The Hexagram of Completion: The Great Image and the Line Images

水在火上，既濟。君子以思患而豫防之。程傳 水火既交，各得其用為《既濟》，時當《既濟》，唯慮患害之生，故思而豫防，使不至於患也，自古天下既濟，而致禍亂者，蓋不能“思患而豫防”也。集說 王氏申子曰：《既濟》雖非有患之時，患每生於既濟之後，君子思此而豫防之，則可以保其“初吉”，而無“終亂”之憂矣。龔氏煥曰；水上火下，雖相為用，然水決則火滅，火炎則水涸，相交之中，相害之機伏焉，故“君子思患而豫防之”，能防在乎豫，能豫在乎思。

The Great Image Commentary says: Water above fire, this is the Hexagram of Completion; the gentleman thus understands, foreseeing calamity and taking precautions beforehand. Cheng Yi's Commentary on the Changes says: Water and fire have already met and each has fulfilled its function, this is the Hexagram of Completion. When in the Hexagram of Completion, the only thing to be concerned about is the emergence of calamity, so one should foresee it and take precautions beforehand, so that it does not become a real calamity. Since ancient times, when the world was already at peace, calamity was brought about because they did not "think of calamity and prepare beforehand." The collected interpretations cite Wang Shenzi saying: Although the Hexagram of Completion is not a time of calamity, calamity often arises after completion; if the gentleman thinks of this and takes precautions beforehand, he can maintain the statement of the hexagram "initially auspicious" and avoid the worry of "final disorder." Gong Huan says: Water above and fire below, although they are mutually beneficial, water breaking through can extinguish fire, and fire burning fiercely can evaporate water; in the midst of their interaction, the potential for harm is already hidden, hence saying "the gentleman thinks of calamity and prepares for it beforehand." The ability to prepare lies in acting beforehand, and the ability to act beforehand lies in being willing to think.

曳其輪，義無咎也。程傳 《既濟》之初，而能止其進，則不至於極，其義自“無咎”也。集說 徐氏在漢曰：初當方濟之始，而曳其濟險之輪，控制在我，則義無不濟，此所以“濡其尾”而無咎，《象》故歸重於“曳其輪”’也。

The Image Commentary says: "Dragging its wheel" is in line with righteousness and thus has no fault. Cheng Yi's Commentary on the Changes says: Being at the beginning of the hexagram of Completion, if one can restrain oneself from going too far, one will not reach an extreme, and thus, in terms of righteousness, it is naturally "without blame." The collected interpretations cite Xu Zaihan's view: The initial line is at the beginning of crossing a river, yet it drags the wheel of the vehicle used to cross the dangerous river, and the control is in one's own hands. Therefore, according to reason, there is no river that cannot be crossed. This is why although "its tail is wet" — meaning it has encountered some difficulty — there is still no blame; hence, the Image Commentary emphasizes the three words "dragging its wheel."

程傳 中正之道，雖不為時所用，然無終不行之理，故“喪茀”七日當復得，謂自守其中，異時必行也，不失其中則正矣。集說 何氏楷曰：二居下卦之中，以中感中，得其正應，故終必相孚也。

The explanation of the Line Statement for "Six in the Second" in the Image Commentary says, "Seven days later, it is because of the middle path." This passage is not found in the original text. Cheng Yi in his Yichuan Commentary on the Changes says: although the principle of uprightness and correctness may not be adopted by the ruler at a particular time, there is no reason why it should never be possible. Therefore, the Line Statement says that the lost curtain will be regained after seven days, meaning that if one maintains the middle path, one will surely succeed in the future. If one does not lose the middle path, then one is upright. The Collected Commentary cites He Kai's view: the line six in the second is in the middle position of the lower trigram. It uses its own middle to move the middle of nine five, and the two are in mutual response, so in the end they will certainly be in harmony.

三年克之，憊也。程傳 言“憊”以見其事之至難，在高宗為之則可，無高宗之心，則貪忿以殃民也。案 言“憊”以見成功之非易，如人之疾病，而以毒藥攻去之者，其元氣亦耗傷矣。苟無休養之方以復元氣，則有大病之根也。終日戒，有所疑也。程傳 終日戒懼，常疑患之將至也，處《既濟》之時，當畏慎如是也。集說 李氏簡曰：“終日戒”，謂備患之心，無時可忘也。

The Image Commentary says: "After three years, it is conquered," because of exhaustion. Cheng Yi's Yichuan Commentary on the Changes says that using the character "惫" is to show that the matter is extremely difficult. If this were done by King Gaozong of Yin, it would be acceptable, but without the sincerity of King Gaozong, it becomes seeking glory and venting anger, which harms the people. Li Guangdi says: Using the character "惫" is to show that success is not easy. It is like a person who is ill and is treated with strong medicine, which removes the illness but also consumes his vital energy; if there is no method of rest and recuperation to restore his vital energy, then the root of a serious illness is planted. The Image Commentary also says: "Being constantly on guard all day," is due to inner doubt. Cheng Yi's Yichuan Commentary on the Changes says that being constantly alert and fearful is because one constantly suspects that disaster is about to come. In the situation of the Hexagram of Final Completion, one should be reverent and cautious. The collected interpretations cite Li Jian's statement: what is meant by "being constantly on guard all day" is that the mind devoted to preventing disaster should never be forgotten for a moment.

東鄰殺牛，不如西鄰之時也：實受其福，吉大來也。程傳 五之才德非不善，不如二之時也，二在下有進之時，故中正而孚，則其“吉大來”，所謂受福也。“吉大來”者，在《既濟》之時為大來也，亨小初吉是也。集說 朱氏震曰：盛不如薄者，時也，五《既濟》無所進，盈則當虛，故曰“不如西鄰之禴祭”，理無極而不反者，《既濟》極矣！五以中正守之，能未至於反而已。

The Image Commentary says: "The eastern neighbor sacrifices a bull," which is not as good as the western neighbor who has a fortunate time; "actually receiving its blessing," signifies the arrival of great good fortune. Cheng Yi's Yichuan Commentary on the Changes says: the virtue and talent of nine in the fifth are not bad, but they are not as good as six in the second who has a favorable time. Six in the second is in the lower trigram and still has room to advance, so it is upright and sincere, thus "great good fortune comes," which is to say, receiving the blessing. What is meant by "great good fortune comes" is considered as great good fortune in the context of the Hexagram of Completion. The hexagram statement says "smooth and favorable for small matters" and "initially favorable," which is exactly this meaning. Collected interpretations cite Zhu Zhen's saying: abundance is not as good as meagerness, the difference lies in timing. Nine in the fifth is in the Hexagram of Completion, where there is no further advancement possible, and when fullness is reached, it should turn to emptiness, hence it is not as good as the simple sacrifice of the western neighbor. There is no principle in the world that reaches an extreme without reversal. The Hexagram of Completion has reached its extreme; nine in the fifth relies on uprightness and correctness to maintain its position, but this is merely delaying the reversal until it comes.

王氏申子曰：言人君處《既濟》如《未濟》，而後有受福之實。不然，雖極其豐盛，而濟道衰矣。張氏清子曰：《既濟》之後，唯恐過盛，以“祭”言之，於斯時也，豐不如約，故東鄰不如西鄰，牛不如禴，蓋祭而得其時，雖禴之薄，實足以“受其福”，而言之大來可知矣。

Collected Commentaries cite Wang Shenzi's saying: This refers to a ruler who is in the situation of "Already Achieved" yet must act as if in "Not Yet Achieved," remaining cautious, thus achieving actual blessings. Otherwise, even if the display is made extremely lavish, the way of saving the world has already declined. Zhang Qingzi says: After "Already Achieved," the most dangerous thing is excessive abundance. Taking worship as an example, at this time, richness is worse than simplicity. Therefore, the eastern neighbor is inferior to the western neighbor, and sacrificing oxen is worse than the simple spring sacrifice. If worship coincides with a good time, even the simple spring sacrifice is sufficient to "receive its blessing," then the good fortune mentioned in the line statement can be imagined.

濡其首厲，何可久也。程傳 《既濟》之窮，危至於濡首，其能長久乎。集說 胡氏瑗曰：《既濟》之終，反於《未擠》，至於濡沒其首，故當翻然而警，惕然而改，何可久如此乎！案 “厲”未至於凶，特可危爾 知其危而反之，則不至於濡首矣，凡《易》言“何可長”、“何可久”者，自《屯》上至此爻，皆“惕”以改悟而不可迷溺之意。

The Image Commentary says: "Soaked at the head, dangerous." How can this last long? Cheng Yi's Commentary on the Changes says: When the hexagram of Completion is reached at its extreme, the danger is so great that even the head is soaked, how can this last long? The collected interpretations cite Hu Yuan saying: The end of the hexagram of Completion must turn back into the hexagram of Not Yet Completed (the original text mistakenly writes "挤" instead of "济"), until the head is completely soaked. Therefore, one should suddenly realize and be vigilant, self-reflect and change course, how can this continue long! Li Guangdi comments: "Dangerous" has not yet reached the level of calamity, it is only dangerous. Knowing the danger and turning back, one will not have the head soaked. Whenever the Zhou Changes speak of "how can it last long" or "how can it endure," from the sixth line at the top of the hexagram of Difficulty to this line, they all use warning to urge people to change their ways, to awaken and repent, and not to be沉迷 and trapped.

火在水上，未濟。君子以慎辨物居方。本義 水火異物，各居其所，故君子觀象而審辨之。程傳 水火不交，不相濟為用，故為《未濟》。火在水上，非其處也，君子觀其處不當之象，以慎處於事物，辨其所當，各居其方，謂止於其所也。集說 朱氏震曰：火上水下，各居其所，《未濟》也。君子觀此慎辨萬物，有辨然 濡其尾，亦不知極也。

The Great Image Commentary says: Fire on water, this is the hexagram of "Not Yet Completed"; the gentleman thus understands, being cautious in distinguishing things and placing them in their proper positions. Zhu Xi's "Original Meaning" says: Water and fire are different things, each staying in its own place, so the gentleman observes this image and carefully distinguishes them. Cheng Yi's "Yichuan Commentary on the Changes" says: Fire and water do not interact, so they cannot be used together, hence it is called "Not Yet Completed." Fire on water is not its proper place; the gentleman observes this image of improper position and thus is cautious in dealing with things, distinguishing their proper positions and placing them in their respective places, that is, each stopping at its proper place. Collected Commentaries cite Zhu Zhen's saying: Fire is above, water is below, each staying in its own place, hence it is called "Not Yet Completed." The gentleman sees this image and is cautious in distinguishing all things; after discernment, there is a missing text in the original. The following is the image commentary for the first line, "Six at the Beginning": "Its tail is wet," which also indicates reaching the extreme of not knowing the depth.

本義 “極”字未洋，考上下韻亦不葉，或恐是“敬”字，今且闕之。程傳 不度其才力而進，至於濡尾，是不知之極也。集說 張氏振淵曰：事必敬始，而後可善其用於終，初所以致尾之濡，不是時不可為，心不知“敬慎”故耳。

Zhu Xi's "Benyi" says: The meaning of the character "ji" is still unclear (the original text "weixiang" was mistakenly written as "weiyang"). Examining the rhyme of the surrounding text, it does not match. It is likely that the original character was "jing," but for now, we leave it as a question mark. Cheng Yi's "Yichuan Commentary on the Changes" says: To move forward without considering one's ability, until one's tail is wet, is the height of ignorance. The collected interpretations cite Zhang Zhenyuan as saying: To do anything, one must start with the character "jing" from the beginning, then one can properly handle the end. The reason why the initial line (Chilu) leads to the tail being wet is not because the situation is unmanageable, but because one does not understand the two characters "jing" and "shen."

九二貞吉，中以行正也。本義 九居二。本非正，以中故得正也。程傳 九二得正而吉者，以“曳輪”而得中道乃正也。案 程子言正未必中，中無不正，故凡九二六五皆非正也，而多言“貞吉”者，以其中也，唯此《象傳》釋義最明。

The Image Commentary says: "Nine in the Second, uprightness brings good fortune," meaning that it is upright because it is in the center. Zhu Xi's "Original Meaning" states that a yang line in the second position is not originally in the proper place, but because it is in the center, it becomes upright. Cheng Yi's "Yichuan Commentary on the Changes" says that the Nine in the Second achieves uprightness and good fortune by holding the wheel in the middle, thus becoming upright. Li Guangdi notes: Cheng Yi said that uprightness does not necessarily mean being in the center, but being in the center does not fail to be upright. Therefore, all lines such as Nine in the Second and Six in the Fifth, which are yang in yin positions or yin in yang positions, are originally not in the proper place, yet they often speak of "uprightness and good fortune," precisely because they are in the center. Only the Image Commentary of "Wei Ji" explains this meaning most clearly.

未濟征凶，位不當也。程傳 三征則凶者，以“位不當也”，謂陰柔不中正，無濟險之才也，若能涉險以從應則利矣。集說 吳氏澄曰：《未濟》諸爻，皆位不當，而獨於六三言之，以《未濟》由六三故也。俞氏琰曰：六爻皆位不當，而獨於六三日“位不當”，以六三才弱，而處下體之上也。

The Image Commentary says: "In the hexagram of Not Yet Completed, going on a military campaign is dangerous," because of "the position is not appropriate." Cheng Yi's Commentary on the Changes says that the hexagram of Not Yet Completed is dangerous because the sixth line is in a position that is not appropriate. This refers to the fact that it is a yin line, weak and not central or upright, and lacks the ability to overcome difficulties. If it could cross the danger and follow the corresponding upper ninth line, it would be beneficial. The collected interpretations cite Wu Cheng's view: the hexagram of Not Yet Completed has all its lines not in the right position, but the Image Commentary specifically points out the sixth line, because the reason why the hexagram of Not Yet Completed remains incomplete lies precisely in the sixth line. Yu Yan says: all six lines are not in the right position, but the Image Commentary specifically mentions "the position is not appropriate" for the sixth line, because the sixth line is weak in ability and is at the top of the lower trigram.

貞吉悔亡，志行也。程傳 如四之才與時合，而加以貞固，則能行其志，吉而悔亡，鬼方之伐，貞之至也。集說 俞氏琰曰：爻以六三為未濟，則九四其濟矣，是以其志行也。君子之光，其暉吉也。本義 “暉”者，光之散也。程傳 光盛則有暉。“暉”，光之散也。君子積充而光盛，至於有暉，善之至也，故重云“吉”。集說 張氏振淵曰：光而言暉，昭其盛也，“貞吉”之吉，吉在五，“暉吉”之吉，吉在天下。

The Image Commentary says: "Zhen Ji Hui Wang" means the mind and will can be put into practice. Cheng Yi's Yichuan Commentary on the Changes says: Like nine in the fourth, his ability coincides with the situation, and with uprightness and firmness, he can carry out his will, thus resulting in good fortune and the disappearance of regret; the line statement about attacking the Ghost Country is precisely the extreme of uprightness. The collected interpretations cite Yu Yan saying: Since this hexagram regards six in the third as not yet completed, then by nine in the fourth it is completed, so his will can be carried out. The Image Commentary also says: "The light of the gentleman," meaning his light shines in all directions and is auspicious. Zhu Xi's Benyi says: "Hui" is the scattering of light. Cheng Yi's Yichuan Commentary on the Changes says: When the light is abundant, it scatters; "Hui" is the scattering of light. The gentleman accumulates and becomes full, and his light becomes grand and bright, until there is the scattering of light, which is the ultimate of goodness, so the Image Commentary adds another "Ji." The collected interpretations cite Zhang Zhenyuan saying: Speaking of light and then of hui is to show its grandeur. The "Ji" in "Zhen Ji" is auspicious because of six in the fifth itself; the "Ji" in "Hui Ji" is auspicious for the whole world.

飲酒濡首，亦不知節也。程傳 “飲酒”至於“濡首”，“不知節”之甚也，所以至如是，不能安義命也，能 集說 孔氏穎達曰：釋“飲酒”所以致“濡首”之難，以其不知止節故也。案 《既濟》之上，《彖》所謂“終亂”，《未濟》之上，則《彖》所謂“汔濟”者也，緣“尾”之象在初，故此不用“濡尾”之義，但戒以不可“濡首”而失其節，則猶之不續終之意也。

The Image Commentary says: "Drinking until one's head is wet," also indicates a lack of restraint. Cheng Yi's Yichuan Commentary on the Changes says: drinking until one's head is soaked, this is the extreme of not knowing restraint; falling into such a situation is because one cannot abide by righteousness and the mandate of heaven. Here the original text is missing some words. The collective commentary cites Kong Yingda's view: this explains why drinking leads to the calamity of "wet head," because he does not know when to stop and restrain himself. Li Guangdi comments: the top line of the Ji Ji hexagram corresponds to the "final confusion" mentioned in the hexagram statement; the top line of the Wei Ji hexagram corresponds to "almost crossing over" mentioned in the hexagram statement. Since the image of "tail" is located in the first line, here we do not use the meaning of "wet tail," but only warn against "wet head" and losing restraint, which is equivalent to the meaning of "not completing the end" in Ji Ji.

本義 “繫辭”，本謂文王周公所作之辭，繫於卦爻之下者，即今經文，此篇乃孔子所述《繫辭》之傳也，以其通論一經之大體凡例，故無經可附，而自分上下雲。集說 孔氏穎達曰：夫子本作“十翼”，申說上下二篇經文，《繫辭》條貫義理，別自為卷，總曰《繫辭》，分為上下二篇。

Zhu Xi's "Ben Yi" says: "Xì Ci" originally refers to the hexagram statements and line statements composed by King Wen and the Duke of Zhou, which are attached below the hexagram and line diagrams, that is, the present text of the classic; this essay is the commentary on "Xì Ci" written by Confucius. Because it is a general discussion of the overall structure and common principles of the entire classic, there is no specific passage of the text to which it can be attached, so it is divided into two parts, upper and lower. "Ji Shuo" cites Kong Yingda's statement: Confucius originally composed the "Ten Wings," explaining the upper and lower parts of the text of the Zhou Yi; "Xì Ci" integrates the principles and arranges them in order, forming a separate scroll, with the general title "Xì Ci," divided into upper and lower parts.

《朱子語類》云：熟讀六十四卦，則覺得《繫辭》之語，甚為精密，是《易》之括例。又云，《繫辭》或言造化以及《易》，或言《易》以及造化，不出此理。胡氏一桂曰：其有稱“大傳”者，因太史公引“天下同歸而殊途，一致而百慮”為《《易》大傳》，蓋太史公受《易》楊何，何之屬自著《《易》傳》行世，故稱孔子者曰《大傳》以別之耳。

Master Zhu said: Once one is familiar with the sixty-four hexagrams, one will find the words in the Great Treatise extremely precise, serving as the general outline and common principles of the Zhou Changes. He also said: The Great Treatise sometimes discusses the workings of nature and then relates it to the Zhou Changes, and at other times starts from the Zhou Changes and moves to the workings of nature, going back and forth, but always within this principle. The collected interpretations cite Hu Yigui's statement: The Great Treatise is also called the "Great Transmission." This is because Sima Qian, the historian, cited "all paths lead to the same destination, and all thoughts converge on one principle" in the Records of the Grand Historian, referring to it as the "Great Transmission of the Changes." Sima Qian's study of the Changes was passed down from Yang He, and the Yang He school also had their own "Transmission of the Changes" circulating in the world. Therefore, they called Confucius's work the "Great Transmission" to distinguish it from theirs.

天尊地卑，乾坤定矣；卑高以陳，貴賤位矣；動靜有常，剛柔斷矣；方以類聚，物以群分，吉凶生矣；在天成象，在地成形，變化見矣。

The Great Treatise, Upper Chapter One, says: Heaven is above and esteemed, Earth is below and humble, thus the names of the Qian and Kun hexagrams are established; the low and the high are arranged in order, thus the status of the hexagram lines as noble or humble is determined; movement and stillness each have their regular state, thus the distinction between strong and weak lines is clear; things are grouped by their categories, and all things are separated by their kinds, thus good fortune and misfortune arise; in the heavens they become the images of sun, moon, and stars, in the earth they become the forms of mountains, rivers, moving creatures and plants, thus change and transformation appear.

本義 “天地”者，陰陽形氣之實體，“乾坤”者，《易》中純陰純陽之卦名也；“卑高”者，天地萬物上下之位，“貴賤”者，《易》中卦爻上下之位也；“動”者，陽之常，“靜”者，陰之常，“剛柔”者，《易》中卦爻陰陽之稱也；“方”，謂事情所向，言事物善惡，各以“類”分，而“吉凶”者，《易》中卦爻占決之辭也；“象”者，日月星辰之屬，“形”者，山川動植之屑，“變化”者，《易》中蓍策卦爻，陰變為陽，陽化為陰者也。此言聖人作《易》，因陰陽之實體，為卦爻之法象，莊周所謂《易》以道陰陽，此之謂也。

Zhu Xi's "Benyi" says: "Tian and Di" refer to the physical form and qi of yin and yang; "Qian and Kun" are the names of the two hexagrams of pure yang and pure yin in the Zhouyi. One refers to the actual heaven and earth, and the other is the name of a hexagram in the book. "Bi and Gao" refer to the upper and lower positions of heaven and earth and all things; "Gui and Jian" refer to the upper and lower positions of the lines in the hexagrams of the Zhouyi. "Dong" is the normal state of yang, and "Jing" is the normal state of yin; "Gang and Rou" are the terms used in the Zhouyi to refer to the yin and yang of the hexagram lines. "Fang" refers to the direction things tend toward, meaning that things are classified as good or evil according to their categories, while "Ji and Xiong" are terms used in the Zhouyi for divination, meaning the words used to judge good or bad fortune. "Xiang" refers to things like the sun, moon, and stars; "Xing" refers to things like mountains, rivers, moving creatures, and plants (the original text mistakenly writes "xue" instead of "shu"); "Bianhua" refers to the transformation in the Zhouyi's use of yarrow stalks, numbers, and hexagram lines, where yin changes into yang and yang changes into yin. This passage explains that the sage created the Zhouyi based on the reality of yin and yang, establishing the hexagrams and lines as models; the "Zhuangzi·Tianxia" passage says the Zhouyi is used to discuss yin and yang, which is exactly this meaning.

集說 韓氏伯曰：方有類，物有群，則有同有異，有聚有分，順其所同則吉，乖其所趣則凶，故“吉凶生矣”，象況日月星辰，形況山川草木也，縣象運轉以成昏明，“山澤通氣”而“雲行雨施”，故“變化見矣”。

Collective interpretations cite Han Kangbo's explanation: things have categories, and all things have their groups, thus there is similarity and difference, gathering and separation. Following their similarity brings good fortune, while going against their direction leads to misfortune, hence it is said, "Good and evil arise." "Xiang" refers to the sun, moon, and stars, while "Xing" refers to mountains, rivers, grass, and trees; the high celestial phenomena move and form day and night, light and darkness, and after the mountains and marshes communicate, clouds move and rain spreads, hence it is said, "Changes appear."

蘇氏軾曰：天地一物也，陰陽一氣也，或為象，或為形，所在之不同，故在雲者，明其一也。象者，形之精華發於上者也，形者，象之體質留於下者也。人見其上下，直以為兩矣，豈知其未嘗不一耶。由是觀之，世之所謂變化者，未嘗不出於一，而兩於所在也，自兩以往，有不可勝計者矣，故“在天成象，在地成形”，變化之始也。

Collective commentary cites Su Shi's saying: Heaven and Earth are the same thing, Yin and Yang are the same energy; sometimes it manifests as an image, sometimes as a form, but it is only the place where it resides that differs. Therefore, the classic text uses the word "in" to clearly indicate that they are fundamentally one. An image is the refined essence of form expressed above; form is the physical body of the image remaining below. People see one above and one below, and directly regard them as two different things, not realizing that they might actually be one. From this perspective, all changes in the world arise from one, only differing in their place of residence and thus divided into two; from two, further differentiation leads to countless variations. Therefore, it is said, "In heaven it becomes an image; in earth it becomes a form," which marks the beginning of change.

《朱子語類》：問：第一章第一節，蓋言聖人因造化之自然以作《易》，曰：論其初，則聖人是因天理之自然而著之於書，此是後來人說話，又是見天地之實體，而知《易》之書如此。蔡氏清曰：此一節，是夫子從有《易》之後，而追論夫未有《易》之前，以見畫前之有《易》也，夫《易》有乾坤，有剛柔，有吉凶，有變化，然此等名物，要皆非聖人鑿空所為，不過皆據六合中所自有者而模寫出耳。

The Zhu Zi Yu Leiu records that someone asked, "The first section of the first chapter is probably talking about the sage composing the Zhou Yi according to the natural order of the cosmos." Zhu Xi answered, "In terms of the original sequence, the sage recorded the book according to the natural order of heaven and earth; but as for our current understanding, it is the later generations' interpretation, which is first to see the actual forms of heaven and earth, and then to realize that the Zhou Yi was originally like this." The collected interpretations cite Cai Qing saying: "This section is about Confucius, after the Zhou Yi had already been composed, looking back to discuss the time when the Zhou Yi did not yet exist, in order to show that there was already a Book of Changes before the hexagrams were drawn." The Zhou Yi contains Qian and Kun, yin and yang, good fortune and misfortune, change and transformation; however, all these names and things were not invented by the sage, but were merely written down according to the existing things in the four directions of heaven and earth.

又曰：“定”者，有尊卑各安其分之意，“位”者，有卑高以序而列之意，“斷”者，有判然不相混淆之意。又曰：以天地言之，天尊地卑，其卑高固昭然不《易》也。以萬物言之，如山川陵穀之類，其卑高亦昭然可睹也。

Cai Qing also said: the character "ding" implies the meaning of respect for hierarchy and each staying in their proper place; the character "wei" implies the meaning of order with high and low arranged in sequence; the character "duan" implies the meaning of clear distinction and no confusion between things. Each of the three characters has its own proper measure. He also said: in terms of heaven and earth, heaven is exalted and earth is humble, the distinction between high and low is originally clear and unchangeable; in terms of all things, like mountains, rivers, hills, and valleys, their high and low are also clearly visible, without the need for further inquiry.

案 此節，是說作《易》源頭。總涵乾坤六子在內，蓋“天尊地卑”，是“天地定位”也，“卑高以陳”，則兼山澤等皆是。天動地靜，山靜水動，固有常矣。然雖至於有精氣而無形質之物，其聚散作息亦有時，其流止晦明亦有度，則又兼雷風水火等皆是。“類聚”“群分”，總上通言之。在“天”有“方”焉，春秋冬夏，應乎南北東西者是也。

Li Guangdi remarked: This section discusses the origin of compiling the Zhou Yi. It includes the six subordinate trigrams of Qian, Kun, Zhen, Xun, Kan, and Li within it. "Heaven is exalted and earth is humble" refers to the "Heaven and Earth are positioned" mentioned in the Shuo Gua. "Humble and high are arranged in order" includes mountains and marshes as well. Heaven moves and earth is still, mountains are still and water moves; originally each has its own regular state. However, even things that have only vital energy but no physical form, their gathering and dispersing, their作息, have a fixed time; their flowing and stopping, their darkness and brightness, have a fixed order. Thus, thunder, wind, water, and fire are also included. The two sentences "classifying by categories" and "distinguishing by groups" summarize the above statements in general terms. In the heavens, there is "direction." Spring, summer, autumn, and winter correspond to east, west, south, and north, which is exactly this.

其生殺之氣，則以“類聚”，在地有物焉，高下燥溼，別為浮沈升降者是也，其清濁之品，則以“群分”。以上皆言造化之體，至於“天”之“象”，“地”之“形”，其陰陽互根，則交《易》者也，其陰陽迭運則變《易》者也，此三句，又因體及用，以起下文之意。

Li Guangdi continued to say: The qi of heaven, which is growth and withering, gathers together according to "category." On earth, things exist, high and low, dry and wet, divided into various floating, sinking, rising, and falling forms, which is the same as this. Those different kinds of clear and turbid substances are separated according to "group." All the above talk about the essence of creation. As for the "phenomena" in heaven and the "forms" on earth, where yin and yang are interdependent roots, it belongs to "trade." Where yin and yang alternate and move, it belongs to "change." The three sentences, "In heaven, phenomena are formed; in earth, forms are formed; change is evident," move from the essence to the function, and are used to introduce the following meaning.

是故剛柔相摩，八卦相蕩。本義 此言《易》卦之變化也：六十四卦之初，剛柔兩畫而已，兩相摩而為四，四相摩而為八，八相蕩而為六十四。集說 韓氏伯曰：相切摩，言陰陽之交感，相推蕩，言運化之推移。《朱子語類》云：“摩”是那兩個物事相摩戛，“蕩”則是圜轉推蕩將出來，“摩”是八卦以前事，“蕩”是八卦以後為六十四卦底事，蕩是有那八卦了，團旋推蕩那六十四卦出來。

The Great Treatise says: Therefore, the hard and soft lines interact and rub against each other, and the eight fundamental trigrams push and move against each other. Zhu Xi's Original Meaning says: This is explaining the change of the hexagrams in the Zhou Changes. The sixty-four hexagrams originally consisted only of the hard and soft lines; when the two lines rub against each other, they produce the four images, and when the four images rub against each other, they produce the eight trigrams, and when the eight trigrams push and move, they generate the sixty-four hexagrams. Collected Sayings cites Han Kangbo saying: "Mutual rubbing" refers to the mutual感应 of yin and yang, and "mutual pushing and moving" refers to the movement and generation of things. The Sayings of Master Zhu says: "Rubbing" refers to the mutual friction between two things, and "pushing and moving" refers to turning in circles and pushing out. "Rubbing" refers to the time before the eight trigrams were formed, and "pushing and moving" refers to the time after the eight trigrams were formed, when the sixty-four hexagrams were generated. "Pushing and moving" means that once the eight trigrams were formed, they were then rotated and pushed to generate the sixty-four hexagrams.

吳氏澄曰：畫卦之初，以一剛一柔，與第二畫之剛柔相摩而為四象，又以二剛二柔，與第三畫之剛柔相摩而為八卦，八卦既成，則又各以八悔卦蕩於一貞卦之上，而一卦為八卦，八卦為六十四卦也。

Collected interpretations cite Wu Cheng's explanation: When drawing the trigrams, one combines one yang and one yin with the second trigram's yang and yin to create the four images; then combines two yang and two yin with the third trigram's yang and yin to form the eight trigrams. Once the eight trigrams are drawn, each of the eight "regret trigrams" (upper trigrams) is combined with one "truth trigram" (lower trigram), resulting in one trigram transforming into eight trigrams, and eight trigrams transforming into sixty-four trigrams.

案 此節雖切畫卦言之，然是大地間自有此理。蓋“相摩”者，以一交一，如天與地交，水與火交，山與澤交，雷與風交是也。“相蕩”者，以一交八，如天與地交矣，而與水火山澤雷風無不交。地與天交矣，而亦與水火山澤雷風無不交之類是也，唯天地之理如此，故聖人畫卦以體象之。

Li Guangdi remarked: Although this section is closely related to the process of drawing the trigrams, there is originally such a principle in the universe (the original text mistakenly wrote 'Da' instead of 'Tian').the so-called 'Xiang Mo' refers to the interaction between one and another, such as the interaction between Heaven and Earth, Water and Fire, Mountain and Marsh, Thunder and Wind.the so-called 'Xiang Dang' refers to the interaction between one and eight, for example, Heaven has already interacted with Earth, but it also interacts with Water, Fire, Mountain, Marsh, Thunder, and Wind without exception; similarly, Earth has already interacted with Heaven, but it also interacts with Water, Fire, Mountain, Marsh, Thunder, and Wind without exception. This is exactly what is meant. Because the principle of Heaven and Earth is like this, the sage drew the trigrams to reflect and imitate it.

鼓之以雷霆，潤之以風雨，日月運行，一寒一暑。本義 此變化之成象者。張氏浚曰：“鼓以雷霆”而有氣者作，“潤以風雨”而有形者生。邱氏富國曰：前以“乾坤”“貴賤”“剛柔”“吉凶”“變化”言，是對待之陰陽，交《易》之體也。此以“摩”“蕩”“鼓”“潤”“運行”言，是流行之陰陽，變《易》之用也。至下文則言乾坤之德行，而繼以人體乾坤者終之。

The Great Treatise says: Use thunder and lightning to stir it, use wind and rain to nourish it, the sun and moon take turns moving, cold and heat alternate. Zhu Xi's "Basic Meaning" says: This refers to the aspect of "forming images" in the process of change. Zhang Jun says: "Stir with thunder and lightning," all things with qi are stirred; "nourish with wind and rain," all things with form are generated. Qiu Fuguo says: Previously, using "Heaven and Earth," "high and low," "strong and weak," "good fortune and misfortune," "change" to explain, that refers to the mutual distinction of yin and yang, the essence of "transaction"; here, using "rubbing," "agitating," "stirring," "nourishing," "movement" to explain, that refers to the flowing and active yin and yang, the function of "change." In the following text, it will discuss the virtues of Heaven and Earth, and finally connect back to humans emulating Heaven and Earth as a conclusion.

吳氏澄曰：章首但言“乾坤”，蓋舉父母以包六子，此先言六子，而後總之以乾坤也。震為雷，離為也，霆即電也。《春秋穀梁傳》曰：震者何？雷也，電者何？霆也。巽為風，坎為雨，羲皇卦圖左起震而次以離，“鼓之以雷霆”也。右起巽而次以坎，“潤之以風雨”也，風而雨，故通言“潤”。離為日，坎為月，艮山在西北嚴凝之方為“寒”，兌澤在東南溫熱之方為“暑”，左離次以兌者，日之運行而為“暑”也，右坎次以艮者，月之運行而為“寒”也。邵子曰：日為暑，月為寒。《書》曰，日月之行，有冬有夏。

Collecting various interpretations, Wu Cheng says: the beginning of this chapter only mentions "Qian and Kun," which is to indicate that the six subordinate trigrams are included within the parents; here, however, it first discusses the six subordinate trigrams, and then uses Qian and Kun to summarize them. Zhen is thunder, Li is lightning (the character below "Li" is missing in the original text), and Ting is lightning. The "Spring and Autumn Guliang Commentary" says: what is thunder? It is thunder. What is lightning? It is Ting. Xun is wind, Kan is rain; in the diagram of Fuxi's hexagrams, the left side starts with Zhen and is followed by Li, which is "to shake with thunder and lightning"; the right side starts with Xun and is followed by Kan, which is "to moisten with wind and rain." There is both wind and rain, so it is summarized as one character "moisture." Li is the sun, Kan is the moon; Gen is mountain, located in the northwest direction where it is cold and frozen, so it belongs to "cold"; Dui is marsh, located in the southeast direction where it is warm and hot, so it belongs to "heat." On the left, after Li comes Dui, which is the sun's movement resulting in heat; on the right, after Kan comes Gen, which is the moon's movement resulting in cold. Shao Yong says: the sun governs heat, the moon governs cold. The "Book of Documents: Hongfan" says: the movement of the sun and moon includes both winter and summer.

乾道成男，坤道成女。本義 此變化之“成形”者，此兩節，又明《易》之見於實體者，與上文相發明也。集說 《朱子語類》云：天地父母，分明是一理，乾道成男，坤道成女，則凡天下之男皆乾之氣，天下之女皆坤之氣，從這裡便徹上徹下，即是一個氣都透了。又云：“乾道成男，坤道成女”，通人物言之，在動物如牝牡之類，在植物亦有男女，如麻有牡麻，及竹有雌雄之類，皆離陰陽剛柔不得。

The Great Treatise says: The principle of Qian (Heaven) gives rise to male, and the principle of Kun (Earth) gives rise to female. Zhu Xi's "Ben Yi" says: This refers to the aspect of "taking form" within change. These two passages further explain the manifestation of the Zhou Changes in tangible reality, complementing the previous discussion. The collected interpretations cite Zhu Xi's "Yu Le" saying: Heaven and Earth, and parents, are clearly the same principle. The principle of Qian gives rise to male, and the principle of Kun gives rise to female; thus, all males in the world receive the qi of Qian, and all females receive the qi of Kun. From this, the principle flows throughout, connecting top and bottom as a single continuous qi. It also says: "The principle of Qian gives rise to male, the principle of Kun gives rise to female" applies to both human beings and things. In animals, this is expressed as male and female, male and female; in plants, there are also male and female, such as male hemp and female hemp, male bamboo and female bamboo, all of which depend on yin and yang, hardness and softness.

吳氏澄曰：乾成男者，父道也，坤成女者，母道也，左起震，歷離歷兌而終於乾，右起巽，歷坎歷艮以終於坤，故以乾道成男坤道成女二句，總之於後也。何氏楷曰：自“天尊地卑”至“變化見矣”，是因乾坤而推極於變化，自“剛柔相摩”至“坤道成女”，是又因變化而溯源於乾坤。

The collected interpretations cite Wu Cheng's view: "Qian represents the accomplishment of male, which is the way of the father; Kun represents the accomplishment of female, which is the way of the mother." Fuxi's diagram of the hexagrams starts on the left with Zhen, passing through Li and Dui, finally ending at Qian; on the right, it starts with Xun, passing through Kan and Gen, finally ending at Kun. Both sides conclude with Qian and Kun, so the two sentences "Qian Dao Cheng Nan" and "Kun Dao Cheng Nu" are placed at the end to summarize the whole. He Kai says: from "Heaven is exalted, Earth is humble" to "change becomes evident," it moves from Qian and Kun to the extreme of change; from "Yang and Yin interact" to "Kun Dao Cheng Nu," it traces back from change to Qian and Kun as the origin. This is a process of moving forward and backward, with the beginning and end looking at each other.

乾知大始，坤作成物。本義 “知”，猶主也，乾主始物，而坤作成之，承上文男女而言乾坤之理。蓋凡物之屬乎陰陽者，莫不如此。大抵陽先陰後，陽施陰受，陽之輕清未形，而陰之重濁有跡也。集說 胡氏瑗曰：乾言“知”、坤言“作”者，蓋乾之生物，起於無形，未有營作。坤能承於天氣，已成之物，事可營為，故乾言“知”而坤言“作”也。

The Great Treatise says: Qian governs the beginning of all things, and Kun creates and completes them. Zhu Xi's Commentary says: "Zhi" means to govern. Qian governs the beginning of all things, and Kun completes them; this is explaining the principle of Qian and Kun in relation to the male and female. All things with yin and yang attributes are like this. Generally, yang comes first and yin follows; yang gives and yin receives. Yang is light and clear but not yet formed, while yin is heavy and turbid and already has form. The collected interpretations cite Hu Yuan saying: Qian says "zhi" and Kun says "zuo" because Qian gives birth to all things, beginning from the formless state, and has not yet begun to create or shape; Kun can receive the qi of Heaven, at which time things have already taken shape and can be worked on, so Qian says "zhi" and Kun says "zuo."

《朱子語類》云：“知”訓“管”字，不當解作“知見”之“知”，大始未有形，知之而已，“成物”乃流行之時，故有為。柴氏中行曰：一氣之動，則自有知覺，而生意所始，乾實為之。一氣既感，則妙合而凝，其形乃著，有作成之意，坤實為之。吳氏澄曰：上言“八卦”而總之以“乾坤”，此又接“成男”“成女”二句，而專言 案 自“鼓之以雷霆”至此二句，當總為一段，六子分生成之職，乾坤專生成之功也，下文則就功化而推原於易簡，自為一段。

Master Zhu said: The character "know" should be interpreted as "to manage" rather than as "knowledge" or "awareness." In the beginning, there was no form, so it was merely managed. When "forming things" occurs, it is already in the stage of active transmission, hence there is action. The collected commentary cites Chi Zhonghang's view: when a single breath moves, there naturally arises perception, and the vitality originates from here, which is truly governed by Qian. Once a single breath has connected and communicated, it becomes harmonious and凝聚, thus form becomes evident. Here there is the meaning of creation and completion, which is truly governed by Kun. Wu Cheng said: The previous passage discussed the "Eight Trigrams" and used "Qian and Kun" to summarize it. Here, it continues with the phrases "forming the male" and "forming the female," focusing specifically on—there is a missing text in the original. Li Guangdi remarked: From "It is struck with thunder and lightning" to these two sentences, they should be considered as one large section: the six subordinate trigrams each take on the task of generation, while Qian and Kun alone bear the accomplishment of generation. The following passage then traces back to "simplicity and ease" based on this accomplishment, forming another section.

乾以易知，坤以簡能。本義 乾健而動，即其所知，便能始物而無所難。故為以易而知“大始”，坤順而靜，凡其所能，皆從乎陽而不自作，故為以簡而能“成物”。集說 虞氏翻曰：乾“縣象著明”，坤陰陽動闢，“不習無不利，地道光也”。韓氏伯曰：天地之道，不為而善始，不勞而善成，故曰“易簡”。

The Great Treatise says: Qian uses simplicity to govern the beginning, and Kun uses ease to accomplish all things. Zhu Xi's Commentary says: Qian is strong and vigorous, and it is active by nature; thus, within its domain, it can create all things without difficulty, so it is said to use simplicity to govern the great beginning. Kun is gentle and yielding, and it is quiet by nature; thus, whatever it does follows the yang without asserting itself, so it is said to use ease to accomplish all things. Collected Commentaries cite Yu Fan saying: Qian is the "suspended image clearly displayed" mentioned in the Great Treatise — high hanging heavenly phenomena and clearly bright; Kun is the movement and opening of yin and yang, which is also the "not accustomed yet without difficulty, the way of earth is bright" mentioned in the second line of the Kun hexagram. Han Kangbo says: the principles of heaven and earth do not intend to act but are good at beginning, do not exert effort but are good at completing, so it is called "easy and simple."

楊氏萬里曰：此贊乾坤之功，雖至溥而無際，而乾坤之德，實至要而不繁也。《朱子語類》：問：如何是“易簡”。曰：它行健所以“易”，“易”是知阻難之謂。人有私意便難。“簡”只是順從而已，若外更生出一分，如何得“簡”，今人都是私意，所以不能簡易”。問“乾以易知，坤以簡能”，若以學者分上言之，則廓然大公者，“易”也；物來順應者，“簡”也。不知是否？曰：然。乾之“易”，知之事也，坤之“簡”，行之事也。

Collecting interpretations cite Yang Wanli's saying: this is praising the function of Heaven and Earth, although their scope is boundless, their virtue is actually extremely concise and not complicated. The "Alu Shu Le" records that someone asked how to achieve "yi jian" (ease and simplicity). Zhu Xi answered: Heaven's movement is strong and vigorous, hence "yi" (ease); "yi" means not feeling any difficulty. When a person has private intentions, difficulty arises. "Jian" (simplicity) is merely following the natural course. If one adds extra thoughts beyond one's proper role, how can it be simple? Now people are full of private intentions, so they cannot achieve ease and simplicity. Then he asked: "Heaven is easy to know, Earth is simple in ability." If we talk about a scholar's study, then a broad and impartial mind is "yi," and responding to things naturally is "jian." Zhu Xi answered: correct. The "yi" of Heaven belongs to the aspect of knowledge; the "jian" of Earth belongs to the aspect of action.

吳氏澄曰：“易簡”者，以乾坤之理言。始物者，乾之所知，然乾之性健，其知也，宰物而不勞心，故易而不難。“成物”者，坤之所作，然坤之性順，其作也，從陽而不造事，故簡而不繁，此乾坤皆指天地，而易之乾坤二卦象之者也。

Collected Commentaries cite Wu Cheng's explanation: the term "easy and simple" refers to the principles of the Trigrams Qian and Kun. Qian governs the creation of all things, yet its nature is strong and vigorous; when it governs, it rules over all things effortlessly, hence it is easy and not difficult. Kun brings things into being, yet its nature is gentle and yielding; when it acts, it follows the Yang and does not create additional matters, hence it is simple and not complicated. Here, Qian and Kun refer to Heaven and Earth, and the two Trigrams Qian and Kun in the Zhou Changes are established to imitate Heaven and Earth.

張氏振淵曰：“乾知大始”，似乎甚難矣！“坤作成物”，似乎甚煩矣。乃乾坤則以“易知”以“簡能”耳，所謂天地無心而成化也。吳氏曰慎曰：乾健體而動用，故易；坤順體而靜用，故簡。動靜以陰陽之分言，然“乾知大始”而事付於坤，則始動而終靜，坤從乎陽而作“成物”，則始靜而終動。又乾知坤能，皆用之動也，乾易坤簡，皆體之靜也。又四德坤承乎乾，元亨皆動，利貞皆靜，不可專以動屬乾，以靜屬坤也。

Collected Sayings cite Zhang Zhenyuan's statement: "Qian knows the great beginning" seems like an extremely difficult task; "Kun creates things" seems like an extremely tedious task. However, Qian and Kun merely use simplicity to manage and use ease to accomplish things. This is what is meant by the heavens and earth having no deliberate intent yet nurturing and forming things naturally. Wu Yushen said: Qian, with its principle of firmness and strength, uses movement as its function, hence it is simple; Kun, with its principle of flexibility and compliance, uses stillness as its function, hence it is easy. Movement and stillness are discussed in terms of the distinction between yin and yang. However, "Qian knows the great beginning" and entrusts the task to Kun, which is beginning with movement and ending with stillness; Kun follows yang to create things, which is beginning with stillness and ending with movement. Furthermore, Qian's "knowing" and Kun's "ability" both belong to the aspect of function, which is movement; Qian's "change" and Kun's "simplicity" both belong to the aspect of principle, which is stillness. Moreover, the four virtues of Yuan, Heng, Li, and Zhen, Kun inherits from Qian. Yuan and Heng belong to movement, while Li and Zhen belong to stillness. One cannot attribute all movement to Qian and all stillness to Kun.

易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。

The Great Treatise says: If something is easy to understand, people will find it easy to grasp; if it is simple, people will find it easy to follow. If it is easy to understand, people will be close to it; if it is easy to follow, it can achieve great accomplishments. If people are close to it, it can endure; if it can achieve great accomplishments, it can expand. To be able to endure is the virtue of the wise; to be able to expand is the undertaking of the wise.

本義 人之所為，如乾之易，則其心明白而人易知，如坤之簡，則其事要約而人易從。“易知”，則與之同心者多，故“有親”，“易從”，則與之協力者眾，故“有功”。有親則一於內，故“可久”，有功則兼於外，故“可大”。“德”，謂得於己者。“業”，謂成於事者。上占乾坤之德不同，此言人法乾坤之道至此，則可以為賢矣。

Zhu Xi's "Benyi" says: A person's actions, if like Qian, which is easy and straightforward, will make the mind clear, so others can understand easily; if like Kun, which is simple and concise, things will be summarized, so others can follow easily. "Easy to understand" leads to many people who share the same heart, hence "having affection"; "easy to follow" leads to many people who join together, hence "achieving merit." Having people close to oneself is due to inner focus, hence "lasting"; being able to accomplish achievements is due to external assistance, hence "greatness." "De" refers to what one gains by oneself, while "ye" refers to achievements in matters. The previous text discussed the difference in the virtues of Qian and Kun (the original text mistakenly says "shang zhan" instead of "shang wen"), and here it talks about people emulating the ways of Qian and Kun. When one reaches this level, one can be called a virtuous person.

集說 范氏長生曰：以其“易知”，故物親而附之，以其“易從”，故物法而有功也。孔氏穎達曰：初始無形，未有營作，故但云“知”也，已成之物，事可營為，故云“作”也。“易”謂易略，無所造為，以此為知，故曰‘乾以易知”。“簡”謂簡省，不須繁勞，以此為能，故曰“坤以簡能”。若於物艱難，則不可以知，若於事繁勞，則不 蘇氏軾曰：簡易者，一之謂也，一故有信，信故物知之也，易而從之也不難。

Collected Commentaries cite Fan Changsheng's explanation: because it is "easy to know," people are close to and rely on it; because it is "easy to follow," people emulate it and achieve accomplishments. Kong Yingda says: at first there was no form, so there was no need for planning or creation, hence only the character "knowing" is mentioned; once something has taken form, actions can be carried out, hence the character "acting" is mentioned. "Easy" refers to simplicity, with no need for creation, so it is said "Qian is easy to know." "Simplicity" refers to brevity, without the need for complicated effort, so it is said "Kun is capable through simplicity." If dealing with things were difficult, it could not be used as a ruler; if doing things were complicated and laborious, it would not—here the original text is missing. Su Shi says: what is meant by simplicity is "one"; because it is "one," there is trust; because there is trust, people understand it, find it easy, and follow it without difficulty.

《朱子語類》云：“乾以易知坤以簡能”以上，是言乾坤之德，“易則易知”以下是就人而言，言人兼體乾坤之德也。“乾以易知”者，乾健不息，唯主於生物，都無許多艱難險阻，故能以易而知“大始”。坤順承天，唯以成物，都無許多繁擾作為，故能以簡而作“成物”。

Master Zhu says: "Qian is easy to know, Kun is simple and capable." The first part talks about the virtues of Qian and Kun themselves. "Easy to know" and the following lines shift to discuss how humans embody the virtues of Qian and Kun. "Qian is easy to know" refers to Qian's strong and unceasing vitality, which is solely focused on nurturing all things without encountering many difficulties, thus being able to govern the beginning of creation with ease. "Kun is simple and capable" refers to Kun's gentle and compliant nature, which supports Heaven, solely focused on completing all things without encountering many disturbances or artificial actions, thus being able to create things simply.

大抵陽施陰受，乾之生物，如瓶施水，其道至易，坤唯承天以成物別無作為，故其理至簡，其在人則無艱阻而自直，故人“易知”；順理而不繁擾，故人“易從”。“易知”則人皆同心親之，“易從”則人皆協力而有功矣！有親可久，則為賢人之德，是就存主處言，有功可大，則為賢人之業，是就作事處言。蓋自乾以“易知”，便是指存主處。坤以“簡能”，便是指作事處。

In the "Collected Sayings of Master Zhu," it is further explained: generally speaking, yang gives and provides, while yin receives and holds. The trigram Qian (Heaven) gives birth and nurtures all things, like a jar pouring water outwards; the principle is extremely straightforward. The trigram Kun (Earth) merely receives what comes from Heaven to complete all things, without doing anything else, so its principle is extremely simple. When applied to human beings, there are no difficulties or obstacles, and things proceed naturally and smoothly, so it is easy for others to understand. Following the principle without causing confusion or complications, it is easy for others to follow. "Easy to understand" means that people will all have the same heart and be close to it; "easy to follow" means that people will work together to achieve great accomplishments. When people are close and can maintain this for a long time, it becomes the virtue of a virtuous person, which refers to the aspect of the mind and will. When there are achievements that can be expanded, it becomes the career of a virtuous person, which refers to the aspect of action. Therefore, speaking from the aspect of Qian's "easy to understand," it refers to the mind and will; speaking from the aspect of Kun's "simple ability," it refers to the aspect of action.

林氏希元曰：“易簡”只是因此理而立心處事爾，固非於此理之外有所加，亦非於此理之內有所減也。但以其無險阻而謂之“易”，無煩擾而謂之“簡”。孟子曰：禹之行水也，行其所無事也。如智者亦行其所無事，則智亦大矣。此“易簡”之說也。趙氏光大曰：“易從則有功”，有功不是人來助我作事，是我能使人如此，便是我之功。

Collecting interpretations cite Lin Xi Yuan's saying: What is meant by "easy and simple" is simply to act and deal with matters according to this principle. It is neither adding anything outside this principle nor subtracting anything within it. It is called "easy" because there are no obstacles, and "simple" because there is no complexity. The Book of Mencius, Part Lower of Li Lou says: Great Yu guided the floodwaters by following the nature of the water and not creating unnecessary troubles. If a wise person is also willing not to create unnecessary troubles, then his wisdom is great. This is the principle of "easy and simple." Zhao Guangda says: "Ease leads to achievement." This achievement is not others doing things for me, but me being able to make others act in this way, which is my achievement.

易簡而天下之理得矣，天下之理得，而成位乎其中矣。本義 “成位”，謂成人之位，“其中”，謂天地之中。至此則體道之極功，聖人之能事，可以與天地參矣。此第一章，以造化之實，明作經之理，又言乾坤之理，分見於天地，而人兼體之也。

The Great Treatise says: When one achieves simplicity and ease in the Way, the principles of the world are fully understood; when the principles of the world are understood, a person attains his proper position within heaven and earth. Zhu Xi's "Benyi" says: "Chengwei" refers to attaining one's proper position, and "zhongzhong" refers to within heaven and earth. At this stage, one reaches the ultimate practice of recognizing the Great Way, the utmost that a sage can achieve, and thus can be ranked with heaven and earth as the third. The above is the first chapter, using the essence of nature to explain the rationale of composing the classic, and further discussing how the principles of Qian and Kun are respectively embodied in heaven and earth, and how humans embody both.

集說 孔氏穎達曰：聖人能行天地“易簡”之化，則天下萬事之理，並得其宜矣。《朱子語類》云：“易簡”理得，是淨淨潔潔，無許多勞擾委曲。鄭氏維嶽曰：“易簡”原是一理，依易之理而作之，則為“簡”。

Collected Commentaries cite Kong Yingda's statement: If the sage can carry forward the "easy and simple" way of heaven and earth's nurturing and cultivating all things, then the principles of all things under heaven will each find their proper place. The "Collected Sayings of Master Zhu" says: When the principle of "easy and simple" is grasped, it is pure and clear, without all that trouble and complexity. Zheng Weiyue says: "Easy" and "simple" are originally one principle; following the principle of "easy" from Qian (Heaven) in creation and accomplishment, that is the principle of "simple" from Kun (Earth).

何氏楷曰：乾坤一陰陽也，陰陽一太極也，“易簡”者，乾坤之所以知始而作成者也。人之所知，知乾之易，則所知皆性分所固有，無一豪人慾之艱深，豈不“易知”，人之所能，如坤之簡，則所能皆職分之當為，無一豪人慾之紛擾，豈不“易從”。“易知”，則不遠人以為道故“有親”，“易從”，則夫婦皆可與能故“有功”，“有親”則有人傳繼其心，千百世上下，心同理同也，故“可久”，“有功”則有人擴充其事，人能弘道，非道弘人也，故“可大”。

Collected Commentaries cite He Kai's explanation: Qian and Kun are simply yin and yang, and yin and yang are the Taiji; the term "easy and simple" refers precisely to the ability of Qian and Kun to govern the beginning and to create and accomplish things. If what people know is like Qian, which is easy and straightforward, then all that is known comes from one's inherent nature, without the slightest complexity brought by human desires, is it not "easy to know"? If what people do is like Kun, which is simple and uncluttered, then all that is done is what one's duty requires, without the slightest disturbance caused by human desires, is it not "easy to follow"? "Easy to know" ensures that the Way does not become distant from human feelings, thus "having affinity"; "easy to follow" means that even ordinary men and women can participate and practice it, thus "having effectiveness." "Having affinity" ensures that there are people to carry on and transmit his heart, across thousands of generations, with the same mind and the same principles, thus "lasting long." "Having effectiveness" ensures that there are people to expand and promote his deeds; people can spread the Way, not the Way that spreads people, thus "greatness."

“可久則賢人之德”，與天同其悠久矣，“可大則賢人之業”，與地同其廣大矣！所以然者，則以我之易簡與乾坤之易簡同原故也！夫“易簡而天下之理得矣”，天之所以為天，地之所以為地，人之所以為人，一易簡之理焉盡之所謂天下之公理也，得天下之公理，以成久大之德業，則是天有是易，吾亦有是易；地有是簡，吾亦有是簡，與天地參而為三矣。

He Keqia says: "What can endure long is the virtue of the virtuous man," which is as enduring as heaven; "what can be great is the achievement of the virtuous man," which is as vast as earth. This is possible because the simplicity and ease inherent in me come from the same source as the simplicity and ease of the heavens and earth. The saying "simplicity and ease and the principles of the world are attained" means that the reason heaven is heaven, earth is earth, and human beings are human beings is because the principle of simplicity and ease encompasses all of it. This is called the universal principle of the world. By attaining this universal principle, one can achieve enduring and vast virtue and achievement. Thus, heaven has this "easy" (Yi), and I also have this "easy"; earth has this "simple" (Jian), and I also have this "simple." Therefore, I can stand alongside heaven and earth to form the three elements of heaven, earth, and humanity.

張氏振淵曰：易道盡於乾坤，乾坤盡於“易簡”，“易簡”即在人身，學者求易於天地，又求天地之易於吾身，則易在是矣。通章之意，總是論易書之作，無非發明乾坤之理，要人為聖賢以與天地參耳。何氏楷曰：此一章，乃孔子首明易始乾坤之理，至第二章“設卦觀象”方言易。

Collecting sayings cites Zhang Zhenyuan's statement: The way of the Book of Changes lies entirely in the two trigrams, Qian (Heaven) and Kun (Earth). Qian and Kun are fully expressed in the two characters "easy and simple." "Easy and simple" is found within oneself. Those who study the Book of Changes go to the heavens and earth to seek the Book of Changes, and also seek the Book of Changes of heaven and earth within themselves. Thus, the Book of Changes is here. The whole chapter's intention is always about the writing of the Book of Changes, which is merely to explain the principles of Qian and Kun, to enable people to become sages and virtuous persons, so that they may stand equal with heaven and earth as the three. He Kail says: This chapter is where Confucius first explains the origin of the Book of Changes in the trigrams Qian and Kun. Only in the second chapter, when discussing "setting trigrams and observing images," does it begin to talk about the Book of Changes itself.

案 天地卑高動靜方物象形，造化之實體也。乾坤貴賤剛柔吉凶變化，易卦之定名也。因造化之實體，起易卦之定名，故自造化之體立，而卦之理具矣，體立則用必行焉，是故剛柔則一自一相摩，八卦則一與八相蕩，造化之情，所以交而不離也，畫卦之序，蓋象此也。“雷霆’’者震離，“風雨”者巽坎，“暑”以說物者兌，“寒”以止物者良，成男而職“大始”者乾，成女而職“成物”者坤，造化之機，所以變而無窮也。建圖之位，蓋象此也。

Li Guangdi remarked: Heaven and Earth, low and high, movement and stillness, directions and things, and forms are the actual manifestations of the creative power. Qian and Kun, honor and disgrace, hardness and softness, good fortune and misfortune, and transformation are the fixed names of the hexagrams in the Book of Changes. By following the actual manifestations of the creative power, the fixed names of the hexagrams are established. Therefore, once the essence of the creative power is established, the principles of the hexagrams are complete. Once the essence is established, its functions must follow. Therefore, hardness and softness are the mutual interaction of one and one (the original text mistakenly writes 'one and one' as 'one by one'), and the eight trigrams are the mutual interaction of one and eight. The manifestations of the creative power thus communicate and do not separate, and the order of drawing the hexagrams is precisely imitating this. "Thunder and lightning" are Zhen and Li, "wind and rain" are Xun and Kan. Using "heat" to make all things rejoice is Dui, using "cold" to make all things rest is Gen (the original text mistakenly writes "Gen" as "Liang"). Achieving male and taking charge of "the beginning" is Qian, achieving female and taking charge of "completing things" is Kun. The mechanisms of the creative power thus change endlessly, and establishing the directions of the hexagram diagrams is precisely imitating this.

然而造化之理，則一以“易簡”為歸，心一而不貳，故易也。事順而無為故簡也，天地之盛德大業，“易簡”而已矣，賢人之進德修業，聖人之崇德廣業，亦唯“易簡”而已矣。設卦繫辭所以順性命之理者此也。諸儒言易有四義：不易也，交易也，變易也，易簡也。故“天尊地卑”一節，言不易者也。“剛柔相摩”二句，言交易者也。“鼓以雷霆”至“坤作成物”，言變易者也，“乾以易知”以下，言易簡者也，易道之本原盡乎此，故為《繫傳》之首章焉。

Li Guangdi continued: However, the principles of heaven and earth ultimately all come down to "easy and simple." The mind is focused and undivided, so it is easy; matters follow the way without being reckless, so they are simple. The great virtue and great achievements of heaven and earth are nothing but the two words "easy and simple." The moral cultivation and achievements of the virtuous, and the moral elevation and broad achievements of the sages, are also nothing but the two words "easy and simple." The establishment of the hexagrams and the attachment of words are meant to follow the principles of nature and destiny, precisely here. Various schools of Confucian scholars have explained the Book of Changes as having four meanings: "unchanging," "transaction," "change," and "easy and simple." "Unchanging" refers to the fixed distinctions between superior and inferior that cannot be altered; "transaction" refers to mutual communication and pairing between things; "change" refers to the continuous movement and transformation; and "easy and simple" refers to the summary of all things into ease and simplicity. Therefore, the section "Heaven is exalted and Earth is humble" discusses "unchanging"; the two sentences "Yang and Yin interact" discuss "transaction"; from "It is thunder and lightning that move it" to "Earth completes things" discusses "change"; and from "Heaven is easy to know" onwards discusses "easy and simple." The fundamental principle of the Book of Changes is entirely here, so it is placed as the first chapter of the Great Treatise.