Zhou Yi Ji Jie (周易集解) · Volume 1

(乾下乾上)。乾：元、享、利、貞。案：《說卦》：乾，健也。言天之體以健為用，運行不息，應化無窮，故聖人則之。欲使人法天之用，不法天之體，故名乾，不名天也。《子夏傳》曰：元，始也。亨，通也。利，和也。貞，正也。言乾稟純陽之性，故能首出庶物，各得元始、開通、和諧、貞固，不失其宜。是以君子法乾而行四德，故曰“元、亨、利、貞”矣。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian, representing pure yang overlapping. The hexagram statement says: "Qian, possessing the four virtues of originality, prosperity, benefit, and uprightness." Li Dingzuo's commentary says: "The 'Sayings of the Guan Zhuan' states, 'Qian means vigorous.' The nature of heaven is to be strong and active, its movement never ceasing, its response and transformation endless. Therefore, the sage takes it as a model. The sage wants people to emulate the function of heaven, not its form. Hence, this hexagram is called 'Qian,' not 'Heaven.' The 'Zi Xia Zhuan' explains each of the four virtues individually: 'Originality' means beginning, 'Prosperity' means smoothness, 'Benefit' means harmony, and 'Uprightness' means uprightness and correctness. Qian possesses the nature of pure yang, thus leading all things, enabling each thing to obtain beginning, smoothness, harmony, and correctness, all in proper order. Therefore, the gentleman emulates the way of Qian and practices these four virtues, hence the hexagram statement says 'originality, prosperity, benefit, and uprightness.'"

初九：潛龍勿用。崔覲曰：九者，老陽之數，動之所占，故陽稱焉。潛，隱也。龍下隱地，潛德不彰，是以君子韜光待時，未成其行。故曰“勿用”。《子夏傳》曰：龍，所以象陽也。馬融曰：物莫大於龍，故借龍以喻天之陽氣也。初九，建子之月。陽氣始動於黃泉，既未萌芽，猶是潛伏，故曰“潛龍”也。

The line statement of the initial yang line says: A dragon that is hidden, not yet in use. Cui Jin explains: "Nine" represents the number of an old yang line, and divination determines based on changing lines, so a yang line is called "nine." "Hidden" means concealed; the dragon is buried underground and hidden, its virtue has not yet been revealed, so the gentleman restrains his brilliance and waits for the right time, and since the matter has not yet been accomplished, the line statement says "do not use." The "Zi Xia Transmission" says that the dragon is used to symbolize yang energy. Ma Rong explains from the perspective of celestial phenomena: among all things, nothing is greater than the dragon, so it is used to compare with the yang energy of heaven. The initial yang line corresponds to the month of Zi, which is the eleventh lunar month, when yang energy has just begun to stir in the depths of the earth and has not yet sprouted, still hidden, hence it is called "the hidden dragon."

沈驎士曰：稱龍者，假象也。天地之氣有升降，君子之道有行藏。龍之為物，能飛能潛，故借龍比君子之德也。初九既尚潛伏，故言“勿用”。干寶曰：位始，故稱初。陽重，故稱九。陽在初九，十一月之時，自復來也。初九，甲子天正之位，而乾元所始也。陽處三泉之下，聖德在愚俗之中，此文王在羑里之爻也。雖有聖明之德，未被時用，故曰“勿用”。

Shen Linshi believed that "dragon" is merely a symbolic representation: the vital energy of heaven and earth rises and falls, and the way of the gentleman involves traveling and hiding; a dragon can fly up to heaven and also hide in water, so it is used to symbolize the virtue of the gentleman. The initial line is still in a state of concealment, hence it is said "do not use." Gan Bao, however, explained it by combining the theory of the changing energies of the hexagrams, the stem assignment system, and historical events: its position is at the very bottom, hence it is called "initial"; the yang line is thick and solid, hence it is called "nine." When the yang energy reaches the initial line, it corresponds to the eleventh month, which is the time when the single yang line of the hexagram Fu (Return) begins to emerge again. According to the stem assignment system, the initial line corresponds to Jiazi, which exactly matches the beginning of the year in the Zhou calendar, and is also the starting point of the creative energy of heaven. The yang energy is located beneath the three layers of the earth's springs, just like the virtue of the sage being hidden among the foolish and vulgar. This line precisely reflects the situation of King Wen being imprisoned in Youli: although possessing sage-like virtue, he was not recognized by the times, hence it is said "do not use."

九二：見龍在田，利見大人。王弼曰：出潛離隱，故曰“見龍”。處於地上，故曰“在田”。德施周普，居中不偏，雖非君位，君之德也。初則不彰，三則乾乾，四則或躍，上則過亢。利見大人，唯二五焉。鄭玄曰：二於三才為地道，地上即田，故稱“田”也。干寶曰：陽在九二，十二月之時，自臨來也。二為地上，田在地之表，而有人功者也。陽氣將施，聖人將顯，此文王免於羑里之日也。故曰“利見大人”。

The line statement for the second line says: The dragon appears in the fields, which is favorable for encountering a great person. Wang Bi explains: The dragon has already emerged from its concealment and left its seclusion, hence it is said 'to see the dragon'; it is situated on the ground, hence it is said 'in the field'. This line spreads its virtue widely, resides in the center of the lower trigram without being biased, although it is not the sovereign position, it already possesses the virtue of the sovereign. The virtue of the initial nine is not yet prominent, the nine in the third line is constantly cautious all day, the nine in the fourth line hesitates to advance or retreat, and the upper nine is overly extreme. Among the six lines, only the second and fifth lines are truly 'favorable for encountering a great person'. Zheng Xuan explains according to the three elements: the second line belongs to the earth element, and the ground above is called 'field', hence it is called 'in the field'. Gan Bao still explains according to the trigram energy and historical events: when yang energy reaches the second line, it corresponds to the twelfth month, coming from the hexagram 'Approaching'; the second line represents the ground, and the field is on the ground and is the place where human labor is applied. Yang energy is about to spread, the sage is about to emerge, this line corresponds to the day when King Wen was released and left Youli, hence it is said 'favorable for encountering a great person'.

九三：君子終日乾乾，夕惕，若厲，無咎。鄭玄曰：三於三才為人道。有乾德而在人道，君子之象。虞翻曰：謂陽息至三，二變成離。離為日，坤為夕。荀爽曰：日以喻君。謂三居下體之終，而為之君，承乾行乾，故曰“乾乾”。夕惕以喻臣。謂三臣於五，則疾修柔順，危去陽行，故曰“無咎”。

The line statement of the third line says: A gentleman is diligent all day without rest, and remains vigilant even at dusk, as if there were danger, thus avoiding blame. Zheng Xuan explained according to the three realms: the third line belongs to the human realm, possessing the strong and vigorous virtue of Qian and occupying the position of the human realm, which is the symbol of a gentleman. Yu Fan explained according to the growth of yang energy and the change of lines: yang energy grows to the third line, at which point the second line changes and the lower trigram becomes Li. Li represents the sun, and Kun represents dusk, hence the line statement mentions 'all day' and 'vigilance at dusk'. Xun Shuang explained using the rising of Qian and the descending of Kun: the sun symbolizes the sovereign, and the third line is at the end of the lower trigram, acting as the sovereign of the lower trigram, continuing and promoting the way of Qian, hence 'Qian Qian'. 'Vigilance at dusk' symbolizes ministers, and since the third line is in relation to the ninth line of the fifth, it must urgently cultivate gentleness and remove dangerous aggressive behavior, hence 'no blame'.

干寶曰：爻以氣表，繇以龍興，嫌其不關人事，故著君子焉。陽在九三，正月之時，自泰來也。陽氣始出地上，而接動物。人為靈，故以人事成天地之功者，在於此爻焉。故君子以之憂深思遠，乾夕匪懈。仰憂嘉會之不序，俯懼義和之不逮。反覆天道，謀始反終。故曰“終日乾乾”。此蓋文王反國大理其政之日也。凡無咎者，憂中之喜，善補過者也。文恨早耀，文明之德，以蒙大難，增修柔順，以懷多福，故曰“無咎”矣。

Ganbao said: The lines are expressed through the movement of yin and yang energy. The statements of the hexagram lines also use the image of a dragon to begin with, fearing that readers might think it has nothing to do with human affairs, so they specially mention "the gentleman." When yang energy reaches the third line, it is exactly at the beginning of the year, coming from the hexagram Tai. At this time, yang energy begins to emerge from the ground and comes into contact with active creatures; humans are the most intelligent beings among all things, so the accomplishment of heaven and earth's achievements falls upon this line. Therefore, the gentleman worries deeply, and from morning to night does not slack off: looking up he worries that the auspicious opportunity is not in order, looking down he fears that the official in charge of the calendar and righteousness cannot keep up with the heavenly timing; repeatedly investigating the way of heaven, planning the beginning and reviewing the end, so it says "all day long diligent and striving." This is probably the time when King Wen returned to his country and vigorously reformed the government. Any mention of "no blame" is about having joy within the worries, and the meaning of being good at making up for mistakes. King Wen regretted that his brilliance was revealed too early, suffering great difficulties due to his civil virtue, so he further cultivated gentleness and compliance to attract many blessings, hence saying "no blame."

九四：或躍在淵，無咎。崔覲曰：言君子進德修業，欲及於時。猶龍自試躍天，疑而處淵。上下進退，非邪離群。故“無咎”。干寶曰：陽在九四，二月之時，自大壯來也。四虛中也。躍者，暫起之言，既不安於地，而未能飛於天也。四，以初為應。淵，謂初九甲子，龍之所由升也。或之者，疑之也。此武王舉兵孟津，觀釁而退之爻也。守柔順，則逆天人之應；通權道，則違經常之教。故聖人不得已而為之，故其辭疑矣。

The statement of the fourth line says: "It may leap up, or remain in the abyss, without blame." Cui Jin explains: This refers to the gentleman cultivating virtue and managing his affairs, hoping to seize the right opportunity. It is like a dragon testing itself by leaping toward the sky, yet hesitating and retreating to the abyss. Moving up and down, advancing and retreating, it does not take a wrong path or abandon its kind, hence "without blame." Gan Bao further interprets this in accordance with the principles of the hexagram, the stem assignment system, and historical events: When the yang energy reaches the fourth line, it corresponds to the second month, coming from the hexagram Zhi Zhuang. The fourth line is located below the upper trigram and in the middle of an empty space. "Leap" refers to a temporary rise, neither content to stay on the ground nor able to fly up to the sky. The fourth line corresponds to the first line, and "abyss" refers to the first line, which is Jiazi, the starting point for the dragon's ascent. "Or" indicates hesitation and indecision. This line precisely reflects King Wu's gathering of troops at Mengjin, observing the opportunity and then withdrawing. If one clings solely to yielding, it goes against the will of heaven and people; if one changes and adapts, it violates the teachings of the established way. Therefore, the sage was forced to act in this way, and the tone of the line statement carries hesitation.

九五：飛龍在天，利見大人。鄭玄曰：五於三才為天道。天者，清明無形，而龍在焉，飛之象也。虞翻曰：謂四已變，則五體離。離為飛，五在天，故“飛龍在天，利見大人”也。謂若庖犧觀象於天，造作八卦，備物致用，以利天下，故曰“飛龍在天”。天下之所利見也。干寶曰：陽在九五，三月之時，自夬來也。五在天位，故曰“飛龍”。此武王克紂正位之爻也。聖功既就，萬物既睹，故曰“利見大人”矣。

The Line Statement of the fifth line says: "The dragon flies in the sky, it is advantageous to see a great person." Zheng Xuan explained according to the principle of the three elements: the fifth line belongs to the heavenly position; the sky is clear and formless, and the dragon flies within it, which is the image of "flying." Yu Fan explained according to the change of lines: the ninth line in the fourth position has already changed into a yin line, so the upper trigram becomes Li (Fire), and Li represents flying. The fifth line is in the heavenly position, so it says "the dragon flies in the sky, it is advantageous to see a great person." This is like Fuxi observing celestial phenomena and creating the Eight Trigrams, completing objects and promoting their use to benefit the world, hence "the dragon flies in the sky"—all people benefit by seeing him. Gan Bao explained according to the concept of the卦气 (trigram climate) and historical events: when yang energy reaches the fifth line, it corresponds to the third month, coming from the卦夬 (Gua Dui). The fifth line is in the position of the Son of Heaven, so it says "the dragon." This line precisely reflects King Wu's conquest of the Shang King Zhou and his establishment as the Son of Heaven: the achievements of the sage have been completed, and all things are able to look up to him, hence "it is advantageous to see a great person."

上九：亢龍有悔。王肅曰：窮高曰亢。知進忘退，故“悔”也。干寶曰：陽在上九，四月之時也。亢，過也。乾體既備，上位既終。天之鼓物，寒暑相報；聖人治世，威德和濟；武功既成，義在止戈。盈而不反，必陷於“悔”。案：以人事明之，若桀放於南巢，湯有慚德，斯類是也。

The line statement of the Upper Ninth line says: A dragon that rises too high will have regret. Wang Su said: When something is high to the extreme, it is called "kang," which means only knowing to advance and forgetting to retreat, hence there is "regret." Gan Bao said: When the yang energy reaches the Upper Ninth line, it is exactly in the fourth month. "Kang" means excess. The six lines of the Qian hexagram have already been fully established, and the upper position has reached its limit. Heaven moves all things, with cold and heat alternating; the sage governs the world, with authority and benevolence combined and balanced. After the military achievements are completed, the principle lies in ceasing warfare. When fullness is not known to return, it will certainly lead to "regret." Li Dingzuo's commentary says: Using human affairs as an example, it is like King Jie being exiled to Nanchao and King Tang thus feeling ashamed, which belongs to this category.

用九：見群龍無首，吉。劉瓛曰：總六爻純陽之義，故曰“用九”也。王弼曰：九，天之德也。能用天德，乃見群龍之義焉。夫以剛健而居人之首，則物之所不與也。以柔順而為不正，則佞邪之道也。故乾吉在無首，坤利在永貞矣。

The words of "Use of the Nine" say: A group of dragons appears, none taking the lead, which is auspicious. Liu Huan said: This summarizes the meaning of all six yao being pure yang, hence it is called "Use of the Nine." Wang Bi said: Nine represents the virtue of Heaven. Only by employing the virtue of Heaven can one understand the meaning of the group of dragons. Relying on strength and vigor to take the lead among others is something people are unwilling to follow; being overly gentle yet unable to maintain uprightness becomes the path of flattery and wickedness. Therefore, the auspiciousness of the Qian hexagram lies in not taking the lead, and the benefit of the Kun hexagram lies in maintaining uprightness over a long period.

彖曰：劉瓛曰：彖者，斷也，斷一卦之才也。大哉乾元，《九家易》曰：陽稱大。六爻純陽，故曰“大”。乾者純陽，眾卦所生，天之象也。觀乾之始，以知天德，惟天為大，惟乾則之，故曰“大哉”。元者，氣之始也。

The Commentary on the Judgment says -- Liu Wan first explains the title: "Tu" means to determine, to determine the nature of a hexagram. The Commentary on the Judgment begins by saying: How great is the Creative Power of Heaven! The Nine Schools' Commentary explains that yang is called "great," and since the hexagram of Heaven has all six lines as yang, it is called "great." Heaven is pure yang, the source from which all other hexagrams arise, and it represents the image of Heaven. Observing the beginning of Heaven reveals the virtue of Heaven; only Heaven is great, and only the hexagram of Heaven can emulate it, hence the exclamation "How great indeed." "Yuan" refers to the beginning of qi.

萬物資始，荀爽曰：謂分為六十四卦，萬一千五百二十冊，皆受始於乾也。冊取始於乾，猶萬物之生稟於天。乃統天。《九家易》曰：乾之為德，乃統繼天道，與天合化也。雲行雨施，品物流形。虞翻曰：已成既濟，上坎為雲，下坎為雨，故“雲行雨施”。乾以雲雨，流坤之形，萬物化成，故曰“品物流形”也。

The Commentary on the Judgment says: All things rely on the Primordial Power of Heaven to begin. Xun Shuang explained from the perspective of divination: The divining stalks are divided into the sixty-four hexagrams, totaling eleven thousand five hundred twenty stalks, all beginning with the hexagram Qian; the number of stalks starts with Qian, just as all things receive their origin from Heaven. The Commentary on the Judgment says: Qian governs the way of Heaven. The Nine Schools' Commentary on the Book of Changes says: The virtue of Qian is precisely to govern and carry forward the way of Heaven, merging with Heaven to bring about generation and transformation. The Commentary on the Judgment says: Clouds flow, rain falls, and all things take form. Yu Fan explained according to the transformation of hexagrams: The transformation of Qian and Kun has formed the hexagram Ji Ji. In this hexagram, the upper trigram Kan represents clouds, and the lower trigram Kan represents rain, so it is said, "Clouds flow and rain descend." Qian uses clouds and rain to nourish, allowing the form of Kun to spread, thus all things are transformed and generated, so it is said, "All things take form."

大明終始，荀爽曰：乾起坎，而終於離。坤起於離，而終於坎。離坎者，乾坤之家，而陰陽之府，故曰“大明終始”也。六位時成，荀爽曰：六爻隨時而成乾。時乘六龍以御天。侯果曰：大明，日也。六位，天地四時也。六爻效彼而作也。大明以晝夜為終始，六位以相揭為時成。言乾乘六氣而陶冶變化，運四時而統御天地，故曰“時乘六龍以御天”也。故《乾鑿度》曰：“日月終始萬物”，是其義也。

The Commentary on the Judgment says: The brightness of the sun pervades from beginning to end. Xun Shuang says: The trigram Qian begins with Kan and ends with Li, while the trigram Kun begins with Li and ends with Kan; Li and Kan are the destinations of Qian and Kun, and also the repositories of yin and yang, hence it is said "great brightness from beginning to end." The Commentary on the Judgment says: The six lines of the hexagram are arranged according to the sequence of time. Xun Shuang says: The six lines follow the sequence of time to manifest the way of Qian. The Commentary on the Judgment says: Following the time, six dragons are driven to govern the heavenly way. Hou Guo explains: "Great brightness" refers to the sun, "six positions" refer to heaven and earth and the four seasons, and the six lines are made in accordance with them. The sun begins and ends with day and night, and the six positions are formed by successive succession of time. This means that Qian rides upon the six energies and transforms and shapes things, rotates the four seasons and governs heaven and earth, hence it is said "time rides upon six dragons to govern heaven." Therefore, the "Qian Zao Du" says "the sun and moon cause all things to have a beginning and an end," which is exactly this meaning.

乾道變化，各正性命。保合大和，乃利貞。首出庶物，萬國咸寧。劉瓛曰：陽氣為萬物之所始，故曰“首出庶物”。立君而天下皆寧，故曰“萬國咸寧”也。《象》曰：案：象者，象也，取其法象卦爻之德。天行健，何妥曰：天體不健，能行之德健也。猶如地體不順，承弱之勢順也。所以乾卦獨變名為健者。宋衷曰：晝夜不懈，以健詳其名。餘卦各當名，不假於詳矣。

The Commentary on the Judgment says: The principle of Heaven operates and transforms, enabling all things to maintain their proper nature and destiny; by preserving and gathering the great harmony, there is benefit and correctness; it leads all things, thus bringing peace to all nations. Liu Huan says: Yang energy is the origin of all things, so it is said "leading all things"; establishing a sovereign brings peace to the world, so it is said "all nations are at peace." The Image Commentary says—Li Dingzuo adds: "Image" means taking the image, referring to taking the example of the virtues of the hexagram lines. The Image Commentary says: The movement of Heaven is strong and vigorous. He Tuosays: The form of Heaven itself is not vigorous, but its virtue of movement is called vigorous; just as the form of Earth itself is not smooth, but its virtue of bearing the soft and weak is called smooth. Therefore, among the sixty-four hexagrams, only the hexagram Qian is given a separate name called "Vigorous." Song Zhong adds: Because the day and night continuously rotate without ceasing, the term "Vigorous" is used to explain the meaning of Qian; the names of the other hexagrams are already appropriate, so there is no need for further explanation.

君子以自強不息。虞翻曰：君子謂三。乾健，故強。天一日一夜過周一度，故自強不息。老子曰：自勝者強。干寶曰：言君子通之於賢也。凡勉強以進德，不必須在位也。故堯舜一日萬機，文王日昃不暇食，仲尼終夜不寢，顏子欲罷不能，自此以下，莫敢淫心舍力。故曰“自強不息”矣。

The Image Commentary says: The gentleman therefore exerts himself continuously without ceasing. Yu Fan says: The term "gentleman" here refers to Nine in the Third. The nature of Qian is strong and vigorous, so it is called "strong." The sky completes more than one full rotation in a day and night, so it is said "self-strengthening without ceasing." The Tao Te Ching says "one who can overcome oneself is called strong." Gan Bao says: This refers to the gentleman applying the way of Qian to the virtuous person. Those who strive to enhance their virtue do not necessarily have to hold an official position. Therefore, Yao and Shun handled over ten thousand affairs a day, King Wen worked until the sun set and still had not time to eat, Confucius stayed up all night, and Yan Hui could not even stop thinking. From those below, no one dares to indulge their will or abandon effort, so it is said "self-strengthening without ceasing."

潛龍勿用，陽在下也。荀爽曰：氣微位卑，雖有陽德，潛藏在下，故曰“勿用”也。見龍在田，德施普也。荀爽曰：見者，見居其位。田，謂坤也。二當升坤五。故曰“見龍在田”。大人，謂天子。見據尊位，臨長群陰，德施於下，故曰“德施普也”。終日乾乾，反復道也。虞翻曰：至三體復，故“反復道”，謂否泰反其類也。

The Image Commentary says: "A hidden dragon does not act," because the yang energy is still below. Xun Shuang says: The energy is still weak, and the position is low, although it possesses yang virtue, it remains hidden below, hence it is said "do not act." The Image Commentary says: "A dragon appears in the field," indicating that virtue is widely spread. Xun Shuang still uses the theory of the乾 rising and the坤 descending: "Appear" means to manifest and occupy the position; "field" refers to the坤, and the Nine in the Second should ascend to the five position of the坤, hence it is said "a dragon appears in the field." "Great man" refers to the Son of Heaven, who manifests and occupies the exalted position, ruling over all the yin lines, and virtue is extended to the lower regions, hence it is said "virtue is widely spread." The Image Commentary says: "All day long the dragon toils," meaning it moves repeatedly along the correct path. Yu Fan says: The yang energy reaches the third line, and the lower trigram becomes the《复》, hence it is said "reversing the path," which refers to the mutual reversal of the《否》 and 《泰》 hexagrams, each returning to its own category.

或躍在淵，進無咎也。荀爽曰：乾者，君卦。四者，陰位。故上躍居五者，欲下居坤初，求陽之正。地下稱淵也。陽道樂進，故曰“進無咎也”。飛龍在天，大人造也。荀爽曰：飛者，喻無所拘。天者，首事造制。大人造法，見居天位，聖人作為萬物睹，是其義也。亢龍有悔，盈不可久也。《九家易》曰：陽當居五，今乃居上，故曰“盈”也。亢極失位，當下之坤三，故曰“盈不可久”，若太上皇者也。下之坤三，屈為諸侯，故曰“悔”者也。

The Image Commentary says: "Or leaping in the abyss, advancing has no fault." Xun Shuang followed the idea that Qian rises and Kun descends: Qian is the king's hexagram, and the fourth position is a yin position, so nine in the fourth position leaps upward to the fifth position, to allow the original yin line above to descend to the first position of Kun, each seeking the proper position of yang; the earth is called "abyss." The way of yang is joyful in advancing, hence "advancing has no fault." The Image Commentary says: "Flying dragon in the heavens, is the great man initiating great deeds." Xun Shuang said: "Flying" symbolizes freedom from restraint, "heavens" is the place of original creation; the great man establishes laws and regulations, appears and resides in the heavenly position, which fits the meaning of "the sage arises and all things look up to him." The Image Commentary says: "Exalted dragon with regret, is fullness that cannot last long." The Nine Schools' Commentary says: Yang should be in the fifth position, but now it is in the upper position, hence "fullness"; exalted to the extreme and losing position, it should descend to the third position of Kun, hence "fullness cannot last long," like the retired former emperor. Descending to the third position of Kun, humbling oneself to be a feudal lord, hence "regret."

用九，天德不可為首也。宋衷曰：用九，六位皆九，故曰“見群龍”。純陽則天德也。萬物之始，莫能先之，不可為首。先之者凶，隨之者吉，故曰“無首，吉”。《文言》曰：劉瓛曰：依文而言其理，故曰“文言”。姚信曰：乾坤為門戶。文說乾坤，六十二卦皆放焉。

The Image Commentary says: "Use of the nine," the Heavenly Virtue cannot be placed first. Song Zhong says: The term "use of the nine" refers to all six lines being nines, thus saying "seeing a group of dragons"; pure yang is the Heavenly Virtue. It is the beginning of all things, and no one can precede it, hence it cannot be first; those who precede it are凶, and those who follow it are吉, thus saying "no first,吉." The Wenyan says—Liu Han explains the title: following the text of the hexagram lines to explain the meaning, hence it is called "Wenyan." Yao Xin says: The Qian and Kun hexagrams are the gateways of the Book of Changes, and the Wenyan specifically explains Qian and Kun; the other sixty-two hexagrams can be inferred accordingly.

元者，善之長也。《九家易》曰：乾者，君卦也。六爻皆當為君，始而大通，君德會合，故元為“善之長也”。亨者，嘉之會也。《九家易》曰：通者，謂陽合而為乾。眾善相繼，故曰“嘉之會也”。利者，義之和也。荀爽曰：陰陽相合，各得其宜，然後利矣。貞者，事之幹也。荀爽曰：陰陽正而位當，則可以乾舉萬事。

The Wenyan says: "Yuan" is the leader of all good things. The Jiujia Yi says: Qian is the king hexagram, and all six lines should be regarded as kings. At the beginning, it is greatly open and unobstructed. The virtue of the king is embodied here, so "Yuan" is "the leader of good things." The Wenyan says: "Heng" is the convergence of good things. The Jiujia Yi says: "Being open" refers to the convergence of yang energy to form Qian, with many good deeds following one after another, so it is called "the convergence of good things." The Wenyan says: "Li" is the harmony of principles and righteousness. Xun Shuang says: When yin and yang are properly matched and each finds its proper place, then there is benefit. The Wenyan says: "Zhen" is the mainstay of doing things. Xun Shuang says: When yin and yang are upright and the lines are in proper positions, then one can take the lead in accomplishing all things.

君子體仁，足以長人；何妥曰：此明聖人則天，合五常也。仁為木，木主春，故配元為四德之首。君子體仁，故有長人之義也。嘉會，足以合禮；何妥曰：禮是交接會通之道，故以配通。五禮有吉凶賓軍嘉，故以嘉合於禮也。利物，足以和義；何妥曰：利者，裁成也。君子體此利以利物，足以合於五常之義。貞固，足以幹事。何妥曰：貞，信也。君子貞正，可以委任於事。故《論語》曰：敬事而信，故幹事而配信也。

The Wenyan says: A gentleman who practices benevolence can become the leader of the people. Hetuo says: This indicates that the sage takes the heavens as a model and matches it with the five constants. Benevolence belongs to wood, and wood represents spring, so it is matched with "origin" (Yuan), the first of the four virtues; a gentleman who practices benevolence thus has the meaning of being a leader of people. The Wenyan says: A harmonious union is sufficient to conform to ritual. Hetuo says: Ritual is the principle of connection and communication, so it is matched with "smoothness and success" (Xing); the five types of ritual are divided into auspicious, calamitous, guest, military, and joyous, so "joyous" (Jia) is used to match ritual. The Wenyan says: Making all things benefit is sufficient to conform to righteousness. Hetuo says: "Benefit" refers to the act of making decisions and benefiting, so a gentleman who practices this kind of benefit to benefit all things is sufficient to conform to the virtue of righteousness among the five constants. The Wenyan says: Upholding firmness and correctness is sufficient to be the master of affairs. Hetuo says: "Zhen" means trustworthiness, so a gentleman who maintains correctness can be entrusted with affairs; therefore, the Analects says "serious in handling affairs and trustworthy," hence "handling affairs" is matched with trustworthiness.

案：此釋非也。夫在天成象者，乾元、亨、利、貞也。言天運四時，以生成萬物。在地成形者，仁、義、禮、智、信也。言君法五常，以教化於人。元為善長，故能體仁。仁主春生，東方木也。亨為嘉會，足以合禮。禮主夏養，南方火也。利為物宜，足以和義。義主秋成，西方金也。貞為事乾，以配於智。智主冬藏，北方水也。故孔子曰：仁者樂山，智者樂水，則智之明證矣。不言信者，信主土，而統屬於君。故中孚云：信及豚魚，是其義也。若首出庶物，而四時不忒者，乾之象也。厚德載物，而五行相生者，土之功也。土居中宮，分王四季，亦由人君無為皇極，而奄有天下。水火金木，非土不載。仁義禮智，非君不弘。信既統屬於君，故先言乾。而後不言信，明矣。

Li Dingzuo commented that Hetuo's explanation of matching "Zhen" with "Xin" is incorrect. In the heavens, the principles of Yuan, Heng, Li, and Zhen belong to Qian, representing the heavenly phenomena of the operation of the heavens and the generation of all things through the four seasons. On earth, the forms of Ren, Yi, Li, Zhi, and Xin represent the virtues of the ruler who follows the five constants to educate the people. Yuan is the origin of all goodness, thus embodying Ren; Ren governs the spring season of growth, belonging to the east and wood. Heng signifies harmonious union, sufficient for Li; Li governs the summer season of growth, belonging to the south and fire. Li enables things to be in their proper place, sufficient for Yi; Yi governs the autumn season of maturity, belonging to the west and metal. Zhen is the backbone of affairs, thus belonging to Zhi; Zhi governs the winter season of storage, belonging to the north and water. Therefore, Confucius said, "The benevolent person loves mountains, the wise person loves water," which is clear evidence that Zhen is paired with Zhi. The reason "Xin" is not mentioned is that Xin belongs to the earth, and the earth is subordinate to the ruler. Thus, the hexagram Zhongfou says, "Trustworthiness extends even to a piglet and a fish," which is exactly this meaning. The one that leads all things and ensures the four seasons proceed without error is the heavenly phenomenon of Qian. The deep virtue that supports all things and ensures the continuous generation of the five phases is the function of the earth. The earth resides in the central palace, ruling over the four seasons in turn, just as the ruler establishes the great central principle through non-action, thus possessing the whole world. Without the earth, water, fire, metal, and wood have no support; without the ruler, Ren, Yi, Li, and Zhi cannot be promoted. Since Xin is subordinate to the ruler, the explanation first discusses Qian and then does not mention Xin separately, and the reasoning is clear.

君子行此四德者，故曰：乾，元、亨、利、貞。干寶曰：夫純陽，天之精氣。四行，君之懿德。是故乾冠卦首，辭表篇目，明道義之門在於此矣，猶春秋之備五始也。故夫子留意焉。然則體仁正已，所以化物；觀運知時，所以順天；氣用隨宜，所以利民；守正一業，所以定俗也。亂則敗禮其教淫；逆則拂時，其功否；錯則妨用，其事廢；忘則失正，其官敗。四德者，文王所由興。四愆者，商紂所由亡。

The Wenyan says: A gentleman practices these four virtues, hence it is said, "Qian, Yuan, Heng, Li, Zhen." Ganbao said: Pure yang is the vital energy of heaven, and these four movements, Yuan, Heng, Li, Zhen, are the virtues of a ruler. Therefore, the Qian hexagram comes first among the sixty-four hexagrams, and its hexagram statement is used as the heading, indicating the gateway to the Way. Just as the Spring and Autumn Annals contain the five beginnings, Confucius paid special attention to it. Thus, embodying benevolence and rectifying oneself is used to cultivate all things; observing fate and understanding the times is used to conform to heaven; regulating energy according to circumstances is used to benefit the people; maintaining sincerity and focusing on one's duties is used to stabilize customs. Conversely, disorder leads to the collapse of rites and the excess of education; rebellion leads to the defiance of the times and the failure of achievements; confusion leads to the obstruction of application and the abandonment of affairs; forgetting leads to the loss of the right path and the collapse of official duties. These four virtues were the means by which King Wen rose to prominence; these four failings were the causes of King Zhou's downfall.

初九曰：潛龍勿用，何謂也？何妥曰：夫子假設疑問也。後五爻皆放此也。子曰：龍德而隱者也。何妥曰：此直答言聖人有隱顯之龍德。今居初九窮下之地，隱而不見，故云“勿用”矣。不易世，崔覲曰：言據當潛之時，不易乎世而行者，龍之德也。不成名。鄭玄曰：當隱之時，以從世俗，不自殊異，無所“成名”也。

The Wenyan asks: The line statement of the first line, "The dragon is hidden and not used," what does it mean? Hetuo says: This is a question assumed by Confucius, and the following five lines are all modeled after this format. Confucius answers: This refers to a person who possesses the virtue of the dragon but remains hidden. Hetuo says: This is a direct answer, stating that the sage possesses the virtue of the dragon, which can be hidden or revealed; now he is in the first line, the lowest position, hidden and not revealed, hence it is said "not used." The Wenyan says: Not changed by the world. Cui Jin says: This refers to the time when one should remain hidden; not changing one's conduct with the world, is precisely the virtue of the dragon. The Wenyan says: Not seeking to achieve fame. Zheng Xuan says: When one is in the state of concealment, one follows the world, does not claim to be special, so there is no talk of "achieving fame."

遁世無悶，崔覲曰：道雖不行，達理“無悶”也。不見是而無悶。崔覲曰：世人雖不已是，而已知不違道，故“無悶”。樂則行之，憂則違之，虞翻曰：陰出初震，為樂為行，故“樂則行之”。坤死稱憂，隱在坤中，遁世無逆流，故“憂則違之”也。確乎其不可拔，潛龍也。虞翻曰：確，剛貌也。乾剛潛初，坤亂於上。君子弗用，隱在下位。確乎難拔，潛龍之志也。

The Wenyan says: To retreat from the world and live in seclusion without being troubled. Cui Jin says: Although one's principles may not be accepted, one understands the way of things, hence "not being troubled." The Wenyan says: Even if not praised by others, one is not troubled. Cui Jin says: Although the world does not acknowledge oneself, one knows that one has not deviated from the right path, hence "not being troubled." The Wenyan says: Do what brings joy and avoid what brings sorrow. Yu Fan explains by the change of lines: A yin line withdraws, and the first line becomes Zhen, which represents joy and action, hence "do what brings joy." The坤 represents mourning and sorrow, and yang is hidden within坤, retreating from the world without opposing the current, hence "avoid what brings sorrow." The Wenyan says: Being firm and unshakable, this is the hidden dragon. Yu Fan says: "Sure" means being strong and resolute. The yang of Qian is hidden in the first position, while the yin of Kun disturbs above. The gentleman is not appointed, retreating to a lower position, firm and unshakable, which is the 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。虞翻曰：中下之中，二非陽位，故明言能“正中”也。庸言之信，荀爽曰：處和應坤，故曰“信”。庸行之謹。《九家易》曰：以陽居陰位，故曰“謹”也。庸，常也。謂言常以信，行常以謹矣。閒邪存其誠，宋衷曰：閒，防也。防其邪而存誠焉。二在非其位，故以“閒邪”言之。能處中和，故以“存誠”言之。

The Wenyan asks: The statement of the second line, "Seeing a dragon in the field, advantageous to see a great man," what does it mean? Confucius answers: This refers to someone who possesses the virtue of the dragon and resides in the proper and central position. Yu Fan says: The second line is only the center of the lower trigram, originally not the position suitable for a yang line, so it specially emphasizes that it can be "proper and central." The Wenyan says: Ordinary words are trustworthy. Xun Shuang says: The second line is in a harmonious place and corresponds to the earth trigram above, so it is called "trustworthy." The Wenyan says: Ordinary actions are cautious. The Jiujia Yi says: A yang line residing in a yin position, so it is called "cautious." "Yong" means ordinary, indicating that words are always trustworthy and actions are always cautious. The Wenyan says: Preventing evil and preserving sincerity. Song Zhong says: "Xian" means prevention, preventing evil and preserving sincerity. The second line is not in its proper yang position, so it uses "xian xie" to describe it; it can also be in the middle and harmonious, so it uses "cun cheng" to describe it.

善世而不伐，《九家易》曰：陽升居五，處中居上，始以美德利天下。不言所利，即是不伐。故老子曰：上德不德，是以有德。此之謂也。德博而化。荀爽曰：處五據坤，故“德博”。群陰順從，故物“化”也。《易》曰：見龍在田，利見大人，君德也。虞翻曰：陽始觸陰，當升五為君。時舍於二，宜利天下。直方而大德，無不利。明言君德，地數始二。故稱“易曰”。

The Wenyan says: Good virtue spreads throughout the world without self-praise. The Jiujia Yi explains according to the idea of the Qian trigram rising and the Kun trigram descending: the yang line ascends to the fifth position, occupying the center and the upper position, beginning to use virtue to benefit the world; not claiming the benefits one has provided is not boasting. Therefore, the Laozi says, "True virtue does not consider itself virtuous, thus it is truly virtuous," referring to this very idea. The Wenyan says: Virtue is broad and can nurture all things. Xun Shuang says: The Nine Two is in the fifth position and occupies the body of the Kun trigram, thus "broad virtue"; all the yin lines are obedient, thus all things are "nurtured." The Wenyan cites the Yi as saying: "Seeing the dragon in the field, it is advantageous to meet a great person," which represents the virtue of the sovereign. Yu Fan says: Yang energy begins to interact with the yin lines, should ascend to the fifth position to become the ruler; at this moment, it temporarily stays in the second position, which is most suitable for benefiting the world. The virtue of the Kun trigram is upright, square, and vast, so there is no disadvantage; here it clearly refers to the virtue of the sovereign, because the earth's numbers start from two, so it specially cites "the Yi says."

九三曰：君子終日乾乾，夕惕若，厲，無咎。何謂也？子曰：君子進德修業。虞翻曰：乾為德，坤為業，以乾通坤，謂為“進德修業”。宋衷曰：業，事也。三為三公，君子處公位，所以“進德修業”也。忠信，所以進德也。翟玄曰：忠於五，所以修德也。崔覲曰：推忠於人，以信待物，故其德日新也。

The Wenyan asks: The line statement of the third line, "The superior man toils day and night, remains vigilant even at night, and though in danger, incurs no blame," what does it mean? Confucius answers: The superior man advances his virtue and cultivates his undertakings. Yu Fan interprets it by combining the images of Qian and Kun: Qian represents virtue, Kun represents undertakings, and using Qian to connect with Kun is called "advancing virtue and cultivating undertakings." Song Zhong explains from the perspective of official positions: "Undertaking" refers to government affairs; the third line corresponds to the position of the Three Grand Ministers, so the superior man in the position of the Three Grand Ministers should "advance virtue and cultivate undertakings." The Wenyan says: Loyalty and sincerity are used to advance virtue. Zhai Xuan says: The ninth line three shows loyalty to the ninth line five, thus being able to cultivate virtue. Cui Jin says: Extending loyalty to others and treating external things with sincerity, thus virtue is renewed day by day.

修辭立其誠，所以居業也。荀爽曰：修辭謂“終曰乾乾”。立誠，謂“夕惕若厲”。居業，謂“居三”也。翟玄曰：居三修其教令，立共誠信，民敬而從之。知至至之，可與言幾也。翟玄曰：知五可至而“至之”，故可與行幾微之事也。知終終之，可與存義也。姚信曰：知終者，可以知始終。終謂三也。義者，宜也。知存知亡，君子之宜矣。

The Wenyan says: Cultivating speech and establishing sincerity is used to maintain achievements. Xu Shuang explained each line: "Cultivating speech" refers to "remaining diligent day and night," "establishing sincerity" refers to "remaining vigilant as if in danger," and "residing in achievement" refers to the third position. Zhai Xuan said: Residing in the third position and cultivating clear orders and establishing sincerity, the people will respect and obey. The Wenyan says: Knowing where to go and actually arriving there, such a person can be discussed about subtle matters. Zhai Xuan said: Knowing the five positions where one can arrive and actually arriving there, thus one can engage in subtle matters. The Wenyan says: Knowing where to stop and actually stopping there, such a person can be entrusted with upholding righteousness. Yao Xin said: Understanding "end," one can comprehend both beginning and end; here "end" refers to the third position. "Righteousness" is appropriateness. Knowing what should be retained and what should be abandoned, this is the appropriate conduct of the gentleman.

崔覲曰：君子，喻文王也。言文王進德修業，所以貽厥武王，至於九五。至於九五，可與進修意合，故言“知至至之”，可與言微也。知天下歸周，三分有二，以服事殷，終於臣道。終於臣道，可與進修意合，故言“知終終之，可與存義”。是故居上位而不驕。虞翻曰：天道三才。一乾而以至三乾成，故為“上”。“夕惕若厲”，故“不驕”也。在下位而不憂。虞翻曰：“下位”謂初。隱於初，憂則違之，故“不憂”。

Ci Jin used historical events to explain these two lines: here, the term "junzi" refers to King Wen. It means that King Wen enhanced his virtue and cultivated his achievements, thus passing on his legacy to King Wu, until he reached the position of Nine in the Fifth. Reaching Nine in the Fifth aligns with the purpose of cultivating virtue and achievements, so it is said "knowing the ultimate and reaching it," which means one can discuss subtle matters with him. King Wen knew that the world was already inclined toward Zhou, and that he already controlled two-thirds of the land, yet he still served the Shang dynasty, ultimately maintaining the role of a loyal subject. Maintaining the role of a loyal subject also aligns with the purpose of cultivating virtue and achievements, so it is said "knowing the end and reaching it, one can uphold righteousness." The Wenyan says: therefore, being in a high position without arrogance. Yu Fan says: the heavenly way divides into three elements, from the first line of Qian to the third line, and thus the trigram is completed, so the third line is considered "upper." Because of "being vigilant in the evening as if in danger," it is said "not arrogant." The Wenyan says: being in a low position without worry. Yu Fan says: "low position" refers to the first line; being in seclusion at the beginning, encountering worry and avoiding it, so "not worried."

故乾乾因其時而惕，雖危無咎矣。王弼曰：惕，怵惕也。處事之極，失時敗廢，懈怠則曠。故“乾乾因其時而惕，雖危無咎”。九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也。荀爽曰：乾者，君卦。四者，臣位也。故欲上躍。居五下者，當下居坤初，得陽正位。故曰：“上下無常，非為邪也”。進退無恆，非離群也。荀爽曰：進，謂居五。退，謂居初。故“進退無恆，非離群也”。

The Wenyan says: Therefore, one remains diligent all day and remains vigilant at all times, even though there is danger, there will be no fault. Wang Bi says: "Tì" means to be cautious and fearful. When one is at the extreme point of a situation, missing the right moment will lead to failure and neglect, and once one becomes careless, things will become neglected, so one should "remain diligent and cautious according to the time, thus even in danger there will be no fault." The Wenyan asks: What does the statement of the fourth line, "or yue zai yuan, wu jiu," mean? Confucius answers: Movement up and down has no fixed pattern, and it is not about going astray. Xun Shuang says: According to the idea that乾 rises and坤 falls,乾 is the king's hexagram, and the fourth position is the minister's position, so the nine in the fourth line wants to leap upward; while the originally located yin line below the fifth position should descend to the first position of坤, each occupying the correct yang position, thus saying "movement up and down has no constant pattern, not going astray." The Wenyan says: Advancing and retreating have no fixed pattern, and it is not about abandoning one's kind. Xun Shuang says: "Advancing" refers to rising to the fifth position, "retreating" refers to descending to the first position, thus saying "advancing and retreating have no constant pattern, not abandoning one's kind."

君子進德修業，欲及時也，故無咎。崔覲曰：至公欲及時濟人，故“無咎”也。九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應。虞翻曰：謂震巽也。庖犧觀變而放八卦，雷風相薄，故“相應”也。張璠曰：天者，陽也。君者，陽也。雷風者，天之聲。號令者，君之聲。明君與天地相應，合德同化，動靜不違也。同氣相求。虞翻曰：謂艮兌山澤通氣，故“相求”也。崔覲曰：方諸與月，同有陰氣，相感則水生。陽燧與日，同有陽氣，相感則火出也。

The Wenyan says: A gentleman cultivates virtue and accomplishes his deeds in order to seize the right moment, thus avoiding blame. Cui Jin says: With a heart of absolute fairness, one seeks to help others in time, hence 'no blame'. The Wenyan asks: What does the line statement 'A dragon soars in the sky, advantageous to see a great man' mean? Confucius answers: The voices of similar things harmonize. Yu Fan interprets the symbolic images of the eight trigrams, saying: This refers to Zhen and Xun; Fuxi observed the changes of myriad things and derived the trigrams, with thunder and wind approaching each other, hence 'harmonize'. Zhang Fan explains from the perspective of a ruler: Heaven is yang, and the ruler is also yang; thunder and wind are the sounds of heaven, and commands are the sounds of the ruler. Thus, a wise ruler harmonizes with heaven and earth, his virtue aligns, his nurturing power is the same, and his actions of movement and stillness do not contradict. The Wenyan says: The breath of similar things seeks each other. Yu Fan says: This refers to Gen and Dui, the breath of mountain and marsh connect, hence 'seek each other'. Cui Jin provides concrete examples: Fangzhu and the moon share yin energy; when they respond to each other, water condenses. Yangsui and the sun share yang energy; when they respond to each other, fire is produced.

水流溼，荀爽曰：陽動之坤而為坎，坤者純陰，故曰“溼”也。火就燥。荀爽曰：陰動之乾而成離，乾者純陽，故曰：“燥”也。虞翻曰：離上而坎下，水火不相射。崔覲曰：決水先流溼，然火先就燥。雲從龍，荀爽曰：龍，喻王者。謂乾二之坤五為坎也。虞翻曰：乾為龍，雲生天，故“從龍”也。風從虎。荀爽曰：虎，喻國君。謂坤五之乾二為巽，而從三也。三者，下體之君，故以喻國君。虞翻曰：坤為虎，風生地，故“從虎”也。

The Wenyan says: Water flows toward damp places. Xun Shuang says, following the idea of the ascending Qian and descending Kun: a yang line moves into Kun to form Kan, and since Kun is entirely yin, it is called 'damp'. The Wenyan says: Fire burns toward dry things. Xun Shuang says: a yin line moves into Qian to form Li, and since Qian is entirely yang, it is called 'dry'. Yu Fan says: Li is above and Kan is below, so water and fire do not interfere with each other. Cui Jin explains from common sense: when you open a water source, the water first flows to the lower damp place; when you light a fire, it first burns the dry things. The Wenyan says: Cloud follows the dragon. Xun Shuang says: the dragon symbolizes the king, referring to the nine in the second line of Qian moving up to the fifth line of Kun to form Kan. Yu Fan says: Qian is the dragon, and cloud arises from heaven, so it is called 'following the dragon'. The Wenyan says: Wind follows the tiger. Xun Shuang says: the tiger symbolizes the king, referring to the six in the fifth line of Kun moving down to the second line of Qian to form Xun, thus following the third line; the third line is the king of the lower trigram, so it is used to symbolize the king. Yu Fan says: Kun is the tiger, and wind arises from the earth, so it is called 'following the tiger'.

聖人作而萬物睹。虞翻曰：睹，見也。聖人則庖犧，合德乾五，造作八卦，以通神明之德，以類萬物之情。五動成離，日出照物皆相見，故曰“聖人作而萬物睹”也。陸績曰：陽氣至五，萬物茂盛，故譬以聖人在天子之位，功成制作，萬物咸見之矣。

The Wenyan says: When the sage arises, all things look up to him. Yu Fan says: "D睹" means to see. This sage models himself after Fuxi, and his virtue harmonizes with the Nine in the Fifth of Qian. He creates the Eight Trigrams to connect with the virtue of the divine and to compare with the actual conditions of all things. When the Nine in the Fifth moves, the upper trigram becomes Li. The sun rises and shines upon all things, so all things can see each other. Therefore, it is said, "When the sage arises, all things see." Lu Ji explains from the perspective of the trigram energies: when the yang energy rises to the fifth position, all things flourish. Therefore, he compares the sage to the ruler of the Son of Heaven: when his achievements are completed and his institutions established, all things look up to him.

本乎天者親上，荀爽曰：謂乾九二，本出於乾，故曰“本乎天”。而居坤五，故曰“親上”。本乎地者親下，荀爽曰：謂坤六五，本出於坤，故曰：“本乎地”。降居乾二，故曰“親下”也。崔覲曰：謂動物親於天之動，植物親於地之靜。則各從其類也。虞翻曰：“方以類聚，物以群分”。“乾道變化，各正性命”。“觸類而長”，故“各從其類”。

The Wenyan says: The origin comes from heaven and is close to the upper. Xun Shuang says: This refers to the Nine in the Second of Qian. It originates from Qian, so it is said "originates from heaven"; and it resides in the fifth position of Kun above, so it is said "close to the upper." The Wenyan says: The origin comes from earth and is close to the lower. Xun Shuang says: This refers to the Six in the Fifth of Kun. It originates from Kun, so it is said "originates from earth"; and it resides in the second position of Qian below, so it is said "close to the lower." Cui Jin explains from the nature of things: animals are close to the movement of heaven, while plants are close to the stillness of earth. The Wenyan says: All things follow their own kind. Yu Fan cites classical texts for explanation: "Places gather according to their kind, things are divided into groups," "The way of Qian moves and transforms, all things are properly endowed with their nature," "By analogy and extension, things grow," so it is said "each follows its own kind."

上九曰：亢龍有悔，何謂也？子曰：貴而無位，荀爽曰：在上，故“貴”。失正，故“無位”。高而無民，何妥曰：既不處九五帝王之位，故“無民”也。夫率土之濱，莫非王臣。既非王位，則民不隸屬也。賢人在下位，荀爽曰：謂上應三，三陽德正，故曰“賢人”。別體在下，故曰“在下位”。而無輔，荀爽曰：兩陽無應，故“無輔”。是以動而有悔也。荀爽曰：升極當降，故有“悔”。

The Wenyan asks: The line statement of the top line, "The dragon soaring high brings regret," what does it mean? Confucius answers: Being in a high position but without a real position. Xun Shuang says: Being at the top, so "exalted"; losing the proper position, so "without position." The Wenyan says: Residing in a lofty place but without the people. Hetuo says: Since not in the position of nine five, the sovereign, so "without people"; all under heaven are the subjects of the sovereign, but since not in the sovereign's position, the people are not subordinate to him. The Wenyan says: The virtuous person is in a low position. Xun Shuang says: This refers to the top line corresponding with nine three, the third line having proper yang virtue, so called "the virtuous person"; the third line belongs to the lower trigram, so called "in a low position." The Wenyan says: Therefore, any action brings regret. Xun Shuang says: Having reached the extreme, it should descend, hence "regret."

潛龍勿用，下也。何妥曰：此第二章，以人事明之。當帝舜耕漁之日，卑賤處下，未為時用，故云“下”。見龍在田，時舍也。何妥曰：此夫子洙泗之日，開張業藝，教授門徒，自非通舍，孰能如此。虞翻曰：二非王位，時暫“舍”也。終日乾乾，行事也。何妥曰：此當文王為西伯之時，處人臣之極，必須事上接下，故言“行事”也。或躍在淵，自試也。何妥曰：欲進其道，猶復疑惑。此當武王觀兵之日，欲以試觀物情也。

The Wenyan says: "A hidden dragon does not act," meaning it is in a low position. Hetuo says: This is the second chapter of the Wenyan, using human affairs to explain. It is equivalent to Yu Shun's time when he was farming and fishing, in a low position and not yet employed by the world, thus called "low." The Wenyan says: "A dragon appears on the field," meaning it is temporarily staying. Hetuo says: This is equivalent to Confucius teaching in the area between Zhu and Si, establishing the six arts and teaching disciples; if one is not accomplished and temporarily stays there, who could do so. Yu Fan, however, explains from the position of the line: the second line is not the throne, but merely a temporary "stay." The Wenyan says: "All day long diligent and vigorous," meaning diligent in action. Hetuo says: This is equivalent to King Wen when he was the Western Duke, at the peak of his position as a minister, needing to serve the king above and attend to the people below, thus called "acting." The Wenyan says: "Sometimes leaping in the deep," meaning self-testing. Hetuo says: Wanting to promote one's own plan but still having doubts; this is equivalent to King Wu's time at Mengjin when he observed the army, wanting to test the people's support or opposition.

飛龍在天，上治也。何妥曰：此當堯、舜冕旒之日，以聖德而居高位，在上而治民也。亢龍有悔，窮之災也。案：此當桀、紂失位之時。亢極驕盈，故致悔恨窮斃之災禍也。乾元用九，天下治也。案：此當三皇五帝禮讓之時。垂拱無為，而天下治矣。

The Wenyan says: A dragon soars in the heavens, meaning to govern in high position. Hetuo says: This is like the time when Yao and Shun wore the ceremonial caps and sashes, relying on their virtue to hold high office and govern the people. The Wenyan says: A dragon reaching its zenith brings regret, meaning that reaching the extreme brings calamity. Li Dingzuo's commentary says: This is like the time when King Jie of Xia and King Zhou of Shang lost their thrones, their arrogance and excess leading to regret and ultimate downfall. The Wenyan says: The use of all nines in Qian, meaning the virtue of the Supreme Ultimate is fully manifested, and the world is governed in order. Li Dingzuo's commentary says: This is like the time of the Three Sovereigns and Five Emperors, when they ruled by virtue, governing with ease and without action, and the world naturally became well-ordered.

王弼曰：此一章全以人事明之也。九，陽也。陽，剛直之物也。夫能全用剛直，放遠善柔，非天下之至治，未之能也。故“乾元用九”，則“正下治也”。夫識物之動，則其所以然之理，皆可知也。龍之為德，不為妄者也。潛而勿用乎？必窮處於下也。見而在田，必以時之通舍也。以爻為人，以位為時，人不妄動，則時皆可知也。文王明夷，則主可知矣。仲尼旅人，則國可知矣。

Wang Bi's general discussion of this chapter says: this chapter entirely uses human affairs to explain. Nine represents Yang, and Yang is a strong and upright thing. One who can fully employ strength and uprightness, and reject the style of being overly soft and flattering to gain favor, can do so only in a time of great peace and order in the world. Therefore, "Qian Yuan uses Nine" can bring the world into order. If one can recognize the direction of things, then the reasons for their being thus can all be known. The virtue of the dragon is not to act recklessly. If it remains hidden and does not act, then it must be in a low position. If it appears in the fields, then it must be temporarily in that position due to the situation. Taking the lines as people and the positions as times, if people do not act recklessly, then the situations can all be understood. King Wen lived in the time of Mingyi, and one can see how the ruler of that time was; Confucius became a traveler in exile, and one can see how the state was.

潛龍勿用，陽氣潛藏。何妥曰：此第三章，以天道明之。當十一月，陽氣雖動，猶在地中，故曰“潛龍”也。見龍在田，天下文明。案：陽氣上達於地，故曰“見龍在田”。百草萌牙孚甲，故曰“文明”。

The Wenyan says: "A hidden dragon does not act," meaning that the yang energy is still concealed. He Tuosaid: This is the third chapter of the Wenyan, using the heavenly way to explain. It corresponds to the eleventh month, where the yang energy has already begun to stir but is still underground, hence called "a hidden dragon." The Wenyan says: "A dragon appears in the field, and the world shines with brightness." Li Dingzuo's commentary says: When the yang energy rises to the surface, it is called "a dragon appears in the field"; when hundred herbs sprout and break through their shells, it is called "civilization."

孔穎達曰：先儒以為九二當太蔟之月，陽氣見地。則九三為建辰之月，九四為建午之月，九五為建申之月，上九為建戌之月，群陰既盛，上九不得言與時偕極。先儒此說，於理稍乖。此乾之陽氣漸生，似聖人漸進，宜據十一月之後，建巳之月已來。此九二爻當建丑建寅之間，於時地之萌牙物有生者，即是陽氣發見之義也。但陰陽二氣，共成歲功。故陰興之時，仍有陽在；陽生之月，尚有陰氣。所以六律六呂，陰陽相關，取象論義，與此不殊也。

Kong Yingda analyzed the old view of previous scholars who matched the yao with the month builder. Earlier scholars believed that the second yao, nine two, corresponds to the month of Taocu, which is the first lunar month, when yang energy begins to appear on the ground. Following this reasoning, nine three corresponds to the month of Jianchen, nine four to the month of Jianwu, nine five to the month of Jianshen, and the top nine to the month of Jianxu. However, by the time of Jianxu, the yin energy has already become dominant, so the top nine cannot be said to 'coincide with the time and reach the extreme'. Therefore, the previous scholars' view is slightly inconsistent with reason. The Qian hexagram discusses the gradual growth of yang energy, just as a sage gradually progresses. It should be calculated from the eleventh lunar month up to the month of Jiansi. In this way, the second yao is exactly between the months of Jianchou and Jianyin, when grass and trees begin to sprout and all things show signs of growth, which is the meaning of yang energy appearing. However, yin and yang energies together complete the work of a year, so when yin energy is strong, yang energy still exists, and when yang energy is active, yin energy still remains. Therefore, the six lu and six lü, with their interweaving of yin and yang, are similar in their symbolic meaning and interpretation.

終日乾乾，與時偕行。何妥曰：此當三月。陽氣浸長，萬物將盛，與天之運俱行不息也。或躍在淵，乾道乃革。何妥曰：此當五月。微陰初起，陽將改變，故云“乃革”也。飛龍在天，乃位乎天德。何妥曰：此當七月。萬物盛長，天功大成，故云“天德”也。亢龍有悔，與時偕極。何妥曰：此當九月。陽氣大衰，向將極盡，故云“偕極”也。

The Wenyan says: "All day long, the乾 is vigorous," meaning to keep pace with the times. Hetuo explained according to the month and yao: this corresponds to the third month, when the yang energy gradually increases, and all things are about to flourish, thus moving in unison with the heavens' continuous progress. The Wenyan says: "Soaring dragon in the abyss, the乾 path thus brings about change." Hetuo said: this corresponds to the fifth month, when the weak yin energy first arises, and the yang energy is about to change, hence "there is a change." The Wenyan says: "Flying dragon in the sky, thus occupying the position of Heavenly Virtue." Hetuo said: this corresponds to the seventh month, when all things flourish greatly, and the function of heaven is fully realized, hence "Heavenly Virtue." The Wenyan says: "Exalted dragon with regret, it is the time of the end of the time." Hetuo said: this corresponds to the ninth month, when the yang energy greatly declines, and is about to reach its end, hence "reaching the extreme."

乾元用九，乃見天則。何妥曰：陽消，天氣之常。天象法則，自然可見。王弼曰：此一章全說天氣以明之也。九，剛直之物，唯乾體能用之。用純剛以觀天，天則可見矣。乾元者，始而亨者也。虞翻曰：乾始開通，以陽通陰，故始通。

The Wenyan says: The creative power of Heaven, through the use of all nines, manifests the principles of Heaven. Hetuo says: The decline of yang is the natural state of the weather; the principles displayed by celestial phenomena can be clearly perceived. Wang Bi's general commentary says: This chapter entirely uses the principles of weather to explain. The number nine represents a strong and upright element, which can only be utilized by the body of Heaven; by observing Heaven with the principle of pure strength, the principles of Heaven can be seen. The Wenyan says: What is meant by the creative power of Heaven is to initiate and to be unobstructed. Yu Fan says: Heaven begins by initiating and being unobstructed, using yang to connect with yin, hence it is said 'beginning to be unobstructed'.

利貞者，性情也。干寶曰：以施化利萬物之性，以純一正萬物之情。王弼曰：不為乾元，何能通物之始。不性其情，何能久行其正。是故始而亨者，必乾元也。利而正者，必性情也。乾始而以美利利天下，虞翻曰：美利謂雲行雨施，品物流形，故“利天下”也。不言所利，大矣哉！虞翻曰：天何言哉！四時行焉，百物生焉，故利者大也。

The Wenyan says: What is meant by "benefit" and "uprightness" is the nature and disposition of all things. Ganbao says: To benefit all things by applying the principle of transformation is to act according to their nature; to maintain uprightness is to correct their actual disposition. Wang Bi says: Without the Qian Yuan, how could one understand the beginning of all things? Without returning disposition to nature, how could one maintain the middle and uprightness for long? Therefore, the one who initiates and connects is certainly Qian Yuan; the one who is beneficial and upright is certainly nature and disposition. The Wenyan says: Qian begins by benefiting the world with its beauty and benefit. Yu Fan says: "Beautiful benefit" refers to the movement of clouds and the descent of rain, the spreading and forming of all things, hence it is said "benefiting the world." The Wenyan says: It does not boast of its own benefit, truly great! Yu Fan cites Confucius' words: What has Heaven said? The four seasons proceed in order, all things grow accordingly, so its benefit is indeed great.

大哉乾乎，剛健中正，純粹精也。崔覲曰：不雜曰純，不變曰粹。言乾是純粹之精，故有剛、健、中、正之四德也。六爻發揮，旁通情也。陸績曰：乾六爻發揮變動，旁通於坤；坤來入乾，以成六十四卦，故曰“旁通情也”。時乘六龍，《九家易》曰：謂時之元氣，以王而行，履涉眾爻，是“乘六龍”也。以御天也。荀爽曰：御者，行也。陽升陰降，天道行也。

The Wenyan says: Great is Qian! It is strong, vigorous, central, and upright, possessing pure essence. Cui Jin explains the meaning: "Pure" means not mixed, and "cui" means not changed; thus, Qian possesses the pure essence and has the four virtues of strength, vigor, centrality, and uprightness. The Wenyan says: The six lines of Qian unfold and change, comprehending the nature of all things. Lu Ji explains according to the idea of "pan tongs": The six lines of Qian change and unfold, communicating with Kun; Kun then reverses and enters Qian, thus generating the sixty-four hexagrams, hence it is said "pan tongs qing" (comprehending the nature of things). The Wenyan says: It is used to drive the heavenly way. Xun Shuang says: "Yu" means to move; the rising of yang and the descending of yin is the movement of the heavenly way.

雲行雨施，天下平也。荀爽曰：乾升於坤，曰“雲行”。坤降於乾，曰“雨施”。乾坤二卦，成雨既濟。陰陽和均，和而其正，故曰“天下平”。君子以成德為行，干寶曰：君子之行，動靜可觀，進退可度，動以成德，無所苟行也。日可見之行也。虞翻曰：謂初。乾稱君子。陽出成為上德，雲行雨施則成離，日新之謂上德，故“日可見之行”。

The Wenyan says: Clouds flow and rain descends, bringing peace to the world. Xun Shuang explained according to the movement of Qian ascending and Kun descending: When Qian rises into Kun, it is called "clouds moving"; when Kun descends into Qian, it is called "rain descending." The two trigrams Qian and Kun thus exchange, forming the hexagram Ji Ji, where yin and yang are in harmony, balanced and proper, hence it is said "the world is peaceful." The Wenyan says: The gentleman takes cultivating virtue as the standard for his actions. Guan Bao said: The conduct of the gentleman, whether active or still, is observable; his advancement and retreat follow established norms. Every movement and action is for the cultivation of virtue, without any hasty or careless behavior. The Wenyan says: This refers to actions visible every day. Yu Fan said: This refers to the first line; Qian represents the gentleman, with yang energy emerging to achieve superior virtue. When clouds move and rain descend, it forms Li, and daily renewal is called superior virtue, hence it is said "actions visible every day."

潛之為言也，隱而未見，行而未成，是以君子弗用也。荀爽曰：“隱而未見”，謂居初也，“行而未成”，謂行之坤四。陽居陰位，未成為君。乾者，君卦也。不成為君，故不用也。君子學以聚之，問以辯之，虞翻曰：謂二。陽在二。兌在口；震為言，為講論；坤為文，故“學以聚之，問以辯之”。兌象，君子以朋友講習。

The Wenyan says: What is meant by "qian" (hidden) is being concealed and not yet revealed, acting but not yet accomplished, so the superior man temporarily does not act. Xun Shuang explains each line in sequence: "Hidden and not yet seen" refers to being in the first position, "acting but not yet accomplished" refers to moving to the fourth position of the坤 (Earth) trigram; a yang line in a yin position is still not able to become a ruler. The Qian (Heaven) trigram is the ruler trigram, but it cannot yet become a ruler, so it does not act. The Wenyan says: The superior man accumulates knowledge through learning and distinguishes right and wrong through inquiry. Yu Fan explains by taking the symbolic meaning: this refers to the Nine in the Second line. A yang line in the second position, Dui (Lake) represents the mouth, Zhen (Thunder) represents speech and discussion, Kun (Earth) represents writings, so it is said "learning accumulates it, inquiry distinguishes it," which also corresponds to the Image Commentary of the Dui trigram, which says "the superior man uses friends to discuss and study."

寬以居之，仁以行之。虞翻曰：震為寬，仁為行，謂居寬行仁，德博而化也。《易》曰：見龍在田，利見大人，君德也。虞翻曰：重言君德者，大人善世不伐。信有君德，後天而奉天時，故詳言之。九三：重剛而不中。虞翻曰：以乾接乾，故“重剛”。位非二五，故“不中”也。

The Wenyan says: To live with broad-mindedness and kindness, and to act with benevolence. Yu Fan says: Zhen represents broad-mindedness, and benevolence is action. This means living with broad-mindedness and acting with benevolence, which is the virtue of extensive grace and the ability to nurture. The Wenyan again cites the Yi: "Seeing the dragon in the field, it is advantageous to see the great man," which refers to the virtue of the sovereign. Yu Fan says: The repetition of "sovereign virtue" is because the great man's good deeds extend throughout the world without boasting, indeed possessing the virtue of a sovereign, who acts in accordance with the heavenly timing and carries out the heavenly way, hence the detailed explanation. The Wenyan says: The ninth trigram, the third line, has a yang line overlapping but not occupying the central position. Yu Fan says: The Qian trigram is connected to itself, so it is called "double hardness"; the third line is neither in the second position nor in the fifth position, hence it is said "not in the center."

上不在天，下不在田。何妥曰：上不及五，故云“不在天”。下已過二，故云“不在田”。處此之時，實為危厄也。故乾乾因其時而惕，雖危無咎矣。何妥曰：處危懼之地，而能乾乾懷厲，至夕猶惕，乃得“無咎”矣。九四：重剛而不中，案：三居下卦之上，四處上卦之下，俱非得中，故曰“重剛而不中”也。

The Wenyan says: The nine in the third line is not in the heavenly position, nor in the earthly position. Hetuo says: The nine in the third line cannot reach the fifth position above, hence it is said "not in the heavens"; it has already passed over the second position below, hence it is said "not in the fields." Being in such a position is indeed dangerous and difficult. The Wenyan says: Therefore, one should be diligent all day long and always cautious, thus even though there is danger, there will be no fault. Hetuo says: Being in a dangerous and cautious situation, yet remaining diligent without slack and keeping a mindful attitude, and still being cautious at dusk, one can achieve "no blame." The Wenyan says: The nine in the fourth line has two yang lines overlapping but is not in the central position. Li Dingzuo's commentary says: The third line is at the top of the lower trigram, and the fourth line is at the bottom of the upper trigram; neither is in the central position, hence it is said "double yang but not central."

上不在天，下不在田，中不在人，侯果曰：案下《繫》：易有天道，有地道，有人道，兼三才而兩之，謂兩爻為一才也。初兼二，地也。三兼四，人也。五兼六，天也。四是兼才，非正，故言“不在人”也。故或之。或之者，疑之也。故無咎。虞翻曰：非其位，故疑之也。夫大人者，《乾鑿度》曰：聖明德備，曰“大人”也。

The Wenyan says: It is not in heaven, not in the field, and not in the human position. Hou Guo cites classics as evidence: The Xici Xia says the Book of Changes has the way of heaven, the way of earth, and the way of humanity, combining the three elements and doubling each, meaning that every two lines form one element. The first and second lines form earth, the third and fourth form humanity, and the fifth and top form heaven. Although the nine fourth line is included in the combination of elements, it does not occupy the correct position, hence it is said "not in humanity." The Wenyan says: Therefore the word "or" is used. "Or" means doubt and uncertainty, hence there is no fault. Yu Fan says: The nine fourth line is not in its proper yang position, hence hesitation. The Wenyan says: What is meant by "great person." The Qian Zao Du says: A person who is wise and has a complete virtue is called "great person."

與天地合其德，荀爽曰：與天合德，謂居五也。與地合德，謂居二也。案：謂撫育無私，同天地之覆載。與日月合其明，荀爽曰：謂坤五之乾二成離，離為日。乾二之坤五為坎，坎為月。案：威恩遠被，若日月之照臨也。與四時合其序，翟玄曰：乾坤有消息，從四時來也。又案：賞罰嚴明，順四時之序也。

The Wenyan says: The Great Man harmonizes with the virtue of Heaven and Earth. Xun Shuang explains according to the idea of the ascending of Qian and the descending of Kun: harmonizing with Heaven's virtue refers to the Nine in the Second Line occupying the fifth position; harmonizing with Earth's virtue refers to the upper line descending to the second position. Li Dingzuo's commentary says: this refers to the Great Man nurturing all things without partiality, like Heaven's covering and Earth's bearing. The Wenyan says: harmonizing with the brightness of the sun and moon. Xun Shuang says: the fifth line of Kun descends to the second position of Qian to form Li, which represents the sun; the second line of Qian ascends to the fifth position of Kun to form Kan, which represents the moon. Li Dingzuo's commentary says: authority and grace extend far, like the illumination of the sun and moon. The Wenyan says: harmonizing with the order of the four seasons. Zhai Xuan says: Qian and Kun have the alternation of yin and yang, and the four seasons arise from this. Li Dingzuo adds: rewards and punishments are strict, following the order of the four seasons.

與鬼神合其吉凶，虞翻曰：謂乾神合吉，坤鬼合凶，以乾之坤，故“與鬼神合其吉凶”。案：禍淫福善，葉鬼神之吉凶矣。先天而天弗違，虞翻曰：乾為天、為先。大人在乾五，乾五之坤五，天象在先。故“先天而天弗違”。崔覲曰：行人事，合天心也。後天而奉天時。虞翻曰：奉，承行。乾四之坤初成震，震為後也，震春兌秋，坎冬離夏，四時象具。故“後天而奉天時”。謂承天時，行順也。崔覲曰：奉天時佈政，聖政也。

The Wenyan says: To harmonize with the spirits and gods, and thus know the auspicious and inauspicious. Yu Fan says: The Qian hexagram belongs to the divine and is associated with auspiciousness, while the Kun hexagram belongs to the spirits and is associated with inauspiciousness. When moving from Qian to Kun, it is said "to harmonize with the spirits and gods and thus know the auspicious and inauspicious." Li Dingzuo comments: To bring calamity upon the wicked and bestow blessings upon the virtuous, which is exactly in line with the auspicious and inauspicious governed by the spirits and gods. The Wenyan says: To act before the heavenly time and the heavens will not contradict. Yu Fan says: Qian represents Heaven and is the beginning; the great man resides in the fifth line of Qian. When the fifth line of Qian moves to the fifth line of Kun, the heavenly phenomena follow, so it is said "to act before the heavenly time and the heavens will not contradict." Cui Jin says: All human affairs are in accordance with the will of Heaven. The Wenyan says: To act after the heavenly time and to follow the heavenly way. Yu Fan explains based on the change of lines and the four seasons: "To follow" means to accept and carry forward. The fourth line of Qian moves to the first line of Kun to form Zhen, which has the meaning of "after." Zhen corresponds to spring, Dui to autumn, Kan to winter, and Li to summer, completing the four seasonal images. Therefore, it is said "to act after the heavenly time and to follow the heavenly time," meaning to accept the heavenly time and proceed accordingly. Cui Jin says: To issue decrees in accordance with the heavenly time, which is the governance of the sage.

天且弗違，況於人乎？荀爽曰：人謂三。況於鬼神乎？荀爽曰：神謂天，鬼謂地也。案：大人惟德動天，無遠不屆。鬼神饗德，夷狄來賓。人神葉從，猶風偃草，豈有違忤哉。亢之為言也，知進而不知退，荀爽曰：陽位在五，今乃居上，故曰“知進而不知退”也。

The Wenyan says: Even heaven does not contradict him, how much less would people? Xu Shuang says: Here, "people" refers to the third line. The Wenyan says: How much less would ghosts and spirits? Xu Shuang says: The "spirit" refers to heaven, and the "ghost" refers to earth. Li Dingzuo's commentary says: A great person can move heaven with virtue alone, reaching even the farthest places; ghosts and spirits accept his virtue, and the four barbarians come to submit. Both people and spirits are in harmony, like the wind bending grass, where could there be resistance? The Wenyan says: What is meant by "excess" is knowing only advancement and not knowing retreat. Xu Shuang says: A yang line should be in the fifth position, but now it is in the upper position, so it is said "knowing advancement but not knowing retreat."

知存而不知亡，荀爽曰：在上當陰，今反為陽，故曰“知存而不知亡”也。知得而不知喪，荀爽曰：得謂陽，喪謂陰。案，此論人君驕盈過亢，必有喪亡。若殷紂招牧野之災，太康遘洛水之怨，即其類矣。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！荀爽曰：進謂居五。退謂居二。存謂五，為陽位。亡謂上，為陰位也。再出聖人者，上聖人謂五，下聖人謂二也。

The Wenyan says: One knows only preservation but not loss. Xu Shuang says: The upper position should originally belong to yin, but now it is yang, hence the saying "knowing preservation but not loss." The Wenyan says: One knows only gain but not loss. Xu Shuang says: "Gain" refers to yang, "loss" refers to yin. Li Dingzuo's commentary says: This refers to a ruler who is arrogant and overbearing, reaching an extreme, inevitably leading to loss. Examples include King Zhou of Shang who suffered defeat at Muyi and King Tai Kang who faced resentment from the Luo River, both falling into this category. The Wenyan says: Perhaps only the sage can understand advancement, retreat, preservation, and loss without losing the right path. Perhaps only the sage can do this. Xu Shuang says: "Advancement" refers to rising to the fifth position, "retreat" refers to descending to the second position; "preservation" refers to the fifth, since five is the yang position, "loss" refers to the upper position, since the upper is the yin position. The mention of the sage occurs twice, the first sage refers to the fifth line, and the second sage refers to the second line.

案：此則乾元用九，天下治也。言大寶聖君，若能用九天德者，垂拱無為，芻狗萬物，生而不有，功成不居，百姓日用而不知，豈荷生成之德者也。此則三皇五帝，乃聖乃神，保合太和，而天下自治矣。今夫子《文言》再稱聖人者，嘆美用九之君，能知進退存亡，而不失其正，故得“大明終始，萬國咸寧，時乘六龍，以御天也”。斯即有始有卒者，其唯聖人乎！是其義也。崔覲曰：謂失其正者，若燕噲讓位於子之之類是也。案：三王五伯，揖讓風頹，專恃干戈，遞相征伐，失正忘退，其徒實繁。略舉宏綱，斷可知矣。

Li Dingzuo commented: This is the meaning of "The Supreme Ultimate of Heaven uses the Nine, and the world is well governed." It refers to a sage king who holds the great position, if he can employ the virtue of the Nine, he can rule by doing nothing, letting things take their natural course, treating all things as straw dogs, nurturing all things without claiming them as his own, achieving great deeds without taking credit, and the people benefit every day without realizing it. How could he ever claim to possess the virtue of creation? This is precisely the state of mind of the Three Sovereigns and Five Emperors, who are both wise and divine: maintaining and gathering the great harmony of the universe, so the world naturally becomes well ordered. Now Confucius mentions the sage twice in the Wenyan, praising the ruler who can practice the virtue of the Nine, who understands the principles of advancement and retreat, existence and non-existence, without losing the right path, thus achieving "the great illumination from beginning to end, all the states in peace, the time riding the six dragons to govern the heavens." This is exactly what the Analects refers to as a person who has a beginning and an end, and such a person is probably only the sage. This is precisely the meaning. Cui Jin said: Those who lose the right path are like Yan Wang Kui who gave his throne to Zi Zhi. Li Dingzuo again commented: Since the Three Kings and Five Hegemons, the tradition of mutual recommendation has declined, and people rely on weapons, waging wars in succession, many have lost the right path and forgotten the principle of yielding. Here only the main points are briefly mentioned, and the rest can be clearly inferred.