The State Approved Four Treasuries Collection, the Confucian Section One, A Plain Account of the Zhou Changes (I Ching)

臣等謹案，《周易淺述》八卷，國朝陳夢雷撰。夢雷字省齋，閩縣人。康熙庚戌進士，官翰林院編修。緣事謫戍。後蒙恩召還，校正銅板。復緣事謫戍。卒於戍所。是編成於康熙甲戌，乃其初赴尚陽堡時所作。大旨以朱子《本義》為主，而叅以王弼注、孔穎達疏、蘇軾傳、胡廣《大全》、來知德注。諸家所未及，及所見與《本義》互異者，則別抒己意以明之。蓋行篋乏書，故所據止此。

We have carefully examined: "A Plain Account of the Zhou Changes" consists of eight volumes and was written by Chen Menglei of this dynasty. Chen Menglei, whose courtesy name was Shengzai, was from Fuzhou, Min County. He passed the imperial examination in the Gengxu year of the ninth year of the Kangxi era and held the position of compiler in the Hanlin Academy. Later he was exiled and sent to the frontier due to involvement in a case; subsequently, he was recalled to the capital by imperial grace to participate in the correction of movable type printed books; afterwards, he was again convicted of an offense and exiled, ultimately dying in exile. This book was completed in the Jiaxu year of the thirty-third year of the Kangxi era, precisely when he was first exiled to Shangyang Fortress. The main focus of the book is based on Zhu Xi's "The Original Meaning of the Zhou Changes," while also consulting Wang Bi's "Commentary on the Zhou Changes," Kong Yingda's "Collected Commentaries on the Zhou Changes," Su Shi's "Commentary on the Changes by Dongpo," Hu Guang's "Comprehensive Treatise on the Zhou Changes," and Lai Zhide's "Collected Commentaries on the Zhou Changes." Any parts not covered by these scholars, as well as his own views conflicting with "The Original Meaning," are explained by him personally. It is likely that due to the lack of books in his belongings, he only relied on these few references.

其凡例稱解易數千家，未能廣覽，道其實也。然其說，謂易之義蘊不出理數象占。顧數不可顯，理不可窮，故但寄之於象。知象則理數在其中，而占亦可即象而玩，故所解以明象為主。持論多切於人事，無一切言心言天支離幻冥之習。其詮理雖多尊朱子，而不取其卦變之說。取象雖兼採來氏，而不取其錯綜之論。亦頗能掃除轇轕。

He claimed in his preface that there have been thousands of interpretations of the Book of Changes throughout history, but he himself was unable to read them all, and this statement is indeed true. However, his position is that the meaning of the Book of Changes can be summarized into four aspects: 'li' (principle), 'shu' (numbers), 'xiang' (images), and 'zhan' (divination). But 'shu' cannot be directly expressed, and 'li' cannot be fully explained in words, so the sages had to寄托 them in the 'xiang' of the hexagrams and their lines. Once one understands the images, both principle and numbers are included within them; divination can also be contemplated through the images. Therefore, his commentary mainly focuses on explaining the images of the hexagrams. His arguments are closely related to human affairs, and he avoids the风气 of discussing the mind and heaven in a fragmented and vague manner. Although he often respects Zhu Xi's interpretations of the principles, he does not adopt Zhu Xi's theory of 'guabian' (changing hexagrams). In terms of images, he draws on Lai Zhide's approach but does not adopt Lai's theories of 'cuogua' (opposite hexagrams) and 'zonggua' (inverted hexagrams). This can be considered as effectively eliminating tangled and confusing discussions.

惟卷末所附三十圖，乃其友楊道聲所作。穿鑿煩碎，實與夢雷書不相比附。以原本所載，且說易原有此一家，姑仍其舊存之，置諸不論不議可矣。乾隆四十六年九月恭校上。總篡官臣紀昀、臣陸錫熊、臣孫士毅。總校官臣陸費墀。

Only the thirty illustrations appended at the end of the volume were drawn by his friend Yang Daosheng. These illustrations are forced and overly detailed, and do not match the purpose of Chen Menglei's book. Since these illustrations were originally included in the text, and interpreting the Yi Jing has always had this school of thought, we have decided to retain them as they were, setting them aside without comment. Presented with respectful diligence in the ninth month of the forty-sixth year of Qianlong. Chief editors: Minister Ji Yun, Minister Lu Xixiong, and Minister Sun Shi yi. Chief proofreaders: Minister Lu Fei chi.

一、易之為書，義蘊雖多，大抵理數象占四者盡之。有是理乃有是數，有是數即有是理。六經皆言理，獨易兼言數。顧數不可顯，理不可窮，故但寄之於象。夫子謂立象以盡意，而全彖六爻之傳皆稱象曰，則理數之備於彖可知。故今所註釋，多即其取象之由釋之。蓋知象則理數在其中。且可隨類旁通，不拘於一隅之見。不獨先儒精義可融洽，即時解所稱君臣政教，亦不妨借為設象之觀矣。

The first point is that the Book of Changes contains a great deal of meaning, but essentially it can be summarized in four aspects: "li" (principle), "shu" (number), "xiang" (image), and "zhan" (divination). There is such a principle, hence such a number; there is such a number, hence such a principle. The Six Classics all discuss principle, but only the Book of Changes also discusses number. However, number cannot be directly expressed, and principle cannot be fully explained, so it must be conveyed through images. Confucius said, "Establishing images to exhaust meaning," and both the Commentary on the Judgment and the commentaries on the six lines all begin with "xiang yue" (image says), indicating that principle and number are fully contained within the hexagram texts. Therefore, the annotations in this book mostly explain the reasons behind the images. Once the images are understood, both principle and number are included within them. Moreover, one can understand related categories by analogy, without being limited to a single perspective. In this way, not only can the insights of previous Confucian scholars be integrated, but even contemporary interpretations concerning the relationship between ruler and minister and political education can be used as perspectives for establishing images.

一、有象即有占。本義分龍馬日月之辭為象，吉凶悔吝之辭為占。然占即在象中。蓋龍馬日月之辭，象也，即占也。吉凶悔吝之辭，占也，亦卦爻中有此象也。繫辭傳謂居則觀其象而玩其辭，動則觀其變而玩其占。然必平日審於象，既筮乃明於占。蓋觀象貴能變通，臨筮乃以我所問之事合之所占。自能分其義類，以定可否矣。

Its second point is that whenever there is an image, there is also a divination. Zhu Xi in his "Benyi" classifies terms such as dragon, horse, sun, and moon under "xiang" (image), while terms like auspicious, ominous, regret, and hardship are classified under "zhan" (divination). However, zhan is actually contained within xiang. Because the terms of dragon, horse, sun, and moon are images, and at the same time they are also divination; the terms of auspicious, ominous, regret, and hardship are divination, but they are also originally present in the hexagram lines as images. The "Xici Zhuan" says: when in peace and without affairs, one should observe the hexagram images and contemplate the hexagram line statements; when about to take action, one should observe the changing lines and contemplate the divination statements. However, one must clearly observe the images in daily life, so that when actually performing a divination, one can clearly understand the divination statements. Because observing images values flexibility and adaptability, while actual divination involves combining the question asked with the hexagram obtained, thus naturally distinguishing which category of meaning it belongs to, and thereby determining whether it is feasible or not.

一、是書雖參註疏大全及蘇氏來氏之解，而要以本義為主。亦有本義所云，大全中朱子又存疑義者。則本義尚有朱子未定之解，自宜叅之他家，以求其歸也。間有註疏大全所無，妄附臆見者，必明言與本義異同之故。非敢立異，正以心有未安，又不敢以己見托之先儒，故明言附一知半解，以待高明指摘耳。

Thirdly, although this book refers to Wang Bi's commentary, Kong Yingda's annotations, Hu Guang's Zhou Yi Duan Bian, and the interpretations of Su Shi and Lai Zhide, its main basis is still Zhu Xi's Benyi. There are also instances where Benyi has already made a judgment, but Zhu Xi later raised doubts in the Duan Bian; this shows that there are explanations in Benyi which Zhu Xi himself did not finally decide upon. Naturally, we should consult other sources to reach a conclusion. Occasionally, when annotations and Duan Bian do not mention something, and I dare to add my own speculative views, I will certainly explain the similarities and differences between my views and Benyi. This is not an act of daring to be original, but rather a feeling of unease within me. I also dare not attribute my own opinions to the names of past Confucian scholars, so I clearly state that these are just my partial understandings, waiting for the guidance of more enlightened scholars.

一、解易數千餘家，未能廣覽。來氏獨於取象最詳。然一卦之中內卦、外卦、二互卦、六爻變卦、變卦中互卦，取象已博。若再錯綜卦取象，亦太泛矣。愚意謂互變猶本卦也，錯綜則已屬意求之。如震為龍，乾亦言龍，正不必過拘也。

Fourthly, there are thousands of interpretations of the Book of Changes, but I have not had the opportunity to study them all extensively. Among them, only Lai Zhide's explanation is the most detailed and comprehensive regarding the use of symbolic imagery. However, within a single hexagram, there are already the inner trigram, the outer trigram, two inter-trigrams, the hexagrams derived from each of the six lines, and the inter-trigrams within the resulting hexagram; the use of imagery is already quite broad. If we further add the opposite hexagram and the inverted hexagram, the use of imagery would become excessive. In my personal opinion, the inter-trigrams and the changes of the lines are still things that naturally arise from the original hexagram. The opposite hexagram and the inverted hexagram, however, are deliberately sought after. For example, the hexagram Zhen is taken as representing a dragon, and the hexagram Qian also speaks of a dragon. It is not necessary to be overly concerned about where these images come from.

一、易之有圖，原列於經首，蓋卦畫在未有經之先也。今所附楊子道聲圖說，則有先後天配合，及方圓卦分合之圖，多後人之論矣。不知圖者，固不得經之原。然不讀全經，亦未能究圖之蘊。故附圖說於後，使人先從誦讀，求其文義，然後探其本原也。

Its fifth point, the Book of Changes is accompanied by diagrams, originally placed before the text because the trigrams were created before the textual explanations. Now, the diagram explanations appended by Mr. Yang Daosheng include both Earlier Heaven and Later Heaven diagrams, as well as square and circular diagrams that combine and differentiate, most of which are later interpretations. Those who do not understand the diagrams will naturally miss the fundamental principles of the text; yet those who do not thoroughly read the entire text will also be unable to explore the profound meanings within the diagrams. Therefore, the diagram explanations are appended at the end of the book, encouraging people to first study the text through reading and understanding its meaning, and then proceed to investigate its fundamental principles.

一、是書義蘊本之先儒，圖說本之楊子，間皆附以臆見。獨於卦變有疑。凡彖傳言卦變者，程傳本義多異同，朱子亦多存疑。三覆再三，究未得其不易之解。今凡彖傳言卦變者，俱照來氏綜卦言之，於理甚順。故闕卦變之圖，以待異日。

The sixth point is that the principles of this book are based on the teachings of previous Confucian scholars, while the diagrams are based on those of Mr. Yang Daosheng. In between, I have included my own personal opinions. However, I have doubts regarding the concept of "guabian" (hexagram transformation). Whenever the "彖传" (Commentary on the Judgment) discusses guabian, there are discrepancies between Cheng Yi's "Yichuan Commentary on the Changes" and Zhu Xi's "Benyi" (Commentary on the Principles). Zhu Xi himself also expressed doubts. I have repeatedly pondered and considered this issue, but I have not yet reached a definitive and unchangeable conclusion. Therefore, in this book, whenever the "彖传" discusses guabian, I have followed Lai Zhide's concept of "zonggua" (inverted hexagram), which is the most logical approach. Therefore, this book omits the diagram of guabian, leaving it to be completed in the future.

一、易之為書，雖理數象占所包者廣，大旨無非扶陽而抑陰，隨時而守正。教人遷善改過，憂勤惕厲，以終其身。學易者苟不悟此，則詮理雖精，探數雖微，觀象雖審，決占雖神，總於身心無當。故所解多於前後總論一卦大意，及逐爻象傳之下，發明聖人言外示人大意。雖未敢謂神明默成之道盡是，然借一二言自儆身心，庶克道聽途說之咎雲。

The seventh point, the Book of Changes, although it encompasses a wide range of principles, numbers, images, and divination, its main purpose is simply to support the yang and restrain the yin, to follow the times and adhere to the right path, teaching people to reform their mistakes, be diligent and cautious, and thus live out their lives. If those who study the Book of Changes do not understand this, then no matter how refined their understanding of principles is, how subtle their exploration of numbers, how careful their observation of images, or how divine their divination, they will still find no grounding for their body and mind. Therefore, the explanations in this book focus mostly on summarizing the general meaning of each hexagram at the beginning and end of each hexagram, as well as elaborating on the intentions conveyed by the sages beyond the text in the commentaries on each line. Although we dare not say that the profound understanding and natural cultivation of virtue of the sages are entirely contained here, using a few sentences to warn and guide our body and mind may help us avoid the errors of hearing things from others and spreading them without verification.

昔者伏羲氏仰觀於天，俯察於地。近取諸身，遠取諸物。見天下萬有不齊之變，不外由太極而生陰陽。故畫一奇以象陽，畫一偶以象陰，而兩儀具。見一陰一陽有各生一陰一陽之象，故增二畫，而太陽太陰少陽少陰之四象成。疊之為三而三才既備，則天地雷風水火山澤之八卦列。謂之卦者，言懸卦物象以示於人也。八卦既成，則八卦皆可為太極。復生兩儀而十六，四象而三十二，八卦而六十四，而萬物之變盡於斯矣。

Fuxi once looked up to observe celestial phenomena and looked down to examine geographical features. He took inspiration from the human body nearby and from all things in the distance. He saw that the myriad changes in the world ultimately stemmed from the generation of yin and yang from the Taiji. Therefore, he drew a continuous horizontal line to symbolize yang and a broken horizontal line to symbolize yin, thus completing the two principles. He then observed that each of the yin and yang could generate another yin and yang, so he added two lines to each of the two principles, completing the four images: Taiyang, Taiyin, Shaoyang, and Shaoyin. When the lines were arranged in three layers, the structure of heaven, earth, and humanity, the three principles, was complete. The eight trigrams of heaven, earth, thunder, wind, water, fire, mountain, and marsh thus emerged in order. The term 'gua' is used because it refers to hanging up the images of things to display them to people. Once the eight trigrams were drawn, each trigram could itself be considered a Taiji. Regenerating the two principles from each would result in sixteen, regenerating the four images would result in thirty-two, and regenerating the eight trigrams would result in sixty-four. Thus, the changes of all things under heaven and earth were exhausted.

伏羲雖有六十四卦之畫，而未有文義。至文王始作彖辭，以斷一卦之吉凶。如乾之元亨利貞是也。周公始作爻辭，以占所動之爻之吉凶。如乾初九之潛龍勿用，九二之見龍在田、利見大人者是也。伏羲六十四卦，夏商相承用之，皆有其書。夏曰連山首艮，商曰歸藏首坤，至文王周公則首乾。連山歸藏不傳。今經則文王周公所作，故曰周易也。

Fuxi drew the hexagrams but did not write any characters or explanations. It was King Wen of Zhou who first composed the "Tuan Ci" to judge the fortune and misfortune of each hexagram, for example, the "Yuan Heng Li Zhen" in the hexagram Qian. It was the Duke of Zhou who first composed the "Yao Ci" to judge the fortune and misfortune of the changing line, for example, the "Qian Long Wu Yong" in the first line of Qian and the "Jian Long Zai Tian, Li Jian Da Ren" in the second line of Qian. Fuxi's sixty-four hexagrams were passed down through the Xia and Shang dynasties, each having its own book: the Xia dynasty's was called "Lian Shan", with the hexagram Gen as the first; the Shang dynasty's was called "Gui Cang", with the hexagram Kun as the first; it was only during the time of King Wen and the Duke of Zhou that the hexagram Qian became the first. The books "Lian Shan" and "Gui Cang" have not been passed down. The present text of the classic is what King Wen and the Duke of Zhou composed, hence it is called the "Zhou Yi".

易之為字，從日從月，陰陽具矣。易之為義有二。曰交易，陰陽寒暑上下四方之對待是也。曰變易，春夏秋冬循環往來是也。易分上下兩經。上經首乾坤而終坎離，下經首咸恆而終既濟未濟。意義所該者廣，圖說亦發明其略，非以簡帙重大而分也。孔子始作十翼。

The character 「易」 has 「日」 on top and 「月」 at the bottom, indicating that yin and yang are already contained within its form. The meaning of 「易」 has two layers: one is 「交易」, referring to the mutual interaction between yin and yang, cold and heat, upper and lower, and the four directions; the other is 「变易」, referring to the cyclical movement of the four seasons. The Book of Changes is divided into upper and lower classics: the upper classic begins with 「乾」 and 「坤」 and ends with 「坎」 and 「离」, while the lower classic begins with 「咸」 and 「恒」 and ends with 「既济」 and 「未济」. This division encompasses a broad range of meanings, and the diagrams and explanations at the end roughly elaborate on these ideas, not merely because the volume was too heavy to be kept as a single book. Confucius was the first to compose the 「Ten Wings」.

上彖一，下彖二，上象三，下象四，上繫五，下繫六，文言七，說卦八，序卦九，雜卦十。周易上下二篇合孔子十翼凡十二篇。後人以彖傳象傳文言分入諸卦，而上下繫傳及說卦序卦雜卦附於下經之後。故曰易為四聖之書者，此也。

The ten appendices are: Commentary on the Judgment (upper) as the first, Commentary on the Judgment (lower) as the second, Image Commentary (upper) as the third, Image Commentary (lower) as the fourth, Great Treatise (upper) as the fifth, Great Treatise (lower) as the sixth, Wenyan as the seventh, Shuogua as the eighth, Xugua as the ninth, and Zage as the tenth. The Zhou Changes consists of upper and lower parts, plus the ten appendices by Confucius, making a total of twelve chapters. Later scholars split Commentary on the Judgment, Image Commentary, and Wenyan, and attached them to each hexagram. The upper and lower Great Treatises, Shuogua, Xugua, and Zage were attached after the lower section. People say the Book of Changes was composed by Fuxi, King Wen, the Duke of Zhou, and Confucius, and the reason for this is here.

乾。有天地而後萬物生焉。萬物莫尊乎天，周易所以首乾也。其象為天，其卦純陽。健而不息，故其象為天。統言其象占，則有大亨之道而利於正固。就其理析言之，則四德具焉。此全彖之大旨也。

The Qian hexagram. Only after heaven and earth were formed did all things come into being, and among all things, none is more exalted than heaven. Therefore, the Zhou Changes places the Qian hexagram first in the entire book. Its symbolic image is heaven, and its structure is entirely yang; strong and vigorous, it never ceases, hence it is taken as the image of heaven. In summary, its image and divination signify the great and smooth path, which is favorable for maintaining uprightness. When analyzing its meaning in detail, the four virtues of "origin," "smoothness," "favorability," and "uprightness" are all contained within it. This is the main idea of the hexagram's zhou (general interpretation).

卦既純陽，變化不測，故六爻皆取象於龍。具龍德而在上，則居天位以應天，天子之事也。具龍德而在下，則盡天理以順天，學者之事也。生而知之，安而行之，潛見惕躍飛亢各隨其時者，聖人也。觀象玩辭，觀變玩占，固守其潛，積學待見，當惕而惕，當蹊而躍，飛則應時，亢不至悔者，君子也。此六爻之大旨也。

The hexagram is entirely yang, and its changes are difficult to measure, so all six lines take the image of a dragon. Possessing the virtue of a dragon and occupying a high position means being in the position of the Son of Heaven, aligning with the heavenly way, which pertains to the Son of Heaven. Possessing the virtue of a dragon and occupying a low position means fulfilling the heavenly principles one has received and following the heavenly way, which pertains to scholars. Those who inherently know and calmly act, moving according to the appropriate time in the stages of concealment, emergence, alertness, leaping, flying, and exaltation, are sages. Observing the hexagram, contemplating the line statements, observing the changing lines, and contemplating the divination, concealing when it is appropriate, waiting quietly for emergence when it is appropriate, being cautious when it is appropriate, leaping when it is appropriate, flying when it is appropriate, and reaching the extreme of exaltation without causing regret, are gentlemen. This is the main idea of the six lines.

乾。元亨利貞。三畫皆陽，其卦為乾，其象為天。乾者，健而不息之謂。天體純陽，健而無息。以形體言為天，以主宰言為帝，以性情言謂之乾。下三畫內卦也，上三畫外卦也。六畫皆陽，內外皆乾，乾之純，健之至也。元亨利貞，文王所繫之詞，以斷一卦之吉凶，所謂彖辭者也。元，大也。亨，通也。

The hexagram "Qian" (Heaven) is characterized by "Yuan, Heng, Li, Zhen." All three lines are yang lines, and this hexagram is called "Qian," whose image is the heavens. "Qian" signifies firmness and strength without ceasing. The nature of the heavens is entirely yang, firm and unceasing. In terms of form, it is called "Heaven"; in terms of sovereign, it is called "Di"; in terms of nature, it is called "Qian." The lower three lines form the inner trigram, and the upper three lines form the outer trigram; all six lines are yang, so both inner and outer trigrams are Qian, representing the purest yang and the ultimate strength. "Yuan, Heng, Li, Zhen" are the words attached by King Wen to the hexagram, used to judge the fortune and misfortune of the hexagram, which is known as the "Tu Cí" (Commentary on the Hexagram). "Yuan" means great, and "Heng" means smooth and unimpeded.

利，宜也。貞，正而固也。六奇純陽，有元氣渾淪無所不包，而發生暢茂，各得其宜，皆歸於至正之象。學易者筮得此卦而六爻不變，則占當得大通，而必利在正固，以保其終也。按，大全謂諸家解元亨利貞皆作四德，獨本義作占辭，然惟理如是，則數亦如是，見於象占亦如是。經言四德，就其理析言之也，本義則就其象斷其占，為體易者言之。其意亦並行不悖也。

"Li" means suitability, and "Zhen" means upright and firm. A hexagram with all six lines as yang lines represents pure yang energy, which is a primordial qi that is unified and encompasses everything. It leads to the flourishing of all things, each in its proper place, ultimately returning to the most upright state. Those who study the I Ching and cast this hexagram with none of the lines changing should interpret it as a very smooth and open outcome. However, it is essential to maintain firm adherence to the upright path in order to preserve its conclusion. Note: Hu Guang's "Zhou Yi Daquan" states that various scholars interpret "Yuan, Heng, Li, Zhen" as four virtues, but Zhu Xi's "Ben Yi" treats them as divinatory phrases. In reality, the principles and numbers are the same, and they are also expressed in the same way through the images and divination. The classic text discusses the four virtues by analyzing their meanings separately, while Zhu Xi's "Ben Yi" determines the divinatory meaning based on the hexagram's image, which is intended for practical use of the I Ching. Both approaches can be used together without contradiction.

初九。潛龍勿用。凡畫卦自下而上，故下爻為初。按，本義大全凡揲筮得三奇，則所餘三十六策，合四九之數為老陽。得二偶一奇，則所餘二十八策，合四七之數為少陽。老變而少不變，故陽爻稱九。按，來注引繫辭參天兩地而倚數。謂參天者，天之三位，天一天三天五也。兩地者，地之二位，地二地四也。

Initial Line: A dragon hidden in the depths, not yet in use. Since the hexagrams are drawn from the bottom up, the lowest line is called "Initial." According to Zhu Xi's "Basic Meaning" and Hu Guang's "Comprehensive Collection," when divining with yarrow stalks, if all three changes result in odd numbers, the remaining stalks are thirty-six, which corresponds to four times nine, belonging to "old yang"; if two are even and one is odd, the remaining stalks are twenty-eight, which corresponds to four times seven, belonging to "young yang." Old yang changes, while young yang remains, so all yang lines are called "nine." Furthermore, Lai Zhide's commentary cites the "Great Treatise" saying "three heavens and two earths, relying on numbers." "Three heavens" refers to the three positions of heavenly numbers: heavenly one, heavenly three, heavenly five; "two earths" refers to the two positions of earthly numbers: earthly two, earthly four.

倚者，依也。天一依天三，天三依天五而為九。所以陽皆言九。地二依地四而為六，所以陰皆言六。取生數不取成數，此說亦可參用。龍八十一鱗，九九之數。變化不測，純陽之物。故諸爻皆取象於龍。初陽在下，故有潛龍之象。此時未可有為，故有勿用之象。勿用雖戒占者之辭，實卦爻中有此象也。

The term "yi" refers to reliance. Heaven one relies on Heaven three, which in turn relies on Heaven five, accumulating to nine, so yang lines are all called "nine." Earth two relies on Earth four to form six, so yin lines are all called "six." This approach uses only the numbers one to five, known as "sheng shu" (generative numbers), rather than the numbers six to ten, known as "cheng shu" (completed numbers). This explanation can also be referenced. A dragon's body has eighty-one scales, which is the number nine multiplied by nine. Since the dragon is a purely yang creature, all six lines are modeled after the dragon. The initial yang line is at the very bottom, hence the image of a "qian long" (hidden dragon). At this time, no action should be taken, hence the image of "wu yong" (not to be used). Although "wu yong" is a warning to the diviner, such an image is inherently present within the hexagram lines.

九二。見龍在田。利見大人。二，自下而上第二爻也。後仿此。出潛離隱，故有見龍之象。澤能及物，猶田之得雨，耕穫有功，故有在田之象。雖非君位，而在下卦之中，有君之德，故有大人象。澤能及物，故有物所利見之象。占者得此，則利見此人。若占者有見龍之德，則可以得君行道，利見九五在上之大人矣。

Nine in the Second: Seeing the dragon in the field, it is advantageous to see a great person. 'Second' refers to the second line counted from the bottom upwards, with the following lines following the same pattern. This line has moved out of concealment and left hidden places, hence the image of 'seeing the dragon' (the dragon has appeared). Grace can benefit all things, just as the field receives rain, and farming and harvest are successful, hence the image of 'in the field'. Although Nine in the Second is not in the position of a ruler, it is in the central position of the lower trigram, possessing the virtue of a ruler, hence the image of a great person. Grace benefiting others makes it a figure that people are pleased to see. If one obtains this line in a divination, it is advantageous to meet such a great person. If the person seeking divination possesses the virtue of the dragon, they can gain the recognition of a ruler and promote their own way, which is advantageous to meet the great person in the upper position, Nine in the Fifth.

九三。君子終日乾乾，夕惕若，厲無咎。九，陽爻。三，陽位。在下卦之上，重剛而不中，乃危地也。六爻取象三才，則三為人位。故不取象於龍，而稱君子。處危地而以學問自修，君子之事，非可言龍也。三，下乾終而上乾繼，故其性體剛鍵，有朝乾乾自惕之象。若者，擬議之辭。三居下卦之終，故言終日。夕亦日之終也。

Nine Three: The gentleman is diligent all day long without rest, and remains vigilant even at night. Though in a dangerous situation, there is no mistake. 'Nine' indicates a yang line, and 'Three' is a yang position. A yang line occupying a yang position and being at the top of the lower trigram, it is a place of danger. The six lines are taken as images of heaven, earth, and humanity. The third line belongs to the human position, so here the image is not dragon but 'gentleman'—being in a dangerous situation yet cultivating oneself through learning, this is the duty of a gentleman, and dragon is no longer appropriate. The third line is at the boundary where the lower trigram Qian ends and the upper trigram Qian begins. Therefore, its nature is strong and vigorous, symbolizing diligence from morning to night. 'If' is a particle used for deliberation and inference. The third line is at the end of the lower trigram, so it is said 'all day long'; 'night' is also the end of the day.

終日乾乾，自始至終，無日不戒懼也。夕又惕若，自晝至夜，無時不戒懼也。重剛不中，所處危地，有厲象。雖處危地，而剛健得正，自修不息，有雖危無咎之象。凡言無咎者，本皆可致咎，善處之，故咎可無也。程傳擬舜之玄德升聞，時解作相臣憂勤任重。不必泥。

"Zong ri Qian Qian" means that from beginning to end, there is no day without vigilance; "Xi Ti ruo" means that from day to night, there is no moment without caution. When strong is added to strong without being in the center, and one is in a dangerous position, there is an image of danger ("Li"). Although in a dangerous position, one remains strong and upright, self-cultivating without ceasing, hence there is also an image of being in danger yet without blame. Whenever the Book of Changes mentions "wu jiu" (without blame), it originally refers to situations that could lead to blame, but because of proper handling, the blame is avoided. Cheng Yi's Yichuan Commentary on the Changes compares this line to the time when Shun's hidden virtue became known to the court; contemporary commentaries interpret it as ministers of state being anxious and diligent, bearing heavy responsibilities. These comparisons need not be rigidly adhered to.

九四。或躍在淵，無咎。九陽四陰，在上卦之下，或者，疑而未定之辭。進退之際，無適無莫，無可不可。人不能測，故以或言之。淵者，上空下洞，深昧不測。龍之所棲也。淵雖卑于田，然田非龍所居。在田則下於地，淵正龍所從變化之處。

Nine in the Fourth: Perhaps it leaps up, perhaps it remains in the deep abyss, without fault. Nine is a yang line, and four is a yin position, and it is located at the very first line of the upper trigram. "Or" is a word indicating hesitation. Between advancing and retreating, it neither blindly adheres to anything nor entirely rejects anything; it can be said to be acceptable or not acceptable, and others cannot measure it, hence the use of the word "or." The "abyss" refers to a place above which is open and below which is dark and deep, an unfathomable water realm, which is precisely where the dragon resides. Although the abyss is lower than the field, the field is not a place where the dragon should dwell; being in the field is like falling below the surface, while the abyss is exactly where the dragon can transform and rise.

躍則已離於地而將向於天矣。九，陽動，故有躍象。四，陰虛，故有淵象。以陽居陰，居上之下。又變巽為進退為不果。有進退未定，可上可下，能隨時進退，則可無咎之象。乾至健知險，六爻皆不言吉。而險莫如三四，故善處之，僅可無咎而已。程傳擬舜之歷試諸艱，胡氏擬之儲貳。皆存而不可泥也。

Once it leaps up, it has already left the ground and is about to fly into the sky. The number nine is yang, which is active, so there is the image of "leaping"; the number four is yin, which is empty, so there is the image of "a deep pool." A yang line in a yin position, and located at the very bottom of the upper trigram, combined with the movement of this line causing the lower trigram to become Xun, which in Shuo Guai is associated with advancing and retreating, hesitation and indecision, there is an image of indecision, being able to go up or down, and adjusting according to the right timing to avoid mistakes. The Qian hexagram is extremely strong and vigorous, precisely because of its strength and vigor that it can recognize dangers, so none of its six lines say "auspicious." Among the dangers, the third and fourth lines are the most perilous, so even if one is good at self-cultivation, one can at most achieve "no blame." Cheng Yi's Yichuan Commentary on the Changes compares this line to Shun enduring various hardships, while Hu Guang's school compares it to the crown prince. These interpretations can coexist, but one need not be overly rigid.

九五。飛龍在天，利見大人。易卦皆以五為君位，以其居上卦之中也。上雖尊而過乎中，則擬之賓師矣。卦體純陽，剛健也。以陽居中，中正也。純陽居上之中而得正，有飛龍在天之象。居上之中，人所共仰，有利見大人之象。二與五皆剛健中正，而五居尊位。以聖人之德居天子之位，故萬人樂得而見之。即文言所謂聖人作而萬物覩也。然使有德位者占此，則所利見者九二在下之大人，如堯之得舜可也。

Nine in the Fifth: The dragon soars in the sky, which is favorable for meeting a great person. The fifth line of each hexagram in the Book of Changes is regarded as the position of the ruler, because it is in the central position of the upper trigram. Although Upper Nine is more exalted, it has gone beyond the central position, so it can only be compared to the status of a guest or a teacher. The hexagram Qian is composed entirely of yang lines, so it is strong and vigorous; a yang line in the central position makes it upright and just. A pure yang line in the central position of the upper trigram and in the correct position gives the image of "a dragon soaring in the sky." Being in the central position of the upper trigram, it is looked up to by all people, hence the favorable condition of meeting a great person. Both Nine in the Second and Nine in the Fifth are strong, vigorous, upright, and just, but Nine in the Fifth is also in a position of honor. This is like a sage sitting on the throne of a king, so all people are happy to see him, which is what the Wenyan says, "When the sage arises, all things look up to him." However, if someone who already has virtue and position comes across this line, then the great person he is favorable to meet is like Nine in the Second, who is in a lower position, such as Yao meeting Shun.

上九。亢龍有悔。上者，最上一爻之名。亢者，過於上而不能下。龍由潛而見而躍而飛，至秋分又蟄於淵，知進退者也。過此不蟄則亢矣。五者，位之極。中正者，得時之極。過此則為亢矣。陽極於上，有龍之過亢而動必有悔之象。唯聖人知進退存亡，乃可免也。凡言有者，非必然之辭。曰有悔，亦自有無悔之道可知。

The top line says: The dragon rises too high, leading to regret. "Top" refers to the top line. "Excess" means rising too high to descend again. The dragon moves from being hidden to appearing, from leaping to flying, and then at the autumn equinox returns to the deep abyss, showing understanding of advancement and retreat. If it does not retreat at the proper time, it becomes "excess." In terms of position, the ninth at the fifth line is the highest position; in terms of timing, the middle and correct position is the peak of the right time. Going beyond this is called "excess." The yang energy reaches its peak at the top line, hence the image of the dragon rising too high, and any movement will bring regret. Only the sage understands the proper measure between advancement and retreat, existence and non-existence, thus avoiding this. Any statement in the Book of Changes that says "there is" does not mean it must necessarily be so; when it says "there is regret," it also implies that there is a way to avoid regret.

用九。見群龍無道，吉。九變而七不變。凡筮得陽爻皆用九，而獨乾稱用九。蓋他卦不純陽，獨乾之六爻皆變，則純陽為陰，所用皆九矣。人為勢位所移，為才氣所使，是為九所用，非能用九者。因時變化，無適無莫，故獨稱用九。坤之用六仿此。六爻皆動，有群龍象。陽皆變陰，不以剛為物。先剛而能柔，有群龍無首象。龍未嘗無首而首不可見，善藏其用者，吉之道也。六爻皆不言吉，獨此言吉，聖人不恃剛也如此。

Use of Nine: A group of dragons appears but does not take the lead, which is auspicious. (The original text says "wu dao," but the commentary and the commonly accepted version say "wu shou.") The old yang nine changes, while the young yang seven remains unchanged. All yang lines in divination are referred to as nine, but the Qian hexagram has a separate section called "Use of Nine." This is because other hexagrams are not entirely yang, while the Qian hexagram has all six lines changing, making it entirely yang, which turns entirely into yin. When people are driven by power and status or by talent and temperament, they are being used by "nine," not using "nine." Only those who can adapt to circumstances, neither clinging to attachment nor to rejection, are worthy of being called "using nine." The "Use of Six" in the Kun hexagram follows the same reasoning. With all six lines in motion, there is the image of a group of dragons; when all yang turns into yin, it no longer uses strength to deal with things. Though originally strong, it becomes gentle, hence the image of "a group of dragons without a leader." Dragons are not actually without a head; the head is hidden and not visible. Being able to conceal one's role is the way to gain auspiciousness. The Qian hexagram does not mention "auspicious" in any of its six lines, but here it does, showing that the sage does not rely on strength to this extent.

彖曰。大哉乾元，萬物資始，乃統天。彖即文王所繫元亨利貞之辭。彖曰以下謂之彖傳，孔子所以釋彖辭也。彖，獸名，豕形而有六牙。卦有六爻，彖則總六爻之義，故以為名焉。彖傳以天道明乾義，又析元亨利貞四德而言聖人之法天。此一節首釋元義也。

The Commentary on the Judgment says: How magnificent is the primordial energy of the Trigram Qian! All things depend on it to begin, and it governs the entire heavenly way. The term "tuang" refers to the phrase "Yuan, Heng, Li, Zhen" attached by King Wen beneath each hexagram. What follows "Tuang says" is called the Commentary on the Judgment, which Confucius used to explain the tuang phrases. Originally, "tuang" was the name of an animal, resembling a pig with six teeth. Each hexagram has six lines, and the tuang phrase summarizes the meaning of all six lines, hence the name. The Commentary on the Judgment uses the heavenly way to explain the meaning of the Trigram Qian, and it also analyzes the four virtues "Yuan, Heng, Li, Zhen," explaining how sages model themselves after heaven. This section first explains the meaning of the character "Yuan."

卦以陽為大，陰為小。六爻純陽，故曰大哉，讚歎之也。元字兼大始二義。大者，無所不包，物莫有外者。始者，無所不達，物莫有先者。元之為德不可見也。可見者，物之資始而已。天以生物為心，而物之生必有所始，乾元實能資之。既資以始，即資以終。自始而終，終而復始，皆一元生意貫徹其間，是能統乎天也。資始者，無物不有。統天者，無時不然。此乾元之所以大也。

The Book of Changes takes yang as great and yin as small. The Qian hexagram has six lines all yang, so it is said "Great indeed," which is an expression of praise. The character "yuan" has two meanings: "great" and "beginning." Saying it is "great" means it encompasses everything, nothing exists outside of it; saying it is "beginning" means it reaches everywhere, nothing precedes it. As a virtue, yuan is invisible; what is visible is only that all things begin through it. Heaven's purpose is to generate and nurture all things, and the generation of all things must have a beginning. The Qian yuan genuinely provides this beginning. Since it provides the beginning, it continues to provide through the whole process; from beginning to end, after the end it begins again, all sustained by the same vital energy of yuan. Therefore, it is said that yuan can govern heaven. "Zi shi" means no thing is without its beginning from yuan, and "tong tian" means there is no moment when it is not so—this is why yuan is called great.

雲行雨施，品物流形。此釋乾之亨也。既資其始，自然亨通。元氣薰蒸，油然雲行。淋漓布獲，沛然雨施。資始之初，渾淪未辨，故曰萬物。此則形質可別，故曰品物。流者，川流不息。形者，明白不紊。所謂亨也。經未言亨字。然雲行雨施氣之亨，品物流形物之亨也。

Clouds move and rain falls, and all kinds of creatures take shape and flow. This passage explains the "Qian" hexagram's "Heng." Since all things begin with the Qian Yuan, they naturally move toward smoothness and success. The vital energy rises and gathers, so clouds naturally move; the moisture spreads widely, so rain falls heavily. In the beginning of creation, everything was undifferentiated, so the text refers to "all things." By this point, forms and substances can be distinguished, so it refers to "classified things." "Flow" is like the continuous movement of river water, and "form" is the distinct and orderly shaping of each thing. This is what is meant by "Heng." The text itself does not use the word "Heng," but the movement of clouds and the falling of rain represent the smooth flow of energy, while the shaping of things represents the smooth flow of matter.

大明終始，六位時成，時乘六龍以御天。此言聖人體天之元亨也。始即元，終即貞。不貞無以為元，不終無以為始。故曰終始。來注以終為上爻，始為初爻，引繫辭原始要終。亦可兼用，蓋六爻即有元貞之義也。

Understanding thoroughly the principles of beginning and end, the six lines of the hexagram each take their proper place according to their time, and the sage thus follows the timing to control these six dragons and govern the heavenly way. This refers to the sage embodying heaven's 'Yuan Heng.' 'Begin' is Yuan, 'End' is Zhen; without Zhen's convergence, there can be no Yuan's beginning again, and without an end there is no beginning, so together they are called 'beginning and end.' Lai Zhide interprets 'end' as the top line and 'beginning' as the first line, citing the 'Great Treatise' saying 'originating from the beginning and concluding at the end.' This interpretation can also be used alongside the other, since the six lines themselves contain the meaning of Yuan and Zhen.

大明之者，深知其所以然之故也。六位即六爻潛見惕躍飛亢之位。位隨其時，皆有一定而不可易，故曰時成。成者，位自成。垂者，聖人垂之。既曰六位，又言六龍者。位有一定，因時變化，與之咸宜者，聖人也，故曰時垂六龍。

The term "daming" refers to a deep understanding of the reasons behind things. The "six positions" refer to the six stages of the hexagram lines: hidden, emerging, cautious, leaping, flying, and exalted. These positions are determined by the timing, each having a fixed boundary, hence it is said "shi cheng." "Cheng" means the positions naturally come into being, while "cheng" (here written as "chui") refers to the sage actively guiding them. Since the previous text explained the "six positions," this text mentions "six dragons" because although the positions are fixed, only the sage can adapt to the timing and harmonize with each position, hence it is said "shi cheng liu long."

不曰行天道，而曰御天者。與時偕宜，造化在我，猶控御之也。言聖人大明乾道之終始，見卦之六位各以時成，而能因時變化以合乎天，則聖人即天矣。六位已兼利貞，而謂聖人之元亨者。言其功業作用，未及其究竟也。

Not saying "to follow the Way of Heaven" but "to govern Heaven," this is because the sage acts in harmony with the right timing, and the power of creation and transformation seems to be in his own hands, like driving a carriage and controlling the reins. This means: the sage thoroughly understands the beginning and end of the principle of Heaven, sees that each of the six positions in a hexagram is fulfilled according to its proper time, and can adjust with the timing to conform to Heaven. Thus, the sage becomes one with Heaven. The six positions already include "advantage" and "upright," yet here it is still considered as the sage's "great beginning and prosperity" in harmonizing with Heaven, because this sentence refers to the practical application of his achievements, not yet to the final outcome.

乾道變化，各正性命，保合太和，乃利貞。此釋利貞之義也。乾道即乾元之道。變者，化之漸。化者，變之成。萬物由變而化也。各正者，不相混淆，無偏也。物所受為性，天所賦為命。保者，存而不失。合者，聚而不散。太和，陰陽會合，沖和之氣也。

The movement and transformation of the Heaven's path enable all things to maintain their inherent nature and heavenly mandate, preserving and gathering the most harmonious and tranquil vital energy. This is what is meant by "beneficial" and "upright." This passage explains the meaning of "beneficial" and "upright." "Heaven's path" refers to the principle of Heaven's origin. "Change" refers to gradual transformation, while "transformation" means the process of change leading to completion. All things are transformed through gradual change. "Each maintaining its proper course" means that they do not mix with each other and remain without deviation. The nature that each thing receives is called "nature," and the mandate bestowed by Heaven is called "heavenly mandate." "Preserving" means holding on without losing it, and "gathering" means collecting without dispersing. "Great harmony" refers to the vital energy formed by the meeting and blending of yin and yang, which is tranquil, empty, and harmonious.

各正者，得於有生之初，萬物各具一元也。保合者，全於有生之後，萬物統會一元也。乾道由變而化，萬物華者向實，生理各足無偏，此利也。太和元氣，保全凝合，又含將來生意，此貞也。各正性命言理，而氣在其中。保合太和言氣，而理在其中。然皆元之所為，此元之所以統天也。

Each thing receives its own proper nature at the moment of its coming into being; all things possess their own original principle. After coming into being, they maintain and preserve this principle, and all things converge toward the same original principle. The process of transformation in the Heaven's way is gradual, and all things progress from blooming to bearing fruit, each having a complete and balanced physiological function, which is called "beneficial." The great harmonious vital energy is preserved and凝聚ed, containing the potential for future growth and development, which is called "upright." "Each thing possesses its own proper nature" refers to the principle, while the vital energy is within it; "preserving and harmonizing the great unity" refers to the vital energy, while the principle is within it. However, all these are actions of the original principle, which is why the original principle is able to govern Heaven.

首出庶物，萬國咸寧。此言聖人體天之利貞也。首出庶物，聰明睿智出乎庶物之上。以君臨天下，猶乾道之變化也。乃恭已無為，而四海各遂其生，各復其性，猶萬物之各正性命而保合太和也。此聖人功業成就究竟，故謂之利貞。

The sage rises above all others and takes the leading position, bringing peace and stability to the world. This refers to the sage embodying Heaven's "benefit and uprightness." "First emerging among all things" means his wisdom and intelligence surpass those of ordinary people, and he governs the world as a sovereign, just as the movement and transformation of the Heaven Trigram. Thus, he need only maintain proper conduct with reverence, without needing to act in every matter. The people throughout the four seas then naturally fulfill their lives and return to their true nature, just as all things properly fulfill their destiny and maintain the great harmony. This is the ultimate achievement of the sage's deeds, hence it is called "benefit and uprightness."

又按，古本大明終始節在利貞之下，首出庶物之前。則聖人體天之元亨，與體天之利貞，不必分屬，尤為渾融。大抵彖傳以乾備四德，而要以元氣流行無間，發生萬物。聖人備四德，亦體元出治，以致太平。此聖人得天位，行天道，致太平之占。而占者得之，亦隨其所處時位論之，不必拘也。

Another point to note is that the ancient version of The Zhou Changes places the section "Da Ming Zhongshi" (Great Illumination of Beginning and End) between "Nai Li Zhen" (It is advantageous to maintain integrity) and "Shou Chu Shu Wu" (First to emerge among all things). With this arrangement, the sage's embodiment of the heavenly principles of originality, strength, and continuity does not need to be divided and assigned separately, making the reading more coherent and unified. In general, the Commentary on the Judgment explains that the hexagram Qian (Heaven) possesses four virtues, and its conclusion lies in the continuous flow of the primordial qi, thus giving rise to all things. Similarly, the sage possessing these four virtues also manifests through observing this primordial qi to govern the world and achieve peace. This passage discusses the auspicious signs of the sage attaining the position of the Son of Heaven, practicing the heavenly way, and achieving peace. As for ordinary diviners who receive this hexagram, they should interpret it according to their own time and position, without rigidly applying it to the sage.

象曰。天行健。君子以自強不息。書不盡言，言不盡意，故聖人立象以盡意。卦之上下兩象，伏羲所取。六爻之象，周公所繫也。此節謂之大象，孔子作傳，以釋伏羲所取之象也。潛龍以下，謂之小象，孔子作傳，以釋周公所取之象也。

The Image Commentary says: Heaven's movement is strong and unceasing, and the gentleman takes this as a model, striving ceaselessly on his own. Words cannot fully express the meaning, and speech cannot fully convey the mind, so the sages established the hexagrams to fully express their meaning. The images of the two trigrams above and below in each hexagram are taken by Fuxi; the images of each of the six lines are added by the Duke of Zhou. The section "Heaven's movement is strong" is called "Great Image," which is the commentary by Confucius explaining the hexagram images taken by Fuxi; the section "When the dragon is hidden, it should not be used, for the yang is at the bottom" and following is called "Small Image," which is the commentary by Confucius explaining the line images added by the Duke of Zhou.

上下卦有重義，天則一而已。但言天之行，則今日一周，明日又一周，至健之象也。以，用也。君子體易而用之，常存天理。不以人慾害其天德之剛，則自強不息。若間以一念之私則息矣。凡大象之傳，皆夫子所自取，故與卦爻不相屬。行健者，在天之乾。不息者，在我之乾。上句以卦言，下句以人事言。他卦仿此。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Hexagram Statement refers to the statement of the hexagram, Line Statement refers to the statement of the line. Confucius is the name of the philosopher. Other hexagrams, when their upper and lower trigrams are combined, can be said to be "repeated" or "superimposed." However, Heaven has only one trigram, so there is no need for two layers. Therefore, here it only refers to the movement of Heaven: today it circles around once, tomorrow it circles around again. This is the image of extreme strength and vigor. "With" means to use. The gentleman observes the principles of the Book of Changes and applies them, always keeping the principles of Heaven in his heart, not allowing personal desires to harm the innate strength of Heaven's virtue, thus being able to strive ceaselessly. If a thought of private desire is introduced in between, this vigorous movement will be interrupted. All the statements of the great images are the personal interpretations of Confucius, so they are not connected to the Hexagram Statements or Line Statements. "Moving vigorously" refers to Heaven's Qian trigram, "not ceasing" refers to the Qian trigram within oneself. The first sentence refers to the hexagram image, the second sentence refers to human affairs. The statements of the great images of other hexagrams follow the same pattern.

潛龍勿用，陽在下也。自此至用九，夫子小象之傳，以釋周公取象之意也。陽謂九。初爻在下，陽氣在下。君子處微，未可以有為也。聖人於乾之初，憂其在下。於坤之初，慮其始凝。已有扶陽抑陰之意。

"The dragon remains hidden and should not act" because the yang energy is still below. From here to the section on "All Nines," these are the small image commentaries by Confucius, explaining the intention behind the images used by the Duke of Zhou. "Yang" refers to the number nine. The first line is positioned at the very bottom, indicating that the yang energy is still in the lower position; at this time, the gentleman's situation is weak and he should not yet take action. The sage expresses concern about the first line of the Qian hexagram because the yang energy is still below, and concern about the first line of the Kun hexagram because the yin energy has just begun to condense—this contrast already shows the intention of supporting yang and restraining yin.

見龍在田，德施普也。德即剛健中正之德。二雖未得位，而德化足以及物，所施普矣。終日乾乾，反復道也。反覆，往來進退動止必合乎道也。下乾已盡，上乾復來。乾而復乾，無他途轍。猶云反反覆覆，只在這條路也。二德及於人。三惟道修於己，以所處危地也。

"Seeing the Dragon in the Field" means that the benevolence has already spread widely. Here, "de" refers to the virtue of being strong, upright, and just. Although Nine Two has not yet attained the position of a ruler, his virtue is sufficient to influence all things, thus his benevolence naturally extends universally. "Constantly striving upward" means continuously proceeding along the path of the Dao.the so-called "repetition" refers to movement and stillness, advance and retreat, all of which must conform to the Dao. The lower trigram Qian has just been completed, and the upper trigram Qian follows immediately; Qian after Qian, there is no other path, just as if one keeps repeating the same path, always moving along this single path. Nine Two spreads his virtue to others, while Nine Three merely cultivates the principle within himself, because he is in a dangerous position.

或躍在淵，進無咎也。量可而進，適其時則無咎。增一進字，以斷其疑也。飛龍在天，大人造也。造，作也。聖人興起，在天子位也。此釋飛龍在天。至同聲相應節，乃言利見大人。亢龍有悔，盈不可久也。乾之上九，陽之盈也。盈則必消不可久，致悔之由。人知其不可久，防於未亢之先，則有悔者無悔矣。防其亢者，復返於潛而已。

"The dragon may leap from the depths," which means to advance without error. To measure what is feasible before moving forward, and to act at the right time, is to avoid mistakes. The line statement originally used the vague term "or," but the image commentary specifically added the character "advance," thereby resolving the uncertainty. "The dragon flies in the sky" refers to the rise of a great person. "Zao" means to establish or initiate, referring to the sage rising to the position of emperor. This sentence only explains "the dragon flies in the sky," while "it is advantageous to see a great person" will be discussed in the section of the "Wenyan" titled "Harmonious Response." "The dragon in excess has regret," because fullness cannot last. The upper ninth line of the "Qian" hexagram represents the fullness of yang energy; when fullness occurs, it inevitably leads to decline and cannot be sustained, which is the reason for regret. If a person understands that fullness cannot last and takes precautions before reaching the peak of excess, then what would originally bring regret will no longer do so. The way to prevent excess is simply to return to "being hidden."

用九，天德不可為首也。天德即乾道。陽剛天德，不可為物先。群龍無首，用九之象。不可為首，為人之用九者言也。然惟其不可為首，所以能首出庶物。蓋乾本為萬物之所資始，已具首出之德。而物極必變，善體乾者，剛而能柔，謙卑遜順，不為天下先，故曰不可為首。非於乾有所不足也。

"Use of the Nine" refers to the principle that the strong virtue bestowed by Heaven should not take precedence over all things. "Heavenly Virtue" corresponds to the trigram Qian (Heaven). Yang strength is a virtue given by Heaven, yet it should not be used to compete for the first position. The image of "a group of dragons without a leader" represents the concept of "Use of the Nine"; "not being the leader" is a guideline for those who apply the principle of the Nine. However, precisely because he is unwilling to take the lead, he can surpass others and occupy the first position. It is important to understand that Qian is the origin of all things, already possessing the virtue of being the first. Yet, when things reach their extreme, they must turn back. Those who understand the way of Qian are strong yet capable of turning into gentleness, humble and yielding, not taking the lead in the world. This does not mean that Qian itself is lacking.