■I its!) w) m m), m (©) a ism* m)> Pts^sfe. □□□□□ (2) □□□□□□*§, *ri&fg&&. ftl (» JSt^ffiDSH, MWt£im:£{?). □ The several disciples asked, saying: "The Changes often mentions dragons; what is the virtue of the dragon like?" Confucius said: "The dragon is great indeed.The dragon's form shifts. When it approaches the Lord in audience, it manifests the virtue of a spiritual sage.That on high it rises and moves among the stars and planets, sun and moon, and yet does not look far away is because it is able to be yang\ that below it moves throughout the depths of the deep, and yet does not drown is because it is able to be yin. Above, the wind and rain hold it aloft; below there is heaven.........(1) into the deep currents, the fishes and reptiles surround it and of those beings of the watery currents there is none that does not follow it; perched up high, the god of thunder nourishes it, the wind and rain avoid facing it, and the birds and beasts do not disturb it." (He) said: "The dragon is great indeed.While the dragon is able to change into a cloud, it is also able to change into a reptile, and also able to change into a fish, a flying bird, or a slithery reptile. No matter how it wants to transform, that it does not lose its basic form is because it is the epitome of spiritual ability...........(2) ............in it, there is that which you cannot examine. The wise one cannot examine its changes, the disputant cannot its beauty, and even the most clever cannot outdo its markings.......birds .., achievement .. in it, transforms into a slithery reptile is because it has the capacity of spiritual honor and is the most honored being under heaven." 1 /LCi Sť; ffiä šÉftl, m^HR, ©£0*ť. š£A^/J\ (4) M." ?LŤH: Hit ^rlff^H, ičŕS^rfn^LB, nTai»£. AA tfe, ä B "js«&40fl§". • "tŕí (/C) fiWÍÍŠ." ÍLŤS: UtW^ m m) nr cw i» (&) s t, 4feB "ín: {%) ňiw«M. • a H: "ffif&ťkf, ÄflteH." ÍL^-H: JltW A A£^MŠ&fô& ^Äžf, «ii¥? is**;*, (6) [ä ni] 1a¥? "M W f^A^IMTl S «ľlf "#1f" 4SC0 "II". ^flffií^^A^. • ^El: "H gll, íLŤ (7) 0: "iEgíg" flift. ľ (£P) ÄSite, (He) said:"The dragon is great indeed.As for the dragon's ..virtue, it is called..........(3) Changes ........ennobling it one calls it a 'gentleman'; that it is careful of affairs and comes together respectfully, in seminal purity and tender harmony and yet does not conceal its worthiness, one ennobles it calling it 'master.' Now great, now little, its direction is as one. It is most useful .., and one names it'gentleman,' for which 'Yellow skirts' approximates it.'Venerably awe-inspiring, semi-nally pure and firmly strong, when in motion it cannot be deflected, for which 'not repeated' approximates it."2 The Changes says: "The [sleeping] dragon; do not use."3 Confucius said: "That the dragon sleeps and is not yang is because when the time arrives but it does not come out, it can be called sleeping. That the great man is content with (loss:) idleness and does not go to court, being on guard and restrained at home, is also just like the sleeping of the dragon. Because its motion is muddled and it cannot be used, therefore it says, 'The sleeping dragon; do not use.'" The Changes says:"The rafting (sic) dragon; there is regret.'"1 Confucius said: "This speaks of being above and treating those below arrogantly; there has never been a case (5)5 of one who treats those below arrogantly not being in danger.As for the sage's establishment of government, it is like climbing a tree: the higher one gets, the more one fears what is below. Therefore it says: 'The rafting dragon; there is regret.'" The Changes says; "The dragon fights in the wilds; its blood is black and yellow."f' Confucius said: "This speaks of the great man's treasuring virtue and effecting education among the people. As for the filiality of culture, is it only the dragon whose gathering of beings includes even those who have survived violence? [Is it only] the sage whose virtue and propriety are broad and great and whose modeling of beings is complete? (6) 'The dragon battles in the wilds' speaks of the great man's broad virtue connecting with the people below. 'Its blood is black and yellow' manifests (markings:) cnlture.That the sage issues laws and teachings in order to lead the people is also like the dragon's markings, which can indeed be called 'black and yellow'Therefore, it is called 'dragon.' When you have seen a dragon, there is no mention greater than it." The Changes says: "The king's retainer is hobbled, hobbled; it is not the present's reason."7 Confucius said: (7)" 'The king's retainer is hobbled, hobbled' speaks of his difficulty. It is only because he knows of the #, #JaflKte. ' «b: "fl»3f (8) £, ft ftrfn#£, t£OT/fff (¥)? T*JSIiJ8H*^, 8fl=F«, w«,n±, ii Mnf s"; »£H, m m M in"«(«) («)"; un^m, mm^m-k, m -mm mr. <=> Afif^ (9) JL^Ej: if«K&»&H, & OH) Hi ffl-fcfl^tt, &£ff§|£, fcj&mafr, □□□□□□^□□D □□□□□□«(?) ^^^7f (A) 3, lfcfc (M)" ifa. ^^a, ifcb^ii-fe. • #q: "m^n («), [A] (10) JL^-Q: SfA£. ^Sft, &A (A) # difficulty that it therefore reiterates it to warn the present age. If the gentleman knows of the difficulty and prepares for [it, then] it will not be at all difficult.When he sees the pivot and acts on it,.. there will be achievement. Therefore, by preparing for difficulty, .. easy; by acting on the pivot, he completes and maintains his person, and there is no mention of auspiciousness or inauspiciousness in it. 'It is not the present's reason' is not to speak only of the present, but that things are shaped in the past," The Changes says: "The cauldrons broken (8) leg: Overturns the duke's stew; his punishment is execution-in-chamber; inauspicious."8 Confucius said:"This speaks of the lower not being capable of fulfilling its responsibility. If it is not its responsibility yet it assumes it, can it not be broken? If the lower is not used, then the city wall will not be guarded and the troops will not fight; internal disorder .. the higher is what is meant by 'broken leg.' To bring defeat to his state, [to make waste of his] land, and not to harvest the five crops is what is meant by 'overturning the duke's stew' Food not being available and the hungry not getting to eat is what is meant by the 'punishment is execution-in-chamber.' "The several disciples asked, saying: "Does the lord of men arrive at being hungry (9)?" Confucius said: "Of old, Duke Li of Jin (r. 580-573 b.c.) brought defeat to his state and made waste of his land. He went out to hunt in the seventh month but did not return, the people turning against him atYunmeng (in present day Baocheng county, Shaanxi); without a chariot he had to walk by himself,............duke ..................hungry and did not get to eat for six months; this is 'his punishment is execution-in-chamber.'Therefore, it is said 'Of virtue and propriety there is nothing small, and in losing the ancestral temple there is nothing great,' which is what is meant by this." The Changes says: "The cauldron's jade bar; [greatly] auspicious; (10) there is nothing not beneficial."1'1 Confucius said:"The cauldron is great indeed. As for the shifting of the cauldron, it does not go of its own accord, but there must be a man to lift it; this is the determination of a great man .The lifting of the cauldron is not done by its legs, but by ............................the worthy man uses it to lift up jealousy. When an enlightened lord establishes government, and worthy men support and help him, what could be done that would not be beneficial? Therefore, it says:'Greatly auspicious.'" 172 173 (12) #(?), -H-gftRf ^Pi, g[| (p) ffi^Hf SíŕíÉUBJä*, ft h "# (#) it. £3E#wä (h) 4>, ô (h) ju, "« S h »]» □ • IS: "K (fif) ^#^#". ílťs: itfcW ä/^ASin-fe. ^a^w^sš, □□ (n) n&fôžk. m ^ou&nmTZ.. ä® His (íí) ä" ^mnA, (h) ťhb: ^^^□□□□□MA^wtii, m m*msn&, säd (h) □ m m±&. lAii, itiž. h: (Hí) Ifti, geŔMS-fe, íasť ^^tfe.®(^?)^a5:)^0"fil^MAA". • The Changes says: "The vigorous lord is herewith awarded horses in luxuriant (11) number; during daylight thrice connecting."1" Confucius said: "This speaks of the sage king's pacifying the world. With a sages government, oxen work together without being hitched and horses persevere without being driven. One need not worry about harnessing mares....................meal arrives in a timely manner while forage and hay is not duplicated; therefore, it says 'is awarded horses.' As for the sage's establishment of government, he necessarily venerates heaven and respects the masses; his organization complies with the five phases, so that heaven and earth have no troubles and the people .. are not (12) stained, the sweet dew and timely rain fall in abundance, the fierce winds and bitter rains do not arrive, and the people's sentiments toast each other to long life; therefore, it says 'in luxuriant numbers.' The sage kings each had three dukes and three ministers:'during daylight thrice [connecting]'............[is what is meant by] this." The Changes says: "Tying the sack; there is no trouble, there is no praise."11 Confucius said: "This speaks of shutting the small man's mouth. When the small man talks a lot he makes a lot of mistakes, and when he has many activities he has many anxieties.....(13) .. through superfluousness. And yet, you cannot shut him up through words. It is just like 'tying a pouch': nothing comes out but nothing goes in.There-fore, it says 'there is no trouble, there is no praise.'"The several disciples asked, saying: "Is it only in the case of the sage that there is no shutting ......?" [Confucius said]: "As for the sayings of the sages, they are the head of virtue.The sage's having a mouth is just like the earth's having a river valley: it is that from which goods and services are transported out; it is just like the mountain forests' peaks and ponds: it is that from which clothing and food .. (14) .. are brought to life. A sage's single word will be used by ten-thousand generations. One fears only that he will not speak. How could there be any shutting him up?" The hexagram says: "Appearing dragon in the fields; beneficial to see the great man."12 Confucius said:..................modesty it is easy to report and according with the people it is easy to meet, is the determination of the sage and gentleman.The masses of people regard it as appropriate; therefore it says 'beneficial in order (sic13) to see the great man.'" 175 I11 (16) u [S: -íl m mm a, fj^AA." [7lť0: nt] worn (M) ItÄA, f'JiíLAA". • ÉhH: " 1],^." íl ť h: pÄMSÄnnnnnannnnnn (n) &\z\& m fäBH os) ^□□□□□□^□□□□□□□n □□□□ĽMS0l?ča[*é, ^JKSfŕ, Äiflf^i(?i). • £r H: "it^A, ^W, m^m." IZOtfe, (19) A^W ĽÄTO, ÄfeH W. • #EI: "^*ňr^." □□□□□□□ □□□□□□□□□□□□□□□□□□□□ (20) lÉTíftil, £ The hexagram says: "The gentleman to the end of the day is so initiating; (15) [at night he is wary as if] there is danger; there is no trouble."14 Confucius said:"This speaks of the gentleman striving to be timely; when the time arrives he moves............bending his strength in order to complete his accomplishments, also not stopping in the middle of the day and not slowing up when getting on in years. The gentleman's striving to be timely also stirs others; therefore it says 'The gentleman to the end of the day is so initiating.' Settling oneself such that you stop when the time is past is to relax and be calm; therefore it says 'at night he is wary as if there is danger; there is no trouble.'" (16) The Changes [says: "Flying dragon in the] heavens; beneficial to see the great man."15 [Confucius said: "This] speaks....................the gentleman is on high, [then] the people will be covered by his beneficence and the worthy will not depart; therefore it says 'Flying dragon in the heavens; beneficial to see the great man.'" The hexagram says: "See the flock of dragons [without heads]; aus-ous."'6 Confix settled in essence picious. "' Confucius said: "The dragon is awe-inspiring in spirit but ................(17) use..........head .. .. to see the gentleman .. auspicious." The hexagram says: "Treading on frost; the firm ice will arrive."17 Confucius said: "This speaks of heaven's timely warning to protect the long-lasting. The year . . . southwest warm,18 in order . . . with respect to the beginning . . . (18) it............maintain it.................. ........virtue begins together with the heavenly Way, and necessarily complies with the Five Phases; his descendants will be honored and the ancestral temple will not be destroyed." The hexagram says:"Straight, square, and great; not repeated; there is nothing not beneficial." Confucius said:". . . , as for'square,' ... (19) 'great' speaks of the appearance of his being 'straight'.................. ............................there is nothing not .. , therefore it says 'there is nothing not beneficial.'" The hexagram say1;: "Containing a pattern; it is permissible to determine."^ ......................................................(20) contained is also beautiful, the permissibility of determination, also .... □□□□□□□□□□□□□□□□□□□□□□□□□□D □□□ (2i) Ťt, mž-fátii. □□□□□□□□□ť&žíi [ • #h: "ífiÄff, 'hňlšl XMW." ?lťs: íe.0M±^Ä^, (22) /jNg*j&jstJKÄannnDDn ä(?) ^□^^-^□□□□□□□□□□□□□□□□□□□n □□□□□□□□ (23) «DIÍ#SfiJt!lO [ • íhH: "l^lAŤi, fU] &*)\Ľ' ?LŤS: ifcfcW^^^ÍF^m. □□□□□□□ AM, 56^." [ÍLíH:] □□□□□□□□□□ (24) IS^. /> «□□0. [ • £M3: "RAŤ] m, MM (£)." JtbWÄP/ľ(ä] nfiÄŠAM [B], ÄflrMIZ), "jIW (£)"• -'ihS: '«0^ an, ir. ?l m h; «&, hťi; m, m&. «afflDQ &h • ÉhH: "íl (H), SŤf (25) £ (&), ÍLŤS". □□□□ □□□□□±JI| W MT« (&), JU (*f>) (ífcÄÄWHftÄ m. m, Mtk, gŤ^frtiz. it (91) m; mi, m (m) m. The hexagram says:"......................................affair. ................................................................(21) - • 'Prime' is the beginning of goodness...................disciples of sex modestly............." [The hexagram says: "Hoarding its fat; little determination is auspicious], great determination is inauspicious."20 Confucius said:'"To hoard' . . . and making its virtue penetrate above, there is nothing . . . (22) the little people's families rest in order to sew clothing............ ..........hoarding and circulating it, its auspiciousness is also appropriate indeed. 'Great determination'..............the river flows down and wares remain .. years burst ten.................................... ....................(23) hire .. resources and not to put them into circulation then .. ." [The hexagram says: "Gathering men in the wilds; receipt; beneficial] to ford the great river."21 Confucius said: "This speaks of the great virtue's fondness for the distant...............virtue, those who come together harmoniously are the masses, in order to complete great affairs; therefore it says ['beneficial to ford the great river']." The hexagram says: "Gathering men at the gate; there is no trouble."22 [Confucius said]:"....................(24) and that is all.The little virtue ......." [The hexagram says: "Gathering men at] the ancestral temple; determination is distressful."23 Confucius said: "This speaks of those who are gathered together being only men of the house and that is all; those that are gathered together . . . ; therefore it says 'determination is distressful.' " The hexagram says: "Crossed-like, stooped-like; auspicious."2'' Confucius said:" 'Crossed' is the sun;'stooped' is an elder. An elder says it......; therefore it says 'auspicious.'" The hexagram says: "Modesty; receipt; the gentleman has (25) an end; auspicious."25 Confucius said: "..................the top (trigram) is Chuan and the bottom (trigram) is Gen Chuan.2(i Gen is pure substance, the action of the gentleman.................auspiciousness in it. Auspiciousness is modesty; inauspiciousness is arrogance. Heaven disorders xMitnf&m m, *t&fl»(?) irm JTi«! (»), &mmmm (»), a 55 (s> mwsfc (*). □□□□ (26) □□□□□□□□□*?, m m^fo. ^^□□□□□□□□□ot ' §rH: "ff^ (it), ?L^H: fln=F£JS (IS) til. *&□□□□□□□ (27) □□□□□□□□ □□□□□□□□□□□□□□fx, mmm&, m m mm&i&m, h«(?> -a, m^mtf. ^nzw □□□□□(28) □□□□□□□ [ • am "hms^bp, *d£, m&m, m W. &f®,£ (ffi) ?L] -?H: jit It* (£) g^Tif 0J#, Sttt£*fc, "&fffi& m)□□□□□, (30) □□□□□□□□□□□□!&(?), "ffl it". [ ' §H 0: H&£ IS, gS] (M)> MM (*)■" ?L^H: jtfclvjNAfcliltla&S, &(?) M&±, [«cb: (31) □□□□□ □□□□□□□□□□□□fe. ft (IS) fr the arrogant and completes the modest, while earth avoids the arrogant and makes real the modest; ghosts and spirits give ill fortune (to the arrogant and) good fortune to the modest, while men hate the arrogant and like [the modest].........(26) .........................good, beauty is not boastful. He who does not boast of virtue is a gentleman. His repletion is like ....................and said again, his having an end is also appropriate." The hexagram says: "Wide-eyed comfort; regret "27 Confucius said: "This speaks of drumming the music but not forgetting virtue. The forgetting..............(27) ................................arrival, its illness also arrives and cannot be avoided, ill and good fortune complete ................................motion, ill and good fortune both arrive; the knowledgeable know it, and therefore the stable guests tremble with trepidation, day by day fearing (?) and yet still having excess motion. Finishing in it..........(28) ..............." [The hexagram says: "A calling crane in the shade, its young harmonizes with it:We] have a fine chalice, I will down [it] with you."28 Confucius said]:"............................that its young follows it is connection; that it leads and it harmonizes with it is harmony. It says that harmony arrives together.'A fine chalice' speaks of drawing wine; it is not to ..........(29) to say................................virtue. Only drinking and eating break off the sweetness and divide .. ." [The hexagram says: "The dense clouds do not rain from our western pasture; the duke shoots and takes the skin in the cavern."]29 Confucius said: "This speaks of those beneath the sagely lord being raised up in the mountain forests, and being taken from their midsts; therefore it says 'The duke shoots and takes the skin in the cavern.' .... ......, (30) therefore it says 'From our [western pasture].'.............. ..........beauty, therefore it says 'beneficial to determine.' Its prognostication says: 'Abundance......................." [The hexagram] says: "Not [making constant his virtue, he perhaps] receives its sadness; determination is distressful."3" Confucius said: "This speaks of the little man's knowing goodness but not doing it, attacking the secure and not stopping,........; [therefore it says 'Not] (31) making constant his virtue.'...................................Acting H0ffl^^00 (32) ['] ihH: (&) (IT), ^ «J-; fxE^, ^J«A. ?L^] s: (&) (it)" m&. m&b: mmm&, &m±%-, mmm, &nnum&m □□ (33) "[fr] [A". ■ ] 3*0: ["Hi,] z.n, (34) d^m, mxz.& (m, m [A x, £s ?l?0: ««^5», jf^^tte. a ^mm, (35) □□□□^□^^□□□□^A^-&( ffFWtft, ^KAH, severely in order to put the people last is called great obstruction (?); distant people happily arriving is called....." The hexagram says: "The duke herewith shoots a hawk [on the top of a high wall]; there is nothing not beneficial."31 Confucius said:"This speaks of the lord of men's high ambition to seek worthies. Since the worthies are on top, then he accords ... to use them; therefore it says . . . (32) .........•" The hexagram says: ["Stilling his back, but not getting his body: Walking into his courtyard, but not seeing his person."32 Confucius] said: '"Stilling his back' speaks of .. affairs. 'Not getting his body' is essentially.......To be respectful of office and responsible for affairs, rare indeed is it that the person.....Its prognostication says:'Able to be pure, able to be white, one will necessarily be a high guest; able to be white, able to be pure, one will necessarily be .. through purity and whiteness to grow the masses33 .. .. (33).'[Walking] into his courtyard, but not seeing his [person].'" The hexagram says: "[Stilling his cheeks: words] have sequence."34 Confucius said:"As for ..'words,' they are the epitome of auspicious-ness and inauspiciousness. In the case of speech, one must always choose good ........to choose benefit and speak of harm obstructs man's beauty and brightens man's ugliness; this can be said to be without virtue and its inauspiciousness also being appropriate. The gentleman ponders it within and expresses it..............(34) .. does not speak of harm.To obstruct man's ugliness and to brighten [man's] beauty can be said to 'have sequence.'" The hexagram says: "Abundance: Receipt; the king approaches [it]; do not be self (sic) sad; it is proper for the middle of the day."35 Confucius said: ".......'Do not be sad' is to use the worthy and not to harm them.To be full in the middle of the day and to use the worthy and not to harm them, its 'receipt' is also appropriate. The Yellow Emperor had four assistants,Yao established the three ministers, and Emperor........ ......(35) ......." [The hexagram] says: "[Dispersing] its liver........fish great broth. 'Liver' speaks of its interior. Its interior being greatly beautiful, its exterior will necessarily have a great sound to be heard." ^M^ittii, /hA£it-fe. (36) 3 The hexagram says: "Not yet completed: Receipt; [the little fox] fording the river and almost completed, wets his tail; there is no place beneficial."36 Confucius said: "This speaks of the beginning being easy and the end being difficult, the determination of the little man." (36) m mmwf^. 3; "The Flow" through the crack-1 is capable. With change, then it is easy to know5; through the crack then it is easy to follow. Being easy to know, then there is closeness; being easy to follow, then there is accomplishment. There being closeness, then it can be long-lived; there being accomplishment, then it can be great. Being long-lived, then (it is) the virtue of the worthy man; [being great, then (it is) the enterprise of the worthy man. With change and the crack, (2) the pattern of all under heaven] is gotten, and the pattern being gotten it completes the positions in its midst. The sage constructed the hexagrams by observing the images.6 Appending statements to them, he illuminated the auspicious and (Ä £JK£l§ (ft) {b, SfB-fb1fe#, ŽISIŽJSS (*) afcŽJŠ (ft) 7N5t [ž] (3) ffii, (%) žllfe. m^mwm^M, (ft) m (5č) (5c) ää, k (#) warn (ft) mik. m m m, mw w ^ fflii,£§4*i, s? (#) ttÄiÄSPŽft Cit) jr. #g jfm, m^totis, ÄífeAr^t, íŕišs (g). 3B(Ib) m m) inauspicious. The hard and the soft following7 each other gives life to the alternations and transformations.This is why "auspicious" and "inauspicious" are the images of gain and loss. "Regret" and "distress" are the images of anxiety. Connecting alternations and transformations is the image of progression and regression.The hard and soft are the images of day and night.The six lines[*] (3) movement is the way of the three extremes. This is why the [sequence"] of the Changes is that in which the gentleman dwells and finds contentment, and the beginnings9 of the lines10 are that in which he delights and plays.When the gentleman dwells he observes its images and plays with its statements; when he moves he observes its alternations and plays with its prognostications; therewith "From heaven blessing it; auspicious; there is nothing not beneficial."" The hexagram statements are phrased like12 images.The line statements are phrased like (4) alternations. "Auspicious" and "inauspicious" are phrased in its loss and gain. "Regret" and "distress" are phrased like little flaws. "There is no trouble" is phrased11 in patching mistakes.This is why [the] arraying of the noble and mean resides in position, taking the great and little to the extreme1" resides in the hexagrams, distinguishing the "auspicious" and "inauspicious" resides in the statements, worrying about "regret" and "distress" resides in the divisions,15 and stirring "no trouble" resides in planning.This is why there are great and little hexagrams (5) and dangerous and easy statements. As for the statements, each points to where it is going. The Changes is compliant16 with heaven and earth. Therefore, it is able completely to assay the way of all under heaven. Looking up to observe the heavenly markings, and looking down to observe the patterns of the earth, this is why it knows the reasons for dark and light. Observing the beginning17 and reverting to the end, therefore it knows the explanations of death and life. Seminal fluids and vapor make up beings and wandering souls make up alternations; therefore it knows the seminal1" shape of ghosts and spirits. Compared19 together with heaven and (6) [earth], therefore it is not deflected.2" Knowing universally among the ten-thousand beings, the Way is equal21 with all under heaven; therefore, it does not go too far. Walking squarely without leaving anything out,22 delighting in heaven and knowing fate, therefore it is not worried. Being content with the earth and sincere in humaneness, therefore it is able to (love).23 Revolving throughout the 190 191 fax, ,IP(M) Ažm^féMÄ* tu. so^jié (jg) (io) ^ífei^íz: (te), In (£) AJUž* Jl^zSWDIi (j» # (it) Äfffl (J^) ®, transformations of heaven and earth, it does not go too far; winding among the ten-thousand beings it does not leave any out; and penetrating it in the way of day and night it knows. Therefore, spirits have no direction and the Changes has no body. One yin and one yang (7) is called the Way. What is tied2" to it is goodness; what completes it is life.25 When the humane see it, they call it humane. When the wise see it, they call it wise.The hundred families daily use it but do not know it.Therefore, the way of the gentleman is [rare].The sage's humane use26 drums up the ten-thousand beings and yet does not partake of the same worries as the masses of men.27 His full virtue and great enterprise are perfect indeed!2" Bountifully having it is called the great enterprise; daily renewing it is called (8) sincere29 virtue; giving life to it is called the image30; completing the image is called "The Key"; imitating31 the model is called "The Flow"; going to the limits of numbers to know what is coming is called the prognostication; uniting the alternations is called serving; the yin and yang32 is called spirit. The Changes is broad indeed, is great indeed. In speaking in terms of the distant, then it does not go too far." In speaking in terms of the near, then it is seminal34 and upright. In speaking in terms of what is between heaven and earth, then it is complete. As for "The Key," its stillness is curled,35 its (9) movement shakes,3S and thereby greatness comes to life with it. As for "The Flow," its stillness is gathered,37 its movement is opened, and thereby broadness comes to life in it. The broad and great match heaven and earth. Alternations unite and match the four [seasons].The joining3" of the yin and [yang] matches the sun and the moon.The goodness of the Changes' simplicity matches perfect virtue. Confucius said: "How perfect the Changes is! The Changes is the virtue that the sage esteems and the enterprise he broadens. Knowing the esteemed and embodying3y the base, (10) the esteemed emulates heaven and the base imitates earth. Heaven and earth construct positions, and the Changes moves in their midst. [Completing the inborn nature and maintaining it so], is the gate of the Way's propriety." The sage is complete'111 in order to see heaven's enterprise'" and [ .. imitates]'12 it in its form and appearance in order to give image to 199. 43 m &W (If) Z% (ft), ft (£) aj^^t^! (II) i« (&). w^Ti^SSna^^ngte. w^T2.£2SB5 ^sl, *n&Rmw, -H2.Mft*£. mvmnmit. mm <»> & &?*a£. awffn. fni («) *£. Bm^m (12) w«>its2:#«£, {si (U) tarn m^m, an-m *m. nn, s-?£B («) n (». e « m m) z&, nmz. H-fe. wfr, ^£ (i3) wju«F5?%-te. mx?tffi& m mow. *m-. s-?^, jm$m. -ai^j^, mm&, nx £w> gmurn. »fliaap, 5E^. (» # «> *flff «is (i4) ^u^sai <*) (ffi) ^ (15) Jru (/C) H^-S (W. ^H: ftfln the propriety of its beings. [This] is why it is called image.The sage is complete in order to see the movements of all under heaven and observes their coming together in order to move their canons and rituals.43 He appends statements to it in order (11) to determine their auspiciousness and inauspiciousness.This is why it is called a line. Said in terms of the perfect enterprise*" of all under heaven, it cannot be despised. Said in terms of the perfect enterprise of all under heaven, it is not disordered.45 Only after knowing46 it does one speak; only after making it proper47 does one move. Propriety is used to complete its alternations and transformations.48 "A calling crane in the shade, its young harmonizes with it: We have a fine chalice, I will down it with you"4y means50 that when the gentleman dwells (12) in his chamber and speaks of the good5' then even those from beyond a thousand li respond to him; how much more so those near to him! If he utters any words and they are not good, then even those beyond a thousand /(' will turn away from him; how much more so those near to him! Speech comes out of the person but acts on the people. Actions start in the near but are seen from afar. Speech and action are the pivot and fulcrum of the gentleman.The pivot and fulcrum's activation is the master of renown and disgrace.52 Speech and action are the means by which the gentleman (13) moves heaven and earth.S3 As for "Gathering men at first weeping and wailing, but later crying {sic)"54 Confucius said: "The way of the gentleman, whether going out or dwelling, whether silent55 or conversing, is that when two men are of the same heart their benefit will cut metal. As for the speech of united men, its fragrance is like that of the orchid." Of the Initial Six,"For the mat use white cogongrass; there is no trouble,"56 Confucius said: "Even if it were placed57 on the ground it would be acceptable; to use cogongrass for the mat, what trouble could there be? This is the extreme of caution (14). Moreover, as for cogongrass being woven, it is thin in use and can be doubled over. Being cautious about this weaving, then in traveling there will be no place where you lose it." With respect to "Toiling modestly; the gentleman has an end; auspicious,"58 Confucius said: "Toiling but not bragging,5'-1 and having achievement but not regarding oneself as virtuous is the extreme of sincerity. He who talks about his achievement is a lowly man.Virtue speaks of completion60; ritual speaks of collectivity.61 As for modesty, it is being extremely collective-minded in order to maintain its position." (15) With respect to "Resisting dragon; there is regret,"62 Confucius said: "It is noble but 194 195 (is) t&. ^&pm, ^h: n.zm±t wisjasfit, Hilffl^E, E^ESia^^, ft («|) g^lfilSS, JfiJU^ (16) flMi$ TB: ft {%} mm] ¥? <©> H: HH ^a: hm, (i7) [ WlBAiHK] *i, [#, ± (ft) ± (ft) [«g$#, ± (ft) a*, h^#], ± (ft) (W) s^ggis*. m as) *D3fE^a (ife), ^^2.s«f, m=? s^r^a $m-f) zmm, mnmmt. i <^>, m&m, m ntii. m m^wj, ^mmm^ in (S) a [iwj^saiBS] mmm. mm, fom^Tzm. mm, without position, high [but without the people]. The worthy man is beneath him, standing but without support63; this is how he moves but has regrets." With respect to "Not going out of door or window; there is no trouble "M Confucius said: "That which disorder brings to life is conversation being regarded as ranked. If the lord does not shut himself away, then he will lose his minister; if the minister does not shut himself away, then he will lose his person; if incipient affairs are not shut away, then they will harm fullness."This is how the gentleman (16) is cautious about shutting himself away and not [going out." Confucius said:"Did the one who made the Changes know about bandits]?The Changes says 'Carrying on the back [and riding in a cart brings robbers to arrive.']66 The business of [carrying on the back] is the business of the little man. A cart is the vehicle of the gentleman. If the little man rides in the gentleman's vehicle, bandits will think to usurp him. For the high to be arrogant and the low to be violent, bandits will think to attack them. With arrogant and violent plans, bandits will think to usurp them/'7 When the Changes says 'Carrying on the back and riding in a cart (17) brings robbers to arrive,' it is the beckoning of bandits." [The Changes has four (aspects) of the sage's way] in it: in terms of words [, it esteems its statements]; in terms of movements, it esteems its alternations; in terms of fashioning implements, it esteems its images; and [in terms of divination,] it esteems its prognostications.This is why when the gentleman is about to do anything or about to go anywhere, he asks of it [in] words. As for his receipt of the mandate, it is like a reversal6": there is no distant or near, dark or precipitous69; consequently (18) he knows beings that are to come. If it were not the perfect seminal essence of heaven, who would be capable [of participating in this]?The Changes proceeds by threes and fives, [weaving its numbers, and connecting] its changes; consequently, [he completes the (markings:) culture of all under heaven. It takes numbers to their limit; consequently, he settles] the images [of all under heaven;if it were not] the most perfect alternation [of all under heaven], who would be able to participate in this? [The Changes is without thought,] without action. [Quiet]-ly unmoving, following a feeling70 it penetrates (19) the reasons of all under heaven; if it were not the most perfect spirituality of all under heaven, who [would be able to participate in this?] The Change? is [that by which] the sage [goes to the limits of the deep] and reaches the pivot. Only because it is deep is he therefore able to reach the sincerity of all under heaven;only because it is pivotal [is he therefore able to complete] the responsibility 107 ^ (20) - ^H, flfeeg, ^-t, JfeA, ^A, [+b: * , g T2l£, m [^T£M. gflrt] £|S, it (H) Ml*, ih (21) 2; IS, ##*D. A# (&) £H, -ii^X. IP (£) A<tft'fc, ft«S$ eh. [^fegmi si^n (0), mmum, %i&m&, %mmm m m (flft) ^iSl*flpSS;M^^#fe*S^ [TO^St] £2&J3 ft, (H) PtlJUtuS (22) gffl. IP (g) AJUJftSFaJg, %m*. Jtam (»B) w) sun w, &riw (m) 7tm mi -H (H) -JftW (11) ZJLftfc^ISE (II) £S (&). Ji^H (If) (ft), ffll (ff£) W (11) 2:3», DP(if) fUffl ii^Bf^'i, j§ (23)&mm m) mm m) $.mm KM (ft) &A£K A§r£im ^fl> (ft), 0f&jlt&. 19 (*) mm, mu^fo. (25) m, mxm&. (%} h= ^Mfef, fife. 0 (j£) if, JB^JE, D± (1ft) K, mu&tt ?h: "f^Sf, f^^s. ^i'iln (£) a£s, ^Snl^ ■ (26) ^H: In (£) a£fft (£) H (ft) UM, i&iri^fit (it)«. SB: (K) am, < m >, (S) z&mm.wtz. rntu mj #. it m n\ m>£[ <^> j »(*s) in <**) [IS] ? ^wjujom(*q jii ^ ^tilst($£) ju (#) ^«tm 1« (27) it (ig) /fi w mm¥&&. &&m m) m±^h ai) 2. it, 7PJ 00) tfiJT^W (IS) OTfcl (If) 51», It (») iffi apparent the brightness, there is none greater than the sun and moon; of renown85 there is none greater than wealth and nobility; of making beings whole and bringing about (their) uses and establishing and completing implements to be used for the benefit of all under heaven, there is none greater than the sage; and in plumbing completeness to revert to the root,86 hooking the precipice to reach the distant, (24) settling the auspiciousness and inauspiciousness of all under heaven, and settling87 the diligence88 of all under heaven, there is none better"9 than the milfoil and the turtle.This is why heaven gives life to the spiritual beings, and the sage takes their measure. Heaven';n alternates and transforms, and the sage emulates it. Heaven reveals images to show the auspicious and inauspicious, and the sage imagines them, The River gave forth the diagram, and the Luo gave forth the document, and the sage took their measure.The Changes has four images, and thereby it is apparent, Statements were appended to it, and thereby it announces. It was settled with auspiciousness (25) and inauspiciousness, and thereby it is divided." When the Changes says "From heaven blessing it; auspicious; there is nothing not beneficial," "blessing it" is to help it.9' That which is helped by heaven is compliant; that which is helped by man is sincere. Ritual and sincerity cause one to think of compliance, [and also] thereby to esteem the worthy. This is the meaning of "from heaven blessing it; auspicious; there is nothing not beneficial." Confucius said: "Writing does not fully express words, and words do not fully express ideas. Nevertheless, of the ideas of the sages, how their meaning can be seen!"92 (26) Confucius said: "The sage established images93 in order fully to express ideas, constructed the hexagrams in order fully to express the real and the artificial, appended statements to them in order fully to express their ,,J4 alternated and connected them in order fully to express their benefit, and drummed them and caused them to dance in order [fully to express] their spirituality.'The Key' and 'The Flow,' how they are the classics95 of the [Changes]) 'The Key' and 'The Flow' [completed] their arrayal, and the Changes was established in their midst. If'The Key* and'The Flow'were destroyed, then there would be nothing with which to see the Changes. If the Changes could not then be seen, then 'The Key' and 'The Flow' could not be seen. If 'The Key' and 'The Flow' could not be seen,96 then (27) 'The Key' and 'The Flow' would just about be at an end! This is why that which is above forms is called the Way, and that which is below forms is called implements. To do97 and to put into actionlJB is called to alternate, and to push and lift if ^t£^s (ftf)£ mm. £ [ft] (ft), in (S) amji,^ rzm eft) * (it) nm w) jsjuh (ft) %®m, (ii) & (28) m (ft). ia( is) awj^^t£iw«£* n , j^fx^^ m m m). m <*) sm, wmx^w. (id i» (^). mxrzm m) &^T2.m%&¥m, fcmmt-fty-m, m d) TTofr^i^^m »), itiib^w^ (29) a. il^, ^FWMfl, #¥&ff. Am&m, m (ft) sim^ % <&) IS ('&) ffl (£) -fe^, NHifcfe*, fi*€ffc. »!I (fi) te^f, (30) JS*fc. £fea#, ±Mfe. Atfc£St, ±«#. S £ 2. rx, twm. ^T2.m, ±.m%%i&. &m m), w&mAM,. in mnmxm. «t <&) &itfc^m. £ (ft) &m, m (ft) Sfe (X) & (ft) U^ft, (3i) In (M) a£i* (if) 3«£A&0£, In (W) a£AfS EJttYz: ({£), ftj^ic (m ha, fa&srab*t, J1#jE#, g& among the people under heaven is called service and enterprise.9y This [is why] the sage completes the images in order to make apparent the real characteristics1"" of all under heaven, but does not doubt1"1 them in their form and appearance in order to give image to the propriety of their beings.This is why they are called (28) images.The sage has them in order to make apparent the movements of all under heaven, observes their union in order to give motion to their canons and rituals, and appends statements to them in order to decide their auspiciousness and inauspiciousness This is why they are called lines. (He) takes the real characteristics of all under heaven to their extreme and causes them to reside in the hexagrams; drums the movements of all under heaven and causes them to reside in the statements; transforms and regulates102 them and causes them to reside in the alternations; pushes and puts them into motion and causes them to reside in the unity; makes them spiritual and transforms them and causes them to reside in his (29) person; and plans103 and completes them, not speaking but being trustworthy, and causes them to reside in virtuous action." The eight trigrams complete their arrayal, and the images are in their midst. According with and moving104 them, the lines are in their midst. The hard and the soft pushing against each other, alternation is in their midst. Appending statements and equalizing105 them, movement is in their midst. As for "auspicious," "inauspicious," "regret," and "distress," they are what come to life in movement. As for the hard and soft, they are what establish the basis. As for alternation and connection (30), they are what gathers.1(16 Auspiciousness and inauspiciousness are what raise up victory.107The way of heaven and earth is what is observed on high. The motion"'1* of the sun and the moon is what is illumined on high. The movement of all under heaven is what on high observes heaven.1"9 "The Key" loftily"11 shows men the change. "The Flow" loweringly shows men the crack. As for the lines, they emulate these. As for the images, they give image to these. Emulation and images move within, and auspiciousness and inauspiciousness are apparent without, achievement and enterprise (31) are apparent in the alternations, and the real characteristics of the sage are apparent in the statements. The great thought111 of heaven and earth is called life.The great expenditure"2 of the sage is called establishing position."3 What is used to maintain position is called man.114 What is used to gather men together is called resources.To bring order to resources and to make upright the statements, to love the people and to pacify actions"5 is called propriety. ■&mM zttT&, w am mmm (no & m) ammi&m. mmmz^cn (32) mzm im> tf-nmst, mwm tffl n&&ttA&, &mmwz.n, tmnvuzm cut), ftte (*) g (ft) ft, 9f#ftft< OS), ©f#!§mii (»). 19 (*) ^i£*'J, &«^t,s [©](33) #m)B^nm, s^t^s, T£K, £#M5I, (ft) & (ffi) 1£ ("©) ife. pa eft) m (ft) &, n wi (ft) ft, m (it) tXBtt (16) 2., (34) Hf, HlfliM (S) Sft (») Ifi^Tte, 3f KS^ (It) tt (ft) ill (*£) ife. ff^^Jf W), ^J*I ft»,»(») s (it) a&fli^T, «) flt^= il, [5H Mff S, &f'J^T, (IS) Pfffe. fiPW*?, (^) (35) ft m) ft. w^sn*. «1 (so ^na a*^ ft, t«(i)Aimi, In antiquity, as for Mr. Xi's (i.e., Fu Xi) ruling all under heaven, looking up he observed the images in the heavens and looking down he observed the models in the earth. He observed the markings of the birds and animals and (32) the properties of the earth. Near at hand he took them from his body, and at a distance he took them from beings. With this he first made the eight trigrams in order to penetrate the virtue of spiritual brightness and to categorize the real characteristics of the ten-thousand beings. He made the knotting of ropes and made nets in order to hunt and to fish; he probably took it from Luo, "The Net."m When Mr. Xi died, Mr. Shen (Rong:) Nong acted, chopping wood to make a plowshare and bending wood to make a plowhandle and hoe, using the benefit of the plow and hoe to teach all under heaven; he probably took (33) it from Yi, "Increase."1,7When the sun was centered he made (fast:) markets, (reaching:) causing the people under heaven to come and gathering together the goods under heaven, exchanging and retreating, each getting that which he wished118; he probably took it from Shi Ke, "Biting and Chewing.""9 When Mr. Shen Nong died, the Yellow [Emperor], Yao and Shun acted, connecting the alternations and causing the people not to be disordered.120 Making them spiritual and transforming them, they caused the people to regard them as appropriate. When the change comes to an end then it alternates,121 and connected then it is long-lived, thereby "from heaven blessing it; (34) auspicious; there is nothing not beneficial." The Yellow Emperor, Yao and Shun allowed their jackets and skirts to hang down and all under heaven was governed; they probably took it from "The Key" and "The Flow." They hollowed wood to make boats, scorched wood and made oars,122 assisting what does not reach to arrive at the distant in order to benefit all under heaven; they probably took it from Huan, "Dispersal."123 They made ready oxen and hitched horses to [pull] the heavy to travel to the distance in order to benefit all under heaven; they probably took it from Sui, "Following."124 They doubled doors and struck clappers in order to attend to traveling125 guests; they probably took (35) (it from) Yu, "Excess.",26They split wood to make pestles and excavated the earth to make pits, the benefit of the pits and pestles being used by the ten-thousand people to spend the night; they probably took it from Shaoguo, "Small Surpassing.",27They strung wood to make bows and pared wood to make arrows, the benefit of bows and arrows being used to awe all [under] heaven; they probably took it from Guni, "Perversion"128 In high antiquity they dwelled in caves and located themselves in the wilds. The sages of later generations changed it with palaces and chambers, 204 205 ±**t«, &^m,m, mwm (it) a& ott) tb. (36) r*r£fp%, ^ ft£Uff, Pit*©, p&aftgt (M) XW>t£& mm &), m) am. [±*m «jm im «n m) Auz&^m, Hifijii, Mwrn mmm (ft) a^tji. JiSt <^> ti2#, J£ (ft). £ (ft) (37) J§ (ft) -fe. ft m cm) w (§) ftIt, S^JS (ft) Hi. <^> 0: Mfc W (M) ftS flff) ,B. ^H: (38) [^r^KJt, ^t^ft»&, -mmsm. tomtom? b& m*u it [i^^^. &mm&, (W tii. @m (#) M/fra«. r (39) «£ia,&j&m (#) tii. u# *s ^aj s*. jetM (if) ffl. r«t&. sajtfc^a, with a ridgepole at the top and eaves below in order to attend to the wind and rain; they probably took it from Dazhuang, "Great Maturity."129 (36) With the burials of antiquity, they thickly interred13" them with brushwood and buried them in the middle of the wilds, neither making a mound nor planting trees, and the burial period having no number. The sages of later generations changed it with inner and outer coffins; they probably took it from Daguo, "Great Surpassing."131 [In high antiquity they knotted] ropes in order to govern. The sages of [later] generations changed it with writings and inscriptions, which the hundred officials used to govern and the ten-thousand people used to examine; they probably took it from Dayou, "The Great Possession."132 This is why the Changes is images. Images (37) are imaged.133 The hexagram statements regulate.134The line statements emulate the movements of all under heaven.This is [why] "auspicious" and "inauspicious" come to life and "regret" and "distress" are manifest. Yang hexagrams have a majority of yin lines, and yin hexagrams have a majority of [yang lines. What is its reason? Yang hexagrams] are odd numbered, and yin [hexagrams are even numbered.] What is the motion [of its virtue]? Yang is one ruler and two people, the image of the gentleman. The Changes says: "So undecided going and [coming], a friend follows you in thought."135 Confucius said: "As for all under heaven, (38) [what thoughts, what considerations does it have. All under heaven returns to the same place but by different routes, arriving at one place but with one hundred considerations. What thoughts, what considerations does all under heaven have! The sun goes and then the moon comes; the moon goes and then the sun comes. The sun and moon push against each other and then brightness is born from it. The cold goes and then the heat comes; the heat goes and then the cold comes. The cold and heat] push [against each other and the year is completed from it.That which goes contracts; that which comes extends. Contraction and extension feel for each other and benefit comes to life from it. The contraction of the inchworm (39) is to seek extension.The hibernation of the dragon is to maintain its body. Seminal essence and propriety enter into] spirituality in order to bring about use. Benefit and use content the body in order to exalt [virtue, Surpassing this in order to go, perhaps one still does not know it. Exhausting spirituality to know H: ^JlM^i«£±3g£, **^J. ^S]: ^n, -ins. ^ *Ja. £f£#, Ate. ^^ttffS (»), ft (4i) ^ *|J£X (=£)? fjffl^Ji, IJ^tBIX tff) Ml£i&ifiJ»# ife. ^A FF&^C ^H^*, =FM,*(I^ft, ^] £:=F» (HE), [/>] 1$ (=») MA$, /hA£>M- S: m&m± (fifc), (If) ife. (IS) ^(42) jj££, Jg^Jf (St) ^fiJ^«#. /^AJ^^#S*iaE-&Bff*@-fe, &/h& fcM&S-fe, («) nj] f^AW «TM- H:ft$TO, IX1.^JJLM#,^{&^(#£) 0. 5, (43) ^ (0) [s, it] ©ffl^ c^) b, m«r^^. ta^*d«B*, aim [*dw, transformation is the fullness of virtue.The Changes says: "Entangled in stone, and grounded] in thistles: Entering into his palace, and not seeing his wife; inauspicious."l3f' Confucius said: "It is not that in which he is entangled that entangles him, but that his reputation (40) will necessarily be shamed; it is not that in which he is grounded that grounds him, but that his person will necessarily be in danger. Being shamed and in danger, when the time of death is about to arrive can he get to see the wife[?" The Changes says: "The duke herewith shoots a hawk on top of a high wall, bagging it; there is nothing not beneficial."137 Confucius said:] "A hawk is game. A bow and arrow are implements. The one who shoots it is a man. If the gentleman keeps implements to his person and waits upon it138 to move, what (41) could there be not beneficial! Moving and not attaching a line to the arrow,13'-' and thereby going out and having something bagged, speaks of one who raises up completed implements and moves."1'1" Confucius said: "The little man [is not embarrassed by not being humane, is not awed by not being proper; he does not see benefit without being encouraged, is not] awed unless reproved. [A little] reproof and a great warning are the good fortune of the little man. As for the Changes saying 'Meeting with stocks on the feet and with a foot cut off; there is no trouble,'1,11 it is this meaning. If goodness is not accumulated it will not suffice (42) to complete a reputation; if badness is not accumulated it will not suffice to destroy a person. The little man considers little goodnesses to be of no increase, and so does not do them; considers little badnesses [to be of no harm and so does not dispense with them; therefore, the badness accumulates and cannot] be capped, the guilt becomes great and cannot be undone.The Changes says:'Carrying a cangue on the shoulders and with an ear cut off; inauspicious.'142 The gentleman sees the pivot and acts, not waiting143 until the end of the day. The Changes says:'Strengthened with stone; (43) not to the end [of the day; determination] is auspicious.'144 To be 'strengthened with stone,' but not'45 to use it 'to the end of the day' can definitely be recognized. The gentleman knows beings146 and knows patterns, knows the soft [and knows the hard; he is the expectation of the ten-thousand fellows."147 As with the various beings and manifest virtues, in distinguishing] right and wrong then the bottom and middle lines are not complete; the initial line is greatly important. Existence and loss, auspiciousness and inauspiciousness can then be known.148 208 inn m m, «f?i&#&, &*n». (44) sis^T «. »ff MMi (iw), j^*n [R&]. iits^'Ls nmmmz m, t^^^i, f&%T2.%%m, mm sit jus, ^mx m ^ (#). jh im m m) £*o#. ^t&mm (m, m m) ti. xm&m, E&m&. a (45) (*) stu. «c (3t> m& m. ^ [la] nra. s&fmfm, ^fegj^i* out) m. m m m^mm, &mm, imm m) m <£> £j. i« dt) mmm&. & £if (is), an^*b#iOfea, ^ If 2:, US (» (46) 1§? (£). f^sm'J [£] fttft, n a. a£8?#, *«£a&g?;&?, fcSflf^&WJI. (47) The virtuous action of "The Key" is constantly changing in order to know the dangerous.Hy As for "The Flow," (44) loweringly it is the [perfect] compliance of all under heaven. Its virtuous action is constantly cracked in order to know [obstructions]. It can be made happy in the heart, can count15" it in the lords [considerations, to settle the auspicious and inauspicious of all under heaven and to complete the diligence of all under heaven. This is why] alternations and transformations thoroughly151 act and auspicious affairs have auspices. By imagining affairs one knows implements, and by calculating affairs one knows what is to come. Heaven and earth construct images, and the sage completes ability. Men plan and ghosts plan, and the hundred families partake of the ability. The eight (45) trigrams announce through images. The lines comply152 through assayed153 phrases. The hard and soft are variously situated, and auspiciousness [and inauspiciousness] can be recognized. Movements and actions154 are stated in terms of benefit, and the auspicious and inauspicious shift in terms of real characteristics. [This is why] when loving and despising are in conflict with each other, auspiciousness and inauspiciousness come to life; when the distant and near take from each other, ["regret" and "distress" come to life]; when the real and the artificial cheat each other, benefit and harm come to life. In all of the real characteristics of the Changes, when those near do not mutually gain then it is inauspicious; or harming it, then it is both regretful (46) and distressed. When one is about to turn about155 then [its] statements are disordered,156 and the statements of the auspicious man are few while the statements of the unruly man are numerous. As for the man without goodness, his statements will wander; when he loses that to which he should hold, his statements will be crooked. (47) 210 211 -wj; A\ho*«ib, §1^1, jth^ [Siii-fe.] □□□□□□□□□□ £ (w f^, wsiM-fe. m) □□□□□□□□□□□ □□□□□□□□SteTSfc, i&2.m.&. fflAH W) ft, MAS □□□□□□□□□□□□□^ife. ^ ^, sp#, #£$ofe. J£^, />* (£) ^r, [#] £ (3) Jt#, Confucius said: "The properties of the Changes are only the yin and yang, six lines creating a pattern. Being broken off in the middle of it, it is soft; straight across, it is hard. Six hards without a soft is called the Great Yang; this is the property of heaven......................... square. Six softs without a hard; this is the property of earth. Heaven and earth embrace each other, vapor and flavor infuse each other, the yin and yang flow into form, and the hard (1) and soft complete .. . Of the ten-thousand beings there is none that does not desire long life and despise death. The joining of hearts and through it the making of the Changes is the epitome of harmony. This is why Jitm.'The Key,'........ ..............................appropriate to moisten that below is the Way of the earth. "The use of six is to be hollow; the use of nine is to be filled.To be filled is then to be hard.Therefore the Changes says:'Straight, (2) square, and great; not repeated; [auspicious]." Because it is not repeated and yet is complete, therefore the Changes says: 'See the flock of dragons without heads; auspicious.'2This is why Jian, 'The Key,'3 is obtained .... ......................................awe. {Rongm) Song, 'Lawsuit,'4 is obtained from doubts. Shi, 'The Troops,'5 is obtained from cutting. Bi, 'Alliance,'6 is obtained from scarcity. Xiaoxu, 'Little Storage,'7 [is obtained] from (3) not yet .. . Lii, 'Treading,'" is the .. motion of indecision. Yi, 'Increase,'5" is the merging of the top and bottom. Fu, 'The Wife,'10 is the transgression of [yin] and yang. 214 215 T£(£iffi#R?) □□□□□□□□□□□□□□□□□□□□ifn m, m&x#(?) « (g) wpitDjE, m& «(?), & (4) □. n^ih, «i (ii) □□□□□□ □□□iStii. AW^iK ^ (31) fctii. (jtt), /Ml (») ftn A as, ^rnnis (5) mi m m) ££K *wt« til. □□□□□□□□□□□□5E#M^(?) 0#, #0ift, ttfft Mftm. n (a) #, m [Aj ^, Itt (6) til- (*g) □□□□□□□□□□□□□□□□□□ ib. JM, #:*(?) 0MffeT^g(?). ^ ($g) SI &£(?). # (Eg) ££h g ft (ffi) ^FftM (11). H£§K filtlf (*. (7) m (m ^ih #sffiMnnnnnnnannnnnn □□K0«B(?) §H&. iftSflrfn £f (ffip) til. ^ (iffi) (IS) mz, 'ls^ (8) B, g (IS) ^[X|#til. ^^0^0#0^tii. JSJ^IZl-a. 7\J^ (Jtt), Sift, m JE& [til]. (9) g£ft (p) =f, ?^J:bft0M*nfir, □ (io) ratnfe. ^s: izusnnrfnizi "[wi &m m) mn, mvx m m &0 (it) □□□□ "m *s m», nnzmfe. ^(?) jwj^iih. ^00 02) □□□□nife, [#] s «n "When the bottom (trigram) has more yin and is pure............ ............................and everywhere, men thereby turn their backs(?) on it.With the hexagram Wumeng, 'Pestilence,'" there is guilt and death, no accomplishment but reward through greed(?), and therefore (4) .. .With the hexagram .., there is return and the strong sires are tranquil. With Ru, 'Moistened,'12..................know that there is not yet soaring victory. (Rong:) Song, 'Lawsuit,' loses it in.............. ......................distant. With the hexagram Dayou, 'The Great Possession,"3 there is retreat from position.With (Dachuang:) Taizhuang, 'Great Maturity,'14 the little move and the great follow,.......With Daxu, 'Great Storage,"5 there is enjoyment but regret (5). With the hexagram Sui, 'Following,'16 there is assistance and the ability to warn. ........................no contention and thereafter . . . , gaining . . . joy, and through harmonious joy one knows awe. (Jin, 'Caution':) Gen, 'Stilling,'17 is taken from substituting models(?). Jiafren], 'Family Members,"" is taken from being situated. Jing, 'The Well,"9 is taken from getting to the bottom (of things). (6) Gou, ('Dirt':) 'Meeting,'211........ ...........................Feng, 'Abundance,'21 is obtained from . . . hexagram, grasses and trees . . . and follows from not being one (?). With the hexagram Gou, 'Meeting,' there is sufficiency and one knows of excess(?).With the hexagram Lin, 'The Forest,'22 one pushes oneself without fretting beforehand.With the hexagram Guan, 'Looking Up,'23 one is replete and yet able to be empty. (7) With the hexagram (_Ji:) Jin, 'Aquas,'24 one is good at drawing near and yet........................ ........its . . . cutting off seduction. ... in ................loyal to oneself but loses the measure, therefore it says 'be cautious and wait.'25 Shi Kc, 'Biting and Chewing,'26 is tense and taut; constantly speaking but not (8) stopping, one obtains the inauspiciousness of lawsuits and trials. Causing it to toil . . . Changes . . . one . . . motion. Sun, 'Decrease,'27 is to ... . (Dachuang) Taizhuang, 'Great Maturity,' is to humble the yin. Guimei, 'Returning Maiden,'2" is to make the female upright. (9) Jiji, 'Already Completed,'29 receives excess and allies with poverty. . . and yet knows (the road:) defeat, in all cases ... to expel." Confucius said:". . .(10) ..prohibit.. ."Confucius said:". . .already exhausted ..and . . .'aquatically, gloomily,'3" one thereby avoids anger. . . (11) ........'[does not] serve the king [or lord]'31 ....is what is meant. If one does not seek then it will not suffice to make difficult .... When the Changes says: . . . (12) ........then danger, relatives will be wounded and.....When [the Changes] says:'Carrying a cangue on the 916 7.17 Mia um (Ai) #r jit£in&. ^h: HfrnnnnnnD ! □□□□□ffl, ^ »T*#te, ni^ArfB^. &£fij(?) □□□□ □□□□□□□□□□□□ (13) # a m □□□□□m. Sftfe (il) (14) a^h^im, {ft (£) U*) A^SEBCSm tHM ASM [lummmi mmmm mi A%mm mi m as) & <»), flfr) JUJfcSb, '111 (ft) M^^IOQ [jfcfcRI] ^ mm^m, ^mww&, xm^m (»» sott, ittig^tts. A© £ (/c) t&", ftz -mm mr, os) ^ m zmn, te. Jil W £ "ftfi", (£) 5: "M", *J (fl§) £ M («)] ft (»),[«?] (^) m,fov&)2. shoulders'32 then it is inauspicious, while 'Wearing stocks on the feet'13 then it is auspicious, this is what is meant." Confucius said: "The five phases........................use, that which cannot be studied is only the person and that is all. Nevertheless, its benefit................................(13) drawing on the spiritual brightness and so giving life to the prognostication, joining with the three of heaven and the two of earth and so making proper the numbers, observing the alternations in the yin and yang and so establishing the hexagrams, elaborating the [hard] and soft and so [giving life to the lines, harmoniously complying with the Way and its virtue] and so bringing order to propriety, thoroughly plumbing order and (life:) inner-nature (xing) and so arriving at the mandate......................order. This is why (positioning:) establishing (14) heaven's way is called yin and yang, establishing earth's way is called the soft and the hard, and establishing man's way is called humaneness and propriety. Bringing together these three qualities and doubling them, six lines complete a hexagram. By dividing yin and yang, [and successively using the soft and hard, therefore] the Changes' six lines make patterns. Heaven and earth settle their positions, the mountains and marshes interchange their vapors, fire and water assault each other, and thunder and wind incite each other, and the eight trigrams move above and below each other. Enumerating (15) the past is compliant, while knowing the future is retrograde; therefore the Changes penetrates numbers."3,1 Confucius said: "The property of the ten-thousand beings is that if they are not hard they are not able to move, and if they do not move they are without achievement;but if they are constantly moving and not centered then ..; [this is hardness s] loss. If they are not soft they are not tranquil, and if they are not tranquil they are not peaceful; but if they are long tranquil and not moving then they sink; this is softness's loss. This is why the following five line statements Jian, 'The Key,"s 'blazing dragon,'" Zhuang (i.e., Taizhuang), 'Great Maturity's 'butted fence'3* (16), Gou, 'Meeting,"s fastened (sic) horn,37 Ding, 'The Cauldron,"s'broken leg,'38 and Feng, 'Abundance,'s voiding and filling,39 are (examples of) hardness's loss, of moving and not being able to be tranquil. The following five line statements, Chuan, 'The Flow,"s 'mare,'40 Shaoshu, 'Small Harvest's 'dense clouds,"" Gou, 'Meeting,"s 'balkiness,'42 \Jian, 'Advancing'] s pregnant woman,41 and Zkun, 'Hoarding,"s 'weeping £ («>«(»> m (i7) mm ^it&M. mmn m) &t. 11 (If) B&#t, ft^Wte. tt££SGiS*fciiR^ (Si), g « &] IWHat. «^#&, flfcdc^-Bi. ft 5$£g^M'M?E, ;£;>i& (18) «$IIJB. A, ^ m, lif"] □□□^f&^^M, Itfc^Ktk. ^0: ft (fg) TVWIiB*, »f&£«1ia. "M^ffl" Etb. (19) "II (ft) £ EQ" um?%- (») 0H (Sg) it (f£)'\ fflfe. "^#f (fl) ^JR, Life. "USH (H) M", K [ffl] t^-fe. "H (ffi) 8 (II) [£A"], □M±t&. "^l (/q flffi", KM#ii2. "M&m", £ffiln m) -fe. Jl| (if) 7^1«, S (20) "ft^ »fc±", "JPUfcSSJffi (IS), fflj^i^ (H)", ^Kife. "E^A, a,] □□□ [til]. WUlf (ffif) til. "IB (fif) £ blood,'44 are (examples of) yin's loss, of being tranquil and not being able to move. "This is why the property of heaven is to be hard and vigorous and to move (17) without rest, its auspiciousness being to protect achievement. (But) if there were no softness to rescue it, (even) if it did not die it would certainly be lost. Doubled yang is lost; therefore fire is not auspicious. The property of earth is to be soft and weak and to be tranquil without moving, its auspiciousness being to [protect peace. (But) if there were no] hardness to .. it, then it would be thoroughly demeaned and left behind. Doubled yin sinks; therefore water is not auspicious.Therefore, the property of the martial is to protect achievement and constantly to die, while the property of the cultured (18) is to protect peace and constantly to be exhausted.This is why it is only after being soft but not warped that the cultured is able to be victorious; only after being hard but not broken that the martial is able to be peaceful. The Changes says: 'Straight, square, and great; not [repeated; auspicious'45;......being pure in both the cultured and the martial, this is the invocation of the Changes." Confucius said: "That the six hard lines of Jian, 'The Key,' are able to be square is the virtue of (kings) Tang andWu.'Submerged dragon; do not use'46 is (an example of) concealment (19);'Appearing dragon in the fields'47 is (an example of) virtue;'The gentleman to the end of the day is so initiating'48 is (an example of) use; 'In the evening he is wary as if there is danger; there is no trouble'4y is (an example of) rest; 'And now jumping in the depths'50 is (an example of) being shaded [and yet] being able to be tranquil;'Flying dragon [in the heavens]'51 is (an example of) .. and yet high;'Blazing dragon; there is regret'52 is (an example of) being high and yet contending; 'The flock of dragons without heads'51 is (an example of) being cultured and sagely. "Chuan, 'The Flow,"s six soft lines are mutually compliant, the epitome of culture (or KingWen).The gentleman's (20) 'first being lost and afterwards finding his ruler'54 is said of a scholar;'to the northeast to lose a friend and to the southwest to gain a friend'55 is (an example of) seeking worthies;'Treading on frost: the firm ice will arrive'5* is (an example of) caution .... ;'Straight, square, and great; [not repeated;.. ']57 ........;'Containing a pattern; it is permissible to determine'5" is said of beautiful characteristics;'Tying the sack; there is no trouble'59 is (an 220 221 nasstia. -it n m jt^", (2i) "mm m jcmtmfa. "mm=Em, m\ mmm®&. "-far #r, mm$tfo. umm mr m#, unra [»] -fr^-, x m m) z.m% (22) nmmm. &m (?q ;n (**) <$) Ift-fe. -?EI: L^ffltli, IS (IS) ffi£*g«te. & £a (f) m) m, □□□□□□□□xi^jfefti, * i^(?) Mg&ig? #q (^ut^^j) x (W) zmmm (§6). ft (IS) A§* (23) £JHJJ. Ai]}^, (&) ISA £R #t3ffe (M) T, KIM, SHHIEtii. 2:9 (ft), T^M ±^#□□□□□□□□□□11^*. £Tii« (if), QtU'tii (/C). A£HMS=FfT#, 3tR§&3:$?. ^ (24) H "if f&£j/B", «xnm, [©] h -if tt [^j^]", (/c) tiw (25) #. example of) conversing without sound;'Yellowskirts;prime auspicious-ness'60 is (an example of) having and yet not developing it (21);'The dragon fights in the wilds'61 is (an example of) being cultured and yet able to penetrate; 'Someone follows the king's service; there is no completion, but there is an end"-'2 is (an example of) studying and being able to develop." When the Changes says "Carrying a cangue on the shoulders,"63 it is to be hard and yet to be broken;"Calling modesty"64 is to be soft and yet.....[Yuan, "Wielding" 's] "yellow ox"65 is to be cultured and yet to know victory; Huan, "Dispersal," 's hexagram statement66 is to be martial and yet to know peace; Chuan, "The Flow," 's perfect virtue is to be soft and yet to return to the square; Ji ft (ft) AJSl^f, (js) £ (30) jubj^ifjfta, ft***, 3:a*j?. "ft3£@m±'\ *ASB-&, x (w)? ^^□□□□□□□q (ft), (»). "Jasf^2g", ^0: $ (jg) fl^Htfe. i^i, (31) [ft*] x (w) * (i), *Af«, « (ft) ^« |f ^jg, (w)? ©0: "e£a, ^1?, (32) ^h: £ (1*) x zm&. #ah (»), /j^rata, a [it] j«, tommmmmm mare,'68 (29) which is a young animal, the category of Chuan. This is why the category of a fine horse is to be broad in the front and tall in the rear and consequently it can be stabled. Ahead it is led and complies; below it is sturdy and tranquil. If on the outside it has a beautiful form, then on the inside it will have................being askew in order to bring along the group is the virtue of being cultured. This is why the propriety of the man of culture is not to attend on others treating them as not good, and silently not to turn away even after being despised (30).6yThis is called using the prior to warn the latter.The military man prizes deliberation, while the man of culture stresses succession. When the Changes says "First lost but later gains his ruler,"7" it is said of students; how could there be any notion of them first being ruler? The heavenly vapor acts................, its cold does not freeze and its heat does not wither." As for the Changes saying "Treading on frost: the firm ice will arrive,"71 Confucius said: "This means to follow compliantly.The property of the year (31) is to begin in the northeast and to be completed in the southwest.The gentleman sees the beginning and does not transgress against it, but complies with and protects against abrupt occurrences."72 As for the Changes saying "To the northeast to lose a friend, to the southwest to gain a friend; auspicious,"73 Confucius said: "This is not about an auspicious stone; it is said of its........together with worthies. The [military man] has a flail; the man of culture has a support. If the flail is not bent and the support is not broken, what inauspiciousness could there be?" As for the Changes saying "Straight, square, and great; not repeated; (32) auspicious,"7,1 Confucius said: "Culture and military bearing are inborn; even if one were to insistently study them, these would not be able to reach it." As for the Changes saying "Containing a pattern: it is permissible to determine; auspicious,"75 it speaks of the beautiful characteristics.When the man of culture moves, he speaks in a timely fashion about small affairs and the great [affairs] are fluently completed; he knows not to exceed the number but to strive to be soft and harmonious. »ä (33) ^ Rľ^ňTÄ-ífe. ^ŤfííiŽ^ T^ff X tff) p £1*3, MlíiM. ^0 "f'J [7TC] Ä", JÍtJH (i*) (P) Ift-fe. Ť [0]: ôJ»?ľff^P^. tt m) iW (*f») j3m. »«», »4» ťa; ju (m, mm^nmnmmm «), (34) urn (0) 3č»^i-fb. x (^) nmtíLž., s^n, ^wj^fM^. ^0 -m (fô) s, ťh: ^m^iim. □ □□□ [H] (W)? s (») íft&#, ©ťhäwbíít äm ÄM^«žSHb. ÄAftÄÄ, *Ja£ô»A;žJä*, "» (ä) m w ä nn ä ä", ť h: fp m) aíi ^ (Už)! Mižfliíl. (36) Si-t+ÄM^tÉŽÄÄ, J» fltmra, nzm®, jem» mm. As for the Changes saying "Someone follows the service (sic1(>); there is no completion, but there is an end," Confucius said: "This speaks of the Poetry and the Documents. If the gentleman gains his (33) end, it can be necessary and can be finished. The gentleman speaks outside of innocence and does not speak inside of guilt; this is called doubled good fortune, what the Changes calls '[beneficial] for the permanent determination.' This is the detailed explanantion of Chuan, 'The Flow.'" Confucius [said]: "The essentials of the Changes can be known. Jian, 'The Key,' and Chuan, 'The Flow,' are the gate and window of the Changes. Jian is the penis, Chuan the vagina. The yin and yang join their virtues and the hard and soft are embodied (34), embodying the transformations of heaven and earth.77 Having a mouth, if one is able to (collect:) control it, there will be no slips of the tongue; if words do not match the moment, then one closes up with caution and observes." As for the Changes saying "Tying the sack; there is no trouble,"78 Confucius said: "This means not to speak.........[what] trouble could there be? Being silent there is also no renown; the gentleman regards caution as beautiful and does not show himself off. The depths are deep and contain his flower." As for the Changes saying "Yellow skirts; prime auspiciousness,"79 Confucius (35) said: "This means making culture flourish and yet not speaking out. The man of culture holds his radiance on the inside, and puts his dragon on the outside. He does not use his white to (yang:) harm the black of others.Therefore, his culture is nurtured and patterned. The Changes.......being lost, there would be merit ............ dwelling, his virtue would not be forgotten." As for "The dragon fights in the wilds, its blood is black and yellow,"8" Confucius said: "The sage is trustworthy indeed.This is said of shading one's culture and keeping tranquil, and yet necessarily being seen. (36) If the dragon changes seventy times and yet it does not lose its markings then the markings are trustworthy and reach the virtue of spiritual brightness. As for discriminating8* its names, they are varied but do not overstep their limits. In pointing at the Changes .. ,82 is it the movement** of a declining age?The Changes [makes manifest what has gone] and [investigates] what is to come. The minute becomes lustrous and praises what is cut off,M becomes manifest and is constantly on the mark. It is complete by discriminating things with matching names and by choosing phrases with correct words. cm cm, m (37) mxm m) mm^m. #m%&'j>, s (») Aft, W [&&2.m, M,Z] »■&; K^Sfe (#) £ M^ai, mmm (39) 1% ^; I^IH; 5(5 (g), ill; J§£flf [&], □□□ Wit JtftJH, (fij) frifa; if (It), mWik; \>X g 'II, J^-fSlfe; SI, J^lftk; (40) Sg-tfc; ffl, (ffi) & asm, mmmMfe, ^mmm, mmmx, ft ax (W) m, ^ ] (44) 0= h^m^hiz: [H] #feg, E^ri;, iHttj £^0 (45) .... to prognosticate without virtue, then even the Changes will not be appropriate.The property of the Changes is to praise the beginning and [return] to the end in order to give it substance. The six lines are mutually varied; they are only time and beings.This is why [itsfirst line] (42) is difficult to know but its top line is easy to know, its basis is difficult to know but its end is easy to know. .. then with the first line if you (doubt:) imitate it, then being respectful in order to complete it, in the end there will be no trouble....... ............refining the Way. With inclined beings and manifest virtue, the great illumination is at the top line, correcting what is right and wrong, then......................to prognosticate is dangerous indeed. .... not (43) to match, to prognosticate about it while imitating virtue, then the Changes can be used indeed. Confucius said: "The wise observe its hexagram statements and explain more than half." The Changes says: "The second and fourth lines have the same [merit and yet have different positions, their goodness being not the same; that the second line] has much renown while the fourth has much fear is because of their proximity." Proximity means modesty. The Changes says: "When the soft [serves as the Way, it docs not benefit the distant, but its] essence is without [trouble, and its use] is soft like [the center."The Changes] (44) says: "The third and fifth lines have the same merit but different positions, their excesses.....[That the third line] has much inauspiciousness while the fifth line has much merit, is due to the ranking of [noble and mean] . . . (45). 232 233 -■] rr (4) □ £ (5) 0S$fI. (6) 0^MS0fr^^( M% JA, if£0Ji£. ^SK2E (7) h □□□□□□□□□□□□ □□□as£ (tt) (8) rag, ^□sffigst, n^ss:, □rfn*^, aiizife^&s at) emu m&%&-t ft^W MB] *nJfiHfe. ^0 "£t£C, ft: (K) ^ (9) m ^ 0: ^^MtZl (ft;) ft (#), MB "m$T&, m. («) & ^m, Tfet^^a; ^w^fx^. a (io) 0 "^&m> mm (ift) §5 CIS), 7n^." 5«cJ&£, m R H&H (*) iff (iff) M . . . returns sparsely (4) . . . the highest mandate. The Changes... (6) bright and very. . . puts its propriety into motion, lengthening its deliberations, and refining its . . . Changes indeed. It is like when priests and magicians divine by turtle shell and stalk.......................... ..........................the magician's master...........without virtue, then he is not able to know the Changes; therefore, the gentleman venerates it....................Confucius said: "I am fond of studying but only now have heard its essentials;how can I get to increase my years? Wherein will I ..and give birth to the Way, wherein ..increase it .. and ennoble it. Difficulty. . . those in danger secure their positions; those lost protect [their existence; those disordered have their governors. This is why] when the gentleman is at peace he does not forget danger, maintaining what he has he does not forget loss, and when governed he does not [forget disorder. It is by this that when the person is at peace, the state] and family can be protected. "The Changes says: "It is lost, it is lost, tied to a bushy mulberry. The Master said: "When virtue is thin but one's position is venerated, .... rarely does it not reach it. Wlien the Changes says: 'The cauldron's broken leg, overturns the duke's stew,'2 it speaks of not being capable of bearing responsibility. "3 The Master said: "Was not Mr. Yan's son almost there? When he saw at the incipience that there was anything not good, he never failed to know it; knowing it, he never failed not to redo it." The Changes (10) says: "Returning from not a great distance: without reverence or regret; prime auspiciousness. "4 Heaven and earth are warmed and the ten-thousand things moistened. Males andfemales unite their seminalfluids and the ten-thousand beings are completed. £»Mf», a^^H^if, %mnWL#.. mT-m&$t= (u) fe&lb, 8!J A2&0H&; ({ft) US*, I'ja^^-fe. h 5:^, nfc2##^#. ^b "MistZ, mmz, ft&iam, &st, (12) iME Hfcfejtfcll^B: "jg (IS) frt#, JfaSS («) £P (§) g£iS^, h^£H'\ SimiEtfl^. UKtwSx£, h*s (?) fr&h ^*BfJ^Mfr&¥? ^^H: ©^w^H (31) if¥ ffi) BffM#, (#) (?) te. (13) « (M) g«. fli-fe. [^«0: flg] [^0] & (?) ^□□□□SnJi, JHIS? bii^. f8>mm$t¥&$k m) Mtm iija^sr#. * (h) JUJJt/Bf&J&Atil, ffi]^? ^0: (P) ^ (i£), f»! (&), ^^□□□□MTODD^£(&) ftgnrnfeftiii (is), mmmuM, saum* S (ie), «fc (*f) AUrK^. s: (is) it, *f PVften f/ie Changes /sfrjtf/ "if ffrree men walk then they will lose one man; if one man walks then he will gain his friend,'* it speaks of arriving at unity.The gentleman secures his person and only then moves, puts his heart at ease and only then hollers out, settles his position and only then seeks. The gentleman refines himself in these three (11) things, and therefore is maintained. If one moves because of being endangered, then others will not join with him; if one seeks without position, then others will not give to him. If no one gives to him, then those who harm him will necessarily arrive. When the Changes says "No one increases him; someone hits him; establishing the heart without constancy; inauspicious,"6 it means this.7 When the Master aged he delighted in the Changes; when at home it was at his mat, and when traveling it was in his pack. Zi Gong said: "Master, (12) at another time you taught this disciple saying,'The loss of virtuous action leads to a tendency to spiritualism, and the (desire) to know the future leads to the consulting of divination.' I took this to be the case. Having accepted this maxim, I have striven to put it into practice. How is it that now that the Master has aged he could delight in it?" The Master said: "A gentleman's words are squared with a carpenter's rule. It is what comes before the auspices and not the auspices themselves in which I delight. (13) Examining the essentials does not pervert its virtue. To the Book of Documents there are many hindrances, but the Zhouyi has not yet been lost. Moreover, there are sayings in it bequeathed from antiquity. It is not that I am content with its use." [Zi Gong said: "I] heard the Master say that one must in........ like this, then the gentleman will already take mistakes seriously. I have heard from the Master that if one follows the upright and puts propriety into practice then people will not be confused. If the Master (14) now is not content with its use but enjoys its statements, then this is a case of use that is dependent on others; is that acceptable?" Confucius said: "(Corrected:) How wrong you are! Ci (i.e., Zi Gong), I will tell you, the Way of the Changes........and not......the hundred families'.... .. Changes. Therefore, the hardness of the Changes causes one to know fear, and its softness causes one to know the hard." Stupid people use it and do not forget; shameful people use it and eschew deceit. King Wen (15) was humane, but he did not succeed in his ambitions to complete his plans. Zhou (i.e., Shang king Di Xin) was then without the Way. King Wen acted, and by observing prohibitions avoided trouble, and (16) ^#fIE^. ^0: a, MM h£, 3. »M^^^ife, wmnzM; ikm^m&m, wmnz&. & ft (17) £ rMft, SF£ffi#tii. M£±Hxx^, mxw, ¥ 08) ft (» M^ES- < - > ih, ^ft (f) ^JH#m^£, sani&^s: (#) assist, ^pT^n^m,^mzn ■a, ^£ (?) &b 09) *s#, mx&&2$ft m%) w) z fc&M^n&zm, mmmzmu. (20) jum^m^^ (?) only thereafter did the Changes first arise. I delight in its wisdom's .... .. it......how could I say to serve (King) Zhou?" Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "1 am right in (only) seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily (16) follows it most of the time and no more." The Master said:"As for the Changes, I do indeed put its prayers and divinations last,'J only observing its virtue and propriety, Intuiting the commendations to reach the number, and understanding the number to reach virtue,is to have humaneness (?) and to put it into motion properly. If the commendations do not lead to the number, then one merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe.The divinations of scribes and magicians tend (17) toward it but are not yet there, delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more, I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priests and magicians come last!" When Confucius (18) chanted the Changes, when he reached the (one:) two hexagrams Sun, "Decrease," and Yi, "Increase," he invariably put down the book and sighed, admonishing his disciples saying: "My sons; you cannot not examine the way of Sun, 'Decrease,' and Yi, 'Increase'; it is the .. of auspiciousness and inauspiciousness. As a hexagram, Yi, 'Increase,' is the time of spring giving way to summer, when the ten-thousand beings come out, the height of the longdays.the chamber of birth. Therefore it is called (19) Increase. As for Sun, 'Decrease,' it is the time of autumn giving way to winter, when the ten-thousand beings age and decline, the height of the long night; therefore, it is called the way of birth being exhausted...............The beginning [of Increase] is auspicious, but its end is inauspicious.The beginning of Decrease is inauspicious, but its end is auspicious.The way of Decrease and Increase is sufficient to observe the alternations of heaven and earth, and the lord's service is finished (in it). (20) Thereby examining into the completeness of Decrease and Increase, one cannot be moved by sadness or happiness. Therefore, the enlightened lord does not for a 7 x m ifem (2i> m, ^TQ&&>x&±*mmfe, A£K *fe^£S*t&, -£^&Jagg (» (22) m\>xft-& m cm) ^m.ftif x tfi) ^ii, si^n^^Mt ^«rfm^4r, ^nr3m&#. (£) mat (23) fc-Rff© (f« M, Ift^iBm. #t&£M, ^w^^. <5> ^FAHittrA (24) moment or a night, not for a day or a month, not divine by turtle shell or milfoil, and yet knows suspiciousness and inauspiciousness and complies with heaven and earth"1; this is called the Way of the Changes. Therefore, the Changes has the way of heaven in it, and yet you cannot use the sun, moon, stars, and planets to exhaust its names; therefore it is done with the yin and the yang. It has the way of earth (21) in it, and yet you cmnot use water, fire, metal, earth, and wood to exhaust its names; therefore it is regulated with the soft and the hard. It has the way of man in it, and yet you cannot use father, son, ruler, minister, husband, wife, first, and last to exhaust its names; therefore they are summarized with high and low. It has the alternations of the four seasons in it, and yet you cannot use the ten-thousand beings to exhaust its names; therefore it is done with the eight trigrams.Therefore, since as a book the Changes cannot be encompassed by a single category (22), there are alternations in order to complete its characteristics; therefore it is called the Changes. There is the way of the ruler in it, and yet the five officials and the six bureaus are not sufficient to exhaust its names, the services of the five governors are not sufficient to reach it, and even with the Poetry, Documents, Rituals, and Music do not .. one hundred chapters, it would be difficult to bring it about. If you do not ask about the ancient models, you cannot follow it through stated commands and cannot seek it through recorded goodness. Those who are able seek it from the one; what is called (23) gaining the one and everything being complete means just this.The way of Decrease and Increase is sufficient to observe gain and loss." The Essentials, 1648 (graphs). (24) t. $kmw&m%. mmttzmn (id. bi * (jo, stte. ftn, fl#t&. nw&mm&, mcmvx m^^^^m, m'&nxm, (2) gu 0: ffi, Jl, ^Ap, X (W) W FF] f§. »1AAMltfM¥? ?0: Jth MM, ^AlS («) 5.. (5) £i (fij-^) m m ^-zm, ^s^jim, ifcm (6) □ & <#> 0: £S, ^, it, T^Ap, 55 [#, X (^) =] ^f§, [jfcfc] £jf (||) ft. SSfflK^ft^B: W¥S8®4>, □ □□□□□□□□□□Sfe^&M- ^0: n (7) □□□□ <»> , (#» , (8) #^fiSS0#0 (9) J^H t, fouu^ZMJi [rmi nmhfo. mnnm& Q ig^^Hif (w-) US, *M 0w 0t£Difcffl, ift_ht£ rfffUnn (10) TDWIn (£) ^"^^ (IS) (&) *§? &0: £ [*], ^X m £ (&), ^, ^X (W) ± H (?), rWfgOT (11) X (W) #j£S£A T#, ^^X(W)^. why he has it. Therefore, when the Changes says 'Dispersal rushes its stairs; regret is gone,' then .. it speaks about being able to rush to the moment and regret will be gone." Mu He asked his teacher, saying:"Of everything that is born under heaven, whether stupid or wise, good or bad, nothing does not (4) wish for profit and fame. Now the Zhou Changes says 'Entangled: Receipt; determination for the great man is auspicious; there is no trouble; there are words that are [not] trustworthy.'2 Might I dare to ask what auspiciousness there is for the great man in this?" The master said: "These are words that the sage regards as weighty. When it says 'there are words that are not trustworthy,' in all cases the Way of heaven is one yin and one yang, one short and one long, one dark and one bright, and man's Way matches it,This is why (5) Tang .... king, King Wen was imprisoned at Youli, [Duke Mu of Qin was entangled] at [Yao, Duke Huan of Qi] was shamed at Changshao, King Goujian of Yue was entangled at [Kuaiji],and Lord Wen of Jin was entangled [by] Madame Li; from antiquity to the present, such rulers as elders and kings have never been saddened by being entangled and been able .. ..saying'beauty and ugliness do not......' .That being entangled can be a breakthrough is just like (6) ............its ........................, therefore when the Changes says: 'Entangled: Receipt; determination for the great man is auspicious; there is no [trouble; there are words] that are not trustworthy,' this is what it means." Mu He asked of his teacher, saying: "I am still young,.......... dare to lose and forget myself."The master said: "How (7).........the sayings of the Documents, Spring and Autumn, and Poetry are just . . . (8) none do not wish to be content ... (9) to elevate the lowly, therefore .. ..Yu's taking of all under heaven matches this hexagram. Yu .. his four limbs and worked his mind .. , to the extent that his arms and legs were callused and his brow and face...........able .. minute, therefore when those above are capable and really .. .. (10) those below .. call them 'sage kings,' this can also be said to have an 'end'; what could be more auspicious than it? Therefore, when it says: 'Toiling [modesty]; the gentleman has an end; auspicious,'3 is it not also appropriate?Today, lords of the land, and even extending to cloth and clothes............ .. their consorts and slaves powder white and black and dye............ ......, in the middle of the day necessarily collapse, .. not able .. and yet (11) are renowned for merit probably do not exist." ftB: mm, m x tfni (&), ^, itt^f (if) te. • ^ on fnr^^^h: 5Hftfr3ra**& tat) » W] m^b^tk ^^□□□□□□it, n#^?&&ii§. ^ [Si £ (12) ^ ■290: B ^, ftl (IB) te? ^B: S#, Ate; /hte, jtbW/>A^^^te. □s^i^e, ftltflHfe, ii (ia) ^□□□□□□□teT. mm<$&, ju^kiox (W) (13) h*jhix (W)mmmm, nzwmmmw ^mmm,m^xm&. b*m^,^s#,^te;^. <*r> mte. b^m^ <-4> n>> mm^ytnannnm&m^ iS#, Mte. (H) (If) ^MB£#te. n %.mm m mm, wm m) m. & «> & a^eo, 0*^,31^±,Jffc^S(IB)fe. " SSIHIftSiH: «> £ ^ASB: A Mm, ASfa (15) f (If) te? ^ 4- (©> H: itts §H (» ^te. **±:£ (te) JPSfW^S (16) j& (ffla) T, *2.&fcfl. Mu He asked his teacher, saying:"I have heard that with past lords their .. propriety was articulated with their laws, and that when they issued [commands] and promulgated statutes under heaven they were clear about it as if............world, and those who followed them were not confused or dazzled by them. Now when the Nine in the Fourth line (12) of the Changes' [Feng, 'Abundance'] states:'Making abundant his curtain; in the middle of the day one sees the Dipper; meeting his placid ruler; auspicious,' what does it mean?" The master said: "'Abundant' is great, while a 'curtain' is little; this speaks of the little and great not being confused. ..the lords'being ennobled establishes awards and celebrations; if the rites are well grounded, then the great .. ............serve the lowly, and the lord is able to command his ministers; this is why when he acts he has (13) merit and when at rest has fame. There are probably no cases in which the foundation is misaligned, awards and emoluments are very rich, and one is able to manipulate the lord that the state is not diminished.As for'In the middle of the day one sees the Dipper,' the 'day' (i.e., the sun) is the lord and the 'Dipper* is the minister. If in the middle of the day the lord is about to lose his brightness..........almost loses the lord's virtue.To 'meet' is to see.To see the'placid (14) ruler'means abruptly to see it as soon as it first sprouts. Next after it are Duke Mu of Qin, (King) Zhuang of Jing (i.e., Chu), (Lord) Wen of Jin, and (Duke) Huan of Qi.Therefore, when the Changes says: 'Making abundant his curtain; in the middle of the day one sees the Dipper; meeting his placid ruler,' this is what it means." Lii Chang asked the teacher, saying: "The Nine in the Fifth line of the Changes' Zhun, 'Hoarding,' hexagram says: 'Hoarding its fat; little determination is auspicious, great determination is inauspicious'; what is this supposed (15) to mean?" "The Changes is the rule of the highest sage. In antiquity the gentleman occupied the venerable position but thought of the mean, occupied the honored position but thought of the humble, occupied the rich position but thought of the poor, occupied the happy position but thought of the belabored. It is because the gentleman was able to think of these four things that he was able long to have [benefit] and his fame was congruent with that of heaven and earth, Now when the Changes says 'Hoarding its fat,' this saying is self-revealing. If one is situated in a high position and richly benefits oneself but does not of himself (16) commiserate with the lowly, this is still acceptable in little cases but is necessarily inauspicious for the great. &5fc^ (H) 3teWftfca£#, In (£) A£;& (17) Hftflr & ^n^, ^m^, Aim m) te. ■ BIMft^S: [^] Tit mMm&, ^ <#> i^raH: ?nw, Jft (18) toW (if) ill? ^0: II3" (3ft), ^T£±8fft Ifc; jt%, #£&iJl; HiB^ife. ifcfHSfli (H) □□□□□□ ifc, SrSH (19) tc^^X ^±, lUtcffi (M) » ft (*#) rKM^A^I? S0im tc^, ^M¥? & # (=) £«, If (flfi If (Jffi) El: H, =?, (*) II, £ (S) n^ie, ®m^, mmm m), m <«) mo (22) ^j^. & i£*n <&> .j^s^ta^^na?^, smm,n (it) ^ JWi^, noti^ffl*, *x (W) ^0: □ [X (W)] ft, (23) 3§in;#, fi£At!i. ^A-fe#, ffi^-^, il (^) ^ffiRmir SKIS; r*r£H&*;>J§£, [&] *1£AD s.Zfcl^q [b] sb:^^W,I0 3?±#. ^h: ^Jtt, M^RT^-fe. (24) #*'>*X (W) A£ffifl?ik, &0: ^. #fft#M&, flftf, X tff) £P (S1) ti#^*5E^#, ^ts^r (W)] n#> a (25) H#J&^. (»), ^ io*^#, s^r^ii Lii Chang asked the teacher, saying: (21) "With the gentlemen of antiquity, their thoughts and considerations were raised up and articulated, within getting it in their hearts and without measuring it by propriety; with both outside and inside being harmonious, above they complied with the way of heaven, below they were centered on the pattern of the earth, and in the middle they arrived at the heart of man. The spirit..............the renown of purity. Now the Zhou Changes says: 'Folly: Receipt; it is not we who seek youthful folly, youthful folly seeks us.The initial milfoil divination is auspicious, but if two or three times drawn out,being drawn out then (22) it is not auspicious; beneficial to determine/4Taking my own situation, for the fellow to construct his person without boundaries, for his thoughts not to be examined, for his advancing and retreating to be without measure, then drawing this out would indeed not be auspiciousness, and yet in antiquity could there have been receipt of its benefit?"The master said:"., is, and yet is not so. To be untroubled within and nontransgressive without, purely able to establish your will under heaven is the way (23) to be a complete person. As for the complete person, there is not a single fellow in the world who could force and carry him! Therefore, the saying goes: 'The horses and deer of antiquity are the horses and deer of the present.' One who shoulders men .. excesses, is also a gentleman .. ." Lii Chang said: "If it is as you say, then the Changes' Meng, 'Folly,' is the highest." The master said: "Why must it be like this, and yet not be able to be examined? Meng (24) is to be small, to be sure, and not yet to have knowledge. All beings when small are what others are fond of; therefore when it says:'Folly: Receipt; it is not we who seek youthful folly, youthful folly seeks us,' it means that those who have knowledge and ability do not seek those without ability but those without ability seek those with ability, it is not we who seek youthful folly but youthful folly that seeks us. 'The initial milfoil divination is auspicious' means that when one hears of the beginning he knows of its end, sees the root and knows its [branches; therefore], (25) it says 'The initial milfoil divination is auspicious,"If two or three times drawn out, being drawn out then it is not auspicious' means that in asking about it over and over again and drawing it out, drawing it out is not to respect it; therefore it says 'not auspicious.'To be fond of studying when one does not know something is the support of the person; therefore it says 'beneficial [to determine] .'The gentleman's relationship with the Way of humaneness and propriety is that even if he is personally unable, still how would he be able to quit: not resting either day or night, throughout his life b Bmm,, (26) & <^> s: n, ^, ^m^Mm, m m^&. wm^> nmm m), mmm mM> atzw m tfe. '^^^^[^h]: im RffiB: mm&m, x^mz, ax (w) &m, ^mm m mz, (id m? ^3 (27) a:^ {my jp(D s^jft^^ff?^^ <^> 0: MX (w) Kft£5$ (H) Hfr£, JjUtSS, j^g^^. □□ m.zm&&, ft0«. mm, A^, (28) -a. ©aisaj^, wR-hm.iL> ftB5« *q£. ax (W) &m, ^mm («) i^i, ^ftnte^Ara tfe, * asm «982:, mm&m oi), (29) jttmi ® ttm&mzi ft 0: i&» ffi] (iw i^, ^ffp^, ax (W) s? H, ©US (If) JK£, &itfc21f (11) • Eil [P3] &ft£El: stra^^nt M^mmz±m^, mu3g&%&#mm m m (fli) (30) M^#, ^#3ci*rM£-fe. i£fcA###£l)iJi;£^, *ffl^MKM£SS [£] *, ^□□MM (?) ^Ji^^AT^, ftifckillfe. ^ <#> $E«7JA, (31) 0: DM [m?], TOAJII, untiring, day after day carrying on, he stops only after the work (26) is completed. Therefore, when the Changes says 'Folly: Receipt; it is not we who seek youthful folly, youthful folly seeks us. The initial milfoil divination is auspicious, but if two or three times drawn out, being drawn out then it is not auspicious; beneficial to determine,' this is what it means." Wu Meng asked the teach[-er, saying]: "The Nine in the Second line statement of the Changes' Zhongfu, 'Central Return,' hexagram reads: 'A calling crane in the shade, its young harmonizes with it; We have a good chalice, I will down it with you'; what does this mean?" [The master] (27) said: "The Changes is what is revered by the sagely lord; what do I have to do with it?"Wuzi (i.e.,Wu Meng) said: "How could it be so! I wish that my teacher would try to outline it, considering that his disciple won't forget it and thus will be corrected." [The master said]:............alone being monopolized, the way's being seen, therefore it says 'in the shade.'The lord is the father and mother of the people, and the people are the children of the lord (28).The lord issues commands and puts out statutes and they exert all of their strength to respond to them; therefore it says 'its young harmonizes with it.' 'We have a good chalice, I will down it with you' means that title and emolument are with the lord and with the people .. lord not only .... ......minister .. .. his people, informs them and wishes to benefit them. A loyal minister's service to his lord is joyous and he wishes to enlighten him. With joy informing and interrelating with him (29) is what the sage king uses to lord over all under heaven; therefore, when the Changes says 'A calling crane in the shade, its young harmonizes with it; We have a good chalice, I will down it with you,' doesn't it mean just this!" Zhuang Qu [asked] of the teacher,saying:"I dare to ask whether in the worlds of antiquity and today the reason that sires and gentlemen of scholarship and explanations have all labored their limbs and exhausted their minds in their searches (30) is not because they find satisfaction in them? From my own personal perspective, the great ones among these seek a venerable and illustrious name, while the trivial wish for the substance of wealth and satisfaction.This is probably why all those who .... insist on rising above their lot in life act in this way. Now when the Initial Six line statement of the Changes Qian, 'Modesty,'5 (31) hexagram says: 'So modest is the gentleman; herewith fording the great river; 256 257 [HI] TO, ^g*na*1!D*2«JA, Ri£BJ3 ^tH. to (£) A^J&X (W) £ «£) til, JUX (W) *flf*3E*n (32) a (W) filiate, \>XX (W) M^^Mfe. Hii5E3xtSte. J^ffi^T, tfm^Aft (fit), &PE£|§te. □OT?^, *(?) □ □□□^TOD^T, (#) 5£A5f (fflfi (33) g&flo <^> TBI^§S£Wj$lt(P) -ft. WA Jl[, ^fHHTM/ll (if) ±. JK(if) Jli-fe. mttm\>X £. M*JI| (if) T£3§ft. ft HE (34) ^AiH, ^H: gg «) ^££tmm nmmu (m ^ □, □□□sm^x % 3glfcfcftt^A, • 3g|*H (35) ft£H: g # jtt^to (W) ma m) m mm vmm m), j^t^a, m^t^xmx m □□□□□ □ SfcfgJ^jft^ <&)? ^0: auspicious,' how can we use this theory?" The master said: "He who strives to be venerated and illustrious will necessarily be unsatisfied in his heart. The gentleman is not like this. Circumspect, he does not show off and is not conceited .... high world .. Qian's Initial Six, which is the Mingyi, 'Calling Pheasant,' line of Qum.6 The sage does not dare to have position, and takes having knowledge as being without knowledge (32), takes having ability as being without ability, takes having vision as being without vision; he understands it but does not dare to set himself up. It is by serving those under him that he governs men's emotions and shepherds the artifices of the flock of ministers.....gentleman, ........so through his not .. .. under heaven, therefore even in the midst of luxury and vast pleasure he does not dare to change his person. (33) This is why all under heaven joyously return to him and do not feel oppressed.'Herewith fording the great river; auspicious' derives from Mingyi H hexagram having Li he (trigram)7 at the bottom and Chuan == (trigram) at the top." Chuan, 'The Flow,' means compliant. The reason that the gentleman bends his body to investigate why...... .. .. , this is why after bringing together the people under heaven he is able to have them. Moreover, Chuan is the action of the low; therefore, it says 'herewith (34) fording the great river; auspicious.'" The master said:"To be able to place oneself under others like this, is its auspicious^ ness not also appropriate? Shun's accepting all under heaven matched this hexagram." The master said: "Perspicacity and knowledge are maintained through stupidity; erudition and awareness are maintained [through] .. ;......honor are maintained through baseness. In this way therefore he was able to lord over men; if not Shun, who would have been able to match this?" Zhang She asked (35) the teacher, saying: "From antiquity to the present, all under heaven have always honored fullness. Now the Zhou Changes says: 'Modesty: Receipt; the gentleman has an end.' Might I dare to ask what 'receipt' the gentleman has in this?" The master said: "What you have asked is correct. It is appropriate that the reason the prior lords exerted their strength is because of............the veneration of respect and titles and the fame of riches and awards (36).But whereas others honor these things, they are not what the sage lords honored. The sage lords debase their bodies and draw back their teeth in order to extend compliance, and through lowering their persons are able to reach and to have the people under heaven............., who would be able to have this 'end'?" The master said: "The way of heaven is high # <&) "Mmmm&t, wlm^ m) m^-, t&z. (37) m, *&tsjy, «A, GMSJfc (?) jgffifffc, <£> H: ^, ig^X (W) £ (&). ^H: qft£, ^ *^A (38) J^HST^A, AJ^Mg£, WS^? ^B: ^Jtsft ttltat [fiM] M, [JtfmMiiM], [A®] MM a?*. t»^f, mm, skip (ig) g& (39) ju^jffig. ffiSFiR®, s^jpw, n&mm, m sutsrtfe, mttz-mmm, =r, m [^x (W) ^ o&).] ibsd 3E *, ± (40) £0^, ^ifti, 56i(fc*iJ, (WrJU#, S^ffe? 0: ItfcWSE±T£##te. 3c^, Tife. ±#, ±til. □□, [E] ±#JfcT&. -fife ffitfc. ;feR®£JS5E*llftji (ffi) (41) ksm, 5E, 5*;A$J&2&±. ^^A&, &$ff ftmx (W) 3EITff and spiritual and yet is fond of the lowly; therefore the ten-thousand beings owe their fate to it. The way of earth (37) is seminally broad in order to elevate and yet is content with the base; therefore the ten-thousand beings get life from it.The way of the sage lord is venerated and knowledgeable and yet is not thereby arrogant to the people, modestly allying with virtue and being fond of coming last, therefore .. .. the Changes says:'Modesty: Receipt; the gentleman has an end."'The master said:"'Modesty' means being modestly unsatisfied.'Receipt' is the conjunction of goodnesses. If one who is lord over men (38) uses virtue to put himself below them, they will then exert themselves to repay him; is his 'receipt' not appropriate?"The master said: "The heavenly way destroys fullness and adds to modesty; the earthly way dispels fullness and gives flow to modesty; [ghosts and spirits harm fullness and give fortune to modesty, and the human way] hates fullness and is fond of modesty. Modesty is but one thing and yet has these four advantages, while fullness is but one thing and yet has these four disadvantages. Therefore, the sage lord considers (39) it to be florescence, and this is why he is full. The sacrificial clothes being haphazard, or the room being completed and adding a mat, or the palace being completed and carving out a corner, this is the way of modesty and the gentleman honors it. Therefore it says:'Modesty: Receipt; the gentle[man has an end].' Fullness .... low, if not the gentleman, who would be able to match it?" Li Yang asked the teacher, saying: "The Top Six9 line of the Changes' Guimei, 'Returning Maiden,' has as its statement: 'The woman holds up the basket without fruit, the man (40) stabs the sheep without blood; there is no place beneficial'; how do you explain this?"The master said: "This speaks of the seeking between lord and minister, high and low. The 'woman' is the low, and the 'man' the high.To 'hold up' is .. .. and [basket] is the word for ..; to 'stab' is the high seeking from the low, and the 'sheep' is the multitude, while 'blood' is to commiserate and 'place' locates an event. The wise lord's acting for respect and title (41) is in tandem with substance: the flock of ministers glories in his effort and enjoys his substance, and the people are all loyal to the one above. But the petty man must talk about his erudition, what he has and does not have and yet............motion, nothing does not encourage them to uphold what the one above seeks; therefore he can long be lord. The greedy and disordered lord is not like this: the many ministers have empty positions, all having external aims, and the lord has no awards (42) mhtL. 2tJ£/hAfe, J$&« (m, * (*») ^ftX (W) ft, 1T1 (M) ft, jtfc (43) #mJIX (W) ^r^^^ Tife- 5fe&Wi8 (If) *ifiJft#IB (IS), ftAi^»*, M5i (SI) A¥? ^M^^'J? m (i>> ] Sic^ [E, 3E] ft, ±i!)3s * Ifil, Sflfcfll, (11) til. ?L^H: *3E*ffl*£, 56lfilM^ (*'J) 31, ^tf^ti (@) (44) M*^5EX (W) Jtfcl*I£0f (II) □3E0f*iJ-tfc. • ^0: ©A^X (W) A^^g BiPF^jg, □llij^nD^, #W5fc£^J6-&. EAf, X (W) A ^ [b] □□□□□□□□□□□□□□ (45) □□IfJ:bTJ £ (ffi) ^ (?) COPS^fe, ^A^, X (W) A^^mM^^^fa, (46) □□□□□□□ □□□□□□□□□□□□□□□□□□□ (47) □□□□□□ □□□□□□□□□5Bj£, ■? (48) [0] □□□□□□□□□□ (42) with which to encourage them. But the petty man taxes without restraint, desires oppressively, and makes levies out of season; even when resources are exhausted and the people's strength is contracted, they cannot satisfy what the one above seeks, and the multitude are caught.. ..........and that is why he loses his state and himself as well. The enlightened lord's nurturing of his ministers is not empty, and the loyal minister's serving of his lord has substance; the high and low unifying their substances is why (43) they long have a commanding name under heaven. If loyalty speaks of love and yet there is no substance behind it, this would be doubted even by the ghosts and spirits, and how much more so by men; where would there be any benefit in it? [Therefore, when the Changes) says: 'The woman holds up the [basket without] fruit, the man stabs the sheep without blood; there is no place beneficial,' this is what it means." Confucius said:"That it is without substance and yet one upholds it, that it is without blood and yet one stabs it, is this not ignorant? (44) Moreover, seeking from what does not have it is the product of inauspiciousness. It is well put that 'there is no place beneficial.'" The master said: "If the lord has great virtue with respect to his ministers and yet does not seek to be repaid,.. then not .... want, such were the lords of Jin, Qi, and Song. If a minister has great virtue [with respect to] ................................(45) .. .. such were the prince Bi Gan.Wu Zi-[xu], and .. Zizhun. If the lord has great virtue with respect to his ministers and yet does not seek to be repaid, this is the way of ..; if a minister [has virtue with respect to] .. and yet does not seek to be repaid, this is the way of respect. This is why the sage lord seeks repayment..................................(46) .............., .. .When in the Six in the Second line of the Changes' Fu, 'Returning,' hexagram, it says 'Beneficent return; auspicious,' then this speaks of .... .......There is................., what seeking of auspiciousness would there be?" The master said: "In former times, the prior lords................ ......................(47) ............not mutually......the front not mutually. . . the completion of correctness; therefore, men............ ........................still fear others' not complying with them; therefore, in the Changes...............................without completion. The master (48)..............................manage affairs,'eating old virtue' in order to endanger himself................ (49) [ftfcH: fc] «|g, ii, JK. m, ' ^B: I^AEl: ft®, jgfefl, [WL ^] B, ft, ^□□□□□□□□□□□□fflA5lflf^f&, fefl&IZ, [SfcB: ft ®. Jtfe mxus, xmm^En □□□□X (W) □«&:&iffi$yjfcS$A, M^FW (E), A^KJca Jt!I£, SW-feMO^!. «i *iA (52) Sfe^fcfl. • =F B: Jll (if) 5lA—B: H^A, 5E=FflJ. ^B: If (if) i&; 5E^*iJ^, (IB) til; *JBt»UHAffl, Sij^ASJ^. #A£ffifftil, ...................., is born of today's world and yet.................. ............, is it not appropriate? (49) [Therefore, it says:'Eating] old virtue; determination is dangerous. Someone follows the king's service, without completion.'"1" The master said: "The Initial Six line of Heng, 'Constancy,' says: 'Distant constancy; determination is inauspicious; there is no [place beneficial.'"The master] said:"'Distant' means to govern.............. ..........using that which men negate, inauspiciousness necessarily. . . [therefore, it says: 'Distant constancy; determination is inauspicious; there is no place] beneficial.'" The master said: "The Nine in the Third line of Heng, 'Constancy,' says: (50) '[Not making constant his virtue], he perhaps receives its disgrace; determination is [distressful].'"The master said:" 'Not making constant his virtue'says that his virtuous conduct is without constancy; if virtuous conduct is without the Way then there will be no discrimination between near and far relations, and if there is no discrimination between near and far relations [then] this will necessarily lead to...... ........not distress; therefore it says: 'Not making constant his virtue, he perhaps [receives its disgrace; determination is distressful.'" The master said]:"The Nine in the Fifth line of Heng, 'Constancy,' says: 'Making constant his virtue; determination is auspicious for the wife (51), inauspicious for the husband.'A wife's virtue acts for a single person; she may [not] have any other; if she has another, inauspiciousness ..is born of it. Therefore it says:'Making constant his virtue; determination is auspicious for the wife.'The male's virtue is not........... .. have .. virtue necessarily established and yet be fond of allying with others; whether worthy or not good, if a man gets what is appropriate to him .. then it is auspicious, but if he is constant to himself then it is inauspicious.Therefore it says:'Making constant his virtue; determination is auspicious for the wife (52), inauspicious for the husband.'" The master said:"The Six in the Second line of Chuan, 'The Flow,' says: 'Straight, square, and great; not repeated; nothing not beneficial.'" The master said: "'Straight' and 'square' is said of knowledge; 'not repeated' ................; 'nothing not beneficial' is said of there being no excesses. If emaciated virtue is combined with human excesses, then you will lose human harmony If it is not that which men repeat, & (53) H: It^A, S^ffJ. ■ (&) ^, SUfcX (W) A, B: ^ftAtfe? X (W) WJ^tH: «tU- □□^sh [0: m), ft (±) %, T€, *£¥±«f# (Nl) ¥5B (&)■ m (54) h: ^ *T, Kft^JKiEI: i*r#*fcfi£fl*K 0W), ^£ [A] (®Wt)«tff. & ft (±) Steffi (±), T#teT, □□□□□□ 3l#WX <#) (55) MS. <^> Jglfc,£ffl#»,*iJ *, a [AJ (Jgfcfe) (si) &. • ffiA^&MWifo □□□□□□□□□□M^m^^A^, mm^zmm^, # §S3M*h: aw**:, i*£ (56) ^tmm^U; ^m^MWikM, n it. arcana, m^tm. tsus^w n^tiz, aro^^fe, is s»fci]B*§fcf3#te, ^^m^ (57) 5gM&m&:£te? □□□□□□ft t^i (58) B: X (W) M*ts 43 H, TG^f, X (w) ■ then u will be near to harm. Therefore, (53) it says: 'Straight, square, and great; not repeated; nothing not beneficial.'" When Tang went out on procession, to the northeast there was a fire; he said: "What fire is that?" A supervisor responded, saying: "A fisherman's."Tang consequently........Zi Zhu, [saying: "In antiquity, the spider] made a net, and the men of today follow in line. Whether to the left or to the right, above or below, all those who run along or through the ground are caught in my web."Tang (54) said:"That is not acceptable. I taught Zi Zhu, saying:'In antiquity, the spider made a net, and the [men] of today follow in line. For those to the left he caused it to be to the left; for those to the right he caused it to be to the right; for those above he caused it to be above, and for those below he caused it to be below,................." The many lords heard this and said: "Tang's virtue reached even the animals and fishes," and therefore there were more than forty states that sent in pelts and cloth to submit to him (55).When the Changes diagrams its meaning, saying,'Lustrously ally; the king herewith thrice drives the hunt, losing the front catch; the city men are not warned; auspicious,'" this is what it means. The western men (i.e., Qin) raised troops to invade the wilds of Wei and....................and consequently (Lord Wen of Wei) went out and presented himself to the great officers, passing Duangan Mu's village he saluted. His servant Li Yi said: "I have heard that the many lords (56) put resources first and their person'2 last; now how is it that my lord puts his person first and resources last?"LordWen said:"Duangan Mu is rich in virtue, while I am rich in resources. Duangan Mu is rich [in propriety, while I am rich in land. Resources are not as good as virtue, and land is not as good as propriety. If there is virtue and I do not] act for it, or if there is propriety and I do not take it, while they snatch it and do not give it to me or I seek it and do not (57) get it, then how could I go past (his village) and not salute him?"The western men heard it and said: "We are about to attack but without the Way. Now Lord Wen honors the worthy..........weapons................." "What could he want with it, bowing and enfeoffing him, imprisoning my lord and respecting you, and yet the western men report dissatisfaction.The Changes diagrams its meaning (58), saying:'There is a return with a kind heart; do not question it; prime suspiciousness; there is a return that treats kindly my virtue.'"'3 9££ 1 267 rfn±AAtft (IS), (59) ffiftilHfciffiffiiB: (*)ff!IA, XWtZ, 1« ^, jg&M, mz, mw\^zwm^. immmB. mm, mm] fsm\B m m. • ^^^^ m spe:£&, jsm ^^ju^^ (60) m^mit, WftWr^z. &$iffitm: x~r («) a (») ^tt^SDfe. s& s^«eu«#a mz^tm oho n <») w (62) wim m) *»^aj^#^H. ±Afgg*, x a: A^m^s, J3 t^) mm^m, mmmmz. n (») a* *&, 'ikmzm, fczn m) tti. (64) • When King Fuchai of Wu (r. 495-477 B.C.) attacked in the summer, his eldest son Chen returned with ice from Baguan. The lord asked those around him, ice........................, putting ice into the headwaters of the river and giving it to the troops to drink, the waters downstream will not be any clearer and yet the troops are very happy. (59) Si Lei formed three divisions and went out and hit the men of Jing (i.e., Chu), greatly defeating them; assaulting their capital Ying, he resided in their lord's chambers and made off with their sacrificial vessels. If you investigate it, it all began with the ice of Baguan. [The Changes diagrams its meaning, saying:"Calling modesty; beneficial herewith] to move troops to campaign against the state."1'1 King Gou Jian of Yue (r. 496-465 B.C.), having already conquered Wu, surrounded Zhou and wanted everything outside of the Jing (i.e., Chu) cities (60).The king of Chu heard it, and fearful, wanted to give it to him. The Scribe of the Left Yi Xiang said: "Under heaven Wu was strong, but Yue stepped on Wu, the sharp among them necessarily being extinguished and what is left of them is not sufficient ... From this one knew that Jin would not be able to step up to the honorable .., and Qi would not be able to get over Zou and Lu to contend with us with respect to Wu; these would fear and come to observe (61) us." The lord said: "What then can be done?" Scribe of the Left Yi Xiang said: "I would request five hundred heavy chariots to go and divide [the land of Wu]; that their past lord made .. and did not submit, I would ask that you cause them to submit "The next morning the king of Yue said: "Under heaven Wu was strong, and I (62) have already stepped on Wu; what is left of them is not sufficient to disgrace our great state." The sire requested to decline, saying: "Their men and power will not reach us, and their boats and chariots will not penetrate us; I request that you cause their lord to submit." The king said to the great officer Zhong "......not to withdraw troops ..........is not acceptable. Under heaven Wu was strong; for us to step on Wu, our sharp troops are already extinguished, and what is left of them is not sufficient to be used (63). And yet Wu's multitudes cannot yet be raised; I request that we divide the land of Wu with them." Consequently he caused him to be enfeoffed from South Chao as far as North Zhan, seven hundred li from north to south,calling it Yi Xiang's fief.When the Changes diagrams [its meaning saying: "Perverse] solitude: seeing a pig with mud on its back and one cart carrying ghosts; the first drawn bow is later released into the jar," it is this meaning.15 (64) m, ^^»( *±s:*. &® a*&&. m [By. %n&mm^»ittik. mm^, nm^mte; itmn, soA&sft; ^±&*, &?E_tft, (65) ^fefjam, snM^tsft. tfc^iam: mm, ma £Aft; %±&m, mx m m ±sft^a^t!i,(66)%BHinrtti&.^m^ixm,^. im ^ nrnm-. xi$-&m, m m ?&rm- • mm *|, ^J^^ff («), TL^S* jfe^S, ? Itffl Ate«lM3S£.©fe. i&SAft, ^at#ft, flnW^WD □□□□□□X (W) g'i>#, (SB) □□rffftt£¥? «> # £*b: (68) <^> 0: Mfe; ^^ilE (t£), fg^ft; ^t^ft; [ft]- (?)) King Zhuang of Jing (i.e., Chu) wanted to attack Chen, and sent Shen Yinshu to go and observe it. Shen Yinshu returned and went to report, saying: "Their city walls are well maintained, their granaries are full, their sires are fond of studying, and their wives weave with alacrity." The lord [said]:"If it is like this, then Chen cannot be attacked. If the city walls are well maintained, then their defense will be stout; if the granaries are full, then the people will have enough to eat; if the sires are fond of studying, they will certainly respect their superiors; (65) and if the wives weave with [alacrity], their resources will be sufficient. Like this, Chen cannot be attacked." Shen Yinshu said: "Though it is acceptable to put it the way the lord has, there is also a different analysis from yours. [If] the city walls are well maintained, the people's strength will be sapped; [if] the granaries are full,.. men; if the sires are fond of studying, they will have external ambitions; and if the wives weave with alacrity, the sires will be clothed but without enough to eat. (66) Therefore I say that Chen can be attacked." Thereupon they raised arms and attacked Chen, conquering them. The Changes diagrams its meaning, saying: "Entering into the left belly, bagging the calling pheasant's heart; going out of the gate and courtyard."16 Zhao Jianzi wanted to attack Wei, and sent Scribe Hei [to go and scout it, giving him] thirty days. He returned in sixty days. Jianzi was greatly angered, assuming that he had some external ambitions. Scribe Hei said: "My lord is about to make a great mistake.Wei had (67) Jubo Yu serving as minister and Zi Lu serving as tutor, while Confucius was a retainer there, Scribe Zi Tu was there, and Zi Gong came and went at court, and yet none of them was kept on. Of these five men, any one of them could govern the world, and all of them are at Wei.............. had this heart, how would .... and attack them?"The Changes diagrams its meaning, saying: "Looking up at the state's radiance; beneficial herewith (68) to be entertained in audience by the king.",7When the Changes says: "So undecided going and coming,"1" it means that humaneness is not reached; "cannot campaign"1'1 means that propriety is not reached; "his motion is blocked"20 means that the way is not reached;"not bright or dark"21 means that brightness is not reached....................... .. .. well, propriety is reached indeed; "from the city announce the mandate"22 means that the way is reached indeed; "looking up at the state's radiance"23 means brightness is reached indeed. Mu He (69) 7.70 SA, ^£^lfo&£iit» (S), (?) tfe, (?) If, A £JK*ga mmax; gJWflS*!!, iBWfc3«, JJiSA <^> s: m&m, A2.s5-&; (2) mz. al m) m m#^x (wj? paiwisaiii. ^ h: ±jE (&) ttrBUm &IE (Jgt)«fflJU*, TIE <&) $r [9] & #SJ2*«#, iK^^SSSlffi, ^ [&] (®*fe) ^miffl, BSCS Zhao Li asked, saying: "Does the Changes have meaning for ministers and great officers?" The master said: "The three lines: 'The troops camp on the left,'2,1 'a barrier-cart's defense,'25 and 'the crying pig's teeth,'26 are what the great officer uses to govern his state and pacify his....." Zhao Li asked:"May I hear of it?"The master said:"In former times those who were good at being great officers necessarily respected the compliant virtue of their hundred families, loyally putting them first, training their armies (1) and defending them, raising worthy ones and encouraging them, and neither taking advantage of fame for victory to teach the people nor being shamed by rusticity to pacify the ancestral altars. In making their overseer's reports, they put them in coarse words, considering themselves after others; in making repayments ..,......one, considering themselves after others; and in accepting benefits, they necessarily put propriety first, considering themselves after others. The Changes says: 'The troops camp on the left; there is no trouble.' The 'troops' are the multitude of men;'to camp' (2) is the position of the lord. Seeing affairs and being able to (stand to the left of:) assist his ruler, what trouble could there be?" (Zhao Li) asked the meaning of "barrier cart." The master said:"The highest government defends the state with virtue; the next government defends the state with strength, and the lowest government defends the state with arms. Defending the state with virtue necessarily harmonizes the measures of the lord and ministers, not letting what the ears hear overcome what the eyes see; therefore, strong ministers do not act. It unites the desires of fathers and sons (3) in order to firm their relations, awards encouragement to the hundred families in 010 jaw* (m &, saws, ^fr^ts mtSLxmrntm, m^hmm M&ftte, TIE (&) ^^M^^. !i&ffn&ffl#, (») flff«£±e, (5) mm. xah^, Rum m. m^m em, mm^m, m&%±m m^m (?). nxmm^m, am^, ^mmz, femmn, ®jm, ^m&M, i&mmm. ±je m m m)m (6) S5lR£1l (ii) fe. fottZmfe, ha^U-tl}. • HS^jWH: <©> x m mmzm¥? tb-. m^s.^m^, (7) mstz-aim f??[0]:mil, ^5 (If) order to prohibit deviant teachings, and inspects men's illnesses and does not belabor their hearts. This is why the great state encompasses power within it and the little state brings virtue back to it. Even if a city's walls are not well maintained and the five arms are not .. , still all under heaven will submit to it. The Changes says:'A barrier-cart's defense; beneficial to have someplace to go.' If even a cart can be used as a barrier to defend it, how much more so using (4) virtue! How could there be anything not auspicious about it?" (Zhao Li) also asked about the meaning of "the crying pigs teeth." The master said: "In antiquity those who were strong of arm were strong of arm in preparation for difficulties. The highest government has defensive arms but does not use them, the next government uses arms but never first, while the lowest government sharpens its arms and only thereafter is imposing. Being armed and yet not using them harmonizes the hundred families and shows respect to the sires and ministers while contending for time and yielding its (5) completion of benefit. The man of culture makes the commands and the military man uses the state.Training arms assiduously, the units will certainly be sturdy; conspiring and not yielding, resentment will not first well up. This is why their sires will be proud but not askew, their people harmonious and not rustic.The great state treats them with ritual, while the little state causes them to serve. Endangered states will present them with tribute and strong states will help them; distant states will rely on them and near states will be sturdy with them.The highest government lets its robes hang down in order to cause (6) the distant people to come, while the next government sheathes its bows and arrows in order to cause all under heaven to bow down.The Changes says:'The crying pig's teeth; auspicious.'The pigs teeth are complete and yet it doesn't use them. To be seen only when smiling is said of the state's being imposing by maintaining its arms but not fighting. This is the use of the great officer, the service of the minister and great officer." Zhao Li asked, saying: "Does the Changes have meaning for the lord of a state?" The master said: "The three lines: 'The king thrice awards the command' of Shi, 'The Troops,'27 (7) and 'the king thrice drives' of Bi, 'Alliance,'2* and 'from the city announce the mandate' of Tai, 'Greatness,'29 have meaning for the lord of a state." Zhao Li said: "May I hear of it?"The master [said]: "In former times the lord of a state personally made awards to his great officers and personally made awards to the hundred officials; this is called the three signals. In cases 274 275 mzm ^jfotif, g&mvm m m, m&^m, (8) nmx S 08), mmmm («); SJ^aSIS, 11**» A£, (?); ©jawamte, mua^jsa, rrmm^j, s^s^hm^ ^^,56 <^> mw&zx m?xmitz=m$sn (id 0: □□□□□□a&jg (?), tft^jua, ^r^ffli, latWA IK. S75flK/.Mfim$fcAH8l (10) h±.&3iX (w) ^m, amt, ffijcmzx my^^tm, awitit itfc^i (id a, ^ (ai) &&m, m^^^x (^)? xrh: £§ m) & m-^, B^£) £g g#rifr (11) Ml (11) -fe? ^H; f^Rgfe, s^j^ 1ft, it, g^a£W (ii) ft. • US # ft ft (12) £0: g§A^ ^IKBI^^ # (?) (W) ^0: ±«[ (Jgfl?-^) H where the lord is self-important and (loses:) forgets the state and his ministers dangerously join together to plot, if the lord and ministers do not know each other (8) then distant people will not be encouraged; this is how disorder is generated from forgetfulness.This is why if the lord takes loving the people to be virtue then the great officers will uphold virtue and the generals will prohibit warfare. If the lord takes martial valor to be virtue, then the great officers will oppress the people .........If the lord takes resources to be virtue, then the great officers will devalue the people and the generals will rush to benefit. This is why the guilt of losing a state must reside with the lord's (9) not knowing the great officers. The Changes says: 'The king thrice awards the command; there is no trouble.' If one serves as the lord of men and is able urgently to award his commands, what loss will the state have?" (Zhao Li) also asked about the meaning of Bi's "thrice drives." The master said: "............people with ordinances, teaches them with propriety, treats them with punishments, and when killing matches the guilt then the people will obey.The lord's bringing the small measures under control in order to put the people first is called propriety (10), but being above and yet still not being able to consider the people below, how could there be any absence of trouble? Losses up front should warn those behind; this is called teaching and warning them. The Changes'.... 'the king thrice drives, losing the front catch; the city men are not warned; auspicious.' If the lord of men drives and inspects his people, humbly warning them up front, how could there be anything not auspicious?" (Zhao Li) also asked, saying: "What does Tai's 'from the city announce the mandate' (11) mean?" The master said: "The worthy lords of former times were enlightened in order to investigate into the wishes and dislikes of the people and (had) the Poetry and Documents in order to complete their considerations.Without and within they drew near to the worthy in order to serve as their network. As for the people, if you do not report to them, then they will not know it; if you do not lead them, they will not penetrate, and if you do not follow them, they will not complete it. When the Changes' Tax says 'from the city announce the mandate; auspicious,' it is said of the lord reporting to the people." Zhao Li asked his teacher (12), saying: "Having already heard of the affairs of the lord and ministers and great officers, is there perhaps a third?" The master said: "If even a sire speaks several hundred times, there will be much that is broadly useful; how much more so with the fa^X tff) ^? □ if *£M; «£fh M^£f£te; m 7sT(14) Changes1. Bi, 'Alliance,' hexagram's sixty and .. .bringing to an end all within the six enclosures, and the hexagram of the four prohibitions; what do they not have in them? ..'s submerged ax has meaning for a merchant30; Wumeng, 'Pestilence,' hexagram has meaning for city urchins; (13) nor planting and yet harvesting has meaning for belligerent fellows31; and the fine moon almost being full has meaning for virgin girls."32 Zhao Li 6,000 (14) 278 97Q