The Great Treatise, Upper Transmission, Chapter Five

一陰一陽之謂道。本義 陰陽迭運者，氣也，其理則所謂道。集說 邵子曰：道無聲無形，不可得而見者也，故假道路之道而為名。人之有行，必由乎道。一陰一陽，天地之道也。物由是而生，由是而成者也。

The Great Treatise says: Yin and Yang alternate in operation, which is called the "Dao." Zhu Xi's "Ben Yi" says: The thing that alternates between Yin and Yang is "Qi," and the principle behind Qi is what is called the "Dao." "Ji Shuo" cites Shao Yong saying: The Dao has no sound and no form, it is invisible, so the term "Dao" borrowed from the word for "road" is used to name it — people must walk on a road to travel. Yin and Yang are the Dao of heaven and earth; all things are generated and formed through it.

程子曰：離了陰陽，便無道，所以陰陽者，是道也。陰陽氣也，氣是形而下者，道是形而上者。《朱子語類》云：理則一而已，其形者則謂之器，其不形者則謂之道。然而道非器不形，器非道不立，蓋陰陽亦器也。而所以陰陽者道也，是以一陰一陽，往來不息，而聖人指是以明道之全體也。

"The Collected Sayings" cites Cheng Yi's statement: without yin and yang, there is no Dao; the principle that makes yin and yang what they are is Dao. Yin and yang are qi, which belongs to the "formal aspect below," while Dao belongs to the "formal aspect above." "The Collected Sayings" also cites Zhu Xi's words from the "Words of Master Zhu": principle is one, and when it is manifested in form, it is called "instrument," while when it is not manifested in form, it is called "Dao." However, Dao cannot be revealed without instrument, and instrument cannot exist without Dao—yin and yang are instruments, while what makes them yin and yang is Dao. Therefore, the continuous alternation of yin and yang allows the sage to illustrate the whole of Dao.

案 一陰一陽，兼對立與迭運二義，對立者，天地日月之類是也，即前章所謂“剛柔”也，迭運者，寒暑往來之類是也，即前章所謂“變化”也。

Li Guangdi remarked: "One yin and one yang" encompasses two meanings. One refers to opposing yet coexisting forces, such as heaven and earth, or sun and moon, which is the "rigid and yielding" mentioned in the previous chapter. The other refers to alternating movements, such as the coming of cold and heat, or heat and cold, which is the "change" mentioned in the previous chapter. Only by considering both aspects together can the full meaning of the way of yin and yang be understood.

繼之者善也，成之者性也。本義 道具於陰而行乎陽。“繼”，言其發也。“善”，謂化育之功，陽之事也。“成”，言其具也。“性”，謂物之所受，言物生則有性，而各具是道也，陰之事也。周子程子之書，言之備矣。

The Great Treatise says: What carries forward this Dao and initiates its transmission is "goodness"; what solidifies this Dao and assigns it to each thing is "nature." Zhu Xi's "Benyi" says: Dao is hidden in the yin aspect and operates in the yang aspect. "Ji" refers to its movement, and "shan" refers to its effect of generating all things, which belongs to the yang aspect. "Cheng" refers to its completeness, and "xing" refers to the portion each thing receives, meaning that each thing is born with its nature, possessing this Dao in itself, which belongs to the yin aspect. This principle has already been thoroughly explained in the writings of Zhou Dunyi and Cheng Yi.

集說 周子曰：“大哉乾元，萬物資始”，誠之源也；“乾道變化，務正性命”，誠斯立焉。純粹至善者也，故曰“一陰一陽之謂道。繼之者善也。成之者性也”。大哉《易》也，性命之源乎。楊氏時曰：“繼之者善”，無間也，“成之者性”，無虧也。

"Ji Shuo" cites Zhou Dunyi's "Tong Shu," saying: The "Tuan Ci" of the "Qian" hexagram states, "How great is the Qian Yuan, the source of all things," which is the origin of "cheng" (sincerity). It also says that through the changes of the Qian Dao, all things are properly established in their nature and destiny, and "cheng" is thus established here. It is pure and perfectly good, so the "Xi Ci" says, "One yin and one yang are called the Dao; those who carry it on are good, and those who complete it are nature." How great is the "Zhou Yi"! It is indeed the origin of nature and destiny. "Ji Shuo" also cites Yang Shi, saying: "Those who carry it on are good" means this lineage has been passed down without interruption; "Those who complete it are nature" means it is fully realized in things without deficiency.

《朱子語類》云：造化所以發育萬物者，為“繼之者善”，各正其性命者，為“成之者性”。又云：“繼”是接續不息之意，“成”是凝成有主之意。又云：這個理在天地間時，只是善。無有不善者，生物得來，方始名曰性，只是這個理，在天則曰命，在人則曰性，性便是善。問“成之者性”。曰：性如寶珠，氣質如水。水有清有汙，故珠或全見，或半見，或不見。

The "Ji Shuo" cites a record from the "Zhu Zi Yu Lue" of Zhu Xi's words: the part where nature is used to nurture and develop all things is called "ji zhi zhe shan" (the continuation of goodness); the part where all things properly establish their nature and destiny is called "cheng zhi zhe xing" (the formation of nature). Zhu Xi also said: "Ji" means continuous continuation, while "cheng" means gathering and forming into shape, with each thing having its own place. He also said that when this principle exists between heaven and earth, it is simply goodness, without any ungoodness; only when a thing is generated and received by that thing does it begin to be called "xing" (nature). In reality, it is just this one principle: in heaven it is called "ming" (destiny), in humans it is called "xing" (nature), and nature is goodness. When someone asked about "cheng zhi zhe xing," Zhu Xi answered: nature is like a precious pearl, while temperament is like a basin of water; water can be clear or turbid, so the pearl is sometimes fully visible, sometimes half visible, and sometimes completely invisible.

項氏安世曰：道之所生，無不善者，元也，萬物之所同出也，善之所成，各一其性者，貞也，萬物之所各正也，“成之者性”，猶孟子言人之性犬之性牛之性。熊氏良輔曰：天道流行，發育萬物。善之繼也，“元者善之長”，善即元也。人物得所稟受者，性之成也，率性之謂道，則性即道也。

"The 'Collected Sayings' cite Xiang Anshi's view: what arises from the Dao is without evil, which belongs to the four virtues as 'Original Principle' (Yuan), being the common origin of all things; what is formed by the gathering of goodness becomes the nature of each particular thing, which belongs to the four virtues as 'Uprightness' (Zhen), being the proper place for each thing to be upright. The phrase 'what is formed is nature' is similar to what is said in the 'Mencius · Gaozi' regarding the nature of humans, dogs, and oxen, each being the nature of its own thing. 'The Collected Sayings' also cite Xiong Liangfu's view: the heavenly Dao flows and nurtures all things, which is the continuation of 'goodness'; the 'Wenyan' of the 'Qian' hexagram says 'Original Principle is the leader of goodness,' so goodness is Yuan. When humans and things receive their own share, this is the formation of 'nature'; the 'Zhongyong' says 'to follow one's nature is the Dao,' so nature is the Dao."

潘氏士藻曰：善者性之原，性者善之實，善性皆天理，中間雖有剛柔善惡巾偏之不同，而天命之本然無不同。案 聖人用“繼”字極精確，不可忽過此“繼”字，猶人子所謂繼體，所謂繼志。

"The Collected Sayings" cites Pan Shizao's statement: goodness is the source of nature, and nature is the realization of goodness; both goodness and nature are manifestations of heavenly principle. Although there are various differences such as hardness and softness, goodness and evil, middle and bias, the original nature bestowed by heaven remains the same. Li Guangdi comments: the character "ji" (continue) used by the sages is extremely precise and should not be lightly overlooked. The character "ji" is like a son inheriting his father's and grandfather's body and family business, or inheriting their aspirations.

蓋人者，天地之子也。天地之理，全付於人而人受之，猶《孝經》所謂身體髮膚，受之父母者是也，但謂之付，則主於天地而言，謂之受則主於人而言，唯謂之繼，則見得天人承接之意，而付與受兩義皆在其中矣。天付於人而人受之，其理既無不善，則人之所以為性者，亦豈有不善哉，故孟子之道性善者本此也。

Li Guangdi continued: Humans are the sons of heaven and earth. The principles of heaven and earth are entirely entrusted to humans. Humans receive them, just as the "Classic of Filial Piety" says that one's body and skin are received from one's parents. However, when speaking of "entrust," it is from the perspective of heaven and earth; when speaking of "receive," it is from the perspective of humans. Only when speaking of "continue" does it reveal the meaning of the succession between heaven and humans, and it includes both the meanings of "entrust" and "receive." Heaven entrusts the principles to humans, and humans receive them. Since these principles are not evil, then the nature of humans, which is what makes them human, how could it be evil? Therefore, Mencius spoke of human nature as good, based on this reasoning.

然是理既具於人物之身，則其根原雖無不善，而其末流區以別矣，如下文所云仁知百姓者，皆局於所受之偏而不能完其所付之全，故程朱之言氣質者，亦本此也。夫子之言性與天道，不可得而聞也，唯《繫傳》此語，為言性與天道之至，後之論性者，折中子夫子，則可以息諸子之棼棼矣。

However, this principle is already present in both human beings and things; although the origin is not evil, the manifestations differ. As mentioned below, terms like 'the benevolent person,' 'the wise person,' and 'the common people' are all confined by their particular limitations, unable to preserve the complete nature entrusted by Heaven. Hence, Cheng Yi and Zhu Xi discussed the nature of temperament, based on this very point. In the Analects, Zigong said that Confucius spoke about human nature and the Way of Heaven, but the students could not hear it. Only these two sentences in the Great Treatise (Xici) truly elaborate on human nature and the Way of Heaven in the most precise manner. Those who discuss human nature in later generations, if they take Confucius' words here as a balanced and correct standard, could resolve the endless disputes among the various schools of thought.

仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。本義 “仁”陽“知”陰，各得是道之一隅，故隨其所見而目為全體也。“日用不知”，則莫不飲食，鮮能知味者，又其每下者也。然亦莫不有是道焉。或曰：上章以知屬乎天，仁屬乎地，與此不同，何也？曰：彼以清濁言，此以動靜言。

The Great Treatise says: The benevolent person sees the Dao from his own perspective and calls it benevolence; the wise person sees the Dao from his own perspective and calls it knowledge; the common people use it every day without realizing it, so those who understand the way of the gentleman are few. Zhu Xi's 'Ben Yi' says: 'Benevolence' belongs to the Yang, 'knowledge' belongs to the Yin, each person only grasps a part of the Dao, so they take what they see as the whole. As for 'daily use without knowing', it is like what the Doctrine of the Mean says: people do not eat or drink without realizing it, yet few can taste the flavor. This is even lower than the previous two; nevertheless, they all possess this Dao. Someone asks: The previous chapter assigned 'knowledge' to Heaven and 'benevolence' to Earth, which is different from here. Why? The answer: That was based on the distinction of clear and turbid, while this is based on the distinction of movement and stillness.

集說 韓氏伯曰：君子體道以為用，仁知則滯於所見，百姓則“日用而不知”，體斯道者，不亦鮮矣乎。程子曰：道者，一陰一陽也，動靜無端，陰陽無始，非知道者孰能識之，動靜相因而成變化，順繼此道則為善也。成之在人，則謂之性也，在眾人則不能識，隨其所知，故仁者謂之仁，知者謂之知，百姓則由之而不知，故君子之道，人鮮克知也。

"The Collection of Commentaries" cites Han Kangbo's saying: A gentleman embodies and applies the Way as a whole, while the benevolent and the wise each remain stuck in their own limited perception; the common people use it every day without realizing it. Is there not a scarcity of those who truly embody the Way? "The Collection of Commentaries" also cites Cheng Yi's saying: The Way is the interplay of yin and yang. Motion and stillness have no beginning, yin and yang have no origin. Who, then, is truly capable of recognizing the Way? Motion and stillness are interdependent and give rise to change. Following this Way continuously is called "goodness," and when it solidifies in a person, it is called "nature." The common people cannot recognize it, so they each view it according to their own understanding. Thus, the benevolent call it benevolence, the wise call it knowledge, and the common people follow it without realizing. Therefore, the Way of the gentleman is understood by very few.

王氏宗傳曰：仁者知者，鮮克全之，百姓之愚，鮮克知之，此豈在我之善有所不足，在我之性有所不同與！非也，蓋在限量使然爾。君子之道，烏得而不鮮與，“君子”者，具仁知之成名，得道之大全也。

"The Collected Sayings" cites Wang Zongcheng saying: The benevolent and the wise rarely preserve the Dao; the common people are foolish and rarely perceive the Dao. Is this because our inherent goodness is lacking or our nature differs? No, it is merely due to the limitations of each person's capacity. Thus, how can the way of the gentleman not appear rare? The term "gentleman" is a complete title referring to one who possesses both benevolence and wisdom, and is one who has fully attained the Dao.

《朱子語類》云：萬物各具是性，但氣稟不同。各以其性之所近者窺之，故仁者只 胡氏炳文曰：在造物者，方發而賦於物，其理無有不善，在人物者，各具是理以有生，則謂之性。其發者，是天命之性，其具者，天命之性已不能不麗於氣質矣。“仁者”“知者”“百姓”，指氣質而言也，上章說聖人之知仁，知與仁合而為一，此說知者仁者，仁與知分而為二。保氏八曰：仁者見其有安土敦仁之理，則止謂之為仁，知者見其有知周天下之理，則止謂之為知，是局於一偏矣。百姓終日由之而不知，故君子之道，知者鮮也。

"The 'Collected Sayings' cites Master Zhu's words from the 'Words of Master Zhu' as follows: All things have this nature inherent within them, but due to different endowments of qi, each person perceives it according to the aspect of their nature that is closest to them. Therefore, the benevolent person only—there is a missing text in the original, and Master Zhu's words here are incomplete. 'The Collected Sayings' also cites Hu Bingwen's statement: At the source of creation, when the principle is first activated and bestowed upon all things, this principle is without evil. When this principle is present in both human beings and things, and they come into being, it is called 'nature'. The principle that is activated is called 'the nature of heaven's mandate'; the principle that is inherent in things is the nature of heaven's mandate that has inevitably attached itself to the nature of qi. 'The benevolent person', 'the wise person', and 'the common people' are all discussed in terms of their qi endowments. In the previous chapter, it was said that the knowledge and benevolence of the sage are combined as one; here, the wise person and the benevolent person are discussed as separate. 'The Collected Sayings' also cites Bao Ba's statement: The benevolent person only sees the principle of settling in place and showing benevolence within the Way, and thus calls it benevolence; the wise person only sees the principle of wisdom pervading the world within the Way, and thus calls it wisdom. This limits one's understanding to a single aspect. The common people follow it all day without realizing it, so the Way of the gentleman is understood by few."

顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。本義 “顯”，自內而外也。“仁”，謂造化之功，德之發也。“藏”，自外而內也。“用”，謂機緘之妙，業之本也。程子曰：天地無心而成化，聖人有心而無為。

The Great Treatise says: To manifest benevolence externally and to conceal utility internally, to promote the growth of all things without appearing like a sage who is troubled by concerns; such great virtue and grand achievements indeed reach their ultimate limit. Zhu Xi's 'Ben Yi' says: 'Manifest' refers to moving from within outward, and 'benevolence' refers to the efficacy of creation and nurturing, which is the manifestation of virtue; 'conceal' refers to moving from outside inward, and 'utility' refers to the subtle workings of the mechanisms of creation and transformation, which is the foundation of achievement. 'Ben Yi' also cites Cheng Yi saying: Heaven and earth have no deliberate intent yet naturally accomplish creation and nurturing, while sages have intent yet can achieve things without deliberate effort.

集說 孔氏穎達曰：“顯諸仁”者，顯見仁功，衣被萬物。“藏諸用”者，潛藏功用。不使物知。王氏凱沖曰：萬物皆成，仁功著也，不見所為，藏諸用也。程子曰：運行之跡，生育之功，“顯諸仁”也；神妙無方，變化無跡，“藏諸用”也。天地不與聖人同憂，天地不宰，聖人有心也，天地無心而成化，聖人有心而無為。

"The Collection of Sayings" cites Kong Yingda's explanation: "To manifest the virtue of benevolence" means to display the effectiveness of nurturing and caring, covering and benefiting all things; "To conceal its utility" means to hide its function, so that all things do not perceive it. "The Collection of Sayings" also cites Wang Kai Chong's explanation: all things are able to come into being, which is the manifestation of benevolence; yet it is not seen doing anything, which is "concealing its utility." "The Collection of Sayings" also cites Cheng Yi's explanation: the traces of operation and the effectiveness of generation are "manifesting the virtue of benevolence"; the mysterious and indeterminate nature, and the subtle changes without trace, are "concealing its utility." The reason why heaven and earth do not share the same concern as the sage is that heaven and earth do not control anything, while the sage has intention; heaven and earth act without intention, naturally achieving transformation and nurturing, while the sage, though having intention, can accomplish things without deliberate effort.

《朱子語類》云：“顯渚仁”，德之所以盛，“藏諸用”，業之所山成。譬如一樹一根，生許多枝葉花實，此是“顯諸仁”處，及至結實，一核成一個種子，此是“藏諸用”處，生生不已，所謂日新也，萬物無不具此理，所謂富有也。又云：惻隱羞惡辭遜是非，只是這個惻隱，隨事發見，及至成那事時，一事各成一仁，此便是“藏諸用”。其發見時，在這道理中發去，及至成這事時，又只是這個道理，一事既各成一道理，此便是業，業是事之已成處，事未成時不得謂之業。

The "Collected Sayings" cites Master Zhu's words from the "Zhu Xi's Classified Sayings": "Manifesting the benevolence of all things" refers to the grandeur of virtue, while "Hiding it in use" refers to the accomplishment of deeds. For example, a tree has one root, from which many branches, leaves, flowers, and fruits grow; this is where "manifesting the benevolence of all things" is realized. When the fruit is formed, one seed within the fruit becomes a seed for the next generation; this is where "hiding it in use" is realized. Continuously generating and renewing without rest is called "daily renewal"; all things possess this principle, which is called "abundance." Master Zhu also said that compassion, shame, propriety, and discernment are merely the manifestation of that single compassionate heart in response to different situations. When an action is completed, each action realizes one instance of benevolence, which is "hiding it in use." When it is manifested, it is expressed within this principle; when the action is completed, it remains this principle. Each action realizes its own principle, which is called "deed." "Deed" refers to where things have already been accomplished; before the deed is completed, it cannot be called a deed.

吳氏澄曰：“仁”者，生物之元，由春生而為夏長之亨，此仁顯見而發達於外，長物之所顯者，生物之仁也，故曰“顯諸仁”。“用”者，收物之利，由秋收而為冬藏之貞，此用藏伏而歸復於內，團物之所藏者，收物之用也，故曰“藏諸用”。二氣運行於四時之間，鼓動萬物而生長收閉之，天地無心而造化自然，非如聖人之於民，有所憂而治之教之也。仁之顯而生長者，為德之盛，用之藏而收閉者，為業之大，其顯者流行不息，其藏者充塞無間，此所謂易簡之善，極其至者，故贊之曰“至矣哉”。

"The Collection of Sayings" cites Wu Cheng's explanation: what is meant by "ren" (benevolence) is the "yuan" (origin) that gives birth to all things; from the sprouting in spring to the growth in summer, this corresponds to the "heng" (vitality) among the four virtues. At this time, "ren" becomes evident and spreads outward, and the growth of all things displays precisely the benevolence that gives birth to them, hence it is said "manifested in ren." What is meant by "yong" (use) is the "li" (benefit) that gathers all things; from the harvest in autumn to the concealment in winter, this corresponds to the "zhen" (constancy) among the four virtues. At this time, "yong" becomes hidden and returns inward, and the gathering and concealment of all things embody precisely the use that gathers them, hence it is said "concealed in yong." The yin and yang energies move through the four seasons, stirring and nurturing all things, causing them to be born, grow, gathered, and concealed. The heavens and earth act without intention, yet their transformations occur naturally, unlike the sages who govern the people with concern and effort. When "ren" is manifested and nurtures all things, it achieves the grandeur of virtue; when "yong" is concealed and gathers all things, it accomplishes the vastness of accomplishment. The manifested aspect flows ceaselessly, the concealed aspect fills all spaces, which is precisely the excellence of "yi jian" (simplicity and ease) reaching its peak. Hence, it is praised as "zhi zai zai."

胡氏炳文曰：在聖人者則曰仁與知，在造化者則曰仁與用。俞氏琰曰：仁本藏於內者也，“顯諸仁”，則自內而外，如春夏之發生，所以顯秋冬所藏之仁也。“用”本顯於外者也，“藏諸用”，則自外而內，如秋冬之收成，所以藏春夏所顯之用也。

"The Collected Sayings" cites Hu Bingwen's statement: when it falls upon the sage, it speaks of benevolence and knowledge; when it falls upon the workings of heaven and earth, it speaks of benevolence and function—on one hand discussing human virtue, and on the other hand discussing the function of heaven. "The Collected Sayings" also cites Yu Yan's statement: benevolence is originally something hidden within, and saying "manifest benevolence" refers to moving from within outward, like the emergence of spring and summer, which is revealing the vitality stored away in autumn and winter; function is originally something manifesting outside, and saying "conceal function" refers to moving from outside inward, like the harvest of autumn and winter, which is gathering back the functions displayed in spring and summer.

富有之謂大業，日新之謂盛德。本義 張子曰：富有者，大而無外；日新者，久而無窮。生生之謂易。本義 陰生陽，陽生陰，其變無窮，理與書皆然也。成象之謂乾，效法之謂坤。本義 “效”，呈也。“法”，謂造化之詳密而可見者。集說 蔡氏淵曰：乾主氣，故曰“成象”，坤主形，故曰“效法”。

The Great Treatise says: "Having everything is called 'Great Achievement,' and continuous renewal is called 'Abundant Virtue.'" Zhu Xi's "Basic Meaning" cites Zhang Zai saying: "What is meant by 'abundance' is that it is vast without boundaries; what is meant by 'daily renewal' is that it is enduring without end." The Great Treatise says: "Continuous generation and unending continuity is called 'Change.'" Zhu Xi's "Basic Meaning" says: "Yin gives rise to Yang, and Yang gives rise to Yin; its transformation has no end; whether it is the principle of Change or the Book of Changes, it is like this." The Great Treatise says: "That which produces images is called 'Qian,' and that which presents principles is called 'Kun.'" Zhu Xi's "Basic Meaning" says: "Effected" means presentation, and "principle" refers to the subtle and visible aspect in the workings of nature. "Collected Sayings" cites Cai Yuan saying: "Qian governs qi, so it is called 'producing images'; Kun governs form, so it is called 'exemplifying.'"

極數知來之謂占，通變之謂事。本義 “占”，筮也。事之未定者，屬乎陽也。“事”，行事也。占之已決者，屬乎陰也，“極數知來”，所以通事之變，張忠定公言公事有陰陽，意蓋如此。

The Great Treatise says: To push the numbers of the yarrow stalks to their extreme and thus foresee the future is called "zhan"; to comprehend the changes and put them into practice is called "shi". Zhu Xi's "Ben Yi" says: "Zhan" refers to divination using the yarrow stalks, and when the matter is not yet decided, it belongs to yin; "shi" refers to actually doing something, and when the divination has been decided, it belongs to yang. "Ji shu zhi lai" is precisely used to comprehend the changes of things. A Song dynasty person named Zhang Yong, posthumously honored as Zhongding, said that handling official affairs also has a distinction between yin and yang. His meaning is probably like this.

集說 愈氏琰曰：或言通變，或言變通，同與。曰：“窮則變，變則通”，《易》也。“通其變，使民不倦”，聖人之用《易》也。張氏振淵曰：“成象”二條，本“生生之謂易”來，舉乾坤，見天地間無物，而非陰陽之生生；舉占事，見日用間無事，而非陰陽之生生。

"The Collected Commentaries" cite Yu Yan's statement: some passages speak of "tongbian" (communication and change), while others speak of "bian tong" (change and adaptability). Are these two terms the same thing? The answer is that the "Lower Commentary of the Great Treatise" says, "When things reach their limit, they change; when they change, they become unblocked." This refers to the principle of the Book of Changes itself. It says, "By understanding its changes, the people will not become weary," which refers to how the sage applies the Book of Changes. "The Collected Commentaries" also cite Zhang Zhenyuan's statement: "The term 'the乾 represents the image of heaven' and the following two statements are derived from 'the easy is called the Book of Changes.' By citing the乾 and the坤, it is to show that there is nothing in the universe that is not the continuous generation of yin and yang. By citing divination and affairs, it is to show that there is no single thing in daily life that is not the continuous generation of yin and yang."

谷氏家傑曰：生生謂易，論其理也。有理即有數，陰陽消息，易數也。推極之可以知來，占之義也，通數之變，亦《易》變也。變“不與時偕極”，通之“即成天下之事”。徐氏在漢曰：一陰一陽，無時而不生生，是之謂《易》。成此一陰一陽生生之象，是之謂“乾”，效此一陰一陽生生之法，是之謂“坤”，極一陰一陽生生之數而知來，是“之謂占”，通一陰一陽生生之變，是“之謂事”。

"The Collected Sayings" cites Gu Jiajie's statement: "The continuous generation is called the Book of Changes," referring to principle. Where there is principle, there is also number; the decline and growth of yin and yang is the number of the Book of Changes; pushing this to its extreme allows prediction of the future, which is the meaning of "divination." To comprehend the changes in number is to comprehend the changes of the Book of Changes; if the changes are not brought to their extreme along with the circumstances, they can be integrated to accomplish matters under heaven. "The Collected Sayings" also cites Xu Zaihan's statement: one yin and one yang, are never ceasing in their continuous generation, which is called the Book of Changes; the one that accomplishes the image of the continuous generation of one yin and one yang is called "Qian"; the one that presents the method of the continuous generation of one yin and one yang is called "Kun"; the one that pushes the number of the continuous generation of one yin and one yang to its extreme and thus predicts the future is called "divination"; the one that integrates the change of the continuous generation of one yin and one yang is called "matter."

陰陽不測之謂神。本義 張子曰：兩在故“不測”。此第五章，言道之體用不外乎陰陽，而其所以然者，則未嘗倚於陰陽也。集說 《朱子語類》：問：“陰陽不測之謂神”，便是妙用處。曰：便是包括許多道理，橫渠說得極好，一故神，橫渠親注云，“兩在故不測”，只是這一物，卻周行事物之間，如所謂陰陽屈信，往來上下，以至行乎什百千萬之中，無非這一個物事，所謂“兩在故不測”。

The Great Treatise says: the changes of yin and yang are not measurable, which is called "spirit." Zhu Xi's Commentary cites Zhang Zai, who says: it is present on both sides of yin and yang, hence "unmeasurable." This is the fifth chapter, discussing how the essence and function of the Dao do not go beyond yin and yang, yet the underlying principle that makes them so is not biased toward either yin or yang. The "Collected Commentaries" cite Zhu Xi's "Sayings": someone asked, "the unmeasurable movement of yin and yang is called spirit," does this refer to the mysterious workings of spirit? Zhu Xi answered: this sentence includes many principles. Zhang Zai explained it very well, saying "one therefore is spirit," and he himself added a commentary: "because it is present on both sides, it is unmeasurable." This single thing circulates among all things and phenomena, like the bending and stretching, going and coming, rising and falling of yin and yang, until it operates within ten thousand things, yet it is always this same thing. This is what is meant by "because it is present on both sides, it is unmeasurable."

邱氏富國曰：上章言“易無體”，此言“生生之謂易”，唯其“生生”，所以“無體”。上章言“神無方”，此言“陰陽不測之謂神”，唯其“不測”，所以“無方”。言《易》而以乾坤繼之，“乾坤毀，則無以見易也”。

"The Collection of Commentaries" cites Qiu Fuguo's statement: the previous chapter discussed "the Book of Changes has no form," and this chapter discusses "to be ever-reproducing is called the Book of Changes"—precisely because it is ever-reproducing, it has no fixed form. The previous chapter discussed "the divine has no fixed direction," and this chapter discusses "the incomprehensibility of yin and yang is called the divine"—precisely because it is incomprehensible, it has no fixed direction. After finishing the discussion of the Book of Changes, it proceeds to discuss the trigrams Qian and Kun, because the Great Treatise later states, "If Qian and Kun are destroyed, there would be no way to see the Book of Changes." Without Qian and Kun, there would be no way to perceive the Book of Changes.

粱氏寅曰：陰陽非神也，陰陽之不測者神也，一陰一陽，變化不窮，果孰使之然哉， 蔡氏清曰：合一不測為神，不合不謂之一，不一不為兩在，不兩在不為不測，合者，兩者之合也，神化非二物也，故曰“一物兩體也”。

"The Collected Sayings" cites Liang Yin's statement: Yin and Yang themselves are not deities; it is the indescribable aspect within Yin and Yang that is the deity. The alternation of one Yin and one Yang has no end; who is responsible for this?—there is a missing text in the original, and Liang Yin's words are incomplete."The Collected Sayings" also cites Cai Qing's statement: When they are combined, they become indescribable, which is called the deity. Without unity, there is no "one"; without "one," there is no "two in one"; without "two in one," there is no "indescribable." The term "combination" refers to the combination of both Yin and Yang. Deity and transformation are not two separate things, so Zhang Zai says it is "one thing with two aspects."

總論 程氏敬承曰：此章承上章說來，上言“彌綸天地之道”，此則直指“一陰一陽之謂道”，上言神無方、易無體，此則直指陰陽之生生謂易，陰陽不測謂神。

"The General Discussion" cites Cheng Jingcheng's statement: This chapter follows directly from the previous one. The previous chapter discussed "embracing the way of heaven and earth," and this chapter directly states "yin and yang together constitute the way." The previous chapter spoke of the spirit having no fixed place and the Book of Changes having no physical form, and this chapter directly explains that the generation of yin and yang is called the Book of Changes, and the indescribable nature of yin and yang is called the spirit.

案 程氏以此為申說上章極是，然只舉其首尾天地之道，及神易兩端而已，須知繼善成性，見仁見知，即是申說“與天地相似”一節意。顯仁藏用，盛德大業，即是申說“範圍天地之化”一節意。見仁見知之偏，所以見知仁合德者之全也，顯為晝藏為夜，鼓萬物而無憂，所以見通知晝夜曲成萬物以作《易》者之有憂患也。

Li Guangdi remarked: Cheng Jingcheng regarded this chapter as an elaboration of the previous one, and his interpretation is extremely accurate. However, he only mentioned the beginning and the end - the way of heaven and earth, as well as the relationship between the divine and the Book of Changes. In fact, "those who continue it are good, and those who complete it are nature" and "the benevolent see it as benevolence, the wise see it as wisdom" precisely elaborate on the meaning of "being similar to heaven and earth." Similarly, "manifesting it through benevolence, concealing it through function" and "great virtue and great achievements" precisely elaborate on the meaning of "embracing and encompassing the transformations of heaven and earth." By stating that the benevolent and the wise each see only one aspect, it highlights the completeness seen by those who combine knowledge and benevolence. Manifestation is like daylight, concealment is like night. Heaven and earth move and transform all things without worry, which contrasts with the sage who understands day and night, skillfully forms all things, and composes the Zhou Changes, who is filled with concern.

夫《易》，廣矣大矣，以言乎遠則不御，以言乎近則靜而正，以言乎天地之間則備矣。本義 “不御”，言無盡，“靜而正”，言即物而理存。“備”，言無所不有。案 遠近是橫說，天地之間是直說。理極於無外，故曰遠。性具於一身，故曰近。命者，自天而人，徹上徹下，故曰天地之間不御者，所謂彌綸也。靜正者，所謂相似也，備者，所謂範圍也。

The Great Treatise says: The Zhou Changes is truly vast and great! Looking far away, it has no end; looking near, it is quiet and upright; looking at the space between heaven and earth, it includes everything. Zhu Xi's "Original Meaning" says: "Not being restrained" means there is no limit, "quiet and upright" means that principle is present in the things before us, and "complete" means that nothing is excluded. Li Guangdi remarks: "Far and near" are spoken of horizontally, while "between heaven and earth" is spoken of vertically. Principle extended to its extreme has no outside, so it is called "far"; nature is fully contained within one's body, so it is called "near"; destiny flows from heaven down to man, connecting top and bottom, so it is called "between heaven and earth." "Not being restrained" is the same as previously mentioned "embracing all," "quiet and upright" is the same as previously mentioned "similar," and "complete" is the same as previously mentioned "limiting and encompassing."

夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。本義 乾坤各有動靜，於其四德見之，靜體而動用，靜別而動交也。乾一而實，故以質言而曰“大”，坤二而虛，故以量言而曰“廣”，蓋天之形雖包於地之外，而其氣常行乎地之中也，《易》之所以廣大者以此。

The Great Treatise says: The trigram Qian, when still, is focused and unified, and when moving, is direct and unimpeded, hence its nature is called "great." The trigram Kun, when still, is gathered and contained, and when moving, is expansive and open, hence its nature is called "vast." Zhu Xi's "Ben Yi" says: Both Qian and Kun have movement and stillness; from the four virtues of Yuan, Heng, Li, and Zhen, we can see this. Stillness is the essence, movement is the function; when still, they are separate, but when moving, they combine. The line of Qian is a single continuous line, one yet full, hence from its substance it is called "great." The line of Kun is two broken segments, two yet hollow, hence from its capacity it is called "vast." Although the form of heaven is outside the earth, the qi of heaven constantly moves within the earth; this is why the Zhou Changes are vast and expansive.

集說 孔氏穎達曰：若氣不發動，則靜而專一，故云“其靜也專”，若其運轉，則四時不忒，寒暑無差，剛而得正，故云“其動也直”。以其動靜如此，故能“大生焉”。閉藏翕斂，故“其靜也翕”，動則開生萬物，故“其動也闢”。以其如此，故能“廣生”於物焉。

"The Collected Commentaries" cite Kong Yingda's explanation: if the energy does not arise, it remains still and focused, hence it is said 'when still, it is concentrated.' Once it moves, the four seasons proceed without error and cold and heat have no deviation; it is strong and upright, hence it is said 'when moving, it is direct.' Because of this nature of movement and stillness, it can 'greatly generate' life. As for Kun, it is closed and stored, hence it is said 'when still, it is gathered.' Once it moves, it opens and gives rise to all things, hence it is said 'when moving, it is expansive.' Because of this nature, it can 'broadly generate' all things.

程子曰：乾陽也，不動則不剛。“其靜也專，其動也直”不專一則不能直遂。坤陰也，不靜則不柔，“其靜也翕，其動也闢”，不翕聚，則不能發散。《朱子語類》云：天是一個渾淪底物，雖包乎地之外，而氣則進出乎地之中。地雖一塊物在天之中，其中實虛，容得天之氣迸上來。“大生”，是渾淪無所不包，“廣生”，是廣闊，能容受得那天之氣，“專”“直”則只是一物直去，“翕”“辭”則是兩個，翕則翕，闢則闢，此奇偶之形也。

"The Collection of Commentaries" cites Cheng Yi's saying: "Qian belongs to Yang, and if it does not move, its strength cannot be shown. Therefore, it is said 'when still it is focused, when moving it is direct'—without focus, it cannot extend directly." "Kun belongs to Yin, and if it does not remain still, its softness cannot be shown. Therefore, it is said 'when still it is gathered, when moving it is spread out'—without gathering, it cannot spread out." "The Collection of Commentaries" also cites Zhu Xi's words from the "Zhu Zi Yu Le": Heaven is a single, unified entity, although it is outside the earth, its qi passes through and emerges from the earth; the earth, though a single object suspended in the middle of heaven, is actually hollow inside, capable of receiving the heaven's qi rising up. The term "da sheng" refers to being unified and all-encompassing; "guang sheng" refers to being broad and open, able to receive the heaven's qi. "Zhu" and "zhi" are one thing extending straight; "xi" and "bi" are two things, gathering and spreading—this is precisely the two forms of Yang and Yin as represented by the trigrams.

又云；乾靜專動直而“大生”，坤靜翕動闢而“廣生”，這說陰陽體性如此，卦畫也髣髴似恁地，乾畫奇，便見得“其靜也專”，“其動也直”，坤畫偶，便見得“其靜也翕”，“其動也闢”。胡氏炳文曰：乾唯健，故一以施；坤唯順，故兩而承；“靜”“專”，一者之存；“動”“直”，一者之達；“靜”“翕”，兩者之合；“動”“闢”，兩者之分；一之達，所以行乎坤之兩。故以質言而曰“大”，兩之分，所以承乎乾之一，故以量言而曰“廣”。

Zhu Xi also said: When Qian is still, it is focused and single; when it moves, it is direct and vigorous, thus producing great life. When Kun is still, it is gathered and contained; when it moves, it is expansive and open, thus producing wide life. This refers to the inherent nature of yin and yang, and the trigrams seem to reflect this nature: the trigram Qian is drawn as a single line, showing that when it is still it is focused and when it moves it is direct; the trigram Kun is drawn as two separate lines, showing that when it is still it is gathered and when it moves it is open. The "Ji Shuo" cites Hu Bingwen saying: Qian is simply strong and vigorous, so it uses "one" to give; Kun is simply gentle and compliant, so it uses "two" to receive. "Still and focused" refers to the "one" being contained within; "moving and direct" refers to the "one" extending outward. "Still and gathered" refers to the "two" being brought together; "moving and open" refers to the "two" spreading apart. The "one" extending outward is precisely operating within the "two" of Kun, so in terms of substance it is called "great"; the "two" spreading apart is precisely receiving the "one" of Qian, so in terms of capacity it is called "wide."

林氏希元曰：此推《易》之所以廣大也。乾坤，萬物之父母也，乾坤各有性氣，皆有動靜，乾之性氣，其靜也專一而不它，唯其專一而不它，則其動也直遂而無屈撓。唯直遂而無屈撓，則其性氣之發，四方八表，無一不到，而規模極其大矣，故曰“大生焉”。

"The Collected Commentaries" cite Lin Xi Yuan's explanation: this section investigates the reason for the vastness of the Zhou Changes. Qian and Kun are the parents of all things. Both Qian and Kun have their own nature and temperament, and both have movement and stillness. The nature and temperament of Qian, when still, are focused and not distracted; precisely because they are focused and not distracted, when it moves, it proceeds directly and smoothly without obstruction or hindrance; precisely because it proceeds directly and smoothly without obstruction or hindrance, when its nature and temperament are expressed, it reaches all directions and the farthest limits, with an extremely vast scope. Therefore, it is said 'great generation arises from it.'

坤之性氣，其靜也翕合而不洩，唯其翕合而不洩，則其動也開闢而無閉拒，唯其開闢而無閉拒，則乾氣到處，坤皆有以承受之，而度量極其廣矣，故曰“廣生焉”。乾坤即天地也，“大生”“廣生”，皆就乾坤說。《易》書之廣大，則模寫乎此，不可以本文廣大作《易》書。

Lin Xi Yuan continued: The nature and disposition of the Earth (Kun) are such that when still, they gather inward without leakage; precisely because they gather inward without leakage, when in motion they open up and expand without obstruction; precisely because they open up and expand without obstruction, wherever the Heaven (Qian) energy goes, the Earth can receive it, and its capacity is extremely vast, hence it is said 'greatly generating life'. Heaven and Earth are the Heaven and Earth, and 'greatly generating' and 'vastly generating' are both speaking of Heaven and Earth. The vastness of the Book of Changes (Zhou Yi) is to record this, and one must not take the vastness discussed in this section directly as the vastness of the Book of Changes.

案 此節是承上節“廣矣大矣”，而推言天地之所以廣大者。一由於易簡，故下節遂言《易》書“廣大配天地”，而結歸於易簡也。靜專動直，是豪無私曲，形容易字最盡，靜翕動闢，是豪無作為，形容簡字最盡，易在直處見，坦白而無艱險之謂也，其本則從專中來，簡在闢處見，開通而無阻塞之謂也，其本則從翕中來。

Li Guangdi remarked: This section follows the previous statement "Broad and great indeed," further explaining the reason why heaven and earth are so vast and great—that it all comes down to the two characters "easy and simple." Therefore, the next section continues with the idea that the Book of Changes "matches the vastness and greatness of heaven and earth," ultimately concluding with the concept of "easy and simple." Being focused and single-minded in stillness, and straightforward and direct in action, is entirely free from private motives and twists, making it the most accurate description of the character "easy." Being gathered and collected in stillness, and opening up and expanding in action, is entirely free from artificiality and premeditation, making it the most accurate description of the character "simple." The character "easy" is seen in the character "straight," which shows openness and clarity without difficulty or obstacles, and its root comes from "focus." The character "simple" is seen in the character "open," which shows smoothness and unimpeded flow without blockage, and its root comes from "convergence."

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。本義 易之廣大變通，與其所言陰陽之說，易簡之德，配之天道人事則如此。此第六章。集說 孔氏穎達曰：初章，《易》為“賢人之德”，簡為“賢人之業”，今總云“至德”者，對則德業別，散則業由德而來，俱為德也。

The Great Treatise says: The breadth and vastness of The Zhou Changes correspond with heaven and earth; its change and adaptability correspond with the four seasons; its explanation of yin and yang corresponds with the sun and moon; and its simplicity and ease correspond with the highest virtue. Zhu Xi's Original Meaning says: The breadth and adaptability of The Zhou Changes, along with its explanation of yin and yang and its simplicity and ease, are used to correspond with the way of heaven and human affairs, as such. This is the sixth chapter. "Collected Sayings" cites Kong Yingda saying: In the first chapter, "easy" is said to be "the virtue of the virtuous person," and "simplicity" is said to be "the career of the virtuous person." Here, however, it is generally called "the highest virtue." This is because when they are contrasted, virtue and career are distinct; but when they are separated, career originates from virtue, and thus can both be considered as virtue.

吳氏澄曰：《易》書廣大之中有變通焉，有陰陽之義焉，亦猶天地之有四時日月也，四時日月即天地，猶易之六子即乾坤也，易之廣大變通陰陽，皆易簡之善，為之主宰。而天地之至德，亦此易簡之善而已，是易書易簡之善，配乎天地之至德也。

The "Ji Shuo" cites Wu Cheng's view: The book of The Zhou Changes contains vastness and adaptability, and includes the principles of yin and yang, just as there are four seasons and sun and moon within heaven and earth. The four seasons and sun and moon are the embodiment of heaven and earth, similar to how the six sons' hexagrams of Zhen, Kan, Gen, Xun, Li, and Dui in The Zhou Changes are generated from Qian and Kun. The vastness, adaptability, and yin-yang principles of The Zhou Changes are all governed by the virtue of "easy and simple" (yi jian). The highest virtue of heaven and earth is nothing more than this virtue of "easy and simple." Therefore, it is said that the virtue of "easy and simple" in The Zhou Changes is worthy of matching the ultimate virtue of heaven and earth.

案 此上三章，申“變化者，進退之象”一節之義，首言《易》“能彌綸天地之道”，而所謂幽明死生神鬼之理，即進退晝夜之機也，次言《易》與天地相似，而所謂仁義之性，即三極之道也。又言《易》“能範圍天地之化”，蓋以其贊天地之化育，而又知天地之化育，則三極之道，進退晝夜之機，一以貫之矣，“窮理盡性以至於命”，則神化之事備，此《易》之蘊也，既乃一一申明之。

Li Guangdi remarked: The above three chapters elaborate on the meaning of the second chapter, which discusses "change is the image of advance and retreat." First, it explains that the Zhou Changes can encompass the way of heaven and earth, and that the principles of yin and yang, life and death, and ghosts and spirits are the key to advance and retreat, day and night. Second, it explains that the Zhou Changes are similar to heaven and earth, and that the nature of benevolence and righteousness is the way of heaven, earth, and humanity. Third, it explains that the Zhou Changes can encompass the transformation of heaven and earth, for it both assists in the nurturing of heaven and earth and understands their nurturing. Thus, the way of the three extremes and the key of advance and retreat, day and night, are connected by a single thread. The Sayings of the Hexagram says "to exhaust the principles, to realize the nature, and to reach the destiny," and at this point, the matters of the divine and transformation are complete, which is the essence of the Zhou Changes. The following chapters will explain this one by one.

所謂天地之道者，一陰一陽之謂也；所謂天地之性者，一仁一智之謂也；所謂天地之化者，一顯一藏以鼓萬物之謂也；所謂《易》“無體”者，生生之謂也，著於乾坤，形乎占事者皆是；而所謂“神無方”者，則陰陽不測之謂也，終乃總而極贊之，謂《易》之窮理也。遠不御，其盡性也，靜而正，其至命也，於天地之間備矣。

The commentary continues by saying: what is meant by the way of heaven and earth is the principle of one yin and one yang; what is meant by the nature of heaven and earth is the principle of one benevolence and one wisdom; what is meant by the transformation of heaven and earth is the principle of one manifesting and one concealing, which gives rise to all things; what is meant by the "no form" of the Book of Changes is the principle of continuous generation, which is expressed in the trigrams Qian and Kun, and is evident in divination and affairs, all belonging to this level; and what is meant by "the spirit has no fixed direction" is the principle that yin and yang are unpredictable. Finally, it concludes by strongly praising: the Book of Changes' exhaustive investigation of principles is "speaking of the distant, it cannot be restrained"; its complete realization of nature is "speaking of the near, it is still and correct"; and its reaching the level of destiny is "speaking of between heaven and earth, it is complete."

又推原其根於易簡之理，“靜專”“動直”，易也；“靜翕”“動闢”，簡也。易簡之理，具於三極之道，而行乎進退晝夜之間。故《易》者，統而言之，“廣大配天地”也。析而言之，“變化者，進退之象”，“變通配四時”也，“剛柔者，晝夜之象”，“陰陽之義配日月”也，“六爻之動，三極之道”，“易簡之善配至德也”。

The concluding remarks trace the root of the matter back to the principle of simplicity and ease (易简之理): the "stillness and focus" (静专) and "movement and directness" (动直) of Qian (Heaven) emphasize the concept of "easy" (易); the "stillness and convergence" (静翕) and "movement and separation" (动辟) of Kun (Earth) emphasize the concept of "simple" (简). The principle of simplicity and ease is contained within the three ultimate realms of heaven, earth, and humanity, and operates through the alternation of advancement and retreat, day and night. Therefore, when discussing the Zhou Changes (I Ching), when taken as a whole, it corresponds to this section's "vast and great, matching heaven and earth" (广大配天地); when broken down, the second chapter's "change is the image of advance and retreat" (变化者，进退之象) corresponds to "change and adaptability match the four seasons" (变通配四时); the second chapter's "hard and soft are the images of day and night" (刚柔者，昼夜之象) corresponds to "the principle of yin and yang matches the sun and moon" (阴阳之义配日月); and the second chapter's "the movement of the six lines corresponds to the three ultimate realms" (六爻之动，三极之道) corresponds to "the simplicity and ease of the easy match the highest virtue" (易简之善配至德). The two chapters correspond to each other in a one-to-one manner.