Volume One of Dongpo's Commentary on the Changes

乾上，乾下。“乾”：元亨，利貞。初九，潛龍勿用。“乾”之所以取於“龍”者，以其能飛能潛也。飛者其正也，不能其正而能潛，非天下之至健，其孰能之？九二：見龍在田，利見大人。飛者，龍之正行也；天者，龍之正處也。見其在田，明其可安而非正也。

The hexagram "Qian" (Heaven) has the trigram "Qian" both above and below. The hexagram statement says: "Qian," meaning origin, prosperity, advantage, and uprightness. The line statement for the first line says: the dragon is still hidden and should not take action. The hexagram "Qian" uses the image of the dragon because the dragon can both soar and remain hidden. Soaring is the dragon's proper position; if it cannot maintain its proper position and is content to remain hidden, then it must be the most vigorous in the world, for who else could do so? The line statement for the second line says: the dragon appears in the fields, which is favorable for encountering a great person. Soaring is the proper movement of the dragon, and the sky is its proper dwelling. Now it is said to appear in the "field," indicating that this is merely a place where it can rest, not its proper position.

九三：君子終日乾乾，夕惕若。厲，無咎。九三，非龍德歟？曰：否。進乎龍矣。此上下之際、禍福之交、成敗之決也。徒曰龍者不足以盡之，故曰君子。夫初之可以能潛，二之所以能見，四之所以能躍，五之所以能飛，皆有待於三焉。甚矣三之能處也！使三之不能處此，則“乾”喪其所以為“乾”矣。天下莫大之福、不測之禍，皆萃於我而求決焉。其濟、不濟，間不容髮。是以“終日乾乾”，至於夕猶“惕”然，雖危而無咎也。

The third line statement says: The gentleman is diligent all day long without slack, and remains vigilant even at night. Although the situation is dangerous, there will be no calamity. Someone asks: Is not the third line the virtue of the dragon? The answer is: No. It has already gone beyond the scope that the word 'dragon' can fully express. The third line is at the junction of the upper trigram and the lower trigram, where fortune and misfortune meet, and success or failure is decided. Simply calling it 'dragon' is insufficient to fully describe it, so the line statement refers to it as 'gentleman'. The ability of the first line to remain hidden, the second line to appear in the fields, the fourth line to attempt a leap, and the fifth line to fly into the heavens all depend on the third line. The difficulty of the third line's position and the weight of its responsibility are immense. If the third line is mishandled, the trigram 'Qian' would lose the fundamental quality that makes it 'Qian'. The greatest fortune and the most unpredictable misfortune in the world converge here, waiting for a decision. Success or failure is determined, with no room for even a single hair's breadth. Therefore, one must be diligent all day long, remaining alert even at night, and although in a dangerous situation, there will be no fault.

九四：或躍在淵，無咎。下之上，上之下，其為重剛而不中。上不在天，下不在田者，均也。而至於九四，獨“躍”而不“惕”者，何哉？曰：九四，既進而不可復返者也。退則入於禍，故教之“躍”。其所以異於五者，猶有疑而已。三與四皆禍福雜，故有以處之，然後無咎。

The line statement for the fourth line says: Perhaps it will leap up, perhaps it will still remain in the abyss, there will be no calamity. The third line is located above the lower trigram, and the fourth line is located below the upper trigram. Both lines are in a position of strong yang but not in the central position. Neither is in the position of heaven nor in the position of the field, and their situations are the same. However, at the fourth line, it only says 'leap' and does not say 'caution,' why is that? Because the fourth line has already advanced to a point where it cannot retreat: once it retreats, it will fall into calamity, so the line statement advises it to 'leap.' The difference between the fourth line and the fifth line is only that the fourth line still carries a bit of hesitation. Both the third and fourth lines are in a place where both good and bad outcomes are possible; they must each have their own way of dealing with their situation in order to avoid mistakes.

九五：飛龍在天，利見大人。今之飛者，夕之潛者也，而誰？非“大人”歟？曰“見大人者”，皆將有求也。惟其處安居正，而後可以求得。九二者，龍之安；九五者，龍之正也。上九：亢龍，有悔。夫處此者，豈無無悔之道哉？故言“有”者，皆非必然者也。

The Line Statement of the Fifth Line says: The dragon flies in the sky, it is appropriate to see a great person. Today the dragon flying in the sky is exactly the same one that was originally hidden in the water. It is not the great person who else could it be? Whenever it says "it is advantageous to see a great person," it refers to someone seeking something and going to see a great person. Only when the other party is stable and in the right position can the seeker hope to gain something. The Second Line is the dragon's secure place, and the Fifth Line is where the dragon should be. The Line Statement of the Top Line says: The dragon flies too high, there will be regret. Is there no way for someone in this position to avoid regret? Therefore, whenever the Line Statement says "there is," it does not necessarily mean that it will happen.

用九：見群龍無首，吉。“見群龍”，明六爻皆然也。蔡墨云：其“姤”曰：“潛龍勿用。”其“同人”曰：“見龍在田。”其“大有”曰：“龍飛在天。”其“夬”曰：“亢龍有悔。”其“坤”曰：“見群龍無首，吉。”古之論卦者以不變，論爻者以變。“姤”者，初九之變也；“同人”者，九二之變也；“大有”者，九五之變也；“夬”者，上九之變也；各執其一，而“坤”則六爻皆變。吾是以知用九之通六爻也，用六亦然。

The phrase "Use of Nine" says: seeing a group of dragons that do not compete for the first position is auspicious. The phrase "seeing a group of dragons" indicates that all six lines are like this. The "Zuo Zhuan" records the words of Cai Mo, the historian of the Jin state, who said: when the Qian hexagram transforms into Guo, it says "the dragon remains hidden and should not be used"; when it transforms into Tong Ren, it says "the dragon appears in the field"; when it transforms into Da You, it says "the dragon flies in the sky"; when it transforms into Guai, it says "the dragon reaches its peak and incurs regret"; when it transforms into Kun, it says "seeing a group of dragons without a leader is auspicious." Ancient scholars discuss a hexagram by taking its unchanging line, but when discussing a single line, they take its changing aspect. When transforming into Guo, it is the change of the first line, Yi; when transforming into Tong Ren, it is the change of the second line, Ji; when transforming into Da You, it is the change of the fifth line, Wu; when transforming into Guai, it is the change of the top line, Shang Ji — each change involves only one line. However, when transforming into Kun, all six lines change. From this I understand that "Use of Nine" refers to all six lines, and the "Use of Six" in the Kun hexagram follows the same principle.

《彖》曰：大哉乾元，萬物資始，乃統天。此論“元”也。元之為德，不可見也，其可見者“萬物資始”而已。天之德不可勝言也，惟是為能“統”之，此所以為“元”也。雲行雨施，品物流形。此所以為“亨”也。大明終始，六位時成。此所以為“利”也。生而“成”之，乾之“終始”也。成物，之謂“利”矣。時乘六龍以御天。飛、潛、見、躍，各適其時以用我，剛健之德也。乾道變化，各正性命。此所以為“貞”也。

The Commentary on the Judgment says: Great is the "origin" (yuan) of Qian. All things depend on it to begin, and it encompasses the entire heavenly way. This sentence explains "yuan." The virtue of "yuan" itself is invisible; what can be seen is only the effect of "all things begin with it." The virtue of heaven is inexhaustible, and only "yuan" can encompass it, which is why it is called "yuan." "Clouds move in the sky, rain descends, and all things take form and flow," this sentence explains "heng." "The great brightness pervades from beginning to end, and the six lines are formed in accordance with time," this sentence explains "li": producing all things and completing them, this is the "beginning and end" of Qian; being able to complete all things is called "li." "Riding the six dragons in accordance with time to govern the heavenly way," flying, hiding, appearing, leaping, each in its proper time for my use, this is precisely the virtue of being strong and vigorous. "The movement of the heavenly way transforms and brings all things into proper form and nature," this sentence explains "zhen."

保合太和，乃利貞。通言之也。“貞”，正也。方其變化各之，於情無所不至。反而循之，各直其性以至於命，此所以為“貞”也。世之論性命者多矣，因是，請試言其粗。曰：古之言性者，如告瞽者以其所不識也，瞽者未嘗有見也，欲告之以是物，患其不識也，則又以一物狀之。夫以一物狀之，則又一物也，非是物矣。彼惟無見，故告之；以一物而不識，又可以多物眩之乎？古之君子，患性之難見也，故以可見者言性。夫以可見者言性，皆性之似也。

Keeping and uniting the great harmonious energy, one can achieve benefit and uprightness. This sentence is a general statement. "Zhen" means uprightness. When the principle of Heaven brings about transformation and all things take their own paths, it reaches the realm of "qing" (emotion), which pervades everywhere. Then, reversing the process, each returns along the same path, straightening their original nature, and ultimately tracing back to "ming" (destiny). This is what is meant by "zhen." There are too many people in the world discussing "xing" (nature) and "ming" (destiny). Let me try to explain this briefly here. Ancient people spoke of "xing" as if describing something to a blind person who has never seen it. The blind person has never seen anything, so when you try to tell him what something is like, you fear he won't understand, so you use another thing as a comparison. But using another thing as a comparison is just another thing, not the original one. He is blind precisely because he needs to hear you describe it. If you can't even explain one thing clearly, how can you use more things to confuse him further? Ancient gentlemen suffered because "xing" was hard to express, so they used visible things to explain "xing." But any explanation of "xing" through visible things can only be an approximation of "xing."

君子日修其善以消其不善；不善者日消，有不可得而消者焉。小人日修其不善以消其善；善者日消，亦有不可得而消者焉。夫不可得而消者，堯舜不能加焉，桀紂不能亡焉，是豈非性也哉！君子之至於是，用是為道，則去聖不遠矣；雖然有至是者，有用是者，則其為道常二，猶器之用於手不如手之自用，莫知其所以然而然也。

A gentleman constantly cultivates his good qualities, using them to eliminate his bad ones; the bad gradually diminishes, and in the end there is always something left that cannot be eliminated no matter how hard one tries. A petty person constantly fosters his bad qualities, using them to eliminate his good ones; the good gradually diminishes, and in the end there is always something left that cannot be eliminated no matter how hard one tries. This thing that cannot be eliminated, Yao and Shun could not add even the slightest bit to it, and Jie and Zhou could not remove even the slightest bit from it. Is this not precisely the "nature" (xing)? A gentleman who reaches this understanding and takes it as the basis for his conduct is close to becoming a sage. However, reaching it is one thing, and using it is another; thus, the way is always divided into two parts. It is like holding a tool in one's hand to use it, which is always inferior to the natural movement of the hand itself, that state of acting without knowing why but naturally so.

性至於是，則謂之命；命，令也。君之令曰命，天之令曰命，性之至者亦曰命。性之至者非命也，無以名之而寄之命也。死生禍福，莫非命者，雖有聖者，莫知其所以然而然。君子之於道，至於一而不二，如手之自用，則亦莫知其所以然而然矣，此所以寄之命也。情者，性之動也，泝而上，至於命；沿而下，至於情，無非性者。性之與情，非有善惡之別也，方其散而有為，則謂之情耳。命之與性，非有天人之辨也，至其一而無我，則謂之命耳。

When "nature" (性) is cultivated to its extreme, it is called "destiny" (命). Destiny is like a command: a command given by a sovereign is called destiny, and a command given by Heaven is also called destiny. In reality, the extreme of nature is not truly destiny, but since there is no other name to use, it is寄托 upon the term "destiny." Death and life, calamity and fortune, none of them are not destiny. Even sages know only that it is so, but do not know why it is so. A gentleman, in cultivating the Way, reaches a state where he is fully united with it, no longer divided into two parts, like a hand performing an action naturally, reaching a point where he does not know why it is so, yet it is so naturally. This is the reason why it is called "destiny." "Emotion" (情) is the activity of nature: if it flows upward, it can reach destiny; if it flows downward, it becomes emotion. Whether flowing upward or downward, there is no place that is not nature. Between nature and emotion, there is no distinction of good or evil; it is only when it spreads out and acts that it is called emotion. Between destiny and nature, there is also no distinction between Heaven and humanity; it is only when it is unified and free of "self" that it is called destiny.

其於《易》也，卦以言其性，爻以言其情。情以為“利”，性以為“貞”。其言也互見之，故人莫知明也。《易》曰：“大哉乾乎，剛健中正，純粹精也。”夫“剛健”、“中正”、“純粹”、“精”者，此乾之大全也，卦也；及其散而有為，分裂四出而各有得焉，則爻也。故曰：“六爻發揮，旁通情也。”以爻為情，則卦之為性也明矣。“乾道變化，各正性命，保合太和，乃利貞”，以各正性命為貞，則情之為利也亦明矣。又曰：“利貞者，性情也”，言其變而之乎情，反而直其性也。

The Zhou Changes say that the hexagrams are about "nature" and the lines are about "emotion"; emotion corresponds to "benefit," and nature corresponds to "uprightness." These two meanings are interwoven in the text, so people find it difficult to understand. The Wenyan of the Qian hexagram says: "Majestic is Qian, strong and vigorous, upright and just, pure and refined." What is meant by "strong and vigorous," "upright and just," "pure," and "refined" refers to the complete nature of Qian, which is the hexagram. When it unfolds and acts out, splitting off in different directions and each obtaining its own, that is the line. Therefore, the Wenyan also says: "The six lines unfold, communicating emotion." Since the lines are regarded as emotion, the hexagram as nature is now clear. "The way of Qian brings change, each establishing its nature and destiny, preserving and harmonizing the great harmony, which is called 'benefit' and 'uprightness.'" Since "each establishing its nature and destiny" is regarded as uprightness, then "emotion" corresponding to "benefit" is also clear. The Wenyan also says, "Benefit and uprightness are nature and emotion," which means that when it moves outward, it becomes emotion, and when it turns inward, it straightens its original nature.

首出庶物，萬國咸寧。至於此，則無為而物自安矣。《象》曰：天行健，君子以自強不息。夫天，豈以“剛”故能“健”哉！以“不息”故“健”也。流水不腐，用器不蠱，故君子莊敬曰強，安肆曰偷。強則日長，偷則日消。

"Like the sovereign who stands above all things, bringing peace to the world." At this point, the ruler does nothing, yet all things naturally become orderly. The Great Image says: The way of Heaven is strong and vigorous without ceasing, and the gentleman follows this, striving ceaselessly. Is Heaven strong and vigorous because it is "strong"? Or is it vigorous because it does not cease? Flowing water does not rot, and frequently used vessels do not get worm-eaten. Therefore, the Book of Rites, Parting Words says: A gentleman who is respectful and reverent grows stronger day by day, while one who is idle and indulgent becomes increasingly careless. Those who are strong grow stronger day by day, while those who are careless become weaker day by day.

“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。王弼曰：“居上不驕，在下不憂，反覆皆道也。”“或躍在淵”，進無咎也；“龍飛在天”，大人造也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

The Small Image Commentary says: "A hidden dragon should not be used," because the yang energy is still in a lower position. "A dragon appears on the field," indicates that virtue has already been widely extended. "All day long the dragon toils diligently," means moving back and forth along the path without ever deviating. Wang Bi explains: being in a high position without arrogance, being in a low position without anxiety, and all movements remain in accordance with the Way. "The dragon may leap in the abyss," means advancing without error; "The dragon flies in the heavens," indicates that a great person has begun to act. "An exalted dragon brings regret," signifies that a state of fullness cannot last. "All Nines," means that the virtue of heaven does not value competing for the first position.

《文言》曰：“元”者，善之長也，“亨”者，嘉之會也。陰陽合而物生，曰“嘉”。“利”者，義之和也，“貞”者，事之幹也。君子體仁足以長人；嘉會足以合理；利物足以合義，貞固足以幹事。君子行此四德者，故曰：“乾，元亨利貞。”禮非亨，則偏滯而不合；利非義，則慘洌而不和。

The Wenyan Transmission says: "Yuan" is the beginning of all good things, "Heng" is the convergence of good things. The union of yin and yang leads to the generation of all things, which is called "Jia." "Li" is the harmonization of principles, and "Zhen" is the firmness in doing things. A gentleman who embodies benevolence is sufficient to serve as a model for others; causing the convergence of good things is sufficient to conform to order; enabling all things to benefit is sufficient to conform to righteousness; maintaining firmness and steadfastness is sufficient to bear responsibilities. A gentleman practicing these four virtues is thus said to have "Qian, Yuan Heng Li Zhen." If rites cannot be harmonized, they will become stagnant and unable to converge; if benefit does not conform to righteousness, it will be harsh and unable to be harmonized.

初九曰：“潛龍勿用。”何謂也？子曰：“龍德隱者也。不易乎世。”王弼曰：“不為世所易。”“不成乎名，遯世無悶，不見是而無悶；樂則行之，憂則違之；確乎其不可拔，潛龍也。”

The Wenyan Transmission asks: What does "The dragon remains hidden and is not used" mean? Confucius answers: It refers to a person who possesses the virtue of a dragon but remains in seclusion. "Not changing with the world," Wang Bi explains as not being altered by worldly standards. He does not seek fame, remains in seclusion without distress, is not recognized by others without distress; he does what is appropriate and avoids what is cause for worry; his will is firm and unshakable. This is what is meant by "The dragon remains hidden."

九二曰：“見龍在田，利見大人。”何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，博德而化。”《易》曰：“見龍在田，利見大人，”君德也。堯、舜之所不能加，桀、紂之所不能亡，是謂“誠”。凡可以閒而去者，無非“邪”也。邪者盡去，則其不可去者自存矣。是謂“閒邪存其誠”。不然，則言行之信謹，蓋未足以化也。

The Wenyan Transmission asks: What does the line "Seeing the dragon in the field, advantageous to meet a great man" mean? Confucius answers: It refers to a person who possesses the virtue of the dragon and remains in the center while upholding righteousness. In ordinary speech, he keeps his word; in ordinary actions, he is cautious. He guards against evil thoughts to preserve the sincerity of his inner self. He benefits the world without boasting, and his virtue is broad enough to nurture others. The Zhou Changes say "Seeing the dragon in the field, advantageous to meet a great man," which speaks of the virtue of a sovereign. Yao and Shun could not add to it, and Jie and Zhou could not destroy it. This is called "sincerity." Whatever can be guarded against or removed is nothing but "evil." When evil thoughts are completely removed, what cannot be removed naturally remains, which is called "guarding against evil to preserve sincerity." Otherwise, relying merely on keeping one's word and being cautious in actions would not be sufficient to nurture the world.

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。忠信，所以進德也；修辭立其誠，所以居業也。”“修辭”者，行之必可言也。修辭而不立誠，雖有業不居矣。“知至至之，可與幾也；知終終之，可與存義也。”“至之”，為言往也；“終之”，為言止也。“乾”之進退之決在三，故可往而往其幾，可止而止其義。“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。”

The Wenyan Transmission asks: What does the line 'The superior man is diligent all day, and remains vigilant at night, though in peril, there is no blame' mean? Confucius answers: The superior man is constantly improving his virtue and cultivating his undertakings. Loyalty and trustworthiness are used to enhance virtue; refining speech and establishing sincerity are used to maintain his undertakings. 'Refining speech' means that what he does is worthy of being spoken of; if he only embellishes his words without sincerity, even if he has achievements, he will not be able to hold onto them. 'Knowing when to go forward and when to stop' allows one to discuss subtle matters; 'knowing when to stop' allows one to share in upholding principles. 'To go forward' means to proceed, 'to stop' means to halt. The decision to advance or retreat in the Qian hexagram is entirely determined by the line nine in the third position, so when it is appropriate to go forward, he goes forward, which is grasping the 'ji' (the moment of decision); when it is appropriate to stop, he stops, which is upholding 'yi' (righteousness). Therefore, he remains exalted without arrogance, and in a low position without anxiety; thus he is diligent all day, ever watchful according to circumstances, and though in peril, there is no blame.

九四曰：“或躍在淵，無咎。”何謂也？子曰：“上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故‘無咎’。”九五曰：“飛龍在天，利見大人。”何謂也？子曰：“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。”燥、溼不與水、火期，而水、火即之；龍、虎非有求於風、云，而風、雲應之。聖人非有意於物，而物莫不欲見之。“本乎天者親上，本乎地者親下，則各從其類也。”明龍之在天也。

The Wenyan Transmission asks: What does "or leap in the abyss, no blame" mean? Confucius answers: To rise and fall without fixed pattern, but not for wickedness; to advance and retreat without regularity, but not to abandon one's kind. A gentleman increases virtue and cultivates his deeds in order to seize the opportunity, hence "there will be no calamity." Another question: What does "the dragon soars in the sky, advantageous to see the great man" mean? Confucius answers: The voices of the same kind respond to each other; the breaths of the same kind seek each other. Water flows to low and damp places; fire burns in dry places. Clouds follow the dragon; wind arises with the tiger. When the sage arises, all things look up to him. Dryness and dampness do not agree with water and fire, yet water and fire naturally tend toward them; dragons and tigers do not ask the clouds and winds, yet clouds and winds naturally respond. The sage has no intention toward all things, yet all things do not wish to see him. "Originating from heaven, it is close to the upper; originating from earth, it is close to the lower; each follows its own kind." This explains that the dragon naturally belongs in the sky.

上九曰：“亢龍，有悔。”何謂也？子曰：“貴而無位，高而無民。”王弼曰：“下無陰也。”“賢人在下位而無輔。”夫賢人者，下之而後為用。“是以動而有悔也”。“潛龍勿用”，下也。“見龍在田”，時舍也。時之所舍，故得安於田。

The Wenyan Transmission asks: The line "The dragon is high and there is regret" refers to what? Confucius answers: It is being in a high position without a real position, standing high without the people. Wang Bi explains: Because there is no yao below it to support it. "The virtuous person is in a low position and does not receive assistance." Such a virtuous person must be treated with humility before he will be willing to serve. "Therefore, any movement brings regret." "The dragon remains hidden and is not used" because it is in a low position; "the dragon appears in the field" because the situation places it there. Since it is the situation that places it there, it can remain in the field.

“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。王弼曰：“夫能全用剛直，放遠善柔。非天下至治，未之能也”。“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。以言行化物，故曰“文明”。

"Zong Ri Qian Qian" refers to being engaged in work. "Hu Yue Zai Yuan" refers to self-examination. "Fei Long Zai Tian" refers to occupying a high position and governing the world. "Kang Long You Hui" refers to calamity brought about by reaching the extreme. Qian Yuan "Yong Jiux" leads to the world being properly governed. Wang Bi explains: being able to fully employ those who are upright and virtuous, and to banish or distance those who are adept at flattery, if it is not the best time of governance in the world, it cannot be achieved. "Qian Long Wu Yong" refers to the yang energy still being concealed. "Jian Long Zai Tian" refers to the world having brightness and culture. Using one's words and actions to cultivate all things, so it is called "civilization."

“終日乾乾”，與時偕行。“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。乾元“用九”，乃見天則。天以無首為則。“乾、元”者，始而亨者也。“利、貞”者，性情也。乾始能以美利利天下，不言所利，大矣哉。大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。“時乘六龍”，以御天也。“雲行雨施”，天下平也。君子以成德為行，曰可見之行也。君子度可成則行，未嘗無德也。故其行也，日有所見；日可見之行也。

"Always striving diligently" means moving forward in harmony with the times. "Sometimes leaping from the depths" means that the principle of the Heaven trigram reaches this point and undergoes a transformation. "A dragon soaring in the sky" means occupying the position of Heavenly Virtue. "An over-reached dragon has regret" means moving forward in harmony with the times until the end. When the Heaven trigram reaches "All Nines," it reveals the principle of Heaven; Heaven takes "not occupying the first position" as its principle. "Heaven" and "Primordial Power" signify creation and unimpeded movement; "beneficial and firm" refers to nature and emotion. Heaven, from the beginning of creation, can bestow beneficial advantages upon the world, yet does not boast about where its benefit lies. How great it is! How great Heaven is! It is strong and vigorous, upright and just, pure and refined. The six lines unfold, extending to all emotional aspects. "Riding the six dragons according to time" is used to govern the heavenly way; "clouds moving and rain spreading" brings peace to the world. A gentleman puts into action the virtue he has already cultivated, which is a daily visible behavior. A gentleman first assesses whether an undertaking can be accomplished before acting, not acting without a basis in virtue; therefore, every action he takes brings visible results every day, which is called "daily visible actions."

“潛”之為言也，隱而未見，行而未成；是以君子弗用也。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人，”君德也。九三重剛而不中，上不在天，下不在田，故“乾乾”，因其時而“惕”，雖危無咎矣。

The character "qian" refers to something that is hidden and has not yet appeared, and actions that have not yet been completed, so the gentleman temporarily does not act. The gentleman accumulates through study, clarifies through inquiry, remains tranquil through tolerance, and acts with benevolence. The Zhou Changes say, "A dragon appears in the field, advantageous to see the great man," which speaks of the virtue of the sovereign. The line Nine in the Third is located in a place of strong yang but does not occupy the central position; it does not reach the heavens above nor is it in the field below, so it must "qian qian" (be diligent and unremitting), remain vigilant with the changing circumstances, and will not commit mistakes even in perilous situations.

九四重剛而不中，上不在天，下不在田，中不在人，故“或”之。“或”之者，疑之也，故無咎。“或”者，未必然之辭也。其“躍”也未可必，故以“或”言之，非以為惑也。夫大人者，與天地合其德，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，而況人乎？況於鬼神乎？“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪，其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎？

The Nine in the Fourth position is located in a place of heavy firmness but not in the central position. It does not reach the heavens, does not belong to the fields, and is not in the position of humans. Therefore, it is said to be 'or'. The term 'or' indicates uncertainty, so there is no mistake. 'Or' means 'not necessarily so'; it is uncertain whether it will leap or not, so the term 'or' is used, not implying confusion or disorder. As for the term '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 judgment of good and evil is in harmony with ghosts and spirits. If he acts before the time of heaven, heaven does not contradict him; if he acts after the time of heaven, he follows the sequence of heaven. Even heaven does not contradict him, how much less would people or ghosts and spirits? The term 'excess' refers to knowing only to advance but not to retreat, knowing only to continue but not to perish, knowing only to gain but not to lose. Those who do not fall into this situation are probably only the sages. Those who understand the proper measure of advancement and retreat, existence and demise, without losing the right path, are probably only the sages.

坤上，坤下。“坤”，元亨，利牝馬之貞。龍，變化而自用者也。馬，馴服而用於人者也。為人用而又牝焉，順之至也。至順而不貞，則陷於邪，故“利牝馬之貞”。君子有攸往，先迷，後得主，利。西南得朋，東北喪朋，安貞吉？

The Hexagram "Kun" has the same trigram above and below. The Hexagram Statement says: "Kun," original, prosperous, suitable for being like a mare that remains steadfast. A dragon is something that can change and act on its own; a horse is something that is tamed and used by people. Since it is used by people and is female, it is extremely gentle and compliant. If it is extremely gentle and compliant but cannot remain steadfast, it will fall into wrong ways, hence the statement "favorable is the steadfastness of the female horse." The Hexagram Statement continues: When a gentleman goes forward, moving ahead leads to confusion, but following behind leads to being in harmony with the superior, which is favorable. Going to the Southwest brings like-minded people, going to the Northeast leads to losing like-minded people, and remaining steadfast brings good fortune.

《彖》曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆；含弘光大，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，乃終有慶。安貞之吉，應地無疆。“坤”之為道，可以為人用，而不可以自用；可以為和，而不可以為倡；故“君子利有攸往”。往，求用也；先則迷而失道，後則順而得主，此所以為“利”也。西與南，則“兌”也，“離”也，以及於“巽”，吾朋也；東與北，則“震”也，“坎”也，以及於“乾”與“艮”，非吾朋也。兩陰不能相用，故必離類絕朋而求主於東北。夫所以離朋而求主者，非為邪也，故曰：“安貞吉”？

The Commentary on the Judgment says: The ultimate nature of the Earthly element "Yuan" is the source from which all things are generated; it follows the way of Heaven. The Earth is thick and bears all things, its virtue is vast and boundless; it is inclusive and broad, bright and deep, thus enabling all things to be harmonious and prosperous. The mare belongs to the Earth category, traversing the earth without end, gentle and favorable for uprightness. A gentleman who goes forth, if he goes ahead, he loses his way; if he follows behind, he finds the proper path. Going to the Southwest brings like elements, meaning traveling with similar ones; going to the Northeast leads to the loss of like elements, but eventually brings joy. The reason why being steadfast in uprightness is auspicious is because it corresponds with the boundless nature of the Earth. The path of the Earth can be used by others, but cannot be self-willed; it can be a harmonious accompaniment, but cannot be the one to start. Therefore, it is said, "The gentleman benefits by going forth." What is meant by "going forth" is to seek to be used by others. Going ahead leads to losing the way, while following behind brings harmony and the master, which is why it is called "beneficial." The West and South are the trigrams Dui and Li, along with Xun, all of which are my kind; the East and North are Zhen and Kan, along with Qian and Gen, which are not my kind. Two yin cannot be mutually beneficial, so one must leave the kindred and cut off the faction, and go to the Northeast to seek the master. The reason for leaving the faction and seeking the master is not for wickedness, hence it is said, "Being steadfast in uprightness is auspicious."

《象》曰：地勢坤，君子以厚德載物。“坤”未必無君德，其所居之勢，宜為臣者也。書曰：“臣為上為德，為下為民。”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。始於微而終於著者，陰陽均也。而獨於此戒之者，陰之為物，弱而易入，故易以陷人。鄭子產曰：“水弱，民狎而玩之，故多死。”

The Great Image says: The form of the Earth is坤, and the gentleman takes this as a model, using deep virtue to carry all things.坤 may not lack the virtue of a ruler, but its position is suitable for being a minister. The Book of Documents says: As a minister, one should help the ruler to manifest virtue and care for the people. The line statement of the first line says: One steps on thin frost, and hard ice is coming. The Small Image says: "Stepping on frost and hard ice" indicates the beginning of the gathering of yin energy; following this trend, it reaches the stage of hard ice. Starting from something subtle and ending in something evident, both yin and yang are the same. Yet here there is a warning, because yin is soft and easily penetrates, thus easily deceiving people. Zichan of the State of Zheng said: Water is soft and weak, but people look down on it and play with it, yet many are drowned by it.

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。以六居二，可謂柔矣。夫“直、方、大”者，何從而得之？曰：六二，順之至也。君子之順，豈有他哉！循理無私而已。故其動也為直，居中而推其直為方。既直且方，非大而何？夫順生直，直生方，方生大，君子非有意為之也，循理無私，而三者自生焉。故曰：“不習，無不利。”夫有所習而利，則利止於所習者矣。

The line statement for the second line says: Straight, square, great, without the need for special practice, there is no disadvantage. The small image commentary says: The action of the second line is both straight and square; 'without special practice, there is no disadvantage' refers to the brightness of the great earth's way. Since the second line is a yin line in the second position, it can be said to be sufficiently gentle. Then where do the three qualities of 'straight, square, and great' come from? The answer is: the second line is gentle to the extreme. The gentleness of the gentleman is not something else; it is simply following reason and without private interest. Therefore, when it moves, it is 'straight'; being in the central position and spreading this straightness becomes 'square'; being both straight and square, is that not 'great'? Gentleness gives rise to straightness, straightness gives rise to squareness, squareness gives rise to greatness. The gentleman does not intentionally do these things; he merely follows reason without private interest, and these three qualities naturally arise. Therefore it says 'without the need for special practice, there is no disadvantage.' Whatever requires special practice to gain advantage, that advantage is limited to what is practiced.

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。三有陽德。苟用其陽，則非所以為“坤”也，故有章而含之。“坤”之患，弱而不可以正也，有章則可以為正矣。然以其可正，而遂專之，則亦非所以為“坤”也。故從事而不造事，無成而代有終。

The line statement for the third line says: "Possessing hidden virtue and capable of upholding correctness. One may choose to participate in the affairs of the sovereign, without claiming the credit for success, yet achieving a favorable outcome." The Small Image Commentary says: "Possessing hidden virtue and capable of upholding correctness" means waiting for the right time to act; "One may choose to participate in the affairs of the sovereign" indicates his vision is broad and enlightened. The third line carries the virtue of yang. If one were to directly display this yang quality, it would not be appropriate for the nature of kūn. Therefore, even though one has virtue, it should be concealed. The fault of kūn lies in its softness and inability to maintain correctness on its own; possessing this virtue allows one to uphold correctness. However, if one can uphold correctness, it may lead to being overly decisive, which is also not appropriate for kūn. Therefore, one should follow along with matters without initiating them, not claim the credit for success, and simply complete the tasks on behalf of others.

六四：括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。夫處上下之交者，皆非安地也。“乾”安於上，以未至於上為危，故九三有“夕惕”之憂；“坤”安於下，以始至於上為難，故六四有“括囊”之慎。陰之進而至於三，猶可貞也；至於四，則殆矣。故自括結，以求“無咎無譽”。咎與譽，人之所不能免也，出乎咎，必入於譽；脫乎譽，必罹乎咎。咎所以致罪，而譽所以致疑也。甚矣，無咎無譽之難也！

The line statement for the fourth line says: "Tie the bag tightly, there will be no blame and no praise." The Small Image Commentary says: "Tie the bag tightly, there will be no blame," because of caution, one avoids harm. All positions at the junction of the upper and lower trigrams are not secure places. The trigram Qian is at rest in the upper position, and considers not yet reaching the upper position as dangerous, so nine in the third line has the anxiety of being vigilant at night. The trigram Kun is at rest in the lower position, and considers just rising to the upper position as difficult, so six in the fourth line is cautious, tying the bag tightly. When the yin energy advances to the third line, it can still maintain correctness; but when it reaches the fourth line, it becomes dangerous. Therefore, one ties the mouth tightly, seeking only "no blame and no praise." Blame and praise are things a person cannot avoid: if one escapes blame, one must fall into praise; if one escapes praise, one must inevitably face blame again. Blame brings responsibility, and praise brings suspicion. To achieve both no blame and no praise is indeed very difficult!

六五：黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。“黃”，中之色也。“裳”，下之飾也。黃而非裳，則君也。裳而非黃則臣爾，非賢臣也。六五陰之盛，而有陽德焉，故稱裳以明其臣；稱黃以明其德。夫文生於相錯，若陰陽之專一，豈有文哉？六五以陰而有陽德，故曰“文在中”也。

The line statement for the fifth line says: "A yellow lower garment, great good fortune." The Small Image Commentary says: "Yellow lower garment, great good fortune," meaning that the cultural refinement arises from the middle. "Yellow" is the color of the center, and "lower garment" is the clothing of the lower body. If it is only yellow and not a lower garment, then it would be a sovereign; if it is only a lower garment and not yellow, then it is merely a subject, not yet a virtuous one. The fifth line is the position of greatest yin, yet it possesses the virtue of yang. Therefore, "lower garment" is used to indicate its position as a subject, and "yellow" is used to indicate its virtue. Cultural refinement arises from the interaction of two things. If yin and yang were pure and unmingled, where would cultural refinement come from? Since the fifth line, though a yin line, possesses the virtue of yang, it is said that "culture arises from the middle."

上六：龍戰于野，其血玄黃。《象》曰：“龍戰于野”，其道窮也。至於此，則非陰之所以安矣。陰雖欲不戰而不可得，故曰“其道窮也”。用六：利永貞。《象》曰：用六“永貞”，以大終也。《易》以大小言陰陽。“坤”之順，進以小也；其貞，終以大也。《文言》曰：“坤”至柔而動也剛。夫物非剛者能剛，惟柔者能剛耳。畜而不發，及其極也，發之必決。故曰“沉潛剛克”。至靜而德方。夫物圓則好動，故至靜所以為方也。

The line statement of the sixth line at the top says: A dragon fights in the fields, its blood flowing out, mixing black and yellow. The small image commentary says: "A dragon fights in the fields" indicates that its path has reached its end. At this point, it is no longer a place where yin can remain. Even if yin wants to avoid conflict, it cannot, hence "its path is exhausted." The use of six says: It is favorable to maintain perseverance and uprightness. The small image commentary says: The use of six speaks of "eternal uprightness," aiming to conclude with great strength. The Zhou Changes refer to yang and yin as "great" and "small": the softness of kūn is advancing in a small manner, while its uprightness is concluded with great strength. The Wenyan commentary says: Kūn is extremely soft, yet when it moves, it is strong. Hard things may not truly be strong, only soft things can be strong: accumulating without releasing, when it reaches its peak, it will definitely break through, hence the Shangshu Hongfan says "submerging and waiting, strong through firmness." "Being most still and having a square virtue": round things are naturally active, precisely because they are still to the extreme, they can be square.

後得主而有常，含萬物而化光。坤道其順乎？承天而時行。積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。《易》曰：“履霜，堅冰至，”蓋言順也。惟其順也，故能濟其剛；如其不順，則辨之久矣。

The Wenyan Transmission continues: Following the master and establishing regularity, it contains and nurtures all things, thus achieving great nurturing power. The way of the Earthly Trigram is approximately the character "shun" (following). It accepts the heavenly way and proceeds in accordance with the seasons. Those who accumulate good deeds will surely have abundant blessings; those who accumulate evil deeds will surely have abundant misfortunes. A subject killing his sovereign, or a son killing his father, is not caused in a single day; its origin is accumulated gradually. It is only because at the time of discernment it was not recognized early. The Zhou Changes say, "Treading on frost, solid ice will come," which precisely refers to this "shun." Because it has been proceeding in a continuous and compliant manner, it ultimately achieves its decisive strength. If it had not been proceeding in a compliant way, people would have discerned it long ago.

“直”，其正也，“方”其義也。君子敬以直內，義以方外；敬義立而德不孤。“直、方、大，不習無不利”，則不疑其所行也。小人惟多愧也，故居則畏，動則疑；君子必自敬也，故內“直”，推其直於物，故外“方”。直在其內，方在其外，隱然如名師良友之在吾側也，是以獨立而不孤，夫何疑之有？

"Zhi" refers to its uprightness, and "Fang" refers to its righteousness. A gentleman uses reverence to make his inner self upright and uses righteousness to make his outer conduct proper; once reverence and righteousness are established, his virtue will not be lonely. "Zhi, Fang, Da, Bu Xi Wu Bu Li" means that he has no hesitation in his actions. The petty person has too much inner guilt, so he is afraid when idle and doubtful when he moves; the gentleman must maintain self-reverence, so his inner self is "Zhi," and he extends this uprightness to external matters, thus acting "Fang." Uprightness resides within, and propriety stands outside, subtly like having a wise teacher and good friend standing by him, so even though he stands alone, he is not lonely. What then could he hesitate about?

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成而代有終也。天地變化，草木蕃；天地閉，賢人隱。《易》曰：“括囊，無咎無譽。”蓋言謹也。方其變化，雖草木猶蕃；及其閉也，雖賢人亦隱。

Even though the Yin has virtue, it must conceal it and take part in the affairs of the sovereign, daring not to claim the credit for success. This is the way of the Earth, the way of the wife, and the way of the subject: the Earth does not take credit for success, but only completes the tasks on behalf of Heaven. When Heaven and Earth interact and change, grass and trees flourish; when Heaven and Earth are closed off and uncommunicative, the virtuous retreat. The Zhou Changes say, "A bag tied up, no blame, no praise," which emphasizes the importance of caution. When Heaven and Earth change and flow, even the humble grass and trees flourish; but when Heaven and Earth are closed off, even the wise and virtuous must retreat.

君子黃中通理，正位居體。美在其中，而暢於四支，發於事業，美之至也。“黃”，中之色也；“通”是“理”，然後有是色也。君子之得位，如人之有四體為己用也。有手而不能執，有足而不能馳，神不宅其體也。

A gentleman holds in his heart the virtue of yellow, which represents the center, and understands the principles of order. He resides in the correct position and maintains peace within himself. Beauty is stored internally, flows smoothly to the limbs, and manifests as achievements, which is the highest form of beauty. "Yellow" is the color of the center. Only after one understands the principle of "li" can one possess this color. When a gentleman attains his proper position, it is like having limbs that serve his body. If one has hands but cannot grasp things, or feet but cannot run, it is because the spirit is not dwelling within the body.

陰疑於陽必戰。為其嫌於無陽也，故稱“龍”焉；猶未離其類也，故稱“血”焉。夫“玄黃”者，天地之雜也。天玄而地黃。“嫌”也、“疑”也，皆似之謂也。陰盛似陽必“戰”。方其盛也，似無陽焉，故雖陰而稱“龍”。然猶未離其陰陽之類也，故稱“血”，以明其雜。若陰已變而為陽，則無復“玄黃”之雜矣。

When yin becomes so strong that it resembles yang, conflict is inevitable. At this point, it seems as if there is no yang left, so the line statement refers to it as "dragon"; yet since it has not yet completely separated from the category of yin, it is also called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and earth: heaven is dark blue, and earth is yellowish-brown. "Xian" and "yi" both refer to the meaning of "resemblance." When yin becomes so strong as to resemble yang, conflict is certain. When it reaches its peak, it appears as if there is no yang, so although it is a yin line, it is called "dragon"; yet since it has not yet fully separated from the actual categories of yin and yang, it is also called "blood," to indicate the mixture. If yin had completely transformed into yang, there would be no such thing as the mixture of "xuanyuang."

坎上，震下。“屯”：元亨，利貞。勿用有攸往，利建侯。因世之“屯”，而務往以求功，功可得矣；而爭功者滋多，天下之亂愈甚，故“勿用有攸往”。雖然我則不往矣，而天下之慾往者皆是也，故“利建侯”。天下有侯，人各歸安其主，雖有往者，夫誰與為亂？

The hexagram "Zun" has the trigram Kan (Water) above and Zhen (Thunder) below. The hexagram statement says: "Zun," original and prosperous, it is favorable to maintain correctness. Do not go forward, it is favorable to establish feudal lords. Taking advantage of the difficult times, one should strive earnestly for achievements, and achievements can indeed be obtained. However, those who compete for merit are increasing, and the chaos of the world becomes more severe, hence it says "do not go forward." Although I myself do not go forward, there are many people in the world who wish to go forward, hence it says "favorable to establish feudal lords." When the world has feudal lords, people will each belong to their sovereign and be content with their ruler. Even if there are those who wish to act recklessly, with whom can they conspire to cause disorder?

《彖》曰：“屯”，剛柔始交而難生，動乎險中，大亨貞。雷雨之動，滿盈，天造草昧；宜建侯而不寧。“屯”有四陰，“屯”之義也。其二陰以無應為“屯”，其二陰以有應而不得相從為“屯”。故曰：“剛柔始交而難生。”物之生，未有不待雷雨者，然方其作也，充滿潰亂，使物不知其所從，若將害之，霽而後見其功也。天之造物也，豈物物而造之？蓋草略茫昧而已。聖人之求民也，豈人人而求之，亦付之諸侯而已。然以為安而易之，則不可。

The Commentary on the Judgment says: "Zun" signifies the initial meeting of the strong and the weak, which gives rise to difficulties. In a perilous situation, action is greatly advantageous and favorable for maintaining correctness. Thunder and rain combine, filling the heavens and earth. In the initial, chaotic creation of all things, it is appropriate to establish feudal lords rather than to be idle. The Zun hexagram has four yin lines, which is the meaning of "Zun." Among these, two yin lines are not matched with any yang lines, thus forming "Zun," while the other two yin lines, though matched, cannot follow, also forming "Zun." Therefore, it is said, "The beginning of the meeting of the strong and the weak gives rise to difficulties." The growth of all things depends on thunder and rain; yet when thunder and rain are intense, the world is filled with confusion, and all things do not know where to go, as if the thunder and rain were harming them. Only after the rain has passed and the sky is clear can the benefits be seen. Does Heaven create things one by one? It is rather a haphazard and confused creation all at once. Similarly, does a sage seek the people one by one? Rather, he entrusts them to the feudal lords for governance. However, one must not therefore become complacent and regard this as easy.

《象》曰：雲雷，“屯”；君子以經綸。初九：磐桓；利居貞，利建侯。《象》曰：雖“磐桓”，志行正也。以貴下賤，大得民也。初九以貴下賤，有君之德而無其位，故磐桓居貞以待其自至。惟其無位，故有從者，有不從者。夫不從者，彼各有所為“貞”也。初九不爭以成其“貞”，故“利建侯”，以明不專利而爭民也。民不從吾，而從吾所建，猶從吾耳。

The Great Image says: clouds above and thunder below, that is "Zun" (Obstruction); the gentleman takes this as a model, like carefully sorting silk threads to govern the world. The line statement of the first nine says: hesitating and unable to advance, it is appropriate to remain in place and hold to the right course, and appropriate to establish feudal lords. The Small Image says: although "panhuan" (hesitating) and not advancing, the mind's direction is correct; with a noble position humbly placed in a low position, it gains great popular support. The first nine, with a noble position humbly placed in a low position, possesses the virtue of a ruler but not the position of a ruler, thus hesitating and remaining in place, holding to the right course, waiting for the people to naturally come to him. Because it has no official position, it has followers and also those who do not follow. Those who do not follow also have their own "zhen" (constancy). The first nine does not strive for power, thus preserving its "zhen," so it says "beneficial to establish feudal lords," indicating it does not monopolize benefits or compete for the people. If the people do not follow me, but follow the feudal lords I establish, that is equivalent to following me.

六二：屯如，邅如。乘馬，班如。匪寇，婚媾。女子貞，不字；十年乃字。《象》曰：六二之難，乘剛也；“十年乃字”，反常也。志欲從五而內忌於初，故“屯”、“邅”不進也。夫初九，屯之君也，非寇也；六二之“貞”於五，也知有五而已，苟異於五者，則吾寇矣，吾焉知其德哉！是故以初為“寇”，曰吾非與“寇”為“婚媾”者也。然且不爭而成其貞，則初九之德至矣。

The line statement for line six-two says: It is difficult to advance or retreat, hesitating and not moving forward; driving a horse yet circling in place. The one coming is not a robber, but someone who comes to propose marriage. The woman remains steadfast, unwilling to marry, and only agrees to marry after ten years. The small image commentary says: The difficulty of line six-two is because it is above a strong line; 'ten years before marriage' is returning to the normal way. It is determined to follow nine-five, yet within it is wary of nine-one, so it 'tumbles' and 'hesitates' and does not move forward. In reality, nine-one is the master of the zhen hexagram, not a robber; but since line six-two is determined to remain steadfast in following nine-five, it only recognizes nine-five, and anything different from nine-five in its eyes becomes a robber, not caring to distinguish the virtue of the other. Therefore it regards nine-one as a robber, saying I am not the one who would marry a robber. Even so, nine-one does not strive for it, instead supporting the steadfastness of line six-two, showing that the virtue of nine-one has already reached its perfection.

六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。《象》曰：“即鹿無虞”，以從禽也；“君子舍之，往吝”，窮也。勢可以得民從而君之者，初九是也。因其有民，從而建之使牧其民者，九五是也。苟不可得而強求焉，非徒不得而已，後必有患。六三非陽也，而居於陽，無其德而有求民之心，將以求上六之陰。譬猶“無虞”，而以“即鹿”，鹿不可得，而徒有入林之勞。故曰：“君子幾”，不如舍之。“幾”，殆也。

The line statement for the third line says: Pursuing a wild deer without a gamekeeper to guide the way, one will only end up getting lost in the forest. A gentleman recognizes the danger and should not pursue it; if one insists on going forward, it will only bring regret. The small image commentary says: "Pursuing a deer without a gamekeeper" indicates a greedy pursuit of game; "the gentleman abandons it, going forward brings regret" is because one has no way out. Those who can gain the support of the people and thus become their ruler are the initial yang line; because he already has the people, those who appoint him to govern them are the ninth line in the fifth position. If one does not originally have it but insists on forcing it, not only will one not obtain it, but there will certainly be misfortune later. The third line is not a yang line, yet it occupies a yang position, lacking the virtue yet harboring the desire to gain the people, and yet still wants to seek the sixth line, which is yin. This is like pursuing a deer without a gamekeeper, failing to catch the deer, and suffering the hardship of getting lost in the forest. Therefore, it says "the gentleman is cautious," and it is better to abandon it. "Cautious" means danger.

六四：乘馬，班如；求婚媾。往吉，無不利。《象》曰：求而往，明也。方未知所從也，而初來求婚，從之，吉可知矣。九五：屯其膏，小貞吉；大貞凶。《象》曰：“屯其膏”，施未光也。“屯”無正主，惟下之者為得民。九五居上而專於應，則其澤施於二而已。夫大者患不廣博，小者患不貞一，故專於應，為二則吉，為五則凶。上六：乘馬班如；泣血漣如。《象》曰：“泣血漣如”，何可長也。三非其應，而五不足歸也。不知五之不足歸，惑於近而不早自附於初九，故窮而至於“泣血”也。

The line statement for the fourth line says: Driving the horse in circles without moving forward, it is going to propose marriage; going forward is auspicious, there is no disadvantage. The small image commentary says: First proposing and then going forward, this is wise. It is uncertain who to follow, but the nine at the beginning comes forward to propose marriage, so following it is obviously auspicious. The line statement for the fifth line says: Holding back the grace and not giving it out, being upright in small matters is auspicious, but being upright in great matters is ominous. The image commentary says: "Storing up the essence," the giving of grace is not yet extensive enough. In times of stagnation, there is no proper ruler, only those who are willing to be subordinate can gain the people's support. The nine at the fifth is high in position and only focuses on the corresponding six at the second, so its grace only reaches the one family of the six at the second. Great people fear not being extensive enough, while small people fear not being focused enough; therefore, the act of focusing on the corresponding one, is auspicious for the six at the second, but ominous for the nine at the fifth. The line statement for the top six says: Driving the horse in circles without moving forward, crying with bloodshot eyes and tears flowing. The image commentary says: "Crying blood and tears flowing," how can this last? The six at the third is not the corresponding line, and the nine at the fifth is not worth following. It does not understand that the nine at the fifth is not worth following, and is deceived by what is near and immediate, not seeking to rely on the nine at the beginning in time, thus reaching the end of the path and falling into the situation of "crying blood."