confucius said: Kuan and Qian are probably the gateways of the Zhou Yi? Kuan represents the yang, and Qian represents the yin; the virtues of yin and yang combine, with firmness and flexibility each having their own form, used to manifest the numbers of heaven and earth. Han Kangbo's annotation explains: "Zhuàn" means numbers.

[疏]正義曰：“子曰：乾坤，其易之門邪”者，易之變化，從乾坤而起，猶人之興動，從門而出，故乾坤是易之門邪。“乾，陽物也。坤，陰物也。陰陽合德而剛柔有體”者，若陰陽不合，則剛柔之體無從而生。以陰陽相合，乃生萬物，或剛或柔，各有其體。陽多為剛，陰多為柔也。“以體天地之撰”者，撰，數也。天地之內，萬物之象，非剛則柔，或以剛柔體象天地之數也。

Kong Yingda explains: "Zi says: 'Qian and Kun, are they the gate of The Zhou Changes?' This is because all changes in The Zhou Changes originate from Qian and Kun, just as human actions enter and exit through a gate. Therefore, Qian and Kun are the gate of The Zhou Changes." "Qian is a yang substance, and Kun is a yin substance. Yin and yang combine in harmony, and thus there is a distinction between yang and yin, and between hardness and softness." This means that if yin and yang do not combine, there would be no hardness or softness; only through the combination of yin and yang can myriad things be generated, either hard or soft, each with its own form. Yang predominates and becomes hard, while yin predominates and becomes soft. "To embody the structure of heaven and earth," "zhuàn" refers to numbers. Within heaven and earth, all things have forms, either hard or soft, so they can be symbolized by hardness and softness to represent the numbers of heaven and earth.

以通神明之德。其稱名也，雜而不越。備物極變，故其名雜也。各得其序，不相逾越，況爻繇之辭也。[疏]正義曰：“以通神明之德”者，萬物變化，或生或成，是神明之德。《易》則象其變化之理，是其《易》能通達神明之德也。“其稱名也雜而不越”者，《易》之其稱萬物之名，萬事論說，故辭理雜碎，各有倫敘，而不相乖越。《易》之爻辭，多載細小之物，若“見豕負塗”之屬，是雜碎也。辭雖雜碎，各依爻卦所宜而言之，是不相逾越也。

The text says: It is also used to connect with the virtue of the divine. It names all things, with a multitude of names yet not exceeding their proper boundaries. Han Kangbo's commentary explains: Because it must include all things and exhaust all changes, the names are numerous; yet each has its proper order and does not exceed its place—this is a comparison with the line statements and oracle statements. Kong Yingda's commentary says: "To connect with the virtue of the divine," the changes of all things, some being born, some being completed, this is the virtue of the divine; The Zhou Changes symbolizes and represents the principles of change, so it is said that The Zhou Changes can connect with the virtue of the divine. "Its naming is miscellaneous yet not exceeding," The Zhou Changes names all things and discusses all kinds of matters, so its words and meanings are fragmented and numerous, yet each has its own order and sequence without conflicting or exceeding. The line statements of The Zhou Changes often record small things, such as the upper nine of the Guī hexagram, "seeing a pig carrying mud," which is fragmented and numerous; although the words are fragmented and numerous, they each follow the appropriate position and structure of the line and hexagram, thus not exceeding their proper boundaries.

於稽其類，其衰世之意邪？有憂患而後作《易》，世衰則失得彌彰，爻繇之辭，所以明失得，故知衰世之意邪，稽，猶考也。

The text says: Examining the matters referred to, it is probably intended for a time of decline and disorder. Han Kangbo's commentary explains: It is precisely because of worries and troubles that the Zhou Changes were composed; when the world is in decline and disorder, gains and losses become more evident, and the line statements and oracle statements are used to clarify gains and losses, so we know that it contains the intention for a time of decline. "Kji" means examination.

[疏]正義曰：稽，考也。類，謂事類。然考校《易》辭事類，多有悔之憂虞，故云變亂之世所陳情意也。若盛德之時，物皆遂性，人悉歡娛，無累於吉凶，不憂於禍害。今《易》所論，則有“亢龍有悔”，或稱“龍戰于野”，或稱“箕子明夷”，或稱“不如西鄰之禴祭”，此皆論戰爭盛衰之理，故云“衰世之意”也。凡云“邪”者，是疑而不定之辭也。

Kong Yingda explains the meaning of the word "ji" in the phrase "ji qi lei" as "to examine and verify," and "lei" refers to categories of matters. He says that by examining the various kinds of matters mentioned in the line statements of the hexagrams in the Zhou Changes, a large proportion involve regret and fear, so the classic text says this expresses the sentiments of people in a time of disorder. If one were in an era of great virtue and prosperity, where all things fulfill their nature and people are happy and content, they would not be troubled by fortune and misfortune, nor would they worry about calamity approaching. But now, the Zhou Changes discuss such things as the top line of the Qian hexagram "A dragon soaring high brings regret," the top line of the Kun hexagram "A dragon fighting in the fields," the sixth line of the Mingyi hexagram "Jizi's obscured brightness," and the fifth line of the Ji Ji hexagram "The eastern neighbor sacrifices an ox, but the western neighbor offers a simple spring sacrifice." These all deal with the principles of warfare and rise and fall, so it is said that the text expresses the sentiments of a declining age. As for the final word "xie" at the end of the text, it is a particle expressing doubt and not making a definitive statement.

夫易彰往而察來，而微顯闡幽。易無往不彰，無來不察，而微以之顯，幽以之闡。闡，明也。 [疏]正義曰：“夫易彰往而察來”者，往事必載，是彰往也。來事豫占，是察來也。“而微顯闡幽”者，闡，明也。謂微而之顯，幽而闡明也。言《易》之所說，論其初微之事，以至其終末顯著也；論其初時幽闇，以至終末闡明也。皆從微以至顯，從幽以至明。觀其《易》辭，是微而幽闇也；演其義理，則顯見著明也。以體言之，則云“微顯”也；以理言之，則云“闡幽”，其義一也，但以體以理，故別言之。

The classic text says: The Zhou Changes can reveal the past and foresee the future, bringing out subtle things and explaining hidden ones. Han Kangbo explained: The principles of the Book of Changes have no past event that cannot be revealed, no future event that cannot be foreseen; subtle things become clear through it, and hidden things are explained through it; "explain" means to make clear. Kong Yingda further explained: What is meant by "revealing the past" is that past events are certainly recorded in the Book of Changes; what is meant by "foreseeing the future" is that future events can be divined in advance. As for "bringing out the subtle and explaining the hidden," "explain" is interpreted as "make clear," meaning moving from subtle to clear, from hidden to bright. This means that the Book of Changes discusses an event always starting from its initial subtle signs and proceeding to its final clear outcome, from its beginning hidden and unclear state to its final clear and distinct state, always moving from subtle to clear and from hidden to bright. Looking only at the words of the hexagrams and lines, they are concise and hidden; but once their meanings are explored, they become clear and evident. In terms of the wording, it is called "bringing out the subtle"; in terms of meaning, it is called "explaining the hidden"—both are essentially the same, only differing in that they are spoken of separately from the perspective of form and meaning, hence they are divided into two.

開而當名，辨物正言，斷辭則備矣。開釋爻卦，使各當其名也。理類辨明，故曰“斷辭”也。 [疏]正義曰：“開而當名”者，謂開釋爻卦之義，使各當所象之名，若乾卦當龍，坤卦當馬也。“辨物正言”者，謂辨天下之物，各以類正定言之。若辨健物，正言其龍；若辨順物，正言其馬，是辨物正言也。“斷辭則備矣”者，言開而當名，及辨物正言，凡此二事，決斷於爻卦之辭，則備具矣。

The classic text says: By explaining the hexagram and line statements so that their names correspond to their actual meanings, and by distinguishing things and properly naming them, the statements used to judge cases will be complete. Han Kangbo explained: The term 'open' refers to interpreting the line statements and hexagram meanings so that each line and hexagram corresponds to its appropriate name; once the principles and categories are clearly distinguished, it is called 'judgmental statements'. Kong Yingda further explained: 'Opening and matching names' means explaining the meanings of the hexagrams and lines so that each corresponds to the name it represents, for example, the hexagram Qian corresponds to 'dragon', and the hexagram Kun corresponds to 'horse'. 'Distinguishing things and properly naming them' means distinguishing all things in the world and properly naming them according to their categories: identifying something strong and vigorous, and properly naming it as 'dragon'; identifying something gentle and compliant, and properly naming it as 'horse'. 'Judgmental statements are complete' means that both 'opening and matching names' and 'distinguishing things and properly naming them' are ultimately judged by the statements of the hexagrams and lines, thus making everything complete.

其稱名也小，其取類也大。託象以明義，因小以喻大。 [疏]正義曰：“其稱名也小”者，言《易》辭所稱物名多細小，若“見豕負塗”“噬臘肉”之屬，是其辭碎小也。“其取類也大”者，言雖是小物，而比喻大事，是所取義類而廣大也。

The text says: The objects mentioned in The Zhou Changes are very specific and trivial, yet the meanings they represent are vast and profound. Han Kangbo explained: This uses concrete images to explain principles, and employs small things to illustrate great truths. Kong Yingda further elaborated: "Its names are small" refers to the fact that the terms mentioned in the Book of Changes are mostly trivial, such as the line "Seeing a pig covered in mud" in the Upper Nine of the Hexagram Guī, and "Biting dried meat" in the Sixth Trine of the Hexagram Shì. These expressions are all very minute. "Its categories are great" means that although the examples are small, they symbolize great matters, thus the scope of the meanings it encompasses is very broad.

其旨遠，其辭文，其言曲而中。變化無恆，不可為典要，故其言曲而中也。 [疏]正義曰：“其旨遠”者，近道此事，遠明彼事，是其旨意深。若“龍戰于野”，近言龍戰，乃遠明陰陽鬥爭、聖人變革，是其旨遠也。“其辭文”者，不直言所論之事，乃以義理明之，是其辭文飾也。若“黃裳元吉”，不直言得中居職，乃云黃裳，是其辭文也。“其言曲而中”者，變化無恆，不可為體例，其言隨物屈曲，而各中其理也。

The text says: Its meaning is profound, its words are eloquent, and its statements are indirect yet accurate. Han Kangbo explained: Because the changes discussed in the Book of Changes have no fixed pattern, they cannot be established as a fixed standard, so its statements are indirect and yet hit the mark. Kong Yingda further explained: "Its meaning is profound" means that what is spoken about near at hand refers to this matter, but what is spoken about far away explains that matter, thus its meaning is profound. For example, the line "The dragon fights in the fields" in the upper sixth line of the Qian hexagram, on the surface talks about the struggle of a dragon, but in reality it explains the conflict between yin and yang and the sage's renewal of the old and establishment of the new, which is the profound meaning. "Its words are eloquent" means that it does not directly state the matter being discussed, but instead points it out through the meaning and principles, so its words are ornate. For example, the line "The yellow garment is originally auspicious" in the fifth line of the Qian hexagram, does not directly state the idea of being in the center and fulfilling one's duty, but instead says "yellow garment," which is an eloquent expression. "Its statements are indirect yet accurate" means that since changes have no fixed form, they cannot be established as a fixed standard, so its statements are flexible and adapt to the situation, yet each one hits the mark.

其事肆而隱。事顯而理微也。 [疏]正義曰：其《易》之所載之事，其辭放肆顯露，而所論義理深而幽隱也。 因貳以濟民行，以明失得之報。貳則失得也，因失得以通濟民行，故明失得之報也。“失得之報”者，得其會則吉，乖其理則凶。 [疏]正義曰：“因貳以濟民行”者，貳，二也，謂吉凶二理。言易因自然吉凶二理，以濟民之行也，欲令趨吉而避凶，行善而不行惡也。“以明失得之報”者，言易明人行失之與得所報應也。失則報之以凶，得則報之以吉，是明失得之報也。

The text says: The events it records are clearly presented, but the principles it contains are deeply hidden. Han Kangbo explained: The matters are clearly visible, but the principles are concealed. Kong Yingda further explained: The events recorded in The Zhou Changes are expressed openly and clearly in words, but the principles discussed are subtle and hidden. The text then says: It uses the two aspects of good fortune and misfortune to assist people in their actions, to make clear the consequences of gain and loss. Han Kangbo explained: The term 'er' refers to the two aspects of loss and gain. By using these two aspects, people's actions are guided, so the consequences of gain and loss must be made clear. 'The consequences of gain and loss' refers to the fact that if actions are in harmony with principles, they bring good fortune; if they contradict principles, they bring misfortune. Kong Yingda further explained: 'By means of er to assist people's actions' refers to 'er' meaning 'two', referring to the two principles of good fortune and misfortune. It means that The Zhou Changes uses the natural principles of good fortune and misfortune to guide people's actions, urging them to seek good fortune and avoid misfortune. 'To make clear the consequences of gain and loss' means that The Zhou Changes explains the consequences of gain and loss in human actions: loss leads to misfortune, gain leads to good fortune.

[疏]正義曰：“《易》之興也”至“巽以行權”，此第六章。明所以作《易》，為其憂患故。作《易》既有憂患，須脩德以避患，故明九卦為德之所用也。 《易》之興也，其於中古乎？作《易》者，其有憂患乎？無憂患則不為而足也。

Kong Yingda first identified the section: from "The rise of the Book of Changes" to "Flexibility in the use of authority" is the sixth chapter of the Great Treatise, explaining that the reason for composing the Book of Changes is due to concern and distress. Since the Book of Changes was composed out of distress, one must cultivate virtue to avoid misfortune. Therefore, this chapter particularly selects nine hexagrams, explaining their respective uses in cultivating virtue. The following is the text: The rise of the Book of Changes was probably in the middle ancient times? The person who composed the Book of Changes was probably concerned with distress? Han Kangbo's commentary says: if there is no distress, doing nothing would be enough, and there would be no need to make efforts to compose it.

[疏]正義曰：“其於中古乎”者，謂《易》之爻卦之辭，起於中古。若《易》之爻卦之象，則在上古伏犧之時，但其時理尚質素，聖道凝寂，直觀其象，足以垂教矣。但中古之時，事漸澆浮，非象可以為教，又須繫以文辭，示其變動吉凶，故爻卦之辭，起於中古。則《連山》起於神農，《歸藏》起於黃帝，周《易》起於文王及周公也。此之所論，謂《周易》也。“作《易》者其有憂患乎”者，若無憂患，何思何慮，不須營作。今既作《易》，故知有憂患也。身既患憂，須垂法以示於後，以防憂患之事，故繫之以文辭，明其失得與吉凶也。其作《易》憂患，已於初卷詳之也。

Kong Yingda explains: The phrase "its origin is in the middle ancient times" refers to the production of the line statements in the Zhou Changes, which originated in the middle ancient period, not in the images of the hexagrams. The images of the hexagrams and lines were already present in the ancient times of Fuxi. However, at that time, people were simple and sincere, and the way of the sage was settled and quiet, so people could be taught directly by observing the images. In the middle ancient period, worldly affairs gradually became superficial and decadent, and relying solely on the images was no longer sufficient for teaching. Therefore, it was necessary to add textual explanations to indicate change and fortune and misfortune, so the line statements originated in the middle ancient period. According to this view, the Lianshan originated in the time of Shen Nong, the Guicang originated in the time of the Yellow Emperor, and the Zhou Changes originated in King Wen and the Duke of Zhou. Here the discussion is about the Zhou Changes. The phrase "the one who composed the Changes must have had worries" means that if there were no worries, with no thoughts and no concerns, there would be no need to make efforts to compose the Changes. Now that the Changes have been composed, it shows that the author had worries in his heart. Since he himself had worries, he left behind a rule to enlighten later generations, to prevent such worries, so he added textual explanations to clarify gain and loss, fortune and misfortune. Regarding the idea that the Changes were composed out of worry, this has already been discussed in detail in the first chapter of this book.

是故履，德之基也。基，所蹈也。 [疏]正義曰：以為憂患，行德為本也。六十四卦悉為脩德防患之事，但於此九卦，最是脩德之甚，故特舉以言焉，以防憂患之事。故履卦為德之初基。故為德之時，先須履踐其禮，敬事於上，故履為德之初基也。

The classic text says: Therefore, the "Gua of Walking" (Zhouyi, Book of Changes, Gua 11) is the foundation of virtue. Han Kangbo explained: "Foundation" refers to the place where one's feet are placed. Kong Yingda elaborated: precisely because one holds a sense of worry and caution, one must take cultivating virtue as the fundamental principle. All sixty-four hexagrams discuss matters of cultivating virtue and preventing calamities, but these nine hexagrams particularly emphasize cultivating virtue, hence they are specially highlighted to serve as a warning against worries and dangers. The "Gua of Walking" is the initial foundation of virtue because when cultivating virtue, one must first practice propriety and respectfully serve those in higher positions, so the "Gua of Walking" is where the journey of virtue begins.

謙，德之柄也。復，德之本也。夫動本於靜，語始於默，復者，各反其所始，故為德之本也。 [疏]正義曰：“謙，德之柄也”者，言為德之時，以謙為用，若行德不用謙，則德不施用，是謙為德之柄，猶斧刃以柯柄為用也。“復，德之本”者，言為德之時，先從靜默而來，復是靜默，故為德之根本也。

The text says: The "Qian" hexagram is the handle of virtue, and the "Fu" hexagram is the root of virtue. Han Kangbo explained: movement originates from stillness, speech begins with silence, and "Fu" refers to returning to one's original point, hence it is the root of virtue. Kong Yingda elaborated: "Qian, the handle of virtue" means that when cultivating virtue, one should use humility as the means. If virtue is practiced without humility, it cannot be effectively expressed, showing that humility is the handle of virtue, just as a斧 head requires a handle to exert force. "Fu, the root of virtue" means that cultivating virtue must first come from stillness, and the "Fu" hexagram precisely embodies the meaning of returning to its origin through stillness, hence it is the root of virtue.

恆，德之固也。固，不傾移也。 [疏]正義曰：言為德之時，恆能執守，始終不變，則德之堅固，故為德之固也。 損，德之脩也。益，德之裕也。能益物者，其德寬大也。 [疏]正義曰：“損，德之脩”者，行德之時，恆自降損，則其德自益而增新，故云“損，德之脩”也。謙者，論其退下於人；損者，能自減損於己，故謙、損別言也。“益，德之裕”者，裕，寬大也。能以利益於物，則德更寬大也。

The text says: The hexagram "Constant" represents the firmness of virtue. Han Kangbo's commentary explains: "Solid" means not tilting or shifting. Kong Yingda elaborates: When cultivating virtue, if one can always hold on firmly and remain unchanged, virtue becomes solid, so "Constant" is the firmness of virtue. The text then says: The hexagram "Loss" represents the cultivation of virtue, and the hexagram "Gain" represents the breadth of virtue. Han Kangbo explains: Those who can benefit others have certainly broad and vast virtue. Kong Yingda elaborates: "Loss, the cultivation of virtue" means that when practicing virtue, one often reduces oneself, and virtue thus increases day by day, hence it is called the cultivation of virtue. "Gain, the breadth of virtue" refers to "broad" meaning vastness. When one can benefit all things, virtue becomes even broader.

困，德之辨也。困而益明。 [疏]正義曰：若遭困之時，守操不移，德乃可分辨也。 井，德之地也。所處不移，象居得其所也。 [疏]正義曰：改邑不改井，井是所居之常處，能守處不移，是德之地也。言德亦不移動也。

The text says: The hexagram "Goon" (Obstruction) is about the discernment of virtue. Han Kangbo's commentary explains: When a person is in a difficult situation, their virtue becomes more evident. Kong Yingda elaborates: When encountering hardship, one who remains steadfast and unswerving in principle reveals the true nature and level of virtue. The text then continues: The hexagram "Well" is about the foundation of virtue. Han Kangbo's commentary explains: The position does not change, symbolizing dwelling in the proper place. Kong Yingda elaborates: The hexagram "Well" states "changing the city but not the well," meaning the village may change, but the well remains fixed. The well is a place of permanence; to remain steadfast in one's position is the foundation of virtue, implying that virtue itself is also unmovable.

巽，德之制也。巽，所以申命明制也。 [疏]正義曰：巽申明號令，以示法制。故能與德為制度也。自此已上，明九卦各與德為用也。 履，和而至。和而不至，從物者也。和而能至，故可履也。 [疏]正義曰：自此己下，明九卦之德也。言履卦與物和諧，而守其能至，故可履踐也。

The text says: The hexagram of Xun is about the cultivation of virtue. Han Kangbo's commentary explains: Xun is used to issue commands and clarify systems. Kong Yingda elaborates: Xun clarifies orders to make laws clear, thus providing systems and norms for virtue. The above passage discusses the role of each of the nine hexagrams in cultivating virtue. The text also says: The hexagram of Li is harmonious and can maintain its proper position. Han Kangbo's commentary explains: If one is only harmonious but cannot maintain its proper position, it is merely yielding to others; only when harmony is combined with maintaining one's proper position can it be called "Li." Kong Yingda elaborates: From here on, the discussion focuses on the virtues of each of the nine hexagrams. The hexagram of Li is harmonious in dealing with external things and can maintain its proper position, thus enabling one to practice virtue in action.

謙，尊而光。復，小而辨於物。微而辨之，不遠復也。 [疏]正義曰：“謙，尊而光”者，以能謙卑，故其德益尊而光明也。“復，小而辨於物”者，言復卦於初細微小之時，即能辨於物之吉凶，不遠速復也。 恆，雜而不厭。雜而不厭，是以能恆。 [疏]正義曰：言恆卦雖與物雜碎並居，而常執守其操，不被物之不正也。

The text says: The hexagram "Qian" becomes more respectful and humble, yet becomes more exalted, bright, and grand. The hexagram "Fu" can discern the nature of things even when the situation is subtle. Han Kangbo explained: Because it can discern at the very beginning, when things are still subtle, the initial line "Bu Yuan Fu" of the hexagram "Fu" says "Not far away from returning" — meaning it does not go far before returning. Kong Yingda elaborated: "Qian, respectful and bright," because being humble and respectful allows virtue to become even more exalted and bright. "Fu, small but discerning in things," means that the hexagram "Fu" can discern the fortune or misfortune of things even when they are just beginning and still subtle, thus enabling an early and quick return. The text also says: The hexagram "Heng" remains in a chaotic environment without becoming weary. Han Kangbo explained: Because it remains in chaos without weariness, it can endure. Kong Yingda elaborated: The hexagram "Heng" remains amidst miscellaneous and chaotic matters, yet always holds fast to its own virtue, not being tainted by the wrong influences of external things.

損，先難而後易。刻損以脩身，故先難也。身脩而無患，故後易也。 [疏]正義曰：先自減損，是先難也。後乃無患，是後易也。 益，長裕而不設。有所興為，以益於物，故曰長裕。因物興務，不虛設也。 [疏]正義曰：益是增益於物，能長養寬裕於物，皆因物性自然而長養，不空虛妄設其法而無益也。

The Classic says: The hexagram "Loss" comes first with difficulty and then with ease. Han Kangbo's commentary explains: By cutting back on oneself to cultivate virtue, the beginning is difficult; once one's character is cultivated, there are no further troubles, so later it becomes easy. Kong Yingda elaborates: First, self-restraint is the "difficulty"; later, being free from troubles is the "ease." The Classic also says: The hexagram "Increase" nourishes and broadens without being empty or artificial. Han Kangbo explains: By doing things that benefit all things, it is called "broad prosperity"; doing things according to the needs of things, without empty creation. Kong Yingda elaborates: "Increase" means adding benefit to things, which can nourish all things, making them prosperous and broad, and it does so by following the natural nature of things, without creating empty and useless methods.

因，窮而通。處窮而不屈其道也。 [疏]正義曰：言困卦於困窮之時，而能守節，使道通行而不屈也。 井，居其所而遷。改邑不改井，井所居不移，而能遷其施也。 [疏]正義曰：言井卦居得其所，恆住不移，而能遷其潤澤，施惠於外也。 巽，稱而隱。稱揚命令，而百姓不知其由也。 [疏]正義曰：言巽稱揚號令，而不自彰伐而幽隱也。自此已上，辨九卦性德也。

The text says: The hexagram "Gunn" (Confusion) is in a state of hardship but its path remains unobstructed — here the original text mistakenly reads "Yin" instead of "Gunn". Han Kangbo explains: Being in a state of hardship but not bending one's adherence to the right path. Kong Yingda elaborates: The hexagram "Gunn" discusses a person who remains steadfast in hardship, preserving integrity so that the right path can proceed without being obstructed. The text also says: The hexagram "Well" (Well) resides in its proper position and can extend its function. Han Kangbo explains: The hexagram "Well" says "changing the city but not the well," meaning the well's location does not change, yet its benefits can reach far away. Kong Yingda elaborates: The hexagram "Well" remains in its proper place, staying still, yet it can spread its nourishment outward, benefiting others. The text also says: The hexagram "Xun" (Wind) issues commands and decrees while remaining hidden. Han Kangbo explains: The commands are proclaimed and carried out, yet the people do not know their source. Kong Yingda elaborates: The hexagram "Xun" issues commands and decrees, yet does not boast, preferring to remain in obscurity. The above passage clarifies the nature, character, and virtue of these nine hexagrams.

履以和行。謙以制禮。復以自知。求諸已也。 [疏]正義曰：“履以和行”者，自此以下，論九卦各有施用而有利益也。言履者以禮敬事於人，是調和性行也。“謙以制禮”者，性能謙順，可以裁制於禮。“復以自知”者，既能返復求身，則自知得失也。

The text says: "The hexagram 'Xu' is used to harmonize actions, 'Qian' to regulate propriety, and 'Fu' to understand one's own gains and losses." Han Kangbo explained: "What is meant by self-awareness is to seek it from within oneself." Kong Yingda elaborated: "Xu harmonizes actions"—from here on, it discusses the nine hexagrams each having their own applications that benefit people. "Xu is about treating others with propriety and respect, thus harmonizing one's own nature and behavior." "Qian regulates propriety" means that when one's nature is humble and gentle, it can serve as a basis for establishing propriety. "Fu leads to self-awareness" means that when one can return to examine oneself, one naturally becomes aware of one's gains and losses.

恆以一德。以一為德也。 [疏]正義曰：恆能終始不移，是純一其德也。 損以遠害。止於脩身，故可以遠害而已。 [疏]正義曰：自降損脩身，無物害已，故遠害也。 益以興利。困以寡怨。困而不濫，無怨於物。 [疏]正義曰：“益以興利”者，既能益物，物亦益己，故興利也。“困以寡怨”者，遇困，守節不移，不怨天，不尤人，是無怨於物，故寡怨也。

The text says: "The hexagram of Constancy" is used to focus on one's virtue. Han Kangbo's commentary explains: "By focusing on one's virtue, one can maintain it." Kong Yingda elaborates: "The hexagram of Constancy can remain steadfast without change, thus preserving virtue in a pure and single manner." The text says: "The hexagram of Loss" is used to distance oneself from calamity. Han Kangbo's commentary explains: "By focusing on self-cultivation, one can thus distance oneself from calamity." Kong Yingda elaborates: "By self-restraint to cultivate oneself, external things cannot harm oneself, thus enabling one to avoid calamity." The text says: "The hexagram of Gain" is used to promote benefit, and "The hexagram of Difficulty" is used to reduce resentment. Han Kangbo's commentary explains: "By remaining upright in hardship without indulgence or transgression, one has no resentment towards external things." Kong Yingda elaborates: "The hexagram of Gain promoting benefit" means that one can benefit others, and in return, others also benefit oneself, thus promoting benefit. "The hexagram of Difficulty reducing resentment" means that even when encountering hardship, one remains steadfast and unswerving, not resenting heaven or blaming others, thus having no resentment towards external things, and thus resentment is reduced.

井以辯義。施而無私，義之方也。 [疏]正義曰：井能施而無私，則是義之方所，故辨明於義也。 巽以行權。權反經而合道，必合乎巽順，而後可以行權也。 [疏]正義曰：巽順以。既能順時合宜，故可以權行也。若不順時制變，不可以行權也。

The text says: The hexagram "Well" is used to clarify righteousness. Han Kangbo's commentary explains: Giving without selfishness is precisely where righteousness lies. Kong Yingda elaborates: Well water is given to all people without partiality, thus it is the place of "righteousness," so the hexagram "Well" can help people understand righteousness. The text says: The hexagram "Wind" is used for flexibility and adaptability. Han Kangbo's commentary explains: What is called "flexibility" is acting against conventional methods but in accordance with the Dao; one must conform to the flexibility of "Wind" before one can act flexibly. Kong Yingda elaborates: The hexagram "Wind" represents flexibility. The original text has a missing character. If one can adapt to circumstances and suit the situation, then one can act flexibly; if one cannot adapt to circumstances and establish flexible measures, then one cannot act flexibly.