The Great Treatise Part II, Chapter Four

陽卦多陰，陰卦多陽。 本義 震坎艮為陽卦，皆一陰二陰，巽離兌為陰卦，皆一陰二陽。 其故何也，陽卦奇，陰卦偶。 本義 凡陽卦皆五畫，凡陰卦皆四畫。

The text of the "Lower Commentary on the Great Treatise" says: Yang hexagrams actually have more yin lines, while yin hexagrams actually have more yang lines. Zhu Xi's "Original Meaning" explains: Zhen, Kan, and Gen are yang hexagrams, each having one yang line paired with two yin lines (the original text says "all are one yin and two yins," with the first "yin" likely being a mistake for "yang"); Xun, Li, and Dui are yin hexagrams, each having one yin line paired with two yang lines. The text of the "Lower Commentary on the Great Treatise" then asks: Why is this so? Because yang hexagrams have an odd number of lines, while yin hexagrams have an even number. Zhu Xi's "Original Meaning" explains: A yang line counts as one line, while a yin line counts as two lines. For yang hexagrams, one yang line and two yin lines together make five lines, which is an odd number; for yin hexagrams, one yin line and two yang lines together make four lines, which is an even number.

集說 韓氏伯曰：夫少者多之所宗，一者眾之所歸，陽卦二陰，故奇為之君，陰卦二陽，故偶為之主。 陳氏埴曰：二偶一奇，即奇為主，是為陽卦，二奇一偶，即偶為主，是為陰卦，故曰“陽卦多陰，陰卦多陽。”案 “陽卦奇，陰卦偶”。言陽卦主奇，陰卦主偶也，須如韓氏陳氏之說，乃與下文相應。

The collected interpretations cite Han Kangbo's explanation: the lesser side is always the one revered by the greater side, and one is always the common direction towards which all look. In a yang trigram there are two yin lines, so the single odd line becomes its ruler; in a yin trigram there are two yang lines, so the single even line becomes its master. The collected interpretations also cite Chen Zhi's explanation: two even lines paired with one odd line, with the odd line taking the lead, this is a yang trigram; two odd lines paired with one even line, with the even line taking the lead, this is a yin trigram. Thus it is said, "Yang trigrams contain more yin, yin trigrams contain more yang." Li Guangdi explains: "Yang trigrams are odd, yin trigrams are even," meaning that yang trigrams take the odd line as their main element, and yin trigrams take the even line as their main element. It is necessary to follow the explanation of Han Kangbo and Chen Zhi in order to correspond with the following text, "one ruler and two subjects" and "two rulers and one subject."

其德行何也？陽一君而二民，君子之道也。陰二君而一民，小人之道也。 本義 君，謂陽。民，謂陰。 此第四章。 集說 朱氏震曰：陰陽二卦，其德行不同何也，陽卦一君而遍體二民，二民共事一君，一也，故為君子之道，陰卦一民共事二君，二君共爭一民，二也，故為小人之道。 吳氏曰慎曰：陽卦固主陽也，而陰卦亦主陽，可見陽有常尊也。

The Great Treatise Lower Transmission says: How do their virtues and actions differ? A yang hexagram is like a ruler governing two subjects, which represents the way of the gentleman; a yin hexagram is like two rulers sharing one subject, which represents the way of the petty person. Zhu Xi's "Ben Yi" explains: "Ruler" refers to a yang line, and "subject" refers to a yin line. The original text notes here that this is Chapter Four. Collected Sayings cite Zhu Zhen's statement: For the two categories of yin and yang hexagrams, how do their virtues and actions differ? A yang hexagram is like one ruler governing two subjects, with the two subjects serving one ruler, converging on the concept of "one," hence representing the way of the gentleman; a yin hexagram is like one subject serving two rulers, with the two rulers competing for the same subject, falling into the concept of "two," hence representing the way of the petty person. Collected Sayings also cite Wu Yashen's statement: Although a yang hexagram is indeed dominated by yang, a yin hexagram is also essentially dominated by yang, showing that yang always maintains its constant position of respect.

案 此章是釋“彖者材也”之義，而原其理於一也，自八卦始成而分陰分陽，一奇則為陽卦者，以其一君二民，是君之權出於一，君為主也，君為主，則君子之道行，故曰“君子之道。”一偶則為陰卦者，以其二君一民，是君之權出於二，反若民為主也，民為主，則小人之道行，故曰“小人之道。”

Li Guangdi remarked: This chapter explains the meaning of "彖者材也" and traces the underlying principle back to the concept of "one." Since the Eight Trigrams were first formed and divided into yin and yang, any trigram with an odd line as its main line becomes a yang trigram, because it represents one ruler and two subjects, with the ruler's authority coming from one source, and the ruler being the master. When the ruler is the master, the way of the gentleman is carried out, hence it is said "the way of the gentleman." Any trigram with an even line as its main line becomes a yin trigram, because it represents two rulers and one subject, with the ruler's authority coming from two sources, which seems as if the people are the masters. When the people are the masters, the way of the petty person is established, hence it is said "the way of the petty person."

古今言《易》者，曰陽為君子，陰為小人，蓋以為善惡淑慝之稱焉，豈知陰陽不可以相無，如有君不可以無民，烏有善惡淑慝之分哉，唯其君之道，一而有統，則民之眾，翕然從令，豈非君子之道乎，若君之道二而多門，則民之卑，各行其私，豈非小人之道乎，善惡淑慝，由此而生，吉凶治亂，由此而

Li Guangdi continued: Throughout history, those who have interpreted the Zhou Changes have all said that yang is the gentleman and yin is the petty person, using them as labels for good and evil, beauty and ugliness. But how could they know that yin and yang are mutually indispensable? Just as there cannot be a ruler without the people, how can there be distinctions of good and evil, beauty and ugliness? It is only because the ruler's path is singular and unified, with subordinates following his commands, that this is considered the way of the gentleman. If the ruler's path splits into two, and authority comes from many sources, then the common people will each pursue their own interests. Is this not the way of the petty person? Thus, distinctions of good and evil, beauty and ugliness arise from here, as do fortune and misfortune, order and chaos. Here the original text is missing some words, and Li Guangdi's words are incomplete. The text then directly proceeds to the fifth chapter of the classic.

《易》曰：“幢幢往來，朋從爾思。”予曰：天下何思何慮，天下同歸而殊塗，一致而百慮，天下何思何慮。 本義 引《咸》九四爻辭而釋之，言理本無二，而殊塗百慮，莫非自然，何以思慮為哉，必思而從，則所從者亦狹矣。 集說 韓氏伯曰：天下之動，必歸於一，思以求朋，未能一也，一以感物，不思而至。

The Great Treatise Part II says: The line statement of the ninth line in the fourth position of the Xian hexagram in The Zhou Changes says, "Coming and going in confusion, friends follow your thoughts" (the original text says "cong cong," which should be "chong chong"; "yu yue" should be "zi yue," meaning Confucius said). Confucius said: What is there to think about and what is there to worry about in the world? Although the paths of the world are different, their destination is the same; although there are myriad thoughts and considerations, they all lead to the same end. What is there to think about and what is there to worry about in the world? Zhu Xi's Original Meaning explains: This is elaborating on the line statement of the ninth line in the fourth position of the Xian hexagram, saying that the principle is originally one, but the ways are different and the thoughts are manifold, all of which are natural and spontaneous. Why should one disturb the mind? If one must first think and then seek agreement, the people one can attract will be limited. The collected interpretations cite Han Kangbo saying: All changes in the world ultimately return to one; relying on thinking to seek companions is not yet reaching that "one." By cultivating sincerity and sincerity, one can move external things without thinking, and people will naturally come.

孔氏穎達曰：此一之為道為可尚，結成前文陽卦，以一為君，是君子之道也。 徐氏幾曰：塗雖殊而歸同，則往來自不容無，而加之憧憧則私矣，慮雖百而致一，則思亦人心所當有，而局於朋從則狹矣。

The collective commentary cites Kong Yingda's explanation: this "one" as principle is most worthy of admiration, precisely concluding the previous discussion on yang hexagrams—yang hexagrams take one line as the ruler, which is the way of the gentleman. The collective commentary also cites Xu Ji's explanation: although the paths may differ, they all lead to the same destination, so human interactions inherently require mutual engagement; but when further burdened by "chong chong" (restless anxiety), it falls into private concerns. Although thoughts may take many forms, their ultimate focus is one, so "thinking" is naturally part of human nature; but if one becomes fixated on "peng cong" (companionship), it becomes too narrow.

蔡氏清曰：天下感應之理，本同歸也，但事物則千形萬狀，而其塗各殊耳，天下感應之理，本一致也，但所接之事物不一，而所發之慮，亦因之有百耳，夫慮雖百而其致則一，塗雖殊而其歸則同，是其此感彼應之理，一出於自然而然，而不必少容心於其間者，吾之應事接物，一唯順其自然之理而已矣，“天下何思何慮。”

The collected interpretations cite Cai Qing's saying: the principle of mutual response in the world is originally directed toward the same ultimate goal, but because things take on myriad forms, the paths they follow differ. The principle of mutual response in the world is originally heading toward the same destination, yet since there are many things encountered, the thoughts and considerations generated are numerous. Although thoughts and considerations may be numerous, their ultimate direction is one; although the paths differ, their ultimate destination is the same. Thus, the principle of response on one side and reaction on the other is entirely natural and spontaneous, requiring no private intentions to be placed in between. When dealing with affairs and receiving external things, we need only follow naturally the principle of nature. Therefore, it is said, "The world has no thoughts and no considerations."

日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。 本義 言“往”、“來”、“屈”、“信”，皆感應自然之常理，加憧憧焉則入於私矣，所以必思而後有從也。 集說 張子曰：屈信相感而利生，感以誠也，情偽相感而利害生，雜之偽也。

The Great Treatise continues: When the sun sets, the moon rises, and when the moon sets, the sun rises; the sun and moon thus alternate, and light is generated. When cold comes, heat follows, and when heat comes, cold follows; cold and heat thus alternate, and a year is formed. What has passed is contraction, and what comes is expansion; contraction and expansion respond to each other, and benefit arises—here, "xin" is read as "extension." Zhu Xi's "Benyi" explains: the terms "going," "coming," "bending," and "extension" here refer to natural principles of mutual response; once "chongchong," meaning entanglement or preoccupation, is added, it falls into private desires, hence one must first have thoughts before others respond. The "Ji Shuo" cites Zhang Zai saying: benefit arises from mutual response between contraction and extension because the response is sincere; benefit and harm arise from mutual response between genuine and false intentions because falsehood is involved.

《朱子語類》云：“日往則月來”一段，乃承上文“憧憧往來”而言，往來皆人之所不能無，但憧憧則不可。 案 夫子引此爻，是發明貞一之理，故亦從天地日月說來，日月有往來，而歸於生明，所謂貞明者也。寒暑有往來，而歸於成歲，所謂貞觀者也。天下之動，有屈有信，

The collected interpretations cite Master Zhu's "Classical Sayings" saying: "When the sun sets, the moon comes." This passage follows the previous text "chong chong wai lai" (constantly coming and going). Coming and going are inevitable in human affairs, but one should not be "chong chong" — that is, should not be preoccupied with worries and distractions. Li Guangdi comments: Confucius cited the ninth line of the fourth position in the "Xian" hexagram to explain the principle of "zhen yi" (constancy and unity). Therefore, he also begins with the heavens and the sun and moon. The sun and moon have their coming and going, but ultimately they produce light, which is what was previously mentioned as "zhen ming" (true brightness). Cold and heat come and go, but ultimately they form a year, which is what was previously mentioned as "zhen guan" (true observation). The changes in the world involve both bending and extending — the original text here is missing some words, and the following text directly continues with the classic text.

尺蠖之屈，以求信也，龍蛇之蟄，以存身也，精義入神，以致用也，利用安身，以崇德也。 本義 因言屈信往來之理，而又推以言學亦有自然之機也，精研其義，至於入神，屈之至也，然乃所以為出而致用之本，利其施用，無適不安，信之極也，然乃所以為人而崇德之資，內外交相養，互相發也。

The Great Treatise Part II says: The inchworm first bends its body in order to stretch forward; the dragon and snake hibernate in winter in order to preserve their lives. To study the principles to a refined and subtle level is for the purpose of applying them; to apply them smoothly and have the mind and body at ease is for the purpose of increasing one's virtue. Zhu Xi's "Original Meaning" explains: Here, because it is talking about the principle of bending and stretching, it goes further to mention that studying the Way also has its natural mechanism. To carefully investigate the principles until they reach a divine and subtle level is "bending" to the extreme, yet it is precisely the fundamental for later application; to apply them smoothly and be secure in all situations is "stretching" to the extreme, yet it is precisely the nourishment for cultivating virtue (the original text's "so as to be a person and increase virtue" should be "so as to enter and increase virtue"). Inner and outer aspects nurture and stimulate each other.

集說 孔氏穎達曰：復明上往來相感，屈信相須，尺蠖之蟲，初行必屈，言信必須屈也，龍蛇初蟄，是靜也，以此存身，言動必因靜也，聖人用精粹微妙之義，入於神化，寂然不用，乃能致其所用，先靜後動，是動因靜而來也，利己之用，安靜其身，可以增祟其德，此亦先靜後動，動亦由靜而來也。

The collective commentary cites Kong Yingda's explanation: here it once again illustrates the principle mentioned earlier of mutual感应 between movement and stillness, and mutual reliance between extension and contraction. The insect called chihuo, when it begins to move, must first arch its body, which means that extension must come after contraction; when a dragon or snake first takes shelter, it remains still, relying on stillness to preserve its body, which means that movement must be based on stillness. The sage applies the subtle and refined principles to a level of divine mastery, appearing quiet and inactive, yet precisely because of this stillness, the principle can be put into action. This is first stillness then movement, with movement arising from stillness; making one's actions convenient and one's mind and body tranquil can enhance one's virtue. This is also first stillness then movement, with movement again arising from stillness.

《朱子語類》云：且如“精義入神”，如何不思，那致用的卻不必思，致用的是事功，是效驗。 俞氏琰曰：精研義理，無毫釐之差，而深造於神妙，所以致之於用也。見於用而利，施於身而安，所以為崇德之資也。“精義入神”，內也；“致用”，外也，自內而達外，猶“尺蠖之屈”以求信也。“利用安身”，外也；“崇德”，內也，即外以養內，亦猶“龍蛇之蟄以存身也”。

The Collected Sayings cite Master Zhu's words: For instance, the level of "refining meaning to the point of divine insight" cannot be achieved without thinking. As for the level of "applying it in practice," one does not need to exert further thought, because applying it is about practical achievement and results. The effort is made beforehand, and the results naturally emerge. The Collected Sayings also cite Yu Yan: When the principles are studied to a refined and error-free degree, and one deeply enters the realm of the divine, this is to bring it down to practical use. When applied, it brings convenience everywhere, and when practiced in oneself, it brings stability, thus becoming nourishment for cultivating virtue. "Refining meaning to the point of divine insight" is internal, while "applying it in practice" is external. From internal to external, it is like the inchworm first bending its body before stretching out. "Applying it in practice" is external, while "cultivating virtue" is internal. Using the external to nourish the internal, it is like the dragon and the snake coiling up to preserve their bodies.

蔡氏清曰：利用如何以崇其德，蓋外邊事事都能迎刃解將去，則胸中所得益深，所造亦遠矣，精義以致知言，義者，事理之宜也，入神，只謂到那不容言之妙處，利用以行言，利用故安身，若其用有不利，則亦不能在在皆安，而泰然處之矣，蓋躬行心得，自是相關之理。

The collected interpretations cite Cai Qing's saying: "How can 'utilizing' enhance one's virtue? Because external matters can be resolved one by one, and the understanding in the mind becomes deeper day by day, while the realm reached also becomes farther and farther. 'Refining the meaning' refers to the aspect of acquiring knowledge; 'yi' means the appropriate way in dealing with affairs and principles. 'Reaching the divine' merely refers to the subtle and indescribable level of perfection. 'Utilizing' refers to the aspect of practice; since it is convenient to apply, the body and mind become secure. If the application is not smooth everywhere, one cannot be secure and at ease anywhere. Thus, personal practice and inner understanding are inherently connected."

吳氏一源曰：人皆知信之利，而不知屈之所以利也，故以“尺蠖”、“龍蛇”明之，專言屈之利以示人，正欲人養靜以一動，無感以待感也。 過此以往，未之或知也。窮神知化，德之盛也。

Collecting interpretations cite Wu Yiyuan's view: everyone knows that stretching is beneficial, but does not understand why contracting is also beneficial. Therefore, it specifically uses the example of the inchworm and the dragon snake to highlight the advantages of bending. This is meant to teach people to cultivate themselves with calmness and focus, preparing in advance to receive external influences when there is no immediate sensation. The "Great Treatise" continues: after this level, going further is beyond human knowledge; to thoroughly understand the divine and comprehend the workings of nature is the realm of those with the highest virtue.

本義 下學之事，盡力於精義利用，而交養互發之機，身不能己，自是以上，則亦無所用其力矣，至於“窮神知化”，乃德盛仁熟而自致耳，然不知者往而屈也，自致者來而信也，是亦感應自然之理而已。張子曰：氣有陰陽，推行有漸為化，合一不測為神。 此上四節，皆以釋《咸》九四爻義。

Zhu Xi's "Benyi" explains: the practice of learning the fundamentals is to make efforts in "refining the meaning" and "practical utility"; when the mechanism of these two aspects mutually cultivating and stimulating each other is set in motion, one cannot stop by oneself (the original text "shen bu neng ji" should be "zi bu neng yi"). From here onwards, there is no more strength left to exert; as for "qiong shen zhi hua," it is naturally reached after one's virtue is fully developed and benevolent heart is mature. However, "wei zhi he zhi" refers to bending in the direction of something, while "zi zhi" refers to extending towards something, which is still just the natural principle of mutualsympathetic response. Zhu Xi also cites Zhang Zai, saying: the qi differentiates into yin and yang, and when it is extended, there is a gradual process of transformation, which is called "hua"; when they are combined into one and their beginning is indetectable, this is called "shen." The original text notes here: the above four sections are all explanations of the yao meaning of the Xian hexagram's ninth line in the fourth position.

集說 孔氏穎達曰：“精義入神，以致用，利用安身以崇德。”此二者皆人理之極，過此二者以往，則微妙不可知，窮極微妙之神，曉知變化之道，乃是聖人德之盛極也。 張子曰：“精義入神”，事豫吾內，求利吾外也。“利用安身”，素豫吾外，致養吾內也。“窮神知化”，乃養盛自致，非思勉之能強，故崇德而外，君子未或致知也。

The collected interpretations cite Kong Yingda's saying: "Refining the profound meaning to the level of the divine, and using it skillfully to achieve practical results, and using resources to secure one's position in order to cultivate virtue" — these two aspects represent the ultimate principles of human affairs. Beyond these, things become so subtle and mysterious that they are unknowable. To thoroughly investigate the subtle "divine," and to fully understand the principles of change, is the true appearance of a sage whose virtue is fully developed. The collected interpretations also cite Zhang Zai's saying: "Refining the profound meaning to the level of the divine" refers to preparing matters well within my mind so as to seek external success; "using resources to secure one's position" refers to preparing well outside so as to return and cultivate my inner self. As for "exhausting the divine and knowing transformation," it is naturally reached when cultivation is fully developed, not something that can be forced through mere thinking. Therefore, apart from the path of cultivating virtue, the gentleman has no other way to attain that level.

又曰：氣有陰陽，推行有漸為化，合一不測為神，其在人也，知義用利，則神化之 又曰：窮神，是窮盡其神也。入神，是僅能入於神也，言人如自外而入，義固有淺深。 《朱子語類》云：“窮神知化”德之盛，這“德”字只是上面“崇德”之“德”，德盛後便能“窮神知化”，便如聰明睿知皆由此出，自誠而明相似。

Zhang Zai also said: Qi differentiates into yin and yang, and when it spreads out, there is a gradual process of transformation, which is called "hua" (change); when it comes together as one and its beginning is indetectable, this is called "shen" (spirit). Applied to human beings, it means understanding righteousness and using it in a proper way, so that the process of spiritual transformation can take place — here the original text is missing some words. Zhang Zai also said: "Qiong shen" means to investigate the spirit to its very core, while "ru shen" means just entering the gate of the spirit; in terms of human effort, it is like moving from outside to inside, and the two differ in depth. The "Ji Shuo" cites the "Zhu Zi Yu Le" saying: "Qiong shen zhi hua, de zhi sheng" — the "de" here is the same "de" as in the previous "Chong de"; when virtue is abundant, one naturally attains the ability to investigate the spirit and understand transformation, just as wisdom and insight arise from here, similar to what the "Zhongyong" says about achieving clarity through sincerity.

又云；“窮神知化”，“化”是逐些子挨將去底，一日復一日，一月復一月，節節挨將去，便成一年。“神”是一個物事，或在彼，或在此，當其在陰時，全體在陰，在陽時，全體在陽，都只是這一物，兩處都在不可測，故謂“神”。橫渠言：一故神，兩故化。又注云：兩在故不測。這說得甚分曉。

Master Zhu also said: discussing "qiong shen zhi hua," the "hua" refers to something that moves step by step, day by day, month by month, and gradually forms a year. However, the "shen" is a complete whole, either on one side or the other; when it is in yin, the whole is yin; when it is in yang, the whole is yang. It remains always as one thing, with both ends present but immeasurable, hence called "shen." Zhang Zai said, "One therefore is shen, two therefore is hua," and added a note saying, "Because there are two, it is immeasurable." This explanation is very clear.

又云：“天下何思何慮”一句，便先打破那個思字，卻說“同歸殊塗，一致百慮”，又再說“天下何思何慮”，謂何用如此“憧憧往來”，“尺蠖”、“龍蛇”之屈信，皆是自然底道理，不往則不來，不屈則亦不信也。今之為學，亦只是如此。“精義入神”，用力於內，乃所以致用乎外，“利用安身”，求利乎外，乃所以崇德乎內，只是如此作將去，雖至於窮神知化地位，亦只是德盛仁熟之所致，何思何慮之有。

Master Zhu said in the "Collected Sayings of Master Zhu" that Confucius first said "What does the world think and consider?" right at the beginning, breaking the character "think" and not allowing people to place their private thoughts there. Then he followed up with "All paths lead to the same goal, and all thoughts converge to one point," pointing out that the ways and thoughts of the world are myriad and varied, but their ultimate destination is one. Then he repeated "What does the world think and consider?" again as a conclusion, meaning that if this is the case, why should one be like the ninth line of the "Xian" hexagram in the fourth position, being unsettled and constantly worrying? The inchworm first bends its body, and the dragon and snake hibernate in winter. This bending and stretching are all natural principles — without bending, there is no returning, and without contracting, there is no stretching. Now, people studying the Way are also like this: "Refining the meaning to the level of spiritual insight" is working from within, precisely for the purpose of applying it externally; "Using things conveniently and establishing oneself" is seeking convenience externally, precisely for the purpose of cultivating virtue internally. As long as one continues along this path, even when reaching the level of "exhausting the divine and knowing the transformation," it will naturally be attained when virtue is fully developed and benevolence is mature, where there is nothing more to think or consider.

蔡氏清曰：“未之或知”者，不容於有思，不容於有為也，神以存主處言，化以運用處言，其神化者，亦豈出於精義利用之外哉，其始有待于思為，則曰精義利用，其終無待于思為，則曰“窮神知化”，所造有淺深，理則無精粗也。

Collective commentary cites Cai Qing's saying: what is meant by "not knowing it" is that when one reaches this level, there is no room left for further thinking or action. "Shen" refers to its function as the master of existence, while "hua" refers to its operation and application. Then, is "shen hua" not beyond "jing yi" and "li yong"? At the beginning, when one still needs to think and act, it is called "jing yi li yong"; when one reaches the end and no longer needs to think or act, it is called "qiong shen zhi hua". The depth of the attained state may vary, but the principle itself has no distinction of coarse or fine.

張氏振淵曰：未有下學功夫不到，而頓能上達者，神化功夫，正在精義利用作起，此正實落下手處，即造到神化地位，不過精義利用，漸進漸熟耳，德盛不是就窮神知化上贊他德之盛，唯德盛方能“窮神知化。”

Collected interpretations cite Zhang Zhenyuan's saying: There has never been a case where one's study of the lower principles was not thoroughly accomplished, yet suddenly attained the higher understanding. The practice of spiritual transformation must begin with "refining the meaning" and "practical application," which are the actual starting points for practice; even when one reaches the level of spiritual transformation, it is merely a gradual deepening and mastery of refining the meaning and practical application. The text says "the virtue is abundant," not implying that one's virtue is abundant because he has exhausted the divine and understood the transformation, but rather that only when one's virtue is abundant can he exhaust the divine and understand the transformation.

案 “精義入神”，則所知者精深，窮理之事也。“利用安身”，則所行者純熟，盡性之事也。“窮神”則不止於入神，其心與神明相契者也，‘知化”則不止於利用，其事與造化為徒者也，至命之事也，窮理盡性，學者所當用力，至命則無所用其力矣，故曰“窮理盡性以至於命。”

Li Guangdi remarked: "Jingyi rushen" refers to the knowledge of subtle and profound principles, which belongs to the level of "qiong li" (exhausting principles). "Liyong anshen" refers to the practice of skillful and effortless action, which belongs to the level of "jinxing" (exhausting nature). "Qiong shen" goes further than "rushen," being the state where the inner self harmonizes with the divine; "zhizhua" goes further than "liyong," being the state where one's actions flow with the creation and transformation of heaven and earth, thus belonging to the level of "zimeng" (reaching destiny). Qiong li and jinxing are what scholars should strive to accomplish; as for zimeng, there is no more effort to be made. Therefore, the "Shuogua Zhuan" says, "Qiong li jinxing yi zhi ming."

又案 此章是釋“爻者效天下之動”之義，而原其理於一也，自此以下十一爻，皆是發明此意，而此爻之義，尤為親切，蓋感應者動也，不可逐物憧憧，而唯貴於貞固其心者一也，所以然者，此心此理，一致同歸，本不容以有二也，故首以此爻，而以致一恆心兩爻終焉。

Li Guangdi further explains: this passage is interpreting the meaning of "yao refers to the movement of the world," and traces the underlying principle back to the concept of "one." The eleven yao cited below all elaborate on this idea, with the yao of Xian Nine in the Fourth being especially fitting.sympathetic response is "movement," and one must not be distracted by external things, but rather must keep one's mind firm and focused. This is because the mind and principle are originally unified and cannot be divided into two. Therefore, the passage begins with this yao and concludes with the yao of Shen Six in the Third discussing "achieving unity" and the yao of Yi Upper Nine discussing "establishing the mind without constancy."

《易》曰：“團於石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：非所困而困焉，名必辱，非所據而據焉，身必危。既辱且危，死期將至，妻其可得見邪？ 本義 釋《困》六三爻義。 集說 《朱於語類》云：有著力不得處，若只管著力去作，少間去作不成，他人便道自家無能，便是辱了名。

The Great Treatise section of the Commentary says: The line statement of the sixth line in the third position of the Guan hexagram in The Zhou Changes states, "Confined by stone, relying on thornbushes, entering his house, not seeing his wife, misfortune." (The original text says "tuan" for "stone," which should be corrected to "kun" for "confined.") Confucius said: To be confined where one should not be confined brings disgrace; to rely on something one should not rely on brings danger. If both disgrace and danger are present, death is near, how can one see his wife? Zhu Xi's Original Meaning explains: This passage explains the meaning of the sixth line in the third position of the Guan hexagram. The collected interpretations cite Zhu Xi's Words: Some situations are inherently difficult to exert effort. If one insists on forcing effort, it will not be long before failure occurs, and others will say one is incapable, thus bringing disgrace to one's reputation.

本義 括，結礙也。此釋《解》上六爻義。 集說 韓氏伯曰：括，結也。君子待時而動，則無結閡之患也。

This edition is missing the entire passage of the "Jie" hexagram's sixth line at the top (Six at the Top) from the classic text ("The Book of Changes says: The public shoots a falcon on a high wall, and obtains it, without any disadvantage. Zisi says: The falcon is an animal, the bow and arrow are tools, and the one who shoots is a person. A gentleman keeps tools within himself, waits for the right time to act, so what disadvantage could there be? Acting without being blocked, thus achieving success when acting, this is what is meant by 'speaking of the tool and acting'"). Only the commentary remains. Zhu Xi's "Benyi" explains: "Kuo" means to block or get stuck; this passage explains the meaning of the sixth line at the top of the "Jie" hexagram. "Ji Shuo" cites Han Kangbo's saying: "Kuo" means to tie a knot; a gentleman waits until the time is ripe before taking action, thus avoiding the worry of being blocked or obstructed.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。《易》曰：屨校滅趾無咎，此之謂也。 本義 此釋《噬嗑》初九爻義。 集說 馮氏椅曰：不以不仁為恥，故見利而後勸於為仁，不以不義為畏，故畏威而後懲於不義。

The Great Treatise of the Lower Transmission says: Confucius said, the petty person does not regard unrighteousness as shameful, nor does he fear injustice. He will not make an effort unless he sees a benefit, and he will not restrain himself without fear of punishment. To suffer a little hardship and thus avoid a great calamity is precisely the fortune of the petty person. The line statement of the first line of the Shèkè hexagram in The Zhou Changes says, "The shoe restraint injures the toe, but there is no blame." This refers to the same principle. Zhu Xi's Original Meaning explains: this passage explains the meaning of the first line of the Shèkè hexagram. The collected interpretations cite Feng Yi, who said: the petty person does not regard unrighteousness as shameful, so he will only strive toward righteousness when he sees real benefits; he does not fear injustice, so he will only restrain himself from injustice when he fears punishment.

善不積，不足以成名，惡不積，不足以滅身，小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。《易》曰，何校滅耳，凶。 本義 此釋《噬嗑》上九爻義。 集說 董氏仲舒曰：積善在身，猶長日加益而人不知也，積惡在身，猶火之銷膏而人不見也。 吳氏曰慎曰：惡，以己之所行者言，罪，以法之所麗者言。

The Great Treatise of the Lower Transmission says: Goodness does not accumulate enough to establish a reputation; evil does not accumulate enough to destroy oneself. Small people regard small good deeds as having no benefit and refuse to do them, and regard small evils as having no harm and refuse to eliminate them. Therefore, when evil accumulates, it cannot be concealed, and when crimes become great, they cannot be escaped. The line statement of the Upper Nine in the Shexi hexagram says, "Carrying a heavy yoke and losing the ears, misfortune." This refers to carrying a heavy punishment on the neck, with the ears even worn away, which is a misfortune. The character "何" here is read as "荷," meaning to carry or bear. Zhu Xi's original meaning explains that this passage interprets the meaning of the Upper Nine line in the Shexi hexagram. The collected interpretations cite Dong Zhongshu of the Han dynasty, who says: When goodness accumulates on a person, it is like the daylight growing longer day by day, and the person does not realize it. When evil accumulates on a person, it is like a candle burning away the oil gradually, and the person does not notice it. The collected interpretations also cite Wu Yashen, who says: "Evil" refers to the actions one performs, while "crime" refers to the name given by the law.

子曰：危者，安其位者也，亡者，保其存者也，亂者，有其治者也，是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。 《易》曰：“其亡其亡，繫于苞桑。” 本義 此釋《否》九五爻義。

The Great Treatise section of the Zhou Changes states: Confucius said, those who think they have firmly established themselves bring about danger; those who believe they can preserve their existence bring about destruction; and those who think they have properly governed bring about chaos. Therefore, a gentleman remains mindful of danger even in times of security, mindful of destruction even in times of existence, and mindful of chaos even in times of peace. In this way, he can ensure his own safety and the preservation of the state. The line statement of the ninth line in the fifth position of the 'Pu' hexagram in the Zhou Changes says, 'Its destruction, its destruction, bound to the roots of mulberry trees.' This means constantly thinking of impending destruction, yet being as secure as something tied to the roots of a mulberry tree. Zhu Xi's 'Ben Yi' explains that this passage interprets the meaning of the ninth line in the fifth position of the 'Pu' hexagram.

集說 孔氏穎達曰：所以今有傾危者，由前安樂於其位，自以為安，故致今日危也。 所以今日滅亡者，由前保有其存，恆以為存，故今致滅亡也。所以今有禍亂者，由前自恃有其治理，恆以為治，故今致禍亂也。是故君子今雖獲安，心恆不志傾危之事，國雖存，心恆不忘滅亡之事，政雖治，心恆不忘禍亂之事，心恆畏懼其將滅亡，其將滅亡，乃“繫于苞桑”之固也。 谷氏家傑曰：養尊處優曰“安”，宗社鞏固曰“存”，綱舉目張曰“治”。

The collected interpretations cite Kong Yingda's explanation: today's situation of collapse and peril is due to the fact that in the past, those in power enjoyed ease and comfort, believing themselves secure, thus inviting today's danger; today's situation of destruction is due to the fact that in the past, they relied on existing stability, believing it would last forever, thus inviting today's destruction; today's situation of disorder is due to the fact that in the past, they were confident in their governance, believing peace would continue forever, thus inviting today's disorder. Therefore, a gentleman, although he now enjoys security, remains constantly mindful of the possibility of collapse and peril (the original text's "心恒不志" should be "心恒不忘"); although the state continues to exist, he remains constantly mindful of the possibility of its destruction; although affairs are clear and orderly, he remains constantly mindful of the possibility of disorder. Always being alert with the thought of "we are about to perish, we are about to perish," this is how one achieves the firmness of "being tied to a bundle of mulberry trees." The collected interpretations also cite Gu Jiajie's explanation: living in comfort and ease is called "an," the stability of the ancestral temple and state is called "cun," and the clear establishment of rules and order is called "zhi."

子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰：“鼎折足，覆公餗，其形渥，凶。”言不勝其任也。 本義 此釋《鼎》九四爻義。 集說 張氏浚曰：自昔居臺鼎之任，德力知三者一有闕，則弗能勝其事，而況俱不

Confucius said in the text of the Lower Commentary of the Great Treatise that a person with shallow virtue but high position, limited wisdom but handling great affairs, and weak strength but shouldering heavy responsibilities, rarely avoids calamity. The line statement of the fourth line of the Dǐng (Tripod) hexagram in The Zhou Changes says, "The tripod leg breaks, overturns the food prepared for the public, and the person becomes disheveled, resulting in misfortune." This describes someone who is unable to bear the responsibility. Zhu Xi's original meaning explains that this passage interprets the meaning of the ninth line in the fourth position of the Dǐng hexagram. The collected interpretations cite Zhang Jun who said: since ancient times, those holding the three high offices of the Three Excellencies and standing at the position of the tripod, if they lacked any one of virtue, strength, and wisdom, they could not accomplish the task; how much more so if they lacked all three—there is a missing text in the original manuscript.

錢氏時曰：古之人君，必量力度德而後授之官，古之人臣，亦必度力度德而後居其任，雖百工胥史，且猶不苟，況三公乎，為君不明於所擇，為臣不審於自擇，以至亡身危主，誤國亂天下，皆由不勝任之故，可不戒哉。

Collecting sayings cites Qian Shi's words: In ancient times, the sovereign would certainly first assess a person's ability and measure his virtue before entrusting him with an official post; in ancient times, the ministers would also first assess their own ability and measure their own virtue before taking up their posts. Even the craftsmen of various trades and the minor officials in the government would not be careless, let alone those holding the three high offices. The sovereign's failure to clearly discern the person he selects, and the minister's failure to clearly understand whether he should accept the post, leading to loss of life, bringing disgrace upon the sovereign, causing delay in state affairs, and disturbing the world, is entirely due to their inability to bear the responsibility. How can this not serve as a warning?

子曰：知幾其神乎？君子上交不諂，下交不瀆，其知幾乎。幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。《易》曰：“介于石，不終日，貞吉。 ”介如石焉，寧用終日？斷可識矣！君子知微知彰，知柔知剛，萬夫之望。 本義 此釋《豫》六二爻義，《漢書》吉之之間有凶字。

Confucius said in the lower part of the Great Treatise that, if one can see the initial signs, one may be considered a god. A gentleman does not flatter those above him nor look down on those below him, and this is considered seeing the initial signs. "Ji" refers to the initial movement, a subtle beginning, which is a precursor of good fortune. When a gentleman sees the initial signs, he acts immediately, without waiting for a whole day. The line statement of the sixth line in the second position of the Yu hexagram says, "Between stone, not for a whole day, uprightness brings good fortune." If one is firm as stone, why wait for a whole day? One can understand it at once. A gentleman can see both subtle and obvious things, and understands both softness and firmness, so he becomes someone whom all people look up to. Zhu Xi's "Ben Yi" explains that this passage explains the meaning of the sixth line in the second position of the Yu hexagram. The "Han Shu" cites it with an additional "xiong" character between "ji" and "zhi," making it "the first appearance of good or bad fortune."

集說 孔氏穎達曰：動，謂心動，事動，初動之時，其理未著，唯纖微而已，已著之後，則心事顯露，若未動之先，又寂然頓無，幾是離無入有，在有無之際，故云“動之微”也。直云古不云凶者，凡豫前知幾，皆向吉而背凶，違凶而就吉，無復有凶，故特云吉也，諸本或有“凶”字者，其定本則無。

The collected interpretations cite Kong Yingda's explanation: the term "movement" refers to inner movement or the movement of affairs. When something is just beginning to move, the principle is not yet apparent, only an extremely subtle point; once it becomes apparent, the matter is clear. If it is before the movement begins, it is a state of complete stillness, with nothing present. "Qi" (the subtle beginning) is exactly the moment when it arises from "nothingness" and moves toward "being," situated at the boundary between existence and non-existence, hence it is called "movement at its most subtle." The text only mentions "good fortune" and does not mention "misfortune" (the original text "zhi yun gu" should be "ji"), because those who can perceive the initial signs are inclined toward good fortune and move away from misfortune, avoiding misfortune and heading toward good fortune, so there will be no misfortune. Therefore, it specifically mentions "good fortune." Some versions add the character for "misfortune," but the definitive version does not.

崔氏憬曰：此爻得位於中，於豫之時，能順以動而防於豫，如石之耿介，守志不移，雖暫豫樂，以其見微而不終日，則能“貞吉”，“斷可知矣”。 張子曰：“知幾”者，為能以屈為信。 《朱子語類》云：上交貴於恭遜，恭則便近於諂，下交貴於和易，和則便近於瀆，蓋恭與諂相近，和與瀆相近，只爭些子便至於流也。

The collected interpretations cite Cui Jing's view: In the second line of the Yu hexagram, the yao is in the center and in a proper position, during a time of ease and indulgence, it moves in accordance with the way, and is vigilant against ease and indulgence. It is firm like a stone, holding fast to its aspirations without wavering. Although there is temporary comfort, because it can perceive subtle signs and does not wait until the day is over before withdrawing, it can achieve 'upright good fortune,' seeing clearly at once. The collected interpretations cite Zhang Zai's view: What is meant by 'knowing the moment' is to regard contraction as extension. The collected interpretations cite Master Zhu's 'Collected Sayings': In dealing with superiors, respect and humility are important, but excessive respect approaches flattery; in dealing with inferiors, harmony and approachability are important, but excessive harmony approaches negligence. Respect is close to flattery, and harmony is close to negligence; it is only a small difference that leads to slipping over the edge.

又云：“幾者動之微”，是欲動未動之間，便有善惡，便須就這處理會，若到發出處，便怎生奈何得，所以聖賢說謹獨，便都是要就幾微處理會。 項氏安世曰：諂者本以求福，而禍常基於諂，瀆者本以交歡，而怨常起於瀆，《易》言“知幾”，而孔子以不諂不瀆明之，此真所謂“知幾者”矣，欲進此道，唯存察之密，疆界素明者能之，此所以必歸之於“介如石”者與。

Master Zhu said again: "The 'qi' is the subtle movement," meaning it is at the moment just before movement occurs. At this critical point, good and evil have already diverged, so one must make efforts here. If one waits until the action has already occurred, there is nothing more that can be done. The sages spoke of "caution in solitude," referring to making efforts precisely at this subtle moment. The collected interpretations cite Xiang Anshi saying: those who flatter are originally seeking blessings, but calamities often begin with flattery; those who are disrespectful are originally seeking intimacy, but hatred often arises from disrespect. The Zhou Changes speak of "knowing the subtle signs," but Confucius used "not flattering and not being disrespectful" to illustrate it, which is truly what is meant by "knowing the subtle signs." If one wishes to make progress along this path, only those who cultivate themselves with extreme meticulousness and who have clear boundaries in their hearts can achieve it. This is probably why it ultimately must lead to "firm as a stone."

何氏楷曰；“知微知彰”，微而能彰，“介于石”也。“知柔知剛”。柔而能剛，“不終日”也。 子曰：顏氏之子，其殆庶幾乎？有不善，未嘗不知，知之，未嘗復行也。《易》曰：“不遠復，無祗悔，元吉。” 本義 殆，危也。庶幾，近意，言近道也，此釋《復》初九爻義。

Collective commentary cites He Kai's statement: "Knowing the subtle and the evident" means being able to see the future significance in small details, which is "standing between stone"; "Knowing the soft and the strong" means being naturally gentle yet capable of firm decision, which is "not taking a whole day." The text of the "Great Treatise" in the "Commentary" says: Confucius said, the disciple of the Yan family is perhaps close to the Way? When there is an evil deed, there is no failure to recognize it; once recognized, it is never repeated. The "Line Statement" of the first line of the "Fu" hexagram in "The Zhou Changes" says, "Returning without going far, no great regret, original good fortune" — returning before going too far, not causing regret, great good fortune. Zhu Xi's "Original Meaning" explains: the character "dai" originally means danger, but here it is used with the meaning of "almost"; "shu ji" means approaching, so altogether it means that Yanzi has already approached the Way. This passage explains the meaning of the first line of the "Fu" hexagram.

集說 虞氏翻曰：“復以自知”，“自知”者明，謂顏子不遷怒，不貳過，克己復禮，天下歸仁也。 侯氏行果曰：失在未形，故有不善，知則速改，故無大過。 《朱子語類》云：或以幾為因上文“幾”字而言，但《左傳》與《孟子》“庶幾”兩字，都只作“近”字說。

The collected interpretations cite Yu Fan, a scholar from the Three Kingdoms period, who said: The Great Image of the Hexagram "Return" speaks of "returning to self-awareness," and only those who are self-aware can be called "bright." This precisely describes Yanzi's behavior of not transferring anger to others, not repeating the same mistake, restraining personal desires, returning to propriety, and thus bringing the world to benevolence. The collected interpretations also cite Hou Xingguo from the Tang dynasty, who said: When faults have not yet taken shape, it is said "there is an unvirtuous act"; once perceived, one quickly corrects it, so it does not develop into a great excess. The collected interpretations also cite Master Zhu's "Classical Commentary," which says: Some people take the "ji" here as the same "ji" mentioned earlier in "knowing the moment," but the two characters "shuyi" in the "Zuo Zhuan" and "Mengzi" are only used to mean "approaching" or "nearly."

項氏安世曰：於微而知其彰，於柔而知其剛，蓋由用心之精，燭理之明，是以至此。 欲進此者，當自顏子始，毫釐絲忽之過，一萌於方寸之間，可謂“微”矣。而吾固已瞭然而見之，可謂“柔”矣。而吾已斬然而絕之，此章內十一爻，雖各為一段，而意皆相貫，此爻尤與上爻文意相關。

Collected Commentaries cite Xiang Anshi's saying: Knowing the future significance from subtle beginnings, and understanding inner firmness from gentle appearances, all comes from careful attention and clear understanding of principles. Those who wish to advance along this path should start by learning from Yanzi: Even the slightest fault, just beginning to stir within the smallest space, is already clear to me; that initial sign is still very weak, yet I have already decisively cut it off. The eleven lines cited in this chapter, though each forms its own section, are interconnected in meaning; especially the line "Fu" initial nine is closely related to the line "Yu" six in the second.

陸氏振奇曰：誠則明者，“知幾”之神，由介石來也，明則誠者，不遠之復，由真知得也，在《豫》貴守之固，故日“貞吉”，在《復》貴覺之早，故曰“元吉”。 天地絪縕，萬物化醇。男女構精，萬物化生。《易》曰：“三人行則損一人，一人行則得其友。”言致一也。 本義 絪縕，交密之狀。醇，謂厚而凝也。言氣化者也，化生，形化者也，此釋《損》六三爻義。

Collecting various interpretations, Lu Zhenqi says: Those who achieve clarity through sincerity possess the divine insight of "knowing the right moment," which comes from the firmness of "as firm as a stone." Those who achieve sincerity through clarity possess the self-reflection of "not straying far and returning," which comes from true knowledge. In the hexagram "Yü" (Joy), the value lies in holding on firmly, hence "Zhen Ji" (upright fortune); in the hexagram "Fu" (Return), the value lies in early awakening, hence "Yuan Ji" (supreme fortune). The passage from the "Great Treatise" of the "Xici" (Commentary) states: The two energies of heaven and earth intertwine closely and intimately, thus giving rise to the transformation and richness of all things; the union of male and female energies produces the generation and proliferation of all things. The line statement of the sixth line in the third position of the hexagram "Sun" (Loss) says, "When three people walk, one is lost; when one walks, one finds a friend," which refers to returning to singleness. Zhu Xi's "Benyi" (Original Meaning) explains: "Yinwen" refers to the intertwining and entwining of the two energies, and "chun" means thick and condensed; the former discusses the transformation of energy, while the latter "huasheng" refers to the transformation of form. This passage explains the meaning of the third line in the hexagram "Sun."

集說 侯氏行果曰：此明物情相感，當上法“姻縕”“化醇”致一之道。 子曰：君子安其身而後動，易其心而後語，定其交而後求，君子修此三者故全也。危以動，則民不與也，懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。《易》曰：“莫益之，或擊之，立心勿恆，凶。” 本義 此釋《益》上九爻義。

Collected Commentaries cite Hou Xingguo's explanation: This illustrates the mutual emotional resonance between things, which should be modeled after the principle of concentration embodied in "Yinwen" and "Hua Chun" (the original text should read "Yinwen" instead of "Yinwen"). The "Great Treatise" of the "Lower Transmission" states: Confucius said, the gentleman first establishes himself securely before taking action, calms his mind before speaking, and solidifies his relationships before making requests. The gentleman cultivates these three aspects, thus preserving himself. If he acts when in a precarious situation, the people will not support him; if he speaks when anxious, the people will not respond; if he makes requests without established relationships, the people will not grant them. If no one grants him, then those who harm him will come. The "Line Statement" of the "Yi" hexagram's upper ninth line says, "No one benefits him, someone attacks him, his mind is not constant, misfortune." Zhu Xi's "Basic Meaning" explains: This passage explains the meaning of the upper ninth line of the "Yi" hexagram.

此第五章。 集說 項氏安世曰：“危以動則民不與”，黨與之與，“無交而求則民不與”，取與之與也。 又曰：以“《易》”對“懼”，其義可見，直者其語“《易》”，曲者其浯“懼”，乾之所以“《易》”者；以其直也。 郭氏鵬海曰：事不順理，從欲唯危，為“危以動。”心知非理，自覺惶恐，為“懼以語”，恩非素結，信非素孚，為“無交而求”。

The original text notes here: The above is Chapter Five. The collected interpretations cite Xiang Anshi saying: "In the phrase 'dangerous movement leads to the people not supporting,' the word 'support' refers to party affiliation or backing; in the phrase 'without prior connection one seeks help, the people do not support,' the word 'support' refers to giving or providing. He also says that by comparing 'easy' with 'fear,' the meaning becomes clear—those with upright hearts speak calmly, while those with twisted minds speak with fear (the original text 'qi wu jue' should be 'qi yu jue'). The reason why Qian is called 'easy' is precisely because it is upright. The collected interpretations also cite Guo Penghai saying: acting against reason and indulging desires unchecked is dangerous, which is 'dangerous movement'; knowing in the heart that something is unreasonable and feeling oneself afraid is 'fear in speech'; and when there is no prior relationship and no established trust, this is 'seeking without prior connection.'

總論 葉氏良佩曰：下十爻，皆承《咸》九四而言。 吳氏一源曰：《咸》後十爻，皆發明理之貞一而不憧憧耳，往來屈信無二致也。天地，所以成造化，聖人所以臻造化，推之事事物物，莫不皆然，故知動靜之一致，則能藏器而時動，知小大之一致，則能謹小以無咎，知安危之一致，則能危以保其安，各顯微之一致，則能見幾而作，不遠而復，知損益之一致，則能損而得友，彼非所困而困非所任而任，忽小而惡積，求益而或擊，皆昧於屈信之義以取凶耳。

In summary, citing Ye Liangpei, the following ten lines of hexagrams are all continuing from the line nine in the fourth position of the Hexagram of Salt (Xian). In summary, citing Wu Yiyuan, the ten lines following the line nine in the fourth position of Xian are all explaining the concept of "the principle of sincerity and unity" — meaning that the principle is unified and not scattered or confused, and that going and coming, bending and stretching, do not have two different directions. Heaven and Earth rely on this to achieve their transformations, and sages rely on this to approach the transformations of Heaven and Earth. When applied to all things, they are all like this. Therefore, if one understands that movement and stillness are essentially the same, one can be like the line six at the top of Hexagram of Resolution (Jie), hiding tools on one's body and waiting for the right time to act. If one understands that small and great are essentially the same, one can be cautious in small matters and thus avoid disaster, as in the line nine at the beginning of Hexagram of Bite (Shihe). If one understands that safety and danger are essentially the same, one can always remain alert and thus preserve safety, as in the line nine in the fifth position of Hexagram of Obstruction (Po). If one understands that obvious and subtle are essentially the same, one can act in accordance with the right timing, as in the line six in the second position of Hexagram of Joy (Yu), or return early when the path is not long, as in the line nine at the beginning of Hexagram of Return (Fu). If one understands that loss and gain are essentially the same, one can reduce one's own losses and thus gain companions, as in the line six in the third position of Hexagram of Loss (Sun). As for those who unnecessarily get trapped and do so, those who unnecessarily take on responsibilities and do so, those who neglect small evils and thus accumulate great ones, and those who seek only gain and thus suffer blows, these are all because they do not understand the principle of bending and stretching, thus inviting misfortune upon themselves.

案 此上三章，申吉凶效動而歸於貞一之理。第三章，統論彖爻也。第四章，舉彖所以取材之例。第五章，舉爻所以效動之例也。蓋卦有小大辭有險易，故凡卦之以陽為主，而陽道勝者，皆大卦也，以陰為主，而陰道勝者，皆小卦也，其原起於八卦之分陰

Li Guangdi remarked: The above three chapters explain the principle that good and bad fortune imitate change and ultimately return to 'Zhen Yi' (constancy). The third chapter generally discusses the statements of the Tuang and the Yao. The fourth chapter presents the common principle according to which the Tuang draws its material. The fifth chapter presents the common principle according to which the Yao imitates change. A hexagram may be small or great, and its statement may be dangerous or easy. All those that take Yang as their main element and where the way of Yang prevails are great hexagrams; those that take Yin as their main element and where the way of Yin prevails are small hexagrams. Its origin lies in the division of the Eight Trigrams into Yin. There is a missing character in the original text here, and Li Guangdi's remarks are incomplete. The text then proceeds directly to the sixth chapter of the classic.