The hexagram of Uncompleted Affairs

坎下離上 未濟，亨。小狐汔濟，濡其尾，無攸利。彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾，無攸利，不續終也。雖不當位，剛柔應也。

The lower trigram is Kan (Water) and the upper trigram is Li (Fire), forming the hexagram of Wei Ji (The Not Yet Completed). The hexagram Wei Ji says: It is smooth. A young fox is about to cross the river but gets its tail wet, and there is no benefit. The Commentary on the Judgment says: Although the situation is not yet completed, it is smooth because the line six in the fifth is yin and flexible, and it is in the center. The young fox is about to cross, indicating that it has not yet escaped from danger. Its tail gets wet and there is no benefit, meaning that it cannot complete the matter. Although all the lines are not in the correct position, the yin and yang lines correspond to each other.

柔得中，不當位，未?濟也，而□其變矣。剛近濟在於險中，力小形微，濡其尾，無攸利，不?續其終。下非所濟逺也。剛柔而同力，故有終通之道焉。

Six in the Fifth, with its gentle and compliant nature, occupies the center of the Upper Trigram, yet none of the six lines are in their proper positions, hence it is called 'Not Yet Completed.' The turning point of the matter lies in this state of change. Nine in the Second, though its strong line is close to achieving the crossing over, is still trapped within the danger of the Kan trigram. Its strength is weak and its situation is isolated, just like a small fox crossing the river and getting its tail wet, offering little advantage and unable to complete the task of crossing. The Lower Trigram itself is not a place suitable for a long journey. Fortunately, the strong and the gentle lines correspond with each other above and below, working in harmony, so there ultimately exists a path for success in crossing over.

象曰：火在水上，未濟。君子以慎辨物居方。

The Image Commentary says: Fire above water, fire is upwardly ascending and water is downwardly moistening, they do not interact with each other, which is the image of the Hexagram of Unfinished Affairs. The superior person takes this as a model, carefully distinguishing the nature of things and allowing each to be in its proper place.

火上水下，各守其所，雖未濟而各保其安也。君子明愼辨物，而使各安其所，則致之而得宜用之，而得當也。

Fire is above and water is below, each maintaining its own position. Though they cannot mutually assist each other, they each preserve their own stability. The gentleman clearly observes and carefully distinguishes the nature of all things, placing them in their proper positions. In this way, attracting them becomes appropriate, and using them becomes suitable.

初六，濡其尾，吝。象曰：濡其尾，亦不知極也。

Six at the Beginning: A young fox crosses a river and gets its tail wet, feeling regret. The Image Commentary says: The tail getting wet is because it does not understand the limits of its own strength.

以柔而濟於險，初始渉者也。近淺猶濡尾矣，況其深必不濟矣。不知力之極也，可惜也已。

At the beginning, with a weak and delicate nature, one attempts to cross a dangerous river. It is like someone who has just entered the water and is still in the shallow part near the shore, yet already their tail is wet. How much more so when reaching deeper waters, they will certainly not be able to cross. This is a lack of understanding of one's own limitations, truly regrettable.

九二，曵其輪，貞吉。象曰：九二貞吉，中以行正也。

Nine Two: Holding back the chariot wheels without hastening forward, maintaining firm uprightness brings auspiciousness. The Image Commentary says: Nine Two attains auspiciousness by upholding uprightness, because it is located in the center of the lower trigram, able to act in accordance with the middle way.

居得險中，動而應主，剛德不邪而?濟也，故曵輪。載險而當之矣，故正吉也。

Nine in the Second is in the Kan trigram, which represents water, and occupies the central position. Once it takes action, it corresponds with Six in the Fifth, the sovereign. Its strong and vigorous virtue does not deviate, and it is capable of undertaking the responsibility of crossing the perilous situation. Therefore, it is said 'holding back the chariot wheel.' It carries the danger bravely and assumes responsibility, so maintaining correctness brings good fortune.

六三，未濟征凶，利渉大川。象曰：未濟征凶，位不當也。

Six Three: If one proceeds hastily before the matter is completed, there will be danger, but it is advantageous to cross a great river. The Image Commentary says: When the situation is not yet resolved and one undertakes a journey, there is danger, because the position occupied is not appropriate.

力小失位，逺何為，附於二則險自濟也。

Six in the Third is weak and has lost its proper position; how can it achieve anything through distant travel? As long as it relies on the strength of Nine in the Second, difficulties and dangers can naturally be overcome.

九四，貞吉，悔亡。震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。

Nine in the Fourth: Holding firm to the correct position brings good fortune, and regret disappears. With vigorous strength, one launches a campaign against the Ghost Country, which lasts three years, and finally receives a reward from a great state. The Image Commentary says: Holding firm to the correct position brings good fortune, and regret disappears, because the will is carried out.

未濟征凶，柔居中，力小不?濟也。有委任之道焉，未濟當位，志在乎濟，而奉其上得正之吉也。而遂其志焉。何逼近之悔乎，將盡力以功，震其未濟，故伐鬼方，三年乃克，而受國矣。初以勤奉主，終以功獲賞，有終濟之義也。

The Hexagram Statement says "Before Completion, an expedition brings danger." This is because the line Six in the Fifth, being flexible and in the central position, is weak and unable to accomplish the task alone, thus implying the principle of entrusting capable ministers. The line Nine in the Fourth, during the time of incomplete success, is in the position that should bear responsibility, with the ambition to achieve the task of crossing the river. It serves the superior line Six in the Fifth, thus attaining the auspiciousness of upholding the right path and fulfilling its own aspirations. If this is the case, how could there be regret from approaching the position of the ruler? It will strive to establish achievements, and even before the task is completed, it will display strength, hence the statement "military campaign against the ghostly region." After three years of warfare, it finally receives the title of a great ruler. Initially, it diligently serves the ruler, and finally, it is rewarded with military honors, which signifies the meaning of ultimately completing the task.

六五，貞吉無悔。君子之光，有孚，吉。象曰：君子之光，其暉吉也。

Six Five: Holding firm to the correct position brings good fortune, without regret. The light of the gentleman shines to all directions, with sincerity in heart, bringing good fortune. The Image Commentary says: The light of the gentleman refers to his radiance spreading outward and bringing good fortune.

柔得中正之吉，無其悔也。志在乎濟，授之以?任之，無疑以至於終濟，可謂君子之光煥乎輝發矣。信有中正之吉哉。

Six in the Fifth, though gentle, holds a position of honor and thus attains the auspiciousness of being in the center and upright. Therefore, there is no regret. Its aspiration is to cross the river, entrusting the responsibility to Nine in the Fourth and placing full trust in it without suspicion, continuing until the successful crossing. This can be said to exemplify the radiance of a gentleman. It truly possesses the auspiciousness brought about by the virtue of being in the center and upright.

上九，有孚，于飲酒，無咎。濡其首，有孚，失是。象曰：飲酒濡首，亦不知節也。

Upper Nine: With sincere intentions, one can calmly drink and enjoy oneself without error. However, if one becomes addicted to drinking to the point of soaking the head, even with sincerity, one loses proper restraint. The Image Commentary says: Drinking to the point of soaking the head is also due to a lack of moderation.

滿者自覆，謙者自益，非天之所為也。夫以未濟之初志存，而不懈以至於終濟，而信有其樂也，亦何咎哉。樂極志滿，道斯反矣，故濡其首，信失其樂哉。夫將濟者，力之及也。濟非大順而致也，力以取之，順以守之，乃得其久。旣濟而盈，將有覆矣。君子可無懼乎。

A person who is self-satisfied brings about his own downfall, while a humble person gains benefits. This is not due to heaven's deliberate arrangement. At the beginning of the hexagram "Not Yet Completed," one sets a firm intention and persists until the task is accomplished, thus truly enjoying the pleasure within it. What is wrong with that? However, once pleasure reaches its peak and one becomes overly content, the course of things turns to the opposite. Therefore, it is said, "drenching the head," meaning the joy gained through sincerity is lost. Those who are about to succeed rely on their strength being sufficient. Crossing the river is not achieved solely by smooth sailing; it requires striving with strength and maintaining flexibility to preserve success. Once the crossing is completed but one becomes arrogant and self-satisfied, downfall is inevitable. How can a gentleman not remain cautious and vigilant?

天尊地卑，乾坤定矣。卑髙以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩。鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡而天下之理得矣。天下之理得而成位乎其中矣。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. The low and the high are arranged in order, and the distinctions of honor and humility are thus determined. The movement and stillness of all things in heaven and earth each follow their own regular patterns, and the qualities of "Yang" and "Yin" are thus distinguished. Things are grouped by their kinds, and all things are divided by their categories, thus giving rise to good fortune and misfortune. In heaven, the "images" of sun, moon, and stars are formed, and on earth, the "forms" of mountains, rivers, moving creatures, and plants are formed, and thus change becomes apparent. Therefore, the Yang lines and Yin lines interact and move, the eight trigrams shift and interact, with thunder used to stir them and wind and rain used to nourish them; the sun and moon move ceaselessly, and the alternation of cold and heat occurs. The way of Qian gives rise to masculinity, and the way of Kun gives rise to femininity. The way of Qian governs the creation of all things, and the way of Kun carries through the completion of all things. Qian is simple and governs knowledge, and Kun is straightforward and accomplishes things. Simplicity makes things easy to understand, and straightforwardness makes things easy to follow; easy understanding brings people to attach themselves, and easy following leads to effectiveness; attachment brings about longevity, and effectiveness brings about expansion. Longevity is the virtue of the virtuous, and expansion is the achievement of the virtuous. With simplicity and straightforwardness, the principles of the world are all grasped; when the principles of the world are grasped, people establish their place within heaven and earth.

天尊也，故健以首之。地卑也，故順以承之。尊卑列而貴賤明矣。盈乎中者，莫大象類焉，夫婦也，父子也，君臣也。尊動而變卑，靜而化剛，柔以斷其用，而得其常也。正其分位，觀其動靜，然後理可得也。夫物同其事，則聚之有上下之應也。異其群，則分之有剛柔之合也。趨其同，求其群，居其位或不當，則吉凶生也。故天降其氣，地流其形，上施其道，下行其事，則能成變化矣。

Heaven is exalted, so it is represented by the strong and vigorous; Earth is humble, so it is represented by the gentle and yielding. The order of exaltation and humility is established, and thus the distinction between honor and humility is clear. The most significant aspect filling heaven and earth is the classification of things by their symbolic representations. The principles of husband and wife, father and son, ruler and subject are all based on this. The exalted one moves and turns toward the humble one; when it is still, it generates strength. Then the yielding is used to regulate the strength, and thus each follows its proper way. Correcting the proper names and positions, observing their movements and stillness, then the principles of things can be understood. For things that are similar, they are grouped together, with a relationship of mutual correspondence between superior and inferior; for things that are different, they are separated, with the principle of the combination of strength and yielding. Seeking their own kind and group, but their position may not be appropriate, and thus fortune and misfortune arise. Therefore, Heaven sends down its qi, and Earth spreads out its form. The superior one implements the great way, and the inferior one handles affairs, thus achieving transformation.

聖人以是觀象造形，而能體化合變者，得之道也。故剛柔相摩而成變化，八卦更致，殊濟同功。雷以動之，雨以濡之，風以散之，日月以運息之，四時以推之，故乾者氣之始也，男之道也。一施命而不雜，唯無為也。能通天下之志，故得保其尊，易知者也。坤承乾也，造形始也，女之道也。專其命而不失其作者也。能知變化之道，故得保其靜也，簡能者也。夫易以知物者，物易知也。故於物有親，有親者可久之道也。故長人以之為德，簡以從物者，物亦易從也。物從則有功，斯可大矣。故從事者以之為業。天下之物多矣，而其致一焉，易簡之謂也。致一則天下之理盡矣，故能上保其尊，下安其卑，而成位長矣。

The sages observed the phenomena of things and created forms based on these, thus being able to comprehend the workings of nature and harmonize with its changes, which is called attaining the Way. Therefore, the hard and the soft interact and produce change; the eight trigrams alternate in their application, differing in their methods but consistent in their effects. Using thunder to stir them, rain to nourish them, wind to scatter them, and the movement of the sun and moon to make them act or rest, and the changing of the four seasons to drive them forward. Therefore, "Qian" represents the beginning of qi, the principle of masculinity; it issues commands with purity and simplicity, without action, yet it can unify the hearts of all under heaven, thus maintaining a high position, which is called "Easy to know." "Kun" receives the giving of "Qian," representing the beginning of form, the principle of femininity; it remains faithful to what it has received without losing its nurturing function, thus understanding the way of change, and maintaining quietness, which is called "Simplicity in ability." The Book of Changes uses simplicity to understand all things, and all things become easy to understand, thus showing affection for all things; affection leads to lasting success, so the elder people regard it as virtue. Using simplicity to follow all things, and all things become easy to follow; when things follow, there is effectiveness, and effectiveness leads to expansion, so those who manage affairs regard it as their undertaking. The things in the world are numerous, yet their ultimate direction is the same, which is called "Easy and simple." When things are unified, the principles of the world are fully understood, so one can maintain a high position and establish a low position, thus setting positions and maintaining them for a long time.

聖人設卦觀象，繫辭焉。而明吉凶，剛柔相推而生變化，是故吉凶者，失得之象也。悔吝者，憂虞之象也。變化者，進退之象也。剛柔者，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，易之序也。所樂而玩者，爻之辭也。是故君子居則觀其象，而玩其辭。動則觀其變，而玩其占。是以自天佑之吉，無不利。彖者：言乎象者也。爻者，言乎變者也。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。是故列貴賤者，存乎位。齊小大者，存乎卦。辨吉凶者，存乎辭。憂悔吝者，存乎介震。無咎者，存乎悔。是故卦有小大，辭有險易。辭也者，各指其所之。

The sage established the structure of hexagrams, observed the phenomena of things, and attached statements beneath the lines of the hexagrams, to explain the meanings of good fortune and misfortune. The strong lines and the yielding lines shift and interact, thus producing change. Therefore, "good fortune and misfortune" symbolize gain and loss, "regret and worry" symbolize anxiety and doubt, "change" symbolizes progress and retreat, and "strong and yielding" symbolize day and night. The movement of the six lines reflects the principles of heaven, earth, and humanity, the three fundamental aspects. Therefore, the gentleman, when at ease, can maintain harmony by following the order revealed by the Book of Changes; when he delights in it, he repeatedly contemplates the line statements. Thus, he can receive the protection of heaven, achieving auspiciousness and benefiting all things. The "彖辞" explains the overall meaning of a hexagram, while the "爻辞" explains the changes of each line. "Good fortune and misfortune" refer to gains and losses in human affairs, "regret and worry" refer to minor flaws, and "no blame" refers to the ability to correct mistakes. Therefore, the ranking of importance is determined by the positions of the lines; the evaluation of the moral qualities of a hexagram is determined by its structure; the distinction between good fortune and misfortune is determined by the statements of the lines; the concern for regret and worry arises from vigilance in the smallest details; and the ability to avoid mistakes comes from recognizing regret and making changes. Therefore, hexagrams vary in size, and their statements vary in difficulty; the statements each point out the direction they are leading towards.

聖人得天地之理，探萬物之宜，而設卦觀象，後聖繫辭焉。而明吉凶，剛柔迭代而進退之，則變化窮而吉凶生也。是故吉凶者，得失也。悔吝者，不盡其時而後其憂也。故追悔之，嘆惜之，則無及也。陰陽相推，物極而變。消息之道，觀其象而擬之也。剛柔迭興，動靜相乗，晝夜之道，觀其可而動止之。故重其卦以極。三才之道窮，萬物之情也。是以君子所居而安者，因其時，觀其序，而效其吉也。所樂而玩者，處得其變，而羙其文也。故君子居則觀其象，而玩其辭，動則觀其變，而玩其占，自卜之明也。

The sage investigates the principles of heaven and earth, explores what is suitable for all things, and thus establishes the structure of the hexagrams, observing the forms of things. Later sages added words beneath the lines of the hexagrams to explain fortune and misfortune. The principles of yin and yang alternate, advancing and retreating, and when change reaches its extreme, fortune and misfortune arise. Therefore, "fortune and misfortune" refer to gain and loss; "regret and hardship" refer to failing to seize the right moment, and only later experiencing sorrow, regret, and lamentation, by which time it is too late. Yin and yang shift and transform, and when things reach their peak, they change, which is the principle of increase and decrease, fullness and emptiness. One should observe the hexagram's image to understand this. The principles of firmness and softness alternate, movement and stillness interact, which is the principle of day and night alternating. One should determine whether to act or to stop based on the situation. Therefore, the eight trigrams are overlapped to form the sixty-four hexagrams, thus exhausting all possible changes. The principles of heaven, earth, and humanity, the three elements, are thoroughly examined, and the true nature of all things is fully revealed. Therefore, the gentleman, in peace, can dwell in ease by following the trend and observing the order, thus following the path of good fortune; he delights and contemplates endlessly because he is in the right place and adapts to change, thus appreciating the meaning and order within. Therefore, the gentleman, when at leisure, observes the hexagrams and contemplates the words beneath the lines, and when acting, observes the changes of the lines and contemplates the divination, thus questioning himself and understanding clearly within.

聖人極陰陽之度，窮變化之□，而得其易。是以合於天而自天佑之吉，無不利也。彖者，時之大歸也。爻者，時中之變也。變而得失繫焉，悔吝生焉，能補過者無咎也。是故列其位而分其貴賤，中其小大之務者，在乎卦之歸也。辨乎吉凶者，觀乎辭之?也。憂悔吝者，存而不忘其中，思患而不苟徇也。有咎而震以免者，悔而懲其先也。故卦大者，可大而行也。故卦小者，道消而可明也。故險易之辭係指焉。

The sage exhausted the principles of yin and yang, investigated the ultimate transformations, and thus obtained the principles of the Book of Changes. Therefore, he harmonized with the heavenly way, and could "be favored by heaven, and have no misfortune in any undertaking." The "彖辞" discusses the overall trend of a hexagram's time, while the "Line Statement" describes the specific changes within that time. When there is change, there is connection with gain and loss, and regret and hardship follow. Those who can correct their mistakes will not commit them. Therefore, arranging the lines and distinguishing between high and low depends on the overall trend of the hexagram; discerning good and bad fortune depends on the direction indicated by the hexagram and line statements. Those who are anxious about regret and hardship should always maintain vigilance and not forget the middle path, foreseeing troubles in advance and not being careless or yielding. Those who already have misfortune but are frightened and thus avoid disaster are those who can repent and punish themselves in advance. Therefore, a hexagram with great virtue can undertake great affairs; a hexagram with small virtue, although its principle declines, can still manifest its meaning. The differences in expressions between difficult and easy situations are precisely based here as guidance.

易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故，原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情。狀與天地相似，故不違，知周乎萬物而道濟天下，故不過。旁行而不流，樂天知命，故不憂。安土敦乎仁，故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。一陰一陽之謂道，繼之者善也。成之者性也。仁者見之謂之仁，知者見之謂之知。百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。富有之謂大業，日新之謂盛德，生生之謂易。成象之謂乾，效法之謂坤。極數知來之謂占，通變之謂事，陰陽不測之謂神。

The Book of Changes is in harmony with heaven and earth, thus it can encompass and connect the principles of heaven and earth. By looking up to observe the patterns in the heavens and looking down to examine the patterns on the earth, one understands the reasons behind hidden and manifest things. By tracing the origins of things and returning to their endings, one understands the nature of life and death. When vital energy converges, things take form; when the spirit departs, changes occur, thus one understands the nature of ghosts and spirits. The way of the Book of Changes is similar to heaven and earth, thus it does not contradict them. Its wisdom pervades all things and its way is sufficient to save the world, thus it does not err. It extends widely in all directions without becoming excessive, rejoices in heaven and accepts one's destiny, thus there is no fear. It resides in its proper place and is steadfast in benevolence, thus it can love and care for all things. It encompasses the workings of heaven and earth without error, and nurtures all things in a subtle way without missing any. It understands the principles of day and night, the hidden and the manifest, thus it knows all things. Therefore, "spirit" has no fixed place, and "Change" has no fixed form. The alternation of yin and yang is called "the Way." To accept it is to be good, to complete it is to be nature. The benevolent person sees it and calls it benevolence, the wise person sees it and calls it wisdom, the common people use it daily without realizing it, thus those who fully grasp the Way of the gentleman are few. It reveals benevolence and hides its function, moves all things without appearing like a sage, and its great virtue and great deeds reach their peak. Abundance and great possessions are called "great undertaking," daily renewal is called "great virtue," continuous generation is called "Change," forming things is called "Heaven," following and shaping form is called "Earth," exhausting the divination numbers to foresee the future is called "divination," understanding change is called "affairs," and the transformation of yin and yang that is unpredictable is called "spirit."

夫易惟與天地之大而無私，與四時之德而得節，故能彌縫綸繫天地之道。仰以觀於天文，俯以察於地理，而不差也。是以窮神達化，知幽明之故。原始反終，知死生之說。生者，形也，合天地之精，聚氣而為物。魂者，寄於形也，魂形散而遊，遊而為變。窮幽明之故則鬼神之道可知也。隱猶索之，則人道昭乎，其陳矣。與天地同功而不差，智周乎萬物之道，濟乎天下得其理而不過。行權以治之，歸其正而不流。樂天知命以處之，而無不適。

The Book of Changes possesses the vastness and impartiality of heaven and earth, and the virtue of the four seasons with proper order, thus being able to integrate and connect the principles of heaven and earth. Observing the celestial patterns above and examining the earthly patterns below, there is no error. Therefore, it can explore the mysterious and understand the workings of creation, grasping the reasons behind both hidden and manifest things. It can trace back to the beginning and seek the end, understanding the principles of life and death. What is meant by 'life' is the form, which gathers the essence of heaven and earth and collects qi to become things. What is meant by 'soul' is what resides within the form; when the form dissipates, the soul's qi disperses and becomes change. By thoroughly understanding the reasons behind the hidden and the manifest, the way of ghosts and spirits can be known. If even the subtlest things are explored, then the way of human affairs naturally becomes clear. The Book of Changes operates in harmony with heaven and earth without error, its wisdom encompassing the principles of all things, benefiting the world, grasping the principles of affairs without excess. It governs flexibly, ultimately returning to the right path without overflowing; it lives in harmony with heaven and accepts destiny, thus being adaptable in all situations.

物得安其土者，上敦其仁也。故能施愛而博化，模範天地周圍之而不過其大。曲成萬物，治其所履而不遺其小，通其幽明，體其動息，故無變而不知也，故神也者。得萬物之妙而為名也，無方也。易也者，易萬物而為言無質體也。妙其運，萬物皆神也。得其理，萬物皆易也。故一其陰，陰則易也。一其陽，陽則易也。續以繼之而成教於天下者，唯仁之善乎。備物而咸說也，用之而不勤。行之而不殆而能成天下之至者，純精之性也。則無不易矣。仁者見易謂之仁，智者見易謂之智，皆一其方百姓用之而豈知其化用哉。故至於君子之道鮮矣。

All things are able to dwell in their own place because those above act with sincerity and virtue, thus widely extending compassion and universally transforming all beings. It takes heaven and earth as its model, encompassing everything without exceeding their vastness; it skillfully completes all things, regulates their actions without missing any small detail. It connects the hidden and the manifest, perceives movement and stillness, so nothing changes without its knowledge. Therefore, the term "Shen" refers to its ability to grasp the subtle essence of all things, and it has no fixed place. The term "Yi" refers to its ability to transform all things, and it has no fixed form. Its subtle transformation is so profound that all things are inherently Shen; grasping its principle, all things are inherently Yi. Therefore, focusing solely on yin, yin becomes Yi; focusing solely on yang, yang becomes Yi. Only the benevolent virtue can carry forward this principle and achieve the education of the world. It includes all things and makes all things joyful, using it without feeling tired, practicing it without reaching danger, thus achieving the highest realm of the world. This is the pure and unadulterated nature, which is ever-changing. The benevolent person sees Yi and calls it benevolence, the wise person sees Yi and calls it wisdom, each taking only a partial view. The common people use it daily, yet they do not know its nurturing function. Therefore, those who fully grasp the way of the gentleman are few.

澤及人，人謂仁，故顯之，神用之而不可見，故藏之聖人者，興其仁也。興其仁之憂而後歸之也。顯其方，豈若鼔動萬物乗其變而無憂哉。此盛徳大業之至也。故惣其有而?其適矣，順其行而無滯於故矣。靜然至虛，無滯於物，而能生其生，而神其用者，易也。成其象而能徤以通之者，乾也。治其質，效其法，而無不順者，坤也。極變於陰陽，而考變窮數，知來之謂，占得其占，通其數乗其變，而行之，之謂事。行其事，盡其道，民咸利之，之謂神。

Benevolence and grace extended to others is called benevolence, so it should be made evident; the subtle workings of the divine are not visible, so they should be concealed. The sage's approach is to promote his benevolence; but to promote benevolence one must first have concern, and only then can success be achieved. To display one's skill in this way is nowhere near as effective as to move all things, to ride the changes, and to be free from worry. This is the ultimate of great virtue and great achievement. Therefore, to encompass all things and allow each to find its proper place, to follow their course without being bound by old ways. To be completely still and empty, not hindered by external things, yet able to generate the life of all things and the subtle workings of the world, is the "Book of Changes" (Yi). That which forms the images of things and is strong and vigorous throughout is the "Heaven" (Qian). That which arranges form and imitates the shape of things, and is without obstruction, is the "Earth" (Kun). To exhaust the changes within yin and yang, to investigate movement and to reach the limits of the divining tortoise (shizi), in order to foresee the future, is called "divination" (zhan). After obtaining the divination, to understand the numbers, to follow the changes, and to put them into practice, is called "affairs" (shi). To carry out these affairs and fulfill this principle, benefiting the people, is called "divine" (shen).

夫易，廣矣大矣。以言乎逺則不御，以言乎邇則靜而正，以言乎天地之閒則備矣。夫乾其靜也專，其動也直，是以大生焉。夫坤其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Way of the Book of Changes is indeed vast and profound. In its distant aspect, it is boundless and inexhaustible; in its near aspect, it is tranquil and upright; in the space between heaven and earth, it encompasses everything. When "Qian" is still, it is single-minded and unwavering; when it moves, it is firm and unyielding, thus giving rise to the great creative power. When "Kun" is still, it is inwardly restrained and closed; when it moves, it is outwardly open and expansive, thus giving rise to the broad nurturing power. The vastness of the Book of Changes matches the vastness of heaven and earth; its adaptability matches the four seasons; its principles of yin and yang match the sun and moon; its simple and benevolent virtue matches the highest virtue.

夫易廣矣，大矣。逺而不知其止無其外也。邇而靜以自正無其內也。其備也。同於天地之閒矣。夫乾造物之始也，其靜也，至虛而不雜其動也。降氣而當物，無不知也，無私作也，故能大焉，萬物父也。坤造形者，其靜也。上未降氣，翕聚而不發其動也。啟務而承命，無不能也，無私巧也，故能廣焉，萬物母也。是以易無形也。易物而為形，易無名也。故廣大，體天地變通，合四時陰陽之義，配日月易簡之善，配至徳而無不備者也。

The Way of the Book of Changes is vast and profound. Looking far away, it is boundless without an outer limit; looking close, it is tranquil and upright without an inner limit. Its completeness is equivalent to the entire space between heaven and earth. "Qian" is the beginning of creating all things: when still, it is extremely empty and undisturbed; when moving, it sends down the yang energy to bring about all things. It knows all things without any private intent or artificial creation, so it is great and is the father of all things. "Kun" is the aspect that forms the bodies of things: when still, the heavenly energy has not yet descended, and it gathers and collects without action; when moving, it initiates affairs and accepts the mandate of heaven. It is capable of all things without any private cunning or scheming, so it is broad and is the mother of all things. Therefore, the Book of Changes itself has no form, but it shows form through its transformation of all things; it has no name, so it is vast and comprehensive. It manifests heaven and earth, changes and adapts in accordance with the four seasons, the principles of yin and yang correspond with the sun and moon, and the simple and easy virtue corresponds with the highest virtue, thus encompassing everything.

子曰：易其至矣乎。夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位而易行乎其中矣。成性存，存道義之門。聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮。繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也。言天下之至動而不可亂也。擬之而後言，議之而後動。擬議以成其變化。鳴鶴在陰，其子和之。我有好爵，吾與爾縻之。

Confucius said: The Book of Changes is probably the highest principle. The Book of Changes is the book that the sages used to cultivate virtue and expand their undertakings. Wisdom should be lofty, and propriety should be humble: loftiness is to follow Heaven, humility is to follow Earth. Heaven and Earth each take their proper position, and the Way of the Book of Changes thus operates within them. To realize one's nature and preserve it is the gateway for the emergence of righteousness. The sages observed the profound and intricate nature of all things under heaven and earth, and compared them to their forms and appearances, symbolizing their respective appropriate qualities, thus called "image" (xiang). The sages observed the changes of all things under heaven and earth, and examined their convergence and mutual penetration, using them to establish rites and regulations, and attached statements to the lines of the hexagrams to judge fortune and misfortune, thus called "line statements" (yao). It speaks fully of the most profound and intricate matters of the world without causing aversion, and speaks fully of the most chaotic and changing matters without causing confusion. It first compares and then speaks, first deliberates and then acts, achieving its changes through comparison and deliberation. The line statement of Zhongfu (Faithful Center) Nine Two says: White cranes call in the shade of the mountain, their young ones respond in harmony; I have a cup of fine wine, wishing to share it with you.

子曰：君子居其室出其言，善則千里之外應之，況其邇者乎。居其室出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民，行發乎，邇見乎。逺言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。同人先號咷而後笑。子曰：君子之道或出，或處，或黙，或語。二人同心，其利斷金。同心之言，其臭如蘭。初六，藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有，慎之至也。夫茅之為物，薄而用可重也。慎斯術也。以往其無所失矣。勞謙君子有終吉。子曰：勞而不伐，有功而不德，厚之至也。語以其功，下人者也。德言盛禮，言恭謙也者。致恭以存其位者也。

Confucius said: A gentleman resides in his own house. If his words are good, they will be responded to even from a thousand miles away; how much more so for those nearby? If his words are not good, they will be rejected even from a thousand miles away; how much more so for those nearby? Words originate from oneself and influence the people; actions begin from near and are seen far away. Words and deeds are the pivot and the crossbow of a gentleman. Once these are set in motion, they become the master of honor and disgrace. Words and deeds are the means by which a gentleman moves heaven and earth; how can they not be cautious? The line statement of the ninth line of the hexagram "Tongren" says: At first wailing, then laughing. Confucius said: The way of a gentleman in the world is sometimes to take office, sometimes to retreat, sometimes to be silent, sometimes to speak. When two people have the same mind, their sharpness is enough to cut metal. The words of those with the same mind are fragrant like orchids. The line statement of the first line of the hexagram "Daguo" says: Using white reed grass as a mat underneath, there will be no mistake. Confucius said: Placing it directly on the ground is already sufficient; why use reed grass? What mistake could there be? This is the extreme of caution. Reed grass itself is light, yet its use can be of great value. If this method of caution is carried forward, there will be no mistakes in the future. The line statement of the third line of the hexagram "Qian" says: A diligent and humble gentleman can preserve good fortune and obtain auspiciousness. Confucius said: Working hard without boasting, achieving success without claiming the virtue, this is the extreme of sincerity. When his achievements are mentioned, he is willing to be below others. Virtue is esteemed for its grandeur, etiquette is esteemed for its respect. What is called "humility" is to reach the extreme of respect in order to preserve one's position.

亢龍有悔。子曰：貴而無位，髙而無民。賢人在下位而無輔，是以動而有悔也。不出戶庭，無咎。子曰：亂之所生也。則言語以為階，君不密則失臣，臣不宻則失身。□事不宻，則害成。是以君子慎宻而不出也。子曰：作易者，其知盜乎。易曰：負且乗致冦，至負也者，小人之事也。乗也者，君子之器也。小人而乗君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰：負且乗致冦，至盜之招也。

The line statement of the Upper Nine of the Qian hexagram says: A dragon flies too high and will regret it. Confucius said: To hold a high position without actual authority, to be in a high place without the people, and to have virtuous people below without support, thus any action will bring regret. The line statement of the Initial Nine of the Jie hexagram says: Not leaving the gate will not lead to mistakes. Confucius said: The origin of disorder is treating words as a means of ascent. If the ruler is not cautious with secrets, he will lose his ministers; if the minister is not cautious with secrets, he will lose himself; if important matters are not kept secret, they will lead to disaster. Therefore, the gentleman guards secrecy and does not speak carelessly. Confucius said: The people who composed the Book of Changes must have understood the minds of thieves. The line statement of the Sixth Three of the Jie hexagram says: Carrying goods but sitting in a carriage, invites thieves. Carrying goods is the act of a petty person, while a carriage is the tool of a gentleman. A petty person using a gentleman's carriage invites thieves to seize it. Being arrogant towards superiors and cruel towards inferiors invites thieves to attack. Being careless in storing wealth is like teaching people to steal; being overly alluring is like teaching people to commit lust. The Book of Changes says, 'Carrying goods in a carriage invites thieves,' which is exactly how one invites thieves oneself.

聖人之作易，而崇德廣業者，何以為也。夫易，無私也，無為也，無方也，無體也。同於物不循其故，是以得天地萬物之情狀也。斯以運化，不亦崇廣乎，智也者。周於物而兆其機也。無不變故效天之崇焉。禮也者，止其體而得其履，無不遂也，故法地之卑焉。設天地之象，立智禮之度，則百化周流乎其中，而易其道矣。夫以成性而不外，安其所安者，於物不惑矣。其於理至矣。道義之所由生也。

The sage composed the Book of Changes to cultivate virtue and expand endeavors. How did he achieve this? The Book of Changes has no private intent, no artificiality, no fixed location, and no fixed form. It is in harmony with all things without following old patterns, thus it can grasp the true nature of all things in heaven and earth. By relying on this, it can guide the workings of the universe, which is both exalted and vast. What is called "wisdom" is the ability to pervade all things and perceive the initial signs of events, encompassing all changes within its observation, thus it follows the exalted nature of heaven. What is called "ritual" is the proper establishment of one's self, each thing finding its appropriate place and fulfilling its role, so that nothing is out of order, thus it follows the humble nature of earth. By establishing the images of heaven and earth and setting the standards of wisdom and ritual, all transformations flow within them, and the Way of the Book of Changes is thus realized. By fulfilling one's true nature without seeking external things, and by resting in the proper position, one will not be confused by the myriad things, and will reach the ultimate understanding of principles, which is the source of the Way.

聖人見天地之至奧而為後世之傳，以為將來之利，故錯其剛柔，察其態度，而擬於形容，象其物冝，故謂之象。見天下之動靜，取舍離合而得其□通以行其典禮。繫辭焉，以定其吉凶。是故謂之爻。得天下之情偽而咸以象，告人不可思而惡也。適天下之變而咸得其要，治之不可惡而亂也。觀天下之情而擬之，議天下之可而動之，則能成變化之道也。善者，民之所好也。言行者，民之準也。修諸內而發諸外矣。故鳴鶴在陰，其子和之。同聲而相應，本立道成也。可不務乎。

The sage observed the profound principles in the universe and recorded them for future generations, seeking to benefit the world. Therefore, he arranged the strong and the flexible lines, examined the nature of all things, compared their forms and appearances, and symbolized their appropriate qualities, thus called "Xiang" (image). He also observed the movement and stillness, the taking and letting go, the separation and union of all things in the world, grasped their common principles, and used them to establish rituals and institutions. He attached words to the lines of the hexagrams to judge fortune and misfortune, thus called "Yao" (line). By expressing the true and false of the world through hexagrams, he informed people, so they would not generate thoughts of aversion. By following the changes of the world and grasping the essentials, governance would not lead to chaos due to aversion. By observing the actual conditions of the world and comparing them, and discussing feasible actions, one can achieve the way of transformation. Goodness is what the people cherish; words and deeds are the standards for the people. Both should be cultivated within the heart and then expressed outwardly. Therefore, it is said, "The white crane calls in the mountain shade, and its young respond in harmony." This is the mutual resonance of similar things. Once the root is established, the way is formed. How can one not strive to do it?

是以君子修諸其身矣，修身者將以求其試也。幽而獨之，誰與和之。是以同其人，其道乃昭矣。同人者，君子之同也。其道上行，初雖逆之終獲其同也。故君子之道，出處語黙途，雖殊其致一也。二人同心，無不濟。雖至堅無不可斷之矣。同心之言，無迕矣。夫是以君子廣其同，則其道可進也。進而徃之，將以蒞其行也。其在於過，慎乎初，而慎之有終矣。故潔於薄物而致重之用也。進而得位者，其在於謙，敬而盡民力乎，故勞謙君子有終吉。德以崇，為盛也。禮以謙，為恭也。故曰謙也者，致恭以存其位者也。

Therefore, the gentleman first cultivates himself, for self-cultivation is the way to be appointed in the future. If he lives in seclusion and solitude, who would harmonize with him? Therefore, he should seek similarity with others, so that his way can become evident. The hexagram "Tong Ren" (Union) precisely discusses the gentleman's seeking of common ground with others: his way ascends and progresses, initially encountering obstacles, but ultimately gaining recognition. Therefore, the gentleman's way, whether he enters officialdom or retreats, whether he remains silent or speaks out, the paths may differ, but the ultimate goal is the same. When two people share the same heart, nothing is impossible, even the hardest thing cannot be broken; the words of those with the same heart do not contradict each other. Because of this, the gentleman broadens the scope of commonality with others, so his way can advance; advancing forward is to put his principles into practice. If he is in an extreme situation, he must be cautious at the beginning, for caution leads to a good outcome, hence the meaning of using a clean, light object as a base to achieve a valuable result. Those who advance and attain position must be humble and retreat, showing respect and caring for the people's strength, hence the saying, "The diligent and humble gentleman can preserve goodness and attain good fortune." Virtue is grand in its loftiness, and propriety is respectful in its humility, hence the saying: "Humility" is to reach the utmost respect in preserving one's position.

時之易道，斯變矣。安其位而不知巳與時極矣，窮之災也。是以亢龍有悔，戒其保於存而久其位也。夫位愈髙者，難其為人也，君子不可以不自知也。夫利厚者，害易及也。貴為長者，利害以出也。為下之巽也。其在於慎密，否則害及之矣。盜伺之矣。故不出戸庭，無咎矣。以德之不周而不厭其髙者，貪其非所有而有之，則易於事矣。易斯慢而下思賊之矣，皆自致其寇。此易之終戒也。

The situation and the Way of the Book of Changes are about to undergo a transformation. Being content with one's position without realizing that one has already reached the end along with the times brings about calamity due to reaching the extreme. Therefore, it says, "The dragon flies too high and regrets it," warning people not to cling stubbornly to their current positions and expect to hold them forever. The higher the position, the more difficult it is to act properly. A gentleman must have self-awareness. Where there is great benefit, there is also a greater risk of harm. When one holds a high position and is in a position of leadership, both benefits and harms arise from there. Therefore, those in lower positions should be humble. The key is to be cautious, otherwise calamity will come, and thieves will take notice. Hence, it says, "Without leaving the door, there will be no mistake." If one's virtue is not yet complete yet is content with a high position, and one greedily takes what does not belong to oneself, then one regards things too lightly. Lightly regarded things lead to arrogance, and those below will wish to harm him; these are all self-invited troubles. This is the warning given by the Book of Changes at the end of the chapter.

大衍之數五十，其用四十有九。分而為二，以象兩；掛一以象三；揲之以四，以象四時；歸竒於扐，以象閏。五歳再閏，故再扐而後掛。

The number of "Da Yan" is fifty, but actually forty-nine stalks of yarrow are used. They are divided into two groups at random, symbolizing the two principles of Heaven and Earth. One stalk is set aside and hung up, symbolizing the three elements of Heaven, Earth, and Humanity. Each group of four stalks is counted, symbolizing the four seasons of spring, summer, autumn, and winter. The remaining stalks are held between the fingers, symbolizing the leap month. There should be two leap months in five years, so the remaining stalks are held twice, and then the process is repeated.

聖人幽贊神明，設五十之數以求易者，何也。三揲之極，多得老陰，其數合二十五以對之而求之也。其一不用者，太極也。故可名之謂之太極。夫有生於無，無者未見氣也。不可用也。故置之也。初揲或五或九，再三得四八也。初營於再者三者，何也。道生一，一者形變之始，萬物之生也。為治者不離其本也。故用之於始揲也。以營一之有而偶不用之，無天地陰陽設位而易行乎其中，豈竒而立哉。分而二，象兩儀也。掛一象人也，人也者，包括萬物而為之首也。故兩而生人，曰三才焉。

The sage deeply studied the way of the divine, establishing the number fifty to explore the Book of Changes. Why was this number chosen? By three times divining with yarrow stalks, the result often reached the old yin, and the total number became twenty-five, which is used to contrast and seek out the opposite. Among them, there is one stalk that is never used, which is called the "Taiji" or Supreme Ultimate. "Being" arises from "non-being," and "non-being" is the state where qi has not yet manifested, which is not usable, so it is set aside. The remainder from the first divination is either five or nine, while the remainders from the second and third times are four or eight. Why is the first divination different from the second and third? Because "the Dao gives birth to one," and "one" is the beginning of transformation and the origin of all things. Those who govern affairs cannot depart from the root, so they use it in the initial divination. Using this "one" of "being" to pair with the "non-being" that is set aside: if there were no heaven and earth, and yin and yang each taking their place, with the Way of the Book of Changes operating within them, how could a single odd number stand on its own? Dividing the yarrow stalks into two parts symbolizes the two principles, and hanging one stalk symbolizes humanity. Humanity encompasses all things and is the leader among all things, so above the two principles arises humanity, which is called the "Three Principles."

揲之以四，象四時也。歸於扐，抆時之餘也。歸天地之餘盡五歳之。再閏，故再扐。而後掛數者，偶而後成也。竒者不盈，其四時也。數之寡也。故謂之陽，全其捰者，備其陰也。得數之成，故謂之陰，此求筮之數也。易者，聖人極天地之數，窮天下之變也。占者，索其數，逆其變，體其吉凶，斷天下之疑也。雖有聖人之心，必求龜蓍而聽其神焉。將有以奉也。人也者，萬物之靈也。志有至而吉凶兆焉，故志之斷則卜筮焉。志之疑則告其從焉。是以不疑其所行也。利物而有功也，故聖人曰卜筮雲。

Counting in groups of four, the numbers symbolize the four seasons; the remainder is held between the fingers, representing the leftover part of one season. Collecting the remainders from both heaven and earth, all are completed within five years: there are two leap months in between, so the remainders are taken twice, and then the counting is restarted. The total number must be even to be complete: odd remainders that are less than the full four seasons are called yang numbers, as they are deficient; whereas the complete numbers are called yin numbers, as they are full and complete. This is the method used in divination. The Book of Changes is the book in which the sage exhausts the numbers of heaven and earth and explores the transformations of the world; divination is the method of investigating the numbers, reversing the transformations, and observing the auspicious and inauspicious signs, to judge the difficulties of the world. Even with the wisdom of a sage, one must still consult the tortoise shells and yarrow stalks and submit to the divine will, because there must be something to follow. Humans are the most intelligent among all things; when their minds are focused, auspicious and inauspicious signs appear beforehand, so when the mind is determined, divination is used to decide, and when there is doubt, divination is consulted to know the way forward. Thus, one no longer hesitates about one's actions. It is beneficial to all things and can bring about results, so the sage speaks of divination.

天數五，地數五，五位相得，而各有合。天數二十有五，地數三十，凡天地之數五十有五。此所以成變化，而行鬼神也。

Heavenly numbers consist of five, namely one, three, five, seven, and nine; earthly numbers also consist of five, namely two, four, six, eight, and ten. These five heavenly numbers and five earthly numbers correspond to each other and combine in pairs. The total of heavenly numbers is twenty-five, and the total of earthly numbers is thirty. The combined total of heavenly and earthly numbers is fifty-five. Change arises from this, and spirits and deities operate through it.

易有太極而生天地，天為一竒也。地承天為二，偶，數而相生，合而相成。為水，火，木，金，土也。天地萬物未始，相離也。試於形變而論之本乎天，一降氣而得地，聚之為水，其肇為胚也。水內剛而外柔，故生於天之一，而成於地之六。因其一生而依其胚而為胎，胎者自得其溫氣也。溫發而為火，火始於內而成炎於外，故生於地之二，而成於天之七。含氣以自堅而骨生焉，骨堅陽木也。生於陽而養於陰也。故生於天之三而成於地之八，有其骨而筋堅焉。

The I Ching speaks of the "Supreme Ultimate," from which heaven and earth arise. Heaven is "one," belonging to the odd number; earth receives heaven and becomes "two," belonging to the even number. Odd and even numbers generate, combine, and complement each other, thus giving rise to the Five Phases: water, fire, wood, metal, and earth. Heaven and earth, and all things, have never been separated. Trying to explain from the changes of form: the origin is in heaven. The heavenly number "one" descends as yang energy and meets the earthly energy, coalescing to form water, initially forming an embryo. Water is firm within and soft without, so it is born from the heavenly number "one" and formed by the earthly number "six." Because of this "one" generating, it forms a fetus, which itself can receive warm energy. The warm energy spreads out and becomes fire, which originates internally and rises outward, so it is born from the earthly number "two" and formed by the heavenly number "seven." Containing energy and being firm in itself, bones are formed; bones are hard, belonging to yang wood, born from yang and nourished by yin, so they are born from the heavenly number "three" and formed by the earthly number "eight." With bones, tendons and ligaments become firm.

金從革而外剛，故生於地之四而成於天之九。土為肌膚，四者備皆肌膚養焉。肌膚因剛而生，而終於柔脃。故生於天之五而成於地之十。終數以成形也。分而異，功合而同濟，故天地之數五十有五。合而為五行，發而為五聲，散而為五臭，布而為五章，流而為五味，分而為五性。異同區焉，利害生焉，吉凶形焉，變化成焉，死生兆焉，鬼神通焉。可以元元而□其終也。

Gold can be melted and transformed, yet its exterior is hard, so it is generated from the earthly number four and completed by the heavenly number nine. Earth corresponds to the skin; after the previous four elements are present, they all rely on the skin for nourishment. The skin depends on a firm substance to be formed, yet ultimately becomes soft and delicate, so it is generated from the heavenly number five and completed by the earthly number ten, with the final completed number forming the body. When viewed separately, each has its own function, but when combined, they accomplish one task. Thus, the total of heavenly and earthly numbers is fifty-five. They combine to form the Five Phases, manifest as the Five Sounds, spread as the Five Odors, unfold as the Five Colors and writings, circulate as the Five Flavors, and differentiate into the five kinds of temperament. The distinction between similarity and difference arises from this, as do benefit and harm, good fortune and misfortune, transformation, and the signs of life and death. Ghosts and spirits are also connected through this. With it, one can trace the origins of all things and investigate their ultimate ends.

乾之□，二百一十有六。坤之□，百四十有四。凡三百有六十，當期之日。二篇之□，萬有一千五百二十，當萬物之數也。是故四營而成易，十有八變，而成卦八。卦而小成，引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與佑神矣。

The hexagram Qian has six lines, each contributing 216 measures, and the hexagram Kun has six lines, each contributing 144 measures. Together they total 360 measures, exactly matching the number of days in a year. The total number of measures in the upper and lower parts of the Book of Changes is 11,520, exactly matching the number of all things. Therefore, after four stages of inquiry, one transformation is completed; after eighteen transformations, one hexagram is formed. The eight trigrams are only a small part, but when they are extended and elaborated according to their categories, all possible things under heaven are included. It reveals the heavenly way and the divine transformation of virtue, thus enabling it to respond to human affairs and assist the functions of the divine.

兩儀生四象，則乾坤之爻各具四象焉。地六，天七，地八，天九，四象之成。□爻每其□，各含其四象。繫之乾坤之爻焉。乾坤合為十二，當期之月也。混其□爻，絶為三十焉，當月之日也。陽極其數，萬物畢，遂其成焉，故九也。陽極則剝陰，長而壯消之極也，故其變六也。消而息之，陽復而長，陰之退也。故為少陰，其數八也。陽盛長物，其貌始大而未成也。故為少陽，其數七也。老陽九也。四而九之，其□三十六也。老陰六也，四而六之其□，二十四也。合乾坤六爻之□，當期之日也。少陽七也，四而七之其□二十八也。少陰八也，四而八之其□三十二也。合二少之□，當期之日。同老陽老陰之□也。

The two principles, yin and yang, give rise to the four images. Thus, the lines of the hexagrams Qian and Kun each possess the four images. The earth number is six, the heaven number is seven, the earth number again is eight, and the heaven number again is nine; these are the components of the four images. Each line contains these four images and is associated with the lines of Qian and Kun. The total of twelve lines in the hexagrams Qian and Kun corresponds to the twelve months of a year. When combining all the lines for calculation, it is fixed at thirty, corresponding to the number of days in a month. Yang reaches the extreme of numbers, and all things are fully formed, hence it is called 'nine'. When yang reaches its peak, it begins to shed yin, and after growth comes decline, so its changing number is 'six'. Transitioning from decline to generation, yang returns and increases while yin retreats, hence it is called 'minor yin', with the number 'eight'. Yang is strong and generates all things, and its form begins to grow but is not yet complete, hence it is called 'minor yang', with the number 'seven'. Old yang is nine, four times nine gives a count of thirty-six. Old yin is six, four times six gives a count of twenty-four. Combining the counts of the six lines of Qian and Kun corresponds exactly to the number of days in a year. Minor yang is seven, four times seven gives a count of twenty-eight. Minor yin is eight, four times eight gives a count of thirty-two. Combining the counts of the two minor lines also corresponds to the number of days in a year, the same as the counts of old yang and old yin.

合二篇之□，三百八十四，半乾坤緫而承之，萬有一千五百二十。當萬物之數。是故分而掛，一揲之歸竒，四營而成易，三易以成爻，十有八變而成卦。初以乾坤錯綜而為八卦，以象動止。離陷巽說而各得其情矣。重而伸，類而長，以觀其愛惡失得，窮天下之情，極天下之變，以此而能事畢矣。故能明其道，辨其徳，行可以應天下之來，而助其神化者也。

The total number of lines (yao) in the Upper and Lower parts of the Book of Changes is 384. Taking half the number of divination sticks used in the trigrams Qian (Heaven) and Kun (Earth), and combining them together, we arrive at 11,520, which corresponds exactly to the number of all things in the world. Therefore, the divination process begins by dividing the chrysanthemum grass into two parts, hanging one aside, and counting the remaining in groups of four, keeping the remainder between the fingers. This procedure is repeated four times to complete one change, three changes form one line, and eighteen changes form one trigram. Initially, the trigrams Qian and Kun are combined and transformed to generate the eight trigrams, symbolizing movement and stillness: Li (Fire) represents attachment, Kan (Water) represents danger, Xun (Wind) represents compliance, and Dui (Lake) represents harmony and joy, each expressing its own nature. Then, the eight trigrams are overlapped and expanded according to their categories, used to observe people's likes and dislikes, losses and gains, thus comprehending all worldly truths and predicting all changes in the world. With these, all things that can be done in the world are complete. Therefore, the Book of Changes can explain its principles, distinguish its virtues, and its application is sufficient to deal with all future events, thus assisting in the divine cultivation of the world.

子曰：知變化之道者，其知神之所為乎。易有聖人之道四焉。以言者，尚其辭。以動者，尚其變。以制器者，尚其象。以卜筮者，尚其占。是以君子將有為也，將有行也。問焉而以言，其受命也。如響無有逺近，幽深遂知來，物非天下之至，精其孰能與於此。參伍以變，錯綜其數，通其變遂成天地之文。極其數，遂定天下之象。非天下之至，變其孰能與於此。易無思也，無為也。寂然不動感而遂通天下之，故非天下之至，神其孰能與於此。夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志。唯幾也，故能成天下之務。唯神也，故不疾而速不行而至。子曰：易有聖人之道四焉者，此之謂也。天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。

Confucius said: Those who understand the principle of change probably also understand the workings of the divine. The Book of Changes contains four principles of the sage: it is valued for its words when used to express opinions; it is valued for its change when used to guide actions; it is valued for its images when used to make objects; and it is valued for its divination when used to resolve doubts. Therefore, when a gentleman is about to act or take action, he consults the Book of Changes and seeks guidance through words. It receives human inquiries and responds like an echo, able to foresee future events regardless of distance or depth. If it is not the most subtle principle in the world, who could achieve this? Through repeated changes and the combination of its yarrow stalks, it comprehends change and establishes the patterns of heaven and earth; by exhausting its numbers, it determines the images of the world. If it is not the most flexible and adaptable principle in the world, who could achieve this? The Book of Changes has no thoughts of its own and no actions of its own; it is still and silent. But once it responds to an inquiry, it connects with all events throughout the world. If it is not the most mysterious principle in the world, who could achieve this? The Book of Changes is what the sages use to explore the profound and investigate the subtle. It is profound, so it can connect with the aspirations of people throughout the world; it is subtle, so it can accomplish the affairs of the world; it is mysterious, so it does not need to hurry yet is naturally swift, does not need to move yet naturally reaches its destination. Confucius said the Book of Changes contains four principles of the sage, and this is what he meant. Heaven is one, earth is two; heaven is three, earth is four; heaven is five, earth is six; heaven is seven, earth is eight; heaven is nine, earth is ten.

天地之道，陰陽之化常矣。聖人以是觀其動靜而行其進退，不差於時者，是知神之所為，而合其變，得易之道也。故易。聖人之道四焉，以言者尚其辭，得易之文也。以動者尚其變，得易之時也。以制器者尚其象，得易之智也。以卜筮者尚其占，當其數而斷其疑也。君子時將有為而問之，將有行而請之，無有逺近幽深遂知來物至精者也。參伍之變而錯綜其數得其變，遂成天下之文。文見乎辭，故言者尚之。極其變，遂定天下之象。故制器者，取之此天下之至變者也。

The regular operation of heaven and earth, the constant principle of yin and yang, is like this. The sage observes the movement and stillness of things and decides upon his advance or retreat accordingly, never missing the right moment. This is understanding the workings of the divine and harmonizing with its changes, thus attaining the Way of the Book of Changes. Therefore, the Way of the sage in the Book of Changes has four aspects: when used for speech and discussion, one values its words, thus attaining the 'Words' of the Book of Changes; when used for guiding action, one values its changes, thus attaining the 'Timing' of the Book of Changes; when used for making objects, one values its symbolic images, thus attaining the 'Wisdom' of the Book of Changes; when used for divination, one values its judgments, which are decided by the number of the yarrow stalks. The gentleman asks the Book of Changes when the time is ripe for action, and consults it when about to act. Whether distant or deep, he can foresee future things. This is the most subtle state. By repeatedly changing and interweaving the yarrow stalks, one attains flexibility and transformation, thus establishing the cultural patterns of the world. These patterns are expressed in the words and lines of the hexagrams, so those who speak value them. By exhausting its transformations and determining the images of all things, one thus follows it in making objects. This is the most flexible and adaptable state in the world.

易無思也，無為也，寂然不動感而遂通天下之，故不遷其方而無適不利。此天下之至，神也。夫易者，剛柔相推，情偽相偶者也。故吉凶生焉。而聖人之其所終寄其象，以明天下之志，而無不中也。非極其深也，不能及其至精。窮其變，要其□，知其終，原其始閒。錯其說以成天下之務，非研其幾者不能得於至變也。體其物妙，其運用之非以勤也。行之非以跡也。非玄者，不能得於至神也。故一設象而君子其賴四焉。範兩五之數，窮萬物之變者也。非聖人其孰能深之。

The Book of Changes has no thoughts, no actions, is still and motionless, but once it responds to an influence, it connects with all events throughout the world. Therefore, it does not change its position yet is everywhere effective, which is the most profound state in the world. The Book of Changes is based on the mutual movement of the strong and the gentle lines, and the true and the false lines being matched with each other, so that good fortune and misfortune arise. The sage寄托 the ultimate truth he has understood in the hexagrams, using them to clarify the aspirations of the people, and nothing is missed. Without thoroughly investigating the profound, one cannot reach the most subtle level; by exhausting its transformations, grasping its essentials, knowing its conclusion, tracing back to its beginning, and integrating various schools of thought to accomplish the affairs of the world—those who do not study the subtle details cannot comprehend the most adaptable aspect. Observing the mysteries of all things, applying them without relying on hard work, and practicing them without leaving a trace—those who do not understand the profound cannot grasp the most mysterious aspect. Therefore, when the sage established the hexagrams, the gentleman had four aspects to rely upon. It regulates the two principles and the five phases, exhausts the transformations of all things. If it were not for the sage, who could investigate it to such a depth?

子曰：夫易何為者也。夫易開物成務，冒天下之道如斯而巳者也。是故聖人以通天下之志，以定天下之業，以斷天下之疑，是故蓍之徳圎而神，卦之徳方以智，六爻之義易以貢。聖人以此洗心，退藏於宻，吉凶與民同患。神以知來，知以藏往，其孰能與於此哉。古之聰明睿知神武而不殺者夫，是以明於天之道，而察於民之故。是興神武，以前民，用聖人以此齋戒。以神明其徳夫。是故闔戸謂之坤，闢戸謂之乾。一闔一闢，謂之變。徃來不窮，謂之通。見乃謂之象，形乃謂之器，制而用之謂之法，利用出入民咸用之，謂之神。

Confucius said: What is the use of the Book of Changes? The Book of Changes opens up the principles of all things and accomplishes the affairs of the world, encompassing all the principles under heaven, nothing more than this. Therefore, the sage uses it to connect the minds of people throughout the world, to establish the undertakings of the world, and to judge the doubts of the world. Therefore, the divining stalk possesses a nature that is round and profound, and the hexagram structure possesses a nature that is square and wise. The meaning of the six lines is to inform people through change. The sage uses these to purify the inner self, to retreat into secrecy, and to share the fortune and misfortune of the people. Using the profound to foresee the future, using the wise to remember the past, who could reach such a level? In ancient times, those who were wise and intelligent, mighty and miraculous without needing to resort to warfare, were exactly like this. They understood the heavenly way and observed the people's conditions, thus creating this miraculous oracle to lead the people and make it available for them to use. The sage uses these to purify his body and mind, making his virtue divine. Therefore, closing the door is called "Kun," opening the door is called "Qian"; closing and opening is called "change," continuous movement is called "communication"; what is revealed is called "image," what is formed and visible is called "object," making it and using it is called "method," and using it to enter and exit for the benefit of all people is called "divine."

易者，易其治也。故其知也。先物其變也。得度故能包覆天下之道而已者也。聖人用之而通天下之志，能開其先也。定天下之業能制其當也。以斷天下之疑果其作也。是故蓍未形而眾象畜焉，圎而神也。卦見其事定其所也。就時體化方以智也。六爻者，易其變通，明其辭義，而獻其吉凶也。聖人以之清慮滌思，歸神無形，然後齊聖體方，與眾民同患其吉凶，則能濟吉凶之患而為來世之範也。非神圎而知其來，知贍而征，諸往觀天地，古今萬物而為一者，其孰能至此哉。古之聦明睿知，止亂而不以殺，達天下之情而為之於始者如此也。

The Book of Changes is about making governance easy. Therefore, its wisdom can foresee changes before things take shape; by mastering principles, it can encompass the ways of the world, and that is all. The sage uses it to unify the hearts of people, thereby grasping the initiative; establishing the affairs of the world, thereby managing matters appropriately; judging the difficulties of the world, thereby acting decisively. Thus, the yarrow stalks already contain various images before the hexagrams are formed, which is the profound and flexible; the hexagrams manifest specific matters and determine their locations, observing changes according to the time, which is upright and wise; the six lines change and are not fixed, explaining their meanings, and informing people of fortune and misfortune. The sage uses these to clarify thoughts, eliminate distractions, and focus the spirit on the formless realm, then regulate virtue, understand upright principles, and share fortune and misfortune with the people, thus being able to relieve calamities and set an example for future generations. If one is not profound and flexible to foresee the future, and not wise enough to verify past events, and does not observe heaven and earth, connect past and present, and regard all things as one, who could reach such a level? In ancient times, those who were wise and intelligent, who calmed chaos without resorting to warfare, who understood the sentiments of the world and prevented troubles from arising at the beginning, were exactly like this.

神也者，運於無形，易而合其變也。而民不知所以明也。而聖人明之是以察於天之道，審於民之故，故作為易書，而前布之，以為民之用。聖人於是齋心無形體其神也。戒事避患，明其事也。以神明為徳者，如此也。故坤者靜也。動之主也。含其章而不變，故閉而藏之，乾也者。開其物而轉化，故啟而動之，可闔則體而合之。一動一靜，屈而伸之，之謂變。隨其變，觀其可獨往獨來，而無閡之。之謂通，辨其兆之。之謂象，見其形之。之謂器，制其用人可法之。之謂法，出入不滯民咸利之。而莫知之，之謂神。

The so-called "spirit" operates in the invisible realm, changing and harmonizing with the transformations of all things. The common people do not know by what means it becomes so clear, but the sage understands it. Therefore, the sage observes the heavenly way and examines the people's conditions, composing the Book of Changes, and making it known in advance for the people to use. The sage then purifies his mind in the invisible realm, to comprehend this mysterious principle; being cautious in affairs and avoiding misfortune is to understand the principles. What is meant by "virtue of the spirit" is precisely this. Therefore, "Kun" represents stillness, yet it is the master of movement: it contains elegance without revealing change, thus it is like closing the door and remaining hidden; "Qian" opens all things and brings about transformation, thus it is like opening the door and initiating action, closing when the time is right by observing the opportunity. One movement and one stillness, or bending and stretching, is called "change"; following its transformation, choosing the right path and acting alone without obstruction, is called "communication"; discerning its signs is called "image"; seeing its form is called "object"; creating its use so that people can follow it is called "method"; moving in and out without hindrance, benefiting all people without knowing why, is called "spirit."

是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇髙莫大乎富貴。備物致用，立成器，以為天下利莫大乎聖人。探賾索隱，鉤深致逺，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之。天地變化，聖人效之。天垂象見吉凶，聖人象之。河出圖，洛出書，聖人則之。易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。易曰：自天佑之，吉無不利。子曰：佑者，助也。天之所助者，順也。人之所助者，信也。履信思乎，順又以尚賢也。是以自天佑之，吉無不利也。

Therefore, the Book of Changes contains the concept of "the Supreme Ultimate," from which "the Two Principles" arise, then "the Four Symbols," then "the Eight Trigrams." The Eight Trigrams determine fortune and misfortune, and fortune and misfortune lead to great achievements. Therefore, there is no greater model to follow than heaven and earth, no greater transformation and penetration than the four seasons, no greater luminous presence in the sky than the sun and moon, and no greater dignity and honor than wealth and rank. In preparing objects and fully utilizing their functions, creating various utensils for the benefit of the people, there is no one greater than the sage. Investigating the profound and searching for the hidden, drawing out the deep and attracting from afar, to determine the fortune and misfortune of the world and to accomplish the diligent endeavors of the people, there is no greater means than the divining tortoise shells and yarrow stalks. Therefore, heaven produces extraordinary things, and the sage takes them as a model; when heaven and earth change, the sage imitates them; when heaven reveals signs and shows fortune and misfortune, the sage takes them as a model; when the Yellow River produces a diagram and the Luo River produces a book, the sage takes them as models. The Book of Changes has the Four Symbols to display; it has attached statements to inform; it uses fortune and misfortune to decide doubts. The line statement of the upper ninth line in the hexagram Da You says: "Receiving the protection of heaven, auspicious and beneficial in all things." Confucius said: "Protection" means assistance. What heaven assists is the person who follows the way of heaven. What people assist is the person who upholds sincerity. Practicing sincerity and thinking in accordance with the way, and also honoring the virtuous, thus one receives the protection of heaven, is auspicious and beneficial in all things.

是故易有太極，太極以生兩儀，兩儀為陰陽，陰陽相推而生四象，時興終始迭，變而成八卦。動說離陷，情性之有歸也。故相摩而吉凶生焉，治其吉凶而大業成也。是故有法可象者，莫大於天地。有尊卑之位也。變通可則者，莫大於四時，得進退之宜也。懸象著明，莫大乎日月，晝夜動止推移而不改也。位崇體髙，而為民之承者，莫大於富貴，可以行大道也。備物致用，立成器以為天下利，莫大乎聖人，見天地之象，合萬物之理也。探賾索隱，鉤深致逺，定天下之吉凶，使天下勉而得其宜者，莫大於蓍龜，含其象，明其動，定其吉凶，行之不疑也。

Therefore, the Book of Changes contains the concept of "the Supreme Ultimate." The Supreme Ultimate gives rise to the Two Principles, which are yin and yang. Yin and yang interact and transform to produce the Four Symbols, which correspond to the four seasons, changing in a cycle of beginning and ending. From this transformation come the Eight Trigrams. The qualities of movement, joy, attachment, and peril are all embodied in these trigrams. Hence, the Eight Trigrams interact with each other, giving rise to fortune and misfortune. By properly managing fortune and misfortune, great achievements are realized. Therefore, there is no greater standard for taking patterns than heaven and earth, which have a clear hierarchy. There is no greater example of adaptability than the four seasons, which have appropriate progression and retreat. There is no greater luminous image than the sun and moon, which move day and night without changing their course. There is no higher status or greater honor than wealth and rank, which can promote the great way. There is no greater preparation of tools and full utilization of their functions than the sage, who observes the images of heaven and earth and understands the principles of all things. There is no greater exploration of hidden truths than the divining tortoise shells and yarrow stalks, which contain the images of things, clearly reveal changes, determine fortune and misfortune, and remove hesitation from people's actions.

故天生神物蓍龜也，聖人則之。四時更變，萬化得節也，聖人效之。天垂象日月昭焉，星辰位焉，寒暑節焉，聖人以之，而授民時以節。百事順之，則得，逆之，則失。取之於天也。河出圖，洛出書，理形於文，承天之化，聖人則之。取文於地，故觀天地之文，則存天地之情矣。天地之情得，而知四象之所自出也。故四象以卦示也。繫辭所以明也。定以爻變，所以斷其得失，是以先天而天順之，乘其時也。信民而民助之，民信其信也。尚賢以至，而得盡其忠也。是以自天佑之，吉無不利也。

Therefore, the heavens produce miraculous things, namely the yarrow stalks and the turtle shells, and the sage takes inspiration from them. The four seasons change in succession, and all transformations are regulated, so the sage imitates them. Heaven reveals signs through things: the sun and moon shine, the stars are in their proper places, cold and heat have their seasons, and the sage uses these to issue the seasons and establish the solar terms. All affairs that follow these principles gain success, while those that defy them suffer loss. This is taking law from heaven. When the Yellow River produced a diagram and the Luo River produced a book, the principles of things took form as writings, receiving the nurturing of heaven, and the sage took inspiration from them, taking writing from the earth. Therefore, by observing the patterns of heaven and earth, one can grasp their true nature; by grasping their true nature, one can understand the origin of the four images. Thus, the four images are displayed through the hexagrams, the attached words explain them, and the changes of the lines determine the outcome, thereby deciding gain and loss. Therefore, those who act before the time and are in harmony with heaven are favored by heaven because they seize the right moment; those who gain the trust of the people and are supported by the people are because the people believe in their sincerity; those who honor the virtuous and attract them will make them loyal. Therefore, it is said, "Receiving the blessing of heaven, auspicious and beneficial in all things."

子曰：書不盡言，言不盡意。然則聖人之意其不可見乎。子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。

Confucius said: Words cannot fully express speech, and speech cannot fully express the mind. If this is the case, can the mind of the sage not be seen? Confucius then said: The sage established images to exhaust the mind, set up the structure of the hexagrams to exhaust the true and false of all things, attached words to the lines of the hexagrams to exhaust what he wished to say, and through the transformation and mutual communication, exhausted the benefits of things, and stirred up people's hearts to exhaust the subtle functions.

夫意無窮也，言形之質也。言豈盡於意乎。書質之限也。書豈盡於言乎。則聖人之意不可見也。聖人以剛柔動靜之物，而為之象。相推無窮，咸備其理，庶以言盡其意也。設卦觀分凡是類者，無不掛焉。可以盡天下之情，偽矣。繫辭焉，定其吉凶，同其得失者，莫不咸在，庶以書盡其言也。易窮能變，變而能通，通而能久，可謂盡矣。天下之利矣。利之盡民不遺矣。本立至者也。故申之以孝慈，道之以忠敬，陳之以德義，示之以好惡，鼓其情性而民自樂，其道而不知其所以也。可謂其神矣。

The mind is boundless, while words are the form taken by the mind once it has been expressed. How can words fully express the mind? And characters are the limitations imposed upon words; how can characters fully express words? If this is the case, then the mind of the sage would be invisible. Therefore, the sage used the principles of hardness and softness, movement and stillness to establish the hexagrams, which change endlessly through mutual interaction, encompassing all kinds of principles. Thus, it is possible to use words to fully express the sage's mind. By establishing the structure of the hexagrams and observing their boundaries, all things of the same kind are included within them, thereby enabling the discernment of the true and false in the world. By attaching words to the hexagrams, determining their fortune and misfortune, and judging their gains and losses, nothing is left out, thus making it possible to use characters to fully express words. The principles of the Book of Changes reach their limit and thus transform; transformation leads to communication; communication leads to longevity. It can be said that this fully encompasses the benefits of the world. When benefits are widespread and all people are included, this is achieved only after the fundamental principles are firmly established. Therefore, it is explained through filial piety and kindness, guided by loyalty and respect, expressed through virtue and righteousness, and indicated through preference and aversion. It moves the hearts of the people, and they naturally find joy in it, following this principle without knowing why. This can be called marvelous.

乾坤其易之縕邪，乾坤成列，而易立乎其中矣。乾坤毀則無以見易，易不可見，則乾坤或幾乎息矣。是故形而上者，謂之道。形而下者，謂之器。化而裁之，謂之變。推而行之，謂之通。舉而措之，天下之民謂之事業。是故夫象聖人有以見天下之賾，而擬諸其形容，象其物宜。是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮。繫辭焉，以斷其吉凶，是故謂之爻。極天下之賾者，存乎卦，鼓天下之動者，存乎辭。化而裁之，存乎變。推而行之，存乎通。神而明之，存乎其人。黙而成之，不言而信，存乎德行。

The hexagrams Qian and Kun are probably where the essence of the Book of Changes lies. When the hexagrams Qian and Kun are arranged in sequence, the way of the Book of Changes is established within them. If Qian and Kun are destroyed, there would be no way to see the Book of Changes; and if the Book of Changes cannot be seen, then Qian and Kun would almost cease to exist. Therefore, what is above form is called "Dao," and what is below form is called "instrument." To transform and regulate is called "change," and to elaborate and put into practice is called "communication." To present it and apply it to the people under heaven is called "career." Therefore, regarding "xiang" (images): the sage observes the profound and intricate nature of all things under heaven, compares their forms and appearances, and symbolizes their respective appropriate qualities, thus calling it "xiang." The sage observes the changes of all things under heaven, examines their convergence and connection, and uses this to establish rituals and systems, attaching words to judge auspiciousness and misfortune, thus calling it "yao." To exhaust the profound and intricate of all things lies in the hexagram body; to stir up the changes of all things lies in the words of the hexagram lines; to transform and regulate lies in "change"; to elaborate and put into practice lies in "communication"; to be mysterious yet clear lies in people; to be silent yet accomplish it, and to convince people without words, lies in virtue.

乾坤物，之祖也。易物之理也。而體其剛柔之適也。故易縕積於乾坤也。天地既位，則乾坤運乎。其中而易得，其道也。乾坤毀失，天地之理則無以見矣。易不可見，則幾於無乾坤，以易之為道，始終以明文也。其不可以施邪，是故形之上者，至無之運也。故能體萬物而不遺，而出其首，物無不由也，謂之曰道。至於形可象者，謂之器。治其器化而裁之，使得宜之，謂之變。適其□可久而行也，謂之通。舉其裁制錯之天下，而民利之，咸得務之，以為事業，則官農工賈各事其事，以久之為業，而天下各得其行也。此易之道也。

The trigrams Qian and Kun are the ancestors of all things; the Book of Changes embodies the principles of all things, and it expresses the proper harmony between firmness and softness. Therefore, the essence of the Book of Changes is concentrated in Qian and Kun. Once heaven and earth are in their proper places, Qian and Kun operate within them, and the Book of Changes thus attains its way. If Qian and Kun are destroyed or lost, the principles of heaven and earth cannot be revealed; if the Book of Changes cannot be revealed, it is almost as if there are no Qian and Kun. As a way, the Book of Changes from beginning to end relies on words to clarify it, how could it be without something to rely upon? Therefore, what is above form is the operation of the void, thus being able to manifest all things without omission, standing at the head of all things, from which all things arise. This is called "the Dao." As for what is tangible and can be represented, it is called "the vessel." To regulate the vessels, to cultivate and shape them, so that each is appropriate, is called "change." To follow it and carry it forward continuously is called "communication." To apply the results of shaping to the world, so that the people benefit, and each person has his own task, this becomes "affairs." Thus officials, farmers, artisans, and merchants each do their own work, and by long-term engagement they become their professions, and all people thus find their proper roles. This is the way of the Book of Changes.

聖人見天下之奧，將以明之，擬諸形容，象其物宜，故謂之象。著諸其卦也。聖人見天下之動，而觀其□通，以制其常履。繫辭焉，以斷吉凶，故謂之爻。效之乎動也。辯之乎辭也。識其時效，其動化而制之，在其變中也。變得其適，終而始之，推而可久，在乎通也。顯其幽而明其神，在乎其人。觀其象得行其可，獲其正，能制而裁之，黙而成之，不言而信，在乎備徳。以成行，則民從其徳。信而化之也。故能運於無形，明於終始，知變化之道者也。

The sage observed the profound principles of the world and sought to explain them, thus comparing their forms and symbolizing their appropriate nature, which is called "image" (xiàng), and inscribing it upon the hexagram. The sage observed the changes of things in the world, examined their interconnectedness, and established the constant principles people follow in their daily lives, attaching words to judge fortune and misfortune, which is called "line" (yáo): using lines to imitate change, and words to distinguish matters. Recognizing the timing and effects, and regulating the changes through cultivation and control, all this is contained within "change" (biàn); when change is appropriate, it cycles continuously, and can be sustained, which depends on "communication" (tōng); revealing the hidden and clarifying the profound, this is the role of human beings. Observing the hexagram and applying it to practical matters, attaining the right path, being able to create and shape, achieving success in silence, convincing people without words, this is the virtue of a person of complete virtue. When virtue is fully realized and put into action, the people will follow his virtue, believe in him, and be transformed by it. Therefore, he can operate in the unseen, and clearly perceive the beginning and end, which is the understanding of the way of change.