the great treatise part two chapter eight (continued)

無有者，非無師保也，人之意中，“無有師保”也。

This passage continues to explain the phrase "wu you shi bao" (no teachers or guardians): what is meant by "wu you" (no) is not to say that there are truly no teachers or guardians (those who guide the Son of Heaven and correct the ruler, here referring to external supervision and restraint), but rather that those who study the Book of Changes have regarded its admonitions as intimate advice from parents, and subjectively feel as if there are no teachers or guardians watching over them. In reality, their reverence has never once relaxed.

初率其辭，而揆其方，既有典常，苟非其人，道不虛行。

The Xici Xia Zhuan says: At first, one follows the words of the line statements of the hexagrams, then deduces the meaning they point to. One will find that although the Zhou Yi is ever-changing, it has its own constant principles and regular methods. However, if there is no person who can grasp this principle, the truth will never spread on its own.

本義 方，道也。始由辭以度其理，則見其有典常矣，然神而明之，則存乎其人也。此第八章。

Zhu Xi's "Ben Yi" says: "Fang" means principle. By initially interpreting the meaning of the line statements from the hexagrams, one can see that the "dian chang" (established principles) are inherent in the Zhou Changes. As for "shen er ming zhi" — applying these static statements flexibly and skillfully to the ever-changing circumstances — this entirely depends on the person using the Book of Changes. The above is from the eighth chapter of the "Xici Xia Zhuan."

集說 虞氏翻曰：“其出入有度”，故“有典常”，“神而明之，存乎其人”，“不言而信”，謂之德自“出入以度”至“道不虛行”，言“不可遠”也，唯其屢遷，故虛而無常，“不可為典要”，唯其不可遠，故有度有方有典有常，而不可虛，方其率之也，則謂之辭，及其行之也，則謂之道，辭之所指，即道之所遷也，人能循其不可遠之理，則屢遷之道得矣。

Collective commentary cites Yu Fan, a scholar from the Three Kingdoms period in Wu, who said: precisely because the Zhou Changes discusses entering and exiting, advancing and retreating all according to established rules, it is said to have "a standard and constant principle"; and "to grasp the subtle and make it clear lies in the person," meaning that one can achieve self-conviction without needing words, which is called virtue. From "entering and exiting according to measure" up to "the way does not proceed in vain," all these talk about the meaning of the Changes that "cannot be distant" (one cannot for a moment be separated from it). Precisely because the meanings of the hexagrams and lines "change repeatedly" (are constantly shifting and changing), they appear to be subtle and without fixed standards, which is why they are said to "not be able to be regarded as fixed principles" (cannot be rigidly adhered to as unchanging rules). Yet precisely because one cannot for a moment be separated from them, they have rules, direction, standards, and conventions, and are not truly empty and formless. When people follow them to explore, it is called "statements"; when they act according to them, it is called "the way." The statements of the hexagrams and lines point precisely to where the way has moved. If people follow this principle of not being separated for a moment, then the ever-changing way of the Changes is thus grasped.

《易》之為書也，原始要終，以為質也。六爻相雜，唯其時物也。

The Great Treatise says: The Book of Changes is about tracing the beginning of a single hexagram and summarizing its conclusion, using the beginning and end to form the essence of the hexagram. As for the six lines within a hexagram that are intermingled, one simply looks at the timing and the things represented by each line to determine their meaning.

本義 質謂卦體，卦必舉其始終而後成體，爻則唯其時物而已。

Zhu Xi's "Ben Yi" says: "Zhi" refers to the essence of a single hexagram. A hexagram can only be considered a complete hexagram when it includes both its beginning and its end; as for the lines, they are merely defined according to the particular time they represent and the things they symbolize.

集說 韓氏伯曰：質，體也。卦兼始終之義也。孔氏穎達曰：物，事也。一卦之中，六爻交相雜錯，唯各會其時，各主其事。

The collected interpretations cite a saying from the Jin dynasty scholar Han Kangbo: "Quality" refers to the essence, and a single hexagram encompasses both the beginning and the end. It also cites a statement from the Tang dynasty scholar Kong Yingda: "Things" refer to matters. Within a single hexagram, the six lines intertwine and mix with each other, each line only aligning with its own particular moment and each line only governing its own particular matter.

吳氏澄曰：質謂卦之體質，文王原卦義之始，要卦義之終，以為卦之體質，各名其卦而繫彖辭也，爻之為言交也，周公觀六位之交錯，唯其六爻之時，各因其義而繫爻辭也，此章言六爻，而六爻統於彖，故先言彖，乃說六爻也。谷氏家傑曰：此章雖兼卦爻，實以卦引起爻，專重在爻上。

The collected interpretations cite Wu Cheng of the Yuan dynasty who says: "Quality" refers to the nature of a hexagram. King Wen explored the beginning of the meaning of each hexagram, summarized its concluding meaning, and thus formed the nature of the hexagram. He then named each hexagram and attached the彖辞. The character "yao" means intersection. The Duke of Zhou observed the mutual intersections of the six yao positions, and based on the timing of each yao, attached the line statements according to their meanings. This chapter mainly discusses the six yao, but the six yao are governed by the彖辞, so first the彖 is discussed, then the six yao. It also cites Gu Jiajie of the Ming dynasty who says: although this chapter discusses both hexagrams and yao, it actually uses the hexagram to introduce the yao, with the emphasis primarily on the yao.

何氏楷曰：此章統論爻畫，而歸重於彖辭，說《易》之法，莫備於此，《易》之為書綱紀在卦，卦必合爻之全而後成卦，一畫不似，便成他局，聖人之繫卦為之推原其始，要約其終，彌綸全卦之理，如物之有體質，至於繫爻，則唯相其六位之時而導之宜，因其陰陽之物而立之像，然其大指，要不過推演彖辭之意。

Collected Commentaries cite the saying of the Ming scholar He Kai: This chapter summarises the discussion of the line drawings, and attributes their weight to the line statements of the hexagram. There is no more complete explanation of the method of interpreting the Zhou Changes than here. The Zhou Changes revolve around hexagrams, which must be composed of all six lines to form a complete hexagram. If any one line is incorrect, it would change the entire situation. The sages attached statements to the hexagrams to trace their origins and summarise their conclusions, integrating the meaning of the entire hexagram as one coherent whole, just as an object has its physical form. As for the statements attached to the lines, they merely examine the appropriate timing for each of the six lines and guide them accordingly, based on their yin and yang nature, to establish their symbolic representations. However, the main purpose of the line statements ultimately lies in elaborating upon the meaning of the hexagram statements.

其初難知，其上易知，本末也。初辭擬之，卒成之終。本義 此言初上二爻。

The Xici Xia Zhuan says: The first line of a hexagram is difficult to see clearly, while the top line is easy to see, because the first line represents the root and the top line represents the tip. The statement of the first line merely conjectures the beginning of a matter, but by the time we reach the top line, the matter has finally been completed and has an outcome. Zhu Xi's Benyi says: These two sentences refer to the first and top lines.

集說 干氏寶曰：初擬議之故難知，卒終成之，故易知，本來勢然也。孔氏穎達曰：“初辭擬之”者，復釋“其韌難知”也，以初時擬議其始，故“難知”也，“卒成之終”者，復釋“其上易知”也，言“上”是事之卒了，而成就終競，故“易 吳氏澄曰：“初”與“終”為對，“擬之”與“卒成之”為對，兩句文法，顛倒相互。

The collected interpretations cite Jin person Gan Bao's statement: the first line is merely conjecturing and discussing, so it is difficult to know; the top line is the final completion, so it is easy to know, which is the natural trend of things. It also cites Kong Yingda's statement: "The initial words are conjectural" is a further explanation of "its beginning is difficult to know"; because at the beginning, one is only conjecturing and discussing the start of things, hence "difficult to know." "The final completion" is a further explanation of "its top is easy to know"; "top" refers to when the matter is completed and the final outcome has been achieved, hence "easy." Here the original text has a missing character, and directly follows with Wu Cheng's words. Wu Cheng says: "Initial" and "final" are opposite, "conjecturing" and "final completion" are opposite, and these two sentences are expressed in an inverted and alternating manner.

案 講家以難知易知屬學《易》者，“擬之”“卒成”屬作《易》者，然聖人作易六爻之條理，揮成於心，豈有難易哉，故“初辭擬之”“卒成之終”兩句，是申上兩句，皆當屬學《易》者說。

Li Guangdi commented: Those who explain the Book of Changes divide "difficult to know" and "easy to know" as belonging to the learner of the Book of Changes, while "imagine" and "finally complete" are attributed to the sage who composed the Book of Changes. However, when the sage composed the Book of Changes, the principles of the six lines were already fully formed in his mind, so how could there be any distinction between difficult and easy? Therefore, the phrases "the initial statement is imagined" and "the final completion" are elaborations of the previous two sentences, and both should be attributed to the learner of the Book of Changes.

若夾雜物撰德，辯是與非，則非其中爻不備。本義 此謂卦中四爻。

The Great Treatise says: To properly arrange and combine the lines of a hexagram, examining the things they represent and the virtues they embody, in order to discern right and wrong, one must rely on the middle lines. Zhu Xi's "Benyi" states: The discussion here refers to the second, third, fourth, and fifth lines within a hexagram.

案 “雜”字“撰”字“辨”字，亦當屬學《易》者。說“雜”者，參錯其貴賤上下之位也。撰者，體察其則柔健顆之德也，德位分而是非判矣。辨者，剖別之於象，以考驗之於辭也。

Li Guangdi remarked: The characters "za" (miscellaneous), "zhuàn" (compile), and "bian" (discern) should all be discussed by those who study the Book of Changes.the so-called "za" means to examine the positions of the lines in terms of their high and low ranks in an interwoven manner;the so-called "zhuàn" means to observe the virtues of the lines in terms of their hardness, softness, strength, and gentleness (the original text here reads "ze rou jian ke", which has a possible error); once the virtues and positions of the lines are clearly distinguished, right and wrong will become evident.the so-called "bian" means first to analyze and distinguish within the hexagram image, then to verify and examine it with the line statements of the hexagram.

噫！亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣：本義 彖統論一卦六爻之體。

The Great Treatise says: Alas! To summarize the main points of a hexagram's fortune and misfortune, one can do so while sitting at home. A wise person merely needs to examine the commentary on the hexagram, and already understands most of its meaning. Zhu Xi's "Original Meaning" says: The commentary on the hexagram summarizes the entire hexagram's six lines as a whole.

集說 蘇氏軾曰：彖者，常論其用事之爻，故觀其彖，則其餘皆彖爻之所用者也。吳氏澄曰：章首第一句言彖，第二句總言六爻，此一節又總言六爻而歸重於彖，蓋為結語與章首起語相始終。

Collecting interpretations quotes a Song dynasty person Su Shi saying: The commentary on the hexagram usually discusses the one line that is in power within the hexagram, so after reading the commentary, the other lines are merely objects controlled by this dominant line. It also quotes Wu Cheng saying: The first sentence of this chapter talks about the hexagram, the second sentence summarizes all six lines; this section again summarizes all six lines and attributes importance to the hexagram, precisely to make the conclusion correspond with the opening sentence at the beginning and end.

案 彖辭之繫，文王蓋統觀六爻以立義者，如《屯》則以初為侯，《蒙》則以二為師，《師》則以二為將，《比》則以五為君，其義皆先定於彖，爻辭不過因之而隨爻細別耳，其爻之合於卦義者吉，不合於卦義者凶，故彖辭為綱領，而爻其目也，彖辭為權衡，而爻其物也，總之於綱，則目之先後可知，審之於權衡，則物之輕重可見，夫子彖傳，既參錯六爻之義以釋辭，示人卦爻之不相離矣，於此又特指其要而切言之，讀《易》之法，莫先於此。

Li Guangdi remarked: The attribution of the Commentary on the Judgment is established by King Wen after he comprehensively observed all six lines. For example, in the hexagram Zun, the line Initial Nine is regarded as a feudal lord; in Meng, the line Nine in the Second is regarded as a teacher; in Shi, the line Nine in the Second is regarded as the commander; in Bi, the line Nine in the Fifth is regarded as the sovereign. These principles were first established in the Commentary on the Judgment, and the Line Statements merely followed this definition and further differentiated according to each line. If the meaning of a line agrees with the meaning of the hexagram, it is auspicious; if it does not agree, it is inauspicious. Therefore, the Commentary on the Judgment is the general principle, and each line is its specific item; the Commentary on the Judgment is the scale, and each line is the object being weighed. By summarizing the main points, the order of the items becomes clear; by examining with the scale, the weight of the objects becomes apparent. Confucius composed the Commentary on the Judgment, having already explained the Commentary on the Judgment by integrating and interweaving the meanings of all six lines, thereby showing that the hexagram and its lines cannot be separated. Here, he specially emphasizes the key points and explains them earnestly. There is no method of studying the Book of Changes more important than this.

二與四，同功而異位，其善不同。二多譽，四多懼，近也。柔之為道，不利遠者。其要無咎，其用柔中也。本義 此以下論中爻，同功，謂皆陰位。異位，謂遠近不同，四近君，故“多懼”，柔不利遠，而“二多譽”者，以其“柔中”也。

The *Great Treatise* says: The second line and the fourth line have the same function but different positions, so their benefits differ. The second line often receives praise, while the fourth line often has caution, because the fourth line is close to the position of the ruler. The way of flexibility and compliance is not favorable when it is too far from the superior position; however, the second line can avoid mistakes because it follows the middle path of flexibility. Zhu Xi's *Original Meaning* says: From here on, the discussion is about the middle lines. "Same function" refers to the second and fourth lines both being yin lines; "different positions" refers to the second line being distant and the fourth line being close. The fourth line is close to the ruler's position, so it is often cautious. Flexibility is not favorable when it is far from the superior position, yet the second line receives more praise because it is "flexible and moderate."

集說 崔氏憬曰：此重釋中四爻功位所宜也，二四皆陰位，陰之為道，近比承陽，故“不利遠”矣，二遠陽雖則不利，其要或有無咎者，以柔居中，異於四也。蘇氏軾曰：近於五也，有善之名，而近於君則懼矣，故二之善宜著，四之善宜隱。

Collecting interpretations cite Tang dynasty scholar Cui Jing, who says: this passage further explains the four lines in the middle, discussing their functions and suitability according to their positions. Both the second and fourth lines are yin positions, and the usual way of yin is to approach and follow the yang lines, so it is said "not advantageous to be distant." Although the second line is distant from the yang line and thus not advantageous, its outcome may still be correct because it is a soft line in the center, differing from the fourth line. Also citing Su Shi, it says: the fourth line is close to the nine in the fifth, originally having a reputation for goodness, but being near the sovereign's position inevitably brings caution, so the goodness of the second line is suitable to be evident, while the goodness of the fourth line is suitable to be concealed.

程氏迥曰：《易》以六居五，以九居二，為卦十有六，雖為時不同，其十有五皆吉，謂人君柔中虛己，而任剛德之臣，其臣亦以剛中應之也。

Collected interpretations cite a saying from a Song dynasty scholar named Cheng Jing: In the Zhou Changes, there are sixteen hexagrams where the number six is in the position of five and the number nine is in the position of two. Although the situations of these sixteen hexagrams are different, fifteen of them are auspicious. This indicates that a ruler, by embodying the virtue of softness and centrality, humbly receives subordinates and employs ministers of strong virtue, and these ministers in turn respond with the virtue of strength and centrality.

吳氏澄曰：二與四同是陰位，若皆以柔居之，則六二六四，同是以柔居陰，故曰“同功”。然其位則有遠近之異，五者一卦之尊位，故遠近皆自五而言，二與五應為遠，四與五比為近，以位之遠近有異，而其善亦不同，遠者意氣舒展而多譽，近者勢分逼迫而多懼，多者，謂不盡然而若此者眾爾，“近也”二字，釋“四多懼”，謂四之所以懼，不 何氏楷曰：月遠日則光滿，近則光微，此“多譽”、“多懼”之說也。

The collected interpretations cite Wu Cheng's view: both the second and fourth lines are yin positions. If both are occupied by yin and soft qualities, they become lines six two and six four, both being soft in yin positions, hence called "same function." However, their positions differ in proximity: the fifth line is the esteemed position of the hexagram, so proximity is measured from the fifth line. The second line is far from the fifth, while the fourth is close to the fifth. Because their positions differ in distance, the benefits they receive are different: those far away have expansive spirit and thus receive more praise; those close by face pressing circumstances and thus experience more caution. The term "more" means not all are like this, but this is the common case. The words "close" explain "fourth line has more caution," indicating that the fourth line is cautious because of its proximity. The original text here is missing some words, and the next part directly continues with He Kai's words. He Kai says: when the moon is far from the sun, its light is full; when it is close, the light is weak. This is the reason for "more praise" and "more caution."

案 吳氏說亦詳密，但以二之譽，四之懼，專為以柔居柔者，三之凶，五之功，專為以剛居剛者，則於經意猶偏，蓋聖人之言舉其一隅，則可以三隅反，“多譽”“多懼”，以二四之位言，不論剛柔居之，皆“多譽”“多懼”也，多凶多功，以三五之位言，亦不論剛柔居之，皆多凶多功也。

Li Guangdi remarked: Wu Cheng's view is also detailed and thorough, but he assigned the commendation of the second line and the caution of the fourth line exclusively to the case of a soft element occupying a soft position. Similarly, he assigned the prevalence of misfortune in the third line and the prevalence of merit in the fifth line exclusively to the case of a strong element occupying a strong position. This interpretation deviates from the original meaning of the text. The sages often mention only one aspect, expecting readers to infer the rest. The terms "much commendation" and "much caution" refer to the positions of the second and fourth lines, regardless of whether the element occupying these positions is strong or soft, they still bring about much commendation or much caution. Similarly, the terms "much misfortune" and "much merit" refer to the positions of the third and fifth lines, and regardless of whether the element occupying these positions is strong or soft, they still bring about much misfortune or much merit.

下文言“柔之為道不利遠者”，則可見二雖多譽，而九二尤善於六二，四既多懼，而九四尤甚於六四也，又言“其柔危其剛勝邪”，則可見三雖多凶，而九三猶善於六三，五雖多功，而六五猶讓於九五也，柔之為道，不利遠者，為六二言，而九二在其中，並六四、九四皆在其中，其柔危，為六三言，而九三在其中，並六五、九五亦在其中，此聖言之所以妙。

The text says, "The way of flexibility is not favorable to those who go far," indicating that although the Second Line has many commendations, Nine in the Second is better than Six in the Second. Since the Fourth Line has many fears, Nine in the Fourth is even worse than Six in the Fourth. The text also says, "Its flexibility is dangerous; its strength prevails," showing that although the Third Line has many misfortunes, Nine in the Third is still better than Six in the Third; although the Fifth Line has many achievements, Six in the Fifth is still inferior to Nine in the Fifth. The statement "The way of flexibility is not favorable to those who go far" originally refers to Six in the Second, and Nine in the Second is included within it; Six in the Fourth and Nine in the Fourth are also included. "Its flexibility is dangerous" originally refers to Six in the Third, and Nine in the Third is included within it; Six in the Fifth and Nine in the Fifth are also included. The reason the words of the sage are so subtle lies precisely here.

三與五，同功而異位。三多凶，五多功，貴賤之等也。其柔危，其剛勝邪。本義 三五同陽位，而貴賤不同，然以柔居之則危，唯剛則能勝之。此第九章。

The *Great Treatise* says: The third line and the fifth line have the same function but differ in their positions. The third line is often associated with danger, while the fifth line is often associated with achievement. This is due to the hierarchy of respect and status. If one uses a yin and flexible nature to take on a dangerous position, it is probably only a yang and strong nature that can bear it. Zhu Xi's *Original Meaning* says: The third and fifth lines both belong to yang positions, but they differ in status; using a yin and flexible nature to take on a dangerous position, only a yang and strong nature can be capable of handling it. The above is the ninth chapter of the *Great Treatise*.

集說 侯氏行果曰：三五陽位，陰柔處之，則多凶危，則正居之，則勝其任，言“邪”者不定之辭也，或有柔居而吉者，得其時也。崔氏憬曰：三處下卦之極，居上卦之下，而上承天子，若無含章之美，則必致凶，五既居中不偏，貴乘天位，以道濟物，廣被寰中，故“多功”也。

Collected Commentaries cite Tang dynasty scholar Hou Xingguo, who says: the third and fifth lines are both yang positions. If a yin and flexible line occupies them, there is often danger; but if a strong and upright line is there, it can fulfill its role. The text uses the word "xie" (unjust or improper), which expresses a neutral tone, because there are also cases where a yin line in these positions brings good fortune, due to the right timing. Also cited is Cui Jing, who says: the third line is at the top of the lower trigram and below the upper trigram, thus it is above the king. If it lacks hidden virtue and does not display sharpness, it will inevitably bring misfortune. The fifth line is in the center without bias, and occupies a noble position above the heavens. It uses the right path to help all things, and its grace extends throughout the world, hence it is said to "achieve much merit."

吳氏澄曰：三與五同是陽位，若皆以剛居之，則九三九五，同是以剛後陽，故曰“同功”，然其位則有貴賤之異，賤者，剛居剛為太過而多凶；貴者，剛居剛為適宜而多功。

Collecting interpretations cite Wu Cheng's view: three and five are both yang positions. If both use yang strength to occupy them, they become nine three and nine five, both being strong in yang positions, so they are called "same function." However, their positions differ in terms of status: the one in the lower position, using strength in a strong position becomes excessive, thus leading to more misfortune; the one in the higher position, using strength in a strong position is appropriate, thus leading to more success.

“二多譽”“四多懼”之上，有“其善不同”一句，而“三多凶五多功”之上無之者，譽懼雖不同，而皆可謂之善，凶則不可謂善矣，故不言也。“貴賤之等也”五字，釋“三多凶”，謂三之所以凶，不能如五之功者，蓋貴賤有等，賤者不與貴者同故也。“其柔危”以下，釋“五多功”，五為尊位，以柔居之，則不勝其任而危，惟剛居之，則能勝其任而有功也。

Wu Cheng continued saying: "Above the phrase 'two lines are often praised' and 'four lines are often fearful' there is the phrase 'their goodness differs.' However, above 'three lines are often凶' and 'five lines are often功' there is no such phrase. This is because praise and caution, although different, can still be called goodness; but '凶' cannot be called goodness, so the word 'goodness' is not mentioned again. The phrase 'the distinction of honor and humility' explains 'three lines are often凶.' It says that three lines are凶 and cannot be like five lines which are功, because there is a distinction of honor and humility; those in low positions cannot be the same as those in high positions. The following part 'its softness is dangerous' explains 'five lines are often功.' Five is a high position; using a soft and yielding line to occupy it is not up to the task and is dangerous. Only a strong and firm line can take on the responsibility and achieve accomplishments."

胡氏炳文曰：其柔危，其剛勝，專為三言也。蔡氏清曰：或遠或近，或貴或賤，此所謂“爻有等，故曰物者”，是為雜物，或柔中，或不中，或多譽，或多懼，或多凶，或多功，又或柔危而剛勝，此所謂撰德也。而“辨是與非”，舉具其中矣。

Collecting various interpretations, it cites a statement from a Yuan dynasty scholar named Hu Bingwen: "Its softness is precarious, its strength prevails," these two sentences are specifically explaining the third line. It also cites a statement from a Ming dynasty scholar named Cai Qing: "Sometimes distant, sometimes near; sometimes noble, sometimes humble," this is exactly what the previous text referred to as "yao has levels, hence it is called 'wu' (things)," which means "miscellaneous things." Furthermore, "sometimes soft and moderate, sometimes not moderate; sometimes praised much, sometimes feared much; sometimes many misfortunes, sometimes many achievements; or sometimes softness leads to danger while strength can prevail," this is what is called "zhuande" (cultivating virtue). As for "distinguishing right from wrong," it is all included within these explanations.

案 柔危剛勝，吳氏以為指五，胡氏以為指三，侯氏兼之，須分別融會，乃得經意。

Li Guangdi remarked: "Its softness is dangerous, its strength prevails" refers to the fifth line according to Wu Cheng, while Hu Bingwen holds it refers to the third line. Hou Xingguo suggests both the third and fifth lines. Readers must distinguish these interpretations and integrate them to grasp the original meaning of the text.

總論 何氏楷曰：章末復舉中爻，所以略初上不言者，蓋初上非用事之地，故所重在時位，中四爻用事之地，故唯重在德行也。若夫卦主在初上者，則不可以此例論，此章為《易》之凡例，求卦爻之義者，執此以求之而已，然僅曰要曰多曰過半，則雖聖人

In summary, He Kai says: This chapter at the end again mentions several middle lines, omitting the first and top lines, because the first and top lines are not positions of authority and power, so what is emphasized there is time and position; the four middle lines are positions of authority and power, so what is emphasized here is virtue. As for those hexagrams where the main subject falls exactly on the first line or the top line, they cannot be discussed according to this general rule. This chapter is the general principle of the Zhou Changes. Anyone who wants to explore the meaning of hexagrams and lines should rely on this chapter to seek understanding. However, the text only mentions 'should', 'often', and 'more than half', indicating that even the sage—below there is a missing text in the original.

案 此上二章，中爻之動乎內，而吉凶見乎外也，道屢遷者，於“周流六虛”見之，無常相易，所謂“周流”者也，“唯變所適”，所謂“屢遷”者也，此則爻之動乎內者，及繫辭而吉凶見，則使人於日用出入之間，各循乎法度而知懼，蓋凜乎師保之嚴矣，再觀其開示人以憂患，與其所以至憂患之故，不啻父母之謀其子孫者，又使人無有師保之嚴，但如臨父母之親而已，夫是以由其辭而揆之，則不可為典要者，未嘗不有典常，而欲體其道而行之，則所謂不可遠者，又存乎其人之不遠於道也，

Li Guangdi remarked: The above two chapters discuss the situation where the lines (yao) are activated internally and the fortune or misfortune is manifested externally. The phrase "Dao lu qian" (the Way changes repeatedly) can be understood from "zhou liu liu xu" (flowing through the six voids): change is constant, and things alternate, which is "zhou liu" (flowing around); "wei bian suo shi" (adapting to the change) is "lu qian" (repeated change) — the meaning changes according to where the change occurs. All of this is the internal activation of the lines. When the line statements (yao ci) are attached to the upper trigrams, the fortune or misfortune becomes evident, thus making people follow the rules in their daily activities and movements, with a sense of reverence and fear, as if there were a "shi bao" (teacher and guardian) constantly supervising them. Looking further, the Zhou Yi reveals to people the causes of worries and the reasons for suffering, with such sincerity that it is no less than a parent planning for their children. Thus, one does not feel the strictness of the "shi bao," but rather the affection of a parent. Because of this, by following the line statements, the "Bu ke wei dian yao" (not to be taken as a fixed principle) Way of the Yi is actually full of its own "dian chang" (fixed principles). And if one wishes to understand and practice this Way, the "Bu ke yuan" (not to be distant) principle depends entirely on one's own willingness to not distance oneself from the Way.

下文遂以辭之典常言之，大約初上雖無位，而為事之始終，自二至五，則居中而正，為用事之位，玩辭者，擬其初，竟其終，參合其物理，以辨其是非而求其備，此學《易》之法也，然彖者括始終以立體，而爻則其趨時之物而已，故知者觀彖辭而爻義已大半得，此又學《易》之要也，又舉中四爻而申之，以見凡當位用事，則有譽有懼，有凶有功，非初上無位而或在功過之外者比也，聖人所謂明憂患與故者，於此尤諄諄焉。

The discussion here focuses on the "constant principles" contained in the line statements of the hexagram. Generally speaking, the first line and the top line, although lacking official positions, represent the beginning and the end of an affair; from the second line to the fifth line, they are in the central position and hold authority, thus being the positions of power and action. Those who study the line statements should contemplate their beginnings, investigate their endings, combine the principles illustrated by each line, and thus discern right and wrong to achieve completeness. This is the method of studying the Book of Changes. However, the commentary on the hexagram summarizes the beginning and the end to establish the nature of the hexagram, while each line merely represents specific matters changing with time. Therefore, those with insight can already grasp about half of the meaning of the lines by simply understanding the commentary on the hexagram. This is another key aspect of studying the Book of Changes. The text further explains the four central lines to illustrate that: those in positions of authority have both praise and caution, both danger and achievements, unlike the first and top lines which lack positions and can sometimes remain detached from success and failure. The sage's clear exposition of worries and the causes of worries is especially earnest here.

《易》之為書也，廣大悉備。有天道焉，有人道焉，有地道焉，兼三才而兩之，故六，六者非它也，三才之道也。本義 三畫已具三才，重之故六，而以上二爻為天，中二爻為人，下二爻為地。

The Great Treatise Lower Transmission says: The Book of Changes encompasses vastness and comprehensiveness, containing the principles of Heaven, Humanity, and Earth. It integrates the three principles of Heaven, Earth, and Humanity, each paired with two lines, so that a hexagram consists of six lines. These six lines are nothing else but the principles of the three elements. Zhu Xi's "Original Meaning" says: the basic trigrams, each composed of three lines, already contain the three elements. When they are overlaid, they form six lines; among these six lines, the top two lines represent Heaven, the middle two lines represent Humanity, and the bottom two lines represent Earth.

集說 項氏安世曰：言聖人所以兼三才而兩之者，非以私意傅會三才之道，自各有兩，不得而不六也。

The collected interpretations cite a saying from a Song dynasty scholar named Xiang Anshi: these sentences explain that the sage combined the three elements (Heaven, Earth, Humanity) and assigned each pair of lines to them, not by personal speculation or forced interpretation; the principles of the three elements each inherently contain two extremes, so they inevitably form six lines.

道有變動，故曰爻。爻有等，故曰物。物相雜，故曰文。文不當，故吉凶生焉。本義 道有變動，謂卦之一體。等，謂遠近貴賤之差。相雜，謂剛柔之位相間，不當，謂爻不當位。此第十章。

The Great Treatise says: The Dao has change and movement, so it is called "yao"; yao has levels and order, so it is called "wu"; wu are intermingled with each other, so it is called "wen"; wen has inappropriateness, thus good fortune and misfortune arise. Zhu Xi's "Ben Yi" says: "The Dao has change and movement" refers to the overall meaning of a hexagram; "level" refers to differences in distance, status, and rank; "intermingling" refers to the positions of yang and yin lines alternating with each other; "inappropriateness" refers to the lack of correspondence between the yao and its position. The above is the tenth chapter of the Great Treatise.

集說 陸氏績曰：天道有晝夜日月之變，地道有剛柔燥溼之變，人道有行止動靜吉凶善惡之變，聖人設爻以效三才之變動，故謂之爻者也。

Collective interpretations cite the saying of Lu Ji, a person from the Three Kingdoms period of Wu: the heavenly way has changes of day and night, sun and moon; the earthly way has changes of hardness and softness, dryness and moisture; the human way has changes of movement and stillness, activity and rest, good fortune and misfortune, virtue and evil. The sage established the lines (yao) to imitate the changes of the three principles (tian, di, ren), so it is called yao.

孔氏穎達曰：三才之道，既有變化移動，故重畫以象之，而曰爻也。物者，物類也。爻有陰陽貴賤等級，以象萬物之類，故謂之物也。若相與聚居，間雜成文，不相妨害，則吉凶不生，由文之不當相與聚居，不當於理，故吉凶生也。

The collected interpretations cite Kong Yingda's explanation: since the principle of the three elements has changes and movements, three lines are stacked together to take a symbolic form, called a yao. "Wu" refers to categories of things. Yao has distinctions of yin and yang, and of high and low status, used to symbolize the categories of all things, hence called wu. If each yao resides in the same place, intersects to form patterns, and does not interfere with each other, then good and bad fortune would not arise; precisely because the intersection and gathering of patterns are not appropriate, which is against reason, good and bad fortune thus arise.

張子曰：故曰爻，爻者交雜之義。項氏安世曰：“爻有等”者，初二三四五上也。‘物相雜”者，初三五與二四上，陰陽相同也。“文不當”者，九居陰位，六居陽位也。

Collected interpretations cite a saying from a Song dynasty scholar, Zhang Zai, who explains that the text says "therefore it is called yao," and "yao" refers to the intermingling and mixing of things. It also cites Xiang Anshi's explanation: "yao has levels," meaning the six positions: initial, second, third, fourth, fifth, and upper; "things are mixed" refers to the initial, third, and fifth positions, which are yang lines, being alternated with the second, fourth, and upper positions, which are yin lines; "the text is not appropriate" refers to the yang line "nine" being in a yin position and the yin line "six" being in a yang position.

李氏筒曰：一則無變無動，兼而兩之，故三才之道，皆有變動，以其道有變動，故名其畫口爻。爻者，效也，言六畫能效天下之動也。爻有貴賤上下之等，故曰物。物有九六雜居剛柔之位，則成文，交錯之際，有當不當，吉凶由是生焉。

Collective commentary cites Song dynasty scholar Li Jian (the original text mistakenly reads "tong" instead of "jian") saying: With only one line there is no change, but when paired into two lines, the principles of heaven, earth, and humanity all have change. Because the way is changeable, these lines are called yao. "Yao" means imitation, indicating that the six lines can imitate the movement of all things under heaven. Yao has distinctions of importance, rank, and position, so they are called things. Among these things, the numbers nine and six are mixed in the positions of strength and weakness, forming the text. At the points of intersection, there are appropriate and inappropriate ones, from which good and bad fortune arise.

汪氏咸池曰：文既相雜，豈能皆當，故有以剛居柔，以柔居剛，而位不當者，亦有 何氏楷曰：不當者非專指陽居陰位，陰居陽位也，卦情若淑，或以不當為吉，卦情若慝，反以當位為凶，要在隨時變易得其當而已。吳氏曰慎曰：以時義之得為當，時義之失為不當，不以位論。

Collected Commentaries cite a statement from a Ming dynasty scholar named Wang Xianchi: since the literary styles are mixed and varied, they cannot all be perfectly matched, so there are cases where a yang line is in a yin position and a yin line is in a yang position, resulting in improper positions for the lines. There is a missing text here in the original manuscript, and the text continues directly with the words of He Kai. He Kai says: the term "improper position" does not specifically refer only to a yang line in a yin position or a yin line in a yang position. If the overall situation of a hexagram is good, sometimes an improper position can be considered auspicious; if the overall situation is bad, then a proper position may be considered inauspicious. What is important is that each element should be appropriate according to the changing circumstances. Another citation is from Qing dynasty scholar Wu Yashen, who says: following the appropriate timing and meaning is called "proper," while failing to follow the appropriate timing and meaning is called "improper," and this is not determined solely by the positions of the lines.