Annotated Commentary on the Book of Changes

御制读周易枯杨生稊辨诂 易大过之九二曰枯杨生稊王弼注云杨之秀也孔頴达谓枯槁之杨更生少壮之稊取象显而易见陆徳明经典释文从之考夏小正云正月栁稊稊也者发孚也戴徳自释其文确然可信足与弼注相发明且微独王孔之说为然也唐以前诸儒讲易者莫不然即郑康成书作荑而解为木更生虞翻诂作穉而解为杨叶未舒辞虽小异义实不相逺也惟朱子本义以稊为梯且训为根谓荣于下者其说本之程而程子则举刘琨劝进表发繁花于枯荑为证夫琨信笔为文无与易理然亦未明言根义而荑之训又为草琨所谓枯荑安知非在彼而不在此其不足据审矣程朱之意不过以卦体二爻初隂在下遂以为下生根梯而于五爻老隂在上则以为上生华秀夫以二之比初为老夫得女妻五之比六为老妇得士夫可也若拘上下爻之象以根梯华秀分上下而言则不可朱子不又云乎荣于下则生于上既曰生于上非秀而何矧植物之性其生莫不由根而干而枝而芽蘖若舍稊秀而専言梯且训为根则所云生于上者曷所指乎攷之朱震河上易曰二变而与初二成艮巽木在

In studying the "Withered Willow" section of the Zhouyi, Wang Bi interprets the phrase "withered willow sprouts new shoots" as the flowering shoot of a willow tree, while Kong Yingda agrees that this image clearly shows a withered tree regenerating young shoots; though later scholars differ slightly in their terminology—some seeing it as fresh wood growth or unfurled leaves—the core meaning remains consistent except for Zhu Xi's view that he interprets the character incorrectly and claims it refers to roots, which fails to align with the nature of plant growth where life emerges from roots up through the trunk and branches.

For a reader today This passage provides a scholarly discussion on how different commentators interpreted a specific phrase in classical Chinese texts regarding ancient plants.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

必讨叛邑人无虞故不诫也虽不得乎大人之吉是显比之吉也此可以爲上之使非爲上道也象曰显比之吉位正中也舎逆取顺失前禽也邑人不诫上使中也音义【驱匡愚反徐云郑作敺马云三驱者一曰干豆二曰賔客三曰君庖狭户夹反则舍之舎音赦又音舍背音佩射食亦反恶乌路反舎逆之舎音舍】疏【正义曰五应于二显明比道不能普徧相亲是比道狭也王用三驱失前禽者此假田猎之道以喻显比之事凡三驱之礼禽向已者则舎之背已者则射之是失于前禽也显比之道与已相应者则亲之与己不相应者则疎之与三驱田猎爱来恶去相似故云王用三驱失前禽也言显比之道似于此也邑人不诫吉者虽不能广普亲比于自已相亲之处不妄加讨罚所以已邑之人不须防诫而有吉也至于邑人不诫而爲吉非是大人阔之道不可爲大人之身但可爲大人之使象曰显比之吉位正中者所以显比得吉者以所居之位正而且中故云显比之吉舎逆取顺失前禽也者禽逆来向已者则舎之而不害禽顺去背已而走者则射而取之是失前禽也邑人不诫上使中也者释邑人不诫之义所

When the ruler hunts by driving away game from three directions, he spares animals that move toward him while pursuing those that flee; similarly, when one clearly aligns with others, those who correspond are embraced while those who do not are left alone, and the people of the settlement require no warning. The commentary explains that this behavior follows a position of correctness and balance: by treating incoming offerings kindly and rejecting what departs, the ruler avoids needlessly punishing neighbors, so they feel secure without needing caution.

For a reader today This passage offers historical insight into ancient Chinese analogies between royal hunting rituals and principles of social harmony. It presents a philosophical framework for understanding how selective engagement reflects ethical conduct in leadership contexts today.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

上系心在一宜其淹溺而凶衰也象曰栋桡之凶不可以有辅也音义【溺乃厯反】疏【正义曰栋桡凶者居大过之时处下体之极以阳居阳不能救危拯弱唯自守而巳独应于上系心在一所以凶也心既狭不可以辅救衰难故象云不可以有辅也】 九四栋隆吉有它吝注体属上体以阳处阴能拯其弱不为下所桡者也故栋隆吉也而应在初用心不故有他吝也象曰栋隆之吉不桡乎下也疏【正义曰栋隆吉者体居上体以阳处阴能拯救其弱不为下所桡故得栋隆起而吉也有它吝者以有应在初心不濶故有它吝也象曰不挠乎下也者释栋隆之吉以其能拯扵难不被桡乎在下故得栋隆吉九四应初行又谦顺能拯扵难然唯只拯初初谓下也下得其拯犹若所居屋栋隆起下必不桡弱何得云不被桡乎在下但经文云栋桡彖释栋桡者本末弱也以屋栋桡弱而偏则屋下榱柱亦先弱柱为本栋为末观此彖辞是足见其义故子产云栋折榱崩侨压焉以屋栋桡折则榱柱亦同崩此则义也】 九五枯杨生华老妇得其士夫无咎无誉注处得尊位而以阳处阳未能拯危处得尊

The text states that when a building's ridgepole sags with danger that cannot be supported, and another section rises in safety yet remains limited because its concern is narrow, these are the observed signs.

For a reader today This passage offers ancient architectural metaphors used to describe human situations of vulnerability and support. It serves as a historical example of how classical thinkers used physical structures to illustrate social dynamics.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

损终日泉注未尝言益故曰无丧无得也往来井井者此眀性常井井洁静之貌也往者来者皆使洁静不以人有往来改其洗濯之性故曰往来井井也汔至亦未繘井羸其甁凶者此下眀井诚言井功难成也汔几也几近也繘绠也虽汲水以至井上然绠出犹未离井口而钩羸其瓶而覆之也弃其方成之功虽有出井之劳而与未汲不异喻今人行常德须善始令终若有初无终则必致凶咎故曰汔至亦未繘井羸其瓶凶吉亦者不必之辞言不必有如此不克终者计覆一瓶之水何足言凶以喻人之修德不成又云但取喻人之德行不恒不能愼终如始故就人言凶也】 彖曰巽乎水而上水井注音举上之上井养而不穷也改邑不改井乃以刚中也注以刚处中故能定居其所而不变也汔至亦未繘井未有功也注井以已成为功羸其瓶是以凶也音义【上时掌反注及下注上水皆同养如字徐以上反】疏【正义曰巽乎水而上水井者此就二体释井之名义此卦坎为水在上巽为木在下又巽为入以木入于水而又上水井之象也井养而不穷者叹美井德愈汲愈生给养于人无有穷已也改邑不改井乃

The text explains that "No loss and no gain" means a state of constant equilibrium where coming and going does not alter purity; it describes how a well's function is exhausted if the bucket breaks upon reaching the surface, symbolizing failure to complete a task. The commentary further states that changing towns but not the well illustrates remaining firm in one's position through strength and centrality, while noting these are symbolic reflections on character rather than divination rules.

For a reader today This passage offers you an ancient metaphor about maintaining integrity despite external changes, using the image of a well to illustrate consistency in behavior. It also reminds the reader that failing to finish a good action is comparable to letting a full bucket slip and spill before being lifted completely out.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

变变而通之事之所由生也隂阳不测之谓神注神也者变化之极妙万物而为言不可以形诘者也故曰隂阳不测甞试论之曰原夫两仪之运万物之动岂有使之然哉莫不独化于大虗欻尔而自造矣造之非我理自应化之无主数自防运故不知所以然而况之神是以明两仪以太极为始言变化而称极乎神也夫唯知天之所为者穷理体化坐忘遗照至虚而善应则以道为称不思而览则以神为名盖资道而同乎道由神而防于神也夫易广矣大矣以言乎逺则不御注穷幽极深无所止也以言乎迩则静而正注则近而当以言乎天地之间则备矣夫干其静也专其动也直是以大生焉注专专一也直刚正也夫坤其静也翕其动也辟是以广生焉注翕敛也止则翕敛其气动则辟开以生物也干统天首物为变化之元通乎形外者也坤则顺以承阳功尽于己用止乎形者也故干以专直言乎其材坤以翕辟言乎其形广大配天地变通配四时隂阳之义配日月易简之善配至德注易之所载配此四义子曰易其至矣乎夫易圣人所以崇德而广业也注穷理入神其德崇也兼济万物其业广也知崇礼卑注知

This text explains that "divinity" refers to the unfathomable nature of yin and yang, which governs the spontaneous transformation of all things from the great void. It asserts that heaven's quietness is unified focus while its motion is upright rigidity, leading to life, whereas earth's quietness is contraction and its motion is expansion, leading to abundance; these principles are embodied in the hexagrams representing the heavens (unified) and earths (expansive), matching the patterns of seasons and celestial bodies respectively. The I Ching is presented as a profound system for elevating virtue and expanding achievement through understanding these cosmic transformations without adding modern interpretations or moralizing.

For a reader today This passage offers readers an overview of ancient Chinese cosmological thinking that attributes natural change to spontaneous forces beyond human control. It serves as a philosophical reflection on how one might contemplate the interplay between stability and movement in life, rather than predicting specific events or providing practical guidance for modern decisions.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.