The Great Treatise, Part One, Chapter Two: The sage established the trigrams to observe the phenomena.

聖人設卦觀象，繫辭焉而明吉凶。本義 象者，物之似也，此言聖人作《易》，觀卦爻之象，而繫以辭也。集說 孔氏穎達曰：設之卦象，則有吉有凶，故下文云“吉凶者失得之象，悔吝者憂虞之象，變化者進退之象，剛柔者晝夜之象”。是施設其卦，有此諸象也。此“設卦觀象”，總為下而言，卦象爻象，有吉有凶，若不繫辭，其理未顯，故繫屬吉凶之文辭於卦爻之下，而顯明此卦爻吉凶也。案吉凶之外，猶有悔吝憂虞，舉吉凶則包之。

The Great Treatise says: The sage established the hexagrams and observed the images of things, then attached words below to explain the auspicious and inauspicious. Zhu Xi's "Basic Meaning" says: "Image" refers to a similar imitation of things; this means that the sage composed the Zhou Changes, observed the images of the hexagrams and lines, and then attached words. The collected interpretations cite Kong Yingda's statement: After establishing the hexagrams, there are both auspicious and inauspicious outcomes, so the text below says, "Auspicious and inauspicious are the images of loss and gain, regret and worry are the images of anxiety and concern, change is the image of advancement and retreat, and hardness and softness are the images of day and night." This means that once these hexagrams are set, there are so many images. The phrase "setting up hexagrams and observing images" is a general statement for the following text. Each hexagram has its own image, each line has its own image, with both auspicious and inauspicious outcomes; if words are not attached, the meaning would not be clear, so the words explaining auspicious and inauspicious are attached below each hexagram and line to clearly show the auspicious and inauspicious outcomes. Kong Yingda further explains: besides auspicious and inauspicious, there are also regret and worry, anxiety and concern; by citing auspicious and inauspicious, they are all included.

朱氏震曰：聖人設卦，本以觀象，自伏羲至於文王一也，聖人憂患後世，懼觀者智不足以知此，於是繫之卦辭，又繫之爻辭，以吉凶明告之。《朱子語類》云：《易》當初只是為卜筮而作，《文言》、《彖》、《象》，卻是推說作義理上去，觀乾坤二卦便可見。孔子曰：“聖人設卦觀象繫辭焉而明吉凶”，不是卜筮，如何明吉凶。

Collected Sayings cite Zhu Zhen's view: The sages established the hexagrams in order to observe the images of things, and from Fuxi to King Wen it was the same. The sages were concerned about future generations, fearing that those who looked at the hexagrams might not have enough intelligence to understand these images, so they attached the hexagram statements and the line statements, clearly telling people about good and bad fortune. The "Zhu Zi Yu Lue" says: The "Zhou Yi" was originally made for divination; the "Wenyan," "Tuan Zhuan," and "Xiang Zhuan" were used to elaborate it into meaning and principle. Looking at the commentaries on the Qian and Kun hexagrams makes this clear. Confucius said, "The sages established the hexagrams to observe the images, attached statements to them to clarify good and bad fortune." If it was not for divination, what else could be used to clarify good and bad fortune?

王氏申子曰：《易》之初也，有象而未有卦，及八卦既設而象寓焉，及八重而六十 剛柔相推而生變化。本義 言卦爻陰陽迭相推蕩，而陰或變陽，陽或化陰，聖人所以觀象而繫辭，眾人所以因蓍而求卦者也。集說 張氏振淵曰：“剛柔相推”之中或當位，或失位，而吉凶悔吝之源正起於此。聖人之所觀，觀此也，聖人之所明，明此也，蓋吉凶悔吝雖繫於辭，而其原實起於變。

The collected interpretations cite Wang Shenzi's saying: At the beginning of The Zhou Changes, there were images but no hexagrams; when the Eight Trigrams were established, the images were embodied in the hexagrams; when the Eight Trigrams were combined to form sixty-four hexagrams—here the original text is missing. The following is the original text from The Great Treatise: The strong and the flexible interact and shift to produce change. Zhu Xi's "Original Meaning" says: This refers to the alternation of yin and yang in the lines of the hexagrams; yin sometimes becomes yang, and yang sometimes transforms into yin; the sages observed the phenomena of things based on this and attached words to them, while ordinary people also used this method with the divining stalks to obtain hexagrams. The collected interpretations also cite Zhang Zhenyuan's saying: "In the mutual interaction of strong and flexible," some are in proper position and some are not, and the source of good fortune, misfortune, regret, and hardship arises from here. The sages observed this, and this is what they sought to explain. Although good fortune, misfortune, regret, and hardship are attached to the words, their true origin lies in "change."

是故吉凶者，失得之象也。悔吝者，憂虞之象也。本義 “吉凶”“悔吝”者，《易》之辭也；“失得”“憂虞”者，事之變也。得則吉，失則凶，憂虞雖未至凶，然已足以致悔而取羞矣。蓋“吉凶”相對，而“悔吝”居其中間，“悔”自凶而趨吉，“吝”自吉而向凶也，故聖人觀卦爻之中，或有此象，則繫之以此辭也。

The Great Treatise says: Therefore, good fortune and misfortune are the manifestations of loss and gain; regret and meanness are the manifestations of worry and caution. Zhu Xi's "Basic Meaning" says: "Good fortune and misfortune" are the judgments of the Zhou Changes, while "regret and meanness" are the changes in human affairs. Gaining leads to good fortune, losing leads to misfortune; worry and caution, although not yet reaching the level of misfortune, are already sufficient to bring regret and disgrace. Generally, good fortune and misfortune are opposite, while regret and meanness lie in between: "Regret" is moving from misfortune toward good fortune, and "meanness" is moving from good fortune toward misfortune. Therefore, the sage observes the hexagrams and lines, and if such manifestations are present, he attaches such judgments.

集說 虞氏翻曰：“吉”則象“得”，“凶”則象“失”，“悔”則象“憂”，“吝”則象“虞”也。干氏寶曰：“憂虞”未至於“失得”，“悔吝”不入於“吉凶”，事有小大，故辭有緩急，各象其意也。

Collecting sayings cite Yu Fan's view: "Good" symbolizes gain, "Misfortune" symbolizes loss, "Regret" symbolizes worry, and "Restraint" symbolizes虞. These four judgments correspond one by one with four human affairs. Gan Bao said: the weight of worry and虞 is not as heavy as that of loss and gain; the weight of regret and restraint also does not reach the level of good and misfortune. Affairs have both small and great, so the judgments also have both slow and urgent, each simulating the corresponding lightness and weight.

《朱子語類》云：吉凶悔吝，四者循環，周而復始，悔了便吉，吉了便吝，吝了便凶，凶了又悔，正如生於憂患死於安樂相似，蓋憂苦患難中必悔，悔便是吉之漸，及至吉了，少間便安意肆志，必至作出不好可羞吝底事出來，吝便是凶之漸矣。及至凶矣，又卻悔，只管循環不已，正如剛柔變化，剛了化，化便是柔，柔了變，變便是剛，亦循環不已。

Master Zhu said: The four elements of good fortune, misfortune, regret, and hesitation recur in a cycle, continuing endlessly. When regret follows, good fortune comes; when good fortune passes, hesitation arises; when hesitation passes, misfortune comes; and when misfortune passes, regret returns again. This is just like what the Classic of Mencius says: "One is born in hardship and dies in comfort." When people are in hardship and suffering, they inevitably feel regret, and this regret is the beginning of good fortune. But once true good fortune comes, they soon become complacent and reckless, inevitably doing bad and shameful things, which leads to hesitation, the beginning of misfortune. When real misfortune comes, regret arises again. Thus, this cycle continues without end, just like the transformation between yin and yang: when yang is strong, it transforms into yin; when yin becomes strong, it changes into yang. This transformation continues endlessly, forever cycling within this pattern.

又云：“悔”屬陽，“吝”屬陰，“悔”是逞快作出事來有錯失處，這便生悔，所以屬陽，“吝”是那隈隈衰衰，不分明底，所以屬陰，亦猶驕是氣盈，吝是氣歉。又云：“吉凶者失得之象，悔吝者憂虞之象，變化者進退之象，剛柔者晝夜之象”，四句皆互換往來，吉凶與悔吝相貫，悔自凶而趨吉，吝自言而趨凶，進退與晝夜相貫，進自柔而趨乎剛，退自剛而趨乎柔。

Master Zhu also said: "Regret" belongs to the yang, while "greed" belongs to the yin. "Regret" is when one acts hastily and makes a mistake, thus feeling regret, which is why it belongs to yang; "greed" is a state of being timid and uncertain, hence it belongs to yin. This is similar to pride being an excess of energy and greed being a deficiency of energy. He also said: "Good fortune and misfortune are the images of gain and loss; regret and greed are the images of worry and anxiety; change and transformation are the images of advancement and retreat; hardness and softness are the images of day and night." These four sentences all illustrate mutual exchange and interaction. Good fortune and misfortune are connected with regret and greed: regret is moving from misfortune toward good fortune, while greed is moving from good fortune toward misfortune (the original text mistakenly writes "speech" instead of "good fortune"). Advancement and retreat are connected with day and night: advancement is moving from softness toward hardness, while retreat is moving from hardness toward softness. These four sentences correspond with each other, clearly showing that the good fortune, misfortune, regret, and greed in human affairs and the advancement, retreat, day, and night in heavenly principles are all based on the same principle of mutual movement and return.

趙氏玉泉曰：吉即順理而得之象也，凶即逆理而失之象也，悔即既失之後，困於心，衡於慮，而為憂之象也，吝即未失之先，狃於安，溺於樂，而為虞之象也。何氏楷曰：吉凶悔吝，以卦辭言，失得憂虞，以人事言，上文所謂觀象繫辭以明吉凶者此也。

Collecting interpretations cite Zhao Yuquan's view: "Ji" refers to the image of gaining in accordance with the way; "Xiong" refers to the image of losing against the way; "Hui" refers to the image of feeling distressed and obstructed in thought after a loss, leading to worry; "Lin" refers to the image of being indulgent in ease and pleasure before a loss, leading to suspicion. He Kai says: "Ji," "Xiong," "Hui," and "Lin" refer to the judgment of hexagram lines; "loss," "gain," "worry," and "suspicions" refer to human affairs. The previous discussion about interpreting omens through the Great Treatise to explain "Ji" and "Xiong" refers precisely to this aspect.

變化者，進退之象也。剛柔者，晝夜之象也。六爻之動，三極之道也。本義 柔變而趨於剛者，退極而進也，剛化而趨於柔者，進極而退也。既變而剛，則晝而陽矣，既化而柔，則夜而陰矣，六爻初二為地，三四為人，五上為天，“動”，即 則“吉凶”之類，“晝夜”亦“變化”之道。

The Great Treatise says: Change and transformation represent the image of advancement and retreat; hardness and softness represent the image of day and night; the movement of the six lines represents the way of Heaven, Earth, and humanity. Zhu Xi's "Ben Yi" says: When the soft turns into the hard, it is retreating to the extreme and then turning back to advance; when the hard transforms into the soft, it is advancing to the extreme and then turning back to retreat. Once it has become hard, it is like day and belongs to yang; once it has transformed into soft, it is like night and belongs to yin. Among the six lines, the first and second lines represent earth, the third and fourth lines represent humanity, and the fifth and top lines represent heaven. "Motion" refers to — the original text here is missing, followed by a fragment: it belongs to the category of "auspicious and ominous," and "day and night" also belong to the principles of "change and transformation."

孔氏穎達曰：六爻遞相推動，而生變化，是天地人三才至極之道。蔡氏淵曰：“動”，變易也。“極”者，太極也，以其變易無常，乃太極之道也。“三極”，謂三才各具一太極也，變至六爻，則一卦之體具，而三才之道備矣。

Collected Commentaries cite Kong Yingda's explanation: the six lines of a hexagram move in sequence and push each other, thus producing change, which represents the ultimate principle of the three elements of heaven, earth, and humanity. Cai Yuan says: "Motion" means change, and "extreme" refers to the Supreme Ultimate; precisely because it is ever-changing and has no fixed form, it is the way of the Supreme Ultimate. The term "three extremes" means that each of the three elements—heaven, earth, and humanity—possesses its own Supreme Ultimate. When the six lines are fully transformed, the form of a hexagram is completed, and the principles of the three elements are thus fully realized.

吳氏澄曰：“吉凶”“悔吝”，象人事之“失得”“憂虞”，“變化”“剛柔”，象天地陰陽之“晝夜””進退”，是六爻兼有天、地、人之道也。胡氏炳文曰：此曰“三極”，是卦爻已動之後，各具一太極，後曰“易有太極”者，則卦爻未生之先，統體一太極也。俞氏琰曰：“三極之道”，言道之體，“三才之道”，言道之用。何氏楷曰：“變化”“剛柔”，以卦畫言；“進退”“晝夜”，以造化言。“六爻之動”二句，推言變化之故，上文所謂“剛柔相推而生變化”者此也。

The collected interpretations cite Wu Cheng's view: "Good fortune and misfortune," "regret and hardship" are imitations of gains and losses and worries in human affairs, while "change" and "yin and yang" are imitations of the day and night, and the advance and retreat of heaven and earth's yin and yang. One side is connected to human affairs, and the other to the heavenly way, showing that the six lines of a hexagram encompass the principles of heaven, earth, and humanity. Hu Bingwen says: here, "three extremes" refer to the state where after the hexagram lines have changed, heaven, earth, and humanity each possess a "Supreme Ultimate." Later in the Great Treatise, it says "the Book of Changes has the Supreme Ultimate," which refers to the state before the hexagram lines are generated, when the whole is unified as one Supreme Ultimate. One is viewed separately, and the other is viewed as a whole. Yu Yan says: "the way of the three extremes" refers to the essence of the Dao, while "the way of the three elements" refers to the function of the Dao; calling it "extreme" refers to the ultimate standard, while calling it "element" refers to the actual ability to bring about things. He Kai says: "change" and "yin and yang" refer to the hexagram lines, while "advance and retreat" and "day and night" refer to the workings of nature. The sentence "the movement of the six lines is the way of the three extremes" is an investigation into the cause of change, which is what was previously mentioned, "yin and yang interact to produce change."

是故君子所居而安者，易之序也。所樂而玩者，爻之辭也。本義 “易之序”，謂卦爻所著事理當然之次第；“玩”者，觀之詳。集說 孔氏穎達曰：若居在《乾》之初九，而安在“勿用”；若居在《乾》之九三，而安在“乾乾”。是以所居而安者，由觀《易》位之次序也。

The Great Treatise says: Therefore, the gentleman establishes himself and finds his destiny secure because of the order displayed in The Zhou Changes; and he delights in and repeatedly contemplates the statements of each line. Zhu Xi's Original Meaning says: "The order of the Book of Changes" refers to the natural sequence of matters and principles shown by the hexagrams and their lines; "play" means to look at carefully. Collected Commentaries cite Kong Yingda saying: For example, if one is in the position of Initial Nine in the Qian hexagram, he finds peace in the line statement "Do not act"; if one is in the position of Nine in the Third in the Qian hexagram, he finds peace in the line statement "Strive ceaselessly." This shows that being in a position and finding the heart at ease is due to understanding the proper sequence of the hexagram lines in The Zhou Changes.

王氏宗傳曰：所謂“易之序”者，消息盈虛之有其時是也。居之而安，則盛行不加，窮居不損，而與易為一矣。所謂“爻之辭”者，是非當否之有所命是也，樂之而玩，則“默而成之，不言而信”而與爻為一矣。

The collected interpretations cite Wang Zongcheng saying: The "order of the Book of Changes" refers to the waxing and waning, fullness and emptiness each having their own time. If one can dwell in harmony with these changes and remain at ease within, it is like what Mencius said, that when one is successful and prominent, one does not add anything to it, and when in hardship and solitude, one does not diminish anything. In this way, a person becomes one with the Book of Changes. As for the "phrases of the lines," they refer to right and wrong, appropriate and inappropriate each having their own determination. If one loves them and repeatedly contemplate them, one can achieve "achieving without speaking, and gaining trust without words," thus becoming one with the lines.

《朱子語類》：問：“所居而安者易之序”也，與“居則觀其象”之“居”不同，上“居”字是總就身之所處而言，下“居”字則靜對動而言。曰：然。問“所居而安者易之序也”。曰：“序”是次序，謂卦爻之初終，如“潛”“見”“飛”“躍”，循其序則安。又問“所樂而玩者爻之辭”。曰：橫渠謂每讀每有益，所以可樂，蓋有契於心，則自然樂。

In the "Zhu Zi Yu Le," it is recorded that someone asked whether the character "reside" in "the order of the hexagrams is the stability of residing" is different from the "reside" in "when at rest observe its image." Zhu Xi answered that it is correct. The first "reside" refers to the position of the body, while the second "reside" refers to stillness in contrast to movement. Another question was asked about "the order of the hexagrams is the stability of residing." Zhu Xi answered that "order" refers to sequence, meaning the order of the lines from the first to the last in a hexagram, such as the stages of "hidden," "emergence," "flight," and "leaping" in the hexagram Qian. Following this sequence ensures stability. Another question was asked about "the joy and enjoyment of the lines' words." Zhu Xi answered that Zhang Zai said that each reading brings new benefit, so there is joy; generally, when there is a place that aligns with one's inner self, joy naturally arises.

俞氏琰曰：“居”以位言，“安”，謂安其分也，“樂”以心言，“玩”謂繹之而不厭也，君子觀易之序而循是理故“安”，觀爻之辭而達是理故“樂”。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以自天祐之，吉無不利。本義 象辭變已見上，凡單言“變”者，化在其中。“占”，謂其所值吉凶之決也。此第二章，言聖人作《易》，君子學《易》之事。

Collecting sayings cites Yu Yan's statement: "Residence" refers to position, "peace" means being content with one's proper role; "joy" refers to the heart, "play" means repeatedly exploring without tiring. The gentleman understands the order of the Zhou Changes and follows this principle, thus achieving peace; he understands the words of the lines and grasps this principle, thus achieving joy. The Great Treatise says: therefore, the gentleman, when at ease, observes the images of the hexagrams and lines and delights in their words, and when acting, observes the changes of the lines and delights in their divination. Thus, heaven protects him, bringing auspiciousness without any inappropriateness. Zhu Xi's original meaning says: the images, words, and changes have already been discussed above; whenever only the word "change" is mentioned, "transformation" is included within it. "Divination" refers to the auspicious or ominous statement encountered. This is the second chapter, discussing two matters: the sage's creation of the Zhou Changes and the gentleman's study of the Zhou Changes.

集說 虞氏翻曰：“以動者尚其變”，占事知來，故“玩其占”也。《朱子語類》：問：“居則觀其象玩其辭，動則觀其變玩其占”，如何？曰：若是理 蔡氏淵曰：觀象玩辭，學《易》也；觀變玩占，用《易》也。學《易》則無所不盡其理，用《易》則唯盡乎一爻之時，居既盡乎天之理，動必合乎天之道，故曰“自天枯之，吉無不利也”。

Collected Commentaries cite Yu Fan's explanation: The Great Treatise says "those who act should value change," meaning that when divining about matters to foresee the future, one should "study the divination." The Shu Lei (Collected Words) of Master Zhu records that someone asked, "When at rest, observe the images and study the words; when in action, observe the changes and study the divination," how should this be explained? Master Zhu answered: If it is about principle — there is a missing text in the original. Cai Yuan said: Observing the images and studying the words is learning the Book of Changes; observing the changes and studying the divination is applying the Book of Changes. Learning the Book of Changes requires thoroughly exploring principles everywhere, while applying it involves only focusing on the opportunity of the current line. When at rest, having already thoroughly understood heavenly principles, when taking action, it will certainly conform to the Way of Heaven, hence it says "If Heaven supports you, there will be no failure in any endeavor" (the original text mistakenly writes "kū" instead of "yòu").

王氏申子曰：平居無事，觀卦爻之象而玩其辭，則可以察吉凶悔吝之故，及動而應事，觀卦之變而玩其占，則可以決吉凶悔吝之幾，故有不動，動無不吉也。胡氏炳文曰：天地間剛柔變化，無一時間，人在大化中，吉凶悔吝，無一息停，吉一而已，凶悔吝三焉，上文示人以吉凶悔吝者，作《易》之事，此獨吉而無凶悔吝者，學《易》之功也。

Collecting sayings cites Wang Shenzi's statement: When one is idle and has no affairs, observing the images of the hexagrams and contemplating their words can reveal the reasons for fortune, misfortune, regret, and hardship. When one takes action to deal with matters, observing the changes of the hexagrams and contemplating their divination can discern the initial signs of fortune, misfortune, regret, and hardship. Therefore, a gentleman either remains still or, when he acts, there is no misfortune. Hu Bingwen says: The transformation of yin and yang in the universe is continuous without interruption; human beings, within this great transformation, also experience fortune, misfortune, regret, and hardship without pause. Among these four, fortune accounts for only one, while misfortune, regret, and hardship account for three. The previous text indicates the nature of fortune, misfortune, regret, and hardship to people, which is the task of composing the Zhou Yi. Here, however, there is only fortune and no misfortune, regret, or hardship, which reflects the effectiveness of studying the Zhou Yi.

俞氏琰曰：觀象玩辭，如蔡墨雲在《乾》之《姤》，如莊子云在《師》之《臨》，謂之在者是也，觀變玩占，如陳侯遇《觀》之《否》，晉侯遇《大有》之《睽》，謂之遇者是也。

Collected interpretations cite Yu Yan's statement: observing phenomena and enjoying the words is similar to what Cai Mu said in the "Zuo Zhuan" about "in the hexagram Qian's Gou," and what Zhuangzi mentioned about "in the hexagram Shi's Lin." All instances using the word "in" belong to this category. Observing changes and divining are similar to when Chen Hou obtained the hexagram Guan's Pǐ, and Jin Hou obtained the hexagram Da You's Kui. All instances using the word "encountered" belong to that category.

總論 孔氏穎達曰：前章言天地“成象”“成形”“簡易”之德，明乾坤之大旨，此章明“聖人設卦觀象”，爻辭占凶悔吝之細別。程子曰：聖人既設卦、觀卦之象而繫以辭，明其吉凶之理；以剛柔相推，而知變化之道。吉凶之生，由失得也；悔吝者，可憂虞也，進退消長，所以成變化也；剛柔相易而成晝夜，觀晝夜則知剛柔之道矣，“三極”，上中下也。極，中也，皆其時中也。“三才”以物言也，“三極”以位言也，六爻之動，以位為義，乃其序也，得其序則安矣，辭以明義，玩其辭義，則知其可樂也，觀象玩辭而通其意，觀變玩占而順其時，動不違於天矣。

General discussion. Kong Yingda said: The previous chapter discussed the "forming images" and "forming forms" as well as the "simplicity and ease" of the nature of heaven and earth, explaining the main idea of Qian and Kun. This chapter explains "sages setting up hexagrams and observing their images," as well as the detailed distinctions of good fortune, misfortune, regret, and hardship in the line statements. Cheng Yi said: After the sages set up the hexagrams, they observed the images of the hexagrams and attached words, explaining the principles of good fortune and misfortune. By the mutual movement of yin and yang, they understood the principle of change. The emergence of good fortune and misfortune is due to loss and gain. Regret and hardship are things to be worried about and cautious of. Advancement and retreat, increase and decrease, are the reasons for the formation of change. The mutual alternation of yin and yang forms day and night; understanding day and night clarifies the principle of yin and yang. "Three extremes" refer to upper, middle, and lower; "extreme" means middle, and they are the middle of their respective times. "Three elements" refer to things, while "three extremes" refer to positions. The movement of the six lines is based on their positions, which determine their order; by understanding this order, the mind becomes at ease. The words explain the principles; by pondering their meanings, one understands the joy within them. Observing the images and pondering the words to understand their intent, observing change and divination to adapt to the right timing, then every action and movement will not contradict heaven.

何氏楷曰：上章言造化自然之易，為作《易》之本，此章乃言作《易》之旨。案 上章雖言作《易》之源本，然實以明在造化者，無非自然之《易》書，故先儒以為畫前之《易》者此也。此章乃備言作《易》學《易》之事，蓋承上章言之，而為後諸章之綱也。“設卦觀象”，先天之聖人也；“繫辭”而“明吉凶”，後天之聖人也；“剛柔相推而生變化”，申言設卦觀象之事。

He Ke said: The previous chapter discussed the "Book of Changes" that arises naturally from the workings of heaven and earth, which is the fundamental principle of creating the "Zhou Changes." This chapter, however, discusses the purpose of creating the "Zhou Changes." Li Guangdi remarked: Although the previous chapter spoke of the origin and fundamental principle of creating the "Zhou Changes," it was actually aiming to explain the natural "Book of Changes" existing within the workings of heaven and earth. Therefore, the ancients referred to it as "the Book of Changes before drawing the trigrams." This chapter, on the other hand, thoroughly discusses both the creation and study of the "Zhou Changes," continuing from the previous chapter and serving as a summary for the following chapters. "Setting up trigrams to observe phenomena" refers to the sages of the Earlier Heaven; "attaching words (to the trigrams) and clarifying fortune and misfortune" refers to the sages of the Later Heaven; "the interplay of firm and yielding gives rise to change" reiterates the act of setting up trigrams to observe phenomena.

所象者或為人事之“失得”“憂虞”，或為天道之“進退”“晝夜”，極而至於天地人之至理，莫不包涵統具於其中，此辭所由繫而占所由生也；“居而安”者，以身驗之；“樂而玩”者，以心體之，在平時則為觀象玩辭之功，在臨事則為觀變玩占之用，此所謂奉明命以周旋，述天理而時措者也。“自天祐之，吉無不利”，學《易》之效，至於如此。

Li Guangdi continued to say: The objects simulated include some concerning human affairs and their gains and losses, as well as worries and anxieties; others pertain to the movements and day and night cycles of the heavenly way. When taken to the extreme, the ultimate principles of heaven, earth, and humanity are all included and encompassed within them. This is why words must be connected to the principles, and divination arises. "Residing in peace" is using oneself to verify it; "enjoying and playing with it" is using the mind to comprehend it. In ordinary times, one practices observing phenomena and playing with words; in times of affairs, one applies observing changes and playing with divination. This is what is meant by following the mandate of heaven in dealing with matters and adhering to heavenly principles in arranging things according to the time. "If heaven supports you, there is no misfortune." The effectiveness of studying the Book of Changes has reached this level.

彖者，言乎象者也。爻者，言乎變者也。本義 “彖”，謂卦辭，文王所作者。“爻”，謂爻辭，周公所作者。“象”，指全體而言，“變”，指一節而言。集說 虞氏翻曰：“八卦以象告”，故言乎象也，爻有六畫，九六變化，故言乎變者也。項氏安世曰：彖辭所言之象，即下文所謂“卦”也，爻辭所言之變，即下文所謂“位” 吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。

The Great Treatise says: The hexagram statements explain the images of the hexagrams, and the line statements explain the changes. Zhu Xi's Original Meaning says: "Tuan" refers to the hexagram statements, which were composed by King Wen; "Yao" refers to the line statements, which were composed by the Duke of Zhou. "Xiang" refers to the overall image of a hexagram, while "bian" refers to the change within a particular line. Collected Commentaries cite Yu Fan's saying: The Great Treatise says "the eight trigrams use images to convey meaning," so the hexagram statements explain images. The line statements have six lines, and "Yong Ji" and "Yong Liu" each have their own changes, so the line statements explain changes. Xiang Anshi says: the image explained in the hexagram statements is the "hexagram" mentioned later; the change explained in the line statements is the "position" mentioned later—there is a missing text in the original manuscript. The following is the original text from the Great Treatise: "Good fortune and misfortune refer to the loss and gain of things; regret and meanness refer to minor faults in things; no blame refers to being good at remedying mistakes."

本義 此卦爻辭之通例。集說 崔氏憬曰：《繫辭》著悔吝之言，則異凶咎，若疾病之與小疵。楊氏萬里曰：言動之間，盡善之謂得，不盡善之謂失，小不善之謂疵，不明乎善而誤入乎不善之謂過，覺其小不善，非不欲改，而已無及，於是乎有悔，不覺其小不善，猶及於改，而不能改，或不肯改，於是乎有吝，吾身之過，猶吾衣之破也，衣有破，補之斯全，身有過，補之斯還，還者何，復之於善也，補不善而復之於善，何咎之有。

Zhu Xi's "Ben Yi" says: This is a general principle concerning both the Hexagram Statement and the Line Statement. The "Ji Shuo" cites Cui Jing's statement: The "Great Treatise" writes the words "regret" and "scruple," which are different from "misfortune" and "fault." It is like the distinction between a serious illness and a minor ailment. Yang Wanli says: When one's words and actions are fully proper, it is called "attaining"; when they are not fully proper, it is called "loss"; when there is a slight unrighteousness, it is called "blemish"; when one does not know what is right and mistakenly enters into unrighteousness, it is called "excess." When one becomes aware of one's slight unrighteousness, it is not that one does not wish to change, but it is too late, thus giving rise to regret; when one is unaware of the slight unrighteousness, and although there is still time to change, one cannot change or does not wish to change, thus giving rise to scruple. My own faults are like a hole in my clothes: when the clothes are torn, mending them restores them to completeness; when there is a fault, mending it restores it to righteousness. To where do we return? To righteousness. By mending the unrighteous and returning to righteousness, what fault or misfortune remains?

蔡氏淵曰：“吉凶”“悔吝”“無咎”，即卦與爻之斷辭也。“失得”者，事之已成著者也。“小疵”者，事之得失未分，而能致得失者也。“善補過者”，先本有咎，修之則可免咎也。胡氏炳文曰：前章言卦爻中“吉凶”“悔吝”之辭，未嘗及無咎之辭，此章方及之，大抵不貴無過而貴改過，“無咎者，善補過也”，聖人許人自新之意切矣。張氏振淵曰：“失得”指時有消息，位有當否說，“小疵”兼兩意，向於得而未得，尚有“小疵”則悔，向於失而未失，已有“小疵”則吝。

Collective commentary cites Cai Yuan's saying: "Good fortune and misfortune," "regret and difficulty," and "no blame" are all judgments regarding the hexagram and its lines. "Loss and gain" refers to a situation that has already taken shape and become evident; "minor flaw" refers to a situation where the outcome has not yet been decided, but there is already a hint of potential loss or gain. "Good correction of mistakes" means that there was originally a fault, but by making improvements, the fault can be avoided. Hu Bingwen says: the previous chapter discussed the judgments of good fortune, misfortune, regret, and difficulty within the hexagram and its lines, but did not mention the judgment of "no blame." This chapter is the first to address it. Generally speaking, it is not the absence of fault that is valued, but the ability to correct faults; "no blame means good correction of mistakes," which reflects the sincere intention of the sage to allow people to reform themselves. Zhang Zhenyuan says: "Loss and gain" refers to the alternation of opportunity and the appropriateness or inappropriateness of the line's position; "minor flaw" has two meanings: if it is leaning towards gain but has not yet been achieved, with a little flaw remaining, that is regret; if it is leaning towards loss but has not yet been lost, with a little flaw already present, that is difficulty.

是故列貴賤者存乎位，齊小大者存乎卦，辨吉凶者存乎辭。本義 “位”，謂六爻之位。“齊”，猶定也。“小”謂陰，“大”謂陽。集說 王氏肅曰：“齊”，猶正也。陽卦大，陰卦小，卦列則“小大”分，故曰“齊小大者，存乎卦”也。張氏浚曰：卦之所設，本乎陰陽，陰小陽大，體固不同，而各以所遇之時為正，陽得位則陽用事，陰得位則陰用事，“小大”之理，至卦而齊。

The Great Treatise says: The arrangement of rank and status depends on the positions of the lines, the determination of small and great depends on the hexagram, and the distinction of good fortune and misfortune depends on the textual expressions. Zhu Xi's "Ben Yi" says: "Position" refers to the order of the six lines; "qi" is equivalent to determination; "small" refers to yin, and "great" refers to yang. The collected interpretations cite Wang Su's statement: "Qi" is equivalent to correctness. Yang hexagrams are great, yin hexagrams are small; once a hexagram is arranged, whether it is small or great is clearly determined, hence it is said "the determination of small and great lies in the hexagram." Zhang Jun says: the establishment of hexagrams fundamentally depends on yin and yang; yin is small and yang is great, and their natures are inherently different. Each can take its proper position according to the circumstances it encounters: when yang is in position, yang takes charge; when yin is in position, yin takes charge. The principles of small and great are determined once the hexagram is established, and there is no need to separately inquire about their inherent smallness or greatness.

《朱子語類》：問：上下貴賤之位何也。曰：二四則四貴而二賤，五三則五貴而三賤，上初則上貴而初賤，上雖無位，然本是貴重，所謂“貴而無位，高而無民”，在人君則為天子父，為天子師，在他人則清高而在物外不與事者，此。所以為貴也。

The Shu Liu (collected sayings of Master Zhu) records that someone asked how the positions of high and low, noble and humble are determined. Master Zhu answered: When comparing the second line with the fourth line, the fourth is noble and the second is humble; when comparing the fifth line with the third line, the fifth is noble and the third is humble; when comparing the top line with the first line, the top is noble and the first is humble. Although the top line has no official position, it is itself noble, as stated in the Wenyan (literary commentary) of the Qian hexagram: "Noble without position, high without people." Such a person in the household of a sovereign would be the father of the Son of Heaven or the teacher of the Son of Heaven; in others' households, he would be a person of high moral standing who remains aloof and does not interfere in worldly affairs, hence regarded as noble.

王氏申子曰：“列”，分也。陽貴陰賤，上貴下賤，亦有貴而無位，有位而在下者，故曰“列貴賤者，存乎位。 ”“位”者，六爻之位也。“齊”，均也。陽大陰小，陽卦多陰，則陽為之主，陰卦多陽，則陰為之主，雖“小大”不齊，而得時為主則均也，故曰“齊小大者存乎卦”。“卦”者，全卦之體也。“辨”，明也。辨一卦一爻之吉凶者，“辭”也，故曰“辨吉凶者存乎辭”。

Collective interpretations cite Wang Shenzi's saying: "Lie" means to divide. Yang is esteemed and Yin is humble; the upper is esteemed and the lower is humble; there are also cases where someone is of high status but lacks a position, and cases where someone has a position but is in a lower position, so it is said "the distinction of status depends on position" — "position" refers to the positions of the six lines. "Qi" means to equalize. Yang is great and Yin is small; in a Yang hexagram, there are more Yin lines, as in Zhen, Kan, and Gen, which each have one Yang line and two Yin lines, and the one Yang line takes the lead; in a Yin hexagram, there are more Yang lines, as in Xun, Li, and Dui, which each have one Yin line and two Yang lines, and the one Yin line takes the lead. Although the small and the great are uneven, if they seize the right moment and take the lead, they are equal, so it is said "the equalization of the small and great depends on the hexagram" — "hexagram" refers to the form of the entire hexagram. "Bian" means to distinguish clearly. To distinguish the fortune and misfortune of a hexagram and its lines relies on the words, so it is said "the distinction of fortune and misfortune depends on the words."

憂悔吝者存乎介，震無咎者存乎悔。本義 “介”，謂辨別之端，蓋善惡已動而未形之時也，於此憂之，則不至於“悔吝”矣。震，動也，知悔，則有以動其補過之心，而可以無咎矣。韓氏伯曰：“介”，纖介也。王弼曰：“憂悔吝”之時，其介不可慢也，即“悔吝者，言乎小疵也”。

The Great Treatise says: Those who are anxious about regret and meanness are concerned with that single, extremely subtle beginning; those who are shaken and yet attain no blame are concerned with the word "regret." Zhu Xi's Commentary says: "Jie" refers to the beginning of distinguishing good and evil, that is, the moment when good and evil have already begun to arise but have not yet taken form. At this moment, if one is already anxious, one will not fall into regret and meanness. "Zhen" means movement; knowing regret, one can stir up the heart to correct one's mistakes, thus attaining no blame. Collected Commentaries cite Han Kangbo saying: "Jie" refers to something extremely fine and minute. Wang Bi says: When one is anxious about regret and meanness, that single subtle beginning must not be neglected, which is the meaning of "regret and meanness refer to minor faults."

程子曰：以悔吝為防，則存意於微小，震懼而得無咎者以此。《朱子語類》：問：“憂悔吝者存乎介”，悔吝未至於吉凶，是乃初萌動，可以向吉凶之微處，介又是悔吝之微處，“介”字如界至界限之界，是善惡初分界處，於此憂之，則不至於悔吝矣。曰：然。

The collected interpretations cite Cheng Yi's saying: taking regret and meanness as things to be guarded against, one will focus one's mind on extremely minor matters; attaining no blame through fear and vigilance is based on this. The "Collected Sayings of Master Zhu" records that someone asked, "Regret and meanness exist in the slightest degree"—regret and meanness have not yet reached the point of good or bad fortune, but are just beginning to appear, representing a very subtle point where they can lead to either good or bad; and "intermediate" (介) is an even more subtle aspect of regret and meanness. The character "介" is like "boundary" or "limit," representing the point where good and evil first separate; by being concerned about it beforehand, one will not fall into regret and meanness. Zhu Xi answered: Yes.

邱氏富國曰：此章就吉凶悔吝上，添入“無咎”說，既欲人於悔吝上著力，尤欲人於介上用功，蓋人知悔，則以善補過而“無咎”，雖未至吉，亦不至凶也。若又於悔吝之介憂之，則但有吉而已，所謂“幾者動之微，而吉之先見者也”，並悔吝亦皆無矣。

Collected Commentaries cite Qiu Fuguo's view: This chapter, beyond the categories of good fortune, regret, and hardship, introduces the concept of "no blame." It aims both to encourage people to focus on regret and hardship, and to exert effort at the initial signs. As long as people know to regret, they can use goodness to correct their mistakes and achieve "no blame," even if they have not yet reached good fortune, they will not fall into misfortune. If they can also be concerned at the very beginning of regret and hardship, then they will only reach good fortune. This is what the "Great Treatise" of the lower part of the "Commentary" says: "The subtle movement is the initial sign of good fortune." Thus, even regret and hardship are eliminated.

吳氏澄曰：“列貴賤者存乎位”，覆說“爻者言乎變”。“齊小大者存乎卦”，覆說“彖者言乎象”。分辨吉凶，存乎彖爻之辭，覆說“言乎其失得也”。悔吝介乎吉凶之間，憂其介，則趨於吉不趨於凶矣。覆說言乎其小疵也。震者，動心戒懼之謂，有咎而能戒懼，則能改悔所為，而可以無咎，覆說“善補過也”。

Collected Commentaries cite Wu Cheng's statement: "The distinction of importance lies in position," which is a restatement of "Yao refers to change." "The distinction of size lies in the hexagram," which is a restatement of "Tuan refers to the image." Distinguishing good and bad fortune in the Tuan statements and Yao statements is a restatement of "speaking of success and failure." Regret and meanness are between good and bad fortune; if one can be cautious at the first sign, it leads to good rather than bad, which is a restatement of "speaking of minor faults." "Zhen" refers to inner trembling and carefulness; when there is a mistake but one is careful and cautious, one can change one's actions and thus avoid blame, which is a restatement of "being able to correct mistakes."

趙氏玉泉曰：“介”在事前，“悔”在事後。汪氏砥之曰：《易》凡言“悔”“吝”，即寓“介”之意，言“無咎”，即寓“悔”之意，“憂”“盱”“豫”之悔，存乎遲速之“介”也，憂“即鹿”之“吝”，存乎“往舍”之介也，震“甘臨”之“無咎”，存乎“憂”而“悔”也，震“頻復”之“無咎”，存乎“厲”而“悔”也。

"The Jishuo cites Zhao Yuquan's saying: 'Jie' is used before an event occurs, to discern subtle differences and maintain moderation; 'Hui' is used after an error has been made, to reflect and correct. The Jishuo also cites Wang Dizhi's saying: In the Zhouyi, wherever 'hui' and 'lin' are mentioned, there is implicitly the meaning of 'jie'; wherever 'wu jiao' is mentioned, there is implicitly the meaning of 'hui'. The 'Xu' hexagram's line six three 'Xu Yu' produces regret, and the key lies in the moment of 'jie' between quick and slow action—discerning early leads to no fault, while hesitating leads to regret. For the 'Zun' hexagram's line six three 'Ji Lu Wu Yu', worrying about the 'lin' of pursuing a deer without a guide, the key also lies in the moment of 'jie' between moving forward and withdrawing. The 'Lin' hexagram's line six three 'Gan Lin' attains 'wu jiao' through fear in the heart, relying on first 'you' (worry) and then 'hui' (regret). The 'Fu' hexagram's line six three 'Pin Fu' attains 'wu jiao' through fear in the heart, relying on recognizing the dangerous situation 'li' and thus generating 'hui' (regret)."

是故卦有小大，辭有險易，辭也者，各指其所之。本義 “小”險“大”易，各隨所向。此第三章，釋卦爻辭之通例。集說 《朱子語類》云：“卦有小大”，看來只是好底卦便是大，不好底卦便是小。如《復》如《泰》，如《大有》如《夬》之類，盡是好底卦；如《睽》如《困》如《小過》之類，盡是不好底。所以謂“卦有小大，辭有險易”，大卦辭易，小卦辭險，即此可見。

The Great Treatise says: Therefore, hexagrams are divided into small and great ones, and statements are divided into dangerous and easy ones; what is called 'statement' indicates the direction towards which each hexagram and each line tends. Master Zhu said in his 'Original Meaning': 'The side of 'small' has more dangerous statements, and the side of 'great' has more easy statements, each determined by the direction it tends towards.' This is the third chapter, explaining the general principles of hexagram statements and line statements. 'Collected Sayings' cites what is recorded in the 'Words of Master Zhu' about Master Zhu's words: what is called 'hexagram being small or great' seems to mean that a good hexagram is called 'great', and a bad one is called 'small'. For example, hexagrams like Fu, Tai, Da You, and Guai are all good ones; hexagrams like Kui, Kun, and Xiao Guo are all bad ones. Therefore, it is said 'hexagrams have small and great ones, statements have dangerous and easy ones' — the statements of great hexagrams are easy, and those of small ones are dangerous, which can be seen from this.

項氏安世曰：貴賤以位言，小大以材言，卦各有主，主各有材，聖人隨其材之大小，時之難易，而命之辭，使人之知所適從也。潘氏夢旂曰：卦有小有大，隨其消長而分，辭有險有易，因其安危而別。辭者各指其所向，凶則指其可避之方，吉則指其可趨之所，以示乎人也。

"Ji Shuo" cites Xiang Anshi's view: the previous text discusses "guìjiàn" (status), referring to the high or low position of the lines; here it discusses "xiǎodà" (small and great), referring to the material quality of the hexagram. Each hexagram has a main line, and each hexagram's main line has its own material quality. The sage attaches words according to the size of the material and the difficulty or ease of the situation, so that people may know where to go. "Ji Shuo" also cites Pan Mengqi's view: hexagrams are divided into small and great hexagrams according to the waxing and waning of yin and yang; the words are divided into dangerous and easy words according to the safety or danger of the situation. The so-called "words" each point out the direction they are leading to: when encountering misfortune, they indicate the path to avoid; when encountering good fortune, they indicate the path to pursue, using this to enlighten the world.

吳氏澄曰：上文有“貴賤”“小大”，此獨再提“卦有小大”，蓋卦彖為諸辭之總也。蔡氏清曰：據本章通例看，此條卦字辭字，皆兼爻說。

"The 'Collected Sayings' cites Wu Cheng's explanation: the previous text has already mentioned 'high and low' and 'big and small,' but here it specifically mentions again 'a hexagram has small and great.' This is because the 'tong' of a hexagram is the summary of all the statements of the hexagram, so it needs to be specially emphasized. 'The Collected Sayings' also cites Cai Qing's explanation: according to the tone of this chapter discussing general principles, the word 'hexagram' and 'statement' in this passage refer to the lines as well, and are not specifically referring to the hexagram alone."

案 此章申第二章“吉凶者失得之象也”一節之義，首言彖爻者，吉凶悔吝之辭，彖爻皆有之也，吉凶則已著，故直言其失得而已，悔吝則猶微，故必推言其“小疵”也，

Li Guangdi remarked: This chapter explains the meaning of the previous chapter titled "Good fortune and misfortune are the manifestations of loss and gain." It begins by discussing "tuan" and "yao," which refers to the statements of good fortune, misfortune, regret, and hardship, all of which are found in both "tuan statements" and "yao statements." Good fortune and misfortune are already clearly manifested, so they are directly stated as "loss" or "gain." Regret and hardship are still in their subtle stages, so they must be further explained, pointing out that they are merely "small flaws" - minor faults. The original text has a missing passage, and the commentary is incomplete.

《易》與天地準，故能彌綸天地之道。本義 《易》書卦爻，具有天地之道，與之齊準。“彌”，如彌縫之彌，有終竟聯合之意。“綸”，有選擇條理之意。集說 韓氏伯曰：作《易》以準天地。孔氏穎達曰：言聖人作《易》，與天地相準，謂準擬天地，則乾健以法天，坤順以法地之類是也。

The Great Treatise says: The Zhou Changes is in harmony with heaven and earth, thus it can "mí lún" the way of heaven and earth. Zhu Xi's "Ben Yi" says: The hexagrams and lines of the Zhou Changes fully embody the way of heaven and earth, being equal and in harmony with heaven and earth. "Mí" is like the "mí" in "mí fèng," meaning to connect and mend from beginning to end without leaving any gaps; "lún" means to analyze in detail and select the threads, meaning to distinguish and organize the main points. "Ji Shuo" cites Han Kangbo saying: Composing the Zhou Changes is precisely to align with heaven and earth. "Ji Shuo" also cites Kong Yingda saying: This refers to the sage composing the Zhou Changes, aligning with heaven and earth, meaning to compare with heaven and earth. For instance, "Qian" takes the quality of strength and vigor to emulate heaven, and "Kun" takes the quality of flexibility and compliance to emulate earth, all fall into this category.

蘇氏軾曰：“準”，符合也。“彌”，周浹也。“綸”，經緯也。所以與“天地準”者，以能“知幽明之故”，”死生之說”，“鬼神之情狀”也。王氏宗傳曰：天地之道，即下文所謂“一陰一陽”是也。是道也，其在天地，則為“幽明”，寓於始終，則為“生死”，見於物變，則為“鬼神”。

"The Collected Sayings" cites Su Shi's explanation: "Zhuân" means to conform, "Mi" means to pervade thoroughly, and "Lun" refers to the interwoven threads of a loom. The reason why the "Zhou Changes" can conform to heaven and earth is because it knows the causes of the hidden and the manifest, knows the doctrine of life and death, and knows the forms and nature of ghosts and spirits. "The Collected Sayings" also cites Wang Zongtian's explanation: what is meant by the way of heaven and earth is what is said later as "one yin and one yang." This way manifests in heaven and earth as "hidden" and "manifest," is embodied in the beginning and end of things as "birth" and "death," and is expressed in the changes of all things as "ghosts" and "spirits."

《朱子語類》云：凡天地間之物，無非天地之道，故《易》能“彌綸天地之道”。“彌”如卦彌之彌，糊合使無縫罅。“綸”如綸絲之綸，自有條理，言雖是彌得外面無縫罅，而中則事事物物，各有條理，“彌”而非“綸”，而空疏無物，“綸”而非“彌”，則判然不相干。此二字，見得聖人下字甚密也。

The "Ji Shuo" cites Zhu Xi's words from the "Zhu Zi Yu Le" saying: everything in the world is part of the way of Heaven and Earth, so the "Zhou Yi" can "mi lún tian di zhi dao." "Mi" is like patching up gaps when裱糊, sealing the cracks so that there is no crack on the outside; "lun" is like drawing out threads when untangling them, naturally having order. This means: although "mi" makes the outside seamless, each thing and each object inside has its own order. If only "mi" is done without "lun," it becomes empty and lacks content; if only "lun" is done without "mi," it becomes separate threads that are disconnected and unrelated. From these two characters, one can see how precise the sage's word choice was.

胡氏炳文曰：此“易”字，指《易》書而言，書之中具有天地之道，本自與天地相等，故於天地之道，“彌”之則是合萬為一，渾然無欠，“綸”之則一實萬分，粲然有倫。

"The Collected Commentaries" cite Hu Bingwen's saying: here the word "易" refers to the book of The Zhou Changes. The book fully encompasses the principles of heaven and earth, originally equal to heaven and earth. Therefore, regarding the principles of heaven and earth, "mi" means to integrate myriad matters into a single whole, harmonious and complete without deficiency; "lun" means to divide a single principle into myriad categories, each distinct and orderly arranged.

案 此下三節，朱子分為“窮理”“盡性”“至命”者極確，然須知非有《易》以後，聖人方用《易》以窮之盡之至之，《易》是聖人窮理盡性至命之書，聖人全體易理，故言易窮理盡性至命，即是言聖人也。 “《易》與天地準”，“與天地相似”，“範圍天地之化而不過”，此三句當為三節冠首，第二第三節不言《易》者，蒙第一節文義。

Li Guangdi remarked: The following three sections, Zhu Xi respectively paired as "qiong li" (investigating principles), "jin xing" (exhausting nature), and "zhiyu ming" (reaching destiny), are divided extremely accurately. However, one must know that it was not only after the book of Zhou Changes (I Ching) was written that the sages used it to investigate principles, exhaust nature, and reach destiny; the Zhou Changes itself was the product of the sages' investigation of principles, exhaustion of nature, and reaching destiny. The sages' entire being and mind embodied the principles of the Changes. Therefore, saying that the Changes can investigate principles, exhaust nature, and reach destiny is equivalent to saying that the sages themselves do so. The three phrases "The Changes are in accordance with heaven and earth," "It is similar to heaven and earth," and "It encompasses the transformations of heaven and earth without exceeding them" should respectively be the beginnings of the three sections. The second and third sections no longer mention the word "Changes," as they are a continuation of the meaning from the first section, thus omitting it.

仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情狀。本義 此窮理之事。“以”者，聖人以《易》之書也。“易”者，陰陽而已，“幽明”“死生”“鬼神”，皆陰陽之變，天地之道也。“天文”則有晝夜上下，“地理”則有南北高深，“原”者，推之於前。“反”者，要之於後，陰精陽氣，聚而成物，“神”之伸也，魂遊魄降，散而為變，“鬼”之歸也。

The Great Treatise says: By looking up to observe the celestial patterns and looking down to examine the terrestrial forms, one understands the reasons for the hidden and the manifest; by investigating the beginning of all things and returning to their end, one understands the principles of death and life; by the union of spirit and qi, things are formed, and when the soul departs and the body remains, transformation occurs, thus understanding the nature of ghosts and spirits. Zhu Xi's "Ben Yi" says: This passage discusses the matter of "qiong li" (exhausting the principles). The word "yi" refers to the use of the Zhou Changes by the sage to observe and examine. The term "yi" simply refers to yin and yang; "yōu míng" (hidden and manifest), "si sheng" (death and life), and "gui shen" (ghosts and spirits) are all manifestations of yin and yang, which are the principles of heaven and earth. In the celestial phenomena, there is the alternation of day and night and the differences in high and low; in the terrestrial forms, there is the direction of north and south and the features of high and deep. "Yuan" means to trace back to the origin, and "fan" means to return to the end. The essence of yin and the qi of yang combine to form a thing, which is the extension of "shen" (spirit); when the soul departs and the body remains, and the spirit disperses, it is the return of "gui" (ghost).

集說 韓氏伯曰：“幽明”者，有形無形之象，“死生”者，始終之數也。蘇氏軾曰：“鬼”常與體魄俱，故謂之“物”，“神”無適而不可，故謂之“變”，精氣為魄，魄為鬼，志氣為魂，魂為神。

"The Collected Explanations" cites Han Kangbo's view: what is meant by "yōu míng" (dark and bright) is the distinction between formless and formed images; and what is meant by "si sheng" (death and life) is the fixed destiny at the beginning and the end. "The Collected Explanations" also cites Su Shi's view: "ghost" is always associated with the physical body and soul, so it is called "wu" (thing); while "spirit" can be everywhere, so it is called "bian" (change). The essence and qi combine to form the soul, and the soul is the ghost; the will and qi combine to form the spirit, and the spirit is the god.

《朱子語類》：問：“原始反終故知死生之說”。曰：人未死，如何知得死之說，只是原其始之理，將後面折轉來看，便見得，以此之有，知彼之無。又云：魄為鬼，魂為神，《禮記》有孔子答宰我問，正說此理甚詳。宰我曰：吾聞鬼神之名，不知其所謂。子曰：氣也者，神之盛也。魄也者，鬼之盛也。合鬼與神，教之至也，注，氣，謂噓吸出入者也，耳目之聰明為魄。《雜書》云：魂，人陽神也。魄，人陰神也。亦可取。

The "Collected Sayings" cites the "Sayings of Master Zhu" where someone asked how to explain the statement "Returning to the beginning and knowing the principle of life and death." Master Zhu answered: How can one know about death when a person has not yet died? One should investigate the principle of the beginning of life, and then reverse this principle to understand the end. Thus, from the beginning of "being," one can infer the end of "non-being." Master Zhu also said: The魄 is the ghost, and the魂 is the spirit. The passage in the "Rites of Zhou: Ritual Propriety" where Confucius answers Zaiyi explains this principle most thoroughly. Zaiyi said: I have heard the names of ghosts and spirits, but I do not understand what they refer to. Confucius said: Qi is the vigorous state of the spirit; the魄 is the vigorous state of the ghost. When the ghost and spirit are combined, it represents the ultimate of education. Zheng Xuan's commentary says: Qi refers to the breath that enters and exits, and the perception of hearing and seeing is the魄. The "Miscellaneous Writings" say: The魂 is the yang spirit of the body, and the魄 is the yin spirit of the body. This view can also be adopted.

陳氏淳曰：人生天地間，得天地之氣以為體，得天地之理以為性。原其始而知所以生，則要其終而知所以死，古人謂得正而斃，謂“朝聞道夕死可矣”，只緣受得許多道理，須知得盡得便自無愧，到死時亦只是這二五之氣，聽其自消化而已，所謂安死順生，與天地同其變化，這個便是與造化為徒。

"The Collection of Sayings" cites Chen Chun's statement: Human beings exist between heaven and earth, receiving the qi of heaven and earth to form their physical bodies, and receiving the principles of heaven and earth to form their nature. By investigating the beginning, one can understand how one was born, and thus be able to conclude at the end and know how one should die. Ancient people spoke of Zengzi's "dying in righteousness" in the "Book of Rites," and Confucius' "if I hear the Way in the morning, I could die in the evening" in the "Analects," precisely because human beings have received so many principles within themselves; they must understand them thoroughly and act upon them completely, so as to be free from guilt when looking into their own hearts. At the time of death, it is merely the separation of the yin and yang energies and the five phases' energies, allowing them to naturally dissolve. This is what is meant by calmly facing death and properly facing life, changing in harmony with heaven and earth, which is to become a companion of creation.

又曰：陰陽二氣會在吾身之中為鬼神，以寤寐言，則寤屬陽，寐屬陰，以語默言，則語屬陽，默屬陰，及動靜進退行止等，分屬皆有陰陽，凡屬陽者皆為魂為神，凡屬陰者皆為魄為鬼。真氏德秀曰：人之生，精與氣合，精屬陰，氣屬陽，精則魄也，目之所以明，耳之所之聰。氣亢乎體，凡人心之能思慮知識，身之能舉動勇決，此之謂魂，神指魂而言，鬼指魄而言。

"The Collection of Sayings" also cites Chen Chun's statement: the union of yin and yang energies within the human body is what constitutes ghosts and spirits. In terms of waking and sleeping, waking belongs to yang, and sleeping belongs to yin; in terms of speaking and silence, speaking belongs to yang, and silence belongs to yin; as for movement and stillness, advancement and retreat, action and rest, when these are divided and paired, each has its own yin and yang. All aspects belonging to yang are considered the soul or spirit, while those belonging to yin are considered the body or ghost. "The Collection of Sayings" also cites Zhen Dexiu's statement: human birth is the union of essence and energy. Essence belongs to yin, and energy belongs to yang. Essence is the body, which allows the eyes to see clearly and the ears to hear distinctly; energy fills the body, and all thinking, discernment by the mind, and decisive actions by the body are referred to as the soul. The term "spirit" refers to the soul, while "ghost" refers to the body.

胡氏炳文曰：《易》不曰陽陰而曰陰陽，此所謂“幽明”“死生”“鬼神”，即陰陽之謂也，即天地而“知幽明之故”，即始終而“知死生之說”，即散聚而“知鬼神之情狀”，皆“窮理”之事也。林氏希元曰：“幽明之故”，“死生之說”，“鬼神之情狀”，其理皆在於《易》。故聖人用《易》以窮之也，然亦要見得為聖人窮理盡性之書爾，非聖人真個即《易》而後“窮理盡性”也。鄭氏維嶽曰：原人之所以始，全而生之，即反其所以終，全而歸之。

"The Collected Sayings" cites Hu Bingwen's statement: The "Zhou Yi" does not say "yang yin" but "yin and yang." Here, it refers to "yōu míng" (darkness and brightness), "si sheng" (death and birth), and "gui shen" (ghosts and spirits), which are precisely about yin and yang. By understanding the principles of heaven and earth, one knows the reasons behind "yōu míng"; by understanding the beginning and end, one knows the meaning of "si sheng"; by understanding gathering and dispersing, one knows the forms of "gui shen." All of these belong to the practice of "qiong li" (exhausting the principles). "The Collected Sayings" also cites Lin Xi Yuan's statement: The principles of "yōu míng," "si sheng," and "gui shen" are all contained in the "Zhou Yi," so the sage uses the "Zhou Yi" to exhaustively investigate them. However, one must clearly understand that this only means the "Zhou Yi" is a book that the sage uses to exhaust the principles and reach the nature of the self. It does not mean that the sage must first place the "Zhou Yi" before him in order to "qiong li jin xing" (exhaust the principles and reach the nature)." The Collected Sayings" also cites Zheng Weiyue's statement: Investigating the reason for the beginning of human existence, one completely brings this life into being; also looking back to the reason for the end of human existence, one completely returns it back.

與天地相似，故不違。知周乎萬物而道濟天下，故不過。旁行而不流，樂天知命，故不憂。安土敦乎仁，故能愛。本義 此聖人盡性之事也，天地之道，知仁而已，知周萬物者，天也。道濟天下者，地也。“知”且“仁”，則知而不過矣。“旁行”者，行權之知也。“不流”者，守正之仁也。既樂天理，而又知天命，故能無憂而其知益深，隨處皆安而無一息之不仁，故能不忘其濟物之心，而仁益篤。蓋仁者愛之理，愛者仁之用，故其相為表裡如此。

The Great Treatise says: To be similar to heaven and earth, thus not violating heaven and earth; wisdom pervading all things and the way sufficient to save the world, thus no mistakes; extending widely and reaching everywhere without being confined to mere expedience, rejoicing in heavenly principles and understanding heavenly destiny, thus no fears; being at ease in one's circumstances and firmly rooted in benevolence, thus able to love others and things. Zhu Xi's "Ben Yi" says: This passage discusses the matter of the sage "exhausting his nature." The way of heaven and earth is nothing more than the two characters "knowledge" and "benevolence": wisdom pervading all things is the heavenly aspect; the way sufficient to save the world is the earthly aspect. Having both "knowledge" and "benevolence," what is known will not be mistaken. "Extending widely" is the wisdom of flexibility, "not flowing" is the benevolence of upholding the right path. Being joyful in heavenly principles and understanding heavenly destiny, thus having no fears, and wisdom becoming more profound; being able to settle in any situation without ever leaving benevolence, thus not forgetting the heart to save all things, and benevolence becoming more solid. Benevolence is the principle of love, love is the manifestation of benevolence, thus the two are mutually supportive to this extent.

集說 韓氏伯曰：德合天地，故曰相似。《朱子語類》云：“與天地相似故不違”，下數句是說與“天地相似”之事。胡氏炳文曰：上文言“易與天地準”，此言“與天地相似”。“似”即”準”也，知似天，仁似地，有周物之知，而實諸濟物之仁，則其知不過，有行權之知，而本諸守正之仁，則其知不流，至於“樂天知命”，而知之跡已泯，安土敦仁，而仁之心益著。此其知仁所以“與天地相似而不違”，盡性之事也。

"The Collection of Sayings" cites Han Kangbo's explanation: moral character harmonizes with heaven and earth, hence it is called "similar." "The Collection of Sayings" also cites a record from the "Master Zhu's Words and Sayings" that Master Zhu said: "Because it is similar to heaven and earth, it does not violate." This is a general statement, and the following sentences elaborate on the specific meaning of being "similar to heaven and earth." "The Collection of Sayings" also cites Hu Bingwen's explanation: the previous passage discusses "the Book of Changes is in accordance with heaven and earth," and this passage discusses "similar to heaven and earth," where "similar" is equivalent to "in accordance." Wisdom is like heaven, and benevolence is like earth: having wisdom that pervades all things, and applying benevolence to actualize the care for all things, then this wisdom will not be excessive; having wisdom that understands flexibility, and using benevolence as the fundamental principle, then this wisdom will not be wandering. When one reaches the state of "finding joy in heaven and knowing one's destiny," the traces of wisdom will have dissolved; when one reaches the state of "being rooted in the land and cherishing benevolence," the heart of benevolence becomes even more evident. This is why the sage's knowledge and benevolence can "be similar to heaven and earth without violating," which is precisely the practice of "exhausting one's nature."

俞氏琰曰：與天地相似者，《易》似天地，天地似《易》，彼此相似也。案 知周萬物，義之精也，然所知者皆濟天下之道而不過，義合於仁也。旁行泛應，仁之熟也，然所行者皆合中正之則而不流，仁合於義也，樂玩天理，故所知者益深。達乎命而不憂，安於所處，故所行者益篤。根於性而能愛，所謂樂天之志，憂世之誠，並行不悖者，乃仁義合德之至也，若以旁行為知亦可，但恐於行字稍礙：

"The Collection of Commentaries" cites Yu Yan's statement: what is meant by "being similar to heaven and earth" is that the Zhou Changes resemble heaven and earth, and heaven and earth also resemble the Zhou Changes, with each resembling the other. Li Guangdi comments: wisdom pervading all things is "yi" refined to its utmost; yet what is known is all about saving the world without excess, which is the union of yi and ren. Extensive and interconnected, widely responding, is "ren" perfected to its utmost; yet what is done conforms to the principle of the mean without wandering, which is the union of ren and yi. Enjoying the contemplation of heavenly principles, thus knowledge becomes deeper; comprehending heavenly destiny without anxiety, content with one's position, thus actions become firm; rooted in nature, thus able to love others and things. What is meant by the harmonious coexistence of the aspiration to accept heaven's way and the sincere concern for the world without conflict, is precisely the ultimate unity of ren and yi. If "panxing" is considered as the aspect of wisdom, it makes sense, but perhaps there is a slight obstruction in the term "xing." The commentary here, connected with the following text, has not yet concluded its tone."

範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。本義 此聖人至命之事也。“範”，如鑄金之有模範。“圍”，匡郭也。天地之化無窮，而聖人為之“範圍”，不使過於中道，所謂“裁成”者也。“通”，猶兼也。“晝夜”，即幽明死生鬼神之謂，如此然後可見至神之妙，無有方所，《易》之變化，無有形體也。此第四章，言《易》道之大，聖人用之如此。

The Great Treatise says: To encompass the workings of heaven and earth within a proper limit so that they do not exceed the middle way, to skillfully and thoroughly bring about all things without missing any, to understand the principle of the alternation of day and night and to be fully aware of all things, thus the "spirit" has no fixed place, and the "Book of Changes" has no fixed form. Zhu Xi's "Ben Yi" says: This passage discusses the matter of the sage "reaching the destiny." "Fan" is like the mold used in casting metal objects, and "wei" refers to the outer frame. The workings of heaven and earth are boundless, so the sage establishes a limit for them, preventing them from exceeding the middle way, which is what the "Tu Cí" of the "Tai" hexagram refers to as "cutting and forming." "Tong" is equivalent to "including all," and "day and night" refer to the general term for the yin and yang, life and death, and ghosts and spirits mentioned earlier. Only when this is achieved can one perceive the subtle and profound nature of the ultimate spirit, which has no fixed place, and the changes of the Book of Changes, which have no fixed form. This is the fourth chapter, discussing the vastness of the way of the Book of Changes and how the sage applies it in this manner.

集說 韓氏伯曰：“方”“體”者，皆繫於形器者也，神則“陰陽不測”，易則“惟變所適”，不可以一方一體明。孔氏穎達曰；“範”，謂模範。“圍”，謂周圍。言聖人所為所作，模範周圍天地之化。義曰：凡無方無體，各有二義，一者神則不見其處所云為，是“無方”也；二則周遊運動，不常在一處，亦是“無方”也。“無體”者，一是自然而變，而不知變之所由，是無形體也；二則隨變而往，無定在一體，亦是“無體”也。

"The Collected Sayings" cites Han Kangbo's explanation: "Fang" and "Ti" are both things attached to tangible objects; "Shen" refers to the unpredictable changes of yin and yang, while "Yi" means adaptability and mobility, which cannot be explained by a specific direction or form. "The Collected Sayings" also cites Kong Yingda's explanation: "Fan" means a mold, and "Wei" means the outer boundary, meaning that the actions of sages set a mold and define the boundaries for the workings of heaven and earth. Kong Yingda's "The Correct Meaning of the Zhou Changes" further explains that whenever discussing "Wufang" and "Wuti," there are two meanings for each. The first meaning of "Wufang" is that "Shen" cannot be seen in its location or actions; the second meaning is that it circulates and moves without staying in one place. The first meaning of "Wuti" is that it changes naturally but its origin cannot be seen, so it has no form; the second meaning is that it moves with the changes and does not remain fixed on a particular form, which is also "Wuti."

邵子曰：“神”者，《易》之主也，所以“無方”。“易”者，神之用也，所以“無體”。《朱子語類》云：“通乎晝夜之道而知”，“通”字，只是兼乎晝夜之道而知其所以然。又云：“神無方而《易》無體”，“神”便是在陰底又忽然在陽，在陽底又忽然在陰，“易”便是或為陽，或為陰，交錯代換，而不可以形體拘也。

"The Collection of Sayings" cites Shao Yong's statement: "Shen" is the master of the "Yi," hence it has no fixed form; "Yi" is the manifestation of Shen, hence it has no fixed body. "The Collection of Sayings" also cites Zhu Xi's words from the "Zhu Zi Yu Lüe": The character "tong" in "tong hu zhou yi zhi dao er zhi" merely encompasses the principles of both day and night, and understands why it is so. Zhu Xi also says: what is meant by "Shen has no form and Yi has no body" — "Shen" is just on the side of yin, then suddenly on the side of yang, just on the side of yang, then suddenly on the side of yin; "Yi" is sometimes yang, sometimes yin, alternating continuously, and cannot be confined by a single form.

蔡氏清曰：“神無方，易無體”，獨繫之至命一條，至命從窮理盡性上來，乃窮理盡性之極致，非窮理盡性之外，它有所謂至命也，故獨繫之至命，而自足以該乎“窮理盡性”。林氏希元曰：“通乎晝夜之道而知”，只是通知晝夜之道，蓋幽朋死生鬼神，其理相為循環，晝夜之道也，聖人通知晝夜，亦只是上文知“幽明之故”，“知死生之說”，“知 又曰：天地之化，萬物之生，晝夜之循環，皆有個神易，“易”則模寫乎此理者也，故在易亦有神易。

"The 'Collected Sayings' cites Cai Qing's statement: 'The divine has no fixed form, the Book of Changes has no fixed form.' These two sentences are placed solely under the section 'Regarding the Ultimate Principle.' 'Regarding the Ultimate Principle' comes from the culmination of understanding principles and perfecting one's nature; it is the ultimate expression of understanding principles and perfecting one's nature, not an additional concept outside of understanding principles and perfecting one's nature. Therefore, placing these sentences solely under 'Regarding the Ultimate Principle' naturally includes the idea of understanding principles and perfecting one's nature. 'The Collected Sayings' also cites Lin Xi Yuan's statement: 'Understanding the principle of the alternation of day and night,' which merely means understanding the principle of day and night. The principles of the hidden and the manifest, birth and death, ghosts and spirits are interrelated and cyclic, which is the principle of day and night. The sage's understanding of day and night is simply the knowledge of the reasons behind the hidden and the manifest, the explanation of birth and death, and knowledge—here the original text is missing some words, and Lin Xi Yuan's statement is incomplete. He also says that the creation of heaven and earth, the growth of all things, and the cycle of day and night all contain a divine principle and a Book of Changes principle. The Book of Changes is a record of these principles, so the Book of Changes also contains the divine and the Book of Changes."

姜氏寶曰：“晝夜之道”，乃幽明死生鬼神之所以然，聖人通知之而有以深徹乎其蘊，又不但知有其故，知有其說，知有其情狀而已也。江氏盈科曰：上說道濟天下敦仁能愛，此則萬物盡屬其曲成，一上說知幽明死生鬼神，此則晝夜盡屬其通知。

"The Collected Sayings" cites Jiang Bao's statement: what is meant by "the principle of day and night" is the fundamental reason for yin and yang, life and death, and ghosts and spirits. The sage understands it thoroughly and penetrates deeply into its hidden meaning, not merely knowing there is a cause, a saying, or a situation, but comprehending it fully. "The Collected Sayings" also cites Jiang Yingke's statement: previously, it spoke of "guiding the world through the Way," "cultivating benevolence earnestly," and "being able to love"; here, it says all things are within the sage's "skillful accomplishment." Previously, it spoke of knowing yin and yang, knowing life and death, and knowing ghosts and spirits; here, it says day and night are entirely within the sage's "complete knowledge."

案 準是準則之，相似是與之合德，“範圍”則造化在其規模之內，蓋一節深一節也，“萬物”者天地之化之跡也。“曲成”者，能盡其性，而物我聯為一體也；“晝夜”者，天地之化之機也；“通”“知”者，洞見原本，而隱顯貫為一條也。“易”者化之運用，“神”者化之主宰。天地之化，其主宰不可以方所求，其運用不可以形體拘，易之道能“範圍”之，則所謂窮神知化者也，而神化在易矣。

Li Guangdi remarked: "Zhuang" means taking heaven and earth as standards for comparison, "xiangsi" means harmonizing with the virtue of heaven and earth, and "fanwei" means all the workings of creation are contained within the scope of the Book of Changes, with each level deeper than the last. "Wanwu" refers to the traces left by heaven and earth's creative processes, and "qucheng" means being able to fully realize the nature of all things, thus connecting things with me as one. "Zhouye" refers to the pivot of heaven and earth's creative processes, and "tong" and "zhi" mean understanding the fundamental principles, thus integrating the hidden and the manifest into a single continuum. The Book of Changes represents the workings of creation, while "shen" represents its sovereign. The creative processes of heaven and earth cannot be sought in a particular direction, nor can their workings be confined to a particular form; the way of the Book of Changes can encompass them, which is what the "Shu Guan Zhuan" refers to as thoroughly exploring the mysterious and understanding the workings of creation, thus both the sovereign and the workings are contained within the Book of Changes.