the great treatise upper (lower) · seventh chapter

子曰：《易》其至矣乎！夫《易》，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。本義 “十翼”皆夫子所作，不應自著“子曰”字，疑皆後人所加也，窮理則知崇如天而德崇，循理則禮卑如地而業廣，此其取類，又以清濁言也。

The Great Treatise says: Confucius said, "The Zhou Changes are perhaps the highest of all!" The Zhou Changes are used by the sages to cultivate virtue and expand achievements. Wisdom should be high, while propriety should be low; high is to follow Heaven, low is to follow Earth. Zhu Xi's "Original Meaning" says: The "Ten Wings" of the "Commentaries on the Changes" were all composed by Confucius, and one should not write "Zi Yu" (Master said) by oneself. It is doubtful that these "Zi Yu" were added by later people. To thoroughly investigate principles and things, wisdom becomes as high as Heaven, and virtue becomes lofty accordingly; to follow principles and things, propriety becomes as low as Earth, and achievements become extensive accordingly. Here, the method of taking analogy and comparison is discussed in terms of the distinction between purity and turbidity.

集說 韓氏伯曰：極知之崇，象天高而統物，備禮之用。象地廣而載物也。孔氏穎達曰：言《易》道至極，聖人用之以增崇其德，廣大其業。《朱子語類》云：知識貴乎高明，踐履貴乎著實，知既高明，須放低著實作去。

"The Collected Explanations" cites Han Kangbo's saying: pushing wisdom to the highest level is taking the image of heaven's lofty and vast nature that can encompass all things; perfecting the function of rites is taking the image of earth's broad and capacitive nature that can carry all things. "The Collected Explanations" also cites Kong Yingda's saying: this discusses the ultimate attainment of the Way of the Book of Changes, where the sage applies it to elevate his virtue and expand his achievements. "The Collected Explanations" cites a record from "Zhu Zi Yu Lue" of Zhu Xi's words: insight is valued for being lofty and clear, while practice is valued for being practical and concrete; once insight is lofty and clear, one must lower oneself and carry out practical and concrete actions.

又云：“知祟”者，德之所以祟；“禮卑”者，業之所以廣，蓋禮才有些不到處，便有所欠闕，業便不廣矣，唯極卑無所欠闕，所以廣。又云：“禮卑”是卑順之意，卑便廣，地卑便廣，高則狹了，人若只揀取高底作便狹，兩腳踏地作方得。

Zhu Xi also said: "Zhi Chong" refers to the reason for virtue's high standard, and "Li Bi" refers to the reason for the vastness of achievements. If there is even a single aspect of Li that is not fulfilled, there is a deficiency, and thus achievements are not vast. Only when it is low to the extreme, with no deficiency in any aspect, can achievements be vast. Zhu Xi also said that "Li Bi" means being humble and gentle. Lowering oneself leads to vastness, just as the earth is vast because it is low. Raising oneself up, on the other hand, leads to narrowness. If a person only does things that are lofty, the path is narrow; only by taking steps on the ground can one proceed smoothly.

吳氏澄曰：“崇德”者，立心之易，而所得日進日新也。“廣業”者，行事之簡，而所就日充日富也。德之進而新，由所知之崇，高明如天業之充而富，由所履之卑，平實如地。張氏振淵曰：“知”，即德之虛明炯於中者。“禮”，即業之矩矱成於外者。天運於萬物之上，而聖心之知，亦獨超於萬象之表，故曰“崇效天”。地包細微，不遺一物，而聖人之禮，亦不忽於纖悉細微之際，故曰“卑法地”。

"The Collection of Sayings" cites Wu Cheng's explanation: "What is meant by 'cultivating virtue' is to have a mind that is easy and level, thus achieving continuous progress and renewal day by day; what is meant by 'extending one's undertakings' is to act with simplicity, thus achieving continuous fulfillment and richness day by day. The virtue that progresses and renews comes from the lofty knowledge, which is lofty and noble like heaven; the achievements that are fulfilled and rich come from the humble actions, which are plain and practical like earth." "The Collection of Sayings" also cites Zhang Zhenyuan's explanation: "Zhi" refers to the aspect of virtue within the heart that is clear and illuminating, while "Li" refers to the aspect of undertakings that take shape externally in terms of rules and norms. Heaven operates above all things, and the mind of the sage, with its knowledge, transcends all phenomena, hence it is said 'to emulate heaven in elevation'; earth embraces all small and minute things without omission, and the sage's rites do not neglect the trivial and minute, hence it is said 'to follow the earth in humility.'

天地設位，而《易》行乎其中矣。成性存存，道義之門。本義 天地設位而變化行，猶知禮存性而道義出也。成性，本成之性也。存存，謂存而又存，不已之意也。此第七章集說 《朱子語類》云：識見高於上，所行實於下，中間便生生而不窮，故說《易》行乎其中，“成性存存，道義之門”。

The Great Treatise says: Heaven and Earth set up the positions of above and below, and the Book of Changes operates in the middle. The nature that is originally established is cultivated and maintained continuously, which is the gateway for the emergence and disappearance of the Way and Righteousness. Zhu Xi's 'Original Meaning' says: Heaven and Earth establish positions and allow change to flow, just as a person has knowledge and propriety, cultivates his nature, and the Way and Righteousness arise accordingly. 'Chengxing' refers to the nature that is originally established, and 'cun cun' means to cultivate and maintain it continuously without ceasing. This is the seventh chapter. 'Ji Shuo' cites a record from 'Zhu Zi Yu Lue' of Zhu Xi's words: Insight is high above, practice is carried out below, and in the middle, there is continuous generation and renewal. Therefore, the Book of Changes operates in the middle, which is also 'Chengxing cun cun, Daoyi zhi men'.

俞氏琰曰：人之性，渾然天成，蓋無有不善者，更加以涵養功夫，存之又存，則無所往而非道，無所往而非義矣。林氏希元曰：此承上文“知崇禮卑，崇效天，卑法地”而言，意謂“天地設位”，則陰陽變化，“而《易》行乎其中矣”，聖人知禮至於效天法地，則本成之性，存存不已，而道義從此出，故曰“道義之門。”蓋道義之得於心者，日新月盛，則德於是乎祟矣，道義之見於事者，日積月累，則業於是乎廣矣，此《易》所以為聖人之崇德廣業，而《易》書所以為至也。

"The Collected Sayings" cites Yu Yan's statement: human nature is originally whole and naturally formed, and inherently has no evil; with the cultivation of moral discipline and the continuous nurturing of virtue, one can follow the Way and righteousness wherever one goes. "The Collected Sayings" also cites Lin Xi Yuan's explanation: this follows from the previous statement "Knowing high and practicing low, aspiring to heaven, and following the earth." He explains that once heaven and earth set up their positions of high and low, yin and yang then change and flow, and the Book of Changes operates within this process. When a sage's knowledge and rites follow heaven and earth, the original nature of virtue is continuously nurtured, and thus the Way and righteousness arise. Therefore, it is called "the gate of the Way and righteousness." The Way and righteousness cultivated within the heart become more and more renewed daily, leading to lofty virtue; the Way and righteousness expressed in actions accumulate day by day, leading to great achievements. This is why the Book of Changes enables sages to cultivate virtue and expand their accomplishments, and also why the Book of Changes is called "the highest" (zhi).

吳氏曰慎曰：道義之出不窮，猶《易》之生生不已也，然未有不存存而能生生者。案 “門”字不可專以出說，須知兼出入兩意，“知崇”於內，則萬里由此生，是道所從出之門也，“禮卑”於外，則萬行由此成，是義所從入之門也。若以四德配，則知屬冬，禮屬夏，道即仁也，屬春，義屬秋，仁主出而發用，然非一心虛明，萬理畢照，則無以為發用之源，義主入而收斂，然非百行萬善，具足完滿，亦無以為收斂之地矣，此造化動靜互根，顯諸仁藏諸用之妙，其在人則性之德也，合內外之道也。

"The Collection of Commentaries" cites Wu Yashen's saying: moral principles flow endlessly and without end, just like the "Zhou Changes" (I Ching) that generate continuously; yet no one does not cultivate them, but none can achieve continuous generation. Li Guangdi comments: the character "men" (door) cannot be understood only as going out; one must know it also includes both entering and exiting. "Zhi Chong" (aspiration to the high) is within, from which myriad moral principles arise, which is the door from which the Way originates; "Li Bei" (ritual humility) is outside, from which myriad actions are accomplished, which is the door into which righteousness enters. If we match the four virtues of Yuan, Heng, Li, and Zhen, "Zhi" belongs to winter, "Li" to summer; the Way is Ren (benevolence), which belongs to spring; and righteousness belongs to autumn. Benevolence is the principle of emergence, being the manifestation of action, yet without a mind of pure clarity that illuminates all principles, there would be no source for action. Righteousness is the principle of entry, being the gathering and concealment, yet without all virtuous deeds being fully complete and perfect, there would be no place for gathering. This is precisely the subtle aspect of the interdependence of movement and stillness in the workings of nature, and the subtle balance of "manifesting in Ren" and "concealing in use"; when applied to human beings, it is the virtue inherent in one's nature, the principle that connects inside and outside.

總論 項氏安世曰：此章言聖人體《易》於身也，知窮萬理之原，則乾之始萬物也，禮循萬理之則，則坤之成萬物也，道者義之體，智之所知也，義者道之用，禮之所行也。

"The General Discussion" cites Xiang Anshi's statement: This chapter discusses how the sage embodies the Zhou Changes within himself. Wisdom thoroughly investigates the origin of all principles, which is the aspect of Qian initiating all things; rites follow the principles of all things, which is the aspect of Kun completing all things. Dao is the essence of righteousness, the object known by wisdom; righteousness is the manifestation of Dao, the content practiced by rites.

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。本義 賾，雜亂也。象，卦之象，如說卦所列者。巢說《朱子語類》云：賾，雜亂也，古無此字，只是“嘖”字，今從臣，亦是口之義，與《左傳》嘖有繁言之嘖同，是口裡說話多雜亂底意思，所以下文說不可惡，先儒多以“賾”為至妙之意，若如此說，何從謂之不可惡，“賾”只是一個雜亂冗鬧底意思。

The Great Treatise says: The sage has the ability to see the complexity of all things in the world, and by comparing their forms and appearances, he draws out their appropriate images, so it is called "xiang." Zhu Xi's "Benyi" says: "Zé" means confusion, and "xiang" refers to the image of the hexagram, as shown in the arrangement in the "Shuogua Zhuan." The "Jishuo" cites a record from the "Zhu Zi Yu Lian" that Zhu Xi said: "Zé" means confusion. In ancient times, there was no character for "zé," and it was originally written as "ze." Now it is written with the radical "shen," which still carries the meaning of mouth, and it is the same as the "ze" in the "Zuo Zhuan" "ze you fan yan," meaning speaking in a confused and disorderly manner. Therefore, the text below says it is "bu ke e" (not evil). Previous scholars often interpreted "zé" as extremely subtle, but if that were the case, how could it be said to be "not evil"? "Zé" simply means confusion and noise.

吳氏澄曰：不以“彖”對爻言，而以“象”對爻言者，文王未繫彖辭之先，重卦之名謂之“象”，“象”先於“彖”，言“象”則“彖”在其中。胡氏炳文曰：擬者象之未成，象者擬之已定，姑以乾坤二卦言之，未畫則擬陰陽之形容，於是為奇偶之畫，畫則象也，已畫又取象天地、首腹、牛馬以至於為金、為玉、為釜、為布之類，皆象也。

"The Collection of Sayings" cites Wu Cheng's explanation: here, "Xiang" is not contrasted with "Yao," but rather "Xiang" is contrasted with "Yao," because before King Wen attached the "Tuan Ci" (Commentary on the Hexagram), the name of the compound hexagram was called "Xiang." "Xiang" comes before "Tuan," so discussing "Xiang" naturally includes "Tuan." "The Collection of Sayings" also cites Hu Bingwen's explanation: "Ni" refers to the state when the image is not yet formed, while "Xiang" refers to the state when the image has been determined. Taking the trigrams Qian and Kun as an example: before drawing the trigrams, one first imagines the forms and appearances of yin and yang, thus producing the odd and even lines, and when drawn, they form the image. After the trigrams are drawn, one takes the image as heaven and earth, head and abdomen, horse and ox, and so on, up to taking the image as metal, jade, cooking pot, and cloth, all of which are images."

鄭氏維嶽曰：擬之在心，象之在畫。張氏振淵曰：擬諸形容者，擬之陰陽也，在未畫卦之先。“象其物宜”，正畫卦之事，“擬”是擬其所象，“象”是象其所擬，物而曰“宜”，不獨肖其形，兼欲盡其理。

"The Collected Sayings" cites Zheng Weiyue's view: "Ni" refers to mentally comparing and measuring, while "Xiang" refers to copying on the hexagram diagram. "The Collected Sayings" also cites Zhang Zhenyuan's view: "Ni zhu xingying" refers to comparing with the characteristics of yin and yang, which occurs before drawing the hexagram; "Xiang qi wu yi" refers precisely to the act of drawing the hexagram. "Ni" is comparing and measuring the object to be drawn, while "Xiang" is drawing the object that has already been compared and measured. Using the character "yi" (suitability) in relation to things means that one should not only resemble its shape but also express its principles fully."

聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。本義 會，謂理之所聚而不可遺處，通，謂理之可行而無所礙處，如庖丁解牛，會則其族，而通則其虛也。

The Great Treatise says: The sage, by observing the changes of all things under heaven, discerns the points of convergence and passage, and thus establishes rituals and laws, then attaches words to judge good and bad fortune, hence called "yao." Zhu Xi's "Benyi" says: "Hui" refers to the gathering of all principles without any omission, while "tong" refers to the smooth passage of principles without obstruction. It is like the story in the "Zhuangzi" of the butcher Ding dissecting an ox, where "hui" corresponds to the clustered joints, and "tong" corresponds to the gaps between the bones.

集說 《朱子語類》云：“會”以物之所聚而言，“通”以事之所宜而言。“會”是眾理聚處，雖覺得有許多難易窒礙，必於其中卻得個通底道理，乃可行爾，且如事理間，若不於會處理會，卻只見得一偏，便如何行得通，須是於會處都理會，其間卻自有個通處，這“禮”字又說得闊，凡事物之常理皆是。

The "Ji Shuo" cites a statement from the "Zhu Zi Yu Lue" recording Zhu Xi's words: "Hui" refers to the aspect of things gathering together, while "Tong" refers to the appropriate aspect of affairs. "Hui" is where many principles converge; although one may perceive many difficulties, ease, and blockages within, one must find a way through these to proceed. For instance, in the midst of affairs and principles, if one does not examine the gathering point, one would only see a partial view, and thus would not be able to proceed. One must thoroughly examine the gathering point, and naturally there will be a passage through it. The term "Li" here is interpreted broadly, encompassing the regular principles of all things.

又云：會而不通，便窒塞而不可行，通而不會，便不知許多曲直錯雜處。吳氏澄曰：會通，謂大中至正之理，非一偏一曲有所拘礙者也，聖人見天下不一之動，而觀其極善之理以行其事，見理精審，則行事允當也，以處事之法為辭，繫於各爻之下，使筮而遇此爻者，如此處事則吉，不如此處事則凶也。

Zhu Xi also said: If one can only gather but not communicate, it will block the way and become unworkable; if one can only communicate but cannot gather, one will not understand the many twists and complexities involved. The "Ji Shuo" cites Wu Cheng saying: What is meant by "hui tong" refers to the great and upright principles, not something biased towards one corner or rigid and unchanging. The sage sees the world's changes and chaos, and observes the best principles within to carry out his affairs. By examining principles with care and caution, his actions will naturally be appropriate. He wrote the principles of conduct as text and attached them to each line, so that those who encounter this line in divination will know: following this principle will bring good fortune, while not following it will bring misfortune.

言天下之至賾而不可惡也，言天下之至動而不可亂也。本義 惡，猶厭也。集說 《朱子語類》云：雜亂處人易得厭惡，然都是道理中合有底事，自合理會，故“不可惡”。動亦是合有底，上面各自有道理故自“不可亂”。

The Great Treatise says: The Zhou Changes discusses the most complex matters of the world without causing people to feel disgusted, and it discusses the most chaotic changes without leading to confusion. Zhu Xi's "Ben Yi" says: "Evil" means to despise. "Ji Shuo" cites a record from "Zhu Zi Yu Lue" about Zhu Xi's words: in places that are disorderly, people tend to feel disgusted; however, these are things that inherently belong to the principles, and they should be understood and dealt with, hence it says "it is not to be disliked." Change is also inherent, and each matter has its own principle, so it naturally "is not to be confused."

吳氏澄曰：六十四卦之義，所以章顯天下至幽之義而名言宜稱，人所易知，則自不至厭惡其賾矣，三百八十四爻之辭，所以該載天下至多之事，而處決精當，人所易從，則自不至棼亂其動矣。潘氏士藻曰：有至一者存，所以“不可惡”，有至常者存，所以“不可亂”。

"The Collected Explanations" cites Wu Cheng's view: The meanings of the sixty-four hexagrams are used to reveal the most profound principles of the world. Since the names of the hexagrams and their statements are appropriately matched, people find them easy to understand, thus naturally not disliking their complexity. The 384 line statements of the hexagrams are used to encompass the most numerous affairs in the world. Since their decisions and judgments are precise and proper, people find them easy to follow, thus naturally not disturbed by their changes." The Collected Explanations" also cites Pan Shizao's view: There is a most pure principle within, hence "not to be disliked"; there is a most constant principle within, hence "not to be confused."

擬之而後言，議之而後動，擬議以成其變化。本義 觀象玩辭，觀變玩占，而法行之，此下七爻，則其例也。集說 王氏宗傳曰：“擬之而後言”，“擬”是象而言也，“擬”是而言，則言有物矣。“議之而後動”，“議”是爻而動也，“議”是而動，則動唯厥時矣。

The Great Treatise says: Only after comparison can one speak, and only after discussion can one act; by relying on such comparison and discussion, one achieves transformation. Zhu Xi's "Benyi" says: Observe the hexagram images, ponder the hexagram statements, observe the changing lines, and ponder the divination judgments, then act accordingly; the seven examples of lines provided below are such demonstrations. "Ji Shuo" cites Wang Zongtuo's saying: What is meant by "after comparison one speaks" is that one speaks after comparing with the "image"; once the comparison is accurate, the words spoken will have real meaning. What is meant by "after discussion one acts" is that one acts after discussing the "line"; once the discussion is settled, the action will be in harmony with the right timing.

《朱子語類》云：“擬議”只是裁度，自家言動，使合此理，變易以從道之意。胡氏炳文曰：聖人之於象，擬之而後成，學《易》者如之何不擬之而後言，聖人之於爻，必觀會通以行典禮，學《易》者如之何不議之而後動，前言變化，《易》之變化也，此言成其變化，學《易》者之變化也。

"The Collected Sayings" cites Zhu Xi's words from the "Words of Master Zhu" saying: what is called "ni yi" is simply the careful consideration and adjustment of one's words and actions so that they conform to this principle, meaning changing oneself to follow the Way. "The Collected Sayings" also cites Hu Bingwen saying: the sages first made comparisons and then drew the images, so how can those studying the I Ching not make comparisons before speaking? The sages dealt with the lines by observing and integrating them before promoting the rituals, so how can those studying the I Ching not deliberate before acting? The previous discussion refers to the changes inherent in the Zhou Changes itself; here, "cheng qi bianhua" refers to the changes that the student of the I Ching undergoes within himself.

嗚鶴在陰，其子和之，我有好爵，吾與爾靡之。子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者平？言出乎身，加乎民，行發乎邇，見乎遠。言行君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？本義 釋《中孚》，九二爻義。

The Great Treatise cites the Line Statement of the second line of the Zhongfu hexagram: A crane calls in a secluded place, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. Confucius said: A gentleman stays in his own house, and if his words are good, even those a thousand miles away will respond to him, how much more so those nearby? If his words are not good, even those a thousand miles away will turn away from him, how much more so those nearby? Words originate from oneself but their influence reaches the people; actions begin nearby but their effects are seen far away. Words and deeds are the hinges and the trigger of the crossbow for a gentleman. When the hinges and the trigger are set in motion, it is the key to honor and disgrace. Words and deeds are the things by which a gentleman moves heaven and earth; how can they not be taken seriously? Zhu Xi's "Benyi" says: This passage explains the meaning of the second line of the Zhongfu hexagram.

集說 韓氏伯曰：鶴鳴於陰，氣同則和，出言戶庭，千里或應，出言猶然，況其大 蔡氏淵曰：居其室，即在陰之義。出其言，即鳴之義。千里之外應之，即和之之義。感應者心也，言者心之聲，行者心之跡，言行乃感應之樞機也。

"The Collection of Commentaries" cites Han Kangbo's saying: A crane calls in a secluded and dark place, and those of the same kind respond; words spoken within one's own home are responded to by someone a thousand miles away. Even a single sentence is like this, let alone something greater—there is a missing text in the original manuscript here, and Han Kangbo's words are incomplete." The Collection of Commentaries" also cites Cai Yuan's saying: "Residing in his room" refers to the meaning of the line statement "in the dark"; "speaking his words" refers to "calling"; "being responded to a thousand miles away" refers to "his son responds." Sensation and response depend on the heart; words are the sounds emitted by the heart, and actions are the traces left by the heart. Therefore, words and deeds are the key tosympathetic response.

保氏八曰：“言出乎身加乎民，行發乎邇見乎遠。”樞動而戶開，機動而矢發，小則招榮辱，大則動天地，皆此唱而彼和，感應之最捷也。汪氏砥之曰：居室照在陰看《中孚》者，誠積於中，在陰居室，正當慎獨以修言行而進於誠也。

"The Collection of Sayings" cites Bao Ba's view: "Speech comes from the body and affects the people; actions originate from near and are seen from afar." Just as moving the door hinge opens the door, and moving the trigger of a crossbow sends the arrow flying. Small actions may bring honor or disgrace, great ones may move heaven and earth. It is a matter of one side singing and the other side responding immediately, being the most rapid form of response. "The Collection of Sayings" also cites Wang Di's view: "Residing in the room" should be compared with the line statement "being in darkness." The hexagram Zhong Fu discusses the accumulation of sincerity within the heart. When one is in a secluded place, alone in a room, one should be cautious about thoughts during solitude, cultivate words and deeds, and strive toward "sincerity."

同人先號咷而後笑。子曰：君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。本義 釋《同人》九五爻義。言君子之道，初若不同，而後實無間，斷金如蘭，言物莫能問，而其言有味也。

The Great Treatise cites the Line Statement of the ninth line of the fifth position in the Hexagram of Fellowship: At first he let out a loud cry of sorrow, but later he laughed heartily. Confucius said: The way of a gentleman to establish himself is sometimes to take office, sometimes to retire; sometimes to be silent, sometimes to speak out. When two people share the same mind, that sharpness is sufficient to cut through metal; when they speak the same words, that fragrance is like orchids. Zhu Xi's Original Meaning says: This passage explains the meaning of the ninth line of the fifth position in the Hexagram of Fellowship. It means that the way of the gentleman seems at first to be different, but in the end there is no separation. 'To cut through metal' and 'like orchids' mean that nothing can separate them, and their words are full of flavor.

集說 韓氏伯曰：君子出處默語，不違其中，其跡雖異，道同則應。耿氏南仲曰：“或出或處，或默或語”者，物或間之，而其跡異也，跡雖異而心同，故物不得而終間焉。“其利斷金”，則其間除矣，間除則合，故又曰“同心之言，其臭如蘭”，其相好之無斁也。

"The Collection of Sayings" cites Han Kangbo's explanation: gentlemen, whether in serving the state or retreating to seclusion, whether silent or speaking out, do not deviate from the principle of "zhong" (the mean). Although their actions may differ, as long as their way is the same, they resonate with each other. "The Collection of Sayings" also cites Geng Nanzhong's explanation: the phrase "sometimes going out, sometimes staying away; sometimes silent, sometimes speaking" refers to external circumstances sometimes separating them, hence their different actions. However, since their hearts are the same, external things cannot ultimately separate them. "Its sharpness can cut through metal" means that the separation is removed; once the separation is gone, they come together, so it follows with "the words of those with the same heart, their fragrance is like orchids," describing their mutual affection without tiring.

《朱子語類》云：同心之利，雖金石之堅，亦被他斷決將去，斷是斷作兩段。俞氏琰曰：出處語默，即“先號咷後笑”之義。“二人同心”，斷金臭蘭，即相遇之義。錢氏志立曰：斷金，言其心志之堅，物不得間也。如蘭，言其氣味之一，物不能雜也。

"The Collection of Sayings" cites Zhu Xi's words from the "Classical Sayings of Master Zhu": the sharpness of being in harmony, even if as hard as metal or stone, would be able to cut it in two; "cut" means to cut into two pieces. "The Collection of Sayings" also cites Yu Yan, saying that taking office and withdrawing, speaking up and remaining silent, is the meaning of the line statement "first weeping and then laughing." When two people are of the same heart, they can cut through metal, and their fragrance is like orchids, which means the later meeting and coming together. "The Collection of Sayings" also cites Qian Zhili, saying that "cutting through metal" describes the firmness of their hearts, so that external things cannot penetrate; "like orchids" describes the purity of their fragrance, so that external things cannot mix in.

初六，藉用白茅無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也，夫茅之為物薄而用可重也。慎斯術也以往，其無所失矣。本義 釋《大過》初六爻義。集說 程氏敬承曰：天下事成於慎而敗於忽，況當《大過》時，時事艱難，慎心不到，便有所失，故有取於慎之至，言寧過於畏慎也。

The Great Treatise cites the line statement of the first line of the Great Excess hexagram: Using clean reed grass as a mat, there will be no error. Confucius said: It was already sufficient to just place it on the ground, yet they used reed grass as a mat underneath, where could there be an error? This is the utmost caution. Reed grass itself is light and thin, yet its use can be of great importance. If one continues to apply such cautious measures consistently, there will be no mishaps. Zhu Xi's Original Meaning says: This passage explains the meaning of the first line of the Great Excess hexagram. The collected interpretations cite Cheng Jingcheng who said: The success of things lies in caution, and their failure lies in carelessness. Especially during the time of the Great Excess, when the situation is difficult, even a slight lack of caution can lead to problems. Therefore, the concept of 'utmost caution' is established, meaning it is better to be a bit excessive in reverence and caution.

案 茅之為物薄而用可重，此句須對卦義看，卦取“棟”為義者，任重者也。茅之視棟，為物薄矣，然棟雖任重而猶有橈之患，故當大事者，每憂其傾墜也。若藉茅於地，則雖重物而不憂於傾墜也。豈非物薄而用可重乎，自古圖大事必以小心為基，故《大過》之時義雖用剛，而以初爻之柔為基者此也。

Li Guangdi remarked: "Mao, though a thin and light material, can be used for important purposes." This sentence should be understood in relation to the meaning of the hexagram Da Guo. This hexagram takes the concept of "dòng" (the main beam of a house) as its central idea. A beam is something that bears weight, but compared to a beam, mao is a very thin and light material. However, although a beam can bear weight, it still has the risk of being bent under pressure. Therefore, those who shoulder great responsibilities often worry about collapse. If mao is placed on the ground, then even heavy objects can be placed upon it without fear of collapse. This is precisely how something light and thin can be used for important purposes. Since ancient times, those who planned great undertakings have always relied on careful and cautious foundations. Therefore, although the hexagram Da Guo emphasizes the use of strength, it places the most yielding line at the very bottom as its foundation. This is the reason behind this arrangement.

勞謙，君子有終，吉。子曰：勞而不伐，有功而不德，厚之至也。語以其功，下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。本義 釋《謙》九三爻義。：“德言盛，禮言恭。”言德欲其盛，禮欲其恭也。

The Great Treatise cites the line statement of the third line of the "Gentle" hexagram: having merit but being humble, the gentleman can maintain his position until the end, which is auspicious. Confucius said: exerting effort without boasting, having merit without claiming it as one's own virtue, this is the extreme of sincerity and thickness. When speaking of his merit, he is one who is willing to be below others. In terms of virtue, it should be grand; in terms of etiquette, it should be respectful. What is called "humility" is to practice respect to the utmost, thus preserving one's position. Zhu Xi's "Basic Meaning" says: this passage explains the meaning of the third line of the "Gentle" hexagram. "De virtue should be grand, rites should be respectful" means that virtue should be great and rites should be respectful.

亢龍有悔。子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。本義 釋《乾》上九爻義，當屬《文言》，此蓋重出。集說 孔氏穎達曰：上既以謙德保位，此明無謙則有悔，故引《乾》之上九，“亢龍有悔。”證驕亢不謙也。

The Great Treatise cites the Line Statement of the Upper Nine of the Qian hexagram: The dragon flies too high and will have regret. Confucius said: Having a high position but no actual rank, standing high but no people to govern, the virtuous are below and there is no one to assist him, so any movement will bring regret. Zhu Xi's Original Meaning says: This passage explains the meaning of the Upper Nine of the Qian hexagram, and it should originally be in the Wenyan Transmission. Here it is probably a repetition. The "Collected Sayings" cites Kong Yingda saying: Since the previous text discussed using humility to maintain position, this passage explains that without humility there will be regret, so it cites the Qian hexagram's Upper Nine "The exalted dragon has regret" to illustrate the harm of arrogance and refusing to be humble.

王氏宗傳曰：知聖人深予乎《謙》之九三，則知聖人深戒乎《乾》之上九，何也，亢者謙之反也，九三致恭存位，上九則“貴而無位”，九三“萬民服”，上九則“高而無民”，九三“能以功下人”，上九則“賢人在下位而無輔”，此九三所以謙而有終，上九所以亢而有悔也。

"The Collection of Sayings" cites Wang Zongcheng's explanation: understanding why the sage deeply praises the "Gentle" hexagram's Nine in the Third also explains why the sage deeply warns against the "Heaven" hexagram's Nine at the Top. Why is this so? "Excess" is precisely the opposite of "Gentle." Nine in the Third achieves the utmost respect and thus retains his position, while Nine at the Top is "honored but without a position"; Nine in the Third can bring the people under his rule, while Nine at the Top is "exalted but without the people"; Nine in the Third can accept a lower position through merit, while Nine at the Top is "the virtuous person in a lower position without support." This is why Nine in the Third can remain gentle and have a favorable outcome, while Nine at the Top becomes excessive and incurs regret.

不出戶庭，無咎。子曰：亂之所生也，則言語以為階，君不密則失臣，臣不密則失身，凡事不密則害成，是以君子慎密而不出也。本義 釋《節》初九爻義。集說 蔡氏淵曰：不言則是非不形，人之招禍，唯言為甚，故言所當節也，密於言語，即“不出戶庭”之義。吳氏澄曰：此爻辭所象慎動之節，而夫子以發言之辭釋之。程子曰：在人所節，唯言與行，節於言則行可知，言當在先也。

The Great Treatise cites the line statement of the first line of the "Jie" hexagram: Not stepping out of one's own gate, there is no fault. Confucius said: Calamity arises often through words as a means. The sovereign's carelessness in secrecy leads to loss of ministers; the minister's carelessness in secrecy leads to loss of life; in all matters, carelessness in secrecy leads to calamity. Therefore, the gentleman is cautious in keeping secrets and does not easily reveal them. Zhu Xi's "Ben Yi" says: This passage explains the meaning of the first line of the "Jie" hexagram. "Ji Shuo" cites Cai Yuan's saying: Not speaking, evil cannot take shape; people bring about calamity, and speech is the most dangerous. Therefore, speech should be restrained. To keep secret in speech is the meaning of "not stepping out of one's gate." "Ji Shuo" also cites Wu Cheng's saying: The image taken from this line is that action should be restrained, and Confucius uses speech to explain it. "Ji Shuo" further cites Cheng Yi's saying: What should be restrained is only speech and action; if one can restrain speech, then one's behavior is self-evident, so speech should be mentioned first.

子曰：作《易》者其知盜乎！《易》曰：“負且乘，致寇至。”負也者，小人之事也；乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰：“負且乘致寇至。”盜之招也。本義 釋《解》六三爻艾。此第八章，言卦爻之用。

The Great Treatise says: Confucius said, the person who composed the Zhou Changes must have understood how bandits come about. The Zhou Changes, in the hexagram Xie (Release), line six in the third place says, "carrying goods yet sitting on a carriage, thus inviting bandits." Carrying goods is the act of a petty person; a carriage is the tool of a gentleman. A petty person sitting on a gentleman's carriage invites bandits to seize. Being arrogant above and brutal below invites bandits to attack. If wealth is stored carelessly, it is like teaching people to steal; if one's appearance is overly alluring, it is like teaching people to commit lust. The Zhou Changes say, "carrying and riding, thus inviting bandits," which is precisely how one invites bandits oneself. Zhu Xi's original meaning says: this passage explains the meaning of line six in the third place of the hexagram Xie. This is the eighth chapter, discussing the function of hexagrams and their lines.

集說 孔氏穎達曰：此結上不密失身之事，事若不密，人則乘此機危而害之，猶若財之不密，盜則乘此機危而竊之。胡氏瑗曰：小人居君子之位，不唯盜之所奪，抑亦為盜之侵伐矣。蓋在上之人，不能選賢任能，遂使小人乘時得勢而至於高位，非小人之然也。

"The 'Collected Explanations' cites Kong Yingda's commentary: this passage concludes the previous statement about 'if one is not cautious, one will lose oneself.' If a matter is not handled with care, others will take advantage of the opportunity to harm one; just as if treasures are not stored securely, thieves will take advantage of the opportunity to steal. The 'Collected Explanations' also cites Hu Yuan's commentary: when small people occupy the positions of the virtuous, they are not only subject to being robbed by thieves but also attacked by them. This situation arises because those in power fail to select the virtuous and appoint the capable, allowing small people to seize power through favorable circumstances; it is not due to the small people's own abilities."

陳氏琛曰：小人而乘君子之器，則處非其據，而“盜思奪之矣”，且小人在位，則慢上暴下，人所不堪，而“盜思伐之矣”。趙氏光大曰：強取曰“奪”，執辭曰“伐”。案 “慢”、“暴”如陳氏說亦通，然以“慢”字對下文慢藏觀之，則當為上褻慢其 總論 谷氏家傑曰：此章重擬議成變化句，前章以存存用《易》，尊德性也，此章以擬議用《易》，道問學也。

"The Collection of Explanations" cites Chen Chen's view: a petty person riding a gentleman's carriage is occupying an improper position, hence "the thief will desire to take it away"; furthermore, when a petty person holds power, he will be arrogant toward superiors and tyrannical toward inferiors, causing people to be unable to bear it, hence "the thief will desire to attack him." "The Collection of Explanations" also cites Zhao Guangda's view: seizing something forcefully is called "taking by force," while seizing an opportunity to accuse and attack is called "attacking." Li Guangdi comments: "Arrogance" and "tyranny" as explained by Chen Chen make sense, but considering the word "slow" in relation to the following "slowly hidden," it should refer to the person in authority being disrespectful and treating it with contempt. There is a missing text in the original manuscript, and the commentary is incomplete. "General Discussion" cites Gu Jiajie's view: the focus of this chapter is the sentence "by imagining and deliberating, one completes the transformation." The previous chapter discussed using the practice of "cultivating one's nature and maintaining it" to apply the Zhou Changes, which corresponds to the "respecting virtue" mentioned in the Zhongyong; this chapter discusses using the practice of "imagining and deliberating" to apply the Zhou Changes, which corresponds to the "investigating things thoroughly" mentioned in the Zhongyong.

案 此上二章中“君子所居而安者”一節之義，得《易》理於心之謂德，成《易》理於事之謂業，聖人猶然，況學者乎，是故不可以至賾而惡也，不可以至動而亂也，擬之於至賾之中，得聖人所謂“擬諸形容”者，則沛然無疑而可以言矣，議之於至動之際，得聖人所謂觀其會通者，則確然不《易》而可以動矣，知禮成性，不待擬議而變化出焉者，聖人之事也，精義利用，擬議以成其變化者，學者之功也，《中孚》以下七爻舉例言之。

Li Guangdi said: The above two chapters elaborate on the meaning of the section in the second chapter, "The gentleman resides in peace." To understand the principles of the Book of Changes in one's heart is called "de," and to apply the principles of the Book of Changes in matters is called "ye." Even sages are like this, let alone those who study the Book of Changes. Therefore, one should not despise it because things are extremely complex, nor be disturbed by its constant changes. In the midst of extreme complexity, by comparing and imitating, one can grasp the method of "imagining in terms of form and appearance" as mentioned by the sage, thus having no doubts and being able to speak out. In the midst of extreme confusion, by discussing and deliberating, one can grasp the method of "observing the convergence and communication" as mentioned by the sage, thus having firm certainty and being able to act. Relying on knowledge and propriety to realize one's nature, without needing to compare and deliberate, allowing change to arise naturally, is the way of the sage. Whereas, studying and refining the meaning of principles, making them practical and convenient, relying on comparison and deliberation to realize one's own change, is the effort of a learner. The seven examples of yao (lines) cited in the section Zhongfu are provided as models.

天一，地二；天三，地四；天五，地六；天七，地八；天九，地十。本義 此簡本在第十章之首。程子曰：宜在此，今從之，此言天地之數，陽奇陰偶，即所謂河圖者也，其位一六居下，二七居上，三八居左，四九居右，五十居中。就此章而言之，則中五為衍母，次十為衍子，次一二三四為四象之位，次六七八九為四象之數，二老位於西北，二少位於東南，其數則各以其類交錯於外也。

The Great Treatise says: the number of Heaven is one, the number of Earth is two; the number of Heaven is three, the number of Earth is four; the number of Heaven is five, the number of Earth is six; the number of Heaven is seven, the number of Earth is eight; the number of Heaven is nine, the number of Earth is ten. Zhu Xi's Commentary says: this passage originally appeared at the beginning of the tenth chapter, but Cheng Yi thought it should be moved here, and we now follow his suggestion. This passage discusses the numbers of Heaven and Earth, with odd numbers representing Yang and even numbers representing Yin, which is what is called the Yellow River Chart. Its arrangement is: one and six are located at the lower position, two and seven at the upper position, three and eight at the left position, four and nine at the right position, and five and ten at the central position. In this chapter, the central five is the mother of the 'great derivation' number, and the ten is its son. Next, one, two, three, and four are the positions of the four images, while six, seven, eight, and nine are the numbers of the four images. The two 'old' (old Yang and old Yin) are located at the west and north, while the two 'young' (young Yang and young Yin) are located at the east and south. Their numbers are arranged alternately around the outside according to their respective categories.

集說 郭氏雍曰：天數五，地數五者，此也，《漢志》言天以一生水，地以二生火，天以三生木，地以四生金，天以五生土，故或謂天一至五為五行生數，地六至地十為五行成數，雖有此五行之說，而於易無所見，故五行之說，出於曆數之學，非《易》之道也。

"The Collected Commentaries" cite Guo Yong's explanation: the following statement "Heavenly numbers are five, earthly numbers are five" refers to these ten numbers. The "Book of Han · Records of Laws and Calendars" says that Heaven generates water with one, Earth generates fire with two, Heaven generates wood with three, Earth generates metal with four, and Heaven generates earth with five. Therefore, the numbers from one to five are called the "generative numbers" of the Five Phases, and the numbers from six to ten are called the "completed numbers" of the Five Phases. Although there is this theory of the Five Phases, it is not found in the "Zhou Yi" (I Ching). This shows that the theory of the Five Phases comes from the study of calendars and mathematics, and is not part of the original principles of the "Zhou Yi."

《朱子語類》云：自“大衍之數五十”，至“再扐而後掛”，便接“乾之策二百一十有六”，至“可與祐神矣”為一節，是論大衍之數，自“天一至地十”，卻連“天數五至而行鬼神也”為一節，是論河圖五十五之數，今其文間斷差錯，不相連接，舛誤甚明。

"The Collection of Commentaries" cites Zhu Xi's words from the "Sayings of Master Zhu" stating that from "the great derivation number is fifty" to "after handling twice and then hanging," it should be directly connected to "the number of the Trigram Qian is two hundred and sixteen" up until "it can be used to assist the divine," forming one section discussing the great derivation number. From "Heavenly One" to "Earthly Ten," it should be connected to "the heavenly number is five" until "and it can be used to serve the spirits," forming another section discussing the number fifty-five of the Yellow River Chart. Now these two sections have been broken apart and misplaced, making the disconnection very obvious.

項氏安世曰：姚大老云，天一地二至天九地十，班固《律曆志》及衛元嵩《元包運蓍篇》，皆在天數五地數五之上。吳氏澄曰：案《漢書律曆志》，引此章“天一地二至行鬼神也”，六十四字相連，則是班固時此簡猶未錯也。

"The Collection of Explanations" cites Xiang Anshi's statement: Yao Dalao mentioned that from "Heavenly One, Earthly Two" to "Heavenly Nine, Earthly Ten," both Ban Gu's "Book of Han · Chronicles of Laws and Measures" and Wei Yuansong's "Yuanbao Yunshi Chapter" place this section before "Heavenly Numbers Five, Earthly Numbers Five." "The Collection of Explanations" also cites Wu Cheng's statement: Checking the original text of this chapter cited in "Book of Han · Chronicles of Laws and Measures," from "Heavenly One, Earthly Two" to "movement of ghosts and spirits" consists of sixty-four characters in sequence, indicating that at Ban Gu's time, this passage had not yet become disordered.

天數五，地數五。五位相得而各有合，天數二十有五，地數三十，凡天地之數，五十有五，此所以成變化而行鬼神也。本義 此簡本在大衍之後，今按宜在此，天數五者，一三五七九皆奇也，地數五者，二四六八十皆偶也。相得，謂一與二，三與四，五與六，七與八，九與十，各以奇偶為類而自相得。有合，謂一與六，二與七，三與八，四與九，五與十，皆兩相合。

The Great Treatise says: Heaven has five numbers, Earth has five numbers; these five groups are paired in sequence and each has a combination. The total of Heaven's numbers is twenty-five, and the total of Earth's numbers is thirty; altogether, the numbers of Heaven and Earth total fifty-five. This is the basis for transformation and the movement of ghosts and spirits. Zhu Xi's "Benyi" says: This passage originally appeared after "The Number of Great Derivation," but now it should be moved here. The five numbers of Heaven are one, three, five, seven, and nine, all odd numbers; the five numbers of Earth are two, four, six, eight, and ten, all even numbers.所谓 "xiang de" means that one pairs with two, three with four, five with six, seven with eight, and nine with ten, each paired according to odd and even numbers in sequence;所谓 "you he" means that one pairs with six, two with seven, three with eight, four with nine, and five with ten, each paired in pairs.

二十有五者，五奇之積也。三十者，五偶之積也。變化，謂一變生水，而六化成之，二化生火，而七變成之，三變生木，而八化成之，四化生金，而九變成之，五變生土，而十化成之。

The Benyi continues to say: twenty-five is the total sum of five odd numbers; thirty is the total sum of five even numbers.the so-called "change" refers to one "change" producing water, and six "transformations" completing it; two "transformations" producing fire, and seven "changes" completing it; three "changes" producing wood, and eight "transformations" completing it; four "transformations" producing metal, and nine "changes" completing it; five "changes" producing earth, and ten "transformations" completing it. The generating numbers and the completing numbers, one "change" and one "transformation," are paired to form the Five Phases.

集說 孔氏穎達曰：言此陽奇陰偶之數，成就其變化，而宣行鬼神之用。程子曰：數只是氣，變化鬼神亦只是氣，天地之數五十有五，變化鬼神，皆不越於其間。龔氏煥曰：“五位相得”之說，當從孔氏，蓋既謂之“五位相得”，則是指一六居北，二七居南，三八居東，四九居西，五十居中而言，且一二三四之相得不見其用，不若孔之的也。

"The 'Collected Sayings' cite Kong Yingda's explanation: this refers to the numbers of yin and yang, which bring about the changes of heaven and earth, and also express the activities of ghosts and spirits. The 'Collected Sayings' also cite Cheng Yi's explanation: numbers are merely qi, and changes and ghosts and spirits are also merely qi; the numbers of heaven and earth total fifty-five, and changes and ghosts and spirits cannot go beyond this range. The 'Collected Sayings' also cite Gongs Huan's explanation: the interpretation of 'five positions interrelate' should follow Kong Yingda. Since it is called 'five positions interrelate,' it refers to one and six in the north, two and seven in the south, three and eight in the east, four and nine in the west, and five and ten in the center. Moreover, the interrelation between one and two, three and four, does not show any practical use; therefore, Kong Yingda's interpretation is more accurate."

案 龔氏之意，謂“相得”者，言四方相次，如一三七九，二四六八是也。“有合”昔，言四方相交，如一六二七，三八四九是也，此說極合圖意。蓋“相得”者，是二氣之迭運，四時之順播，所以成變化者此也。“有合”者，是動靜之互根，陰陽之互藏，所以行鬼神者此也，然成變化行鬼神，不直言於相得有合之後，必重敘天地之數五十有五者，蓋非重敘細數，則無以見相得者之自少而多，自微而盛，有合者之多少相間，微盛相錯，而往來積漸之跡，屈伸交互之機，有所未明者矣。

Li Guangdi remarked: Gong Huan meant that "xiang de" refers to the four directions successively connected, like one, three, seven, nine, and so on in sequence; while "you he" refers to the four directions intersecting with each other, such as one and six, two and seven, three and eight, four and nine being paired. This interpretation is very consistent with the original meaning of the Yellow River Chart. "Xiang de" refers to the alternating movement of yin and yang energies and the successive flow of the four seasons, which forms the basis of transformation; "you he" refers to the mutual foundation of movement and stillness, and the mutual containment of yin and yang, which forms the basis of the operation of spirits and ghosts. The commentary continues: However, the phrases "cheng bianhua" and "xing guishen" are not directly following "xiang de" and "you he," but instead the number fifty-five of heaven and earth is recounted again. This is because without re-emphasizing these specific numbers, one cannot see that the sequence of "xiang de" proceeds from small to large, from subtle to flourishing, while the sequence of "you he" alternates between much and little, subtle and flourishing. In this way, the traces of gradual accumulation and progression, as well as the pivot of mutual extension and contraction, would remain unclear.

大衍之數五十，其用四十有九，分而為二以象兩，掛一以象三，揲之以四，以象四時，歸奇於扐以象閏。五歲再閏，故再扐而後掛。本義 “大衍之數五十”，蓋以河圖中宮，天五乘地十而得之。至用以筮，則又止用四十有九，蓋皆出於理勢之自然，而非人之知力所能損益也。兩，謂天地也。掛，懸其一於左手小指之間也。三，三才也。揲，間而數之也。奇，所揲四數之餘也。扐，勒於左手中三指之兩間也。

The Great Treatise says: "The number of the Great Derivation is fifty, but in actual use only forty-nine are used." It is divided into two parts to symbolize the two principles of heaven and earth; one is taken out and hung to symbolize the three principles of heaven, earth, and humanity; the number is counted in groups of four to symbolize the four seasons; the remaining numbers are held between the fingers to symbolize the leap month; there are two leap months in five years, so after holding twice, another one is hung. Zhu Xi's "Original Meaning" says: "The number of the Great Derivation is fifty," which is probably derived by multiplying the heavenly five in the central position of the Yellow River Chart by the earthly ten; but when actually used for divination, only forty-nine are used. This comes from the natural interplay of principle and circumstances, not something that human intelligence can add or subtract. "Two" refers to heaven and earth; "hung" means taking one out and hanging it between the index finger and the little finger of the left hand; "three" refers to the three principles; "discerning" means counting in groups of four; "odd" refers to the remaining numbers after counting in groups of four; "handling" means holding the remaining numbers between the gaps of the middle three fingers of the left hand.

閏，積月之餘日而成月者也。五歲之間，再積日而再成月，故五歲之中，凡有再閏，然後別起積分，如一掛之後，左右各一揲而一扐，故五者之中，凡有再扐，然後別起一掛也。

The Benyi continues to say:the so-called "闰" refers to accumulating the remaining days of each month until they form a full month. Over five years, there are two accumulations of remaining days and two added leap months, so there are two leap months in five years, after which the accumulation of leftover days starts again. The process of divination with yarrow stalks is similar: after hanging one stalk, the left and right sides are each counted once and each have a leftover, so within this five-step process there are two instances of "扐," after which the next "hang one" begins again.

集說 韓氏伯曰：王弼曰：演天地之數者，五十也，其用四十有九，則其一不用也，不用而用以之通，非數而數以之成，斯易之太極也。孔氏穎達曰：分而為二以象兩者，五十之內去其一，餘有四十九，合同未分。今以四十九分而為二，以象兩儀也。掛一以象三者，就兩儀之間，於天數之中，分掛其一以象三才也。

"The Collection of Explanations" cites Han Kangbo recounting Wang Bi's words: The calculation of the heavens and earth's numbers involves fifty; in actual use, forty-nine are employed, with one left unused. This one, not participating in the operation, enables the entire operation to function; though it is not counted as a number, all numbers depend on it to exist—this is the "Taiji" of the "Book of Changes." "The Collection of Explanations" also cites Kong Yingda: The phrase "divided into two to symbolize the two principles" refers to removing one from fifty, leaving forty-nine, which were originally together and not separated. Now these forty-nine are divided into two parts to symbolize the "two principles." The phrase "hang one to symbolize the three elements" means taking one from the heavenly number portion and hanging it between the two principles, to symbolize the "three elements."

揲之以四以象四時者，分揲其蓍，皆以四四為數，以象四時。歸奇於扐以象閏者，謂四揲之餘，歸此殘奇於扐而成數，以象天道歸殘聚餘分而成閏也。五歲再閏者，凡前閏後閏，相去大略三十二月，在五歲之中，故五歲再閏。

Kong Yingda continued to say: The phrase "揲之以四以象四时" means that when counting the stalks, they are counted in groups of four, symbolizing the four seasons. The phrase "归奇于扐以象闰" means that after counting in groups of four, the remaining stalks are placed between the fingers to form a complete number, symbolizing the way the heavens gather the leftover days to form a leap month. The phrase "五岁再闰" means that between one leap month and the next, there is a period of about thirty-two months, which falls within five years, hence there are two leap months in five years.

張氏浚曰：“歸奇於扐以象閏”，何也？大衍用四十有九，老陽餘數十有三，老陰餘數二十有五，合之為三十有八，少陽餘數二十有一，少陰餘數十有七，合之亦為三十有八，乘以六爻之位，則二百二十有八也，凡術於筭者，率以二百二十八為求閏之法，蓋自然之紀如此。

"The 'Collected Sayings' cites Zhang Jun's explanation: why is it said 'to return the odd number to the gap to symbolize the leap month'? When using forty-nine lines, the remainder refers to the number of lines obtained from the three transformations and the gap: for old yang, all three transformations fall on the side with fewer lines, totaling thirteen; for old yin, all three transformations fall on the side with more lines, totaling twenty-five, and together they add up to thirty-eight. For young yang, the total is twenty-one, and for young yin, seventeen, which also add up to thirty-eight. Then multiplying this by the number of positions in the six lines gives two hundred and twenty-eight. Those skilled in arithmetic mostly use two hundred and twenty-eight as a method to calculate the leap month. This shows that the natural order is inherently like this, and the remainder of the divination lines corresponds secretly with the leap month in the calendar system."

朱子《蓍卦考誤》曰；五十之內去其一，但用四十九策，合同未分，是象太一也。以四十九策分置左右兩手，左手象天，右手象地，是象兩儀也。掛，猶懸也，於右手之中，取其一策，懸於左手小指之間，所以象人而配天地，是象三才。揲，數之也。謂先

"The 'Collected Sayings' cites Zhu Xi's 'Investigation of the Divination Sticks and Hexagrams' which says: From fifty sticks, one is removed, leaving forty-nine, which are all gathered together without being separated, symbolizing 'Taiyi'. The forty-nine sticks are then divided between the left and right hands, with the left hand representing Heaven and the right hand representing Earth, symbolizing 'Two Principles' ('Liangyi'). 'Gua' means to hang; from the right-hand portion, one stick is taken and hung between the index and ring fingers of the left hand, symbolizing Man and thus matching Heaven and Earth, symbolizing 'Three Elements' ('Sanyao'). 'Xie' means to count; it refers to the process of counting first—here the original text is missing, and this passage is incomplete."

又答郭雍曰：過揲之數，雖先得之，然其數眾而繁，歸奇之數，雖後得之，然其數寡而約，紀數之法，以約御繁，不以眾制寡，故先儒舊說，專以多少決陰陽之老少，而過揲之數，亦冥會焉，初非有異說也。然七八九六所以為陰陽之老少者，其說又本於圖書。定於四象，其歸奇之數，亦因揲而得之耳。大抵河圖洛書者，七八九六之祖也。四象之形體次第者，其父也。歸奇之奇偶方園者，其子也。過揲而以四乘之者，其孫也。今自歸奇以上，皆棄不錄，而獨以過揲四乘之數為說，恐或未究象數之本原也。

Zhu Xi also wrote in his reply to Guo Yong that the numbers of the past, which are called "over-counting" numbers, although obtained first, are numerous and complicated. The leftover numbers between the fingers, called "returning the odd," although obtained later, are few and simple. The method of counting is to use the simple to control the complex, not the complex to control the simple. Therefore, the old saying of previous scholars, which used the number of leftovers to determine the old and young of yin and yang, and the over-counting numbers also secretly correspond to it, originally did not involve two different systems. As for why seven, eight, nine, and six become the old and young of yin and yang, this principle originates from the Yellow River Chart and the Luo Writing, is established in the four images, and the leftover numbers are merely what result from the divination process. In general, the Yellow River Chart and the Luo Writing are the ancestors of seven, eight, nine, and six; the form and order of the four images are their fathers; the odd and even numbers obtained from the leftovers are their sons; and the numbers obtained by multiplying the over-counting numbers by four are their grandsons. Now, if we discard all the numbers above the leftovers and only use the numbers obtained by multiplying the over-counting numbers by four to establish our theory, we may not have thoroughly explored the origin of the images and numbers.

吳氏澄曰：衍毋之一，數之所起，故大衍五十之數，虛其一而不用，所用者四十有九，其數七七，蓋以一一為體，七七為用也。胡氏炳文曰：曆法再閏之後，又從積分而起，則筮法再扐之後，又必從掛一而起也。

"The Collected Explanations" cites Wu Cheng's view: the "one" serving as the maternal origin is the starting point of numbers. Therefore, in the calculation of the great derivation of fifty, one stick is left unused, and actually forty-nine are used, which is exactly the number seven multiplied by seven. This uses "one multiplied by one" as the principle and "seven multiplied by seven" as the application. "The Collected Explanations" also cites Hu Bingwen's view: after two leap months in the calendar, the calculation of the remaining fractions must start anew from the beginning. Similarly, after two "tapping" actions in divination, one must necessarily start again with "hanging one."

附錄 虞氏翻曰：奇此掛一策，扐所揲之餘，不一則二，不三則四也。取奇以歸扐，以閏月定四時成歲，故“歸奇於扐以象閏也”。張子曰：奇，所掛之一也。劫，左右手四揲之餘也。再扐後掛者，每成一爻而後掛也。謂第二第三揲不掛也。閏嘗不及三歲而再至，故曰五歲再閏，此歸奇必俟於再扐者，象閏之中間再歲也。

The appendix cites Yu Fan saying: "Qi" refers to the single stick hanging up, and "tuo" is the remainder after counting, which is either one or two, or three or four. Taking that single stick and adding it to the remainder is like using a leap month to determine the four seasons and complete a year, hence it is said "to return the qi to the tuo to symbolize the leap month." The appendix also cites Zhang Zai saying: "Qi" is the single stick hanging up, and "tuo" is the remainder after counting four with both hands. The phrase "to handle the tuo again before hanging" means that after completing each line, one hangs up again, meaning that the second and third transformations do not involve hanging. A leap month often comes again within three years, hence it is said "leap occurs every five years." Here, "returning the qi" must wait until after two "tuo" actions, which symbolizes the two years between two leap months.

郭氏忠孝曰：奇者，所掛之一也。扐者，左右兩揲之餘也。得左右兩揲之餘寘於前，以奇歸之也。歸奇，象閏也。五歲再閏，非以再扐象再閏也，蓋閏之後有再歲，故歸奇之後亦有再扐也。再扐而後復掛，掛而復歸，則五歲再閏之義矣。自唐初以來，以奇為扐，故揲法多誤，至橫渠先生而後奇扐復分。

The appendix cites Guo Zhongxiao's explanation: "Qi" refers to the single stalk that is set aside, while "ta" is the remainder left after two counts of the left and right. After placing the remainders from both sides before one, and then incorporating the set-aside stalk, this is called "gui qi," symbolizing the leap month. The phrase "five years with two leap months" does not mean using two "ta" to represent two leap months; rather, it is because after a leap month there are still two more years, so after "gui qi" there are also two "ta." After two "ta," one sets aside another stalk, and then performs "gui qi" again, which is the meaning of "five years with two leap months." Since the Tang dynasty, people have confused "qi" with "ta," leading to many errors in the method of divination with yarrow stalks. It was only with Zhang Zai that "qi" and "ta" were clearly distinguished again.

又曰：扐者數之餘也，如《禮》言祭用數之仂是也，或謂指間為扐者非，《繫辭》言“歸奇於扐”，則奇與扐為二事也。又言“再扐而後掛”，則扐與奇亦二事也，由是知《正義》誤以奇為扐，又誤以左右手揲為再扐，如曰最末之餘，歸之合於扐掛之一處，其說自相抵捂，莫知所從，唯當從橫渠先生之說為正。

Guo Zhongxiao also said: "Tà" refers to the remainder of a count, just as the "number remainder" mentioned in the "Rites of Zhou: The System of Government" regarding sacrifices, which refers to one-tenth of the remainder; some people say that "tà" refers to the space between fingers, but that is incorrect. The "Great Treatise" says "return the odd number to the tà," showing that "qi" and "tà" are two separate things; it also says "treat the tà twice before hanging," showing that "tà" and "qi" are also two separate things. From this we know that Kong Yingda's "Correct Meaning of the Zhou Changes" mistakenly took "qi" as "tà," and also mistakenly counted the act of taking the odd number from each of the two hands as two instances of "tà." As it says that the final remainder should be combined with the "tà" and the "hanging" place, this explanation is self-contradictory and leaves people confused. Only Zhang Zai's explanation is correct.

又曰：《繫辭》以兩扐一掛為三變而成一爻，是有三歲一閏之象，《正義》以每一揲左右兩手之餘即為再扐，是一變之中，再扐一掛皆具，則一歲一閏之象也。凡揲蓍第一變必掛一者，謂不掛一則無變，所餘皆得五也，唯掛一則所餘非五則九，故能變，第二第三揲雖不掛，亦有四八之變，蓋不必掛也，故聖人必再扐後掛者以此。

Guo Zhongxiao also said: The "Xici" uses two "tala" and one "gua" to form three changes into one line, which contains the image of a leap year every three years; however, the "Zhou Yi Zhenyi" counts the remaining numbers in each hand during the divination process as two "tala," meaning that within one change, "re-tala" and "gua" are both present, forming the image of a leap year every year. In every divination process, the first change must always involve "guā yī" (to hang one), because without hanging one, the remaining number would always be five; only by hanging one can the remaining number be either five or nine, thus producing change. The second and third changes, although they do not involve hanging, still have the distinction between four and eight, showing that hanging is not necessary again. The reason why the sage insisted on performing two "tala" before re-hanging is precisely this.

案 郭雍本其先人郭忠孝之說，以為蓍說，引張子之言為據，朱子與之往復辨論，今附錄於後以備參考，大約孔《疏》、《本義》，則以左右揲餘為奇，而即以再扐象再閏，張子郭氏則以先掛一者為奇，而歸之於扐以象閏，其說謂唯初變掛一而後二變不掛，故

Li Guangdi remarked: Guo Yong based his work on the theory of divination sticks according to his father Guo Zhongxiao's statements, citing Zhang Zai's words as support. Zhu Xi debated with him repeatedly. Now these discussions are appended here for reference. In general, Kong Yingda's "The Correct Meaning of the Zhou Changes" and Zhu Xi's "The Original Meaning" treat the leftover sticks from both hands as "qi" and use two instances of "ta" to symbolize two leap months. However, Zhang Zai and the Guo family took the stick that was first hung as "qi" and included it in "ta" to symbolize the leap month. Their argument was that only the first change involves hanging one stick, while the subsequent two changes do not. Therefore, there is a missing text in the original manuscript, and the annotation is incomplete.

乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。

The Great Treatise says: The number of counts for the Qian hexagram is 216, and for the Kun hexagram is 144. Together they total 360, exactly corresponding to the number of days in a year. This is because a single old yang line requires three counts, and the total counts for one line is 36. Since the Qian hexagram has six old yang lines, multiplying six by 36 gives 216. A single old yin line requires 24 counts, and the Kun hexagram has six old yin lines, so multiplying six by 24 gives 144. Adding these two numbers together results in 360, which matches the usual ancient calendar count of 360 days in a year. Therefore, it is said, "It corresponds to the days of the year."