The Explanation of the Sequence of Hexagrams

序卦傳解。案：此下二篇並無解釋，錄經文以存其舊。有天地然後萬物生焉，盈天地之間者唯萬物，故受之以屯。屯者盈也，屯者物之始生也。物生必□，故受之以□。□者□也，物之稚也。物稚不可不養也，故受之以需。需者飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師。師者眾也。眾必有所比，故受之以比。比者比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者通也。

The "Xugua Zhuan" explains: After heaven and earth are formed, all things come into being. Since all things fill the space between heaven and earth, the next hexagram is Zhun. Zhun means fullness, and also signifies the beginning of all things. When all things first arise, they are necessarily immature and naive, so the next hexagram is Meng. Meng means naivety, referring to the immature stage of things (the three characters here are missing and should all be "Meng"). Since things are immature, they must be nurtured, so the next hexagram is Xu. Xu refers to the way of food and drink. When there is food and drink, there must be disputes, so the next hexagram is Song. When there are disputes, there must be the gathering of people, so the next hexagram is Shi. Shi means multitude. When there is a multitude, there must be affinity, so the next hexagram is Bi. Bi means affinity. When there is affinity, there must be accumulation, so the next hexagram is Xiaoxu. When things have accumulated, then propriety arises, so the next hexagram is Lu. When propriety is practiced and things are smooth, then stability is achieved, so the next hexagram is Tai. Tai means smoothness.

物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者事也。有事而後可大，故受之以臨。臨者大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者合也。

The "Xugua Zhuan" says: Things cannot remain continuously prosperous, so the next is the "Bu" hexagram. Things cannot remain continuously blocked, so the next is the "Tongren" hexagram. Those who can harmonize with others will surely have all things follow them, so the next is the "Dayou" hexagram. Having great possessions one must not be complacent, so the next is the "Qian" hexagram. Being great and yet humble will surely bring peace and joy, so the next is the "Yu" hexagram. Peace and joy will surely lead to followers, so the next is the "Sui" hexagram. Those who follow others out of joy will surely have affairs, so the next is the "Gu" hexagram; "Gu" means affairs. Having affairs then one can accomplish great things, so the next is the "Lin" hexagram; "Lin" means great. When things become great, they can then be observed and admired, so the next is the "Guan" hexagram. When things can be observed and admired, then there will be a gathering, so the next is the "Shike" hexagram; "Shike" means gathering.

物不可以茍合而已，故受之以賁。賁者飾也。致飾然後亨則盡矣，故受之以剝。剝者剝也。物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者養也。不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者陷也。陷必有所麗，故受之以離。離者麗也。右上篇。

The "Xugua Zhuan" says: Things cannot be handled carelessly, so the next is the Gen卦 (B贲); Gen means ornamentation. When ornamentation reaches its extreme, success also reaches its limit, so the next is the Bo卦 (B剥); Bo means decay. Things cannot be decayed completely, so when decay reaches the top it returns to the bottom, so the next is the Fu卦 (B复). When returning to the right path, there is no emptiness or falsehood, so the next is the Wuwang卦 (B无妄). Only with true and sincere intent can there be accumulation, so the next is the Daxu卦 (B大畜). When accumulation is achieved, then nourishment is possible, so the next is the Yi卦 (B颐); Yi means nourishment. Without nourishment, there can be no action, so the next is the Daguo卦 (B大过). Things cannot always be excessive, so the next is the Can卦 (B坎); Can means peril. When peril occurs, there must be something to rely on, so the next is the Li卦 (B离); Li means reliance. This is the first part of the "Xugua Zhuan."

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道不可以不久也，故受之以恆。恆者久也。物不可以久居其所，故受之以遁。遁者退也。物不可以終遁，故受之以大壯。物不可以終壯，故受之以晉。晉者進也。進必有所傷，故受之以明夷。夷者傷也。傷於外者必反其家，故受之以家人。家道窮必乖，故受之以暌。暌者乖也。乖必有難，故受之以蹇。蹇者難也。物不可以終難，故受之以解。解者緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者決也。

The *Xugua Zhuan* (Lower Section) says: After heaven and earth were formed, there were myriad things; after myriad things were formed, there were men and women; after men and women were formed, there were husband and wife; after husband and wife were formed, there were father and son; after father and son were formed, there were ruler and subject; after ruler and subject were formed, there were distinctions of high and low; after distinctions of high and low were formed, propriety and righteousness had a place to reside. The way of husband and wife cannot be short-lived, so the next hexagram is *Heng* (Permanence); *Heng* means enduring. Things cannot remain in one place forever, so the next hexagram is *Dun* (Retreat); *Dun* means withdrawal. One cannot keep retreating forever, so the next hexagram is *Da Zhuang* (Great Strength); *Da Zhuang* means strength. One cannot remain strong forever, so the next hexagram is *Jin* (Progress); *Jin* means advancement. Advancement inevitably brings injury, so the next hexagram is *Ming Yi* (Bright Light in Darkness); *Yi* means injury. If one is injured outside, he must return home, so the next hexagram is *Jia Ren* (Family); *Jia Ren* means family. When the way of the family reaches its limit, it inevitably leads to discord, so the next hexagram is *Kui* (Disunion); *Kui* means discord. Discord inevitably brings difficulty, so the next hexagram is *Jian* (Obstruction); *Jian* means difficulty. Things cannot remain difficult forever, so the next hexagram is *Jie* (Release); *Jie* means release. When released, there must be loss, so the next hexagram is *Sun* (Loss); *Sun* means loss. Continuous loss must turn into gain, so the next hexagram is *Yi* (Increase); *Yi* means increase. Continuous increase must lead to rupture, so the next hexagram is *Guai* (Decision); *Guai* means decision.

決必有所遇，故受之以姤。姤者遇也。物相遇而後聚，故受之以萃。萃者聚也。聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。主器者莫若長子，故受之以震。震者動也。

The "Xugua Zhuan" says: After making a decision, there must be a meeting, so the next hexagram is Gou; Gou means meeting. When things meet, they gather together, so the next hexagram is Cui; Cui means gathering. When gathering, it rises upward, so the next hexagram is Sheng. Continuous rising inevitably leads to difficulty, so the next hexagram is Kun. When one is trapped above, it must return to below, so the next hexagram is Jing. The principle of Jing requires change, so the next hexagram is Ge. Changing things is most appropriate with Ding. The one who presides over ancestral temple rituals is most suitable with the eldest son, so the next hexagram is Zhen; Zhen means movement.

物不可以終動止之，故受之以艮。艮者止也。物不可以終止，故受之以漸。漸者進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者入也。入而後說之，故受之以兌。兌者說也。說而後散之，故受之以渙。渙者離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟終焉。右下篇。

The "Xugua Zhuan" says: Things cannot continue to move forever; they must be stopped, so the next is the Gen hexagram; Gen means stopping. Things cannot remain still forever, so the next is the Jie hexagram; Jie means proceeding gradually. Proceeding must have a destination, so the next is the Gui Mei hexagram. Having a destination inevitably leads to growth, so the next is the Feng hexagram; Feng means great. Taking "great" to its extreme inevitably leads to losing one's place, so the next is the Lu hexagram. Being in exile without a place to rest, so the next is the Xun hexagram; Xun means entering. After entering, people become joyful, so the next is the Dui hexagram; Dui means joy. After joy, things must disperse, so the next is the Huan hexagram; Huan means dispersion. Things cannot continue to disperse forever, so the next is the Jie hexagram. With restraint, people become convinced, so the next is the Zhong Fu hexagram. With sincerity, one must act, so the next is the Xiao Guo hexagram. Having achievements beyond ordinary people inevitably leads to success, so the next is the Ji Ji hexagram. However, things cannot end here, so the last is the Wei Ji hexagram. This is the lower part of the "Xugua Zhuan."

雜卦傳解。案：此篇全用朱子本義，別無解釋，姑仍其舊。乾剛坤柔，比樂師憂。臨觀之義，或與或求。以我臨物曰與，物來觀我曰求。或曰：二卦互有與求之義。屯見而不失其居，蒙雜而著。屯，震遇坎，震動故見，坎險而不行也；蒙，坎遇艮，坎幽昧，艮光明也。或曰：屯以初言，□以二言。震起也，艮止也。損益盛衰之始也。大畜時也，無妄災也。止健者時有適然，無妄而災自外至。萃聚而升不來也。謙輕而豫怠也。噬嗑食也，賁無色也。白受采。兌見而巽伏也。兌陰外見，巽陰內伏。隨無故也，蠱則飭也。隨前無故，蠱後當飭。

The Miscellaneous卦Transmission says: Qian is strong and firm, Kun is gentle and yielding; Bi is joy, Shi is worry. Lin and Guan mean giving and taking respectively. The commentary says: To illuminate all things is called 'giving', while all things look up to me is called 'taking'; some say both Lin and Guan contain the meanings of giving and taking. The Miscellaneous卦Transmission says: Tun is emerging without losing its dwelling, Meng is confused but eventually becomes clear. The commentary says: Tun is Zhen meeting Kan, Zhen is active so it 'emerges', Kan is dangerous so it 'does not move'; Meng is Kan meeting Gen, Kan is dark, Gen is bright. Some say Tun refers to the first line, Meng refers to the second line (the character here is missing and should be 'Meng'). The Miscellaneous卦Transmission says: Zhen is stirring up, Gen is stopping; Shen and Yi are the beginning of decline and growth; Da Xu talks about timing, Wu Wang talks about calamity. The commentary says: To stop the strong is appropriate in the situation; real and without false expectation, yet calamity comes from outside. The Miscellaneous卦Transmission says: Cui is gathering and Sheng is not returning; Qian makes one humble and Yu makes one lazy; Shi He talks about eating, Ben talks about colorless. The commentary says: White is the base for receiving color. The Miscellaneous卦Transmission says: Dui is outwardly revealing, Xun is inwardly hidden. The commentary says: Dui's yin line is revealed outside, Xun's yin line is hidden inside. The Miscellaneous卦Transmission says: Su has no old matters, Gu has to be rectified. The commentary says: Su is before the matter so there is no reason, Gu is after the matter so it needs rectification.

剝爛也，復反也。晉晝也，明夷誅也。井通而困相遇也。剛柔相遇而剛見掩也。咸速也，恆久也。咸速恆久。渙離也，節上也。解緩也，蹇難也。暌外也，家人內也。否泰反其類也。大壯則止，遁則退也。止謂不進。大有眾也，同人親也。革去故也，鼎取新也。

The "Zagua Transmission" says: "Bo is the state of being thoroughly mature and falling apart, Fu is returning; Jin is daylight, Mingyi is being harmed; Well is通畅 (unimpeded), but Kun is encountering obstacles." The commentary says: "When the strong and the gentle meet, the strong is concealed." The "Zagua Transmission" says: "Xian is swift, Heng is enduring." The commentary says: "Xian takes its speed, Heng takes its duration." The "Zagua Transmission" says: "Huan is dispersion, Jie is having a limit; Jie is easing, Jian is hardship; Kui is separation from the outside, Jiaoren is gathering from within; Pi and Tai are two opposite categories." Da Zhuang is stopping, Duan is retreating. The commentary says: "What is meant by 'stopping' is that one no longer advances." The "Zagua Transmission" says: "Da You is abundance, Tongren is intimacy; Ge is removing the old, Ding is receiving the new."

小過過也，中孚信也。豐多故也，親寡旅也。既明且動，其故多矣。離上而坎下也。火炎上，水潤下。小畜寡也，履不處也。不處，行進之義。需不進也，訟不親也。大過顛也，姤遇也，柔遇剛也。漸女歸待男行也，頤養正也，既濟定也，歸妹女之終也，未濟男之窮也。夬決也，剛決柔也，君子道長小人道憂也。自大過以下卦不反對，或疑其錯簡，今以韻協之又似非誤，未詳何義。

The *Zagua Zhuan* says: "Xiaoguo" means slightly excessive, "Zhongfu" means sincerity in heart; "Feng" means many changes and few close companions, which is "Lv" (travel). The commentary says: When there is both brightness and action, change naturally occurs frequently. The *Zagua Zhuan* says: "Li" is above and "Kan" is below. The commentary says: Fire burns upward, water flows downward. The *Zagua Zhuan* says: "Xiaoxu" means little accumulation, "Lv" means not settling. The commentary says: "Not settling" means moving forward. The *Zagua Zhuan* says: "Xu" means not advancing, "Song" means not being close; "Daguo" means reversal, "Gou" means meeting, with softness meeting hardness; "Jian" means a woman waiting for the groom to come, "Yi" means nurturing the correct path, "Ji Ji" means already stable, "Gui Mei" means the woman's destiny, "Wei Ji" means the man's dead end; "Guai" means decision, with hardness removing softness, the way of the gentleman grows while the way of the petty person is filled with fear. The commentary says: From "Daguo" onwards, each hexagram no longer opposes in pairs, some people suspect the text is disordered; now using rhyme to check, it seems not wrong, but the intention remains unclear.

序論一。生生不窮，故謂之易。有太易，有太初，有太始，有太素。葢太易者未見氣，太初者氣之始也，太始者形之始也，太素者質之始也。氣形質具而未相離曰渾淪，視之不可見，聽之不可聞，循之不可得，故曰易。

In the first chapter of the introduction, Zhang Gen says: "The process of continuous generation and never-ending continuation is called 'Yi' (Change). The formation of the universe has several stages: Taiyi, Taichu, Taishi, and Taisu. Approximately, Taiyi is the stage when qi has not yet appeared; Taichu is the beginning of qi; Taishi is the beginning of form; and Taisu is the beginning of substance. When qi, form, and substance are all present but have not yet separated from each other, this state is called 'Hunlun' (undifferentiated unity). It cannot be seen, heard, or touched, so it is called 'Yi' (Change).

序論二。聖人取夫陰陽變化之理而寓之卦，以著吉凶悔吝利害成敗之說，雖非道之妙，而所以微顯闡幽為敎之法，舍是則亦不可得而見矣，故曰乾坤毀則無以見易，易不可見則乾坤或幾乎息矣。此言陰陽之理待易而後明，易亦待陰陽而後顯也。君子所以修身、為家、為國、為天下，得是而窮之，知夫變化之所自，然後趣時乘理，應對酬酢，無所凝滯。人茍不明乎此，是未免乎膠柱調瑟、刻舟求劍之比也，易之為名為義可不察哉。

In the second section of the preface, Zhang Gen says: The sage took the principle of yin and yang transformation and embodied it in the hexagrams, using them to clarify the concepts of good fortune, regret, gain and loss, success and failure. Although this is not the most refined aspect of the Dao, it is necessary to reveal the subtle and explain the hidden as a method of education. Without it, there would be no way to perceive these things; hence, the Great Treatise says, "If the trigrams of Heaven and Earth were destroyed, there would be no way to see the Book of Changes; if the Book of Changes could not be seen, then Heaven and Earth would almost cease to function." This means that the principle of yin and yang can only be understood through the Book of Changes, and the Book of Changes can only be manifested through yin and yang. The gentleman uses this principle to cultivate himself, manage his family, govern the state, and bring peace to the world. It is precisely by grasping this principle and thoroughly investigating it that he can understand the source of change, thus being able to adapt to the right moment and follow the proper course of things, responding appropriately in all situations. If a person does not understand this, he will inevitably be like someone who tightens the strings of a zither to tune a se, or marks the place on a boat to look for a sword, which is laughable. How could the name and meaning of the Book of Changes not be carefully examined?

序論三。為天下國家與夫修身皆人事也，其吉凶悔吝利害成敗何與乎陰陽之說，而聖人取是以明之，何也？曰：修身也，齊家也，治國也，平天下也，其事不一，其時不齊，所謂吉凶悔吝利害成敗不可以偏舉，而又不可以概論，則將示訓於天下、備垂敎於後世，無定法而可乎？雖不可無定法，而萬事萬物之變今昔異宜，一日萬□，禍福伏，又不可以言盡。此聖人所以體夫天地萬物之象，推剛柔變化之說，而寓其意於爻，以示吉凶悔吝利害成敗之大法，使天下後世可考焉。中才學之，可以守身，可以有家，可以持國，可以保天下；智者引而伸之，觸類而長之，天下之能事畢矣。

In the third section of the preface, someone asked: How is it that governing the world and country, as well as cultivating oneself, are all matters of human affairs? These matters have good fortune, regret, difficulty, advantage, disadvantage, success, and failure. How are they related to the doctrine of yin and yang? Why does the sage insist on using yin and yang to explain them? The answer is: Cultivating oneself, regulating the family, governing the state, and bringing peace to the world are all different in nature and vary in timing. The concepts of good fortune, regret, difficulty, advantage, disadvantage, success, and failure cannot be discussed in isolation or treated as a single category. If we are to make clear instructions for the world and leave a complete system of education for future generations, how can we do so without a fixed system? However, although we cannot do without a fixed system, the changes of all things in the world vary in different times and places. In a single day there are countless changes, and misfortune and good fortune are hidden within each other, something that cannot be fully expressed in words. This is why the sage observed the phenomena of heaven and earth and all things, and explored the principles of the flexible and the firm, entrusting his meaning in the lines of the hexagrams. Thus, he established a great system to explain the principles of good fortune, regret, difficulty, advantage, disadvantage, success, and failure, providing a standard for the world and future generations. Those of average ability who study it can maintain themselves, preserve their family, manage the state, and safeguard the world. Those with wisdom can further extend its application, and thus all things that can be done in the world are included within it.

故曰易者象也，象也者像此者也。又曰書不盡言，言不盡意，然則聖人之意不可見乎？曰聖人立象以盡意，而終之以變而通之以盡利、鼔之舞之以盡神。此易之為道所以唯變所適，而異乎詩書禮樂不可為典要，非中人以上焉足以與此。嗚呼，學易而不知通變之義、不盡鼔舞之能，是所謂膠柱而調瑟、刻舟而求劍，豈知夫易之所以為易者哉？

Zhang Gen continued to say: Therefore, the Great Treatise says, "The Book of Changes is the image, and the so-called image is taking the image from here." It also says, "Written words cannot express all that needs to be said, and spoken words cannot convey all the meaning in the heart. Then, is the mind of the sage not visible?" The answer is, "The sage established the hexagrams to exhaust the mind." Finally, it concludes with, "Through change and communication, it exhausts its benefits; through encouragement and inspiration, it exhausts its subtleties." This is why the doctrine of the Book of Changes is only adapted to change, and differs from the Book of Poetry, the Book of Documents, the Book of Rites, and the Book of Music, which cannot be fixed as unchanging rules. Without being of above-average ability, one is not qualified to engage in this matter. Alas, studying the Book of Changes without understanding the meaning of adaptability and flexibility, and without being able to fully exert the role of encouragement and inspiration, is what is called sticking to the tuning pegs to adjust the zither, or searching for a boat in the river by marking the spot. How can one understand what the Book of Changes is?

故曰易窮則變，變則通，通則久，此黃帝堯舜所以通其變、使民不倦、神而化之、使民宜之者也。三代之書，或曰連山，或曰歸藏，或曰周易，而易之名莫之或改，豈非變通之義不可易歟？由是觀之，易之為敎也，象而已矣；而所以為敎在意不在象，舍象則無以見意，此八卦所以為易之本而三代同之也。昔虞翻好易，遇飲三之夢而不得其說，猥曰易道在天，三爻足之矣，豈真知易者哉？管公明有云，善易者不論易，可謂知言矣；惜乎其效止於占相，而未能閎聖人之閫奧，是以君子不多焉。

Zhang Gen said: Therefore, the Great Treatise says, "The Way of the Book of Changes reaches its limit and then changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long." This is precisely why the Yellow Emperor, Yao, and Shun were able to understand and harmonize with changes, thus preventing the people from becoming weary, and mysteriously cultivating them so that each person could find their proper place. The books of the Book of Changes from the Xia, Shang, and Zhou dynasties were called respectively the "Continuous Mountains," the "Return to the Hidden," and the "Book of Changes," but the name "Yi" has never changed. This does not precisely show that the meaning of change is unchangeable? From this we can see that the Book of Changes as a means of education is merely "xiang" (images); however, it becomes an education because of "yi" (meaning), not because of "xiang." Yet without "xiang," we cannot see "yi." This is why the Eight Trigrams form the basis of the Book of Changes, and why all three dynasties share this. In the previous Three Kingdoms period, Yu Fan, a man from Wu, loved the study of the Book of Changes. He dreamed of drinking three cups of wine but could not explain why, so he just said casually, "The Way of the Book of Changes is in Heaven, and three lines are enough." How could this be considered a true understanding of the Book of Changes? Guan Lu, a diviner of the Three Kingdoms period, said, "Those who are good at the Book of Changes do not talk about the Book of Changes." These words indeed hit the mark; unfortunately, his achievements were limited to divination and physiognomy, and he failed to promote the profound teachings of the sages. Therefore, the gentleman does not commend him.

序論四。易者象也，則無適而非象，今獨以八卦為易之本，豈非天下之象備於此歟？曰：然。易不云乎，八卦成列，象在其中矣。然則易之象八卦而已，而曰易有四象所以示也，何？曰：此先儒所以紛紛而莫之或一也。考諸聖人之辭而觀其立言之序，其得失可見矣。其曰易有四象所以示也，繼之繋辭焉所以告也，則所謂四象者，卦爻之謂爾。果以為卦爻，則非生八卦之四象可知矣；非生八卦之四象，則非金木水火與七九六八之數又可知矣。既曰易有四象，則易中之象焉；果易中之象，則非蓍龜河圖之□可知矣；有四象然後繋辭焉以告，則非所謂得失憂虞進退晝夜之象又可知矣。

Fourth Essay on the Preface. Someone asked: If the Book of Changes is simply images, then images are everywhere, yet now we specifically take the Eight Trigrams as the foundation of the Book of Changes. Is it not the case that all the images in the world are fully contained within the Eight Trigrams? The answer is: Yes. Has not the Great Treatise said, "The Eight Trigrams are arranged to form shapes, and the images are within them"? Another question: If the images of the Book of Changes are merely the Eight Trigrams, then how can the Great Treatise also say, "The Book of Changes has four images, which are used to show"? How should this be explained? The answer is: This is exactly the point where previous Confucian scholars have debated endlessly without reaching a conclusion. By examining the original words of the sage and the order in which he expressed himself, we can discern the correctness or error of these views. Since it says, "The Book of Changes has four images, so they are used to show," and immediately follows with, "It is attached with words, so they are used to inform," then the so-called "four images" must refer to the trigrams and lines. If they specifically refer to trigrams and lines, then it is clear that they are not the "four images" that generate the Eight Trigrams. If they are not the "four images" that generate the Eight Trigrams, then even more clearly they are not the metal, wood, water, and fire, nor the numbers seven, nine, six, and eight. Since it says, "The Book of Changes has four images," then these are images within the Book of Changes. Since they are images within the Book of Changes, it is clear that they are not things like the Yellow River Chart or the tortoise shell oracle. Before attaching words to explain, there were the four images, so it is even clearer that they are not the images of gain and loss, worry and joy, advancement and retreat, day and night mentioned earlier.

然則果何為而四耶？曰：亦索諸卦爻而已。竒耦之畫一也，八卦二也，六十四卦三也，三百八十四爻四也。有竒耦之畫然後八卦成，八卦成然後六十四卦立，六十四卦立然後三百八十四爻顯，易之象於是乎備矣。竒耦者，陰陽之象也；八卦者，天地雷風水火山澤之象也；六十四卦者，天下至賾之象也；三百八十四爻者，天下至動之象也。陰陽之變而至於天下之至動，則所謂為天下國家與夫修身、吉凶悔吝成敗利害之理具矣，聖人之意於是盡矣，易之為敎於是宜矣。故曰易有四象所以示也，不其然乎？

So why is it called "four"? The answer is to look for it within the trigrams and lines. The odd and even lines form the first level, the eight trigrams the second, the sixty-four trigrams the third, and the three hundred and eighty-four lines the fourth. Only after the odd and even lines are established do the eight trigrams emerge; only after the eight trigrams are formed do the sixty-four trigrams arise; only after the sixty-four trigrams are established do the three hundred and eighty forty lines become apparent. The imagery of the Book of Changes is thus complete. The odd and even lines represent the imagery of yin and yang; the eight trigrams represent the imagery of heaven, earth, thunder, wind, water, fire, mountain, and marsh; the sixty-four trigrams represent the imagery of the most profound and complex things in the world; and the three hundred and eighty-four lines represent the imagery of the most varied and changing phenomena in the world. From the changes of yin and yang up to the most varied and changing phenomena in the world, all the principles of good fortune, regret, difficulty, and success and failure in governing the state and country, as well as in self-cultivation, are included. The intent of the sage is thus fully expressed, and the Book of Changes as a means of education is thus perfectly fulfilled. Therefore, it is said, "The Book of Changes has four images, used to illuminate," is this not precisely the case?

然則聖人以此繼夫天生神物與夫河圖洛書之後，豈無意耶？曰：惡得無意。此意所以明作易取象垂敎之所由也，豈茍然哉？葢生覆者天之職，形載者地之職，敎化者聖人之職。萬物失其理則天地之過也，萬民失其性則誰之過歟？故聖人效天地變化而欲作為書以示敎，以為言不切則不能動人，故又取則蓍龜而告人以吉凶禍福之理；然言不能盡意也，故又法天之垂象，使其如日月星辰爛然，人皆觀而自得焉；然天下之象眾矣，悉備之則不勝其煩，而特言之則又恐不足以盡意，故又法河圖洛書之文而畫卦，於是四象立而吉凶之理著矣。

So the sage placed this passage after "Heaven produces divine objects" and "the Yellow River produces the chart, the Luo River produces the writing," was there no intention behind it? The answer is: How could there be no intention? This intention is precisely to explain the origin of taking symbolic forms to compose the Book of Changes and to convey moral instruction. How could it be arranged casually? Perhaps nurturing and covering are the duties of Heaven, forming and bearing are the duties of Earth, and teaching and guiding are the duties of the sage. If all things lose their principles, that is Heaven's fault; if all people lose their nature, then who else's fault is it? Therefore, the sage imitated the changes of Heaven and Earth to think about writing a book for moral instruction. He also felt that words that are not concrete would not move people, so he took the example of the yarrow stalks and divination tortoise shells to explain the principles of good fortune, misfortune, calamity, and blessing. However, words can never fully express meaning, so he again imitated the symbolic forms revealed by Heaven, making them as bright and visible as the sun, moon, and stars, so that everyone could understand them by themselves. Yet there are too many symbolic forms in the world; if all of them were listed, they would be too tedious to bear. If only a couple were mentioned, it would be insufficient to convey the full meaning. Therefore, he imitated the patterns and principles of the Yellow River Chart and the Luo Writing, and drew the hexagrams. Thus, the four symbolic trigrams were established, and the principles of good and bad fortune became clear.

四象者，所以法圖書之文而象日月之著也；繋辭焉，所以則神物之告人也；定吉凶，所以效天地之變化既成萬物也。故曰易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。所謂大業者，是聖人變通鼔舞以盡易之妙、效天地變化之極致也。故曰法象莫大乎天地，變通莫大乎四時，垂象著明莫大乎日月，崇高莫大乎富貴，備物致用、立用成器以為天下利莫大乎人，探賾索鉤深致逺莫大乎蓍龜。此言聖人據崇高之勢而能法象則效、成器致用利天下，以盡變通鼔舞之事業也。

Zhang Gen said: The so-called Four Symbols are modeled after the patterns of the Yellow River Chart and the Luo Writing, and take their forms from the brightness of the sun and moon. The so-called attaching words and phrases is modeled after the divination with yarrow stalks and tortoise shells informing human affairs. The so-called determining fortune and misfortune is modeled after the changes of heaven and earth producing all things. Therefore, the Great Treatise says, "The Book of Changes has the Supreme Ultimate. The Supreme Ultimate gives rise to the Two Principles, the Two Principles give rise to the Four Symbols, the Four Symbols give rise to the Eight Trigrams, the Eight Trigrams determine fortune and misfortune, and fortune and misfortune produce great undertakings." The so-called great undertakings refer to the sages' ability to transform and inspire, fully displaying the marvelous nature of the Book of Changes and perfectly emulating the changes of heaven and earth. Therefore, the Great Treatise says: There is no greater image to follow than heaven and earth, no greater change and penetration than the four seasons, no greater brightness and clarity than the sun and moon, no greater elevation than wealth and honor, and no greater preparation of tools, exhausting their functions, and making utensils to benefit the world than the sages. This is saying that the sages, by occupying a lofty position, can emulate celestial phenomena, create tools for practical use, and benefit the world, achieving the ultimate in transformation and inspiration.

若伏羲神農黃帝堯舜，則取諸離下，結繩而為綱罟之類，作為耒耜衣裳舟楫弓矢臼杵之器。雖然，茍有其位而無其徳，雖欲有為不能也；茍有其徳而無其位，雖欲有為不可也。故古之帝王多矣，而能通其變、神而化之者幾何耶？仲尼以大聖之才，不得紹三王之業也，然聖人之心曷嘗一日而忘天下哉？故歷聘七十二君，無所用，老矣，退而修易作繋辭焉，然後易道彰明無餘蘊矣。此其功所以與伏羲文王同，而其澤百世不斬也。

Zhang Gen said: Just like Fuxi, Shen Nong, the Yellow Emperor, Yao, and Shun, they took inspiration from the Li hexagram, making nets and traps, and also invented plows and hoes, clothes, boats and rafts, bows and arrows, mortars and pestles. Although this is true, if one has the position but lacks the virtue, even if one wants to act, it cannot be done; if one has the virtue but lacks the position, even if one wants to act, it is not allowed. Therefore, although there have been many emperors in ancient times, how many truly understood the changes and subtly nurtured the people? Confucius, with his great talent, was unable to continue the legacy of the Three Dynasties' sages; yet the heart of a sage never forgot the world. Therefore, he traveled through the states, petitioned seventy-two kings, but was never appointed. When he grew old, he retired to compile the Yi and write the Great Treatise, thus making the way of the Yi clear and no longer obscure. This merit is why he can be ranked with Fuxi and King Wen, and his benefits have lasted for generations.

是以言崇高富貴必繼之以聖人，而論蓍龜之功獨在聖人之後也。然則不及圖書何耶？曰：首言兩儀生四象，四象生八卦，則圖書之功見矣，此聖人立言之深□，不可不考也。

Zhang Gen said: Therefore, the Great Treatise speaks of lofty wealth and honor, and immediately follows it with the sage; when it discusses the function of the yarrow stalks and tortoise shells, it places them after the sage. Someone asked: Then why is the Yellow River Chart and the Luo Writing not mentioned? The answer was: Since the beginning it has already said "the two principles give rise to the four images, the four images give rise to the eight trigrams," the function of the Yellow River Chart and the Luo Writing is already included within that. This is the profound meaning of the sage's words (here one character is missing), which cannot be overlooked.

序論五。兩儀生四象，四象生八卦，而圖書之功著，則八卦果圖書之成法，而四象果金木水火與六七八九之數歟？曰：若是則伏羲不足謂之聖，而五行先於天地也。葢伏羲之作易也，深探陰陽之本，而究太極兩儀四象之□矣，而未得所以顯之之方；俯仰以觀，逺近以取，盡類天下之象矣，而未得所以類之之體；於是則圖書之文有竒耦相生之義，而作畫卦之法焉，然後神明之徳可以通，而萬物之情有以類。故曰河出圖，洛出書，聖人則之；易有四象，所以示也。言揆其大法以為卦爻云爾。所謂金木水火之象與夫六九七八之數，皆後儒之妄也。

In the fifth section of the preface, someone asked: If "the two principles give rise to the four images, and the four images give rise to the eight trigrams," and the function of the Yellow River Chart and the Luo Writing lies within this, then are the eight trigrams really drawn according to the existing format of the Yellow River Chart and the Luo Writing, and are the four images really the five elements of metal, wood, water, and fire and the numbers six, seven, eight, and nine? The answer is: If that were true, Fuxi would not be worthy of being called a sage, and the five elements would have existed before heaven and earth. Probably when Fuxi created the Book of Changes, he had already deeply understood the fundamental nature of yin and yang, and thoroughly studied the principles of the Taiji, the two principles, and the four images (here one character is missing). He had not yet found a way to express them; he observed the heavens and the earth, and took images from near and far, having already classified all the phenomena of the world, but had not yet found a form to hold these classifications. Thus, from the patterns of the Yellow River Chart and the Luo Writing, he saw the meaning of the mutual generation of odd and even numbers, and thus created the method of drawing the trigrams. Only then could the divine virtue be fully expressed, and the forms of all things be properly categorized. Therefore, the Great Treatise says, "When the river produced the chart and the Luo produced the writing, the sage took them as models," and also says, "The Book of Changes has the four images, used to reveal," which simply refers to deducing the great principle and forming the trigrams and lines. As for the images of metal, wood, water, and fire and the numbers six, seven, eight, and nine, these are all mere speculations of later Confucian scholars.

然則所謂兩儀四象果何物耶？曰：易變為一，是謂太極，此道之所以包括天地五行之樞要而氣之母也。一氣初判，陰陽始分，輕清者上浮，重濁者下聚，故謂之二氣。二氣不交，變化不成，一騰一降，或左或右，更進迭退，斯有老少，故謂之象。儀者，陰陽之體；而象者，陰陽之用也。此天地五行所資以生化萬物而不窮者也，是謂神明之徳，此八卦之所由別也。

So what are the two principles (liang yi), the four images (si xiang)? The answer is: from the "Book of Changes" (Yi) transformation comes the "one" (yi), which is called the Supreme Ultimate (Tai Ji). It is the central point through which the Dao encompasses the heavens, the earth, and the Five Phases, and it is also the source of qi. When this single qi divides, yin and yang begin to separate. The light and clear rises upward, while the heavy and turbid settles downward, so it is called the two qi. If the two qi do not interact, transformation cannot occur; when they rise and fall, move left and right, and alternate in advancing and retreating, there is a distinction between the old and the young, so it is called the four images. The term "yi" refers to the essence of yin and yang, while "xiang" refers to their functions. This is the source from which the heavens, the earth, and the Five Phases generate and transform all things endlessly, which is called the virtue of the divine (shen ming de). The distinctions of the Eight Trigrams (bagua) arise precisely from this.

然兩儀四象其數六矣，而卦八皆成於三者何也？豈非所謂三極之象歟？曰：易固備三才之道矣，然方畫卦之始，取則於陰陽，之道未興也；及夫三畫既列，然後人道存乎其中爾。取則於陰陽而獨以三，何也？曰：經不云乎，陽卦多陰，陰卦多陽，其故何也？陽卦竒，陰卦耦。葢陰陽不併立，剛柔不併行，獨立亦不能以自生，獨行亦不能以自成。是故二儀以為主，四象以為輔，合而為乾坤，布而為六子。

Someone else asked: If two principles (yin and yang) are combined with four images, the total number is already six. Yet the Eight Trigrams are all composed of three lines. Why is this so? Is it not the so-called three fundamental principles? The answer was: The Book of Changes indeed contains the principles of the three elements (heaven, earth, and humanity), but when first drawing the trigrams, it was based only on yin and yang, and the principle of humanity had not yet emerged (there is a missing text here); only after the three lines were arranged did the principle of humanity become included within them. Another question was asked: If it was based on yin and yang, why specifically use three lines? The answer was: Has not the Great Treatise said: "Yang trigrams contain more yin lines, and yin trigrams contain more yang lines. Why is this so? Because the number of lines in yang trigrams is odd, and in yin trigrams it is even." Perhaps yin and yang cannot coexist, and hardness and softness cannot be used together; a single line cannot produce anything, and a single movement cannot accomplish anything. Therefore, the two principles are the main focus, the four images are the auxiliary, and together they form the trigrams of heaven and earth. When expanded, they become the six sons.

乾也者，純乎陽者也；坤也者，純乎陰者也。陽用事則為艮為震為坎，陰用事則為巽為離為兌，此乾坎艮震所以處乎東北也，而坤兌巽離所以處乎東南也，各從其類也。然則八卦皆始於一，立於兩，而成於三，此三才之象所以形乎。聖人必言於重卦後者，葢易至於重卦而後人道見故也。

Zhang Gen said: Qian is pure yang, and Kun is pure yin. When yang is dominant, it becomes Gen, Zhen, and Kan; when yin is dominant, it becomes Xun, Li, and Dui. This is why the trigrams Qian, Kan, Gen, and Zhen are placed in the Northeast, while Kun, Dui, Xun, and Li are placed in the Southeast. Each follows its own kind. Thus, the eight trigrams all originate from 'one', stand on 'two', and take form through 'three'. The image of the three elements is thus formed. The sages must wait until discussing the compound trigrams before mentioning the three elements, probably because the human aspect only becomes evident in the Book of Changes after the trigrams are compounded.

雖至於重卦而後人道見，然三畫之中三才之道已具矣。何則？兩儀者陰陽之合，而四象者陰陽之分也。自形名以觀之，陰陽之分不同；自太極以觀之，則陰陽又合有沖氣。是故少陽者，陰中之陽也；老陽者，陽中之陽也；少陰者，陽中之陰也；老陰者，陰中之陰也；而所謂兩儀，陰陽之沖氣也。

Zhang Gen said: Although the human aspect becomes evident only after the hexagrams are formed, the principle of the three elements is already present within the three lines. Why is that? The two principles are the union of yin and yang, and the four images are the division of yin and yang. From the perspective of form and name, after yin and yang are divided, they differ from each other; but from the perspective of the Supreme Ultimate, yin and yang reunite and contain a harmonious energy. Therefore, the young yang is yang within yin, the old yang is yang within yang, the young yin is yin within yang, and the old yin is yin within yin; and the two principles are precisely that harmonious energy between yin and yang.

惟沖氣然後可以生萬物，此八卦所以兩儀為主而四象輔之而已，猶人也。乾道成男，坤道成女，然皆負陰而抱陽，沖氣以為和。由是觀之，所謂卦皆具三才之道，豈不然乎？至於重卦，然後兩儀四象之體全，而所謂陰陽也、剛柔也、仁義也，隨所取而自足，夫是之謂三才之道備。嗚呼，沖氣者天地五行之本歟，萬物之祖歟！此三才所以謂之三極，而太極所以為三才之主也。

Zhang Gen said: Only with this harmonious and balanced energy can all things be generated; this is why the Eight Trigrams take the Two Principles as their foundation, and the Four Symbols merely serve as auxiliary elements, just like a human being. The Qian Trigram embodies the male principle, and the Kun Trigram embodies the female principle, yet both carry the Yin and embrace the Yang, relying on this harmonious and balanced energy to harmonize. From this we can see that the statement that each Trigram contains the Three Principles is indeed accurate. When the Trigrams are combined into compound Trigrams, the forms of the Two Principles and the Four Symbols are fully realized, and the concepts of Yin and Yang, hardness and softness, benevolence and righteousness, are naturally complete no matter which aspect is taken. This is called the complete realization of the Three Principles. Alas, this harmonious and balanced energy must be the fundamental essence of the Five Phases of Heaven and Earth, and the ancestor of all things. This is why the Three Principles are called "Three Extremes," and the Taiji is regarded as the master of the Three Principles.

雜說。開物成務，冒天下之道，如此而已，何謂也？言易之所以開物成務、冒天下之道，以天地之道而已，易無體故也。是故聖人以通天下之志，以定天下之業，以斷天下之疑。何則？萬物皆不離乎數故也。蓍之徳圓而神，知來也；卦之徳方以知，藏往也。聖人以卦藏往，預言天下之吉凶；以蓍知來，以開天下之惑。其開天下之惑如何？亦以六爻之辭而已。聖人以此洗心，退藏待其來而應之而已，其孰能與於此？

Zhang Gen asked: The "Great Treatise" says, "It opens up all things and accomplishes all affairs, encompassing all the principles under heaven, nothing more than this." What does this mean? The answer was: This means that the Book of Changes is able to open up all things and accomplish all affairs, and to encompass all the principles under heaven, relying only on the principles of heaven and earth. This is because the Book of Changes itself has no fixed form. The "Great Treatise" also says, "Therefore, the sage uses it to connect the hearts of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world." Why is that? Because all things cannot escape this number. The virtue of the yarrow stalks is round and profound, referring to its ability to foresee the future; the virtue of the hexagrams is square and wise, referring to its ability to record the past. The sage uses the hexagrams to record the past, thus foreseeing the fortune and misfortune of the world; he uses the yarrow stalks to foresee the future, thus resolving the doubts of the people. How does he resolve the doubts of the people? It is only by means of the line statements of the six lines. The sage uses these to purify the mind, retreat and conceal them, and when affairs arise, he responds to them. Who else could do this?

古之聰明睿知神武而不殺者何也？非聰明睿知，固不足以藏往而知來。是通天下之志、定天下之業、斷天下之疑，天下服從而聽順之不知所以然，是以謂之神武也。是以明於天之道，察於民之故，是興神物以前民用。夫惟有聰明睿知之才、神武之徳，是以明於天之道、察於民之故，而且以蓍預言而以前民用也。葢不明於天道則不知蓍之可用，不察於民之故則不知蓍之不可不用。興神物、前民用，則聖人雖不出戶庭知天下之利害矣；雖千萬世之後聖人不作，民亦有所考矣，故曰聖人以此齊戒而為後世法。

The Great Treatise says that in ancient times, those who were wise and intelligent, possessed divine martial virtue, and did not resort to warfare were referring to those who had profound understanding and wisdom. Zhang Gen says: It is not merely wisdom and intelligence that enable one to comprehend the past and foresee the future. It is precisely because he could unify the hearts of all people, establish great undertakings, and resolve the doubts of the world that all people obeyed him without knowing why. Therefore, he was called "divine martial." The Great Treatise then says, "Therefore, he understood the principles of heaven, investigated the actual conditions of the people, and thus produced divine objects to guide the people before they could use them." Zhang Gen says: Only those who possess both the ability of wisdom and intelligence and the virtue of divine martial strength can understand the principles of heaven and investigate the actual conditions of the people, and use the yarrow stalks for divination to predict events, leading the people before they themselves can act. One who does not understand the principles of heaven would not know that the yarrow stalks can be used; one who does not investigate the actual conditions of the people would not know that the yarrow stalks should not be used. By producing divine objects and guiding the people before they can use them, the sage, even if he never left his home, could understand the benefits and harms of the world. Even if there were no sages for thousands of years, the people would still have a standard to follow. Therefore, the Great Treatise says, "The sage used these for his purification," establishing a rule for future generations.

夫闔戶謂之坤，闢戶謂之乾，至民咸用之謂之神，何謂也？此言六十四卦所以與民同患而民由之而不知者也，其本皆出於乾坤而已。是故易有太極，是生兩儀，何謂也？此言六十四卦所以生生之本也。是故法象莫大乎天地，此所以數也；變通莫大乎四時，此所以象也，所謂天地變化聖人則之也；垂象著明莫大乎日月，此八卦之所象也，故曰天垂象見吉凶聖人象之；崇高莫大乎聖人，此惟聖人有處崇高之勢，然後為此利天下事也，莫大乎此，興功以利民用也，故曰河圖洛書聖人則之。

The Great Treatise explains from "closing the door is called Kun, opening the door is called Qian" up to "the people all call it a god," which means what? Zhang Gen says: this refers to the reason why the sixty-four hexagrams can share in the hardships of the people and the people follow them without realizing it; their origin comes entirely from Qian and Kun. The Great Treatise says "therefore the Book of Changes has the Taiji, and the Taiji produces the two principles," which means what? This refers to the original source of the continuous generation of the sixty-four hexagrams. The Great Treatise says "there are no images more grand than heaven and earth," which refers to the aspect of numbers; "there are no transformations more comprehensive than the four seasons," which refers to the aspect of images, that is, what is said "heaven's changes, the sage imitates them"; "there are no bright lights more exalted than the sun and moon," which refers to the images taken by the eight trigrams, so it says "heaven reveals the images of things, showing good and evil, the sage takes the images from them"; "there are no lofty ones more exalted than the sage," which means only the sage can occupy the lofty position, then he can accomplish these benefits for the people, and there is nothing greater than this, which is to establish achievements for the benefit of the people, so it says "the Yellow River Chart and the Luo Writing emerged, the sage took them as models."

泰論。論曰：易本為乾坤，而六十四卦惟泰為君臣道合，此古人所以謂之千載一時，而治世不數得也。葢有君而無臣，有臣而無君，或有君臣而其志不相同，或志雖同而施為不合於天道，皆不足致天下於太平，此唐虞三代之盛所以後世不可跂及者也。

Zhang Gen discussed the Tai hexagram, saying: The Book of Changes originally takes Qian and Kun as its foundation, and among the sixty-four hexagrams, only the Tai hexagram represents the harmonious relationship between sovereign and minister. This is what the ancients called "a rare opportunity in a thousand years," meaning that a time of peace and prosperity is not common. Generally, there may be a wise ruler without capable ministers, or capable ministers without a wise ruler, or both ruler and minister may be present but with differing aspirations, or although aspirations are the same, their actions may not conform to the way of heaven. These situations are not sufficient to bring the world to peace. This is precisely why the age of Yao, Shun, and the Xia, Shang, and Zhou dynasties was so splendid, and later generations could not even reach it by stretching their necks.

何則？觀夫卦象爻彖之辭而其說可知，夫聖人所以為敎之意亦可見矣。其在卦曰小往大來吉亨，其在彖曰君子道長小人道消也，其在象曰后以裁成天地之道、輔相天地之宜以左右民，其在九二曰包荒用憑河、不遐遺、朋亡、得尚于中行，其在六五曰中以行願。此其大略。前聖後聖互相發明，以為萬世君臣之戒；廟堂之上不能鑑此以為治，而欲反天下於否塞、措天下於泰和者，未之有也。其要乃在乎皇極而已矣。請先明泰之說，然後論人事以合之。

Why is it said like this? Look at the Hexagram Statement, the Commentary on the Judgment, the Image Commentary, and the Line Statement of the Tai Hexagram, and you will understand this principle clearly. The intention of the sages in establishing their teachings will also become evident. The Hexagram Statement says, "Small things recede and great things come, which is auspicious and smooth." The Commentary on the Judgment states, "The way of the gentleman grows, while the way of the petty person declines." The Great Image Commentary says, "The sovereign regulates and completes the way of heaven and earth, assists and harmonizes with the suitability of heaven and earth, to protect the people." The Line Statement of the Second Line says, "It includes the chaotic and the desolate, dares to walk barefoot across the river, does not neglect distant people, does not form factions, and is worthy of the middle path." The Small Image Commentary of the Fifth Line says, "Achieving one's wishes by following the middle path." This is the general situation. The sages of past generations and those of later times have mutually explained these principles, serving as a mirror for all generations of officials and rulers. If on the imperial platform one cannot use these as mirrors for governing the country, yet wants to pull the world out of blockage and place it in the state of Tai and harmony, such a thing has never happened before. Its key lies only in the two characters "Huang Ji" (the Supreme Principle) mentioned in the "Book of Documents · Hong Fan." Please first explain the principle of the Tai Hexagram, and then discuss human affairs in relation to it.

老子曰：道生一，一生二，二生三，三生萬物，萬物負陰而抱陽，沖氣以為和。葢獨陰不生，獨陽不成，陰陽合而後萬物得，此天地交所以為泰，其在四時則春是已。聖人觀乎此，是以執其兩端而用其中於民：剛不過猛，柔不過寛，喜不過予，怒不過奪，施為注措以至一談一笑，無不循大中之道，而以偏黨已甚為戒。是以天下和平，災害不生，禍亂不作，五刑不用，兵革不試。

Zhang Gen said: The "Laozi" says, "The Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three gives birth to all things. All things carry yin and embrace yang, relying on the harmonizing qi to be in balance." Basically, only yin cannot produce things, and only yang cannot accomplish tasks. When yin and yang meet, all things can find their proper place. This is the principle of the union of heaven and earth, which is called "Tai" (Peace). In terms of the four seasons, it corresponds to spring. The sage recognized this, so he acted like Shun, grasping both extremes and applying the middle way to the people. He was firm but not harsh, gentle but not lenient, joyful but not excessive in rewards, and angry but not excessive in taking away. From governance and policy to every word and expression, he followed the great middle way, treating partiality, factionalism, excess, and deficiency as prohibitions. Therefore, the world was peaceful, calamities did not arise, disorders did not occur, and the five punishments were not needed, nor was military force required.

方其時也，天不愛其地，道不愛其寶，人不愛其情，甘露降，醴泉湧，山出器車，河出馬圖，鳳凰麒麟在郊藪，何哉？本於人和而已。葢政和則人和，人和則氣和，氣和則形和，形和則聲和，聲和則發於言動、興于嗟嘆、形於歌詩、見於鼔舞，無非政和也，是以能感格天地之和氣。此之謂裁成天地之道、輔相天地之宜以左右民，夫是之謂小往大來。不然，此其施為亦少貶矣，君子小人可不辨乎？

Zhang Gen said: At that time, heaven would not be reluctant to show its grace, the earth would not be reluctant to reveal its treasures, and people would not be reluctant to express their sincere feelings. Sweet dew would descend, sweet spring water would flow out, natural chariots would appear in the mountains, and the Yellow River would produce a dragon horse bearing a map. Phoenixes and qilin would appear in the outskirts and marshes. Why is this so? The fundamental reason is "harmony among people." Generally speaking, when government affairs are harmonious, people's hearts become harmonious; when people's hearts are harmonious, the atmosphere becomes harmonious; when the atmosphere is harmonious, the forms become harmonious; when the forms are harmonious, the sounds become harmonious. When the sounds are harmonious, they are expressed in speech and actions, developed in sighs, manifested in songs and poetry, and shown in dances. All of these are manifestations of harmonious government affairs, thus able to communicate with the harmonious qi of heaven and earth. This is called "carving out the way of heaven and earth and assisting in their suitability to guide the people," which is also called "small things going away and great things coming." Without this, the effectiveness of governance would be reduced; how could the distinction between the virtuous and the petty be unclear?

夫君子小人之所以為異，正在夫中不中之間而已矣。是以皇建其有極，則能斂時五福，用敷錫厥庶民；而小人反是，則六極從之，而天下受其殃矣。故庶徵曰：五者來備，各以其敘，庶草繁廡；一極備凶，一極無凶。五者來備，非中和之謂歟？一極備、一極無，非過不及之謂歟？

Zhang Gen said: The difference between a gentleman and a petty person lies solely in whether they conform to the middle way or not. Therefore, the Book of Documents, Hong Fan, says that when a ruler establishes a great and upright standard, he can gather the five blessings and universally bestow them upon the people; whereas a petty person is exactly the opposite, and the six extreme misfortunes will follow, bringing calamity to the whole world. Therefore, in discussing the common phenomena in Hong Fan, it says: when the five climatic conditions - rain, sunshine, warmth, cold, and wind - are all present and in proper order, the hundred herbs will flourish; if one is excessive it will be ominous, and if one is entirely absent it will also be ominous. When the five are all present, is it not the middle harmony? When one is excessive or entirely absent, is it not excess or deficiency?

由是觀之，則六五之君非中以行願，不能以祉元吉；九二之臣非包荒用憑河、不遐遺、朋亡，不足以尚于中行。何則？人主之道不可以自為也，擇一相而已。得一相而謙虛退聽，禮貌而體下之，委任而責成功。一相不能獨治也，擇百官而任用，授之以政而已。其所與共政者皆賢，則政日治；其所用或一不肖，則政日亂。此統百官、均四海所以責之冢宰，而一相之職莫大於進賢退不肖也。

From this we can see that the ruler represented by the sixth line in the fifth position of the Tai hexagram, if he cannot realize his wishes by the middle way, will not thereby gain great good fortune; and the minister represented by the ninth line in the second position, if he cannot tolerate disorder, dare to walk across the river on foot, not neglect distant people, and not form factions for private gain, is unworthy of following the middle way. Why is this so? The way of a ruler does not lie in doing everything personally, but in selecting a good prime minister. Once a prime minister is obtained, the ruler should humbly listen to his advice, treat him with propriety, care for his subordinates, and entrust him with affairs, holding him accountable for results. Even a single prime minister cannot govern the world alone; his task is to select and employ officials, entrusting them with government affairs. If those who share in the administration are all capable, government affairs will gradually become orderly; but once an unworthy person is appointed, affairs will gradually deteriorate. This is why the Zhou Li assigns the responsibility of leading all officials and equalizing the four seas to the Grand Minister; and the duty of a prime minister is nothing greater than promoting the virtuous and dismissing the unworthy.

自非虛其心、平其意、擴其度、大其志，本之以忠恕而無作好惡於其間，又安能包荒用憑河、不遐遺、朋亡耶？不能如是，則所進者未必皆賢，則所謂賢者有不進；所退者未必皆不肖，則所謂不肖者有未退。夫如是，故讜言正論不聞，而阿諛順□是信，則舉措施設安能合於大中之道耶？故所因者或非善，所革者或非惡，利者或損之，害者或益之，如是而欲感人心而天下和平，莫可得也。此愁怨之所以日深，而水旱疾癘之所以不息，此不肖之所由致也。

Zhang Gen said: If one cannot be humble, sincere, broad-minded, and ambitious, and if everything is based on loyalty and tolerance without mixing in personal likes and dislikes, how can one be inclusive of the corrupt and daring enough to cross rivers, not neglecting distant people, and not forming factions? If one cannot do this, then those promoted may not all be virtuous, and true virtuous people may not be able to enter; those dismissed may not all be wicked, and true wicked people may not be able to be removed. In this way, the voices of the upright will not be heard, and instead, only flattery and obedience will be trusted. (The character here is missing.) Then how can the measures and actions conform to the great central way? Thus, what should be continued may not be good, and what should be abolished may not be bad; the beneficial may be reduced, and the harmful may be encouraged. In this way, how can one move people's hearts and bring peace to the world? This is the reason why sorrow and resentment grow day by day, and droughts, floods, and epidemics never cease. This is also the result of employing the unworthy.

是以古之建官，尊者謂之公，謂之孤，而其職則曰論道經，燮理陰陽，寅亮天地。所謂論道者，非是之謂極耶？故曰致中和，天地位焉，萬物育焉。治至於此，則君享其功，臣獲其報，民受其利，社稷日安，家益固，此之謂天下盛福，豈不偉歟？故先聖贊之曰：包荒得尚于中行，以光大也。此與詩南山有臺、嘉樂得賢之詩言家之光同意，然則聖人之敎豈不了然明白歟？

Zhang Gen said: Therefore, in ancient times, when officials were appointed, the most esteemed were called "San Gong" (Three Dukes), and the next in rank were called "San Gu" (Three Ministers), and their duties were "to discuss the Way, govern the state, regulate yin and yang, and illuminate heaven and earth." The phrase "govern the state" is missing in the original text. What is meant by "discussing the Way"? Is it not precisely this "extreme" (ji)? Therefore, the "Zhongyong" says, "When the middle and harmony are achieved, heaven and earth each occupy their proper place, and all things receive cultivation and growth." When governance reaches this level, the sovereign enjoys his achievements, the ministers receive their rewards, the people benefit, the state grows more stable day by day, and the country becomes increasingly secure. This is called the great blessing of the world, is it not? Therefore, the ancient sages praised in the "Xiaoxiang" that "by embracing disorder and aligning with the middle path, the heart is bright and vast." This is the same meaning as the poems in the "Shijing" such as "Nanshan You Tai" and "Jiale," which praise the virtue of the worthy and extol the glory of the state. Thus, the teachings of the sages are not clearly evident?

而後世一切欲徇一己之私，不恤天下之公道，而欲馴致於泰，其可得歟？夫以聖賢相遇、秉持中道，猶有無平不陂、城復于隍之戒，況不恤天下之公道而欲常保其福祿，不可得也。嗚呼，制治於未亂，保於未危，周公於制禮作樂之後，由敕在位之臣曰：以公滅私，民其允懐。蓋聖人之意深矣。故曰欲為君盡君道，欲為臣盡臣道，二者皆法堯舜。此之不恤，而區區唐虞是襲，此古人之所以有天下事不如意者十常八九之嘆，非大人孰能膺千載之運乎？

Zhang Gen said: But later generations only want to follow their own private desires, ignoring the public justice of the world, yet hope to gradually reach the state of Tai, is this possible? Even if a sage king and virtuous minister meet and jointly uphold the middle way, there are still warnings such as "there is no level road that remains straight without tilting" and "the collapse of the city wall returns to the moat." How much more so if one completely ignores the public justice of the world and yet wants to maintain long-term blessings and happiness, which is absolutely impossible. Alas! To deal with problems before they arise and to ensure safety before danger comes; after Zhou Gong completed the rites and music, he still warned the officials in power that "only by eliminating private interests with public spirit can the people truly be loyal." The intention of the sages is indeed profound. Therefore, Mencius said: If one wishes to be a ruler, one should fulfill the duties of a ruler; if one wishes to be a minister, one should fulfill the duties of a minister. Both should take Yao and Shun as examples. If one is unwilling to put effort into these matters, yet only pays lip service to the names of the Tang and Yu dynasties, this is why ancients lamented that "nine out of ten things in the world are not to one's liking." If it is not a great person, who could shoulder such a rare opportunity in history?