the great treatise upper scroll · ninth chapter (continued)

本義 凡此策數，生於四象，蓋河圖四面。太陽居一而連九，少陰居二而連八，少陽居三而連七，太陰居四而連六，揲蓍之法，則通計三變之餘，去其初掛之一，凡四為奇，凡八為偶，奇圓圍三，偶方圍四，三用其全，四用其半，積而數之，則為六七八九，而第三變揲數策數，亦皆符會，蓋餘三奇則九，而其揲亦九，策亦四九三十六，是為居一之太陽。餘二奇一偶則八，而其揲亦八，策亦四八三十二，是為居二之少陰。

Zhu Xi's "Ben Yi" says: The numbers of the Qian and Kun hexagrams are all derived from the "Four Images." Their fundamental basis lies in the four directions of the Yellow River Chart — the sun occupies one position and is connected with nine, the lesser yin occupies two positions and is connected with eight, the lesser yang occupies three positions and is connected with seven, and the greater yin occupies four positions and is connected with six. The method of divining with yarrow stalks involves summing up the remaining stalks after three changes. First, subtract the one stalk held between the fingers during the first change. Then, for each remaining four stalks, count one "odd," and for each remaining eight stalks, count one "even." "Odd" corresponds to a circle, whose circumference is three times its diameter, so one odd is counted as three. "Even" corresponds to a square, whose circumference is four times its diameter, so only half is taken, thus one even is counted as two. Adding up the results of the three changes in sequence, they exactly form the numbers six, seven, eight, and nine. The remaining stalks from the third change and the resulting number of counts also correspond one by one to these four numbers. If all three remaining stalks are odd, the total is three times three, which equals nine, and the number of stalks selected is also nine, resulting in a count of four times nine, which is thirty-six, corresponding to the sun in the first position of the Yellow River Chart. If there are two odds and one even, the total is three plus three plus two, which equals eight, and the number of stalks selected is also eight, resulting in a count of four times eight, which is thirty-two, corresponding to the lesser yin in the second position.

二偶一奇則七，而其揲亦七，策亦四七二十八，是為居三之少陽。三偶則六，而其揲亦六，策亦四六二十四，是為居四之老陰，是其變化往來進退離合之妙，皆出自然，非人之所能為也，少陰退而未極乎虛，少陽進而末極乎盈，故此獨以老陽老陰計乾坤六爻之策數，餘可推而知也。期，周一歲也。凡三百六十五日四分日之一，此特舉成數而概言之耳。

The Benyi continues to say: when two even numbers and one odd number are added together, the total is seven, and the number obtained by divination is also seven. The number of lines is four times seven, which equals twenty-eight, and this corresponds to the young yang in the third position. When three even numbers are added together, the total is six, and the number obtained by divination is also six. The number of lines is four times six, which equals twenty-four, and this corresponds to the old yin in the fourth position. All these changes, movements, advances, retreats, and combinations and separations are naturally generated, not arranged by human effort. The yang that is weak is retreating but has not yet reached extreme emptiness; the yang that is young is advancing but has not yet reached extreme fullness; only the old yang and old yin have reached the end of change, so the Great Treatise here specifically uses old yang and old yin to calculate the number of lines for the six lines of the trigrams qian and kun. The number of lines for the young yang and young yin can be inferred in the same way. "Qi" refers to one year. In reality, a year has 365 days and one fourth of a day, but here it is said to be 360 days, just as a round number for simplicity.

集說 孔氏穎達曰：乾之少陽。一爻有二十八策，六爻則有一百六十八策，此經據老陽之策也。若坤之少陰，一爻有三十二，六爻則有一百九十二，此經據坤之老陰，故百四十有四也。《朱子語類》云：大凡易數皆六十，三十六對二十四，三十二對二十八，皆六十也，十甲十二辰，亦湊到六十也，鐘律五聲十二律，亦積為六十也，以此知天地之數，皆至六十為節。

The collected interpretations cite Kong Yingda's explanation: If the Qian hexagram is calculated according to the Lesser Yang, each line has twenty-eight counts, and six lines total one hundred and sixty-eight counts. However, the Great Treatise states that the count for Qian is two hundred and sixteen, which is calculated based on each line of the Old Yang having thirty-six counts. If the Kun hexagram is calculated according to the Lesser Yin, each line has thirty-two counts, and six lines total one hundred and ninety-two counts. However, the count for Kun as stated in the Great Treatise is based on each line of the Old Yin having twenty-four counts, resulting in one hundred and forty-four. The collected interpretations also cite Master Zhu's Sayings: The numbers in the Book of Changes generally take sixty as a cycle—Old Yang thirty-six and Old Yin twenty-four together make sixty, while Lesser Yin thirty-two and Lesser Yang twenty-eight also make sixty. The ten Heavenly Stems and twelve Earthly Branches also cycle back after sixty. In music theory, the five tones multiplied by the twelve laws also result in sixty. From this, it is known that the numbers of heaven and earth are all divided into segments of sixty.

又答程大昌曰：《大傳》專以六爻乘二老而言，故曰：乾之策二百一十有六，坤之策百四十有四。凡三百有六十，其實六爻之為陰陽者，老少錯餘，其積而為乾者，未必皆老陽，其積而為坤者，未必皆老陰，其為六子諸卦者，或陽或陰，亦互有老少焉。胡氏炳文曰：前則掛扐象月之閏，此則過揲之數象歲之周，蓋揲之以四，已合四時之象，故總過揲之數，又合四時成歲之象也。案 《大傳》不言乾之掛扐若干，坤之掛扐若干，而但言乾之策坤之策，則以策數定七八九六者似是。

The collected interpretations also cite Zhu Xi's letter to Cheng Dachang, saying: The Great Treatise here only takes the six lines of the hexagram, each being either old yin or old yang, as the basis for discussion, thus saying that the number of lines for Qian is 216 and for Kun is 144, totaling 360. In reality, when performing divination, the yin and yang of the six lines are mixed with young and old, so the six lines of a hexagram may not all be old yang, and the six lines of a hexagram may not all be old yin; as for the six subsidiary trigrams and other hexagrams, each line may be either yang or yin, and among them there are also distinctions of old and young. The collected interpretations also cite Hu Bingwen saying: The previous text discussed the remaining numbers from the process of casting the yarrow stalks, which were taken as a symbol of the leap month in a year; here, the numbers obtained from the counting of the stalks are taken as a symbol of the annual cycle. Since each count is done in groups of four, it already corresponds to the four seasons. Therefore, when the numbers from the counts are summed up, they correspond to the accumulation of the four seasons into a year. Li Guangdi comments: The Great Treatise does not mention the number of yarrow stalks used for Qian or Kun, but only mentions the numbers of lines for Qian and Kun. This suggests that using the numbers obtained from the counting of the stalks to determine the numbers seven, eight, nine, and six is the correct interpretation.

二篇之策，萬有一千五百二十，當萬物之數也。本義 二篇，謂上下經。凡陽爻百九十二，得六千九百一十二策，陰爻百九十二，得四千六百八策，合之得此數。

The Great Treatise says: The total number of lines in the upper and lower parts is eleven thousand five hundred and twenty, exactly corresponding to the number of all things. Zhu Xi's "Basic Meaning" says: The term "two chapters" refers to the upper and lower chapters of The Zhou Changes. There are sixty-four hexagrams with a total of three hundred and eighty-four lines. Among them, there are one hundred and ninety-two yang lines, each counted as thirty-six lines of old yang, totaling six thousand nine hundred and twelve lines; there are also one hundred and ninety-two yin lines, each counted as twenty-four lines of old yin, totaling four thousand six hundred and eight lines. When these two numbers are added together, they exactly make eleven thousand five hundred and twenty.

是故四營而成易，十有八變而成卦。集說 陸氏績曰：分而為二以象兩，一營也。掛一以象三，二營也，揲之以四以象四時，三營也。歸奇於扐以象閏，四營也。孔氏穎達曰：營，謂經營，謂四度經營蓍策，乃成易之一變也，每一爻有三變，初一揲不五則九，是一變也；第二揲不四則八，是二變也；第三揲亦不四則八，是三變也。

The Great Treatise says: Therefore, four operations are needed to complete one change, and eighteen changes make up one hexagram. Collected Commentaries cite Lu Ji's explanation: First, take forty-nine stalks of yarrow grass and divide them casually into two groups to represent the two principles of Heaven and Earth, this is the first operation. Then take one stalk and hang it between the index finger and thumb to represent the three elements, this is the second operation. Then count the stalks in groups of four in each hand to represent the four seasons, this is the third operation. Finally, place the remaining stalks between the fingers to represent the leap month, this is the fourth operation. Collected Commentaries also cite Kong Yingda's explanation: "Operation" means to manage and handle, and four operations of the yarrow stalks are needed to complete one change in the Book of Changes. Each line requires three changes: the first is to shake the stalks, and the number obtained is either five or nine, this is the first change; the second is to shake the stalks again, and the number obtained is either four or eight, this is the second change; the third is to shake the stalks once more, and the number obtained is again either four or eight, this is the third change.

若三者俱多為老陰，謂初得九，第二第三俱得八也。若三者俱少為老陽，謂初得五，第二第三俱得四也。若兩少一多為少陰，謂初與二三之間，或有四有五而有八，或有二四面有一九也，其兩多一少為少陽，謂三揲之間，或有一九一八而有一四，或為二八而有一五也。三變既畢，乃定一爻，六爻則十有八變乃始成卦也。《朱子語類》云：這處未下得卦字，亦未下得爻字，只下得易字。

Kong Yingda continued to say: If the three changes result in three instances of majority, it is called old yin, which means the first change becomes nine, and the second and third changes both become eight. If the three changes result in three instances of minority, it is called old yang, which means the first change becomes five, and the second and third changes both become four. If two are minority and one is majority, it is called young yin, which means among the three changes, either one four, one five, and one eight, or two fours and one nine. If two are majority and one is minority, it is called young yang, which means among the three changes, either one nine, one eight, and one four, or two eights and one five. Only after completing the three changes can one determine a single line; therefore, for six lines, there will be eighteen changes in total, and only then can a hexagram be formed. The collected interpretations cite Master Zhu's "Classified Sayings" which says: At this point, one cannot yet use the term "hexagram," nor can one use the term "line," but one can only refer to it as "Yi."

八卦而小成。本義 謂九變而成三畫，得內卦也+。集說 孔氏穎達曰：八卦而小成者，象天地雷風日月山澤，於大象略盡，是易道“小成”。引而伸之，觸類而長之，天下之能事畢矣。本義 謂已成六爻，而視其爻之變與不變，以為動靜，則一卦可變而為六十四卦，以定吉凶，凡四千九十六卦也。

The Great Treatise says: When the Eight Trigrams are formed, it is considered a small achievement. Zhu Xi's "Original Meaning" says: This refers to the process of transforming nine lines into three lines to form the Inner Trigram. The "Collected Commentary" cites Kong Yingda as saying: The phrase "the Eight Trigrams are a small achievement" means that the Eight Trigrams are already able to represent Heaven, Earth, Thunder, Wind, Sun, Moon, Mountain, and Marsh, and the major phenomena are almost all included. Therefore, it is called a "small achievement" of the Way of the Book of Changes. The Great Treatise then continues: By extending this further and inferring from similar cases to promote its growth, all things under heaven are included. Zhu Xi's "Original Meaning" says: This refers to after the six lines of a hexagram are drawn, one examines whether each line changes or remains unchanged, thus determining the moving line and the static line. With this, one hexagram can transform into the sixty-four hexagrams, used to determine fortune and misfortune. The sixty-four hexagrams each transform into sixty-four, totaling four thousand and nine十六 hexagrams.

案 六十四卦變為四千九十六卦之法，即如八卦變為六十四卦之法，畫上加畫，至於四千九十六卦，則六畫者積十二畫矣。如引寸以為尺，引尺以為丈，故曰“引而伸之”。聖人設六十四卦，又係以辭，則事類大略已盡，今又就其變之所適而加一卦焉，彼此相觸，或相因以相生，或相反以相成，其變無窮，則義類亦無窮，故曰“觸類而長之”。如此則足以該事變而周民用，故曰“天下之能事畢。”

Li Guangdi explains: The method of transforming the sixty-four hexagrams into four thousand and nine十六 hexagrams is the same as the method of composing the sixty-four hexagrams from the eight trigrams. It involves adding another trigram to the original trigram diagram. When reaching four thousand and nine十六 hexagrams, the original hexagrams with six lines have accumulated into twelve lines. This is like extending one inch to a foot, and then a foot to a chi. Therefore, the Great Treatise says, "extend and elaborate." The sages established the sixty-four hexagrams and attached textual explanations to each hexagram and its lines, thus covering the major categories of human affairs. Now, by adding another hexagram based on the changes of the original hexagram, the original hexagram and the new one interact with each other. Some interact in a causal and developmental manner, while others oppose and complement each other, leading to infinite changes. The meanings contained are also infinite, hence the saying, "learn from one instance and apply it to others." In this way, it is sufficient to encompass all events in the world and all daily activities of the people, hence the saying, "all possible affairs are covered."

顯道神德行，是故可與酬酢，可與祐神矣。本義 道因辭顯，行以數神。酬酢，謂應對。祐神，謂助神化之功。集說 韓氏伯曰：可以應對萬物之求，助成神化之功也。酬酢，猶應對。張子曰：示人吉凶，其道顯，陰陽不測，其德神，顯故可與酬酢，神故可與祐神。

The Great Treatise says: The Book of Changes can reveal principles and make virtue profound and mysterious, so it can be used to respond to matters and assist the divine in nurturing all things. Zhu Xi's Commentary says: Principles become clear because of the lines and words of the hexagrams, and virtue becomes profound and mysterious because of the numbers of the yao and the divination with the yarrow stalks. "Chou Zu" refers to responding and interacting with things, and "Youshen" refers to assisting the divine in nurturing all things. Collected Commentaries cite Han Bo saying: The Book of Changes can respond to inquiries about all things and assist the divine in nurturing all things; "Chou Zu" is equivalent to responding. Collected Commentaries also cite Zhang Zai saying: The Book of Changes reveals good fortune and misfortune to people, thus its way becomes clear; the changes of yin and yang are unpredictable, thus its virtue becomes profound. Because it is clear, it can be used to respond to matters; because it is profound, it can be used to assist the divine.

又曰：顯道者，危使平，易使傾，懼以終始，其要無咎之道也。神德行者，寂然不動，冥會於萬化之感，而莫知為之者也。受命如響，故可與酬酢。曲盡鬼謀，故可與祐神，顯道神德行，此言蓍龜之德也。項氏安世曰：天道雖幽，可闡之以示乎人，人事雖顯，可推之以合乎天，明可以酬酢事物之官，幽可以贊出鬼神之命。

The collected interpretations also cite Zhang Zai's statement: what is meant by "manifesting the Way" is that the Book of Changes enables those in peril to attain safety, and those who are careless to fall into ruin, thus keeping people constantly mindful of caution from beginning to end. Its essence is a path that avoids any wrongdoing. What is meant by "divine virtue" is that the Book of Changes, in its essence, is still and unmoving, yet it can subtly harmonize with the responses and transformations of all things, and people do not know who causes it to be so. It answers questions about destiny as swiftly as an echo, so it can be used to deal with affairs. It reveals the intricate plans of the hidden and obscure, so it can assist the divine. The phrase "manifesting the Way and possessing divine virtue" refers precisely to the virtue of the divining tortoise and yarrow stalks. The collected interpretations also cite Xiang Anshi's statement: although the heavenly way is hidden, it can be explained and made known to people. Although human affairs are evident, they can be explored and aligned with heaven. In terms of the manifest, the Book of Changes can be used to handle affairs. In terms of the hidden, the Book of Changes can assist the commands issued by spirits and deities.

子曰：知變化之道者，其知神之所為乎。而今不可考耳，其可推者，《啟蒙》備言之。集說 韓氏伯曰：變化之道，不為而自然，故知變化之道者，則知神之所為。張子曰：唯神為能變化，以其一天下之動也，人能知變化之道，其必知神之所為也。

The Great Treatise says: Confucius said, those who understand the way of change would probably understand the workings of the divine. The original text of this passage in the Benyi is missing some words, only the last few words remain: ...now it is impossible to verify. However, the part that can still be inferred is thoroughly explained by Zhu Xi in his "Yixue Minglun." The Jishuo cites Han Bo's saying: the way of change is natural and does not depend on human effort, so those who understand the way of change would also understand the workings of the divine. The Jishuo also cites Zhang Zai's saying: only the divine can produce change, because it unifies all actions in the world into one; if a person understands the way of change, then he must also understand the workings of the divine.

蘇氏軾曰：神之所為不可知，現變化而知之矣，變化之間，神無不在。董氏銖曰：陽化為陰，陰變為陽者，變化也。所以變化者，道也。道者本然之妙，變化者所乘之機，故陰變陽化，而道無不在，兩在故不測，故曰“知變化之道者，其知神之所為乎”。

The collected interpretations cite Su Shi saying: The actions of the divine are unknowable, but we can know them through the changes they manifest; within these changes, the divine is everywhere. The collected interpretations also cite Dong Zhu saying: When yang diminishes and transforms into yin, and yin grows and transforms into yang, this is called "change"; what enables this change is "the Way." The Way is the inherent subtle principle, while change is the mechanism by which the Way operates. Therefore, when yin transforms and yang changes, the Way is everywhere; the Way is simultaneously in yin and in yang, hence it is incomprehensible. Therefore, the Great Treatise says, "Those who know the principle of change also know the workings of the divine."

龔氏煥曰：此所謂“知變化之道者，其知神之所為”，即承上文所謂“成變化而行鬼神”為言也，蓋河圖之數體也，故曰“所以成變化而行鬼神。”大衍之數用也，故曰“知變化之遭，其知神之所為”，成變化所以行鬼神，故知變化之道，則知神之所為。變化者神之所為，而神不離於變化，知道者必能知之。

Collecting various interpretations, Gongs Huan said: the statement "those who know the way of change also know what the spirits do" here directly follows from the previous sentence "by achieving change, one can act as ghosts and spirits." The numbers of the Yellow River Chart discuss the essence, so it says "by achieving change, one can act as ghosts and spirits"; the numbers of the Great Derivation discuss the application, so here it says "knowing the way of change is to know what the spirits do." Only by achieving change can one talk about acting as ghosts and spirits, so understanding the way of change is equivalent to understanding the actions of the spirits. Change is what the spirits create, yet the spirits do not exist apart from change. Those who truly understand the Dao will certainly grasp this point.

陸氏振奇曰：神妙變化而為言，故知鬼神之行，即在成變化處。谷氏家傑曰：神之所為，是因圖數之神，以贊衍法之神，見其亦如天地之成變化而行鬼神也，指蓍法之變化為神，非總承數法而並贊其神也。

Collected interpretations cite Lu Zhenqi's view: this is speaking of the divine power and its marvelous ability to transform and change, so to understand the movement of ghosts and spirits, one should go to the place where transformation is created. Collected interpretations also cite Gu Jiage's view: the phrase "what the divine does" refers to the divine power represented by the Yellow River Chart's numbers, praising the miraculous nature of the method of divining with yarrow stalks. It shows that the method of divining with yarrow stalks can also achieve transformation and movement of ghosts and spirits, like heaven and earth. This refers specifically to the transformation of the yarrow stalk divination method as miraculous, not praising the miraculous nature of both the Yellow River Chart's numbers and the method of divining with yarrow stalks together.

案 此節是承蓍卦而贊之，龔氏谷氏之論為得，蓋菁卦之法，乃所以寫變化之機，而陰陽合一不測之妙，行乎其間也，下文象變辭占，即是變化之道，至精至變以極於至神，即是神之所為。

Li Guangdi remarked: This section follows the method of using the yarrow stalks and the process of forming the hexagram, praising the approach. The methods of divining with yarrow stalks and forming the hexagram are precisely used to imitate the mechanism of change. The profound and indescribable mystery of yin and yang being unified and unmeasurable operates within it. The following discussion on the images, changes, verses, and divination, refers to the "way of change." The ultimate subtlety, the highest degree of change, and the most profound mystery, are what is meant by "the workings of the divine."

《易》有聖人之道四焉，以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。本義 四者皆變化之道，神之所為者也。集說 虞氏翻曰：以言者尚其辭，聖人之情見於辭，繫辭焉，以盡言也，動則玩其占，故尚其占者也。

The Great Treatise says: The Book of Changes contains four principles of the sage's way: those who speak and make arguments should value its line statements, those who take action should value its changes, those who make objects should value its symbolic images, and those who consult omens should value its divinatory judgments. Zhu Xi's Original Meaning says: these four principles all belong to the way of change, and they are the workings of the divine. Collected Commentaries cite Yu Fan saying: the phrase 'those who speak should value its statements' is because the sage's intentions are all expressed in the line statements, and attaching statements is to fully express what needs to be said; when taking action, one should ponder its divinatory judgments, hence 'value its divination.'

孔氏穎達曰：策是筮之所用，並言卜者，卜雖龜之見兆，亦有陰陽五行變動之狀。程子曰：言所以述理，以言者尚其辭，謂以言求理者，則存意於辭也；以動者尚其變，動則變也；順變而動，乃合道也；制器作事，當體乎象，卜筮吉凶，當考乎占。

The collected interpretations cite Kong Yingda's explanation: the divining stalks are the tools used in the method of divination, but here both "divination by oracle bones" is mentioned as well. This is because although divination by oracle bones involves observing the patterns on the turtle shells, there are also forms of yin and yang and the five phases changing within them. The collected interpretations also cite Cheng Yi's explanation: speech is used to explain principles, so "those who rely on words should value the words" means that those who seek principles through speech should focus on the words of the hexagrams and their lines. "Those who act should value change" is because any action leads to change, and following the change in action is in accordance with the Way. Making objects and undertaking affairs should be modeled after the images of the hexagrams; determining fortune and misfortune through divination should be based on the interpretations of the hexagrams.

《朱子語類》：問：以“卜筮者尚其占”，卜用龜亦使易占否？曰：不用，則是文勢如此。胡氏炳文曰：辭以明變象之理，占以斷變象之應，故四者之目，以辭與占始終焉。

Collecting Sayings cites Master Zhu's Words: Someone asked, if the saying "those who use divination should focus on prediction" is meant, then when using turtle shells for divination, should the Book of Changes also be used for prediction? Master Zhu answered: No, it's just a matter of the flow of the text. Collecting Sayings also cites Hu Bingwen: The words of the hexagrams and lines are used to explain the principles of change and imagery, while prediction is used to determine the results that correspond to these changes and images. Therefore, the order of the four aspects begins with "words" and ends with "prediction."

蔡氏清曰：尚辭與尚占有別。後章云：“繫辭焉所以告也”，定之以吉凶所以斷也，於此可見尚辭尚占之別矣。又曰：言動制器卜筮，不必俱以筮易言，“君子居則觀其象而玩其辭”，亦可用易也；“動則觀其變而玩其占”，亦可用易也。

Collecting interpretations cites Cai Qing's statement: "Shang Ci" and "Shang Zhan" are distinct. In the following chapter, it says "binding the words so as to inform," and also "determining by good and evil so as to decide," from the distinction between "inform" and "decide," we can see the distinction between "Shang Ci" and "Shang Zhan." Cai Qing also says that speech, action, making objects, and divination need not all be discussed in terms of divination with the Book of Changes. What is meant by "a gentleman, when at rest, observes its images and plays with its words" is also using the Book of Changes; similarly, "when in motion, observes its changes and plays with its divination" is also using the Book of Changes.

是以君子將有為也，將有行也，問焉而以言，其受命也如響，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此？本義 此尚辭尚占之事，言人以蓍問《易》，求其卦爻之辭，而以之發言處事，則易受人之命而有以告之，如響之應聲，以決其來來之吉凶也。以言，與“以言者尚其辭”之以言義同。命，則將筮而告蓍之語，《冠禮》筮日宰自右贊命是也。

The Great Treatise says: Therefore, when a gentleman is about to act or take action, he consults the Book of Changes and receives verbal guidance. The Book of Changes responds to the inquiry as if echoing a sound, and regardless of whether the matter is distant or profound, he can thus know about future events. If it is not the most subtle thing in the world, who could achieve this. Zhu Xi's "Benyi" says: This passage discusses the importance of words and divination. It refers to the use of yarrow stalks to consult the Book of Changes, obtaining its hexagram and line words, and using them to speak and to act. Thus, the Book of Changes accepts the inquiry and gives a response, like an echo responding to a sound, deciding the auspiciousness or inauspiciousness of future events. The term "with words" here is the same as the "with words" in the previous text "with words, the emphasis is on its words." "Ming" refers to the words spoken to the yarrow stalks when about to perform the divination. The "Ming" mentioned in the "Yilü · Siguangli" refers to the words spoken by the assistant to the host when determining the day for the ceremony, which is this kind of "Ming" text.

集說 《朱子語類》云：問焉而以言，以上下文推之，以言卻是命筮之詞，古人亦大段重這命筮之詞。吳氏澄曰：有為，謂作內事。有行，謂作外事。蔡氏清曰：行之於身是有為，措之事業是有行。案 此節是釋“動則觀其變而玩其占”之意，又起下章所謂“蓍之德”也。蓍以知來，故曰“遂知來物”。至精者，虛明鑑照，如水鏡之無纖翳也。

The collected interpretations cite Master Zhu's "Sayings" stating that the phrase "with words" in "asking by means of words" refers to the words used in divination; ancient people placed great importance on these divination words. The collected interpretations also cite Wu Cheng saying that "having action" refers to handling family affairs, and "having movement" refers to dealing with external matters. The collected interpretations further cite Cai Qing saying that acting upon oneself is "having action," while arranging matters in one's career is "having movement." Li Guangdi comments: this passage explains the meaning of the second chapter "When there is movement, observe its change and play with its divination," and leads into the next chapter discussing the virtue of the tortoise shell. The function of the tortoise shell is to foresee the future, hence it is said "thus knowing future things." The term "highest refinement" refers to a state of empty clarity and bright perception, illuminating all things without omission, like a still pond reflecting without any obstruction.

參伍以變，錯綜其數。通其變，遂成天地之文，極其數，遂定天下之象。非天下之至變，其孰能與於此。本義 此尚象之事。變則象之未定者也，參者三數之也，伍者五數之也，既參以變，又伍以變一先一後，更相考核，以審其多寡之實也。錯者，交而互之一左一右之謂也。

The Great Treatise says: By counting in groups of three and five, one seeks out its changes, interweaving and combining its numbers; by comprehending its transformations, one achieves the patterns of heaven and earth; by exhausting its numbers, one determines the forms of all things under heaven. If it is not the most changeable thing in the world, who could accomplish this. Zhu Xi's "Benyi" says: This passage discusses the matter of "shang xiang" (embodying images).所谓 "bian" refers to when the forms of things have not yet become fixed. "San" means to count by grouping in threes, and "wu" means to count by grouping in fives; first use three to count the changes, then use five to count the changes, alternating the two to verify the actual number of changes. "Cuo" means to cross-reference them with each other, looking left and right to compare.

綜者，總而挈之，一低一昂之謂也，此亦皆謂揲蓍求卦之事，蓋通三揲兩手之策，以成陰陽老少之畫，究七八九六之數，以定卦爻動靜之象也。參伍錯綜皆古語，而參伍尤難曉，按《荀子》云：窺敵制變，欲伍以參。韓非曰：省同異之言，以知朋黨之分，偶參伍之驗，以責陳言之實。又曰：參之以比物，伍之以合參。《史記》曰：必參而伍之。又曰：參伍不失。《漢書》曰：參伍其賈，以類相準，此足以相發明矣。

The Benyi continues to say: "Zong" means to take everything in total and hold it together, looking at it by alternating between low and high. All these are talking about the process of divining a hexagram by using the stalks of the yarrow. The numbers obtained from three times of divining with both hands are summed up in total to determine the lines of yin and yang, old and young, and to investigate the numbers seven, eight, nine, and six, which are used to determine the dynamic and static images of the hexagram lines. "San Wu" and "Cu Zhong" are both ancient terms, among which "San Wu" is especially difficult to understand. According to the Xunzi, to explore the enemy's situation and control changes, one must cross-reference and verify. Hanfeizi says: to examine the differences in speech in order to distinguish the factions, and to use the method of cross-referencing to verify whether the statements are true. Hanfeizi also says: using analogy to "San", and using the combination of various verifications to "Wu". The Shiji says: one must definitely cross-reference and verify; it also says: cross-referencing and checking without error. The Hanshu says: cross-referencing to compare the price, and using categories to calibrate each other. These examples are sufficient to clarify the meaning of "San Wu".

集說 虞氏翻曰：觀變陰陽始立卦，故“成天地之文”，“物相雜故曰文也”。數，六畫之數，六爻之動，三極之道，故定天下吉凶之象也。《朱子語類》云：紀數之法以三數之，則遇五而齊，以五數之，則遇三而會，所謂“參伍以變”者，前後多寡，更相反覆，以不齊而要其齊。又云：參伍所以通之，其治之也簡而疏，錯綜所以極之，其治之也繁而密。

The collected interpretations cite Yu Fan's explanation: observing the changes of yin and yang is the beginning of establishing the hexagrams, hence it is said "to form the text of heaven and earth." The Great Treatise also says "things mix together, hence there is text." The term "number" refers to the number of six lines; the movement of the six lines embodies the principles of heaven, earth, and humanity, thus being able to determine the auspicious and inauspicious signs of the world. The collected interpretations also cite Master Zhu's "Collected Sayings": the method of counting numbers uses three to count, and it takes five times three (fifteen) to align with five; using five to count, it takes three times five (fifteen) to align with three. The phrase "three and five interact to produce change" means arranging the abundance and scarcity of the previous and subsequent lines repeatedly, seeking order from disorder. The collected interpretations also cite Master Zhu's "Collected Sayings": "three and five interact" is used to connect and integrate, being simple and broad; "interweaving and reversing" is used to exhaust all possibilities, being detailed and thorough.

案 此節是釋“居則觀其象而玩其辭”之意，又起下章所謂“卦之德六爻之義”也，卦爻以藏往，故曰“遂成天地之文”、“遂定天下之象”。成文，謂八卦也，雷風水火山澤之象具，而天地之文成矣。定象，謂六爻也，內外上下貴賤之位立，而天下之象定矣，參伍錯綜，亦是互文，總以見卦爻陰陽互相參錯爾，至變者，變動周流，如雲物之無定質也。

Li Guangdi remarked: This section explains the meaning of the second chapter, "When at rest, observe its image and play with its words," and leads into the next chapter's discussion of "the virtue of the hexagram" and "the meaning of the six lines." The function of hexagrams and lines is to collect and preserve the past, hence it is said, "thus forming the text of heaven and earth" and "thus determining the images of the world." The term "forming text" refers to the Eight Trigrams: the images of thunder, wind, water, fire, mountain, and marsh are all complete, and thus the text of heaven and earth is formed. The term "determining images" refers to the six lines: the positions of inside and outside, above and below, and high and low are established, and thus the images of the world are determined. "Three and two" and "interchange and reversal" are also mutually explanatory, summarizing to show the mutual variation and intermingling of yin and yang in hexagrams and lines. The term "ultimate change" refers to its movement and circulation, like clouds and things, without fixed form or substance.

易無思也，無為也。寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此？程子曰：老子曰“無為”，又曰“無為而無不為”。聖人作《易》未嘗言無為，唯曰無思也，無為也，此戒夫作為也。然下即曰“寂然不動，感而遂通天下之故”，是動靜之理，未嘗為一偏之說矣。

The Great Treatise says: The Book of Changes has no thoughts, no actions, is still and unmoving, but once it responds to something, it comprehends all the affairs of the world. If it is not the most marvelous thing in the world, who could achieve this. The collected interpretations cite Cheng Yi saying: Laozi speaks of "non-action," and also speaks of "non-action yet nothing is left undone." The sage composed the Book of Changes, but did not merely speak of "non-action," but rather said "no thoughts, no actions," which is a warning against deliberate creation. But immediately following this, it says "still and unmoving, but when moved by a response, it comprehends all the affairs of the world," showing that the principles of motion and stillness are both included, and never confined to one side.

胡氏居仁曰：天下之理。雖萬殊而實一本，皆具於心，故感而遂通，若原不曾具得此理，如何通得。林氏希元曰：“感而遂通天下之故”，即是上文“遂成天地之文”，“遂定天下之象”，“受命如響，遂知來物”之意，蓋即上文而再謄說以歸於至神也。張氏振淵曰：十數“遂”字，已含有“神”字意，非精變之外別有神。

Collecting sayings quotes Rujin saying: The principles of the world may be various and different, but they all originate from the same source, and are all contained within the human mind. Therefore, when one feels something, it can be understood immediately. If the mind originally did not contain this principle, how could it be understood? Collecting sayings quotes Lin Xiyuan saying: "When feeling, one can understand all things," which refers to the previous statements "thus forming the text of heaven and earth," "thus determining the images of the world," "receiving a mandate like an echo, thus knowing future things." It is merely a restatement of the previous text, summarizing it to the point of "ultimate divinity." Collecting sayings quotes Zhang Zhenyuan saying: In this passage, there are more than ten instances of the word "sui," which itself contains the meaning of "shen" (divinity). This shows that there is no need to have a separate "shen" outside of "zhi jing" (ultimate refinement) and "zhi bian" (ultimate change).

案 此節是總蓍卦爻之德而贊之。“遂通天下之故”，即上文“遂知來物”，“遂成天地之文”。而此謂之至神者，以其皆感通於寂然不動之中，其知來物非出于思，其成文定象非出於為也，神不在精變之外，其即精變之自然而然者與。

Li Guangdi remarked: This section summarizes and praises the virtues of the divination stalks, hexagrams, and lines. The phrase "succeeding in understanding all things in the world" refers to the previous statements "succeeding in knowing future things" and "succeeding in forming the patterns of heaven and earth." Here it is called "the highest divine" because all these things are achieved through quiet stillness and spontaneous response: it knows future events without deliberation, and forms the patterns and determines the images of things without artificial effort. Divinity is not separate from "the highest refinement" and "the highest transformation," but rather it is the natural and spontaneous aspect of refinement and transformation.

夫《易》，聖人之所以極深而研幾也。本義 研，猶審也。幾，微也。所以極深者，至精也，所以研幾者，至變也。集說 韓氏伯曰：極未形之理則曰“深”，適動微之會則曰“幾”。孔氏穎達曰：言《易》道弘大，故聖人用之，所以窮極幽深而研覆幾微也，“無有遠近幽深”，是“極深”也。“參伍以變，錯綜其數”，是“研幾”也。

The Great Treatise says: The Book of Changes is used by the sage to exhaust the profound and examine the subtle. Zhu Xi's Original Meaning says: "Examine" means to scrutinize, and "a few" refers to the minute. What is used to exhaust the profound is "the highest degree of refinement"; what is used to examine the subtle is "the highest degree of change." Collected Commentaries cite Han Bo's view: to exhaust the principles that have not yet taken form is called "profound"; to seize the moment when a thought first arises is called "a few." Collected Commentaries also cite Kong Yingda's view: The Way of the Book of Changes is vast and profound, so the sage uses it to exhaust the profound and repeatedly examine the subtle. The previous sentence "there is no distance, no depth" refers to "exhausting the profound"; the sentence "by combining three and five, changing and interweaving the numbers" refers to "examining the subtle."

俞氏琰曰：深，蘊奧而難見也。幾，細微而未著也。極深，謂以易之至梢，窮天下之至精。研幾，謂以易之至變，察天下之至變。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。本義 所以通志而成務者，神之所為也。

Collecting various interpretations, it cites Yu Yan's saying: "Deep" refers to the hidden and profound, difficult to perceive; "ji" refers to the subtle and faint, not yet evident. To "reach the deep" means to use the highest refinement of the Book of Changes to investigate the highest refinement of the world; to "study the subtle" means to use the highest change of the Book of Changes to observe the highest change of the world. The Great Treatise says: precisely because it can reach the deep, it can understand the aspirations of people throughout the world; precisely because it can grasp the subtle, it can accomplish the affairs of the world; precisely because it can be divine, it does not rush yet arrives swiftly, does not move yet reaches its destination. Zhu Xi's "Original Meaning" says: the ability to understand aspirations and accomplish affairs is the work of the divine.

集說 虞氏翻曰：深謂“幽贊神明”。“無有遠近幽深，遂知來物”，“故通天下之志”，謂蓍也。務，事也。謂《易》研幾，故成天下之務，謂卦也。“寂然不動，感而遂通”，故“不行而至”者也。孔氏穎達曰：“唯深也，故能通天下之志”者，聖人用易道以極深，故聖人德深也，能通天下之志意，即是“受命如響，遂知來物”。“唯幾也，故能成天下之務”者，聖人用易道以研幾，故能知事之幾微，通其變遂成天地之文是也。

Collective commentary cites Yu Fan's explanation: "Deep" refers to what the "Commentary on the Hexagrams" says, "praising the divine and spiritual." "Without regard to distance or depth, one can foresee things to come," so it is able to "unite the aspirations of the world," which is speaking about the use of the yarrow stalks. "Duty" means affairs; explaining the Book of Changes can examine subtle details, thus achieving the affairs of the world, which is speaking about the hexagrams. "Still and unmoving, yet responsive when touched," thus it is able to "arrive without moving." Collective commentary also cites Kong Yingda's explanation: what is meant by "only by being deep can one unite the aspirations of the world" is that the sage uses the principles of the Book of Changes to explore the profound, so the sage's virtue is deep, thus able to understand the minds of people throughout the world, which is the previous statement "receiving a mandate like an echo, thus foreseeing things to come." What is meant by "only by being subtle can one accomplish the affairs of the world" is that the sage uses the principles of the Book of Changes to examine subtle details, thus being able to perceive the subtle beginnings of matters. The previous statement "by adapting to changes, one forms the patterns of heaven and earth" refers to this.

張子曰：一故神，譬之人身四體皆一物，故能觸之而無不覺，不待心使至此而後覺 張氏浚曰：“精之能燭，來物遂知，天下之志，於此而可通，變之所該，萬象以定，天下之務，於此而可成。

The collected interpretations cite Zhang Zai saying: because it is unified as one, it is capable of being divine. For example, the human body, with its limbs and bones all belonging to the same body, thus when touched, there is no part that remains unnoticed, without needing the mind to direct or convey awareness to that place. The collected interpretations also cite Zhang Jun saying: the utmost refinement can illuminate the subtle and hidden, thus future events can be foreseen, and the aspirations of people throughout the world can be understood thereby; the transformations encompass all things, allowing each to find its proper place, thus the affairs of the world can be accomplished thereby.

《朱子語類》云：通天下之志，猶言開物，開通其閉塞也，故其下對“成務”。又《易精變神說》曰：變化之道，莫非神之所為也，故知變化之道，則知神之所為矣。《易》有聖人之道四焉，所謂變化之道也。觀變玩占，可以見其精之至矣；玩辭觀象，可以見其變之至矣，然非有寂然感通之神，則亦何以為精為變而成變化之道哉，此變化之所以為神之所為也。

The "Collective Commentary" cites Master Zhu's "Classical Sayings" saying: "To communicate the wills of all under heaven" is like "opening things," which means removing blockages from people's hearts. Therefore, the following text appropriately uses "accomplishing affairs" as its counterpart. The "Collective Commentary" also cites Master Zhu's "Explanation of the Essence and Spirit of the Book of Changes" saying: the way of change has no aspect that is not the work of the divine. Therefore, understanding the way of change is to understand the workings of the divine. The "Book of Changes" contains four principles of the sage's way, which are precisely the way of change. Observing change and contemplating divination can reveal its subtlety to its extreme; contemplating words and observing phenomena can reveal its transformation to its extreme. However, without that state of stillness and non-action, and the ability to respond instantly to all things, by what means could it reach such subtlety and transformation, thus forming the way of change? This is why change is the work of the divine.

案 《本義》以至精為尚辭尚占之事，至變為尚象尚變之事，而《易說》以至精為變占，至變為象辭，蓋本第二章居則觀象玩辭，動則觀變玩占而來，此與下章“蓍之德”，“卦之德”既相應，而第二章“觀”、“玩”之義，亦因以明，當從此說。

Li Guangdi remarked: The "Ben Yi" treats "zhi jing" as matters of valuing words and divination, and "zhi bian" as matters of valuing images and change; however, Zhu Xi's "Yi Jing Bian Shen Shuo" assigns "zhi jing" to change and divination, and "zhi bian" to images and words. The latter classification follows the second chapter's statement "when at rest, observe its image and play with its words; when in motion, observe its change and play with its divination." This classification corresponds with the next chapter's discussion of "the virtue of the yarrow stalks" and "the virtue of the hexagrams," and thus clarifies the meaning of the words "guan" and "wan" in the second chapter. Therefore, we should follow the classification presented in "Yi Shuo."

子曰：易有聖人之道四焉者，此之謂也。本義 此第十章，承上章之意，言《易》之用有此四者。集說 蔡氏清曰：上章“四營而成易”，至“顯道神德行”，則辭變象占四者俱有，但末及枚舉而明言之耳，故此章詳之。

The Great Treatise says: Confucius said, the Book of Changes contains four principles of the sage, which is exactly what is being discussed here. Zhu Xi's Original Meaning says: The above is the tenth chapter, continuing from the previous chapter to explain that the function of the Book of Changes has these four aspects. Collected Commentaries cite Cai Qing's saying: The previous chapter started from "Four operations form the Book of Changes" up to "Manifest the Way and the divine virtue," and the four elements of words, changes, images, and divination were already present, but not listed one by one or clearly explained. Therefore, this chapter elaborates on them in detail.

子曰：夫《易》何為者也？夫《易》開物成務，冒天下之道，如斯而已者也。是故聖人以通天下之志，以定天下之業，以斷天下之疑。本義 開物成務，謂使人卜筮，以知吉凶而成事業。冒天下之道，謂卦爻既設，而天下之道皆在其中。

The Great Treatise says: Confucius said, What is the purpose of the Book of Changes? The Book of Changes is to open up people's wisdom and accomplish undertakings, encompassing all the principles under heaven, nothing more than that. Therefore, the sage used it to understand the aspirations of people throughout the world, to establish the undertakings of the world, and to judge the difficulties of the world. Zhu Xi's Original Meaning says: "Opening things and accomplishing affairs" means that people can know good and bad fortune through divination, thus accomplishing their undertakings. "Covering all the principles of the world" means that once the hexagrams and lines are established, all the principles of the world are included within them.

集說 《朱子語類》云：古時民淳俗樸，風氣未開，於天下事全未知識，故聖人立龜與之卜，作《易》與之筮，使人趨吉避害以成天下之事，故曰“開物成務”，物是人物，務是事務，冒是罩得天下許多道理在裡。又云：讀《繫辭》者，須要就卦中一一見得許多道理，然後可讀繫辭也。蓋《易》之為書，大抵皆是因卜筮以教，逐爻開示吉凶，將天下許多道理，包藏在其中，故“冒天下之道”。

Collected Commentaries cite Master Zhu's Sayings: In ancient times, people were simple and sincere, with no knowledge of worldly affairs. Therefore, the sage used turtle shells for divination and composed the Book of Changes to be used for augury, guiding people to seek good fortune and avoid misfortune in order to accomplish worldly affairs. This is why it is said "to open things and accomplish tasks." "Things" refers to people, "tasks" refers to affairs, and "m冒" means to encompass all the principles of the world within it. Collected Commentaries also cite Master Zhu's Sayings: Those who read the Great Treatise must first understand many principles from each of the sixty-four hexagrams, and only then can they read the Great Treatise. The Book of Changes is essentially a means of teaching through divination, explaining good and bad fortune for each line, and encompassing all the principles of the world within it. This is why it is said "to encompass all the principles of the world."

龔氏煥曰：通志以“開物”言，定業以“成務”言，斷疑以“冒天下之道”言，唯其能“冒天下之道”，所以能“斷天下之疑”，苟其道有不備，又何足以斷天下之疑也哉。案 此“通志”，即是上章“通志”，定業斷疑，則是上章“成務”，言通志成務，則斷疑在其中矣，又多此一句者，以起下文蓍卦爻二事。

Collecting explanations cites Gongs Huan's statement: "To communicate the aspirations of all under heaven" is said in relation to "opening things," "to establish the undertakings of all under heaven" is said in relation to "achieving affairs," and "to resolve the doubts of all under heaven" is said in relation to "embracing the ways of all under heaven." Because the Book of Changes can encompass all the principles of the world, it is able to judge the doubts of the world; if it lacked any of these principles, by what standard could it judge the doubts of the world? Li Guangdi comments: here "communicating aspirations" refers to the "communicating the aspirations of all under heaven" from the previous chapter; "establishing undertakings" and "resolving doubts" refer to the "achieving affairs" from the previous chapter. Speaking of communicating aspirations and achieving affairs already includes resolving doubts; hence, the additional phrase "resolving the doubts of all under heaven" is included here in order to lead into the following discussion on the divination process and the hexagram lines.

是故蓍之德圓而神，卦之德方以知，六爻之義易以貢，聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與於此哉。古之聰明睿知，神武而不殺者夫。本義 圓神，謂變化無方。方知，謂享有定理。易以貢，謂變易以告人。聖人體具 所謂無卜筮而知吉凶也，神武不殺，得其理而不假其物之謂。

The Great Treatise says: Therefore, the virtue of the yarrow stalks is round and penetrating, while the virtue of the hexagrams is square and certain. The meaning of the six lines is changeable, yet they inform people of good fortune and misfortune. The sage uses these three to purify his mind, retreating his mind into the hidden and secret place. Whether encountering good fortune or misfortune, he shares the worries of the people. With the penetrating aspect, he foresees the future; with the certain aspect, he preserves the past. Who could reach this level? This is probably the ancient sage who was wise and intelligent, possessing the virtue of divine martial strength without needing to resort to punishment and execution. Zhu Xi's Commentary says: "Round and penetrating" refers to change having no fixed place; "square and knowing" refers to having a fixed principle to hold on to; "changeable and contributing" refers to its changeable nature informing people of good fortune and misfortune. "The sage embodies these" and so on, the original text has missing characters... which is to say, one can know good fortune and misfortune without needing divination. "Divine martial strength without killing" means having attained this principle without needing the aid of yarrow stalks or oracle bones.

集說 虞氏翻曰：吉凶與民同患，謂作《易》者其有憂患也。韓氏伯曰：“圓”者運而不窮，“方”者止而有分，唯變所適，無數不周，故曰“圓”。卦列爻分，各有其體，故曰“方”。又曰：表吉凶之象，以同民所憂患之事，故曰“吉凶與民同患”也。孔氏穎達曰：易道深遠，故古之聰明睿知神武之君，用此易道，不用刑殺而威服之也。

Collective commentary cites Yu Fan's explanation: "Good fortune and misfortune are shared in common by the people," meaning the person who composed the Book of Changes had a heart full of concern and anxiety. Collective commentary also cites Han Bo's explanation: what is meant by "round" is that it rotates without end; what is meant by "square" is that it stops and has definite limits. The method of using the divining tortoise (ci) relies solely on change, and it can encompass any number, so it is called "round"; the hexagrams have a fixed order, and the lines have definite positions, each with a specific form, so it is called "square." Han Bo also says that the Book of Changes presents images of good fortune and misfortune to share the people's concerns and worries, hence saying "good fortune and misfortune are shared in common by the people." Collective commentary also cites Kong Yingda's explanation: the Way of the Book of Changes is profound and lofty, so ancient wise and enlightened rulers with divine military virtue used this Way of the Book of Changes, without resorting to punishment and execution, yet could subdue the whole world.

崔氏憬曰：蓍之數，七七四十九，象陽園，其為用變通不定，因之以知來物，是“蓍之德園而神”也。卦之數八八六十四，象陰方，其為用也爻位有分，因之以藏往知事，是“卦之德方以知”也。張子曰：圓神故能通天下之志，方知故能定天下之業，易貢故能斷天下之疑。

The collected interpretations cite Cui Jing's explanation: the number of the divination stalks is seven times seven, totaling forty-nine, symbolizing the roundness of the Yang; its use is flexible and changeable, allowing one to foresee future events, which is why it is said "the stalks possess the virtue of roundness and divinity." The number of the hexagrams is eight times eight, totaling sixty-four, symbolizing the squareness of the Yin; its use is determined by the positions of the lines, allowing one to record past events and understand principles, which is why it is said "the hexagrams possess the virtue of squareness and knowledge." The collected interpretations also cite Zhang Zai's explanation: because it is round and divine, it can comprehend the aspirations of people throughout the world; because it is square and certain in knowledge, it can establish the affairs of the world; because it is changeable and reveals good and evil, it can resolve the doubts of the world.

程子曰：安有識得《易》後，不知“退藏於密”，密是用之源，聖人之妙處。龔氏原曰：圓者其體動而不窮，神者其用虛而善應，卦者象也，象則示之以定體，爻者變也，變則其義不可為典要，以此“洗心”者，所以“無思”也，以此“退藏於密”者，所以“無為”也，以此“吉凶與民同患”者，“感而遂通天下之故”也。

Collective commentary cites Cheng Yi's saying: How could one, after understanding the Book of Changes, fail to comprehend the principle of "retreating into secrecy"? This "secrecy" is the source of all actions, precisely the subtle aspect of the sage. Collective commentary also cites Gongs Yuan's saying: The term "roundness" refers to its essence moving endlessly; the term "spirit" refers to its function being subtle and responsive. A hexagram is an image, and an image is a fixed form presented to people. A line is a change; once it changes, its meaning cannot be fixed as a rigid rule. Using these three aspects to "purify the mind" is precisely what is meant by "without thought"; using these three aspects to "retreat into secrecy" is precisely what is meant by "non-action"; using these three aspects to "share in the people's fortune and misfortune" is precisely what is meant by "being responsive and thus comprehending all things."

王氏宗傳曰：聖人以此蓍卦六爻，洗去夫心之累，則是心也，廓然而大公，用能退藏於密，而不窮之用，默存於我焉，此即《易》之所謂寂然不動也，無妙用之源，默存於聖人之心，則發而為用也，酬酢萬物而不窮，樂以天下，憂以天下，故曰“吉凶與民同患”，此即“感而遂通天下之故”也。

Collected Commentaries cite Wang Zongcheng's saying: The sage uses the yarrow stalks, the hexagrams, and the six lines to eliminate attachments from the mind, so that the mind becomes vast and impartial, free from personal desires. Thus, it can retreat into the hidden and profound, and infinite and subtle functions are silently present within. This is what the Book of Changes refers to as "quiet and unmoving" (the original text had an error or omission in the phrase "source of subtle functions"). Since the source of these subtle functions is silently present in the sage's mind, once they are expressed and put into use, they can respond to all things without limit. Just as Mencius said to take joy in the joy of the world and sorrow in the sorrow of the world, hence the Great Treatise says "good fortune and misfortune share the people's suffering," which is what is meant by "when moved, one comprehends the principles of the world."

《朱子語類》云；此言聖人所以作《易》之本也，蓍動卦靜，而爻之變易無窮，未畫之前，此理已具於聖人之心矣，然物主未感，則寂然個動，而無聯兆之可名，及其出而應物，則憂以天下，而圓神方知者，各見於功用之實。“聰明睿知神武而不殺者”，言其體用之妙也，“洗心”、“退藏”言體，知來藏往言用，然亦只言體用具矣，而未及使出來處，到下文是“興神物以前民用”，方發揮許多道理以盡，見於用也。

Collected Commentaries cite Master Zhu Xi's words: This passage discusses the fundamental principle of the Sage in composing the Book of Changes. The yarrow stalks belong to the dynamic, the hexagrams to the static, and the changing nature of the lines has no end. Before the hexagram is drawn, the principle is already complete in the Sage's mind. However, when external things have not yet influenced it, the mind is still and unmoving, with no trace or sign to point to. When it responds to external things, it takes the world's worries as its own, and the two virtues of "circular and divine" and "square and knowing" manifest in their practical functions. What is meant by "clever, wise, profound, and mighty yet not cruel" refers to the subtle harmony between its essence and its function. "Purifying the mind" and "retreating and concealing" refer to the essence, while "knowing the future" and "understanding the past" refer to the function. However, here only the completeness of essence and function is mentioned, not the actual manifestation of function. It is only in the following text, "Before the people can use it, the divine object is first aroused," that all these principles are fully explained and applied in practice.

項氏安世曰：蓍用七，其德圓，卦用八，其德方，爻用九六，其義易貢。胡氏居仁曰：“退藏於密”，只是其心湛然無事，而眾理具在也。何氏楷曰；德統而義析，故爻以義言。又曰：吉凶之幾，兆端已發，將至而未至者曰來，吉凶之理，見在於此，一定而可知者曰往。

The collected interpretations cite Xiang Anshi's saying: the number of the divination stalks is seven, and seven times seven is forty-nine, so its virtue is round; the number of the hexagrams is eight, and eight times eight is sixty-four, so its virtue is square; the number of the lines is nine and six, so its meaning is change and communication. The collected interpretations also cite Hu Juren's saying: what is meant by "retreating into secrecy" is simply that the mind is clear and still, with nothing to do, yet all the principles are contained within it. The collected interpretations also cite He Kai's saying: "De" is a general term, while "yi" is a specific analysis, so for the lines, only "yi" is mentioned and not "de." He Kai also says that the initial signs of good or bad fortune, which have just begun to appear and are about to come but have not yet arrived, are called "lai"; while the principles of good or bad fortune, which are already present and certain, are called "wang."

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齋戒，以神明其德夫。本義 神物，謂蓍龜。湛然純一之謂齊，肅然警惕之謂戒，明天道，故知神物之可興，察民故，故知其用之不可不有以開其先，是以作為卜筮以教人，而於此焉齋戒以考其占，使其心神明不測，如鬼神之能知來也。

The Great Treatise says: Because the sage understands the principles of heaven and examines the affairs of the people, he thus employs such divine objects as the tortoise shell and yarrow stalks to guide the people in their daily lives. The sage also uses these for purification and self-restraint, thereby making his virtue divine. Zhu Xi's "Benyi" says: "Divine objects" refer to the tortoise shell and yarrow stalks. Being pure and unified is called "qi," and being solemn and vigilant is called "jia." Understanding the principles of heaven allows one to know that such divine objects can be used; examining the people's affairs allows one to know that their use must first be introduced to the people. Therefore, the sage creates the methods of divination to teach people, and during divination he purifies himself to seek the meaning of the oracle, making his mind clear and unfathomable, like the spirits who can foresee the future.

《朱子語類》云：此言作《易》之事也，聖人以此齋戒以神明其德夫，言用《易》之事也，齋戒敬也，聖人無一時一事而不敬，此特因卜筮而尤見其精誠之至，如孔子所慎齋戰疾之意也。又云“聖人既具此理，又將此理就蓍龜上發明出來，使民亦得前知而用之也。德，即聖人之德，聖人自有此理，又用蓍龜之理以神明之。

The collected interpretations cite The Words of Master Zhu from the class of the "Sayings of the Master" saying: the first part talks about the work of composing the Book of Changes; the sentence "The sage used this to observe fasting and purification, to make his virtue clear to the spiritual realm" refers to the use of the Book of Changes. Fasting and purification mean reverence. The sage never neglected reverence in any time or matter. Here, it specifically mentions divination and卜筮 because in these practices, his sincerity and devotion are especially evident, just as the Analects records that Confucius was careful about three things: fasting, warfare, and illness. The collected interpretations also cite The Words of Master Zhu saying: the sage himself already possessed this principle, and then he expressed this principle through the use of yarrow stalks and tortoise shells, enabling the people to foresee the future and apply it. Here, the term "virtue" refers to the virtue of the sage; the sage originally possessed this principle, and then by using the principles of yarrow stalks and tortoise shells, he made it even more profound and supernatural.

邱氏富國曰：心即神明之舍，人能洗之而無一點之累，則此心靜與神明一，於揲蓍求卦之時，能以齋戒存之，則此心動與神明通，心在則神在矣。案 “以此洗心”者，聖人體易之事也，在學者則居而觀象玩辭，亦必如聖人之洗心，然後可以得其理，以此齋戒者，聖人用《易》之事也，在學者則動而觀變玩占，亦必如聖人之齋戒，然後可以見其幾，言聖人，以為君子之楷則也。

Collected Commentaries cite Qiu Fuguo's statement: The mind is the dwelling place of the divine spirit. If a person can cleanse it completely of all attachments, then when the mind is still, it merges with the divine spirit. When using the yarrow stalks to divinate, if one can maintain this state through fasting and purification, then when the mind is active, it communicates with the divine spirit—so long as the mind exists, the divine spirit is present. Li Guangdi comments: The phrase "using this to cleanse the mind" refers to the sage's realization of the principles of the Book of Changes. Those studying the Book of Changes must, in their daily lives, observe the images and contemplate the words, just as the sages do, in order to grasp its meaning. The phrase "using this to fast and purify" refers to the sage's application of the Book of Changes. Those studying the Book of Changes must, when taking action, observe changes and engage in divination, just as the sages do, in order to perceive the initial signs. Here, the term "sage" is used to set the standard for the gentleman to follow.

是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通。見乃謂之象，形乃謂之器，制而用之謂之法。利用出入，民戒用之謂之神。本義 闔闢，動靜之機也。先言坤者，由靜而動也。乾坤變通者，化育之功也。見象形器者，生物之序也。法者，聖人修道之所為。而神者，百姓自然之日用也。

The Great Treatise says: closing the door is called坤, opening the door is called乾, one closing and one opening is called change, coming and going without end is called communication. Manifestation is called image, solidification into form is called object, making it and using it is called method. Using it to go in and out, the people all use it without knowing why, this is called spirit. Zhu Xi's "Original Meaning" says: one closing and one opening is the mechanism of movement and stillness; first saying坤 then乾, because it is from stillness to movement. The change and communication of乾 and坤 refer to the function of generating and nurturing; manifestation as image and solidification into object refer to the order of producing things. "Method" is what the sage does to cultivate the great way, "spirit" is the natural daily use of the people.

集說 荀氏爽曰：見乃謂之象，謂日月星辰，光見在天而成象也，“形乃謂之器”，萬物生長，在地成形，可以為器用者也。觀象於天，觀形於地，制而用之，可以為法。虞氏翻曰：闔，閉翕也，坤象夜，故以閉戶也。闢，開也，乾象晝，故以開戶也。陽變闔陰，陰變闢陽，剛柔相推而生變化也。

Collecting sayings cite Xun Shuang's explanation: "When something is seen, it is called an image," meaning the light of the sun, moon, and stars appears in the sky and forms an image; "When something takes shape, it is called an object," meaning all things grow on the earth and take form, which can be used to make objects. Observing the image in the sky and the form on the earth, making them into objects for use, can become principles and standards. Collecting sayings also cite Yu Fan's explanation: "He" refers to closing and gathering, as the Earth (Kun) symbolizes night, so using a door closing to represent it; "Bi" refers to opening, as the Heaven (Qian) symbolizes day, so using a door opening to represent it. Yang changes into closing and gathering Yin, Yin changes into opening and releasing Yang, and the interaction between firm and yielding produces change.

陸氏績曰：聖人制器以周民用，用之不遺，故曰“利用出入”也，民皆用之而不知所由來，故“謂之神”也。朱氏震曰：知闔闢變通者，“明於天之道”，知“利用出人民咸用之”者，“察於民之故。”《朱子語類》云：闔闢乾坤，理與事皆如此，書亦如此，這個只說理底意思多。

Collecting sayings cites Lu Ji's view: the sage made objects to meet the daily needs of the people, without any omissions, hence it is said "useful for entry and exit"; the people all use it but do not know where it comes from, hence it is called "mysterious". Collecting sayings cites Zhu Zhen's view: understanding the opening and closing, change and communication, is "clear about the way of heaven"; understanding the use of objects for entry and exit and the people's universal use, is "aware of the people's affairs". Collecting sayings cites The Words of Master Zhu: one opening and one closing is the Heaven and Earth, whether speaking of principle or speaking of affairs, it is the same, as in the Book of Documents, but here it mainly refers to principle.

問：闔戶謂之坤一段，只是這一個物，以其闔謂之坤，以其闢謂之乾，以其闔闢謂之變，以其不窮謂之通，以其發見而未成形謂之象，以其成形則謂之器，聖人修明以立教則謂之法，百姓日用則謂之神。曰：是如此，又曰：利用出入者，便是人生日用，都離他不得。案 此節是說天道民故如此，“易有太極”一節，是說聖人作《易》以模寫之。

The collected interpretations also cite Master Zhu's "Classical Sayings": Someone asked about the phrase "When the door is closed, it is called the Earth (Kun)." The discussion revolves around one thing: when it is closed, it is called the Earth; when it is opened, it is called the Heaven (Qian); when it alternates between closing and opening, it is called change; when it flows without end, it is called continuity; when it is already apparent but not yet formed, it is called the image (xiang); when it is already formed, it is called the object (qi). The sage clarifies and applies it to establish teaching, which is called the method (fa). The common people use it daily, which is called the divine (shen). Master Zhu replied: Exactly so. He also said: The phrase "utilizing entry and exit" refers to daily life, which everyone depends on. Li Guangdi remarked: This passage explains that the way of Heaven and the sentiments of the people are naturally so. The following section, "The Book of Changes has the Supreme Ultimate," is about the sage composing the Book of Changes to depict this.

是故易有太極，是生兩儀，兩儀生四象，四象生八卦。本義 一每生二，自然之理也。易者，陰陽之變。太極者，其理也，兩儀者，始為一畫以分陰陽。四象者，次為二畫以分太少。八卦者，次為三畫而三才之象始備，此數言者實聖人作易自然之次第，有不假絲毫智力而成者，畫卦揲蓍，其序皆然，詳見序例《啟蒙》。

The Great Treatise says: Therefore, the Book of Changes has the Taiji, from which the two principles (yin and yang) arise, from which the four images arise, and from which the eight trigrams arise. Zhu Xi's "Original Meaning" says: One always gives rise to two, which is a natural principle. "The Book of Changes" is the transformation of yin and yang, and "Taiji" is the principle behind this transformation. "The two principles" refer to the first line drawn, which divides yin and yang. "The four images" refer to the second line drawn, which divides great and small. "The eight trigrams" refer to the third line drawn, thus the images of heaven, earth, and humanity are fully established. These words truly represent the natural sequence of the sage in composing the Book of Changes, without any artificial arrangement by human intellect. Drawing the trigrams is like divining with yarrow stalks; a detailed explanation is given in the preface of "The Awakening of the Mind to the Book of Changes."

《朱子語類》云：太極十全是具一個善，若三百八十四爻中，有善有惡，皆陰陽變化後方有。又云，若說其生則俱生，太極依舊在陰陽裡，但言其次序，須有這實理，方始有陰陽也，自一見在事物而觀之，則陰陽函太極，推其本，則太極生陰陽。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: the Supreme Ultimate is entirely just a complete possession of "goodness"; among the 384 lines, there are both good and evil, which are only present after the transformation of yin and yang. The collected interpretations also cite Master Zhu's words saying: if we talk about generation, then all things are generated together, and the Supreme Ultimate remains within yin and yang; but if we talk about sequence, there must first be this real principle, and then yin and yang come into being. From the perspective of present things, yin and yang contain the Supreme Ultimate; but when we investigate its origin, it is the Supreme Ultimate that generates yin and yang.

又云：“易有太極”，便是下面兩儀四象八卦，自三百八十四爻總為六十四，自六十四總為八卦，自八卦總為四象，自四象總為兩儀，自兩儀總為太極，以物論之，易之太極，如木之有根，浮圖之有頂，但木之根，浮圖之頂，是有形之極，太極卻不是一物，無方所頓放，是無形之極，故周子曰：無極而太極，是它說得有功處，然太極之所以為太極，卻不離乎兩儀四象八卦，如一陰一陽之謂道，指一陰一陽為道則不可，然道不離乎陰陽也。

Collective commentary also cites Master Zhu's "Classified Sayings" which states: the phrase "The Book of Changes contains the Taiji" includes the following two yin-yang, four images, and eight trigrams. From the total of 384 lines, all are summarized into the 64 hexagrams; from the 64 hexagrams, all are summarized into the eight trigrams; from the eight trigrams, all are summarized into the four images; from the four images, all are summarized into the two yin-yang; and from the two yin-yang, all are summarized into the Taiji. Taking a tangible object as an analogy, the Taiji of the Book of Changes is like a tree having a root or a pagoda having a top. However, the root of a tree and the top of a pagoda are tangible extremes, while the Taiji is an intangible extreme, having no specific place to be placed. Therefore, Zhou Dunyi said "from the formless Taiji comes the two yin-yang," which is exactly where his contribution to later scholars lies. However, the reason why the Taiji is called the Taiji does not separate from the two yin-yang, four images, and eight trigrams. Just as it is said "the way is called the way because it is one yin and one yang," if one points directly to one yin and one yang as the way, that would be incorrect. However, the way does not separate from yin and yang.

陳氏淳曰：太極只是渾淪極至之理，非可以形氣言。《傳》曰：“易有太極”。“易”只是陰陽變化，其所以為陰陽變化之理，則“太極”也。又曰：三極之道，三極雲者，只是三才極至之理，其謂之三極者，以見三才之中，各具一太極，而太極之妙，無不流行於三才之中也，外此百家諸子，都說屬氣形去，如《漢志》謂太極函三為一，乃是指天地人，氣形已具而渾淪未判，老子說“有物混成，先天地生”，正指此也。

The collected interpretations cite Chen Chun's explanation: the Taiji is simply the complete and ultimate principle, which cannot be explained by form or qi. The Great Treatise says, "The Book of Changes has the Taiji"—the "Book of Changes" refers merely to the transformation of yin and yang, while the principle that enables yin and yang to transform is the Taiji. The Great Treatise also mentions "the way of the three extremes," where "three extremes" refers to the ultimate principles of heaven, earth, and humanity. It is called the "three extremes" to show that each of the three elements contains its own Taiji, and the subtle function of the Taiji pervades all three. Apart from this, the various schools of thought have discussed the Taiji in terms of qi and form. For example, the "Book of Han: Records of the Calendar and Rites" says "the Taiji contains three as one," referring to the undivided state where the qi and form of heaven, earth, and humanity are already present but not yet separated. Laozi says, "There is a substance formed before heaven and earth," which refers precisely to this.

莊子謂“道在太極之先”，所謂太極，亦是指此渾淪未判者。而道又別懸空在太極之先，則道與太極分為二矣，不知道即是太極，道是以理之通行者而言，太極是以理之極至者而言，唯理之極至，所以古今人物通行，唯古今人物通行，所以為理之極至，更無二理也。

Chen Chun continued to say: Zhuangzi speaks of "the Dao comes before the Taiji," and what he refers to as Taiji is also the undivided mass before differentiation. However, the Dao is placed separately before the Taiji, thus dividing the Dao and the Taiji into two separate entities. He does not realize that the Dao is the Taiji itself. "Dao" refers to the manifestation of principle in action, while "Taiji" refers to the ultimate state of principle. Because it is the ultimate state of principle, it can be transmitted through all ages and people; precisely because it can be transmitted through all ages and people, it becomes the ultimate state of principle. There is no distinction between two different principles.

胡氏居仁曰：太極，理也。道理最大，無以復加，故曰“太極”，凡事到理上，便是極了，再改移不得，“太”是尊大之義，“極”是至當無以加也。鄭氏維嶽曰：《繫辭傳》中，乾坤多指奇偶二畫言，三畫六畫，皆此二畫之所生，而坤又乾之所生，乾者一而已，一者太極也。

Collecting various interpretations, Hu Ju-ren said: Taiji is the principle. Principle is the greatest thing, nothing can be added to it, hence it is called "Taiji." When anything reaches the principle, it has reached the utmost, and cannot be moved any further. "Tai" means great respect, and "ji" means to reach the utmost perfection. Collecting various interpretations, Zheng Weiyue said: The Qian and Kun mentioned in the Great Treatise mostly refer to the odd line and the even line. The three-line Ba Gua and the six-line sixty-four Gua are all derived from these two lines. The even line Kun is generated by the odd line Qian. Qian is only one line, and this "one" is Taiji.

徐氏在漢曰：同一乾坤也，以其一神則謂之太極，以其兩化則謂之兩儀，奇參偶中，乾體而有坎象，偶參奇中，坤體而有離象，故謂之四象，乾體而有坎象，則震艮之形成矣，坤體而有離象，則巽兌之形成矣，故謂之八卦。八卦定吉凶，吉凶生大業。本義 有吉有凶。是生大業。集說 俞氏琰曰：八卦具而定吉凶，則足“以斷天下之疑”矣，吉凶定而生大業，則有“以成天下之務”矣。

The collected interpretations cite Xu Zaihan's saying: the same Qian and Kun are called Taiji when considered as a whole, unified and mysterious. When considered as divided into two aspects, they are called Liangyi. An odd line mixed into an even line is Qian with Kan's image; an even line mixed into an odd line is Kun with Li's image, hence called the Four Symbols. Since Qian has Kan's image, the forms of Zhen and Gen are formed; since Kun has Li's image, the forms of Xun and Dui are formed, hence called the Eight Trigrams. The Great Treatise says: the Eight Trigrams determine fortune and misfortune, and fortune and misfortune give rise to great undertakings. Zhu Xi's original meaning says: with both fortune and misfortune, great undertakings arise. The collected interpretations cite Yu Yan's saying: when the Eight Trigrams are complete and can determine fortune and misfortune, they are sufficient to 'resolve doubts of the world'; when fortune and misfortune are determined and great undertakings arise, they can 'accomplish the affairs of the world'.