The Hexagram of Minor Excess

艮下，震上。小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。小，謂陰也。為卦四陰在外，二陽在內，陰多於陽，小者過也。既過於陽，可以亨矣。然必利於守貞，則又不可以不戒也。卦之二五，皆以柔而得中，故可小事。三四皆以剛失位而不中，故不可大事。卦體內實外虛，如鳥之飛，其聲下而不上，故能致飛鳥遺音之應，則宜下而大吉，亦不可大事之類也。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Zhen (Thunder). The hexagram statement says: The hexagram of Xiao Guo (Gentle Crossing) is smooth and favorable, suitable for holding to the correct position; it is suitable for small matters, but not for great ones. A flying bird leaves behind a sound, not suitable to go upward, but suitable to go downward, resulting in great good fortune. "Small" refers to yin. In terms of the structure of the hexagram, four yin lines are outside, and two yang lines are inside, with yin being more than yang, which is exactly "small things exceeding." Since yin has already exceeded yang, it can be smooth, but one must hold to the correct position to gain benefit, so it is still necessary to issue a warning. In the hexagram, the lines six two and six five are yin and flexible, occupying the middle positions of the upper and lower trigrams, so they are suitable for small matters. The lines nine three and nine four are yang and strong, but they are out of position and not in the middle, so they are not suitable for great matters. The middle two lines are solid, while the outer four lines are empty, resembling a bird in flight, whose call goes downward rather than upward, thus able to attract the sound of a flying bird. It is favorable to go downward, which is also a category of not being suitable for great matters.

《彖》曰：「小過」，小者過而亨也。以卦體釋卦名義與其辭。過以利貞，與時行也。柔得中，是以小事吉也。以二五言。剛失位而不中，是以不可大事也。以三四言。有飛鳥之象焉，「飛鳥遺之音，不宜上，宜下，大吉」，上逆而下順也。以卦體言。《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。山上有雷，其聲小過。三者之過，皆小者之過。可過於小，而不可過於大，可以小過，而不可甚過。《彖》所謂可小事而宜下者也。

The Commentary on the Judgment says: The term "Small Crossing" refers to a small and yielding yin force that crosses over and thus achieves success. This is an explanation of the meaning of the hexagram name and the hexagram statement based on the structure of the hexagram. The Commentary on the Judgment also says: crossing over while still maintaining proper adherence to the right path requires adapting to the situation; since the yin and yang lines are in the middle, doing small things brings good fortune, which refers to the lines Six Two and Six Five; while the yang lines are out of their proper positions and not in the center, thus they are not suitable for doing great things, which refers to the lines Nine Three and Nine Four. The hexagram contains the image of a flying bird, as stated in "the sound of a flying bird is left behind, it is not suitable to go upward, but suitable to go downward, which brings great good fortune," because going upward is contrary and going downward is favorable, which is explained in terms of the structure of the hexagram. The Image Commentary says: thunder resounding on a mountain, this is the image of the hexagram of "Small Crossing"; the gentleman thus understands that in his conduct he should be slightly more respectful, in mourning slightly more sorrowful, and in expenditure slightly more frugal. Thunder on a mountain produces a sound only slightly exceeding the usual. These three kinds of excess—respect, sorrow, and frugality—are all small excesses. One may slightly exceed in small matters, but not in great ones; one may slightly exceed, but not excessively. This is precisely what the Commentary on the Judgment meant by being suitable for small matters and being favorable to going downward.

初六，飛鳥以凶。初六陰柔，上應九四，又居過時，上而不下者也。「飛鳥遺音，不宜上，宜下」，故其象占如此。郭璞《洞林》：「占得此者，或致羽蟲之孽。」《象》曰：「飛鳥以凶」，不可如何也。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。六二柔順中正，進則過三四而遇六五，是過陽而反遇陰也。如此，則不及六五而自得其分，是不及君而適遇其臣也。皆過而不過，守正得中之意，無咎之道也。故其象占如此。《象》曰：「不及其君」，臣不可過也。所以不及君而還遇臣者，以臣不可過故也。

The line statement of the first line says: Like a bird flying upward without pause, thus leading to misfortune. The first line is yin and flexible, and corresponds with the fourth line which is yang. It is also at a time of crossing over, and is a line that only knows to go upward and refuses to stay below. The hexagram statement says, "A flying bird leaves a sound, it is not suitable to go upward, but suitable to go downward," so this image is used for divination. Guo Pu of the Jin dynasty in his work "Donglin" records that those who divinate this line may sometimes encounter strange events involving birds. The image commentary says, "A flying bird brings misfortune," as things have already reached this point, there is nothing to be done. The line statement of the second line says: It passes over the grandfather and meets the grandmother; it does not exceed the ruler, but meets a subject, thus there is no mistake. The second line is flexible and upright, and when it advances, it passes over the third and fourth lines which are yang and meets the fifth line which is yin. Thus, it does not reach the dignity of the fifth line but remains content in its own position. This is because it does not reach the ruler but just meets a subject. All of this shows that although it goes beyond, it does not go beyond in an improper way, and although it is upright, it remains in the middle. Therefore, there is no mistake, so this image is used for divination. The image commentary says, "It does not reach its ruler," because a subject must not exceed its proper position. The reason it does not reach the ruler but only meets a subject is precisely because a subject must not overstep its bounds.

九三，弗過防之，從或戕之，凶。戕，在良反。小過之時，事每當過，然後得中。九三以剛居正，眾陰所欲害者也。而自恃其剛，不肯過為之備，故其象占如此。若占者能過防之，則可以免矣。《象》曰：「從或戕之」，凶如何也！九四，無咎，弗過遇之，往厲必戒，勿用永貞。當過之時，以剛處柔，過乎恭矣，無咎之道也。弗過遇之，言弗過於剛而適合其宜也。往則過矣，故有厲而當戒；陽性堅剛，故又戒以勿用永貞。言當隨時之宜，不可固守也。或曰：弗過遇之，若以六二爻例，則當如此說，若依九三爻例，則過遇當如過防之義。未詳孰是，當闕以俟知者。《象》曰：「弗過遇之」，位不當也。「往厲必戒」，終不可長也。爻義未明，此亦當闕。

Nine in the Third Line Statement says: If one does not add an extra bit of caution and allows things to follow naturally, someone will come to harm him, resulting in misfortune. "Qiang" is pronounced zai liang fan. In a situation of slight excess, doing things often requires going a little beyond the usual standard, only then can it be exactly in the middle way. Nine in the Third, being a yang strong line in a yang position, is precisely the target that the many yin lines wish to harm. Yet it relies on its strength and does not add an extra layer of precaution, hence the image and divination. If the diviner can add an extra bit of caution in prevention, he can escape misfortune. The Image Commentary says: "Following, one may be harmed," how can this misfortune be avoided? Nine in the Fourth Line Statement says: There is no fault; not excessive in strength but exactly appropriate, going forward there is danger and must be cautious, do not hold on for too long. In a time of slight excess, Nine in the Fourth, being a yang strong line in a yin soft position, is already slightly excessive in being respectful. This is the way that does not lead to fault. "Not excessive in meeting it" means not overly strong but exactly appropriate. If it goes further, it will be excessive, hence danger and must be cautious. The nature of yang is hard and strong, so it also warns against holding on for too long. This means one should act according to the situation, not be rigid and unchanging. There is another interpretation: "Not excessive in meeting it" if viewed according to the example of Six in the Second, should be explained as above; if viewed according to the example of Nine in the Third, then "excessive meeting" should be interpreted as "excessive prevention." It is still unclear which interpretation is correct, and it should be left in doubt until a clear person comes. The Image Commentary says: "Not excessive in meeting it," this is an improper line position; "Going forward, danger must be cautious," this is ultimately not to hold on for too long. The meaning of this line is still not clear, and the Image Commentary here should also be left in doubt.

六五，密雲不雨，自我西郊，公弋取彼在穴。弋，餘職反。以陰居尊，又當陰過之時，不能有為，而弋取六二以為助，故有此象。在穴，陰物也。兩陰相得，其不能濟大事可知。《象》曰：「密雲不雨」，已上也。已上，太高也。上六，弗遇過之，飛鳥離之，凶，是謂災眚。眚，生領反。六以陰居動體之上，處陰過之極，過之已高而甚遠者也，故其象占如此。或曰：遇過，恐亦只當作「過遇」，義同九四。未知是否。《象》曰：「弗遇過之」，已亢也。

The line statement of the fifth line says: thick clouds gather but no rain falls, the clouds come drifting from the western fields; the king uses a bow with a rope to shoot at the thing in the hole. "Yi" is pronounced Yu Zhi. The fifth line, being a yin line in a position of honor, is also at the time when yin is about to exceed, and since it is powerless to act, it has to rely on the second line to assist, hence this image. "In the hole" refers to yin things. Two yin lines are in harmony, and it is clear they cannot achieve great things. The Image Commentary says: "thick clouds without rain" is because the clouds have risen too high; "already above" means too high. The line statement of the sixth line says: unwilling to meet but only passing over, like a bird caught in a net, which is dangerous, thus called calamity. "Sheng" is pronounced Sheng Ling. The sixth line, being a yin line at the top of the trigram of movement, is at the extreme point of yin exceeding, having gone too high and too far, hence this image and divination. There is another view that "meeting over" should be read as "over meeting," meaning the same as the fourth line. Whether this is correct is still uncertain. The Image Commentary says: "not meeting but passing over" indicates excessive exaltation.

離下，坎上。既濟：亨小，利貞。初吉，終亂。既濟，事之既成也。為卦水火相交，各得其用，六爻之位，各得其正，故為既濟。亨小，當為小亨，大抵此卦及六爻占辭，皆有警戒之意，時當然也。《彖》曰：「既濟，亨」，小者亨也。「濟」下疑脫「小」字。「利貞」，剛柔正而位當也。以卦體言。「初吉」，柔得中也。指六二。終止則亂，其道窮也。《象》曰：水在火上，既濟，君子以思患而預防之。

This hexagram has the inner trigram Li (Fire) and the outer trigram Kan (Water). The hexagram statement says: The hexagram of Ji Ji signifies slight success, suitable for maintaining firmness; at the beginning it is auspicious, but at the end calamity arises. "Ji Ji" means that the matter has already been completed. In terms of the hexagram structure, water is above and fire is below, the two elements interact and each fulfill their function, and all six lines are properly positioned with yin and yang in balance, hence it is called Ji Ji. The phrase "Xing Xiao" in the hexagram statement should be interpreted as "Xiao Xing." Generally, the divination statements of this hexagram and its six lines carry a warning meaning, due to the situation. The Commentary on the Judgment says: "Ji Ji, Xing" means slight success; the character "Xiao" is likely missing after "Ji." It also says "Li Zhen," meaning that the strong and the weak each occupy their proper positions, which is explained in terms of the hexagram structure. It mentions "Chu Ji," meaning that at the beginning it is auspicious, because the yin line is in the middle and properly positioned, referring to line six two. It says that at the end, when the path is blocked, calamity arises, because the path has reached its end. The Image Commentary says: Water above fire, this is the image of the hexagram Ji Ji. The gentleman thus understands the need to foresee calamities and take preventive measures in advance.

初九，曳其輪，濡其尾，無咎。曳，以制反。濡，音如。輪在下，尾在後，初之象也。曳輪則車不前，濡尾則狐不濟。既濟之初，謹戒如是，無咎之道。占者如是，則無咎矣。《象》曰：「曳其輪」，義無咎也。六二，婦喪其茀，勿逐，七日得。喪，息浪反。茀，力佛反。二以文明中正之德，上應九五剛陽中正之君，宜得行其志。而九五居既濟之時，不能下賢以行其道，故二有婦喪其茀之象。茀，婦車之蔽，言失其所以行也。然中正之道，不可終廢，時過則行矣。故又有勿逐而自得之戒。《象》曰：「七日得」，以中道也。

The first line statement says: "Dragging the wheel to prevent the chariot from moving forward, getting the tail wet so the fox does not cross the river, there is no fault." "Yè" is pronounced as "yì zhì fǎn," and "rú" is pronounced as "rú." The wheel is at the lower part of the chariot, and the tail is at the rear of the body, which corresponds to the image of the first line. Dragging the wheel prevents the chariot from moving forward; getting the tail wet stops the fox from crossing the river. At the beginning of the hexagram "Already Completed," being cautious and cautious to this extent is the way to avoid faults. If the person divining can do this, there will be no fault. The "Image Commentary" says: "Dragging the wheel" is in accordance with the right way and thus has no fault. The second line statement says: "A woman loses the curtain on her carriage, there is no need to search for it, it will be regained after seven days." "Sàng" is pronounced with a falling tone ("xī làng fǎn"), and "fú" is pronounced "lì fú fǎn." The second line possesses the virtue of civilization and uprightness, and it corresponds with the strong and upright ruler, the fifth line, which should be able to carry out its aspirations. However, the fifth line, being in the time of "Already Completed," refuses to humble itself to promote the great way, so the second line has the image of a woman losing the curtain on her carriage. "Fú" is the covering on a woman's carriage, losing it means losing the means of travel. However, the way of uprightness and correctness cannot be abandoned for long, and when the time comes, it will naturally be restored, so the line statement also gives the warning that there is no need to search for it, for it will be regained naturally. The "Image Commentary" says: "Regained after seven days" is because the second line holds to the middle path.

九三，高宗伐鬼方，三年克之，小人勿用。既濟之時，以剛居剛，高宗伐鬼方之象也。三年克之，言其久而後克，戒占者不可輕動之意。小人勿用，占法與《師》上六同。《象》曰：「三年克之」，憊也。憊，蒲拜反。六四，糹需有衣袽，終日戒。糹需，而朱反。袽，女居反。既濟之時，以柔居柔，能預備而戒懼者也，故其象如此。程子曰：「糹需，當作濡。衣袽，所以塞舟之罅漏。」《象》曰：「終日戒」，有所疑也。

The line statement for nine in the third says: King Wu Ding of the Shang dynasty waged war against the Gufang, and only after three years did he conquer them. Small people should not be used. In the context of the hexagram of Completion, nine in the third, with a yang line in a yang position, represents the image of King Wu Ding's campaign against Gufang. The phrase 'after three years did he conquer' indicates a prolonged struggle before victory, and the intention is to warn the person consulting the oracle not to act rashly. The divination for 'small people should not be used' is the same as that for the sixth line of the hexagram of Army. The image commentary says: 'after three years did he conquer,' meaning that the effort has exhausted the strength. 'Bi' is pronounced as pu bai. The line statement for six in the fourth says: the boat is leaking, and there are old clothes used to plug the leaks, and the whole day is spent on vigilance. 'Xu' is pronounced as er zhu, and 'ru' is pronounced as nu ju. In the context of the hexagram of Completion, six in the fourth, with a yin line in a yin position, represents a line that is prepared in advance and remains cautious, hence taking such an image. Cheng Yi says: 'xu' should be read as 'ru,' meaning wet and leaking; 'yi ru' refers to old rags used to block the cracks and holes in the boat. The image commentary says: 'the whole day is spent on vigilance,' meaning that there is some doubt and unease in the heart.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。東陽西陰，言九五居尊，而時已過，不如六二之在下，而始得時也。又當文王與紂之事，故其象占如此。《彖辭》初吉終亂，亦此意也。《象》曰：「東鄰殺牛」，不如西鄰之時也。「實受其福」，吉大來也。上六，濡其首，厲。既濟之極，險體之上，而以陰柔處之，為狐涉水而濡其首之象。占者不戒，危之道也。《象》曰：「濡其首，厲」，何可久也！

The line statement of the fifth line says: The eastern neighbor sacrifices a bull for a grand ceremony, but it is not as effective as the western neighbor's simple sacrifice of "yue" in receiving the actual blessings of the gods. The east belongs to yang and the west to yin: this means that although the fifth line holds a high position, the favorable time has already passed, and it is not as beneficial as the second line, which is in a proper position. This line also relates to the historical events of King Wen of Zhou and King Zhou of Shang, so it takes this image and prediction. The Commentary on the Judgment says "initially auspicious but eventually chaotic," which is exactly this meaning. The Image Commentary says: "The eastern neighbor sacrifices a bull," which is not as effective as the western neighbor at the right time; "actually receiving its blessing," indicates a great auspicious event. The line statement of the sixth line at the top says: The head is wet, which is dangerous. The sixth line at the top is at the extreme point of the hexagram "Already Completed" and at the top of the trigram Kan (water), and it is occupied by a yin and soft element, which is the image of a fox crossing a river and getting its head wet. If the person divining does not know caution, they are taking danger upon themselves. The Image Commentary says: "The head is wet, dangerous," how can such a situation last long?

坎下，離上。未濟：亨。小狐汔濟，濡其尾，無攸利。汔，許訖反。未濟，事未成之時也。水火不交，不相為用，卦之六爻，皆失其位，故為未濟。汔，幾也。幾濟而濡尾，猶未濟也。占者如此，何所利哉？《彖》曰：「未濟，亨」，柔得中也。指六五言。「小狐汔濟」，未出中也。「濡其尾，無攸利」，不續終也。雖不當位，剛柔應也。《象》曰：火在水上，未濟，君子以慎辨物居方。水火異物，各居其所，故君子觀象而審辨之。

This hexagram has the inner trigram Kan (Water) and the outer trigram Li (Fire). The hexagram statement says: The hexagram of "Not Yet Completed" is smooth. A small fox is about to cross the river but gets its tail wet, and there is nothing beneficial. "Qi" is pronounced xu qi. "Not Yet Completed" refers to a situation where something has not yet been accomplished. Water is below and fire is above, they do not interact, and they cannot be used together. All six lines are not in the proper position, so it is called "Not Yet Completed." "Qi" means nearly; the fox is about to cross the river but gets its tail wet, so it has not yet crossed. If the person consulting the oracle is in such a situation, how can they gain benefit? The commentary on the judgment says: "Not Yet Completed" is smooth, because the yin line is in the middle and in the proper position, referring to line six in the fifth position; "a small fox is nearly crossing the river" means it has not yet escaped from the danger of Kan; "its tail is wet, there is no benefit" means it cannot complete the matter. Although all six lines are not in the proper position, the yin and yang lines above and below correspond to each other. The image commentary says: Fire on water, this is the image of the hexagram of "Not Yet Completed." The gentleman thus understands that he should carefully distinguish things and let them be in their proper place. Water and fire have different natures and are in different positions, so the gentleman observes this image and carefully distinguishes them.

初六，濡其尾，吝。以陰居下，當未濟之初，未能自進，故其象占如此。《象》曰：「濡其尾」，亦不知極也。「極」字未詳，考上下韻亦不葉，或恐是「敬」字，今且闕之。九二，曳其輪，貞吉。以九二應六五，而居柔得中，為能自止而不進，得為下之正也。故其象占如此。《象》曰：九二「貞吉」，中以行正也。九居二，本非正，以中故得正也。

The line statement of the first line says: "The tail is wet, there is regret." The first line, with its yin and flexible nature, is located at the very bottom, which corresponds to the beginning of the hexagram "Not Yet Completed." It is still unable to move forward on its own, so this image and divination are used. The image commentary says: "The tail is wet," which is also because it does not know "ji." The meaning of the character "ji" is still unclear, and the rhyme of the surrounding text does not match. It is likely that the original character was "jing," but this remains uncertain for now. The line statement of the second line says: "Holding back the chariot wheel, not rushing forward, maintaining uprightness brings good fortune." The second line corresponds with the fifth line, and although it is a yang line in a yin position and located in the middle of the lower trigram, it can restrain itself and not rush forward, which is in line with the proper conduct of a subject. Therefore, this image and divination are used. The image commentary says: The "uprightness brings good fortune" of the second line is because it is in the center and thus its actions are upright. Although a yang line is in a yin position, it is not considered upright. However, because it is in the center, it is considered upright instead.

六三，未濟，征凶，利涉大川。陰柔不中正，居未濟之時，以征則凶，然以柔乘剛，將出乎坎，有利涉之象，故其占如此。蓋行者可以水浮，而不可以陸走也。或疑「利」字上當有「不」字。《象》曰：「未濟，征凶」，位不當也。九四，貞吉，悔亡。震用伐鬼方，三年有賞于大國。以九居四，不正而有悔也。能勉而貞，則悔亡矣。然以不貞之資，欲勉而貞，非極其陽剛用力之久不能也。故為伐鬼方，三年而受賞之象。《象》曰：「貞吉，悔亡」，志行也。

The line statement of the third line says: The matter has not yet been completed, going forward is dangerous, and it is favorable to cross a great river. The third line is yin and flexible, not in the center and not in the correct position, and is in the time of not yet completed. If it moves forward recklessly, it will be dangerous; however, since it is yin and flexible, it is above the yang and strong, and it is about to escape from the lower trigram Kan which represents danger, so there is an image of being favorable to cross a river. The divination is thus interpreted. This is like a traveler who can take a boat to float across the water but should not walk on the land. Some people doubt that there should be a 'not' above the character 'li' (favorable). The Image Commentary says: 'Not yet completed, going forward is dangerous,' because the line is not in the correct position. The line statement of the fourth line says: To maintain the correct position is auspicious, and regret disappears; to make an expedition against the ghostly people, after three years, it receives a reward from a great state. The fourth line is a yang line in a yin position, so it is not in the correct position and thus has regret; but if it can strive to maintain the correct position, the regret disappears. However, since it has an originally incorrect nature and wants to strive for correctness, it must use yang strength to the utmost and sustain it for a long time, hence the image of making an expedition against the ghostly people and receiving a reward after three years. The Image Commentary says: 'Maintaining the correct position is auspicious, and regret disappears,' because the will is carried out.

六五，貞吉，無悔。君子之光，有孚，吉。以六居五，亦非正也。然文明之主，居中應剛，虛心以求下之助，故得貞而吉，且無悔。又有光輝之盛，信實而不妄，吉而又吉也。《象》曰：「君子之光」，其暉吉也。暉者，光之散也。上九，有孚于飲酒，無咎。濡其首，有孚失是。以剛明居未濟之極，時將可以有為，而自信自養以俟命，無咎之道也。若縱而不反，如狐之涉水而濡其首，則過於自信，而失其義矣。《象》曰：飲酒濡首，亦不知節也。

The Line Statement of the Fifth Line says: If one maintains correctness, it is auspicious and there is no regret; the light of the gentleman, with sincerity, is auspicious. The Yin line six is in the Yang position five, which is not properly aligned. However, the line six five is the ruler of civilization, located in the center of the upper trigram and responding to the strength of the second line nine below. It is able to humbly seek help from below, thus maintaining correctness and being auspicious, with no regret. Moreover, with its brilliant radiance and sincerity without falsehood, it becomes auspicious again. The Image Commentary says: "The light of the gentleman," is because its radiance brings auspiciousness. The term "radiance" refers to the light spreading out in all directions. The Line Statement of the top line nine says: Holding to sincerity and drinking in comfort, there is no fault. If one's head is completely soaked, then even the sincerity is lost. The line nine at the top, with its strong, intelligent and enlightened nature, is at the extreme point of the last trigram, the Uncompleted. The situation is about to allow action, yet it maintains its belief and self-cultivation to wait for destiny, which is the way to avoid fault. If one indulges without restraint and does not know when to stop, it is like a fox crossing a river and soaking its head, which is overconfidence and losing the proper measure. The Image Commentary says: Drinking until the head is soaked, is also a lack of restraint.

傳，去聲。後同。《繫辭》，本謂文王、周公所作之辭，繫於卦爻之下者，即今經文。此篇乃孔子所述《繫辭》之「傳」也，以其通論一經之大體凡例，故無經可附，而自分上下雲。

The word "transmission" in the title is pronounced in the fourth tone, as is the case in all other instances. The term "Great Treatise" originally referred to the words written by King Wen and the Duke of Zhou, which were attached below the hexagrams and lines, that is, the present text of the Zhou Changes. This particular passage, however, is Confucius' transmission of the Great Treatise. Since it discusses the overall structure and principles of the entire text without being able to be attached to any specific passage of the classic, it has formed its own independent section, divided into upper and lower parts.

天尊地卑，乾坤定矣，卑高以陳，貴賤位矣，動靜有常，剛柔斷矣，方以類聚，物以群分，吉凶生矣，在天成象，在地成形，變化見矣。斷，丁亂反。見，賢遍反。天地者，陰陽形氣之實體。乾坤者，《易》中純陰、純陽之卦名也。卑高者，天地萬物上下之位。貴賤者，《易》中卦爻上下之位也。動者，陽之常。靜者，陰之常。剛柔者，《易》中卦爻陰陽之稱也。

The Great Treatise of the Upper Classic begins by saying: Heaven is above and esteemed, Earth is below and humble; the names of the two trigrams, Qian and Kun, are thus established. Low and high are arranged in order, and the positions of the trigram lines as to their importance are thus determined. Motion and stillness each have their regular course; the distinction between strong and weak lines is thus established. Minds and aspirations gather according to their kind, things are distinguished according to their category, and thus good fortune and misfortune arise. In the heavens, the forms of sun, moon, and stars are formed; on the earth, the forms of mountains, rivers, moving creatures, and plants are formed; thus change and transformation are revealed. "Duan" is read as ding luan fan, and "jian" is read as xian bian fan. Here, the term "heaven and earth" refers to the actual physical forms of yin and yang energies; Qian and Kun are the names of the two trigrams, the pure yang and pure yin trigrams, in the Zhou Changes. "Bi gao" refers to the actual positions of heaven and earth and all things above and below; "gui jian" refers to the positions of trigram lines above and below in the Zhou Changes. Motion is the normal state of yang; stillness is the normal state of yin; "gang rou" refers to the classification of trigram lines as yang and yin in the Zhou Changes.

方，謂事情所向，言事物善惡，各以類分。而吉凶者，《易》中卦爻占決之辭也。象者，日月星辰之屬。形者，山川動植之屬。變化者，《易》中蓍策卦爻，陰變為陽，陽化為陰者也。此言聖人作《易》，因陰陽之實體，為卦爻之法象。莊周所謂「《易》以道陰陽」，此之謂也。

The term "fang" refers to the direction of human affairs and aspirations, discussing the distinction of good and evil according to their categories. "Ji xiong" are terms used in the Zhou Yi to indicate divinatory judgments and resolutions of doubts. "Xiang" refers to celestial bodies such as the sun, moon, and stars; "xing" refers to terrestrial things such as mountains, rivers, grass, trees, birds, and animals. "Bianhua" refers to the transformation of yin into yang and yang into yin, as represented by the shifting of the yao in the hexagrams made with the yarrow stalks in the Zhou Yi. This passage explains that the sage created the Zhou Yi based on the actual existence of yin and yang, establishing the principles and symbols of the hexagrams and yao. The "Zhuangzi · Tianxia" states that the Yi is about yin and yang, which is exactly what this passage means.

是故剛柔相摩，八卦相蕩。蕩，徒浪反。此言《易》卦之變化也。六十四卦之初，剛柔兩畫而已。兩相摩而為四，四相摩而為八，八相蕩而為六十四。鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。此變化之成象者。乾道成男，坤道成女。此變化之成形者。此兩節，又明《易》之見於實體者，與上文相發明也。

The Great Treatise continues to say: Therefore, the hard and soft lines interact with each other, and the eight fundamental trigrams mutually influence each other. "Dang" is read as tu lang fan. This sentence explains the generation and transformation of the hexagrams in the Zhou Changes. Initially, the sixty-four hexagrams had only the hard and soft lines. The interaction of the two lines forms the four images, the interaction of the four images forms the eight trigrams, and the mutual influence of the eight trigrams forms the sixty-four hexagrams. The Great Treatise also says: Use thunder and lightning to move it, and use wind and rain to nourish it; the sun and moon move in their courses, cold and heat alternate. This describes the aspect of transformation forming physical phenomena in the heavens. Furthermore, the trigram Qian embodies the male principle, and the trigram Kun embodies the female principle. This describes the aspect of transformation forming forms on the earth. These two passages further explain how the principles discussed in the Zhou Changes are manifested in actual existence, complementing the previous statements.

乾知大始，坤作成物。知，猶主也。乾主始物，而坤作成之，承上文男女而言乾坤之理。蓋凡物之屬乎陰陽者，莫不如此。大抵陽先陰後，陽施陰受。陽之輕清未形，而陰之重濁有跡也。乾以易知，坤以簡能。易，以豉反。乾健而動，即其所知，便能始物而無所難，故為以易而知大始。坤順而靜，凡其所能，皆從乎陽而不自作，故為以簡而能成物。

The Great Treatise says: Qian governs the beginning of all things, while Kun carries them through to completion. Here, "know" means to govern. Qian governs the beginning of all things, while Kun completes them, which follows up on the previous statement that Qian's way produces the male and Kun's way produces the female, explaining the principles of Qian and Kun. All things that belong to yin and yang are like this: in general, yang comes first and yin follows, yang gives and yin receives; yang is light and clear but not yet formed, while yin is heavy and turbid and already has form. The Great Treatise also says: Qian governs the beginning with ease, while Kun completes all things with simplicity. Here, "easy" is read as yì (with the pronunciation of the character for "beans"). Qian is strong and vigorous, and whatever it governs can create all things effortlessly, so it governs the beginning with ease. Kun is gentle and yielding, and whatever it does follows yang without taking the initiative, so it completes all things with simplicity.

易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。人之所為，如乾之易，則其心明白而人易知，如坤之簡，則其事要約而人易從。易知則與之同心者多，故有親。易從則與之協力者眾，故有功。有親則一於內，故可久。有功則兼於外，故可大。德，謂得於己者。業，謂成於事者。上言乾、坤之德不同，此言人法乾、坤之道。至此則可以為賢矣。

The Great Treatise says: What is easy to understand is easily known by others; what is simple is easily followed. What is easy to understand brings people to attach themselves to it; what is easy to follow enables one to accomplish results. When people attach themselves, the inner aspect becomes unified, thus achieving longevity; when results are achieved, the outer aspect becomes inclusive, thus achieving expansion. Longevity is the virtue of the virtuous person, and expansion is the career of the virtuous person. Human actions, if like Qian, are easy to understand and have a clear mind, so others can easily understand them; if like Kun, they are simple and efficient in action, so others can easily follow them. When easily understood, those who wish to be in harmony with him are numerous, thus bringing people to attach themselves; when easily followed, those who are willing to cooperate with him are many, thus enabling the accomplishment of achievements. When people attach themselves, the inner aspect becomes unified, thus achieving longevity; when achievements are made, the outer aspect becomes inclusive, thus achieving expansion. "De" refers to what one attains internally, and "ye" refers to what one accomplishes in matters. The previous passage discussed the different natures of Qian and Kun, while this passage discusses how people should follow the ways of Qian and Kun. When one reaches this level, one can be called a virtuous person.

易簡，而天下之理得矣，天下之理得，而成位乎其中矣。成位，謂成人之位。其中，謂天地之中。至此則體道之極功，聖人之能事，可以與天地參矣。上第一章。此章以造化之實，明作經之理。又言乾、坤之理，分見於天、地，而人兼體之也。

The Great Treatise says: When one grasps simplicity and ease, the principles of the world are understood; when the principles of the world are understood, a person can establish his proper position within heaven and earth. What is meant by "establishing position" is to realize the proper role of a human being; "within it" refers to within heaven and earth. To reach this level is the highest practice of comprehending the great way, the ultimate achievement of the sage, and thus can be placed alongside heaven and earth as the third. This is the first chapter. This chapter uses the actual workings of nature to explain the reason why the sage composed the classics, and also explains that the principles of Qian and Kun are respectively embodied in heaven and earth, while humans possess and embody both.

聖人設卦，觀象繫辭焉，而明吉凶，象者，物之似也。此言聖人作《易》，觀卦爻之象而繫以辭也。剛柔相推，而生變化。言卦爻陰、陽迭相推蕩，而陰或變陽，陽或化陰，聖人所以觀象而繫辭，眾人所以因蓍而求卦者也。

The Great Treatise says: The sage arranged the hexagrams, observed their images and attached words to them, thereby revealing auspiciousness and misfortune. The term "image" refers to a simulation similar to things. This sentence means that the sage composed the Zhou Changes, observed the images of the lines of the hexagrams, and attached words beneath them. The Great Treatise also says: The firm and the yielding move towards each other, thus producing change. This refers to the yin and yang lines of the hexagrams interacting and transforming, with yin sometimes becoming yang and yang sometimes transforming into yin; the sage observed these images and attached words accordingly, and people also used yarrow stalks to cast hexagrams in order to inquire.

是故吉凶者，失得之象也，悔吝者，憂虞之象也，吉凶、悔吝者，《易》之辭也。得失、憂虞者，事之變也。得則吉，失則凶。憂虞雖未至凶，然已足以致悔而取羞矣。蓋吉凶相對，而悔吝居其中間。悔自凶而趨吉，吝自吉而向凶也。故聖人觀卦爻之中，或有此象，則繫之以此辭也。

The Great Treatise says: therefore "good fortune and misfortune" are symbols of loss and gain, and "regret and hardship" are symbols of worry and anxiety. Good fortune and misfortune are the judgments in the Zhou Changes, while gain and loss are the changes in human affairs. To gain something is good fortune, to lose something is misfortune; although worry has not yet reached the level of misfortune, it is already sufficient to bring regret and lead to shame. In general, good fortune and misfortune are opposite, while regret and hardship lie between them: regret is moving from the side of misfortune toward good fortune, while hardship is sliding from the side of good fortune toward misfortune. Therefore, the sage observes the hexagrams and their lines, and if such images are present, he attaches such judgments.

變化者，進退之象也，剛柔者，晝夜之象也。六爻之動，三極之道也。柔變而趨於剛者，退極而進也。剛化而趨於柔者，進極而退也。既變而剛，則晝而陽矣。既化而柔，則夜而陰矣。六爻：初二為地，三四為人，五上為天。動，即變化也。極，至也。三極，天地人之至理。三才，各一太極也。此明剛柔相推以生變化，而變化之極，復為剛柔。流行於一卦六爻之間，而占者得因所值，以斷吉凶也。

The Great Treatise says: "Change" symbolizes advancement and retreat, and "yin and yang" symbolize day and night. The movement of the six lines in a hexagram embodies the principles of heaven, earth, and humanity. When yin changes toward yang, it signifies retreat to its extreme and then turning back to advance; when yang changes toward yin, it signifies advancement to its extreme and then turning back to retreat. Once a line has become yang, it belongs to day and is yang; once a line has become yin, it belongs to night and is yin. Among the six lines, the first and second lines represent earth, the third and fourth lines represent humanity, and the fifth and top lines represent heaven. "Motion" refers to change; "extreme" means the utmost; "three extremes" refer to the ultimate principles of heaven, earth, and humanity, which are the three elements each containing a single ultimate principle. This passage explains how yin and yang shift and interact to produce change, and how change reaches its extreme and returns to yin and yang. This process flows through the six lines of a hexagram, allowing the diviner to judge fortune and misfortune based on the specific line and changing line encountered.

是故君子所居而安者，《易》之序也，所樂而玩者，爻之辭也。樂，音洛。《易》之序，謂卦爻所著事理當然之次第。玩者，觀之詳。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以「自天佑之，吉無不利」。《象辭》變已見上。凡單言變者，化在其中。占，謂其所值吉凶之決也。上第二章。此章言聖人作《易》，君子學《易》之事。

The Great Treatise says: Therefore, the gentleman, in his ordinary days, can dwell in peace because the order shown by the Zhou Changes is clear; he delights in studying the statements of each line. "Le" is pronounced the same as "LuO," meaning to like. The so-called order of the Book of Changes refers to the inherent sequence of things shown by the hexagrams and lines; "wan" means to examine repeatedly. The Great Treatise also says: Therefore, the gentleman, when he has nothing to do, observes the hexagrams and delights in the statements of the lines; when he takes action, he observes the changes of the lines and delights in the judgments, thus attaining the statement of the Upper Nine of the Great Possession, "Heaven aids him, and there is no misfortune." The terms "xiang," "ci," and "bian" have already been discussed earlier. Whenever "bian" is mentioned alone, "hua" is included within it. "Zhan" refers to the judgment regarding good or bad fortune of the particular line encountered. This is the second chapter. This chapter discusses two matters: the sage's creation of the Zhou Changes and the gentleman's study of the Zhou Changes.

彖者，言乎象者也，爻者，言乎變者也，彖，謂卦辭，文王所作者。爻，謂爻辭，周公所作者。象，指全體而言。變，指一節而言。吉凶者，言乎其失得也，悔吝者，言乎其小疵也。無咎者，善補過也。此卦爻辭之通例。

The Great Treatise says: "Tuan" refers to the overall image of a hexagram, while "Yao" refers to the change of a single line. Here, "Tuan" refers to the Hexagram Statement, which was composed by King Wen; "Yao" refers to the Line Statement, which was composed by the Duke of Zhou. "Xiang" refers to the overall meaning of the entire hexagram, while "bian" refers to the change of a single line. The Great Treatise also says: "Ji Xiong" refers to the loss and gain of a matter, "Hui Lin" refers to minor flaws, and "Wu Jiu" refers to the ability to remedy mistakes. These are the common conventions used in both the Hexagram Statement and the Line Statement.

是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，位，謂六爻之位。齊，猶定也。小，謂陰。大，謂陽。憂悔吝者存乎介，震無咎者存乎悔。上「悔」，乎罪反。下「悔」，呼對反。介，謂辯別之端，蓋善惡已動而未形之時也。於此憂之，則不至於悔吝矣。震，動也。知悔則有以動其補過之心，而可以無咎矣。是故卦有小大，辭有險易。辭也者，各指其所之。易，以豉反。小險大易，各隨所向。上第三章。此章釋卦爻辭之通例。

The Great Treatise says: The arrangement of rank and status depends on the positions of the lines, the determination of small and great depends on the structure of the hexagram, and the discernment of good fortune and misfortune depends on the statements. "Position" refers to the order of the six lines; "determine" means to judge; "small" refers to yin, and "great" refers to yang. The Great Treatise also says: To avoid regret and hardship lies in the subtlest details, and to have no faults lies in recognizing regret and striving to correct it. The first "regret" is pronounced hu zui fan, and the second "regret" is pronounced hu dui fan.the so-called "intermediate" refers to the beginning of distinguishing good and evil, which is the moment when good and evil thoughts have just begun to arise but have not yet taken form. At this moment, if one feels anxiety and caution beforehand, one will not reach the point of regret and hardship. "Zhen" means vibration; understanding regret allows one to stir up the heart to correct mistakes, thus avoiding faults. The Great Treatise also says: Therefore, hexagrams have small and great ones, and statements have dangerous and peaceful ones; the statements each point to the direction they are heading towards. "Yi" is pronounced yi chi fan, meaning easy and smooth. Small ones have dangerous statements, great ones have peaceful statements, each determined by the direction they are heading towards. This is the third chapter. This chapter explains the general principles of hexagram statements and line statements.

《易》與天地準，故能彌綸天地之道。《易》書卦爻，具有天地之道，與之齊準。彌，如彌縫之彌，有終竟聯合之意。綸，有選擇條理之意。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情狀。此窮理之事。以者，聖人以《易》之書也。易者，陰陽而已。幽明、死生、鬼神，皆陰陽之變，天地之道也。天文，則有晝夜上下。地理，則有南北高深。原者，推之於前。反者，要之於後。陰精陽氣，聚而成物，神之伸也。魂遊魄降，散而為變，鬼之歸也。

The Great Treatise says: The Zhou Changes is equal to heaven and earth, thus it can encompass and connect the way of heaven and earth. The hexagrams and lines in the Zhou Changes originally contain the way of heaven and earth, being equal to heaven and earth. "弥" is like the "弥" in mending, meaning complete closure and thorough joining; "纶" has the meaning of selection and organization, and detailed analysis. The Great Treatise also says: Looking up to observe the patterns of heaven, looking down to examine the forms and principles of earth, thus understanding the hidden and the manifest. Investigating the beginning of things and returning to their end, thus understanding the concepts of death and life. The essence and qi gather to form things, while the soul qi wanders and disperses to create change, thus understanding the forms of ghosts and spirits. This passage discusses the practice of thoroughly investigating principles. The term "以" refers to the sage relying on the Zhou Changes. The Zhou Changes merely discusses yin and yang: the hidden and manifest, death and life, ghosts and spirits, are all changes of yin and yang, that is, the way of heaven and earth. Astronomy has day and night, up and down; geography has north and south, high and deep. "原" means tracing back to its origin, and "反" means returning to its end. The essence of yin and the qi of yang gather to form things, which is the extension of the divine; the soul qi wanders and the body qi descends, dispersing to create change, which is the return of the ghost.

與天地相似，故不違。知周乎萬物，而道濟天下，故不過。旁行而不流，樂天知命，故不憂。安土敦乎仁，故能愛。知，音智。樂，音洛。「知命」之知，如字。此聖人盡性之事也。天地之道，知仁而已。知周萬物者，天也，道濟天下者，地也。知且仁，則知而不過矣。旁行者，行權之知也。不流者，守正之仁也。既樂天理，而又知天命，故能無憂，而其知益深。隨處皆安，而無一息之不仁，故能不忘其濟物之心，而仁益篤。蓋仁者，愛之理，愛者，仁之用。故其相為表裡如此。

The Great Treatise says: The sage is similar to heaven and earth, so he does not contradict them; his wisdom pervades all things and he uses his way to save the world, so he does not have excess or deficiency; he is flexible and adaptable, yet does not lose his position, he delights in heavenly principles and understands heavenly destiny, so he has no worries; he is at ease in his own position and sincere in benevolence, so he can love broadly. "Zhi" is read as "Zhi" (wisdom), "Le" is pronounced like "LuO"; the "Zhi" in "Zhi Ming" is read according to its original sound. This passage discusses the sage's effort to realize his nature fully. The way of heaven and earth can be summarized as wisdom and benevolence: wisdom pervading all things belongs to the heavenly aspect; using the way to save the world belongs to the earthly aspect. Having both wisdom and benevolence, wisdom will not have excess or deficiency. "Pang Xing" refers to the wisdom that is flexible and adaptable; "Bu Liu" refers to the benevolence that remains steadfast. Since he delights in heavenly principles and knows where heavenly destiny lies, he can be free of worries, and his wisdom becomes deeper; being at ease everywhere and never leaving benevolence, he does not forget the heart to save all things, and benevolence becomes more solid. Generally, benevolence is the principle of love, and love is the function of benevolence, so they complement each other in this way.

範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而《易》無體。此聖人至命之事也。範，如鑄金之有模範。圍，匡郭也。天地之化無窮，而聖人為之範圍，不使過於中道，所謂裁成者也。通，猶兼也。晝夜，即幽明、生死、鬼神之謂。如此，然後可見至神之妙，無有方所；《易》之變化，無有形體也。上第四章。此章言《易》道之大，聖人用之如此。

The Great Treatise says: To set limits for the workings of heaven and earth without letting them exceed, to exhaustively complete the principles of things and bring forth all things without omission, to comprehend both day and night, thus attaining clarity, so that the divine is without fixed place, and the Book of Changes has no fixed form. This passage speaks of the efforts of the sage in relation to the mandate of heaven. "Fan" is like the model used in casting metal, and "wei" is the outer frame. The workings of heaven and earth are boundless, yet the sage sets limits for them, preventing them from deviating from the middle way, which is called "cái chéng." "Tong" means to include both; "day and night" refers to the previous discussion on yōu míng, shēng sǐ, and guǐ shén. Only when reaching this level can one see the profound mystery of the divine without fixed place, and the transformations of the Book of Changes without fixed form. This is the fourth chapter. This chapter discusses the vastness of the way of the Book of Changes and how the sage applies it.

一陰一陽之謂道。陰陽迭運者，氣也；其理則所謂道。繼之者善也，成之者性也。道具於陰而行乎陽。繼，言其發也。善，謂化育之功，陽之事也。成，言其具也。性，謂物之所受，言物生則有性，而各具是道也，陰之事也。周子、程之子書，言之備矣。

The Great Treatise says: Yin and Yang alternate in operation, and this is called the "Dao." The alternating movement of Yin and Yang is called "Qi," and the underlying principle behind it is called the "Dao." The Great Treatise also says: What continues the Dao is "Shan" (goodness), and what completes the Dao is "Xing" (nature). The Dao resides within Yin and operates above Yang. "Ji" refers to its movement, and "Shan" refers to its function of generating and nurturing all things, which belongs to the Yang aspect. "Cheng" refers to its completeness, and "Xing" refers to the nature each thing receives, meaning that when a thing is formed, it already possesses its nature, and thus has the Dao within it, which belongs to the Yin aspect. The writings of Zhou Dunyi and Cheng Yi have already explained this thoroughly.

仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。知，音智。「不知」之知，如字。鮮，息淺反。仁陽知陰，各得是道之一隅，故隨其所見而目為全體也。日用不知，則莫不飲食，鮮能知味者，又其每下者也，然亦莫不有是道焉。或曰：上章以知屬乎天，仁屬乎地，與此不同，何也？曰：彼以清濁言，此以動靜言。

The Great Treatise says: The benevolent person sees it and calls it benevolence, the wise person sees it and calls it wisdom, the common people use it every day without realizing it, so those who truly understand the way of the gentleman are few. "Zhi" is read as "Wisdom"; "buzhi" (not knowing) is read according to its original pronunciation; "xian" is read as "Xi Qian", meaning few. Benevolence belongs to the Yang, wisdom belongs to the Yin, each only grasping one aspect of this way, thus each takes what they see as the whole. As for those who use it daily without realizing it, it is like what the Doctrine of the Mean says: everyone eats and drinks, yet few can truly discern the taste, which is an even lower level; yet they all contain this way within themselves. Someone asks: The previous chapter assigned "wisdom" to Heaven and "benevolence" to Earth, which is different from what is said here, why is that? The answer is: That was speaking from the perspective of clarity and turbidity, while this is speaking from the perspective of movement and stillness.

顯諸仁，藏諸用，鼓萬物而不與聖人同憂。盛德大業，至矣哉。顯，自內而外也。仁，謂造化之功，德之發也。藏，自外而內也。用，謂機緘之妙，業之本也。程子曰：「天地無心而成化，聖人有心而無為。」富有之謂大業，日新之謂盛德。張子曰：「富有者，大而無外；日新者，久而無窮。」

The Great Treatise says: To manifest benevolence and to conceal its function, to stimulate the growth of all things without following the concerns of a sage; such great virtue and great achievement have indeed reached their ultimate. "Manifestation" is the outward expression from within, and "benevolence" refers to the creative power of nature, which is the function of virtue. "Concealment" is the inward withdrawal from without, and "function" refers to the subtle mechanism that moves all things like the opening and closing of a lever, which is the fundamental nature of achievement. Cheng Yi said: Heaven and earth have no deliberate intent yet bring about transformation and nurturing, while sages have intent yet do not deliberately act. The Great Treatise also says: To be fully equipped in all things is called great achievement, and to be renewed daily is called great virtue. Zhang Zai explained: What is meant by being richly endowed is to be vast without limit; what is meant by daily renewal is to be enduring without end.

生生之謂易，陰生陽，陽生陰，其變無窮，理與書皆然也。成象之謂乾，效法之謂坤，效，呈也。法，謂造化之詳密而可見者。極數知來之謂占，通變之謂事，占，筮也，事之未定者，屬乎陽也。事，行事也，占之已決者，屬乎陰也。極數知來，所以通事之變。張忠定公言公事有陰陽，意蓋如此。陰陽不測之謂神。張子曰：兩在，故不測。上第五章。此章言道之體用，不外乎陰陽。而其所以然者，則未嘗倚於陰陽也。

The Great Treatise says: "Continuous generation without end is called 'Easy' (Yi)." Yin gives rise to Yang, and Yang gives rise to Yin; its transformation has no end, whether it is the principles of heaven and earth or the book of The Zhou Changes (I Ching). It also says: "That which takes form as an image is called 'Qian' (Heaven), and that which manifests form and method is called 'Kun' (Earth)." "Xiao" means manifestation, and "fa" refers to the subtle and visible aspect in the process of creation. It also says: "To exhaust the number of the yarrow stalks in order to foresee the future is called 'zhan' (divination), and to understand transformation and apply it to action is called 'shi' (affair)." "Zhan" is divination, which belongs to the stage before a matter is decided, and is attributed to Yang; "shi" is action, which belongs to the stage after a decision has been made, and is attributed to Yin. To exhaust the number of the yarrow stalks in order to foresee the future is precisely for the purpose of understanding the transformation of affairs. A Song dynasty person named Zhang Yong said that official matters also have yin and yang distinctions, meaning roughly the same thing. The Great Treatise concludes by saying: "The transformation of yin and yang that is unpredictable is called 'shen' (divine)." Zhang Zai explained that it exists simultaneously on both yin and yang sides, hence it is unpredictable. This is the fifth chapter. This chapter discusses that the essence and function of the Dao cannot be separated from yin and yang, yet the reason for its being so does not favor either yin or yang.

夫《易》，廣矣，大矣。以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫，音扶。下同。不御，言無盡。靜而正，言即物而理存。備，言無所不有。夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。翕，虛級反。闢，婢亦反。乾坤各有動靜，於其四德見之。靜體而動用，靜別而動交也。乾一而實，故以質言而曰大；坤二而虛，故以量言而曰廣。蓋天之形雖包於地之外，而其氣常行乎地之中也。《易》之所以廣大者以此。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。易，以豉反。《易》之廣大變通，與其所言陰陽之說，易簡之德，配之天道人事，則如此。上第六章。

The Great Treatise says: The Zhou Changes is truly vast and great. In distant terms, it has no end; in near terms, it is quiet and upright; in the space between heaven and earth, it contains everything. "Fu" is pronounced like "Fu," and the same applies to the following text. "Bu Yu" means without limit; "Jing er Zheng" means that the principles are inherent in the things before us; "Bei" means that everything is included. The Great Treatise also says: When Qian is still, it is concentrated; when it moves, it is direct and unimpeded, thus producing "Da" (greatness); when Kun is still, it is closed; when it moves, it is open, thus producing "Guang" (vastness). "Xi" is pronounced "Xu Ji Fan," and "Bi" is pronounced "Bi Yi Fan." Qian and Kun each have movement and stillness, and their four virtues of concentration, directness, closure, and openness can be seen in this. Stillness is the essence, movement is the function; when still, they are separate; when moving, they combine. Qian is one and full, so in terms of substance it is called "Da"; Kun is two and empty, so in terms of capacity it is called "Guang." Generally speaking, although the form of heaven is outside the earth, the qi of heaven constantly moves within the earth. The reason why the Zhou Changes is vast and great lies here. The Great Treatise also says: Vastness and greatness correspond to heaven and earth; change and adaptability correspond to the four seasons; the meaning of yin and yang corresponds to the sun and moon; the virtues of simplicity and ease correspond to the highest virtue. "Yi" is pronounced "Yi Chi Fan." The vastness and adaptability of the Zhou Changes, as well as its discussion of yin and yang and the virtues of ease and simplicity, correspond to the ways of heaven and human affairs, and this is the relationship. This is the sixth chapter.

子曰：《易》，其至矣乎。夫《易》，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。知，音智。十翼皆夫子所作，不應自著「子曰」字，疑皆後人所加也。窮理則知崇如天而德崇，循理則禮卑如地而業廣。此其取類，又以清濁言也。天地設位，而《易》行乎其中矣。成性存存，道義之門。天地設位而變化行，猶知禮存性而道義出也。成性，本成之性也。存存，謂存而又存，不已之意也。上第七章。

The Great Treatise says: Confucius said, The Zhou Changes have indeed reached their highest point. The Zhou Changes are used by the sages to honor virtue and expand their undertakings. Wisdom should be lofty, while propriety should be humble; loftiness is to follow Heaven, humility is to follow Earth. "Zhi" is read as "Zhi" (wisdom). Note: All ten wings are attributed to Confucius, and therefore should not have the words "Zi Yu" (Master said), which are likely later additions. Investigating the principles leads to wisdom as lofty as Heaven and virtue as exalted; following the principles leads to propriety as humble as Earth and undertakings as vast. The analogy here is taken from the perspective of purity and turbidity. The Great Treatise also says: Heaven and Earth each occupy their proper position, and the way of the Zhou Changes operates within them; realizing one's inherent nature and holding on to it without ceasing, this is the gateway to the Way. Heaven and Earth set up the positions of above and below, and changes flow continuously, just as a person can hold on to wisdom and propriety, cultivate his nature, and thus the Way arises. "Cheng Xing" means that the nature is already perfected in my innate disposition; "Cun Cun" means to hold on continuously, never ceasing. This is the seventh chapter.

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。賾，雜亂也。象，卦之象，如《說卦》所列者。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。斷，丁玩反。會，謂理之所聚而不可遺處。通，謂理之可行而無所礙處。如庖丁解牛，會則其族，而通則其虛也。

The Great Treatise says: The sage could see the myriad phenomena of the world, their complexity and depth, and thus imitated their forms, taking symbols from appropriate aspects of various things, hence called "xiang" ("image" or "symbol"). "Zé" refers to complexity and hiddenness. Here, "xiang" refers to the symbolic meaning of the hexagrams, as listed in the "Sayings on the Hexagrams." The Great Treatise also says: The sage could see the changes in all worldly affairs, and thus observed the gathering and flowing of meaning, using this to establish rituals and systems, and attaching words to judge fortune and misfortune, hence called "yao" ("line"). "Duan" is read as "ding wan fan." "Hui" refers to the gathering of meaning that cannot be overlooked; "tong" refers to the flowing of meaning that proceeds smoothly without obstruction. It is like the story in the "Nourishing the Life" chapter of the "Zhuangzi" where the butcher Ding cuts up an ox: "hui" corresponds to the places where tendons and bones are knotted, and "tong" corresponds to the gaps between the joints.

言天下之至賾而不可惡也，言天下之至動而不可亂也。惡，烏路反。惡，猶厭也。擬之而後言，議之而後動，擬議以成其變化。觀象玩辭，觀變玩占，而法行之，此下七爻則其例也。

The Great Treatise says: It discusses the most profound and complex principles of the world without causing people to feel bored; it deals with the most chaotic changes in the world without causing people to be confused. "Evil" is read as wū lù fǎn, meaning to despise. The Great Treatise also says: First simulate and then speak, first discuss and then act, relying on simulation and discussion to achieve one's own changes. That is, in ordinary times, observe the images and savor the statements of the hexagrams and lines; when there is a matter, observe the changes and savor the divination, and then act accordingly. The following seven line statements are examples of this approach.

「鳴鶴在陰，其子和之。我有好爵，吾與爾靡子」。子曰：「君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。」和，胡臥反。靡，音縻。行，下孟反。見，賢遍反。釋《中孚》九二爻義。

The Great Treatise cites the Line Statement of the Second Line of the Zhongfu hexagram: A crane calls under the shade of a tree, its young respond in harmony; I have a cup of fine wine, and I wish to share it with you. Confucius explains: A gentleman resides in his own house; if his words are good, people a thousand miles away will respond, and何况 those nearby; if his words are not good, people a thousand miles away will turn away, and何况 those nearby. Words spoken from oneself affect the people; actions begun nearby manifest in the distant. Words and deeds are the door hinges and the trigger of the crossbow for the gentleman. When these are moved, honor and disgrace follow. Words and deeds are the things by which the gentleman moves heaven and earth; how can they not be cautious? "He" is read as Huo Wo, "mi" is read as Mi, "Xing" is read as Xia Meng, "jian" is read as Xian Bian. This section explains the meaning of the Second Line of the Zhongfu hexagram.

「同人，先號咷而後笑」。子曰：「君子之道，或出或處，或默或語。二人同心，其利斷金，同心之言，其臭如蘭。」斷，丁管反。臭，昌又反。釋《同人》九五爻義。言君子之道，初若不同，而後實無間。

The Great Treatise cites the Line Statement of the fifth line of the Hexagram of Fellowship: When one is in harmony with others, first there is wailing and weeping, but later there is joy and laughter. Confucius explains that the way of a gentleman is sometimes to go out and act, sometimes to stay at home; sometimes to be silent, sometimes to speak. When two people are of the same mind and virtue, their sharpness is sufficient to cut through metal. The words of those who are of the same mind carry a fragrance like orchids. "Cut" is read as "ding guan fan," and "fragrance" is read as "chang you fan," referring to the scent. This passage explains the meaning of the fifth line of the Hexagram of Fellowship, illustrating that the way of the gentleman initially appears different, but in the end there is no separation.

斷金、如蘭，言物莫能間，而其言有味也。「初六，藉用白茅，無咎」。子曰：「苟錯諸地而可矣。藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。」藉，在夜反。錯，音措。夫，音扶。釋《大過》初六爻義。

"The advantage of unity is able to cut through metal, and the fragrance of unity is like orchid." These two lines mean that the power of unity cannot be separated by anything, and the words spoken by those who are in harmony have a unique flavor. The line statement of the first line of the Great Excess hexagram says: "Initial Six, using white reed grass as a mat, no blame." Confucius explains: "Placing an object directly on the ground is already sufficient, but now it is necessary to use white reed grass as a mat underneath. Where then could there be any fault? This is the extreme of caution. White reed grass itself is extremely lowly, yet its use is of great importance. If all things are carried out with such carefulness, there will be no mistakes." ("Jie" is read as zai ye fan, meaning to pad or衬; "cuo" is the same as "cuo," meaning to place; "fu" is read as fu.) The above explanation discusses the meaning of the first line of the Great Excess hexagram.

「勞謙，君子有終，吉」。子曰：「勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。」釋《謙》九三爻義。德言盛，禮言恭，言德欲其盛，禮欲其恭也。「亢龍有悔」。子曰：「貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。」釋《乾》上九爻義。當屬《文言》，此蓋重出。

The line statement of the "Gentle" hexagram, line nine three, says: "To labor humbly, the gentleman has a proper conclusion, and it is auspicious." Confucius explains: "To have merit without boasting, to have achievements without claiming the virtue, this is the extreme of sincerity. It refers to a person who is willing to give his own merit to others. In terms of virtue, it requires fullness; in terms of ritual, it requires respect. What is called 'humility' is to exert extreme respect in order to preserve one's position." This explains the meaning of line nine three of the "Gentle" hexagram. The phrase "virtue requires fullness, ritual requires respect" means that virtue requires it to be full, and ritual requires it to be respectful. The line statement of the "Heaven" hexagram, line upper nine, says: "The dragon soaring high brings regret." Confucius explains: "A high rank without a real position, a lofty status without the people, the virtuous are in lower positions without assistance, so any action brings regret." This explains the meaning of line upper nine of the "Heaven" hexagram. This passage should belong to the "Wenyan Transmission," but it appears to be a repetition here.

「不出戶庭，無咎」。子曰：「亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。」幾，音機。釋《節》初九爻義。子曰：「作《易》者，其知盜乎？《易》曰：『負且乘，致寇至。』負也者，小人之事也，乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰『負且乘，致寇至』，盜之招也。」藏，才浪反。釋《解》六三爻義。上第八章。此章言卦、爻之用。

The line statement of the first line of the "节" hexagram says: "Not going out of the gate or courtyard, no blame." Confucius explains: "Disasters often arise from words. If a ruler speaks carelessly, he loses his ministers; if a minister speaks carelessly, he loses himself; if confidential matters are not kept secret, they will lead to calamity. Therefore, a gentleman guards confidentiality and does not speak lightly." ("几" is read as "ji," meaning confidentiality.) This explains the meaning of the first line of the "节" hexagram. Confucius also says: "The author of the Book of Changes must have understood how thieves are attracted. The Book of Changes says: 'Carrying burdens and riding in a carriage, thieves come.' Carrying burdens is the action of a petty person, while a carriage is the tool of a gentleman. If a petty person uses a gentleman's carriage, thieves will come to rob him. Being arrogant toward superiors and cruel toward inferiors invites thieves to attack. Being careless in storing property is like teaching people to steal; being overly alluring in appearance is like inviting people to commit lust. The Book of Changes says 'Carrying burdens and riding in a carriage, thieves come,' which is precisely how one invites thieves." ("藏" is read as "cái làng fǎn," meaning to store.) This explains the meaning of the sixth line of the "解" hexagram. This is the eighth chapter, which discusses the function of hexagrams and lines.