the great treatise part two chapter one (continued)

本義 確然，健貌。隤然，順貌，所謂貞觀者也。 集說 韓氏伯曰：確，剛貌也。隤，柔貌也。乾坤皆恆一其德，故簡易也。

Following the previous text, "The Qian trigram clearly shows the easy way to people, and the Kun trigram gently shows the simple way." Zhu Xi's "Ben Yi" explains: "Qie ran" means firm and resolute, and "tui ran" means gentle and yielding, which is what was previously referred to as "Zhen Guan" — the heavens and earth present themselves to people in a constant and unchanging manner. The "Ji Shuo" cites Han Kangbo's saying: "Qie" describes firmness, and "tui" describes softness; Qian and Kun each steadfastly maintain their own virtues, Qian is solely about strength, and Kun is solely about yielding, without any complexity or difficulty, hence the "Xì Cí" calls them "easy and simple."

案 此節又承剛柔立本，變通趣時之意，而明其理之一也。乾坤者，剛柔之宗也，乾坤定位，而變化不窮矣，然其所以立本者，一歸於易簡之理，所謂天有顯道，厥類維彰，萬古不易者也。

Li Guangdi remarked: This section continues from the previous text "The firm and yielding establish the foundation" and "Change and adapt follow the timing," aiming to explain that the underlying principle is ultimately one. Qian and Kun are the ultimate sources of all firm and yielding lines. Once the position of Qian on top and Kun below is established, the changes of the sixty-four hexagrams become endless; yet the fundamental principles upon which they are based are all included in the principle of "simplicity and ease." Qian governs the beginning of all things with its simplicity, while Kun completes all things with its ease. The "Book of Documents · Tai Shi" says "Heaven has a manifest way, its categories are clearly evident," meaning that the heavenly way is clearly present, with good and evil each clearly manifested, unchanging through the ages. This speaks precisely to the constant and unchanging "foundation."

爻也者，效此者也。象也者，像此者也。 本義 此，謂上文乾坤所示之理，爻之奇偶卦之消息，所以效而像之。 案 “爻也者效此”，是結“吉凶悔吝生乎動”而“貞夫一”之意，“象也者像此”，是結剛柔變通而歸於易簡之意。

The text of the "Great Treatise" says: What is called "yao" (line) is imitating this principle; what is called "xiang" (image) is taking the form of this principle. Zhu Xi's "Benyi" explains: the "this" in the sentence refers to the principle of simplicity and ease expressed by the trigrams Qian (Heaven) and Kun (Earth) mentioned earlier; the division of yao into odd and even, and the waxing and waning of hexagrams, are all used to imitate and take the form of this principle. Li Guangdi comments: the phrase "yao is imitating this" concludes the previous idea that "good fortune, regret, and hardship arise from movement," ultimately leading to "zheng fu yi" (constancy of the one); all changes imitate the same constant principle. The phrase "xiang is taking the form of this" concludes the idea of the transformation and adaptability of yin and yang, ultimately leading back to the principle of simplicity and ease.

爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。 本義 內，謂蓍卦之中。外，謂蓍卦之外。變，即動乎內之變。辭，即見乎外之辭。 集說 韓氏伯曰：功業由變以興，故“見乎變”也。辭也者各指其所之，故曰“情”也。

The text of the Xici Xia Zhuan says: The lines and images are activated internally, while fortune and misfortune manifest externally; achievements are revealed through change, and the mind of the sage is expressed through the line statements of the hexagrams. Zhu Xi's Benyi explains: "Internal" refers to within the process of divination using the yarrow stalks, and "external" refers to events outside of the divination after the hexagram is formed; "change" refers to the change that occurs internally, and "statements" refer to the judgments that appear externally. Jishuo cites Han Kangbo's saying: achievements arise through adaptability and change, hence it is said "revealed through change"; the line statements of the hexagrams each indicate the direction of one line and one hexagram, revealing the mind of the sage completely, hence it is called "emotion."

張子曰：因爻象之既動明吉凶於未形，故曰“爻象動乎內，吉凶見乎外”。隨爻象之變以通其利，故功業見也，聖人之情，存乎教人而已。 吳氏澄曰：聖人與民同患之情，皆於《易》而著見，聖人之道而獨歸重於辭，蓋此篇為《繫辭》之傳故也。 案 爻象者，動而無形，故曰“內”。吉凶者，顯而有跡，故曰“外”，非專以蓍筮言也。

The collected interpretations cite Zhang Zai's saying: The sage, by observing the initial signs of the line statements already in motion, points out the good or bad fortune before it has fully formed, hence saying "the line statements move within, and good or bad fortune appear outside." Furthermore, following the changes of the line statements to open up the possible paths, achievements thus become evident. As for the sage's intention, it is nothing more than to teach people. The collected interpretations also cite Wu Cheng's saying: The sage's heart, sharing the worries and concerns of the common people, is clearly revealed in the Zhou Changes; and the reason the sage's way particularly emphasizes the line statements and the hexagram statements is because this section is originally the explanation of the Great Treatise. Li Guangdi comments: The lines and the images are already in motion but not yet visible, hence called "within"; good and bad fortune are already apparent and traceable, hence called "outside." This is not specifically referring to divination with the yarrow stalks alone.

天地之大德曰生，聖人之大寶曰位。何以守位曰仁，何以聚人曰財，理財正辭禁民為非曰義。 此第一章，言卦爻吉凶，造化功業。 集說 陸氏績曰：人非財不聚，故聖人觀象制器，備物盡利，以業萬民而聚之也，蓋取聚人之本矣。

The Great Treatise says: The greatest virtue of heaven and earth is to give birth to all things; the greatest treasure of the sage is to hold the position of ruling people. By what means can one maintain this position? By benevolence. By what means can one gather the people? By wealth. To manage wealth well, to correct names and words, and to prevent the people from wrongdoing, this is called righteousness. The original text notes here: The above is the first chapter, discussing the fortune and misfortune of the lines of the hexagrams and the creation and transformation of heaven and earth, as well as the achievements of the sages. The commentary from the Collection of Commentaries cites Lu Ji, a person from the Three Kingdoms period in Wu, who said: People cannot be gathered without wealth, so the sage observes the hexagrams and creates tools, providing complete resources and developing benefits to their fullest, enabling all people to have their own means of livelihood and thus gather together. This is grasping the fundamental principle of gathering people.

崔氏憬曰：言聖人行易之道，當須法天地之大德，寶萬乘之大位，謂以道濟天下為寶，是其大寶也。夫財貨人所貪愛，不以義理之，則必有敗也，言辭人之樞要，不以義正之，則必有辱也。百姓有非，不以義禁之，則必不改也，此三者皆資於義，以此行之，得其宜也，故知仁義，聖人寶位之所要也。

Collecting interpretations quotes Tang dynasty Cui Jing's saying: This discusses how sages must follow the great virtue of heaven and earth in cultivating all things, regarding the position of a great ruler as a treasure. The so-called treasure refers to using this position to carry out one's way to relieve the people, only then can it be called "great treasure." Wealth and goods are things that people all love; without regulating them with righteousness, disorder will surely arise. Words are the key to human affairs; without rectifying them with righteousness, disgrace will certainly follow. If people commit wrongdoings, without prohibiting them with righteousness, they will certainly not repent. These three matters must rely on righteousness and act according to righteousness, so that each can be appropriate. From this we can see that benevolence and righteousness are the essential points for sages to maintain their position.

張子曰：將陳理財養物於下，故先敘天地生物。 朱氏震曰：“天地之大德曰生”者仁也，聖人成位乎兩間者仁而已，不仁不足以參大地，義所以為仁，非二本也，故曰“立人之道曰仁與義。”

The collected interpretations cite Zhang Zai saying: the following text will elaborate on matters of managing resources to care for the people, so here we first describe how heaven and earth generate and nurture all things, clearly establishing the fundamental principle. The collected interpretations also cite Zhu Zhen saying: "The great virtue of heaven and earth is to produce life," and this "life" is benevolence. The sage is able to establish his position within heaven and earth, relying on nothing but benevolence. Without benevolence, one is not worthy of being ranked among the three elements (the original text's "not enough to participate in the great" should be "not enough to participate in the heavenly"). Righteousness is used to complete benevolence, and the two are not two fundamental principles. Therefore, the "Sayings of the Hexagram" states, "Establishing the way of human beings is called benevolence and righteousness."

王氏宗傳曰：聖人所以配天地而王天下者，亦有仁義而已矣。仁，德之用也。義，所以輔仁也。“理財”，如所謂作網罟以佃漁，作耒耜以耕耨，致民聚貨以變易之類是也。 “正辭”，如所謂易結繩以書契，百官以治萬民以察是也。“禁民為非”，如所謂重門擊柝以待暴客，剡矢弦弧以威天下是也。

Collective interpretations cite Wang Zongcheng's saying: The sage was able to match Heaven and Earth and rule the world, relying solely on benevolence and righteousness. Benevolence is the expression of virtue, and righteousness is used to support benevolence. What is called "managing resources" refers to the matters mentioned in the next chapter, such as making ropes and nets to hunt and fish, cutting wood to make plows and hoes for farming and weeding, and gathering people to collect goods and engage in trade. What is called "correcting words" refers to the matters mentioned in the next chapter, such as changing the system of knotted ropes for recording events into written contracts, with officials using them for governance and common people using them for verification. What is called "preventing the people from wrongdoing" refers to the matters mentioned in the next chapter, such as setting up many gates, beating drums at night for patrols to guard against bandits, and making arrows and bows with strong strings to intimidate the world.

《朱子語類》云：“正辭”便只是分別是非。又曰：教化便在正辭裡面。 項氏安世曰：聖人之仁，即天地之生，“大寶曰位”，即“崇高莫大乎富貴”也，自此以下，以包犧氏神農氏黃帝堯舜氏實之，皆聖人之富貴者也。財者，百物之總名，皆民之所利也。理財，謂水火金木土穀推修，所以利之也。

The "Collected Sayings" cite Master Zhu's "Classified Sayings" saying: "To clarify words" is simply to distinguish right from wrong. It also says that education and moral influence are embodied in the act of "clarifying words." The "Collected Sayings" also cite Xiang Anshi saying: the benevolence of the sage is the same as the generation of heaven and earth; the "position" in "The Great Treasure is Position" refers to the "exaltedness without equal is wealth and honor" mentioned in "The Upper Connection." From here on, it uses Fuxi, Shen Nong, the Yellow Emperor, Yao, and Shun to elaborate on this, as these figures were all sages who held the position of wealth and honor. "Wealth" is the general term for all kinds of resources, which are the means by which the people gain benefits. What is meant by "managing wealth" is the six departments of water, fire, metal, wood, earth, and grain mentioned in "The Book of Documents · The Great Yu's Plan," which should be properly managed and used to benefit the people.

正辭，謂殊貴賤使有度，明取予使有義，辨名實使有信，利之所在，不可不導之使知義也。禁民為非，謂憲禁令，致刑罰，以齊其不可導者也。蓋養之教之而後齊之，聖人之政，盡於此三者矣，其德意之所發，主於仁民，義者，仁之見於條理者也。

Xiang Anshi continued to say: The so-called "zheng ci" refers to distinguishing between high and low to establish a system of ranks, explaining taking and giving so that advancement and retreat have proper reasons, clarifying names and realities so that people can trust each other; where there is benefit, one must guide the people to understand righteousness. The so-called "jin min wei fei" refers to announcing prohibitions and applying punishments, used to correct those who cannot be guided by guidance alone. First feed them, then educate them, and finally use punishment to correct them—this is the whole of the sage's governance, encompassed within these three aspects. And the moral intent expressed by these three aspects centers on caring for the people; righteousness is merely the specific expression of benevolence.

真氏德秀曰：案《易》之並言仁義者，此章及《說卦》“立天之道”章而已，在天地則曰生，在聖人則曰仁，仁之義蓋可識矣。 李氏心傳曰：蔡邕云，以仁守位，以財聚人，則漢以前已用此“仁”字矣。 總論 孔氏穎達曰：此第一章，復釋上繫第二章象爻剛柔吉凶悔吝之事，更具而詳之。

The collected interpretations cite Zhen Dexiu's statement: In the Zhou Changes, the concepts of benevolence and righteousness are mentioned together only in this chapter and the "Establishing the Way of Heaven" section of the "Shuo Gua Transmission." The same principle, when applied to heaven and earth, is called "life," and when applied to the sage, is called "benevolence." Thus, the meaning of the character "ren" (benevolence) can be clearly understood. The collected interpretations also cite Li Xintian's statement: During the Eastern Han dynasty, Cai Yong cited these two sentences as "governing position with benevolence, gathering people with wealth." This shows that the version of the text from before the Han dynasty already used the character "ren." The old interpretations sometimes read it as "governing position with people," but this is not reliable. The general discussion cites Tang dynasty's Kong Yingda: This is the first chapter, which reinterprets the second chapter of the "Shang Xi" concerning the principles of images, lines, yin and yang, and auspiciousness, regret, and hardship. This explanation is more complete and detailed than that in the "Shang Xi."

案 此章與《上傳》第二章相應，故《上傳》第三章以後，皆申說第二章之意，《下傳》則自第二章之後，皆申說此章之意也。“八卦成列，因而重之”，即所謂設卦觀象也。 因爻象中剛柔相推之變，面繫之吉凶悔吝之辭，即所謂“繫辭焉而明吉凶”也，此四句，由象以及於辭者，作《易》之序也。下文又由辭之吉凶悔吝而推本於剛柔之象，蓋《傳》本為繫辭而作，而《下傳》尤詳焉，故其立言如此。

Li Guangdi remarked: This chapter corresponds with the second chapter of the Upper Transmission, so from the third chapter onward, the Upper Transmission elaborates on the meaning of the second chapter; from the second chapter onward, the Lower Transmission elaborates on the meaning of this chapter. The opening sentence of this chapter, "The eight trigrams are arranged in order, and then overlaid," corresponds to what is said in the Upper Transmission, "Setting up trigrams to observe phenomena." Then, following the changes of yao (lines) in the trigrams, where yin and yang alternate, it assigns judgments of good fortune, regret, and hardship (the original text says "面系之," but "面" should be read as "而"), which corresponds to what is said in the Upper Transmission, "Attaching words to explain good fortune and misfortune." These four sentences move from the trigram images to the trigram statements, exactly reflecting the sequence in which the sage composed the Zhou Yi. However, the following text reverses this order, deriving the origin of the yin and yang images from the judgments of good fortune, regret, and hardship in the trigram statements. This is because the Xi Ci Zhuan was originally written to explain the "attaching words" (xi ci), and the Lower Transmission explains this in greater detail, hence the structure of the text is as such.

吉凶悔吝，由動而生者，蓋以剛柔迭運，變面從時故也，吉凶之遇，參差不齊，然以常理為勝，而天下之動可一者，以剛柔變化，不離乾坤，乾易坤簡，而天下之理得故也。“爻象動乎內”四句，又總而結言之，“天地大德”一節，《本義》原屬此章，然諸儒多言宜為下章之首，蓋下章所取十三卦，無非“理財”、“正辭”、“禁非”之事，其說可從也。

Li Guangdi continued to say: The reasons for good fortune, misfortune, regret and hardship arising from "movement" are because of the alternating operation of the strong and the yielding, which change with the times (the original text "bian mian cong shi" should be "bian er cong shi"). The good and bad encountered in the world are varied and not uniform, yet ultimately the common principles prevail. The changes in the world can be summarized into one because all the various changes of the strong and the yielding are inseparable from Qian and Kun. Qian is simple and easy, Kun is simple and unadorned, and thus the principles of the world are all captured. The following four sentences beginning with "Yao xiang dong hu nei" serve to summarize and conclude the previous discussion. As for the section "The great virtue of heaven and earth is to produce life," Zhu Xi's "Ben Yi" originally placed it at the end of the first chapter, but later scholars mostly advocated placing it at the beginning of the next chapter, because the thirteen hexagrams selected in the next chapter are nothing but the three matters of "managing resources," "correcting words," and "prohibiting people from wrongdoing." This view is acceptable.

本義 王昭素曰：與地之間，諸本多有“天”字，俯仰遠近所取不一，然不過以驗陰陽消息兩端而已，神明之德，如健順動止之性，萬物之情，如雷風山澤之象。

Here the original text is missing the beginning of chapter two, which includes the classic passage (「In ancient times, when Fu Xi ruled the world, he looked up to observe the celestial phenomena and looked down to study the patterns of the earth, observed the markings of birds and beasts and the suitability of the land, drew near to study the human body and drew far to study things around, thus he first created the Eight Trigrams, to communicate the virtue of the divine and to classify the nature of all things」), and directly continues with Zhu Xi's commentary. Zhu Xi's "Ben Yi" cites Wang ZhaoSu of the early Song dynasty, who said that in the phrase 「between heaven and earth」, most versions have the character 「heaven」, making it 「observe the markings of birds and beasts and the suitability of heaven and earth」. Looking up to heaven, looking down to earth, drawing far from things, drawing near from the body, the objects taken may differ, but they are all used to verify the waxing and waning of yin and yang. What is meant by 「the virtue of the divine」 refers to qualities such as strength, compliance, movement, and stillness; what is meant by 「the nature of all things」 refers to images such as thunder, wind, mountain, and marsh.

集說 朱氏震曰：自此以下，明備物致用立成器以為天下利者，無非有取於《易》，皆仁也。曰：王天下者，明守位也。 王氏申子曰：伏羲氏繼天立極，畫八卦以前民用，後之聖人，相繼而作，制為相生相養之具，皆所以廣天地生生之德，自網罟至書契是也。 蔡氏清曰：“以通神明之德以類萬物之情”二句，一是精，一是粗，一是性情，一是形體，其下十三卦所尚之象，一皆出此。

Collecting sayings cites Zhu Zhen's statement: from here on, it is to explain the various actions of "preparing things for use, establishing instruments for the benefit of the world," none of which is not based on the Zhou Yi, nor is any of them not an expression of benevolence. He also said: the text especially mentions "reigning over the world," which corresponds to the previous chapter's "the great treasure of the sage is position," referring to holding onto this position. Collecting sayings cites Wang Shenzi's statement: Fuxi inherited the heavenly way, established the human standard, and drew the Eight Trigrams to guide the people's daily life; later sages continued to arise, creating various instruments of mutual generation and nourishment, all for expanding the ceaseless virtue of heaven and earth. From tying knots and making nets to inventing writing, it is about this very thing. Collecting sayings cites Cai Qing's statement: "To communicate the virtue of the divine" and "to classify the feelings of all things" these two sentences, one speaks of the subtle, the other of the gross; one speaks of nature and sentiment, the other of form and body; the hexagrams esteemed in the following thirteen chapters all originate from these two sentences.

作結繩而為網罟，以佃以漁，蓋取諸《離》。 本義 兩目相承而物麗焉。 集說 孔氏穎達曰：案諸儒象卦制器，皆取卦之爻象之體，韓氏之意，直取卦名因以制器，案《上繫》云，以“制器者尚其象”，則取象不取名也，韓氏乃取名不取象，於義未善。

The text of the "Lower Commentary on the Great Treatise" says: making ropes into nets for hunting and fishing, this is probably taking the image of the "Li" hexagram. Zhu Xi's "Benyi" explains: the "Li" hexagram has two "Li" trigrams above and below, resembling two layers of netting one above the other, with game attached on top — "Li" originally has the meaning of attachment. The "Ji Shuo" cites Kong Yingda's view: examining the various interpretations of "guan xiang zhi qi" (observing images to make objects), they all refer to the shapes formed by the lines within the hexagram; however, Han Kangbo's view is to directly associate the name of the hexagram with the object. Referring to the "Upper Commentary" which says "those who make objects should value their images," it shows that one should take the image rather than the name; Han Kangbo took the name instead of the image, which is not fully reasonable.

胡氏瑗曰：蓋者疑之辭也，言聖人創立其事，不必觀此卦而成之，蓋聖人作事立器，自然符合於此之卦象也，非準擬此卦而後成之，故曰“蓋取”。 案 孔氏所議韓氏是也，且六十四卦名，是文王所命，包犧之時，但有八卦名象而已，黃農堯舜，不應便取卦名，經文蓋取之云，雖曰假託，不必拘泥，然亦不應大段疏脫也。

Collected Commentaries cite Hu Yuan's statement: "Gai" is a word indicating conjecture and not a definite conclusion. This means that the sages initiated these things, not necessarily having first looked at this hexagram before creating them; when the sages acted or made objects, they naturally coincided with the imagery of this hexagram, not having made them according to the form of this hexagram. Therefore, it is said "gai qu" (taking from). Li Guangdi comments: Kong Yingda's criticism of Han Kangbo is correct. Moreover, the names of the sixty-four hexagrams were established by King Wen of Zhou; during Fuxi's time, there were only the names and imagery of the eight trigrams. The Yellow Emperor, Shen Nong, Yao, and Shun should not have directly used hexagram names that did not exist in later times. The text says "gai qu zhu mou gua," although it merely refers to borrowing for expression and does not require strict adherence, yet it should not be neglected to such an extent at critical points.

古者網羅所致曰離。《詩》曰：“魚網之設，鴻則離之。”又曰：“有兔爰爰，雉離於羅。”二體皆離，上下網羅之象。

Li Guangdi continued to say: In ancient times, anything caught in a net was called "Li." The Book of Songs, Bei Feng, Xin Tai says, "The net is set, the goose is caught," meaning that they intended to catch fish but caught a goose instead; here, "Li" refers to being caught in the net. The Book of Songs, Wang Feng, Tu Yuan also says, "There is a rabbit wandering, the pheasant is caught in the net," meaning the rabbit escaped freely while the pheasant was caught in the net; here, "Li" also refers to being caught. The Li hexagram has both upper and lower trigrams as Li, which represents the image of two layers of nets. Thus, taking Li to symbolize a net is still based on the hexagram's image, not just the name of a single trigram.

包犧氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸《益》。 本義 二體皆木，上入下動，天下之益，莫大於此。 集說 蔡氏淵曰：耜，耒首也，斷木之銳而為之。耒，耜柄也，揉木使曲面為之。 吳氏澄曰：《益》上巽二陽，象耒之自地上而入，下震一陽，象耜之在地下而動也。

The Great Treatise below states: After Fuxi died, Shen Nong rose to prominence, cutting wood to make the head of a plow, bending wood to make the handle of a plow, and teaching the world the convenience of tilling and weeding fields. This is probably taking the image from the Yi hexagram. Zhu Xi's Commentary says: The Yi hexagram has the Xun trigram above and the Zhen trigram below; both trigrams belong to wood. Xun, meaning entry, is above, and Zhen, meaning movement, is below. This exactly matches the image of the plow and its head being inserted into the soil and moving it. The benefit to the world, nothing surpasses agriculture. The Collected Commentaries cite Cai Yuan's saying: "The head of the plow, called 'si,' is made by sharpening the end of a piece of wood; the handle of the plow, called 'lei,' is made by bending the wood (the original text 'rou mu shi qu mian wei zhi' has 'mian' mistakenly taken as 'er', it should be 'er')." The Collected Commentaries also cite Wu Cheng's saying: The upper trigram of the Yi hexagram, Xun, has two yang lines, resembling the handle of the plow inserted from above the ground; the lower trigram, Zhen, has one yang line, resembling the head of the plow moving underground.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸《噬嗑》。 本義 日中為市，上明而下動，又借噬為市，嗑為合也。 集說 耿氏南仲曰：有菽粟者，或不足乎禽魚，有禽魚者，或不足乎菽粟，罄者無所取，積者無所散，則利不布，養不均矣，於是“日中為市”焉。日中者，萬物相見之

The "Xici Xia Zhuan" states: At noon, the market is opened, gathering people from all over the country and collecting goods from everywhere. After trading, people disperse, each obtaining what they need. This is probably taking the image of the "Shhek" hexagram. Zhu Xi's "Benyi" explains: The "Shhek" hexagram has "Li" above and "Zhen" below. "Li" represents the sun and brightness above, while "Zhen" represents movement below. This perfectly matches the scene of opening the market at noon when people are active. At the same time, it uses the sound of "shhek" as "shi" (market) and the meaning of "嗑" as "he" (meeting), implying the idea of gathering and trading. The "Ji Shuo" cites Geng Nanzhong's saying: Those who have beans and millet may lack game, fish, and fresh meat; those who have game, fish, and fresh meat may lack beans and millet. The poor have nowhere to obtain what they need, while those who hoard have nowhere to sell. Profits cannot circulate, and sustenance cannot be evenly distributed, hence the practice of "shi" at noon. Noon is the time when all things are mutually visible—there is a missing character in the original text, and the text directly continues with Zheng Dongqing's statement.

鄭氏東卿曰：十三卦始《離》次《益》次《噬嗑》，所取者食貨而已。食貨者，生民之木也。 案 離為日中，震為動出，當日中而動出，市集之象。

Collected Commentaries cite Zheng Dongqing's view: the order of the thirteen trigrams begins with the trigram Li (Fire), followed by Yi (Increase), then Shihe (Breaking the Bones). These trigrams are selected because they relate to food and goods. Food and goods are the fundamental means of sustaining the people (the original text says 'shengmin zhi mu', where 'mu' should be 'ben'). Li Guangdi comments: The trigram Shihe has the trigram Li above, representing the sun, which is at its zenith at noon; and the trigram Zhen below, representing movement and going out. At noon when everyone begins to move out, this depicts the image of market activities gathering and dispersing.

神農氏沒，黃帝堯舜氏作，通其變使民不倦，神而化之，使民宜之，易窮則變，變則通，通則久，是以“自天祐之，吉無不利”。黃帝堯舜垂衣裳而天下治，蓋取諸《乾》、《坤》。

The Great Treatise of the Lower Transmission says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession. They removed the limitations of old systems, so that the people would not become weary; they subtly guided them, so that each person could find his proper place. The principle of the Zhou Changes is that when something reaches its limit, it must change; only by changing can it pass through, and only by passing through can it endure. Therefore, the line statement of the Upper Nine in the Great Possession hexagram says, "Supported by heaven, auspicious and beneficial in all things." The Yellow Emperor, Yao, and Shun governed the world with ease, merely by hanging their robes and folding their arms, and this is probably modeled after the two hexagrams of Heaven and Earth.

本義 乾坤變化而無為。 集說 郭氏雍曰：“垂衣裳而天下治”，無為而治也，無為而治者無也焉，法乾坤易簡而已。 王氏申子曰：神農以上，民用未滋，所急者食貨而已，此聚人之本也，及黃帝堯舜之世，民用日滋，若復守其樸略，則非變而通之之道，故“黃帝堯舜氏作，通其變”。

Zhu Xi's "Benyi" explains: The trigrams Qian and Kun merely undergo natural changes without deliberate creation, which perfectly corresponds to the meaning of governing by simply wearing clothes and robes. The "Ji Shuo" cites Guo Yong's statement: "Wearing clothes and robes leads to the governance of the world," which refers to ruling through non-action; those who govern through non-action do not employ any other means (the original text "wu wei zhi zhe wu ye yan" should be "wu ta yan"), but merely follow the simplicity and ease of Qian and Kun. The "Ji Shuo" also cites Wang Shenzi's statement: Before Shen Nong, people's needs were not yet numerous, and their essential needs were only food and daily necessities, which was the fundamental way to gather people together; by the time of the Yellow Emperor, Yao, and Shun, people's needs increased day by day, and if they still adhered to the former simple and crude methods, it would not conform to the principle of "changing and being flexible." Therefore, the text says, "The Yellow Emperor, Yao, and Shun emerged, and they made changes."

使民由之而不倦，神其化，使民宜之而不知，凡此者非聖人喜新而惡舊也。“窮則變，變則通，通則久”，《易》之道然也。 吳氏澄曰：風氣漸開，不可如樸略之世，此窮而當變也，變之則通而不窮矣，其能使民喜樂不倦者，以其通之之道，神妙不測，變而不見其跡，便於民而民皆宜利之故爾。

Wang Shenzi continued to say: Let the people follow the new regulations without feeling weary, and make this process of guidance extremely subtle, so that the people each receive what is suitable without knowing who arranged it. All these things are not because the sage likes the new and dislikes the old. "When things reach the limit, they change; when they change, they become unblocked; when they become unblocked, they can last long." This is the principle of the Zhou Changes. The collected interpretations cite Wu Cheng as saying: The customs gradually become more open, and it is no longer possible to live as simply and crudely as in the ancient times, which is called "reaching the limit" and thus "should change." Once changed, it becomes smooth and no longer difficult. It can make the people happy without weariness because the means of change are subtle and hard to detect, and the change is so smooth that there is no trace, and everywhere it is convenient for the people, so the people naturally feel it is suitable and beneficial.

俞氏琰曰：時當變則變，不變則窮，於是乎有變而通之之道焉，變而通之所以趣時也，民之所未厭，聖人不強去，民之所末安，聖人不強行，夫唯其數窮而時將變，聖人因而通之，則民不倦。由之而莫知其所以然者，神也，以漸相忘於不言之中者，化也。

The collected interpretations cite Yu Yan's saying: when the situation is about to change, it must change; otherwise, it will reach a dead end, hence the path of "changing and becoming flexible." This "changing and becoming flexible" is precisely to "follow the right timing"—moving forward in accordance with the current situation. If the old laws are still not abandoned by the people, the sage does not force their abolition; if the new laws are still not acceptable to the people, the sage does not force their implementation (the original text's "民之所末安" should be "民之所未安"). Only when the time has come to the end and the situation is about to change does the sage take the initiative to guide them, so the people will not become tired of it. Letting the people follow along without them being able to explain why, this is called "divine." Gradually making them forget old customs without speaking or acting, this is called "transformation."

蔡氏清曰：時之當變也而通其變，然其所以變通之者，非聖人強用其智慮作為於其間也，因其自然之變，而以自然之理處之，是謂神而化之也，神而化，即其變通之妙於無為也。 蘇氏濬曰：言通變神化，而獨詳於黃帝堯舜；言黃帝堯舜，而獨取渚乾坤，乾坤諸卦之宗也。黃帝堯舜，千古人文之始，中天之運，至此而開，洪荒之俗，至此而變，此所以為善發羲皇之精蘊也。

Collective commentary cites Cai Qing's saying: when the situation is due for a change, one should help facilitate that change. However, the ability to change and adapt is not because the sage forcefully creates change with his own mind; rather, it is by following the natural changes of things and responding with the principles of nature, which is called "divine transformation." So-called divine transformation means achieving change in a way that is effortless and profound. Collective commentary also cites Su Jun's saying: when discussing change and transformation, the details are especially elaborated in the case of the Yellow Emperor, Yao, and Shun. When discussing the Yellow Emperor, Yao, and Shun, the focus is particularly on the hexagrams Qian and Kun (the original text says "duli zhu qiankun" where "zhu" should be "zhu"), because Qian and Kun are the ancestors of all other hexagrams. The Yellow Emperor, Yao, and Shun mark the beginning of human culture throughout history; when the heavenly course reaches its midpoint, it becomes clear here; the old customs of the primeval age are transformed here. This is precisely where the profound meaning of Fuxi's hexagram drawing is most clearly revealed.

案 守舊則倦更新則不宜，凡事之情也，變其舊使民不倦者，化也，趨於新使民咸宜者，神而化之也。

Li Guangdi remarked: To stick rigidly to the old is boring, while constantly introducing the new is unfamiliar, which is the common situation in the world. To change the old without causing people's boredom is called "hua" (transformation); to guide people toward the new so that they all find it appropriate is called "shen er hua zhi" (divine transformation). The first part relies on subtle and gradual influence, while the second depends on being imperceptible. Together, these two layers constitute the complete skill of the sage in adapting and transforming.

刳木為舟，剡木為楫，舟揖之利，以濟不通，致遠以利天下，蓋取諸《渙》。 本義 木在水上也，致遠以利天下，疑衍。 集說 《九家易》曰：木在水上，流行若風，舟楫之象也。 何氏楷曰：近而可以濟不通，遠而可以致遠，均之為天下利矣，取諸《渙》者，其象巽木在坎水之上，故《彖》曰“利涉大川”，《彖傳》曰“乘木有功。”

The text of the "Great Treatise" says: Making a boat by hollowing out a piece of wood, and making oars by sharpening wood, the convenience of the boat and oar allows one to cross waters that were previously impassable and reach distant places, benefiting the world. This is probably taking the image from the Hexagram 42, "Huan" (the original text mistakenly writes "zhi" instead of "ji", which should be "oar"). Zhu Xi's "Benyi" explains: The Hexagram "Huan" has the trigram Xun (Wind) above and Kan (Water) below, which represents wood floating on water. As for the sentence "reaching far and benefiting the world," he suspects it may have been inserted from the section about "riding oxen and horses" later on. The "Ji Shuo" cites the "Jiu Jia Yi" saying: Wood floating on water moves with the current like wind, which is the image of a boat and oar. The "Ji Shuo" also cites He Kai saying: Being able to cross impassable waters nearby and reach distant places, both are benefits to the world. Taking the image from "Huan" is because it has Xun (Wood) above and Kan (Water) below, with wood floating on water, so the Hexagram Statement of "Huan" says "favorable to crossing great rivers," and the "Tuan Zhuan" says "riding on wood brings success."

本義 下動上說。 集說 董氏真卿曰：平地任載之大車，載物之多者，則服牛以引重，田車兵車乘車之小車，載人而輕者，則乘馬以致遠。 案 外說內動，象牛馬之奔於前而車動於後也。

In this text, the original version is missing the passage from the classic text which reads, "Domesticating cattle and riding horses, drawing heavy loads and traveling long distances to benefit the world, which is derived from the Hexagram of Following." Only the interpretations by various scholars remain. Zhu Xi explains in his "Original Meaning" that the Hexagram of Following consists of the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The lower trigram Zhen represents movement, while the upper trigram Dui represents joy. Cattle and horses run ahead, and the carriage follows behind, making it convenient for everyone, which perfectly matches this image. The "Collected Commentaries" cite Dong Zhenqing's view: on flat ground, heavy carts carry large loads and use oxen to pull them; carts used for hunting, military purposes, or carrying people are lighter, so horses are used to travel long distances. Li Guangdi comments: the outer trigram Dui represents joy, and the inner trigram Zhen represents movement, just like cattle and horses running ahead while the carriage moves behind.

重門擊柝，以待暴客，蓋取諸《豫》。 本義 豫，備之意。 集說 楊氏文煥曰：川途既通，則暴客至矣，又不可無御之之術，重門以御之，擊柝以警之，則暴客無自而至。 俞氏琰曰：坤為闔戶，“重門”之象也。震，動而有聲之木，“擊柝”之象也。

The text of the "Lower Commentary on the Great Treatise" says: setting up many gates and beating a drum to patrol at night, used to guard against violent guests, this is probably taking the image of the hexagram "Joyful Expectation." Zhu Xi's "Original Meaning" explains: "Joyful Expectation" means having prior preparations. The "Collected Commentary" cites Yang Wenhuan saying: once water and land routes are open, bandits will also come, so there must be ways to defend against them; using many gates to block them and using the sound of beating a drum to warn them, bandits will have no way to act. The "Collected Commentary" also cites Yu Yan saying: the hexagram "Joyful Expectation" has the earth below and thunder above. Earth represents closed gates, which is the image of "many gates"; thunder is wood that is active and produces sound, which is the image of "beating a drum."

斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸《小過》。 本義 下止上動。 集說 邱氏富國曰：以象言之，上震為木下艮為土，震木上動，艮土下止，杵臼治米之象。

The text of the "Lower Transmission of the Great Treatise" says: Cutting wood to make a pestle and digging the ground to make a mortar, the convenience of the pestle and mortar allows all people to eat pounded rice, which is probably taking the image of the "Small Overstep" hexagram. Zhu Xi's "Original Meaning" explains: The "Small Overstep" hexagram has the upper trigram Zhen (Thunder) above and the lower trigram Gen (Mountain) below. The lower trigram is still while the upper trigram is active, which exactly matches the situation of the mortar at the bottom being still and the pestle at the top pounding the rice. The "Collected Sayings" cites Qiu Fuguo's view: In terms of the hexagram image, the upper trigram Zhen (Wood) is above and active, while the lower trigram Gen (Earth) is below and still, which represents the image of using a pestle and mortar to pound rice and remove the husks.

弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸《睽》。 本義 睽乖然後威以服之。 集說 朱氏震曰：知耒耜而不知杵臼之利，則利天下者有未盡，故教之以杵臼之利，知門柝而不知“弧矢之利”，則威天下者有末盡，故教之以“弧矢之利。”徐氏幾曰：其害之大者，以“重門”“擊柝”不足以待之，故必有弧矢以威之。 案 離，威也。兌，說也。威而以說行之，所謂說以犯難，民忘其死。

The text of the "Great Treatise" says: bending a piece of wood and attaching a string to make a bow, and sharpening a piece of wood to make an arrow, using the utility of bows and arrows to intimidate the world, this is probably taking the image of the hexagram "Kui." Zhu Xi's "Benyi" explains: "Kui" represents the image of separation and discord; when the human heart has already become separated, one must use power to subdue it. The "Ji Shuo" cites Zhu Zhen's words: if one only knows the耒耜 but not the杵臼, then the good deeds for the world are not yet complete, so one must teach them to use the杵臼; if one only knows the heavy doors and the sound of the柝 but not the power of bows and arrows, then the intimidation of the world is not yet complete (the original text says "you have not yet finished," where "末" should be "未"), so one must teach them to use bows and arrows. The "Ji Shuo" also cites Xu Ji's words: when the calamity is so great that even the heavy doors and the sound of the柝 are insufficient for defense, then one must have bows and arrows to intimidate. Li Guangdi says: "Kui" has the lower trigram "Dui" and the upper trigram "Li." "Li" represents power, and "Dui" represents joy; using power in a harmonious and joyful way is what the "Commentary on the Judgment" of "Dui" says: "Using joy to face difficulties, the people forget death." Only when the people are pleased in their hearts will they be willing to take up bows and arrows to fight to the death.

上古穴居而野處，後世聖人《易》之以宮室，上棟下宇，以待風雨，蓋取諸《大壯》。 本義 壯固之意。 集說 司馬氏光曰：風雨，動物也，風雨動於上，棟宇健於下，《大壯》之象也。 蔡氏淵曰：棟，屋脊檁也。宇，椽也。棟直而上，故曰“上棟”。字兩垂而下，故曰“下宇”。

The "Xici Xia Zhuan" says: In ancient times people lived in caves and slept in the open fields, but later sages changed this to houses, with beams above and eaves below, to resist wind and rain. This is probably taking the image from the "Dazhuang" hexagram. Zhu Xi's "Benyi" explains: "Dazhuang" means strong and firm. The "Jishuo" cites Sima Guang saying: Wind and rain are things that move and change. The "Dazhuang" hexagram has the trigram Zhen (Thunder) above and Qian (Heaven) below. Zhen represents thunder and wind moving above, while Qian represents strength and firmness below, which is exactly the image of "Dazhuang". The "Jishuo" also cites Cai Yuan saying: "Dong" is the central beam on the roof ridge, and "yu" is the rafters of the eaves. The beam is straight and erected above, so it is called "shang dong"; the eaves hang down from both sides, so it is called "xia yu" (the original text says "zi liang chui er xia", where "zi" should be "yu").

俞氏琰曰：聖人之幹物，有為之者，有易之者，古未有是而民利之也，今則為之，所以貽於後也，古有是而民厭之也，今則易之，所以革於前也。 古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸《大過》。 本義 送死大事，而過於厚。

Collected interpretations cite Yu Yan's saying: The sage deals with matters in two ways: some things are created from nothing, called "zu" (to make), and others are renovated from the old, called "yi" (to change) (the original text's "ganzhu" should be "yu"). In ancient times, when there was no such thing but the people needed it, it was made for them, leaving a legacy for future generations; when there was such a thing but the people had grown tired of it, it was replaced, thus changing the old ways. The "Great Treatise" continues: In ancient times, when burying the dead, they merely wrapped the body in thick straw and buried it in the open field, without building a mound or planting trees, and the mourning period had no fixed length; later sages changed this to inner coffin and outer coffin, which probably takes its symbolism from the "Daguo" hexagram. Zhu Xi's "Benyi" explains: Saying goodbye to the dead is a major event in life, and the rites should be generous rather than insufficient, which precisely matches the name of the "Daguo" hexagram.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸《夬》。 本義 明決之意。 此第二章，言聖人制器尚象之事。

The "Xici Xia Zhuan" states: In ancient times, people used knots on ropes to record events and govern the world. Later sages replaced this method with written contracts. Officials used them to handle government affairs, and common people used them to check and verify matters. This is probably based on the image of the "Gua" hexagram. Zhu Xi's "Benyi" explains: The "Gua" hexagram has the trigrams Qian above and Dui below, symbolizing clear and decisive judgment. Written contracts are exactly things that make matters clear and resolve right and wrong decisively. The original text notes here: The above is chapter two, discussing how sages made objects and revered hexagram images.

集說 耿氏南仲曰：已前不云“上古”，已下三事，或言“古”，與上不同者，蓋未造此器之前，更無餘物之用，故不言“上古”也，以下三事，皆是未造此物之前，別有所用，今將後用而代前用，故本之云“上古”及“古”者。 案 兌為言語可以通彼此之情，書之象也。乾為健固，可以堅彼此之信，契之象也。 總論 吳氏澄曰：十三卦之制作，自畫卦而始，至書契而終，蓋萬世文字之祖，肇於畫卦，而備於書契也。

The collected interpretations cite Geng Nanzhong's explanation: in the earlier events, the term "upper antiquity" is not used, but in the following three events, some use "upper antiquity" and others use "ancient times," differing from the previous ones. This is because before the invention of nets and plows, there were no other tools available, so there was no need to mention "upper antiquity." However, for the following three things—houses, coffins, and written records—before the creation of new tools, there was already an old method in use. Now, these new methods are replacing the old ones, so it is necessary to refer back to the past, hence the use of "upper antiquity" and "ancient times." Li Guangdi comments: The hexagram "Gua" has the upper trigram Qian (Heaven) and the lower trigram Dui (Lake). Dui represents speech and communication, which can convey meaning between people, thus representing "writing." Qian represents strength and firmness, which can secure agreements between people, thus representing "seal." The general discussion cites Wu Cheng's explanation: the thirteen hexagrams correspond to the inventions, starting from drawing the trigrams and ending with the invention of written records. The origin of all written characters in the world began with drawing trigrams and became complete with the invention of written records.

案 此章申第一章“變通”、“趣時”而原於易筒之意，蓋在天地，則為剛柔，在人則為仁義，仁義者立本者也，因風氣之宜而通其變，則其所以趣時者也，法始於伏羲成於堯舜，故自八卦既畫，而可以周萬事之理，凡網罟耒耜至於書契，莫非易理之所有也，觀其窮而變，變而通，則趣時之用不窮，然其神而化之，無為而民安焉，則易簡之理唯一，故其取諸諸卦者，取諸其趣時也，而其取諸乾坤者，取諸其易簡也。

Li Guangdi remarked: This chapter explains the principles of "change and adaptability" and "responding to the right time" from the first chapter, and traces back to the meaning of "easy and simple." This principle, when applied to heaven and earth, is the relationship between firmness and softness; when applied to human beings, it is benevolence and righteousness. Benevolence and righteousness are the fundamental principles. Following the appropriate trend to open up change is "responding to the right time." This system was first established by Fuxi and completed by Yao and Shun. Therefore, since the eight trigrams were drawn, the principles of all worldly affairs can be fully encompassed within them. From fishing nets and plows to written records, nothing is not originally contained within the principles of the Book of Changes. Observing how things reach their limit and then change, and how change leads to communication, we see that the use of "responding to the right time" is endless. Yet it subtly guides people and brings peace to the people without any active effort, showing that the principle of "easy and simple" remains one and the same. Therefore, those who take the images of the hexagrams Li, Yi, and Shihhe focus on their aspect of "responding to the right time," while those who take the images of Qian and Kun focus on their aspect of "easy and simple."

是故易者象也，象也者像也。 本義 易卦之形，理之似也。 集說 干氏寶曰：言是故，又總結上義也。 崔氏憬曰：上明取象以制器之義，故以此重釋於象，言易者象於萬物，象者形像之象也。

Therefore, the Book of Changes deals with "xiang" (images). "Xiang" refers to imitation and similarity. Zhu Xi's "Benyi" explains that the forms of each hexagram in the Book of Changes are approximate representations of the principles of the world. The "Ji Shuo" cites Jin Dynasty's Gan Bao, saying that the use of the phrase "is hence" at the beginning serves to summarize the previous meaning. The "Ji Shuo" also cites Cui Jing, saying that since the previous text explained the principle of taking images to make objects, here the term "xiang" is re-explained: the Book of Changes uses hexagrams to imitate all things, and "xiang" means resemblance in form.

吳氏澄曰：此章之首第一節，總敘以起下文，自包犧至書契，言制作之事，而以是故總結之，謂《易》卦皆器物之象，象者像似之義，聖人制器，皆與卦象合也。 案 凡章首不用“是故”字，曰“是故”者，承上結上之辭也，諸儒以此句為上章結語者，似是。

The collected interpretations cite Wu Cheng's view: the first section of this chapter serves as an introduction to the following content; from Fuxi up to the invention of written characters, it discusses the making of objects. Then it uses "is therefore" to summarize, meaning that the hexagrams of The Zhou Changes are all images of objects. "Xiang" means to imitate or resemble. The sages made objects, and none of them did not correspond with the hexagram images. Li Guangdi comments: generally, the beginning of a chapter does not use the words "is therefore"; when "is therefore" is used, it is to connect with or conclude the previous text. Various scholars regard this sentence as the conclusion of the previous chapter, which seems correct.

彖者材也。 本義 彖，言一卦之材。 集說 韓氏伯曰：彖，言成卦之材，以統卦義也。 案 “材”者，構屋之木也，聚眾材而成室，彖亦聚卦之眾義以立辭，故《本義》謂“彖言一卦之材。”

The "Xie Ci Xia Zhuan" states: "Tuan" discusses the material of a single hexagram. Zhu Xi's "Ben Yi" explains: "Tuan" is about the material of a single hexagram. The "Ji Shuo" cites Han Kangbo's saying: "Tuan" explains the material that constitutes this hexagram, using it to summarize the overall meaning of the hexagram. Li Guangdi comments: "Cai" originally refers to the timber used for building a house; only by gathering many pieces of timber can one build a room. Similarly, the "Tuan" passage gathers various meanings of a hexagram to form a concise statement, so Zhu Xi's "Ben Yi" says "Tuan speaks of the material of a single hexagram."

爻也者，效天下之動者也。 本義 效，放也。 集說 胡氏瑗曰：爻有變動，位有得失，變而合於道者為得，動而乖於理者為失， 是故吉凶生而悔吝著也。 本義 “悔吝”本微，因此而“著”。 此第三章。

The "Xie" mentioned in the "Xici Xia Zhuan" refers to imitating all changes in the world. Zhu Xi's "Benyi" explains that "xie" means to imitate or model. The "Ji Shuo" cites Hu Yuan's statement: "The lines (yao) change, and the positions (wei) have gains and losses; changes that align with the Way are called 'de,' and changes that go against reason are called 'shi'—" here the original text is missing some words, and Hu Yuan's remarks are incomplete. The "Xici Xia Zhuan" continues: therefore, good and bad fortune arise from this, and regret and hardship become evident. Zhu Xi's "Benyi" explains that "hui" and "lin" were originally very subtle signs, but they became apparent once good and bad fortune had already emerged. The original text notes here that the above is Chapter Three.

集說 保氏八曰：彖者，言一卦之材，所以斷一卦之吉凶悔吝，爻者言一爻之動，所以斷一爻之吉凶悔吝。 何氏楷曰：吉凶在事本顯，故曰“生”。悔吝在心尚微，故曰“著”。悔有改過之意，至於吉則悔之著也，吝有文過之意，至於凶則吝之著也，原其始而言，吉凶生於悔吝，要其終而言，則悔吝著而為吉凶也。

Collected Commentaries cite the Yuan dynasty scholar Bao Ba's explanation: the Tuangeng statements discuss the nature of a hexagram, used to determine the fortune or misfortune, regret or hardship of the hexagram as a whole; the line statements discuss the movement of a single line, used to determine the fortune or misfortune, regret or hardship of that line. Collected Commentaries also cite He Kai's explanation: good fortune and misfortune are clearly evident in the matter itself, hence the term "sheng" (manifestation); regret and hardship remain within the mind, still subtle, hence the term "zhuo" (clearly visible). "Regret" contains the meaning of correcting mistakes, and when it continues until good fortune, regret becomes evident; "hardship" contains the meaning of embellishing mistakes, and when it continues until misfortune, hardship becomes evident. From the beginning, good fortune and misfortune arise from regret and hardship; from the end, regret and hardship become evident as good fortune and misfortune.