The Great Treatise, Upper Transmission, Chapter Nine

天一、地二；天三、地四；天五、地六；天七、地八；天九、地十。此簡本在第十章之首，程子曰宜在此，今從之。此言天地之數，陽奇陰偶，即所謂《河圖》者也。其位一、六居下，二、七居上，三、八居左，四、九居右，五、十居中。就此章而言之，則中五為衍母，次十為衍子，次一、二、三、四為四象之位，次六、七、八、九為四象之數。二老位於西北，二少位於東南，其數則各以其類交錯於外也。

The Great Treatise says: "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten." This passage originally appeared at the beginning of the tenth chapter, but Cheng Yi believed it should be moved here, and we now follow his suggestion. This passage discusses the numbers of Heaven and Earth: odd numbers belong to Yang, even numbers belong to Yin, which is referred to as the Yellow River Chart. Their directions are: one and six are at the bottom, two and seven are at the top, three and eight are on the left, four and nine are on the right, and five and ten are in the center. In this chapter, the central five is the "mother" of the great derived number, ten is the "son" of the great derived number, one, two, three, and four are the directions where the four images reside, and six, seven, eight, and nine are the numbers formed by the four images. The two "old" positions of old Yang and old Yin are in the northwest, while the two "young" positions of young Yang and young Yin are in the southeast. Their numbers are arranged alternately in the outer circle according to their respective categories.

天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五。此所以成變化而行鬼神也。此簡本在「大衍」之後，今按宜在此。天數五者，一、三、五、七、九皆奇也，地數五者，二、四、六、八、十皆偶也。相得，謂一與二，三與四，五與六，七與八，九與十，各以奇偶為類而自相得。有合，謂一與六，二與七，三與八，四與九，五與十，皆兩相合。二十有五者，五奇之積也。三十者，五偶之積也。變化，謂一變生水，而六化成之；二化生火，而七變成之；三變生木，而八化成之；四化生金，而九變成之；五變生土，而十化成之。鬼神，謂凡奇偶生成之屈伸往來者。

The Great Treatise says: "Heaven has five numbers, Earth has five numbers. The five numbers of Heaven and the five numbers of Earth are paired together and each has a combination. The total of Heaven's numbers is twenty-five, the total of Earth's numbers is thirty, and the total of Heaven and Earth's numbers is fifty-five. Change arises from this, and ghosts and spirits act through this." This bamboo slip originally followed "The Number of Great Derivation," but according to the meaning of the text, it should be moved here. The five numbers of Heaven refer to the odd numbers one, three, five, seven, and nine. The five numbers of Earth refer to the even numbers two, four, six, eight, and ten. "Being paired" means that one pairs with two, three pairs with four, five pairs with six, seven pairs with eight, and nine pairs with ten, each classified by odd and even numbers and paired with each other. "Having a combination" means that one combines with six, two combines with seven, three combines with eight, four combines with nine, and five combines with ten, each pair combining with each other. Twenty-five is the sum of the five odd numbers, and thirty is the sum of the five even numbers. The "change" refers to one changing to produce water and six transforming into it, two transforming to produce fire and seven changing into it, three changing to produce wood and eight transforming into it, four transforming to produce metal and nine changing into it, five changing to produce earth and ten transforming into it. This is what is later called the "numbers of the generation of the Five Phases": one and six belong to water, two and seven belong to fire, three and eight belong to wood, four and nine belong to metal, and five and ten belong to earth. The "ghosts and spirits" refer to the actions of all odd and even numbers in their process of generation, stretching and contracting.

大衍之數五十，其用四十有九，分而為二，以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。揲，時設反。奇，紀宜反。扐，郎得反。大衍之數五十，蓋以《河圖》中宮天五乘地十而得之，至用以筮，則又止用四十有九。蓋皆出於理勢之自然，而非人之知力所能損益也。

The Great Treatise says: "The number of the great derivation is fifty, but in actual use only forty-nine are employed. They are divided at random into two parts, symbolizing the two principles of heaven and earth; one stalk is taken and held between the fingers of the left hand, symbolizing the three elements of heaven, earth, and humanity; then the stalks are counted in groups of four, symbolizing the four seasons of a year; the remaining stalks are held between the fingers, symbolizing the leap month; there are two leap months in five years, so the remaining stalks are held twice, and then the stalks are rehung." ("Xie" is pronounced shi she, meaning to count the stalks; "qi" is pronounced ji yi, meaning the remainder; "ta" is pronounced lang de, meaning to hold between the fingers.) The number of the great derivation being fifty is derived from the Central Palace of the Yellow River Chart, where heaven five is multiplied by earth ten. But when actually used for divination, only forty-nine are employed. This is all according to the natural order of things, not something that human intelligence can add or subtract.

兩，謂天地也。掛，懸其一於左手小指之間也。三，三才也。揲，間而數之也。奇，所揲四數之餘也。扐，勒於左手中三指之兩間也。閏，積月之餘日而成月者也。五歲之間，再積日而再成月，故五歲之中，凡有再閏，然後別起積分。如一掛之後，左右各一揲而一扐，故五者之中，凡有再扐，然後別起一掛也。

"Two" refers to the two portions of yarrow stalks separated from the heavens and earth. "Hang" means taking one stalk and suspending it between the gap of the index finger and the little finger of the left hand. "Three" refers to the three principles of heaven, earth, and humanity. "Discern" means counting the stalks in groups of four, separating them one by one. "Odd" refers to the leftover stalks after each group of four is counted. "Handle" means placing these leftover stalks between the gaps of the middle three fingers of the left hand. "Leap month" refers to accumulating the remaining days of each month until they form a complete month. In five years, there are two such accumulated months, so there are two leap months in five years, after which a new accumulation begins. The process of divination is similar: after hanging one stalk, each portion in the left and right hands is discerned and handled once, so within the steps of "divide into two, hang one, discern four, and return the odd," there are two instances of "handling," and then a new "hanging" begins.

《乾》之策，二百一十有六。《坤》之策，百四十有四，凡三百有六十。當期之日。期，音基。凡此策數生於四象，蓋《河圖》四面，太陽居一而連九，少陰居二而連八，少陽居三而連七，太陰居四而連六。揲蓍之法，則通計三變之餘，去其初掛之一。凡四為奇，凡八為偶，奇圓圍三，偶方圍四。三用其全，四用其半。

The Great Treatise says: "The number of stalks in the six lines of the Qian hexagram is 216, and in the Kun hexagram it is 144. Together they total 360, which corresponds exactly to the number of days in a year." ("Qi" is read as "ji," meaning a full year.) These numbers of stalks are all generated from the "Four Images": the four sides of the Yellow River Chart. The sun occupies the first position and is connected with nine, the minor yin occupies the second position and is connected with eight, the minor yang occupies the third position and is connected with seven, and the major yin occupies the fourth position and is connected with six. The method of divining with yarrow stalks involves combining the remaining stalks from three changes and subtracting the first one that was hung up: if there are four remaining, it is counted as "qi" (odd); if there are eight, it is counted as "ou" (even). Odd is associated with roundness, and the circumference of a circle is three; even is associated with squareness, and the circumference of a square is four. Roundness takes its full number three, and squareness takes half of two.

積而數之，則為六、七、八、九，而第三變揲數策數，亦皆符會。蓋餘三奇則九，而其揲亦九，策亦四九三十六，是為居一之太陽。餘二奇一偶則八，而其揲亦八，策亦四八三十二，是為居二之少陰。二偶一奇則七，而其揲亦七，策亦四七二十八，是為居三之少陽。三偶則六，而其揲亦六，策亦四六二十四，是為居四之老陰。

By adding up the numbers obtained from the three changes, we arrive at six, seven, eight, and nine. The number of groups taken during the third change and the resulting count of the策 (count) also match these numbers. If all three changes leave a 'qi' (odd) remainder, the number is nine, and the number of groups taken is also nine. The count is four multiplied by nine, resulting in thirty-six, which corresponds to the Sun at the first position. If two 'qi' and one 'ou' (even) remain, the number is eight, and the number of groups taken is also eight. The count is four multiplied by eight, resulting in thirty-two, which corresponds to the Yin at the second position. If two 'ou' and one 'qi' remain, the number is seven, and the number of groups taken is also seven. The count is four multiplied by seven, resulting in twenty-eight, which corresponds to the Yang at the third position. If all three changes leave an 'ou' remainder, the number is six, and the number of groups taken is also six. The count is four multiplied by six, resulting in twenty-four, which corresponds to the Yin at the fourth position.

是其變化往來、進退離合之妙，皆出自然，非人之所能為也。少陰退而未極乎虛，少陽進而未極乎盈，故此獨以老陽、老陰計《乾》《坤》六爻之策數，餘可推而知也。期，周一歲也，凡三百六十五日四分日之一，此特舉成數而概言之耳。二篇之策，萬有一千五百二十，當萬物之數也。二篇，謂上、下經。凡陽爻百九十二，得六千九百一十二策；陰爻百九十二，得四千六百八策，合之得此數。

This subtle interplay of change, movement, advancement, retreat, separation, and union all arises naturally, not by human arrangement. When the Minor Yin is retreating but has not yet retreated to complete emptiness, and the Minor Yang is advancing but has not yet reached fullness, therefore, only the old Yang and old Yin are used to calculate the number of策 (counting units) for the six lines of the Qian and Kun hexagrams. The rest can be inferred from this. "Period" refers to one year, which is 365 and 1/4 days; here it is simply stated as a whole number for approximation. The Great Treatise also says: "The total number of策 for the upper and lower parts is 11,520, which exactly corresponds to the number of all things." "Two parts" refer to the upper and lower sections of the Book of Changes: the entire text has 192 Yang lines, which amount to 6,912策; and 192 Yin lines, which amount to 4,608策. When added together, they exactly total this number.

是故四營而成易，十有八變而成卦。四營，謂分二掛一揲四歸奇也。易，變易也。謂一變也。三變成爻，十八變則成六爻也。八卦而小成。謂九變而成三畫，得內卦也。引而伸之，觸類而長之，天下之能事畢矣。長，丁丈反。謂已成六爻，而視其爻之變與不變以為動靜，則一卦可變而為六十四卦以定吉凶，凡四千九十六卦也。

The Great Treatise says: "Therefore, after four procedures of operation, one change is completed; after eighteen changes, one hexagram is formed." The "four procedures" refer to dividing into two, hanging one, drawing four, and returning the odd. "Easy" means change, referring to one change. Three changes form one line; eighteen changes form six lines. The Great Treatise says: "The eight trigrams are a small completion." This refers to nine changes forming three lines, obtaining the inner trigram. The Great Treatise says: "Extend it, apply it to similar cases, and all things under heaven are complete." ("Chang" is read as "ding zhang," meaning increase.) This means that after the six lines are formed, one examines each line to determine whether it changes or remains unchanged, so that one hexagram can change into sixty-four hexagrams to determine fortune and misfortune. The sixty-four hexagrams mutually change, totaling four thousand and nine十六 kinds. Three changes form one line; eighteen changes form one hexagram. This is the entire procedure of divining a hexagram by drawing the yarrow stalks.

顯道神德行，是故可與酬酢，可與佑神矣。行，下孟反。道因辭顯，行以數神。酬酢，謂應對。佑神，謂助神化之功。子曰：「知變化之道者，其知神之所為乎？」變化之道，即上文數法是也，皆非人之所能為，故夫子嘆之。而門人加「子曰」以別上文也。上第九章。此章言天地大衍之數，揲蓍求卦之法，然亦略矣。意其詳具於大卜筮人之官，而今不可考耳。其可推者，《啟蒙》備言之。

The Great Treatise says: "The Book of Changes can reveal the Way of Heaven, making human virtue profound and mysterious, so it can be used for mutual response and interaction, and can assist the divine in nurturing all things." ("Xing" here refers to the practice of virtue.) The Way of Heaven is revealed through the words of the hexagrams and lines, and virtue becomes profound and mysterious through the derivation of the yarrow stalks' numbers; "chou zu" refers to responding and interacting, and "you shen" refers to assisting the divine in nurturing all things. Confucius said: "Those who understand the principle of change should also understand the workings of the divine." The principle of change refers to the method of yarrow stalks mentioned above, which are not made by human effort, so Confucius praised it. The disciples added the words "Zi Yu" here to distinguish it from the previous text. The above is the ninth chapter. This chapter discusses the numbers of Heaven and Earth, the Great Derivation, and the method of divining with yarrow stalks, though it is explained quite briefly. It is likely that the detailed content originally existed in the official records of the Grand卜官 and the diviners, but today we can no longer verify them. The parts that can be inferred have already been explained in detail in the "Yi Xue Ming Lun."

《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。四者皆變化之道，神之所為者也。是以君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此！向，許兩反，古文響字。與，音預，下同。此尚辭、尚占之事，言人以蓍問《易》，求其卦爻之辭，而以之發言處事，則易受人之命而有以告之。如向之應聲，以決其未來之吉凶也。以言，與「以言者尚其辭」之「以言」義同。命，則將筮而告蓍之語。《冠禮》「筮日宰自右贊命」是也。

The Great Treatise says: "The Book of Changes contains four aspects of the sage's way: those who speak take its hexagram line statements as a model, those who act take its changes as a model, those who make objects take its hexagram images as a model, and those who divinate take its divinatory statements as a model." These four aspects all belong to the way of change, which is the work of the divine. The Great Treatise also says: "Therefore, when a gentleman is about to act or take action, he asks the Book of Changes and receives an answer in words. It accepts the question as if echoing a sound, and whether the matter is far or near, deep or hidden, he can thereby know what will happen in the future. If it is not the most subtle thing in the world, who could achieve this?" ("Xiang" is read as "Xu Liang Fan," meaning the ancient character for "echo"; "Yu" is read as "Yu," meaning to participate, same below.) This passage discusses taking the hexagram line statements and divinatory statements as models: people use yarrow stalks to ask the Book of Changes, obtaining hexagram and line statements, and use them to speak and act. The Book of Changes accepts the question and gives an answer, like an echo responding to a sound, to determine the fortune or misfortune of the future. Here, "yi yan" has the same meaning as "yi yan" in "yi yan zhe shang qi ci." "Ming" refers to the words spoken when offering the question to the yarrow stalks. The "Rites of the Office of the Son of Heaven" mentions "when selecting a day for divination, the master of the household stands on the right to assist in announcing the command," which is exactly this practice.

參伍以變，錯綜其數。通其變，遂成天地之文，極其數，遂定天下之象，非天下之至變，其孰能與於此？參，七南反。錯，七各反。綜，作弄反。此尚象之事，變則象之未定者也。參者，三數之也。伍者，五數之也。既參以變，又伍以變，一先一後，更相考核，以審其多寡之實也。錯者，交而互之，一左一右之謂也。綜者，總而挈之，一低一昂之謂也。此亦皆謂揲蓍求卦之事。蓋通三揲兩手之策，以成陰、陽、老、少之畫，究七、八、九、六之數，以定卦爻動靜之象也。

The Great Treatise says: "By using three and five alternately to investigate its changes, and by crossing and combining its numbers, it connects with its changes, thus achieving the patterns of heaven and earth; by exhausting its numbers, it determines the forms of all things under heaven. If it is not the most skillful in change, who could accomplish this?" ("Cen" is read as qin nan fan, "cuo" is read as qi ge fan, "zhong" is read as nong fan.) This passage discusses the method of taking the hexagram images as a model. "Change" refers to the state when the forms of things are not yet determined. "Cen" means counting in groups of three, and "wu" means counting in groups of five; first using three to seek change, then using five to seek change, alternating the two to verify and determine the actual number of counts. "Cuo" means crossing and exchanging, left and right; "zhong" means summarizing and lifting up, low and high. All these refer to the process of divining with yarrow stalks: combining the counts obtained from three times of divining with both hands, to determine the lines of yin, yang, old, and young, investigating the numbers seven, eight, nine, and six, thus determining the dynamic and static images of the hexagram lines.

參伍、錯綜，皆古語，而參伍尤難曉。按《荀子》云：「窺敵制變，欲伍以參。」《韓非》曰：「省同異之言，以知朋黨之分；偶參伍之驗，以責陳言之實。」又曰：「參之以比物，伍之以合參。」《史記》曰：「必參而伍之。」又曰：「參伍不失。」《漢書》曰：「參伍其賈，以類相準。」此足以相發明矣。

"San Wu" and "Cu Zhong" are both ancient terms, among which "San Wu" is especially difficult to understand. The "Xunzi" says: "By observing the enemy's situation and controlling its changes, one should verify with the method of Wu." The "Han Feizi" says: "By examining similar and different statements, one can distinguish between factions; using the method of San Wu to verify, one can demand truthfulness in statements." It also says: "Use analogy to verify it, and use combined verification to combine it." The "Shiji" says: "One must certainly use San Wu." It also says: "San Wu verification without error." The "Hanshu" says: "Compare prices by San Wu, and adjust them according to categories." These examples are sufficient to confirm each other, explaining the usage of "San Wu."

《易》，無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此？此四者，易之體所以立，而用所以行者也。易，指蓍卦。無思、無為，言其無心也。寂然者，感之體。感通者，寂之用。人心之妙，其動靜亦如此。

The Great Treatise says: "The Book of Changes has no thoughts, no deliberate actions, is still and unmoving, but once it responds to something, it connects with the principles of the universe. If it is not the most mysterious thing in the world, who could achieve this?" The four aspects mentioned above—valuing words, valuing change, valuing images, and valuing divination—are precisely the reasons why the Book of Changes' essence is established and its application is carried out. Here, "Easy" refers to the yarrow stalks and the hexagrams; "no thoughts" and "no actions" mean it has no preconceived intentions. "Stillness" is the fundamental nature of responsiveness, and "responsiveness" is the function of stillness; the subtlety of the human mind, its movement and stillness, are exactly like this.

夫《易》，聖人之所以極深而研幾也。幾，音機。下同。研，猶審也。幾，微也。所以極深者，至精也。所以研幾者，至變也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。所以通志而成務者，神之所為也。子曰「《易》有聖人之道四焉」者，此之謂也。上第十章。此章承上章之意，言《易》之用，有此四者。

The Great Treatise says: "The Book of Changes is used by the sage to explore the profound and examine the subtle." ("Ji" is read as "ji," same below.) "Examine" means to investigate, and "ji" refers to subtle signs. To explore the profound depends on ultimate precision; to examine the subtle depends on ultimate change. The Great Treatise also says: "Only because it is profound can it connect with the aspirations of people throughout the world; only because it is subtle can it accomplish the affairs of the world; only because it is marvelous can it act without haste yet achieve swiftly, move without traveling yet arrive naturally." What can connect aspirations and accomplish affairs is precisely the workings of the divine. Confucius said, "The Book of Changes contains four aspects of the sage's way," referring to these. The above is Chapter Ten. This chapter follows the meaning of the previous chapter, explaining that the Book of Changes has these four functions.

子曰：「夫《易》，何為者也？夫《易》，開物成務，冒天下之道，如斯而已者也。」是故聖人以通天下之志，以定天下之業，以斷天下之疑。夫，音扶。冒，莫報反。斷，丁亂反。開物成務，謂使人卜筮以知吉凶，而成事業。冒天下之道，謂卦爻既設，而天下之道皆在其中。

Confucius said, "What is the purpose of the Book of Changes? The Book of Changes opens up the principles of all things and accomplishes the affairs of the world, encompassing all the principles under heaven, that is all." Therefore, the sage used it to unify the minds of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world. ("Fu" is read as "fu," "mao" is read as "mo bao fan," and "duan" is read as "ding luan fan.") "Kaiwu Chengwu" means that people can foresee good or bad fortune through divination and thus accomplish their undertakings; "mao tianxia de dao" means that once the hexagrams and lines are established, all the principles under heaven are included within them.

是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與於此哉？古之聰明睿知，神武而不殺者夫。「方以知」之知，音智。下「知以」、「睿知」，並同。易，音亦。與，音預。夫，音扶。圓神，謂變化無方。方知，謂事有定理。易以貢，謂變易以告人。聖人體具三者之德，而無一塵之累。無事，則其心寂然，人莫能窺；有事，則神知之用，隨感而應，所謂無卜筮而知吉凶也。神武不殺，得其理而不假其物之謂。

The Great Treatise says: "Therefore, the virtue of the yarrow stalks is round and penetrating, full of mystery; the virtue of the hexagrams is square and upright, full of wisdom; the meaning of the six lines is to inform people through change. The sages use these to purify their hearts, retreat into secrecy, and share the joys and sorrows of the people. With their mysterious insight, they foresee the future; with their wisdom, they contain the past. Who can reach this level? Perhaps only those ancient sages who were wise and intelligent, and who possessed divine strength without needing to resort to warfare." ("Fang yi zhi" refers to "wisdom," and the same applies to "zhi yi" and "ruizhi" in the following text; "yi" is read as "also," "yu" as "foresee," and "fu" as "help.") "Round and mysterious" refers to change having no fixed direction; "square and wise" refers to things having definite principles; "yi yi gong" refers to informing people through change. The sages possess all three virtues without any burden of worldly concerns: when there is nothing to do, their hearts are still and cannot be perceived by others; when there is something to do, their divine insight and wisdom respond naturally, which is what is meant by being able to foresee good and bad without needing divination. "Divine strength without killing" means having already understood the principles and not needing to rely on external means.

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齋戒，以神明其德夫。夫，音扶。神物，謂蓍龜。湛然純一之謂齋，肅然警惕之謂戒。明天道，故知神物之可興；察民故，故知其用之不可不有以開其先。是以作為卜筮以教人，而於此焉齋戒以考其占，使其心神明不測，如鬼神之能知來也。

The Great Treatise says: "Therefore, the sage understands the principles of Heaven and comprehends the actual conditions of the people, and thus he brings forth divine objects such as the yarrow stalks and the turtle shell to guide the people in their daily lives. The sage uses these in his purification and self-restraint, thereby making his virtue divine." ("Fu" is read as "fu"). "Divine objects" refer to the yarrow stalks and the turtle shell; a pure and single-minded heart is called "zai," and a solemn and alert demeanor is called "jie." Because he understands the principles of Heaven, he knows that divine objects can be used; because he comprehends the people's conditions, he knows that the people's daily lives cannot be left unguided. Thus the sage creates divination methods to teach people, and during divination he observes purification and restraint to test the outcome, making the human mind clear and indescribable, like ghosts and spirits who can foresee the future.

是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。見，賢遍反。闔闢，動靜之機也。先言坤者，由靜而動也。乾、坤、變、通者，化育之功也。見象、形器者，生物之序也。法者，聖人修道之所為。而神者，百姓自然之日用也。

The Great Treatise says: "Closing the door is called 'Kun,' opening the door is called 'Qian,' one closing and one opening is called 'bian,' coming and going without end is called 'tong,' what is revealed is called 'xiang,' what has taken form is called 'qi,' making it and using it is called 'fa,' and what is convenient for entering and exiting, used daily by the people without knowing it is called 'shen.'" (The character "jian" is read as "xian bian fan," same as "xian.") Closing and opening are the key of motion and stillness; first mentioning "Kun" is because it begins with stillness and then moves. Qian, Kun, bian, and tong represent the workings of heaven and earth in nurturing and transforming all things. Revealing the image and forming things into objects are the successive stages of the generation of all things. "Fa" is what the sage establishes in cultivating the great way, while "shen" is the natural daily use by the people.

是故《易》有大極，是生兩儀。兩儀生四象，四象生八卦。大，音泰。一每生二，自然之理也。《易》者，陰陽之變。大極者，其理也。兩儀者，始為一畫以分陰陽。四象者，次為二畫以分大少。八卦者，次為三畫而三才之象始備。此數言者，實聖人作《易》自然之次第，有不假絲毫智力而成者。畫卦揲蓍，其序皆然。詳見序例、《啟蒙》。八卦定吉凶，吉凶生大業。有吉有凶，是生大業。

The Great Treatise says: "Therefore, the Book of Changes has the Taiji, from which the two principles (yin and yang) arise, from which the four images arise, and from which the eight trigrams arise." ("Tai" is read as "Tai," meaning the great Taiji.) One gives rise to two, which is the natural order. The Book of Changes discusses the transformation of yin and yang: "Taiji" refers to its principle; "the two principles" refer to the first stroke drawn to distinguish yin and yang; "the four images" refer to the next two strokes drawn to distinguish great and small; "the eight trigrams" refer to the next three strokes, completing the images of heaven, earth, and humanity. These words actually describe the natural sequence followed by the sages in composing the Book of Changes, without any human intellect involved; the sequence of drawing the trigrams and using the divination with yarrow stalks is the same, as detailed in the preface and the "Easy Introduction to the Study of the Book of Changes." The Great Treatise also says: "The eight trigrams determine fortune and misfortune; fortune and misfortune give rise to great undertakings." With fortune and misfortune, people have tendencies and avoidances, thus giving rise to great undertakings.

是故法象，莫大乎天地，變通，莫大乎四時，縣象著明，莫大乎日月，崇高，莫大乎富貴，備物致用，立成器以為天下利，莫大乎聖人，探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。縣，音玄。探，吐南反。索，色白反。亹，亡偉反。富貴，謂有天下、履帝位。「立」下疑有闕文。亹亹，猶勉勉也。疑則怠，決故勉。

The Great Treatise says: "There is no image more worthy of emulation than heaven and earth; there is no change more comprehensive than the four seasons; there is no object more exalted and luminous than the sun and moon; there is no virtue more lofty than wealth and honor; there is no preparation of instruments more complete in their function, made into tools to benefit the world, than the sage; there is no inquiry into complexity and search for the subtle, drawing out the profound and summoning the great, used to determine the fortune and misfortune of the world and to inspire the people to strive without ceasing, than the yarrow stalks and the turtle shell." ("Xuan" is read as "xuan," meaning "to hang"; "tan" is read as "tu nan fan"; "suo" is read as "se bai fan"; "men" is read as "wang wei fan.") "Wealth and honor" refers to possessing the world and holding the imperial position; there may be a missing character beneath the character "li." "Men men" is like "mian mian," meaning diligent and tireless: if one has doubts, they will be lazy, but when difficulties are resolved, people will be diligent and tireless.

是故天生神物，聖人則之，天地變化，聖人效之，天垂象，見吉凶，聖人象之，河出《圖》，洛出《書》，聖人則之。見，賢遍反。此四者，聖人作《易》之所由也。《河圖》、《洛書》，詳見《啟蒙》。《易》有四象，所以示也；《繫辭》焉，所以告也；定之以吉凶，所以斷也。斷，丁亂反。四象，謂陰、陽、老、少。示，謂示人以所值之卦爻。上第十一章。此章專言卜筮。

The Great Treatise says: "Therefore, Heaven produces divine objects such as the yarrow stalks and tortoise shells, and the sage takes them as models; when Heaven and Earth undergo changes, the sage takes them as examples; when Heaven manifests signs and reveals auspicious and inauspicious omens, the sage takes them as symbols; when the Yellow River produces the Yellow River Chart and the Luo River produces the Luo Writing, the sage takes them as models." (The character "见" is read as xian bian fan, same as "现".) These four things are the basis for the sage's composition of the Book of Changes; details about the Yellow River Chart and the Luo Writing can be found in the "Easy Introduction to the Study of the Book of Changes." The Great Treatise also says: "The Book of Changes has four images, which are used to display; attaching words to the hexagrams is used to inform; using auspicious and inauspicious to make judgments is used to decide." (The character "断" is read as ding luan fan.) "Four images" refer to Yin, Yang, the old and the young; "display" means showing the diviner the hexagram and line he encounters. This is the eleventh chapter, which specifically discusses divination and augury.

《易》曰：「自天佑之，吉，無不利。」子曰：「佑者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以『自天佑之，吉，無不利』也。」釋《大有》上九爻義。然在此無所屬，或恐是錯簡，宜在第八章之末。

The Book of Changes says: "If heaven aids you, it is auspicious and there will be no disadvantage." Confucius explains: "Aid means assistance. Heaven aids those who follow the Way of Heaven, and the people aid those who uphold sincerity. If one acts with sincerity and constantly follows Heaven's way, and also values the virtuous, then it is said, 'If heaven aids you, it is auspicious and there will be no disadvantage.'" This explanation pertains to the meaning of the upper ninth line of the Dàyǒu hexagram. However, this passage does not fit with the surrounding context, and it is likely that the bamboo slips are disordered. It should be placed at the end of the eighth chapter.

子曰：「書不盡言，言不盡意。」然則聖人之意，其不可見乎！子曰：「聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。」言之所傳者淺，象之所示者深，觀奇偶二畫，包含變化，無有窮盡，則可見矣。變通、鼓舞，以事而言。兩「子曰」字，疑衍其一。蓋「子曰」字，皆後人所加，故有此誤。如近世《通書》，乃周子所自作，亦為後人每章加以「周子曰」字，其設問答處，正如此也。

Confucius said, "Written words cannot exhaust speech, and speech cannot exhaust the mind." If this is the case, how can the mind of the sage be seen? Confucius said, "The sage established hexagrams to exhaust the mind, set up the structure of the hexagrams to exhaust the truth or falsehood of matters, attached words to exhaust the words to be spoken, and made them changeable and flexible to exhaust their benefits, and stirred up and inspired to exhaust their spiritual aspects." The words conveyed by speech are relatively shallow, while the hexagrams display deep meanings. Looking at the two kinds of symbols, the odd and even lines, the changes they contain are endless, thus one can understand this. "Change and flexibility" and "stirring up and inspiring" refer to human affairs. The two instances of "Zi Yu" (the phrase "the Master said") in the text are suspected to have an extra one, as both instances of "Zi Yu" are additions by later people, leading to this repetition. It is like the case of Zhou Dunyi's own work, the "Tong Shu," where later people added "Zhou Zi Yu" before each chapter. Whenever there are set questions and answers, the situation is the same.

乾坤，其《易》之縕邪？乾坤成列，而《易》立乎其中矣，乾坤毀，則無以見《易》。《易》不可見，則乾坤或幾乎息矣！縕，與蘊同。邪，於遮反。幾，音機。縕，所包蓄者，猶衣之著也。《易》之所有，陰陽而已。凡陽皆乾，凡陰皆坤，畫卦定位，則二者成列，而《易》之體立矣。乾坤毀，謂卦畫不立；乾坤息，謂變化不行。

The Great Treatise says: "The trigrams Qian and Kun are probably the fundamental principles contained within the Book of Changes. When Qian and Kun are arranged in order, the Book of Changes stands within them; if Qian and Kun are destroyed, the Book of Changes cannot be seen; if the Book of Changes cannot be seen, then Qian and Kun almost cease to function." ("Wen" is the same as "yun"; "xie" is read as "yu zha fan," the same as "ye"; "ji" is read as "ji.") "Wen" refers to things contained within, like cotton stuffing in a quilt. All the content of the Book of Changes is merely yin and yang: whatever is yang is Qian, and whatever is yin is Kun; when the trigrams are drawn and positioned, the two principles are arranged in order, and the essence of the Book of Changes is established. "The destruction of Qian and Kun" means the trigrams no longer exist, and "the cessation of Qian and Kun" means the process of change no longer operates.

是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而措之天下之民，謂之事業。卦爻陰陽，皆形而下者，其理則道也。因其自然之化而裁制之，變之義也。「變通」二字，上章以天言，此章以人言。

The Great Treatise says: "That which is above form is called 'Dao,' and that which is below form is called 'Qi.' To transform and adapt it is called 'change,' to extend and apply it is called 'communication,' and to apply it to the people under heaven is called 'career and achievement.' The trigrams and lines, as well as yin and yang, belong to the level below form, and the principles within them are Dao. To follow the natural transformations and adapt them is the meaning of 'change.' The term 'change and communication' was discussed in the previous chapter in relation to the Way of Heaven, and in this chapter, it is discussed in relation to human affairs."

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。重出，以起下文。極天下之賾者存乎卦，鼓天下之動者存乎辭，卦，即象也；辭，即爻也。化而裁之存乎變，推而行之存乎通，神而明之存乎其人，默而成之，不言而信，存乎德行。行，下孟反。卦爻所以變通者在人，人之所以能神而明之者在德。上第十二章。

The Great Treatise says: "So when speaking of 'images' (xiang), it is because the sage saw the complexity of things under heaven, and used specific descriptions to compare and symbolize them, representing the appropriate categories, hence called 'image'; the sage saw the changes of things under heaven, observed their meeting and connecting points to carry out rituals and institutions, attached words to judge good and bad fortune, hence called 'line' (yao)." These two sentences are repeated to lead into the following discussion. The Great Treatise also says: "The exhaustion of all the complex things under heaven lies in the hexagrams; the movement of all the changes under heaven lies in the words." Hexagrams are images, words are lines. The Great Treatise says: "Transformation and adaptation lie in change; promotion and communication lie in connection; the mysterious and clear understanding lies in people; silent accomplishment and trust without words lie in virtue." (The character "行" is read as in the lower part of the character "孟" reversed.) The reason hexagrams and lines can change and connect lies in people; the reason people can use them in a divine and enlightened way lies in virtue. This is the twelfth chapter.

八卦成列，象在其中矣，因而重之，爻在其中矣，重，直龍反。成列，謂《乾》一，《兌》二，《離》三，《震》四，《巽》五，《坎》六，《艮》七，《坤》八之類。象，謂卦之形體也。因而重之，謂各因一卦而以八卦次第加之，為六十四也。爻，六爻也。既重而後卦有六爻也。剛柔相推，變在其中矣，繫辭焉而命之，動在其中矣。剛柔相推，而卦爻之變，往來交錯，無不可見，聖人因其如此，而皆繫之辭以命其吉凶，則占者所值當動之爻象，亦不出乎此矣。

The Great Treatise says: "The eight trigrams are arranged in sequence, and the images of things are contained within them; by stacking them again, the lines are contained within them." ("Chong" is read as zhi long fan, meaning to stack or overlap.) "Cheng lie" refers to the order of the eight trigrams: Qian (Heaven) first, Dui (Lake) second, Li (Fire) third, Zhen (Thunder) fourth, Xun (Wind) fifth, Kan (Water) sixth, Gen (Mountain) seventh, and Kun (Earth) eighth. "Xiang" refers to the form of the trigrams. "Chen chong zhi" means using each trigram as the lower part and then successively placing the eight trigrams on top of it to form the sixty-four trigrams. "Yao" refers to the six lines; after stacking the trigrams, each trigram has six lines. The Great Treatise also says: "The interaction of strong and weak leads to change; by attaching words to the lines and informing people, the direction of action is contained within them." The interaction of strong and weak leads to the changes and interactions of the trigrams and lines, which are all visible; the sage follows this pattern and attaches words to the lines to indicate good or bad fortune, so the diviner's encounter with the active line will not be outside of this. Only by stacking the eight trigrams can the sixty-four trigrams and the 384 lines be formed, and the hexagram statements and line statements upon which divination relies are thus established.

吉凶悔吝者，生乎動者也，吉、凶、悔、吝，皆辭之所命也。然必因卦爻之動而後見。剛柔者，立本者也，變通者，趣時者也。趣，七樹反。一剛一柔，各有定位，自此而彼，變以從時。吉凶者，貞勝者也，貞，正也，常也，物以其所正為常者也。天下之事，非吉則凶，非凶則吉，常相勝而不已也。天地之道，貞觀者也，日月之道，貞明者也，天下之動，貞夫一者也。觀，官換反。夫，音扶。觀，示也。天下之動，其變無窮，然順理則吉，逆理則凶，則其所正而常者，亦一理而已矣。

The Great Treatise says: "Good fortune, misfortune, regret, and hardship all arise from change." Good fortune, misfortune, regret, and hardship are all what the line statements of the hexagrams indicate, yet they can only be manifested through the change of the hexagram lines. The Great Treatise says: "Hardness and softness establish the fundamental principles, while change and adaptability lead to harmony with the appropriate time." ("Qù" is read as "qū shù fǎn," meaning the same as "qū." ) One hardness and one softness each occupy a fixed line position; moving from one position to another is change in accordance with the time. The Great Treatise says: "Good fortune and misfortune arise from the overcoming of the correct and constant." "Zhen" means correct and constant; things act according to the correct and constant as their constant way. The affairs of the world are either good fortune or misfortune, either misfortune or good fortune, constantly overcoming each other without end. The Great Treatise says: "The way of heaven and earth is revealed through correctness; the way of the sun and moon is bright through correctness; all changes in the world return to a single correct principle." ("Guan" is read as "guān huàn fǎ," "fu" is read as "fu." ) "Guan" means to reveal. The changes and transformations in the world are endless, yet following the principle brings good fortune, and opposing it brings misfortune. Therefore, the so-called correct and constant principle is merely the same principle.

夫乾，確然示人易矣，夫坤，阝貴然示人簡矣。確，苦角反。易，音異。阝貴，音頹。確然，健貌。阝貴然，順貌，所謂「貞觀」者也。爻也者，效此者也，象也者，像此者也。此謂上文乾、坤所示之理，爻之奇偶，卦之消息，所以效而象之。爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。內，謂蓍卦之中。外，謂蓍卦之外。變，即動乎內之變。辭，即見乎外之辭。

The Great Treatise says: "Qian is firm and strong, manifesting itself clearly and easily to people; Kun is gentle and yielding, manifesting itself simply and unobtrusively." ("Que" is pronounced as "ku jiao" and "yi" is pronounced as "yi", meaning easy and level; "gu" is the same as "tui", pronounced as "tui".) "Que ran" describes the appearance of firmness and strength, while "tui ran" describes the appearance of gentleness and yielding, which is the meaning referred to earlier as "zhen guan." The Great Treatise also says: "Yao is to imitate this; xiang is to take the image of this." This means that the principles displayed by Qian and Kun in the previous text, the odd and even lines of yao, and the waxing and waning of the hexagram structure, are all meant to imitate and symbolize them. The Great Treatise further says: "The yao images move internally, while fortune and misfortune appear externally; achievements are revealed through change, and the mind of the sage is expressed through words." "Internal" refers to within the yarrow stalks and the hexagram structure, while "external" refers to outside of them. "Change" refers to the internal movement of the yao, and "words" refers to the external expressions in the text.

天地之大德曰生，聖人之大寶曰位。何以守位？曰仁。何以聚人？曰財。理財正辭，禁民為非，曰義。「曰人」之人，今本作「仁」。呂氏從古，蓋所謂「非眾罔與守邦」。上第一章。此章言卦爻吉凶，造化功業。

The Great Treatise says: "The greatest virtue of heaven and earth is called 'life,' and the greatest treasure of the sage is called 'position.' On what basis can one hold this position? On people. On what basis can one gather people? On wealth. Managing wealth, regulating commands, and preventing the people from wrongdoing is called 'righteousness.' The character 'ren' in the phrase 'says about people' is commonly found in the transmitted text as 'ren' (benevolence); Li Dafang followed the ancient text and used 'person,' probably drawing on the meaning from the Book of Documents that 'without the people, there would be no one to share the state with the sovereign.' The above is the first chapter. This chapter discusses the auspiciousness and inauspiciousness of the hexagram lines and their relation to the creative transformations of heaven and earth, as well as human affairs and achievements."

古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。包，蒲交反。王，於況反。王昭素曰：「『與地』之間，諸本多有『天』字。」俯仰遠近，所取不一，然不過以驗陰陽消息兩端而已。神明之德，如健順動止之性，萬物之情，如雷風山澤之象。作結繩而為罔罟，以佃以漁，蓋取諸《離》。罔，與網同。罟，音古。佃，音田。兩目相承，而物麗焉。

The Great Treatise says: "In ancient times, the ruler Fuxi observed the celestial phenomena above, the earthly principles below, the patterns of birds and beasts, and the suitability of the land. He took inspiration from his own body for near things and from all things for distant ones, thus beginning to draw the Eight Trigrams. These trigrams were used to connect with the virtues of the divine and to classify the conditions of all things." ("Bao" is pronounced pu jiao, and "wang" is read as yu kuang, functioning as a verb.) Wang Zhao Su says: "Between 'with the earth' there is often an additional 'heaven' character in various versions." Although the objects taken from looking up and down, and from near and far, differ, they are ultimately concerned with verifying the waxing and waning of yin and yang. "The virtues of the divine" refer to qualities such as strength and uprightness, gentleness and compliance, movement and stillness. "The conditions of all things" refer to forms such as thunder, wind, mountain, and marsh. The Great Treatise says: "They wove ropes into nets and traps for hunting and fishing, which was probably modeled after the Li trigram." ("Wang" is the same as "net," and "gu" is read as gu; "dian" is read as tian.) The Li trigram has two "eye" shapes above and below, and all things are attached within the net's mesh.

包犧氏沒，神農氏作。斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸《益》。斫，涉角反。耜，音似。耒，力對反。耨，奴豆反。二體皆木，上入下動，天下之益，莫大於此。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸《噬嗑》。日中為市，上明而下動，又借噬為市，嗑為合也。

The Great Treatise says: "After the death of Fuxi, Shen Nong rose to prominence. He carved wood into plowshares, bent wood into plow handles, and taught people throughout the world the convenience of farming, which is roughly symbolic of the Yu hexagram." ("Zhuo" is pronounced she jue fan, "Si" is si, "Lei" is li dui fan, and "Nou" is nu dou fan.) The Yu hexagram has both its upper and lower trigrams as wood. The upper trigram Xun represents entering, and the lower trigram Zhen represents movement, which perfectly matches the image of farming. There is no greater benefit for the world than this. The Great Treatise also says: "At noon, open the market to gather people from all over the world, collect goods from everywhere, complete the transactions, and then part ways, each person getting what they need, which is roughly symbolic of the Shehe hexagram." Opening the market at noon takes the image of the upper trigram Li representing brightness and the lower trigram Zhen representing movement. It also uses the sound of "she" for "shi" (market) and the meaning of "he" for "he" (gathering).

神農氏沒，黃帝、堯、舜氏作。通其變，使民不倦，神而化之，使民宜之。《易》：窮則變，變則通，通則久。是以「自天佑之，吉無不利」。黃帝、堯、舜垂衣裳而天下治，蓋取諸《乾》、《坤》。《乾》、《坤》變化而無為。刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸《渙》。刳，口姑反。剡，以冉反。木在水上也。「致遠以利天下」，疑衍。服牛乘馬，引重致遠，以利天下，蓋取諸《隨》。下動，上說。重門擊柝，以待暴客，蓋取諸《豫》。重，直龍反。柝，他各反。預備之意。

The Great Treatise says: "After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, so that the people did not become weary; they subtly guided the people, so that each could find his proper place. The principles of the Book of Changes are that when something reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long. Therefore it says, 'If heaven helps, there is no misfortune.' The Yellow Emperor, Yao, and Shun ruled the world with ease, governing without exertion, which is probably modeled after the trigrams Qian and Kun." Qian and Kun nurture all things without deliberate creation. The Great Treatise says: "Carving out a hollow in a tree to make a boat, sharpening a piece of wood to make an oar, using boats and oars to cross rivers and reach distant places for the benefit of the world, which is probably modeled after the trigram Huan." (The character "刳" is pronounced "kou gu" and "剡" is pronounced "yi ran.") Huan represents wood on water; the phrase "reaching distant places for the benefit of the world" is likely a later addition. The Great Treatise says: "Driving oxen and horses, carrying heavy loads, reaching distant places for the benefit of the world, which is probably modeled after the trigram Suí." Suí represents the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake), symbolizing movement and joy. The Great Treatise says: "Setting up many gates, beating wooden drums at night to guard against violent guests, which is probably modeled after the trigram Yu." (The character "重" is pronounced "zhi long" and "柝" is pronounced "ta ge.") Yu means preparation in advance.

斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸《小過》。斷，丁緩反。杵，昌呂反。掘，其月反。下止，上動。弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸《睽》。睽，乖然後威以服之。上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸《大壯》。處，上聲。壯固之意。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸《大過》。衣，去聲。送死大事，而過於厚。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸《夬》。明決之意。上第二章。此章言聖人制器尚象之事。

The Great Treatise says: "Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of pestle and mortar benefits the people, which is roughly taken from the image of the Lesser Crossing hexagram." ("Cut" is read as dīng huǎn fǎn, "pestle" is read as chāng lǚ fǎn, "dig" is read as qí yuè fǎn.) The Lesser Crossing hexagram has the lower trigram Gen (mountain) representing stillness and the upper trigram Zhen (thunder) representing movement, just like the mortar being still while the pestle moves during pounding rice. The Great Treatise says: "Stretching a bowstring on a wooden frame to make a bow, carving wood to make arrows, the convenience of bows and arrows is used to subdue the world, which is roughly taken from the image of the Parting of the Ways hexagram." The Parting of the Ways hexagram signifies separation: when people's hearts are divided, then force is used to bring them into obedience. The Great Treatise says: "In ancient times, people lived in caves and slept in the open, but later sages changed this to use houses, with beams above and eaves below, to protect against wind and rain, which is roughly taken from the image of the Great Strength hexagram." ("Residence" is read in the rising tone.) The Great Strength hexagram takes its meaning from strength and firmness. The Great Treatise says: "In ancient times, when burying the dead, they wrapped the corpse thickly in straw and buried it in the wilderness, without a mound or planting trees, and mourning had no fixed duration; later sages changed this to use coffin and outer case, which is roughly taken from the image of the Great Excess hexagram." ("Clothing" is read in the falling tone, used as a verb.) Funerals are a major event, so "Great Excess" is used to indicate excessive solemnity. The Great Treatise says: "In ancient times, people used knotted ropes to govern, but later sages changed this to use written characters and seals, officials used them to manage affairs, and the people used them to verify matters, which is roughly taken from the image of the决卦 (Decisive Action) hexagram." The Decisive Action hexagram takes its meaning from clarity and decisive action. The above is the second chapter, which discusses how sages created objects by following the images of the hexagrams.

是故《易》者，象也。象也者，像也。《易》卦之形，理之似也。彖者，材也。彖言一卦之材。爻也者，效天下之動者也。效，放也。是故吉凶生而悔吝著也。悔吝本微，因此而著。上第三章。

The Great Treatise says: "Therefore, the Book of Changes discusses images; what is meant by image is similarity." The form of the hexagrams in the Book of Changes is a close approximation of the principles of the universe. The Great Treatise says: "Tuan refers to substance." The Tuan commentary discusses the overall substance of a single hexagram. The Great Treatise says: "A yao is an imitation of the changes in the universe." "Imitate" means to follow after. The Great Treatise says: "Therefore, fortune and misfortune arise from this, and regret and hardship become evident." Regret and hardship are originally subtle, but they become apparent due to the movement of the yao. This concludes the third chapter.

陽卦多陰，陰卦多陽。《震》、《坎》、《艮》為陽卦，皆一陽二陰；《巽》、《離》、《兌》為陰卦，皆一陰二陽。其故何也？陽卦奇，陰卦偶。奇，紀宜反。凡陽卦皆五畫，凡陰卦皆四畫。其德行何也？陽一君而二民，君子之道也。陰二君而一民，小人之道也。行，下孟反。君，謂陽。民，謂陰。上第四章。

The Great Treatise says: "A diagram with a yang line has more yang lines, and a diagram with a yin line has more yin lines." The trigrams Zhen, Kan, and Gen are yang trigrams, each having one yang line and two yin lines; the trigrams Xun, Li, and Dui are yin trigrams, each having one yin line and two yang lines. The Great Treatise asks: "Why is this so?" The answer is: "The number of strokes for a yang trigram is odd, and for a yin trigram it is even." (The character "奇" is pronounced ji yi fan.) A yang line counts as one stroke, and a yin line counts as two strokes, so all yang trigrams have five strokes, and all yin trigrams have four strokes. The Great Treatise then asks: "What are their virtues?" The answer is: "A yang trigram represents one ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers competing for one commoner, which is the way of the petty person." (The character "行" is pronounced xia meng fan.) "Ruler" refers to a yang line, and "commoner" refers to a yin line. This is the fourth chapter.

《易》曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮？天下同歸而殊塗，一致而百慮。天下何思何慮？此引《咸》九四爻辭而釋之。言理本無二，而殊塗百慮，莫非自然，何以思慮為哉？必思而從，則所從者亦狹矣。

The Book of Changes says: "Coming and going in confusion, companions follow your thoughts." Confucius explains: "What is there in the world that needs to be thought about? All things take different paths yet ultimately converge, and myriad considerations all end up in unity. What is there in the world that needs to be thought about?" This is an explanation of the Line Statement of the ninth line in the fourth position of the Xian hexagram. It means that the principle is originally one, but the ways differ and thoughts vary, yet all arise naturally. Why then should one deliberately think about it? If one must wait for deliberation before following, then what one can follow is very limited.

日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。信，音申。言往來屈信，皆感應自然之常理，加憧憧焉，則入於私矣，所以必思而後有從也。

Confucius continued: "When the sun sets, the moon rises, and when the moon sets, the sun rises; the sun and moon alternate and thus light is generated. When the severe winter passes, the hot summer comes, and when the hot summer passes, the severe winter comes; the cold and heat alternate and thus a year is formed. What has passed is bending, and what comes is stretching; bending and stretching respond to each other and thus benefit arises." ("Xin" is read as "Shen," meaning "stretching.") This explains that the coming and going of bending and stretching are natural principles of response. If one adds a state of confused and uncertain private thoughts, one falls into private desires, hence one must not follow without careful consideration.

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

Confucius also said: "The silkworm bends its body in order to achieve extension; the dragon and snake hibernate in winter in order to preserve themselves. To study the principles and doctrines to a profound and mysterious level is in order to apply them in practice; to apply them conveniently and to be at ease in any situation is in order to enhance one's virtue." ("Huo" is pronounced yū fú fǎn, "zhe" is pronounced zhēn lì fǎn.) This further extends the principle of bending and extending to the study of learning, explaining that there is also a natural principle involved: to study the principles and doctrines to a profound and mysterious level is to have bent to the extreme, yet it is precisely the foundation for future application; to apply them conveniently and to be at ease wherever one goes is to have extended to the extreme, yet it is precisely the resource for returning and enhancing one's virtue. The internal and external aspects mutually nourish and stimulate each other.

過此以往，未之或知也。窮神知化，德之盛也。」下學之事，盡力於精義利用，而交養互發之機，自不能已。自是以上，則亦無所用其力矣。至於窮神知化，乃德盛仁熟而自致耳。然不知者，往而屈也；自致者，來而信也，是亦感應自然之理而已。張子曰：「氣有陰陽。推行有漸為化，合一不測為神。」此上四節，皆以釋《咸》九四爻義。

Confucius finally said: "Beyond this level, there is nothing that human beings can know. To exhaust the mysterious and understand the workings of nature is the realm of those who have reached the peak of virtue." The practice of the lower studies is only to carefully study principles and apply them in cultivating oneself, and the mechanism of mutual nourishment between inner and outer, as well as mutual stimulation, will naturally not cease. From here, there is no further place to exert effort. As for exhausting the divine and knowing the transformations, that is naturally attained after virtue is fully developed and benevolence is ripe. However, what is unknown to humans belongs to 'going forward' and 'bending'; what is naturally attained belongs to 'coming' and 'extending,' which is no more than the principle of mutual response. Zhang Zai said: "Qi has yin and yang as two aspects. When it is gradually extended, it is called 'transformation'; when it is combined into one and indescribable, it is called 'divine.'" The above four sections are all explanations of the meaning of the line Nine in the Fourth of the Hexagram Xian.

《易》曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱，非所據而據焉，身必危。既辱且危，死期將至，妻其可得見邪？」釋《困》六三爻義。《易》曰：「公用射隼于高墉之上，獲之，無不利。」子曰：「隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。」射，石亦反。隼，恤允反。括，古活反。括，結礙也。此釋《解》上六爻義。

The Book of Changes says: "Trapped by a stone, relying on thornbushes, entering his house, not seeing his wife, calamity." Confucius explains: "To be trapped where one should not be, one's reputation will surely suffer; to rely on something one should not, one's self will surely be in danger. Suffering both disgrace and peril, death is imminent, how can one see his wife?" This explanation pertains to the Third Line of the hexagram of困 (Obstruction). The Book of Changes also says: "The public uses a bow and arrow to shoot a falcon on a high wall, obtains it, and there is no disadvantage." Confucius explains: "A falcon is a fierce bird, the bow and arrow are tools, and the one shooting is a person. A gentleman keeps the tools on his person, waits for the right moment, and then acts. How could there be any disadvantage? When action is taken without obstruction, there is immediate success. This refers to someone who has already prepared the tools and then acts." ("Shè" is also pronounced "shí," "fèn" is pronounced "xù yǔn," and "kuò" is pronounced "gǔ huó." "Kuò" means obstruction.) This passage explains the meaning of the Sixth Line at the Top of the hexagram of解 (Resolution).

子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：『屨校滅趾，無咎。』此之謂也。」校，音教。此釋《噬嗑》初九爻義。「善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。《易》曰：『何校滅耳，凶。』」何，河可反。去，羌呂反。此釋《噬嗑》上九爻義。

Confucius said: "A petty person does not feel ashamed of unkindness, does not fear injustice, will not make an effort without seeing a benefit, and does not know punishment without being threatened. Suffering a small punishment and receiving a great warning is precisely the good fortune of a petty person. The Book of Changes says: 'Shoes and chains cut off the toes, no blame.' This refers to this." (The character '校' is read as 'jiao' and refers to a type of punishment tool.) This passage explains the meaning of the first line of the hexagram Shihhe (噬嗑). Confucius also said: "Goodness not accumulated is insufficient to achieve a good reputation, and evil not accumulated is insufficient to destroy oneself. Petty persons regard small goodness as having no benefit and are unwilling to do it, and regard small evil as having no harm and are unwilling to remove it. Therefore, evil accumulates to the point of being unavoidable, and guilt accumulates to the point of being inescapable. The Book of Changes says: 'A burden on the ear, leading to misfortune.' " (The character '何' is read as 'he' and means 'to bear'; '去' is read as 'qu' and means 'to remove.') This passage explains the meaning of the top line of the hexagram Shihhe (噬嗑).

子曰：「危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。《易》曰：『其亡其亡，繫于苞桑。』」此釋《否》九五爻義。子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰：『鼎折足，覆公飠束，其形渥，凶。』言不勝其任也。」知，音智。鮮，仙善反。折，之設反。飠束，音速。渥，烏角反。勝，音升。此釋《鼎》九四爻義。

Confucius said: "Those who bring about peril are those who think themselves secure; those who bring about destruction are those who think themselves permanently safe; those who bring about disorder are those who think themselves already healed. Therefore, the virtuous person remains mindful of danger when at peace, of ruin when alive, and of disorder when in times of stability, thus ensuring their own security and the preservation of the state. The Book of Changes says: 'Its downfall, its downfall, bound to the young willow.' " This passage explains the meaning of the Nine in the Fifth line of the Hexagram of Obstruction. Confucius also said: "Those with shallow virtue but lofty status, limited wisdom but grand ambitions, and weak strength but heavy burdens, rarely avoid misfortune. The Book of Changes says: 'The tripod breaks its leg, overturns the food, its shape is stained, calamity.' This refers to those who cannot bear their responsibilities." (The character '知' is read as 'wisdom'; '鲜' is read as 'xiān shàn fǎn'; '折' is read as 'zhī shè fǎn'; '饣束' is the character '餗', read as 'sù', referring to the food in the tripod; '渥' is read as 'wū jué fǎn'; '胜' is read as 'shēng'.) This passage explains the meaning of the Nine in the Fourth line of the Hexagram of the Tripod.

子曰：「知幾其神乎？君子上交不諂，下交不瀆，其知幾乎？幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。《易》曰：『介于石，不終日，貞吉。』介如石焉，寧用終日？斷可識矣。君子知微知彰，知柔知剛，萬夫之望。」幾，音機。「先見」之見，音現。斷，丁玩反。望，無方反。此釋《豫》六二爻義。《漢書》「吉之」之間，有「凶」字。

Confucius said: "If one can perceive the subtle signs, is that not considered marvelous? A gentleman does not flatter those above him, nor does he look down upon those below him; this is perceiving the subtle signs. The so-called 'sign' refers to the minute indications of change, the initial manifestations of good or ill fortune. When a gentleman perceives these subtle signs, he acts immediately, without waiting for a whole day. The Book of Changes says: 'Between a stone, not waiting for a whole day, firmness brings good fortune.' A steadfast character is as solid as a stone; why wait for a whole day? This shows the clarity of decision-making. A gentleman understands both the subtle and the obvious, both the gentle and the strong, hence he is looked up to by all people." (The character '几' is read as 'ji'; the '见' in '先见' is read as 'xian'; the '断' is read as 'ding wan fan'; the '望' is read as 'wu fang fan.') This passage explains the meaning of the Second Line of the sixth line of the Yu hexagram. The Han Shu cites it with an additional '凶' (ill fortune) between '吉' (good fortune) and '之', making it 'the initial signs of good and ill fortune.'

子曰：「顏氏之子，其殆庶幾乎？有不善，未嘗不知，知之，未嘗復行也。《易》曰：『不遠復，無只悔，元吉。』」幾，音機。「復行」之復，芳服反。只，音其。殆，危也。庶幾，近意，言近道也。此釋《復》初九爻義。「天地絪縕，萬物化醇。男女構精，萬物化生。《易》曰：『三人行，則損一人。一人行，則得其友。』言致一也。」絪，音因。縕，紆雲反。絪縕，交密之狀。醇，謂厚而凝也，言氣化者也。化生，形化者也。此釋《損》六三爻義。

Confucius said: "Yan Hui, perhaps approaches the understanding of 'ji' (the subtle moment of change). Whenever he commits a wrong, he does not fail to recognize it; once he recognizes it, he will never repeat it. The Book of Changes says: 'Not far from returning, no single regret, original good fortune.' " (The character 'ji' is read as 'ji'; the 'fu' in 'fu xing' is read as 'fang fu', meaning to repeat; 'zhi' is read as 'qi'.) 'Dai' means almost, and 'shu ji' means approaching, meaning he approaches the Way. This passage explains the meaning of the first line of the 'Fu' hexagram. The Great Treatise says: 'The two energies of Heaven and Earth interact closely and feel each other, thus the myriad things are transformed and nurtured, becoming thick and rich; the union of male and female energies produces vital essence, from which all things are generated. The Book of Changes says: 'When three people walk, one is lost; when one person walks, he finds his friend.' This speaks of returning to singleness." (The character 'yin' is read as 'yin'; 'yun' is read as 'yu yun'.) 'Yin yun' describes the close interaction of the two energies; 'chun' refers to the thick and concentrated state, describing the transformation of energy; 'huasheng' refers to the transformation of form. This passage explains the meaning of the third line of the 'Sun' hexagram.

子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子修此三者，故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。《易》曰：『莫益之，或擊之，立心勿恆，凶。』」「易其」之易，去聲。此釋《益》上九爻義。上第五章。

Confucius said: "A gentleman first ensures his own stability before taking action, first makes his mind calm before speaking, and first establishes friendly relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly when in a dangerous situation, the people will not be close to him; if one speaks hastily out of fear, the people will not respond; if one makes requests without having established relations, the people will not give. If no one is close, then those who wish to harm him will come. The Book of Changes says: 'No one benefits him, someone attacks him, if one's mind is not constant, misfortune will come.' (In '易其,' the '易' is read in the falling tone, meaning 'calm.') This passage explains the meaning of the upper ninth line of the '益' hexagram. This is the fifth chapter."

子曰：「乾坤，其《易》之門邪？」乾，陽物也，坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。邪，於遮反。撰，仕免反。諸卦剛柔之體，皆以乾、坤合德而成，故曰「乾坤，《易》之門」。撰，猶事也。其稱名也，雜而不越，於稽其類，其衰世之意邪？萬物雖多，無不出於陰陽之變。故卦爻之義，雖雜出而不差繆，然非上古淳質之時思慮所及也。故以為衰世之意，蓋指文王與紂之時也。

Confucius said, "The trigrams Qian and Kun are perhaps the gateway to the Book of Changes?" Qian belongs to the yang and Kun belongs to the yin; yin and yang combine their virtue, and the qualities of firmness and flexibility each have their form, used to express the workings of heaven and earth, and to connect with the virtue of the divine. ("Xie" is read as Yu Zha Fan, same as "Ye"; "Zhuàn" is read as Shi Mian Fan.) The forms of firmness and flexibility in each hexagram are all formed by the combination of Qian and Kun's virtue, so it is said, "Qian and Kun are the gateway to the Book of Changes"; "Zhuàn" is like saying the workings of things. The Great Treatise also says, "It speaks of the names of things, which though numerous do not exceed reason; examining its symbolic categories, it is perhaps the mind of a time of decline and disorder?" Although myriad things exist, none arise outside the changes of yin and yang, so the meanings of the hexagrams and lines, though appearing in a myriad forms, do not become confused; yet this is no longer within the capacity of the thoughts of the ancient simple and sincere times to consider, hence it is said to be the mind of a time of decline, perhaps referring to the time of King Wen and King Zhou of Shang.

夫《易》，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭則備矣。夫，音扶。當，去聲。斷，丁玩反。而微顯，恐當作「微顯而」。「開而」之而，亦疑有誤。其稱名也小，其取類也大。其旨遠，其辭文，其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。中，丁仲反。行，下孟反。肆，陳也。貳，疑也。上第六章。此章多闕文疑字，不可盡通。後皆放此。

The Great Treatise says: "The Book of Changes makes clear past events and discerns future ones, making the obvious detailed and the hidden revealed; it presents things clearly so that names are appropriate and categories are distinct, expressions are correct and judgments are clear, thus the Way of the Book of Changes is complete." ("Fu" is read as "fu," "dang" is read in the falling tone, and "duan" is read as "ding wan fan.") The phrase "er wei xian" probably should be "wei xian er," and the "er" in "kai er" is likely a mistake. The Great Treatise also says: "It speaks of small names, but takes great categories; its meaning is profound, its words are ornate; its words are winding yet hit the mark, its statements are elaborate yet subtle. It helps the people by addressing their doubts and assists them in their actions, thereby making clear the consequences of success and failure." ("Zhong" is read as "ding zhong," meaning to hit the mark; "xing" is read as "xia meng fan.") "Si" means elaboration, and "er" means doubt. This is Chapter Six. This chapter contains many missing characters and doubtful words, which cannot all be fully explained. In the following sections, similar situations will be handled in the same way.

《易》之興也，其於中古乎？作《易》者，其有憂患乎？夏、商之末，《易》道中微；文王拘於羑里而繫《彖辭》，《易》道復興。是故《履》，德之基也。《謙》，德之柄也。《復》，德之本也。《恆》，德之固也。《損》，德之修也。《益》，德之裕也。《困》，德之辨也。《井》，德之地也。《巽》，德之制也。

The Great Treatise says: "The emergence of the Book of Changes probably occurred in the middle ancient times? The person who composed the Book of Changes probably had worries and troubles." During the late Xia and Shang dynasties, the way of the Book of Changes temporarily declined. King Wen was imprisoned in Youli and composed the彖辞, thus reviving the way of the Book of Changes. The Great Treatise then continues: "Therefore, the hexagram of Footsteps is the foundation of virtue, the hexagram of Humility is the handle of virtue, the hexagram of Returning is the origin of virtue, the hexagram of Constancy is the firmness of virtue, the hexagram of Loss is the cultivation of virtue, the hexagram of Gain is the abundance of virtue, the hexagram of Difficulty is the discernment of virtue, the hexagram of Well is the place of virtue, and the hexagram of Following is the restraint of virtue."

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

"Lu" means ritual. The "Lu" hexagram has heaven above and marsh below, indicating fixed distinctions of respect and hierarchy. People must adhere to these distinctions, thereby establishing a foundation for virtue. "Qian" means to humble oneself and honor others, which is something those who practice ritual should hold fast to and never lose. These nine hexagrams all discuss matters of self-cultivation and responding to troubles, and they are arranged in a certain order: the foundation is for establishing oneself, and the handle is for holding on. "Fu" means not to stray outward and to maintain the good beginning constantly, while "Heng" means to hold fast and remain constant. The "Sun" hexagram teaches people to restrain anger and suppress selfish desires for self-cultivation, and the "Yi" hexagram teaches people to improve good deeds and correct mistakes in order to nurture the good beginning. "Kun" is used for self-examination of one's strength, and "Jing" is used to maintain a fixed position, thereby enabling one to be flexible and orderly in dealing with changes.

《履》，和而至。《謙》，尊而光。《復》，小而辨於物。《恆》，雜而不厭。《損》，先難而後易。《益》，長裕而不設。《困》，窮而通。《井》，居其所而遷。《巽》，稱而隱。易，以豉反。長，丁丈反。稱，尺證反。此如書之九德，禮非強世，然事皆至極。《謙》以自卑而尊且光，《復》陽微而不亂於群陰，《恆》處雜而常德不厭，《損》欲先難，習熟則易，《益》但充長而不造作，《困》身困而道亨，《井》不動而及物，《巽》稱物之宜，而潛隱不露。

The Great Treatise again explains these nine trigrams: "The trigram of Footsteps (履) is harmonious and can reach the extreme; the trigram of Humility (谦) is lowly yet becomes exalted and illustrious; the trigram of Returning (复) has a slight yang energy yet can distinguish itself among myriad things; the trigram of Constancy (恒) is amidst complexity yet does not grow weary; the trigram of Loss (损) is difficult at first but becomes easy afterwards; the trigram of Gain (益) is full and generous without artificiality; the trigram of Difficulty (困) is in hardship yet its principles are clear; the trigram of Well (井) remains in its place yet its benefits reach others; the trigram of Following (巽) adapts to circumstances yet remains hidden." (In the text, "易" is read as yì, "长" as cháng, and "称" as chèn.) This is similar to what the Book of Documents says about the "Nine Virtues": ritual is not forced upon people, yet when practiced, it is carried out to the utmost. Humility, though lowly, becomes exalted; Returning, though a small yang, is not disturbed by the many yin; Constancy, amidst complexity, maintains its constant virtue without weariness; Loss requires initial restraint, but once habitual, it becomes easy; Gain is simply filling and increasing without artificiality; Difficulty, though in hardship, has its principles clear; Well, though unmoving, benefits others; Following adapts to circumstances and remains hidden.

《履》以和行，《謙》以制禮，《復》以自知，《恆》以一德，《損》以遠害，《益》以興利，《困》以寡怨，《井》以辨義，《巽》以行權。「和行」之行，下孟反。遠，袁萬反。寡怨，謂少所怨尤。辨義，謂安而能慮。上第七章。此章三陳九卦，以明處憂患之道。

In the third exposition of these nine trigrams in the Great Treatise, it says: "The trigram 'Zhu' is used to harmonize actions, 'Xian' to regulate propriety, 'Fu' to reflect and understand oneself, 'Heng' to maintain one's virtue consistently, 'Sun' to distance oneself from calamity, 'Yi' to promote benefit, 'Kun' to reduce grievances, 'Jing' to discern righteousness and principles, and 'Xun' to adapt flexibly." ("Heng xing" is read as "heng xing" with "xing" pronounced as "xings" in the style of Meng Fan; "yuan" is read as "yuan wan fan" and used as a verb.) "Guo yuan" refers to having few complaints against heaven or oneself, and "bian yi" means to reside in one's proper position while being able to think and consider. This is the seventh chapter, in which the chapter three times expounds on these nine trigrams, to explain the principles of being in a state of hardship and distress.

《易》之為書也，不可遠，為道也，屢遷。變動不居，周流六虛，上下無常，剛柔相易。不可為典要，唯變所適。遠，袁萬反。上，上聲。下，去聲。遠，猶忘也。周流六虛，謂陰陽流行於卦之六位。其出入以度，外內使知懼。此句未詳，疑有脫誤。又明於憂患與故，無有師保，如臨父母。雖無師保，而常若父母臨之，戒懼之至。初率其辭，而揆其方，既有典常。苟非其人，道不虛行。揆，葵癸反。方，道也。始由辭以度其理，則見其有典常矣。然神而明之，則存乎其人也。上第八章。

The Great Treatise says: "The Book of Changes cannot be neglected or forgotten; the Dao it discusses is ever changing, never remaining in one place, flowing through the six vacant positions of a hexagram, neither fixed above nor below, with yin and yang alternating, not to be regarded as fixed rules, but to be adapted according to change." ("Yuan" is read as Yuan Wan Fan, as a verb; "Shang" is read in the rising tone, "Xia" in the falling tone.) "Yuan" is like saying to forget; "flowing through the six vacancies" means the movement of yin and yang within the six lines of a hexagram. The Great Treatise says: "Its coming and going follows a pattern, and both inside and outside make people aware of caution." This sentence is obscure, and there may be missing or incorrect characters. The Great Treatise says: "It also clearly explains the causes of worries and troubles; even without a teacher or guardian by one's side, it is as if facing one's parents." Although there is no teacher or guardian to guide, one constantly feels as if parents are present, which is the extreme of caution. The Great Treatise says: "At first, by examining the words of the hexagrams and lines, one can understand their meaning, and thus find inherent principles; but if one is not of that kind, these principles will not be applied without cause." ("Kui" is read as Kui Gui Fan.) "Fang" means principle: at first, by examining the words, one can see that there are inherent principles; but to use them skillfully, it entirely depends on oneself. The above is the eighth chapter.

《易》之為書也，原始要終，以為質也。六爻相雜，唯其時物也。要，一遙反。下同。質，謂卦體。卦必舉其始終而後成體，爻則唯其時物而已。其初難知，其上易知，本末也，初辭擬之，卒成之終。易，去聲。此言初、上二爻。若夫雜物撰德，辨是與非，則非其中爻不備。夫，音扶。此謂卦中四爻。噫，亦要存亡吉凶，則居可知矣。知者觀其《彖辭》，則思過半矣。「知者」之知，音智。

The Great Treatise says: "The Book of Changes traces the beginning of things and the conclusion of things, thus forming the structure of the hexagram; the six lines are intermingled, but each follows its time and represents its object." ("要" is read as yáo, meaning conclusion, same below.) "Quality" refers to the hexagram structure: a hexagram must be considered from beginning to end to be complete, while the lines merely follow the situation as it arises. The Great Treatise says: "The first line is difficult to understand, while the top line is easy to understand, this is the relationship between origin and conclusion; the words of the first line are speculative about the beginning, while the words of the top line conclude the end." ("易" is read in the falling tone.) Here it is speaking about the first and top lines. The Great Treatise says: "As for the arrangement of things, the narration of virtue, and the distinction of right and wrong, then without the middle lines it would be incomplete." ("夫" is read as fú.) Here it refers to the second, third, fourth, and fifth lines of the hexagram. The Great Treatise says: "Alas, if one wishes to conclude on matters of survival and fortune, then even in ordinary times one can understand it; a wise person merely looks at the彖辞, and his thinking is already half done." ("知者" is read with "知" as zhì.)

《彖》，統論一卦六爻之體。二與四，同功而異位，其善不同。二多譽，四多俱，近也。柔之為道，不利遠者。其要無咎，其用柔中也。要，如字，又一遙反。下章同。此以下論中爻。同功，謂皆陰位。異位，謂遠近不同。四近君，故多懼。柔不利遠，而二多譽者，以其柔中也。三與五，同功而異位。三多凶，五多功，貴賤之等也。其柔危，其剛勝邪。勝，音升。三五同陽位，而貴賤不同。然以柔居之則危，唯剛則能勝之。上第九章。

The Great Treatise discusses the overall meaning of a hexagram's six lines. The Great Treatise says: "The second and fourth lines have similar functions but different positions, and thus their virtues differ: the second line is often praised, while the fourth line is often cautious, because the fourth line is close to the position of the ruler. The nature of the yin lines is not favorable when they are far from the ruler's position; the second line is generally without fault because it is yin and in the middle." ("Yao" is read in its original pronunciation, or as one yao fan, the same in the next chapter.) From here on, the discussion focuses on the middle lines. "Same function" refers to the second and fourth lines both being yin lines, while "different positions" refers to their different proximity to the ruler's position. The fourth line is close to the ruler's position, so it is often cautious; the second line is often praised because it is yin and in the middle. The Great Treatise says: "The third and fifth lines have similar functions but different positions: the third line is often dangerous, while the fifth line is often successful, this is the difference between high and low status; if a yin line occupies these positions, it is dangerous, but only a yang line can be competent." ("Sheng" is read as sheng.) The third and fifth lines are both yang lines but differ in status, yet if a yin line occupies these positions, it is dangerous, and only a yang line can be competent. This is the ninth chapter.

《易》之為書也，廣大悉備。有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者，非它也，三才之道也。三畫已具三才，重之故六，而以上二爻為天，中二爻為人，下二爻為地。道有變動，故曰爻。爻有等，故曰物。物相雜，故曰文。文不當，故吉凶生焉。當，去聲。道有變動，謂卦之一體。等，謂遠近貴賤之差。相雜，謂剛柔之位相同。不當，謂爻不當位。上第十章。

The Great Treatise says: "The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three elements and represents each with two lines, hence there are six lines. The six lines are not anything else but the ways of the three elements." The trigrams already contain the three elements, and when overlapped to form hexagrams, the upper two lines represent heaven, the middle two lines represent humanity, and the lower two lines represent earth. The Great Treatise says: "The way has movement and change, hence it is called 'yao'; yao has order and hierarchy, hence it is called 'wu'; wu categories intermingle and mix, hence it is called 'wen'; wen has improper aspects, hence good and bad fortune arise from this." ("Dang" is pronounced in the falling tone.) "The way has movement and change" refers to the entire hexagram, "deng" refers to differences in distance, status, and rank, "xiang za" refers to the mutual intermingling of strong and weak lines, and "bu dang" refers to lines not being in their proper positions. This is the tenth chapter.

《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。邪，於遮反。「易者」之易，去聲。要，平聲。危懼故得平安，慢易則必傾覆，《易》之道也。上第十一章。

The Great Treatise says: "The Book of Changes arose, perhaps precisely during the late Shang dynasty and the flourishing era of the Zhou dynasty? Precisely during the time of King Wen and King Zhou? Therefore its words are full of caution and fear: those who remain cautious and fearful attain peace, while those who are careless and negligent meet ruin. Its principles are extremely vast, encompassing all things without omission; from beginning to end, one remains vigilant and cautious, ultimately avoiding mistakes. This is called the principle of the Book of Changes." ("Ye" is read as yu zha fan, same as "ye"; "Yi zhe" "Yi" is read in a falling tone, meaning carelessness; "Yao" is read in a level tone.) Remaining cautious and fearful leads to peace, while carelessness and negligence lead to ruin. This is the principle of the Book of Changes. This is Chapter Eleven.

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。夫，音扶。行、易，並去聲。阻，莊呂反。至健則所行無難，故易。至順則所行不煩，故簡，然其於事，皆有以知其難，而不敢易以處之也。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，則不陷於險矣。既簡而又知阻，則不困於阻矣。所以能危能懼，而無易者之傾也。

The Great Treatise says: "Qian is the most vigorous in the world, its virtue is always easy and constant, yet it can know difficulties; Kun is the most yielding in the world, its virtue is always simple and constant, yet it can know obstacles." ("Fu" is read as "fu"; "Xing" and "Yi" are both read in the falling tone; "Zu" is read as "Zhuang Lu Fan." ) Being most vigorous, there is no difficulty in its actions, so it is easy; being most yielding, there is no disturbance in its actions, so it is simple; yet both can know the difficulties in things and dare not treat them lightly. Therefore, when there is a calamity, the vigorous one is like standing high and looking down to see the dangerous places, while the yielding one is like ascending from below and sensing the obstacles. Although easy, it can know danger, so it will not fall into danger; although simple, it can know obstacles, so it will not be blocked. Thus it can know danger and be cautious, and will not suffer the downfall of those who are careless.

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。說，音悅。「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。是故變化云為，吉事有祥，象事知器，占事知來。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: "It can make people's hearts pleased, it can make people's thoughts precise, it can determine the fortune and misfortune of the world, and it can promote the diligence of all people." ("Say" is read as "pleased"; the two characters "侯之" are considered added text.) "Say in the heart" refers to the heart aligning with principle, which belongs to the matter of Qian; "investigate in thought" refers to principle becoming clear through thought, which belongs to the matter of Kun. The heart aligning with principle allows for the determination of fortune and misfortune; principle becoming clear through thought allows for the promotion of diligence. The Great Treatise says: "Therefore, the changes of heaven and earth, the words and deeds of human affairs, all good things have omens; observing the phenomena in matters allows one to know the things made, and inquiring about matters allows one to know the future." Precisely because there are changes and words and deeds, observing phenomena in matters allows one to know the things made; precisely because good things have omens beforehand, inquiring about matters allows one to know the future.

天地設位，聖人成能，人謀鬼謀，百姓與能。與，音預。天地設位，而聖人作《易》以成其功。於是人謀鬼謀，雖百姓之愚，皆得以與其能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。象，謂卦畫。爻彖，謂卦爻辭。

The Great Treatise says: "Heaven and Earth established positions of respect and humility, and the sage completed its function; people plan, and ghosts and spirits also plan, and the common people can also participate." ("With" is read as "pre-emptively," meaning to participate.) Heaven and Earth established positions, and the sage composed the Book of Changes to complete its function; thus, human planning and divine planning are both used, and even the foolish common people can participate in this function. The Great Treatise says: "The Eight Trigrams use their images to indicate, and the line statements and the彖 statements explain the actual circumstances, with the flexible and the firm intermingled, so that good fortune and misfortune can be seen." "Image" refers to the hexagram figures, and "line and彖" refer to the line statements and the彖 statements.