The text of the Book of Changes, section on the trigram Qian, the sixth line, answering questions.

初九曰潛龍勿用何謂也？子曰：龍德而隱者也。注：乾為龍德，隱而未見，故隱者也。不易世不成名。注：震為世，初剛難拔，故不易世；行而未成，故不成名。世無悶，不見是而無悶。注：乾陽隱初，故世；坤亂於上，故不見是；震為樂，故無悶。樂則行之，憂則違之。注：陽出初，震為樂為行，故樂則行之。坤死稱憂，隱在坤中，世無悶，故憂則違之。初辯於物，故言違。寉乎其不可拔，潛龍也。注：寉，堅剛貌。初為本，堅樹在始，故不可拔，潛龍之志也。

The text says: The line statement of the first line, "The dragon remains hidden and is not used," what does it mean? Confucius said: This refers to a person who possesses the virtue of a dragon but remains in seclusion. Hui Dong explained: The trigram Qian represents the virtue of a dragon, which is hidden and has not yet appeared, so it refers to a hermit. The text says: Not changing oneself for the world, not seeking fame. The explanation: The trigram Zhen represents the world, and the strong line at the first position is difficult to move, so it is not influenced by the world; the virtue has not yet been established, so it does not seek fame. The text says: Avoiding the world without being distressed, not being praised without being distressed (the original text has a missing character "遁" before "世无闷"). The explanation: The yang energy of Qian is hidden at the beginning, so it is called "world"; the trigram Kun above is confused, so it is not praised; the trigram Zhen represents joy, so it is not distressed. The text says: If something is joyful, act upon it; if something is worrying, avoid it. The explanation: Yang emerges from the beginning, Zhen represents joy and action, so if something is joyful, act upon it; Kun represents death and is called worry, and yang is hidden within Kun, avoiding the world without distress, so if something is worrying, avoid it. The first line is already capable of distinguishing things, so it is called "violation." The text says: That which is firm and unshakable is the hidden dragon. The explanation: "Wang" refers to the appearance of firmness. The first line is the root, a tree stands firm because it starts firmly, so it cannot be moved, which is the will of the hidden dragon.

疏。乾為至者也○述文言而稱答問者，所以起意也。京房易傳曰：「乾為龍德，龍以見為功，今尚隱藏，故隱者也。」中庸曰「君子依乎中庸，世不見知而不悔，唯聖者能之」。揚子曰「聖人隱也」。乾鑿度曰「正陽在下為聖人」，故曰聖人隱也。○震為至成名○震為世，虞義也。震為長子，長子繼世，故為世。初剛難拔，虞屯彖傳義也。乾為善，善不積不足以成名。陽成於三，立於七，初尚微，故不成名也。

This is a commentary. First, I will explain the annotation from "Qian represents" to "is the case." The "Wenyan" explains principles and uses a question-and-answer format to provoke understanding. Jing Fang's "Yi Transmission" says: "Qian represents the virtue of a dragon, and a dragon's function is to appear; now it is still hidden, so it is a hidden one." The "Zhongyong" says, "The gentleman follows the middle way, withdraws from the world without being recognized, and does not regret, only the sage can do this." Yang Xiong says, "The sage is in a hidden state." The "Qian Zao Du" says, "The correct yang is in the lower position, which is the sage," so it is said that the sage is in a hidden state. Next, I will explain the annotation from "Zhen represents... to achieve fame." Zhen represents the world, according to Yu Fan: Zhen represents the eldest son, the eldest son inherits the family business, so it is the world. "Initial yang is difficult to uproot" comes from Yu Fan's interpretation of the "Tun" hexagram's "Tuan Zhuan." Qian represents goodness, and good deeds without accumulation are insufficient to achieve fame; yang energy is formed at three and established at seven, the first line is still very weak, so it does not seek fame.

○乾陽至無悶○初龍德而隱者也，隱同義。震為世，陽隱初，故世。坤謂復坤，坤反君道，故稱亂，此虞義也。京房易傳曰：「潛龍勿用，眾道同志，至德乃潛，五陰亂於上，一陽潛於下，故不見是。」震為樂亦虞義也。震，春也。春秋繁露曰：「春，蠢也。」蠢蠢然喜樂之貌，故為樂。說文曰「悶，懣也」，煩懣之意。震為樂，故無悶也。

The passage "Qian Yang...wu men" discusses the first line. The first line represents a person with the virtue of a dragon who remains hidden, and the two instances of "hidden" here have the same meaning. Zhen represents the subject, and the yang energy is hidden in the first line, hence it is called "subject." In the text, the term "Kun" refers to the upper trigram of the Fu hexagram, and Kun violating the ruler's way is called "chaos," according to Yu Fan. Jing Fang's "Yi Zhuan" states: "When the dragon is hidden and not used, it is a time when all people follow the same path and share the same aspirations; the person of great virtue is still hidden, five yin lines are above causing chaos, and one yang line is below hidden, hence it is not praised." Zhen being associated with joy is also according to Yu Fan. Zhen belongs to spring, and "Chun" is described in "Chun Qiu Fan Lu" as "stupidity," meaning a state of eager movement and joyful anticipation, hence it is associated with joy. The "Shuo Wen" says "men is meng," meaning being troubled or郁闷; since Zhen is associated with joy, it is not troubled or郁闷.

○陽出至言違○此虞義也。復初體震，故陽出初震。韋昭注國語曰「震為作足」，故為行。震為樂為行，故樂則行之。月滅於坤為既死魄，昭二十六年春秋傳曰「死，惡物也」，故曰坤死稱憂。陽隱坤中，世無悶，故憂則違之。初體復，復小而辯於物，一陽不亂於五陰，是辯於物也。

The section "Yang emerges... speaking of contradiction" uses Yu Fan's interpretation. The first line of the hexagram Fu belongs to the trigram Zhen, so it says that Yang emerges from the first line to form Zhen. Wei Zhao's commentary on the Guoyu says "Zhen represents making feet," so Zhen represents movement. Since Zhen represents both music and movement, it is possible to be joyful and act. The moon's light disappearing in the Kun direction is called "already dead魄," as mentioned in the Zuo Zhuan, Year 26 of Duke Zhao, which says "death is an evil thing," so Kun represents death and is associated with sorrow. Yang is hidden within Kun, avoiding the world without being troubled, so when sorrow arises, it can be avoided. The first line belongs to the structure of the hexagram Fu. The Great Treatise says "Fu is small but discerning of things," as one Yang is not disturbed by five Yins, thus it can discern things.

○寉堅至志也○虞云「寉，剛貌」，鄭云「堅高之貌」，故云堅剛也。六爻初為本，上為末，本弱則撓，剛則不拔，此初六初九之辨也。堅樹在始，晉語文。彼文云「堅樹在始，始不固本，終必槁落」，韋昭曰「樹，木也；始，本根也」。九龍初潛，堅剛不拔，故虞氏以為潛龍之志也。

The commentary from "Jiu Ge" "Jiu" to "Zhi Ye" section says that "Jiu" means "firm and strong," and Zheng Xuan says it means "solid and lofty," so the commentary combines them as "firm and strong." Among the six lines, the first line is the root and the top line is the tip; if the root is weak, it will be broken, but if it is strong, it cannot be moved, which is the difference between line six and line nine. "Jian Shu Zai Shi" comes from "Guoyu · Jin Yu," which says "a tree stands firm because of its beginning; if the beginning is not solid, it will eventually wither and fall." Wei Zhao's commentary says "tree means wood, and beginning means root." The nine dragons in the Heaven trigram start by being hidden, firm and strong, so unable to be moved, hence Yu Fan believes this represents the heart's will of the hidden dragon.

九二曰見龍在田利見大人何謂也？子曰：龍德而正中者也。注：九二陽不正，上升坤五，故曰正中。庸言之信，庸行之謹。注：庸，用也。乾為言為信，震為行，處和應坤，故曰信。二非其位，故曰謹。二者皆用中之義。中庸曰「庸德之行，庸言之謹」。閒邪存其誠。注：閒，防也。乾為誠，二失位，故以閒邪言之；能處中和，故以存誠言之。善世而不伐。注：陽升坤五，始以美德利天下，不言所利，故曰不伐。德博而化。注：處五據坤，故德博；群陰順從，故物化。易曰見龍在田利見大人，君德也。注：傳別於經，故稱易曰。有天德而後可居天位，故曰君德。

The text says: "The statement of the second line, 'A dragon appears in the field, advantageous to see a great person,' what does it mean?" Confucius said: This refers to a person who possesses the virtue of a dragon and resides in the central position. Hui Dong explained: The second line is a yang line in a yin position, which is not proper, and only when it rises to the fifth line of the坤 (Earth) trigram does it become proper, hence it is said to be "central and proper." The text says: In daily speech, be truthful; in daily actions, be cautious. Explanation: "Yong" means to use. The Qian trigram represents speech and trustworthiness, and the Zhen trigram represents action; being in the central and harmonious position and responding to the坤 trigram, hence it is said "trustworthy." The second line is not a proper position for a yang line, hence it is said "cautious." These two sentences both refer to the concept of using the proper way. The Zhongyong says, "To practice the ordinary virtue and to be cautious in ordinary speech." The text says: Preventing evil and preserving sincerity. Explanation: "Xian" means to prevent. The Qian trigram represents sincerity; the second line is out of its proper position, hence it refers to preventing evil; being in the central and harmonious position, hence it refers to preserving sincerity. The text says: Doing good to the whole world without boasting. Explanation: A yang line rising to the fifth line of the坤 trigram, beginning to benefit the world with virtue, yet not claiming the benefits it has provided, hence it is said "not boasting." The text says: The virtue is broad and can influence others. Explanation: Residing at the fifth line and possessing the body of the坤 trigram, hence the virtue is broad; all the yin lines are in harmony, hence all things are influenced. The text cites "The Book of Changes says: A dragon appears in the field, advantageous to see a great person," saying this refers to the virtue of a ruler. Explanation: The transmitted text and the main text are separated into different volumes, hence it is called "The Book of Changes says." Only with the virtue of Heaven can one occupy the position of the Son of Heaven, hence it is called "the virtue of a ruler."

疏。九二至正中○乾鑿度曰「陰陽失位皆為不正」，鄭注云「初六陰不正，九二陽不正」，蓋九二中而不正，今升坤五，故曰正中，謂正上中也。隨九五象傳曰「孚于嘉吉，位正中也」，虞注云「凡五言中正、中正皆陽得其正」，以此為例是也。

This is a commentary. First, it explains the annotation from "nine two" to "correct center." The "Diao Du" says "if yin and yang are out of their proper positions, they are all considered incorrect." Zheng Xuan explains that "initial six is yin but not correct, nine two is yang but not correct." Nine two is in the center but not in the proper position. Now it has moved up to the fifth line of the坤 (Earth) trigram, so it is called "correct center," meaning that after rising to the fifth position, it is both correct and centered. The "Xiang Zhuan" of the "Su" hexagram says "trust in the good brings good fortune, because the position is correct and centered." Yu Fan explains that "all fifth lines discuss 'correct and centered,' and 'correct and centered' refers to yang lines occupying their proper positions." Taking this as a general rule makes it clear.

○庸用至之謹○鄭氏三禮目録曰「名中庸者，以其記中和之可用也」。庸，用也。乾為言，九家說卦文。乾為信，虞義也，上云「體信足以長人」，故乾為信。處和應坤，謂處中和之位而應坤二，二五相孚，是庸言之信也，此荀義也。九居二為非其位，易者寡過之書也，處非其位則悔吝隨之，二升坤五，復於無過，是庸行之謹也，此九家義也。二者皆用中之義，故引中庸以為證耳。

The commentary on the passage from "庸, use" to "zhi jin" states that Zheng Xuan, in his "Three Rituals Catalogue," explains that the book is named "The Doctrine of the Mean" because it describes the middle and harmonious that can be applied. "Yong" means use. The idea that "Qian" represents speech comes from the Nine Schools version of "Shuo Gua." The view that "Qian" represents trust is from Yu Fan; the previous text says "the body of trust is sufficient to govern people," so "Qian" represents trust. The phrase "residing in harmony and responding to Kun" means that the second line is in the middle and harmonious position and corresponds to the second line of Kun. The second and fifth lines trust each other, which is the sincerity of daily speech. This is the view of Xun Shuang. The second line being in the second position is not its proper place; the Book of Changes is essentially a book that teaches people to avoid mistakes. Being in an improper position brings regret and hardship. When the second line rises to the fifth position of Kun, it returns to a position without error, which is the carefulness in daily conduct. This is the view of the Nine Schools. Both sentences express the meaning of "use," so the "Doctrine of the Mean" is cited as evidence.

○閒防至言之○此宋衷義也。說文曰「閒，闌也」，廣雅曰「闌，閒也」，閒有防闌之義，故云防也。乾，天也，中庸曰「誠者天之道也」，故乾為誠。二不正，升五居正，是閒邪也。中和謂五，揚子太玄曰「中和莫尚於五」是也。二處中和，是存誠也。

The commentary from "Xian, Fang" to "Yan Zhi" is based on Song Zhong's interpretation. The "Shuowen" says "Xian is the same as Lan," and the "Guangya" says "Lan is the same as Xian." The character "Xian" implies the meaning of prevention and obstruction, so it is interpreted as "Fang." Qian represents Heaven, and the "Zhongyong" states "Cheng is the way of Heaven," so Qian is associated with Cheng. The second line is not in the correct position, but it rises to the fifth line and occupies the proper position, which is called "Fang Xian Xie Pi" (preventing and restraining evil). "Zhong He" refers to the fifth line. Yang Xiong's "Tai Xuan" states "Zhong He is not surpassed by any number higher than five," which is exactly this meaning. The second line is in the position of Zhong He, thus preserving Cheng (sincerity).

○陽升至不伐○此九家義也。乾為善，震為世，故曰善世。以不言所利為不伐者，九家曰「不言所利即是不伐也」。○處五至物化○此荀義也。乾為德，處五據坤，坤道廣博，故德博也。坤承乾施，化成萬物，故物化也。○傳別至君德○孔子十翊與上下經別卷，王弼始以文言附乾坤二卦後，遂失古意也。二升坤五，然必有聖人之德而後可居天子之位，言君德者，兼德位言之。

The section of the commentary "Yang rises... not self-praising" uses the view of the nine schools. Qian represents virtue, Zhen represents the world, so it says "virtue of the world." Taking "not speaking of the benefits conferred" as "not self-praising," the nine schools say "not mentioning the benefits is not self-praising." The section of the commentary "Residing in the fifth... transformation of things" uses Xun Shuang's view. Qian represents virtue; residing in the fifth and occupying the body of Kun, which is broad and extensive, so the virtue is extensive. Kun receives the giving of Qian, nurturing and forming all things, so it says all things are transformed. The section of the commentary "Transmission differs... royal virtue" refers to the original ten wings composed by Confucius, which were separate from the upper and lower classics, each forming their own volume. Wang Bi was the first to attach the "Wenyan" after the Qian and Kun hexagrams, thus losing the original appearance of the ancient text. The second line ascends to the fifth line of Kun, but first there must be the virtue of a sage, then one can hold the position of the Son of Heaven; saying "royal virtue" refers to both virtue and position.

九三曰君子終日乾乾夕惕若夤厲無咎何謂也？子曰：君子進德修業。注：乾為德，坤為業，以乾通坤謂為進德修業。忠信所以進德也，修辭立其誠所以居業也。注：忠信謂五。乾為言，三不中，故修辭。誠謂二。三艮爻，艮為居，故居業。知至至之可與幾也，知終終之可與存義也。注：至謂初，陽在初稱幾，幾者動之微，知微知彰，故曰可與幾。終謂上，陰稱義，知存知亡，故曰可與存義。是故居上位而不驕，在下位而不憂。注：下卦之上，故曰上位，知終終之，故不驕；居三承五，故曰下位，知至至之，故不憂。故乾乾因其時而惕，雖危無咎矣。注：終日乾乾以陽動也，夕惕若夤以陰息也，因日以動，因夜以息，故云因其時。

The text says: "The line statement of nine in the third says, 'A gentleman is diligent all day, and remains cautious at night as if something were about to happen, thus facing danger without blame.'" Confucius said: "A gentleman advances his virtue and cultivates his undertakings." Hui Dong's self-commentary says: "Qian represents virtue, Kun represents undertakings. Using Qian to connect with Kun is called advancing virtue and cultivating undertakings." The text says: "Loyalty and trustworthiness are used to advance virtue, while refining speech and establishing sincerity are used to maintain undertakings." Self-commentary: "Loyalty and trustworthiness" refers to the fifth line. Qian represents speech, and the third line is not in the center, so refining speech is needed. "Sincerity" refers to the second line. The third line is the Gen line, and Gen represents dwelling, so maintaining undertakings is spoken of. The text says: "Knowing what one should reach and reaching it, one can plan with others on subtle matters; knowing what one should complete and completing it, one can guard with others the principles of right conduct." Self-commentary: "Reaching" refers to the first line. Yang in the first line is called "ji" (subtle beginning), and "ji" is the subtle beginning of change. Knowing the subtle and knowing the manifest, thus one can plan on subtle matters. "Completing" refers to the top line. Yin is called "yi" (principle of right conduct). Knowing existence and knowing loss, thus one can guard the principles of right conduct. The text says: "Therefore, being in a high position without arrogance, and in a low position without anxiety." Self-commentary: The third line is at the top of the lower trigram, so it is called "high position." Knowing completion and completing it, thus not arrogant. The third line is in the lower trigram and above the nine in the fifth, so it is called "low position." Knowing reaching and reaching it, thus not anxious. The text says: "Therefore, being diligent all day, and always cautious, even in dangerous situations, there will be no calamity." Self-commentary: "Being diligent all day" is following Yang's movement; "being cautious at night as if something were about to happen" is following Yin's rest. Moving during the day and resting at night, thus "following the time."

疏。乾為至修業○此虞義也。繫上曰「夫易聖人所以崇德而廣業也」，知崇體卑，崇效天，卑法地，故知德屬乾業屬坤也。三體泰，泰內乾外坤，德業者乾坤相輔而成，故以乾通坤謂為進德修業。虞氏曰「陽在三四為修」，三過中，四不及中，故皆言進德修業也。

This is a commentary. First, it explains the annotation of the section 「Qian represents... cultivation of learning」 using Yu Fan's interpretation. The "Great Treatise" of the Upper Transmission says 「The Book of Changes, is the way of the sage to cultivate virtue and extend his undertakings.」 Wisdom is lofty and ritual is lowly. The lofty is modeled after heaven, and the lowly is modeled after earth. Therefore, it is known that 「virtue」 belongs to Qian and 「undertaking」 belongs to Kun. The third line is within the structure of the Tai hexagram, which has Qian within and Kun outside. Virtue and undertaking are the results of Qian and Kun working together, so using Qian to connect with Kun is called cultivating virtue and extending one's undertakings. Yu Fan says 「a yang line in the third and fourth positions is called 「cultivation」.」 The third line has passed the center, and the fourth is not yet at the center, so both lines discuss cultivating virtue and extending one's undertakings.

○忠信至居業○五以陽居中，故曰忠信。凡言進言修者，皆謂不中以求中。三不中，故修辭。二存誠，故誠謂二，立誠所以求中也。三艮爻，鄭義也；艮為居，虞義也。五陽二陰，故法五以進德，法二以居業也。

The commentary on the section "Faithfulness and Trustworthiness... Establishing One's Career" states: The fifth line, being a yang line in the central position, is called "Faithfulness and Trustworthiness." Whenever the text speaks of "advancing" or "cultivating," it refers to lines that are not in the central position seeking to return to the center. The third line is not in the central position, so it requires careful wording. The second line preserves sincerity, so "sincerity" refers to the second line. Establishing sincerity is precisely for the purpose of attaining the center. The third line is the Qian trigram, according to Zheng Xuan; Qian represents dwelling, according to Yu Fan. The fifth line is yang, and the second line is yin, so one should take the fifth line as a model for advancing virtue and the second line as a model for maintaining one's career.

○至謂至存義○至從一，一，地也，故謂初。繫下曰「知幾其神乎」，虞注云「幾謂陽也」，陽在復初稱幾，初尚微，故曰動之微。君子知微知彰，故可與幾也。上為一卦之終，故終謂上。乾鑿度曰「地靜而理曰義」，故陰稱義。亡者保其存者也，知存知亡故可與存義也。

The term "至" is composed of "一," which represents earth, so it refers to the first line. The "Great Treatise" of the "Commentary on the Appended Verdicts" says, "To know the subtle signs is truly divine," and Yu Fan's commentary explains that "the subtle sign refers to yang." Yang in the beginning of the hexagram "Fu" is called the subtle sign, and since the first line is still very weak, it is said to be the beginning of change. A gentleman who understands both the subtle and the obvious can be consulted on matters of subtle change. The top line is the end of a hexagram, so "终" refers to the top line. The "Qianzuo Du" states, "When earth is quiet and orderly, it is called righteousness," so yin is called righteousness. The term "亡" signifies the preservation of "存"; knowing both existence and non-existence allows one to share in the principles of righteousness.

○下卦至不憂○荀注九三曰「三居下體之終而為之君，是上位也」，居上位而不如上九之亢，故不驕。荀又云「三臣於五是下位也」，在下位而亦如初之無悶，故不憂也。○終日至其時○此淮南義也。班固曰，淮南王安聘明易者九人，號九師法，其書今亡而鴻烈所述者其緒餘也。彼文云「夕惕若厲」，蓋今文脫夤字而以厲屬上讀也。古文厲屬下讀，故傳云雖危無咎。漢書多有作若厲者，皆據今文也。

The commentary on the section "the lower trigram... not worried" states that Xun Shuang explains the line nine in the third as "the third line is at the end of the lower trigram and serves as the ruler of the lower trigram, which is the position of superior authority." Although it holds a superior position, it is not as exalted as the line nine at the top, so it does not become arrogant. Xun Shuang also says "the third line is in a position of subordination to the fifth line, which is the position of inferiority." Although it is in a position of inferiority, it can still avoid worldly concerns like the first line, so it does not feel distressed. The section "all day... at that time" in the commentary uses the interpretation from the Huainanzi. Ban Gu explains that Prince Liu An of Huainan once invited nine scholars who were well-versed in the Yi Jing, known as the "nine schools of the Yi," but the book has since been lost. The "Honglie" section only preserves its remnants. The Huainanzi says "remaining vigilant as if in danger," which is likely due to the loss of the character "yin" in the current text, causing the character "li" to be read as belonging to the preceding word. In the ancient text, the character "li" is read as belonging to the following word, so the Wenyan says "although in danger, there is no blame." The Han Shu often uses "if in danger," which follows the current text.

九四曰或躍在淵無咎何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也；君子進德修業，及時故無咎。注：或躍為上，在淵為下。進謂居五，退謂居初。二四不正，故皆言邪；三四不中，故皆言時。及時所以求中也。中庸曰「君子而時中」。

The classic text says: The statement of the fourth line, "Or leap in the abyss, no blame," what does it mean? Confucius said: Going up and down has no fixed rule, but it is not about doing perverse things; advancing and retreating have no fixed pattern, but it is not about separating from one's kind. A gentleman advances his virtue and cultivates his achievements, only seeking to keep pace with the right time, so there will be no calamity. Hui Dong explained: "Or leap" means going upward, "in the abyss" means staying below; "advancing" refers to rising to the fifth position, "retreating" refers to descending to the first position. Both the second and the fourth lines are not in the proper position, so both mention "perverse"; the third and the fourth lines are not in the center, so both mention "time." Keeping pace with the right time is precisely for seeking the middle way. The "Doctrine of the Mean" says, "A gentleman is timely and in the middle."

疏。或之者，疑之也。無常無恆，是釋或義。進謂居五，退謂居初，此荀義也。二中而不正，故言邪；三正而不中，故言時；四不中不正，故兼言之。時中者，易之大要也。孔子於彖傳言時者二十四卦，言中者三十六卦，於象傳言中者三十九卦，言時者六卦。蓋時者舉一卦所取之義而言之也，中者舉一爻所適之位而言之也。時無定而位有定，故象多言中少言時。子思作中庸，述夫子之意曰「君子而時中」，時中之義深矣。故文言申用九之義曰「知進退存亡而不失其正者，其惟聖人乎」，是時中之義也。王弼本欲及時也，今從古。

The term "or" refers to hesitation or uncertainty. The phrases "no constancy" and "no permanence" explain the meaning of "or." "Advance" refers to rising to the fifth position, and "retreat" refers to descending to the first position, according to Xun Shuang. When two lines are in the middle but not in the correct position, it is called "wrong"; when a line is in the correct position but not in the middle, it is called "timeliness." The fourth line is neither in the middle nor in the correct position, so both aspects are mentioned. Timeliness and the center are the key concepts in the Book of Changes. Confucius discusses "timeliness" in twenty-four hexagrams and "the center" in thirty-six hexagrams in the Commentary on the Judgment. In the Image Commentary, he discusses "the center" in thirty-nine hexagrams and "timeliness" in only six. Generally, "timeliness" refers to the meaning of a hexagram, while "the center" refers to the position of a line. Timeliness is not fixed, while position is fixed, so the Image Commentary focuses more on the center and less on timeliness. Zi Si, in the Zhongyong, restates Confucius' meaning by saying "a gentleman who acts in accordance with timeliness and the center." The meaning of timeliness and the center is profound. Therefore, the Wenyan explains the meaning of "all nines" by saying "those who know advancement, retreat, survival, and death without losing their correctness are perhaps only the sages," which discusses the principle of timeliness and the center. The Wang Bi version reads "desiring to seize the timeliness," but we follow the ancient version.

九五曰飛龍在天利見大人何謂也？子曰：同聲相應。注：謂震巽也。庖犧觀變而放八卦，雷風相薄故相應。同氣相求。注：謂艮兌也。山澤通氣，故相求。水流溼，火就燥。注：謂坎離也。離上而坎下，水火不相射。雲從龍，風從虎。注：謂乾坤也。乾為龍，雲生天，故從龍；坤為虎，風生地，故從虎。

The classic text says: "The line statement of the ninth line in the fifth position, 'A dragon soars in the sky, advantageous to see a great man,' what does this mean?" Confucius said: "Sounds of the same kind respond to each other." Hui Dong's self-commentary says: This refers to Zhen and Xun. Paoxi observed the changes of yin and yang and imitated them to create the eight trigrams. Zhen, which represents thunder, and Xun, which represents wind, interact with each other, so they respond to each other. The classic text says: "The breath of the same kind seeks each other." Self-commentary says: This refers to Gen and Dui. Mountains and marshes have connected breaths, so they seek each other. The classic text says: "Water flows to the damp place, fire burns to the dry place." Self-commentary says: This refers to Kan and Li. Li is above and Kan is below, so water and fire do not repel each other. The classic text says: "Clouds arise with the dragon, wind rises with the tiger." Self-commentary says: This refers to Qian and Kun. Qian represents the dragon, clouds arise from heaven, so clouds follow the dragon; Kun represents the tiger, wind arises from earth, so wind follows the tiger.

聖人作而萬物覩。注：聖人謂庖犧合德乾五，造作八卦，故聖人作。覩，見也。四變五體離，離為見，故萬物覩。萬物皆相見，利見之象也。本乎天者親上，本乎地者親下。注：震坎艮皆出乎乾，故曰本乎天，而與乾親，故曰親上。巽離兌皆出乎坤，故曰本乎地，而與坤親，故曰親下。天尊故上，地卑故下也。則各從其類也。注：二五相應，如物類之相感，故下之應上猶子之於父母，各從其類。

The text says: When the sage arises, all things look up to him. Commentary: "Sage" refers to Fuxi. His virtue corresponds with the fifth line of Qian, so he created the eight trigrams. Therefore, when the sage arises, "seeing" means to perceive. The fourth line changes and the fifth line forms the body of Li, which represents seeing, so all things can be perceived. All things see each other, which is the image of "favorable for seeing a great man." The text says: It is based on heaven's proximity to above and earth's proximity to below. Commentary: Zhen, Kan, and Gen all originate from Qian, so they are based on heaven; they are close to Qian, so they are near above. Xun, Li, and Dui all originate from Kun, so they are based on earth; they are close to Kun, so they are near below. Heaven is exalted and thus is above; earth is humble and thus is below. The text says: This is each following its own kind. Commentary: The second line and the fifth line correspond with each other, like the mutualsympathetic response between things. Therefore, the lower line responds to the upper line, just as children respond to parents, each following its own kind.

疏。謂震至從虎○此虞義也。傳因二五相應而廣其義，明八卦陰陽本有是相應之理也。庖犧觀變於陰陽而立八卦，震雷巽風相薄而不相悖，故同聲相應；艮山兌澤，高下氣通，故同氣相求；坎水離火相逮而不相射。射，厭也。內經曰「雲出天氣，風出地氣」。乾為龍，坤為虎，故云從龍風從虎。鴻範曰「日風」，鄭注云「風，土氣也」。凡氣非風不行，猶金木水火非土不處，故土氣為風。虎，土物也，坤為土，是風從虎亦是從其類也。

This is a commentary. First, it explains the passage from the "Wenyan" section, from "saying Zhen" to "from tiger," using Yu Fan's interpretation. The "Wenyan" text extends the meaning by referring to the correspondence between the second and fifth lines, explaining that the yin and yang of the eight trigrams inherently have such corresponding relationships. Paoxi observed the changes of yin and yang and established the eight trigrams: Zhen (Thunder) and Xun (Wind) interact with each other without contradiction, so it is said that they correspond in sound; Gen (Mountain) and Dui (Lake) have mutual communication between high and low, so it is said that they seek each other in spirit; Kan (Water) and Li (Fire) influence each other without mutual rejection—"shè" means rejection. The "Neijing" says, "Clouds arise from the weather, wind arises from the earth's qi." Qian represents dragon, Kun represents tiger, so it is said that clouds follow dragons and wind follows tigers. The "Hongfan" mentions "wind" as one of the "shuying" (various phenomena). Zheng Xuan's commentary says, "wind is the qi of earth." All qi cannot move without wind, just as metal, wood, water, and fire cannot be placed anywhere without earth. Therefore, earth's qi is wind. Tiger is an animal of earth, and Kun represents earth, so wind following tiger is also following its kind.

○聖人至象也○此虞義也。聖人即大人也。文王書辭繫庖犧於九五，故聖人謂庖犧也。庖犧全體中和，故合德乾五，始作八卦，是聖人作。樂記曰「作者之謂聖」是也。說卦曰「相見乎離」，故離為見。聖人作而萬物共覩，即利見大人之義也。

The commentary from "Shuzheng Zhu Wen" on the section from "Saint" to "image" uses Yu Fan's interpretation. Here, the term "Saint" refers to the "Great Person." King Wen composed the Line Statements and assigned the tradition of Paoxi to the fifth line, so "Saint" refers to Paoxi. Paoxi completely embodied the principle of harmony and balance, so his virtue corresponds with the fifth line of Qian. He first created the Eight Trigrams, which is why it is said "the Saint created." The "Liji · Yujie" states "the one who creates systems is called a Saint," which is exactly this meaning. The "Shuogua Zhuan" says "they meet in Li," so Li represents "seeing." When the Saint arises, all things jointly behold, which means "favorable for seeing the Great Person."

○震坎至下也○此虞義也。乾道成男，故震坎艮皆本乎天而皆陽類，故親上；坤道成女，故巽離兌皆本乎坤而皆陰類，故親下。天尊地卑，故有上下之別。表記亦云「父尊而不親，母親而不尊」也。○二五至其類○此總結上義也。物類相感如聲氣之類是也。下應上謂聖人作而萬物覩也。言二之應五如子之親上親下，以類相從，所以釋利見之義也。

The commentary from "Zhen Kan" to "Xia Ye" section uses Yu Fan's interpretation. The principle of Heaven gives rise to the male, so Zhen, Kan, and Gen are all based on Heaven and belong to the category of Yang, thus they are close to the upper position. The principle of Earth gives rise to the female, so Xun, Li, and Dui are all based on Earth and belong to the category of Yin, thus they are close to the lower position. Heaven is exalted and Earth is humble, hence the distinction between upper and lower. The "Rites of Zhou: Bi Ji" also says, "The father is dignified but not familiar, the mother is familiar but not dignified." The commentary from "Er Wu" to "Qi Le" section is a summary of the above meaning. Things of the same kind respond to each other, like similar sounds or breaths. The lower line corresponds to the upper line, referring to the emergence of the sage and the observation of all things. This means that the second line corresponds to the fifth line, just as children are close to the upper and lower respectively, each following their category, thus explaining the meaning of "beneficial to see."

上九曰忼龍有悔何謂也？子曰：貴而無位。注：天尊故貴，以陽居陰故無位。高而無民。注：坤為民，驕亢失位，故無民。賢人在下位而無輔。注：上應三，三陽德正，故曰賢人；別體在下，故曰在下位；兩陽無應，故無輔。是以動而有悔也。注：動於上不應於下，故有悔。

The text says: The statement of the top line, "The dragon is restless and has regret," what does it mean? Confucius said: It refers to a position of high status but without a real position. Hui Dong's commentary: The top line represents the heavenly principle, and heaven is supreme, so it is called noble; but a yang line is in a yin position, so it is said to have no position. The text says: Being in a high position but without the people. Commentary: The earth represents the people; the top line is arrogant and out of place, so it has no people. The text says: The virtuous person is in a low position but does not receive support. Commentary: The top line corresponds with the third line, which is a yang line with proper virtue, so it is called a virtuous person; the third line belongs to the lower part, so it is said to be in a low position; the top line and the third line are both yang lines and cannot correspond, so it does not receive support. The text says: Therefore, any movement brings regret. Commentary: Being in a high position and moving, but the lower part does not respond, so there is regret.

疏。天尊至無位○此虞義也。上於三才為天道，是天尊，故貴也。上本陰位，以陽居之，故無位。無位猶失位。荀云「在上故貴，失位故無位」，亦此義也。○坤為至無民○廣雅曰「亢，高也」。越語曰「天道盈而不溢，盛而不驕」。上九驕亢，又處非其位，民不與之，故無民也。

This is the commentary. First, the commentary explains the passage from "Heavenly Supreme" to "without position" using Yu Fan's interpretation. The top line belongs to the heavenly principle among the three elements, and heaven is the highest, hence it is considered noble. Originally, the top position is a yin position, but now a yang line occupies it, hence it is said to have no position; having no position means it has lost its proper position. Xu Shuang said, "It is noble because it is at the highest position, and it has no position because it has lost its proper position," which means the same thing. Next, the commentary explains the passage from "Kun represents" to "without people." The "Guangya" says, "Kang means high." The "Guoyu · Yueyu" says, "The heavenly way is full but does not overflow, strong but not arrogant." The upper nine is both arrogant and high, and it is in an improper position, so the people do not follow it, hence it has no people.

○上應至無輔○此荀義也。知賢人為九三者，上傳云「在下位而不憂」，故知三也。乾鑿度有一聖二庸三君子之目，謂復初陽正為聖人，臨二陽不正為庸人，泰三陽正為君子。乾為賢人，故又稱賢人也。三在下卦，故云別體。三上敵應，故無輔也。○動於至有悔○此淮南義，見繆稱篇也。

The commentary from "Shang Ying" to "Wu Fu" section uses Xun Shuang's interpretation. It is determined that "Xian Ren" refers to Nine in the Third Line because earlier in the "Wen Yan" it says "in a low position but not worried," which indicates the Third Line. The "Qian Zao Du" mentions "one is the sage, two is the ordinary person, three is the gentleman," meaning in the "Fu" hexagram, the First Line is yang and proper, hence the sage; in the "Lin" hexagram, the Second Line is yang but not proper, hence the ordinary person; in the "Tai" hexagram, the Third Line is yang and proper, hence the gentleman. Since Qian also represents the Xian Ren, here it is also called Xian Ren. The Third Line is in the Lower Trigram, so it is said to belong to a separate category. The Third and the Upper are both yang lines, but they are opposing rather than corresponding, so they do not receive support. The commentary from "Dong Yu" to "You Hui" section uses the interpretation from the "Huainanzi," found in the "Miu Cheng" chapter.

潛龍勿用，下也。注：下謂初。見龍在田，時舍也。注：暫舍於二，以時升坤五。終日乾乾，行事也。注：坤為事，以乾通坤，故行事。或躍在淵，自試也。注：求陽正位而居之，故自試。飛龍在天，上治也。注：畫八卦以治下，故曰上治。忼龍有悔，窮之災也。注：卦窮於上，知進忘退，故災。乾元用九，天下治也。注：正元以成化，故天下治。

The text says: "A dragon in concealment should not be used," because it is in the lowest position. Hui Dong explains: "Lower" refers to the first line. The text says: "A dragon appears on the field," which means temporarily stopping to wait for the right time. His note says: temporarily staying at the second position, waiting for the opportunity to rise to the fifth line of the earth. The text says: "All day long the dragon toils," which refers to doing affairs. His note says: the earth represents affairs, and with the heaven interacting with the earth, it is about doing affairs. The text says: "The dragon leaps in the abyss," which refers to self-testing. His note says: seeking the proper position for the yang line, thus self-testing. The text says: "The dragon flies in the sky," which refers to governing from above. His note says: drawing the eight trigrams to govern the world, thus governing from above. The text says: "The dragon has regret," which refers to calamity brought by reaching the extreme. His note says: when the hexagram reaches the top line, it has reached its extreme, only knowing advancement and forgetting retreat, thus causing calamity. The text says: "The primordial power of heaven uses all nines," which refers to the world being well governed. His note says: rectifying the primordial power to achieve education and cultivation, thus the world is well governed.

疏。下謂至下治○易氣從下生，故謂下為初。二非其位，故云暫舍，虞氏亦云「非王位時暫舍也」。以時升坤五，故經云見龍在田，田謂坤，非謂舍于田也。坤為事，謂泰坤；震為行，以乾通坤，故曰行事，進德修業是也。四非上居五則當下居初，或之，故云自試也。

This is a commentary. First, it explains the passage from "downward" to "governance." The energy of the Book of Changes originates from below, so "downward" is interpreted as the first line. The second line is not the proper position for a yang line, so it is said to be temporarily abandoned. Yu Fan also said that it is not the position of the ruler, but merely a temporary stay. Waiting for the opportunity to rise to the fifth line of the坤 (Earth) trigram, the text says "the dragon appears in the field." "Field" refers to the坤 trigram, not that it remains in the field. The坤 trigram represents affairs, referring to the坤 body in the卦 of Tai; the震 trigram represents movement, with the乾 trigram connecting with the坤 trigram, hence "acting and proceeding," which means cultivating virtue and practicing morality. If the fourth line does not rise to the fifth, it should descend to the first, being in a state of hesitation, hence it is said "self-testing."

白虎通曰「伏戲仰觀俯察，畫八卦以治下，下服而化之，故謂之伏戲」。孟喜章句曰「伏，服也；戲，化也」，是畫卦治下之事。上對下言，故云上治也。王肅註上九曰「知進忘退故悔」。蓋卦窮於上，當退之三，上不知退，亢極災至，故曰災也。春秋元命包曰「天不深正其元，不能成其化」。九者變化之義，以元用九，六爻皆正，王者體元建極，一以貫之而君臣上下各得其位，故天下治也。

The White Tiger Classic says, "Fuxi observed heavenly phenomena and examined earthly geography, drawing the Eight Trigrams to govern the world, and the people obeyed and were taught by him, hence he is called Fuxi." Meng Xi's Commentary says, "Fu means obedience, and Xi means transformation," showing this is precisely about drawing trigrams to govern the world. "Upper" is contrasted with "Lower," so it is called "Upper Governance." Wang Su's commentary on Upper Nine says, "He only knows advancement and forgets retreat, hence there is regret." Generally, when a hexagram reaches the top line, it has reached its extreme, and it should retreat to the third position. However, the top line does not know retreat, leading to excessive advancement and disaster, hence it is said "disaster." The Spring and Autumn Original Mandate says, "Heaven cannot deeply and properly regulate its vital energy, it cannot accomplish its nurturing and transformation." "Nine" contains the meaning of change, using the original to operate the nine, and all six lines return to correctness; the ruler observes the original vital energy, establishes the center, and maintains consistency, so that ministers and people each have their proper positions, hence the world is well governed.

潛龍勿用，陽氣潛藏。注：陽息初，震下有伏巽，故曰潛藏。見龍在田，天下文明。注：二升坤五，坤為文，坤五降二體離，離為明，故天下文明。終日乾乾，與時偕行。注：震為行，因時而惕，故與時偕行。書曰「時之徙也勤以行」。或躍在淵，乾道乃革。注：二上變體革，故乾道乃革。飛龍在天，乃位乎天德。注：體元居正，故位乎天德。書曰「其惟王位在德元」。忼龍有悔，與時偕極。注：陽將負其極弱，故與時偕極。乾元用九，乃見天則。注：六爻皆正，天之法也，在人則為王度。易說「易六位正，王度見矣」。

The text says: "A hidden dragon is not yet in use," meaning the yang energy is hidden and not yet emerging. Hui Dong explains: yang energy begins to grow at the beginning, and beneath the trigram Zhen (Thunder) lies the trigram Xun (Wind), so it is said to be hidden. The text says: "A dragon appears in the field," meaning the world has literary brilliance and brightness. His own note: the second line rises to the fifth line of Kūn (Earth), and Kūn represents literature; the fifth line of Kūn descends to the second line to form the trigram Li (Fire), which represents brightness, so it is said the world becomes civilized. The text says: "All day long the dragon is diligent," meaning keeping pace with the times. His own note: Zhen represents movement, and being cautious and alert at the right time, so it is said to keep pace with the times. The "Book of Zhou" says, "Opportunities change and do not remain fixed; one must strive to keep up." The text says: "The dragon may leap in the abyss," meaning the way of Qian (Heaven) reaches this point and undergoes change. His own note: the second line and the top line change to form the trigram Ge (Change), so it is said the way of Qian is change. The text says: "The dragon flies in the sky," meaning it resides in the position of Heavenly Virtue. His own note: by observing the origin of Qian, it occupies the correct position, so it is said to be in the position of Heavenly Virtue. The "Book of Documents" says, "Only the king's position is in the origin of virtue." The text says: "The dragon is restless and has regret," meaning it follows the time to its end. His own note: yang energy is about to face the trend of reaching its limit and turning weak, so it follows the time to its end. The text says: "The use of the nine in Qian Yuan," thus revealing the principle of Heaven. His own note: all six lines are correct, which is the principle of Heaven; when applied to human affairs, it is the principle of the sovereign. The "Commentary on the Book of Changes" says, "When all six positions in the Book of Changes are correct, the principle of the sovereign is revealed."

疏。陽息至潛藏○繫下曰「龍虵之蟄以存身也」，虞彼注云「蟄，潛藏也」。龍潛而虵藏，十一月陽息初，震為龍，巽為虵，故曰潛藏也。○二升至文明○二升坤五，觀乎人文以化成天下，坤離皆指在下而言，故云天下文明。○震為至以行○息至三體震，震為行。書曰者，周書周祝文，孔晁注云「謂與時偕行也」。

This is the commentary. First, the commentary explains the passage from "Yang grows" to "hidden away." The "Lower Great Treatise Transmission" says, "The dragon and snake are hidden away to preserve themselves." Yu Fan comments, "Hidden away means hidden." The dragon represents hidden, the snake represents concealed; in the eleventh month, yang energy begins to grow, zhen represents the dragon, xun represents the snake, so it is called hidden away. Next, the commentary explains the passage from "two ascending" to "civilization." Two ascending to kūn five, observing human culture to cultivate and perfect the world; kūn and li are both referring to things below, so it is said "the world becomes civilized." Next, the commentary explains the passage from "zhen represents" to "to act." Yang energy grows to three and forms the body of zhen, zhen represents movement. The "book says" cited in the commentary is from "The Lost Book of Zhou · Zhou Zhu," and Kong Chao's commentary says, "This means to act in accordance with the times."

○二上至乃革○二升坤五，上降坤三，是二上變也。乾二上變，其象為革，故體革而云四。體革者，革之既濟較九四一爻耳。四變成既濟，革彖云「元亨利貞」，與乾用九同，故發其義於九四爻而云乾道乃革耳。

The commentary from "Er Shang" to "Nai Ge" explains that the second line moves to the fifth line of the坤 (Kun) hexagram, and the upper line moves to the third line of the坤 (Kun) hexagram. This is referred to as "the second and upper lines changing." When the second and upper lines of the Qian (Heaven) hexagram change, the resulting image is the Ge (Revolution) hexagram, hence it is associated with the nine in the fourth line. The formation of the Ge hexagram is explained as differing from the Ji Ji (Perfect Stillness) hexagram only by the fourth line; changing the fourth line alone transforms it into the Ji Ji hexagram. The Tu Ci (Commentary) of the Ge hexagram states "Yuan, Heng, Li, Zhen," which has the same meaning as the "Yong Ji" (All Nines) of the Qian hexagram. Therefore, the meaning is elaborated on the fourth line, stating "the way of Qian leads to revolution."

○體元至德元○易有天位天德。天位九五也，天德乾元也。中庸曰「雖有其位，苟無其德，不敢作禮樂焉；雖有其德，苟無其位，亦不敢作禮樂焉」，鄭注云「言作禮樂者必聖人在天子之位」。體元居正者，以乾元之德而居九五之位，故云位乎天德也。書洛誥文，引之者證天德之為乾元也。

The commentary from "Body of the Origin" to "De Origin" discusses the concepts of "heavenly position" and "heavenly virtue" in the Book of Changes. The Book of Changes mentions both "heavenly position" and "heavenly virtue": "heavenly position" refers to the Nine in the Fifth, and "heavenly virtue" refers to the Creative Power of Heaven. The Doctrine of the Mean states, "Although one may possess the position, without the corresponding virtue, one dare not create rites and music; although one may possess the virtue, without the corresponding position, one also dare not create rites and music." Zheng Xuan explains, "This means that the person who creates rites and music must be a sage who holds the position of the Son of Heaven." The phrase "body of the origin dwelling in the proper position" means to possess the virtue of the Creative Power of Heaven and to occupy the position of the Nine in the Fifth, hence it is said "dwelling in the virtue of Heaven." The passage cited in the commentary is from the Book of Documents, the Lo Guo section, and it is quoted to demonstrate that heavenly virtue is the Creative Power of Heaven.

○陽將至偕極○陽窮於上，則陰復於下，故云陽將負。伏生鴻範五行傳曰「王之不極，是謂不建，厥咎瞀，厥罰恆陰，厥極弱」，鄭彼注云「天為剛德，剛氣失，故於人為弱。易說亢龍之行曰：貴而無位，高而無民，賢人在下位而無輔，此之謂弱」。劉歆說曰「君有南面之尊而亡一人之助，故其極弱也」。廣雅曰「亢，極也」。蔡邕月令章句曰「極者，至而還之辭」。陽道窮剛反為弱，即與時偕極之義也。

The commentary from "Yang Jiang" to "Xie Ji" section explains that when the yang energy reaches its extreme at the top line, the yin energy returns to the lower position, hence it is said "Yang will turn back." Fu Sheng's "Hong Fan Wu Xing Zhuan" states that if the ruler cannot establish the central principle, it is called "not establishing," its calamity is confusion and disorder, its punishment is prolonged darkness without light, and its ultimate outcome is weakness. Zheng Xuan comments there that "Heaven is characterized by strong virtue; when the strong energy is lost, it becomes weakness in human terms. The 'Yi Shuo' explains the actions of the dragon at the peak: being noble without position, high without people, virtuous people in lower positions without support, which is called weakness." Liu Xin says "the ruler has the honor of facing south but does not receive help from anyone, so his ultimate outcome is weakness." "Guang Ya" says "extreme is the peak." Cai Yong's "Yue Ling Zhang Ju" says "the term 'extreme' refers to reaching the end and returning." When the yang path reaches its limit, the strong turns into weakness, which is exactly the meaning of "going with the time to reach the extreme."

○六爻至見矣○六爻皆正謂既濟也。剛柔正而位當，行事皆合於天，故曰天之法。參同契曰「用九翩翩為道規矩」是也。易說者，乾鑿度文。案鴻範五行傳射屬王極，鄭氏注云「射，王極之度也。射人將發矢，必先於此儀之，發矢則必中於彼矣。君將出政，亦先於朝廷度之，出則應於民心」，故云王度見矣。

The commentary on the passage from "six lines" to "it is seen" explains that when all six lines are in the correct position, it refers to the hexagram "Already Completed." When both the strong and the flexible lines are in their proper positions and the line positions are appropriate, the actions undertaken are in harmony with heaven, hence it is said "the law of heaven." The "Chang Tong Qi" states "All Nines move gracefully, forming the rules of the Dao," which is exactly this meaning. The "Yi Shuo" mentioned in the commentary refers to the text of the "Qian Zao Du." According to the "Hong Fan Wu Xing Zhuan," "shooting" is assigned to the supreme principle, and Zheng Xuan's commentary says "shooting refers to the law of the supreme principle. When the archer is about to release the arrow, he must first measure and adjust it here, and the arrow will certainly hit the target. Similarly, when the ruler is about to issue a decree, he must first deliberate and measure it in the court, and when it is issued, it will certainly align with the people's hearts." Therefore, it is said "the royal standard is seen."

乾元者始而亨者也。注：乾始開通，以陽通陰，故始通。利貞者情性也。注：推情合性。乾始而以美利利天下，不言所利，大矣哉。注：乾始，元也。美利謂雲行雨施、品物流形，故利天下。天何言哉，四時行焉，百物生焉，故利之大者也。

The text says: "The creative power of Heaven (Qian) is the beginning that opens up and allows all things to be connected." Hui Dong's commentary states: "Heaven initiates and opens up all things, with yang communicating with yin, thus it is called 'beginning to connect.'" The text says: "Beneficial and upright" refers to emotion and nature. The commentary explains: "To guide one's emotions in accordance with nature." The text says: "Heaven initiates all things and bestows beautiful benefits upon the world, yet does not boast of its benefits, truly great indeed." The commentary states: "'Heaven's beginning' refers to 'Yuan.' 'Beautiful benefit' refers to the movement of clouds, the distribution of rain and dew, and the formation of all things, thus benefiting the world. The Analects say, 'What does Heaven say? The four seasons proceed as usual, and all things grow as they should.' Therefore, this is the greatest benefit."

大哉乾乎，剛健中正純睟精也。注：剛者，天德也；健者，天行也；中謂居五，正謂居初與三也；純兼統陰爻也；睟不雜也；一氣能變曰精。繫曰「精氣為物」。六爻發揮，旁通情也。注：發，動；揮，變也。乾六爻發揮變動，旁通於坤，坤來入乾以成六十四卦，吉凶以情遷，故曰旁通情也。時乘六龍以御天也，雲行雨施，天下平也。注：言乾六爻乘時以居天位，坤下承之成既濟定，陰陽和均而得其正，故天下平。

The text says: How great is Qian! It is strong, vigorous, centered, upright, pure, clear, and refined. Hui Dong's commentary says: "Strong" refers to the virtue of Heaven, "vigorous" refers to Heaven's movement; "centered" refers to its position in the middle of the five positions, "upright" refers to its position in the first and third positions; "pure" refers to its encompassing the yin lines; "clear" refers to its lack of confusion; and "refined" refers to its ability to change with one breath. The Great Treatise says, "The refined qi gives rise to things." The text says: The six lines of Qian are expressed and change, reaching all things through their mutual communication. Commentary: "Expressed" means movement, "change" means transformation. The six lines of Qian express and change, communicating with Kun; when Kun enters Qian, it forms the sixty-four hexagrams, and good and bad fortune move with the situation, hence it is said, "communication through situation." The text says: Riding six dragons in due time to govern the heavenly way, clouds flow and rain spreads, bringing peace to the world. Commentary: This refers to the six lines of Qian occupying the heavenly positions in due time, while Kun supports it below to form the fixed state of Ji Ji. Yin and Yang are in harmony and each is in its proper place, hence the world is at peace.

疏。乾始至始通○此虞義也。始即元也。乾知大始，故亦曰始。天地不變不能通氣，乾始交於坤，以陽通陰，故始通也。○推情合性○此魏伯陽義也。爻不正以歸於正，故曰利貞。性，中也；情者，性之發也。發而中節，是推情合性謂之和也。易尚中和，故曰利貞者情性。聖人體中和，天地位，萬物育，既濟之効也。

This is a commentary. First, the commentary explains the passage from "Qian begins" to "beginning to connect," using Yu Fan's interpretation. "Begin" refers to "Yuan." The Great Treatise says "Qian knows the great beginning," so Qian is also called "beginning." If heaven and earth do not interact, they cannot communicate; when Qian begins to interact with Kun, yang communicates with yin, so it is called "beginning to connect." Next, the commentary explains the sentence "pushing emotion to harmonize nature," using Wei Boyang's interpretation. A line is originally not correct but is made correct, so it is called "beneficial to hold firm." "Nature" refers to the middle, and "emotion" refers to the movement of nature; when the movement conforms to proper limits, it is pushing emotion to harmonize with nature, which is called "harmony." The Book of Changes values the middle and harmony, so it says "beneficial to hold firm refers to emotion and nature." The sage embodies the middle and harmony, so heaven and earth each occupy their proper position, and all things develop according to their nature, which is precisely the effect of the Hexagram of Completion.

○乾始至大也○「大哉乾元，萬物資始」，故知乾始元也。美利以下，虞義也。始而亨，故云行雨施、品物流形，是利天下之事也。尋繫下述咸至遘六日七分之義曰「過此以往，未之或知也」。始而亨，成既濟化育之功，天不言而歲功成，故天何言哉，四時行焉，百物生焉，所利者大，故利者大也。俗本作能以，今從古也。

The commentary on the section from "Qian begins" to "greatness" states that the "Great Commentary on the Judgment" says "How great is the Qian Yuan, the source of all things," thus "Qian begins" refers to Yuan. The part following "beautiful and beneficial" uses the interpretation of Yu Fan. To initiate and make things flow smoothly, hence the clouds move, the rain falls, and all things take shape, these are all beneficial to the world. The "Great Treatise" in its lower section discusses the meaning of the hexagram qi (energy) from "Xian" to "Gou" over six days and seven parts, saying "Beyond this, no one knows." Initiating and making things flow smoothly, achieving the accomplishment of transformation in "Ji Ji," the heavens do not speak a word, yet the harvest of a year is naturally complete. Therefore, it says "What does heaven say? The four seasons proceed, and all things are born." The benefit it provides is great, hence "benefit means great." The common version here reads "can with," but we follow the ancient version.

○剛者至為物○文五年春秋傳曰「天為剛德」，故云剛者天德也；象曰「天行健」，故云健者天行也。若然，大有彖傳曰「其德剛健」，則健亦德也，而云天行者，乾剛坤柔，剛柔者立本者也，健者運行，故曰天行。乾六爻唯五為中，初三為正，二中而不正，例居坤五，故云中謂居五；四上不正，四例居坤初，上例居坤三，故云正謂居初與三也。

The commentary explains from "the strong" to "as things" section. The "Zuo Zhuan" states in the fifth year of Wen Gong that "heaven is the strong virtue," so the commentary says "strong is the virtue of heaven." The "Image Commentary" says "heaven moves with strength," so the commentary says "strength is the movement of heaven." Therefore, the "Commentary on the Judgment" of "Da You" says "its virtue is strong and vigorous," indicating that "strength" is also a virtue. However, here it is said as "heaven's movement," because Qian is strong and Kun is flexible, and strong and flexible are used to establish the fundamental principles. "Strength" refers to the unceasing movement, so it is called "heaven's movement." Among the six lines of Qian, only the fifth is central, while the first and third are proper positions. The second is central but not in the proper position, and by convention it should ascend to the fifth position of Kun, so it is said "central refers to being in the fifth." The fourth and sixth are not in proper positions; the fourth by convention descends to the first position of Kun, and the sixth by convention descends to the third position of Kun, so it is said "proper positions refer to being in the first and third."

乾鑿度曰「乾道純而奇」，鄭彼注云「陽道專斷，兼統陰事，故曰純」。純，全也。陽畫三，陰畫六，乾兼坤則九，故云全也。乾太元凖之以睟，荀子非相曰「睟而能容雜」，劉淵林吳都賦注云「不雜曰睟」，雜者睟之反，故云睟不雜也。管子心術曰「一氣能變曰精，一事能變曰智」。精者清也，天輕清而上者，故董子曰「氣之清者為精」。繫上曰「精氣為物」，亦謂乾也。

The "Qian Zao Du" says, "The principle of Qian is pure and belongs to the odd number." Zheng Xuan's commentary says, "The principle of Yang can act independently and also govern the affairs of Yin, so it is called pure." "Pure" means complete. The number of Yang lines is three, and the number of Yin lines is six. Since Qian includes the lines of Kun, it totals nine, hence it is called complete. In the "Tai Xuan," Qian is paired with "su." The "Xun Zi · Fei Xiang" says, "Pure and able to contain miscellaneous elements." Liu Yuanlin's commentary on the "Wu Du Fu" says, "Not miscellaneous is called su." "Miscellaneous" is the opposite of "su," so the commentary says, "Su means not miscellaneous." The "Guan Zi · Xin Shu" says, "One breath that can change and transform is called Jing, and one matter that can change and adapt is called Zhi." Jing means clear; since the sky is light and clear and rises upward, Dong Zhongshu says, "The clear part of the qi is called Jing." The "Xi Ci Shang Wen" says, "The refined qi becomes things," which refers to Qian.

○發動至情也○虞注說卦云「發動揮變」。乾六爻以下陸義也。乾精粹氣純，故能發揮變動，旁通於坤。坤者，乾之反也，震與巽、坎與離、艮與兌及六十四卦皆然，故云坤來入乾以成六十四卦，各卦有旁通。法言「或問行，曰旁通厥德」，李軌注云「應萬變而不失其正者唯旁通乎」。若然，旁通與用九用六同義。乾坤純，故用九六；餘卦六爻相雜謂之旁通也。吉凶以情遷，下繫文。各卦旁通，有吉有凶，吉凶者易之情，故云旁通情也。○言乾至下平○義見乾卦及彖傳。陰陽和均以下，荀義也。

The commentary explains from "movement" to "emotion" in this section. Yu Fan's commentary on "The Explanation of the Hexagrams" says, "movement is the expression of action, and change is the expression of transformation." From "the six lines of Qian" onwards, the explanation follows Lu Ji's view. Qian is pure in essence and has a pure qi, so it can express and transform, and thus relates to Kun. Kun is the opposite of Qian; Zhen and Xun, Kan and Li, Gen and Dui, and so on up to the sixty-four hexagrams, all follow this pattern. Therefore, it is said that Kun enters into Qian to generate the sixty-four hexagrams, and each hexagram has its corresponding opposite hexagram. Yang Xiong's "Discourses on the Classic" records that someone asked about the way of action, and the answer was "to relate to the virtue of others." Li Gui's commentary says, "Only by relating to all changes without losing the right path can one be considered as relating to others." Thus, it appears that the concept of relating to others is the same as that of "all nines" and "all sixes": Qian and Kun are pure, so they are referred to as "all nines" and "all sixes"; the other hexagrams have lines of yin and yang mixed, and thus are called relating to others. The phrase "good and bad fortune change with emotion" is from the "Commentary on the Judgment" of the "Great Treatise." Since each hexagram relates to another, there is both good and bad fortune, and good and bad fortune are the emotions shown by the Book of Changes, so it is said "relating to others is emotion." The following commentary from "speaking of Qian" to "below level" has already been explained in the hexagram of Qian and the "Commentary on the Judgment." The part from "harmony of yin and yang" onwards uses the view of Xun Shuang.