The Book of Changes: Commentary on the Earth Trigram

坤至柔而動也剛，至靜而德方。本義 剛方，釋“牝馬之貞”也。“方”，謂生物有常。集說 《朱子語類》云：“坤至柔而動也剛”，“坤”只是承天，如一氣之施，坤則盡能發生承載，非剛安能如此。問《程傳》云：坤道“至柔而動則剛”，坤體至靜而德則方，柔與剛相反，靜與方疑相似。曰：靜無形，方有體，靜言其體，則不可得見，方言其德，則是其著也。

The *Wenyan* of the *Kun* hexagram says: *Kun* is extremely soft and yielding, yet when it moves, it is strong; it is extremely still, yet its virtue is square. Zhu Xi's *Benyi* says: the words "strong" and "square" are used to explain the hexagram statement "the constancy of the female horse." "Square" refers to its ability to nurture all things according to a fixed pattern. *Ji Shuo* cites *Zhu Zi Yu Lue* saying: "Kun is extremely soft, yet when it moves, it is strong." Kun merely receives the heavens; just as the heavens' vital energy flows down, Kun is able to generate and carry all things, which is not strength, but how could it achieve this? Someone asked: *Yichuan's Commentary on the Changes* says that the way of *Kun* is "extremely soft, yet when it moves, it is strong," and that *Kun* is extremely still, yet its virtue is square. Softness and strength are opposites, while stillness and squareness seem similar. Zhu Xi answered: stillness has no form, while squareness has a shape; speaking of "stillness" refers to its essence, which is invisible; speaking of "squareness" refers to its virtue, which is evident.

吳氏澄曰：坤體中含乾陽，如，人肺藏之藏氣，故曰“至柔”。然其氣機一動而闢之時，乾陽之氣，直上而出，莫能御之，故曰“剛”。剛即六二爻辭所謂直也，乾運轉不已，而坤體巋然不動，故曰“至靜”。然其生物之德普遍四周，無處欠缺，故曰“方”。方即六二爻辭所謂“方”也，乾之九五，不徒剛健而能中正，故為乾元之大，坤之六二，不徒柔靜而能剛方，故為坤元之至。

Collecting interpretations cite Wu Cheng's view: The form of the Earth (Kun) contains the Yang energy of Heaven (Qian), just as the human lung contains air, hence it is called "the most gentle." However, when the energy moves and opens up, the Yang energy of Heaven rushes upward forcefully, and nothing can stop it, hence it is also called "strong" — this "strong" is the "straight" mentioned in the second line of the hexagram. Heaven moves ceaselessly, while the Earth remains still and firm, hence it is called "the most still." However, its virtue of nurturing all things pervades all directions without any deficiency, hence it is also called "square" — this "square" is the "square" mentioned in the second line of the hexagram. The Nine in the Fifth of Heaven is not only strong and vigorous but also upright and just, thus achieving the great virtue of the origin of Heaven. The Six in the Second of Earth is not only gentle and still but also strong and square, thus achieving the ultimate virtue of the origin of Earth.

何氏楷曰：乾剛坤柔，定體也，坤固至柔矣，然乾之施一至，坤即能翕受而發生之，氣機一動，不可止遏屈撓，此又柔中之剛矣，乾動坤靜，定體也，坤固至靜矣，及其承乾之施，陶冶萬類，各有定形，不可移易，此又靜中之方矣，承靜者體也，剛方者用也。

Collected Commentaries cite He Kai's explanation: Heaven is firm and Earth is yielding, this is a fixed distinction. Although Earth is extremely yielding, when Heaven's giving comes, Earth immediately receives it and spreads it out; once the vital energy moves, no one can stop it or bend it, this is the firmness within the yielding. Heaven moves and Earth is still, this is also a fixed distinction. Although Earth is extremely still, when it receives Heaven's giving, it molds and nurtures all creatures, each taking a definite form that cannot be moved or changed, this is the constancy within the stillness. Receptiveness and stillness are its essence, firmness and constancy are its function.

後得主而有常。本義 《程傳》曰：“主”下當有“利”字。集說 趙氏汝楳曰：坤無乾以為始，孰開其端，“先迷”也，天先施而地後生，“後得主”也，先陽後陰，乃天地生生之常理。餘氏芑舒曰：程子以“主利”為一句，朱子因之，故以《文言》後得主力闕文，然《彖傳》後順得常，與“後得主而有常”，意正一律，似非闕文也。

The *Wenyan* of the *Kun* hexagram says: Following and adhering to a principal, thus having a constant way. Zhu Xi's *Benyi* says: The *Yichuan Commentary on the Changes* states that there should be a 'li' character under the 'zhu' character. The *Ji Shuo* cites Zhao Ru Mei's saying: If the *Kun* hexagram did not have the *Qian* hexagram to initiate it, who would start this beginning? This is the meaning of the *Hexagram Statement* 'first being lost'. Heaven first gives and Earth follows to produce, which is 'later obtaining the principal'. First Yang then Yin, is exactly the constant principle of the continuous generation of Heaven and Earth. Yu Qi Shu says: Cheng Yi read 'zhu li' as a single phrase, and Zhu Xi followed his interpretation, so he thought the *Wenyan* phrase 'later obtaining the principal' had a missing character (the original text mistakenly used 'li' instead of 'wu'). However, the *Tuanchuan* says 'later following to obtain the constant', which is consistent with the meaning of 'later obtaining the principal and having the constant' here, so it seems not to be a missing character.

俞氏琰曰：坤道之常，蓋當處後，不可撓先也，撓先則失坤之常矣，唯處乾之後， 含萬物而化光。本義 復明“亨”義。集說 王氏宗傳曰：唯其動剛，故能德應乎乾，而成萬物化育之功，唯其德方，故能不拂乎正，而順萬物性命之理，此坤之德所以能配天也，後得主而有常，則申後順得常之義，含萬物而化光，則申含弘光大品物咸亨之義。

The collected interpretations cite Yu Yan's saying: The principle of the Earth (Kun) is to be in the rear, not to take the lead and disturb; once it takes the lead, it loses its proper principle. Only when it is behind the Heaven (Qian) — here the original text is missing some words. The following is the sentence from the "Wenyan" section: "Containing all things and transforming light." Zhu Xi's "Benyi" says: This is a further explanation of the character "Heng" in the Hexagram Statement. The collected interpretations also cite Wang Zongping's saying: Because when Kun moves, it is strong, its virtue corresponds with Qian, achieving the accomplishment of nurturing all things; because its virtue is upright, it does not deviate from the right path, following the principles of the nature of all things. This is why Kun's virtue is worthy of matching Heaven. "After obtaining the principal and having regularity" explains the meaning of "after following and having regularity" in the Commentary on the Judgment; "Containing all things and transforming light" explains the meaning of "Containing and broadening, radiating greatly, all things are harmonious and prosperous" in the Commentary on the Judgment.

坤道其順乎，承天而時行。本義 復明順承天之意。此以上申《彖傳》之意程傳 坤道至柔，而其動則剛，坤體至靜，而其德則方，動剛故應乾不違，德方故生物有常，陰之道，不唱而和，故居後為得，而主利成萬物，坤之常也，含容萬類，其功化光大也，“主”字下脫“利”字，“坤道其順乎承天而時行”，承天之施，行不違時，贊坤道之順也。

The "Wenyan" section of the "Kun" hexagram says: The way of the坤 (Earth) is basically characterized by "following" or "yielding." It accepts the mandate of Heaven and acts in accordance with the proper time. Zhu Xi's "Benyi" says: This is a further explanation of the "Commentary on the Judgment" which states "it follows and supports Heaven." All of this is elaborating on the meaning of the "Commentary on the Judgment." Cheng Yi's "Yichuan Commentary on the Changes" says: The坤 is extremely soft, yet when it moves, it is strong; the body of the坤 is extremely still, yet its virtue is upright. When it moves, it is strong, so it can harmonize with the Qian (Heaven) without contradiction; its virtue is upright, so it can nurture all things in a regular way. The principle of Yin is not to lead but to respond, so it is appropriate to be in the rear, and to take the lead in benefiting and completing all things. This is the regular way of the坤. The character "主" (principal) is missing the character "利" (benefit) below it. "The way of the坤 is indeed yielding; it accepts the mandate of Heaven and acts in accordance with the proper time," is saying that it accepts the gifts of Heaven and acts without violating the seasons, which is praising the soft and yielding nature of the坤.

集說 俞氏琰曰：“至柔而動也剛”，申“德合無疆”之義。“至靜而德方”，釋“貞”義。“後得主而有常”，後順得常之謂。含萬物而化光，即含弘光大品物咸亨之謂。“坤道其順乎承天而時行”，即“乃順承天”之謂。

Collecting interpretations cites Yu Yan's statement: "Though extremely soft, it moves with strength," which explains the meaning of the "De He Wu Xiang" in the Commentary on the Judgment; "Though extremely still, its virtue is square," which explains the meaning of the character "Zhen" in the Hexagram Statement; "After obtaining the principal position, it has constancy," which refers to the "Hou Shun De Chang" in the Commentary on the Judgment; "Containing all things and transforming light," which refers to "Hán Hóng Guāng Dà, Pǐn Wù Xīn Hēng"; "The way of the Earth is its gentleness, supporting Heaven and acting in accordance with the seasons," which refers to "Nǎi Shùn Chéng Tiān."

案 動剛，釋“元亨”也，氣之發動而物生也。德方，釋“利貞”也，形之完就而物成也。柔靜者坤之本體，其剛其方，乃是乾為之主。而坤順之以行止者，故繼之曰“後得主而有常”，釋“先迷後得主”也。含物化光，謂亨利之間，致養萬物，其功盛大，釋“西南得朋”也。承天時行，謂順承於元，至貞不息，陰道終始於陽，釋“東北喪朋”也。蓋孔子既以《坤》之“元亨利貞”，配乾為四德，則所謂西南東北者，即四時也，故用《彖傳》所謂含弘光大者，以切西南，又用所謂乃順承天“行地無疆”者，以切東北，欲人知四方四德，初非兩義，此意《彖傳》未及，故於《文言》發之。

Li Guangdi remarked: "Dynamic strength" explains "Yuan Heng," referring to the movement of qi that initiates the birth of all things; "Moral integrity and constancy" explains "Li Zhen," referring to the completion of form and the accomplishment of all things. Softness and stillness are the nature of the Earth (Kun). Its strength and constancy come from the Heaven (Qian) acting as its master, while Kun follows Qian to decide whether to act or to rest. Therefore, it continues, "After obtaining the master, there is constancy," explaining the Hexagram Statement "First being lost, then obtaining the master." "Containing all things and transforming them into light" refers to nurturing all things to the fullest extent between Heng and Li, achieving great accomplishments, explaining "Southwest gaining friends." "Following Heaven and acting in accordance with the seasons" refers to following the "Yuan" until "Zhen" without ceasing, the Yin path always returning to Yang, explaining "Northeast losing friends." Since Confucius compared the "Yuan Heng Li Zhen" of the Earth (Kun) to the Heaven (Qian) and established them as the four virtues, the Southwest and Northeast refer to the four seasons. Therefore, using the Commentary on the Judgment "Containing and expanding with great magnanimity" to match the Southwest, and using "Following Heaven and acting in accordance with the seasons" and "Acting without limit on the earth" to match the Northeast, is to make people understand that the four directions and the four virtues are not separate matters. This point is not mentioned in the Commentary on the Judgment, so it is pointed out in the Wenyan.

又案《乾》爻唯九五“剛健小正”，得乾道之純，故《彖傳》言“乘尼”“御天”，“首出庶物”，即九五“飛龍在天利見大人”之義也，《坤》爻唯六二柔順中止，得坤道之純，故《文言》言動剛德方，含物承天，即六二“直方大”之義也，《象傳》於乾五曰“位乎天德”，於坤二曰“地道光”也，明乎乾坤之主，在此二爻矣。

Li Guangdi further explains: In the Qian hexagram, among all the lines, only the Nine in the Fifth is "strong and upright" (the original text mistakenly writes "small" instead of "upright"), embodying the purity of the Qian path. Therefore, the Commentary on the Judgment mentions "the time when the six dragons ride the clouds" and "riding the heavens," which refers to the line "A dragon soars in the heavens, advantageous to see the great man" in the Nine in the Fifth. In the Kun hexagram, among all the lines, only the Six in the Second is "gentle and upright" (the original text mistakenly writes "stop" instead of "upright"), embodying the purity of the Kun path. Thus, the Wenyan discusses "movement is strength," "virtue is square," "contains all things," and "supports the heavens," which refers to the line "Straight, square, and great" in the Six in the Second. The Image Commentary says "positioned in the Heavenly Virtue" for the Nine in the Fifth of Qian and "the way of the earth shines" for the Six in the Second of Kun. This shows that the main lines of the Qian and Kun hexagrams are precisely these two lines.

積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰：“履霜，堅冰至”，蓋言順也。本義 古字“順”、“慎”通用，案此當作“慎”，言當辨之於微也。

The Wenyan section of the Kūn hexagram says: Those who accumulate good deeds will surely leave behind excess blessings; those who accumulate evil deeds will surely leave behind excess calamities. When a minister kills his sovereign or a son kills his father, it is not due to a single day's occurrence, but rather it has gradually accumulated over time. This is because the right moment for discernment was not recognized in time. The Zhou Changes say, "Walking on frost, solid ice comes," which refers to the concept of "shun" (smoothness or following). Zhu Xi's Benyi explains that in ancient characters, "shun" was commonly used interchangeably with "shen" (caution). Therefore, here it should be understood as "shen," meaning one should discern matters at their initial subtle signs.

程傳 天下之事，未有不由積而成，家之所積者善，則福慶及於子孫，所積不善，則災殃流於後世，其大至於弒逆之禍，皆因積累而至，非朝夕所能成也，明者則知漸不 集說 呂氏祖謙曰：“蓋言順也”，此一句尤可警，非心邪念，不可順養將去，若順將去，何所不至，懲治遏絕，正要人著力。

Cheng Yi in Yichuan's Commentary on the Changes says: All things in the world are achieved through accumulation. If a family accumulates goodness, blessings and prosperity will extend to their descendants; if they accumulate evil, calamities will spread to future generations. Even great calamities such as弑君弑父 are the result of gradual accumulation, not something that can be caused in a single day. A wise person understands the importance of addressing matters at their beginning stages—there is a missing text in the original manuscript. The collected interpretations cite Lu Zuxian saying: "This sentence is especially worth being cautious about: improper thoughts and wicked intentions should not be allowed to develop; if they are allowed to grow, there is no limit to the harm they can cause." Therefore, punishment, suppression, and cutting off the root are precisely where one should exert effort.

張氏振淵曰：天道有剛必有陰，原相為用，然陰之為道，利於從陽。而不利於抗陽。坤道可謂至順矣，而順之變反為逆，故至人深著其順之利，明臣子之大分，究極其逆之禍，立君父之大防也。

Collected Commentaries cite Zhang Zhenyuan's saying: The heavenly way has yang necessarily accompanied by yin; originally they are mutually useful. However, the principle of yin is favorable to following yang rather than resisting yang. The坤 (Earth) path can be said to be extremely gentle and yielding, yet yielding to a point becomes reverse. Therefore, the sage profoundly emphasizes the benefit of yielding to clarify the great role of ministers; also investigates the harm of reversal to establish a great warning for the sovereign father.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤，直方大不習無不利，則不疑其所行也。本義 此以學言之也。止，謂本體，義，謂裁制，敬則本體之守也，“直內”“方外”，《程傳》備矣，不孤，言大也，疑故習而後利，不疑則何假於習。

The "Wenyan" section of the "Kun" hexagram says: "Straight" refers to its correctness, and "square" refers to its righteousness. A gentleman uses reverence to make his inner self upright, and uses righteousness to make his conduct proper. When both reverence and righteousness are established, virtue will not be lonely. "Straight, square, and great; without practice, there is no failure" means that he has no doubts about his actions. Zhu Xi's "Benyi" says: this passage discusses the study and practice of cultivating virtue. "Correctness" refers to the essence, and "righteousness" refers to judgment. Reverence is to maintain that essence. The two aspects of "straight within" and "square without" have already been thoroughly explained in Yichuan's Commentary on the Changes. "Not lonely" refers to the "great" in the line statement. Doubt leads to the need for practice to achieve success; without doubt, where is the need for practice?

程傳 “直”言“其正也”，“方”言“其義也”，君子主敬以直其內，守義以方其外，敬立而內直，義形而外方，義形於外，非在外也，敬義既立，其德盛矣，不期大而大矣，“德不孤”也，無所用而不周，無所施而不利，孰為疑乎。

Cheng Yi in Yichuan's Commentary on the Changes says: "Zhi" refers to its correctness, and "Fang" refers to its meaning. The gentleman takes reverence as the main principle, allowing his inner self to be upright, and maintains righteousness so that his actions are square. When reverence is established, the inner self becomes upright; when righteousness is manifested, the outer conduct becomes square. Although righteousness is manifested externally, it is not coming from outside. When both reverence and righteousness are established, his virtue becomes great. He does not need to seek greatness, yet it naturally becomes great. This is what is meant by "virtue is never isolated." When applied everywhere, it is comprehensive; when extended everywhere, it is smooth. What then is there to doubt or worry about?

集說 孔氏穎達曰：君子用“敬以直內”，內謂心也，用此恭敬以直內心，“義以方外”者，用此義事以方正外物，言君子法地正直而生萬物，皆得所宜。程子曰：“敬以直內，義以方外”，合內外之道也，釋氏內外之道不備者也，敬義夾持，直上達天德自此。

The collected interpretations cite Kong Yingda's explanation: "The gentleman 'shows respect to straighten the inner self,' where 'inner' refers to the mind, using this respect to rectify the mind; 'righteousness is used to regulate the outer world.' This means that the gentleman follows the straightness of the earth to nurture all things, allowing each thing to be in its proper place. Cheng Yi said: 'By showing respect to straighten the inner self, and by righteousness to regulate the outer world,' this expresses the principle of connecting the inner and outer. Buddhism lacks completeness in its efforts on both inner and outer aspects. The combination of respect and righteousness supports and sustains, leading upward to the Heavenly Virtue, starting from here."

問必有事焉當用敬否？曰：“敬”只是涵養一事。必有事焉，須當集義，又問，義莫是中理杏？曰：中理在事，義在心。問敬義何別？曰：敬只是持己之道，義便知有是有非，順理而行是為義也，若只守一個敬，不知集義，卻是都無事也。又問“義”只在事上如何？曰：內外一理，豈特事上求合義也。

Collected Commentaries Continued: Cheng Yi answered a question: Someone asked, "In the Mencius, it says 'there must be something to do,' does this mean we should use 'respect' (敬)?" Cheng Yi replied, "Respect is merely the cultivation of oneself; to speak of 'there must be something to do,' one must also practice 'accumulating righteousness' (集义). Another question: Is 'righteousness' (义) just following what is reasonable? The original text had 'no' (否) but was mistakenly written as 'apricot' (杏). Cheng Yi answered, "Following what is reasonable refers to things, while righteousness refers to the mind. Another question: What is the difference between respect and righteousness? Cheng Yi answered, "Respect is merely the effort to control oneself; righteousness is knowing what is right and wrong, and acting according to reason is righteousness. If one only keeps to respect without understanding accumulating righteousness, then it is as if nothing has been done. Another question: Is righteousness only sought in matters? Cheng Yi answered, "Inside and outside are the same principle; how can righteousness be sought only in matters?"

謝氏良佐曰：釋氏所以不如吾儒，無“義以方外”一節，“義以方外”，便是窮理，釋氏卻以理為障礙，然不可謂釋氏無見處，但見了不肯就理。

Collected Sayings cite Xie Liangzuo's statement: The reason Buddhism is inferior to our Confucianism is that it lacks the concept of "yi yi fang wai," which means thoroughly investigating things and principles. Buddhism, however, regards "li" (principle) as an obstacle. Nevertheless, it cannot be said that Buddhism has nothing to see; they do see it, but they are unwilling to bring it down to the level of principle.

《朱子語類》云：“敬以直內”，是持守功夫；“義以方外”，是講學功夫，“直”是直上直下，胸中無纖豪委曲，“方”是割截方正之意，是處此事皆合宜，截然不可得而移易之意。

The collected interpretations cite Master Zhu's words from the "Sayings of Master Zhu" which state: "Respect (jing) to rectify the inner self" belongs to the practice of maintaining and cultivating virtue, while "Righteousness (yi) to regulate the outer actions" belongs to the practice of studying and exploring principles. "Straight" refers to being upright and unswerving, with no slightest bend or concealment in the mind; "Square" means cutting precisely and squarely, indicating that in dealing with matters before one, each thing is appropriate and the boundaries are clear and distinct, leaving no room for alteration or change by others.

又云：“敬義”夾持，直上達天德自此，最是下得“夾持”兩字好，教主乎中，義防於外，二者夾持，要放下霎時也不得，只得直上去，故便達天德自此，表裹夾持更無東西走作去處，上面只更有個天德。

The collected interpretations cite Master Zhu's Sayings, which also mention that Cheng Yi said, "With reverence and righteousness holding each other, one can directly reach the Heavenly Virtue from here." The best part is the term "夹持" (holding each other). Reverence is the main force within, while righteousness guards from the outside, enclosing both sides. At once, one cannot let go, and can only keep moving upward, hence saying "thus reaching the Heavenly Virtue." With both inside and outside enclosed, there is no room to run around left or right, and above there remains only the Heavenly Virtue.

問義形而外方，曰：“義”是心頭斷事底，心斷於內，而外便方正，萬物各得其宜。又云：《文言》將“敬”字解“直”字，“義”字解“方”字，“敬義立而德不孤”，即解“大”字，敬而無義，則作事出來必錯了，只義而無礅則無奉，何以為義，皆是孤也，須是敬義立方不孤，施之事君則忠於君，事親則悅於親，交朋友則信於朋友，皆不待習而無一之不利也。

Collected Commentaries cite Zhu Xi's "Sayings": Someone asked about the meaning of "yi xing er wai fang." Zhu Xi answered: "Yi" is something that decides matters in the mind; if the mind can decide properly within, then outwardly it will be upright, and all things will be in their proper place. He also said that the "Wenyan" section explains "zhi" with "jing," "fang" with "yi," and "jing yi li er de bu gu" to explain the "da" in the Line Statement. If there is only "jing" but no "yi," then actions will certainly be wrong; if there is only "yi" but no "jing," there will be no foundation to rely on (the original text mistakenly wrote "dun" instead of "jing" and "feng" instead of "ben"). Then on what basis can it be called "yi"? This is all isolated. Only when both "jing" and "yi" are established will there be no isolation. When applied to serving the sovereign, it will be loyal; when applied to serving parents, it will make parents happy; when applied to making friends, it will be trustworthy to friends. All of these do not need practice and none will be without success.

王氏應麟曰：《丹書》“敬義”之訓，夫子於《坤》六二《文言》發之，孟子以集義為本，程子以居敬為先，張宣公謂功夫並進，相須而相成也。胡氏炳文曰：《乾》九三，明誠並進也，《坤》六二，敬義偕立也，主敬是為學之要，集義乃講學之功。薛氏瑄曰：“敬以直內”，涵養未發之中。“義以方外”，省察中節之和。

The collected interpretations cite Wang Yinglin's statement: The teachings of "respect" and "righteousness" found in the "Dan Shu" (Red Book) of the "Da Dai Li Ji" (Great Dai Rituals) were developed by Confucius in the "Wen Yan" (Discourses) of the sixth line two of the "Kun" hexagram. Mencius regarded "collecting righteousness" as fundamental, Cheng Yi emphasized "maintaining respect" as the primary task, while Zhang Shi said both aspects should be pursued together, relying on and supporting each other. Hu Bingwen said: In the ninth line three of the "Qian" hexagram, clarity and sincerity advance together; in the sixth line two of the "Kun" hexagram, respect and righteousness are established together. Maintaining respect is the essential focus of learning, while collecting righteousness is the effort in studying. Xue Xuan said: "Respect to rectify the inner self" refers to cultivating the "zhong" (mean) as described in the "Zhongyong" (Doctrine of the Mean), which is the state of unexpressed joy, anger, sorrow, and fear. "Righteousness to regulate the outer self" refers to examining and regulating the expressions that are in harmony.

又曰：“敬以直內”，戒慎恐懼之事。“義以方外”，知言集義之事。內外夾持，用力之要，莫切於此：蔡氏清曰：“正”是無少邪曲，“義”是無少差謬。又曰：此“正”“義”二字，皆以見成之德言，然直不自直，必由於敬，方不自方，必由於義，直即主忠信，方即徙義，直即心無私，方即事當理，故直內以動者言為當。

Collecting various interpretations, Xue Xuan also said: "To be respectful in order to be upright within" refers to the approach of caution and reverence found in the Doctrine of the Mean; "To act with righteousness in order to be square without" refers to the approach of knowing speech and accumulating righteousness found in the Mencius. The inner and outer aspects are both held together, and there is no more practical key to exerting effort than this. Cai Qing said: "Righteousness" means having no slightest deviation from the right path, and "righteousness" means having no slightest error. He also said that the two characters "righteousness" and "right" here both refer to existing virtue; however, uprightness does not become upright by itself, and must rely on respect; being square does not become square by itself, and must rely on righteousness. "Uprightness" is what the Analects refers to as "placing loyalty and trust as the main qualities," and "squareness" is "moving toward righteousness"; "uprightness" means having no private thoughts in the heart, and "squareness" means that things conform to reason. Therefore, "being upright within" is appropriate when considered in terms of action.

陰雖有美含之，以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成而代有終也。程傳 為下之道，不居其功，含晦其章美以從上事，代上以終其事，而不敢有其成功也，猶地道代天終物，而成功則主於天也，妻道亦然。

The Wenyan section of the Kūn hexagram says: Although there is beauty in the feminine, it is concealed and used to follow the king's affairs, without claiming the success for oneself. This is the way of the earth, the way of a wife, and the way of a subject. The way of the earth does not claim the success, but completes the affairs on behalf of heaven. Cheng Yi's Yichuan Commentary on the Changes says: The principle of being in a lower position is not to claim one's own merit; instead, one conceals and restrains one's talents and beauty, follows the affairs above, completes the tasks on behalf of the superior, and does not claim the success. This is like the way of the earth, which completes the creation of all things on behalf of heaven, yet the success is attributed to heaven; the way of a wife is also like this.

集說 宋氏衷曰：臣子雖有才美，含藏以從其上，不敢有所成名也，地終天功，臣終君事，婦終夫業，故曰“而代有終”也。程子曰：天地日月一般，月之光，乃日之光也，地中生物者，皆大氣也，唯“無成而代有終”者，地之道也。

The collected interpretations cite Song Zhong's view: although ministers may have talent and virtue, they should conceal them and follow the superiors, not daring to achieve fame on their own. The earth completes the achievements of heaven, the minister completes the affairs of the sovereign, and the wife completes the career of her husband. Therefore, it is said 'to take over and have a completion'. Cheng Yi said: the principles of heaven and earth, and sun and moon, are the same — the light of the moon is actually the light of the sun; the growth of all things in the earth depends on the atmosphere of heaven. Only 'without achievement but taking over and having a completion' is the way of the earth.

王氏申子曰：三非有美而不發，特不敢暴其美，唯知代上以終其事，而不居其成功，猶地代天生物，而功則主於天也。俞氏琰曰：既曰“地道無成”，而又曰“代有終”，何也？乾能始物，不能終物，坤繼其終而終之，則坤之所以為有終者，終乾之所未終也。

Collective commentary cites Wang Shenzi's explanation: Six in the Third is not someone who has good qualities but does not display them; it is simply not daring to promote its own merits, and instead only knows to complete the task on behalf of above, without claiming the credit. It is like the earth which takes the place of heaven to nurture all things, yet the merit belongs to heaven. Yu Yanyin asks: since it says "the way of earth has no accomplishment" and also "earth takes over and completes," why is that? Heaven can begin things for all things, but cannot complete them; Earth takes over from the end of Heaven and finishes the task. Therefore, Earth is called "having completion," because it finishes what Heaven did not complete.

蔡氏清曰：以從王事，以含章之道而從王事，“弗敢成也”，即是含章之道，用於從王事者也。谷氏家傑曰：爻言“有終”，此言“代有終”，則並其終亦非坤之所敢有也。何氏楷曰：乾能始萬物而已，必賴坤以作成之，故曰“代有終”，正對乾之始而言。

Collecting sayings cites Cai Qing's explanation: what is meant by "to follow the king's affairs" is to use the principle of containing and concealing literary talent in following the king's affairs; what is meant by "not daring to claim it" is the appearance of applying the principle of containing and concealing literary talent in following the king's affairs. Gu Jiajie says: the line statement only mentions "having an end," but here it says "there is an end in succession," so even this "end" is not something the earth (Kun) dares to claim as its own. He Kai says: the Heaven (Qian) can only begin things, but it is necessary for the earth (Kun) to complete them, so saying "there is an end in succession" is precisely responding to the Heaven's "beginning."

天地變化，草木蕃，天地閉，賢人隱。《易》曰：“括囊無咎無譽。”蓋言謹也。程傳 四居上近君，而無相得之義，故為隔絕之象，天地交感則變化萬物，草木蕃盛，君臣相際而道亨，天地閉隔，則萬物不遂，君臣道絕，賢者隱遯，四於閉隔之時， 集說 張氏浚曰：括囊蓋內亢其德，待時而有為者也，漢儒乃以“括囊”為譏、豈不陋哉，陽舒陰閉，故孔子發天地閉之訓，夫閉於前而舒於後，生化之功，自是出也，“括囊”之慎，庸有害乎。

The *Yan Yan* section of the *Kun* hexagram says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The *Zhou Yi* says, "Keep the bag closed, no blame, no praise," which refers to the quality of being cautious. Cheng Yi in his *Yichuan Commentary on the Changes* says: The sixth line in the fourth position holds a high position near the ruler but lacks mutual harmony, thus forming an image of separation. When heaven and earth interact and change, they generate and nurture all things, and grass and trees flourish; when ruler and minister have mutual understanding, the way is unobstructed. When heaven and earth are closed off and separated, things cannot grow; when the way between ruler and minister is cut off, the virtuous retreat. The fourth line is precisely in the time of closure and separation—there is a missing text in the original manuscript. The *Ji Shuo* cites Zhang Jun who says: "Keeping the bag closed" means concealing one's virtue and waiting for the right opportunity to act. Han dynasty scholars mistakenly regarded "keeping the bag closed" as a term of mockery, which is surely shallow. Yang is expansive, Yin is contracting, so Confucius issued the instruction "heaven and earth are closed." First contracting and then expanding, the function of generating and nurturing naturally arises from this, so how could "keeping the bag closed" be harmful?

君子黃中通理。本義 黃中，言中德在內，釋“黃”字之義也。集說 蔡氏消曰：通理，即是“黃中”處通而理也，蓋“黃中”非通，則無以應乎外，通而非理，則所以應乎外者，不能皆得其當，此所以言“黃中”，而必並以通理言之，通理亦在內也。正位居體。本義 雖在尊位，而居下體，釋“裳”字之義也。案 孟子曰：“立天下之正位。”正位，即禮也，此言“正位居體”者，猶言以禮居身爾，禮以物躬，則自卑而尊人，故為釋“裳”字之義。

The *Wenyan* of the *Kun* hexagram says: A gentleman possesses a virtue like yellow in the center, and his principles are smooth and unimpeded. Zhu Xi's *Benyi* says: "Yellow in the center" refers to the virtue of being in the center being hidden within, which explains the meaning of the character "yellow" in the line statement. The *Ji Shuo* cites Cai Qing's saying (the original text mistakenly writes "Xiao" instead of "Qing"):the so-called "smooth principles" means that at the place of "yellow in the center," there is both smoothness and order. If "yellow in the center" is not smooth, it would be impossible to respond to the outside; if it is smooth but lacks order, then when responding to the outside, it would not be appropriate in every case. This is why after mentioning "yellow in the center," it is necessary to also mention "smooth principles" — "smooth principles" are also within. The *Wenyan* also says: being properly positioned and residing in the lower trigram. Zhu Xi's *Benyi* says: although one is in a high position, it resides in the body of the lower trigram, which explains the meaning of the character "lower garment" in the line statement. Li Guangdi comments: The *Mengzi* speaks of "establishing the correct position in the world," where "correct position" refers to ritual. Here, saying "correct position in the body" is equivalent to using ritual to regulate oneself; using ritual to restrain the body naturally leads to humility and respect for others, thus explaining the meaning of the character "lower garment."

美在其中，而暢於四支，發於事業，美之至也。本義 “美在其中”，復釋“黃中”，“暢於四支”，復釋“居體”。程傳 黃中，“文在中”也，君子文中而達於理，居正位而不失為下之體，五尊位，在坤則唯取中正之義，美積於中，而通暢於四體，發見於事業，德美之至盛也。

The *Wenyan* of the *Kun* hexagram says: "Beauty accumulates within, flows smoothly to the limbs, and manifests in one's undertakings; this is the ultimate expression of beauty." Zhu Xi's *Benyi* says: "Beauty in the middle" is a further explanation of "Yellow Center"; "flowing smoothly to the limbs" is a further explanation of "dwelling in the body." Cheng Yi's *Yichuan Commentary on the Changes* says: "Yellow Center" corresponds to the *Xiangzhuan* saying "the pattern is in the middle." The gentleman has virtue within and understands the principles, resides in the upright position without losing the proper role of the lower trigram. The fifth line is originally a position of honor, but in the *Kun* hexagram it only refers to the aspect of uprightness and correctness. Beauty accumulates in the heart, flows smoothly to the limbs, and manifests in one's undertakings; this is the most complete form of virtue.

集說 《朱子語類》云：二在下，方是就功夫上說，如不疑其所行是也，五得尊位，則是就它成就處說，所以云“美在其中，而暢於四支，發於事業，美之至也。”蔡氏淵曰：“黃中通理”，釋“黃”義，“正位居體”，釋“裳義”。“黃中”，正德在內。“通理”，文無不通，言柔順之德蘊於內也。“正位”，居在中之位，“居體”，居下體而不僭，言柔順之德形於外也。“美在其中”，“黃中通理”也，“暢於四支，發於事業”，“正位居體”也，二五皆中，二居內卦之中，其發見於外者，不疑其所行而已，五外卦之中，其施於外，有事業之可觀，坤道之美，至此極矣。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: Six in the Second is in a lower position, and the discussion is about the effort of cultivation, like what is said in the "Discourse on the Image" that "he does not doubt his actions." Six in the Fifth has attained the position of honor, so the discussion is about what has already been achieved, hence it says "beauty lies within, and it flows through the limbs, and manifests in deeds, reaching the peak of beauty." Cai Yuan said: "Yellow in the center" explains the meaning of the character "huang" in the line statement, and "correct position in the body" explains the meaning of the character "chang." "Yellow in the center" refers to the virtue of being upright and just hidden within; "communicating the principles" refers to the principles being universally understood, both describing the virtue of flexibility and gentleness contained within. "Correct position" refers to being in the central position; "residing in the body" refers to residing in the lower trigram without overstepping, both describing the virtue of flexibility and gentleness manifesting externally. Therefore, the phrase "beauty lies within" corresponds directly to "yellow in the center communicating the principles," and the two phrases "flowing through the limbs, manifesting in deeds" correspond directly to "correct position in the body." Six in the Second and Six in the Fifth both occupy the central position in a trigram: Six in the Second is in the central position of the inner trigram, and what is manifested externally is only "not doubting his actions"; Six in the Fifth is in the central position of the outer trigram, and when acting externally, there are observable achievements. The beauty of the坤 (Earth) path has reached its peak here.

蔡氏清曰：“黃裳”二字，分而言之，則‘黃”為中，“裳”為順，合而言之，則唯中故順，存於中為中，形於外為順，理一而已，天下無有形於外而不本乎中者，唯有黃中之德，故能以下體自居。林氏希元曰：《文言》既分釋“黃裳”了，又恐人認為二物，不知歸重處，故發“美在其中”一條，見得其所謂順，乃本於中，與《象傳》“文在中也”，及“六二之動直以方也”，意思一般。

Collecting sayings cites Cai Qing's explanation: "The two characters 'Huang Chang' should be interpreted separately: 'Huang' means center, and 'Chang' means following; when taken together, only the center can lead to following. Having it in the heart is called center, and manifesting it outwardly is called following, and the principle is one. The world has no instance of something being manifest without being rooted in the heart. Because of the virtue of 'Huang Zhong' (yellow center), one can take the position of the lower body. Lin Xi Yuan says: The 'Wen Yan' has already explained 'Huang' and 'Chang' separately, but feared people would take them as two separate things, not realizing the focus of the conclusion, so it said 'beauty lies within,' to show that 'following' is based on 'center.' This is consistent with the 'Image Commentary' saying 'wen is in the center,' and 'the movement of line six two is straight and proper,' meaning the same thing.

附錄 胡氏炳文曰：蓋直內方外之君子，即“黃中通理”之君子也。“敬以直內”，則胸中洞然表裡如一，是即所以為“黃中”。“義以方外”，則凡事之來，義以處之，無不合理，是即所以為通理，五之“黃中通理”，本於直內方外，故其“正位”也，雖居乎五之尊，而其“居體”也，則不失乎二之常，二之直內方外，是內外夾持，兩致其力， 案 《乾》爻之言學者二，於九二，則曰，言信行謹，閒邪存誠也；於九三，則曰忠信以進德，修辭立誠以居業世。《坤》爻之言學者二，於六二，則曰“敬以直內”，“義以方外”也；於六五，則曰“黃中通理，正位居體”也。分而言之則有四，合而言之，則《乾》二之存誠，即乾三之忠信，皆以心之實者言也，乾二之信謹，即乾三之修辭立誠，皆以言行之實者言也。在二為大人，則以成德言之，由其言行以窺其心，見其純亦不已如此也，在三為君子，則以進學言之，根於心而達於言行，見其交修不懈如此也。

Appendix cites Hu Bingwen's statement: A gentleman who can "rectify the inner self and regulate the outer conduct" is the gentleman who is "yellow in the center and understands the principles." "Respect to rectify the inner self" means that the mind is clear and transparent, and the inner and outer are consistent, which is exactly what is meant by "yellow in the center." "Righteousness to regulate the outer conduct" means that when there are matters to deal with, they are handled by righteousness, and nothing is out of reason, which is exactly what is meant by "understands the principles." The "yellow in the center and understands the principles" of the sixth line is rooted in the rectification of the inner self and regulation of the outer conduct. Therefore, when he speaks of "correct position," although he is in the honorable position of the fifth line, when he speaks of "residing in the body," he still does not lose the usual standard of the sixth line. The rectification of the inner self and regulation of the outer conduct of the sixth line is like being enclosed by both inner and outer, with effort applied on both ends—there is a missing text here. Li Guangdi comments: The places in the Book of Changes where the study and practice of learning are discussed are two in the Book of Heaven (Qian): in the second line, it says "ordinary words are trustworthy, ordinary actions are cautious, guarding against evil and preserving sincerity"; in the third line, it says "faithfulness and trustworthiness are the way to advance virtue, refining speech and establishing sincerity is the way to establish one's career." In the Book of Earth (Kun), the places where the study and practice of learning are discussed are also two: in the second line, it says "respect to rectify the inner self, righteousness to regulate the outer conduct"; in the fifth line, it says "yellow in the center and understands the principles, correct position and residing in the body." When considered separately, there are four points, but when viewed together, the "preserving sincerity" of the second line of Qian is the "faithfulness and trustworthiness" of the third line of Qian, both referring to the real nature of the mind. The "trustworthy words and cautious actions" of the second line of Qian is the "refining speech and establishing sincerity" of the third line of Qian, both referring to the real nature of words and actions. Calling the second line a Great Person is speaking of the completed virtue, seeing it from his words and actions to perceive his mind, seeing him reach the level described in the Doctrine of the Mean as "pure and unceasing." Calling the third line a Gentleman is speaking of the ongoing study, with the root in the mind and reaching out to words and actions, seeing him as one who practices both inner and outer aspects diligently without slackening.

《坤》二之“直內”，即《坤》五之“黃中”，皆以心之中直者言也，《坤》二之“方外”，即《坤》五之“正位”，皆以行之方正者言也，二言“直”而五言“中”，“直”則未有不中者，“中”乃“直”之至也。二言“方”而五言“正”，“方”則未有不正者，“正”乃方之極也，二居下位，不疑所行而已，五居尊，又有發於事業之美，此則兩爻所以異也。在《乾》之兩爻，誠之意多，實心以體物，是乾之德也。《坤》之兩爻，敬之意多，虛心以順理，是坤之德也。而要之未有誠而不敬，未有敬而不誠者，乾坤一德也，誠敬一心也，聖人所以分言之者。蓋乾陽主實，坤陰主虛，人心之德，必兼體焉，非實則不能虛，天理為主，然後人慾退聽也，非虛則不能實，人慾屏息，然後天理流行也，自其實者言之則曰誠，自其虛者言之則口“敬”，是皆一心之德，而非兩人之事，但在聖人則純乎誠矣，其敬也，自然之敬也，其次則主敬以至於誠。故程子曰：誠則無不敬，未能誠，則必敬而後誠，而以乾坤分為聖賢之學者此也。

Li Guangdi continued: The "straight within" of line six two in the Qian hexagram corresponds to the "yellow center" of line six five, both referring to the middle rectitude and uprightness of the mind. The "square outside" of line six two corresponds to the "correct position" of line six five, both referring to the uprightness in conduct. Line six two speaks of "straightness" while line six five speaks of "centering"—straightness inevitably leads to centering, and centering is the ultimate of straightness; line six two speaks of "squareness" while line six five speaks of "correctness"—squareness inevitably leads to correctness, and correctness is the ultimate of squareness. Line six two is in a lower position, and its practice is merely to "not doubt what it does"; line six five is in a high position, and thus has a different manifestation in its deeds. This is the difference between the two lines. In the Qian hexagram, the meaning of "sincerity" is more prominent, which is to use a sincere heart to investigate all things, which is the virtue of Qian. In the Kun hexagram, the meaning of "reverence" is more prominent, which is to use a humble heart to follow the principles of things, which is the virtue of Kun. However, in the end, there is no sincerity without reverence, and no reverence without sincerity: Qian and Kun are fundamentally the same virtue, sincerity and reverence are fundamentally the same heart. The sages separate them because Qian yang is about reality, and Kun yin is about emptiness, and the virtue of the human mind must have both. Without reality, there can be no emptiness—only when heavenly principle is dominant does human desire recede; without emptiness, there can be no reality—only when human desire is suppressed does heavenly principle prevail. From the aspect of reality, it is called sincerity; from the aspect of emptiness, it is called reverence. These are both virtues of the heart, not two separate things. However, in the sages, it is already purely sincerity, and their reverence is natural; for the next level of people, they must first practice reverence in order to achieve sincerity. Therefore, Cheng Yi said: once sincerity is achieved, reverence is naturally present; if sincerity is not yet achieved, one must first practice reverence in order to achieve sincerity. The ancients paired the Qian and Kun hexagrams with the learning of the sage and the learning of the virtuous, and this is the reason for that pairing.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉，猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。本義 “疑”，謂鈞敵而無小大之差也，坤雖無陽，然陽未嘗無也。“血”，陰屬，蓋氣剛而血陰也，“玄黃”，天地之正色，言陰陽皆傷也。此以上申《象傳》之意。

The *Wenyan* of the *Kun* hexagram says: When yin and yang are equal in strength, they must contend. To prevent people from thinking there is no yang here, it is called "dragon"; and since it does not really separate from yin, it is called "blood." The term "xuanyang" refers to the mingled colors of heaven and earth, with heaven being black (xuan) and earth yellow (huang). Zhu Xi's *Benyi* says: "Yi" means that both sides are equal in strength, without difference in size. Although the *Kun* hexagram has no yang lines, yang energy is not entirely absent. "Blood" belongs to yin, because qi is yang and blood is yin. "Xuanyang" refers to the true colors of heaven and earth, indicating that both yin and yang have been wounded. All of this explains the meaning of the *Xiangzhu*.

程傳 陽大陰小，陰必從陽，陰既盛極，與陽偕矣，是疑於陽也，不相從則必戰，卦雖純陰，恐疑無傷，故稱龍見其與陽戰也，於野，進不已而至於外也，盛極而進不已，則戰矣，雖盛極不離陰類也，而與陽爭，其傷可知，故稱“血”，陰既盛極，至與陽爭，雖陽不能無傷，故“其血玄黃”。“玄黃”，天地之色，謂皆傷也。

Cheng Yi in Yichuan's Commentary on the Changes says: Yang is great and Yin is small, and Yin should naturally follow Yang. When Yin becomes extremely strong, it becomes equal to Yang, which is called "doubtful toward Yang." If it refuses to follow, conflict is inevitable. Although the hexagram consists entirely of Yin lines, people might suspect there is no Yang within it (the original text mistakenly uses "injury" instead of "Yang"), so it is called "dragon," indicating that it is fighting against Yang. The line statement says "in the fields," meaning it keeps moving forward and reaches the outside. When something is at its peak and still keeps moving forward, conflict arises. Although it has reached its peak, it still belongs to the category of Yin, yet it contends with Yang, so its injuries are evident, hence the mention of "blood." When Yin has reached its peak and contests with Yang, Yang cannot remain unharmed either. Therefore, it is said "its blood is black and yellow." "Black and yellow" refer to the colors of heaven and earth, indicating that both sides have been injured.

集說 干氏寶曰：陰在上六，十月之時也，卦成於乾，乾體純剛，不堪陰盛，故曰“龍戰”。戌亥，乾之都也，故“稱龍”焉，“未離陰類”，故曰“血”。陰陽色雜，故曰“玄黃”。陰陽離則異氣，合剛同功，君臣夫妻，其義一也。蔡氏淵曰：十月為純坤之月，六爻皆陰，然生生之理，無頃刻而息，聖人為其純陰而或嫌於尤陽也，故“稱龍”心明之，古人謂十月為陽月者，蓋出於此。

Collected Commentaries cite Ganbao's explanation: When yin reaches the top line, it corresponds to the time of the tenth lunar month. At this time, the hexagram's energy is completed in Qian, which is entirely yang and cannot endure such strong yin energy, hence the phrase "dragon struggles." The branches Xu and Hai are the directions where Qian resides, so it is called "dragon"; since it does not leave the category of yin, it is called "blood." The mingling of yin and yang colors is called "xuanhuang." When yin and yang separate, they become two kinds of energy; when combined, they accomplish a great achievement. The relationship between sovereign and minister, and between husband and wife, is the same. Cai Yuan said: The tenth lunar month is the month of pure Kun. All six lines are yin, yet the principle of generation and renewal never ceases. The sage feared people would suspect there was no yang, so he mentioned "dragon" to clarify it. Ancient people called the tenth month the yang month, probably originating from this.

俞氏瑣曰：“玄”者天之色，“黃”者地之色，“血”言“么黃”，則天地雜類，而陰剛無別矣，故曰“夫玄黃者天地之雜也”。陰陽相戰，雖至於天地之雜亂，然而天地定位於上下，其大分終不可易，故其終又分而言之曰：“天玄而地黃”。

Collecting interpretations cites Yu Yan's saying (the original text mistakenly writes "suo" instead of "yan"): "Xuan" is the color of heaven, and "huang" is the color of earth; when talking about "blood" and saying "xuanhuang" (the original text mistakenly writes "yao" instead of "xuan"), this refers to the mixture of the two categories of heaven and earth, and yin and yang cannot be distinguished. Therefore, it says "Xuanhuang refers to the mixture of heaven and earth." Although yin and yang contend, even when heaven and earth are mixed, the positions of heaven and earth are fixed, and the great distinction remains unchangeable. Therefore, the "Wenyan" concludes by separating again and saying "Heaven is xuan and Earth is huang."

集說 孔氏穎達曰：孔子以伏羲畫八卦後重為六十四卦，《繫辭》中略明八卦小成，引而伸之。又曰“八卦成列，象在其中矣，因而重之，爻在其中矣。”又曰：“觀象於天，觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，始作八卦，以通神明之德，以類萬物主情”，然引而伸之，重三成六之意，猶自末明，仰觀俯察，近身遠物之象，亦為未見，故於此更備說重卦之由，及八卦所為之象，謂之說卦焉。

The collected interpretations cite Kong Yingda's explanation: Confucius believed that after Fuxi drew the Eight Trigrams, he overlapped them to form the sixty-four Hexagrams. The Great Treatise mentions briefly that "the Eight Trigrams are a small achievement; they are extended and elaborated," and also says, "when the Eight Trigrams are arranged in order, the images are already contained within them; by overlapping them, the lines are already included." It also states, "looking upward to observe the images in heaven, looking downward to study the patterns on earth, observing the markings of birds and beasts and the suitability of the land, drawing near to take from the human body and going far to take from external things, thus beginning to create the Eight Trigrams, to communicate the virtue of the divine and to classify the nature of all things." (The original text mistakenly uses "zhi" instead of "zhu.") However, the intention of "extending and elaborating" by overlapping three lines into six has not been clearly explained (the original text mistakenly uses "wei" instead of "mo"). The images derived from observing heaven and earth, drawing near to the human body and going far to external things, have also not been listed one by one. Therefore, this chapter more thoroughly explains the reason for overlapping the trigrams and the images represented by the Eight Trigrams, and it is called the "Say on the Trigrams."

昔者聖人之作易也，幽贊於神明而生蓍。本義 幽贊神明，猶言贊化育。《龜莢傳》曰：天下和平，王道得，而蓍莖長丈，其叢生滿百莖。集說 孔氏穎達曰：以此聖知，深知神明之道，而生用蓍求卦之法，故曰“幽贊於神明而生蓍”。

The first chapter of the "Shuo Gua Zhuan" says: In ancient times, the sage composed the "Zhou Yi," secretly supporting the workings of the divine to create the method of using the yarrow stalks for divination. Zhu Xi's "Ben Yi" says: "Yōu zàn shén míng," which is like saying supporting the transformation and nurturing of heaven and earth. The "Shi Ji · Gui Ce Lie Zhuan" says: When the world is at peace and the Way of the King is practiced, the stems of the yarrow grass can grow to be ten feet long, and a cluster can have one hundred stems (the original text mistakenly writes "jia" instead of "ce"). The collected interpretations cite Kong Yingda's saying: The sage, with such wisdom, deeply understood the way of the divine, thus creating the method of using yarrow grass to seek the hexagrams, hence saying "yōu zàn yú shén míng ér shēng zhī."

程子曰：“幽贊於神明而生蓍”，用蓍以求卦，非謂有蓍而後畫卦。蘇氏軾曰：介紹以傳命謂之贊天地鬼神不能與人接也，故以蓍龜為之介紹。項氏安世曰：“生蓍”，謂創立用蓍之法，神不能占，以蓍言之，所以贊神出命，故謂之幽贊神明，即大衍所謂佑神也。

The collected interpretations cite Cheng Yi's statement: "To silently praise and commend the divine and thus produce the yarrow stalks" refers to using the yarrow stalks to obtain a hexagram, not that the yarrow stalks were first created before drawing the hexagram. Su Shi explains that "to recommend and convey a command" is called "zan." Since the heavens, earth, ghosts, and spirits cannot directly communicate with humans, they use the yarrow stalks and turtle shells as intermediaries to convey their messages. Xiang Anshi says: "To create the yarrow stalks" means establishing the method of using the yarrow stalks. The gods themselves do not perform divination; they use the yarrow stalks to express their words, which is assisting the divine in issuing commands, hence it is called "yōu zàn shén míng," which is the same as what is said in the Great Treatise chapter on the Great Derivation: "It can assist the divine."

龔氏煥曰：項氏生蓍之說與本義不同，然以下文倚數立卦生爻觀之，似當以項氏之說為正。蘇氏濬曰：“生蓍”，當以生爻之例推之。

Collected interpretations cite Gongs Huan's statement: Xiang Anshi's explanation of "sheng zhi" differs from Zhu Xi's "Benyi", but when looking at the following sentences "yi shu", "li gua", and "sheng yao", it seems that Xiang's interpretation should be considered correct. Su Jun said: "The two characters 'sheng zhi' should be understood in the same way as the example of 'sheng yao'."

參天兩地而倚數。本義 天圓地方，圓者一而圍三，三各一奇，故參天而為三，方者一而圍四，四合二偶，故兩地而為二，數皆倚此而起，故揲蓍三變之末，其餘三奇，則三三而九，二偶，則三二而六，兩二一三則為七，兩二一二則為八。

The *Shuo Gua Zhuan* says: Take three from the number of Heaven and two from the number of Earth, and base the divination numbers upon them. Zhu Xi's *Ben Yi* says: Heaven is round and Earth is square. The diameter of a circle is one, and its circumference is three; this three contains three odd numbers, so it is called "three in Heaven." The side of a square is one, and its circumference is four; this four consists of two even numbers, so it is called "two in Earth." All divination numbers are generated based on these two numbers. Therefore, when the divination with the yarrow stalks is completed in three steps, if the remaining numbers are all odd, then three threes added together make nine; if all even, then three twos added together make six; if two twos and one three, it makes seven; if two threes and one two, it makes eight (the original text mistakenly writes "two twos and one two" instead of "two twos and one three").

集說 孔氏穎達曰：七九為奇，天數也；六八為偶，地數也。故取奇於天，取偶於地，而立七八六之數也。何以參兩為目奇偶，蓋占之奇偶，亦以“參兩”言之一，且以兩是偶數之始，三是奇數之初故也，不以一目奇者。張氏云，以“三”中含兩，有一以包“兩”之義，明天有包地之德，陽有包陰之道。

The collective commentary cites Kong Yingda's explanation: seven and nine are odd numbers, belonging to the heavenly numbers; six and eight are even numbers, belonging to the earthly numbers. Therefore, taking odd numbers from heaven and even numbers from earth, the numbers nine, seven, eight, and six were established (the original text says 'seven and eight and six', missing the character 'nine'). Why are 'san' (three) and 'liang' (two) used to refer to odd and even? Because in divination, odd and even are also referred to as 'san' and 'liang'. Moreover, 'liang' is the beginning of even numbers, and 'san' is the beginning of odd numbers. Why is 'yi' (one) not used to refer to odd numbers? Zhang's explanation says that 'san' contains 'liang', meaning one encompasses two, symbolizing the virtue of heaven encompassing earth and the principle of yang encompassing yin.

陸氏振奇曰：倚，依也，，倚數在生菁之後，立卦之前，蓋用蓍得數，而後布以為卦，故以七八九六當之。

Collecting sayings cites Lu Zhenqi's statement: "Yi" means to rely on or depend upon. The step of "yi shu" comes after "sheng zhi" and before "li gua" (the original text mistakenly writes "zhi" as "jing")—first using the yarrow stalks to derive a number, then arranging the number into a hexagram. Therefore, the numbers seven, eight, nine, and six are used for it.

案 “參天兩地”，以方圓徑田定之，亦其大致爾，實則徑一者不止圍三，非密率也。以理言之，則張氏所謂以一包兩者是，蓋：大能兼地，故一併二以成三也，以算言 二二三為八也。以算言之，奇數起於一三，成於九七，偶數起於二四，成於八六，故以其成數紀陰陽，陽之進者為老，退者為少，陰之退者為老，進者為少也，以象言之，凡圓者以六而包一，虛其中則六也，實其中則七也，凡方者以八而包一，實其中則九也，虛其中則八也，陽圓陰方，陽實陰虛，故唯七圓而實，為盛陽，唯八方而虛，為壯陰，九雖實而積方，則陽將變而為陰矣，故為老陽，六雖虛而積圓，則陰將變而為陽矣，故為老陰也，其數皆自參兩中來，故曰“倚數”。

Li Guangdi remarked: "The principle of 'three in heaven and two on earth' uses the diameter and circumference of a circle to determine the ratio (the original text mistakenly reads 'field' instead of 'circumference'), but this is only an approximate method. In reality, the circumference of a circle with a diameter of one is not merely three; this is not an exact ratio. From a rational perspective, Zhang's explanation of 'one contains two' is more accurate: heaven encompasses earth, so one combines two to form three. As for the numerical calculation—there is a missing text in the original, and the phrase 'two twos make eight' has been inserted. In terms of calculation, odd numbers begin with one and three, and reach completion with nine and seven; even numbers begin with two and four, and reach completion with eight and six. Therefore, these completed numbers are used to represent yin and yang: yang advancing is old yang, yang retreating is young yang; yin retreating is old yin, yin advancing is young yin. From the perspective of symbolic representation, all round shapes are surrounded by six around one, with the center empty being six and the center filled being seven; all square shapes are surrounded by eight around one, with the center filled being nine and the center empty being eight. Yang belongs to roundness, yin belongs to squareness; yang belongs to solidity, yin belongs to emptiness. Therefore, seven, which is both round and solid, represents full yang; eight, which is both square and empty, represents strong yin. Although nine is solid, it is formed by the accumulation of squares, indicating yang turning into yin, hence old yang; although six is empty, it is formed by the accumulation of circles, indicating yin turning into yang, hence old yin. These numbers all come from 'three in two,' so it is called 'relying on numbers.'

觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。本義 和順從容，無所乖逆，統言之也，理，謂隨事得其條理，析言之也，窮天下之理，盡人物之性，而合於天道，此聖人作《易》之極功也。此第一章。

The Sayings on the Trigrams says: Observing the changes of yin and yang to establish the hexagrams, unfolding the principles of firmness and flexibility to generate the lines, harmonizing with the way and virtue and ordering according to righteousness, thoroughly investigating principles and human nature, and ultimately reaching the mandate of heaven. Zhu Xi's "Original Meaning" says: "Harmonizing" refers to being at ease and free from constraint, which is a general statement; "reason" refers to each matter having its own order, which is a specific explanation. Thoroughly investigating the principles of the world, fully understanding the nature of human beings and things, and harmonizing with the way of heaven, this is the ultimate achievement of the sage in composing the Zhou Changes. This is the first chapter.

集說 韓氏伯曰：卦，象也。蓍，數也。卦則“雷風相薄，山澤通氣”，擬象陰陽變化之體，蓍則錯綜天地參兩之數，蓍極數以定象，卦備象以盡數，故蓍曰“參天兩地而倚數”，卦曰“觀變於陰陽”。

Collective commentary cites Han Kangbo's explanation: on one side, the hexagram belongs to the image, and on the other side, the yarrow stalks belong to the number. The hexagram, as explained in "Say on the Hexagrams," such as "Thunder and Wind contend, Mountains and Marshes communicate," is an imitation of the forms of yin and yang change; the yarrow stalks are used to combine the numbers of Heaven three and Earth two, the "three pairs," and to repeatedly calculate them. The yarrow stalks take the number to its extreme to determine the image, while the hexagram takes the image to its completeness to exhaust the number. The two are complementary. Therefore, when discussing the yarrow stalks, it says "Heaven is three, Earth is two, and relies on number," and when discussing the hexagram, it says "Observing changes in yin and yang to establish the hexagram."

孔氏穎達曰：《繫辭》言伏羲作《易》之初，故直言仰觀俯察，此則論其既重之後，端策布爻，故先言生蓍，後言立卦，非是聖人幽贊在觀變之前也。邵子曰：天使我有是之謂命，命之在我之謂性，性之在物之謂理。

The collected interpretations cite Kong Yingda's explanation: The "Great Treatise" discusses the beginning of Fuxi's creation of the Book of Changes, so it directly mentions observing upwards and examining downwards. Here, it refers to the situation after the hexagrams have been repeated, dealing with the arrangement of yarrow stalks and the ordering of lines, so it first mentions "producing yarrow stalks" and then "establishing hexagrams," not implying that the step of the sage's "silent contemplation" comes before "observing changes." Shao Yong says: Heaven gives me this, called "destiny"; this destiny falls upon me, called "nature"; this nature falls upon things, called "principle."

《朱子語類》：問：“觀變於陰陽而立卦”，是就蓍數上觀否？曰：恐只是就陰陽上觀，未用說到蓍數處。問既有卦則有爻矣，先言卦而後言爻何也？曰：方其立卦，只見是卦，及細別之，則有六爻。又問陰陽剛柔一也，而別言之何也？曰：“觀變於陰陽”，近於造化而言，“發揮剛柔”，近於人事而言，且如《泰》卦，以卦言之，只見得“小往大來”陰陽消長之意，爻裡面使有包荒之類。

Collected Commentaries cite Zhu Xi's Sayings: Someone asked, "Observing changes in yin and yang to establish hexagrams," does this mean observing according to the number of the yarrow stalks? Zhu Xi answered: Perhaps it is only about observing yin and yang, without needing to mention the yarrow stalks. Another question: Since there are hexagrams, there must be lines; why does the text first mention hexagrams and then lines? Answer: When hexagrams are first established, they appear as a single hexagram; only when carefully differentiated do the six lines appear. Another question: Yin and yang and hardness and softness are the same thing; why are they mentioned separately? Answer: "Observing changes in yin and yang" refers to the aspect of nature; "developing through hardness and softness" refers to the aspect of human affairs. For example, the hexagram Tai, when considering the hexagram itself, only shows the meaning of "small things going away and great things coming in," the increase and decrease of yin and yang; but within the lines, there are matters such as "encompassing the vast and the profound."

又云：和順於道德，是默契本原處，理於義，是應變合宜處，物物皆有理，須一一推窮，性則是理之極處，故云“盡”，命則性之所自來處，故云“至”。問“窮理盡性至於命”。曰：此本是就《易》上說，《易》上盡具許多道理，直是窮得物理，盡得人性，到得那天命，所以《通書》說《易》者性命之原。

Collected Sayings cite Master Zhu's Words, which say: "Harmony and compliance with morality" refers to the quiet alignment with the original source; "reason in accordance with righteousness" refers to handling changes and dealing with matters appropriately. Each thing has its own reason, and one must investigate each matter thoroughly. Nature is the ultimate aspect of reason, hence it is said "to exhaust"; destiny is the origin of nature, hence it is said "to reach." Someone else asked about "exhausting reason and nature until reaching destiny." Master Zhu answered: This originally comes from the Zhou Changes. The Zhou Changes contain all the principles. Truly exhausting the principles of things and exhausting human nature will lead to the heavenly mandate, hence Zhou Dunyi's "Comprehensive Book" says the Changes are the origin of nature and destiny.

項氏安世曰：道即命，德即性，義既理，“和順於道德而理於義，窮理盡性以至於命”，反覆互言也。《易》之奇偶，在天之命，則為陰陽之道，在人之性，則為仁義之德，在地之宜，則為剛柔之理，“和順於道德而理於義”，自幽而言以至於顯，此所謂顯遒也， 陳氏淳曰：理與性對說，理乃是在物之理，性乃是在我之理，在物底，便是天地人物公共底道理，在我底，乃是此理已具得為我所有者。

Collected Sayings cite Xiang Anshi's commentary: here, the term "Dao" refers to destiny, "De" refers to nature, and "Yi" refers to principle (the original text had "ji" instead of "zhi"). Therefore, the sentence "harmonizing with Dao and De and regulating according to Yi, exhausting principle and completing nature until reaching destiny" actually expresses the same meaning in a reciprocal and alternating manner. The two lines of the Zhou Changes, when applied to heaven's destiny, become the principle of yin and yang; when applied to human nature, they become the virtues of benevolence and righteousness; and when applied to earth's suitability, they become the principles of hardness and softness. The sentence "harmonizing with Dao and De and regulating according to Yi" moves from the hidden to the manifest—there is a missing character in the original text. Chen Chun says: principle and nature are contrasted. Principle refers to the principle in things, while nature refers to the principle within me. The principle in things is the common rationality shared by heaven, earth, and all things; whereas the principle within me is the part of the principle that has already been established and is now possessed by me.

徐氏幾曰：如乾為天道，面《彖》之“元亨利貞”則其德，爻之“潛”、“見”“躍”、“飛”則其義，以一卦面統言之，所謂和順也，就六爻而言之，所謂理也，善觀《易》者，推爻義以窮天下之理，明卦德以盡一已之性，窮理盡性，則進退存亡得喪之大道可以知，而天命在我矣。

Collective commentary cites Xu Ji's explanation: For example, the hexagram Qian represents the way of Heaven, and the "Yuan, Heng, Li, Zhen" in the Tuang Ci are its virtues (the original text had "er" but was mistakenly written as "mian"). The statements in the line statements, "Qian," "Xian," "Yue," and "Fei," represent its meanings. When considering the entire hexagram as a whole, it is called "he shun" (harmony and smoothness); when considering the six lines separately, it is called "li" (principles). Those who are good at reading the Zhou Yi investigate the meanings of the lines to explore the principles of the world, and clarify the virtues of the hexagrams to exhaust the nature of oneself. When the principles are fully understood and one's nature is completely grasped, then the great principles of advancement and retreat, existence and non-existence, gain and loss will all be known, and the mandate of Heaven will be within oneself.

龔氏煥曰：上句是自源而流，於句是自末而本，蓋必“和順於道德”，而後能“理於義”，必“窮理盡性”，而後能“至於命”也。盧氏曰：立卦生爻，在聖人作《易》上看，若作蓍數之變說，卻是用《易》了，朱於謂未用說到蓍數處是也，聖人觀察天地變化之道，而立乾坤等卦，故曰“觀變於陰陽而立卦”。既觀象立卦，又就卦中剛柔兩畫，或上或下，微細闡發出來，而生變動之爻，故曰“發揮於剛柔而生爻”。

Collecting interpretations cites Gongs Huan's saying: The first sentence follows the flow from the source downward, while the second sentence traces back from the end to the root (the original text mistakenly has '于' instead of '下'). One must first 'harmonize with morality' before being able to 'order according to righteousness'; one must first 'exhaust the principles and fully understand the nature' before reaching 'destiny'. Lu's saying is: 'Establishing trigrams' and 'producing lines' should be viewed in the context of the sage's composition of the Zhou Yi; if regarded as changes of the yarrow stalks, it becomes using the Yi rather than creating the Yi. Zhu Xi's statement that there is no need to mention the yarrow stalks is correct. The sage observed the changes of heaven and earth, thus establishing trigrams such as Qian and Kun, so it is said 'observe changes in yin and yang and establish trigrams'; after having observed the images and established the trigrams, the sage further elaborated on the soft and hard lines, either above or below, to produce the changing lines, so it is said 'elaborate on the soft and hard and produce lines'.

何氏楷曰：數既形矣，卦斯立焉，卦既立矣，爻斯生焉，“和順於道德而理於義”，從合而分，“窮理盡性以至於命”，從分而合，理義非二也。程子謂在物為理處物為義是也，性命與道德非二也，于思謂天命之謂性率性之謂道是也。窮盡至，皆造極之意，性者理之原，理窮則逢其原，故窮理所以盡性，命者性之原，性盡則逢其原，故盡性所以至命，只是一事。

The collected interpretations cite He Kai's statement: when numbers have taken form, the hexagram arises; once the hexagram is established, the lines emerge. "Harmonizing with morality and ordering according to righteousness" comes from unity leading to differentiation; "exhausting principles, fulfilling nature, and reaching destiny" comes from differentiation returning to unity. Principle and righteousness are not two separate things; Cheng Yi's statement "in things is principle, in things is righteousness" expresses exactly this meaning. Nature and morality are also not two separate things; Zi Si's statement "heavenly mandate is called nature, following nature is called the way" expresses exactly this meaning (the original text mistakenly writes "于" instead of "子"). The words "exhaust," "fulfill," and "reach" all mean arriving at the extreme. Nature is the origin of principle; when principle is thoroughly examined, it reaches its origin, so exhausting principle is precisely for fulfilling nature. Destiny is the origin of nature; when nature is fully realized, it reaches its origin, so fulfilling nature is precisely for reaching destiny. In the end, it is all one matter.

總論 孔氏穎達曰：“昔者聖人”至“以至於命”，此一節將明聖人引伸因重之意，故先敘聖人本制蓍數卦爻，備明天道人事妙極之理。何氏楷曰：此章統論蓍卦及爻辭。聖人，謂羲文周公，《乾鑿度》曰：垂皇策者羲，則自伏羲時已用蓍矣。卦爻辭至文王周公始繫，此以知其總言之也。

In summary, Kong Yingda says that the passage from "In the past, the sage" to "until it reaches destiny" is meant to explain the intention of the sage to "extend and elaborate" and "reiterate and repeat." Therefore, it first describes how the sage originally established the method of using the yarrow stalks and the hexagrams and lines, thoroughly explaining the profound principles of heavenly ways and human affairs. He Kail says that this chapter generally discusses the yarrow stalks, hexagrams, and line statements. The term "sage" refers to Fuxi, King Wen, and the Duke of Zhou. The "Yi Wei Gan Zuo Du" says "those who hung the great strategy were Fuxi," indicating that the use of yarrow stalks began during Fuxi's time; however, the hexagram statements and line statements were only attached during the time of King Wen and the Duke of Zhou. From this, we can see that this chapter is a general discussion of their contributions.

案 此章次第最明，《易》為卜筮之書，而又為五經之原者，於此章可見矣，生蓍者，立蓍筮之法也。倚數者，起蓍筮之數也，立卦生爻，則指畫卦繫辭言之，是二者，蓍筮之體而言於後，明《易》為卜筮而作也，“和順於道德而理於義”，言卦畫既立，則有以契合乎天之道，性之德，而下周乎事物之宜也，“窮理盡性以至於命”，言爻辭既設，則有以窮盡乎事之理，人之性，而上達乎天命之本也，夫《易》以卜筮為教，而道德性命之奧存焉，然則以礻幾祥之末言《易》者，迷道之原者也，以事物之跡言《易》者，失教之意者也。

Li Guangdi remarked: The order of this chapter is most clear. The "Zhou Yi" is both a book of divination and the root of the Five Classics. This can be seen from this chapter. "Sheng Sha" refers to establishing the method of using the yarrow stalks for divination; "Yi Shu" refers to determining the number for divination. "Li Gua" and "Sheng Yao" refer to drawing the hexagrams and attaching the line statements. The former two are the essence of the yarrow stalk divination, yet they are placed later, which clearly shows that the "Zhou Yi" was originally composed for divination. "He Shun Yu Dao De Er Li Yu Yi" means that once the hexagram is established, it can harmonize with the heavenly Dao and the moral virtue, and apply to the appropriate conduct of things. "Qiong Li Jin Xing Zhi Yi Zhi Zhi Ming" means that once the line statements are established, one can exhaust the principles of things and human nature, and ascend to the fundamental principle of heaven's mandate. The "Zhou Yi" uses divination to teach, and the profound principles of morality and destiny are contained within it. Thus, those who interpret the "Yi" only through祈禳求福 (prayer for blessings and warding off calamities) and omens of good and bad fortune are losing sight of the original nature of the Dao. Those who interpret the "Yi" only through the external forms and appearances of things are missing the intention of the sage in setting up the teaching. Both extremes are biased and insufficient for understanding the "Yi."

昔者聖人之作《易》也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故《易》六畫而成卦。分陰分陽，迭用柔剛，故《易》六位而成章。本義 “兼三才而兩之”，總言六畫，又細分之，則陰陽之位，間雜而成文章也。此第二章。

The second chapter of the "Shuo Gua Zhuan" says: In ancient times, the sages composed the "Zhou Yi" in accordance with the principles of life and nature. Therefore, they established the way of Heaven as yin and yang, the way of Earth as flexibility and strength, and the way of humanity as benevolence and righteousness. They included the three elements together and divided them into two, so the "Zhou Yi" uses six lines to form a single hexagram. Yin and yang positions are separated, and flexible and strong lines alternate, so the "Zhou Yi" uses six lines to form its symbolic expressions. Zhu Xi's "Ben Yi" says: "Combining the three elements and dividing them into two," refers generally to the six lines. When examined in detail, the alternating positions of yin and yang lines form the structure of the hexagram. This concludes the second chapter.

集說 崔氏憬曰：此明一卦六爻，有三才二體之義，故明天道既立陰陽，地道又立 朱氏震曰：“易有太極”，陰陽者；太虛聚而有氣，柔剛者，氣聚而有體，仁義根於太虛，見於氣體，動於知覺者也，自萬物一源觀之謂之性，自稟賦觀之謂之命，自天地人觀之謂之理，三者一也，聖人“將以順性命之理”，曰陰陽，曰柔剛，曰仁義，以立天地人之道，蓋互見也，易“兼三才而兩之”，六畫成卦，則三才合而為一，然道有變動，故“分陰分陽，迭用柔剛”。

Collected Commentaries cite Cui Jing's explanation: This is to explain that a hexagram with six lines contains the meaning of the three principles and two aspects. Therefore, it points out that the heavenly way has already established yin and yang, and the earthly way has established flexibility and firmness—there is a missing text in the original manuscript. Zhu Zhen says: The Great Treatise states, "The Book of Changes has the Taiji."所谓 yin and yang are the gathering of the great void to form qi;所谓 flexibility and firmness are the gathering of qi to form form; benevolence and righteousness originate from the great void, manifest in qi and form, and arise in perception. From the perspective of all things originating from the same source, it is called nature; from the perspective of each receiving its own share, it is called destiny; from the perspective of heaven, earth, and humanity, it is called principle—these three are actually the same thing. The sage "will follow the principle of nature and destiny," speaking of yin and yang, flexibility and firmness, and benevolence and righteousness, to establish the way of heaven, earth, and humanity, which are mutually revealing. The Zhou Changes "combine the three principles and divide them into two," with six lines forming a hexagram, thus the three principles are combined into a whole; however, the way is changeable, so it also "divides yin and yang, alternately uses flexibility and firmness."

郭氏雍曰：“分陰分陽”，非謂立天之道陰陽也，言三才二道，皆一為陰一為陽，見於六位也。“迭用柔剛”，非謂立地之道柔剛也，言三才陰陽，分為六畫，迭以九六柔剛居之也，故三才二道，不兼九六言之，則曰“六畫”，兼明九六柔剛，而後謂之六位。

Collecting sayings cite Guo Yong's explanation: "Dividing yin and dividing yang" does not refer to the yin and yang mentioned in the previous statement "Establishing the principle of Heaven is called yin and yang," but rather means that each of the three categories has two lines, each belonging to either yin or yang, expressed in the six lines of the hexagram. "Alternating the use of soft and hard" does not refer to the soft and hard mentioned in "Establishing the principle of Earth is called soft and hard," but rather means that the yin and yang of the three categories are divided into six lines, alternately occupied by the numbers nine and six, as well as the strong and soft lines. Therefore, the three categories each have two lines; if the nine and six are not mentioned, it is only called "six lines"; only when the nine and six and the soft and hard are all explained, it is then called "six positions."

《朱子語類》云：陰陽剛柔仁義，看來當曰義與仁，當以仁對陽，仁若不是陽剛，如何作得許多造化，義雖剛，卻主於收斂，仁卻主發舒，這也是陽中之陰，陰中之陽，互藏其根之意，且如今人用賞罰，到賜與人自足無疑，便作將去，若是刑殺時，便遲疑不肯果決，這見得陽舒陰斂，仁屬陽，義屬陰處。

Collected Commentaries cite Master Zhu's Sayings, saying: the three pairs of yin and yang, firmness and flexibility, and benevolence and righteousness, seem to require that "righteousness and benevolence" be reversed to "benevolence and righteousness." Benevolence should be paired with yang. If benevolence were not yang, how could it produce so much transformation and creation? Although righteousness is firm, it is mainly about restraint; benevolence, on the other hand, is mainly about expansion. This reflects the idea that yang contains yin and yin contains yang, with each containing the root of the other. For example, when a person gives rewards or punishments, during the act of rewarding, he feels secure and acts freely; but when it comes to punishment, he hesitates and is not decisive. This shows that yang is about expansion and yin about restraint, with benevolence belonging to yang and righteousness to yin.