The Great Treatise Part II, Chapter Six

子曰：乾坤其《易》之門邪？乾，陽物也。坤，陰物也。陰陽合德而剛柔有體，以體天地之撰，以通神明之德。 本義 諸卦剛柔之體，皆以乾坤合德而成，故曰“乾坤《易》之門”。撰，猶事也。 集說 荀氏爽曰：陰陽相易，出於乾坤，故曰“門”。

The Great Treatise Lower Transmission states: Confucius said, "The trigrams Qian and Kun are perhaps the gateways of the Zhou Changes?" Qian belongs to the Yang, and Kun belongs to the Yin. When Yin and Yang combine their virtues, the strong lines and the flexible lines take form, used to express the myriad activities of heaven and earth, and to connect with the virtue of the divine. Zhu Xi's Original Meaning explains: the forms of the lines in each hexagram are all formed by the combination of Qian and Kun's virtues, hence it is said, "Qian and Kun are the gateways of the Book of Changes"; "zhuàn" means "affairs." Collected Commentaries cite Xun Shuang from the Eastern Han dynasty who said: Yin and Yang mutually trade, all originating from Qian and Kun, hence it is called "gate."

葉氏良佩曰：此章論文王繫辭之義，故首節先本伏羲卦畫而言之。 何氏楷曰：有形可擬，故曰“體”，有理可推，故曰“通”。“體天地之凌’’承“剛柔有體”言，兩“體”字相應，“通神明之德”，承“陰陽合德”言，兩“德”字相應。

The collected interpretations cite Ye Liangpei's statement: this chapter discusses the purpose of the line statements in the upper trigrams of the Zhou Wenwang system, so the first section begins with Fuxi drawing the trigrams, clearly establishing the origin. The collected interpretations also cite He Kai's statement: there is a form that can be imitated, hence 'body'; there is a principle that can be explored, hence 'communication'. The phrase 'understanding the composition of heaven and earth' follows 'the firm and yielding have a form', with the two 'body' characters echoing each other (the original text 'understanding the composition of heaven and earth' has 'ling' which should be 'zuan'). The phrase 'communicating the virtue of the spirits and sages' follows 'yin and yang combine in virtue', with the two 'virtue' characters echoing each other.

其稱名也，雜而不越，於稽其類，其衰世之意邪。 本義 萬物雖多，無不出於陰陽之變，故卦爻之義，雖雜出而不差繆，然非上古淳質之時思慮所及也，故以為衰世之意，蓋指文王與紂之時也。 集說 《九家易》曰：名，謂卦名。陰陽雖錯，而卦象各有次序，不相踰越。

The Great Treatise Lower Transmission says: The names cited in The Zhou Changes, although varied and miscellaneous, do not exceed their boundaries; examining the categories to which they belong, perhaps they are the thoughts of a time of decline and disorder. Zhu Xi's Commentary explains: Although myriad things are numerous, none is not produced by the changes of yin and yang, so the meanings of the hexagrams and lines, although appearing varied and miscellaneous, do not become confused. However, this is something that could not have been conceived in the ancient times of purity and simplicity, so it is called the thoughts of a time of decline. It is probably referring to the time of King Wen of Zhou and King Zhou of Shang. The Collected Commentaries cite The Nine Schools Commentary on the Changes, which says: Here, the term 'name' refers to the names of the hexagrams. Although yin and yang are intermingled, the images of the hexagrams each have their own order, and they do not exceed their proper place.

侯氏行果曰：《易》象考其事類，但以吉凶得失為主，則非淳古之時也，故云衰世之意耳，言“邪”，示疑不欲切指也。 《朱子語類》：問；“其稱名也，雜而不越”，是指繫辭而言，是指卦名而言。曰：他下面兩三番說名，後又舉九卦說，看來只是謂卦名。 又云：其衰世之意邪，伏羲畫卦時，這般事都已有了，只是未曾經歷，到文王時，世變不好，古來未曾有底事都有了，他一一經歷這崎嶇萬變過來，所以說出那卦辭。

Collective commentary cites Hou Xingguo's statement: The hexagrams of The Zhou Changes examine various matters, focusing mainly on fortune, misfortune, gain and loss, indicating that it is no longer the simple and pure time of the ancient past. Therefore, it is said to reflect the thoughts of a declining age. The text uses the word "xie" (meaning "wrong" or "incorrect") to express doubt, not making absolute statements. Collective commentary also cites Master Zhu's "Classics of the Master Zhu": Someone asked, "Its naming is miscellaneous but not crossing over," refers to the Great Treatise or the names of the hexagrams? Master Zhu answered: He mentions "name" several times later, and then cites nine hexagrams, so it seems to refer to the names of the hexagrams. Master Zhu also said: Discussing "its meaning of a declining age," when Fuxi drew the hexagrams, these principles were already present, but he had not personally experienced them. By the time of King Wen, the world had deteriorated, and things that had never happened before now occurred. He experienced each of these complex and changing events one by one, thus being able to express such hexagram statements.

夫《易》，彰往而察來，而微顯闡幽。開而當名辨物，正言，斷辭，則備矣。 本義 “而微顯”，恐當作“微顯而”，“開而”之“而”，亦疑有誤。 集說 郭氏雍曰：當名，卦也。辨物，象也。正言，彖辭也。斷辭，繫之以吉凶者也。 《朱子語類》云：“微顯闡幽”，‘幽”者不可見，便就這顯處說出來，“顯”者便就上面尋其不可見底，教人知得。又曰：如“顯道神德行”相似。

The Great Treatise Lower Transmission says: The Book of Changes makes clear the past and discerns the future, gathers the subtle and makes the hidden evident. When unfolded, the names of the hexagrams are appropriate, things are clearly distinguished, speech is proper, and the concluding statements are clear. This is complete. Zhu Xi's "Original Meaning" explains: The phrase "while making the subtle evident" probably should be read as "making the subtle evident while." The "while" in "open while" is also suspected to be a mistake. The collected interpretations cite Guo Yong saying: "When naming" refers to the hexagrams, "distinguishing things" refers to the images, "proper speech" refers to the zhou ci, and "concluding statements" refers to the judgments of fortune and misfortune in the upper section. The collected interpretations also cite Zhu Xi's "Sayings" saying: What is meant by "making the subtle evident and revealing the hidden" is that the hidden things are not visible, so they are expressed in the evident; the evident things, from them, the hidden details are sought out, so that people can understand. Zhu Xi also says: This is the same meaning as what is said in the Upper Treatise about "making the Way evident and demonstrating virtue and conduct."

又云：“微顯闡幽”，是將道來事上看，言那個雖是粗的，然皆出於道義之蘊，“微顯”所以“闡幽”，“闡幽”所以“微顯”，只是一個物事。 吳氏澄曰：“彰往”，即“藏往”也，謂明於天之道，而彰明已往之理。“察來”，即“知來”也，謂“察於民之故”，而察知未來之事。“微顯”，即“神德行”也，謂以人事之顯，而本之於天道，所以微其顯。“闡幽”，即顯道也，謂以天道之幽，而用之於人

Master Zhu said in the "Ji Shu" that the phrase "wei xian chan you" means taking the "Dao" and applying it to specific matters: although these matters are superficial, they all originate from the profound essence of moral principles. Therefore, "wei xian" is precisely for "chan you," and "chan you" is precisely for "wei xian." The repeated discussion refers to the same thing, not two separate practices. The collected commentary cites Wu Cheng saying: "Zhang wang" is what the "Shang Xi" calls "cang wang," meaning to understand the heavenly way and clarify past events; "cha lai" is what the "Shang Xi" calls "zhi lai," meaning to examine people's circumstances and worldly affairs in order to foresee future events; "wei xian" is what the "Shang Xi" calls "shen de xing," meaning to trace the visible aspects of human affairs back to the heavenly way, thus bringing the visible back to the subtle; "chan you" is what the "Shang Xi" calls "xian dao," meaning to apply the subtle aspects of the heavenly way to human affairs. There is a missing text in the original text, and Wu Cheng's words are incomplete. The text then directly continues with Cai Qing's statement.

蔡氏清曰：人事粗跡也，《易》書有以微之，蓋於至著之中，寓至微之理也，天道至幽也，《易》書有以闡之，蓋以至微之理，寓於至著之象也。 案 “彰往察來”，“微顯闡幽”，承首節伏羲卦畫言。“當名辨物，正言斷辭”，承次節文王卦名言，而因及乎辭也。“彰往察來”，即所謂“體天地之撰。”“微顯闡幽”，即所謂“通神明之德”。“當名”者，即所謂“稱名雜而不越”也。命名之後，又復辯卦中所具之物，以繫之辭而斷其占，則所謂彖也，文王因卦畫而為之名辭，故曰“開而”，有畫無文易道未開也。

Collecting interpretations, it is said by Cai Qing: human affairs are superficial traces, but The Zhou Changes can grasp them in a subtle way, embedding profound principles within very obvious matters. Heaven's way is extremely hidden, but The Zhou Changes can explain it clearly, embedding profound principles within very obvious hexagram images. Li Guangdi commented: the phrases "Clarify past events and foresee future ones" and "Reveal the subtle through the manifest" follow the first section discussing Fuxi's creation of hexagrams; the phrases "Accurate naming and distinguishing objects, clear statements and decisive verdicts" follow the second section discussing King Wen's assignment of names to hexagrams, and thus relate to the hexagram statements. "Clarify past events and foresee future ones" refers to the previous statement "Understand the workings of heaven and earth," and "Reveal the subtle through the manifest" refers to the previous statement "Communicate the virtue of the divine." "Accurate naming" refers to the previous statement "Names are appropriate and do not exceed." After naming the hexagram, one further distinguishes the objects represented within it, using them to attach the text and determine the divination verdict, which is called the "彖." King Wen established names and statements based on the hexagram images, so it is said "open and"—only hexagram images without written text, the Way of the Changes has not yet been opened.

其稱名也小，其取類也大。其旨遠，其辭文，其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。 本義 肆，陳也。貳，疑也。 此第六章，多闕文疑字，不可盡通，後皆放此。，集說 程氏敬承曰：理貞夫一而民貳之，有失得故“貳”也，“明失得之報”，則天下曉然歸於理之一，而民行濟矣，“濟”者，出之陷溺之危，而措之安吉之地，此其所以為衰世之意邪。

The Great Treatise Part II states: The Zhou Changes present a small name but cover a great category; its meaning is profound, its words are orderly; its statements are indirect yet accurate, and its matters are elaborated yet reserved. It follows people's doubts to help them act, making them see the consequences of loss and gain. Zhu Xi's "Basic Meaning" explains: "Si" means elaboration, and "Er" means doubt. The original text here notes: The above is Chapter Six. This chapter has many missing texts and doubtful characters, so it cannot be fully explained. In the following, similar situations will be treated in the same way. The collected interpretations cite Cheng Jingcheng's saying: The principle is originally determined as one, but the people regard it as two, because there is loss and gain, so "Er" — that doubt arises. Once the consequences of loss and gain are explained clearly, the people will suddenly understand and return to the principle of "one," and their actions will have a basis. The term "ji" refers to rescuing people from dangerous situations and placing them in safe and auspicious conditions; this is probably why it is called "the meaning of the declining age."

案 “稱名小取類大”，以卦名言；“旨遠辭文”，以蒙辭言；“其言曲而中”，又申旨遠辭文之意，旨遠則多隱約，故“曲”也。辭文則有條理，故中也。其事“肆而隱”，又申名小類大之意，小名則事物畢具，故“肆”也。類大則義理包涵，故“隱”也。

Li Guangdi remarked: "Calling it by a small name, taking a large category" refers to the discussion of the hexagram names; "the meaning is far-reaching but the words are refined" refers to the discussion of the Tuang bi (Commentary on the Hexagram). The sentence "its words are winding yet accurate" further explains the meaning of "the meaning is far-reaching but the words are refined": the meaning is profound, so the words are often obscure and implicit, hence "winding"; the words are orderly, so they can hit the mark, hence "accurate." The sentence "its matters are extensive yet hidden" further explains the meaning of "calling it by a small name, taking a large category": the name is small but the matters are fully covered, hence "extensive" — well arranged; the category is large but the principles are inclusive, hence "hidden" — well concealed.

總論 項氏安世曰：此章專論《易》之彖辭，《易》不過乾坤二畫，乾坤即陰陽剛柔也，凡《易》之辭，其稱名取類，千匯萬狀，大要不越於二者，而其所以繫辭之意，則為世衰道微，與民同患，不得已而盡言之耳，此斷辭之所以作也。斷辭，即彖辭也。

In summary, the passage cites Xiang Anshi's statement: this chapter specifically discusses the "tuan ci" (彖辞) of the "Zhou Yi" (周易). Fundamentally, the "Zhou Yi" consists of only two trigrams, Qian (乾) and Kun (坤), which represent yin and yang, strength and flexibility. All the terms and categories mentioned in the "Zhou Yi" are numerous and varied, but they all fall within these two aspects. The sages attached these words to the trigrams because the world was declining and the great principles were obscured. They shared the people's worries and, being forced to do so, fully expressed their teachings. This is why "duan ci" (断辞), which means concluding remarks, were created. The "tuan ci" refers to these concluding remarks.

《易》之興也，其於中古乎？作《易》者，其有憂患乎？ 本義 夏商之末，《易》道中微，文王拘於羨里而繫彖辭，《易》道復興。 集說 孔氏穎達曰：《易》之爻卦之象，則在上古伏羲之時，但其時理尚質素，直觀其象，足以垂教，中古之時，事漸澆浮，非象可以為教，故爻卦之辭，起於中古，此之所論，謂《周易》也，身既憂患，須垂法以示於後，以防憂患之事。

The Great Treatise Part II states: The emergence of The Zhou Changes probably occurred in the middle ancient times? The person who composed The Zhou Changes probably had inner anxieties. Zhu Xi's "Ben Yi" explains: During the late Xia and Shang dynasties, the principles of The Changes declined midway; King Wen of Zhou was imprisoned in Youli and composed the彖 statement, thus reviving the principles of The Changes (the original text "Xianli" should be "Youli"). Collected Commentary cites Kong Yingda's view: The images of the lines and hexagrams of The Zhou Changes originated in the ancient times of Fuxi; however, at that time people's sentiments were still simple and sincere, so merely observing the images was sufficient to convey moral instruction. By the middle ancient times, worldly affairs gradually became superficial and decadent, and relying solely on images was no longer enough to educate people, so the line statements and hexagram statements emerged in the middle ancient times — this discussion refers to The Zhou Changes. The author himself, having experienced anxieties, had to leave behind a standard to enlighten later generations, so that later generations could be prepared for such anxieties.

吳氏澄曰：羲皇之《易》，有畫而已，三畫之卦雖有名，而六畫之卦未有名，文王始名六畫之卦，而繫之以辭，易道幾微，至此而復興也，卦名及辭，皆前此所未有，故不云述而云作，作《易》在羨里時，故云其有憂患乎，蓋於名卦而知其有憂患也，下文舉九卦之名，以見其憂患之意。

The collected interpretations cite Wu Cheng's view: Fuxi's Book of Changes contained only the trigrams. Although the trigrams with three lines were already known, the sixty-four hexagrams with six lines had no names. It was King Wen who first gave names to the hexagrams and attached statements to them. The way of the Book of Changes had already declined almost to extinction, but at this time it was revived again. Both the names of the hexagrams and their statements were new, so the classic text does not say "to recount" but "to compose." He composed the Book of Changes while he was imprisoned in Youli. Therefore, it is said, "Did he have worries?"—this is precisely how his concern is reflected in naming the hexagrams. The following passage lists the names of nine hexagrams, to show his intention of expressing concern.

谷氏家傑曰：“憂患”二字，以憂患天下言，乃吉凶同患意，民志未通，務未成，聖人切切然為天下憂患之，於是作《易》，故《易》皆處憂患之道。 何氏楷曰：聖人之“憂患”者，“憂慮”天下之迷復也，乃其處困又何“憂患”焉，是故《易》者，所以“憂患”天下之“憂患”也。

Collective commentary cites Gu Jiajie's statement: "Worry and hardship" refers to worrying about the whole world, which exactly matches the meaning of the Upper Commentary "Good fortune and misfortune share the people's worries." Since the people's aspirations have not yet been enlightened and the world's affairs have not yet been accomplished, the sage earnestly took upon himself the worry for the world, thus composing the Zhou Changes. Therefore, the entire Zhou Changes discusses the ways to deal with situations of worry and hardship. Collective commentary also cites He Kai's statement: The sage's worry is about the people losing their way and not knowing when to turn back; as for himself suffering hardship, what is there to worry about? Therefore, the Zhou Changes is precisely a book used to share in the worries of the people.

本義 履，禮也。上天下澤，定分不易，必謹乎此，然後其德有以為基而立也。謙者，自卑而尊人，又為禮者之所當執持而不可失者也。九卦皆反身修德以處憂患之事也，而有序焉。基所以立，“柄”所以持，復者心不外而善端存，恆者守不變而常且久，懲忿窒慾以修身，遷善改過以長善，困以自驗其力，井以不變其所，然後能巽順於理以制事變也。

Here the original text has omitted the classic passages (``Therefore, the Book of Changes, the first hexagram, is the foundation of virtue; the second, the hexagram of Humility, is the handle of virtue; the third, the hexagram of Returning, is the root of virtue; the fourth, the hexagram of Constancy, is the firmness of virtue; the fifth, the hexagram of Loss, is the cultivation of virtue; the sixth, the hexagram of Gain, is the abundance of virtue; the seventh, the hexagram of Difficulty, is the discernment of virtue; the eighth, the hexagram of the Well, is the place of virtue; the ninth, the hexagram of Following, is the control of virtue''), leaving only the commentary. Zhu Xi's "Original Meaning" explains: The hexagram of Returning is the principle of ritual, with the upper trigram being Heaven and the lower trigram being Lake, establishing the fixed distinction between superior and inferior which cannot be changed, and people must be cautious here, so that their virtue can have a foundation. The hexagram of Humility is to lower oneself and elevate others, and it is what those who practice ritual should hold fast to and not lose. These nine hexagrams all discuss matters of self-cultivation and dealing with difficulties, and they have a certain order: "foundation" is for establishing, "handle" is for holding; the hexagram of Returning is the sign of the mind not straying outward and the beginning of goodness being retained; the hexagram of Constancy is to maintain a fixed state and sustain it continuously; the hexagram of Loss is to punish anger and block desires in order to cultivate oneself; the hexagram of Gain is to move towards goodness and correct mistakes in order to foster goodness; the hexagram of Difficulty is to use hardship to test one's strength; the hexagram of the Well is to remain still yet always hold one's position. Only after achieving these can one be gentle and compliant with reason, and thus be able to judge and deal with various situations.

集說 鄭氏康成曰：辨，別也，遭閒之時，君子固窮小人則濫，德於是別也。 干氏寶曰：柄所以持物，謙所以持禮者也。 《朱子語類》：問：“巽”何以為“德之制”？曰：巽為資斧，“巽”多作斷制之象，蓋“巽”字之義，非順所能盡，乃順而能入之義，是入細直徹到底，不只是到皮子上，如此方能斷得殺，若不見得盡，如何可以行權。

The collected interpretations cite Zheng Xuan of the Han dynasty saying: "To 'discriminate' means to distinguish. When encountering difficulties, the gentleman remains steadfast in hardship, while the petty person becomes reckless, and virtue is thus clearly differentiated." The collected interpretations also cite Gan Bao saying: "A handle is used to grasp something. The hexagram of 'Modesty' is precisely used to grasp 'ritual.'" The collected interpretations also cite Master Zhu from the "Zhu Zi Yu Lian": Someone asked why the hexagram of "Following" is called "the regulation of virtue." Master Zhu answered: The line statement of the fourth line in the hexagram of "Following" says, "He obtains his tools." The hexagram of "Following" often takes the image of an axe or saw, which cuts and shapes. The meaning of the character "Following" cannot be fully explained by simply saying "to be compliant." It means compliance that is also penetrating—going into things thoroughly, going all the way to the bottom, not just stopping at the surface. Only in this way can one cut decisively. If one does not understand thoroughly, how can one act flexibly and adaptively?

陸氏九淵曰：上天下澤，尊卑之義，禮之本也，經禮三百，曲禮三千，皆本諸此。 “履德之基”，謂以行為德之基也。基，始也。德，自行而進也。不行則德何由而積，有而不居為謙，謙者不盈也，盈則其德喪矣，常執不盈之心，則德乃日積，故曰“德之柄”。既能謙，然後能復，復者陽復，為復善之義，人性本善，其不善者遷於物也，知物之為害而能自反，則知善者乃吾性之固有，循吾固有而進德，則沛然無它適矣，故曰“復德之本也”。

Collecting interpretations cite Lu Jiuyuan's saying: Above is Heaven, below is marsh, which represents the distinction of respect and humility, the fundamental principle of ritual. The "Rites of Zhou" mentions three hundred basic rites and three thousand detailed rites, all arising from this. "Establishing virtue through practice" means taking practice as the foundation of virtue. "Foundation" refers to the beginning; virtue can only be cultivated through practice. Without practice, how can virtue be accumulated? Having virtue without being proud is humility; humility means not being self-satisfied, and when one becomes self-satisfied, virtue is lost. By constantly maintaining a heart that is not self-satisfied, virtue can accumulate day by day. Therefore, the hexagram "Kan" is called "the handle of virtue." Only after humility can one return to the original state; "returning" means the return of yang energy, implying returning to goodness. Human nature is originally good, but it becomes not good because it is led by external things. Knowing that external things are harmful and being able to look inward, one will realize that goodness is originally inherent in one's nature. Following one's inherent nature to cultivate virtue, it will flow effortlessly, never straying elsewhere. Therefore, the hexagram "Fu" is called "the root of virtue."

知復則內外合矣，然而不常則其德不固，所謂雖得之必失之，故曰“恆德之固也”。君子之修德，必去其害德者，則德日進矣，故曰“損德之修也”。善日積則寬裕，故日“益德之裕也”。不臨患難難處之地，未足以見其德，故曰“困德之辨也。”井以養人利物為事，君子之德亦猶是也，故曰“井德之地也”。夫然可以有為，有為者常順時制宜，不順時制宜者，一方一曲之士，非盛德之事也，順時制宜，非隨俗合汙，如禹稷顏子是已，故曰“巽德之制也”。

Lu Jiuyuan continued saying: Understanding "Fu" (returning to the original state), inner and outer become unified; however, it cannot be sustained, and virtue becomes unstable, which is exactly what Mencius said, that although one may attain it, one will certainly lose it. Therefore, the hexagram "Heng" (Permanence) is called "De zhi gu" (the firmness of virtue). A gentleman cultivating virtue must first eliminate those things that hinder virtue, and virtue will gradually progress, so the hexagram "Sun" (Decrease) is called "De zhi xiu" (the cultivation of virtue). Goodness gradually accumulates, and the mind becomes broad and abundant, so the hexagram "Yi" (Increase) is called "De zhi yu" (the abundance of virtue). Without personally experiencing the difficult situations, one cannot see how true one's virtue is, so the hexagram "Kun" (Obstruction) is called "De zhi bian" (the discernment of virtue). A well is by its nature meant to nourish people and benefit all things; a gentleman's virtue is also like this, so the hexagram "Jing" (Well) is called "De zhi di" (the foundation of virtue). Only when one reaches this level can one act effectively; those who act effectively often follow the circumstances and choose the appropriate way. Those who cannot adapt to the times and circumstances are confined to a narrow perspective and rigid thinking, and cannot be considered as embodying great virtue. What is meant by following the times and circumstances is not to follow the crowd and sink to the level of the masses, but rather to be like Yu, Ji, and Yan Hui, who were upright and virtuous. Therefore, the hexagram "Xun" (Wind) is called "De zhi zhi" (the regulation of virtue).

陳氏琛曰：“德之基”，就積行上說；“德之本”，就心裡說，要當有辨，“德之固”，是得寸守寸，得尺守尺，“德之地”，則全體不窮矣，亦要有辨。 盧氏曰：基與地有別，基小而地大，基是初起腳跟，積累可由此而上，地是凝成全體，施用之妙，皆由此而出也。

Collective commentary cites Chen Chen's view: "The Book of Changes' 'Footsteps' (Zhi)" refers to the foundation of virtue through accumulated practice; "The Book of Changes' 'Return' (Fu)" refers to the essence of virtue from the heart, and these two should be clearly distinguished. "The Book of Changes' 'Perseverance' (Heng)" refers to the firmness of virtue, meaning that once one gains an inch, one holds it; once one gains a foot, one holds it; "The Book of Changes' 'Well' (Jing)" refers to the foundation of virtue, which is already complete and sufficient, and can be used endlessly. These two should also be clearly distinguished. Collective commentary cites Lu's view: "Foundation" and "Ground" are different. The foundation is small, while the ground is vast. The foundation is the initial foothold, and all subsequent accumulation builds upon it; the ground is the complete and formed whole, from which all the subtleties of application arise.

履和而至，謙尊而光，復小而辨於物，恆雜而不厭。損先難而後易，益長裕而不設，困窮而通，井居其所而遷，巽稱而隱。 本義 此如書之九德，禮非強世，然事皆至極，“謙以自卑”，而尊且光，復陽微而不亂於群陰，恆處雜而常德不厭，損欲先難，習熟則《易》，益但充長，而不造作，困身困而道亨，井不動而及物，巽稱物之宜而潛隱不露。

The Great Treatise below says: The Book of Changes' hexagram "Footsteps" is gentle and reaches its extreme; "Humility" is self-abased yet becomes noble and bright; "Recovery" discerns external things from the smallest beginnings; "Constantness" remains steadfast amidst confusion without tiring; "Loss" begins with difficulty but becomes easy later; "Benefit" nurtures and expands without artificiality; "Obstruction" is in hardship yet reason becomes clear; "Well" remains still yet its benefits reach far; "Wind" measures appropriately yet remains hidden. Zhu Xi's "Original Meaning" explains: This is like the nine virtues mentioned in the Book of Documents, the Gao Yao Dialogue. Rituals do not force people, yet they are practiced to their utmost; "Humility" through self-abasement becomes noble and bright; "Recovery" is the first yang that is extremely weak yet not disturbed by the many yins; "Constantness" remains steadfast amidst confusion without tiring; "Loss" requires restraining desires, which is difficult at first but becomes easy with habit; "Benefit" is simply nurturing and expanding without artificiality; "Obstruction" is in physical hardship yet reason becomes clear; "Well" remains still yet its benefits reach all things; "Wind" measures appropriately yet remains hidden.

集說 韓氏伯曰：“和而不至”，從物者也，和而能至，故可履也，微而辨之，不遠 程子曰：“益長裕而不設”，謂固有此理而就上充長也，“設”是撰造也，撰造則為偽也。 《朱子語類》云：“稱而隱”，是巽順恰好底道理，有隱而不能稱量者，有能稱量而不能隱伏不露形跡者，皆非巽之道也，“巽德之制也”，“巽以行權”，都是此意。

The collected interpretations cite Han Kangbo's saying: if something is only harmonious and gentle but does not reach the extreme, it is merely following others; if it is harmonious and gentle and can reach the extreme, then it can be practiced. Being able to discern clearly in the most subtle aspects but not going far—there is a missing text in the original text. The collected interpretations also cite Cheng Yi's saying: "Yi grows abundantly without setting up," meaning that this principle exists inherently, and it is only by building upon what is already there that it can be cultivated. "Setting up" refers to fabricating something out of nothing, and fabricating leads to falsehood. The collected interpretations also cite Master Zhu's "Yu Le" saying: "Measuring and concealing" refers to the principle of being flexible and yielding to the right degree. Some people can conceal but fail to measure properly, while others measure properly but cannot conceal and thus reveal their intentions. Neither of these conforms to the principle of Xun. What is meant by "the regulation of Xun virtue" and "yielding to act with authority" is precisely this.

陸氏九淵曰：“履和而至”，兌以柔悅承乾之剛健，故“和”。天在上，澤處下，理之至極不可易，故“至”。君子所行，體履之義，故“和而至”。“謙尊而光”，不謙則必自尊自耀，自尊則人必賤之，自耀則德喪，能謙則自卑自晦，自卑則人尊之，自晦則德益光顯，“復小而辨於物”，復貴不遠，言動之微，念慮之隱，必察其為物所誘與否，不辨於小，則將致悔咎矣。

Collecting interpretations cites Lu Jiuyuan's saying: explaining "harmony leads to arrival," the "Zhou" hexagram has the "Dui" trigram below and the "Qian" trigram above. "Dui" with its gentle and joyful nature supports the strong and vigorous "Qian," hence it is called "harmony." Heaven is above and marsh is below; this principle is ultimate and unchangeable, hence it is called "arrival." The actions of a gentleman all reflect this meaning of the "Zhou" hexagram, thus it is said "harmony leads to arrival." Explaining "humility brings honor and brightness," those who are not humble will surely elevate their own status and show off. Elevating one's own status leads others to look down upon them; showing off leads to the loss of virtue. Those who are humble will willingly be lowly and restrain their sharpness. Willing to be lowly leads others to respect them; restraining sharpness leads virtue to become more brilliant. Explaining "returning is small but discerning in things," "returning" is valued in that one does not go far before turning back. A slight word or action, a slight thought or consideration, must be examined to see if it is influenced by external things. Failing to discern in small matters will eventually lead to regret and misfortune.

“恆雜而不厭”，人之生，動用酬酢，事變非一，人情於此多至厭倦，是不恆其德者也。能恆者雖雜而不厭，“損先難而後《易》”，人情逆之則難，順之則《易》，凡抑損其過必逆乎情，故“先難。”既損抑以歸於善，則順乎本心，故“後《易》”。“益長裕而不設”，益者遷善以益己之德，故其德長進而寬裕。設者，侈張也。

Lu Jiuyuan continued saying: Discussing "the constant varies but is not weary," in the course of a lifetime, people engage in various actions and interactions, and matters change endlessly. Human nature tends to become weary in such circumstances, which is what the line "not constant in virtue" in the hexagram "Constant" refers to. Those who can maintain constancy, although faced with myriad affairs, do not become weary. Discussing "loss comes first difficult, then easy," human nature usually finds resistance difficult and compliance easy. To restrain and reduce one's own faults, one must go against one's nature, hence it is called "first difficult." Once one has restrained and corrected oneself to reach goodness, one follows one's true heart, hence it is called "then easy." Discussing "gain grows abundant without display," "gain" refers to moving toward goodness to increase one's virtue, so virtue gradually grows and becomes ample. "Display" refers to ostentation and exaggeration.

有侈大不誠實之意，如是則非所以為益也。“困窮而通”，不修德者，遇窮困則隕穫喪亡而已，君子遇窮困則德益進，道益通。井居其所而遷，如君子不以道徇人，故曰“居其所”。而情施濟眾，無有不及，故曰遷巽。“稱而隱”，巽順於理，故動稱宜，其所以稱宜者，非有形跡可見，故“隱”。 案 “復小而辨於物”，陸氏蓋用韓氏之說，與朱子異，然朱子之義為精。

Lu Jiuyuan continued: "The word 'set up' carries the meaning of exaggeration and dishonesty. If this is done, it cannot be called 'benefit.' When talking about 'being inpredicament but achieving success,' a person without virtue who encounters hardship will only end up dejected and defeated; whereas a gentleman facing hardship will see his virtue advance further and his way become more open. When talking about 'the well remains in its place but moves,' it is like a gentleman who does not compromise his way to accommodate others, hence 'remaining in its place'; yet when his virtue is extended to help others, there is no place it cannot reach, hence 'moving.' (The original text says 'and the virtue is extended to help the people,' where 'virtue' should be 'virtue,' and 'hence it is called 'moving' refers to the next sentence.) When talking about 'being flexible and hidden,' being gentle and in accordance with reason, so every action is appropriate; yet it is appropriate without any visible form, hence 'hidden.' Li Guangdi remarked: 'The phrase 'returning to smallness and distinguishing things' is probably following Han Kangbo's interpretation, which is different from Zhu Xi's. However, Zhu Xi's explanation is more accurate."

履以和行，謙以制禮，復以自知，恆以一德，損以遠害，益以興利，困以寡怨，井以辨義，巽以行權。 本義 寡怨，謂少所怨尤。辨義，謂安而能慮。 此第七章，三陳九卦，以明處憂患之道。 集說 虞氏翻曰：禮和為貴，故“以和行”也，有不善朱嘗不知，故“自知”也，恆立不《易》方，故“一德”也。

The Great Treatise Part II states: The hexagram "Footsteps" is used to promote harmonious conduct, "Humility" to regulate propriety, "Returning" to recognize one's own faults, "Constancy" to maintain steadfast virtue, "Loss" to avoid calamity, "Gain" to promote benefit, "Obstruction" to reduce grievances, "Well" to discern righteousness and reason, and "Wind" to apply flexibility. Zhu Xi's "Original Meaning" explains: "Few grievances" means having little resentment or blame, and "discerning righteousness" means being in a secure position yet thinking ahead. The original text notes here that this is the seventh chapter, which lists these nine hexagrams three times to illustrate ways of dealing with difficulties. The Collected Sayings cite Yu Fan's view: The "Analects" says "the use of rites lies in harmony," hence "acting with harmony"; the hexagram "Returning" speaks of Yanzi who never failed to recognize his own faults (the original text "Zhu Chang" should be "Wei Chang"), hence "knowing oneself"; the "Great Image Commentary" of the hexagram "Constancy" says "established without change," hence "maintaining one virtue."

歐陽氏修曰：君子者天下繫焉，一身之損益，天下之利害也，君子之自損，忿欲耳，自益，遷善而改過耳，然而到其忿欲者，豈止一身之損哉，天下有被其害矣，遷善而改過，豈止一身之益哉，天下有蒙其利矣。

The collected interpretations cite Ouyang Xiu's view: the gentleman is the person crucial to the safety and danger of the world. The loss or gain of the gentleman himself corresponds to the benefit or harm of the world. What the gentleman needs to reduce is merely anger and desires; what he needs to increase is moving towards goodness and correcting his mistakes. However, once he indulges in anger and desires, it is not just a loss for himself; the whole world will suffer its harm. Whereas moving towards goodness and correcting mistakes is not just a gain for himself; the whole world will benefit from it.

《朱子語類》：問：“巽以行權”，“權”是逶迤曲折以順理否？曰：然。“巽”有人之義，巽為風，如風之人物，只為巽便能人，義理之中，無細不入，又問“巽稱而隱”，隱亦是人物否。曰：“隱”便是不見處。 又云：見得道理精熟後，於物之精微委曲處，無處不入，所以說“巽以行權”。 又云：“兌見而巽伏”，“權”是隱然作底事物，若顯然地作，卻不成行權。

Collecting interpretations cite Master Zhu Xi's "Sayings": Someone asked, "In 'Xun is to act with flexibility,' the word 'flexibility' refers to acting in a roundabout way to follow the principles?" Master Zhu answered, "Yes." "Xun" has the meaning of "entering" (in the original text, several instances of the character "person" are actually "enter"). Xun represents wind, just as wind enters all things; precisely because of Xun, it can penetrate deeply, entering even the finest aspects of principle. Another question: "In 'Xun is to adapt and conceal,' the word 'conceal' also refers to entering into things?" Master Zhu answered, "Conceal" refers to places that are not visible. Master Zhu also said that once one thoroughly understands principles, there is no place in things that is too subtle or intricate to enter, hence "Xun is to act with flexibility." He also said that the "Sayings on the Hexagrams" mentions "Dui is to appear and Xun is to hide," where "flexibility" refers to actions done in secret; if one acts openly, it would not be considered acting with flexibility.

陸氏九淵曰：“履以和行”，行有不和，以不由禮故也，能由禮，則和矣。“謙以制禮”，自尊大則不能由禮，卑以自牧，乃能自節制以禮。“復以自知”，自克乃能復善， 王氏應麟曰：“復以自知”，必自知然後見天地之心，“有不善未嘗不知”，自知之明也。

Collected Commentaries cite Lu Jiuyuan's saying: discussing "walking in harmony," when actions are not harmonious, it is because one does not follow propriety; if one follows propriety, harmony will naturally arise. Discussing "humility regulates propriety," those who are arrogant cannot follow propriety; only by lowering oneself and cultivating humility can one use propriety to restrain oneself. Discussing "returning to the self to know oneself," one can return to goodness by restraining oneself—here the original text is missing, and Lu Jiuyuan's words are incomplete. Collected Commentaries also cite Wang Yinglin's saying: discussing "returning to the self to know oneself," one must first know oneself in order to see the heart of heaven and earth's ceaseless generation; The Great Treatise says Yan Hui "never failed to know when he had an unvirtuous thought," which is precisely clear self-awareness.

何氏揩曰：以，用也。履者，禮也。用禮以約之，而制作始和，此履所以為“德之基”也，所貴乎禮者以其為德之品節也，然唯讓為禮之實，不讓不為禮，故用“謙以制之”，此謙所以為“德之柄”也。 總論 項氏安世曰：此章亦論彖辭，凡彖辭之體，皆先釋卦名，次言兩卦之體，末推卦用，故此章之序亦然，以為觀彖者之法也。

Collected Commentaries cite He Kai's saying (the original text "He Shi Kai" should be "He Shi Kai"): here the word "以" means "to use." The "Lü" refers to ritual, using ritual to restrain oneself, and only then do the various regulations become harmonious. This is why "Lü" is called "the foundation of virtue." The value of ritual lies in its establishment of hierarchical measures for virtue; yet only humility and courtesy are the essence of ritual. Without humility and courtesy, there is no true ritual, so we must use "Qian" to regulate it. This is why "Qian" is called "the handle of virtue." Summary Commentaries cite Xiang Anshi's saying: this chapter also discusses the interpretation of the hexagram. All interpretations of hexagrams first explain the name of the hexagram, then discuss the virtues of the upper and lower trigrams, and finally explain the use of the hexagram. Therefore, the threefold listing of the nine hexagrams in this chapter follows the same order, providing a model for those studying the interpretations of hexagrams.

胡氏炳文曰；上經自《乾》至《履》九卦，下經自《恆》至《損》、《益》亦九卦，上經《履》至《謙》五卦，下經《益》至《困》、《井》亦五卦。 上經《謙》至《復》又九卦，下經《井》至《巽》又九卦，上經自《復》，而後八卦而為下經之《恆》，下經自《巽》而《未濟》，亦八卦《復》為上經之《乾》，上下經對待，非偶然者。 葉氏良佩曰：此章二陳九卦，專言卦也，《易》道屢遷一章，專言爻也。

Collecting interpretations cites Hu Bingwen's statement: the Upper Classic starts from the Trigram Qian and counts nine trigrams to reach the Trigram Li; the Lower Classic starts from the Trigram Heng and counts nine trigrams to reach the Trigram Shen, and after Shen comes the Trigram Yi immediately; the Upper Classic starts from Li and counts five trigrams to reach the Trigram Qian, and the Lower Classic starts from Yi and counts five trigrams to reach the Trigram Kun, and after Kun comes the Trigram Jing immediately; the Upper Classic starts from Qian and counts nine trigrams to reach the Trigram Fu, and the Lower Classic starts from Jing and counts nine trigrams to reach the Trigram Xun. The Upper Classic counts eight trigrams from Fu, which exactly corresponds to the Lower Classic's Heng; the Lower Classic counts from Xun to Wei Ji, and then connects back to the Upper Classic's Qian, which is exactly eight trigrams. The correspondence between the Upper and Lower Classics in this way, with each pair corresponding, is not a coincidence. Collecting interpretations also cites Ye Liangpei's statement: this chapter presents the nine trigrams twice, specifically discussing the trigrams (the original ending of this chapter was 'three statements of nine trigrams', but Ye's version here is 'two statements', which is likely a variation due to transmission); the next chapter discusses 'the Way of the Book of Changes often changes', specifically discussing the lines.

案 此上二章，申象之動乎內，而吉凶見乎外也。六十四卦之象，皆以乾坤交錯而成，中涵天地變化之道，鬼神微妙之德，是所謂“動乎內者”也，及聖人命之以名，繫之以辭，於是吉凶之義昭然見矣。

Li Guangdi remarked: The above two chapters elaborate on the two sentences from the first chapter, "The trigrams' images move within, and good and evil appear outside." The images of the sixty-four hexagrams are all formed by the intermingling of the trigrams Qian (Heaven) and Kun (Earth). Within them lie the principles of the transformation of heaven and earth and the subtle virtues of ghosts and spirits, which is what is meant by "moving within." When the sage gives them names and attaches interpretations, the meanings of good and evil then clearly appear, which is what is meant by "appearing outside."

六十四卦之名，或曰伏羲所命，或曰文王所命，蓋自夫子之時而已疑也，但以其所取事類觀之，知其非上古淳質時所有，則為文王命名，可以理推，“名當”，則卦爻之物可辨，因“正言”其是非，而吉凶之辭可斷，向之“體天地之撰”，而有以“彰往察來”，“通神明之德”，而有以“微顯闡幽”者，至是而大備矣，“名雜而不越”，故所稱者小而義則大，彖所以發其蘊也，故寓意深遠而辭則文，指遠辭文，故言雖“曲而中”，名小類大，故事雖“肆而隱”，蓋由於世衰民疑，而將以濟其行，故非探賾索隱，無以盡其變也，非周事體物，無以恬其心也，夫吉凶者失得之報而已矣，故下九卦遂言聖人之所處，以示觀彖之例。

Li Guangdi continued to say: The names of the sixty-four hexagrams were claimed by some to have been established by Fuxi and by others to have been established by King Wen. Since the time of Confucius, doubts had already arisen about this. But looking at the subjects they represent, we can see that they could not have originated from the simple and sincere times of the ancient past. Therefore, it is reasonable to conclude that King Wen was the one who named them. When the names of the hexagrams are appropriate, the images contained within their lines become clear. Based on this, we can correctly distinguish right from wrong and make judgments about fortune and misfortune. Previously, it was said that "understanding the composition of heaven and earth" and being able to "clarify the past and foresee the future," and "understanding the virtue of the divine" and being able to "make the subtle evident and explain the hidden," all these are fully realized here. Although the names may seem varied, they remain within bounds, so the small names carry great meaning. The interpretations of the hexagrams are used to elaborate on the hidden meanings, so their intent is profound and their expressions are orderly. Because the meaning is profound and the expressions are refined, the words may be winding yet hit the mark. Since the names are small but the categories are vast, the matters may be elaborately presented yet remain subtle. All of this is due to the decline of the world and the confusion of people's minds. The sages used it to help the people in their actions. Therefore, without exploring the profound and searching for the hidden, one cannot exhaust its changes; without thoroughly examining matters and observing all things, one cannot calm people's hearts. (The original text says "wu yi tian qi xin" where "tian" should be "qie.") Fortune and misfortune are merely the consequences of loss and gain. Therefore, the following section on the nine hexagrams discusses the way the sages deal with difficulties and troubles, to illustrate the general principles of interpreting the hexagrams.

《易》之為書也，不可遠。為道也屢遷，變動不居，周流六虛。上下無常，剛柔相易，不可為典要，唯變所適。 本義 遠，猶忘也。周流六虛：謂陰陽流行於卦之六位。

The Great Treatise Lower Transmission says: The Book of Changes is something that cannot be separated from for a moment. The principles it discusses are constantly changing, moving without remaining in one place, circulating through the six positions; up and down are not fixed, yin and yang alternate, and it cannot be regarded as a fixed rule or standard, but rather follows the changes wherever they lead. Zhu Xi's "Original Meaning" explains: "Far" means forgetting, meaning that the Book of Changes should never be forgotten for a moment; "circulating through the six voids" refers to the movement of yin and yang through the six lines of a single hexagram.

百五十四贊當晝，三百五十四贊當夜，晝底吉，夜底凶，吉之中又自分輕重，凶之中又自分輕重，《易》卻不然，有陽居陽爻而吉底，又有凶底，有陰居陰爻而吉底，又有凶底，有有應而吉底，有有應而凶底，是“不可為典要”之書也，是有那許多變，所以如此。

This version of the text has omitted the source and the beginning of this passage, which should be a section from Master Zhu's "Collected Sayings" comparing Yang Xiong's "Ta Xuan" with the "Zhou Changes." The quoted passage also contains errors and omissions. Originally, the "Ta Xuan" had 729 verses, with 364 and a half verses assigned to the day and 364 and a half to the night. The passage says: The "Ta Xuan" assigns a number of verses to the day and a number to the night; those assigned to the day are considered auspicious, and those assigned to the night are considered inauspicious. Within auspiciousness there are degrees of light and heavy, and within inauspiciousness there are also degrees of light and heavy; everything is arranged in a fixed manner. However, the "Zhou Changes" is not like this: there are cases where a yang line is in a yang position and is auspicious, and also cases where a yang line is in a yang position and is inauspicious; there are cases where a yin line is in a yin position and is auspicious, and also cases where a yin line is in a yin position and is inauspicious; there are cases where the upper and lower parts correspond and are auspicious, and also cases where the upper and lower parts correspond and are inauspicious. Therefore, it is a book that cannot be taken as a definitive standard—precisely because it contains so many variations.

蔡氏淵曰：屢遷，謂為道變通而不滯乎物，自“《易》之為書”至“屢遷”，此總言為書為道，以起下文之意也。自“變動不居”至“唯變所適”，言《易》道之屢遷也。 不居，猶不止也。六虛，六位也。位未有爻曰“虛”，卦雖六位，而剛柔爻畫往來如寄，故以“虛”言。或自上而降，或由下而升，上下無常也，柔來文剛，分剛上而文柔，剛柔相《易》也。典，常也。要，約也。其屢變無常不可為典要，唯變所適而已。

Collecting sayings cite Cai Yuan's explanation: what is meant by "repeatedly changing" is that it as a principle can be flexible and not stuck to a particular thing. From "The Book of Changes" to "repeatedly changing," it is a general statement about the book and this principle, leading into the following text. From "changing constantly" to "adapting to change," it explains the repeated change of the principle of the Book of Changes. "Not staying" means not remaining in one place; "six vacancies" refer to the six lines of a hexagram—the positions are called "vacancies" because when the lines have not yet been drawn, they are empty. A hexagram has six positions, and the yao lines, being yin or yang, move in and out, like temporary stays, hence the term "vacancies." Some come down from above, some rise up from below, which is "no fixed position above or below." As in the hexagram of Zhen, the yin line comes to adorn the yang line, and the yang line goes up to adorn the yin line, which is "yin and yang exchanging places." "Classic" refers to a constant method, "summary" refers to a general principle; since it changes repeatedly without fixed form, it cannot be regarded as a fixed rule or regulation, but rather follows the change wherever it goes.

吳氏曰慎曰：“不可為典要”，變無方也，既有典常，理有定也，故曰《易》者變：《易》也，不《易》也。 其出入以度，外內使知懼。 本義 此句未詳，疑有脫誤。 集說 韓氏伯曰：明出入之度，使物知外內之戒也。

The collected interpretations cite Wu Yashen's saying: explaining "it cannot be taken as a fixed principle" refers to its changes having no fixed direction; the following text says "it has fixed principles," referring to its principles having a definite nature. Therefore, the term "Yi" includes two meanings: change and unchange. The text of the "Great Treatise" continues by saying: its coming and going have rules, and its outer and inner aspects make people feel reverence. Zhu Xi's "Basic Meaning" explains: this sentence is unclear, and there is suspicion of a missing or incorrect character. The collected interpretations also cite Han Kangbo's saying: explaining the rules of coming and going, making people feel reverence towards both the outside and the inside.

潘氏夢旂曰：《易》雖“不可為典要”，而其出入往來，皆有法度，而非妄動也，故卦之外內，皆足以使人知懼。 蔡氏清曰：卦爻所說者，皆利用出入之事，其出入也，皆必以其法。法者，事理當然之則也，使人人而在內，出而在外，皆知有法而不敢妄為，是使知懼也，知懼必以度。

Collective commentary cites Pan Mengqi's statement: Although the Zhou Changes are said to be "not to be taken as a fundamental principle," yet its coming and going, entering and exiting all follow a certain order and regulation, and are not arbitrary; thus, the outer and inner parts of a hexagram are sufficient to inspire people with reverence. Collective commentary also cites Cai Qing's statement: The statements of the hexagram and line in the Zhou Changes discuss matters that are beneficial to apply, involving entering and exiting, and their entering and exiting always follow a regulation. This regulation refers to the natural principles that things should follow. When people enter, they are within; when they exit, they are outside. They know there is a regulation to follow and dare not act recklessly, which is called "causing fear." And the reason they can feel fear is precisely because everything has a regulation to follow.

又明於憂患與故，無有師保，如臨父母。 本義 雖無師保，而常若父母臨之，戒懼之至。 集說 虞氏翻曰：“神以知來”，故明憂患，“知以藏往”，故知事故。 蘇氏軾曰：憂患之來，苟不明其故，則人有苟免之志而怠，故易明憂患，又明其所以致之之故。

The Great Treatise Continued says: It also clearly explains the causes of worries and the reasons for them. Those who read it, even without a teacher or tutor by their side, feel as if their parents are present. Zhu Xi's Commentary says: Although there is no teacher to supervise, one often feels as if parents are nearby, which is the extreme state of caution. Collected Commentaries cite Yu Fan saying: The Upper Great Treatise speaks of 'the divine knowing the future,' so it can explain future worries; it speaks of 'knowing by concealing the past,' so it can understand the causes of past events. Collected Commentaries also cite Su Shi saying: When worries arise, if one does not understand their causes, one will harborby chance thoughts of avoiding them and become careless; thus, the Zhou Changes both explain worries and the reasons for them.

朱氏震曰：又明於己之所當憂患，與所以致憂患之故，無有師保教訓而嚴憚之，有如父母親臨而愛敬之，見聖人之情也。 趙氏振芳曰：不特使人知懼，又明於憂患，與所以致憂患之故，諄諄然與民同患，與民同憂，不止如師保之提命，且直如父母之儼臨行，故不虛行也。

Collected Commentaries cite Zhu Zhen's saying: It clearly explains the matters that one should worry about and the reasons that lead to worry; although there is no teacher or tutor present to admonish and instill fear, it is like parents being by one's side, evoking both love and respect—this shows the sincere heart of the sage. Collected Commentaries also cite Zhao Zhenfang's saying: It not only makes people aware of reverence but also clearly explains the matters of worry and the reasons for worry, earnestly and sincerely sharing the worries and burdens with the people; this is not only like having a teacher or tutor by one's side giving constant advice, but almost like parents solemnly present. The original text here has a missing passage, where the classic text "Initially following its words and judging its direction, there is already a standard; if not by the right person, the way will not be carried out in vain" is missing, leaving only the words "Therefore, the way is not carried out in vain."

孔氏穎達曰：雖千變萬化，“不可為典要”，然循其辭，度其義，原尋其初，要結其終，皆“唯變所適！”是其常典也。 邵子曰：既有典常，常也，不可為典要，變也。

The Collected Commentaries cite Kong Yingda's explanation: Although the Zhou Changes have myriad transformations and are said to be "inexplicable by fixed principles," following its words, interpreting its meaning, tracing its beginning and summarizing its end, all amount to the single phrase "adapting to change"—this very phrase itself is the constant principle of the Zhou Changes. The Collected Commentaries also cite Shao Yong's explanation: the text says "there are established principles," referring to "constancy"; it says "inexplicable by fixed principles," referring to "change." The Zhou Changes encompass both constancy and change.

總論 項氏安世曰：此章專論《易》之爻辭， “《易》之為書也，不可遠，為道也屢遷”二句，一章大指，自“變動不居’至“唯變所適”，言“屢遷”也，愛之無所不至，慮之無所不周，故訓之無所不切也。

In summary, Xiang Anshi says: This chapter specifically discusses the Line Statements of the Zhou Changes. The two sentences, "The Book of Changes is not far away; as a way, it changes often," serve as the main theme of this chapter. From "change is never fixed" to "adapt to the change," they explain "often changing" — there is a missing text in the original manuscript. Xiang Anshi concludes by saying: The sage loves future generations without any limits, considers their needs thoroughly, so his teachings have no sentence that is not appropriate.

案 “無有師保，如臨父母”，朱氏趙氏之說甚善，蓋上文言“出入以度”，則人知畏懼，嚴憚之如師保，及觀其示人憂患之故，懇切周盡，使聞之者，不知嚴憚而但感其慈愛，此聖人之情，所以為至也。

Li Guangdi remarked: "Without teachers and mentors, one is as if facing one's parents" these two lines. Zhu Zhen and Zhao Zhenfang's interpretations are excellent. The previous text spoke of "entering and exiting with measure," meaning that people thus come to know fear, revering as if there were teachers and mentors by their side. But when one sees the Zhou Changes pointing out the causes of worry and hardship so earnestly and so thoroughly, the listener no longer merely feels reverence, but instead feels only that deep affection. Hence, the sincerity of the sage's heart is truly called to its utmost perfection.