outline two · discussing the profound essence of the way of the book of changes and the meaning and examples in the classic texts

《易》只是為卜筮而作，故《周禮》分明言太卜掌三《易》：《連山》、《歸藏》、《周易》。古人於卜筮之官，立之凡數人。秦去古未遠，故《周易》亦以卜筮得不焚。今人說《易》是卜筮之書，便以為辱累了易。見夫子說許多義理，便以為《易》只是說道理，殊不知其言吉凶悔吝皆有理，而其教人之意無不在也。

The Yi (Book of Changes) was originally made for divination, so the Zhou Li clearly states that the official of Tai Bu (Great Divination) was in charge of three kinds of Yi: Lianshan, Guicang, and Zhou Yi. In ancient times, several officials were appointed for the task of divination. The Qin dynasty, being not far from ancient times, still understood the original use of the Yi, so the Zhou Yi was spared from destruction because it was a book of divination. Nowadays, when people hear that the Yi is a book of divination, they think it is a disgrace to the Yi; when they see that Confucius discussed many principles, they believe the Yi is only a book of principles. They do not realize that the Yi's statements of good fortune, misfortune, regret, and hardship all have reasons, and its intention to teach people is present in every part.

今人卻道聖人言理，而其中固有卜筮之說，他說理後，說從那卜筮上來作麼？上古之時，民心昧然，不知吉凶之所在。故聖人作《易》，教之卜筮，使吉則行之，凶則避之。此是開物成務之道。故《繫辭》云：“以通天下之志，以定天下之業，以斷天下之疑”，正謂此也。

Nowadays people say that sages spoke about principles and reason, and indeed there is a mixture of divination and卜筮 in it. If sages were already explaining principles, why would they involve divination? In ancient times, the people's minds were dull and they did not know where good fortune and misfortune lay. Therefore, the sages composed the Book of Changes to teach them divination. When they encountered good fortune, they would act; when they encountered misfortune, they would avoid it. This was exactly the way to open up the myriad things and accomplish undertakings. Therefore, the Great Treatise says, "It is used to communicate the minds of the people under heaven, to establish the achievements of the people under heaven, and to resolve the doubts of the people under heaven," referring precisely to this matter.

初但有占而無文，往往如今之環環相似耳。今人因《火珠林》起課者，但用其爻而不用其辭，則知古者之占，往往不待辭而後見吉凶。又云，如左氏所載得《屯》之比，既不用《屯》之辭，亦不用《比》之辭，卻自別推一法。

At first there were only methods of divination without written texts, a situation often similar to the simple practice of casting rattles among today's folk. Now, those who cast lots using the Najia method based on the Fire Pearl Forest school only use the line positions and not the line statements of the hexagrams. This shows that ancient diviners often did not need the statements of the hexagrams to determine fortune and misfortune. Zhu Xi also said that in the example recorded in the Zuo Zhuan where the hexagram Zun changes to Bi, neither the statement of Zun nor that of Bi was used, but rather another method was applied for deduction.

至文王周公，方作彖爻之辭，使人得此爻者，便觀此辭之吉凶。至孔子，又恐人不知其所以然，故又復逐爻解之。謂此爻所以吉者，謂以中正也。此爻所以凶者，謂不當位也。明明言之，使人易曉耳。至如《文言》之類，卻是就上面發明道理，非是聖人作《易》，專為說道理以教人也。須見聖人本意，方可學易。

The Hexagram Statements and Line Statements were composed by King Wen and the Duke of Zhou, enabling people to determine fortune or misfortune based on a particular line. Later, Confucius feared that people might not understand the reasons behind these statements, so he explained each line in detail: explaining why a line is auspicious because it is central and proper, and why a line is inauspicious because it is in an inappropriate position. He made everything clear so that people could easily understand. As for the Wenyan, it elaborates further on the meaning of the classic text, but it is not that the sages composed the Book of Changes solely to teach moral principles. One must first clearly understand the original intention of the sages before one can properly study the Book of Changes.

聖人作易，本是使人卜筮，以決所行之可否，而因之以教人為善。如嚴君平所謂與人子言依於孝，與人臣言依於忠者。故卦爻之辭，只是因依象類，虛設於此，以待叩而決者，使以所值之辭，決所疑之事。似若假之神明，而亦必有是理而後有是辭。理無不正，故其丁寧告戒之辭，皆依於正。天下之動，所以正夫一，而不謬於所之也。

The sage composed the Book of Changes with the intention of enabling people to use divination and auspicious signs to determine whether an action is feasible or not, and through this process to guide people towards goodness. Just as Yan Junping of the Han dynasty sold divination in Chengdu, he would explain things according to the principles of filial piety when dealing with sons, and according to the principles of loyalty when dealing with ministers. Therefore, the statements of the hexagram lines are merely based on the categories of things, set up here as a framework, waiting for someone to ask and then providing a decision, enabling them to resolve their doubts based on the statement they receive. It may seem as if it is relying on supernatural powers, but in reality, there must first be a principle, and only then does the statement arise. The principle is never improper, so all the admonitions and instructions are summarized under the concept of 'correctness'. Thus, all actions in the world can be guided towards pure and correct conduct, without going astray.

卦爻之辭，本為卜筮者斷吉凶，而因以訓戒。至《彖》、像》、《文言》之作，始因其吉凶訓戒之意，而推說其義理以明之。後人但見於孔子所說義理，而不復推本文王周公之本意。因鄙卜筮為不足言，而其所以言《易》者，遂遠於日用之實，類皆牽合委曲，偏主一事而言，無復包含該貫曲暢旁通之妙。

The original statements of the hexagram lines were meant to judge fortune and misfortune for those consulting the oracle and to offer admonitions at the same time. Only after the Commentary on the Judgment, the Image Commentary, and the Wenyan were written did the sages elaborate on the meanings behind the fortune and misfortune and the admonitions, explaining them in depth. Later scholars only saw the meanings explained by Confucius and no longer traced back to the original intentions of King Wen and the Duke of Zhou when they composed the hexagram statements. As a result, they looked down upon divination, considering it unworthy of discussion. In this way, their interpretations of the Book of Changes became increasingly detached from everyday realities. They mostly made forced and convoluted interpretations, focusing on individual matters, and lost the profound and comprehensive insight that originally encompassed all things and reached far beyond.

若但如此，則聖人當時，自可別作一書，明言義理，以詔後世。何用假託卦象，為此艱深隱晦之辭乎？大抵《易》之書，本為卜筮而作，故其辭必根於象數，而非聖人己意之所為。其所勸戒，亦以施諸筮得此卦此爻之人，而非反以戒夫卦爻者。

If the Book of Changes were really as simple as that, the sages could have written another book clearly explaining principles to enlighten future generations. Why would they have pretended to use hexagrams and written such obscure and difficult expressions? In general, the Book of Changes was originally composed for divination, so its words must be rooted in images and numbers, not made up by the sages from their own thoughts. The people it advises and warns are those who draw a particular hexagram or line, not the hexagram or line itself.

近世言《易》者，殊不如此，所以其說雖有義理，而無情意。雖大儒先生，有所不免。比因玩索，偶幸及此，私竊自慶，以為天啟其衷，而以語人，人亦未見有深曉者。

In recent times, those who explain the Book of Changes are not like this, so their interpretations, although they have some rational meaning, lack the flavor of practical human affairs; even the great Confucian scholars are not free from this flaw. Recently, I have pondered and explored, and by chance came to this realization, privately rejoicing that heaven has enlightened my mind. However, when I share this with others, I find few who can deeply understand it.

《易》中都是貞吉，不曾有不貞吉；都是利貞，不曾說利不貞。如占得《乾》卦，

The Yi Jing says that only by adhering to the correct path can good fortune arise; it has never stated that good fortune can occur without adherence to the correct path. It always says it is advantageous to adhere to the correct path, never advantageous to deviate from it. For example, if one divines the Qian hexagram—here the original text is missing some characters.

蔡氏元定曰：天下之萬聲，出於一闔一闢。天下之萬理，出於一動一靜。天下之萬數，出於一奇一偶。天下之萬象，出於一方一圓。盡起於乾坤二畫。

Cai Yuan ding, a close friend and assistant of Zhu Xi, who co-authored the "Yixue Mengting," said: All the myriad sounds in the world arise from the opening and closing of the mouth; all the myriad principles in the world arise from movement and stillness; all the myriad numbers in the world arise from odd and even; all the myriad forms in the world arise from square and circle. In the end, they all originate from the two lines of yin and yang in the trigrams Qian and Kun.

許氏衡曰：初，位之下，事之始也，以陽居之，才可以有為矣。或恐其不安於分也，以陰居之，不患其過越矣。或恐其軟弱昏滯，未足以趨時也。大抵柔弱則難濟，剛健則易行。或諸卦柔弱而致凶者，其數居多。

Xu Heng (a prominent Confucian scholar of the early Yuan dynasty) said: The first line is in the lowest position, representing the beginning of an affair. If a yang line is in the first position, it has sufficient ability to accomplish something, but one might worry that it is not content with its position; if a yin line is in the first position, there is no need to worry about it overstepping its bounds and acting rashly, but one might worry that it is weak and dull, insufficient to take advantage of the right opportunity. In general, weakness makes it difficult to achieve success, while strength and vigor make it easier to act effectively; among all the hexagrams, those that lead to misfortune due to weakness are numerous.

若總言之，居初者，易貞。居上者，難貞。易貞者，由其所適之道多。難貞者，以其所處之位極。故六十四卦初爻多得免咎，而上每有不可救者。始終之際，其難易之不同蓋如此。

If in general, those in the first position are more likely to remain upright, while those in the top position find it difficult to remain upright. It is easy to remain upright because there are still many paths ahead; it is difficult to remain upright because the position has already reached its end. Therefore, the first lines of the sixty-four hexagrams are mostly free from mistakes, while the top lines often result in irreversible errors. Between the beginning and the end, the difference between ease and difficulty is roughly like this.

二與四，皆陰位也：四雖得正，而猶有不中之累，況不得其正乎？二雖不正，而猶有得中之美，況正而得中者乎？四，近君之位也。二，遠君之位也。其勢又不同。此二之所以“多譽”，四之所以“多懼”也。二中位，陰陽處之，皆為得中。中者，不偏不倚、無過不及之謂。具才若此，故於時義為易合。時義既合，則吉可斷矣。

The second and fourth lines both belong to the yin positions. Although the fourth line, even if it is yin in a yin position and thus correct, still suffers from the disadvantage of not being in the central position, and何况 it is already not correct. The second line, even if it is yang in a yin position and thus not correct, still has the advantage of being in the central position; and何况 it is both correct and in the central position. Moreover, the fourth line is close to the position of the ruler, while the second line is far from it, and their situations are quite different. This is why the Great Treatise says that the second line is "often praised" and the fourth line is "often fearful." The second line is the central position of the lower trigram; whether a yin or yang line occupies it, it is considered central.the so-called "central" means not leaning to one side, neither excessive nor deficient. Because of this quality, it is easy to align with the temporary meaning of the hexagram; once it aligns with the meaning of the time, good fortune can be determined.

卦爻六位，惟三為難處。蓋上下之交，內外之際，非平易安和之所也。

A hexagram consists of six lines, but the third line is the most difficult to place: it is precisely at the junction of the upper and lower trigrams, and at the boundary between the inner and outer parts, which is not an easy or stable position.

四之位近君，“多懼”之地也。以柔居之，則有順從之美。以剛居之，則有僭逼之嫌。然又須問，居五者，陰邪陽邪？以陰承陽，則得於君而勢順。以陽承陰，則得於君而勢逆。勢順則無不可也，勢逆則尤忌上行，而凶咎必至。

The four positions adjacent to the sovereign's position are called "places of much fear." If a yao of softness occupies them, it demonstrates the virtue of obedience; if a yao of hardness occupies them, it suggests an overstepping and a challenge to the sovereign. However, we must further ask: is the yao in the fifth position yin or yang? If a yin yao is above a yang yao, it gains the sovereign's favor and the situation is favorable; if a yang yao is above a yin yao, although it may gain the sovereign's favor, the situation is adverse. When the situation is favorable, there is no problem; but when the situation is adverse, it is especially dangerous to push further upward, for calamity and misfortune will surely follow.

以陽承陽，以陰承陰，皆不得於君也。然陽以不正而有才，陰以得正而無才，故其勢不同。有才而不正，則貴於寡慾，故乾之諸四，多得免咎。無才而得正，則貴乎有應，故艮之諸四，皆以有應為優，無應為劣。獨坤之諸四，能以柔順處之，雖無應援，亦皆免咎。此又隨時之義也。

When a yang line is above another yang line and a yin line is above another yin line, like elements do not seek each other, and thus fail to gain the trust of the sovereign. However, a yang line in the fourth position, though not in the correct place, possesses ability, while a yin line in the fourth position, though in the correct place, lacks ability. Therefore, their situations differ. Those with ability but not in the correct place are valuable because they have few desires and restrain themselves, so most of the hexagrams with the Qian trigram as their main element have the fourth line avoiding mistakes. Those without ability but in the correct place are valuable because they have mutual support from above and below, so most of the hexagrams with the Gen trigram as their main element have the fourth line being favorable when there is mutual support and unfavorable when there is none. Only the hexagrams with the Kun trigram as their main element have the fourth line able to maintain a gentle and compliant attitude, so even without mutual support, they can avoid calamity. This is again an example of adapting to the situation.

五，上卦之中，乃人君之位也。諸爻之德，莫精於此。能首出乎庶物，不問何時，克濟大事。《傳》謂五“多功”者此也。

The fifth line occupies the central position of the upper trigram, which is the position of the sovereign. Among all the lines, none possess a more refined virtue than this one. It can lead all things as stated in the Commentary on the Judgment of the Qian hexagram, "emerging first among all things," taking the lead over all others, and achieving great accomplishments regardless of the circumstances. The Great Treatise says that the fifth line is "productive of many achievements," precisely for this reason.

上，事之終，時之極也。其才之剛柔，內之應否，雖或取義，然終莫及上與終之重也。是故難之將出者，則指其可由之方。事之既成者，則亦以可保之道。義之善或不必勸，則直云其吉也。勢之惡或不可解，則但言其凶也。質雖不美，而冀其或改焉，則猶告之。位雖處極，而見其可行焉，則亦諭之。大抵積微而盛，過盛而衰，有不可變者，有不能不變者。《大傳》謂“其上易知”，豈非事之已成乎？

The top line represents the end of an event or the conclusion of a situation. Its inherent qualities of hardness or softness, and whether it corresponds with the inner trigram, although sometimes used for meaning, are not as significant as the aspects of "being at the top" and "being at the end." Therefore, when disaster is about to escape, it points out a path to follow; when an event has already been completed, it advises on preserving the achievement. If the principle is inherently good and no further encouragement is needed, it directly states it as auspicious. If the situation is dangerous and there is no way to resolve it, it simply states it as inauspicious. If the nature is not particularly good but there is still hope for change, it continues to advise. If the position has already reached its extreme but there is still a path forward, it also guides. In general, things flourish through gradual accumulation, but when they become too prosperous, they turn to decline. Among these, some are unchangeable, and some cannot be changed. The Great Treatise says, "The auspiciousness or inauspiciousness of the top line is easy to see," precisely because the situation has already reached a conclusion.

胡氏一桂曰：上下體雖相應，其實陽爻與陰爻應，陰爻與陽爻應，若皆陽皆陰，雖屬相應之位，則亦不應矣。然事固多變，動在因時，故有以有應而得者，有以有應而失者，亦有以無應而吉者，有以無應而凶者，斯皆時事之使然，不可執一而定淪也。

Hu Yigui, a scholar of the Yuan dynasty who wrote "Appendix and Commentary on the Original Meaning of the Zhou Changes," said: Although the upper and lower parts are positioned opposite to each other, actually it is only when a yang line corresponds with a yin line or a yin line corresponds with a yang line that it counts as corresponding; if two lines are both yang or both yin, even if they are in corresponding positions, they do not count as corresponding. However, things are inherently changeable, and actions must be adapted to the situation, so there are cases where having a correspondence leads to benefit, and cases where having a correspondence leads to loss; there are also cases where lacking correspondence leads to good fortune, and cases where lacking correspondence leads to misfortune. All of these are caused by the circumstances and situations, and one cannot make a fixed judgment (the original text "ding lun" refers to "ding lun," meaning "fixed conclusion").

至若《比》五以剛中，上下五陰應之；《大有》五以柔中，上下五陽應之；《小畜》四以柔得應，上下五剛亦應之，又不以六爻之應例淪也。

In the case of the hexagram "Bì" (Strife), where the fifth line is a yang line in the center, the five yin lines above and below all respond to it; in the hexagram "Dà Yǒu" (Great Possession), where the fifth line is a yin line in the center, the five yang lines above and below all respond to it; in the hexagram "Xiǎo Xù" (Small Accumulation), where the fourth line is a yin line in a proper position and has a corresponding line, the five yang lines above and below also respond to it—these situations cannot be judged by the usual rule of mutual correspondence between the six lines.

六十四卦皆以五為君位者，此《易》之大略也。此間或有居此位而非君義者，有居他位而有君義者，斯易之變，不可滯於常例。

All sixty-four hexagrams take the fifth line as the position of the ruler, which is the general rule in the Book of Changes. Occasionally, there are cases where the line occupying the fifth position does not signify the ruler, and there are also instances where a line in a different position carries the meaning of a ruler. These are considered variations in the Book of Changes and should not be rigidly adhered to.

胡氏炳文曰：《易》卦之占，亨多，元亨少。爻之占，吉多，元吉少。元亨，大善而亨。元吉，大善而吉也。人之行事，善百一，大善千一，故以元為貴。然茲事也，請

Hu Bingwen, a scholar of the Yuan dynasty who wrote "The Comprehensive Explanation of the Original Meaning of the Zhou Changes," said: In the divination statements of the hexagrams in the "Zhou Changes," the word "hen" (smoothness) is often used, while "yuan hen" (supreme goodness and smoothness) is rarely used. In the divination statements of the lines, the word "ji" (auspiciousness) is often used, while "yuan ji" (supreme goodness and auspiciousness) is rarely used. What is meant by "yuan hen" is supreme goodness and smoothness; what is meant by "yuan ji" is supreme goodness and auspiciousness. When people do things, those who reach the level of goodness are rare, one in a hundred; those who reach the level of great goodness are even rarer, one in a thousand. Therefore, "yuan" is considered precious. However, regarding this matter, please—here the original text is missing some words.

吳氏澄曰：時之為時，莫備於《易》。程子謂之隨時變易以從道。夫子《傳》六十四《彖》，獨於十二卦發其凡，而贊其時與時義、時用之大，一卦一時，則六十四時不同也。一爻一時，則三百八十四時不同也。始於《乾》之《乾》，終於《未濟》之《未濟》，則四千九十六時，各有所值。引而伸，觸類而長，時之百千萬變無窮，而吾之所以時其時者，則一而已。

Wu Cheng, a great scholar of the Yuan dynasty who wrote the "Yi Zuan Yan," said that the study of "time" is nowhere more complete than in the Yi Jing. Cheng Yi's statement that "following the changes of time and conforming to the Dao" precisely expresses this idea. Confucius composed the Commentary on the Judgment for the sixty-four hexagrams, but only in the twelve hexagrams did he reveal general principles, praising their "time," "meaning of time," and "application of time" as significant. One hexagram represents one time, and the sixty-four hexagrams represent sixty-four different times. One line represents one time, and the 384 lines represent 384 different times. If each hexagram changes, starting from the hexagram Qian of Qian to the hexagram Wei Ji of Wei Ji, there are a total of 4,096 different times, each with its own value. Further extension and elaboration, drawing analogies and adding to them, leads to countless variations in the changes of time, yet the fundamental principle I use to respond to all these times remains one.

薛氏瑄：六十四卦，只是一奇一偶。但因所遇之時，所居之位不同，故有無窮之事變。如人只是一動一靜，但因時位不同，故有無窮之道理。此所以為《易》也。

Xue Xuan, a Ming Dynasty Neo-Confucian scholar known as Master Jingxuan, said: The sixty-four hexagrams, in the end, are merely the arrangement of one yin and one yang lines. It is only because the circumstances encountered and the positions occupied differ that infinite variations of events arise. It is like a person's actions, which consist merely of movement and stillness, yet because of differing times and positions, infinite variations of principles emerge. This is precisely why the Book of Changes is called the Book of Changes.

蔡氏清曰：《乾》卦卦辭，只是要人如《乾》。《坤》卦卦辭，只是要人如《坤》，至如《蒙》、《蠱》等卦，則又須反其義。此有隨時而順之者，有隨時而制之者。易道只是時。時則有此二義，在學者細察之。

Cai Qing, a scholar of the Ming dynasty who wrote "Yijing Mengyin," said: The statement of the Hexagram Qian is essentially to urge people to emulate the firm and vigorous nature of Qian; the statement of the Hexagram Kun is essentially to urge people to emulate the gentle and yielding nature of Kun. As for hexagrams such as Meng and Gu, one must reverse their meanings—when there is ignorance, one should enlighten; when there is disorder, one should rectify. Thus, there are hexagrams that follow the trend of the times and act accordingly, and others that address the trend of the times and impose control. In the end, the way of the Yijing is simply the concept of "time," and within "time" there are two aspects: following and controlling. Scholars should carefully examine this.

周公之繫爻辭，或取爻德，或取爻位，又或取本卦之時與本爻之時，又或兼取應爻，或取所承、所乘之爻。有承、乘、應與時位兼取者，有僅取其一二節者，又有取一爻為眾爻之主者。大概不出此數端。

The Duke of Zhou attached line statements to each line. Some took the virtue of the line itself, such as its yin or yang, firmness or flexibility, and correctness. Others considered its position within the hexagram. Some took into account the overall situation of the hexagram and the timing of that particular line. Others combined the line with its corresponding line. Some considered the line above it that it was supporting or the line below it that it was resting upon. There were cases where several factors such as support, rest, correspondence, timing, and position were considered together. There were also cases where only one or two of these factors were used. Sometimes a particular line was taken as the main line from which meaning was derived. Basically, these are the main types.

王氏通曰：《易》之憂患，業業焉，孜孜焉。其畏天憫人，思及時而動乎！繁師玄曰：遠矣！吾視《易》易之道何其難乎！曰：有是夫！“終日乾乾”可也。

Wang Tong said: The sense of anxiety and concern contained in the Book of Changes is so diligent and tireless. It reveres heavenly mandate and feels compassion for people, probably intending to urge people to act in a timely manner. Disciple Fan Shi Xuan said: That is indeed profound! When I look at the Book of Changes, I only feel how difficult its principles are to understand. Wang Tong said: Exactly so! If one can achieve the spirit of "diligent and tireless all day long" as mentioned in the line "Nine in the Third" of the Qian hexagram, that would be sufficient.

劉炫問《易》，曰：聖人於《易》，沒身而已，況吾儕乎？炫曰：吾談之於朝，無我敵者。不答。退謂門人曰：“默而成之，不言而信，存乎德行”。

Liu Xuan asked Wang Tong about the Book of Changes, and Wang Tong said: The sages devoted their whole lives to studying the Book of Changes; how much more so are we ordinary people? Liu Xuan replied: I discuss the Book of Changes in court, and no one can refute me. Wang Tong said nothing. When Liu Xuan left, Wang Tong told his students: The Great Treatise says, "Achieve it silently, without needing to speak, and people will be convinced by themselves, all depending on virtue."

北山黃公善醫，先寢食而後針藥。汾陰侯生善筮，先人事而後說卦。

Huang Gong of Beishan was skilled in medicine and always first regulated the patient's sleep and diet before using acupuncture and herbal medicine. Hou Sheng of Fen Yin was skilled in divination and always first examined the right and wrong of human affairs before explaining the hexagrams.

邵子曰：知《易》者不必引用講解，是為知《易》。孟子之言，未嘗及《易》，其間《易》道存焉，但人見之者鮮耳。人能用《易》，是為知《易》。如孟子，可謂善用《易》者也。

Shao Yong said: A true understanding of the Yi Jing does not require one to cite classics and explain at the outset; this is what it means to truly understand the Yi. Mencius never mentioned the Yi in his words, yet his words are full of the principles of the Yi, but few can perceive them. To apply the Yi in one's own actions is to truly understand the Yi; Mencius can be said to be skilled in applying the Yi.

程子曰：觀《易》須看時，然後觀逐爻之才。一爻之中，當包函數意，聖人常取其重者而為之辭。亦有《易》中言之已多，取其未嘗言者，又有且言其時，不及其爻之才者。皆臨時參考，須先看卦，乃看得辭。

Cheng Yi said: To study the Book of Changes, one must first understand the overall situation of the entire hexagram, and then examine each line individually in terms of its quality. Within a single line, there are often several layers of meaning. The sages usually select the most important layer to explain it. Sometimes, certain meanings have already been discussed extensively in the Book of Changes, so one should instead focus on the aspect that has not yet been discussed. There are also cases where the explanation only concerns the situation of that line without referring to its quality. All these matters require careful consideration when reading. In summary, one must first understand the hexagram before being able to comprehend the text.

古之學者，皆有傳授。如聖人作經，本欲明道。今人若不先明義理，不可治經。蓋不得傳授之意云爾。如《繫辭》本欲明《易》，若不先求卦義，則看《繫辭》不得。

In ancient times, scholars studied under teachers and disciples. The sages composed the classics with the intention of explaining the great principles. Now, if people do not first understand the meanings and principles, they cannot properly study the classics, because they have not received the transmission from their teachers. For example, the "Great Treatise" was written to explain the Book of Changes. If one does not first understand the meaning of the hexagrams, then one will not be able to comprehend the "Great Treatise."

《易》須是默識心通，只窮文意，徒費力。

Reading the Yi Jing requires silently experiencing and naturally connecting its meanings within the heart; if one merely fixates on the literal words and phrases, it is just a waste of effort.

朱子曰：看《易》須是看他卦爻未畫以前，是怎模樣，卻就這上見得他許多卦爻象數，是自然如此，不是杜撰。且《詩》則因風俗世變而作，《書》則因帝王政事而作。《易》初未有物，只是懸空說出。當其未有卦畫，則渾然一太極。在人則是喜怒哀樂未發之中，一旦發出，則陰陽吉凶，事事都有在裡面。人須是就至虛靜中，見得這道理周遮通瓏方

Zhu Xi said: To study the Book of Changes, one must look at what the hexagrams and lines were like before they were drawn, and from this one can see that all these hexagrams and lines are naturally so, not made up by people out of nowhere. The Book of Poetry was composed due to changes in customs and the times, and the Book of Documents was composed due to the affairs of kings. The Book of Changes, however, originally had no existing thing to refer to; it was simply spoken out of nowhere. When the hexagrams had not yet been drawn, it was entirely the Taiji; in terms of a person, it is the "zhong" (mean) mentioned in the Doctrine of the Mean, when joy, anger, sorrow, and joy have not yet been expressed. Once they are expressed, yin and yang, good fortune and misfortune, are all contained within them. A person must be in a state of extreme emptiness and stillness in order to see this principle as comprehensive and thorough — there is a missing text here in the original.

經書難讀，而此經為尤難。蓋末開卷時，已有一重象數大概功夫。開卷之後，經文本意，又多被先儒硬說殺了，令人看得意思侷促，不見本來“開物成務”活法。

All classical texts are difficult to read, but the Book of Changes is especially hard. Before even opening the book, one must first master the fundamental aspects of its numerical and symbolic systems. Once opened, the original meanings of the texts have been rigidly interpreted by scholars of past dynasties, making the text seem constrained and preventing one from seeing the originally flexible and practical applications of the Book of Changes, which is meant to open up all things and accomplish great undertakings.

《易》不比《詩》《書》，他是說盡天下後世無窮無盡底事理，只一兩個字，便是一個道理。人須是經歷天下許多事變，讀易方知各有一理，精審端正。今既未盡經歷，非是此心大段虛明寧靜，如何見得？

The Book of Changes does not compare with the Book of Poetry or the Book of Documents; it encompasses all the endless principles and matters of the world and future generations. Often, a single or two characters contain a layer of meaning. A person must personally experience many changes and events in the world to understand that each line in the Book of Changes has its own principle, and only then can one grasp its subtle and careful nature, being upright and unbiased. Now, since one's experience is still insufficient, unless this heart is exceptionally clear and tranquil, how could one perceive it?

看《易》若是靠定象去看，便滋味長。若只憑地懸空看，也沒甚意思。又曰：說《易》“得其理，則象數在其中”，固是如此。然泝流以觀，卻須先見象數的當下落，方說得理不走作。不然，事無實證，則虛理易差也。

Reading the Book of Changes by focusing closely on the hexagrams makes the experience particularly profound; if one merely imagines it without reference to the hexagrams, it becomes rather uninteresting. Zhu Xi also said that those who explain the Book of Changes claim that "grasping the principles will naturally include the images and numbers," which is indeed correct. However, when tracing back to the source, one must first clearly understand where the images and numbers actually lie, so that when discussing principles, they do not become distorted. Otherwise, without concrete evidence, abstract principles are easily prone to error.

今人讀《易》，當分為三等。看伏犧之《易》，如未有許多《彖》、《象》、《文言》說話，方見得《易》之本意，只是要作卜筮用。及文王周公分為六十四卦，添入《乾》“元亨利貞”，《坤》“元亨利牝馬之貞”，已是文王周公自說出一般道理了。

Today's readers of the Yi should view it in three layers. When reading the Yi as composed by Fuxi, it should be considered as if there were no Commentary on the Judgment, Image Commentary, or Wenyan yet, leaving only the six-line hexagrams. Only then can one see that the original intention of the Yi was merely for divination. When King Wen and the Duke of Zhou divided it into the sixty-four hexagrams and added textual explanations, including "Yuan, Heng, Li, Zhen" for the Qian hexagram and "Yuan, Heng, Li, the贞 of the female horse" for the Kun hexagram, these were already the doctrines expressed by King Wen and the Duke of Zhou themselves.

然猶是就人占處說。如占得《乾》卦，則大亭而利於正耳。及孔子繫《易》，作《彖》、《象》、《文言》，則以“元亨利貞”為乾之四德。以上論讀《易》。

However, this is still from the perspective of people divining the hexagrams: for instance, if one draws the hexagram Qian, it merely indicates great success and benefit in maintaining correctness (the original text's '亭' is a mistake for '亨'). It was only when Confucius wrote the Great Treatise, the Commentary on the Judgment, and the Image Commentary, along with the Discourse on the Supreme Ultimate, that he interpreted 'origin, success, benefit, and uprightness' as the four virtues of Qian. The above discusses the method of reading the Book of Changes.

孔氏穎達曰；龍出於河，則八卦宣其象。麟傷於澤，則“十翼”彰其用。業資幾聖，時歷三古。及秦亡金鏡，未墜斯文。漢理珠囊，重興儒雅。其傳《易》者，西都則有丁、孟、京、田，東都則有荀、劉、馬、鄭。大體更相祖述，非有絕倫。唯魏世王輔嗣之注，獨冠古今。所以江左諸儒，並傳其學，河北學者，罕能及之。

Kong Yingda said: The dragon horse carried a diagram out of the Yellow River, and the Eight Trigrams revealed their symbolic forms; the qilin was wounded in the great marsh, which led Confucius to cease writing the Spring and Autumn Annals, and the Ten Wings clarified the function of the Book of Changes. This achievement was accomplished by several sages across the Upper Ancient, Middle Ancient, and Lower Ancient periods. When the Qin dynasty lost its clear mirror for governing the country, this lineage of learning did not fall; during the Han dynasty, the secret imperial library was organized, and the study of Confucianism was revived. Those who interpreted the Book of Changes included Ding Kuan, Meng Xi, Jing Fang, and Tian Wangsun in Chang'an during the Western Han, and Xun Shuang, Liu Biao, Ma Rong, and Zheng Xuan in Luoyang during the Eastern Han. Overall, they mostly followed each other's teachings without any one person standing out particularly. Only Wang Bi of the Wei dynasty's commentary surpassed all previous and later works, so scholars in the Jiangdong region widely studied his teachings, while scholars in the Yellow River region rarely matched his achievement.

其江南義疏，十有餘家，皆辭尚虛玄，義多浮誕。原夫《易》理難窮，雖復玄之又玄，至於垂範作則，便是有而教有。若論住內住外之空，就能就所之說，斯乃義涉於釋氏，非為教於孔門也。

There are more than a dozen commentaries on the meaning of the Book of Changes in the southern Yangtze region, all of which tend to be lofty and obscure in their language, and their reasoning is mostly exaggerated and absurd. Upon examination, although the principles of the Book of Changes are indeed difficult to fully grasp, even if they reach the level of "mysterious beyond mystery," when it comes to establishing exemplary standards and setting rules, they are concrete and practical, providing real guidance for dealing with actual situations. As for discussions about whether the mind resides inside or outside, or the doctrine of observing the mind and the object of observation, such reasoning has already slipped into Buddhist thought and is no longer in line with the teachings of the Confucian school.

程子曰：邵堯夫先生之學，得之於李挺之。挺之得之穆伯長，伯長得之華山希夷陳圖南先生。朔其源流，遠有端緒。今穆李之言，及其行事，概可見矣。而先生淳一不雜，汪洋浩大，乃其所自得者多矣。

Cheng Hao said: Shao Yong, whose courtesy name was Yaofu, obtained his learning from Li Zhicai, whose courtesy name was Tinzhi; Li Zhicai in turn learned from Mu Xiu, whose courtesy name was Boyang. Mu Xiu had learned from Chen Tuan of Huashan, whose courtesy name was Tunan and who was known as Master Xiyi. Tracing its origin, there is a clear lineage to follow. Now, the words and deeds of Mu Xiu and Li Zhicai are still visible; but Shao Master's learning is pure and unadulterated, vast and profound, which is mostly derived from his own personal insight.

尹氏火享曰；伊川先生踐履盡易，其作《傳》只是因而寫成。熟讀玩味，既可見矣。

Yin Tun, a disciple of Cheng Yi, said: Master Cheng Yi practiced the principles of the Book of Changes throughout his life, fully embodying its teachings. His commentary on the Book of Changes, the Yichuan Commentary, was simply a record of his own practice. By reading this book repeatedly and pondering it carefully, one can naturally perceive this.

朱子門人間“當期”，曰：《易》卦之位，震東、離南、兌西、坎北者為一說，十二闢卦分屬十二辰者為一說。及焦延壽為卦氣直日之法，乃合二說而一之。既以八卦之震離兌坎二十四爻直四時，又以十二闢卦直十二月。且為分四十八卦為之公侯卿大夫，而六日七分之說生焉。

Zhu Xi's disciples asked about the method of calculating "the day of the period." Zhu Xi said: The directional arrangement of the hexagrams in the Book of Changes is said to be either the Later Heaven arrangement, where Zhen is in the East, Li in the South, Dui in the West, and Kan in the North; or the twelve message hexagrams (the辟卦) assigned to the twelve earthly branches. It was Jiao Yanshou who created the method of "hexagram qi directly corresponding to days," combining the two approaches: using the twenty-four lines of Zhen, Li, Dui, and Kan to correspond to the twenty-four seasons of the four seasons, and using the twelve辟卦 to correspond to the twelve months. Then the remaining forty-eight hexagrams were divided into four ranks: Gong, Hou, Qing, and Dafu. Thus, the idea that each hexagram corresponds to "six days and seven parts" emerged.

若以八卦為主，則十二卦之乾不當為巳之闢。坤不當為亥之闢，艮不當侯於申酉，巽不當侯於戌亥。若以十二卦為主，則八卦之乾不當在西北，坤不當在西南，艮不當在東北，巽不當在東南。彼此二說，互為矛盾。且其分四十八卦為公侯卿大夫，以附於十二闢卦，初無法象，而直以意言，本已無所據矣。不待論其減去四卦二十四爻，而後可以見其失也。

If the eight trigrams are taken as the basis of direction, then among the twelve trigrams of the month, the trigram Qian (Heaven) should not be associated with the fourth month (Si), Kun (Earth) should not be associated with the twelfth month (Hai), Gen (Mountain) should not be assigned to Shen and You, and Xun (Wind) should not be assigned to Xu and Hai. On the other hand, if the twelve trigrams of the month are taken as the basis, then among the eight trigrams, Qian should not be located in the northwest, Kun should not be located in the southwest, Gen should not be located in the northeast, and Xun should not be located in the southeast. These two views contradict each other. Moreover, dividing the forty-eight trigrams into four ranks—duke, marquis, minister, and scholar-official—and attaching them to the twelve trigrams of the month lacks a principle of symbolic representation. It is purely subjective and has no basis to begin with; one does not need to point out that it omits the four trigrams Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake) and the twenty-four lines to see its errors.

揚雄《太玄》次第，乃是全用焦法。其八十一苜，蓋亦去其震離兌坎者，而但擬其六十卦耳。諸家於八十一首，多有作擬震離兌坎者。近世許翰始正其誤。至立踦蠃二贊，則正以七百二十九贊，又不足乎六十卦六日七分之數而益之。

Yang Xiong's "Classic of Supreme Mystery" follows exactly the same method as Jiao Yanshou. Its eighty-one "shou" (the original text mistakenly uses "mu" instead of "shou"), are probably also excluding the four trigrams Zhen, Li, Dui, and Kan, and only comparing the remaining sixty trigrams. Many scholars interpreting the "Classic of Supreme Mystery" have mistakenly regarded some "shou" as corresponding to Zhen, Li, Dui, and Kan, but it was not until the modern times that Xu Han corrected this error. As for the "qi" and "ying" commentaries added separately in the "Classic of Supreme Mystery," this was because the original seven hundred twenty-nine commentaries were insufficient to cover the sixty trigrams' "six days and seven parts," so they were added to make up the number.

恐不可反據其說，以正焦氏之說也。

Therefore, one should be cautious not to use the approach of the Taixuan to correct Jiao Yanshou's theory of卦气.

先天圖非某之說，乃康節之說。非康節之說，乃希夷之說。非希夷之說，乃孔子之

The "Earlier Heaven Diagram" is not my own saying, Zhu Xi, but the saying of Shao Yong (posthumous name Kangjie); if it is not Shao Yong's saying, then it is Chen Tuan (Master Xiyi)'s; if it is not Chen Tuan's saying, then it is Confucius'—there is a missing text in the original manuscript.

問伊川《易》說理太多，曰：伊川言聖人有聖人用，賢人有賢人用。若一爻只作一事，則三百八十四爻，止作得三百八十四事也。說得極好，然他解，依舊是三百八十四爻，止作得三百八十四事用也。

Someone asked: "Master Ichuan's commentary on the Book of Changes explains principles too much." Zhu Xi said: "Master Ichuan once said that sages have their own way of using the Book of Changes, and virtuous people have their own way of using it. He also said that if each line is taken as a single matter, then the 384 lines would only be sufficient for 384 matters—this is a very good point; however, when looking at his actual explanations, he still treats the 384 lines as if they were each for a single matter."

《詩》《書》略看訓詁，解釋文義令通而已。卻只玩味本文，其道理只在本文。下面小字盡說，如何會過得他？若《易傳》卻可脫去本文。程子此書平淡地漫漫委曲，說得更無餘蘊，不是那敲磕逼匝出底義理，平鋪地放在面前，只如此等行文，亦自難學，如其他峭拔雄健之文卻可作，若《易傳》淡底文字，如何可及？

Reading the "Book of Poetry" and "Book of Documents," one only needs to briefly understand the meanings of the words, making sure the text is clear and coherent. The main point is to appreciate the meaning of the text itself, as the principles are all contained within the text. Even if the small annotations below are extensive, how can they compare to the text itself? As for "Yichuan's Commentary on the Changes," however, it can be studied independently of the text. Cheng Yi's work is plain and simple, gradually unfolding its meaning, explaining the principles thoroughly without any remaining ambiguity. It is not a forced or rigid interpretation, but rather a straightforward presentation of the meaning. The very style of writing alone is difficult to learn: other sharp and vigorous writings can still be composed, but how can one match the plain and unassuming style of the "Commentary on the Changes"?

問《易傳》大概將三百八十四爻作人說，恐通未盡否？曰：也是。即是不可裝定作人說，看占得如何。有就事言者，有以位言者。以吉凶言之則為事，以終始言之則為時，以高下言之則為位，隨所作而看皆通。《繫辭》云：“不可為典要，唯變所適。”豈可裝定作人說？

Someone asked: "The Yichuan Commentary on the Changes generally treats all 384 lines as if they were about people. Perhaps this approach does not fit everywhere?" Zhu Xi said: "Exactly so. It is not possible to treat them all rigidly as if they were about people. One must also consider what is being divined. The line statements may refer to matters, or to the positions of the lines: speaking from the perspective of fortune and misfortune refers to matters, speaking from the perspective of beginning and end refers to time, speaking from the perspective of high and low refers to position. By looking at the object of the divination, all can be explained clearly. The Great Treatise says, 'It cannot be treated as a fixed rule, but must adapt to changes.' How can one rigidly treat them all as if they were about people?"

此書近細讀之，恐程《傳》得之已多，但不合全說作義理，不就卜筮上看，故其說有無頓著處耳。今但作卜筮看，而以其說推之，道理自不可易。

I have recently read this book carefully and find that Cheng Yi's "Commentary on the Changes" has already gained much. However, he should not have treated it entirely as a matter of doctrine, and he was unwilling to approach it from the perspective of divination. Therefore, his interpretations sometimes lack a solid foundation. If we now treat the "Book of Changes" as a divination text and use his views to elaborate further, the reasoning will naturally be unshakable.

自秦漢以來，考象辭者，泥於術數，而不得其弘通簡易之法。談義理者，淪於空寂，而不適乎仁義中正之歸。求其因時立教以承三聖，不同於法而同於道者，則唯伊川先生程氏之書而已。

Since the Qin and Han dynasties, those who have studied the images and words of the hexagrams have been confined to numerological calculations and have not attained the vast, comprehensive, simple, and practical method; those who have discussed the principles have fallen into emptiness and extinction, and have not reached the ultimate goal of benevolence, righteousness, the mean, and correctness. To find someone who can adapt to the times and establish a teaching method, continuing the tradition of the three sages Fuxi, King Wen, and Confucius, whose methods may differ from the ancients but whose principles remain the same, there is only the work of Master Cheng Yi, also known as Master I-Ch'uan.

老蘇說《易》，專得於“愛惡相攻而吉凶生”以下三句。他把這六爻，似那累世相仇相殺底人相似看。這一爻攻那一爻，這一畫克那一畫，全不近人情。東坡見他恁地太粗疎，卻添得些佛老在裡面，其書自作兩樣。

Su Xun (known as Lao Su) explained the Book of Changes entirely based on the three sentences following "Love and hatred contend and fortune and misfortune arise" in the Great Treatise. He viewed the six lines of a hexagram as if they were generations of enemies fighting each other: one line attacking another, one line overcoming another, entirely lacking human sentiment. His son Su Shi (known as Dongpo) saw his father's explanation as too crude and simplistic, so he incorporated elements from Buddhism and the School of the Masters, thus giving the Dongpo Commentary on the Changes a completely different appearance.

王氏應麟曰：以義理解易，自王弼始，何晏非弼比也。清談亡晉，衍也，非弼也：范寧以王弼何晏並言，過矣。

Wang Yinglin said: Using principles and reasoning to explain the Yi Jing began with Wang Bi. He Yan's scholarship was far inferior to Wang Bi's. It was Wang Yan who caused the decline of the Western Jin dynasty through his empty talk, not Wang Bi; Fan Ning's criticism of both Wang Bi and He Yan together was indeed excessive.

程子言《易》，謂得其義則象數在其中。朱子以為先見象數，方說得理，不然，事無實證，則虛理易差。愚嘗觀顏延之《庭誥》云：馬、陸得其象數，取之於物；荀、王舉其正宗，得之於心。其說以荀、於為長。

Cheng Yi explained the Book of Changes, saying that as long as one grasps the meaning and principles, the images and numbers are naturally included within them; Zhu Xi, however, believed that one must first clearly understand the images and numbers in order to accurately explain the principles, otherwise the matters lack practical evidence, and empty talk about principles is prone to error. I, Wang Yinglin, once read the "Ting Gao" by Yan Yanzhi of the Southern Dynasties, which said: Ma Rong and Lu Ji obtained the images and numbers, drawing from external things; Xun Shuang and Wang Bi presented the orthodox approach, obtaining it from within the mind — Yan's meaning was to prefer the school of Xun and Wang. (The original text says "Xun, Yu" but should be "Xun, Wang".)

李泰發亦謂一行明數而不知其義，管輅明象而不通其理。蓋自輔嗣之學行，而象數之說隱。然義理象數，一以貫之，乃為盡善。以上論諸家說《易》。

Li Guang (style name Taifa, a famous official of the Song dynasty) also said: In the Tang dynasty, the monk Yixing was skilled in calendar calculations but did not understand the underlying principles. In the Three Kingdoms period, Guan Lu was adept at hexagram images but did not grasp their true meaning. Generally speaking, since Wang Bi's philosophy became popular, the school of images and numbers has been obscured. However, the principles and images must be integrated as one to be complete. The above is a discussion of the strengths and weaknesses of various interpretations of the Book of Changes.