Correct Principles of the Book of Changes

title = 周易正義| section =| author =王弼| author2 =韓康伯| author3 =孔穎達| times=三国| times2=东晋| times3=唐| previous =| next =| wikipedia = 五經正義| notes =魏王弼、晉韓康伯註，唐孔穎達疏。《易》本卜筮之書，故末派浸流於讖緯。王弼乘其極敝而攻之，遂能排棄漢儒，自標新學。然《隋書·經籍誌》載晉揚州刺史顧夷等有《周易難王輔嗣義》一卷，《冊府元龜》又載顧悅之（按悅之即顧夷之字）《難王弼易義》四十餘條，京口閔康之又申王難顧，是在當日已有異同。王儉、顏延年以後，此揚彼抑，互詰不休。至穎達等奉詔作疏，始專崇王註而眾說皆廢，故《隋誌》「易類」稱：「鄭學浸微，今殆絕矣。」蓋長孫無忌等作《誌》之時，在《正義》既行之後也。

The *Zhouyi Zhengyi* presents the *I Ching* as a manual originally for divination that later degenerated into mysticism; Wang Bi countered this decline to establish his innovative school while rival commentaries existed in the Tang dynasty until Kong Yingda's commissioned exegesis exclusively endorsed Wang's notes, causing the legacy of the Han scholar Zheng Xie to nearly vanish.

For a reader today This text provides historical context for how the *I Ching* was interpreted differently across time, specifically detailing the scholarly debate between early commentators and Kong Yingda's later standardization.

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

○正義曰：「不能履中，滿而不溢」者，初不在二位，是不能履中。在大有之初，是盈滿，身行剛健，是溢也，故云「不能履中滿而不溢」也。《象》曰：大有初九，無交害也。九二：大車以載，[疏]「九二大車以載」。○正義曰：「大車以載」者，體是剛健，而又居中，身被委任，其任重也。能堪受其任，不有傾危，猶若大車以載物也。此假外象以喻人事。○注「任重而不危」。○正義曰：釋「大車以載」之意。大車謂牛車也。載物既多，故云「任重」。車材彊壯，故不有傾危也。有攸往，無咎。[疏]正義曰：堪當重任，故有所往無咎者，以居失其位，嫌有凶咎，故云「無咎」也。《象》曰：「大車以載」，積中不敗也。[疏]正義曰：「積中不敗」者，釋「大車以載」之義。物既積聚，身有中和，堪受所積之聚在身上，上不至於敗也。九三：公用亨于天子，小人弗克。[疏]「九三」至「小人弗克」。

Righteousness says that being unable to walk the middle while full yet not overflowing refers to not occupying a second position initially; in the beginning of the Great Possession, one is full and acts with forceful virtue, hence called "unable to walk the middle while full yet not overflowing." The Image states: For the first line of Great Possession, there is no conflict or harm. The second line: A great cart carries burdens; its commentary explains that because the body is forceful and centrally placed, it is entrusted with heavy tasks, bearing weight without tilting like a cart carrying goods—a metaphor using external images to illustrate human affairs. The note says "heavy burden yet not in danger," explaining that "great cart" refers to an ox-drawn vehicle; since much cargo is carried, the burden is heavy, and because the cart's materials are strong, it does not tip. When going somewhere, there is no blame, meaning one can undertake heavy responsibilities without regret; though the position may seem misplaced, hence the claim of "no blame." The Image adds: "A great cart carries," implying accumulated content remains intact and undamaged. For the third line: A public official offers tribute to the Son of Heaven, but a small man cannot succeed.

For a reader today This passage illustrates how classical Chinese philosophy uses symbolic images like carts and positions to explain concepts of responsibility, balance, and capability without making specific predictions. It invites modern readers to reflect on the timeless wisdom of aligning one's actions with their capacities and contexts.

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

《象》曰：「需於郊」，不犯難行也。「利用恒無咎」，未失常也。[疏]正義曰：「不犯難行」者，去難既遠，故不犯難而行，「未失常」者，不敢速進，遠難待時，是未失常也。九二：需于沙，小有言，終吉。[疏]正義曰：沙是水傍之地，去水漸近，待時于沙，故難稍近。雖未致寇，而「小有言」以相責讓。「近不逼難，遠不後時」，但「履健居中，以待要會」，雖小有責讓之言，而終得其吉也。《象》曰：「需于沙」，衍在中也。雖「小有言」，以終吉也。[疏]正義曰：「需于沙衍在中」者，衍謂寬衍，去難雖近，猶未逼於難，而寬衍在其中也，故「雖小有言，以吉終也」。九三：需於泥，致寇至。[疏]正義曰：泥者，水傍之地，泥溺之處，逼近於難，欲進其道，難必害已。故致寇至，猶且遲疑而需待時，雖即有寇至，亦未為禍敗也。《象》曰：「需於泥」，災在外也。自我致寇，敬慎不敗也。

The commentary explains that waiting in the suburbs avoids immediate danger because one is still far from it; maintaining constancy prevents error by neither advancing too quickly nor delaying unnecessarily. Waiting on the sands means approaching the water's edge, where slight verbal friction may occur due to proximity to danger, yet holding a firm and centered position ensures a final good outcome despite minor accusations. Waiting in the mud signifies being very near to peril, which attracts thieves; however, since one still hesitates and waits for the right time even when confronted by this threat, the situation does not lead to disaster if one remains cautious. The symbols state that waiting at the edge of danger means suffering external misfortune, but causing no ruin by maintaining respectful caution against self-invited threats.

For a reader today This text offers a historical framework for understanding patience as a strategic response to increasing risk rather than a guaranteed prediction of outcomes. It invites reflection on how maintaining one's composure and timing can help navigate challenging situations without rushing into harm or succumbing to fear.

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

○正義曰：「為飾之主，飾之盛者」，若宮室輿服之屬，五為飾主。若施設華飾在於輿服宮館之物，則大道損害也。「施飾丘園盛莫大焉」者，丘謂丘墟，園謂園圃。唯草木所生，是質素之處，非華美之所。若能施飾，每事質素，與丘園相似，「盛莫大焉」。故「賁於束帛，丘園乃落」者，束帛，財物也。舉束帛言之，則金銀珠玉之等皆是也。若賁飾於此束帛，珍寶則素質之道乃隕落，故云「丘園乃落」也。「賁於丘園，帛乃戔戔」者，設飾在於丘園質素之所，則不靡費財物，束帛乃「戔戔」眾多也。諸儒以為若賁飾束帛，不用聘士，則丘園之上乃落也。若賁飾丘園之士與之，故束帛乃「戔戔」也。諸家注《易》，多為此解。但今案：輔嗣之《注》全無聘賢之意，且爻之與《象》，亦無待士之文。輔嗣云：「用莫過儉，泰而能約，故必吝焉，乃得終吉。」此則普論為國之道，不尚華侈，而貴儉約也。若從先師，唯用束帛招聘丘園，以儉約待賢，豈其義也？

Zheng Yi explains that when material decorations adorn palace structures and vehicles, such excess damages the Great Dao; whereas embellishing a hill or garden wastes nothing, which is considered great virtue. He notes that spending wealth on gifts causes the plain simplicity of nature to fall, while adorning the humble grounds preserves resources. Although some scholars interpret this as using riches to recruit talent from simple places, Zheng Yi argues that Wanshou's commentary lacks any intent to hire experts and emphasizes frugality as the universal rule for governing the state, concluding that simplicity is always more virtuous than lavish display.

For a reader today This passage highlights the ancient Chinese philosophical value placed on humility and economy over material extravagance when discussing governance and personal conduct. It offers a historical perspective on how cultural figures evaluated different approaches to wealth, particularly contrasting the waste of resources with the virtue of simple living.

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

title = ../| section = 下經咸傳卷四·睽| override_author = 孔穎達疏| previous = 卷-四·家人| next = 下經咸傳卷四·蹇| notes =兌下離上。睽：小事吉。[疏]正義曰：「睽」者，乖異之名，物情乖異，不可大事。大事謂與役動眾，必須大同之世，方可為之。小事謂飲食衣服，不待眾力，雖乖而可，故曰「小事吉」也。《彖》曰：睽，火動而上，澤動而下。二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以「小事吉」。[疏]「《彖》曰睽動而上」至「小事吉」。○正義曰：「睽，火動而上，澤動而下，二女同居，其志不同行」者，此就二體釋卦名為「睽」之義，同而異者也。水火二物，共成烹飪，理應相濟。今火在上而炎上，澤居下而潤下，無相成之道，所以為乖。中少二女共居一家，理應同志，各自出適，志不同行，所以為異也。

The title is "Hexagram 39 (Kui): Resentment," which declares that small matters are auspicious. A commentary explains that "resentment" signifies divergence, noting that divergent forces cannot accomplish great undertakes requiring collective labor; however, for personal needs like food and clothing, such differences do not prevent success. The interpretation of the text describes fire moving upward while water moves downward, symbolizing two girls in one home with conflicting wills, further illustrating how elements or people naturally aligned may still act differently. This explains that when the soft rises to meet the hard in a balanced way, minor affairs proceed well despite the underlying discord.

For a reader today This passage offers an ancient framework for distinguishing between tasks requiring unity versus those manageable amid diversity. It invites reflection on how natural differences, even within close relationships, can be navigated without immediate conflict.

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