the eleventh chapter of the lower commentary on the great treatise

《易》之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？是故其辭危，危者使平，易者使傾。其道甚大，百物不廢。懼以終始，其要無咎，此之謂易之道也。本義 危懼故得平安，慢易則州頃覆，易之道也。此第十一章。

The Great Treatise Lower Transmission says: The emergence of The Zhou Changes probably occurred during the late Shang dynasty and the flourishing period of the Zhou dynasty. It probably took place during the time of King Wen and King Zhou of Shang. Therefore, its words are full of apprehension. Those who are mindful of danger are made safe by The Book of Changes; those who are careless and negligent are brought to ruin by The Book of Changes. Its principles are extremely vast, encompassing all things without omission. Maintaining vigilance from beginning to end, leading to no mistakes, this is called the way of The Book of Changes. Zhu Xi's Original Meaning says: Because of apprehension, one attains safety; because of carelessness, one meets ruin (the original text 'zhou qing fu' has a variant character). This is the principle of The Book of Changes. The above is the eleventh chapter of the Great Treatise Lower Transmission.

集說 張氏拭曰：既懼其始，使人防微杜漸，又懼其終，使人持盈守成，要之以無咎而補過，乃易之道也。高氏攀龍曰：一部《易》原始要終，只是敬懼無咎而已，故曰“懼以終始”。“無咎者，善補過也”，《易》中凡說有喜有慶吉元吉，都是及於物處，若本等只到了無咎便好。

Collecting various interpretations, it cites Zhang Shi, a Song dynasty scholar (the original text mistakenly reads 'shì' instead of 'shi'), who says: The Book of Changes first instills caution and vigilance, urging people to prevent small mistakes from growing; it also ends with caution and vigilance, urging people to maintain their success and be cautious in times of prosperity. In the end, it comes down to avoiding mistakes and being good at correcting errors, which is the principle of the Book of Changes. It also cites Gao Pandalong, a Ming dynasty scholar, who says: The entire Book of Changes traces back to the beginning and summarizes the end, and throughout, it repeatedly emphasizes reverence, caution, and vigilance, with the ultimate goal of avoiding mistakes. Therefore, it says 'fearfulness from beginning to end.' The Great Treatise also says 'without blame, one is good at making up for mistakes.' In the Book of Changes, whenever it speaks of joy, celebration, good fortune, or supreme good fortune, it refers to the extension of benevolence to others. However, in terms of one's proper role, simply avoiding mistakes is sufficient.

趙氏光大曰：“危者使平”二句，即是辭危處，使之不可作《易》使之，言由危而平者，危使之也，言其理之必然，若有以使之也，《易》之道，與“其道甚大”“道”字正相應。何氏楷曰：使者，天理之自然，若或使之也，所謂殖有禮，覆昏暴，天之道也。

Collecting sayings quotes a Ming dynasty scholar Zhao Guangda saying: "A dangerous situation is made safe" these two phrases express a state of anxiety. The word "make" here should not be understood as the Zhou Changes using it to control something else, but rather that turning from danger to safety is itself caused by the anxiety; it speaks of a necessary truth, as if something unseen is pushing it along. The final phrase "the way of the Zhou Changes" uses the word "way" which corresponds with the earlier "its way is very great" using the same word "way". Also quoting He Kai, he says that "make" refers to the natural order of heaven, as if there is someone pushing it along. This is exactly what the Zuo Zhuan says: supporting those who uphold propriety and overturning those who are昏暴, which is the way of heaven.

案 此上二章，申功業見乎變，聖人之情見乎辭也。所謂變者，生於三才之道，以兩而行，交合相濟，迭用不窮也，寫之於易，則以其兩相交也，而名為爻。所處之位不同也。而名為物，所以處是位者，又相錯也。而名為文，相錯則有當有否，而吉凶於此生，大業於此起矣，故曰“功，業見乎變”。

Li Guangdi remarked: The above two chapters elaborate on the previous statement, "Achievements are seen in change, and the feelings of the sage are seen in words." The so-called "change" arises from the way of the three elements: the three elements each operate with two extremes, interacting and complementing each other, alternating in use without end. This is written into the Zhou Changes because two elements intersecting are called "yao"; because each position is different, they are called "wu"; and because things in these positions intersect with each other, they are called "wen." When there is an intersection, there are corresponding and non-corresponding aspects, from which fortune and misfortune arise, and great achievements also emerge. Therefore, it is said, "Achievements are seen in change."

雖然，上古之聖，以是濟民用焉，而辭未備也，文王當殷商之衰，忘己之憂，而唯世之患，是故其因事設戒者，無非欲人戰戰兢兢，免於咎而趨於平也，是所謂以身立教，反覆一編之中，千載之上心如見焉，故曰“聖人之情見乎辭”。

Though this is so, the ancient sages used the Book of Changes to help the people with their daily lives, but the statements of the hexagrams and lines were not yet complete. King Wen, living in the declining days of the Shang dynasty, forgot his own personal troubles and only concerned himself with the troubles of the world. Therefore, he established admonitions concerning various matters, all aiming to make people cautious and avoid mistakes, thus leading to peace. This is exactly what is meant by "the feelings of the sage are expressed in the words." This sentiment is repeatedly seen throughout the book, and even a thousand years later, one can still clearly see the earnest heart of the sage. That is why it is said, "the feelings of the sage are expressed in the words."

夫乾，天下之至健也，德行恆易以知險，夫坤，天下之至順也，德行恆簡以知阻。本義 至健則所行無難，故易。至順則所行不繁，故簡。然其於事，皆有以知其難，而不敢易以處之，是以其有憂患，則健者如自高臨下，而知其險，順者如自下趨上，而知其阻，蓋雖易而能知險，則不陷不險矣，既簡而又知阻，則不困於阻矣，所以能危能懼，而無易昔之傾也。

The *Great Treatise* says: "The trigram *Qian* (Heaven) is the most vigorous and strong in the world; its virtue is always easy and unassuming, thus it can recognize danger. The trigram *Kun* (Earth) is the most gentle and yielding in the world; its virtue is always simple and uncluttered, thus it can recognize obstacles. Zhu Xi's *Original Meaning* says: the most vigorous has no difficulty in its actions, thus it is easy and unassuming; the most yielding has no confusion or disorder in its actions, thus it is simple. However, in dealing with affairs, both can perceive the difficulties involved, and do not approach them with a careless attitude. Therefore, when they are in a state of hardship, the vigorous one is like looking down from a high place, clearly seeing the dangers; the yielding one is like moving upward from a low place, clearly seeing the obstacles. Although easy and unassuming, it can recognize danger, thus not falling into danger; although simple, it can recognize obstacles, thus not being blocked. This is why they can be aware of danger and fear, and avoid the collapse caused by carelessness."

集說 孔氏穎達曰：乾之德行恆易略，不有艱難以此之故，能知險之所興，若不易則為險，故行易以知險也，坤之德行恆為簡靜，不有繁亂以此之故，知阻之所興，若不簡則為阻難，故行簡以知阻也。蘇氏軾曰：已險而能知險，已阻而能知阻者，天下未嘗有也，是故處下以傾高，則 上，為上所阻，故不敢進。

The collective commentary cites Kong Yingda's explanation: The virtue of Qian is always easy and simple, without difficulty; precisely because of this, one can understand where danger comes from. If it were not easy, it itself would become dangerous, so one must act in an easy manner to recognize danger. The virtue of Kun is always simple and quiet, without complexity; precisely because of this, one can understand where obstruction comes from. If it were not simple, it itself would become an obstacle, so one must act in a simple manner to recognize obstruction. It also cites Su Shi's words: A person who is already in danger yet can recognize danger, and a person who is already in obstruction yet can recognize obstruction, has never existed in the world. Therefore, someone in a lower position who wishes to overthrow a higher position—there is a missing text here—in the upper position, the superior is obstructed by the superior, so they dare not advance rashly.

項氏安世曰：“易”與“險”相反，唯中心易直者能照天下險巇之情，簡與阻相反，唯行事簡靜者，能察天下繁壅之機。李氏簡曰：兩險相疑，兩阻相持，則險不能知險，知天下之至險者，至易者也，阻不能知阻，知天下之至阻者，至簡者也。

The collected interpretations cite Xiang Anshi's saying: "Easy" is opposite to "dangerous," and only those with a level and upright heart can perceive the true nature of the world's dangers and difficulties. "Simple" is opposite to "obstruction," and only those who act simply and quietly can discern the hidden workings of the world's complexities and blockages. It also cites Li Jian's saying: when two dangers suspect each other and two obstructions hold fast, then danger cannot recognize danger; the one who can recognize the greatest danger is precisely the most easy-going person. Obstruction cannot be recognized either; the one who can recognize the greatest obstruction is precisely the most simple person.

胡氏炳文曰：前言乾坤之易簡，此言乾坤之所以為易簡，蓋乾之德行，所以恆易者，何也？乾，天下之至健也，坤之德行，所以恆簡者。何也？坤，天下之至順也。蔡氏清曰：天下之至健，天下之至順，猶《中庸》云“天下至誠”、“天下至聖”相似，皆以人言，君子行此四德者，故曰“乾元亨利貞”，此天下之至健者也，安貞之吉，“應地無疆”，此天下之至順者也。

Collecting sayings cites Hu Bingwen's statement: previously, the discussion was about the simplicity and ease of the trigrams Qian and Kun. Here, the focus is on why Qian and Kun can be both easy and simple. Why is the virtue of Qian always easy? Because Qian is the most vigorous in the world. Why is the virtue of Kun always simple? Because Kun is the most gentle and compliant in the world. Also citing Cai Qing's statement: "The most vigorous in the world" and "the most compliant in the world" are similar to the "most sincere in the world" and "the most sage in the world" mentioned in the Zhongyong. Both are talking about human qualities. A gentleman practices the four virtues of originality, prosperity, benefit, and constancy, so the Hexagram Statement of Qian says "Qian Yuan Heng Li Zhen," which refers to the most vigorous person in the world. The Hexagram Statement of Kun talks about being content with constancy and goodness, and "responding to the earth without limits," which refers to the most compliant person in the world.

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。本義 “侯之”二字衍，“說諸心”者，心與理會，乾之事也。“研諸慮”者，理因慮審，坤之事也。“說諸心”，故有以定吉凶；“研諸慮”，故有以成亹亹。

The *Great Treatise* says: "It can make people's hearts pleased and joyful, and enable them to think carefully and thoroughly, thus determining the fortune and misfortune of the world, and achieving the diligent and tireless endeavors of the world." Zhu Xi's *Benyi* says: "The word 'hou zhi' is a redundant character, that is, an extra character added during copying." "Say it to the heart" refers to the heart and principle being in harmony, which belongs to the side of Qian; "investigate it with thought" refers to principles becoming clear and precise through thought, which belongs to the side of Kun. Because "say it to the heart," one can determine fortune and misfortune; because "investigate it with thought," one can achieve the diligent and tireless endeavors.

集說 張子曰：易簡故能說諸心，知險阻故能研諸慮。朱氏震曰：簡易者我心之所固有，反而得之，能無說乎，以我所有，慮其不然，能無研乎。

The collected interpretations cite Zhang Zai saying: because it is plain and simple, it can bring joy to the heart; because it recognizes difficulties and obstacles, it can make one's thoughts precise and thorough. It also cites Zhu Zhen, a Song dynasty scholar, saying: simplicity and ease are inherently within me. If I seek them within myself and attain them, how could I not be joyful? Taking the principles I inherently possess, to contemplate situations that do not conform to them, how could I not think with precision and care?

《朱子語類》云：能說諸心，能研諸慮，方始能定天下之吉凶，成天下之亹亹。凡事見得通透了，自然歡說，既說諸心，是理會得了，於事上更審一審，便是研諸慮，研是吏去研磨，定天下之吉凶，是剖判得這事，成天下之亹亹，是作得這事業。

Collecting various interpretations cites Master Zhu's words from "The Classified Sayings": It is able to make the heart joyful, and able to make thoughts and considerations precise, only then can one speak of determining the fortune and misfortune of the world, and achieving the world's diligent and tireless endeavors. When one sees things thoroughly, joy naturally arises. Once the heart is joyful, it means the principle has been understood; then, reviewing the specific matters again, this is called "yán zhū lǜ"—"yán" means repeatedly grinding (the original text says "li" but should be "gēng"). "Determining the fortune and misfortune of the world" means to clearly discern the matter; "achieving the world's tireless endeavors" means to truly accomplish this endeavor.

張氏拭曰：心之說也，不忤子理，慮之研也，不昧於事，則得者為吉，失者為凶，吉凶既定，則凡勉於事功者，莫不弘之不息以成其功矣。谷氏家傑曰；能說諸心，能研諸慮，二能字應下成能之能，見此理人人具有，唯聖人能說能研耳。

The collected interpretations cite Zhang Xi's saying: when the mind is joyful, it will not go against reason; when thoughts are carefully considered, they will not be confused about matters. Thus, what is gained is good fortune, and what is lost is misfortune. Once good and bad fortune are determined, then all those who strive in their endeavors will expand and carry them forward without ceasing, thus achieving their accomplishments. It also cites Gu Jiajie's saying: "To express in the heart" and "To investigate thoroughly in thought" — the two "can" (能) characters here correspond with the "can" in the following text "the sage achieves ability," indicating that this principle is inherent in everyone, but only the sage can truly be joyful and truly investigate thoroughly.

是故變化云為，吉事有祥，象事知器，占事知來。本義 “變化云為”，故象事可以知器，“吉事有祥”，故占事可以知來。

The Great Treatise says: Therefore, all changes in heaven and earth and human actions, if they are auspicious, will have signs beforehand; by taking the image of things, one can understand the making of objects, and by divining through things, one can foresee the future. Zhu Xi's Commentary says: Because of 'changes and actions', taking the image of things can lead to understanding objects; because of 'auspicious things have signs', divining through things can foresee the future.

集說 蘇氏軾曰：言易簡者無不知也。《朱子語類》：問：有許多“變化云為”，又吉事皆有休祥之應，所以象事者於此而知器，占事者於此而知來。曰：是。何氏楷曰：凡人事之與吉逢者，其先必有祥兆，天人相感，志一之動氣也，聖人作《易》，正以迪人于吉，故獨以吉事言之，與吉之先見同義。

The collected interpretations cite Su Shi saying: this sentence means that those who understand the principle of simplicity and ease in the Book of Changes know nothing that is unknown. It also cites Master Zhu's "Classified Sayings": someone asked, since there are so many changes in the world and human actions, and good events have auspicious signs, those who take images from things can thus understand objects, and those who inquire about things can thus know the future. Master Zhu replied: exactly so. It also cites He Kai saying: whenever people encounter good fortune, there must be prior auspicious signs. This is because heaven and humanity respond to each other, and when the mind is focused, it can move the vital energy. The sages composed the Book of Changes precisely to guide people towards good fortune, so they only mention good events, which is the same meaning as "good events have prior signs."

天地設位，聖人成能。人謀鬼謀，百姓與能。集說 《朱子語類》云：“天地設位”四句，說天人合處，“天地設位”，使聖人成其功能，“人謀鬼謀”，則雖百姓亦可與其能，成能與與能，雖大小不同，然亦是小小底造化之功用。胡氏炳文曰：聖人成天地所不能成之能，百姓得以與聖人所已成之能也。

The Great Treatise says: Heaven and Earth set up the positions of above and below, and the sage accomplishes his function within them. He consults with people and also with ghosts and spirits, so even common people can participate in this function. The collected interpretations cite Master Zhu's Sayings: "Heaven and Earth setting up positions" these four sentences speak to the place where Heaven and humanity are in harmony. Heaven and Earth set up the positions, allowing the sage to accomplish his function; consulting with people and also with ghosts and spirits, so even common people can participate in this function. "Accomplishing function" and "participating in function" may differ in magnitude, but both are considered minor manifestations of power. It also cites Hu Bingwen's statement: the sage accomplishes functions that Heaven and Earth cannot accomplish, while common people are able to participate in the functions already accomplished by the sage.

蔡氏清曰：凡卜筮問《易》者，先須謀諸人，然後乃可問《易》，雖聖人亦然，故《洪範》曰：“謀及卿士，謀及庶人，然後曰謀及卜筮。”又曰：“聯志先定，詢謀僉同，然後鬼神其依，龜筮協從是也。”

Collective commentary cites Cai Qing's saying: whoever wants to consult the Book of Changes through divination must first consult with people, then he may consult the Book of Changes. Even the sage followed this practice. Therefore, the Shangshu·Hongfan says: consult with ministers and common people, then consult with divination. The Shangshu·Dayu Mo also says: my mind was already determined, and after consulting with others and reaching agreement, then the spirits will follow, and the oracle bones and divination methods will also agree with it (the original text 'lian zhi' should be 'zhen zhi').

八卦以象告，爻彖以情言。剛柔雜居，而吉凶可見矣。本義 象，謂卦畫。爻彖，謂卦爻辭。

The "Xici Xia Zhuan" says: The Eight Trigrams use their symbolic images to inform people. The Line Statements and the彖 Statements explain things through their actual meanings. When the strong lines and the weak lines are arranged in the positions, the auspicious and inauspicious outcomes can be discerned. Zhu Xi's "Benyi" says: "Xiang" refers to the trigram figures; "Yao Tuang" refers to the Line Statements and the彖 Statements.

集說 崔氏憬曰：伏羲始畫八卦，因而重之，以備萬物而告於人也。爻，謂爻下辭。象，謂卦下辭。皆是聖人之情，見乎繫辭，而假爻象以言，墳曰“爻彖以情言”，六爻剛柔相推，而物雜居，得理則吉，失理剛凶，故“吉凶可見”也。蔡氏清曰：八卦以象告，則剛柔雜居矣，爻彖以情言，則吉凶可見矣。

Collected Commentaries cite Cui Jing's statement: Fuxi first drew the Eight Trigrams, then combined them two by two to form the sixty-four Trigrams, to fully record all things and inform people. "Yao" refers to the statements attached to each line, while "Xiang" refers to the statements attached to each trigram. These are the intentions of the sage expressed through the attached statements, using yao and xiang to convey meaning. Therefore, it is said "Yao and Xiang speak in terms of emotion" (the original text says "Fen" instead of "Guo"). The six lines of yao are flexible in their yin and yang, with things intermingling and coexisting. When they conform to reason, they are auspicious; when they deviate from reason, they are inauspicious (the original text says "Yin and Yang" instead of "Then inauspicious"). Therefore, it is said "Auspicious and inauspicious can be seen." It also cites Cai Qing's statement: The Eight Trigrams use their symbolic images to inform people, and yin and yang intermingle and coexist. Yao statements and Xiang statements express actual situations, so auspicious and inauspicious can be seen.

變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得，則凶。或害之，悔且吝。本義 不相得，謂相惡也，凶害悔吝，皆由此生。

The Great Treatise Lower Transmission says: The movement of the hexagram lines is discussed in terms of benefit and disadvantage, and吉凶 (good fortune and misfortune) arise according to the alignment or opposition of human feelings. Therefore, love and hatred attacking each other produce吉凶, distance and nearness seeking each other produce悔吝, sincerity and falsehood responding to each other produce benefit and harm. In general, the human feelings displayed in The Zhou Changes: when people are close but their hearts do not harmonize, it is凶; or there is damage, or regret, or shame. Zhu Xi's "Ben Yi" says: "Not harmonizing" means mutual dislike;凶, harm, regret, and shame all arise from this.

集說 崔氏憬曰：遠，謂應與不應。近，謂比與不比，或取遠應而舍近比，或取近比而舍遠應，由此遠近相取，所以生悔吝於繫辭矣。

Collective interpretations cite Cui Jing's explanation: the term "far" refers to whether lines correspond or not; the term "near" refers to whether lines are adjacent or not. Sometimes the distant corresponding lines are chosen while the nearby adjacent ones are discarded, and sometimes the nearby adjacent ones are chosen while the distant corresponding ones are discarded. From this selection between far and near, the words associated with the lines give rise to regret and hardship.

項氏安世曰：“愛惡相攻”以下，皆言“吉凶以情遷”之事，而以六爻之情與辭明之，吉凶悔吝利害之三辭，分出於相攻相取相感之三悄，而總屬於相近之一情，此四者，爻之情也。命辭之法，必各象其爻之情，故觀其辭可以知其情。利害者，商略其事有利有不利也，悔吝則有跡矣，吉凶則其成也，故總而名之曰吉凶。“相感”者情之始交，故以利害言之。“相取”則有事矣，故以悔吝言之。“相攻”則其事極矣，故以吉凶言之。

Collected Commentaries cite Xiang Anshi's explanation: From "love and hatred contend" onwards, the discussion centers on the idea that "good and bad fortune change with emotion." The six lines (yao) express their emotions and words to illustrate this. The three categories of words—good and bad fortune, regret and hardship, and advantage and disadvantage—arise from the three kinds of emotions: contention, taking, and mutual influence (the original text says "three quiet" but should be "three emotions"). All of these belong to the emotion of mutual closeness. These four aspects are all emotions of the lines (yao). The principle of the Great Treatise requires that each line be associated with its corresponding emotion through symbolic representation, so by examining the words, one can understand the emotion. Advantage and disadvantage refer to evaluating whether something is beneficial or not; when regret and hardship appear, there is already a trace; when good and bad fortune are determined, it is the final outcome, so all of these are summarized as good and bad fortune. "Mutual influence" refers to the initial contact of emotions, so it is expressed through advantage and disadvantage; "taking" involves action, so it is expressed through regret and hardship; "contention" indicates the situation has reached its peak, so it is expressed through good and bad fortune.

愛惡遠近情偽，姑就淺深分之，若錯面綜之，則相攻相取相感之人，其居皆有遠近，其行皆有情偽，其情皆有愛惡也，故總以相近一條明之。“近而不相得”，則以惡相攻而凶生矣，以偽相感而害生矣，不以近相取而悔吝生矣，是則一近之中，備此三條也。凡爻有比爻，有應爻，有一卦之主爻，皆情之當相得者也，今稱近者，正據比爻言之，反以三隅，則遠而為應為主者，亦必備此三條矣，但居之近者，其吉凶尤多，故聖人概以近者明之。

Xiang Anshi continued to say: The three groups, love and hatred, near and far, and true and false, may be first explained in order of depth; if they are considered together, then the two sides that attack each other, take from each other, or respond to each other, are in positions that are near or far apart, their actions are true or false, and their intentions are love or hatred. Therefore, the general principle of "mutual nearness" is used to explain this. "Near but not harmonious" leads to misfortune through mutual hatred and attack, to harm through mutual false response, and to regret through unwillingness to seek from each other. This shows that all three aspects are included within the concept of "nearness." Any line that has a line it compares with, a line it corresponds with, or is the main line of a hexagram, all these relationships are by nature meant to be mutually harmonious. Now, when only "nearness" is mentioned, it refers specifically to the line that is compared with another. From this, it follows that the other three lines, the distant corresponding line and the main line, also necessarily include all three aspects. However, those who are close are more likely to experience good or bad outcomes, so the sage universally uses the concept of nearness to explain this.

吳氏澄曰：害者利之反，凡占曰不利無攸利者害也，近而不相得，則凶害悔吝，其相得，則吉利悔亡無悔無咎從可知也。

Collecting interpretations cite Wu Cheng's view: "Hai" is the opposite of "Li". Any divination text that mentions "unfavorable" or "no benefit" falls under the category of "Hai". When two things are close but their intentions do not align, there will be misfortune, harm, regret, and difficulty. Conversely, if they align well, then good fortune, benefit, the disappearance of regret, and the absence of regret, as well as avoiding mistakes, can be inferred accordingly.

胡氏一桂曰：“凡《易》之情”以下，獨舉近者總言之，近而相取，其情乃不相得， 蔡氏清曰：“愛惡相攻”三句平等說，下文卻合言之曰：大抵凡《易》之情，近而相得者為貴，不相得而遠者亦無害，唯是近而不相得者則凶，又有害而悔且吝矣。又曰：“吉凶悔吝利害”六字，大抵吉凶重於利害，利害重於悔吝，故末句先凶次害，又次悔吝，而凡曰吉凶見乎外，吉凶以情遷則皆該利害與悔吝矣。

Collecting various interpretations, it cites the words of Hu Yigu, a Yuan dynasty scholar, who says: "In discussing the sentiments of the Book of Changes, the following passage lists similar situations in general terms; those who are close to each other and seek from one another, yet whose hearts do not align—here the original text is missing some words, and the text directly continues with the words of Cai Qing. Cai Qing says: 'Love and hatred attack each other' and the following three sentences are presented as parallel statements, but in the subsequent text they are combined. In general, the sentiments displayed in the Zhou Changes show that the most precious is when people are close and their hearts align; when they are far apart and their hearts do not align, it is not harmful; only when they are close but their hearts do not align is it dangerous, and there is also damage, regret, and hardship. Cai Qing also says: the six characters 'good fortune, misfortune, regret, hardship, benefit, and harm' generally have good fortune and misfortune being more important than benefit and harm, and benefit and harm being more important than regret and hardship. Therefore, the last sentence first mentions misfortune, then harm, and finally regret and hardship. In all statements such as 'good fortune and misfortune are evident externally' and 'good fortune and misfortune change with sentiment,' the concepts of benefit, harm, regret, and hardship are already included."

林氏希元曰：“近而不相得”，是解“遠近相取而悔吝生”一句，並“愛惡相攻”兩句亦解。蓋遠近相取而悔吝生，這裡分情相得不相得。情相得者，遠相取而悔吝。情不相得者，近相取而悔吝，但此意未明，故於此發之，只曰近不曰遠者，舉近則遠者可以三隅反也，夫近而不相得則凶，可見惡相攻而凶生者，以其近也，偽相感而害生者，亦以其近也，故曰是並解“愛惡相攻”兩句。

The collected interpretations cite a statement from a Ming dynasty scholar, Lin Xi Yuan, who says: "Near but not in harmony" explains the phrase "far and near take from each other, leading to regret and worry." It also explains the following phrase "love and hatred attack each other." Originally, in the phrase "far and near take from each other, leading to regret and worry," there is a distinction between mutual affection and lack thereof. When there is mutual affection, regret and worry arise from seeking from afar; when there is no mutual affection, regret and worry arise from seeking from near. However, this meaning was not explicitly mentioned earlier, so it is elaborated here. The text only mentions "near" and not "far," because by citing the near, the far can be inferred. Being close yet lacking harmony leads to misfortune, showing that love and hatred attacking each other result in misfortune because of proximity. Similarly, harm arising from false impressions also comes from proximity. Therefore, this sentence also explains the phrase "love and hatred attack each other."

案 此條諸說相參，極詳密矣，然尚有須補備者，諸說皆以近為相比之爻，於《易》例未盡，應爻雖遠，然既謂之應，地雖遠而情則近也。先儒蓋因上章“四多懼近也、柔之為道不利遠者”，故必以相比為近，然彼就二四而言之，則有遠近之別，此就六爻而統論之，則比與應皆近也，觀《蒙》之六四曰“獨遠實也”，以其比應皆陰也，如雖無比面有應，亦不得謂之遠實矣，故《易》於應爻，有曰婚媾者，有曰宗者，有曰主者，有曰類者，皆親近之稱也。“遠近相取”，須分無比應者為遠，有比應者為近，乃為完備。

Li Guangdi remarked: The interpretations of this passage by various scholars are mutually supportive and have already been very detailed. However, there are still areas that need to be supplemented. All scholars regard "near" as referring to the compared line, but this is not fully comprehensive in terms of the principles of the Zhou Changes. Although the corresponding line may be in a distant position, since it is called "corresponding," even though the position is far, the relationship is close. Earlier scholars probably did so because the previous chapter mentioned "four instances of fear, due to nearness" and "the way of flexibility is not favorable to the distant," so they insisted on considering the compared line as near. However, that was specifically referring to the second and fourth lines, where there is a distinction of near and far. Here, the discussion is about all six lines in general, so both the compared and corresponding lines are considered near. Looking at the line "the solitary line is far from the real" in the Meng hexagram, it is because both the compared and corresponding lines are yin lines. If there is no compared line but there is a corresponding line, then it would not be considered as being far from the yang reality. Therefore, the Zhou Changes use terms such as "marriage," "clan," "master," and "kindred" to refer to corresponding lines, all of which indicate close relationships. The phrase "near and far are taken in relation" must consider those without a compared or corresponding relationship as distant and those with such relationships as near, in order to be complete.

《易》之情，其有遠近者，固從爻位而生，若愛惡情偽，則從何處生來，須知《易》爻吉凶，皆在“時”、“位”、“德”三字上取，時隨卦義而變，時變，則有愛惡矣，如《泰》之時則交，《否》之時則隔，《比》之時則和，《訟》之時則爭，是“愛惡相攻”者，由於時也。

Li Guangdi continued to say: The human feelings displayed in The Zhou Changes include nearness and distance, which certainly arise from the positions of the lines. As for love and hatred, and true and false feelings, where do they come from? We must know that the fortune and misfortune of the line statements in The Zhou Changes are all determined by the three words "time," "position," and "virtue." "Time" changes according to the meaning of the hexagram; when time changes, love and hatred arise. For example, during the time of the hexagram Tai, the upper and lower parts are in communication; during the time of the hexagram Po, the upper and lower parts are separated; during the time of the hexagram Bi, the parts are harmonious; during the time of the hexagram Song, the parts are in conflict. This shows that "love and hatred attack each other" is determined by "time."

位逐六爻而異，位異則有遠近矣，如《比》之內比外比，《觀》之觀光者，近也；《蒙》之困蒙，《復》之迷復者，遠也，是遠近相取者，由於位也。德由剛柔當否而別，德別則有情偽矣，如《同人》五之號咷，《豫》二之介石，以中正也，《同人》三之伏戎，《豫》三之盱豫，以不中正也，是情偽相感者，由於德也。

The position "位" varies with the six lines, and when the position changes, there is a distinction between near and far: for example, in the hexagram "比" (Approach), it speaks of internal approach and external approach, and in the hexagram "观" (Observation), it refers to observing the radiance of the country, both of which belong to the near. In the hexagram "蒙" (Obstruction), the "困蒙" (Obstructed Obstruction) and in the hexagram "复" (Return), the "迷复" (Confused Return), both belong to the far. This shows that the distinction between near and far is determined by "位". "德" (virtue) is differentiated based on whether the yin and yang lines are in the correct position: when virtue is differentiated, there is a distinction between genuine feeling and pretense: for example, in the hexagram "同人" (Union), the line nine in the fifth position cries out in sorrow, and in the hexagram "豫" (Joy), the line six in the second position is as firm as a stone, both because they are in the center and upright. In the hexagram "同人" (Union), the line nine in the third position has hidden troops, and in the hexagram "豫" (Joy), the line six in the third position looks up with a flirtatious gaze to seek pleasure, both because they are not in the center and not upright. This shows that the distinction between genuine feeling and pretense is determined by "德".

時有消息盈虛之變，位有貴賤上下之異，德有剛柔善惡之別，此三者皆吉凶悔吝之根，然其發動，皆因彼己之交而起。所謂彼己之交者，比也，應也，非因比應，則無所謂相攻也，無所謂相取也，無所謂相感也。

"Time" has changes of decline and growth, fullness and emptiness; "position" has differences of importance and hierarchy; "virtue" has distinctions of strength and weakness, good and evil. These three are the sources of fortune, misfortune, regret, and hardship. However, when they come into play, they all depend on the interaction between people and things. This interaction is called "comparison" and "response." Without comparison and response, there can be no mutual attack, no mutual seeking, and no mutualsympathetic response.

所謂相攻相取相感者，皆以比應言之，放下獨舉近而不相得以見例，近而相得，相愛者也，相取者也，以情相感者也，善之善者也，不相得者而遠，則雖惡而不能相攻也，不近而不得相取也，雖偽而不與相感也，善之次也，宜相得者而遠，則雖愛而不得相親也，不近而不能相取也，雖有惰而無以相感也，又其次也，唯近而不相得，則以惡相攻，以近相取，以偽相感，人事之險阻備矣，大者則凶，極其惡之情者也，《同人》三之敵剛是也，次者則害，防其偽之端者也，《兌》之介疾孚剝是也，輕者猶不免於悔吝，如《豫》、《萃》之三，雖以近而從四，然以非同類而曰悔曰吝者此也，《易》者教人知險知阻，故特舉此條以見例，餘者可以三隅反也，故觀《易》者，須先知時、位、德、比、應五字，又須知時、位、德之當否，皆於比應上發動，其義莫備於此章矣。

The terms of mutual attack, mutual taking, and mutual response are all discussed in relation to the concept of "comparison" and "correspondence." Therefore, the following passage specifically cites the example of "being close but not in harmony" to demonstrate the format (the original text "put down" should be "thus below"). If two parties are close and their hearts are in harmony, they will love each other, seek each other, and respond with genuine feelings, which is the best situation. If their hearts are not in harmony from the beginning and they are far apart, then even if there is dislike, it cannot be expressed because they are not close, so there is no opportunity for seeking or taking; even if there is falsehood, it cannot be responded to, which is the second best situation. If they should be in harmony but are far apart, then even if they love each other, they cannot get close, because they are not close, so there is no opportunity for seeking or taking; even if there is genuine feeling, it cannot be responded to (the original text "laziness" should be "feeling"), which is the third best situation. Only when they are close but their hearts are not in harmony will they attack each other with dislike, seek each other with closeness, and respond to each other with falsehood, thus encompassing all the difficulties in human affairs. The severe cases result in misfortune, as dislike reaches its extreme, as seen in "The Book of Changes" (Zhou Yi) with "Nine Three" opposing the strong. The next level results in harm, as one must be cautious of the signs of falsehood, as described in the "Dui" hexagram with "intermediate illness" and "faith in decay." The lighter cases still avoid no regret or loss, as seen in the third line of the "Yu" and "Cui" hexagrams, where although they follow "Nine Four" due to proximity, they say "regret" and "loss" because they are not of the same kind. The "Zhou Yi" is meant to teach people to recognize dangers and obstacles, so it specifically cites this case to demonstrate the format, and the rest can be inferred from this. Therefore, those who study the "Zhou Yi" must first understand the five characters: time, position, virtue, comparison, and correspondence. They must also understand that whether time, position, and virtue are appropriate all depend on comparison and correspondence. This principle is explained more thoroughly in this chapter than anywhere else.

將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之 本義 卦爻之辭，亦猶是也。此第十二章集說 王氏申子曰：歉於中者必愧於外，故“將叛者其辭慚”，疑於中者必泛其說，故“中心疑者其辭枝。 ”吉德之人見理直，故其“辭寡。 ”躁競之人急於售，故其“辭多”。

The "Xici Xia Zhuan" says: Those who are about to betray others speak with a tone of shame; those who are doubtful in their hearts speak in a scattered and unfocused manner; the virtuous and good people speak briefly; the restless and impetuous speak much; those who slander the good — the original text here is missing, and the original should read "those who slander the good speak loosely, and those who lose their principle speak in a constrained manner." Zhu Xi's "Benyi" says: The statements of the hexagram lines are also like this. The above is the twelfth chapter of the "Xici Xia Zhuan." The "Ji Shuo" cites Wang Shenzi of the Yuan dynasty, who says: Those who have a sense of guilt inside will necessarily show signs of shame on the outside, hence "those about to rebel speak with shame." Those who have doubts in their hearts will necessarily speak in a scattered and uncertain way, hence "those with doubts in their hearts speak in a scattered manner." The virtuous and good people understand principles clearly and directly, so they speak briefly; the restless and impetuous people are eager to promote themselves, so they speak much.

誣善類者，必深匿其跡而陰寓其忮，故其“辭遊”。“失其守”者，必見義不明而內無所主，故“其辭屈”。

Wang Shenzi continued saying: Those who slander the virtuous always conceal their traces deeply and secretly harbor malicious intentions, so their words are evasive and ambiguous. As for those who 'lose their principle,' they must be lacking clarity in understanding and have no firm resolve in their hearts, so their words are twisted and unjustified.

吳氏澄曰：此篇之道，泛言辭變象占四道，而末句歸重於辭，巳以本於聖人之情，至於卒章凡二節，其中亦言四道，而首末皆言彖爻之辭，末又本於《易》之情，以終繫辭之傳，蓋唯聖人之情，能知《易》之情而繫易之辭也，是為一篇始終之脈絡雲。張氏振淵曰：此節即人之辭以情遷者，驗《易》之辭以情遷也。

The collected interpretations cite Wu Cheng's view: The Great Treatise discusses four principles, namely words, change, images, and divination, and concludes by emphasizing the importance of words, stating that they originate from the mind of the sage. In the final chapter, which consists of two sections, these four principles are also discussed, with the beginning and end focusing on the interpretations of the trigrams and line statements. It concludes by referring to the actual meaning revealed by the Zhou Changes, thus ending the Great Treatise. This is because only the mind of the sage can fully understand the actual meaning of the Zhou Changes and attach the trigram and line statements to it, forming the coherent structure of the entire passage. Another citation from a Ming dynasty scholar, Zhang Zhenyuan, states that this section uses human speech changing with emotions to illustrate how the Zhou Changes' statements also change with emotions.

案 此章亦總上卜一章之意而通論之，易簡即上下傳首章所謂乾坤之理，而聖人體之以立極者，故此即以乾坤為聖人之名稱，見《易》道之本，聖心所自具也，《易》與險反，故“知險”，簡與阻反，故“知阻”，以是說諸心，即以是研渚慮，凡天下所謂吉凶亹亹者，固已豫定取成於聖人之心矣，於是仰觀變化俯察云為，“知以藏往”而通其象，“神以知來”而裕其占，此所以作《易》而天地之功以成，百姓之行以濟也，“爻象動乎內”者以象告，“吉凶見乎外”者以情言，“功業見乎變者”以利言，“聖人之情見乎辭”者以情遷，時有順逆而愛惡生焉，位有離合而遠近判焉，德有淑慝而情偽起焉，此三者《易》之情也，吉利凶害悔吝之辭。所由興也，在《易》則為《易》之惰，聖人從而發揮之，則吉凶之途明，而利害之幾審，此即聖人之情也，故言凡人之情著於辭而不可掩者六，反切上章所謂有憂患者辭危也。

Li Guangdi remarked: This chapter summarizes the meaning of the previous eleven chapters and presents a comprehensive argument. The concept of "easy and simple" refers to the principles of the trigrams Qian and Kun mentioned in the first chapter of the Great Treatise. The sage understood these principles to establish standards for human conduct, hence using the names of Qian and Kun to denote the sage. This shows that the fundamental nature of the Book of Changes lies within the sage's mind. "Easy" is opposite to "danger," so it can discern danger; "simple" is opposite to "obstruction," so it can discern obstruction. Using this principle brings joy to the heart and sharpens thought. All worldly matters of fortune and misfortune, diligence and perseverance, are already decided and accomplished in the sage's mind. Thus, looking up to observe the transformations of heaven and earth, looking down to examine human speech and actions, using wisdom to collect the past and connect it with its images, using divine insight to foresee the future and enrich its divination. This is why after the sage composed the Book of Changes, the functions of heaven and earth were completed, and the conduct of the people was assisted. Earlier text said "the yao images move within," which corresponds to the eight trigrams revealing images; it said "fortune and misfortune appear externally," which corresponds to the yao and zhang explaining emotions; it said "achievements appear through change," which corresponds to change benefiting action; it said "the sage's feelings are expressed in words," which corresponds to fortune and misfortune changing with emotion. Circumstances have smooth and adverse aspects, thus giving rise to love and hatred; yao positions have separation and union, thus distinguishing nearness and distance; moral character has good and evil, thus producing genuine feelings and falsehood. These three aspects are the real situations revealed by the Book of Changes, and terms like fortune, benefit, misfortune, harm, regret, and hardship arise from this. In the Book of Changes, this is called the "emotion" of the Book of Changes. The sage follows it and develops it, thus making clear the paths of fortune and misfortune, and thoroughly examining the subtle distinctions of benefit and harm. This is the intention of the sage. Therefore, the text lists six types of human emotions revealed in speech that cannot be concealed, which directly relates to the previous chapter's discussion on the speech of people in distress expressing fear and anxiety.

文言傳本義 此篇申《彖傳》、《象傳》之意，以盡乾坤二卦之蘊，而餘卦之說，因可以例推雲。

This is the Wenyan Zhuan. Zhu Xi's Benyi says: This passage explains the meaning of the Commentary on the Judgment and the Image Commentary, aiming to exhaust the principles contained in the Qian and Kun hexagrams; the explanations of the other hexagrams can also be inferred by following this model.

元者，善之長也；亨者，嘉之會也；利者，義之和也；貞者，事之幹也。

The Wenyan Transmission says: "Yuan" is the leader among all good things, "Heng" is the gathering of many fine qualities, "Li" is the harmony achieved through righteousness, and "Zhen" is the main trunk of all things.

本義 “元”者，生物之始，天地之德，莫先於此，故於時為春，於人則為仁，而眾善之長也。“亨”者，生物之通，物至於此，莫不嘉美，故於時為夏，於人則為禮，而眾美之會也。“利”者，生物之遂，物各得宜，不相妨害，故於時為秋，於人則為義，而得其分之和。“貞”者，生物之成，實理具備，隨在各足，故於時為冬，於人則為智，而為眾事之幹，於，木之身，而枝葉所依以立者也。

Zhu Xi's "Ben Yi" says: "Yuan" is the beginning of the birth of all things, and the virtue of heaven and earth has nothing more prior than it, so it is paired with the four seasons as spring, and with the human body as benevolence, thus becoming the leader of all good qualities. "Heng" is the smooth growth of all things, and when things reach this stage, there is nothing that is not beautiful, so it is paired with the four seasons as summer, and with the human body as propriety, thus becoming the gathering of all beauty. "Li" is the realization of all things each attaining their proper fulfillment, with all things receiving their appropriate place and not interfering with each other, so it is paired with the four seasons as autumn, and with the human body as righteousness, thus achieving harmony within one's proper role. "Zhen" is the completion of all things, with the actual truth fully present, sufficient everywhere without deficiency, so it is paired with the four seasons as winter, and with the human body as wisdom, thus becoming the main support of all affairs. The so-called "Gan" refers to the trunk of a tree, on which the branches and leaves depend to stand upright.

程傳 它卦，《彖》、《象》而已，獨乾坤更設《文言》以發明其義，推乾之道施於人事，“元亨利貞”，乾之四德，在人則“元”者，眾善之首也；“亨”者，嘉美之會也；“利”者，和合於義也，“貞”者，幹事之用也。

Cheng Yi in Yichuan's Commentary on the Changes says: All other hexagrams have only the Commentary on the Judgment and the Image Commentary, but the hexagrams Qian and Kun are specially provided with the Wenyan to explain their meanings. The principles of Qian are extended to human affairs. "Yuan, Heng, Li, Zhen" are the four virtues of Qian. When applied to human beings, "Yuan" is the leader of all good qualities, "Heng" is the gathering of auspicious things, "Li" is harmony with righteousness, and "Zhen" is the function of governing matters.

集說 《朱子語類》：問：“元者善之長。”曰：“元亨利貞”皆善也，而“元”乃為四者之長，是善端初發見處也。問“亨者嘉之會”。曰：且以草木言之，發生到夏時，好處都來湊會。嘉，只是好處。會，是期會也 。

Collected Commentaries cite Master Zhu's words: Someone asked about the phrase "Yuan is the beginning of goodness." Master Zhu said: "Yuan, Heng, Li, and Zhen are all good, and Yuan is the leader among these four, because it is the place where the beginning of goodness first appears. Another person asked about "Heng is the gathering of good things." Master Zhu said: Let us take grass and trees as an example. When they grow in summer, all the good qualities come together. "Jia" means good things, and "hui" means gathering and meeting together.

又云：“利者義之和”，“義”。疑於不和矣，然處之而各得其所，則和，“義之和”處便是利。問程子曰：義安處便為利，只是當然便安否。曰：是。正好去解利者義之和句，義截然而不可犯，似不和，分別後萬物各止其所，卻是和，不和生於不義，義則無不和，和則無不利矣。

Zhu Xi also said that when discussing "li is the harmony of yi," looking at the single character "yi" seems to be discordant. However, when things are properly arranged and each thing is in its proper place, that is harmony. The place of "harmony of yi" is precisely "li." Someone once asked Cheng Yi, "When yi is properly placed, it becomes li," does this mean that as long as something conforms to the proper principles, it will be secure? Zhu Xi answered: Yes, this statement is exactly suitable for explaining the phrase "li is the harmony of yi." Yi appears to be clear-cut and unassailable, seeming discordant. But once things are properly differentiated and all things are in their proper places, it turns out to be harmonious. Discord arises from unrighteousness. As long as something conforms to yi, there is no discord, and when there is harmony, there is no lack of benefit.

義云：“貞者事之幹”，知是那默運事變底一件物事，所以為“事之幹”。又云：正字不能盡貞之義，須用連正固說，其義方全，正如孟子所謂“知斯二者弗去”是也，“知斯”是正意，“弗去”是固意。乾問又有所謂不可貞者是如何。曰：也是這意思，只是不可以為正而固守之。

Zhu Xi also said (the original text 'yi yun' should be 'you yun'): explaining 'Zhen means the main thing of the matter', 'Zhi' refers to something that operates secretly and moves events, thus being the main body of action. He also said: the single character 'Zheng' is insufficient to fully express the meaning of 'Zhen'; it must be combined with 'Zhenggu' to convey the complete meaning. Just as the 'Mengzi' says 'Zhi si erzhe fu qu' — 'Zhi si' refers to 'Zheng', and 'fu qu' refers to 'Gu'. A disciple named Gan asked: The Zhou Changes also mention the idea of 'Bu ke zhen', which is how is that explained? Zhu Xi said: it is still the same meaning, but it refers to the fact that that matter cannot be regarded as the correct path to be firmly held onto.

項氏安世曰：善也嘉也義也，皆善之異名也，在事之初為善，善之眾盛為嘉，眾得其宜為義，義所成立為事，此一理而四名也，故分而為四，則曰“元者善之長也，亨者嘉之會也，利者義之和也，貞者事之幹也”。比而為二，則曰“乾元者始而亨者也，利貞者性情也”，混而為一，則曰“乾始能以美利利天下，不言所利大矣哉。 ”義之和，和，

Collecting various interpretations, it is cited that Xiang Anshi said: "Shan, Jia, and Yi are all different names for 'Shan' (goodness). At the beginning of a matter it is called Shan; when goodness reaches its fullness it is called Jia; when all things are in their proper place it is called Yi; and when Yi is established, it is called Shiwu (matter). This is one principle with four names. Therefore, when they are separated, they are called four: 'Yuan is the beginning of goodness, Heng is the meeting of Jia, Li is the harmony of Yi, and Zhen is the mainstay of Shiwu.' When they are combined into two, they are called 'Qian Yuan is the beginning and Heng is the continuation, and Li Zhen are the nature and disposition.' When spoken of as one, it is called 'Qian is the beginning, able to benefit the world with beauty and advantage, and it does not speak of the benefit, which is great indeed.' As for the character 'He' (harmony) in 'Li is the harmony of Yi,' there is a missing character in the original text.

君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。本義 以仁為體，則無一物不在所愛之中，故“足以長人”，嘉其所會，則無不合禮，使物各得其所利，則義無不和，貞固者，知正之所在而固守之，所謂知而弗去者也，故足以為事之幹。

The Wenyan Transmission says: A gentleman takes benevolence as his fundamental nature, which is sufficient to become the leader of people; making all those he gathers to be harmonious is sufficient to conform to ritual; enabling all things to receive their proper benefits is sufficient to harmonize righteousness; maintaining firm adherence to the right path is sufficient to be the mainstay in handling affairs. Zhu Xi's Benyi says: Taking benevolence as one's fundamental nature, there is nothing that is not included in his care, hence "sufficient to be the leader of people." Making all that he gathers to be truly harmonious is sufficient to conform to ritual. Enabling all things to receive their proper benefits, then righteousness has no discord. What is meant by "firm and steadfast" is knowing the right path and firmly holding onto it, which is what Mencius refers to as "knowing but not abandoning," hence sufficient to be the mainstay in handling affairs.

程傳 體法於乾之仁，乃為君長之道，足以長人也。體仁，體元也，比而效之謂之體，得會通之嘉，乃合於禮也，不合禮則非理，豈得為嘉，非理安有亨乎，和於義乃能利物，豈有不得其宜而能利物者乎，貞固所以能幹事也。

Cheng Yi in Yichuan's Commentary on the Changes says: By emulating the benevolence of Qian, one can establish the way of being a ruler, sufficient to be the leader of the people. "Understanding benevolence" means to observe and emulate "Yuan." By comparing and imitating, it is called "understanding." Only by attaining the beauty of harmonious integration can one conform to propriety; if it does not conform to propriety, it is not reasonable, how can it be called beautiful? If it is not reasonable, how can it be smooth and unimpeded? Only by harmonizing with righteousness can one benefit all things. How can there be things that do not find their appropriate place yet still be benefited? By maintaining firm correctness, one can govern the main affairs.

集說 李氏鼎祚曰：天運四時以生成萬物，君法五常以教化於人，元為善長，故能體仁，仁主春生，東方木也。通為嘉會，足以合禮，禮主夏養，南方火也。利為物宜，足以和義，義主秋成，西方金也。貞為事乾，以配於智，智主冬藏，北方水也。不言信者，信主土，土居中宮，分王四季，水火金木，非土不載。

Collecting interpretations cites Tang dynasty scholar Li Dingzuo saying: Heaven rotates through the four seasons to generate all things, and the sovereign emulates the five constants to educate the people. "Yuan" is the beginning of all good qualities, thus able to embody benevolence; benevolence governs the spring growth, located in the eastern direction of wood. "Heng" is the gathering of fine things, sufficient to conform to propriety; propriety governs the summer growth, located in the southern direction of fire. "Li" is the proper suitability for all things, sufficient to harmonize with righteousness; righteousness governs the autumn harvest, located in the western direction of metal. "Zhen" is the main aspect of things, corresponding to the five constants as wisdom; wisdom governs the winter storage, located in the northern direction of water. The reason "Xin" is not mentioned is because "Xin" governs earth, which is located in the center, ruling over the four seasons; water, fire, metal, and wood cannot stand without earth to support them.

《朱子語類》云：體仁，不是將仁來為我之體，我之體便都是仁也。又曰：《本義》云，以仁為體者，猶言自家一個身體，元來都是仁。又云：嘉，美也。會，是集齊底意思，許多嘉美，一時斗湊到此，故謂之嘉會，嘉其所會，便動容周旋無不中禮。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: what is meant by "body of benevolence" is not to take benevolence as the substance of my self, but rather my self as a whole is benevolence. It also says: the "Original Meaning" explains "taking benevolence as the body" as if one's own body is entirely benevolence from beginning to end. It also says: "Jia" means beauty, "Hui" means gathering; many beautiful things come together here, hence called "Jia Hui." If one makes all that one gathers beautiful, then one's every movement, speech, response, and action will conform to propriety.

又云：看來義之為義，只是一個宜，其初則甚嚴，如男正位乎外，女正位乎內，直是有內外之辨，君尊於上，臣恭於下，尊卑大小，截然不可犯，似若不和之甚，然能使之各得其宜，則其和也，孰大於是。

Zhu Xi also said: It seems that the reason "yi" is called "yi" is because of the character "yi" (appropriateness). At first, it appears very strict, like a man being properly positioned outside and a woman properly positioned inside, with clear distinctions between inside and outside; the sovereign being above and respected, and the subject below showing reverence, with clear distinctions of rank and hierarchy that seem hardly harmonious. Yet it allows each party to be in its proper place, and is there a greater harmony than this?

又云：乾如木之幹，事如木之枝葉，貞固者，正而固守之，貞固在事，是與立個骨子，所以為事之幹，欲為事而非此之貞固，便植立不起，自然倒了。問“貞固”二字與體仁嘉會利物似不同。曰：屬北方者，便著用兩字，方能盡之。

Zhu Xi also said: "Qian" is like the main trunk of a tree, and "shi" is like the branches and leaves on the tree. What is meant by "zhen gu" is to uphold the right path and remain firm and unshakable. When "zhen gu" is applied to matters, it is like setting up a skeleton for them, thus becoming the main trunk of the matter; to handle affairs without this "zhen gu" would be like a tree that cannot stand upright and would naturally fall over. Someone asked: "Zhen gu" and the three aspects of "ti ren," "jia hui," and "li wu" seem quite different. Zhu Xi said that things belonging to the north require two characters to fully express their meaning.

問《文言》四德一段。曰：“元者善之長”以下四句，說天德之自然，“君子體仁足以長人”以下四句，說人事之當然，元是善之長，萬物生理，皆始於此，眾善百行，皆統於此，故於時為春，於人為仁，亨是嘉之會。嘉，美也。會，猶齊也。蓋春方生育，至此乃無一物不暢茂，其在人則禮儀三百，威儀三千，事事物物，一齊到恰好處。所謂動容周旋皆中禮，故於時為夏，於人為禮。

Someone asked about the section in the "Wenyan Zhuan" that discusses the four virtues. Zhu Xi said: "Yuan is the leader of all goodness." The following four sentences describe the natural nature of Heavenly Virtue; "The gentleman embodies benevolence and is able to lead people" and the following four sentences describe what human affairs should be. Yuan is the leader of all good qualities; the principle of the growth of all things originates here, and all good deeds and actions are unified under this. Therefore, it is paired with the four seasons as spring, and with the human body as benevolence. "Heng" is the gathering of beauty: "Jia" means beauty, and "hui" is equivalent to "qi" (to gather together). In spring, things are just born, and by this time nothing is not flourishing; when applied to human beings, it refers to the 300 rites and the 3,000 etiquette rules, and all things are done in a proper way, so that every movement and gesture conforms to propriety. Therefore, it is paired with the four seasons as summer, and with the human body as rites.

“利者義之和”，萬物至此各遂其性，事理至此無不得宜，故於時為秋，於人為義。“貞者事之於”，萬物至此收斂成實，事理至此無不的正，故於時為冬，於人為智。此天德之自然，其在君子所當從事於此者，體者，以仁為體，仁為我之骨，我以之為體，仁皆從我發出，故無物不在所愛，所以能長人，欲其所會之美，當美其所會，蓋其厚薄親疏尊卑小大相接之體，各有節文，無不中節，即所會皆美，所以能合於禮也，能使事物各得其宜，不相妨害，自無乖戾而各得其分之和，知其正之所在，固守而不云，故足以為事之幹。乾，如版築之有楨乾。

"Benefit comes from harmony with righteousness," meaning that at this time all things fulfill their inherent nature, and all matters are in proper harmony, so it corresponds to the season of autumn and to the virtue of righteousness in human beings. "Uprightness refers to the main aspect of affairs," meaning that at this time all things gather and bear fruit, and all matters are properly established and definite, so it corresponds to the season of winter and to the virtue of wisdom in human beings. These explanations refer to the natural nature of Heavenly Virtue. As for what the gentleman should engage in: "Body" refers to taking benevolence as the fundamental principle. Benevolence becomes my bones, and I use it as my own fundamental principle, so everything originates from benevolence, and thus no thing is outside of his care, enabling him to become the leader of all people. If one wishes for all that he gathers to be beautiful, he should make what he gathers become beautiful. Because there are various situations of closeness and distance, respect and humility, and size, each with its own rituals and ceremonial forms; if none of them goes against propriety, then what is gathered will all be beautiful, thus conforming to ritual. Being able to make all things appropriate and not interfere with each other naturally avoids discord, and each attains harmony within its proper role. Knowing the correct path and firmly holding onto it without departing, thus being sufficient to serve as the mainstay of affairs. This "mainstay" is like the wooden posts placed at both ends when building a wall.

胡氏炳文曰：體仁有以存諸中。嘉會則美見乎外，利物有以方乎外，而貞固有以守於中，禮者仁之著，智者義之藏，體仁長人，貞固幹事，山理以及用，嘉會合禮，利物 董氏真卿曰：朱子謂屬北方者便著用兩字，方能盡之，幼時聞先君子之言曰：北方天氣之終始，有分別之義，故北字篆文，兩人相背，至於四端五臟四獸，屬北方者皆兩，東西南三方者各一，四時為冬，亦與春為交接，四德：勾貞，亦貞下起元，十二辰為亥子，六十四卦為《坤》、《復》。

Collecting interpretations cite Hu Bingwen's saying: embodying benevolence means cultivating it internally, while harmonious gatherings mean its beauty is displayed externally; benefiting things means having a definite direction externally, and uprightness and firmness mean holding on to it internally. Ritual is the prominent aspect of benevolence, and wisdom is where righteousness is stored. Embodiment of benevolence enables one to nurture others, and uprightness and firmness enable one to accomplish tasks; this is moving from principles to practical applications (the original text says 'mountain reason' but should be 'by reason'). Harmonious gatherings conform to ritual, benefiting things—here the original text is missing some words, and directly continues with what Dong Zhenqing says. Dong Zhenqing says: Master Zhu explained that anything related to the north must be expressed with two characters, so the meaning can be fully conveyed. When I was young, I heard from my father that the north is the end and the beginning of the weather, containing the meaning of distinction. Therefore, the seal script of the character 'north' shows two people facing opposite directions. As for the four beginnings, the five internal organs, the animals of the four directions, anything related to the north is always in pairs, while the east, west, and south each have only one; the four seasons belong to winter, and winter also connects with spring; the four virtues belong to uprightness (the original text says 'hook uprightness' but should be 'says uprightness'), uprightness ends and gives rise to the beginning again; the twelve earthly branches belong to Hai and Zi, and the sixty-four hexagrams are the hexagram of Kun and Fu.

林氏希元曰：君子克己復禮，使亡：充乎中而見乎外，中之所有，無一念之非仁，外之所行，無一事之非仁，則君子之身，渾是一個仁，非體其體而體夫仁也，體仁，仁之至也，故無一物不在所愛之中，而足以長人，安土敦廠故能愛，正是如此。

Collecting various interpretations, it is cited that Lin Xi Yuan said: A gentleman controls himself and returns to propriety, thus eliminating private desires. When private desires are eliminated, benevolence fills the inner self and manifests externally. If there is no thought in the heart that is not benevolence, and no action in the external world that is not benevolence, then the gentleman himself is entirely benevolence, not treating benevolence as something external to be recognized. This way of realizing benevolence is the ultimate expression of benevolence, so that nothing is outside his care, thus making him capable of leading others. The Great Treatise says, "He who is rooted in his native land and sincere in benevolence, thus is able to love," which is exactly this meaning.

又曰：“利者義之和”之“利”，乃在人天然之利，“利物足以和義”之“利”，乃人所以求乎天然之利也，義之和之和，乃在人天然之和，足以和義之和，乃人所以求乎天然之和也。

Lin Xi Yuan also said: the "li" in "li zhe yi zhi he" refers to the inherent benefit that exists naturally in a person; the "li" in "li wu zhi fu ke yi he yi" refers to the effort a person uses to pursue that natural benefit. The "he" in "yi zhi he" refers to the inherent harmony that exists naturally in a person; the "he" in "ke yi he yi" refers to the effort a person uses to pursue that natural harmony.

君子行此四德者，故曰乾元亨利貞。本義 非君子之至健，無以行此，故曰“乾元亨利貞”。此第一節，申《彖傳》之意，與《春秋傳》所載穆姜之言不異，疑古者已有此語，穆姜稱之，而夫子亦有取焉，故下文別以子曰：表孔子之辭，蓋傳者欲以明此章之為古語也。程傳 行此四德乃合於乾也。

The Wenyan Commentary says: The superior man practices these four virtues, hence the Hexagram Qian's Statement says, "Qian, Yuan, Heng, Li, Zhen." Zhu Xi's Benyi says: Without being as extremely strong and vigorous as the superior man, one cannot practice these four virtues, hence it says "Qian Yuan Heng Li Zhen." The above is the first section, explaining the meaning of the Commentary on the Judgment. This section is the same as what is recorded in the Zuo Zhuan regarding Duke Mu Jiang of Lu. It is suspected that these words existed in ancient times, and Duke Mu Jiang cited them. Confucius also adopted them, so the following text uses "Zi Yu" to indicate that it is Confucius' words. Probably those who transmitted the Book of Changes intended to use this to show that this chapter originally belonged to ancient sayings. Cheng Yi's Yichuan Commentary on the Changes says: Only by practicing these four virtues can one be in harmony with Qian.

集說 《朱子語類》：問：“乾元亨利貞”，猶言性仁義禮智。曰：此語甚穩當。又曰：“乾元亨利貞”，它把“乾”字當君子。

Collected Commentaries cite Master Zhu's Sayings: Someone asked, comparing "Qian Yuan Heng Li Zhen" to "nature, benevolence, righteousness, propriety, and wisdom." Master Zhu said that this statement is very accurate. He also said that in the "Wen Yan," the word "Qian" is used as referring to the gentleman.

蔡氏清曰：“元亨利貞”四字，在文王只為占辭，至孔子《彖傳》，乃有四德之說，然其所謂四德者，又有不同，天之四德，自其生成萬物者言也，聖人之四德，自其統治一世者言也，至此所謂四德，又只就君子一身所行而言也，一身所行者其體也，統治一世者其用也，四德無乎不在也，又見乾字所該者廣也。

The collected interpretations cite Cai Qing's statement: "The four words 'yuan, heng, li, zhen' in the context of King Wen were merely divinatory statements. It was only when Confucius wrote the Commentary on the Judgment that the concept of the four virtues was introduced. However, the four virtues mentioned earlier and later differ: the four virtues of Heaven refer to its function in generating all things; the four virtues of the sage refer to his role in governing the world; and the four virtues discussed here refer to the conduct of a gentleman in his personal life. The conduct of a gentleman is its essence, while governing the world is its application. The four virtues are present everywhere. From this we can see the wide scope included in the character 'Qian'."