the great treatise upper scroll · ninth chapter (continued)

案 聖人作《易》，準天之道，故陰陽互變而定為八卦之象形，效民之故，故制為 是故法象莫大乎天地，變通莫大乎四時，縣象著明，莫大乎日月，崇高莫大乎富貴，備物致用，立成器以為天下利，莫大乎聖人，探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

Li Guangdi remarked: The sage composed the Book of Changes, taking the principles of heaven as a standard, thus allowing yin and yang to interact and transform, thereby establishing the images and forms of the Eight Trigrams; also taking the affairs of the common people as a model, thus creating... This annotation of the original text ends here, with missing text following. The Great Treatise says: Therefore, the method of taking models and images has nothing greater than heaven and earth; the principle of change and penetration has nothing greater than the four seasons; the thing suspended in the sky that is bright and clear has nothing greater than the sun and moon; the lofty and exalted has nothing greater than possessing the whole world and being the Son of Heaven; the preparation of objects and the creation of tools for the benefit of the world has nothing greater than the sage; investigating the obscure and miscellaneous, searching for the hidden and obscure, drawing out the profound and distant, and gathering the great and far-reaching, to determine the fortune and misfortune of the world and to accomplish the ceaseless endeavors of the people, has nothing greater than the divining bones and tortoise shells.

本義 富貴，謂有天下履帝位，“立”下疑有闕文。亹亹，猶勉勉也，疑則怠，決故勉。集說 侯氏行果曰；亹，勉也。夫幽隱深遠之情，吉凶未兆之事物，皆勉勉然願知之，然不能也，及蓍成卦，龜成兆也，雖神道之幽密，未來之吉凶，坐可觀也，是蓍龜成天下之勉勉也。

Zhu Xi's "Ben Yi" says: "Wealth and honor" refers to possessing the world and ascending the throne. The character "li" under "li cheng qi" is suspected to be missing some text. "Wei wei" means striving diligently without tiring; when there is doubt, one becomes lazy, but once the doubt is resolved, one becomes vigorous. The collected interpretations cite Hou Xingguo saying: "Wei" means striving. The hidden and profound truths, as well as matters of good fortune or misfortune that have not yet shown signs, are things that everyone strives to understand, yet cannot achieve. When the divination with the yarrow stalks forms the hexagram and the oracle bones show the signs, even the secret workings of the divine and the future fortune or misfortune can be clearly seen. This is how the yarrow stalks and oracle bones fulfill the people's striving and diligent hearts throughout the world.

《朱於語類》：問：“以定天下之吉凶，成天下之亹亹”。曰：人到疑而不能決處，便放倒了，不肯向前動有疑阻，既知其吉凶，自然勉勉住不得，則其所以亹亹者，卜筮成之也。俞氏琰曰：頤，謂雜亂。探者抽而出之也。隱謂隱僻。索者，尋而得之也。深，謂不可測。鉤者，曲而取之也。遠謂難至。致者，推而極之也。

Collecting interpretations cite Master Zhu's words from "The Classified Sayings": Someone asked about the meaning of "using divination to determine the fortune and misfortune of the world, and to inspire people to strive diligently." Master Zhu answered: When people are in doubt and unable to make a decision, they give up and do not proceed, feeling any movement as an obstacle; once they know whether something is auspicious or not, they naturally strive without tiring, unable to stop. This shows that divination inspires people to strive without tiring. Collecting interpretations also cite Yu Yan's explanation: "Zé" means confusion, "tàn" means to extract; "yǐn" means hidden, "suǒ" means to seek and obtain; "shēn" means immeasurable, "gōu" means to bend and take out; "yuǎn" means distant, "zhì" means to investigate to the extreme.

趙氏玉泉曰：八卦定吉凶而生大業，蓍龜定吉凶而成亹亹，可見卦畫者蓍龜之體，蓍龜者卦畫之用。吳氏曰慎曰：上文“易有太極”四句，言作《易》之序，定吉凶生大業，言《易》之用，此節贊蓍龜之大用而先之以五者，又與闔戶八句相應。

Collecting sayings cites Zhao Yuquan's statement: The eight trigrams determine good and evil and give rise to great undertakings, while the tortoise and divination shells determine good and evil and enable people to strive tirelessly. This shows that the trigrams are the form of the tortoise and divination shells, and the tortoise and divination shells are the function of the trigrams. Collecting sayings also cites Wu Yashen's statement: The previous four sentences from "The Book of Changes has the Supreme Ultimate" discuss the order of composing the Book of Changes; "determining good and evil" and "producing great undertakings" discuss the function of the Book of Changes. This section praises the great function of the tortoise and divination shells, and first lists the five items: heaven and earth, the four seasons, sun and moon, wealth and honor, and sages, which also correspond with the previous eight sentences from "Closing the door is called坤" onwards.

案 此節是合上文造化易書而通贊之，天地即乾坤，四時即變通，日月即見象，不言形器者，下文有“立成器”之文，蓋在天者，示人以象而已，在地者，則民生器用之資，故上文“制而用之”，亦偏承形器而言也，此“備物致用立成器”之聖人，非富貴則不能，故中間又著此一句，明前文“制而用之”者，是治世之聖人也，至畫卦生蓍，乃是作《易》之聖人，總而敘之，則見作《易》之功，與造物者同符，與治世者相配也。

Li Guangdi remarked: This section integrates the previous discussion on creation and transformation with the Book of Changes, offering a comprehensive praise. Heaven and Earth are the same as the earlier Qian and Kun trigrams, the four seasons correspond to the earlier concept of change and adaptability, and the sun and moon are the same as the earlier phrase "seeing is called the image." The text does not mention "form" and "objects" here because the following sentence mentions "establishing objects." Generally, in Heaven, it is merely displaying the image to people; in Earth, it is the basis for people's daily use. Therefore, the earlier sentence "making and using it is called the method" is specifically referring to form and objects. The sage who "prepares things and applies them, establishing objects for the benefit of the world" cannot achieve this without holding a position of wealth and honor, so the text specially inserts the sentence "no greater exaltation than wealth and honor," to indicate that the one who "makes and uses it" is the sage governing the world. As for drawing trigrams and making the yarrow stalks, that is the work of the sage who composed the Book of Changes. In summary, this shows that the merit of composing the Book of Changes is in harmony with the Creator, and it matches the sage governing the world.

是故天生神物，聖人則之，天地變化，聖人效之，天垂象，見吉凶，聖人象之，河出圖，洛出書，聖人則之。本義 此四者，聖人作《易》之所由也，河圖洛書，詳見《啟蒙》。集說 孔氏穎達曰：河出圖，洛出書，如鄭康成之義，則《春秋緯》云，河以通乾出天苞，洛以流坤吐地符，河龍圖發，洛龜書感，《河圖》有九篇，《洛書》有六篇，孔安國以為河圖則八卦是也，洛書則九疇是也，輔嗣之義，未知何從。

The Great Treatise says: Therefore, Heaven produces divination tools such as the yarrow stalks and tortoise shells, which are divine objects, and the sage takes them as models; when Heaven and Earth undergo transformation, the sage imitates it; when Heaven manifests signs through things to indicate good fortune and misfortune, the sage takes these signs as models; when the Yellow River produces the Yellow River Chart and the Luo River produces the Luo Writing, the sage takes them as models. Zhu Xi's Commentary says: These four aspects are the origins of the sage's composition of the Book of Changes; details about the Yellow River Chart and Luo Writing can be found in his work, the启蒙 of the Study of the Book of Changes. The collected interpretations cite Kong Yingda saying: When speaking of the Yellow River producing the Chart and the Luo River producing the Writing, if we follow Zheng Xuan's explanation, the Spring Annals Commentary says that the Yellow River connects with Heaven and thus produces the heavenly bundle, while the Luo River connects with Earth and thus produces the earthly symbol. The Yellow River produces the Chart through a dragon carrying it, and the Luo River produces the Writing through a tortoise carrying it. The Yellow River Chart consists of nine chapters, and the Luo Writing consists of six chapters. Kong AnGuo, however, holds that the Yellow River Chart is the Eight Trigrams, and the Luo Writing is the Nine Categories of the Hongfan. As for Wang Bi's view, it is unknown which school he followed.

劉氏子翬曰：河圖昧乎太極，則八卦分而無統，洛書昧乎皇極，則九疇滯而不通。朱氏震曰：天生神物，謂蓍龜也。天地變化，四時也。天垂象，見吉凶，日月也。河圖洛書，象數也。則者彼有物而此則之也。

Collected Commentaries cite Liu Zihui's saying: explaining the Yellow River Chart without understanding the principle of the Supreme Ultimate would make the Eight Trigrams merely eight separate things without a unified system; explaining the Luo Writing without understanding the principle of the Imperial Pole would make the nine categories blocked and unable to be connected. Collected Commentaries also cite Zhu Zhen's saying: "Heaven produces divine objects" refers to the tortoise and the yarrow stalks; "Heaven and Earth change" refers to the four seasons; "Heaven shows signs, revealing good and evil" refers to the sun and moon; "the Yellow River Chart and Luo Writing" refers to images and numbers. What is meant by "rule" is that if there is such a thing on one side, then on this side one follows it as a model.

郭氏雍曰：河出圖而後畫八卦，洛出書而定九疇，故河圖非卦也；包犧畫而為卦，洛書非字也，大禹書而為字，亦猶箕子因九疇而陳《洪範》，文王因八卦而演《周易》， 胡氏炳文曰：四者言聖人作《易》之由，而《易》之所以作，由於卜筮，故以天生神物始焉。

Collecting interpretations cite Gu Yong's view: after the Yellow River produced the chart, the Eight Trigrams were drawn; after the Luo River produced the book, the nine categories were determined. Therefore, the Yellow River Chart itself is not a trigram, but Fuxi drew it into trigrams; the Luo Book itself is not writing, but Yu wrote it into writing. This is like Ji Zi explaining the "Huang Fan" according to the nine categories, and King Wen deriving the "Zhou Changes" according to the Eight Trigrams—this passage ends here. Collecting interpretations also cite Hu Bingwen's view: these four points explain the origin of the sages' composition of the "Changes," and the reason for composing the "Changes" was divination, so it begins with "Heaven produces divine things."

易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。本義 四象，謂陰陽老少。示，謂示人以所值之卦爻。此第十一章，專言卜筮。集說 游氏讓溪曰：四象，謂陰陽老少。示，謂示人以變化之道，即上文“以通天下之志”者也。“繫辭焉以盡其言”，故曰“告”’即上文以“定天下之業”者也。定之以吉凶，則趨避之機決矣，故曰“斷”，即上文“以斷天下之疑”者也，此結上數節之意。

The Great Treatise says: The Book of Changes has four images, which are used to display; attaching words to them is used to inform; and using good fortune and misfortune to determine them is used to judge. Zhu Xi's Original Meaning says: "Four images" refer to the four types of yao images of yin and yang, old and young; "display" is to show the diviner the hexagram and its lines he has encountered. The above is the eleventh chapter, which specifically discusses divination and卜. The collected interpretations cite Yu Rangxi's saying: "Four images" refer to yin and yang, old and young. "Display" is to reveal the way of change to people, which is what was mentioned earlier as "to communicate the aspirations of the world." "Attaching words to them to exhaust their meaning" is called "inform," which is what was mentioned earlier as "to establish the undertakings of the world." Using good fortune and misfortune to determine them gives a basis for seeking good fortune and avoiding misfortune, so it is called "judgment," which is what was mentioned earlier as "to resolve the doubts of the world." These sentences summarize the meaning of the previous sections.

案 此上三章，申“君子居則觀其象”一節之義，首之以河圖，次之以蓍策，遡《易》之所因起，是象變之本，辭占之源也。中間遂備列四者，為聖人之道，其又以辭為之先者，明學易從辭入也。辭生於變，變出於象，象歸於占，故其序如此。

Li Guangdi remarked: The above three chapters elaborate on the meaning of the second chapter, which says, "A gentleman resides and observes its image and plays with its words." First, the Yellow River Chart is discussed, then the divining stalks, in order to trace the origin of the Book of Changes. This is the fundamental basis of image and change, and the source of words and divination. In between, the four aspects of words, change, image, and divination are fully listed as the way of the sage. Among these, words are mentioned first, to indicate that studying the Book of Changes should begin with the words of the hexagrams and lines. Words arise from change, change comes from image, and finally image is concluded in divination, hence the order is arranged in this way.

辭變象占四者，以其包含來物，故謂之至精。以其錯綜萬象，故謂之至變。以其無思無為而感通萬故，故謂之至神。其所以為聖為之道者，以其皆出於聖人之心也，蓍德圓神，至精也，即聖心之所以知來。卦德方知，爻義易貢，至變也，即聖心之所以藏往。蓍卦之寂然感通，至神也，即聖心之所以“退藏於密，吉凶與民同患”也。

The four elements, terms, changes, and images, are able to encompass future events, hence they are called "the most refined"; they can encompass myriad phenomena, hence they are called "the most changeable"; they can respond to all worldly affairs without thought or action, hence they are called "the most divine." These four elements become the way of the sage because they all originate from the mind of the sage. The virtue of the yarrow stalks is round and divine, belonging to the most refined, which is the sage's mind used to foresee the future; the virtue of the hexagrams is square and definite, while the meaning of the lines is changeable and informative, belonging to the most changeable, which is the sage's mind used to remember the past; the yarrow stalks and hexagrams remain still yet respond to all things, belonging to the most divine, which is the sage's mind used to "retreat into secrecy, sharing in the people's fortune and misfortune."

以此洗心，則為聖人之德，以此立教，斯為聖人之道，故其易之所以作也，明於天道，則變化象形之類是也。察於民故，則制法利用之類是也。因而寫之於《易》，其兩儀四象八卦之交錯，則變化象形具矣。吉凶定，事業起，則制法利用寓矣，於是託之蓍龜以前民用，蓋與天地四時日月，及崇高有位備物成器之聖人，其道上下同流，而未之有異也，言易之道，於此盡矣，故復總言以結之。

Using these to purify one's mind leads to the virtue of the sage; using these to establish education and guidance leads to the way of the sage. Therefore, when speaking of the reason for the creation of the Book of Changes, it is to understand the heavenly way, which refers to the opening and closing, transformation, and manifestation of forms; and to observe the people's conditions, which refers to the making of laws and the use of entry and exit. These are written into the Book of Changes, where the two principles, four images, and eight trigrams intermingle, thus encompassing both change and form; the determination of good and bad fortune, and the rise of undertakings, are all contained within the making of laws and the use of entry and exit. Thus, it is also entrusted to the divining tortoise and yarrow stalks, to guide the people's daily lives in advance. This is consistent with heaven and earth, the four seasons, the sun and moon, and the sage who resides in a lofty position, who prepares objects and creates instruments; his way is unified above and below, without distinction. Speaking of the way of the Book of Changes, it has already been fully explained, so it is now summarized in conclusion.

“天生神物”，結大衍之數也，天地變化垂象，結闔闢變通見象形器之類也。“河出圖，洛出書”，結河圖數也，《易》以蓍策而興，以仰觀俯察而作，而其發獨智者，則莫大於龍馬之祥，故其序又如此，四象兼象變，繫辭辭也，定吉凶占也，復說四者以起《大有》上爻之意，而終“自天祐之占無不利”之指也。

"The phrase 'Heaven produces divine objects' concludes the discussion on the great derivation of numbers; 'Heaven and Earth change and transform' and 'Heaven sends down signs' conclude the discussion on the opening and closing, transformation and variation, and the manifestation of forms and objects. The phrase 'the River produces the chart, the Luo produces the book' concludes the discussion on the numbers of the Yellow River Chart. The Book of Changes arose from the use of yarrow stalks, and was written through observing celestial phenomena and examining terrestrial geography. The most capable of inspiring the sage's unique wisdom is the auspicious omen of the dragon horse carrying the chart. Hence, the order is arranged in this way. At the end, it says 'the four images' refer to both images and transformation, 'the Great Treatise' refers to the text, and 'determining by auspicious and inauspicious' refers to divination. Repeating these four points again is to lead into the meaning of the upper ninth line of the hexagram Da You, ultimately concluding on the idea 'If Heaven supports you, success will be without hindrance.' "

《易》曰：“自天祐之，吉無不利。”子曰：祐者，助也，天之所助者順也，人之所助者信也。履信思乎順，又以尚賢也，是以“自天祐之，吉無不利”也。本義 釋《大有》上九爻義，然在此無所屬，或恐是錯簡，宜在第八章之末。

The Great Treatise says: The Book of Changes states, "If heaven aids, there will be good fortune and no adverse outcomes." Confucius said: "Aid" means assistance. What heaven assists is those who follow the principles of heaven, and what the people assist is those who uphold righteousness. The superior person in the uppermost line of the Great Possession hexagram can practice sincerity and integrity, think in accordance with heaven's way, and honor the virtuous, hence it is said, "If heaven aids, there will be good fortune and no adverse outcomes." Zhu Xi's Original Meaning says: This explains the meaning of the uppermost line of the Great Possession hexagram, but it does not fit well with the surrounding text here, so it is likely a misplaced passage and should be placed at the end of the eighth chapter.

集說 侯氏行果曰：此引《大有》上九辭以證之也，《大有》上九履信思順，“自天祐之”，古人能依四象所示，繫辭所告，則天及人皆共祐之，吉無不利者也。朱氏震曰：“天之所助者順也，人之所助者信也”，六五履信而思乎順，又自下以尚賢，是以“自天祐之吉無不利”，言此明獲天人之理，然後“吉無不利”，聖人明於天之道，而察於民之故，合天人者也。

Collecting sayings cites Hou Xingguo's statement: here it uses the line statement of the Upper Nine of the hexagram "Great Possession" as evidence. The Upper Nine of "Great Possession" can practice sincerity and think in accordance with the way of heaven, thus "being aided by heaven." If ancients can act according to what the four images reveal and what the great treatise informs them, both heaven and people will assist them, leading to natural good fortune and no difficulties. Collecting sayings also cites Zhu Zhen's statement: "Heaven aids those who follow the way of heaven, and people aid those who uphold righteousness." The Sixth Five of "Great Possession" practices sincerity, keeps in mind the way of heaven, and humbly submits to others to honor the virtuous, thus "being aided by heaven, good fortune without any hindrance." This means one must first understand the principle of receiving aid from heaven and people, then one can achieve good fortune without any hindrance. The sage understands the principles of heaven and investigates the affairs of the people, being the one who integrates heaven and humanity.

何氏楷曰：取《大有》上九爻辭以結上文，居則觀象而玩辭，動則觀變而玩占。則孜孜尚賢之意也，是以“自天祐之吉無不利”也，與第二章“自天祐之”語遙應，非錯簡也。案 何氏說是，然即是申釋第二章結語之意，非遙應也。

Collected interpretations cite He Kai's view: here the line statement of the Upper Ninth line of the Great Possession hexagram is used to conclude the previous discussion—when at peace one observes phenomena and examines the statements, and when acting one observes changes and uses divination, this precisely reflects the diligent pursuit of virtuous people. Therefore it says, "Supported by heaven, all things are auspicious and beneficial." It echoes the phrase "Supported by heaven" from the second chapter, and is not a misplaced passage. Li Guangdi comments: He Kai's view is correct, but this sentence is merely elaborating on the conclusion of the second chapter, and not a distant echo.

子曰：書不盡言，言不盡意，然則聖人之意其不可見乎。子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。本義 言之所傳者淺，象之所示者深，觀奇偶二畫，包含變化，無有窮盡，則可見矣，變通鼓舞以事而言，兩“子曰”字宜衍其一，蓋“子曰”字皆後人所加，故有此誤，如近世《通書》，乃周子所自作，亦為後人每章加以“周子曰”字，其設問答處，正如此也。

The Great Treatise says: Confucius said, words cannot fully express what needs to be said, and speech cannot fully convey one's thoughts; then how can the mind of the sage be known? Confucius said: The sage established hexagrams to exhaust the mind, set the names of the hexagrams to exhaust the truth and falsehood of things, attached words to exhaust what needs to be said, transformed and made them versatile to exhaust their benefits, and stirred and inspired to exhaust their subtleties. Zhu Xi's Commentary says: What can be conveyed by words is shallow, but what can be shown by hexagrams is profound; one can understand this by seeing that the odd and even lines contain infinite changes. "Transformation and versatility" and "stirring and inspiring" refer to human affairs. The two "Zi Yu" (words said by the Master) should have one removed, because the words "Zi Yu" were added by later generations, hence the repetition. Just like the recent work of Zhou Dunyi, the author of the "Tong Shu," later generations added "Zhou Zi Yu" before each chapter. When there is a question-and-answer format, the situation is exactly the same.

集說 崔氏憬曰：言伏羲仰觀俯察，而立八卦之象以盡其意，設卦，謂因而重之為六十四卦，情偽盡在其中矣，作卦爻之辭以繫伏羲立卦之象，象既盡意，故辭亦盡言也。蘇氏軾曰：辭約而義廣，故能盡其言。

Collecting sayings cites Cui Jing's statement: This refers to Fuxi observing heavenly phenomena and examining geographical features, establishing the images of the Eight Trigrams to exhaust his thoughts; the term "setting up the trigrams" means stacking the Eight Trigrams to form the sixty-four Hexagrams, and the truth or falsehood of matters is all contained within them; then making the Hexagram Statements and Line Statements attached to the trigrams established by Fuxi. Since the images have already exhausted the meaning, the words also exhaust the expression. Collecting sayings also cites Su Shi's statement: The words are concise yet their implications are broad, so they can fully express what needs to be said.

《朱子語類》云：立象盡意，是觀奇偶兩畫，包含變化，無有窮盡，設卦以盡情偽，謂有一奇一偶，設之於卦，自是盡得天下情偽，繫辭焉便斷其吉凶，“變而通之以盡利”，此言占得此卦，陰陽老少交變，因其變便有通之之理，“鼓之舞之以盡神”，既占則無所疑，自然行得順便，如言“顯道神德行”，“成天下之亹亹”，皆是“鼓之”“舞之”意。

The collected interpretations cite Master Zhu's words from the "Classical Sayings": "Establishing images to exhaust meaning" means that by looking at the two lines of odd and even, there are infinite changes contained within. "Setting up hexagrams to fully reveal truth and falsehood" means that by placing one odd and one even line into the hexagram, the hexagram naturally encompasses all true and false intentions in the world. Attaching the textual explanations to the hexagram determines its auspicious or inauspicious nature. "Changing and communicating to exhaust benefit" means that when one obtains a hexagram, the yin and yang, old and young, interact and change, and following its changes leads to understanding. "Beating and dancing to exhaust the divine" means that once a question is asked, there is no doubt in the mind, and actions proceed smoothly and conveniently. As mentioned earlier, phrases such as "manifesting the Way, divine virtue, and moral conduct" and "achieving the world's continuous striving" all express the meaning of "beating" and "dancing."

又云：歐公說《繫辭》不是孔子作，所謂“書不盡言言不盡意”者非，蓋他不曾看立象以盡意一句，唯其言不盡意，故立象以盡之，學者於言上會得者淺，於象上會得者深。問“鼓之舞之以盡神”，又言“鼓天下之動者存乎辭”，“鼓”、“舞”恐只是振揚發明底意思否？曰：然，蓋提撕警覺，使人各為其所當為也。

The collected interpretations also cite the "Sayings of Master Zhu" which says: Ouyang Xiu claimed that the "Great Treatise" was not written by Confucius. He thought the statement "words cannot exhaust meaning, and meaning cannot be fully expressed in words" was not convincing. This was because he had not read the sentence "establishing images to exhaust meaning." Precisely because words cannot fully express meaning, images of the hexagrams were established to fully convey it. Those who study the Book of Changes have only a shallow understanding through words, but a deeper understanding through the hexagrams. Another person asked: "To beat and dance to exhaust the divine," and later it says "the movement of the world is contained in words." Perhaps the words "beat" and "dance" are only meant to signify promoting and clarifying? Master Zhu answered: Exactly, they are simply to awaken and alert people, so that each person can fulfill their proper duties.

吳氏澄曰：立象，謂羲皇之卦畫，所以示者也。盡意，謂雖無言，而與民同患之意，悉具於其中。設卦，謂文王設立重卦之名。盡情偽，謂六十四名，足以盡天下事物之情。辭，謂文王周公之彖爻，所以告者也。羲皇之卦畫，足以盡意矣，文王又因卦之象，設卦之名以盡情偽，然卦雖有名，而未有辭也，又係彖辭爻辭，則足以盡其言矣，設卦一句，在立象之後，繫辭之前，蓋竟盡意之緒，啟盡言之端也。

The collected interpretations cite Wu Cheng's view: what is meant by "establishing images" refers to the hexagrams drawn by Fuxi, which are used to reveal things to people. What is meant by "exhausting meaning" is that although no words are spoken, the heart of the sage and the common people sharing their concerns and troubles are all contained within. What is meant by "setting up hexagrams" refers to King Wen assigning names to each of the sixty-four hexagrams; what is meant by "exhausting truth and falsehood" is that these sixty-four hexagram names are sufficient to fully express the true nature of all things under heaven. What is meant by "statements" refers to King Wen's hexagram statements and the Duke of Zhou's line statements, which are used to inform people. The hexagrams drawn by Fuxi were already sufficient to express meaning, but King Wen followed the hexagram images to set up hexagram names in order to fully express truth and falsehood. However, although the hexagrams have names, they still lack statements, so the Great Treatise was added, attaching both hexagram statements and line statements, thus fully expressing words. The phrase "setting up hexagrams" comes between "establishing images" and "attaching statements," precisely continuing the remainder of exhausting meaning and initiating the beginning of fully expressing words.

梁氏寅曰：意非言可盡，則立象以盡意矣，言非書可盡，而又謂繫辭盡其言何也？曰：言止於是而已矣，而意之無窮，聖人故貴於象也，故特首之曰“立象以盡意。”錢氏志立曰：聖人之意，不能以言盡，而盡於立象，此聖人以象為言也，因而繫辭，凡聖人所欲言者，又未嘗不盡於此。又案 象足以盡意，故因象繫辭，足以盡言，但添一“焉”字而意自明，聖筆之妙也。

The collected interpretations cite Li Yin's saying: The mind and intention cannot be fully expressed through words, so images are established to exhaust the meaning. Then, if words cannot fully express meaning, why does the Great Treatise say that words can be fully expressed? The answer is: Words can only reach a certain point, while the mind is boundless. Therefore, the sages valued hexagrams, placing "establishing images to exhaust meaning" at the beginning. The collected interpretations also cite Qian Zhili's saying: The sages' intentions cannot be fully expressed through words, but they are fully expressed through establishing hexagrams. This is because the sages used images as speech. Then, by attaching words to the images, all the words the sages wished to express are fully conveyed. Li Guangdi further explains: Images are sufficient to express meaning, so attaching words to the images is sufficient to express speech. The Great Treatise only added the character "焉", making this meaning clear naturally. This is precisely the subtle skill of the sages in writing.

乾坤其易之縕邪，乾坤成列，而易立乎其中矣，乾坤毀則無以見易。易不可見，則乾坤或幾乎息矣。本義 組，所包蓄者，猶衣之著也，《易》之所有，陰陽而已。凡陽皆乾，凡陰皆坤，畫卦定位，則二者成列，而《易》之體立矣，乾坤毀，謂卦畫不立，乾坤息，謂變化不行。

The Great Treatise says: The trigrams Qian and Kun are approximately the essence of the Book of Changes. When Qian and Kun are arranged in order, the Book of Changes stands in them; if Qian and Kun are destroyed, there would be no way to see the Book of Changes; if the Book of Changes is invisible, then Qian and Kun would almost cease. Zhu Xi's "Benyi" says: "Wun" refers to what is contained within, like silk filling in a piece of clothing. All the content of the Book of Changes is merely yin and yang: all yang belongs to Qian, and all yin belongs to Kun. When hexagrams are drawn and yao positions are determined, these two form the sequence, and the essence of the Book of Changes is thus established. "Qian and Kun destroyed" refers to the failure to establish the hexagram lines, and "Qian and Kun cease" refers to the halt of change.

集說 胡氏瑗曰：此言大易之道，本始於天地，天地設立，陰陽之端，萬物之理，萬事之情，以至寒暑往來，日月運行，皆由乾坤之所生，故乾坤成而易道變化建立乎其中矣。若乾坤毀棄，則無以見易之用，易既毀，則無以見乾坤之用，如是，“乾坤或幾乎息矣”。

The collected interpretations cite Hu Yuan's explanation: this passage discusses the fundamental principles of the Book of Changes, which originally originate from heaven and earth. Once heaven and earth are established, yin and yang have their beginning, each thing has its own principle, and every affair has its own circumstances, leading to the alternation of cold and heat, the movement of the sun and moon, and all things are generated by the interaction of heaven and earth. Therefore, once heaven and earth are established, the transformations of the Book of Changes are also established within them. If heaven and earth were destroyed, there would be no way to see the function of the Book of Changes; and if the function of the Book of Changes were destroyed, there would be no way to see the function of heaven and earth. In this way, heaven and earth themselves would almost cease to function. Thus, the Book of Changes and heaven and earth depend on each other and reveal each other's functions.

張子曰：乾坤，天地也，易，造化也。蘇氏軾曰：乾坤之於《易》，猶日之於歲也，除日而求歲，豈可得哉，故乾坤毀則易不可見矣，易不可見則乾為獨陽，坤為獨陰，生生之功息矣。葉氏良佩曰：乾位乎上，坤位乎下，乾坤成列，而易已立乎其中矣，四德之循環，萬物之出入，易與天地相為無窮，必乾坤毀則無以見耳，若“易不可見，則乾坤或幾乎息矣”。

The Collected Sayings cite Zhang Zai saying: Qian and Kun are Heaven and Earth, and the Book of Changes is the process of creation and transformation. The Collected Sayings cite Su Shi saying: Qian and Kun in relation to the Book of Changes are like a single day in relation to a whole year; if one removes each day to seek the whole year, where would one find it? Therefore, if Qian and Kun are destroyed, the Book of Changes would no longer be visible; if the Book of Changes is no longer visible, then Qian would become isolated Yang and Kun would become isolated Yin, and the continuous process of generation and renewal would cease. The Collected Sayings cite Ye Liangpei saying: Qian occupies the upper position, Kun the lower position; when Qian and Kun are arranged in order, the Book of Changes is already established within them. The cycle of the four virtues of Yuan, Heng, Li, and Zhen, and the emergence and re-entry of all things, the Book of Changes coexists with Heaven and Earth, boundless and endless, not to be seen only when Qian and Kun are destroyed; and once the Book of Changes is no longer visible, Qian and Kun would almost come to a halt.

案 此節及“形而上者”一節，皆是就造化人事說，以見聖人立象設卦之所從來，未是說卦畫蓍變，夫象以下，方是說聖人立象設卦繫辭之事。是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。本義 卦爻陰陽皆“形而下者”，其理則道也，因其自然之化而裁制之，變之義也，“變”、“通”二字，上章以天言，此章以人言。

Li Guangdi says: This section and the following section on "What is above form" are both discussing the relationship between nature and human affairs, explaining the origin of the sage's creation of images and setting up hexagrams. It is not about the hexagram symbols and the process of divination with yarrow stalks. It is only from "The image" onwards that the discussion turns to the sage's creation of images, setting up hexagrams, and attaching interpretations. The Great Treatise says: What is above form is called Dao, and what is below form is called objects. Following the workings of nature and making modifications is called change. Deriving and applying it in practice is called communication. Applying it to the people under heaven is called affairs. Zhu Xi's "Basic Meaning" says: The yin and yang of the hexagram lines all belong to "what is below form," while the principles behind them are Dao. Following the natural workings of heaven and making modifications is the meaning of "change." The terms "change" and "communication" were discussed in the previous chapter from the perspective of heaven, and in this chapter from the perspective of human beings.

集說 孔氏穎達曰：陰陽之化，自然相裁，聖人亦法此而裁節也。程子曰：“形而上者”為道，“形而下者”為器，須著如此說，器亦道，道亦器也。又曰：《繫辭》曰“形而上者謂之道，形而下者謂之器”，又曰“立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義”。又曰“一陰一陽之謂道”。陰陽亦形而下者也，而曰道者，唯此語截得上下最分明，元來只此是道，要在人默而識之也。

Collected Commentaries cite Kong Yingda's statement: yin and yang naturally regulate each other through creation and transformation, and the sage also follows this principle to regulate. Collected Commentaries also cite Cheng Hao's statement: "What is above form is the Dao, and what is below form is the vessel (qi)." It must be said like this; however, the vessel is also the Dao, and the Dao is also the vessel. Cheng Hao also said that the Great Treatise states, "What is above form is called Dao, and what is below form is called vessel." It also says, "Establishing the Dao of Heaven is yin and yang, establishing the Dao of Earth is softness and hardness, establishing the Dao of humanity is benevolence and righteousness." It also says, "One yin and one yang is called Dao." Although yin and yang themselves belong to what is below form, they are called Dao. Only the phrase "what is above form" and "what is below form" clearly distinguishes the upper and lower. Originally, within yin and yang itself is the Dao. The key lies in a person silently experiencing it.

張氏浚曰：道形而上，神則妙之，器形而下，體則著之，道之與器，本不相離，散而在天地萬物之間者，其理莫不皆然。《朱子語類》云：“形而上者謂之道，形而下者謂之器”。道是道理，事事物物皆有個道理，器是形跡，事事物物亦皆有個形跡，有道須有器，有器須有道，物必有則。

The collected interpretations cite Zhang Jun's saying: the Way belongs to the realm beyond form, having no tangible form or trace, and can only be perceived through the subtle workings of the divine; the utensil belongs to the realm of form, having a tangible form and trace, and can only be clearly manifested through specific forms. The Way and the utensil are originally not separate; all things spread throughout heaven and earth have their principles in this way. The collected interpretations also cite Master Zhu's "Classified Sayings": "The realm beyond form is called the Way, and the realm of form is called the utensil." The Way refers to principles, and every thing and object has its principle; the utensil refers to form and trace, and every thing and object also has its form and trace. If there is the Way, there must be a utensil; if there is a utensil, there must be the Way. Every object must have its principle, which is exactly what the "Book of Songs · Great Elegies · Zhenmin" says: "There is a thing, there is a principle."

問：形而上下如何以形言？曰：此言最的當，設若以有形無形言之，便是物與理相間斷了，所以謂截得分明者，只是上下之間，分別得一個界止分明，器亦道，道亦器，有分別而不相離也。問：只是這一個道理，但即形器之本體而離乎形器則謂之道，就形器而言則謂之器，聖人因其自然，“化而裁之則謂之變，推而行之則謂之通，舉而措之則謂之事業。”裁也，行也，措也，都只是裁行措這個道。曰：是。

The collected interpretations also cite Master Zhu's "Classical Sayings": Someone asked, why is the word "form" used when speaking of "what is beyond form" and "what is within form"? Master Zhu answered: This is most appropriate. If we use "having form" and "without form" to explain, then things and principles would be cut apart. What is meant by cutting them apart is merely drawing a clear line between them; the object is the principle, and the principle is the object; they are distinct yet not separated. Someone else asked: In the end, it is just this one principle. To look beyond form and object is called the Way; to look at form and object themselves is called the object. The sage follows its natural course, "to transform and shape it is called change, to promote and carry it forward is called communication, to raise and apply it is called achievement." Whether it is shaping, promoting, or applying, they are all just the Way of shaping, promoting, and applying. Master Zhu answered: Exactly.

方氏應祥曰：此節正好體認立象盡意處，乾坤象也，而曰“《易》之縕”，曰“《易》立乎其中”，則意盡矣，正以象之所在即道也，“是故”字，承上乾坤來，形而上形而下，所以俱言形者，見得本此一物，若舍此一字，專言上者下者，便分兩截矣。

Collected Commentaries cite Fang Yingxiang's explanation: this passage is especially useful for understanding the principle of "establishing images to exhaust meaning." The trigrams Qian and Kun are originally images, yet they are described as "the essence of the Book of Changes" and "the Book of Changes established within them," thus fully expressing the meaning. This is because the presence of an image is the presence of the Dao. The phrase "Therefore" follows directly from the previous discussion about Qian and Kun. The terms "formal above" and "formal below" both include the character "form" to indicate that they are essentially the same thing; if we remove the character "form" and simply speak of "the upper" and "the lower," they would be divided into two separate entities.

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。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 重出以起下文。集說 陸氏績曰：此明說立象盡意設卦盡情偽之意也。孔氏穎達曰：下文“極天下之賾存乎卦，鼓天下之動存乎辭”，為此故史引其文也。

The Great Treatise says: So when speaking of "xiang" (images), it is because the sage perceived the profound and complex nature of things under heaven, and thus compared their forms and appearances, taking images appropriate to each thing, hence called "xiang." The sage also perceived the changes of things under heaven, and thus observed their points of convergence and communication, using them to carry forward the rites and regulations, and attaching words to them to judge good and bad fortune, hence called "yao." Zhu Xi's "Benyi" says: These two sentences are a repetition of the previous text, used to introduce the following content. The collected interpretations cite Lu Ji saying: Here it clearly explains the meaning of "establishing images to exhaust meaning" and "setting hexagrams to fully express truth and falsehood." The collected interpretations also cite Kong Yingda saying: The following text has the two sentences "the most intricate aspects of the world are contained in the hexagrams, and the movement of the world is stirred by words," precisely for this reason, the previous text is repeated again.

極天下之賾者存乎卦，鼓天下之動者存乎辭。本義 卦即象也，辭即爻也。集說 《朱子語類》云：“極天下之賾者存乎卦”，謂卦體之中，備陰陽變易之形容，“鼓天下之動者存乎辭”，是說出這天下之動，如“鼓之”“舞之”相似。俞氏琰曰：賾以象著，卦有象，則窮天下之至雜至亂，無有遺者，故曰極，動以辭決，使天下樂於趨事赴功者，手舞足蹈而不能自己，故曰鼓。

The Great Treatise says: Those who can exhaust all the profound and intricate matters under heaven are the hexagrams; those who can inspire all actions throughout the world are the commentaries. Zhu Xi's "Benyi" says: Here, "hexagram" refers to the image mentioned earlier, and "commentary" refers to the line. The "Ji Shuo" cites Zhu Xi's "Yu Le" saying: "Those who exhaust the subtleties of the world are found in the hexagrams," meaning that the structure of the hexagrams contains the depiction of yin and yang transformation; "Those who inspire the movements of the world are found in the commentaries," meaning that the commentaries express all the movements of the world, as if they were "beating" and "dancing" them. The "Ji Shuo" also cites Yu Yan saying: Hidden and complex emotions become evident through images; since the hexagram has images, it thoroughly investigates all the most complex and chaotic matters in the world, hence saying "exhaust." Actions are decided through commentaries, which can make people rejoice in undertaking tasks and achieving success, dancing and clapping without stopping, hence saying "inspire."

案 極天下之賾，結“立象以盡意設卦以盡情偽”兩句，鼓天下之動，結“繫辭焉以盡其言”一句。化而裁之存乎變，推而行之存乎通，神而明之存乎其人，默而成之，不言而信，存乎德行。本義 卦爻所以變通者在人，人之所以能神而明之者在德。

Li Guangdi remarked: "To exhaust the subtlety of the world" is a conclusion to the two sentences "Establishing images to exhaust meaning, setting hexagrams to reveal human nature and falsehoods." "To stir the movement of the world" is a conclusion to the sentence "Attaching interpretations to fully express its meaning." The Great Treatise says: following the workings of nature and shaping it lies in "change," deriving and applying it lies in "communication," making it mysterious yet clear lies in the person, and achieving it silently, without words, yet people naturally believe lies in virtue. Zhu Xi's "Ben Yi" says: the hexagrams and lines can change and communicate because of people; people can make them mysterious and clear because of virtue.

集說 程子曰：《易》因爻象論變化，因變化論神，因神論人，四人論德行、大體通論《易》道，而終於“默而成之，不言而信，存乎德行。”程氏敬承曰：上繫末章歸重德行，下繫末章亦首揭出德行，此之德行，即所謂乾坤易簡者乎。張氏振淵曰：謂之變，謂之通，變通，因化裁推行而有也，“存乎變”，“存乎通”，化裁推行，因變通而施也。

The collected interpretations cite Cheng Yi's saying: The Book of Changes first discusses change and images, then discusses the divine through change, then discusses human beings through the divine, and finally discusses virtue through human beings. This is a general discussion of the Way of the Book of Changes, ultimately concluding with "silent accomplishment, trust without words, existing in virtue." The collected interpretations also cite Cheng Jingcheng's saying: The final chapter of the Upper Transmission of the Great Treatise places emphasis on virtue, and the beginning of the final chapter of the Lower Transmission also mentions virtue; the virtue referred to here is probably the principle of the easy and simple nature of the Creative and the Receptive. The collected interpretations also cite Zhang Zhenyuan's saying: The previous text says "called change" and "called communication," which are change and communication arising from regulation and implementation. Here it says "existing in change" and "existing in communication," which are regulation and implementation carried out according to change and communication.

案 “化而裁之推而行之”，結“變而通之以盡利”一句，“神而明之”以下，結“鼓之舞之以盡神”一句，上文化裁推行，是泛說天地間道理，故曰“謂之變”“謂之通”。此化裁推行，是說《易》書中所具，故曰“存乎變”“存乎通”，言就《易》道之變處，見得聖人化裁之妙，就《易》道之通處，見得聖人推行之善也，“神而明”之“神”字，即根鼓舞盡神來，辭之鼓舞乎人者，固足以盡神，然必以人心之神，契合乎《易》之神，然後鼓舞而不自知，此所謂神而明之也，默而成之不言而信，是其所以能神明處。

Li Guangdi remarked: "To transform and shape" and "to promote and carry out" are the concluding statements of "to change and make it pass through to the fullest advantage." "To divine and make it clear" and the following are the concluding statements of "to encourage and dance it to the fullest divine." The previous discussion on transformation and promotion was a general statement about the principles of heaven and earth, so it used "called transformation" and "called communication." Here, the discussion on transformation and promotion refers to what is contained in the Book of Changes, so it uses "lies in transformation" and "lies in communication" — meaning that by observing the transformation in the Way of the Changes, one can see the subtlety of the sage's shaping; by observing the communication in the Way of the Changes, one can see the perfection of the sage's promotion. The character "shen" (divine) in "to divine and make it clear" originates from the sentence "to encourage and dance it to the fullest divine." The words of the hexagram lines can already be sufficient to inspire people, thus fully expressing the divine. However, one must use the divine mind of human beings to harmonize with the divine of the Changes, so that one is inspired without even realizing it, which is called "to divine and make it clear." As for "to accomplish silently and to be trusted without speaking," this is precisely where his ability to divine and make it clear lies.

總論 胡氏炳文曰：上繫凡十二章，末乃曰“書不盡言言不盡意”，蓋欲學者自得於書言之外也，自立象盡意至鼓天下之動者存乎辭，反覆《易》之書言可謂盡矣，末乃曰“默而成之不言而信存乎德行”，然則《易》果書言之所能盡哉，得於心為德，履於身為行，《易》之存乎人者，蓋有存乎心身，而不徒存乎書言者矣。

In summary, Hu Bingwen says that the first part of the "Great Treatise" in the "Commentary on the Hexagrams" consists of twelve chapters, and it is only in the last chapter that it says, "The words cannot exhaust the meaning, and the meaning cannot be fully expressed in words." This suggests that those studying the "Book of Changes" should understand it beyond mere words and texts, and experience it themselves. From "Establishing images to exhaust the meaning" up to "The movement of the world is governed by words," it repeatedly elaborates on the words and expressions of the "Book of Changes," which can be said to be fully explained. However, at the end, it says, "Achieved in silence, believed without words, existing in virtue." So, can the "Book of Changes" really be fully exhausted by words and expressions? What is gained in the heart is called virtue, and what is practiced in the body is called action. The "Book of Changes" exists in the human body, originally existing in the heart and body, not merely in words and expressions.

案 此章蓋總上十一章之意而通論之，“言不盡意”，故“立象以盡意”，謂伏羲也。“書不盡言”，故因象而“繫辭焉以盡其言”，謂文周也。象之足以盡意者，言之指陳有限，而象之該括無窮也。因象繫辭之足以盡言者，象為虛傲之象，而該括無窮，則辭亦為假託之辭，而包涵無盡也。變通盡利者，象所自具之理，而所以定吉凶。鼓舞盡神者，辭所發揮之妙，而所以成亹亹也，其言乾坤者，推象之所自來也。

Li Guangdi remarked: This chapter is probably a summary and general discussion of the meaning of the previous eleven chapters. Because words cannot fully express meaning, one must establish images to exhaust meaning, which refers to Fuxi. Because written text cannot fully express words, one must attach explanations to the images to exhaust the words, which refers to King Wen and the Duke of Zhou. The reason images are sufficient to exhaust meaning is that the scope of what words can express is limited, while the scope of what images can cover is infinite. The reason attaching explanations to images is sufficient to exhaust words is that images are originally empty symbols capable of covering infinite meanings, so the words attached to them are also symbolic expressions capable of containing endless meanings. "Changing and making them versatile to exhaust benefits" refers to the principles inherent in the images used to determine fortune and misfortune. "Beating and dancing them to exhaust the divine" refers to the profound utility of the words in achieving human perseverance and diligence. The text mentions Qian and Kun to investigate the origin of the images.

有天地故有變化，滯於形以觀之，亦器焉而已；超乎形以觀之，則道之宗也。因天地之變化而裁之，則人事所由變也；因其可通之理而推行之，則人事所由通也。自古聖人所以定天下之業者，此而已矣，是以作《易》之聖，觀乾坤之器而立象，推其變通之用而設辭，使天下後世，欲裁化而推行者，於是乎在，其動可謂盛矣。

With heaven and earth, there is change. If one looks at it only in terms of form and appearance, it is merely an object; but if one looks beyond form and appearance, it is the master principle of the Way. By following the changes of heaven and earth and regulating them, human affairs thus change; by following the principles that can be universally applied and applying them, human affairs thus become harmonious. Since ancient times, the sages who established the great undertakings of the world have relied on this. Therefore, the sage who composed the Book of Changes observed the tangible forms of heaven and earth and established the hexagrams, investigated their changing and transforming functions and set down the words, so that all those in later generations who wish to regulate the workings of heaven and earth and apply the principles can find their basis here. This achievement can be called grand.

雖然，象足以盡意，而有畫前之《易》，故貴乎默而成之也，辭足以盡言，而有言外之意，故貴乎不言而信也，此則所謂神而明之。蓋學之不以觀玩之文，而明之不以口耳之粗者也，德行，謂有得於易簡之理。

Though this is so, the images are sufficient to convey meaning, yet there is another Book of Changes before the trigrams, so it is valuable to accomplish it silently in one's heart. The words are sufficient to convey speech, yet there is another layer of meaning beyond words, so it is valuable to have people believe without needing words. This is what is meant by "to grasp the divine and make it clear" — studying it without stopping at the contemplation of the written text, and understanding it without stopping at the superficial transmission through speech. As for "virtue," it refers to truly attaining the principles of the Book of Changes in the simplicity of Heaven and Earth.

八卦成列，象在其中矣；因而重之，爻在其中矣。本義 成列，謂乾一兌二，離三震四，巽五坎六，艮七坤八之類。象，謂卦之形體也，因而重之，凋各田一卦而以八卦次第加之為六十四也。爻，六爻也，既重而後卦有六爻也。

The "Xici Xia Zhuan" says: When the Eight Trigrams are arranged in rows, the images of things are contained within them; then, when they are combined two by two, the lines (yao) are contained within them. Zhu Xi's "Benyi" says: "Chenglie" refers to the order of the trigrams as乾 one, 兑 two, 离 three, 震 four, 巽 five, 坎 six, 艮 seven, 坤 eight. "Xiang" refers to the form of the trigrams. "Erqin zhongzhi" means that each trigram serves as the lower trigram, and the eight trigrams are successively placed upon it to form the sixty-four trigrams (the character "yin" in this sentence is mistakenly written as "tiao" and "tian"). "Yao" refers to the six lines; after the trigrams are combined, a single trigram has six lines.

集說 韓氏伯曰：夫八卦備天下之理而未極其變，故“因而重之”，以象其動用，則爻卦之義，所存各異，故“爻在其中矣”。《朱子語類》云；八卦所以成列，乃是從太極兩儀四象漸次生出，以至於此，畫成之後，方見其有三才之象，非聖人因見三才，遂以己意思維而連畫三爻以象之也，“因而重之”，亦是因八卦之已成，各就上面節次生出，若施生逐爻，則更加三變，方成六十四卦，若並生全卦，則只用一變，便成六十四卦，雖有遲速之不同，然皆自漸次生出，各有行列次第，畫成之後，然後見其可盡天下之變。

The collected interpretations cite Han Bo's explanation: the Eight Trigrams already contain the principles of the world, but they have not yet reached the extreme of change, so they are "therefore repeated," to symbolize the actions and functions of things. In this way, the meaning of the lines and the trigrams differ, hence it is said, "the lines are contained within." The collected interpretations also cite Master Zhu's "Classified Talks": the Eight Trigrams are arranged in order because they are generated step by step from the Taiji producing the two principles, the two principles producing the four images, and so on until they reach this point. Only after they are drawn can their image of the three elements be seen, not because the sage first saw the three elements and then added three lines to symbolize them. "Therefore repeated" also refers to the already drawn Eight Trigrams, each of which is generated in sequence on top of them. If each line is generated one by one, three transformations would be needed to form the sixty-four Hexagrams; if the whole trigram is generated at once, only one transformation would be needed. Although there is a difference in speed, they are all naturally generated step by step, each with their own order and sequence. Only after they are drawn can it be seen that they are sufficient to exhaust all changes in the world.

柴氏中行曰：“八卦列成”，則凡天下之象，舉在其中，不止八物，如《說卦》中所列皆是。鄭氏曰：卦始於三畫，未有爻也，“因而重之”，其體有上下，其位有內外，其時有初終，其序有先後，而“爻在其中矣。”

Collecting sayings cites Chi Zhonghang's statement: Once the eight trigrams are arranged, all things under heaven are included within them. It is not only the eight elements of heaven, earth, thunder, wind, water, fire, mountain, and marsh, but also the many symbolic representations listed in the "Sayings on the Trigrams" text. Collecting sayings also cites Zheng's statement: The trigrams originally had only three lines, and there was no concept of yao (lines) yet. After "repeating" them, the trigrams have a distinction between upper and lower parts, the yao positions have an inner and outer distinction, the timing has beginning and end, and the order has precedence and succession. Thus, the yao are included within them.

剛柔相椎，變在其中矣，繫辭焉而命之，動在其中矣。本義 “剛柔相推”，而卦爻之變，往來交錯，無不可見，聖人因其如此而皆繫之辭以命其吉凶，則占者所值當動之爻象，亦不出乎此矣。

The Great Treatise says: The strong and the yielding mutually push and move each other, and change is thus generated; by attaching words to the text, the sage communicates the mandate to people, and movement is thus present. (The original text mistakenly uses 'chui' instead of 'tui'.) Zhu Xi's 'Benyi' says: The strong and the yielding mutually push and move, and the changes of the hexagrams and their lines intermingle and cross each other, and all can be seen; the sage follows this pattern, attaching words to each line to indicate its fortune or misfortune, so that when a diviner encounters a line that should move, it will not go beyond this scope.

集說 虞氏翻曰：“剛柔相推而生變化”，故“變在其中矣”，繫彖象九六之辭，故“動在其中”，“鼓天下之動者，存乎辭”者也。孔氏穎達曰：上繫第二章云，“剛柔相推而生變化”，是變化之道，在剛柔相推之中。

The collected interpretations cite Yu Fan's view: because "the firm and the yielding interact to produce change," the Great Treatise says "change is within it." The sages also attached the彖 statement, the image statement, and the line statements for the yao with numbers nine and six, so it is said "movement is within it." This is exactly what was previously mentioned, "the one who moves the world's movement exists in words." The collected interpretations also cite Kong Yingda's view: the second chapter of the Upper Part of the Great Treatise has already stated "the firm and the yielding interact to produce change," indicating that the way of change lies in the mutual interaction of the firm and the yielding. Here, it is merely restating that idea again.

蔡氏清曰：天文地理，人事物類，一剛一柔盡之矣，二者之外，再無餘物也，故凡剛者皆柔之所推也，凡柔者皆剛之所推也，而《易》卦中亦只是剛柔二者而已，非剛則柔，非柔則剛，在剛皆柔之所推，在柔皆剛之所推。蘇氏濬曰：動在其中，虞翻謂“鼓天下之動者存乎辭”。此說極是，此“動”字，與下文“生乎動”，“天下之動”，三“動”字俱同，《易》之辭，原是聖人見天下之動而繫之者，故曰“鼓天下之動存乎辭”，此即動在其中之說，非當動卦爻之謂也。

Collected Commentaries cite Cai Qing's saying: astronomy, geography, human affairs, and things of the world, are fully explained by the combination of one yang and one yin. There is nothing else beyond these two. Therefore, all yang comes from yin, and all yin comes from yang. In the hexagrams of the Book of Changes, there are only two kinds, yang and yin; either yang or yin, not both. Those that are yang are formed by yin, and those that are yin are formed by yang. Collected Commentaries also cite Su Jun's saying: discussing "movement is within it," Yu Fan uses "the one who moves the world's movement resides in words" to explain, which is very accurate. This "movement" refers to the same concept as the two "movement" in the following text "arises from movement" and "the movement of the world." The words of the Book of Changes originally come from the sage's observation of the world's changes, and they are attached to explain these changes. Therefore, it says "the one who moves the world's movement resides in words," which means "movement is within it," and it does not refer to the movement of a particular hexagram or line during divination.

吉凶悔吝者，生乎動者也。集說 龔氏原曰：象者一卦之成體也，故天下之賾存焉；爻者六位之變動也，故天下之動存焉，剛柔相推所以成爻也。面“爻者言乎變”，則“變在其中矣”，“繫辭焉而命之”，所以明爻也，而辭者以鼓天下之動，則“動在其中矣”，卦則兆於成列而備於重，爻則兆於變而備於動，故吉凶悔吝生焉。

The *Great Treatise* says: "Good fortune, misfortune, regret, and hesitation are all generated from movement." The *Collected Commentaries* cite Gongs Yuan's explanation: "The image is the formed shape of a hexagram, so all hidden and mixed feelings in the world are contained within it; the lines are the movement of the six line positions, so all movement in the world is contained within them. The mutual movement of yin and yang is used to form the lines, and the *Great Treatise* says 'a line refers to change,' indicating that 'change is within it.' The text attached to the hexagram is used to convey the meaning to people, thereby explaining the lines, and the words are used to stimulate the movement of the world, indicating that 'movement is within it.' A hexagram already has its beginning when the eight trigrams are arranged, and it becomes complete when it is repeated into a hexagram; the lines already have their beginning in movement, and they become complete when movement occurs, so good fortune, misfortune, regret, and hesitation arise from here."

蘇氏濬曰：《傳》曰“寂然不動”，又曰“動之微吉之先見”，當其不動也，尚無所謂吉，又何有於凶，唯動而微也，吉斯見焉，動而紛紜雜亂也，凶與悔吝，始生於其間矣。案 此是復說“繫辭焉而命、動在其中”之意。凡天下之吉凶悔吝，皆生於人事之動，故《易》中有吉凶悔吝之辭，而動在其中。

The collected interpretations cite Su Jun's saying: The "Great Treatise" says "still and unmoving," and also says "the subtle movement is the beginning of good fortune." When it is still and unmoving, even the concept of good fortune has not yet appeared, so how could there be misfortune? Only when there is movement still in its subtle form does good fortune appear; but when the movement becomes chaotic and confused, misfortune, regret, and hardship arise in between. Li Guangdi comments: This is reiterating the meaning of "the trigrams are explained and named, and movement is contained within them." All the good fortune, misfortune, regret, and hardship in the world arise from human actions and movements. Therefore, the Book of Changes contains words about good fortune, misfortune, regret, and hardship, and movement is contained within them.

剛柔者，立本者也。變通者，趣時者也。本義 一剛一柔，各有定位，自此而彼，變以從時。集說 朱氏震曰：爻有剛柔，不有兩則一不立，所以“立本”也，剛柔相變，通其變以盡利者趣時也，“趣時者”時中也。

The Great Treatise Lower Transmission says: "Yang and Yin are used to establish the fundamental principle; change and communication are used to align with the appropriate time." Zhu Xi's "Original Meaning" says: "One Yang and one Yin each have a definite position; moving from one position to another is following the changing circumstances." The collected interpretations cite Zhu Zhen's saying: "The lines are divided into Yang and Yin, and without the opposing ends, the concept of 'one' cannot be established, which is precisely what is meant by 'establishing the fundamental principle.' The mutual transformation of Yang and Yin, comprehending its changes to exhaust their benefits, is 'aligning with the time'; what is meant by 'aligning with the time' is to follow the time and maintain the middle."

張氏浚曰：剛柔相推，往來進退，為變無常，而莫不因乎自然之時，故曰“趣時”。《朱子語類》云：此兩句相對說，剛柔者陰陽之質，是移易不得之定體，故謂之本，若剛變為柔，柔變為剛，便是變通之用。又云：剛柔者晝夜之象，所謂“立本”，變化者進退之象，所謂“趣時”，剛柔兩個是本，變通便只是其往來者。

Collecting sayings cite Zhang Jun saying: hardness and softness mutually push and shift, coming and going, advancing and retreating, changing without fixed pattern, yet all follow the natural trend of the time, so it is called "adapting to the time." Collecting sayings also cite Master Zhu's "Classified Sayings" saying: these two lines are contrasting. Hardness and softness are the nature of yin and yang, fixed and unchangeable, so they are called "origin." As for hardness turning into softness and softness turning into hardness, that is the function of change and adaptability. Collecting sayings again cite Master Zhu's "Classified Sayings" saying: hardness and softness are the image of day and night, which is called "establishing the origin"; change and adaptability are the image of advancing and retreating, which is called "adapting to the time." Hardness and softness are the fundamental aspects, while change and adaptability are merely their mutual movement and alternation.

胡氏炳文曰：卦有卦之時，爻有爻之時，立本者天地之常經，“趣時者”古今之通義。梁氏寅曰：剛柔者立本，乃不易之體，即所謂“闔戶”、“闢戶”也，變通者趣時，乃變易之用，即所謂往來不窮也。蔡氏清曰：剛柔立本，所謂變易而對待者，變通趣時，所謂變易而流行者。案 此是復說剛柔相推，而生變化之意，凡天地間之理，兩者對待，斯不偏而可以立本，兩者迭用，斯不窮而可以趣時，故《易》中剛柔相推，而變在其中。

Collected Commentaries cite Hu Bingwen's saying: one hexagram has its own time, one line has its own time; "establishing the foundation" refers to the constant principles of heaven and earth that do not change, while "adapting to the time" refers to the principles that are universally applicable throughout history. Collected Commentaries cite Liang Yin's saying: the establishment of yin and yang is the unchanging essence, which is the meaning of "closing the door is called坤 (Earth), opening the door is called乾 (Heaven)" as mentioned in the Great Treatise, Upper Transmission; the change and adaptability is the practical application of change, which is the meaning of "the continuous movement is called communication" as mentioned there. Collected Commentaries cite Cai Qing's saying: the establishment of yin and yang is speaking about the aspect of mutual opposition within change; the change and adaptability is speaking about the aspect of continuous movement within change. Li Guangdi comments: this is reiterating the meaning of "yin and yang pushing each other gives rise to change." All the principles in the world require the mutual opposition of two aspects to avoid bias and thus establish a foundation; the alternating use of the two aspects avoids exhaustion and thus adapts to the time. Therefore, in the Book of Changes, the mutual movement of yin and yang leads to change.

吉凶者，貞勝者也。本義 貞，正也，常也。物以其所正為常者也，天下之事，非吉則凶，非凶則吉，常相勝而不已也。天地之道，貞觀者也。日月之道，貞明者也，天下之動，貞夫一者也。本義 觀，示也，天下之動，其變無窮，然順理則吉，逆理則凶，則其所正而常者，亦一理而已矣。

The *Great Treatise* says: "Good fortune and misfortune are determined by what is normal." Zhu Xi's *Original Meaning* states: "Zhen" means correct and constant; things take the correct aspect as their constant. The affairs of the world are either good fortune or misfortune, either misfortune or good fortune; the two constantly overcome each other without end. The *Great Treatise* also says: The way of heaven and earth is to reveal the normal to people; the way of the sun and moon is to illuminate the world with the normal; all changes in the world return to a single constant principle. Zhu Xi's *Original Meaning* says: "Guan" means to reveal. The changes in the world are endless, yet following the principle brings good fortune, and opposing it brings misfortune. Thus, what is constant and correct is merely the same principle.

集說 《朱子語類》云：吉凶常相勝，不是吉勝凶，便是凶勝吉，二者常相勝，占曰“貞勝”。天地之道則常示，日月之道則常明，“天下之動貞夫一者也”、天下之動雖 高氏萃曰：天常示人以易，地常示人以簡，雖陰不能以不愆，陽不能以不伏，而貞觀之理常自若也，日明乎晝，月明乎夜，雖中不能以不昃，盈不能以不食，而貞明之理常自若也，天下之動，進退存亡，不可以一例測，然而順理則裕，從欲唯危同一揆也，惠迪之吉，從逆之凶，無二致也，是則造化人事之正常，即吉凶之貞勝，豈可以二而求之哉。

The "Collected Sayings" cite Master Zhu's words: good fortune and misfortune often overcome each other; it is not that good fortune overcomes misfortune, nor that misfortune overcomes good fortune, but rather that the two constantly overcome each other. Therefore, it is said "the firm and constant." The way of Heaven is to constantly reveal itself, and the way of the sun and moon is to constantly illuminate. "The movement of the world is firm and constant," meaning that although the changes of the world... the original text here is cut off. The "Collected Sayings" also cite Gao Cui's words: Heaven constantly reveals the "Book of Changes" to people, and Earth constantly reveals the "simplicity" to people; although Yin cannot help but have excess and Yang cannot help but be concealed, the principle of "firm observation" remains constant. The sun illuminates during the day, and the moon illuminates at night; although the sun cannot help but lean westward at noon and the moon cannot help but wane, the principle of "firm brightness" remains constant. The changes of the world, its advances, retreats, existence, and demise, cannot be measured by a single precedent; yet following the way leads to ease and prosperity, while indulgence leads to danger and peril, which is the same principle. Following the way brings good fortune, while opposing the way brings misfortune, and there is no difference. Thus, the normalcy of nature and human affairs is the "firm overcoming" of good and bad fortune. How can they be treated as separate matters to be sought after?

案 自“吉凶”“貞勝”至此為一節，又承“吉凶悔吝生乎動”之意，而明其理之一也，“貞勝”之義，張子以為以正為勝，朱子以為二者常相勝，今玩文義當為以常為勝，蓋天下容有善而遇凶，惡而獲古者，然非其常也，惠迪吉，從逆凶，乃理之常，故當以常者為勝，如天地則以常者觀示，日月則以常者照臨，偶有變異，不足言也，天下之動，豈不常歸於一理乎。

Li Guangdi remarked: From "Good and ill fortune arise from the triumph of the correct" to here constitutes a section, continuing the meaning of "Good and ill fortune, regret and hardship arise from action," and explaining the principle to be unified. As for the meaning of "triumph of the correct," Zhang Zai thought it refers to the triumph of the right, Zhu Xi thought it refers to the mutual triumph of good and ill fortune; but upon examining the meaning of the text, it should be interpreted as the triumph of the constant. Because although there may be cases where goodness leads to ill fortune or evil leads to good fortune, these are not the norm; following the way brings good fortune, opposing the way brings ill fortune, this is the constant principle, so the constant should be considered as the triumph. For example, heaven and earth use the constant to show to people, the sun and moon use the constant to illuminate the earth, occasional variations are not worth considering. All changes in the world, are they not constantly returning to one principle?

夫乾確然示人易矣。夫坤隤然示人簡矣。

The Great Treatise says: Qian is firm and strong, unswerving and direct, thus revealing "ease" to people; Kun is gentle and yielding, effortless and smooth, thus revealing "simplicity" to people. These two sentences follow from the previous statement that Heaven constantly shows people ease and Earth constantly shows people simplicity. They mean that Qian and Kun each reveal their inherent virtues to people, and if people follow them, they can achieve success without effort.