Four Treasuries Complete Catalogue Summary

《周易辨録》，（明）楊爵撰。欽定四庫全書，經部一，周易辨録，易類，提要。

"The Zhou Changes (I Ching) Commentary and Criticism," written by Yang Jue of the Ming dynasty. This book is included in the "Siku Quanshu" under the category of classics, with the title "Commentary and Criticism on the Zhou Changes," classified under the "Yi" category. The following is the summary written by the editors of the Siku Quanshu.

臣等謹案：《周易辨録》四卷，明楊爵撰。爵字伯修，富平人，嘉靖己丑進士，官至山東道監察御史，以上疏極論符瑞，下詔獄繫七年始得釋，事蹟具《明史》本傳。其書前有自序，題嘉靖二十四年乙巳，蓋即其與周怡、劉魁等在獄中講論所作，故取《繫辭》困徳之辨一語為名。《明史》本傳作《周易辨說》，其名小異，然《藝文志》仍作《周易辨録》，蓋刊本字誤也。

We have carefully examined and verified that the book "Zhou Yi Bian Lu" consists of four volumes and was written by Yang Jue of the Ming dynasty. Yang Jue, whose courtesy name was Boxiu, was from Fuping, Shaanxi. He passed the imperial examination in the Jichou year of the Jiajing era and held the position of Inspector of the Shandong Circuit. He was imprisoned in the imperial prison for seven years because he submitted a memorial strongly criticizing the court's belief in auspicious omens and divine mandates. His life story is recorded in the "Bi Zhuan" (Biography) section of the "Ming Shi" (History of the Ming). The book has a preface written by Yang Jue himself, dated to the Yisi year of the Jiajing era, indicating that it was written while he was imprisoned with Zhou Yi and Liu Kui, and they discussed the "Zhou Yi" together. Therefore, the book is named after the sentence "Kun, de zhi bian ye" from the "Xì Cí Zhuàn" (Great Treatise). The "Ming Shi" records the book's title as "Zhou Yi Bian Shuo," which is slightly different, but the "Yi Wen Zhi" still lists it as "Zhou Yi Bian Lu," which should be due to a mistake in the printed text.

所釋惟六十四卦，每卦惟載上下經卦辭，然其訓解則六爻及《彖傳》《象傳》皆兼及之，特不列其文耳。其說多以人事為主，頗剴切著明。蓋以正直之操，處杌■〈揑，木代扌〉之會，幽居遠念，寄託良深，有未可以經生常義律之者。然自始至終無一字之怨尤，其所以為純臣歟。乾隆四十四年八月恭校上。

This work explains only the sixty-four hexagrams, recording only the hexagram statements from the Upper and Lower Classics. However, his commentary covers the line statements of all six lines as well as the Commentaries on the Judgment and Image Commentary, though he does not reproduce the original texts. His explanations mostly focus on human affairs, being very pertinent, clear, and insightful. This is because he possessed an upright character and found himself in a situation of "wu nie"—a period of national peril and instability. While in confinement, he contemplated state affairs from a distance, with deep concern, and some of his interpretations cannot be measured by the usual methods of scholars interpreting the classics. Yet throughout the entire work, there is not a single word of resentment or blame, which is precisely why he can be considered a loyal minister. Presented with respect for the emperor's review in the eighth month of the forty-fourth year of Qianlong.

予久蒙幽繫，自以負罪深重，憂患驚惕之念，即夙夜而恆存也。困病中日讀《周易》以自排遣，愚昧管窺，或有所得，則隨筆之以備遺忘。歲月既久，六十四卦之說畧具矣，因名曰《周易辯録》。《繫辭》曰：「困，徳之辯也。」吾以驗吾心之所安、力之所勝何如耳。若以為實有所見而求灋於古人焉，則吾死罪之餘，萬萬所不敢也。楊爵書。

I have been long imprisoned, and I believe the guilt I bear is deep. The thoughts of worry and fear have been constantly in my mind day and night. In my state of hardship and illness, I read the Book of Changes every day to comfort myself. With my own shallow and limited understanding, I occasionally gain some insight, and I jot it down at random to prevent forgetting it later. Over time, the general explanations of the sixty-four hexagrams became complete, so I named it The Discernment of the Book of Changes. The Great Treatise says, "Trouble is the test of virtue." I merely use this to examine how far my mind can be at ease and how much strength I can bear. If I truly have some insight that can be passed on to the ancients for confirmation, then I, a man condemned to death who is merely surviving by chance, would never dare to claim it. Yang Jue wrote this.

欽定四庫全書。周易辯録卷一。（明）楊爵撰。

This is Volume One of "Zhou Yi Bian Lu" (Discriminations of the Zhou Changes), compiled in the "Qin Ding Siku Quanshu" (Imperial Approved Four Treasuries Collection), written by Yang Jue (style name Boyou) of the Ming dynasty.

乾：元亨利貞。

The Hexagram Statement of 乾 says: The virtue of the Heaven's path possesses four qualities: origin, communication, harmony, and constancy.

乾卦擬天純陽不已之義也。元亨利貞，乾之徳也。分而言之有四，合而言之一元而已。氣始動為元，流行為亨，以變則變、以化則化為利，機藏於靜，其動而為元亨利者皆具於此，為貞。乾之四徳，一誠可以盡之矣。《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。然必尚辭、尚變、尚象，而後可以語尚占也。故筮者，易中之一義，必配之以道而後可用也。《繫辭》曰：「吉凶者，得失之象也。」自《坤》而至《未濟》，雖情偽萬變，莫不以合此天道而為得為吉，戾此天道而為失為凶也。悔吝無咎，亦即其得失淺深而言之也。

The Qian hexagram is based on the image of heaven, explaining the principle of pure yang energy that flows ceaselessly. "Yuan, Heng, Li, Zhen" are the virtues of Qian: when separated, they are four aspects, but when combined, they are simply "Yuan." The beginning of energy movement is called "Yuan," smooth flow is called "Heng," changing when appropriate and transforming to suit circumstances is called "Li." The initial movement is contained within stillness; all manifestations of Yuan, Heng, and Li are fully included in this, which is called "Zhen." The four virtues of Qian can all be expressed by the single character "Cheng." The Zhou Changes contain four principles of the sage's way: those who use it to express words value the line statements, those who use it to act value the changing lines, those who use it to make objects value the hexagram images, and those who use it for divination value the judgment. But one must first value the words, the changes, and the images before one can value the judgment. Therefore, divination is only one aspect of the Yi, and it must be combined with meaning and reason to be used. The Great Treatise says: "Good fortune and misfortune are symbols of gain and loss." From the Kun hexagram to the Wei Ji hexagram, human affairs and events, though countless and ever-changing, are all such that conforming to this heavenly way is called "gain" and thus "good fortune," while violating this heavenly way is called "loss" and thus "misfortune." As for "regret," "trouble," and "no blame," they are merely distinctions based on the depth of gain or loss.

大哉乾元，為萬物所資以始，匪特資之以始也，非乾元則不能有終矣。故亨也者，亨此元也；利也者，利此元也；貞也者，貞此元也。一理流行而用各不同，隨其所至之善而名之耳。在人則為仁義禮智，而仁則無所不包，發而為惻隠、羞惡、辭讓、是非，而惻隠則無所不貫。雲行雨施，品物流形，天命之不已，而所以為亨也。上天之載，無聲無臭，雲雨品物顯於聲臭，形而下之器也，必有形而上之道焉。大明終始，會乾道之一本也；六位時成，識乾道之萬殊也，生而知之也。時乗六龍以御天，非行六龍，由六龍行，安而行之也。聖人窮理盡性以至於命，乾卦性命之理，畫前之易，聖人先得之矣。

How magnificent is the Creative Power of Heaven! All things depend on it for their beginning. Not only does it bring about the beginning, but without the Creative Power, all things would also not have an end. Therefore, the term "He" refers to making this "origin" flow smoothly; "Li" refers to making this "origin" find its proper place; "Zhen" refers to making this "origin" return to its proper and firm state. The same principle is in operation, but its effects differ according to the level it reaches. In human beings, this principle manifests as benevolence, righteousness, propriety, and wisdom. Among these, benevolence is all-encompassing, and it gives rise to the four beginnings: compassion, shame and aversion, courtesy and humility, and discernment between right and wrong. Compassion is the foundation of the other three. The Commentary on the Judgment says, "Clouds move and rain spreads, and all things take form." This reflects the ceaseless movement of Heaven's mandate, hence it is called "He." The Book of Poetry, Great Odes, "The Virtuous King," says, "Heaven's mandate is carried out, without sound or smell." Clouds and rain, and the manifestation of all things, are tangible forms, which belong to the "material" aspect. Behind these material forms lies the "supramental" principle. "Great brightness from beginning to end" indicates the understanding that the principle of Heaven originates from the same source. "Six positions formed in due time" shows the recognition that the principle of Heaven differentiates into myriad forms. This is a state of understanding that is innate. "At the proper time, the six dragons ride to govern Heaven" does not mean that sages drive the six dragons, but rather that they follow the natural movement of the six dragons, acting with ease and composure. Sages investigate principles, fully express their nature, and ultimately reach the Mandate of Heaven. The Book of Changes, the section on Creative, discusses the principles of nature and human character. It is the principle of the Book of Changes that existed before the drawing of the trigrams, and the sages first understood it.

乾道變化，由動極而向於靜之始，利之義也。萬物各得其性命之正，而保合太和，為靜之極，貞之義也。聖人之徳首出庶物，以神道設教於上，猶乾道變化也；萬國咸寧，猶萬物各正性命而保合太和也。元亨者，顯諸仁也；利貞者，藏諸用也。聖人過化存神，上下與天地同流者也，故配合而迭言之。

"When Heaven's Way brings about change," it refers to movement reaching its extreme and turning toward stillness, which is the meaning of "beneficial." All things receive their proper nature and maintain and gather together in the most harmonious state, which is stillness reaching its extreme, meaning "constancy." The sage's virtue surpasses all others, using the mysterious heavenly way to govern and educate, just as Heaven's Way brings about change. The Commentary on the Judgment says, "All states are at peace," which is like each thing receiving its proper nature and preserving the great harmony. "Original and prosperous" is to manifest benevolence, while "beneficial and constant" is to conceal the function. Where the sage goes, people are naturally influenced; where the sage dwells, the mind is naturally profound and unpredictable, harmonizing with heaven and earth, so the Commentary on the Judgment combines the heavenly way with the sage's virtue and alternately speaks of them.

兩乾相繼，天行健之象也。君子法天行健之象而以自強不息焉，以義理勝私邪而能要之以有終也。所謂仁以為己任，死而後已，非天下之至強，其孰能與於此，即孔子嘆所未見之剛者也。為私邪所制而間隔其義理之心，則懦夫而已矣。自強不息，君子入聖之功也。勉勉循循，持之以敬畏，假之以歲月，勿忘助之不已，則與至誠無息之聖同歸矣，此欲從末由之際功夫也。

When the two Qian trigrams are stacked one above the other, it forms the image of "Heaven's movement is vigorous." A gentleman emulates the ceaseless and strong movement of Heaven, thus striving ceaselessly to strengthen himself. He uses principles of righteousness to overcome private desires and evil thoughts, and can maintain this throughout. Zengzi said, "To regard practicing benevolence as one's own responsibility, until death," which is not the most vigorous person, who could achieve it? This is precisely the kind of "strength" that Confucius lamented not having seen. If one is controlled by private desires and evil thoughts, cutting off the principles of righteousness within, then one is merely a coward. Striving ceaselessly is the practice for a gentleman to enter the realm of sainthood. Diligent and unrelenting, proceeding step by step, guarding it with reverence, and perfecting it through long years, neither forgetting nor hastening it, continuing without pause, one can ultimately reach the state of "absolute sincerity without ceasing." This is precisely the moment Yan Hui referred to as "wanting to follow but not knowing where to begin," the crucial practice that should be undertaken at this time.

初九以乾剛得正，處最下草澤中，居仁由義之俊傑，為龍之潛藏而未見之象也。在國曰市井之臣，在野曰草莽之臣，皆謂庶人。徳未上孚，人未見知，而欲求用，則失身而無以正天下，君子不為也，故勿用。舜之側微，伊尹耕莘，說築傅巖，孔子待價，孟子不見諸侯，皆此道也。乾之時固不可以言否，而在君子一時一事未能遂所願，則亦否之義也。《象》曰：「潛龍勿用，陽在下也。」陽言龍，而下言勿用之義也。

Chujiu possesses the strong and vigorous virtue of Qian, and holds a proper position, yet is located at the very bottom of the entire hexagram. This is like a distinguished person who lives in the countryside and marshes, content with benevolence and acting with righteousness. It is the image of a dragon that is hidden and has not yet appeared. Such a person in the city is called a "common citizen," and in the countryside is called a "grassroot citizen." These terms refer to common people without official positions. His virtue has not yet reached the king and gained trust, and others still do not understand him. At this time, if he urgently seeks employment, it would be a loss of his proper position, and he would be unable to properly govern the world. Therefore, the line statement says "do not use." Yu Shun came from humble origins, Yi Yin plowed fields in You Shen, Fu Yue worked as a mason in Fu Yan, and Confucius waited for someone who could recognize his worth. Mencius refused to actively seek an audience with the princes. They all followed this path. At this time, the hexagram Qian does not yet reach the level of the hexagram Po, which represents blockage. However, for the gentleman, the failure to achieve his aspirations in a particular matter carries the meaning of "Po." The Image Commentary says, "The hidden dragon does not use, because the yang is at the bottom." It refers to "yang" as indicating his dragon-like quality, and "at the bottom" as explaining why he should "not use."

九二乾剛得中，善莫善於此徳也。位初九之上，則離於潛隠而名實顯著，聞其風而興起者宜亦多矣。始脫深藏之跡，未履明顯之位，為龍見在田而光澤耀世之象也。以此徳而處此地，君未嘗不欲其輔己以有為也，民未嘗不望其興道以致治也。天之生此民也，使先知覺後知，使先覺覺後覺，九二天民之先覺者也，以斯道而覺斯民，乃其責任也。故利見九五之大人，相與有為而成正大光明之業，則性分之理盡而事天之道得矣。

Nine in the Second possesses the strong and vigorous virtue of Qian, and is located in the central position of the lower trigram. There is no virtue better than this. Its position is above Initial Nine, having already moved away from the hidden state, and both its reputation and virtue are now revealed. Those who hear of its example and are inspired to follow it should be numerous. It has just begun to emerge from a concealed state, yet has not yet reached a prominent position. This is the image of a dragon appearing in the fields, its radiance shining throughout the world. With such virtue in such a position, a ruler would not fail to wish for its assistance in achieving his undertakings, and the people would not fail to hope that it would promote the right path and bring about a time of order. Heaven produces these people so that those who understand the principles first may guide those who understand them later, and those who awaken first may rouse those who awaken later. Nine in the Second is precisely the one among the people who awakens first, using this principle to awaken the whole world. This is his inherent duty. Therefore, the line statement says, 'It is advantageous to see a great man,' meaning it is advantageous to meet Nine in the Fifth, the great man. The ruler and minister working together can accomplish great and bright undertakings, thus fulfilling the inherent principles of nature and attaining the way of serving Heaven.

九三乾剛得正之君子也，知義理之所在而慷慨以為之者也。以其過剛不中，強毅果敢之氣有餘，而從容委曲之風不足，能以義為質，而於禮行遜出之道或未盡也。然質本乾剛，識未嘗不明也，力未嘗不強也，知其性質之偏而勇於克勵者，又其所能也，故終日乾乾而夕猶惕若，幾於自強不息矣。下不在田，則或疑于田矣；上不在天，則或疑於天矣。好剛自是，一念之差而不自克，則或流於剛惡不自知。所處之地、所稟之資皆危厲之階也，而致曲之功罔敢自怠，故得無咎。惟其為九三也，故不能無過；惟其不安於九三也，故能補過。

Nine in the Third is a gentleman who possesses the strong and vigorous virtue of Qian and is in a proper position. He understands the principles of righteousness and acts generously. However, because he is overly strong and not in the central position, he has more than enough courage and determination, but lacks the grace and flexibility. Although he can take righteousness as the foundation of his conduct, he may not be sufficient in following propriety and showing humility and restraint. Nevertheless, his nature is strong and vigorous, his insight is clear, and his strength is great. He is able to recognize his own inclinations and bravely restrain and cultivate himself, which is something he can achieve. Therefore, he is diligent all day and remains vigilant and cautious at night, approaching the state of self-improvement without ceasing. Below, he is not in the position of Nine in the Second, which is called 'field,' so he is somewhat like being in the field yet not quite there. Above, he is not in the position of Nine in the Fifth, which is called 'heaven,' so he is somewhat close to heaven yet not quite there. If he insists on being strong-willed and self-assured, and if he fails to restrain himself even in a single thought, he may fall into the bad virtue of stubbornness and remain unaware of it. His position and his nature are steps leading to danger. Because of this, he makes efforts in the subtle aspects and does not relax even for a moment, thus avoiding mistakes. Precisely because he is Nine in the Third, he cannot be entirely without faults; yet precisely because he is not content with the partial position of Nine in the Third, he is able to correct his mistakes.

《象》言反復道，無終食之間違仁，造次必於是，顛沛必於是也。《文言》曰行事，則無事而不乾乾也；曰與時偕行，則無時而不乾乾也。用力之實，則忠信以進徳、修辭立誠以居業也。不能先知之，則未有能行之者也，故曰知至至之，可與幾也；知終終之，可與存義也。知義理之至而求以至之，則察之極其精，故可與幾，所謂始條理者智之事也；知義理之終而求以終之，則措之無不當，故可與存義，所謂終條理者聖之事也。即《大學》格物致知、誠意正心，《中庸》明善誠身，堯舜禹惟精惟一、允執厥中也。千古聖賢之學問，聖人於此爻發之盡矣。

The Image Commentary says about the Nine in the Third, "It is about returning and repeating the path." This is the same as what the Analects says, that one does not deviate from benevolence even for the time it takes to eat a single meal, and even in haste or in hardship, one must hold on to it. The Discourse on the Literary Interpretation says "acting with diligence and perseverance," meaning that no matter what one does, one must be diligent and never give up; it also says "moving in harmony with the times," meaning that no matter when, one must be diligent and never give up. The real focus of effort is "being loyal and trustworthy in advancing virtue" and "cultivating proper speech and establishing sincerity in one's career." Those who cannot understand the principles beforehand cannot truly practice them, so the Discourse on the Literary Interpretation says, "Knowing the ultimate point of righteousness and striving to reach it, one can be discussed in terms of subtle matters; knowing the ultimate destination of righteousness and striving to complete it, one can be shared in holding on to righteousness." Knowing where the ultimate principle of righteousness lies and striving to reach it, one's discernment becomes extremely refined, thus one can be discussed in terms of subtle matters, which is what Mencius says, "Understanding the order of things is the task of the wise." Knowing where the ultimate destination of righteousness lies and striving to complete it, one's actions are always appropriate, thus one can be shared in holding on to righteousness, which is "Understanding the order of things is the task of the sage." This is exactly the "investigating things to gain knowledge, extending knowledge to cultivate sincerity, rectifying the mind, and cultivating the person" from the Great Learning, the "clarifying the good and being sincere in oneself" from the Doctrine of the Mean, and the "only by being meticulous and single-minded, and holding firmly to the middle way" passed down by Yao, Shun, and Yu. All the learning of the sages throughout the ages has been fully expressed in this line.

龍之在淵，時未可出則蟄以潛身，時可以出則躍而向天。九四以乾剛之徳，離下乾之上，處上乾之下，是龍不逺乎淵而出於淵矣，未至於天而向乎天矣。攝九五之事而未履其位，可以躍而不遽躍，故為或躍。處躍之道，四已曲盡之矣，其以剛處柔而善用其剛矣。《象》言進無咎，以其能或而於進之之道為無咎也。《文言》曰自試也。試猶考驗也，驗之於天而天與之，驗之於人而人歸之，非聖人先有姑試之心。以天人交與，驗己於天位，終不容以固辭也。進無咎，言其道之盡善也；自試，言其心之無私也。

The dragon is resting in the deep, waiting for the right time to emerge, but when the time is ripe, it soars upward to the heavens. Nine Four, by virtue of the strength and vigor of the Trigram Qian, has left the top of the lower Trigram Qian and is now at the bottom of the upper Trigram Qian. This is like the dragon having left the deep but not yet reached the heavens, and having begun its ascent but not yet arrived at the sky. It is handling the affairs of Nine Five but has not yet taken up that position. It is capable of leaping but does not rush to leap, hence it is called "or leap." In this position of "leaping," Nine Four has already acted in a most skillful manner. This is being in a soft position with a strong nature and skillfully using one's strength. The Image Commentary says, "Advancing without blame," because he retains the space of "perhaps" and thus acts without fault in the path of advancement. The Discourse on the Documents says this is "self-testing." "Testing" means to verify with heaven and gain heavenly approval, and to verify with people and gain people's support. It is not that the sage merely tries out something tentatively. Because both heaven's will and people's hearts support him, he is placed on the throne to be tested, and ultimately, he cannot refuse it. "Advancing without blame" refers to his conduct being entirely proper, while "self-testing" refers to his intentions being entirely sincere.

乾道乃革，言離下而上，改革之際，變而通之之時也。義理所在，順適而一之。辭一芥而不知其為小為輕，受天位而不知其為大為重，無意必固我之心也。惟其下不在田、中不在人，故進而上亦可也；惟其上不在天，故退而下亦可也。所以上下無常者，非乾天位而有覬覦之邪心也；所以進退無恆者，非欲離群類而出乎其上也。葢君子進徳修業，預察於義理之至精，而所處契於時中之道也。改革之際，間不容髮，精微之極，非聖人不能盡也。舜避堯之子，禹避舜之子，皆或之義也，舜禹之進斯無咎矣。否則居其宮而逼其子，為突如來如、焚如死如而無所容矣，咎孰大焉。不欲遽進而終不能以不進，事天之外無容心也。或之一言，所以立君臣之大防，而為萬世之慮深逺矣。

The Wenyan Transmission says, "The principle of Heaven is to change," meaning that the Nine in the Fourth position leaves the Lower Trigram and enters the Upper Trigram, at the critical moment of reform, which is a time for change. Wherever the meaning lies, one follows it and unites with it. To reject a single blade of grass does not feel like a small or light matter; to accept the position of the Son of Heaven does not feel like a great or heavy matter: the mind has no speculation, expectation, stubbornness, or self-centeredness. Exactly because he is not in the position of the Nine in the Second "Tian" (field), and is not in the position of a person, he can move upward; exactly because he has not yet reached the position of the Nine in the Fifth "Tian" (Heaven), he can also retreat downward. The phrase "up and down without constant place" does not mean harboring the evil desire to seize the Son of Heaven's position; the phrase "advance and retreat without constant place" does not mean wanting to separate from one's kind and rise above others. Generally speaking, the gentleman advances his virtue and cultivates his achievements, and beforehand clearly understands the most subtle aspects of principle, thus his position is exactly in harmony with the way of being in the middle at all times. At the moment of reform, there is no room for even a strand of hair, reaching the most subtle level, which is not something a sage can accomplish thoroughly. Yu Shun avoided the son of Yao, Dan Zhu, and Da Yu avoided the son of Shun, Shang Jun, all embodying the meaning of "or." Shun and Yu, when they advanced further, had no mistakes. Otherwise, if one enters another's palace and forces another's son, it becomes the situation described in the Nine in the Fourth of the Li hexagram, "sudden arrival, burning like fire, dying like fire," a situation without a place to stand, which is a greater sin than that. Not wanting to advance immediately but ultimately being forced to advance, this is only possible by serving Heaven. The single character "or" is the great defense line between sovereign and minister, and the deep consideration for the welfare of future generations is truly profound.

九五以乾剛中正之徳，居上卦之中，是聖人位乎天位，因時立制以化成天下，知龍飛於天，騰雲雨以澤潤下土之象也。其曰利見大人，則闢四門、明四目、達四聰，君道之作用，勢莫急於此矣，聖人垂訓之意逺矣哉。堯以不得舜為己憂，舜以不得禹皋陶為己憂，皆是心也。九二在下修身而見於世之大人也，雖徳施巳普、所過必化而未為時用，九五見之而弘治化乃其利也。人主以論相為職，必虛巳忘勢而君子始樂為所用也，否則謂人莫巳若而不足以有為矣。

Nine Five possesses the virtue of firmness, strength, and uprightness of Qian, and occupies the central position of the upper trigram. This is the image of a sage in the position of a ruler, adapting to the situation to establish systems and educate the world. It is known as the image of a dragon flying in the sky, rising up to bring clouds and rain to nourish the land. The line statement says, "It is advantageous to see a great person." This refers to the saying in the Book of Documents, Shun's Classic, which speaks of opening the four gates, seeing the affairs of the four directions, and hearing the words from all directions. The application of the way of a ruler is nowhere more urgent than this. The deep intention of the sage in leaving this admonition is indeed profound. Yao regarded not obtaining Shun as his own concern, and Shun regarded not obtaining Yu and Gao Yao as his own concern; they all shared this same heart. Nine Two is a great person who cultivates himself in a lower position and has already gained renown in the world. Although his virtue and benevolence have already spread widely and wherever he goes he can surely move people's hearts, he has not yet been appointed by the contemporary ruler. Nine Five sees him and expands the work of education, which is the true "advantage" of Nine Five. A ruler, in carrying out his duty, must take the selection of virtuous ministers as his fundamental task. He must be humble and forget his own power, so that the gentleman will be willing to serve him. Otherwise, if he thinks that everyone else is inferior to himself, he will not be able to accomplish anything.

上九徳則乾之極也，位則上之極也。以此徳而處此地，則過於上而不能下，龍之亢飛於上而不知蟄以潛身之象也。昧於消息盈虛之理、進退存亡之道，時已極而不知變，則與時偕極矣。盈滿既久，窮災不免，顛覆之凶其將至矣，故有悔，悔自吉而向凶也。伊尹曰：「臣罔以寵利居成功。」周公曰：「茲予其明農哉。」知進退存亡而處之以道矣。

The Upper Nine signifies that the virtue of the Trigram Qian has reached its extreme, and the position has reached its highest point. With such virtue in such a position, one becomes overly dominant and unable to descend, just like a dragon flying high in the sky without knowing how to retreat and hide. He does not understand the principles of waxing and waning, fullness and emptiness, advance and retreat, existence and non-existence. When the situation has reached its limit, he does not know to change, and thus follows the situation to its end. When fullness has lasted too long, misfortune and hardship are inevitable, and the danger of collapse is imminent. Therefore, the Line Statement says, "There is regret." "Regret" itself is the signal of a change from good to bad. Yi Yin said, "A minister should not rely on favor and wealth to occupy an already completed achievement." The Duke of Zhou said, "From now on, I will become a wise farmer." This is understanding advance and retreat, existence and non-existence, and adjusting oneself according to the Way.

用九，六陽皆變而為陰也。首者，先之義也，陽剛不為物先，則群龍無首之象也，如是而可吉也。坤之義，地道也，臣道也，妻道也；用九之義，天道也，君道也，夫道也。特事有可以用柔者，而乃為善用其剛也。聖人以天下之才徳為才徳，以天下之聰明為聰明，其才徳聰明始高出於億兆人之上矣。以堯舜之至聖，而用人施政必諮於四嶽九官，而舍己從人以為徳。天道下際而光明，必如是始合於天則而天下治矣。否則自有肺腸、自獨俾臧，自蔽其耳目而妄行，以治亂矣。

"Use Nine" refers to all six yang lines turning into yin lines. "First" means leading or taking the initiative; if yang strength does not take the lead in matters, it is the image of "a group of dragons without a leader," which brings good fortune. The meaning of the "Kun" hexagram is the way of the earth, the way of a minister, and the way of a wife; the meaning of "Use Nine" is the way of heaven, the way of a ruler, and the way of a husband. However, some matters are inherently suited to be handled with gentleness, and that is precisely where the skill of using one's strength lies. The sage regards the talents and virtues of the people as his own, and the wisdom and intelligence of the people as his own; thus, his talents and wisdom truly surpass millions. Even the highest sages like Yao and Shun, when employing people and governing, had to consult the four mountains and nine officials, and regarded yielding to the opinions of others as a virtue. Heaven descending and illuminating all things must be like this in order to conform to the heavenly principle, and the world can then be properly governed. Otherwise, if one has a single-minded heart, seeing oneself as always right, and obscuring one's ears and eyes to act recklessly, the world will be turned into chaos.

元為善之長，亨為嘉之會，利為義之和，貞為事之乾，天命之謂性也；體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以乾事，率性之謂道也。命與性一也，降自天為命，具於人為性；性與道一也，綂於心為性，見於行為道，體用一原，顯微無間也。

"Yuan" is the leader of all good qualities, "Heng" is the convergence of all beauty, "Li" is the harmony of righteousness, and "Zhen" is the backbone of doing things. This level corresponds to what the "Zhongyong" says, "The mandate of heaven is called nature." The next level corresponds to what the "Zhongyong" says, "To follow nature is called the Way." The mandate of heaven and nature are essentially the same: what comes down from heaven is called "mandate," and what is inherent in human beings is called "nature." Nature and the Way are also essentially the same: what is unified within the heart is called "nature," and what is expressed in actions is called "the Way." The essence and function originate from the same source, and the manifest and the subtle are not separated.

乾之元，於時為春，於人為仁，而為眾善之長。仁義禮智皆善也，而仁綂乎義禮智，長之義也。亨，於時為夏，於人為禮，而為眾美之會。一事一節之合道，可以言嘉，而不可以言嘉之會；禮則品節文章，燦然秩然，眾理聚會而無不備。《說卦》以離為南方之卦，萬物皆相見，亦此義也。利，於時為秋，於人為裁成斷制，所行合宜而從容中節也。貞，於時為冬，至理歸藏，隨在各足；於人為智，知正道而固守之也。知正道而固守之，智之實，豫之義也，事豫則立，故為事之乾也。

The "origin" (元) of Qian (Heaven) corresponds to spring in the four seasons and to benevolence (仁) in human qualities, thus it is the leader of all virtues. Benevolence, righteousness, propriety, and wisdom are all virtues, and benevolence encompasses righteousness, propriety, and wisdom, which is the meaning of "leader." "Prosperity" (亨) corresponds to summer and to propriety (礼) in human qualities, thus it is the gathering of all beauty. One thing or a single aspect conforming to the Way can be called "excellence" (嘉), but it cannot be called "the gathering of excellences" (嘉之会); propriety, however, is characterized by graded order and ceremonial regulations, clearly arranged and orderly, gathering all principles in one place and encompassing everything. The "Commentary on the Hexagrams" assigns the Li (Fire) trigram as the southern trigram, stating that all things meet and recognize each other at this point, which is the same meaning. "Benefit" (利) corresponds to autumn and to the ability to make decisions and handle affairs appropriately and in a measured manner. "Uprightness" (贞) corresponds to winter, where the ultimate truth is concealed and self-sufficient everywhere; in human qualities, it corresponds to wisdom (智), recognizing the right path and firmly holding onto it. Recognizing the right path and firmly holding onto it is the actual meaning of wisdom and also the meaning of "preparation in advance." The "Doctrine of the Mean" says, "If you prepare in advance, you will succeed," so uprightness is the backbone of handling affairs.

體仁與天地萬物為一體，君徳備矣，故足以長人。嘉其所會，好之既篤，行之必至，故足以合禮。嘉猶《書》言惟予一人汝嘉之義也。物各有則，因物付物，使之各得其所，利物也；利物則處得時措之宜，而於義無所乖矣，程子言處物為義者是也。不貞固則不能信以成之，而不誠無物矣，安能立事，故貞固足以乾事。元亨利貞，乾之四徳也，非君子體仁義禮智之深者，不足以行此四徳。君子其可以配天乎，故曰乾元亨利貞。

Taking benevolence as one's own body, and uniting with heaven, earth, and all things as one, the virtue of a ruler is complete, thus enabling him to be the leader of the people. Praise for the rites one has joined, with deep affection and thorough practice, thus enabling harmony with rites. This 'Jia' is like the 'Jia' in 'Only I, the one person, commend you' from the 'Book of Documents: Luo Guo'. All things have their own principles; treating things according to their nature, allowing each to find its proper place, is called 'benefiting things'. Being able to benefit things, one's actions conform to the proper measure at the right time, thus not violating 'righteousness'. Cheng Yi said 'acting in accordance with things is righteousness' precisely meaning this. Without upholding the correct and firm, one cannot rely on sincerity to accomplish things. And since 'without sincerity, there is nothing', how can one establish a career? Therefore, it is said 'steadfastness and firmness are sufficient to accomplish tasks'. Yuan, Heng, Li, Zhen are the four virtues of Qian. It is not enough for a gentleman to deeply understand and embody benevolence, righteousness, rites, and wisdom to practice these four virtues. If a gentleman can do this, then he can be matched with heaven. Therefore, the Hexagram Statement of Qian says: 'Qian, Yuan Heng Li Zhen.'

乾元綂天，言元包乎亨利貞也。乾元者始而亨，言乾元與亨利貞流行而為一矣。亨之後為利，利之後為貞，四徳一理也。始而亨亦性情也，必於利貞言性情，主靜者四徳之義，天地萬物之理皆如此。《復》卦以一陽始生見天地之心，則動而用也；此以利貞為性情，則靜而體也。其實心與性情貫體用動靜而無不在也。一理始動，洋洋乎發育萬物，是乾始能以美利利天下矣。然但言利而不言其何所利，言何所利則有限而狹小矣；不言所利，見其無所不利矣，乾始之功大矣哉。

The Commentary on the Judgment says, "The Primordial Power of Heaven unifies Heaven," meaning that "Primordial" includes within it "Being," "Beneficial," and "Righteousness." The Commentary of the Literary Meaning says, "The Primordial Power of Heaven is the beginning of Being," meaning that the Primordial Power of Heaven flows together with Being, Beneficial, and Righteousness to form a unified whole. After Being comes Beneficial, and after Beneficial comes Righteousness. These four virtues are merely different expressions of the same principle. "Being" is also part of nature and disposition, but it is only when reaching "Beneficial and Righteousness" that "nature and disposition" is mentioned, because stillness is the fundamental meaning of the four virtues. The principles of Heaven and Earth and all things are the same. The hexagram of "Reversal" observes the heart of Heaven and Earth through the initial emergence of a single yang line; that is speaking of function through movement. Here, taking "Beneficial and Righteousness" as nature and disposition is speaking of essence through stillness. In reality, the heart and nature and disposition integrate the principles of being and function, movement and stillness, and are present everywhere. When a principle first arises, it vigorously generates all things, which is how the Primordial Power of Heaven creates all things and can benefit the world with goodness. However, the Commentary of the Literary Meaning only mentions "Beneficial" without specifying where the benefit lies, because once the place of benefit is specified, there would be limits and it would become narrow. Not specifying where the benefit is, actually shows that it benefits everything. The function of the Primordial Power of Heaven in creating all things is truly great!

大哉乾乎，剛健中正純粹精也。剛健之徳，其體不偏不倚，其用無過不及，則極於中正矣；中正則純然粹然而無不精矣，非中正之外復有所謂純粹精也，七字之義，中正二字可以盡之。剛健中正純粹精，猶言大徳之敦化也；六爻發揮，猶言小徳之川流也。葢時見而見，時潛而潛，此理也；可上而上，可下而下，亦此理也。無時無處而非剛健中正純粹精之作用也，其六爻之發揮曲盡而無餘蘊矣。聖人時中之道與乾道脗合而無二者也，其繼天出治，無非以六陽旁通之理而時出之，所謂時乗六龍以御天也。雲行雨施而天下平，則治化格天而萬國咸寧也。

The Wenyan transmission says, "How great is the Trigram Qian! It is characterized by strength, vigorousness, uprightness, and purity of essence." The virtue of strength and vigorousness, in its essence, is impartial and balanced, and in its function, neither excessive nor deficient, thus reaching the ultimate of "uprightness and correctness." When one is upright and correct, it naturally becomes pure and refined, encompassing all subtle aspects, and there is no "purity of essence" outside of uprightness and correctness. The meaning of these seven characters is fully expressed by the two words "uprightness and correctness." "Strength, vigorousness, uprightness, correctness, purity, and essence" is analogous to the "great virtue that promotes transformation" mentioned in the Zhongyong. "Six lines unfolding" is analogous to "minor virtues flowing like rivers." Basically, when it should appear, it appears; when it should be hidden, it is hidden. This is the principle. When it should advance, it advances; when it should retreat, it retreats. This is also the principle. There is no moment or place where "strength, vigorousness, uprightness, correctness, purity, and essence" are not in operation. The unfolding of the six lines has already explained it in a detailed and comprehensive manner, leaving no room for further elaboration. The sage's way of maintaining the middle at all times coincides perfectly with the way of the Trigram Qian. He inherits the mandate of heaven, comes forth to govern the world, and applies the principle of the six yang lines according to the timing, which is called "riding the six dragons at the right time to govern heaven." When clouds move and rain spreads, bringing peace to the world, this is the effect of moral influence reaching heaven, thus achieving "universal peace throughout the world."

坤：元亨，利牝馬之貞。君子有攸往，先迷後得主利，西南得朋，東北喪朋，安貞吉。

The Hexagram Statement of the Hexagram of Earth says: Earth, beginning, smooth and unimpeded, favorable to be gentle and upright like a mare. The superior person, when going forward, if he rushes ahead he will be lost, but if he follows behind and goes with others he will gain and benefit. Going to the Southwest will gain companions, going to the Northeast will lose companions. To dwell in the correct path brings good fortune.

坤者，順而有常之意。操順而冇常之徳，以應天下之故，安往而不元亨。牝馬之貞，即順而有常之徳也，故以為利。君子之有所往也，以先則迷，能後則得而主乎利焉；西南則得朋，東北則喪朋，必至於安貞而與道為一斯可矣。此皆牝馬貞之意，而所以致元亨也，故吉。元亨者，言其通變宜時而應用之不窮也；吉則徳盛業廣而事成矣。

"Kun" signifies gentleness and adherence to regularity. By upholding the virtue of gentleness and regularity, one can deal with all the changes in the world. Wherever one goes, how could one not achieve the beginning, the flourishing, and the smooth progress? "The constancy of the female horse" precisely represents the virtue of gentleness and regularity, hence it is called "beneficial." When a gentleman goes somewhere, rushing ahead leads to confusion, but following behind and keeping in line brings benefit, with "beneficial" as the main point. Going to the southwest brings companions, while going to the northeast leads to losing companions. One must certainly achieve proper position and harmony with the Dao to be complete. All these are the meaning of "the constancy of the female horse," and also the reason for "the beginning and flourishing," hence it is said to be "auspicious." The term "the beginning and flourishing" refers to being adaptable, appropriate to the time, and capable of infinite application. As for "auspicious," it means great virtue and the accomplishment of affairs.

坤之為用，贊相乎乾而不自作，地道也，妻道也，臣道也。先則踰理失分，凌犯於上，而為天理所不容，迷孰大焉，臣無有作福作威玉食者，而後則得。孟子告滕文公為國之道，兼舉三代井田學校之制，期以新其國而為王者師；答畢戰則告之以分田制祿之法而已。主利者，臣職之一事，地道長養萬物之義也，主於利而應用當其可，則亦利中之義也。

The function of the Earthly element is to support the Heaven element without taking the initiative, which is the way of the Earth, the way of a wife, and the way of a subject. To act ahead of time is to transgress order and lose one's proper position, to overstep the superior, which is not tolerated by heaven's principles. Is there any greater confusion than this? The Book of Documents, the Hongfan section, says that a subject must not act independently in granting rewards, nor in displaying authority, nor in enjoying delicacies. Therefore, only by staying behind and following can one gain benefits. Mencius told滕 Wen Gong about the way of governing the country, mentioning the well-field system and the school system of the Xia, Shang, and Zhou dynasties, hoping to make his country renewed and himself become a teacher of the king. But when answering Bi Zhan's question, he only spoke about the distribution of land and the fixed salary. What is called "main benefit" is one aspect of a subject's duty, which is the meaning of the Earth nurturing all things. To use benefit as the main principle and apply it appropriately is also the proper meaning of "benefit."

西南坤方，居易俟命，順坤道也；東北艮方，行險徼倖，反坤道也。得道者多助，故得朋；失道者寡助，故喪朋。先迷後得主利，以其職分所當為者而戒勉之也；西南得朋，東北喪朋，以其性分所固有者而致丁寧之意也。修其職而未能以義理用事者或有之，故戒之勉之極其詳，皆詞之不可已者也。

The Southwest is the direction where the Earth (Kun) resides, resting in a peaceful and easy place, waiting quietly for heaven's mandate, which is following the way of Kun. The Northeast is the direction where the Mountain (Gen) resides, taking risks and seeking success through侥幸, which is going against the way of Kun. Those who follow the Dao will have many helpers, so they are said to "gain friends"; those who lose the Dao will have few helpers, so they are said to "lose friends." "First being lost and then gaining advantage" is a warning and encouragement for officials to fulfill their duties. "Gaining friends in the Southwest and losing friends in the Northeast" is a reminder based on the inherent nature of people. Some people may be doing their duties but not always acting in accordance with reason, so it is necessary to warn and encourage them thoroughly. These words are all essential to say.

勉強而未至於安焉者，非誠也。安貞則順適乎義理之中正而止於至善矣，此一節深一節之義也。至是則盡性命之理，極精微之蘊，坤道葢自我而出之矣。乾道則堯舜禹湯文武盡君道者之作用也，坤道則稷契皋夔伊傅周召盡臣職者之事也。引而伸之，觸類而長之，則凡綂屬之分、才質之宜、卷舒運用、先後緩急之異施，無非此道，而天下之能事畢矣。故曰神而明之存乎其人，黙而成之，不言而信，存乎徳行。

If one tries to do something but has not yet reached the state of ease and naturalness, it is not sincere. When one attains '安定正固', it is in harmony with the middle and upright principles of righteousness and rests in the highest good. This is a deeper level of meaning. At this stage, one fully comprehends the principles of life and death, and brings forth the most subtle meanings. The way of the Earthly (Kun) is as if it flows naturally from one's own being. The way of Heaven (Qian) is the role of rulers like Yao, Shun, Yu, Tang, Wen Wang, and Wu Wang; the way of the Earthly (Kun) is the role of ministers like Hou Ji, Yi, Gao Yao, Kui, Yi Yin, Fu Yue, Zhou Gong, and Zhao Gong. By extending this principle and applying it universally, all distinctions of hierarchy, appropriate arrangements according to ability and quality, flexible or restrained applications, and the proper sequence and urgency of actions are all encompassed within this way. Thus, all things that can be done in the world are included within it. Therefore, the Great Treatise says: 'To understand it profoundly lies in the person; to accomplish it silently and convincingly without words lies in virtue.'

乾元萬物資始，坤元萬物資生，此孔子之《易》也。乾元天氣之始，坤元地氣之始，五行得天之氣而各自以為氣，非有二也。如鼓之以雷霆，潤之以風雨，皆乾之事而坤不與焉，故大可以包乎至，而至則大中之一事，以詣其極也。乾元易知之始，坤元簡能之始，施於天者為乾元，而承之於地為坤元，天地之氣配合而無間也。

"Qian Yuan gives rise to all things, and Kun Yuan gives birth to all things," these are words spoken by Confucius in the Commentary on the Judgment regarding the Book of Changes. Qian Yuan refers to the beginning of the heavenly energy, while Kun Yuan refers to the beginning of the earthly energy. The Five Phases each receive the energy from heaven and form their own particular energy, not from two separate sources. For example, using thunder and lightning to stir up all things, and using wind and rain to nourish all things, are all matters of Qian. Kun does not participate in these, so the hexagram Qian says "Great indeed," which can encompass the "Most profound indeed" of Kun. "To the utmost" is merely an extreme case of "Great," pushing it to its limit. Qian Yuan is the beginning of "knowable" as mentioned in the Great Treatise, while Kun Yuan is the beginning of "simple capacity." The operation in heaven is called Qian Yuan, and the reception on earth is called Kun Yuan. The energies of heaven and earth combine without any gap.

至哉坤元，為萬物所資以生，非自生也，以乾元之知大始，順承之而與之生也。萬物資生乃順承天，是坤厚載物而徳合於無疆矣。以厚載物則含弘矣，徳合無疆則光大矣，含弘言其體，光大言其用，此品物所以咸亨也。牝馬為地之類，則柔順之義也；行地無疆，則貞之義也。柔順而必利於貞，乃君子所行也；柔順而不能貞，則失之不及，流於柔惡而無所不至矣，豈君子之道哉。

How great is the virtue of the Earth! All things depend on it for their growth, but it is not the Earth itself that brings forth all things. Rather, the Heaven initiates creation, and the Earth follows in harmony, together with Heaven bringing forth all things. "All things receive their birth through the virtue of the Earth, following the Heaven," this is how the Earth, with its deep and vast nature, supports all things, and its virtue aligns with boundless virtue. To be able to support all things with depth is called "containing and broadening"; to have virtue that aligns with boundless is called "radiant and great." "Containing and broadening" refers to its essence, while "radiant and great" refers to its function. This is why all things can achieve harmony and success. The horse, being an animal of the Earth, is taken as a symbol of gentleness and compliance; "moving upon the Earth without limit" signifies adherence to the right path. Gentleness and compliance must be beneficial for upholding the right path, which is the way of the gentleman. If gentleness and compliance fail to uphold the right path, it becomes insufficient, leading to the evil virtue of weakness, and anything can be done, which is no longer the way of the gentleman.

先之迷，以凌分而失道也；以先為失道，則後為順而得常道矣。西南得朋，則與君子之類同行而可相與以有為矣，持此道以有終，則國與民賴之而上下皆有福慶矣。東北則反其常道，顛亂迷謬，為君子所不與，而身不能以自保矣，此未能有終所致也。言此者，見遵道有終則有慶矣。安貞則與貞為一而非勉強，純乎義理而合於坤道之貞矣，故曰應地無疆。

Rushing ahead leads to confusion because it oversteps one's proper role and loses the right path; since rushing ahead is considered going against the way, then staying behind and following is to act in accordance with the natural order and gain the constant way. "Gaining friends in the Southwest" means traveling with the company of gentlemen, able to work together for great achievements; persisting on this path, the state and people rely on him, and all levels of society enjoy blessings. "Northeast" goes against the natural order, causing disorder and confusion, which is not approved by the gentleman, and even leads to the loss of self, resulting in an unfortunate end. Saying this is to show that following the right path and achieving a good end brings blessings. Achieving "security in uprightness" combines with "uprightness" as one, not forced, purely based on righteousness, in harmony with the uprightness of the Earth's way. Therefore, the Commentary on the Judgment says, "Responding to the earth, there is no limit."

地勢有高卑，則重坤之象也；重坤則至厚之義也。君子體重坤之義而以厚徳載物焉。宇宙間事皆吾分內物也，民吾同胞，物為吾與，非仁者不能有此心也。伊尹恥君不及堯舜，匹夫匹婦不獲其所，若已推而納之溝中，真能以厚徳載物矣。凡君子度量絶人、犯而不校之類，亦此義也。反身而求以至之者，惟精察其稟賦之偏蔽而勇克去之，則高明廣大可馴致而與天地同體矣。

The terrain of the earth has high and low places, which is the image of two Kun trigrams stacked on top of each other; two Kun trigrams stacked together signify the utmost depth. A gentleman understands the meaning of the repeated Kun trigram and thus uses a deep and virtuous character to carry all things. All matters in the universe are matters that concern me; Zhang Zai's "Xinging" says that the people are my fellow beings and all things are my companions. Only a benevolent person can have such a broad-minded spirit. Yi Yin was ashamed if his sovereign was not as virtuous as Yao or Shun. When he saw an ordinary man or woman without proper care, he felt as if he had himself pushed them into a ravine. Only then could he truly practice the principle of carrying all things with a thick virtue. All the qualities of a gentleman, such as having a far-reaching mind and not being offended by others, are also based on this meaning. To achieve this state, one must work diligently on oneself, carefully examining and removing the biases and obscurations in one's innate nature. In this way, one can gradually reach a lofty and broad-minded state and thus become one with the universe.

初六於履霜之始而即知有堅氷之將至，霜與氷同一陰氣之凝也。小人一念萌於利而志不在天理之公，即不善之道也，患得患失，馴習不已而至於極，則弒奪之禍所由生。知微之君子，當於霜未至而慎之焉。孶孳為善者，舜之徒也；孳孳為利者，蹠之徒也。早於辯而用舍之，豈特免於堅氷之禍，而且無霜之可虞矣。

Chu Liu is aware of the coming of solid ice even before stepping on frost, for frost and ice are both condensations of yin energy. A petty person, once a thought arises for private gain, has his aspirations not aligned with the public good of heaven's principle, thus treading a path of wrongdoing. Being anxious about gains and losses, such habits gradually accumulate to their extreme, leading to the calamity of assassinating the sovereign and seizing the state. A wise person who perceives subtle signs should be cautious even before frost descends. Mencius said: those who diligently practice goodness are like Shun; those who diligently pursue profit are like盗跖. To distinguish early and decide whether to use or discard such people, one can not only avoid the calamity of solid ice but also have no cause for worry even about the frost.

六二柔順中正，有和而不流之徳。存之於心而無私曲則直也，措之於行而當於理則方也。直其為方之體，而方其所以行乎直者也。直方而至於大，特未化之，而下聖人一等矣。以此徳而應用焉，則宜時通變之機前定於心，而弛張盈縮之妙綽乎其有餘，不待習於作用而所施自能順利矣。此即牝馬之貞、後得、西南、安貞之義也。六二之於坤卦，可謂克肖之子矣。其曰地道光者，即安貞之吉、應地無疆、充實光輝之義也。

Six Two is gentle and upright, possessing the virtue of 'harmonious yet not yielding' as described in the Doctrine of the Mean. Having no private bias or hidden intentions in one's heart is called 'uprightness'; carrying out actions in accordance with reason and propriety is called 'rectitude'. 'Uprightness' is the essence of 'rectitude', and 'rectitude' is the extension of 'uprightness'. When uprightness and rectitude are expanded to 'greatness', they still lack the ability to change and be unpredictable, thus falling short of the sage's level. With such virtue in dealing with affairs and people, the appropriate timing and adaptability are already established in the mind, and the skill of flexibility and restraint is abundant, without needing to be practiced before use. The actions will naturally be smooth and proper, which is what the line statement says 'without practice, there is no misfortune'. This also corresponds to the hexagram statement 'the steadfast virtue of the female horse', 'after obtaining', 'gaining friends in the southwest', and 'steadfastness brings good fortune'. For the Hexagram of Earth, Six Two can be considered an excellent son to the parents. The Image Commentary says 'the way of the earth shines', meaning 'steadfastness brings good fortune', 'responding to the earth without limits', and the meaning of being full and radiant.

六三爻陰而位則陽，陰中有陽，為含章之象，葢衣錦尚絅、闇然日章之義也。不言陰不中正者，坤有順徳，內含章美而將之以順，多於陰不中正之義矣。據三之才，不患其終於不發也，患其發之輕易而或流於躁妄也，故聖人戒之而使其發之中於機會焉。發之而中於機會，則發之以時而斯為貞矣。留侯之於高帝，招四皓以羽翼太子，因沙中之謀教之以平其宿憾而封功臣，得此義矣。才可作事而自以為功，亦徳未純者，而其失易至於此也，故復以從王事而無成有終致戒焉。

Six Three is a yin line but occupies a yang position, with yin containing yang, which is the image of 'containing virtue' (含章). This is the meaning referred to in the Zhongyong as wearing a silk robe over a single garment, appearing dull but gradually becoming more prominent. It does not say 'yin is not in the center and not correct' because the earth (Kun) possesses the virtue of flexibility and compliance. Its inner beauty is contained and expressed through flexibility, so this aspect overrides the aspect of 'yin not in the center and not correct'. Considering the ability of Six Three, there is no need to worry about it not being used at all, only about it being used too hastily and leading to impetuous and reckless actions. Therefore, the sage warns it to use its ability in a timely and appropriate manner. Using in a timely and appropriate manner means acting in accordance with the right time, which is called 'uprightness' (贞). Liú Hóu Zhang Liang assisted Han Gao Di, and by bringing out the four elders of Shangshan to support the crown prince, and also took advantage of the opportunity when the generals were whispering about rebellion in the sand, advising Gao Di to first reward Yong Chi, whom he most hated, to ease old grudges and pacify the meritorious ministers. This is exactly the meaning of this principle. Having ability and being capable of doing things but taking credit for oneself is also a lack of purity in virtue, and this fault is most easily committed, so the line statement further warns with 'sometimes following the king's affairs, without achieving success but with a good ending'.

坤為土，三居下之上，有土諸侯之象也。古者諸侯釋位以間王政，不常有也，故曰或。為王股肱心膂而從其事，則鞠躬盡力，代王以終其事，而於成功則不敢自有而必歸於君上焉。葢代天理物者，人君之責；人臣之道，主於贊襄輔弼而已，幾微有差，則大惡基焉，非有光大之智不能識也。

The trigram坤 belongs to the Earth element in the Five Phases. The line six in the third position is located at the top of the lower trigram, symbolizing a feudal lord who possesses a territory. In ancient times, it was not common for feudal lords to relinquish their positions and inquire into the affairs of the royal court. Therefore, the line statement uses the word "or" to indicate uncertainty. As a trusted minister and backbone of the king, one should devote oneself wholeheartedly to complete the king's tasks; however, one must not claim the merit, but instead attribute it to the sovereign. Generally speaking, governing all things on behalf of heaven is the king's responsibility; the duty of a minister is merely to assist and support. A slight deviation from this principle lays the foundation for great evil, which cannot be perceived without broad and enlightened vision.

周公曰：孺子來相宅，其大惇典殷獻民，亂為四方新闢，作周恭先。予旦以多子越御事，篤前人成烈，答其師，作周孚先。召公曰：予小臣敢以王之讎民百君子，越友民保受王威命明徳，王末有成命，王亦顯。我非敢勤，惟恭奉幣，用供王能祈天永命。凡周召所履，皆無成有終之義也。

The Book of Documents, the Lo Gao chapter, records that the Duke of Zhou said: "The young King Cheng came to inspect the construction of Luoyi, and he should greatly honor the established norms, treat the virtuous from the Shang dynasty who have submitted to the Zhou with kindness, and manage this newly built capital of the four directions well, thus setting an example of reverence for the Zhou dynasty. I, Ji Dan, led the ministers and officials, earnestly continuing the achievements of the former kings, to repay the people, thus setting an example of sincerity for the Zhou dynasty." The Duke of Shao said: "I, this humble official, dare to lead the officials from the Shang dynasty who were once enemies of the king, together with the people who have submitted, to accept the king's command and virtue. When the king finally made his decision, the king's achievements became evident. I dare not claim to be diligent, but only respectfully present the ceremonial gifts to the king, to be used in seeking the long-lasting mandate of heaven." Whatever the Duke of Zhou and the Duke of Shao practiced, was in the meaning of 'no achievement but a good ending'—not taking credit for their achievements yet being able to conclude well.

六四乗六三陰之不得中者也，應初六陰之不得正者也，比六五雖以中徳居尊位，然陰性易迷，柔或不能持久，況亦不得其正，流而為反覆顛倒不難矣。所比所乗所應皆若是，而四獨以居陰得正與其間，難乎其為處矣。若四者，衡門之下可以棲遲，黙以求容而冀免於刑戮斯可焉。以重陰而務晦藏，聖人因其才質之宜而教以處身之義也。茍輕自漏洩，務為譏評，撩虺蛇之首，踐虎狼之尾，殺身不足惜，而於世道益難矣，此有道君子所深戒也。若欲轉移斯世，使陽徳漸亨而向於治，四雖居正而質陰柔，亦非有撥亂反正之才也，故無譽。

Six in the Fourth is above Six in the Third, and Six in the Third is a yao of yin, not in the center. It responds below to Six at the Beginning, which is also a yin yao and not in the proper position. It is also in comparison with Six in the Fifth, which although it is in a high position and possesses virtue, is of a yin and soft nature, easily losing its way. Its gentleness may not be enduring, and since it is also not in the proper position, it is not difficult for it to become unstable and chaotic. The ones it is close to, the one it is above, and the one it responds to are all like this. Only Six in the Fourth, being a yin yao in a yin position, is correct. It is in the middle, and it is really difficult for it to find a proper place. A person like Six in the Fourth would be content to live in a humble dwelling, keeping silent to be accepted, hoping to avoid punishment, which is enough. Because it is of a heavy yin nature and seeks to hide itself, the sage follows its natural disposition and teaches it the way of establishing itself. The line statement says, "The bag is drawn tight, no blame, no praise." If it rashly reveals its thoughts or constantly criticizes the government, it is like provoking a venomous snake or stepping on a tiger or wolf's tail. Its own death is not worth lamenting, but it makes the world even more difficult. This is a warning that a virtuous person deeply remembers. If one wants to change this world, to gradually make yang virtue flourish and lead to a well-governed state, although Six in the Fourth is in a correct position, its nature is still yin and soft, and it lacks the ability to correct the chaos. Therefore, it is said, "No praise."

六五以柔順之徳而位上卦之中，是以中徳而居尊位也。以中徳而居尊位，則能以身心所得者而化成天下矣，為黃裳之象。黃也者，不偏不倚之體，天徳也；裳也者，無過不及之用，王道也。天徳王道，所謂合內外之道也。成功文章燦然秩然，而本於心徳之敷措，黃裳之義也。裳為身之章，取發外之義。不曰衣而曰裳者，上衣下裳為乾坤之象，聖人取義之精如此，所謂其詞文、其言曲而中者，此亦一義也。

Six Five occupies the central position of the upper trigram with a gentle and compliant virtue, which is to hold a noble position by means of the principle of the mean and correctness. By residing in a noble position with the virtue of the mean, one can spread the moral cultivation from within and achieve the moral education of the world, hence the image of 'Yellow Robe'. 'Yellow' represents the fundamental nature that is unbiased and impartial, belonging to the Heavenly Virtue; 'Robe' signifies the proper action that neither exceeds nor falls short, belonging to the Way of the King. The Heavenly Virtue and the Way of the King are the Way that integrates both internal and external aspects as mentioned in the Doctrine of the Mean. The achievements and writings are splendid and orderly, originating from the expression of inner virtue, which is the meaning of 'Yellow Robe'. Robe is a decoration on the body, symbolizing the expression of inner virtue outwardly. The term 'Robe' is used instead of 'Cloth' because the upper garment and lower garment correspond to the trigrams Qian above and Kun below, showing the meticulousness of the sage in selecting meaning; this is also an example of what the 'Great Treatise' says, 'its words are refined and accurate'.

凡列爵分土、井田學校，所以裁成天地之道、輔相天地之宜，維持之以紀綱，涵濡之以禮樂，事業之大彌六合而無間者，皆自一念之微所發越，而亦非有所増益於性分之外也。至是則君道盡，而代天理物之任無歉矣，故元吉。

All matters concerning the distribution of ranks, the demarcation of territories, the implementation of the well-field system, and the establishment of schools, which are used to regulate and achieve the way of heaven and earth, and to assist in harmonizing with the suitability of heaven and earth, are maintained by the principles of order and the cultivation of rites and music. Such a grand undertaking that pervades the six harmonies without any gaps originates from a single thought within the heart, without adding anything beyond one's nature. At this stage, the way of the sovereign is fully fulfilled, and the responsibility of governing all things on behalf of heaven is without fault. Therefore, the line statement says, "Original auspiciousness."

上六陰盛之極，與陽相搏擊，坤為地，居卦之終，則龍戰于野之象也。上六言龍，非真龍也，特以力強而敵乎龍，故稱龍焉。初六言堅氷至，亦於上六驗之矣。當小人類霜之始，其勢固甚微也，使國有人焉，制而去之不難矣；及馴習積累而至於盛，則假政柄以制君子之去留，終於君子盡去、小人獨存，而成天地閉塞之世，至是則亦末如之何矣。

The sixth line at the top represents the extreme flourishing of yin energy, which must contend with yang; Kun represents earth, and the sixth line at the top is located at the end of the hexagram, hence the image of 'a dragon fighting in the wild.' The sixth line refers to a 'dragon' not literally, but because its power is so strong that it can rival a dragon. The line 'the firm ice has arrived' in the first line is realized here. When a small person is like the initial frost, his power is very weak, and if there is someone in the country who can stop and eliminate him, it would not be difficult. But as days pass and he accumulates power until it becomes strong, he will use the authority of the court to decide the fate of the virtuous. Eventually, the virtuous are all expelled and the small person dominates the court, creating a time when heaven and earth are closed off and uncommunicating. At this point, there is nothing that can be done.

人之云亡，邦國殄瘁，未有國無君子而國不亡者也，未有國亡而小人能保其富貴者也。故君子小人同一傷也，而君子則傷於當戰之時，小人則傷於既戰之後。既戰之後，國本已撥，小人夷滅之禍即不旋踵而至矣。其血玄黃，聖人不獨示君子以知幾逺害之道，而所以喻小人者亦明且切矣。

The *Book of Poetry*, *Great Odes*, *Zhan'ang* says, "People vanish like clouds, states and countries suffer ruin." When virtuous men are lost, the state suffers hardship. There has never been a country that survives without virtuous men, nor has there ever been a case where a country's destruction allowed villains to retain wealth and status. Therefore, both virtuous men and villains suffer: virtuous men suffer during the conflict, while villains suffer after the conflict. After the conflict, the state's foundation is destroyed, and the calamity of punishing villains comes swiftly. The *Line Statement* says, "Their blood is black and yellow." The sage not only shows virtuous men the path of discerning subtle signs and avoiding calamity, but also clearly and earnestly warns villains.

初六《象》言馴致其道，上六則曰其道窮也。上六已窮之道，即初六馴致之道也。葢至是則善類已空，國勢顛覆，小人者雖欲容身保位而謀慮已窮，無所施矣。觀兩《象》之詞，見聖人扶陽抑陰、為天地生民之慮深逺矣。

The Image Commentary of line Six at the Beginning says, "Follow the path step by step." The Image Commentary of line Six at the Top says, "The path has reached its end." The path that has reached its end at the top is precisely the same path that Six at the Beginning has walked step by step. Generally speaking, by this point, the virtuous have been eliminated, the state has collapsed, and the petty people, even if they wish to preserve their position and family, have exhausted all their wisdom and strategies, with nowhere to apply themselves. Looking at these two Image Commentaries, we can see how deeply the sage supports the yang and restrains the yin, considering the affairs of heaven and earth and the people with profound insight.

用六者，六爻之陰皆變而為陽也。陰柔之性，見之不能明，守之不能固，變而為陽，則愚可至於明，柔可至於強，而能長久於義理之正矣，故利永貞。變之之道無他焉，博學審問、慎思明辨篤行，人一能之已百之，人十能之已千之，斯可矣。

"Yong Liu" refers to all six yin lines changing to yang lines. Yin lines, characterized by their softness and lack of clarity, are unable to grasp things clearly and cannot hold onto principles firmly. Once they transform into yang lines, which are strong and decisive, ignorance can become understanding, weakness can become strength, and one can remain steadfast on the correct path of righteousness. Therefore, it is said "beneficial to maintain constancy in uprightness." The method of transformation is simply as described in the "Zhongyong" (The Doctrine of the Mean): extensive learning, careful questioning, cautious thinking, clear discernment, and earnest practice. Others use one-tenth of the effort, but I use one hundred times more; others use ten times the effort, but I use a thousand times more. That is sufficient.

剝盡為坤，純陰之卦，於時為消，於事為慝，天理絶盡之世也。然卦之徳為順，可以順乎理；卦之象為地，可以配乎天。順理希天，可以成大有為之業矣。故聖人畧其消慝之跡，盡神化鼓舞之道，出其意料思慮之外而裁成之。其有進善之才者，則誘掖之，欲其善之進而極於成焉；有去惡之心者，則防戒之，欲其惡之去而至於盡焉，不敢以清明之事業而絶望於昏濁之世也。葢聖人視天下無不可為之時，亦無不可變之人，此有教無類之義、與人為善之心也。所謂化而裁之謂之變，推而行之謂之通，舉而措之天下之民謂之事業也。

The hexagram of "Pei" (Breaking) represents the complete withdrawal of yang energy, resulting in the hexagram of "Kun" (Earth), which is a pure yin hexagram. In terms of time sequence, it signifies decline, and in terms of affairs, it represents evil and disorder. It represents a world where the principles of heaven have entirely ceased. However, the virtue of this hexagram is "shun" (following), which allows one to follow the right path. Its image is "earth," which can be paired with heaven. By following the right path and aspiring to heaven, one can still achieve great accomplishments. Therefore, the sage does not focus on the superficial aspects of decline and evil, but instead applies the method of divine influence and inspiring people to the utmost, accomplishing things beyond people's expectations and thoughts. For those with a tendency toward goodness, the sage guides and supports them, hoping their goodness will continuously grow and eventually be realized. For those with a desire to eliminate evil, the sage warns and prevents them, hoping their evil will be completely eradicated. The sage will never give up on the cause of clarity and righteousness simply because the world is murky. In general, the sage sees the world without any time when action is impossible, and no person who cannot be changed. This is exactly the intention of Confucius' "teaching without distinction" and his sincere wish to benefit others. This is also what the "Great Treatise" says: transforming and shaping is called "change," promoting and spreading is called "communication," and applying it to the people of the world is called "career."

於其用六而復言利永貞，見卦與諸爻皆不足於義理之純粹，變而為陽始可以進於有為焉，則又正本之論也。春秋戰國之君，不足以擬湯武之聖徳，孔孟固已知之矣，所以惓惓接引而與相周旋者，欲其一變至道而以大終也。不然，則庸劣蔽錮之深，豈可望以三代之治化，而孔孟者顧席不暇暖而皇皇終身，欲何為哉。此皆用六永貞之義也。

At "All Sixes" once again it says "favorable to perseverance in uprightness," which shows that the hexagram of Earth and each of its lines still lack purity in terms of principle and must become yang in order to proceed and achieve something. This is again a fundamental argument. The kings of the Spring and Autumn and Warring States periods were not as virtuous as the sage kings of the Shang and Zhou dynasties, and Confucius and Mencius were well aware of this. Yet they earnestly approached these kings and continuously interacted with them, hoping they would change and align with the ultimate truth, thus achieving a great outcome. Otherwise, how could one expect those mediocre and shallow people, so deeply blinded and stubborn, to accomplish the governance of the Xia, Shang, and Zhou dynasties? Yet Confucius and Mencius could not even warm their seats before they had to constantly travel and remain restless. Why was this so? This is the intention behind "All Sixes" emphasizing "perseverance in uprightness."