The Great Treatise, Part 7

[疏]正義曰：“《易》之為書”至“思過半矣”，此第七章。明《易》書體用也。 《易》之為書也不可遠，擬議而動，不可遠也。 [疏]正義曰：“不可遠”者，言《易》書之體，皆仿法陰陽，擬議而動，不可遠離陰陽物象而妄為也。

Kong Yingda first identified the section: from "The Book of Changes" to "thinking over half of it" is the seventh chapter of the Great Treatise, discussing the structure and function of the Book of Changes. The following is the text: The Book of Changes is something that cannot be separated from. Han Kangbo's commentary says: all things should be compared and considered before taking action, hence it cannot be separated from it. Kong Yingda elaborates: "Not being distant" means that the structure of the Book of Changes is always based on yin and yang. People should compare and consider before taking action, and cannot act recklessly without referring to the images of yin and yang.

為道也屢遷，變動不居，周流六虛，六虛，六位也。 [疏]正義曰：“其為道也屢遷”者，屢，數也。言易之為道，皆法象陰陽，數數遷改，若《乾》之初九則“潛龍”，九二則“見龍”，是屢遷也。“變動不居”者，言陰陽六爻，更互變動，不恆居一體也。若一陽生為復，二陽生為臨之屬是也。“周流六虛”者，言陰陽周遍，流動在六位之虛。六位言“虛”者，位本無體，因爻始見，故稱“虛”也。

The text says: "It as the Way, repeatedly changes, moves without stopping, and circulates throughout the six empty positions." Han Kangbo explained: "The six empty positions" refer to the six lines of a single hexagram. Kong Yingda further explained: "Its nature as the Way is repeatedly changing," where "repeatedly" means frequently, indicating that the Way of the Book of Changes is everywhere based on yin and yang, changing repeatedly, for example, the first line of the Qian hexagram is "the hidden dragon," but by the second line it becomes "the appearing dragon," which is an example of repeated change. "Moving without staying" means that yin and yang interact and change among the six lines, not remaining fixed in one form, for example, one yang gives rise to the Fu hexagram, two yangs give rise to the Lin hexagram, and so on. "Circulating through the six empty positions" means that yin and yang flow throughout the six lines; the six positions are called "empty" because the lines themselves have no substance, and only when the line is drawn do they become visible, hence they are called "empty."

上下無常，剛柔相易，不可為典要。不可立定準也。 [疏]正義曰：“上下無常”者，初居一位，又居二位，是上無常定也。既窮上位之極，又下來居於初，是上下無常定也。若九月剝卦，一陽上極也，十一月，一陽下來歸初也。“剛柔相易，不可為典要”者，言陰陽六爻，兩相交易，或以陰易陽，或以陽易陰，或在初位相易，在二位相易，六位錯綜上下，所易皆不同，是不可為典常要會也。 唯變所適。變動貴於適時，趣舍存乎會也。 [疏]正義曰：言剛柔相易之時，既無定準，唯隨應變之時所之適也。

The text says: The movement of the lines has no fixed pattern, the strong and the weak alternate, and there is no established standard. Han Kangbo explained: It is impossible to set down a fixed rule. Kong Yingda elaborated: "Up and down have no constant position" means that the same line may be in the first position at one time and the second position at another, rising without a fixed place; when it reaches the highest position, it then descends back to the first position, so there is no fixed place for up and down. For example, in the month of September, the hexagram "Bao" has one yang line rising to its peak, but in the month of November, the hexagram "Fu" has that same yang line descending back to the first position. "The strong and the weak alternate, and cannot be established as a standard" means that the yin and yang lines alternate in pairs, sometimes yin replacing yang, sometimes yang replacing yin, sometimes exchanging at the first position, sometimes at the second, and the six lines alternate up and down in various ways, so there is no fixed standard. The text also says: everything follows the movement of change. Han Kangbo explained: Change is valuable when it conforms to the appropriate time, and taking or rejecting depends on the meeting of the right moment. Kong Yingda elaborated: since the alternation of strong and weak has no fixed standard, it can only follow the right moment and go where it should.

其出入以度，外內使知懼，明出入之度，使物之外內之戒也。出入尢行藏，外內尢隱顯。遯以遠時為吉，豐以幽隱致凶，漸以高顯為美，明夷以處昧利貞，此外內之戒也。 [疏]正義曰：“其出入以度”者，出入尢行藏也。言行藏各有其度，不可違失於時，故韓氏云豐以幽隱致凶，明夷以處昧利貞，是出入有度也。“外內使知懼”者，外內尢隱顯，言欲隱顯之人，使知畏懼於易也。若不應隱而隱，不應顯而顯，必有凶咎，使知畏懼凶咎而不為也。

The text says: Going out and coming in both conform to proper conduct, whether in the outer world or within, they make people aware of caution. Han Kangbo explained: The Book of Changes clarifies the proper conduct of going out and coming in, making people understand the caution needed in both external and internal matters; "going out and coming in" is like taking office and withdrawing from the world, "external and internal" is like being hidden and being prominent. The Dùn hexagram is auspicious because it involves withdrawing from affairs, the Fēng hexagram brings misfortune due to excessive concealment, the Jiān hexagram is good because it gradually rises, and the Míng Yí hexagram is favorable for upholding righteousness in a dark age—these are the rules for dealing with external and internal matters. Kong Yingda further explained: "Going out and coming in with measure" refers to taking office and withdrawing from the world, meaning that both actions have their proper limits and should not be violated; thus, Han Kangbo used the Fēng hexagram as an example of misfortune caused by excessive concealment and the Míng Yí hexagram as an example of benefiting from upholding righteousness in darkness to illustrate that going out and coming in have their proper conduct. "External and internal making people aware of fear" refers to external and internal as being hidden and being prominent, meaning that anyone who wishes to be hidden or prominent should be made to fear the principles of the Book of Changes: if one hides when they should not or becomes prominent when they should not, they will certainly bring misfortune, hence making people fear misfortune and avoid such actions.

又明於憂患與故。故，事故也。 [疏]正義曰：故，事故也。非但使人隱顯知懼，又使人明曉於憂患並與萬事也。 無有師保，如臨父母。安而不忘危，存而不忘亡。終日乾乾，不可以怠也。 [疏]正義曰：言使人畏懼此易，歸行善道，不須有師保教訓，恆常恭敬，如父母臨之，故云“如臨父母也”。

The text says: The Book of Changes also makes people understand worries and events. Han Kangbo's commentary explains: "Gu" means events. Kong Yingda further explains: "Gu" refers to events, meaning that the Book of Changes not only makes people feel fear in the interplay of concealment and revelation, but also makes them clearly understand worries and various changes. The text also says: Although there is no teacher or nurse to guide, it is as if parents are present. Han Kangbo's commentary explains: This refers to being mindful of danger even in times of peace, and remembering the possibility of downfall even when things are thriving, working diligently all day and never relaxing for a moment. Kong Yingda further explains: This refers to people respecting the principles of the Book of Changes, naturally inclining towards goodness, without needing teachers or nurses to instruct them. Their hearts remain respectful, as if their parents were right there, hence the saying "as if parents were present."

初率其辭而揆其方，既有典常。能循其辭以度其義，原其初以要其終，則唯變所適，是其常典也。明其變者，存其要也，故曰“苟非其人，道不虛行”。 [疏]正義曰：“初率其辭而揆其方”者，率，循也。揆，度也。方，義也。言人君若能初始依循其《易》之文辭，而揆度其易之義理，則能知易有典常也，故云“既有典常”。易雖千變萬化，不可為典要，然循其辭，度其義，原尋其初，要結其終，皆唯變所適，是其常典也。言惟變是常，既以變為常，其就變之中，剛之與柔相易，仍不常也。故上云“不可為典要”也。

The text says: If one begins by following the line statements of the hexagrams to explore their meaning, one will find that the Book of Changes has its own constant principles. Han Kangbo explained: If one follows the words to measure their meaning, traces back to the beginning to reach the end, then "only adapting to change" itself is its constant principle; those who understand change have grasped its essence, so the text later says, "If one is not such a person, the Way will not be carried out without cause." Kong Yingda further explained: "Initially following its statements and measuring its meaning," "following" means adhering to, "measuring" means estimating, and "meaning" refers to the principles. This means that if a ruler can initially follow the words of the Book of Changes and estimate its principles, he will understand that the Book of Changes has its own constant principles, hence saying "there are established principles." Although the Book of Changes may change in myriad ways and cannot be fixed into a set outline, yet by following its words, estimating its meaning, tracing back to its beginning and summarizing its end, everything returns to "adapting to change"—this is its constant principle. So it is said that change is the constant, yet within this change, yin and yang alternate, yet there is no fixed rule, hence the text earlier says "it cannot be taken as a fixed standard."

苟非其人，道不虛行。 [疏]正義曰：言若聖人，則能循其文辭，揆其義理，知其典常，是易道得行也；若苟非通聖之人，則不曉達易之道理，則易之道不虛空得行也。言有人則易道行，若無人則易道不行，無人而行，是虛行也。必不如此，故云“道不虛行”也。

The text says: If it is not such a person, the Way will not be carried out on its own. Kong Yingda explains: If it is a sage, he can follow the words, grasp the meaning, and understand the constant principles, thus the Way of the Book of Changes can be promoted. If it is not a person who is enlightened and wise, he cannot comprehend the principles of the Book of Changes, and the Way of the Book of Changes will not be carried out on its own. When there is a suitable person, the Way of the Book of Changes can be realized; when there is no such person, the Way of the Book of Changes cannot be realized. If one says that the Way can be carried out without a person, that would be 'empty practice'—in reality, it is not like that, so it is said 'the Way does not proceed in vain.'

《易》之為書也，原始要終，以為質也。質，體也。卦兼終始之義也。 [疏]正義曰：此以下亦明《易》辭體用，尋其辭，則吉凶可以知也。“原始要終，以為質”者，質，體也。言《易》之為書，原窮其事之初始，乾“初九，潛龍勿用”，是原始也；又要會其事之終末，若“上九亢龍有悔”，是要終也。言《易》以原始要終，以為體質也，此“潛龍”、“亢龍”，是一卦之始終也。諸卦亦然，若大畜初畜而後通，皆是也。亦有一爻之中原始要終也。故《坤》卦之初六“履霜，堅冰至”，履霜，是原始也；“堅冰至”，是要終也。

The text says: The book of The Zhou Changes (I Ching) originates the beginning of things and summarizes their end, using this as its fundamental principle. Han Kangbo explained: "Quality" refers to the body; within a single hexagram, both the beginning and the end are included. Kong Yingda further explained: From here on, it is also discussing the structure and function of the divination texts—by examining their words, one can discern fortune or misfortune. The term "original beginning and final end, taken as quality" refers to the fundamental principle, meaning that the book of The Zhou Changes must thoroughly investigate the beginning of a matter, such as the first line of the Qian hexagram, "The Hidden Dragon Does Not Act," which originates the beginning; and also summarize the end of a matter, such as the top line of the Qian hexagram, "The Exalted Dragon Has Regret," which concludes the end. The Zhou Changes uses "original beginning and final end" as its fundamental structure. Here, "The Hidden Dragon" and "The Exalted Dragon" represent the beginning and the end of a single hexagram; other hexagrams are similar, for example, the Da Xu hexagram first restrains and then becomes unimpeded, which also belongs to this category. There are also cases where a single line contains both the beginning and the end, such as the first line of the Kun hexagram, "Treading Frost, Hard Ice Comes": "Treading Frost" originates the beginning, while "Hard Ice Comes" summarizes the end.

六爻相雜，唯其時物也。爻各存乎其時。物，事也。 [疏]正義曰：物，事也。一卦之中，六爻交相雜錯，唯各會其時，唯各主其事。若《屯》卦初九“盤桓利居貞”，是居貞之時，有居貞之事。六二，“屯如邅如”，是乘陽屯邅之時，是有屯邅之事也。略舉一爻，餘爻仿此也。

The text says: The six lines of a hexagram are intermingled with each other, each expressing the time and affairs corresponding to its position. Han Kangbo explained: Each line is connected to the time it occupies, and "wu" here refers to "affairs." Kong Yingda further stated: "Wu" is interpreted as "affairs." Within a single hexagram, the six lines are intertwined and mixed, each converging on its own time, and each responsible for its own affairs. For example, in the hexagram Zun (Sprouting), the line Choujiu ("Hesitating, advantageous to stay and be steadfast") refers to a time when one should remain steady and be resolute, thus involving the affair of staying steady and being resolute; the line Liuer ("Difficult and wandering") refers to a time of encountering a strong yang and hesitating, thus involving the affair of hesitating. Here only a couple of lines are cited as examples, and the rest can be inferred similarly.

其初難知，其上易知，本末也。初辭擬之，卒成之終。夫事始於微而後至於著。初者，數之始，擬議其端，故難知也。上者，卦之終，事皆成著，故易知也。 [疏]正義曰：“其初難知”者，謂卦之初始，起於微細，始擬議其端緒，事未顯著，故難知也。“其上易知”者，其上謂卦之上爻，事巳終極，成敗巳見，故易知也。上雲其上，則其初宜云下也。初既言初，則上應稱末，互文也。以《易經》爻辭言初言上，故此從《經》文也。

The text says: The first line is difficult to understand, while the top line is easy to understand; this is the distinction between origin and conclusion. The statement of the first line merely indicates its beginning, while the statement of the top line represents the completion of the matter. Han Kangbo explained: All things begin subtly and then become evident. The first line is the starting point of the hexagram, and can only be roughly compared to its beginning, hence it is difficult to know. The top line is the conclusion of the hexagram, and since all matters have already taken shape and become apparent, it is easy to know. Kong Yingda further explained: "Its beginning is difficult to know" refers to the beginning of the hexagram, which starts subtly and only begins to be compared with its initial aspects; since the matter has not yet become evident, it is difficult to know. "Its top is easy to know" refers to the top line of the hexagram, where the matter has reached its end, and success or failure has already been revealed, hence it is easy to know. Since the term "top" is used above, the term "bottom" should logically be used below; since the term "beginning" is used here, its counterpart should be "end." This is a method of alternating expression. Because the "Yao Ci" of the "Book of Changes" has always used the terms "initial" and "top," this passage follows the terminology used in the text.

“本末也”者，其初難知是本也，其上易知，是末也。以事本，故難知；以事末，故易知，故云“本末也”。“初辭擬之”者，覆釋“其初難知”也。以初時以辭擬議其始，故難知也。“卒成之終”者，覆釋“其上易知”也。言上是事之卒了，而成就終竟，故易知也。

Kong Yingda continued to explain: the term "benmo" refers to the first line, which is difficult to know, as the beginning, and the top line, which is easy to know, as the end. Because it is at the fundamental part of the matter, it is difficult to know; because it is at the end part of the matter, it is easy to know, hence called "benmo." The phrase "chu ci ni zhi" is a retrospective explanation of "qi chu nan zhi": at the time of the first line, one can only use words to compare with the beginning of the matter, hence it is difficult to know. The phrase "zu cheng zhi zhong" is a retrospective explanation of "qi shang yi zhi": the top line is the conclusion of the matter, which has already been completed to the end, hence it is easy to know.

若夫雜物撰德，辯是與非，則非其中爻不備。噫亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。夫彖者，舉立象之統，論中爻之義，約以存博，簡以兼眾，雜物撰德，而一以貫之。形之所宗者道，眾之所歸者一。其事彌繁，則愈滯乎形；其理彌約，則轉近乎道。彖之為義，存乎一也。一之為用，同乎道矣。形而上者，可以觀道，過半之益，不亦宜乎。

The text says: As for blending various things and compiling many virtues, distinguishing right from wrong, this cannot be fully accomplished without the middle lines. Alas, to determine existence and non-existence, fortune and misfortune, one can simply sit and know it; a wise person merely looks at the彖 (tomb) discourse, and his thoughts and insights surpass half of the matter. Han Kangbo explained: The彖 discourse presents the general outline of establishing images, discussing the meaning of the middle lines, using simplicity to encompass vastness, using brevity to include multiplicity, and uniting diverse images and compiled virtues into one principle. The things of form revere "the Dao," while numerous things converge toward "one." The more complex the phenomena, the more they are hindered by form; the more concise the principles, the closer they approach the Dao. The meaning of the彖 discourse lies in this "one"; and the function of "one" is precisely the same as the Dao. To look from the transcendental level, one can glimpse the nature of the Dao and gain the benefit of "thinking over half," is it not natural?

[疏]“若夫”至“過半矣”。正義曰：“若夫雜物撰德，辨是與非，則非其中爻不備”者，言雜聚天下之物，撰數眾人之德，辨定是之與非，則非其中之一爻，不能備具也。謂一卦之內，而有六爻，各主其物，各數其德，欲辨定此六爻之是非，則總歸於中爻，言中爻統攝一卦之義多也。若非中爻，則各守一爻，不能盡統卦義，以中爻居一無偏，故能統卦義也。

Kong Yingda explains the passage from "If only" to "more than half." He says, "If one is to gather miscellaneous things and compile virtues, to distinguish right from wrong, then without the central line, it is not complete." This means that to collect all things under heaven and list the virtues of people one by one, to determine what is right and what is wrong, one must rely on the central line, otherwise it would be incomplete. Within a single hexagram there are six lines, each line governing one thing and accounting for one virtue. To judge the right and wrong of these six lines, ultimately it all comes down to the central line, because the central line encompasses the meaning of the entire hexagram most comprehensively. If it is not the central line, then each line can only govern itself, and cannot encompass the meaning of the entire hexagram. The central line stays in the middle, holds fast to one position, and does not lean toward either side, thus being able to encompass the meaning of the entire hexagram.

尤《乾》之九二“見龍在田，利見大人”，九五“飛龍在天，利見大人”，是總攝乾卦之義也。乾是陽長，是行利見大人之時。二之與五，統攝乾德。又《坤》之六二云“直方大”，攝坤卦地道之義。六五“黃裳元吉”，亦統攝“坤”之臣道之義也。“噫亦要存亡吉凶，則居可知矣”者，噫者，發聲之辭。卦爻雖眾，意義必在其中爻，噫乎發嘆，要定或此卦存之與亡，吉之與凶，但觀其中爻，則居然可知矣。謂平居自知，不須營為也。“知者觀其彖辭，則思過半矣”者，彖辭，謂文王卦下之辭。言聰明知達之士，觀此卦下彖辭，則能思慮有益以過半矣。

Kong Yingda then gave examples: for instance, in the Qian hexagram, the line nine in the second, "Seeing the dragon in the field, advantageous to see a great man," and the line nine in the fifth, "The dragon flying in the heavens, advantageous to see a great man," together summarize the meaning of the entire Qian hexagram. The Qian hexagram discusses the growth of yang energy, which is precisely the time when it is advantageous to "see a great man," and the two middle lines, nine in the second and nine in the fifth, encompass the virtue of Qian. Similarly, in the Kun hexagram, the line six in the second says "Straight, square, great," which summarizes the meaning of the earth's path in the Kun hexagram; and the line six in the fifth, "Yellow garment and original good fortune," also encompasses the meaning of the way of a minister in the Kun hexagram. As for "Ah, also concerning survival and death, good fortune and misfortune, then the situation is known," the "Ah" is an exclamation. Although a hexagram may have many lines, its meaning must fall upon the middle lines; within a single sigh, to determine whether the hexagram signifies survival or destruction, good fortune or misfortune, one need only look at its middle lines, and the meaning will be clear. The phrase "the situation is known" means that when things are peaceful and nothing is happening, one already has a clear understanding in mind, without needing to make efforts to seek it. As for "the wise observe the zhuang ci, and their thoughts are more than half complete," the "zhuang ci" refers to the words attached below each hexagram by King Wen. It means that a wise and enlightened person who looks at the zhuang ci of a hexagram will gain more than half of the understanding through contemplation.

○注“夫彖者”至“近乎道”。○正義曰：“夫彖者，舉立象之統”者，謂文王卦下彖辭，舉明立此卦象之綱統也。云：“論中爻之義”者，言彖辭論量此卦中爻義意也。“舉立象之統”者，若《屯》卦彖云“利貞”，夫子釋云：“動於險中，大亨”。貞者，是舉立象之統也。論“中爻之義”者，若《蒙》卦云“蒙，亨”、“初筮告”，注云：“能為初筮，其唯二乎？”是《彖》云“初筮”，其在九二，是論中爻之義也。

Kong Yingda then explained Han Kangbo's commentary from "Fu Tu者" to "hun jin dao." He said, "Fu Tu refers to the summary of the established image," meaning that the Tu statements under each hexagram in the Wen Wang system point out and clarify the general principle of the image established for that hexagram. The phrase "discussing the meaning of the middle line" refers to the Tu statement analyzing and explaining the meaning of the middle line in that hexagram. First, "summarizing the established image": for example, the Tu statement of the Zun hexagram mentions "li zhen," and Confucius in the Tu commentary explains it as "movement in the dangerous center, great prosperity through uprightness," which is to present the general principle of the established image. Next, "discussing the meaning of the middle line": for example, the statement of the Meng hexagram says "Meng, prosperity" and "initial divination reveals," and Wang Bi's commentary says, "Only nine two can bear the responsibility of initial divination," — the Tu statement's mention of "initial divination" falls on the middle line nine two, which is discussing the meaning of the middle line.

云“約以存博，簡以兼眾”者，唯舉中爻，是約是簡；存備六爻之義，是存博兼眾也。云“雜物撰德，而一以貫之”者，一卦六爻，雜聚諸物，撰數諸德，而用一道以貫穿之，一謂中爻也。以其居中，於上於下，無有偏二，故稱一也。“其事彌繁，則愈滯乎無形”者，愈，益也。滯，謂陷滯也。若事務彌更繁多，則轉益滯陷於形體，言處處妨礙也。云“其理彌約，則轉近乎道”者，若理能簡約則轉，轉附近於道，道以約少，無為之稱，故少則近於道也。

Kong Yingda continues to explain Han's commentary, saying "approximation preserves breadth, simplicity encompasses multiplicity," meaning that by citing only the middle line, this is "approximation" and "simplicity"; yet the meaning of the six lines is fully preserved through this, which is "preserving breadth" and "encompassing multiplicity." He explains "a mixture of things is composed of virtue, and all are unified by one principle," referring to the fact that a single hexagram with six lines gathers together various images and virtues, yet they are unified by a single principle. This "one" refers to the middle line; because it is in the center and unbiased, it does not favor either above or below, hence it is called "one." He explains the sentence "when affairs become more complex, they become more entangled in form," where "more" means even more, and "entangled" means being trapped and obstructed: the more complex the affairs, the more they become trapped in form, leading to obstacles everywhere. He explains the sentence "when the principle becomes more simple, it approaches the Dao more closely": if the principle can become simpler, it gradually approaches the Dao; since the Dao is named for its simplicity and non-action, the more simple it becomes, the closer it approaches the Dao.

[疏]正義曰：“二與四”至“易之道也”，此第八章也。明諸卦二、三、四、五爻之功用，又明三才之道，並明《易》興之時，總贊明易道之大也，各隨文釋之。 二與四同功，同陰功也。而異位，有內外也。其善不同，二多譽，二處中和，故多譽也。四多懼，近也。位逼於君，故多懼也。柔之為道，不利遠者，其要無咎，其用柔中也。四之多懼，以近君也，柔之為道，須援而濟，故有不利遠者。二之能無咎，柔而處中也。

Kong Yingda first identified the section: from "Two and Four" to "the way of the Book of Changes" is the eighth chapter of the Great Treatise, discussing the functions of the second, third, fourth, and fifth lines of each hexagram, and also explaining the three elements, and indicating the time when the Book of Changes arose, generally praising the great nature of the way of the Book of Changes. The following is the text: the functions of the second and fourth lines are the same but their positions differ, and their virtues are not the same: the second line is often praised, while the fourth line is often feared; the way of yin and flexibility is not beneficial when distant from support, but the second line's essence is to have no faults, because it uses flexibility and is in the center. Han Kangbo explained sentence by sentence: the so-called "same function" refers to the function of the yin position; the so-called "different position" refers to the distinction between the inner trigram and the outer trigram. The second line is in a central and upright position, so it is often praised; the fourth line is close to the position of the ruler, and its position is near the sovereign, so it is often feared. The fourth line is often feared because it is close to the sovereign; the way of yin and flexibility requires support and assistance to accomplish things, so it is said to be disadvantageous when distant. The second line can have no faults because it is both flexible and in the center.

[疏]正義曰：“柔之為道，不利遠”者，此覆釋上“四多懼”之意。凡陰柔為道，當須親附於人以得濟。今乃遠其親援，而欲上逼於君，所以多懼。其不宜利於疏遠也。“其要無咎，其用柔中”者，覆釋上“二多譽”也。言二所多譽者，言二所以要會，無罪咎而多譽也。所以然者，以其用柔而居中也。

Kong Yingda explains: "The way of flexibility is not conducive to being distant" is a return to explain the previous statement "the fourth line is often fearful." All things related to the soft and flexible must rely on others to achieve success; now the fourth line is distant from those who can support it and instead approaches the position of the ruler, hence there is much fear—this shows that it is not appropriate to be distant from what one relies upon. "Its essential nature is without blame, its use is flexible and moderate" is a return to explain the previous statement "the second line is often praised." The reason the second line is often praised is that its essential nature is without blame and thus receives much praise; this is because it is flexible and moderate in nature and occupies the central position.

三與五同功，同陽功也。而異位，有貴賤也。三多凶，五多功，貴賤之等也。其柔危，其剛勝邪？三、五陽位，柔非其位，處之則危，居以剛健，勝其任也。夫所貴剛者，閒邪存誠，動而不違其節者也。所貴柔者，含弘居中，順而不失其貞者也。若剛以犯物，則非剛之道；柔以卑佞，則非柔之義也。

The text says: The third line and the fifth line have the same function but differ in their positions; the third line is often dangerous, while the fifth line tends to bring achievements, reflecting the difference in rank and status; if a yao is occupied by a yin line, it is dangerous, but if it is occupied by a yang line, it can be handled properly? Han Kangbo's commentary explains: The term "same function" refers to both being yang lines; the term "different positions" refers to the distinction between high rank and low rank. Both the third and fifth lines are yang positions, and yin and softness are not suitable for them, so if they are placed there, it is dangerous; only by using strong and vigorous virtue can one bear the responsibility. The value of "yang" lies in preventing evil thoughts, cultivating sincerity, acting without violating propriety; the value of "yin" lies in包容 and tolerance, staying centered without bias, being gentle without losing one's sincerity. If one relies on yang to invade others, that is not the proper way of yang; if one relies on yin to be submissive and fawning, that is not the true meaning of yin.

[疏]正義曰：“貴賤之等，其柔危，其剛勝邪”者，此釋“三與五同功”之義，五為貴，三為賤，是貴賤之等也。此並陽位，若陰柔處之則傾危，陽剛處之則克勝其任，故云“其柔危，其剛勝”也。諸本“三多凶五多功”之下，皆有注，今定本無也。三居下卦之極，故多凶。五居中處尊，故多功也。

Kong Yingda explains: "The distinction between high and low status, the danger of softness, and the strength of firmness" refers to the principle that the third and fifth lines have the same function. The fifth line is considered noble, while the third is considered humble, thus establishing the hierarchy of nobility and humility. Both the third and fifth lines are yang positions; if occupied by yin and softness, they will be dangerous, but if occupied by yang and firmness, they will be capable, hence the saying "the soft is dangerous, the firm is victorious." He also points out differences in the versions: all transmitted editions below the phrase "the third line is often凶 (dangerous) and the fifth line is often功 (achievements)" include a passage of commentary, but the current standard edition does not. In terms of reasoning, the third line is at the top of the lower trigram, hence often encountering danger; the fifth line is in the central position and holds a high status, hence often achieving success.

《易》之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三材而兩之，故六。六者非它也，三材之道也。《說卦》備矣。 [疏]正義曰：“《易》之為書”至“吉凶生焉”。此節明三材之義，六爻相雜之理也。“六者非他，三材之道也”者，言六爻所效法者，非更別有他義，唯三材之道也。

The text says: The book of The Zhou Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. It integrates the three principles of heaven, earth, and humanity, pairing each with two lines, thus forming six lines. The six lines are not anything else, but simply the ways of the three principles. Han Kangbo's commentary explains: this meaning is thoroughly discussed in The Discourse on the Trigrams. Kong Yingda further explains: from "The book of The Changes" to "auspicious and ominous outcomes arise," this passage clarifies the meaning of the three principles and the principle of the interweaving of the six lines. The phrase "the six are not other than the ways of the three principles" means that the six lines do not refer to anything else, but simply the ways of the three principles of heaven, earth, and humanity.

道有變動，故曰爻，爻有等，故曰物。等，類也。乾，陽物也。坤，陰物也。爻有陰陽之類，而後有剛柔之用，故曰“爻有等，故曰物”。 [疏]正義曰：“道有變動，故曰爻”者，言三材之道，既有變化而移動，故重畫以象之，而曰爻也。“爻有等，故曰物”者，物，類也。言爻有陰陽貴賤等級，以象萬物之類，故謂之物也。

The text says: "The Dao has change and movement, so it is called a yao; yao has order, so it is called things." Han Kangbo explained: "Order" refers to category. The trigram Qian represents a yang thing, and the trigram Kun represents a yin thing; yao first has the category of yin and yang, then it has the function of hardness and softness. Therefore, it is said, "Yao has order, so it is called things." Kong Yingda further explained: "The Dao has change and movement, so it is called yao" means that the Dao of heaven, earth, and humanity has change and transformation, so lines are drawn repeatedly to symbolize it, hence called "yao." "Yao has order, so it is called things" refers to "things" as a category, meaning yao has the order of yin and yang, and of honor and disgrace, used to symbolize the categories of all things, hence called "things."

物相雜，故曰文。剛柔交錯，玄黃錯雜。 [疏]正義曰：言萬物遞相錯雜，若玄黃相間，故謂之文也。 文不當，故吉凶生焉。 [疏]正義曰：若相與聚居，間雜成文，不相妨害，則吉凶不生也。由文之不當，相與聚居，不當於理，故吉凶生也。

The text says: Things are intermingled with each other, hence it is called "wen" (pattern). Han Kangbo explained: The yao (lines) of yang and yin alternate and intermingle, like black and yellow interwoven. Kong Yingda elaborated: This refers to the intricate intermingling of all things, similar to black and yellow interwoven, hence it is called "wen." The text also says: When the pattern is not in the proper position, good and bad fortune arise. Kong Yingda elaborated: If they are gathered together and intermingled to form a pattern without mutual obstruction, good and bad fortune would not arise; it is precisely because the formed pattern is inappropriate, gathered together yet not in accordance with reason, that good and bad fortune thus arise.

《易》之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？文王以盛德蒙難而能亨其道，故稱文王之德，以明易之道也。是故其辭危。文王與紂之事，危其辭也。 [疏]正義曰：“《易》之興也”至“易之道也”。此一節明《易》之興起在紂之末世，故其辭者，憂其傾危也。以當紂世憂畏滅亡，故作《易》辭，多述憂危之事，亦以垂法於後，使保身危懼，避其患難也。周氏云：“謂當紂時，不敢指斥紂惡，故其辭微危而不正也。”今案康伯之注云：“文王與紂之事，危其辭也”。則似周釋為得也。案下覆云：“危者使平”，則似危謂憂危，是非既未可明，所以兩存其釋也。

The classic text says: The rise of The Zhou Changes probably occurred during the late Shang dynasty and the flourishing period of the Zhou family's virtue. It probably took place during the time of King Wen and King Zhou. Han Kangbo's commentary explains: King Wen, with his great virtue, suffered misfortunes, yet he was able to spread his way, so he used King Wen's virtue to explain the principles of The Changes. The classic text continues: Therefore, the words of The Changes are full of danger and caution. Han Kangbo's commentary explains: Because he was in the situation between King Wen and King Zhou, the words were spoken in such a cautious and dangerous manner. Kong Yingda further explains: From "The rise of The Changes" to "the way of The Changes," this passage discusses how The Changes arose during the late reign of King Zhou, so its words are full of anxiety and danger. Because he lived in the time of King Zhou, he was anxious about the possibility of destruction, so the words of The Changes often spoke of matters of anxiety and danger. At the same time, they also set an example for later generations, enabling people to preserve themselves and be cautious, thus avoiding calamities. He also compared the two interpretations: Zhou Hongzheng believed that "at that time, it was not possible to directly criticize King Zhou's evil deeds, so the words were subtle and indirect rather than straightforward." According to Han Kangbo's commentary, "the events of King Wen and King Zhou made the words dangerous," which seems to be a more accurate interpretation. However, looking at the following text, which says "dangerous things are made safe," the term "danger" seems to refer to anxiety and caution. It is difficult to determine which interpretation is correct, so both are preserved.

危者使平，易者使傾。易，慢易也。 [疏]正義曰：“危者使平”者，既有傾厄，以蒙大難，文王有天下，是危者使平也。“易者使傾”者，若其慢易，不循易道者，則使之傾覆，若紂為凶惡，以至誅滅也。

The text says: Those who are anxious and fearful are made safe by the Book of Changes; those who are careless and negligent are brought to ruin by the Book of Changes. Han Kangbo explained that here the word "易" is read as meaning "easy" or "careless," referring to negligence. Kong Yingda elaborated: "Transforming danger into safety" means that King Wen was in perilous and difficult circumstances, suffering great calamities, yet eventually gained the world, thus showing how those in danger can become safe. "Transforming ease into ruin" means that if one is careless and does not follow the Way of the Book of Changes, they will suffer ruin, like King Zhou who was extremely cruel and evil, ultimately being destroyed.

其道甚大，百物不廢。懼以終始，其要無咎。此之謂易之道也。夫文不當而吉凶生，則保其存者亡，不忘亡者存，有其治者亂，不忘危者安，懼以終始，歸於無咎，安危之所由，爻象之本體也。 [疏]正義曰：“其道甚大，百物不廢”者，言易道功用甚大，百種之物，賴之不有休廢也。“懼以終始”者，言恆能憂懼於終始，能於始思終，於終思始也。“其要無咎”者，若能始終皆懼，要會歸於無咎也。“此之謂易之道”者，言易之為道，若能終始之懼，則無凶咎，此謂易之所用之道，其大體如此也。

The text says: The Way of the Book of Changes is extremely vast and comprehensive, and all things rely on it without being abandoned; from beginning to end, one should always maintain vigilance and caution, and the essence lies in having no faults—this is called the Way of the Book of Changes. Han Kangbo explained: since "the words are not appropriate," good fortune and misfortune arise; those who think they can maintain the current state will eventually perish, while those who do not forget the possibility of downfall will remain; those who think they have achieved peace will eventually face disorder, while those who do not forget the danger will remain secure. From beginning to end, maintaining vigilance leads to having no faults—this is the origin of safety and danger, which is the fundamental principle of the trigrams. Kong Yingda further explained: "Its Way is very great, and all things are not abandoned" means that the Way of the Book of Changes has great utility, and all things rely on it without being neglected. "Being cautious from beginning to end" means always maintaining vigilance, thinking of the end at the beginning and the beginning at the end. "Its essence is to have no faults" means that if one remains cautious from beginning to end, one will ultimately reach the state of having no faults. "This is called the Way of the Book of Changes" means that the Way of the Book of Changes is such that as long as one remains cautious throughout, there will be no misfortune or calamity; this is the general principle of the Way of the Book of Changes.

[疏]正義曰：“夫乾天下”至“其辭屈”，此第九章。自此巳下終篇末，總明易道之美，兼明易道愛惡相攻，情偽相感，吉凶悔吝由此而生，人情不等，制辭各異也。 夫乾，天下之至健也，德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，諸侯，物主有為者也。能說萬物之心，能精為者之務。

Kong Yingda first identified the section: from "Fu Qian Tianxia" to "Qi Ci Qu" is the ninth chapter of the Great Treatise Below. From this point onward until the end of the chapter, the overall exposition explains the beauty of the Way of the Book of Changes, and explains that love and hate attack each other, sincerity and falsehood respond to each other, and thus good fortune, regret, and misfortune arise. Human feelings differ, and the words associated with them also differ. The following is the text: Qian represents the most vigorous and strong in the world, its virtue is always gentle and easy, thus it can recognize danger; Kun represents the most gentle and yielding in the world, its virtue is always simple and unadorned, thus it can recognize obstacles; it can make people's hearts happy, and can refine the thoughts of the feudal lords. Han Kangbo explained: "Feudal lords" refer to those who govern all things and take action; the Book of Changes can make the hearts of all things happy, and can make the affairs of those who take action refined.

[疏]正義曰：“德行恆易以知險”者，謂乾之德行，恆易略，不有艱難，以此之故，能知險之所興。若不有易略，則為險也，故行易以知險也。“德行恆簡以知阻”者，言坤之德行，恆為簡靜，不有煩亂，以此之故，知阻之所興也。若不簡則為阻難，故行簡靜，以知阻也。大難曰險，乾以剛健，故知其大難；小難曰阻，坤以柔順，故知其小難。知大難曰險者，案《坎》卦《彖》云：“天險不可升，地險山川丘陵”。言險不云阻，故知險為大難，險既為大，明阻為小也。

Kong Yingda explains: "De xing heng yan yi zhi xian" means that the virtue of the Qian hexagram is always simple and easy, not giving rise to difficulties, thus one can know where danger comes from. If it were not simple and easy, it itself would become dangerous, so one must follow the way of simplicity to recognize danger. "De xing heng jian yi zhi zu" means that the virtue of the Kun hexagram is always simple and quiet, not giving rise to confusion, thus one can know where obstacles come from. If it were not simple, it itself would become an obstacle, so one must follow the way of simplicity and quietness to recognize obstacles. He also distinguishes between "xian" and "zu" in terms of severity: great difficulty is called "xian," and since the Qian hexagram represents strength and vigor, it knows of great difficulty; small difficulty is called "zu," and since the Kun hexagram represents softness and compliance, it knows of small difficulty. The reason for determining great difficulty as "xian" is because the Commentary on the Judgment of the Kan hexagram says, "Heaven's danger is something that cannot be climbed, and Earth's danger is mountains, rivers, hills, and ridges," which only mentions "xian" and not "zu," indicating that "xian" refers to great difficulty. Since "xian" is great, "zu" must naturally be small.

“能說諸心”者，萬物之心，皆患險阻。今以阻險逆告於人，則萬物之心，無不喜說，故曰“能說諸心”也。“能研諸侯之慮”者，研，精也。諸侯既有為於萬物，育養萬物，使令得所，易既能說諸物之心，則能精妙諸侯之慮。謂諸侯以此易之道，思慮諸物，轉益精粹，故云“研諸侯之慮”也。

Kong Yingda continued to explain: "To be able to speak to the hearts of all things" means that the hearts of all things fear difficulties and obstacles. Now the Book of Changes warns people in advance about dangers and obstacles, and the hearts of all things rejoice and are pleased, hence it is called "to be able to speak to the hearts of all things." The "refine" in "to refine the thoughts of the feudal lords" refers to being meticulous. It means that the feudal lords have actions towards all things, nurturing them and ensuring each finds its proper place. Since the Book of Changes can make the hearts of all things rejoice, it can also refine the thoughts of the feudal lords. This means that the feudal lords use the principles of the Book of Changes to consider various matters, and their thoughts become more refined, hence it is said "to refine the thoughts of the feudal lords."

定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥。象事知器，占事知來。“夫變化云為”者，行其吉事，則獲嘉祥之應；觀其象事，則知制器之方；玩其占事，則睹方來之驗也。

The text says: The Book of Changes can determine the auspicious and inauspicious of the world, and accomplish the diligent and tireless endeavors of the world. Therefore, in the changes of all things and the words and actions of people, auspicious events have their auspicious signs; observing the forms of things can reveal the methods of making objects, and contemplating divination can foresee the future. Han Kangbo's commentary says: The term "changes and actions" refers to obtaining auspicious and beautiful omens when doing good and virtuous deeds, understanding the methods of making objects through observing forms, and seeing the fulfillment of the future through contemplating divination.

[疏]正義曰：“定天下之吉凶”者，言易道備載諸物得失，依之則吉，逆之則凶，是易能定天下之吉凶也。“成天下之亹亹”者，亹亹，勉也。天下有所營為，皆勉勉不息。若依此易道，則所為得成，故云“成天下之亹亹”也。“是故變化云為”者，易既備含諸事以是之故，物之或以漸變改，或頓從化易，或口之所云，或身之所為也。“吉事有祥”者，若行吉事則有嘉祥之應也。“象事知器”者，觀其所象之事，則知作器物之方也。“占事知來”者，言卜占之事，則知未來之驗也。言易之為道，有此諸德也。

Kong Yingda explains: "To determine the auspicious and inauspicious of the world" means that the Way of the Book of Changes comprehensively records the gains and losses of all things. If one follows it, there will be good fortune; if one violates it, there will be misfortune. Therefore, the Book of Changes can determine the auspicious and inauspicious of the world. "To accomplish the world's diligence" refers to diligence without ceasing. All people, when engaged in endeavors, are diligent without rest. If one acts according to the Way of the Book of Changes, their endeavors will succeed, hence it is said "to accomplish the world's diligence." "Therefore, change and action arise" means that since the Book of Changes comprehensively includes all things, things either gradually change or suddenly transform, some are expressed through speech, others through action. "Good deeds have auspicious signs" means that when one performs good deeds, auspicious and beautiful omens will appear. "Observing the image of things, one knows the method of making objects" means that by observing the things taken as images, one understands the method of making objects. "Divination of affairs knows the future" means that through divination, one can know the future. All these explain that the Way of the Book of Changes possesses these many virtues.

天地設位，聖人成能。聖人乘天地之正，萬物各成其能。 [疏]正義曰：“天地設位”者，言聖人乘天地之正，設貴賤之位也。“聖人成能”者，聖人因天地所生之性，各成其能，令皆得所也。

The text says: Heaven and Earth established positions, and the sage completed the functions of all things. Han Kangbo's commentary explains: The sage followed the correct path of Heaven and Earth, enabling each thing to fulfill its ability. Kong Yingda further explains: "Heaven and Earth established positions" means that the sage followed the correct path of Heaven and Earth, thus establishing the hierarchy of respect and status. "The sage completed the functions" means that the sage followed the nature given by Heaven and Earth to all things, enabling each to fulfill its ability and each to find its proper place.

人謀鬼謀，百姓與能。人謀，況議於眾以定失得也；鬼謀，況寄卜筮以考吉凶也。不役思慮，而失得自明；不勞探討，而吉凶自著。類萬物之情，通幽深之故，故百姓與能，樂推而不厭也。 [疏]正義曰：謂聖人慾舉事之時，先與人眾謀圖以定得失，又卜筮於鬼神以考其吉凶，是與鬼為謀也。聖人既先與人謀鬼神謀，不煩思慮與探討，自然能類萬物之情，能通幽深之理，是其能也，則天下百姓，親與能人，樂推為王也。自此巳上，論易道之大，聖人法之而行。

The text says: consult with people, consult with ghosts and spirits, and the common people also participate in this ability. Han Kangbo explained: "Consulting with people" is a metaphor for discussing with the masses to determine gains and losses, while "consulting with ghosts and spirits" is a metaphor for relying on divination to examine fortune and misfortune. There is no need to exert one's mind, for gains and losses will naturally become clear; there is no need to make efforts in inquiry, for fortune and misfortune will naturally become evident. It can compare and classify the nature of all things and understand the profound reasons behind things, so the common people are willing to follow such a capable person and gladly support him without厌弃. Kong Yingda elaborated: This refers to when a sage is about to take action, he first consults with people to determine gains and losses, and also consults ghosts and spirits through divination to examine fortune and misfortune. This is called "consulting with ghosts." Once the sage has consulted with people and with ghosts and spirits, there is no need to trouble his mind or make inquiries, and he can naturally compare and classify the nature of all things and understand the profound principles behind things, which is his ability. Thus, the people of the world will be willing to follow this capable person and gladly support him as a ruler. The above passage discusses the great nature of the Way of the Book of Changes, and how sages take it as a model for their actions.

八卦以象告，以象告人。爻彖以情言。辭有險易，而各得其情也。 [疏]正義曰：自此巳下，又明卦爻剛柔變動情偽相感之事也。 剛柔雜居，而吉凶可見矣。變動以利言，變而通之，以盡利也。 [疏]正義曰：“剛柔雜居，而吉凶可見矣”者，剛柔二爻相雜而居，得理則吉，失理則凶，故吉凶可見也。“變動以利言”者，若不變不動，則於物有損有害；今變而動之，使利益於物，是變動以利而言說也。

The text says: The Eight Trigrams use symbolic images to convey meaning, while the Line Statements and the彖 Statements express things in terms of actual situations. Han Kangbo explained: The Eight Trigrams use symbols to inform people; the statements of the hexagram lines have both danger and ease, and each expresses the actual situation. Kong Yingda further explained: From here on, it is speaking about the movement and change of the yao's yin and yang, and the mutual influence of true and false situations. The text continues: When the yin and yang lines are mixed together, good and bad fortune can be seen; and movement is discussed in terms of benefit. Han Kangbo explained: Making it change and become flexible is to bring benefit to its fullest extent. Kong Yingda further explained: "When yin and yang lines are mixed, good and bad fortune can be seen" means that when the yin and yang lines are mixed and placed together, if they conform to the situation, it is good; if they do not conform, it is bad, so good and bad fortune are clearly visible. "Movement is discussed in terms of benefit" means that if there is no change or movement, it would be harmful to things; now by making it change and move, things can gain benefit, so movement is discussed in terms of "benefit."

吉凶以情遷。吉凶無定，唯人所動。情順乘理以之吉，情逆違道以蹈凶，故曰“吉凶以情遷”也。 [疏]正義曰：遷，謂遷移。凡得吉者，由情遷移於善也。所得凶者，由情遷於惡也。 是故愛惡相攻而吉凶生，泯然同順，何吉何凶？愛惡相攻，然後逆順者殊，故吉凶生。 [疏]正義曰：若泯然無心，事無得失，何吉凶之有，由有所貪愛，有所憎惡，兩相攻擊，或愛攻於惡，或惡攻於愛，或兩相攻擊，事有得失，故吉凶生也。

The text says: "Good fortune and misfortune change with human emotions." Han Kangbo explained: "Good fortune and misfortune have no fixed nature; they depend entirely on human actions: if one's nature and emotions align with reason, they lead to good fortune; if they contradict the right path, they lead to misfortune. Therefore, it is said 'good fortune and misfortune change with emotions.'" Kong Yingda elaborated: "Migration" refers to change. Those who attain good fortune do so because their emotions have shifted toward the virtuous; those who suffer misfortune do so because their emotions have shifted toward the evil. The text then continues: "Therefore, love and hatred attack each other, and good fortune and misfortune arise." Han Kangbo explained: If all people were indifferent and followed reason alike, there would be no good or bad fortune. It is precisely because love and hatred clash that distinctions between right and wrong emerge, and thus good and bad fortune come into being. Kong Yingda elaborated: If people were completely indifferent and things had no gains or losses, how could there be good or bad fortune? It is precisely because people have desires and aversions that these emotions clash—sometimes love attacks hatred, sometimes hatred attacks love, sometimes they clash with each other—leading to gains and losses, and thus good and bad fortune arise.

遠近相取而悔吝生，相取，尢相資也。遠近之爻，互相資取，而後有悔吝也。 [疏]正義曰：遠謂兩卦上下相應之類，近謂比爻共聚，迭相資取，取之不以理，故悔吝生也。 情偽相感而利害生。情以感物則得利，偽以感物則致害也。 [疏]正義曰：情，謂實情；偽，謂虛偽。虛實相感，若以情實相感則利生，若以虛偽相感則害生也。

The text says: distant lines and near lines draw upon each other, and thus regret and shame arise. Han Kangbo explained: "Drawing upon each other" is like mutual reliance; distant and near lines rely on each other, and only then do regret and shame occur. Kong Yingda elaborated: "Distant" refers to the corresponding relationship between the upper and lower trigrams, while "near" refers to adjacent lines coming together; they take turns drawing upon each other. If this drawing upon is not in accordance with the right way, regret and shame arise. The text then says: true feelings and falsehoods respond to each other, and thus benefit and harm arise. Han Kangbo explained: using true feelings to move external things brings benefit, while using falsehood to move external things brings harm. Kong Yingda elaborated: "Feelings" refer to genuine feelings, and "falsehood" refers to false pretense. The real and the false respond to each other; if they respond with sincere intentions, benefit arises; if they respond with false intentions, harm arises.

凡易之情，近而不相得則凶。近，況比爻也。易之情，剛柔相摩，變動相適者也。近而不相得，必有乖違之患。或有相違而無患者，得其應也；相順而皆凶者，乖於時也。存事以考之，則義可見矣。 [疏]正義曰：近，謂兩爻相近而不相得，以各無外應，則致凶咎；若各有應，雖近不相得，不必皆凶也。

The text says: In general, the situations shown by the Book of Changes, when two lines are close but do not harmonize with each other, will result in misfortune. Han Kangbo explained: "Near" refers to adjacent lines. The situations in the Book of Changes involve the mutual interaction of yin and yang, constant change, and mutual adaptation; when two lines are close but do not harmonize, there will certainly be misfortune. However, there are also cases where lines contradict each other yet there is no misfortune, because each has its proper corresponding line. There are also cases where lines are in harmony but both suffer misfortune, because they go against the appropriate time. By preserving specific instances and examining them, the principles become clear. Kong Yingda further explained: "Near" refers to two lines that are adjacent but do not harmonize; if they do not have corresponding lines outside, they will bring about misfortune; if each has its proper corresponding line, then even though they are close but do not harmonize, they may not necessarily result in misfortune.

或害之，悔且吝。夫無對於物而後盡全順之道，豈可有欲害之者乎？雖能免濟，必有悔吝也。或，欲害之辭也。 [疏]正義曰：言若能弘通，不偏對於物，盡竭順道，物豈害之？今既有心於物，情意二三，其外物則或欲害之，則有凶禍。假令自能免濟，猶有悔及吝也。故云“或害之，悔且吝”也。

The text says: If someone comes to harm him, there will be both regret and shame. Han Kangbo explained: Only by having no opposition towards all things can one fully practice the way of yielding and gentleness, so how could there be anyone wanting to harm him? Now that harm has already come, even if one can escape disaster, regret and shame are inevitable. The word "or" here expresses the attitude of "someone wanting to harm." Kong Yingda further explained: If one can be broad-minded and not biased towards any particular side, fully practicing the way of yielding to things, how could external things come to harm him? Now that one has private feelings towards external things, with fluctuating emotions, external things may intend to harm him, thus bringing about misfortune. Even if one can escape disaster, one still cannot avoid regret and shame, hence it is said, "If someone harms him, there will be regret and shame."

將叛者其辭慚，中心疑者其辭枝。吉人之辭寡，躁人之辭多。誣善之人其辭游，失其守者其辭屈。 [疏]正義曰：“將叛者其辭慚”者，此巳下說人情不同，其辭各異。將欲違叛巳者，貌雖相親，辭不以實，故其辭慚也。“中心疑者其辭枝”者，枝，謂樹枝也。中心於事疑惑，則其心不定，其辭分散若閒枝也。“吉人之辭寡”者，以其吉善辭直，故辭寡也。“躁人之辭多”者，以其煩躁，故其辭多也。

The text says: Those who are about to betray someone speak with shame; those who are doubtful in their hearts speak in a scattered and disordered manner; the virtuous speak little; the impetuous speak much; and those who slander the good speak in a vague and rootless way. Kong Yingda explains: "Those about to rebel speak with shame" — from here on, it discusses the different human sentiments, hence the different expressions in speech. Those about to betray their superior still appear close on the surface, but their words do not match the truth, so they speak with shame. "Those with doubtful hearts speak in a scattered manner" — the word "branch" refers to a branch of a tree. Those who are uncertain in their hearts speak in a scattered and disordered way, like the branches growing from the main trunk. "The virtuous speak little" because the virtuous have upright hearts and straightforward words, so they speak little. "The impetuous speak much" because they are restless and impatient, so they speak much.

“誣善之人其辭游”者，遊，謂浮游。誣罔善人，其辭虛漫，故言其辭游也。“失其守者其辭屈”者，居不值時，失其所守之志，故其辭屈橈不能申也。凡此辭者，皆論《易經》之中有此六種之辭，謂作《易》之人，述此六人之意，各準望其意而制其辭也。

Kong Yingda then explained further: "The 'you' in 'wu shan zhi ren qi ci you' refers to floating and unstable. Those who slander the good speak in a vacuous and scattered manner, hence they are called 'ci you.' 'Shi qi shou zhe qi ci qu' means that those who lose their position and fail to maintain their original integrity find their words bent and constrained, unable to express themselves freely. The above six types of speech are all referring to the six kinds of expressions found in the Book of Changes. The author of the Book of Changes observed the psychological states of these six kinds of people and composed corresponding line statements according to their inner feelings.