volume eight the great treatise of the zhou changes part eight

八卦成列，象在其中矣。因而重之，爻在其中矣。剛柔相推，變在其中矣。繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也。剛柔者立本者也。變通者，趣時者也。吉凶者，貞勝者也。天地之道，貞觀者也。日月之道，貞明者也。天下之動，貞夫一者也。夫乾確然示人易矣。夫坤隤然示人簡矣。爻也者，效此者也。象也者，像此者也。爻象動乎內，吉凶見乎外。功業見乎變，聖人之情見乎辭。

The eight trigrams are arranged in sequence, and the forms of things are contained within them; when they are combined two by two, the lines are contained within them; the interaction between the strong and the yielding lines brings about change; when words are attached to them and interpretations are given, human actions are contained within them. Good fortune, regret, and hardship all arise from actions; the strong and the yielding lines establish the fundamental principles; change and adaptability are in harmony with the appropriate time; good fortune and misfortune are achieved by upholding the right path. The way of heaven and earth is to uphold the right path and thus reveal itself to people; the way of the sun and moon is to uphold the right path and thus shine brightly; all activities in the world are guided by upholding the right path consistently. The trigram "Qian" is strong and vigorous, clearly revealing simplicity; the trigram "Kun" is yielding and gentle, clearly revealing ease. The lines imitate these qualities; the images take their form from these qualities. The lines and images move within the hexagram, and good fortune and misfortune manifest in human affairs; achievements are expressed through change, and the mind of the sage is expressed through words.

剛柔相推，而八卦成矣。八卦既列，象在其中矣。天地山澤，雷風水火，天下之大象也。健順動止，離險巽說，庶情之大端也。可得而見矣。相因而重之，爻動其中，兩而相求，情偽可得而吉凶形矣。剛柔相易，變化可觀也。繋辭以辨其動，吉凶悔吝之所明也。故可以觀其辭而效其動。剛柔者，素定其位而立其本也。變而通之者，就其吉而違諸凶，易其所也。從其時而歸其貞，可貞勝矣。夫貞者，得其分，恆其一，不徇於外也。則於物不惑矣。得事之幹也。當吉而保其吉，當凶而索其凶，天地以是貞也。得萬物之觀而為人之則也。日月以是貞也。得萬物之瞻而保其明也。

The interaction between the strong line and the gentle line leads to the formation of the Eight Trigrams. Once the Eight Trigrams are arranged, the images of things are contained within them: Heaven, Earth, Mountain, Lake, Thunder, Wind, Water, and Fire, which are the greatest images in the world. The qualities of strength and firmness, gentleness and compliance, movement, stillness, attachment, danger, compliance, and harmony are the main characteristics of various natures, and all these can be seen from the Eight Trigrams. When the Eight Trigrams are combined one upon another, the lines within them change; when they respond to each other in pairs, truth and falsehood can be discerned, and thus fortune and misfortune become apparent. The transformation between strength and gentleness allows for the observation of change; by attaching words to explain these changes, the meanings of fortune, misfortune, regret, and hardship can be clarified. Therefore, people can observe the words and imitate the movements. The term "strong and gentle" refers to establishing the positions of the lines and laying the foundation. The term "change and adaptability" refers to seeking good fortune and avoiding misfortune, and changing the position one occupies. By following the trend of the times and returning to the correct path, one can achieve success through uprightness. The term "zheng" means to remain steadfast in one's role, to be constant and unchanging, not to be swayed by external influences, thus not being confused by the myriad things, and grasping the main point of affairs. When fortune is due, one retains it; when misfortune is due, one seeks it out. Heaven and Earth are like this, thus becoming the object of reverence for all things and the standard for human behavior. The sun and moon are like this, thus being looked up to by all things and maintaining their brightness.

天下萬物得其生動，皆得其貞一，故能繼其續也。夫乾運天之神，堅其一而不雜，確然易也。坤得地之順也。守其一而成物，隤然簡也。皆保一以成，其施而無情巧焉。示其以易，簡也。而物從之得矣。爻者，人得效此而動也。象者，人得像此而制也。爻象動於內，可得而觀也。吉凶見乎外，可征而從也。功業見乎變，因變而成也。聖人之情見乎，辭可得，極於深而至之也。

All things in the world obtain their growth and activity because they receive the exclusive and upright virtue, thus being able to continue without end. "Qian" (Heaven) operates the mysterious workings of heaven, remaining steadfast in one and not confused, indeed firm and strong, which is the "Yi" (Change); "Kun" (Earth) receives the gentle and yielding nature of earth, holding fast to one and thus bringing forth all things, indeed gentle and yielding, which is the "Jian" (Simplicity). They both achieve success by holding fast to this "one." They bestow upon all things without mixing in personal desires or cleverness, thus revealing to people the plain and simple. Therefore, all things obey them and each obtains its own. The "Yao" (Lines) are something people can imitate in their actions; the "Xiang" (Images) are something people can take as a model in their making. The Yao and Xiang move within the hexagram, and can be observed; good fortune and misfortune manifest in human affairs, and can be verified and followed. Achievements are shown in change, and are accomplished through change; the mind of the sage is expressed in words, and can be understood, reaching the profound and arriving at it.

天地之大徳曰生，聖人之大寶曰位。何以守位曰仁，何以聚人曰財。理財正辭，禁民為非曰義。古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之冝，近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情。作結□而為網罟，以佃以漁，蓋取諸離。

The greatest virtue of Heaven and Earth is called "life," and the most precious treasure of a sage is called "position." What is used to maintain this position? It is benevolence. What is used to gather people? It is wealth. Managing wealth, regulating names and words, and preventing the people from wrongdoing is called "righteousness." In ancient times, the sage Fuxi ruled over the world. He looked up to observe the phenomena of Heaven, looked down to observe the principles of Earth, observed the patterns of birds and beasts and the suitability of the land; he took inspiration from his own body nearby and from all things far away, thus beginning to create the Eight Trigrams, to connect with the virtue of the divine and to compare the forms of all things. He also wove ropes into nets and traps, used for hunting and fishing, probably taking inspiration from the trigram Li.

天設四時而寒暑周焉。地設剛柔而生長遂焉。此天地之徳而厚其生也。聖人者，合天地之德，備萬物之情，帝人之器也。故有位而其道乃行，位其大寶者，與能守其位者仁也。何以仁，能聚其財，財也者，得物之財而資人以為財也。故設罟網作耒耜，通舟楫，易交貨，是類者民得物之財，成聖人之仁也。故得安其所聚，保其所居財之利爭斯興也。故治其分，正其名，禁其非，制而得冝曰義。故始於垂衣而列貴賤，中於重門而擊柝，終於弦木為弧矢，以示其禁而得易之變。此聖人之義而保其仁也。

Heaven establishes the four seasons and the alternation of cold and heat completes a cycle, while Earth establishes the principles of hardness and softness, allowing growth to be accomplished. This is the virtue of Heaven and Earth, used to nurture the lives of all things. The sage is one who combines the virtue of Heaven and Earth and possesses the feelings of all things, being the measure for governing people. Therefore, he must hold the position of a ruler, so that his way can be carried out. The position of a ruler is the most precious treasure, and the one who can hold onto this position is the one with benevolence. How is benevolence manifested? It is through the gathering of wealth. Wealth refers to obtaining the benefits of resources, using them to support people and thus forming riches. Therefore, setting up nets, making plows and hoes, opening up boats and rafts, and exchanging goods, these kinds of activities allow the people to gain the benefits of resources, thus fulfilling the benevolence of the sage. Therefore, the people can live in peace in their settlements and retain their places of residence. However, when wealth increases, contention arises, so it is necessary to regulate distinctions, correct names and titles, prohibit improper actions, and maintain proper control. This is called 'righteousness'. Therefore, at first, they draped clothes to distinguish rank and status, then built high gates and beat wooden drums to announce the time, and finally bent wood into bows and carved wood into arrows to display prohibitions. All these reflect the adaptability of the Book of Changes. This is the 'righteousness' of the sage, used to preserve his 'benevolence'.

太古，鳥獸萬物多而人寡，不待易物之財。人人自保其資也。至於人寖而盛，物斯鮮矣。食用艱矣，則智者有易。仰觀象於天，得四時之易也。俯觀法於地，承天時而易也。觀鳥獸之文，類聚群分，就利違害，而從其易也。觀其情而得其冝也。健以施下，順以承上，可則動之否，則止之險，則經之親，則麗之外。柔以說之，內順以巽之，近得於身也。天乾而地坤，雷動而山止，日照而雨濡，風散而澤潤，物之大者也。在乎萬物其生也。含陰陽而生其受也。

In the remote past, birds, beasts, and all things were numerous while human population was sparse, so there was no need for exchanging goods. Everyone had their own resources. But when the population gradually increased, resources became scarce, and life became difficult in terms of food, clothing, and daily needs. Then wise people promoted the way of change. They looked up to observe the heavenly phenomena and understood the changes of the four seasons; they looked down to observe the principles of the earth and adapted to the heavenly changes. They observed the patterns of birds and beasts, seeing that they gathered in groups according to their kind, and acted to seek benefits and avoid harm, following the principle of change. By observing their nature, they understood what was suitable for each. The strong and vigorous acted upon the lower, while the gentle and compliant served the upper. When something was feasible, they acted; when not, they stopped. When encountering danger, they measured it; when encountering something favorable, they relied upon it. To others, they used gentleness to bring joy; within, they used compliance to gain acceptance. In close proximity, they took the image of their own bodies. Heaven is Qian, Earth is Kun, Thunder moves, Mountains remain still, Sun shines brightly, Rain nourishes, Wind disperses, and Moisture moistens. These are the greatest among all things. In regard to all things, their generation contains the energies of yin and yang, and each has a particular emphasis in its nature.

偏象之氣，故乾為馬，坤為牛。震為龍，巽為雞。離為雉，坎為豕。艮為狗，兊為羊。是以天下之受可得矣。於是始畫八卦，見其象，察其數，運於無形，明於顯著。混萬物而為一，而咸得其情則知其所麗矣。網罟內虛而外堅，維之離之象也。魚禽麗之而不脫弱，能麗其強，離之義也。遂犧而供其庖焉。天下之利，眾歸往而取法焉，故曰庖犧氏之王天下。立其位而行其道也。

Because the images and energies they receive differ, the trigram Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Li represents a pheasant, Kan represents a pig, Gen represents a dog, and Dui represents a sheep. In this way, the nature of all things in the world can be understood. Therefore, Fuxi began to draw the eight trigrams, observing their images and examining their numerical principles, making them function in the invisible and manifest in the visible; integrating all things into one, each obtaining its proper nature, thus knowing where each belongs. A net is hollow inside and strong outside, tied together with ropes, which is the image of the trigram Li; fish and birds once attached to it cannot escape, and a weak net can catch strong animals, which is the meaning of Li's "attachment." Thus, hunting animals to provide food for the kitchen. All people benefited, and many came to follow him, so it is said that Fuxi ruled the world, establishing his position and promoting his way.

包犧氏沒，神農氏作。斵木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。

After the death of the Bagua Emperor, the Shennong Emperor rose to power. He carved wooden plow heads and bent wood to make handles for plows, teaching the people the convenience of tilling and weeding the fields. This is probably based on the imagery of the "Yi" hexagram.

神農氏之時，人育而繁，腥毛不足供給其食，修易其變，觀天地之冝，相五榖之種可食者，收而藝之。易物之才而生財也，其在於器乎。故斵木為耜，揉木為耒，木可以揉曲直於斯得之，為象能動木也。其義益之大也，神而化之，得農之道。是以取諸益。

In the time of Shen Nong, the population grew rapidly, and the supply of raw meat and animal skins was no longer sufficient for sustenance. Therefore, he refined the principles of change from the Book of Changes, observing what was suitable in heaven and earth, and examining which grains were edible, gathering them for cultivation. By transforming the materials of resources and generating wealth, the key lay in the use of tools. Thus, he carved wood into plow heads and bent wood into plow handles—wood could be bent and straightened as needed, and this quality was precisely utilized. In terms of symbolic representation, the hexagram Yi (Increase) has Xun (Wind) above, representing wood, and Zhen (Thunder) below, representing movement, which symbolizes the ability to shape wood. In terms of meaning, this represents the great use of 'increase'; by skillfully cultivating and transforming, he attained the way of farming. Therefore, it is said that the symbol is taken from the hexagram Yi.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所。蓋取諸噬嗑。

At midday, a market is set up, attracting people from all over the country, gathering goods from everywhere, exchanging them and then parting ways, each person obtaining what they need. This is probably symbolized by the Hexagram of Eating Fire.

上古人質而自守其居，自費其用，而不相往來。財貨之有餘，不足不知其均也，故為之市。致天下之民，聚天下之貨而交易之，各得其所，齊其有餘而退，噬嗑之義也。日中者，明也。萬物皆相見，而不相昧。動於明之象也。是以取之噬嗑。

In ancient times, people were simple and lived in their own places, using their own resources without interacting with others. They had much or little, but did not understand the need to exchange goods to achieve balance. Therefore, markets were established. People from all over the world were gathered, goods from everywhere were collected for mutual exchange, each obtaining what they needed, thus adjusting the surplus and deficiency between them, and then they dispersed. This is the meaning of the hexagram "噬嗑". At noon, it is the brightest time, when all things are clearly visible without confusion. The upper trigram of "噬嗑" is "离" (Fire), and the lower trigram is "震" (Thunder), which represents action in the light. Therefore, it is taken as the image of "噬嗑".

神農氏沒，黃帝堯舜氏作。通其變，使民不倦，神而化之，使民冝之。易窮則變，變則通，通則久，是以自天佑之，吉無不利。黃帝堯舜垂衣裳而天下治，蓋取諸乾坤。

After the death of the Divine Farmer, the Yellow Emperor, Yao, and Shun successively rose to prominence. They understood the changes of things, preventing the people from becoming weary; they subtly nurtured the people, enabling each to find their proper place. The Way of the Book of Changes reaches its extreme and then transforms; transformation leads to communication, communication leads to longevity, so they received the protection of Heaven, bringing auspiciousness and benefit in all directions. The Yellow Emperor, Yao, and Shun governed the world with ease, probably by following the patterns of the Qian and Kun hexagrams.

古之厚民者，興其利，未設其禁也。及世久而民盛，利薄而無分，則民殫其力，不足以為養民，患其競，不足以相禁。故聖人慮其患，因時而易變，故黃帝堯舜氏制度數採，章封土田，建官分賢不肖，而等其貴賤，通物之財，以為用。易物之力，以待勞。攻物之能，以相御。使物之能，以相濟。是以神而化之，民得冝之，易窮則變，變則通，通則久。易天下之物，成天下之務。終乾坤，極萬物，而易行於無窮。是以自天佑之，吉無不利。天保其尊，地保其卑，聖人安上，眾民安下，其象天上地下也。其義上健而無為，下順職事也。上下旣位可久而無替也。是以取諸乾坤。

In ancient times, those who treated the people with kindness only did things that were beneficial to the people, and did not establish any prohibitions. But when generations passed and the population grew, the benefits became scarce and there were no limits to them. The people exhausted their strength but still could not support themselves; their worries lay in competing with each other, yet there was no way to restrain them. Therefore, the sages considered this danger and adapted to the situation to make changes. Thus, the Yellow Emperor, Yao, and Shun established systems, numbers, and patterns, divided territories and land, set up officials, distinguished the virtuous from the wicked, and determined their ranks of honor and status. They circulated goods for people to use, exchanged human labor to meet demands, utilized the functions of various things to control each other, and used the abilities of different things to support one another. In this way, they skillfully nurtured the people, allowing them to each find their proper place. 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. By changing the things in the world, it accomplishes the tasks of the world. It begins and ends with the trigrams of Heaven and Earth, exhausts all things, and the Way of the Book of Changes continues endlessly, so it can "be favored by Heaven, and have no misfortune." Heaven preserves its high position, Earth preserves its low position; the sage resides above, and the people reside below, taking the image of Heaven above and Earth below. In terms of principle, those above are strong and vigorous but not active, while those below are gentle and obedient, each fulfilling their duties. When the upper and lower each occupy their proper positions, they can last long without decline. Therefore, it takes the image of the trigrams of Heaven and Earth.

刳木為舟，剡木為楫，舟楫之利，以濟不通。致遠以利天下，蓋取諸渙。

By hollowing out wood to make a boat and sharpening wood to make oars, one uses the convenience of the boat and oar to cross waters that were previously impassable, transporting goods to distant places and benefiting the world. This is likely taking the image from the Hexagram of Dispersing.

木之為物，浮於水也。可以行險而不窮也。故虛木而舟之，剡木而楫之，以濟乎水，渙之象也。得其散適而致其遠，渙之義也。是以取諸渙。

Wood can float on water and can walk on dangerous places without being trapped or in distress. Therefore, hollowing out wood to make a boat and sharpening wood to make oars for crossing water — the hexagram "Huan" has above the trigram "Xun" representing wood and below the trigram "Kan" representing water, which is exactly this image. Taking its meaning of dispersing and spreading out, being suitable anywhere and able to reach distant places, this is the meaning of the hexagram "Huan." Therefore, it is said to take the image of "Huan."

服牛乗馬，引重致遠，以利天下，蓋取諸隨。

Taming cattle and driving horses to pull heavy loads and transport them to distant places, thereby benefiting the world, is probably based on the imagery of the Hexagram of Following.

牛者，堅壯之物，可以牽引其重。馬者，健速之物，可以乗而致遠。柔弱乗其剛壯之物，隨之象也。動而說之，隨物之性而牽致之義。是以取諸隨。

Cattle are sturdy and strong animals, capable of pulling heavy loads; horses are agile and swift, suitable for riding to distant places. A weak person controlling a strong and vigorous animal corresponds to the image of the Hexagram of Following. The lower trigram is Zhen (Thunder), representing strong movement, and the upper trigram is Dui (Lake), representing gentle joy. Movement is below and joy above, following the nature of things to guide and drive them, which is the meaning of "following" in the Hexagram of Following. Therefore, the image is taken from the Hexagram of Following.

重門擊柝，以待暴客，蓋取諸豫。

Setting up successive gates and striking wooden clappers to patrol at night, used to guard against violent bandits, is probably based on the imagery of the Hexagram 61, Yu (Joy).

以柔順之道，則物之生心也。剛動於外，以閒之豫之象也。則暴客無至也。順而動之，得其備矣。豫之義也。是以取諸豫。

Using only a gentle and yielding approach towards others will lead people to develop covetous desires. The hexagram Yu (Joy) has the hexagram Kun (Earth) below, which represents yielding, while the line nine in the fourth position is strong and active outside, used to guard against external dangers. This is exactly the meaning of the hexagram. Thus, fierce bandits will not come. Acting in accordance with the situation and being prepared, this is the principle of Yu, which means 'preparation in advance.' Therefore, it is said to take the image of Yu.

斷木為杵，掘地為臼。臼杵之利，萬民以濟，蓋取諸小過。

Cutting wood to make a pestle and digging the ground to make a mortar, using the pestle and mortar to pound rice for the convenience of the people, allowing all to be sustained, is probably derived from the image of the Hexagram of Small Crossing.

杵動於上，臼止於下。上動而小，小過之象也。小器設而萬民獲濟，小能濟大，小過之義也。是以取諸小過。

A pestle moves up and down on top while the mortar remains still below: The upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Gen (Mountain), representing stillness. There is movement above but the movement is slight, which matches the image of this hexagram. By setting up such a small tool, the people are provided with sustenance. Achieving great results through small means, this is the meaning of the hexagram Xiao Guo. Therefore, the image is taken from Xiao Guo.

弦木為弧，剡木為矢。弧矢之利，以威天下，蓋取諸睽。

Bending wood and attaching a bowstring to make a bow, sharpening wood to make an arrow, using the sharpness and power of the bow and arrow to subdue the world, is probably taking the image from the Hexagram of Estrangement.

睽小事吉。象不合而爻用也。是其全用而外合，以為用。得其小用也。睽眾才以為小器，睽之象也。利威逺而合諸睽者，睽之義也。是以取諸睽。

The Hexagram Kui's statement says, "It is auspicious for small matters." Its image shows the upper and lower parts being separated and not in harmony, yet each line still has its own function. This is precisely how things are accomplished through the overall application and external combination, hence achieving only minor results. Combining various separated materials to make small utensils is the image of the Hexagram Kui. Advantage lies in intimidating distant places and bringing together what was previously separated, which is the meaning of the Hexagram Kui. Therefore, it is said to take the image of Kui.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。

In ancient times, people lived in caves and slept in the wilderness. Later sages changed this by using houses, with beams above and eaves below, to shelter from wind and rain. This is probably modeled after the卦 of Zang (Great Strength).

上古人淳而未得其器之適也，故穴居以求其溫。野處以薄其燠，未免於墊隘風雨也。土弱脃之物，棟宇堅壯之物也。易之以宮室，上棟下宇，自下而壯，大壯之象也。則可以待風雨而極其宮室之用也。大壯之義是以取諸大壯。

In ancient times, people were simple and had not yet found suitable tools, so they lived in caves to seek warmth, and slept in the open to escape the heat, but inevitably suffered from dampness, narrowness, and the hardships of wind and rain. Earth is a soft and brittle material, while beams and eaves are strong and sturdy. By using houses instead, with beams above and eaves below, layer by layer becoming stronger from the bottom up, this is the image of the Great Strength hexagram. Thus, it can shield against wind and rain and fully realize the function of a dwelling. This is the meaning of the Great Strength hexagram, hence it is said to take its image from the Great Strength.

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數。後世聖人易之以棺槨，蓋取諸大過。

In ancient times, when burying the dead, they would wrap the body thickly in firewood and bury it in the open fields, without building a mound or planting trees, and the period of mourning had no fixed duration. Later sages changed this practice, using coffin and outer case instead, probably taking their inspiration from the卦 of Great Excess.

太古之人，樸而未散，哀樂之情無繫也。故生而求充其體，死而葬諸中野，以為無知而異類也。後世淳漓情智外散，故親其親，子其子，而哀樂惡欲之心盈矣。是以聖人因遵其情，而成其敎明，神道立上，下修五禮，設五敎以養生送死，以達其情而天下聽矣。設棺槨，穴地而葬之，其象入於澤也。其義不忘死而過厚之也。是以取諸大過。

In ancient times, people were simple and their nature had not yet scattered, so their feelings of sorrow and joy had no attachments. Therefore, they lived only to fill their bodies and buried the dead in the fields, believing that the dead had no consciousness and were not of the same kind as the living. Later, the pure customs became thin and superficial, emotions and minds spread outward, so they loved their parents, cherished their children, and had feelings of sorrow, joy, hatred, and desire filling their hearts. Thus, sages followed human emotions to establish education and clarify the divine way, setting up rules above and refining the five rites below, establishing five kinds of education, to care for the living and bid farewell to the dead, allowing human emotions to be expressed and the whole world to follow. They made coffins and buried the dead by digging the earth, taking the image of the Upper Trigram of the Great Excess as Lake, with the body entering beneath the lake; in terms of meaning, it is not forgetting the dead and treating them with more respect than usual. Therefore, it is said to take the image of the Great Excess.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。

In ancient times, people used knotted ropes to record events and govern the world, but later sages replaced this with written characters and contracts. Officials used them to handle government affairs, and the people used them to be accounted for, which is probably modeled after the卦 of Guai.

上古官職未設，人自為治，記其命而巳，可以結繩也。至於道散，於是聖人始立百官，造書契，萬民不待力求而以之察之。夬，剛長而至於五也。上下百官皆在其位，夬之象也。小人之道外其義，可以決而治矣。是以取諸夬。象者像也，義者財也，有其象則備其財矣。故制器者先得其象焉。

In ancient times, there were no official positions; people managed their own affairs, and simply recording commands was enough, which could be handled by the method of tying knots. When the pure customs began to disintegrate, sages first established officials and created written contracts, so the people did not need to make great efforts to obtain things, but could check matters by means of them. The hexagram Gua (夬) has a strong yang line reaching the fifth line, symbolizing that all officials above and below are in their proper positions, which is precisely the image of the hexagram Gua. The way of the petty person is excluded, and thus matters can be decided and governance achieved, which is its meaning. Therefore, it is said to take the image of Gua.the so-called 'image' means taking a symbolic form, and 'meaning' refers to the material; having that hexagram image means possessing the material for making objects, so those who make objects first obtain its hexagram image.

是故易者象也。象也者像也。彖者材也。爻也者效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也。陽卦竒，陰卦耦，其德行何也。陽，一君而二民，君子之道也。陰，二君而一民，小人之道也。易曰：憧憧往來，朋從爾思。子曰：天下何思何慮，天下同歸而殊塗。一致而百慮，天下何思何慮。日往則月來，月往則日來。日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歳成焉。往者屈也，來者信也，屈信相感，而利生焉。尺蠖之屈以求伸也，龍蛇之蟄以存身也，精義入神以致用也，利用安身以崇徳也。過此以往未之或知也。窮神知化德之盛也。

Therefore, the Book of Changes is "xiang" (image), and "xiang" is taking images; "tuan ci" (彖辞) speaks of the nature of a hexagram, while "yao" (line) imitates the changes of things in the world. Thus, good fortune and misfortune arise from this, and regret and meanness become evident. In yang hexagrams, there are more yin lines, and in yin hexagrams, there are more yang lines. Why is this so? Because the lines of yang hexagrams are drawn as odd numbers, while those of yin hexagrams are drawn as even numbers. What about their virtues? A yang hexagram represents a ruler governing two commoners, which is the way of the gentleman; a yin hexagram represents two rulers competing for one commoner, which is the way of the petty person. The "Yao" (line) of the fourth line of the hexagram "Xian" says: "Moving about restlessly in mind, only friends will follow your thoughts." Confucius said: What is there to think about in the world? The affairs of the world take different paths yet arrive at the same goal, and although they are considered from a hundred different angles, they all converge to one. What is there to think about? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, and light is produced. When cold passes, heat comes; when heat passes, cold comes; cold and heat alternate, and a year is completed. What has passed is bending, what comes is stretching; bending and stretching respond to each other, and benefit arises. The inchworm bends its body in order to stretch itself; the dragon and the snake hide in order to preserve themselves. Studying the meaning and principles to the point of being inspired is to achieve practical results; using the way skillfully to establish oneself is to cultivate virtue. Beyond this, there is nothing that human beings can know; to exhaust the divine and understand the workings of creation is the height of virtue.

易曰：困于石，據于蒺藜，入于其宮，不見其妻，凶。子曰：非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至。妻其可得見邪。易曰：公用射隼于髙墉之上，獲之。無不利。子曰：隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之。有動而不括，是以出而有獲。語成器而動者也。子曰：小人不恥，不仁，不畏，不義，不見利，不勸，不威，不懲。小懲而大誡，此小人之福也。易曰：屨校滅趾，無咎。此之謂也。善不積不足以成名，惡不積不足以滅身。小人以小善為無益，而弗為也。以小惡為無傷，而弗去也。故惡積而不可掩，罪大而不可解。易曰：何校滅耳，凶。

The *Line Statement* of the *Third Line* in *Kun* says: Being trapped by a stone and leaning against thorn bushes, entering one's house but not seeing one's wife, it is dangerous. Confucius says: Being trapped in a place where one should not be trapped, one's reputation will surely suffer; relying on something that should not be relied upon, one's self will surely be in danger. Suffering both disgrace and danger, death is imminent, how could one see one's wife? The *Line Statement* of the *Top Line* in *Jie* says: The prince shoots a falcon from a high wall, and hits it, there is no disadvantage. Confucius says: The falcon is a bird, the bow and arrow are tools, and the one shooting is a person. A gentleman keeps the tools on his person, waits for the right time, and then acts, so where would there be any disadvantage? When one acts there is no obstruction, so when one takes action, there is immediate gain. This illustrates the principle of preparing the tools first before taking action. Confucius says: A petty person, not knowing shame, will not practice benevolence; not knowing fear, will not uphold righteousness; not seeing benefit, will not strive; without fear, will not be punished. A minor punishment brings about a great warning, which is precisely the fortune of a petty person. The *Line Statement* of the *First Line* in *Shihe* says: Wearing shackles on the feet, injuring the toe, there is no fault. This is exactly the principle mentioned above. Good deeds not accumulated are insufficient to establish a reputation, evil deeds not accumulated are insufficient to destroy oneself. Petty persons regard small good deeds as having no benefit and are unwilling to do them, regard small evil deeds as having no harm and are unwilling to eliminate them. Therefore, evil deeds accumulate until they cannot be concealed, and guilt becomes so great that it cannot be escaped. The *Line Statement* of the *Top Line* in *Shihe* says: Carrying shackles on the shoulder, injuring the ear, it is dangerous.

子曰：危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。易曰：其亡其亡，繫于苞桑。子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。子曰：知幾其神乎，君子上交不諂，下交不瀆。其知幾乎。幾者，動之□，吉之先見者也。君子見幾而作，不俟終日。易曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。君子知微，知彰，知柔，知剛，萬夫之望。

Confucius said: Those who bring about danger are those who are content with their position and do not seek change; those who bring about downfall are those who only protect their possessions; those who bring about chaos are those who believe they have already achieved peace. Therefore, a gentleman remains alert to danger even in times of peace, remembers the possibility of downfall even when alive, and keeps in mind the risk of disorder even during times of peace, thus ensuring his own security and the preservation of the state. The line statement of the fifth line of the hexagram "Pu" says: "It is about to perish, it is about to perish, only then can it be as firm as a bundle of mulberry trees." Confucius said: Those with shallow virtue but high status, limited wisdom but grand ambitions, and weak strength but heavy burdens, rarely escape misfortune. The line statement of the fourth line of the hexagram "Ding" says: "The tripod's legs break, overturning the delicacies of the prince and lord; the body of the tripod is stained with dirt, which is ominous." This refers precisely to those who are incapable of fulfilling their duties. Confucius said: To understand the subtle nuances of things, perhaps that is the profound mystery. A gentleman does not flatter in his dealings with superiors and does not look down upon inferiors, which is to understand these subtle nuances. The term "ji" refers to the most subtle signs of change, and the initial indications of good fortune. A gentleman acts upon these subtle signs without waiting for a full day. The line statement of the second line of the hexagram "Yu" says: "Upright and firm as a rock, there is no need to wait for a whole day, to maintain uprightness and gain good fortune." If one is as firm as a rock, why would one need to wait for a whole day? This is sufficient to make a decision. A gentleman understands both the subtle and the obvious, both the soft and the strong, thus becoming the person whom all people look up to.

子曰：顏氏之子，其殆庶幾乎。有不善，未甞不知。知之未甞復行也。易曰：不逺復，無祗，悔。元吉。天地絪縕，萬物化醇，男女構精，萬物化生。易曰：三人行則損一人，一人行則得其友。言致一也。子曰：君子安其身，而後動易其心，而後語定其交，而後求。君子修此三者，故全也。危以動，則民不與也。懼以語，則民不應也。無交而求，則民不與也。莫之與，則傷之者至矣。易曰：莫益之，或擊之，立心勿恆，凶。

Confucius said: The disciple of the Yan family is probably close to understanding the subtle signs. Whenever he did something wrong, he was always aware of it immediately; once he became aware, he would not repeat it again. The line statement of the first line of the hexagram "Fu" says: Not having gone far, he turns back, thus not suffering great regret, which is very auspicious. The vital energies of heaven and earth intermingle and intertwine, thus giving rise to the flourishing of all things; the union of male and female vital energies gives birth to the proliferation of all creatures. The line statement of the third line of the hexagram "Sun" says: When three people walk together, one should be reduced; when one walks alone, he will gain a friend. This is precisely about returning to singleness. Confucius said: A gentleman first ensures his own stability before taking action; first calms his mind before speaking; first establishes mutual trust before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one is in a dangerous situation yet acts rashly, the people will not follow him; if one speaks out of fear, the people will not respond; if one makes a request without having established trust, the people will not give him anything. Without people following him, those who wish to harm him will come. The line statement of the top line of the hexagram "Yi" says: No one comes to benefit him, but instead someone attacks him, his mind is not constant, which is dangerous.

易者：聖人寄其物，而設其象也。象者，可觀其物冝人，得而象。彖者：言乎卦之卦義，可觀其辭，而得其歸也。爻者：效天下之動也。動而吉凶悔吝之所生也。貞一而可以勝之矣。夫陰陽者，相求之物也。勝而往居為之主也，情性之所歸也，故其偶寡者而得其主也。其德行者，陽者明也。無私而體物之理也，可以施其令而保其尊也，一之道也。故陽卦一君子而二小人從，順之道也。陰者，暗也。昧於時之務也，承命而力其事，小人之職二之道也。故陰卦一小人而二君子，顚其道也，反其行也。而貴於形也。

The "Yi" is the sacred book in which the sage寄托 the principles of all things through the hexagrams. The "xiang" refers to the symbolic representation of things, allowing one to understand their appropriate characteristics and thus take a corresponding image. The "tuan ci" explains the meaning of a single hexagram; by examining its words, one can grasp the overall trend of the hexagram. The "yao" imitates the changes of things in the world; whenever there is a change, fortune, misfortune, regret, and hardship arise, and only by maintaining correctness and focus can one overcome them. Yin and Yang are mutually seeking and harmonizing forces. The side that prevails and occupies a position becomes the master, which is where the nature of things resides. Therefore, the side with fewer lines (yao) may still take the dominant position. In terms of virtue: Yang represents brightness, is impartial, and can comprehend the principles of all things, issuing commands and maintaining a high position. This is the principle of "one," so a Yang hexagram is like a gentleman with two followers, following the path of obedience. Yin represents darkness, is ignorant of affairs, and can only accept orders and work diligently. This is the role of a petty person, following the principle of "two," so a Yin hexagram is like a petty person with two gentlemen, reversing the proper order and violating the proper conduct, focusing only on external appearances.

夫以形累而不以神遇者，非君子。貞一之道也。天下之器廣矣，其為物多矣，繫而憧憧，往來不離其形，而求其至，使從其思者，不亦劣乎。思而慮之，自喪之矣。何暇至於物哉。故聖人無思也，無慮也，寂然貞一，而不可惑也。以同也。而歸其殊塗以一也，而致其百慮，物自有其終始也。何所思慮哉。是以貞一之道，無不歸其同也。至於日往則月來，月往則日來，用舍相推也，往者不用也，來者用也。以不用而保其用，守其貞一也。故明焉。寒來則暑徃，暑徃則寒來，寒暑相代，故能成其歳，本於止而後動也。

All those who are burdened by external appearances and cannot align with others through spirit are not true gentlemen, and thus do not follow the path of uprightness and focus. The world's objects are vast and things are numerous; if one's mind is unsettled, constantly moving about and not free from external forms, yet still hopes to attain the highest level and make all things obey one's thoughts, is this not clumsy? Constantly thinking and worrying only leads to losing oneself, how can one have the strength to respond to all things? Therefore, the sage has no thoughts and no worries, quietly maintaining the principle of uprightness and focus without being confused: using 'sameness' to unify diverse paths, and using 'oneness' to connect myriad thoughts. Each thing has its own beginning and end, so what is there to think about? Thus, following the path of uprightness and focus inevitably leads to 'sameness'. As for the rising and setting of the sun and moon, the moon's setting and the sun's rising, this is the mutual alternation of taking and letting go: the past is temporarily not taken, while the coming is taken; relying on 'non-use' to preserve 'use' is precisely maintaining uprightness and focus, so that brightness arises. As for the coming of cold and the arrival of heat, the alternation of cold and heat, they mutually replace each other, thus completing a year. The fundamental reason lies in first stopping and then moving.

故時之往則不用也，止也，故為之屈。時之來則用也，動也，故為之伸。屈而伸之，乃利生也。故尺蠖之屈以求伸也。龍蛇之蟄以存身也。皆本其止也。以是聖人窮理而盡性，止於無方，行於無形者，所以致神之用也。致其利用，能安其身者，修廣其德，用之而不殆也。道極乎是矣。故能窮神之所自知變之所化，此德之盛也。易之大歸也。聖人之至矣。是以君子保其貞一，得其所安，然後名可達也。非所困而困焉，非所據而據也，不量其力，危辱及矣。死期將至，雖至親而畔也。妻其可見乎，此不能安其身而愼其求也。

Therefore, when the right moment has passed, it is not used, which is called 'stopping', hence termed 'bending'; when the right moment arrives, it is used, which is called 'movement', hence termed 'extending'. From bending to extending, benefit arises. Thus, the inchworm bends its body in order to achieve extension, and the dragon and snake remain coiled in order to preserve themselves, both relying on 'stopping' as the foundation. Therefore, the sage thoroughly investigates principles and fully expresses his nature, stopping in the state without fixed location, moving in the place without form, which is the way to achieve the subtle and profound function. Those who can achieve beneficial application and maintain themselves are cultivating and expanding their virtue, using it without danger, and the Dao reaches its culmination here. Therefore, those who thoroughly investigate the origin of the subtle and understand the source of change, this is the perfection of virtue, the ultimate goal of the Book of Changes, and the peak of the sage. Thus, the gentleman preserves his sincerity and constancy, attains the proper position, and then his reputation can be realized. If one is trapped where he should not be, relies on something he should not rely on, and does not measure his own strength, danger and disgrace will follow. When death is near, even the closest relatives will turn away, how could one see his wife again? This is the result of failing to maintain oneself and being careless in one's pursuits.

夫保其身者，動而無失也。修德者，利其用也。是以公用射隼于髙墉之上，獲之無不利。德之備時之動，故能獲其位也。得位而蒞於民者，不可以不察於小人。為人之上者，本乎仁也。愛而過之，失其仁也。故小懲而大誡，乃小人之福也。御之以道仁，在其中矣。是以屨校滅趾，無咎至乎。惡積而累之罪大而誅之，無及之矣。則小人滅其身，而君子失其刑也。是以何校滅耳，凶。居其位而不失御其下之道，則可矣安。而盈之自喪之矣。斂身慮危，乃可全也。故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。

Those who can preserve themselves act without any mistakes in their every movement; those who cultivate virtue know how to make the best use of it. Therefore it is said, "The prince shoots a hawk from a high wall and hits it, there is no harm." When virtue is complete and the timing is right, one acts, thus preserving his position. When one has obtained a position and governs the people, he must not fail to understand the minds of the petty people. To be a superior person lies in benevolence; but if kindness is excessive, one loses benevolence. Therefore, minor punishments bring about great warnings, which is actually the good fortune of the petty people. Using the right way to manage them includes benevolence, thus it is said, "Wearing leg irons hurts the toes, but there is no fault," which is considered proper. When evil accumulates and the crime becomes too great to be tolerated, it is too late to remedy it: the petty people thus destroy themselves, and the gentleman also makes mistakes in the use of punishment. Therefore it is said, "Carrying shackles hurts the ears, which is dangerous." To remain in position without losing the method of controlling subordinates is sufficient; but to be in a secure position yet arrogant and self-satisfied is to invite one's own downfall. To restrain oneself and always be mindful of danger, one can preserve oneself. Thus, the gentleman does not forget danger when things are stable, does not forget ruin when he is alive, and does not forget disorder when times are peaceful, thereby ensuring his own security and the preservation of the state.

故曰，其亡其亡，繫于苞桑，然後能保其位也。愼在於謀大任重乎不可以不審也，過斯敗之矣。故德薄而位尊，智小而謀大，力小而任重，鮮不及矣。是以鼎折足，覆公餗，其形渥，凶。不勝其任者也。夫能知其事之微者，可以從其大也。履其大任，其重雖萬變而得其神也。夫知幾則禍福之源明矣。幾者，事之來也。介然如石，不可以利，變也。觀吉而動，何不利焉。故上交不諂，不苟容也。下交不瀆，不輕怠也。知則吉矣。豈待於終日乎。故知微，知彰者，知其終始也。知柔，知剛者，識變化之為也。君子能知此者，萬夫之所望，可則而象也。此聖人之道至也。無以加矣。

Therefore, "when about to perish, only then can it be as firm as a vine tied to a thick mulberry tree," thus securing one's position. The essence of caution lies in not being careless when undertaking great endeavors or assuming heavy responsibilities; exceeding one's capacity leads to failure. Hence, those with shallow virtue yet lofty status, limited wisdom yet grand ambitions, and weak strength yet heavy burdens rarely escape calamity. Therefore, it is said, "the tripod's legs break, overturning the noble lord's delicacies; the body of the tripod is stained with filth, indicating danger," which describes someone incapable of fulfilling their duties. Only those who can discern minute details can shoulder great tasks; when taking on major responsibilities, even if circumstances change endlessly, one can grasp their essence. Understanding "ji" (the subtle signs of change) means one comprehends the origins of fortune and misfortune. "Ji" refers to the initial signs of an impending event; it is steadfast like a rock, not swayed by profit. If one discerns the auspicious path and then acts, where could there be misfortune? Therefore, not being servile in dealings with superiors is not being fawning; not being dismissive in dealings with inferiors is not being careless. Knowing this brings good fortune; why wait for the whole day? Thus, knowing both the subtle and the obvious is to understand the beginning and the end of things; knowing both the soft and the strong is to comprehend the workings of change. A gentleman who understands these becomes the object of universal admiration, someone to be emulated, representing the pinnacle of the sage's way, beyond which nothing surpasses it.

靜而無思，而得其神焉。見幾而後動，顏子者也。動而後知，知非而復，近尚於幾也。近而復之，不適於悔，好學者也。故曰，顏氏之子，其殆庶幾乎。有不善，未甞不知。知之未甞復行。是以不逺復，無祗，悔。元吉。知天之幾者，能通天下之志也。雖逺也，學而可以至之也。學以求之，其至者非一，以求之不可得也。故天地絪縕相繼，男女感應，相與皆一而通之乃能化醇也。學而二三，則其志惑矣。何以應哉。積一以求之，乃得其有。易曰“蒙亨，匪我求童蒙，童蒙求我。”志求而應，然後能自化也。是以三人行則損一人，一人行則得其友。言致其一也。

A quiet and untroubled mind, thus attaining that mysterious insight, discerning the subtle and then acting, this is Yan Hui. Acting and then realizing, realizing the mistake and turning back, this is also close to "ji" [the subtle and the beginning of things]. Not going far and then turning back, not falling into great regret, this is the way of a diligent learner. Therefore, it is said, "Yan's disciple, perhaps he is close to knowing 'ji' [the subtle and the beginning of things]. He has no single instance of wrongdoing that he does not become aware of; once he becomes aware, he does not repeat it." Therefore, the first line of the hexagram "Fu" says, "Not going far and then turning back, not falling into great regret, great auspiciousness." Those who can perceive the subtle workings of Heaven can harmonize the hearts of all under Heaven. Though the realm is distant, it can be reached through learning. But if one seeks it through learning without focusing on a single goal, one will not attain it. Thus, the vital energies of Heaven and Earth intertwine closely and continue without end; men and women respond to each other and form harmonious pairings, all returning to a single focus and thus achieving the cultivation of a refined and harmonious nature. When learning is divided and scattered, the mind becomes confused; with what can one then respond? Only by accumulating a single-minded pursuit can one truly gain something. The hexagram "Meng" states, "The hexagram 'Meng' is smooth, not I who seek the child in confusion, but the child in confusion who seeks me." Only with the aspiration to learn can there be a response, and then one can cultivate oneself. Therefore, it is said, "When three people walk together, one of them will be a teacher; when one walks alone, one will find a friend," referring precisely to the return to a single focus.

君子學以致其道者，身得其安也。則動而不失其節矣。心得其易也，則語而得其當也。辨而得其交也。應而供其求也。君子修此三者，故能全也。故危以動，則民莫與。懼以語，則民不應。無交而求，則民不與。莫與之，則傷之者至矣。是以莫益之，或擊之，立心勿恆，凶。心無主矣。於物不辨矣。何以為恆哉。修是而可以周矣。

A gentleman cultivates his way through learning, thus attaining stability in himself, so that his every action remains measured; when his heart is at ease, his words become appropriate, and his ability to discern matters allows him to gain friends, while his responses satisfy others' needs. A gentleman who perfects these three aspects can thus preserve himself. Conversely, if one is in a dangerous situation yet acts recklessly, the people will not follow him; if one is filled with fear while speaking, the people will not respond; if one has no relationship yet seeks help from others, the people will not give. Without people to support him, those who wish to harm him will come, hence it is said, "No one comes to benefit him, but rather people come to attack him, his mind is not enduring, thus it is dangerous." This is due to a lack of firm principle within, and an inability to distinguish matters, so how can he maintain endurance? If one perfects these virtues, he can be complete and without flaw.

子曰：乾坤，其易之門邪！乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。其稱名也，雜而不越；於稽其類，其衰世之意邪！夫易，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭，則備矣。其稱名也小，其取類也大，其□逺，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。

Confucius said: The hexagrams Qian and Kun are probably the gateway to the Zhou Changes. Qian represents pure yang, and Kun represents pure yin. When these two principles of yin and yang are combined, the strong lines and the flexible lines take form. They are used to express the creative power of heaven and earth in generating all things, and to connect with the virtue of divine creation. The names given to the hexagrams and lines in the Zhou Changes may seem complex, but they do not exceed the limits of meaning. When examining the categories to which these names belong, they may reveal the anxieties of a time of decline and disorder. The book of Zhou Changes makes clear what has already happened, and discerns what is yet to come. It reveals the subtle and explains the obscure, revealing the nature of all things and giving them appropriate names, distinguishing the categories of things, and using proper words to judge good and bad fortune. Its names are small, but the categories it represents are vast. Its meaning is profound, its words are elegant, its expressions are indirect yet accurate, and its accounts are elaborate yet reserved. It guides the people in their actions through the principles of yin and yang, and explains the consequences of gain and loss.

乾坤相求而為八卦，八卦重錯而窮天下之象，皆生於乾坤也，非易之門邪！故乾，陽物也；坤，陰物也。陰陽各合德，而有剛柔之體，以體象天地之為，以通神明之德。其取象稱名，雖雜細也，而吉凶之分不過於理。故聖人考其辭義，而嘆之不敢正言也，其衰世之意邪，憂其傷也。

The trigrams Qian and Kun interact with each other to generate the Eight Trigrams. The Eight Trigrams then overlap and interweave, exhausting all forms of things in the world. All these are generated from Qian and Kun. This is not precisely the gateway of the Zhou Changes? Therefore, Qian represents the yang, and Kun represents the yin. Yin and yang combine their own virtues, thus forming the shapes of strong and weak lines, used to symbolize the workings of heaven and earth, and to connect with the virtue of the divine. Although the symbols and names they take are intricate and numerous, the distinctions of fortune and misfortune never go beyond the principles. Therefore, the sages repeatedly examine the meanings of the line statements, can only express their admiration but dare not speak directly. This is probably the mindset of a time of decline and disorder, a concern for the harm to the world's way.

夫易，明其旣往而察其將來，顯其微而闡其幽，開物之狀而當名辨物正言，而吉凶備，斷於辭矣。其稱名者，小可以藏其取類也，大可以廣其陳也。其□逺可以探賾，其辭文可以玩其意也。其言委曲而直於理，其事放肆而伏藏其奧焉。此立本於小也、近也、曲也、放也，觀其□有以副，而明之則大也、逺也、中也、深也。故因貳而索之，可以濟民之行；明而動之，可否而失得來報，以治其本也。

The Zhou Changes is a book that explains past events in order to understand future ones, revealing subtle things and explaining hidden ones, showing the nature of all things and giving them appropriate names, distinguishing their categories, and explaining them with proper words. Thus, fortune and misfortune are fully presented, and all matters are decided by the statements of the hexagram lines. The terms it establishes, in small matters, can contain all the symbolic representations, and in large matters, can broadly cover all things. Its depth is profound, allowing one to investigate hidden mysteries; its wording is elegant, allowing one to appreciate its meaning. Its words are indirect yet directly point to the truth, and its recorded events are elaborately presented yet contain profound secrets. This is based on fundamental principles of smallness, nearness, intricacy, and openness, and when these are properly coordinated, they become vast, profound, upright, and deep. Therefore, by following the two principles of yin and yang, one can assist the people in their actions; by clearly understanding before acting, one can know in advance whether an action is feasible and its consequences, thus using this to govern the fundamental aspects of affairs.

易之興也，其於中古乎？作易者，其有憂患乎！是故履，德之基也；謙，德之柄也；復，德之本也；恆，德之固也；損，德之修也；益，德之裕也；困，德之辨也；井，德之地也；巽，德之制也。履，和而至；謙，尊而光；復，小而辨於物；恆，雜而不厭；損，先難而後易；益，長裕而不設；困，窮而通；井，居其所而遷；巽，稱而隱。履以和行，謙以制禮，復以自知，恆以一德，損以逺害，益以興利，困以寡怨，井以辨義，巽以行權。

The rise of the Zhou Changes probably occurred during the middle ancient times. The person who composed the Changes probably had a mind filled with worries and concerns. Therefore, the Book of Footsteps establishes the foundation of virtue, the Book of Humility provides the handle for virtue, the Book of Returning establishes the root of virtue, the Book of Constancy ensures the firmness of virtue, the Book of Loss represents the cultivation of virtue, the Book of Gain represents the abundance of virtue, the Book of Difficulty represents the discernment of virtue, the Book of Well represents the foundation of virtue, and the Book of Following represents the restraint of virtue. The Book of Footsteps is harmonious and reaches the highest level, the Book of Humility is humble yet more illustrious, the Book of Returning discerns things from the subtlest details, the Book of Constancy remains steadfast even in complex situations without tiring, the Book of Loss first finds difficulty and then ease, the Book of Gain maintains long-term abundance without artificial effort, the Book of Difficulty remains in hardship yet ultimately attains success, the Book of Well resides in its place yet spreads its benefits to others, and the Book of Following weighs matters and remains concealed. Therefore, use the Book of Footsteps to regulate conduct, the Book of Humility to restrain propriety, the Book of Returning for self-examination, the Book of Constancy to maintain one's virtue, the Book of Loss to avoid misfortune, the Book of Gain to promote benefit, the Book of Difficulty to reduce resentment, the Book of Well to distinguish righteousness, and the Book of Following to apply flexibility.

易之興也，當於中古乎，世衰道喪，而患其憂。情實相逺，而詐怨之蔓也。故其思深，其防曲，原天下之理，窮變化之□，則吉凶悔吝其我之所自乎。故履，徳之基也，其德所治而有別也，則不失亂矣。別而寡親，和之乃為至也。別而履之，和而從之，禮樂之道，可以立德而成行矣。

The rise of the Zhou Changes (I Ching) should have occurred during the middle ancient times: when the world was declining and the righteous path was lost, the person who composed the Changes was troubled by these concerns. Human sincerity became distant, and deceit and resentment spread widely. Therefore, he thought deeply and guarded carefully, exploring the principles of the world and investigating the changes of things. Thus, good fortune, regret, and hardship are actually brought about by oneself. Therefore, the Book of Footsteps (the "Xu" hexagram) is the foundation of virtue, governing the distinction between superior and inferior, so that chaos does not arise. However, with distinctions, close relationships become fewer, so harmony must be used to balance things, reaching the ultimate state. By using rites to distinguish and follow them, and using harmony to accompany, this is the way of combining rites and music, which can establish virtue and achieve personal cultivation.

用而交者，謙也。卑以自牧，得人之尊，其道光也，故能制其履，而保其所履也。往而不知復，無其本也；知悔而復，復於本也。不逺而復，在其小而來著乎，自知者也，德之本也，道之所由生也。定於內外之分者，可久之道也，其德固矣。定於內矣，雖多雜而不厭也，恆其一德者也。

The means of interacting with others is the hexagram "Modesty." By cultivating oneself in humility, one gains the respect of others, thus making its way broad and shining. Therefore, it can restrain one's actions and maintain the proper boundaries. To keep moving forward without knowing when to turn back is to lose one's root; but to recognize regret and return is to return to the root. To stop after not going very far is to detect faults when they are still minor, which is the ability to know oneself. This is the root of virtue, where the great way originates. Establishing clear boundaries between inner and outer aspects is a path that can endure, thus making virtue firm. When the inner self is at peace, even amidst external disturbances and chaos, one does not become weary. This is what the hexagram "Perseverance" refers to as maintaining one's virtue with unwavering focus.

損己奉上，德之修也。損以減己，固先難矣，而說以與其道，易也，可以附其安矣，其何害乎。益其下者也，得寛而容也。長而能寛，不設備而民信也。自上與下，得下之竭，興利者也。困也者，君子辨其失而考德，困與窮而修之，故能終通也，不責於人也，其寡怨矣。君子保德，猶井之不渝也。德遷而及民，養而不窮，井之德也。施而不求其報，君子之義也。巽而下民者，非虧君子之道也，志有所之而為制也，稱於物之情而□隱乎其中，所以行權而制事也。事不巽則不能制也。此君子行於易而周其患也。

Reducing oneself to serve those above is the cultivation of virtue. The hexagram "Loss" teaches people to restrain themselves. At first, this is naturally difficult, but if one joyfully follows this path, it becomes easier over time, and one can rely on it for stability. What harm could there be? The hexagram "Benefit" refers to increasing the welfare of those below. Being broad-minded and able to accommodate many people, those in high positions who maintain this virtue for a long time do not need to set up defenses, and the people will naturally trust them. When those above give to those below, the people will wholeheartedly serve, which is the way of benefiting others and bringing about prosperity. The hexagram "Obstruction" signifies that a gentleman, when inpredicament, distinguishes his own mistakes and tests his virtue. By cultivating himself in hardship, he ultimately achieves success, without blaming others, thus reducing resentment. A gentleman guards his virtue like well water, which does not become tainted. Virtue spreads to the people, nurturing them without ever being exhausted, which is the virtue of a well. Giving without expecting return is the righteousness of a gentleman. The hexagram "Following" represents humility and yielding to the people below, which does not diminish the way of a gentleman, but rather, it is because of a purpose to be achieved that there is restraint. By weighing the actual situation and keeping things hidden, one can apply flexibility and manage affairs. Without humility, one cannot exercise restraint. This is how a gentleman acts according to the Book of Changes, comprehensively dealing with worries and difficulties.

易之為書也不可逺，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。其出入以度，外內使知懼，又明於憂患與故。無有師保，如臨父母。初率其辭而揆其方，旣有典常。茍非其人，道不虛行。

The book of The Zhou Changes cannot be neglected, for its principles are ever-changing: the hexagrams and lines are in constant motion and do not remain in one place, circulating throughout the six positions. They move up and down without fixed patterns, with yin and yang lines alternating. It cannot be regarded as a fixed doctrine, but must be adapted to the changes. Its movements and retreats follow a pattern, making people both externally and internally aware of caution, and also understanding the circumstances and causes of worries and troubles. Even without a teacher or mentor, reading it feels like having parents nearby. At first, one follows its words to infer its meaning, and will find that there is an inherent order within it. If one is not capable of practicing this way, the principle will not be applied in vain.

易之為書也，中於務而不可逺，其為道也，因時而易，不滯於固。周流六位，而不見其狀。上下無常，剛柔相易，各指其要，惟變所適。象其物宜，觀其吉凶，得其出入之度。則內外知懼，而進退之分著也。又明於憂患與，憂患之所從，則凶悔之兆。儼乎其前，如父母師保之臨也。初修其文而度其義，可得時之適，為守常之道。得其道而後行。

The Zhou Changes is a book that is closely related to practical human affairs and cannot be neglected. As a principle, it changes with the times and does not remain fixed in old ways. It pervades the six lines of the hexagram, yet does not show a fixed form; it moves up or down without fixed rules, with yin and yang alternating, each indicating the essential points of the time, adapting to changes. By taking the images of things as appropriate, observing the auspicious and inauspicious, and grasping the standards for entering and exiting, advancing and retreating, then both inside and outside will be aware of caution, and the limits of advancement and retreat will become clear. Also, by understanding worries and their origins, the signs of danger and regret will be clearly visible, like the presence of parents and teachers. Initially, one should study its words and measure its meaning, thus obtaining appropriate actions, becoming a standard for constant adherence; only after attaining this principle can one put it into practice.

易之為書也，原始要終以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辨是與非，則非其中爻不備。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭則思過半矣。二與四同功而異位，其善不同。二多譽，四多懼，近也。柔之為道，不利逺者，其要無咎，其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝邪！

The book of The Zhou Changes examines the beginning and the end of things, using these as the essence of a hexagram. The six lines are interrelated, but each represents the situation at that particular moment. The meaning of the first line is difficult to understand, while the meaning of the top line is easier to grasp, because the first line is the origin and the top line is the conclusion. The statements of the first line merely compare the beginning of a matter, while the top line completes the conclusion of the hexagram. As for the interrelation of things, the expression of virtue and righteousness, and the distinction between right and wrong, these cannot be fully understood without the middle lines. Alas, if one wishes to investigate matters of survival, death, good fortune, and misfortune, one can know them even when at rest. A wise person merely looks at the statement of the hexagram and already understands half of it. The second line and the fourth line have similar functions but different positions; their benefits are not the same. The second line often receives praise, while the fourth line often incurs fear, because the fourth line is close to the position of the ruler. The way of yielding and gentleness is disadvantageous when it is far from the ruler's position; its principle lies in avoiding mistakes, relying on yielding and being in the center. The third line and the fifth line have similar functions but different positions: the third line often brings danger, while the fifth line often brings merit, because of the difference in rank between the two. Being in these positions, weakness brings danger, while strength is probably the way to succeed.

易之為書，原始要終以為體也。夫物生而後有象，象成而後有數。窮數極變而為終。君子觀之可以知其歸也。六爻之設，陰陽之位，尊卑之分，剛柔之處，吉凶之報，象其時物也。初始象也，擬其形而則之，故難知也。其數窮變，極道之終也，故易知。初以辭擬之，其終得其體也，本難知而末易見也。是故雜類其事，思察為德，辨其是非，要其吉凶，觀夫中而得之矣，歸其主之制也。智者觀其彖辭，得象之大□，則六爻之雜，變化之理，□之則吉，違之則凶，蓋得其半矣。

The book of The Zhou Changes (I Ching) traces the beginning and concludes with the end, using this as the essence of a hexagram. Things first come into being, then take form, and after form is established, numbers are assigned. When numbers are exhausted and changes reach their extreme, this is the conclusion. The gentleman observes this process and thus understands the destiny of things. The establishment of the six lines (yao) involves the positions of yin and yang, the distinctions of respect and hierarchy, the places of firmness and softness, and the responses of good fortune and misfortune, all derived from the images of things at that time. The first line represents the beginning, and can only be compared to its shape and imitated, so it is difficult to understand. When reaching the top line, the numbers are exhausted and the changes have reached their end, which is the conclusion of the way, so it is easy to comprehend. The first line uses the line statements (yao ci) to compare, and only at the end does the whole become clear. The origin is difficult to know, while the end is easy to see. Therefore, when examining various matters mixed together, reflecting and investigating to achieve virtue and righteousness, distinguishing right from wrong and investigating good fortune and misfortune, one must observe the middle lines to gain understanding, and finally conclude with the main line's determination. A wise person observes the彖辞 (interpretation), grasps the great image of the hexagram, and thus understands the mixed lines and the principles of change. Following these leads to good fortune, while violating them leads to misfortune, and roughly half of the meaning is already understood.

三與四同功而異位，陰耦也，承陽之道也。二多譽，四多懼，四近於尊，疑其逼也，柔之道也。逺而不利，二得柔中，中不邪也，柔奉上也，故多□而吉焉，故柔而居之，吉也。三與五同功而異位，微以及著，陰陽分佈，三則陽緫下象也，臣之道也。兩三才積，剛柔而至於五，大君之道也，故同功而異位。三多凶，有民而上，乗髙而難居也。五多功尊，無過也，為上者能斷其制也，故柔居之而危，其剛勝者也。

The third line and the fourth line have the same function but different positions: the fourth line is yin, which is an even position, and it follows the path of supporting the yang. The second line often receives praise, while the fourth line often faces fear, because the fourth line is close to the尊位, and people suspect it of attempting to overpower the sovereign. This is the situation of the gentle and compliant. Being far from the尊位 is not advantageous. The second line is in the center of the lower trigram and thus has the quality of 'softness in the center,' which avoids being perverse. It can also comply and serve those above, so it often gains good fortune, hence it is auspicious to be soft in the second position. The third line and the fifth line have the same function but different positions: from minor to significant, yin and yang are distributed in between. The third line represents the yang controlling the lower trigram, which is the path of a minister. When two trigrams are combined, the yang and yin reach the fifth line, which represents the great sovereign's path. Therefore, they have the same function but different positions. The third line often faces danger because it controls the people below yet is above them, riding on a high position and thus finds it difficult to remain secure. The fifth line often achieves success and is honored, without making mistakes, as the person in the upper position can make independent decisions. Therefore, being soft in the fifth position is dangerous, and only a strong and vigorous person can take on that position.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非他也，三才之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。

The Zhou Changes is a comprehensive text covering a wide range of subjects: it includes the principles of Heaven, the principles of humanity, and the principles of Earth. It integrates the three fundamental elements of Heaven, Earth, and humanity, each divided into two aspects, thus forming six lines. The term "six" does not have any other meaning; it simply refers to the principles of the three elements. The principles are ever-changing and flowing, hence they are called "yao"; yao have different levels and distinctions, hence they are called "wu"; wu categories are intermingled, hence they are called "wen"; when the arrangement of wen is improper, fortune and misfortune arise from this.

易之為書也，廣大悉備矣，明三才之道焉。八卦小成，體其象矣，因而重之，耦天下之情，以極其剛柔之理也。故三才之道，以六位而成文也。道有變動，情之求也，故六爻效其動焉。位有陰陽，處有剛柔，得其等列，當其行事，故曰物。物雜而剛柔有閒，故曰文。文之不當，則不能治也，故有吉凶之及焉。

The Zhou Changes is a vast and comprehensive work, elucidating the principles of the three fundamental elements of heaven, earth, and humanity. The Eight Trigrams represent the basic forms of things, and by combining them in pairs, they correspond to the myriad phenomena of the world, thus exhausting the principles of change between yin and yang. Therefore, the principle of the three elements is expressed through the arrangement of six lines. The way is ever-changing and flowing, reflecting the mutual interaction between reality and emotion, so the six lines imitate this movement. The lines have yin and yang, and their positions have hardness and softness, each occupying its proper rank and fulfilling its appropriate function, thus called "things." When things are mixed and the distinction between hardness and softness is established, it is called "pattern." If the arrangement of the pattern is improper, governance is not possible, hence the occurrence of good or bad fortune.

易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？是故其辭危。危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。

The rise of The Zhou Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably emerged during the time between King Wen of Zhou and King Zhou of Shang. Therefore, its words are full of caution. For those who are cautious, The Book of Changes brings them peace; for those who are careless, The Book of Changes leads to their downfall. Its principles are extremely vast, and nothing in the world is left out; if one can maintain vigilance throughout, its essence is to avoid mistakes. This is called the principle of The Book of Changes.

易之興也，當末殷周之盛德也。殷紂反正，文王受幽，憂於危亡，故積其行事，極其象類，窮其變化，作為易之書，以違其凶悔而明其道也。使憂者謹愼而得其平，民所助也；易之不戒者，自致其傾，眾所棄也。所以推其亡而固其存也。其道甚大，而百事得舉也。懼其凶害，閒其進退，則始終□其無咎，此易之道也。

The rise of The Zhou Changes (I Ching) occurred precisely during the late Shang dynasty and the flourishing era of the Zhou dynasty. King Zhou of Shang violated the right path, while King Wen of Zhou was imprisoned in Youli, fearing the impending calamity. He thus gathered all the experiences he had undergone, exhausted the categories of hexagrams, and explored the extremes of yin and yang changes, composing this book called The Easy (Yi). It was used to avoid misfortune and regret and to clarify the correct path. It enables those who are anxious to act cautiously and thus attain safety, which is what the people wish to support; those who disregard the admonitions of The Easy bring about their own downfall, which is what the people reject. This is precisely to eliminate ruin and secure survival. Its principles are extremely vast, thus enabling all affairs to be accomplished. If one fears misfortune and danger, and restrains one's advances and retreats, then from beginning to end there will be no error, which is the principle of The Easy.

夫乾天下之至健也，德行恆易以知險。夫坤天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。天地設位，聖人成能，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

Heaven is the most vigorous and strong, its virtue is always easy and accessible, thus it can foresee difficulties. Earth is the most gentle and yielding, its virtue is always simple and unadorned, thus it can foresee obstructions. The Book of Changes can bring joy to the heart, can examine the thoughts of the feudal lords, determine the fortune and misfortune of the world, and accomplish the diligent endeavors of the world. Therefore, in the interplay of change and expression, auspicious events have prior omens: by observing the phenomena of things, one can know what tools to make; by questioning about matters, one can know the future. Heaven and Earth have set the positions of above and below, and the sage achieves his talents within this. People plan, and spirits also plan, while the common people participate and each do their part. The Eight Trigrams use symbolic images to indicate, and the line statements and the tiger statements explain with reality. When strong and weak lines are mixed together, auspicious and ominous outcomes can be seen. The movement of the lines is based on benefit and harm, and auspicious and ominous outcomes change with human feelings. Therefore, love and hatred attack each other, and auspicious and ominous outcomes arise from this; distance and nearness seek each other, and regret and hardship arise from this; sincerity and falsehood respond to each other, and benefit and harm arise from this. In general, the human feelings shown by the Book of Changes, when close yet not harmonious, is ominous; or when they harm each other, there is regret and hardship. Those about to betray, speak with shame; those with doubts, speak in a scattered and confused manner; the virtuous speak briefly; the restless speak much; those who falsely accuse the good speak hesitantly; those who lose their integrity speak in a twisted way.

夫乾天下之至健也，一而靜，故能通天下之志，知天下之幾，則無險而不知也。知其為者敗之，故能守其易。坤天下之至順也，直而方，達天下之事，識天下之過，故能無阻不察也，則知其執事失之也，故能守其簡。健而通之，動而順之，皆得其止，故能說天下之心，窮天下之慮，定天下之吉凶，使天下自曉而不亂也。

Heavenly Mandate is the most vigorous and strong in the world, it is single-minded and tranquil, thus it can connect the aspirations of all under heaven and understand the omens of all things. There is no difficulty or danger that it does not know. It knows that those who act recklessly and wrongly will surely fail, so it can maintain its simplicity and ease. Earthly Mandate is the most gentle and yielding in the world, it is upright and square, thus it can understand all affairs under heaven and discern all faults. There is no obstruction that it cannot perceive, thus it knows how those who carry out tasks have erred. Therefore it can maintain its simplicity and ease. By using strength and vigor to connect, and by using gentleness and yielding to receive, both can find their proper resting place, thus enabling the hearts of all under heaven to be pleased and harmonious, exhausting all thoughts of the people, determining the fortune and misfortune of the world, and making the people understand clearly without confusion.

是故變化之道、云為之務，吉事先兆，制器知象，占事知來。天地設位而生化，聖人象之而成能，故將有為也，可以盡其事之始終。謀鬼神於卜筮，則百事歸上之□，而盡力於下矣。八卦備其象，可以象也；爻彖伸其情，可以思也。剛柔與居，達其文理，察其取舍而吉凶可見矣。觀其利而後變動，察其吉凶而後遷其情，此易之道也。

Therefore, the principles of change, the words and actions of affairs, and auspicious events all have prior signs: those who make tools gain inspiration from the hexagrams, and those who inquire about matters can foresee the future. Heaven and Earth set up the positions of above and below and thus produce change and transformation; sages take the patterns of Heaven and Earth to cultivate their abilities. Therefore, when about to act, one can investigate the beginning and end of an affair thoroughly. Using divination to seek counsel from spirits, all matters are entrusted to those above, while those below merely exert their efforts. The eight trigrams contain the images of things, which can be used as models; the line statements and the彖statements clarify the actual conditions, which can be used for reflection. The strong and weak lines coexist within a hexagram; by understanding the meaning and structure, one can examine its choices and decisions, and thus see auspiciousness or misfortune. Clarifying the advantages and disadvantages before taking action, and discerning auspiciousness or misfortune before changing one's mind, this is the principle of the Book of Changes.

故取愛惡相攻而得失者，吉凶生也；逺近相取而差時者，悔吝生也。情以感物者，利之生也；偽以蔽人者，害之及也。夫物不相得，則近而彌凶也，或害之而悔且吝。故將叛者，其辭慚，內虛而求其說也；中心疑者，不知所從，其辭枝也。吉人守之而……闕。

Therefore, love and hatred attack each other and distinguish gains and losses, from which good and bad fortune arise. When distant and near seek each other but miss the right timing, regret and hardship arise. Those who sincerely move external things bring benefit; those who use deceit to mislead others bring calamity. Whenever there is no mutual harmony, the closer they are, the more dangerous it becomes, or they harm each other, resulting in regret and hardship. Therefore, those about to betray others speak with shame, their hearts empty and their words forced. Those who are doubtful do not know whom to follow, and their words become fragmented and disorderly. The virtuous hold fast to themselves... (The original text ends here, with the rest lost.)