Wuyuan's Explanations of the Changes, Volume Eighth, Part Two of the Great Treatise

繋辭解下。八卦成列，象在其中矣。六十四象皆出於八卦。因而重之，爻在其中矣。三百八十四爻皆出於六位。剛柔相推，變在其中矣。陰陽之象盡於此。繫辭焉而命之，動在其中矣。天下之事具於此矣。吉凶悔吝者生乎動者也。此聖人所以憂患而設教。剛柔者，立本者也；變通者，趣時者也。立本以守常，趣時以適變。

The Great Treatise says: The eight trigrams take shape, and the forms of things are contained within them. Zhang Gen explains: The images of the sixty-four hexagrams all originate from the eight trigrams. The Great Treatise says: By stacking the eight trigrams two by two, the lines are contained within them. Zhang Gen says: The three hundred and eighty-four lines all come from the six line positions. The Great Treatise says: The interaction of firm and yielding leads to change, and change is contained within it. Zhang Gen says: The images of yin and yang are exhausted here. The Great Treatise says: Attaching words to explain the hexagrams informs people, and action is contained within it. Zhang Gen says: All matters under heaven are included here. The Great Treatise says: Good fortune, misfortune, regret, and hardship all arise from movement. Zhang Gen says: This is precisely why the sage established education out of concern and worry. The Great Treatise says: Firmness and yielding are used to establish the fundamental principles, and adaptability is used to conform to the appropriate circumstances. Zhang Gen says: Establishing the fundamental principles is to hold fast to the constant way, and conforming to the appropriate circumstances is to adapt to change.

吉凶者，貞勝者也。禍福伏，守正者勝。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。貞者，固也。天地以貞而能明，天下之動以一而能勝；一於善則吉，一於惡則凶，惟其所貞而已矣。夫乾確然示人易矣，夫坤隤然示人簡矣。確然隤然皆貞固之謂，易簡之道常不失也。爻也者，效此者也；象也者，像此者也。天地易簡，自然之理也。爻象動乎內，吉凶見乎外。可不貞乎？功業見乎變。所謂吉凶生大業，舉而錯之之謂。聖人之情見乎辭。愛人治物之意。

The Great Treatise says: Good fortune and misfortune depend on upholding correctness. Zhang Gen explains: Misfortune and good fortune are hidden within each other, and the side that upholds correctness prevails. The Great Treatise says: The way of heaven and earth depends on upholding correctness to be observed by people; the way of sun and moon depends on upholding correctness to shine brightly; all changes in the world depend on holding to one 'correctness' to achieve unity. Zhang Gen says: What is called 'Zhen' is firmness. Heaven and earth can be clear because they uphold correctness; changes in the world can prevail because they are focused; focusing on goodness brings good fortune, focusing on evil brings misfortune, depending on what they uphold. The Great Treatise says: The Qian trigram is firm and strong, clearly showing simplicity; the Kun trigram is gentle and yielding, clearly showing modesty. Zhang Gen says: Whether it is clearly firm or gently yielding, it speaks of firm correctness, and the principles of simplicity and modesty are never lost. The Great Treatise says: The lines imitate this; the images take their form from this. Zhang Gen says: The simplicity and modesty of heaven and earth are the natural principles. The Great Treatise says: The lines change internally, while good fortune and misfortune appear externally. Zhang Gen says: How could one not uphold correctness then? The Great Treatise says: Achievements are manifested through change. Zhang Gen says: This is what was previously mentioned as 'good fortune and misfortune give rise to great achievements,' meaning the taking up and application of these principles. The Great Treatise says: The feelings of the sage are expressed through words. Zhang Gen says: This is the care for people and the management of all things.

天地之大徳曰生。聖人繼天地而為民之父母，如此而已。聖人之大寶曰位。行道之具。何以守位曰仁。愛人為本。何以聚人曰財。養人之具。理財正辭，禁民為非曰義。已養然後可教，教之然後可治。是以歷世聖人所以通變盡神，無非生民之道而已。

The Great Treatise says: The greatest virtue of heaven and earth is called "life." Zhang Gen explains: The sage inherits heaven and earth to be the parents of the people, no more than this. The Great Treatise says: The greatest treasure of the sage is called "position." Zhang Gen says: It is a tool for promoting the great way. The Great Treatise says: By what can one hold onto this position? By benevolence. Zhang Gen says: It is based on loving others. The Great Treatise says: By what can one gather people? By wealth. Zhang Gen says: It is the means to sustain people. The Great Treatise says: Managing wealth, regulating speech, and preventing the people from wrongdoing, this is called righteousness. Zhang Gen says: First sustain them, then educate them, and only then govern them. Therefore, the deeds of sages through all ages, in their variations and transformations, are nothing but the principles of nurturing the people.

古者包犠氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜。地，植物也。近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情。通神明之徳，八卦是也；類萬物之情，六十四卦是也。作結繩而為罔罟，以佃以漁，葢取諸離。葢有中虛之象焉。包犠氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利以教天下，葢取諸益。益民莫大於食。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，葢取諸噬嗑。頤中有物之象。

The Great Treatise says: In ancient times, Fuxi ruled the world. He looked up to observe the phenomena in heaven, looked down to examine the principles on earth, observed the patterns of birds and beasts and the suitability of the land. Zhang Gen explained: Here, the term "earth" refers to the plants growing on the earth. The Great Treatise says: Close by, he took the image of himself; far away, he took the image of external things. Thus he began to draw the Eight Trigrams, using them to connect the virtue of the divine and to classify the conditions of all things. Zhang Gen said: The Eight Trigrams connect the virtue of the divine, while the sixty-four Trigrams classify the conditions of all things. The Great Treatise says: He made a net with ropes to hunt and fish, which probably took the image of the Li Trigram. Zhang Gen said: Because the Li Trigram has the image of something hollow in the middle. The Great Treatise says: After Fuxi's death, Shen Nong rose to rule. He carved wood into plows and bent wood into hoes, using the convenience of plowing and weeding to teach the world, which probably took the image of the Yi Trigram. Zhang Gen said: There is no greater benefit to the people than food. The Great Treatise says: At noon, he set up a market, gathering people from all over the world and collecting goods from all over the world, trading and then returning home, so that everyone obtained what they needed, which probably took the image of the Shihe Trigram. Zhang Gen said: Because the Shihe Trigram has the image of something held in the mouth.

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，葢取諸乾坤。所謂通變之謂事、鼓之舞之以盡神，至於黃帝堯舜而其法成矣。刳木為舟，剡木為楫，舟楫之利以濟不通，致逺以利天下，葢取諸渙。乘木之象。服牛乘馬，引重致逺以利天下，葢取諸隨。隨物之宜而施之。重門擊柝，以待暴客，葢取諸豫。思患而豫防之。斷木為杵，掘地為臼，臼杵之利，萬民以濟，葢取諸小過。震艮為木為石之象。木為弧，剡木為矢，弧矢之利以威天下，葢取諸睽。火動而上、澤動而下之象。此數事皆先聖所作，皆通變之謂事之謂。

The Great Treatise says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose, comprehending the changes within, so that the people did not grow weary; they subtly nurtured them, so that the people each found their proper place. The Way of the Book of Changes reaches its limit and then changes, changes and then becomes unimpeded, becomes unimpeded and then can endure long. Therefore, Heaven blesses him, bringing auspiciousness and benefiting all things. The Yellow Emperor, Yao, and Shun governed the world with ease, their rule probably symbolizing the two trigrams Qian and Kun. Zhang Gen explains: The previous statement, "change and transformation are the essence of affairs," and "driving and dancing to exhaust the divine," were fully realized in the hands of the Yellow Emperor, Yao, and Shun. The Great Treatise says: Carving out a hollow in a piece of wood to make a boat, sharpening a piece of wood to make a paddle, using the convenience of boats and oars to cross barriers and reach distant places for the benefit of the world, this probably symbolizes the Hexagram of Huan. Zhang Gen says: Because Huan has the image of using wood to travel on water. The Great Treatise says: Taming oxen, riding horses, hauling heavy loads, reaching distant places for the benefit of the world, this probably symbolizes the Hexagram of Su. Zhang Gen says: That is using things according to their nature. The Great Treatise says: Setting up gates and beating drums to guard against bandits, this probably symbolizes the Hexagram of Yu. Zhang Gen says: That is anticipating danger and taking preventive measures in advance. 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, this probably symbolizes the Hexagram of Xiao Guo. Zhang Gen says: Because Zhen and Gen have the images of wood and stone. The Great Treatise says: Bending wood to make a bow, carving wood to make arrows, the convenience of bows and arrows is used to subdue the world, this probably symbolizes the Hexagram of Kui. Zhang Gen says: Because Kui has the image of fire moving upward and marsh moving downward. These things were all created by the ancients, and they all speak of "change and transformation are the essence of affairs."

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，葢取諸大壯。壯之大者莫大乎宮室之麗。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，葢取諸大過。喪過乎哀。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，葢取諸夬。揚于王庭孰大於是。自宮室棺槨書契以下皆巧者述之之謂，故但言後世聖人而已。

The Great Treatise says: In ancient times people lived in caves and slept in the open fields, but later sages changed this by using houses, with beams above and eaves below, to guard against wind and rain. This is roughly modeled after the卦 of Great Strength. Zhang Gen explains: What is both strong and great, nothing is more evident than the magnificence of buildings. The Great Treatise says: In ancient times, the dead were buried with thick bundles of straw, placed in the wilderness, without mounds or trees, and mourning had no fixed period; later sages changed this by using coffins and outer cases, roughly modeled after the卦 of Great Excess. Zhang Gen says: Because the Great Excess卦's image says 'excess in mourning'. The Great Treatise says: In ancient times, people used knotted ropes to record events for governance, but later sages changed this by using written characters and seals. Officials relied on them for governance, and common people relied on them for clarity. This is roughly modeled after the卦 of决. Zhang Gen says: The image of决 says 'displayed in the court', which is open and clear. What is there more open and clear than written characters? From buildings, coffins and outer cases to seals and characters, they all speak of skilled craftsmen following predecessors and making innovations. Therefore, the Great Treatise only mentions 'later sages' without specifying names.

是故易者象也，象也者像也。此制器者以一取之，而其文無不一也。彖者材也。言其一卦之材。爻也者，效天下之動者也。是故吉凶生而悔吝者也。制器者尚象則取像而已，未盡變通之理；若夫明天下之動而言其吉凶，非爻不可。

The Great Treatise says: Therefore, the Book of Changes is about images, and what is called an image is taking a likeness. Zhang Gen explains: This means that the person who makes objects takes an image from only one aspect, yet the principles involved are not inconsistent. The Great Treatise says: The彖辞 discusses the material. Zhang Gen says: It refers to the material of a single hexagram. The Great Treatise says: The yao is imitating the changes of all things under heaven. Therefore, fortune and misfortune arise, and regret and hardship also appear. Zhang Gen says: The person who makes objects only values the image, which is merely taking a likeness, but has not yet fully explained the principle of change. As for explaining the changes of the world and determining fortune and misfortune, that cannot be done without the yao.

陽卦多陰，陰卦多陽，其故何也？陽卦竒，陰卦耦。兩儀為主。其徳行何也？陽一君而二民，君子之道也。順故也。陰二君而一民，小人之道也。逆故也。

The Great Treatise says: In a yang trigram, there are more yin lines, and in a yin trigram, there are more yang lines. Why is this so? Because the numerical value of a yang trigram is odd, while that of a yin trigram is even. Zhang Gen explains: This is based on the principle of the two principles (wuwei). The Great Treatise says: What is their virtue like? A yang trigram is one ruler and two subjects, which represents the way of the gentleman. Zhang Gen says: Because it is in harmony. The Great Treatise says: A yin trigram is two rulers and one subject, which represents the way of the petty person. Zhang Gen says: Because it is contrary.

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？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。尺蠖之屈，以來信也；龍蛇之蟄，以存身也；精義入神，以致用也；利用安身，以崇徳也。過此以往，未之或知也；窮神知化，徳之盛也。一往一來，一屈一伸，此天地萬物之理，而道之所以冒天下者如此而已，何容私於其間哉？而憧憧然耶。

The Great Treatise cites the line statement of the Zhen卦 (Gentleman) Nine in the Fourth, saying: coming and going with an unsettled mind, friends only follow your fleeting thoughts. Confucius explains: what is there to think about in the world? All things in the world have the same destination but different paths, the same direction but diverse considerations; what is there to think about in the world? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, thus producing light. When cold passes, heat comes; when heat passes, cold comes; cold and heat move in succession, thus forming years. What has passed is bending, what comes is stretching; bending and stretching respond to each other, thus producing benefit. The inchworm bends its body to stretch forward; the dragon and snake hibernate to preserve their bodies. Studying principles to the point of entering the mysterious, is for application; using this application to regulate oneself, is for cultivating virtue. Beyond this, there is nothing human beings can know; reaching the ultimate mystery and understanding the workings of nature, that is the height of virtue. Zhang Gen says: coming and going, bending and stretching, these are the constant principles of heaven and earth and all things. The Dao is able to encompass the world, no more than this, how could private intentions be mixed in? Why bother to be restless and busy with unsettled thoughts?

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？非可成之事而勞之，則徒敗其名焉；非可據之物而據之，則徒喪其身耳。名敗而身喪，妻猶不可見，況他人乎？

The Great Treatise cites the Line Statement of the困卦 (Obstruction Hexagram) at line six in the third position: being trapped by a stone and sitting on thorns; returning home but not seeing one's wife, which is ominous. Confucius explains: one should not be trapped in a place yet has trapped oneself, leading to disgrace; one should not occupy a place yet has occupied it, leading to danger. Both disgrace and danger mean death is near, so how could one see one's wife? Zhang Gen says: attempting something that cannot be accomplished only leads to wasted effort and damage to one's reputation; attempting to occupy something that cannot be occupied only leads to losing one's life. When reputation is ruined and body is lost, one cannot even see one's wife, how much less others?

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。天下無難事，人自不為耳。使其規模先定而後為之，有所不發，發無不中矣。射隼之難，先審其括尚猶可，況其下者乎？

The Great Treatise cites the line statement of the sixth line at the top of the Ji Guai hexagram, saying: "The king and duke shoots a falcon on a high wall, and hits it; there is no disadvantage." Confucius explains: The falcon is a bird, the bow and arrow are tools, and the one shooting it is a person. The gentleman keeps the tools on his person, waits for the right moment to act, so where could there be disadvantage? When he acts, there is no obstruction, so once he takes action, he gains results. This refers to the person who first prepares the tools and then acts. Zhang Gen says: The world originally has no difficult things, only people are unwilling to do them. If one first determines the scale and framework and then acts, then either he does not act at all, or once he acts, he hits the mark. Something as difficult as shooting the falcon can still first adjust the bow and arrow's mechanism, how much more so something easier than that?

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。利則勸之，威則止之，小人之福也。惡積而身滅，罪大而已喪，小人之禍也。不能防患於至微而僥福於己顯，人之視己如見其肺肝然，又焉能逃罪哉？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。

The Great Treatise says: Confucius said that petty people do not feel ashamed of being unrighteous, do not fear doing unjust things; they will not strive forward if they do not see benefits, and will not restrain themselves without fear of punishment. To receive a small punishment and gain a great warning is precisely the fortune of petty people. The initial line of the hexagram噬嗑 (Shè Kè) says, "A foot bound with shackles hides the toes, without fault," which refers to this. Zhang Gen explained: When there is benefit, encourage it; when there is authority, restrain it. This is the fortune of petty people; but when evil accumulates and they die, when guilt becomes great and they lose their lives, that is the misfortune of petty people. One cannot prevent calamity at the very beginning, yet hopes for fortune when things are already evident; others see one's innermost thoughts as clearly as seeing the liver and heart, how can one escape responsibility? The Great Treatise says: Good deeds without accumulation are insufficient to establish a reputation, while evil deeds without accumulation are insufficient to destroy oneself. Petty people regard small good deeds as having no benefit and refuse to do them, and regard small evil deeds as having no harm and refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. The top line of the hexagram噬嗑 (Shè Kè) says, "A shoulder bearing shackles covers the ears, dangerous."

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，繋於包桑。制治於未亂，保於未危。子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。茍非其人，道不虛行，小人之不可大受如此。

The Great Treatise says: Confucius said, those who bring danger are those who think their position is secure; those who bring about destruction are those who think they can maintain their survival forever; those who bring about chaos are those who think the world is already well governed. Therefore, the gentleman remains vigilant about danger even in times of peace, remembers the possibility of destruction even when alive, and keeps in mind the threat of chaos even in times of tranquility. Thus, he ensures his own security and the preservation of the state. The hexagram of "Opposition" (否) at line nine in the fifth position says, "Repeatedly thinking of ruin, thinking of ruin, can make one as firm as a vine tied to a thick mulberry root." Zhang Gen explained that this refers to taking action to govern before chaos arises and ensuring security before danger arrives. The Great Treatise says: Confucius said, those with shallow virtue but high status, small wisdom but great ambitions, and weak strength but heavy responsibilities rarely escape calamity. The hexagram of "Trinity" (鼎) at line nine in the fourth position says, "The tripod leg breaks, spilling the delicacies of the prince, resulting in a state of disorder and misfortune," which describes someone who cannot bear the responsibility. Zhang Gen said: if it is not the right person, the way will not be carried out without effort; small people cannot be entrusted with important tasks, that is the principle.

子曰：知幾其神乎。君子上交不謟，下交不瀆，其知幾乎。幾者，動之□，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。介于石焉，寧用終日？□可識矣。君子知□知彰，知柔知剛，萬夫之望。非神不足以知幾，非介不足以□幾。知而能斷，惟天下之至聖為能如此。

The Great Treatise says: Confucius said, seeing the subtle and minute details is the way of the divine. The gentleman is respectful in his dealings with superiors without being obsequious, and in his dealings with inferiors without being arrogant, which is to understand the subtle and minute. What is called 'a few' is the initial movement, the first sign of good fortune. When the gentleman perceives this initial sign, he acts immediately, without waiting for a full day. The hexagram Yu in the Book of Changes says, 'Upright and firm as a stone, without waiting for a full day, uprightness brings good fortune.' If one is upright and firm like a stone, why wait for a day? When the initial sign appears, it can be recognized. (A character is missing here, which should be 'cut off' or 'a few.') The gentleman understands both the subtle and the obvious, both the soft and the strong, thus becoming the object of universal admiration. Zhang Gen explained: without being divine, one cannot perceive the subtle and minute; without being upright and firm, one cannot decide on the subtle and minute. To perceive and decide upon them is something only the highest sage can achieve.

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：不逺復，無祗悔，元吉。先幾而作者謂之聖，後幾而改者謂之賢；見幾而改，則與夫逺祗悔者異矣，惟顏子近之，茲所以其殆庶幾乎。

The Great Treatise says: Confucius said, the boy from the Yan family is probably close to understanding the subtle nuances. He has no evil without being aware of it, and once he becomes aware, he does not repeat it. The Fu hexagram's initial line says, "Having gone out only a short distance and then turning back, there is no regret, great good fortune." Zhang Gen explained: acting before the signs are evident is called the sage, and acting after the signs are evident is called the virtuous person; those who can detect the signs and correct themselves are different from those who regret after having gone far; only Yan Hui is close to this level, which is why Confucius said he "is almost there."

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。一陰一陽之謂道，名乾以配坤，名男以合女，天地之義盡於此矣。三人行失其配，一人行則一遇其偶，乾坤之道無非致一而已。

The Great Treatise says: Heaven and Earth's two energies blend together in a harmonious way, thus giving rise to the nurturing and thickening of all things; when male and female unite their vital energies, all things are nurtured and grow. The hexagram of Loss, line six in the third, says, "When three people walk together, one must be removed; when one walks alone, one meets a companion," which speaks of returning to unity. Zhang Gen explains: the alternating movement of one yin and one yang is called the Dao; when there is the name of Qian, there must be the pairing with Kun; when there is the name of male, there must be the pairing with female; the principles of Heaven and Earth are all embodied here. When three people walk together, the spouse is lost; when one walks alone, one meets one's counterpart; the way of Qian and Kun is nothing but returning to unity.

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。擬之而後言，議之而後動，擬議先定而終不易其所守，惟有恆心者能之。

The Great Treatise says: Confucius said, the gentleman first arranges his own affairs before taking action, first calms his spirit before speaking, and first establishes good relations before making requests. The gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly in a dangerous situation, the people will not follow him; if one speaks 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 willing to give, then those who harm him will come. The upper nine of the Yi hexagram Yi says, "No one comes to benefit him, but instead someone comes to attack him; having set a firm intention but not being able to maintain it, there is misfortune." Zhang Gen explains: first consider before speaking, first consult before acting; considering and consulting first and then holding firm to one's resolve without change, only those with perseverance can do this.

子曰：乾坤其易之門邪。萬物所由安也。乾，陽物也；坤，陰物也。此況兩儀。陰陽合徳而剛柔有體，以體天地之撰，以通神明之徳。其剛柔有體，故以體天地之撰；其陰陽合徳，故以通神明之徳。其稱名也雜而不越。合徳故其名也雜，其體故其義不越。於稽其類，其衰世之意邪。夫易彰往而察來，而微顯闡幽。此言爻象也。開而當名辨物，正言斷辭則備矣。此言卦辭也。其稱名也小，其取類也大，其□逺，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。此章言爻象變化以示吉凶，因此吉凶之理而示天下後世，使知吉之可為而凶不可為，以濟民行，以明得失之報，此作易之意也。

The Great Treatise says: Confucius said, the trigrams Qian and Kun are probably the gateways of the Book of Changes. Zhang Gen explained: all things find their place here. The Great Treatise says: Qian represents the yang aspect, and Kun represents the yin aspect. Zhang Gen said: this is comparing them to the two principles. The Great Treatise says: the virtues of yin and yang combine, and the qualities of hardness and softness take form, thus expressing the workings of heaven and earth, and connecting with the virtue of the divine. Zhang Gen said: precisely because hardness and softness take form, they can express the workings of heaven and earth; precisely because the virtues of yin and yang combine, they can connect with the virtue of the divine. The Great Treatise says: it speaks of many names but does not exceed the boundaries. Zhang Gen said: because the virtues combine, there are many names; because each has its form, the meanings do not go beyond the limits. The Great Treatise says: examining its categories, it is probably the intention of a time of decline and disorder. The Book of Changes clarifies the past and perceives the future, revealing the subtle and explaining the hidden. Zhang Gen said: this refers to the changing lines. The Great Treatise says: when it is unfolded, the names are appropriate, the things are clear, the words are upright, and the judgments are definite, then it is complete. Zhang Gen said: this refers to the hexagram statements. The Great Treatise says: the names it mentions are small, but the categories it takes are vast; its meaning is profound, its words are ornate, its expressions are winding yet accurate, and the events it records are elaborate yet subtle. By using the two aspects of good fortune and misfortune to assist the people in their actions, it clarifies the consequences of gain and loss (the character here is missing, and should be 'meaning'). Zhang Gen said: this passage discusses the changes of the lines, which reveal good fortune and misfortune; based on this principle of good fortune and misfortune, it enlightens the world and future generations, making people aware that good things should be done and bad things should not be done, thus assisting the people in their actions and clarifying the consequences of gain and loss. This is the original intention of composing the Book of Changes.

易之興也，其於中古乎；作易者其有憂患乎。憂天下之憂者能之。是故履，徳之基也。履，禮也，非禮勿履而為徳之基立矣。謙，徳之柄也。謙則有所持。復，徳之本也。克己為仁之謂。恆，徳之固也。恆久不已，故物莫能傾焉。損，徳之修也。逺害故能自修。益，徳之也。善者進之故。困，徳之辨也。不辨辨之。井，徳之地也。性是己。巽，徳之制也。行權故也。

The Great Treatise says: The Book of Changes came into being probably in the middle ancient times; the person who composed the Book of Changes probably had a mind filled with anxiety and concern. Zhang Gen explains: Only those who are anxious about the worries of the people can achieve this. The Great Treatise says: Therefore, the卦 of Footsteps (Lǚ) is the foundation of virtue. Zhang Gen says: Lǚ means propriety; doing nothing that is not in accordance with propriety, the foundation of virtue is established. The Great Treatise says: The卦 of Humility (Qīn) is the handle of virtue. Zhang Gen says: Being humble gives one a handle. The Great Treatise says: The卦 of Returning (Fù) is the root of virtue. Zhang Gen says: This refers to the meaning of restraining oneself and returning to propriety as benevolence. The Great Treatise says: The卦 of Constancy (Héng) is the consolidation of virtue. Zhang Gen says: Because it is constant and unceasing, nothing can overthrow it. The Great Treatise says: The卦 of Reduction (Sǔn) is the cultivation of virtue. Zhang Gen says: By keeping away from calamity, one can cultivate oneself. The Great Treatise says: The卦 of Gain (Yì) is the abundance of virtue (the character '裕' is missing after '德之'). Zhang Gen says: Because good things are allowed to increase. The Great Treatise says: The卦 of Difficulty (Kùn) is the discernment of virtue. Zhang Gen says: To discern in the midst of confusion. The Great Treatise says: The卦 of Well (Jǐng) is the place where virtue resides. Zhang Gen says: This is the nature of things. The Great Treatise says: The卦 of Following (Xùn) is the regulation of virtue. Zhang Gen says: Because it speaks of the exercise of flexible authority.

履和而至，故以和行。謙尊而光，故以制禮。復小而辨於物，故以自知。恆雜而不厭，故以一徳。損先難而後易，故以逺害。益長裕而不設，故以興利。困窮而通，故以寡怨。井居其所而遷，故以辨義。巽稱而，故以行權。履以和行。非禮勿履，貴和為至。謙以制禮。稱物平施，是以尊而光。復以自知。退藏於密，是以能辨於物。恆以一徳。立不易方，是以雜而不厭。損以逺害。懲忿室欲，是以先難後易。益以興利。遷善改過，是以長裕而不設。困以寡怨。致命遂志，是以困而不窮。井以辨義。往來井井。巽以行權。申命行事。

The Great Treatise says: The卦 of Footsteps is gentle and can reach the utmost, so it is used for harmonious conduct; the卦 of Humility is noble in position and virtue shines more, so it is used for regulating propriety; the卦 of Reversion starts from small things and can discern matters, so it is used for self-examination; the卦 of Constancy is in complex situations yet does not grow weary, so it is used for cultivating virtue consistently; the卦 of Reduction first faces difficulty then ease, so it is used for avoiding calamity; the卦 of Gain increases abundance without pretense, so it is used for promoting benefit; the卦 of Difficulty is in hardship yet the mind remains open, so it is used for reducing grievances; the卦 of Well is stationed in its place yet water flows out, so it is used for discerning principles; the卦 of Wind measures circumstances and remains hidden, so it is used for employing flexibility (the character '隐' is missing after '称'). Zhang Gen explained according to the text: The卦 of Footsteps is used for harmonious conduct — do not act against propriety, with harmony as the highest principle; the卦 of Humility is used for regulating propriety — measure things and act with fairness, thus being noble in position and virtue shines more; the卦 of Reversion is used for self-examination — retreat into secrecy, thus able to discern external things; the卦 of Constancy is used for cultivating virtue consistently — remain steadfast in one's path, thus not weary even in complex situations; the卦 of Reduction is used for avoiding calamity — punish anger and block private desires, thus first facing difficulty then ease; the卦 of Gain is used for promoting benefit — improve good deeds and correct mistakes, thus increasing abundance without pretense; the卦 of Difficulty is used for reducing grievances — sacrifice one's life to realize one's aspirations, thus even in hardship not being destitute; the卦 of Well is used for discerning principles — coming and going without exhaustion; the卦 of Wind is used for employing flexibility — repeatedly emphasize orders to carry out affairs.

易之為書也不可逺。得失之故。為道也屢遷。六十四卦三百八十四爻未嘗同也。變動不居，周流六虛。天地之間。上下無常，剛柔相易，不可為典要，唯變所適。此之謂屢遷。其出入以度外內，使知懼，又明於憂患與故。此所以不可逺。無有師保，如臨父母。此聖人所以為善教。初率其辭而揆其方，既有典常。雖上下無常、不可為典要，而卦爻之辭以斷以告亦已明矣。茍非其人，道不虛行。小人亦不可僥倖。

The Great Treatise says: The Book of Changes cannot be neglected. Zhang Gen explains: Because it discusses the reasons for gain and loss. The Great Treatise says: It as a way is constantly changing. Zhang Gen says: The sixty-four hexagrams and the three hundred and eighty-four lines never repeat. The Great Treatise says: It is ever-changing, flowing through the six line positions. Zhang Gen says: That is the space between heaven and earth. The Great Treatise says: There is no fixed upper or lower, yin and yang change with each other, and cannot be fixed as a constant rule, but only adapt to the changes. Zhang Gen says: This is called 'frequent change'. The Great Treatise says: Its coming and going have rules, distinguishing inside and outside, making people aware of fear and understanding the origin of worries. Zhang Gen says: This is why it cannot be neglected. The Great Treatise says: Even without a teacher or nurse by one's side, one can be as respectful as to one's parents. Zhang Gen says: This is where the sage excels in teaching. The Great Treatise says: Initially, by following the statements of the hexagrams and lines, one can find its regularity. Zhang Gen says: Although there is no fixed upper or lower, and it cannot be fixed as a constant rule, the statements of the hexagrams and lines are sufficient for determining and informing. The Great Treatise says: If it is not the right person, the way will not be promoted without cause. Zhang Gen says: The petty person cannot obtain it by chance.

易之為書也，原始要終以為質也。始作卦蓍，終作卦體，蓍之與體，非易之質而何？六爻相雜，唯其時物也。此六爻所以不同。其初難知，其上易知，本末也。本明而末得矣。先難後之謂。初辭擬之，卒成之終。初爻為一卦之門戸。若夫雜物撰徳，辨是與非，則非其中爻不備。二與四、三與五之謂。噫亦要存亡吉凶，則居可知矣。此聖人所以斷吉凶者也。知者觀其彖辭，則思過半矣。明一卦之材故也。

The Great Treatise says: The Book of Changes is based on investigating the beginning and summarizing the end. Zhang Gen explains: The beginning was the creation of hexagrams and the yarrow stalks, and the end was the formation of the hexagram structure; the yarrow stalks and the hexagram structure, what else could they be but the essence of the Book of Changes? The Great Treatise says: The six lines are intermingled and complex, and one should look at the time position and the category of the thing at that moment. Zhang Gen says: This is why the six lines differ from each other. The Great Treatise says: The meaning of the first line is hard to see, while the meaning of the top line is easy to see, this is the relationship between the beginning and the end. Zhang Gen says: If the beginning is understood, the end will naturally be grasped; this is the meaning of first difficulty and then ease. The Great Treatise says: The meaning of the first line is inferred, and the top line completes its conclusion. Zhang Gen says: The first line is the gate of a hexagram. The Great Treatise says: As for combining various categories, recording various virtues, and distinguishing right and wrong, without the middle four lines it would be incomplete. Zhang Gen says: This refers to the second and fourth lines, as well as the third and fifth lines. The Great Treatise says: Alas, to seek out existence, death, good fortune, and misfortune, then even in ordinary times one can know it. Zhang Gen says: This is precisely the method the sage used to determine good fortune and misfortune. The Great Treatise says: The wise person looks at the彖辞 and understands most of it. Zhang Gen says: Because the彖辞 points out the nature of the hexagram.

二與四同功而異位，其善不同，二多譽，四多懼，近也。柔之為道，不利逺者，其要無咎，其用柔中也。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。此論明夫中爻之義。二四俱陰位，常以柔為主；三五俱陽位，常以剛為勝。柔居外卦之下而多懼，剛居內卦之上而多凶，非其柔危其剛勝耶？此亦聖人沈潛剛克、高明柔克之□。雜物撰徳、辨是與非，舍此何以備哉？

The Great Treatise says: The second line and the fourth line have the same function but different positions, and thus their benefits differ. The second line often receives praise, while the fourth line often faces fear, because the fourth line is too close to the position of the sovereign. The nature of flexibility is not advantageous when it is located far from a high position; its principle lies in avoiding mistakes, and its function lies in being flexible and occupying the central position. The third line and the fifth line have the same function but different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, which reflects the difference between being lowly and being noble. Flexibility in these positions is dangerous, while firmness in these positions is likely to prevail. Zhang Gen explains: This passage is explaining the principles of the four middle lines. The second and fourth lines are yin positions, usually associated with flexibility; the third and fifth lines are yang positions, usually associated with firmness. Flexibility in the lower part of the outer trigram often leads to fear, while firmness in the upper part of the inner trigram often leads to danger. This is precisely the meaning of "flexibility is dangerous and firmness prevails." This is also the meaning of the Book of Documents, which speaks of using firmness to govern those who are submerged and using flexibility to govern those who are lofty (the text here is missing one character). In dealing with mixed matters, composing moral qualities, and distinguishing right from wrong, how can one explain things comprehensively without this principle?

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。八卦之作，本於陰陽以明人事，然後成卦；卦成而後三才之道具乎其中，故曰有天道焉，有人道焉，有地道焉。自陰陽言之，天道也；自剛柔言之，地道也；自仁義言之，人道也。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。此易因陰陽以明人事。

The Great Treatise says: The Book of Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. By doubling the three principles, it becomes six lines. Zhang Gen explains: This "six" is nothing else but the way of the three principles. The creation of the Eight Trigrams originally relied on yin and yang to explain human affairs, and only after forming the trigrams did the way of the three principles become complete within them. Therefore, it is said that there is heavenly way, human way, and earthy way. From the perspective of yin and yang, it is the heavenly way; from the perspective of hardness and softness, it is the earthy way; from the perspective of benevolence and righteousness, it is the human way. The Great Treatise says: The way is changeable, so it is called a line (yao); lines have levels, so they are called things; things intermingle, so they are called writings; writings are not appropriate, so good fortune and misfortune arise. Zhang Gen says: This is how the Book of Changes uses yin and yang to explain human affairs.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？此周易之作所以異於連山歸藏也。是故其辭危。遜而也。危者使平，易者使傾。雖畏勿畏，出畏入畏。其道甚大，百物不廢。求者皆得焉。懼以終始，其要無咎，此之謂易之道也。其為教如此，所謂易之道故。

The Great Treatise says: The emergence of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. Probably it coincided with the time between King Wen of Zhou and King Zhou of Shang. Zhang Gen explained: This is the difference between the Book of Changes and the Lianshan and Guicang. The Great Treatise says: Therefore its words are full of apprehension. Zhang Gen said: That is modest and reserved (there is a missing text here). The Great Treatise says: A person who remains in apprehension instead brings peace, while a person who is careless brings downfall. Zhang Gen said: When one should be afraid, even forcing oneself not to fear is not enough; entering and exiting are both within the realm of fear. The Great Treatise says: Its principles are extremely vast, and no category of things is left out. Zhang Gen said: Those who come to seek instruction can all gain something. The Great Treatise says: From beginning to end, one remains in a state of vigilance; its essence lies in avoiding mistakes, which is called the way of the Book of Changes. Zhang Gen said: It functions as a means of moral instruction, so it is called the way of the Book of Changes.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥；象事知器，占事知來。此言天地健順，猶常知險阻以為進退，況人可不視治亂以自為懼乎？是故聖人內研諸心，外研諸慮，而作易以定天下之吉凶、成天下之亹亹，使後世變化云為者於此以研治亂吉凶之理，而以明進退焉。

The Great Treatise says: The Qian trigram represents the highest firmness in the world, its virtue is always gentle, so it can discern dangers; the Kun trigram represents the highest flexibility in the world, its virtue is always simple, so it can discern obstacles. It can bring joy to people, can lead people to deep thinking, can determine the fortune and misfortune of the world, and can accomplish the ceaseless endeavors of the world. Therefore, changes and actions have auspicious signs beforehand; by observing phenomena, one can know what tools to make, and by questioning about matters, one can foresee the future. Zhang Gen explains: This refers to the fact that heaven and earth, being so firm and flexible, still constantly discern dangers to decide on advancement or retreat; how much more so for human beings, who should not fail to watch over the state of order and chaos and remain vigilant. Therefore, the sage carefully examines his inner self and thoroughly investigates various thoughts, and thus composed the Book of Changes to determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, so that future generations who have changes and actions may study the principles of order and chaos, fortune and misfortune, and thus understand whether to advance or retreat.

天地設位，聖人能成，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。變動以利言，吉凶以情遷，是故愛惡相攻而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

The Great Treatise says: Heaven and Earth have set their positions, and the sage achieves all things within them; human plans and the plans of ghosts and spirits are both considered, and even common people can participate. The Eight Trigrams use symbolic images to convey meaning, while the Line Statements and the彖 Statements explain things in reality. When the strong and the weak interact, good and bad outcomes become evident. Change is considered in terms of advantage and disadvantage, and good and bad outcomes shift according to human feelings. Therefore, love and hatred clash to produce good or bad outcomes, distance and nearness influence each other to produce regret and lamentation, truth and falsehood respond to each other to produce advantage and disadvantage. Generally, what the Book of Changes reveals is that when two lines are close but not harmonious, it is dangerous, or when they harm each other, there is regret and lamentation. One who is about to betray others speaks with shame; one who has doubts speaks in a confused and scattered manner; the virtuous speak little, the impetuous speak much; those who slander the good speak uncertainly; those who lose their integrity speak at a loss.

說卦解。昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道徳而理於義，窮理盡性以至於命。聖人作易不起於蓍，所謂幽贊於神明而生蓍者，敎天下求易之法耳，以行易之道於天下後世也。既作易而無以行之，則夫後世孰從而師乎？故既作易之成，於是幽贊於神明而生用蓍之法。參天兩地而數，其數五十其用四十有九是也。觀變於陰陽而立卦，十有八變是也。發揮於剛柔而生爻，引而伸之是也。卦爻既明而吉凶之理可見，和於道而無乖，順於徳而不逆，理於義而不亂，以窮理，以盡性，以至命，無入而不自得，此所以自天佑之吉無不利。

The Shuo Guà Zhuan says: In ancient times, the sage created the Book of Changes, secretly receiving the assistance of the divine to invent the method of using the yarrow stalks for divination. He took the number three from heaven and the number two from earth to establish a numerical system. Observing the changes of yin and yang, he set up the hexagrams. By expressing the principles of firmness and flexibility, he created the lines (yao). It harmonizes with morality and conforms to the principles of righteousness. It thoroughly investigates the nature of things, fully reveals the inherent nature, and ultimately attains the mandate of heaven. Zhang Gen explains: The sage did not begin with the yarrow stalks when creating the Book of Changes. The statement that "secretly receiving the assistance of the divine to create the yarrow stalks" is merely teaching the people how to seek the Book of Changes, so that its principles may be spread throughout the world for future generations. If the Book of Changes had been created but there was no way to apply it, then who would learn it from later generations? Therefore, after the Book of Changes was completed, the method of using the yarrow stalks was secretly introduced. The phrase "three for heaven and two for earth, relying on numbers" refers to the fifty yarrow stalks used, with one set aside, leaving forty-nine for use. The phrase "observing changes in yin and yang to establish hexagrams" refers to the process of obtaining a hexagram through eighteen transformations. The phrase "expressing the principles of firmness and flexibility to create lines" refers to extending and elaborating to produce the 384 lines. Once the hexagrams and lines are clear, the principles of good and bad fortune become evident. It harmonizes with the Dao without deviation, follows virtue without opposition, conforms to righteousness without confusion. By using it to thoroughly investigate the nature of things, fully reveal the inherent nature, and ultimately understand the mandate of heaven, one can achieve contentment wherever one goes. This is the reason why "heaven's favor is bestowed, and good fortune is without hindrance."

昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。所謂性者何也？三才之道而已。三才之道在天則為陰與陽，天統元氣故也；在地則為柔與剛，地統元形故也；在人則為仁與義，人統元識故也。

The Sayings on the Trigrams states: In ancient times, the sage composed the Book of Changes in accordance with the principles of nature and destiny. Therefore, he established the principle of Heaven as yin and yang, the principle of Earth as flexibility and firmness, and the principle of humanity as benevolence and righteousness. By doubling the three elements, the Book of Changes requires six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternately using flexible and firm lines, the Book of Changes requires six lines to form a complete passage. Zhang Gen explains: Here, what is referred to as 'nature' is nothing but the principles of the three elements. The principles of the three elements in Heaven manifest as yin and yang, because Heaven governs the original qi; in Earth they manifest as flexibility and firmness, because Earth governs the original form; in humanity they manifest as benevolence and righteousness, because humanity governs the original consciousness.

兼三才而兩之，故易六畫而成卦。易之成卦，兆六而成焉是也。六畫俱而三才之義在其中矣，此之謂將順之法，所謂觀變於陰陽而立卦是也。然易之道無所不順也，故分陰分陽、迭用柔剛，故六位而成章。陰陽言其體，剛柔言其用，所謂發揮於剛柔而生爻是也。不言人道，即因天地以明人事故也。將使人明性命之理，則如之何？明乎三才之道而已。

Zhang Gen continued to say: The phrase "combining the three elements and dividing them into two, thus forming the six lines of the hexagram through the Book of Changes" refers to the fact that when forming a hexagram in the Book of Changes, six lines must be divined before it is complete. Once all six lines are present, the meaning of the three elements is already included within them. This is called the method of "following the principles of nature and destiny," which is the same as what was previously mentioned, "observing changes in yin and yang to establish the hexagram." However, the way of the Book of Changes is universally adaptable, so it further distinguishes between yin and yang positions, alternately using soft and strong lines, thus forming six positions to create a complete chapter. Discussing yin and yang refers to their essence, while discussing hardness and softness refers to their function. This is the same as what was previously mentioned, "manifesting through hardness and softness to produce the lines." Here, human affairs are not mentioned again, because the purpose is to explain human matters by following the principles of heaven and earth. To make people understand the principles of nature and destiny, all that is needed is to comprehend the way of the three elements.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。天地之定位、山澤之通氣、雷風之相薄、水火之不相射者，天地定位然後六子得以致其用故也。然有所謂八卦相錯者，言乎其氣而已。易主定未來之吉凶，故曰逆順也。此亦明蓍龜之用。

The Sayings on the Trigrams states: Heaven and Earth each take their proper position, mountains and marshes exchange their energies, thunder and wind interact with each other, and water and fire do not hinder each other. The Eight Trigrams intermingle and combine. To calculate past events follows the order of occurrence, while predicting future events requires working backwards. Therefore, the Book of Changes works by reversing the order. Zhang Gen explains: Heaven and Earth take their proper positions, mountains and marshes exchange their energies, thunder and wind interact with each other, and water and fire do not hinder each other. These are all because Heaven and Earth first take their proper positions, allowing the six sons—Zhen, Kan, Gen, Xun, Li, and Dui—to each fulfill their functions. As for the phrase "the Eight Trigrams intermingle," it refers only to the transformation of energies. The Book of Changes mainly aims to determine future fortune and misfortune, so it is called "reverse" rather than "forward." This passage also explains the function of divination using yarrow stalks and tortoise shells.

雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。天地定位然後六子得致其用，故始於天地；六子致用而天地收其功，故終於乾坤。

The Sayings on the Trigrams states: Thunder moves and shakes all things, wind disperses all things, rain nourishes all things, sun warms all things, mountain stops all things, lake brings joy to all things, heaven governs all things, and earth stores all things. Zhang Gen explains: Heaven and earth first establish their positions, then the six sons can each fulfill their functions. Therefore, the previous section begins with heaven and earth; after the six sons have fulfilled their functions, heaven and earth collect their effects, so this section concludes with the trigrams of heaven and earth.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。主歲功者天也，故獨稱帝而已。此言帝出入之序，而非所以論八卦之位也，八卦之所以分於四方各有義矣。帝未嘗出也，萬物之出，帝與之出而不辭；萬物之入，帝與之入而不拒；此所以為帝。不言天與乾而言帝，天地者形也，乾坤者氣也，其所以轉運升降必有物以主之，此所以祀昊天上帝。然則所謂出者果何物哉？亦氣而已。

The Sayings on the Trigrams states: The sovereign comes forth from the Zhen position, is orderly in the Xun position, meets in the Li position, entrusts labor in the Kun position, rejoices in the Dui position, wages war in the Qian position, comforts in the Kan position, and completes the beginning and end in the Gen position. Zhang Gen explains: The sovereign of a year's function is heaven, so here it is simply called "Emperor." This passage discusses the sequence of the Emperor's coming and going, not the positions of the Eight Trigrams; each Trigram is assigned to a direction with its own reasoning. In reality, the Emperor has never truly "come forth"; when all things come forth, the Emperor follows them without refusal; when all things are gathered in, the Emperor follows them without rejection: this is what makes him the Emperor. Here it does not say "Heaven" or "Qian," but "Emperor," because Heaven and Earth refer to form, and Qian and Kun refer to qi; their ability to move up and down and transform must be governed by something, which is why we worship the Supreme Heaven Emperor. Then, what exactly is meant by "coming forth"? It is merely qi.

萬物出乎震，震東方也。齊乎巽，巽東南也，齊也者，言萬物之潔齊也。離也者明也，萬物皆相見，南方之卦也；聖人南面而聽天下，嚮明而治，葢取諸此也。坤也者地也，萬物皆致養焉，故曰致役乎坤。兌正秋也，萬物之所說也，故曰說言乎兌。戰乎乾，乾西北之卦也，言陰陽相薄也。坎者水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。萬物之所以出入，惟從仁而已。

The Sayings on the Hexagrams states: All things emerge from the position of Zhen, which is in the east. At the position of Xun, all things are orderly and neat, and Xun is in the southeast; the term 'neat' refers to all things being clean and orderly. Li represents brightness, and at this position, all things see each other, which is the hexagram of the south; the sage faces south to govern the world, facing the light, which is derived from this principle. Kun represents earth, and at this position, all things receive nourishment, hence it is said 'all things are nurtured here.' Dui corresponds to autumn, the season of joy for all things, hence it is said 'joy is expressed in Dui.' At the position of Qian, there is conflict, and Qian is the hexagram of northwest, representing the mutual approach of yin and yang. Kan represents water, which is the hexagram of the north, representing the hexagram of rest and comfort, and at this position, all things return and hide, hence it is said 'rest is found here.' Gen corresponds to the northeast, where all things have completed their end and begun anew, hence it is said 'completion is expressed in Gen.' Zhang Gen explains: All things have emergence and return, and this is simply following the principle of the ceaseless benevolence of life.

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮，故火水相逮，雷風不相悖，山澤通氣，然後能變化既成萬物也。妙萬物而為言，故收功於無為，付之於六子而已。天之高、地之厚，猶自其根本中來，況六子乎？此六子之所以變化既成萬物者，各得成之一體故也。

The Sayings on the Trigrams states: The term "spirit" refers to its ability to make all things marvelous. Among all things, thunder is the most swift in shaking the myriad things, wind is the most swift in shaking the myriad things, fire is the most intense in drying the myriad things, marsh is the most pleasing in delighting the myriad things, water is the most moistening in nourishing the myriad things, and mountain is the most grand in ending and beginning the myriad things. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other in their qi, and only then can they transform and create all things. Zhang Gen explains: Since it is based on the idea of making all things marvelous, it concentrates its efficacy in doing nothing, and entrusts it to the six sons. Heaven is so high and Earth is so thick, yet they both come from that fundamental source; how much more so the six sons? The six sons are able to transform and create all things precisely because each of them has received a part of that fundamental source.

乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。解闕。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。解闕。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。解闕。

The Sayings on the Trigrams say: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents entering secretly, Kan represents sinking, Li represents attachment, Gen represents stopping, and Dui represents joy. (Original note: This section of Zhang Gen's explanation is missing.) The Sayings on the Trigrams say: Qian is taken as the image of a horse, Kun as a cow, Zhen as a dragon, Xun as a chicken, Kan as a pig, Li as a wild chicken, Gen as a dog, and Dui as a sheep. (Original note: This section is missing.) The Sayings on the Trigrams say: Qian is taken as the image of the head, Kun as the abdomen, Zhen as the feet, Xun as the thighs, Kan as the ears, Li as the eyes, Gen as the hands, and Dui as the mouth. (Original note: This section is missing. The copy used by the Siku Quanshu is damaged by insects from the section "Qian is strength" onwards in the Sayings on the Trigrams, hence the frequent gaps in the annotations.)

乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。解闕。

The *Sayings on the Hexagrams* states: Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. Zhen is the first son of Kun seeking from Qian and obtaining a male, so it is called the Elder Son; Xun is the first daughter of Qian seeking from Kun and obtaining a female, so it is called the Elder Daughter; Kan is the second son obtained through seeking, so it is called the Middle Son; Li is the second daughter obtained through seeking, so it is called the Middle Daughter; Gen is the third son obtained through seeking, so it is called the Younger Son; Dui is the third daughter obtained through seeking, so it is called the Younger Daughter. (Original note: This section is incomplete.)

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。震為雷，為龍，為黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馵足，為作足，為的顙；其於稼也為反生；其究為健，為蕃鮮。

The *Say卦Transmission* lists the symbolic representations of each trigram. The trigram Qian (Heaven) takes the images of heaven, roundness, a sovereign, a father, jade, metal, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, a mixed-color horse, and the fruit on a tree. The trigram Kun (Earth) takes the images of earth, a mother, silk and brocade, a cooking pot, stinginess, equality, a cow with a calf, a large cart, ornamentation, multitude, and a handle; among the images related to earth, it takes the image of black. The trigram Zhen (Thunder) takes the images of thunder, a dragon, yellow, blooming flowers, a broad road, the eldest son, decisiveness and impatience, young green bamboo, and reed grass; among the images related to horses, it takes the image of a horse that is good at neighing, a horse with white on its left hind leg, a horse that lifts its foot high, and a horse with a white spot on its forehead; among the images related to crops, it takes the image of seeds that grow upside down; when taken to its extreme, it takes the images of strength and vigor, and abundance and deliciousness.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭；其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍；其究為躁卦。坎為水，為溝瀆，為伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛；為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也為多眚；為通，為月，為盜；其於木也，為堅多心。

The trigram Xun is associated with wood, wind, the eldest daughter, the straightness of a measuring rope, craftsmen, the color white, length, height, indecisiveness, hesitation, and fragrance. In terms of people, it represents someone with sparse hair, a broad forehead, prominent white of the eyes, and a merchant who can gain three times the profit. When taken to its extreme, it becomes the trigram of restlessness. The trigram Kan is associated with water, ditches, concealment, straightening bends, bows, and wheels. In terms of people, it represents worry, heart disease, and ear pain; it is also the trigram of blood and the color red. In terms of horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse that lowers its head, a horse with thin hooves, and a horse that walks with dragging legs. In terms of carts, it represents a cart with many malfunctions; it also represents smoothness, the moon, and thieves. In terms of wood, it represents a tree that is hard and has many heartwood layers.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬；其於木也，為堅多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決；其於地也為剛滷；為妾，為羊。凡此諸象，於卦爻中未嘗有所寓焉，何也？以是知神而明之存乎其人而已，其所以為物在實考之歟。

The trigram Li is taken as representing fire, the sun, lightning, the middle daughter, armor helmets, and spears and weapons; in the category of humans, it represents a large belly; it also represents a dry trigram, turtles, crabs, snails, clams, and tortoises; in the category of wood, it represents a tree that is hollow and withered at the top. The trigram Gen is taken as representing mountains, small paths, small stones, gateways, fruits, gatekeepers, fingers, dogs, mice, and black-beaked predatory birds; in the category of wood, it represents a hard and branched tree. The trigram Dui is taken as representing marshes, the young daughter, shamans, mouths and tongues, breaking, attachment and separation; in the category of earth, it represents hard salt-alkali land; it also represents a concubine and sheep. Zhang Gen explains that all these symbolic representations are not fully realized in the hexagram statements and line statements. This is why, whether one can skillfully and clearly apply them depends entirely on the person using the Book of Changes. As for why they can represent these symbolic images, it is left for the reader to thoroughly investigate.