A Brief Introduction to Detailed Discourses on Reading the Changes

△《讀易詳說》十卷（永樂大典本）

Detailed Discourses on Reading the Changes is a work in ten volumes. The version currently transmitted is compiled by the editors of the Qianliu Collection from the Yongle Encyclopedia and rearranged, and it is not an ancient edition passed down from the Song and Yuan dynasties.

宋李光撰。光字泰發，上虞人。崇寧五年進士。官至參知政事。諡莊簡。事蹟具《宋史》本傳。光為劉安世門人，學有師法。紹興庚申以論和議忤秦檜，謫嶺南。自號讀《易》老人，因攄其所得，以作是書。故於當世之治亂，一身之進退，觀象玩辭，恆三致意。

This book was written by Li Guang of the Southern Song dynasty. Li Guang, whose courtesy name was Taifa, was from Shangyu in Yuezhou (now Shangyu, Zhejiang province). He passed the imperial examination in 1106 during the reign of Emperor Huizong of Song and held high official positions, eventually becoming a deputy prime minister, known as the "Cancelling the Prime Minister's Affairs" official. After his death, the court bestowed upon him the posthumous title "Zhuangjian." His entire life and deeds are fully recorded in the "Biography of the Song History." Li Guang was a student of the famous Yuanyou statesman Liu Anshi, and his scholarship had both a teacher's transmission and a family tradition. In the tenth year of the Shaoxing era of Emperor Gaozong of Song, which was the year Gengshen, he was exiled to the Lingnan region because he opposed the peace negotiations with the Jin people, which offended the prime minister Qin Hui. He took the title "The Elder Who Read the Book of Changes" for himself, and during his exile, he expressed his insights gained from studying the Book of Changes, and thus wrote this book. Therefore, in the book, whenever he discusses the current state of governance and chaos, or his own career advancements and retreats, he always refers to observing the hexagrams and pondering the line statements repeatedly, emphasizing them again and again.

如解《坤》之六四云：“大臣以道事君，苟君有失德而不能諫，朝有闕政而不能言，則是冒寵竊位，豈聖人垂訓之義哉！故《文言》以括囊為賢人隱之時，而大臣不可引此以自解。”又解《否》之初六云：“小人當退黜之時，往往疾視其上。君子則窮通皆樂，未嘗一日忘其君。”

For example, he explained the sixth line of the fourth position in the Qun hexagram: "A minister should serve the sovereign according to the right path. If the sovereign has moral failings but the minister does not advise him, or if the court has governance defects but the minister dares not speak out, then this is accepting favors unjustly and occupying a high position improperly. How could this be the original intention of the sage's teachings? Therefore, the Wenyan transmission refers to 'binding the bag'—tightening the mouth, remaining silent—as the situation of a virtuous person withdrawing from the world. However, ministers are not allowed to use this statement to justify their silence." He also explained the first line of the initial position in the Po hexagram: "When the petty person is demoted and expelled, they often resent their sovereign. The gentleman, however, whether in hardship or success, remains content and never forgets his sovereign for a single day."

解《蠱》之初六云：“天下蠱壞，非得善繼之子堪任大事，曷足以振起之？宣王承厲王后，修車馬，備器械，復會諸侯於東都，卒成中興之功，可謂有子矣，故考可以無咎。然則中興之業，難以盡付之大臣，《蠱卦》特稱父子者以此。”其因事抒忠，依經立義，大旨往往類此。

He explained the first line of the "Gǔ" hexagram, saying: "The state has already fallen into chaos and disorder. Unless there is a son who is capable of inheriting his father's legacy and shouldering great responsibilities, how can it be restored? King Xuan of Zhou inherited the remnants left by King Li of Zhou, repaired his chariots and weapons, and gathered the feudal lords again at the eastern capital, eventually achieving the restoration of the dynasty. This can be called having a good son. Therefore, the "Gǔ" hexagram says, 'The father may have no blame'—meaning the deceased father is not to be blamed. From this, we can see that the task of reviving the state is difficult to fully entrust to ministers. The "Gǔ" hexagram specifically mentions father and son, and this is the intention behind it." He used the opportunity to explain the classics to express his sincere loyalty, relying on the scriptures to establish moral principles. The main theme of the entire book is often like this.

史載其紹興中奏疏云：“淮甸咫尺，了不經營。長江千里，不為限制。晉元帝區區草創，猶能立宗社，修宮闕，保江浙，未聞專主避敵如今日也。”其退而著書，蓋猶此志矣。光嘗作胡銓《易解序》曰：“《易》之為書，凡以明人事。學者泥於象數，《易》幾為無用之書。邦衡說《易》，真可與論天人之際。”又曰：“自昔遷貶之士，率多怨懟感憤。邦衡流落瘴鄉，而玩意三畫，可謂困而不失其所亨，非聞道者能之乎？”其《序》雖為銓作，實則自明其著述之旨也。

Historical records state that the memorial he submitted during the Shaoxing period said: "The Huai River is nearby, yet the court does not even attempt to manage it; the Yangtze River, a thousand miles of natural defense, is not used as a barrier. When the Eastern Jin Emperor Yuan was in such a difficult and precarious situation, he was still able to reestablish the ancestral temple and state sacrifices, build palaces and halls, and preserve the Jiang-Zhe region. There has never been a time like today, when the state policy is merely to avoid the enemy." Later, when he retired to write books, his inner thoughts were probably still centered on this same aspiration. Li Guang once wrote a preface for Hu Quan's "Commentary on the Book of Changes," saying: "The Book of Changes is entirely intended to explain human affairs. Those who study the Book of Changes are only preoccupied with the images and numbers, and the Book of Changes almost becomes a useless book. Bange's interpretation of the Book of Changes is truly capable of discussing the interaction between heavenly principles and human affairs. "The preface also said: "Since ancient times, those who were exiled often harbored resentment and anger. Bange, living in a place of malarial disease, used his time to contemplate the trigrams of three lines. This can be said to be being in a difficult situation yet not losing one's way to success. Is this not something that only a truly enlightened person can achieve?" Although this preface was written for Hu Quan, it was actually Li Guang expressing the purpose of his own writings.

書中於卦爻之辭，皆即君臣立言，證以史事，或不免間有牽合。然聖人作《易》以垂訓，將使天下萬世無不知所從違，非徒使上智數人矜談妙悟，如佛家之傳心印，道家之授丹訣。自好異者推闡性命，鉤稽奇偶，其言愈精愈妙，而於聖人立教牖民之旨愈南轅而北轍，轉不若光作是書，切實近理，為有益於學者矣。

The book treats both the Hexagram Statements and the Line Statements entirely from the perspective of the relationship between ruler and minister, and then verifies them with historical facts. Sometimes this approach may seem a bit forced and contrived. However, the sages composed the Book of Changes originally to set an example and offer guidance, so that all people in the world would know what to follow and what to avoid. It was not meant merely to allow a few highly intelligent individuals to discuss profound and abstract insights, as the Buddhists transmit the heart seal or the Taoists pass down alchemical secrets. Since those who like to establish their own theories have been elaborating on the principles of life and destiny, and investigating the odd and even numbers, their words have become increasingly subtle and mysterious. Yet they have moved further away from the original intention of the sages to teach and guide the people. Compared to this, Li Guang's book is more practical and reasonable, and more beneficial to scholars.

自明以來，久無傳本，朱彝尊《經義考》亦云“未見”。茲從《永樂大典》薈萃成編。原闕《豫》、《隨》、《無妄》、《睽》、《蹇》、《中孚》六卦及《晉卦》六三以下，其《復》與《大畜》二卦《永樂大典》本不闕而所載光解《復卦》闕《大象》及後四爻，《大畜》則一字不存，《繫辭傳》以下亦無解。其為原本如是，或傳寫佚脫，均不可知，姑仍其舊。其書《宋史》作《易傳》，諸家書目或作《讀易老人解說》，或作《讀易詳說》，殊不畫一，而十卷之數則並同，殆一書而異名也。今從《永樂大典》題為《讀易詳說》，仍析為十卷，存其舊焉。

This book has not been transmitted since the Ming dynasty, and Zhu Yi-zun's "Jingyi kao" only records it as "not seen." Now it has been compiled anew from materials collected in the "Yongle Daidian." The original text is missing six hexagrams: "Yu," "Sui," "Wuwang," "Kui," "Jian," and "Zhongfufa," as well as the part from the third line onwards of the "Jin hexagram." As for the "Fu" and "Daxu" hexagrams, the "Yongle Daidian" version does not lack them, but the explanation of "Fu" by Li Guang is missing the "Daxiang zhuan" and the four lines following it, and there is not a single character left of the "Daxu" hexagram, nor any explanation below the "Xici zhuan." It is unclear whether this was originally the case or whether it was lost during transmission, so we have kept it in its original form. The "Songshi" records it as "Yizhuan," while various bibliographies refer to it as "Du Yi laoren jie shuo" or "Du Yi xiang shuo," with very inconsistent titles. However, the number of ten volumes is the same in all cases, so it is likely the same work with different names. Now we follow the title given in the "Yongle Daidian" and name it "Du Yi xiang shuo," keeping it divided into ten volumes to preserve its original appearance.

上經。乾下乾上。乾：元亨利貞。乾，天也。以廣大無所不包謂之天，以剛健運行不息謂之乾。乾，純陽之卦，人君之象也。夫以區域之大，非有以主宰之，則強弱相陵，眾寡相併，髙下相傾，紛紛者何時而巳邪？聖人作《易》之意，首立《乾》《坤》兩卦，以明君臣之大分。孔子繫之曰：“天尊地卑，乾坤定矣；卑髙以陳，貴賤位矣。”言君臣之位如天地之不可易也。有一言以盡乾之功用者，健而巳。執大象以御神器，非天下之至健孰克勝任，故以象人君之徳。賞罰威福之柄，利害生殺之權，皆自我出而不移於臣下，則乾綱立矣。

The Upper Classic of The Zhou Changes (I Ching) begins with the Qian Hexagram. The lower trigram is Qian and the upper trigram is also Qian. The Hexagram Statement says: "Original, prosperous, beneficial, and correct." Qian represents Heaven. Because it is vast and encompasses everything, it is called "Heaven"; because it is strong and vigorous, never ceasing, it is called "Qian." Qian is a hexagram of pure yang, symbolizing the ruler. With the vastness of the world, if there is no one to govern it, the strong will oppress the weak, the numerous will swallow the few, the high will oppress the low, resulting in chaos without end. The purpose of the sage in composing The Zhou Changes was first to establish the Qian and Kun hexagrams to clarify the great relationship between ruler and subject. Confucius, in the Great Treatise, said: "Heaven is exalted, Earth is humble; thus Qian and Kun are established; the high and low are arranged, thus the noble and the humble have their proper positions." This means that the positions of ruler and subject are like Heaven and Earth, never to be reversed. To summarize the function of Qian in one word, it is "strength" or "vigor." To hold the great image of Heaven and Earth and to manage the state's authority, is not something the most vigorous person in the world could undertake. Therefore, Qian symbolizes the virtue of the ruler. The authority of rewards and punishments, and the power over life and death, must come from the ruler alone and not be transferred to the ministers. Only then can the "Qian authority" be established. Li Guang, living in the era when Qin Hui held sole power and authority was delegated downward, emphasized in the first principle of his opening that great power must not be transferred to others, and the direction is clear.

元亨利貞，乾之四徳，猶四時之運，施之於人則仁義禮智，而信行乎其中矣。天之道，一噓為春夏（乾至蒙），而物以生長；一吸為秋冬，而物以肅殺。《文言》曰：“元者，善之長也”，故體乾之元足以長人；“亨者，嘉之會也”，故體乾之亨足以合禮；“利者，義之和也”，故體乾之利足以和義；“貞者，事之乾也”，故體乾之貞足以乾事。

The four virtues of Qian, namely Yuan, Heng, Li, and Zhen, are like the four seasons of spring, summer, autumn, and winter. When applied to human beings, they correspond to the four virtues of benevolence, righteousness, propriety, and wisdom, with "trustworthiness" running through them. The heavenly way is like breathing: one exhalation brings about spring and summer, and thus the growth of all things; one inhalation brings about autumn and winter, and thus the withering of all things. ("Qian to Meng" in the text is a label from an old edition indicating the beginning and end of the volume, showing that Volume One starts from the Qian hexagram and ends at the Meng hexagram, and is not the original words of Li Guang; this is retained as per the original text.) The Wenyan transmission of the Qian hexagram says: "Yuan is the beginning of all good things." Therefore, those who understand the Yuan of Qian are capable of being leaders of the people. It says, "Heng is the convergence of good things." Therefore, those who understand the Heng of Qian are capable of conforming to propriety. It says, "Li is the harmony of principles." Therefore, those who understand the Li of Qian are capable of harmonizing the principles of others. It says, "Zhen is the backbone of doing things." Therefore, those who understand the Zhen of Qian are capable of handling affairs.

“乾元者，始而亨者也；利貞者，性情也。”乾之徳，析而為四，則元也、亨也、利也、貞也，各主一時之事也；合而為二，則元亨者始而亨者也，利貞者性情也。乾始萬物而亨之，利者情也，貞者靜而正，靜而正則性也。“六爻揮旁通”為情，則情者性之動也；以發揮為情，則“剛健中正純粹精”為性可知矣。

The *Wenyan Zhuan* of the *Qian* hexagram says: "Qian Yuan is the beginning and the cause of smoothness; 'Li Zhen' refers to nature and emotion." The virtues of Qian, when considered separately, are four: Yuan, Heng, Li, and Zhen, each governing a particular season; when considered together, they form two aspects: "Yuan Heng" signifies the beginning and smoothness, while "Li Zhen" refers to nature and emotion. Qian initiates all things and makes them smooth, with "Li" relating to the emotional aspect, and "Zhen" representing stillness and uprightness, which corresponds to the nature aspect. The *Wenyan Zhuan* mentions "six lines unfolding and mutual communication," referring to emotion, indicating that emotion is the movement of nature. Since emotion is expressed as unfolding, the *Wenyan Zhuan*'s statement "strong and vigorous, upright and pure" refers to nature, which is now clear.

《彖》言“大哉乾元”，終之以“萬國咸寧”；《文言》稱“大哉乾乎”，終之以“天下平”。文王之言本之乾元，孔子之言本之聖人。聖人體天以立徳，帝王之道以剛健中正純粹精為體，以變化隨時、施澤利物為用，言各有所主。“乾始能以美利利天下，不言所利，大矣哉”者，餘卦皆指名所利，如《坤》“利牝馬之貞”、《屯》“利建侯”之類是也；乾道無所不利，故不言所利，以見乾道之大也。

The beginning of the Commentary on the Judgment (彖传) of the Qian hexagram says "Great is the Qian Yuan," and the ending concludes with "All the nations are at peace." The Wenyan Commentary (文言传) of the Qian hexagram calls it "Great is the Qian," and ends with "The world is at peace." King Wen's words begin with the heavenly principle of Qian Yuan, while Confucius' words start with the human aspect of the sage. The sage takes the heavens as a model to establish his virtue. The way of the sovereign is based on being strong and upright, and pure and refined, and its function is to adapt to the times, distribute benevolence, and benefit all things. Each account emphasizes different aspects. The Wenyan Commentary says, "Qian is able to benefit the world with beauty and advantage, and it does not mention what it benefits, how great is this!" This is because the other hexagrams explicitly state what they benefit, for example, the Kun hexagram says "Beneficial to the virtue of a female horse," and the Zun hexagram says "Beneficial to establish a feudal lord," and so on. Only the way of Qian benefits all things without exception, so it does not need to specify what it benefits, and this clearly shows the greatness of the way of Qian.

“時乗六龍以御天”者，乗此六爻之時，則可以御造物之大權，而出乎造物之外矣。“雲行雨施，天下平”者，徳澤旁流，如雲行雨施，物各適其平，天下孰有泮渙者乎？此反覆以盡乾徳之妙也。乾道至此，孰知乾之為聖人，聖人之為乾乎！

The phrase "riding the six dragons in accordance with the times to govern the heavens" means that by riding the trends of the six lines, one can take control of the great power of creation and transcend it. The saying "clouds move and rain spreads, the world is at peace" means that benevolence and grace spread to all directions, like clouds moving and rain falling, allowing all things to receive what they deserve, so that the world has no disorder or disintegration. This repeatedly explains the subtle aspects of the virtue of Qian. The discourse on Qian reaches this point, where who can tell whether Qian is the sage or the sage is Qian!

《彖》曰：“大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乗六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。”乾道大矣，惟元亨利貞四者足以盡之。乾以一元之氣生飬萬物，物莫不稟氣於元，天何為哉？故曰“大哉乾元，萬物資始，乃統天”也。皷之以雷霆，潤之以風雨，雲行雨施，然後蟄者以奮，甲者以坼，草木鳥獸流動分形，形質呈露矣。此釋乾之所謂元亨也。

The Commentary on the Judgment of the Qian hexagram says: "How great is the Qian Yuan! All things rely on it to begin, and it governs the entire heavenly way. Clouds flow, rain descends, and all kinds of creatures take form and spread out. Fully understanding the cycle of completion and renewal, the six lines are arranged in order according to the sequence of time, and at all times they ride upon the six dragons to control the heavenly way. The Qian way changes ceaselessly, enabling all things to properly establish their nature and destiny, preserving the great harmony, thus being beneficial and firm. It rises above all things, and thus all states find peace." The Qian way is great, and the four words "Yuan, Heng, Li, Zhen" are sufficient to express it. The Qian uses the single Yuan energy to nurture all things, and no thing does not receive its energy from "Yuan." Does heaven itself intend to act? Therefore the Commentary on the Judgment says, "How great is the Qian Yuan, all things draw their beginning from it, and it governs the heavens." It uses thunder to stir them, and rain and wind to nourish them. After clouds move and rain falls, the creatures that hibernate become active, and the armored seeds split open. Grasses, trees, birds, and beasts grow and differentiate into forms, and their physical forms become evident. This passage explains the Qian's "Yuan" and "Heng."

“大明終始，六位時成，時乗六龍以御天”者，聖人體元亨之徳，運用造化，以成位乎其中也。天之道有終有始，四時之代謝，六子之運動，循環無窮。聖人大明乎終始之運，故卦之六爻以時而成，潛、見、飛、躍不失其幾，然後可以乗天地之正，御六氣之辨也。

The phrase "Great Illumination begins and ends, the six positions are formed in time, time rides upon six dragons to govern heaven" means that sages embody the virtues of originality and prosperity, utilizing the workings of nature to establish their position between heaven and earth. The heavenly way has both an end and a beginning; the succession of the four seasons, spring, summer, autumn, and winter, and the movements represented by the six subordinate trigrams—Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake)—are cyclical and endless. Sages thoroughly understand this cycle of beginning and ending, so the six lines of the Qian hexagram are formed in accordance with the sequence of time: hidden, emerging, soaring, and leaping, none missing their critical moments. In this way, they can ride upon the correct path of heaven and earth, governing the changes of yin and yang, wind, rain, darkness, and brightness, the six vital energies.

“乾道變化，各正性命，保合太和”，此釋乾之所謂利貞也。天地絪縕，萬物化醇，物有因形而移易者，亦有自有而入無、自無而入有者，此乾道變化之妙，故物各得正其性命以保合太和也。與生俱生者性也，命則所稟受於天者。保謂存之而不亡，合謂聚之而不散；保之合之，不失其太和，故能利且貞也。乾備此四徳，以統御群形而為萬物之宗；聖王體乾之四徳，以臨制海內而為庶邦之長。乾與聖人各盡其剛健之徳，同功而異用，所以俱為域中之大歟。

The phrase "Qian's way brings about transformation; each thing establishes its nature and destiny, preserving and harmonizing the great harmony" explains the "benefit" and "uprightness" associated with Qian. The two energies of heaven and earth intermingle closely and continuously, thus giving rise to the generation and flourishing of all things. Some things change through their forms, while others move from existence to non-existence and back again. This is the profound mystery of Qian's transformative power. Therefore, each thing can properly establish its nature and destiny, preserving and gathering the great harmony. The "nature" refers to what is inherent in life, while "destiny" is what is received from heaven. "Preserving" means keeping it without losing it, and "harmonizing" means gathering it without letting it disperse. Being able to preserve and gather, without losing the great harmony, thus allows for benefit and uprightness. Qian possesses the four virtues of originality, extension, benefit, and uprightness, which are used to govern all forms and become the master of all things. The sage king embodies these four virtues, using them to rule and control the world, becoming the leader of all states. Qian and the sage each fully express their strong and vigorous virtue, with the same effect but different functions, so both are great existences in the world.

《象》曰：“天行健，君子以自強不息。”《易》無非象，乾坤至大之物不可形容，故但言其用而巳。至健者，乾之用也；自強不息者，君子取法於乾也。天所以歴萬古而無敝者，以息息不停，運而無跡也。君子體之以進徳修業，如成湯之昧爽丕顯，坐以待旦；文王日昃不暇食，固足以繼天道矣。蓋處尊崇富貴之地，內有滛聲美色之蠧，外有臺池苑囿之觀，自非以道制欲，未有不荒怠者。《中庸》曰“至誠無息”，不息則乆，非體本剛健，安能無作輟者乎？

The Great Image Commentary of the Qian hexagram says: "Heaven's movement is strong and unceasing, and the gentleman takes this as a model, striving forward without rest." In the Book of Changes, nothing is not an image, but Qian and Kun are extremely vast and cannot be described by specific forms, so only their functions are mentioned. "Maximum strength" is the function of Qian; "self-renewal without ceasing" is the principle the gentleman learns from Qian. Heaven endures through the ages without decline because it never stops, and its movement leaves no trace. The gentleman understands this and cultivates virtue and accomplishes his deeds, just as King Tang rose early before dawn to manifest his virtue and sat quietly waiting for daylight, and King Wen worked until the sun was setting, neglecting even his meals. Only then can one truly continue the heavenly way. Remember, when a person is in a position of honor and wealth, internally there are temptations like music and beauty, and externally there are pleasures like palaces, ponds, and gardens. If one does not restrain desires with virtue, he will inevitably become idle and corrupt. The Doctrine of the Mean says, "Ultimate sincerity has no cessation," and only by not ceasing can one endure. How can one who is not fundamentally strong and vigorous achieve continuous effort without interruption? Li Guang's words are indeed a sharp criticism of Emperor Gaozong's indulgence in comfort and his intermittent governance.

夫子於彖辭之外，別以八卦錯綜取義，謂之《大象》。惟乾、坤、坎、離、震、兌、艮八純卦無互體、合體、卦變之異，故坎曰“洊至”，離曰“明兩”，震曰“洊雷”，兌曰“麗澤”，艮曰“兼山”，曰“隨風”，各取一物以為象。而乾坤至大之物又異乎六子，故但云“天行健”“地勢坤”而巳。此無象之象，眾象之所宗也。

Confucius used the method of combining the eight pure trigrams to derive meaning in addition to the hexagram statements and the彖 statements, which is called the Great Image Commentary. Only the eight pure trigrams, namely Qian, Kun, Kan, Li, Zhen, Dui, and Gen, are considered without the variations of mutual trigrams, combined trigrams, or changing trigrams. Therefore, the Great Image Commentary of the Kan hexagram says "water flowing continuously," the Li hexagram says "two lights shining," the Zhen hexagram says "thunder occurring repeatedly," the Dui hexagram says "two lakes adjacent," the Gen hexagram says "mountains overlapping," and the Xun hexagram says "wind following." Each of these takes a single specific thing to establish the image. However, Qian and Kun are extremely vast and differ from the six other trigrams, so they only say "the heavens are vigorous" and "the earth is capable," respectively. This is an image without a specific object, yet it is the common principle of all specific images.

初九：潛龍勿用。《象》曰：“潛龍勿用”，陽在下也。龍之為物，變化不測，因時而飛潛，故龍全其神；聖人渉世，消息盈虛，觀時而進退，故能合於道。乾體純陽，方群陰在上，則退遁而潛伏。乾之初九，一陽之氣方伏而未動，於卦為《復》，乃神龍蟄藏之時。猶聖賢君子當小人道長，則以儉徳避難，消聲滅跡，惟恐入林之不深，況可求用於世而榮以祿哉？象言“陽在下”者，陽伏而在下，是陰方為主之時。

The line statement for the first line of the Qian hexagram says: "A dragon is hidden, not yet in action." The Small Image Commentary explains: "The reason for 'a hidden dragon is not yet in action' is that the yang energy is still in the lower position." Dragons are creatures that change unpredictably, rising or retreating according to the circumstances, so they can maintain their mysterious nature. Similarly, sages who engage in the world adjust their actions according to the waxing and waning of circumstances, observing the right moment to advance or retreat, thus aligning with the Dao. The Qian hexagram consists entirely of yang lines. When many yin energies are still dominant above, it is appropriate to retreat and hide. The first line of the Qian hexagram represents the initial stage of yang energy beginning to conceal itself and not yet manifesting. In terms of the hexagram, it corresponds to the Fu hexagram, which is precisely the time when the divine dragon is hidden and stored away. This is similar to how virtuous men and women encounter a time when villains are growing in power, so they restrain their virtue, avoid difficulties, and disappear from sight, fearing they have not hidden deep enough in the mountains, where could they even talk about seeking recognition or gaining honor through official positions? The Small Image Commentary says "yang is in the lower position," meaning that yang energy is hidden and located in the lower position, which is precisely when yin energy is dominant. Li Guang wrote this passage during his exile to Lingnan, referring to himself and also to the political situation of the Southern Song Dynasty when Qin Hui was in power and upright officials were retreating.

《文言》曰：“龍徳而隱者也。不易乎世，不成乎名，遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可，潛龍也。”蓋有龍徳而潛隱，則當不易乎世者，不為時世所易也；不成乎名者，不為名髙之所累也；遯世無悶者，身否而心亨也；不見是而無悶者，舉世非之而不見沮也；樂則行之，憂則違之，確乎其不可者，能順乎消息之理而不為萬物之所移也。

The Wenyan transmission of the Qian hexagram says: "This is a person with the virtue of a dragon who remains hidden. He does not change himself because of the world, does not seek fame deliberately, hides away without distress, and does not feel distressed even if not recognized. When things are suitable, he acts; when there is doubt, he avoids them. He is firm and unshakable, this is the hidden dragon." Generally speaking, those who possess the virtue of a dragon and remain hidden, "not being changed by the world" means he is not influenced by the prevailing customs of his time; "not seeking fame" means he is not burdened by high reputation; "retreating from the world without distress" means he remains calm even in hardship; "not feeling distressed even when not recognized" means even if the whole world criticizes him, he does not become disheartened; "when he is pleased, he acts; when he is doubtful, he avoids, and he is indeed firm and unshakable" means he follows the natural cycles of increase and decrease, and is not moved by external things.

又曰：“潛龍勿用，下也。”龍之潛隱，非得巳也，時尚未可而不強行，故伏而在下也。又曰：“潛龍勿用，陽氣潛藏。”一陽之氣方潛藏於九淵之下，是其時之未可有為也。又曰：“君子以成徳為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。”聖人觀時為隱顯，雖有成徳形於可見之行，方時屯否，故隱而未見，非終不見也；君子以成徳為行，行而未成，非卒不成也。聖人豈真無意於世哉？時未可用故也。聖人用時而不用於時，故不先時而動，亦不後時而縮也。其潛而勿用也，待時而巳；弗用者，非為時之所棄也，聖人當斯時而弗之用也，則用在我矣。

The Wenyan transmission also says: "The dragon remains hidden and is not used because it is in a low position." The dragon's concealment is not by choice, but because the time is not yet ripe, so it does not act forcefully, thus remaining hidden in a low position. It also says: "The dragon remains hidden and is not used because the yang energy is still concealed." A single yang energy is just beginning to be concealed at the bottom of the deep, indicating that at this time, there is still no possibility of action. It also says: "The gentleman expresses his cultivated virtue in actions, which are visible every day. What is meant by 'hidden' is that it is concealed and has not yet appeared, and the action has not yet been completed, so the gentleman temporarily does not display it." The sage observes the situation to decide whether to be hidden or to appear. Although he has already achieved virtue and expressed it in visible actions, he is now facing a difficult and blocked situation, so he chooses to remain hidden rather than to appear — this does not mean he will never appear; the gentleman expresses his virtue in actions, but the action has not yet been completed — this does not mean it will never be completed. Is the sage really indifferent to worldly affairs? It is only that the time is not yet ripe. The sage is one who uses the situation, not one who is controlled by the situation. Therefore, he does not act prematurely or rashly, nor does he retreat when the time comes. His concealment and non-action is merely waiting for the right time; what is meant by 'non-action' is not being abandoned by the times, but rather the sage himself chooses not to act at this time — in this way, the initiative of action or non-action remains in my hands. These sentences are Li Guang clarifying his own intentions: his exile is not being abandoned, but waiting for the right time.

九二：見龍在田，利見大人。《象》曰：“見龍在田”，徳施普也。乾之六爻無人臣之位，聖人乗六爻以御天，升降上下，因時而飛潛。當初九陰長之時，不得不潛；九五陽盛之時，不得不飛，豈冇二哉？九二群陰退聽，出潛離隱，居中漸大，是聖人將有為有行之時，利澤可以及物矣。《象》曰“見龍在田，徳施普也”，田者，農所興作以飬利萬物者也。聖人居及物之地，可以施恩澤於天下，如田畤之利，其施普矣。

The line statement for the second line of the Qian hexagram says: "The dragon appears in the fields, suitable for meeting a great person." The Small Image Commentary says: "The dragon appearing in the fields indicates that virtue is widely spread." Among the six lines of the Qian hexagram, none are positions of a minister. The sage uses the timing of the six lines to control the heavenly way, rising or descending, going up or down, flying or hiding according to the right moment. When the initial line is influenced by yin, it must hide; when the fifth line is influenced by yang, it must rise. Are these not two different people? When the second line comes, the yin lines retreat and obey, the dragon emerges from hiding, leaves its concealment, and resides in the lower trigram, its appearance gradually growing larger. This is the time when the sage is about to take action, and the benefits and grace can already reach all things. The Small Image Commentary says, "The dragon appears in the fields, virtue is widely spread." "Field" is where the farmer works, a place that nurtures and benefits all things. When the sage is in a position where his grace can reach all things, he can bestow benefits upon the world, just as the benefit of the field, which is universally given.

《文言》曰：“龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。《易》曰‘見龍在田，利見大人’，君徳也。”餘卦皆以二為臣位，乾之六龍皆君徳也，故九二以龍徳而處正中之位，與五雖非相應，而或飛或見，各因其時。庸者，中之用也。孔子曰：“中庸之為徳也，其至矣乎！”庸言之信，庸行之謹，閒邪存其誠，所以修胸中之誠，發而為言行者無非中庸也。此聖人居正中之地而能履正中之徳者，有此功徳足以善世，未嘗自伐，故其徳溥博而能化治；至於能化，則雖頑獷者無不服從矣。

The *Wenyan Zhuan* of the *Qian* hexagram says: "This is a person who possesses the virtue of the dragon and remains in the center, upholding correctness. In ordinary speech he is truthful, in ordinary actions he is cautious. He guards against evil thoughts and preserves sincere intentions, guiding the world toward goodness without boasting. His virtue is broad and can influence others." The *Yi* says, "The dragon appears in the field, advantageous to meet a great man," which describes the virtue of a ruler. The other hexagrams take the second line as the position of a minister, but in the *Qian* hexagram, all six dragons represent the virtue of a ruler. Therefore, the line Nine in the Second, relying on the virtue of the dragon, is in the central and correct position. Although it does not form a correct response with Nine in the Fifth, one is flying and the other is appearing, each following its own timing. "Yong" refers to the proper application of the middle path. Confucius said, "To practice the mean as a virtue, is it not the highest?" Speaking truthfully in ordinary speech and acting cautiously in ordinary behavior, guarding against evil thoughts and preserving sincere intentions, all these are used to cultivate sincerity within the heart, and when expressed in speech and action, they all conform to the mean. This is the appearance of a sage who remains in the middle and correct position and practices the virtue of the middle and correct path. With such virtue, he can guide the world toward goodness without boasting, so his virtue is broad and can cultivate and govern people. When he reaches the point of cultivating and governing people, even the most stubborn and rude individuals will not resist him.

又曰：“君子學以聚之，問以辨之，寛以居之，仁以行之。《易》曰‘見龍在田’，君徳也。”九二一爻，稱龍徳者一，稱君徳者二，聖人深著其非人臣之位，能進徳修業則可漸躋乎大君之道也。聚者，儲蓄其見聞也；辨者，辨析其義理也；寛者，不狹其所居也；行者，非獨善其身也。利見大人者，非獨利見九五之大人，能以利澤及物，則天下皆利見之矣，豈特二五自相求哉！

The Wenyan transmission also says: "A gentleman relies on learning to accumulate knowledge, and by asking questions to clarify right and wrong. He maintains a broad-minded attitude in his conduct and acts with benevolence. The Book of Changes says, 'A dragon appears in the field,' which represents the virtue of a ruler." Regarding the second line, it is referred to as "dragon virtue" once, and "ruler virtue" twice. The sage further clarifies that this line does not represent the position of a minister. As long as one can enhance virtue and cultivate achievements, one can gradually ascend to the path of the great ruler. "Accumulation" refers to storing up one's knowledge and experiences; "clarification" refers to analyzing the principles within; "broad-mindedness" refers to not restricting one's mind or dwelling place; and "action" refers to not being concerned only with self-cultivation. As for "being beneficial to seeing a great person," it does not merely mean being beneficial in meeting the great person at the fifth line. If one can extend his grace and benefits to all things, then all under heaven will benefit from seeing him. It is not merely a mutual relationship between the second and fifth lines.

九三：君子終日乾乾，夕惕若厲，無咎。《象》曰：“終日乾乾”，反復道也。乾之六爻皆龍也，三獨稱君子，以得人位之正，不待象而明。當二卦之際，處重剛之中，上下皆乾，故曰“乾乾”。以九居三，至健也，稍進則登乎君位矣，禍福存亡之幾間不容髮。聖人處此時也，則憂勞畏慎，不敢自暇自逸，故《象》曰“終日乾乾，反復道也”。三居下卦之極、上卦之下，終始之際，終則有始，天行也，反覆皆不離乎道。君子體此剛健之徳，自強不息，雖宴息休暇安身之時，惕然有臨深履薄之危，敬慎如此，故得無咎也。

The line statement for the third line of the Qian hexagram says: "The superior person is diligent and tireless all day, and remains vigilant at night as if facing danger, thus avoiding mistakes." The small image commentary says: "Being diligent all day" means repeatedly acting in accordance with the right path. All six lines of the Qian hexagram are dragons, but only the third line is called "the superior person," because it occupies the correct position of the human element, and does not need to rely on an external image to be understood. The third line is at the junction of the upper and lower Qian trigrams, located in the midst of overlapping strong lines. Above it is Qian, and below it is also Qian, hence the term "Qian Qian." A strong line, nine, in the third position is extremely strong and vigorous. If it moves forward one more step, it would reach the position of the sovereign. The boundary between good and bad fortune, survival and destruction, is so narrow that even a single hair cannot fit between them. The sage, in such a situation, is anxious, diligent, and cautious, never allowing himself a moment of ease or comfort. Therefore, the small image commentary says, "Being diligent all day, this is repeatedly following the right path." The third line is at the top of the lower trigram and the bottom of the upper trigram, located at the point where the end meets the beginning. When one ends, it begins again, which is the way of heaven, moving back and forth without deviating from the right path. The superior person understands this virtue of strength and perseverance, striving ceaselessly. Even when resting or settling his body, he remains alert, as if standing on the edge of a deep abyss or walking on thin ice, maintaining such reverence and caution, thus avoiding mistakes.

《文言》曰：“君子進徳修業。忠信所以進徳也；修辭立其誠，所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。”聖人處危疑之時，非孔子反覆其辭，安知“終日乾乾，夕惕若厲”為進徳修業乎？忠信者，進徳之階也；修辭立誠者，居業之具也。至與終，皆謂三也。知至而能至之，則居下卦之上而不失其幾；知終而能終之，則處上卦之下而不廢其義。故居上位而不驕，在下位而不憂，因時而惕，雖危無咎也。

The Wenyan Zhu of the Qian hexagram says: "A gentleman cultivates virtue and refines his achievements. Sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain achievements. Knowing the goal and striving to reach it allows one to discuss the subtle principles of things; knowing the limit and stopping at the right time allows one to uphold righteousness together. Therefore, being in a high position without arrogance and in a low position without anxiety, one remains diligent and ever vigilant, thus being in a dangerous situation without fault." When a sage is in a perilous and doubtful situation, without Confucius repeatedly explaining, who would understand that "remaining constantly diligent day and night, ever cautious as if on the brink of danger" refers precisely to cultivating virtue and refining achievements? Sincerity and trustworthiness are the steps to cultivating virtue; refining speech and establishing sincerity are the foundation for maintaining achievements. "Zhi" (arrival) and "Zong" (completion) both refer to the third line. Knowing the goal and reaching it is being at the top of the lower trigram without missing the opportunity; knowing the limit and stopping at it is being at the bottom of the upper trigram without abandoning righteousness. Therefore, being in a high position without arrogance and in a low position without anxiety, remaining ever cautious according to the timing, thus being in a dangerous situation without fault.

又曰：“終日乾乾，行事”者，乾以剛健之道進而行事，非潛隱之時也。又曰：“終日乾乾，與時偕行”者，乾生於子，統三男而長子用事，雖欲退遁不可得也，故知終曰乾乾者，與時而偕行也。又曰：“重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎。”三處重剛不中之位，又以陽居陽，髙亢之甚，巳過九二之中庸，故下不在田；未登九五之大位，故上不在天。當斯時也，欲進則有逼上之嫌，欲退則有失位之懼，故乾乾因其時而惕，雖危無咎矣。聖人慮患之意，纎悉周盡如此。

The Wenyan transmission also says, "All day long, the Qian trigram is active and diligent in action," meaning that Qian advances with the virtue of firmness and strength, and this is no longer the time of concealment and concealment. It also says, "All day long, the Qian trigram is active and diligent, moving in harmony with the times," meaning that the energy of Qian originates at the Zi position, governing the three male trigrams of Zhen, Kan, and Gen, with the eldest son taking charge. Even if one wishes to retreat and hide, it is impossible, so it is said that "Qian is active," meaning to move in accordance with the times. It also says, "It is characterized by multiple firm lines but does not occupy the center, neither is it in the upper position of heaven nor in the lower position of the field, so it must be diligent and unremitting, always cautious, although in danger, there is no fault." The third line is in a position of multiple firm lines but not in the center, and it is a yang line in a yang position, thus being overly exalted. It has already surpassed the moderate position of the second line, so it is said, "It is not in the lower position of the field." Yet it has not yet reached the great position of the fifth line, so it is said, "It is not in the upper position of heaven." In such a situation, if one advances, there is the suspicion of pressing upon the sovereign; if one retreats, there is the fear of losing one's position. Therefore, one can only be diligent and unremitting, always cautious according to the time, though in danger, there is no fault. The sage's concern for people's worries is so meticulous and thorough. This is also precisely Li Guang's commentary on the dilemma of a person in a position close to the sovereign, facing difficulties in both advancing and retreating.

九四：或躍在淵，無咎。《象》曰：“或躍在淵”，進無咎也。九四雖以陽剛處陰爻，然巳在下卦之上，有進而巳。淵者，神龍所居，物所不能害也。在淵而能躍，則升降變化舉皆在我，孰能制之？故不如九三之危，直曰無咎也。四為陰位，有淵之象；與五同體，有躍之象。勢既至此，雖欲退就安全之地不可得也，故《象》曰“進無咎也”。湯伐桀，升自陑；武王師逾孟津，斯其時乎！

The line statement for the fourth line of the Qian hexagram says: "Perhaps it leaps up, perhaps it remains in the abyss, without blame." The small image commentary says: "Leaping up from the abyss" means that moving forward is without blame. Although the fourth line is a yang line in a yin position, it has already passed the lower trigram and is now in the upper position, leaving only the path of advancement. "Abyss" is the place where the dragon resides, where external things cannot harm it. Being in the abyss yet able to leap up means that rising and descending, changing and moving, are all under one's control; who can restrain it? Therefore, it is not like the third line, which is in doubt and danger, and directly states "no blame." The fourth line is in a yin position, symbolizing the abyss; it is with the fifth line in the upper trigram, symbolizing leaping up. The situation has reached this point, so even if one wanted to retreat to a safe place, it would be impossible. Therefore, the small image commentary says "advancing is without blame." The Shang Tang army attacked the Xia Jie at the Er location; the Zhou Wu Wang's army crossed the Mengjin River—this is probably the time like that.

《文言》曰：“上下無常，非為邪也；進退無恆，非離群也。君子進徳修業，欲及時也，故無咎。”九四位升於外，履重剛之險，居不中之地，一上一下，疑於為邪；一進一退，疑於離群。聖人方進徳修業，欲乗可為之時，時不可失，故上下進退，使人莫得而測也。又曰“自試”者，此舜之歴試諸艱也。曰“乾道乃革”者，四近九五之位，與上同體，此湯武革命，應乎天而順乎人也。

The Wenyan transmission of the Qian hexagram says: "Going up or down has no fixed pattern, but it is not for doing perverse things; advancing or retreating has no fixed rule, but it is not to separate from one's kind. The superior man cultivates virtue and perfects his deeds, aiming to seize the opportunity, thus having no fault." The position of the ninth line four has already risen to the outer trigram, standing on a dangerous position of double hardness. It is in a position that is not fixed, so moving up or down easily leads to suspicion of being perverse; advancing or retreating easily leads to suspicion of separating from one's kind. In reality, the sage is at this time cultivating virtue and perfecting his deeds, aiming to take advantage of the opportunity for action, and the opportunity cannot be missed, so his movements up and down, advancing and retreating, are beyond others' comprehension. The Wenyan transmission also says "self-testing," referring to Shun undergoing various trials. It says "the way of Qian is transformation," because the fourth line is close to the ninth line five, and shares the same trigram as the upper trigram, just like the revolution of Tang and Wu, who ascended in accordance with the heavenly will and followed the people's will.

又曰：“九四重剛而不中，上不在天，下不在田，中不在人。”此正聖人危疑之時，故曰“或躍”，或者，疑之也。居危疑之地，能以道消息而卒不為人所疑，故得無咎也。乾至九四，舜、禹居攝之時也，孔子於此反覆周慎如此，不然，其能免乎？

The Wenyan Transmission also says: "Nine in the Fourth is strong but not in the center, upward it is not in the heavenly position, downward it is not in the field position, and in the center it is not in the human position." This is precisely when the sage is in a situation of danger and doubt, so the line statement says "or leap" — the word "or" means hesitation. When in a dangerous and doubtful situation, one can grasp the advancement and retreat according to principle, and ultimately not be suspected by others, thus avoiding mistakes. When the Qian hexagram reaches Nine in the Fourth, it corresponds to the stage when Shun and Yu acted as regents in place of the Son of Heaven. Confucius here repeatedly warns and carefully considers to this extent; otherwise, how could they have avoided calamity?

九五：飛龍在天，利見大人。《象》曰：“飛龍在天”，大人造也。九五以剛健履正中之位，變化不測，故曰“飛龍在天”者，位乎天徳，升乎天位也。當草昧雲擾之時，則天地閉而賢人隱；有聖人出，豪傑智謀翕然響應，天下莫不利見之也。有堯舜之君，則有皋、稷、契之臣；有湯武之師，則有伊尹、太公之佐。故二五兩爻皆曰“利見大人”，以見上下之相湏也，故《象》曰“飛龍在天，大人造也”。造者，至也；聲氣之同，不約而，故曰造也。

The line statement for the fifth line of the Qian hexagram says: "The dragon soars in the heavens, it is appropriate to see a great person." The Small Image Commentary says: "The dragon soars in the heavens" means the great person has arrived. The fifth line, with its strong and virtuous virtue, is established in the central and upright position. It is unpredictable and changeable, so it is said "the dragon soars in the heavens," meaning its virtue conforms to the Heavenly Virtue and its position has reached the heavenly position. When the world is in its initial chaotic state, like clouds in disorder, heaven and earth are closed off and the virtuous retreat. But once a sage appears, the heroic men and wise ministers all respond together, and the whole world benefits from meeting him. If there is an emperor like Yao or Shun, there will be ministers like Gao Yao, Hou Ji, and Qi. If there is a commander like Shang Tang or King Wu of Zhou, there will be ministers like Yi Yin and Tai Gong. Therefore, both the second and fifth lines say "it is appropriate to see a great person," to show the mutual need between superior and inferior. Thus the Small Image Commentary says, "the dragon soars in the heavens, the great person has arrived." "Arrived" means "come to." Those who share the same spirit and intention do not need to agree beforehand, so it is called "arrival." (The original text is missing one character after "not agreed upon.")

張良、韓信之從漢王，耿弇、鄧禹之從光武，房玄齡、杜如晦之輔唐太宗，皆心徳之同，如水火之就燥溼，風雲之從龍虎。故《文言》曰：“同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。”

Zhang Liang and Han Xin followed Han Gaozu,耿 Yan and Deng Yu followed Han Guangwu Emperor, and Fang Xuanling and Du Ruhui assisted Tang Taizong, all because their inner virtue was the same. It is like water flowing to the wet places and fire burning towards the dry places, and wind following the tiger and cloud following the dragon. Therefore, the Wenyan transmission of the Qian hexagram says: "Same sounds respond to each other, same breaths seek each other; water flows to the low and wet, fire burns towards the dry; cloud follows the dragon, wind follows the tiger. When the sage arises, all things become clear. The origin from heaven is attached to the upper, the origin from earth is attached to the lower, each follows its own kind."

蓋君子則有君子之類，小人則有小人之類，資適相逄。故邪臣不能事明君，暗主不能容正士。上有九五中正之君，則下有九二剛直之臣。君臣相遇，古人謂之千載一時，詎不然哉！又曰：“飛龍在天，上治”者，在上而可以致治，勢足以有行也。

In general, the virtuous have their own kind, and the petty have their own kind; those with similar natures naturally come together. Therefore, wicked ministers cannot serve wise kings, and昏暗 rulers cannot tolerate upright men. When there is a king like Nine in the Fifth who is upright and just, there will be ministers like Nine in the Second who are upright and resolute. The meeting of king and minister is called by ancients "a rare occurrence in a thousand years," and this is exactly the case! Li Guang's lamentation is indeed a response to the lack of clarity in the Southern Song dynasty's ruler and the persecution of upright men. The "Wenyan Zhuan" also says "the dragon soars in the sky, governing above," meaning that one in a high position can create a well-governed world, and with sufficient power, one can promote one's own principles.

又曰：“飛龍在天，乃位乎天徳”者，九五之君如飛龍在天，則造乎神聖之域，合散消息與天同徳矣。故終之曰：“夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？”此皆仲尼盛讚九五之徳，而正名曰大人，宜天下之所利見也。

The Wenyan Transmission also says, "A flying dragon in the heavens, it is in the position of Heavenly Virtue." This refers to the Nine in the Fifth, who as a ruler is like a flying dragon in the heavens, having entered a sacred realm. He is in harmony with the dispersal and gathering, the waxing and waning, the fullness and emptiness, all in accordance with the virtue of Heaven. Therefore, it concludes: "What is meant by a Great Person? His virtue is in harmony with Heaven and Earth, his brightness is in harmony with the sun and moon, his order is in harmony with the four seasons, and his determination of good and evil is in harmony with ghosts and spirits. He acts before the heavenly timing, and Heaven does not contradict him; he acts after the heavenly timing, and he follows the heavenly order. Heaven itself does not contradict him, how much less would human beings or ghosts and spirits?" These are all the efforts of Confucius to praise the virtue of the Nine in the Fifth and to formally name him "Great Person." Naturally, all people would regard seeing him as beneficial.

上九：亢龍有悔。《象》曰：“亢龍有悔”，盈不可久也。乾剛至上九，則位已極矣。陰陽之理，未有極而不反者。揚雄曰：“聖人之道猶日中。”日之既中，無不昃者。處天位之尊，據崇髙富貴之極，茍不知消息盈虛之理，雖以聖人居之，未有無悔吝者。蓋四時之運，功成者去。老氏曰：“功成名遂身退，天之道也。”《泰》之上六“城復于隍”，《剝》之上九“碩果不食”，以見窮上者未有不反下者也。

The line statement for the topmost line of the Qian hexagram says: "A dragon that ascends too high will regret it." The small image commentary explains: "A dragon that ascends too high will regret it, because a state of fullness cannot last." The strength and firmness of Qian reach the topmost line, and its position has already reached the peak. According to the principle of yin and yang, there has never been a case where something reaches an extreme without turning back. Yang Xiong said: "The way of the sage is like the sun at noon." Once the sun reaches its zenith, it inevitably begins to move westward. Being in the highest position of heaven, occupying the peak of wealth and honor, if one does not understand the principle of increase and decrease, fullness and emptiness, even a sage in such a position will not avoid regret. One must know that the cycle of the four seasons has the one that achieves success retreat. Laozi said: "Achieving success and renown, then retreating, this is the way of heaven." The topmost line of the Tai hexagram says "The city wall collapses back into the moat," and the topmost line of the Bo hexagram says "The largest fruit is not eaten," both are used to show that those who reach the highest point will inevitably return to the lower position.

故《文言》曰：“貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。”上九亢陽之地，六爻雖統謂之六位，初、上者事之終始而非位也。《繋辭》但稱二四、三五同功而異位，不及初、上，可識矣，故曰“貴而無位”也。乾，純陽之卦，下皆無應，無民之象也。無位無民，賢人在下而不為之用，此可退之時也。

Therefore, the "Wenyan Zhuan" of the Qian hexagram says: "He is in a position of high status but lacks an actual title, he is in a high place but has no people, the virtuous men are below but do not assist him, thus any action he takes brings regret." The upper ninth line is the place where yang energy reaches its extreme. Although the six lines are collectively called "six positions," the first line and the top line are merely the beginning and the end of a single matter and are not considered true "positions." The "Xici Zhuan" only mentions that the second line and the fourth line, as well as the third line and the fifth line, have the same function but different positions, and does not mention the first and top lines. From this we can understand why it says "honorable but without a position." The Qian hexagram is a hexagram of pure yang. The lines below it do not have corresponding yin lines, which is the image of "no people." Being without a real position and without people, and the virtuous men below not being used by him, this is precisely the time when he should withdraw.

又曰：“亢龍有悔，窮之災也。”蓋陽數窮於九，六位窮於上，茍不知變，則災禍隨之。又曰：“亢龍有悔，與時偕極。”偕極者，不能消息盈虛，與時偕行，昧乎變通之機，窮而不知變也。故堯老不得不傳之舜，舜老而不得不傳之禹。觀其命舜、禹之辭曰：“天之厯數在爾躬，執其中，四海困窮，天祿永終。”若堯舜者，可謂知此矣。故曰：“知進退存亡而不失其正者，其唯聖人乎！”

The Wenyan Transmission also says: "When a dragon reaches the highest position, there is regret," meaning that when one reaches the extreme, disaster follows. The yang number reaches nine, which is the extreme, and the yao position reaches the top line, which is also the extreme. If one does not understand flexibility, disaster will come. It also says: "When a dragon reaches the highest position, it is the extreme of power." The term "xieji" means that he cannot follow the changes of increase and decrease, fullness and emptiness, and is unaware of the key to change, thus reaching the extreme without knowing to change. Therefore, when Yao grew old, he had to pass on the world to Shun, and when Shun grew old, he had to pass it on to Yu. Looking at their words when appointing Shun and Yu, they said: "The heavenly mandate has fallen upon you; uphold the middle way. If the four seas become impoverished, the heavenly bestowed position will forever end." People like Yao and Shun can be said to have understood this principle. Therefore, the Wenyan Transmission says: "Those who understand the proper measure of advancement and retreat, existence and non-existence, and do not lose the right path, are probably only the sages."

雖然，“悔吝者，言乎其小疵也”。亢之為言，謂力足以抗彼也。以乾徳之剛健，若久居大位，威福自我，孰能傾之？自禹湯而下，皆傳諸子孫，歴年數百，豈必盡逃禍敗也哉？故曰：“亢之為言也，知進而不知退，知存而不知亡，知得而不知，其惟聖人乎！”

Though this is the case, the Great Treatise says, "Regret and meanness refer only to minor flaws." The character "亢" means having enough strength to counterbalance the other side. With the virtue of Qian, which is strong and vigorous, if one remains in a high position for a long time, with authority and punishment all coming from oneself, who could shake him? Since Yu and Tang, the Mandate of Heaven has been passed down to their descendants, lasting for hundreds of years. Could they surely all avoid calamity and failure? Therefore, the Wenyan Commentary says, "What is meant by '亢' is advancing without knowing retreat, preserving without knowing destruction, gaining without knowing loss; those who do not do so, perhaps only the sages can avoid it!" (The original text lacks the character "loss" after "knowing.")

仲尼之意，以為非夫聖人不能升降變化，握其機權，使合散消息常在我而不在彼也，豈非天下至剛至健之徳哉！如使後世之君懼亢龍之有悔，必求賢人而授以天下，則是啟攘奪之風，開覬覦之門，天下紛紛，何時而定乎？善乎韓愈之言曰：“堯舜之傳賢也，欲天下之得其所也；禹之傳子也，憂天下後世爭之之亂也。”其知此乎！

Confucius' intention was to emphasize that only a sage could freely ascend and descend, grasp the key authority, and maintain control over the active power of gathering and dispersing, increasing and decreasing, fullness and emptiness, keeping it in his own hands rather than in others'. Is this not precisely the most vigorous and strong virtue in the world? If later rulers feared the saying 'the dragon soaring high is liable to regret,' and thus sought out virtuous men to entrust the world to them, this would be equivalent to opening the风气 of contention and the door to covetousness. The world would be in turmoil, when could it ever be at peace? Han Yu said well: 'Yao and Shun passed on the world to virtuous men so that all people could find their proper place; Yu passed on the world to his son out of concern that future generations would cause chaos through contention.' He probably understood this principle. Li Guang's opposition to easily discussing abdication was precisely aimed at the various improper ambitions surrounding imperial authority within and outside the court.

用九：見群龍無首，吉。《象》曰：“用九”，天徳不可為首也。乾體純剛，六爻皆以九為用，聖人能用此純剛以御天下，故群剛莫不為我用。乾之六爻莫相統一，非如餘卦可舉一而明、立主以定也。方群雄角逐之時，善用陽剛者必不為稱首，不善用者則為世所指名；為世指名，必將合而攻我矣。漢祖卒滅項氏，光武卒降劉盆子，皆不為之首也；陳勝首事，則禍不旋踵矣。故《象》曰“天徳不可為首也”。天之道虛而不屈，應而不藏，未嘗先物而動也；能體乎天徳，故不為之首也。《文言》曰：“乾元用九，天下治也。”乾元者，萬物之始，眾善之長也，能體乾元而用此剛直之徳，則天下治也。又曰：“乾元用九，乃見天則。”天之法象莫大於用九，聖人能盡其道，則不違乎天則而與乾同功矣。

The "Yao Ci" of the "Qian Hexagram" using "Yong Ji" (All Nines) says: "Seeing a group of dragons not competing for the lead, it is auspicious." The "Xiao Xiang Zhuan" explains: "What is meant by 'Yong Ji' is that the Heavenly Virtue cannot be first." The entire "Qian Hexagram" consists entirely of strong lines, and all six lines use "jiu" (nine). The sage can use this pure strength to govern the world, so all strong individuals are naturally under his control. The six lines of the "Qian Hexagram" are not subordinate to each other, unlike other hexagrams where one line can determine the meaning of the whole. In times of competition among heroes, those who are good at using yang strength will not rush to take the lead; those who are not skilled will be named by the world, and once named, the people will unite against them. Han Gaozu eventually defeated Xiang Yu, and Han Guangwu finally forced Liu Pengzi to surrender, because they did not take the lead. Chen Sheng was the first to rise up, but his misfortune came quickly. Therefore, the "Xiao Xiang Zhuan" says, "Heavenly Virtue cannot be first." The way of Heaven is empty and does not run out, responsive but not hidden, never acting before all things. Those who understand this Heavenly Virtue will not take the lead. The "Wen Yan Zhuan" of the "Qian Hexagram" says: "The Qian Yuan uses the pure strength of 'jiu,' and the world is thus governed." The Qian Yuan is the beginning of all things and the leader of all good deeds; by embodying the Qian Yuan and using this straight virtue, the world naturally becomes well governed. The "Wen Yan Zhuan" also says: "The Qian Yuan uses 'jiu,' thus revealing the heavenly pattern." There is no greater heavenly pattern than "Yong Ji," and when a sage fully understands this principle, he does not violate the heavenly pattern and thus achieves the same effect as Qian.

坤下坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。乾坤二物，異體而同用，異位而同功，故乾元資始而坤元資生，有君臣之象焉，故四徳者乾坤之所同也。然乾以不言所利為大，自坤以下各指一事以為利。坤雖與乾合體，亦指言利牝馬之貞。坤之致用，尤以柔順而貞為所利之大，人臣之道也。

The Hexagram of Kūn has the Lower Trigram as Kūn and the Upper Trigram also as Kūn. The Hexagram Statement says: "Primordial virtue, favorable for being like a mare who remains steadfast. The gentleman goes forward, but if he goes ahead he loses his way, and if he follows later he finds his master. Going to the Southwest is favorable, and he will gain like-minded people; going to the Northeast will result in losing like-minded people. Being steadfast in righteousness brings good fortune." The principles of Qian and Kūn differ in form but are the same in function, differ in position but are the same in effect. Therefore, the primordial virtue of Qian causes all things to begin, and the primordial virtue of Kūn causes all things to take shape. Within this there is the image of a ruler and a minister. Thus, the four virtues of primordial virtue, great virtue, benefit, and constancy are shared by both Qian and Kūn. However, Qian is great in not specifying what is beneficial, while from Kūn onwards each hexagram specifies a particular benefit. Although Kūn shares the same body as Qian, it still explicitly states "favorable for the steadfastness of a mare." The function of Kūn is especially great when it is characterized by softness, flexibility, and steadfastness—this is precisely the principle that a minister should follow.

“君子有攸往”者，臣道固以柔順為主，然不以正濟，則枉道偷合，為鄙夫妾婦之道者多矣。有攸往者，如伊尹之就桀，孟子見齊、梁之君是也，有辭受可否之義焉，故道合則從，不合則去。小人枉道乾祿，一於求合而巳，故惟君子為可。蓋君子能敬以直內，義以方外，如六二之動，則不疑其所行也。

The Hexagram Statement says, "The gentleman has a direction to go." This is because although the way of a minister should be characterized by flexibility and gentleness, if one does not use the right path to regulate, one may distort the right path in order to seek favor and accommodation, and there are too many people who end up in the way of petty men and concubines. What is meant by "having a direction to go" is like Yi Yin going to serve Xia Jie or Mencius visiting King Qi Xuan of Qi and King Liang Huiwang of Liang. In these cases, there is a principle of whether to accept or reject an invitation, and whether the way is in harmony or not: if the way is in harmony, one follows; if not, one leaves. Petty men distort the right path in order to seek salary, and they only think about seeking favor. Therefore, only the gentleman can act in this way. Because the gentleman can use respect to make his inner self upright and use righteousness to make his behavior upright, just like the line Six in the Second of the Hexagram of Earth, his actions will not be doubted.

“君子有攸往”，繼之以“先迷後得主”，人臣之道雖志在得君，又惡不由其道。如伊尹耕有莘之野，必待三聘而後行；諸葛亮臥草廬之中，必待三顧而後見。蓋先則迷惑而失道，後則順而得常，此人臣進退去就之大節也。

The Hexagram Statement says, "The gentleman has a course of action." It then continues, "Those who go ahead are confused and lose the right path; those who follow later find the proper course." For a minister, although his aspiration is to gain the recognition and favor of the sovereign, he should also avoid obtaining it through improper means. For example, Yi Yin was plowing in the fields of You Shen and only came out of seclusion after King Tang invited him three times; Zhuge Liang was living in a thatched cottage and only agreed to meet Liu Bei after he visited three times. To act too hastily leads to confusion and losing the right path, while acting later leads to proper conduct and conformity with the norm. This is the great principle for ministers in their advancement, retreat, and decisions of engagement or withdrawal.

“利西南得朋，東北喪朋”何也？坤，純陰之卦也。西南陰位，朋者其同類也；東北陽位，陰非陽不能獨成其功，臣非君不能獨成其道。故喪其同類之陰，以從剛徳之陽，然後可與有為，無躁求失守之嫌，而獲安貞之吉也。王弼云：“行之不以牝，利之不以永貞，方而又剛，柔而又圓，求安難矣。”蓋坤雖以順為主而有貞焉，雖以柔為體而有剛焉，則不入於邪矣。先儒皆以“先迷後得主”“利西南得朋”，利字屬下文；程氏欲以利字屬上文，云“先迷後得主利”，至《文言》“先迷後得主”，則云主字下脫利字。不若從其舊之為愈。觀《蹇》《解》二卦皆曰“利西南得朋”，何獨於此而疑之哉？

The Hexagram Statement says, "It is advantageous to gain companions in the Southwest, and to lose companions in the Northeast." What is the reasoning behind this? The Hexagram of Earth is composed entirely of yin lines. The Southwest is a yin direction, and "companions" refers to its kindred. The Northeast is a yang direction. Yin cannot achieve success alone when it separates from yang, just as a minister cannot achieve his path alone without the sovereign. Therefore, one should abandon the yin companions and follow the yang of firm virtue, thus being able to accomplish something, without the suspicion of hastening forward or losing one's integrity, thereby attaining the auspiciousness of "security in uprightness." Wang Bi said, "If one acts without taking the gentle nature of a mare, or if one gains advantage without maintaining a long-standing uprightness, if one adds hardness to rectitude and smoothness to weakness, then seeking security becomes difficult." Perhaps the Hexagram of Earth, although primarily characterized by yielding, contains "uprightness"; although primarily characterized by softness, it contains "firmness," thus avoiding a descent into wrong paths. Former Confucian scholars all separated "first losing then gaining the master" from "advantageous in the Southwest to gain companions," assigning the word "advantageous" to the following sentence. Cheng Yi, however, wanted to assign the word "advantageous" to the preceding sentence, reading it as "first losing then gaining the master and advantage." When it comes to the "Commentary on the Text" of the Hexagram of Earth, he said "first losing then gaining the master," and he claimed that the character "master" was missing the character "advantageous." This change is not as appropriate as following the old reading. Looking at the Hexagrams of Difficulty and Resolution, they both say "advantageous in the Southwest," so why raise doubts specifically in the Hexagram of Earth?

《彖》曰：“至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆，含光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終冇慶。安貞之吉，應地無疆。”坤元雖不若乾之大，然其資生萬物亦不可有加矣，故曰“至哉坤元”也。蓋天以氣始而地以形生，天道日運而不窮，一噓一吸而歲功成；地隤然而處乎下，豈能違之哉？天之覆燾萬物，四維上下不可測度，古往今來無有窮盡，可謂無疆矣。地能以厚徳持載之，則與天合矣；天地合徳，故能含光大、品物咸亨也。

The Commentary on the Judgment of the Earth says: "Kun is the ultimate, its original nature is the source of all things, it follows and supports Heaven. Kun is deep and bears all things, its virtue is boundless, containing great radiance, and all creatures thus achieve harmony. The mare belongs to the category of earth, walking on the earth without limit, gentle and favorable for uprightness. A gentleman's actions, if he acts first, he loses the right path, but if he follows later, he attains the constant way. Going to the southwest finds like, moving together as one; going to the northeast loses like, but eventually brings joy. To be content with uprightness is auspicious, corresponding to the boundless nature of the earth." Although Kun is not as vast as Qian, its contribution to generating all things is unparalleled, hence it is said, "Kun's original nature is ultimate." Understand that Heaven creates through its qi, and Earth nurtures through its form. Heaven's movement is ceaseless, completing a year's effect in one breath in and one out. Earth remains heavy and still at the bottom, how could it ever be contrary? Heaven covers all things, its reach is beyond the four directions and up and down, from ancient times to now without end, truly 'boundless.' Earth can bear all things with its deep virtue, thus harmonizing with Heaven; Heaven and Earth harmonize in virtue, thus containing great radiance, enabling all creatures to achieve harmony.

地以柔順為正，故有牝馬之象。然行天莫如龍，行地莫如馬，行地無疆，非有剛健之材不能也。牝馬雖柔順而利於貞固，是柔而能剛、弱而能強；若一於柔順，則妾婦之道爾，非君子之所行也。蓋坤之道専以象人臣，雖以柔順為體而有貞焉，則剛健矣。如此乃能與坤徳相應，故安貞之吉應地無疆也。此三無疆所以各不同也。

The earth is characterized by flexibility and compliance, hence the image of a mare is used. However, in the sky, nothing surpasses the dragon, and on the ground, nothing surpasses the horse. To walk on the earth without boundaries requires one who is strong and vigorous. Although a mare is flexible and compliant, it is beneficial to be steadfast and firm, which demonstrates that flexibility can also be strong and weakness can also be powerful. If one is only flexible and compliant, it is the way of a concubine, not the path of a gentleman. The nature of the Earth (Kun) is specifically used to symbolize ministers, although it is based on flexibility and compliance, it contains the concept of 'constancy' (Zhen), which signifies strength and vigor. Only in this way can it correspond to the virtue of the Earth. Therefore, 'peaceful constancy brings good fortune' corresponds precisely to the boundlessness of the earth. The Commentary on the Judgment mentions 'without boundaries' three times, each with different meanings, and this is the reason. Li Guang's view is precisely to establish a boundary for ministers, emphasizing 'flexibility with constancy and softness with firmness,' not allowing flexibility to be interpreted as mere flattery.

《象》曰：“地勢坤，君子以厚徳載物。”乾《大象》曰“天行健，君子以自強不息”，坤《大象》曰“地勢坤，君子以厚徳載物”，乾坤之道皆聖賢所取法也。天地者，乾坤之體也。乾健而坤順，地勢非止於順，而大體則順也。人臣非體坤之厚徳，曷足以任重致逺，以當國之大事哉！

The Great Image Commentary of the Qian hexagram says, "The nature of Heaven is strong and dynamic; the gentleman thus models himself after it, striving ceaselessly for self-improvement." The Great Image Commentary of the Kun hexagram says, "The nature of Earth is receptive and yielding; the gentleman thus models himself after it, cultivating a deep and broad virtue to carry and support all things." The principles of the Qian and Kun hexagrams are both examples that sages and virtuous persons follow. Heaven and Earth are the actual forms of the Qian and Kun hexagrams. The nature of Qian is strength and vigor, while the nature of Kun is receptiveness and yielding. Although the nature of Earth is not solely about yielding, in general it is characterized by yielding. How can a minister who fails to embody the deep virtue of Kun bear the great responsibilities of state affairs and undertake long journeys?

初六：履霜，堅冰至。《象》曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。履霜者，寒之始也；堅冰者，寒之極也。方履霜而有堅冰之象。蓋柔順者，坤之道，人臣之象也。臣道固貴乎柔順，然順而不巳，則阿諛迎合，其始甚比，其終也禍有不可勝言者。唐髙宗欲立武氏，大臣皆力爭，長孫無忌、褚遂良相繼以死，李績獨曰：“此陛下家事，何湏問外人？”武氏立而唐之社稷幾殱焉。秦二世專任趙髙，卒有望夷之禍。

The first line of the Qian hexagram states: "Treading on thin frost, firm ice is about to come." The Small Image Commentary says: "Treading on frost and foreseeing firm ice indicates the beginning of the gathering of yin energy. Following this path step by step, it leads to the state of firm ice." Treading on frost signifies the beginning of cold; firm ice signifies the extreme of cold. Just by treading on frost, the sign of firm ice is already present. Flexibility and yielding are the principles of the Qian hexagram, and they also symbolize the character of a minister. Although ministers should value flexibility and yielding, when yielding has no limit, it becomes flattery and obsequiousness. At first, it may be excessive attachment, but eventually, the resulting calamities are endless. Emperor Taizong of Tang wanted to make Wu Zetian his empress, and the ministers all strongly opposed it. Chancellor Changsun Wuji and Chu Suiyang were consequently executed. Only Li Ji said: "This is the emperor's family matter; why should we consult outsiders?" In the end, Wu Zetian became empress, and the Tang dynasty's state was almost destroyed. Qin Ershi solely trusted Zhao Gao, eventually leading to the calamity at Wangyi Palace. Li Guang cited these two examples, subtly criticizing the group of ministers who were overly submissive to Qin Hui in the present dynasty.

故孔子曰：“臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰‘履霜堅冰至’，蓋言順也。”夫始於順，其極至於窮凶極惡而不可制，故《易》之初六首以為戒也。雖然，乾坤合體，一剛一柔，本以相濟，以剛健之主而御柔順之臣，天下之常理也，聖人之意蓋為後世之慮如此。

Therefore, Confucius said in the "Wenyan Zhuan" of the "Kun" hexagram: "A minister killing his sovereign, a son killing his father, are not the result of a single day; their origin is gradual and accumulated, only because at the right time they were not promptly discerned. The "Book of Changes" says, 'Treading on frost, one knows ice is coming,' which speaks of the principle of 'following the right path.' At first, it is merely obedience, but when it reaches its extreme, it becomes extreme cruelty and uncontrollable. Hence, the first line of the "Kun" hexagram uses this as a warning. Nevertheless, the "Qian" and "Kun" hexagrams are originally one body, one strong and one gentle, meant to balance each other: a strong and vigorous sovereign governing a gentle and compliant minister is the normal order of the world. The intention of the sage is precisely to plan for future generations in this way."

六二：直方大，不習無不利。《象》曰：六二之動，直以方也；“不習無不利”，地道光也。《易》以五為君位，二為臣位，以六居二，人臣而處陰位，位之正中者也，故無初六馴致之漸、六四逼上之嫌，可以守道而行志矣。夫盡道事主，既直且方，鮮有不蹈禍悔者；惟六二以陰柔處下，故得任其直方，引其黨類，而朝無忌惡之者。唐虞之際，皋、夔、稷、契之徒咸聚之朝廷，此臣道之大也，以此事上，往無不利矣，何疑之有哉？故曰“敬義立而徳不孤”，“直方大，不習無不利”，則不疑其所行也。

The Line Statement for the Second Line of the Qun hexagram says: "Straight, square, and great, without needing to study, there is no disadvantage." The Small Image Commentary says: "The action of the Second Line is straight and square; 'without learning there is no disadvantage' is the light of the earth path." The Book of Changes takes the Fifth Line as the position of the ruler and the Second Line as the position of the minister. When a Yin line, Six, is in the Second position, it represents a minister in a Yin position, which is both central and upright. Therefore, it has neither the gradual hidden danger of the First Line, Six, nor the suspicion of approaching the ruler that the Fourth Line, Six, has. Thus, it can maintain the right path and carry out its own aspirations. One should know that serving the ruler according to the right way, being both straight and square, is rarely without misfortune or regret; only the Second Line, with its Yin and soft nature in a lower position, can fully express its straightness and squareness, attract its like-minded people, and have no suspicion or dislike from the court. In the time of Yao and Yu, people like Gao Yao, Gui, Hou Ji, and Qi gathered in the court, which is the ultimate expression of the minister's way. Serving the ruler in such a manner, one can go anywhere without disadvantage, so what is there to doubt? Therefore, the Wenyan Commentary says, "When respect and righteousness are established, virtue will not be isolated." "Straight, square, and great, without needing to study, there is no disadvantage" means one has no doubts about what one does.

六三：含章可貞，或從王事，無成有終。《象》曰：“含章可貞”，以時發也；“或從王事”，知光大也。人臣積善在巳，瞭然使家喻戶曉，必有忌惡之者，惟深自晦匿，然後可以守正而行志。故竭力以從王事，有功而不敢成，亦不敢貽患於後，而卒能終之，但歸羙以報其上爾。如此，庶免於咎悔，周公之事成王是也。

The line statement for the sixth line of the third trigram in the Qian hexagram says: "Containing virtue and capable of upholding correctness, or serving the king, not claiming success but achieving a good outcome." The small image commentary explains: "Containing virtue and capable of upholding correctness" means waiting until the right time to act; "serving the king" shows his wisdom and virtue. A minister should accumulate good deeds within himself. If he makes his virtues widely known, he will certainly attract those who resent him. Only by keeping himself deeply hidden can he maintain correctness and realize his aspirations. Therefore, he makes every effort to serve the king, takes credit for his achievements, and avoids future troubles, ultimately completing the task and giving the glory to the king as a reward. By doing this, he can avoid calamity and regret. The Duke of Zhou served King Cheng of Zhou in this manner.

蓋六三處下卦之上，以陰居陽，人臣之極位也；又坤無正主，其道弱，此正大臣嫌疑危懼之時，故致其曲折如此。使君臣道合，無所疑間，任之專而付之重，有功而見知，則臣豈當蔵其智謀，不以時發哉？孟子曰：“人有所不為，然後可以有為。”人臣內有積羙之徳，當可行之時，則動而不括矣；外有能為之才，盡恭順之道，則功業見乎時矣。故《象》曰“含章可貞，以時發也；或從王事，知光大也”。

Six Three is at the top of the lower trigram, with a yin line in a yang position, representing the highest position a minister can reach. Moreover, the Hexagram of Earth has no true sovereign, so the way of a minister appears weak. This is precisely the time when a minister is most susceptible to suspicion and most anxious. Therefore, the Line Statement expresses itself in a roundabout way. If the relationship between sovereign and minister is harmonious, with no suspicion or betrayal in between, and the sovereign solely trusts and seriously entrusts the minister, and if the minister's achievements are understood, then why would the minister conceal his wisdom and refrain from using it at the right time? Mencius said, "A person must know what he will not do, then he can do what he should." A minister who has accumulated good virtue within will find his actions unimpeded when the right moment comes. If he also has the ability to accomplish tasks and fulfills the principles of respect and obedience, his achievements will naturally emerge in the world. Therefore, the Small Image Commentary says, "Contain virtue and be steadfast, for it is the right time to act; to follow the sovereign's affairs, one's virtue will be illustrious."

六四：括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。坤，臣道也。六五得人臣正位，而四為未得位、得時者，否泰之分繋乎四之用否，其責任甚大；進而至五，則發為事業有不可掩者矣。括囊，蓋內充其徳、靜以待時之義，漢儒乃以“括囊不言”為訓，豈不陋哉！坤在內為括囊，孔子釋之曰“蓋言謹也”，謹於養徳，謹於正巳也。六四一爻最近君位，乃人臣居髙履危、處嫌疑之地，當閉藏知謀，如囊之括結其口，不復出納，以為明哲保身之謀，聖人發此爻為萬世人臣之戒，則善矣。

The line statement for the fourth line of the Qian hexagram says, "Like tying up a bag, there is no blame and no praise." The Small Image Commentary says, "Tying up the bag without blame" means being cautious will not invite harm. The Qian hexagram discusses the conduct of a minister. The fifth line has attained the proper position of a minister, while the fourth line has not yet attained the position but has the right timing; whether the state is blocked or open depends on whether the fourth line is used or not, and its responsibility is very great. When it moves to the fifth line, the achievements it produces will be hard to conceal. "Tying up the bag" originally means filling oneself with virtue internally and quietly waiting for the right time. However, Han dynasty scholars interpreted it as "tying up the bag and keeping silent," which seems too shallow. In the inner trigram of Qian, the fourth line represents the image of tying up the bag. Confucius explains it as "approximately referring to being cautious" — being cautious in cultivating virtue and being cautious in maintaining proper conduct. The fourth line is closest to the position of the sovereign, which is the time when a minister is in a high position, standing on a precarious place, and facing suspicion. At this time, one should conceal one's talents and strategies, like tying up a bag so nothing can go in or out, as a plan for self-preservation. The sage established this line as a warning for all ministers throughout history, which is indeed a good intention.

雖然，大臣以道事君，不可則止。若君有失徳而不敢諌，朝有闕政而不敢言，則是冐寵竊位、持祿養交，豈聖人垂訓萬世之意哉？蓋坤之六五，非女君則攝主也，斯正屯否隔絶、賢人隱遁避禍之時。故《文言》曰：“天地變化，草木蕃；天地閉，賢人隱。”若巳在髙位，如《遯》之初六，危至而後求行，是速其禍，故《遯》尾之厲，不往何災也。方其時也，雖循黙可也；不然，則是凡為大臣皆當坐視國之顛覆，孰任其咎？學《易》者不觀其時、不悟其幾，曷足以聖人之言哉！

Though this may be the case, ministers are supposed to serve the sovereign according to the right path. If they cannot proceed, they should resign. If the sovereign has moral failings yet dares not advise him, or if the court has deficiencies in governance yet dares not speak out, then they are receiving the sovereign's grace while occupying high office, collecting salaries, and associating with the powerful. How could this be the intention of the sage's teachings for generations? One must know that the "Six at the Beginning" in the "Kun" hexagram does not refer to a female sovereign ruling or a minister taking over the government. It refers to a time of hardship and blockage, when the ruler and people are separated, and the virtuous retreat to avoid danger. Therefore, the "Commentary on the Literary Meaning of the Kun Hexagram" says, "When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat." If one is already in a high position, like the "Six at the Beginning" in the "Dun" hexagram, waiting until danger arises before trying to withdraw is hastening disaster. Thus, the "Six at the Beginning" in the "Dun" hexagram says, "Dun at the tail brings danger," but as long as one does not move forward, there is no disaster. In such times, even if one follows the routine and remains silent, it can be justified. But if it is not such a time yet one remains silent, then it is as if all ministers should remain passive while the country collapses, and who would bear the responsibility? Those who study the Book of Changes without clearly understanding the situation they are in and without grasping the subtle nuances, how can they be qualified to speak about the words of the sages? This passage is the most passionate part of Li Guang's entire work: he insists that "kuan" (keeping silent) is only permissible for the virtuous to retreat, and never to be used by those in power to justify their silence.

六五：黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。乾無臣位，故九二稱“見龍在田”；坤雖無君位，然五實君位，曰“黃裳元吉”者，凡以為戒云。黃，中央之色；裳，下體之飾。是人臣據南向之位，秉大君之權，而能居中守正，不失臣節，吉莫大焉，文孰甚焉！伊尹、周公是也。故《文言》曰：“君子黃中通理，正位居體，羙在其中，而暢於四支，發於事業，羙之至也。”

The line statement of the sixth line of the fifth in the Qian hexagram says, "Yellow lower garment, great good fortune." The Small Image Commentary says, "Yellow lower garment brings great good fortune," because the virtue is contained within the central position. The Qian hexagram does not have a ministerial position, so the second line is called "Seeing the dragon in the field." The Kun hexagram does not have a royal position, but the fifth line actually represents the royal position. The line statement says "Yellow lower garment, great good fortune," and this is all for the purpose of warning. Yellow is the color of the center, and the lower garment is the clothing of the lower body. This means that a minister has occupied the position of facing south, holding great power of the sovereign, yet still remains in the center and maintains correctness, without losing the virtue of a minister. There is no greater good fortune than this, and no greater virtue than this. I Yin and the Duke of Zhou were like this. Therefore, the Wenyan Commentary of the Kun hexagram says, "The superior person holds the virtue of harmony within and understands the principles of culture. He resides in the correct position and remains in peace. The beauty is contained within, and flows through the limbs, and is expressed in his deeds. This is the perfection of beauty."

上六：龍戰于野，其血黃。《象》曰：“龍戰于野”，其道窮也。人臣久據大位，操生殺之權，內有震主之威，下有非覬之望，自非伊尹、周公，一旦欲釋位而去，則禍不旋踵矣。以霍光之忠，身死之後猶不免滅族之禍，故其勢必至於戰；戰則冇勝冇負，君臣兩傷。

The line statement for the sixth line at the top of the Qian hexagram says: "A dragon fights in the open fields, and the blood flowing is yellow." The Small Image Commentary says: "A dragon fighting in the open fields" indicates that its path has reached its end. A minister who holds a high position for a long time and controls great power has authority that intimidates the sovereign. Below him are people harboring improper ambitions. Unless someone is like Yi Yin or the Duke of Zhou, once he wishes to relinquish his power and withdraw, calamity will come swiftly. Even with Ho Guang's loyalty, he was not spared from a family's destruction after his death. Therefore, the situation inevitably leads to "fighting." When a fight occurs, there are both winners and losers, and both the sovereign and the minister suffer damage.

坤之上六，其見於初爻：“臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰‘履霜堅冰至’，蓋言順也。”小人事主，其初但阿順而巳，人主利其順適之快，任之必專，至於威柄潛移而不悟，陰盛傷陽而卒不可制，雖欲就臣位不可得也，故《象》曰“龍戰于野，其道窮也”。

The conclusion of the sixth line at the top of the Qun hexagram is already evident in the first line: "A minister killing his sovereign, a son killing his father, is not the result of a single day; its origin is gradual and accumulated. It is only because the right time for discernment was not recognized early. The Book of Changes says, 'Treading on frost, the ice comes to be,' which refers to the principle of 'following' (or 'order')." A minor person serving a sovereign begins with flattery and compliance. The sovereign, pleased by the compliance, employs him exclusively, and thus power gradually shifts without being noticed. When the yin force becomes too strong and harms the yang, it finally becomes uncontrollable. At that point, the minor person cannot return to his original position. Therefore, the Small Image Commentary says, "The dragon fights in the wild, and its path is exhausted."

戰必寛閒之鄉，故云野。湯伐桀，戰於鳴條之野；武王伐紂，戰於牧野。湯武之師雖應乎天而順乎人，然以臣伐君，亦由威權不立，積習以致之也。坤卦專主人臣，其防杜漸之戒，豈不深且逺哉！天而地黃，其血黃者，非君傷臣則臣必傷君也。

The battle must take place in an open and spacious area, hence it is called "wilderness." King Tang of Shang fought against King Jie of Xia at Mingshao Wild Field; King Wu of Zhou fought against King Zhou of Shang at Mu Wild Field. Although the armies of Tang and Wu were in harmony with heaven's will and the people's wishes, their act of a subject overthrowing a ruler was also due to the ruler's authority not being firmly established over time. The Book of Changes' Qian Hexagram specifically focuses on the subject, and its warning against gradual decline, is not only profound but also far-reaching. Heaven is dark blue and Earth is yellow, so when it says "its blood is yellow," it means that by this point, it is not the ruler who has injured the subject, but necessarily the subject who has injured the ruler. (In the line statement "its blood is yellow," the original text is missing the character "dark blue.")

用六：利永貞。《象》曰：“用六永貞”，以大終也。用六之道，用此眾爻之六而長守以正固，是能以大終也。人臣立朝，非失之邪佞則失之剛強；坤以柔順為體，終守以正固，上能尊君，下不失臣節，功成名遂則奉身而退，是能以大終也。

The hexagram of Kūn uses the line statements: "It is advantageous to maintain perseverance in uprightness." The Small Image Commentary says: "The statement 'Using the sixes to maintain perseverance' means being able to conclude affairs with grandeur." The principle of using the sixes is to employ the 'six' of all the lines, and to maintain uprightness for a long time, which is to conclude affairs with grandeur. A minister serving in the court either fails through wickedness and flattery or through being overly rigid and stubborn. Kūn, based on its nature of softness and compliance, ultimately maintains uprightness. Toward the superior, it shows reverence to the sovereign; toward the inferior, it does not lose the integrity of a minister. When achievements are realized and the name is established, it withdraws from office — this is called concluding affairs with grandeur.