The General Catalogue of the Four Treasuries Collection

宋司馬光撰。考蘇軾撰光《行狀》，載所作《易說》三卷，《注繫辭》二卷。《宋史·藝文志》作《易說》一卷，又三卷，又《繫辭說》二卷。晁公武《讀書志》云：“《易說》雜解《易》義，無詮次，未成書。”《朱子語類》又云：“嘗得溫公《易說》於洛人范仲彪，盡《隨卦》六二，其後闕焉。後數年，好事者於北方互市得版本，喜其復全。”

This book was written by Sima Guang of the Song dynasty. According to Su Shi's "Biography" of Sima Guang, he authored three volumes of "Yi Shuo" and two volumes of "Notes on the Great Treatise." The "Art of Literature" section of the "Song History" records it as one volume of "Yi Shuo," with another three-volume version existing, and also mentions "Sayings on the Great Treatise" in two volumes. Zhao Gongwu's "Notes on Reading in the Provincial Capital" states that "Yi Shuo" is a collection of scattered explanations of the principles of the "Zhou Changes," without a systematic arrangement, and was not completed as a whole work. The "Sayings of Master Zhu" also mentions that Zhu Xi once obtained from Fan Zhongbiao of Luoyang a copy of Wen Gong's "Yi Shuo," which only reached the second line of the "Su卦," and afterwards was incomplete. A few years later, a kind person bought a printed edition at the border market in the north, and Zhu Xi was delighted to have the book restored to completeness.

是其書在宋時所傳本，已往往多寡互異，其後乃並失其傳。故朱彝尊《經義考》亦注為“已佚”。今獨《永樂大典》中有之，而所列實不止於《隨卦》，似即朱子所稱後得之本。其釋每卦或三四爻，或一二爻，且有全無說者。惟《繫辭》差完備，而《說卦》以下僅得二條。亦與晁公武之言相合。

It is clear that the versions of this text circulating in the Song dynasty varied in length, and later even the transmission copies were lost. Therefore, Zhu Yizhen of the Qing dynasty, when compiling the "Jingyi kao," noted that it had already been lost. Now only the "Yongle Daidian" preserves it, and indeed the content included is more than just up to the "Su卦." This seems to be exactly the version Zhu Xi referred to as having been recovered later. The text explains each hexagram, with some only discussing the third and fourth lines, some only the first or second lines, and some having no explanation at all. Only the "Xici" section is relatively complete, while the part after "Shuogua" contains only two lines. This also matches the statement by Chao Gongwu that it was "not yet a complete book."

又以陳友文《集傳精義》、馮椅《易學》、胡一桂《會通》諸書所引光說核之，一一具在。知為宋代原本無疑。其解義多闕者，蓋光本撰次未成，亦如所著《潛虛》，轉以不完者為真本，並非有所殘佚也。光傳家集中有《答韓秉國書》，謂王輔嗣以老莊解《易》，非《易》之本旨，不足為據。

Now comparing the citations of Sima Guang's "Yi Shuo" found in Chen Youwen's "Zhou Yi Ji Chuan Jing Yi", Feng Yi's "Yi Xue", and Hu Yigui's "Zhou Yi Ben Yi Meng Ting Yi Chuan Hui Tong", all the quoted passages can be found one by one in the "Yongle Daidian" edition, indicating that it is indeed the original version from the Song Dynasty without doubt. Its explanations of the principles are often incomplete, probably because Sima Guang himself did not finish compiling it, just as his "Qian Xu" was also incomplete. Therefore, it is not due to damage or loss during transmission that the incomplete version is regarded as the authentic one. In his essay "Da Han Bingguo Shu" in the "Chuanjia Ji", Sima Guang argued that Wang Bi's interpretation of the "Zhou Yi" using the philosophy of Laozi and Zhuangzi is not the original intent of the "Zhou Yi" and is therefore insufficient as a basis.

蓋其意在深闢虛無玄渺之說。故於古今事物之情狀，無不貫徹疏通，推闡深至。如解《同人》之《彖》曰：“君子樂與人同，小人樂與人異。君子同其遠，小人同其近。”《坎》之《大象》曰：“水之流也，習而不止，以成大川。人之學也，習而不止，以成大賢。”《咸》之九四曰：“心苟傾焉，則物以其類應之。故喜則不見其所可怒，怒則不見其所可喜，愛則不見其所可惡，惡則不見其所可愛。”

It is evident that his intention was to strongly refute the scholarly trend of empty talk about abstract and mysterious matters. Therefore, he thoroughly explained and interpreted the various conditions and situations of things throughout history and the ages, investigating and elaborating them with great depth. For example, when explaining the Commentary on the Judgment of the Hexagram of Fellowship, he said: The superior man takes pleasure in seeking common ground with others, while the petty man takes pleasure in establishing differences with others; the scope of the superior man's identification extends far, while the petty man's identification is limited to what is nearby. In explaining the Great Image of the Hexagram of Water, he said: Water flows continuously, turning back and forth, thus forming great rivers; human learning proceeds continuously, turning back and forth, thus cultivating great sages. In explaining the fourth line of the Hexagram of Attraction, he said: When the mind inclines toward something, external things respond according to the type of inclination; therefore, when a person is joyful, he cannot see those things that should provoke anger, when angry, he cannot see those things that should provoke joy, when fond of something, he cannot see those things that should provoke aversion, and when averse to something, he cannot see those things that should provoke affection.

大都不襲先儒舊說，而有德之言，要如布帛菽粟之切於日用。惜其沈湮既久，說《易》家竟不獲睹其書。今幸際聖朝，表章典籍，復得蒐羅故簡，裒次成編。亦可知名賢著述，其精義所在，有不終泯沒於來世者矣。謹校勘釐訂，略仿《宋史》原目，定為六卷，著於錄。

These explanations do not simply follow the old views of previous Confucian scholars, but are the opinions of virtuous people, practical and close to daily life, like cloth and grain. Unfortunately, this book has been buried for too long, and scholars studying the Zhou Changes have not even seen it. Now, fortunately, this dynasty has promoted the study of classic texts, allowing us to re-collect the remaining fragments of the past and compile them into a book. From this, we can see that the writings of distinguished scholars, as long as they contain profound meaning, will eventually not be permanently hidden by later generations. Now, I have carefully examined and organized them, roughly following the original catalog titles in the Song History's Catalogue of Literary Works, and set them as six volumes, included in the Siku Quanshu.

九師興而易道微。易之微，豈専九師咎哉？彖翼而下，旁薄深廣，留七分者亡幾。田、丁、施、費師授，俾勿墜。龍圖書或左用之而不悟，京房守緯數，其失也浮。二千年間，易道倀倀如濛霧行，述而不論，河汾猶難之。歷越五閠，真人御宇，王澤萃鍾，異人間世：希夷抉羲畫而成於邵，濓溪洩周經而融於程；以至匯為漢上而尚變，演為考亭而尚占，支析為合沙而尚象。三聖蘊剖抉靡遺，而讀者瞭然如生三代之世。

Since the emergence of the "nine masters" school under Prince Liu An of the Han dynasty, the great principles of the Zhou Yi have become obscure. But is the obscurity of the Zhou Yi solely due to the fault of these nine masters? From the Commentary on the Judgment and the Wenyan downwards, the interpretations are vast and profound, yet few people today can preserve even seven-tenths of them. It was only through the transmission of the learning by Tian He, Ding Kuan, Shi Chou, and Fei Zhi in the Western Han dynasty that this discipline did not fall into oblivion. As for the Yellow River Chart and the Luo Writing, some people have misused them without realizing their true nature; Jing Fang confined himself to谶纬 (prophecies and divination) and numerology, which was superficial and ungrounded. For two thousand years, the way of the Yi has been in confusion, like walking through thick fog, with scholars only willing to repeat what they have heard and not daring to make their own judgments, even the river-fen school of Wang Tong found it difficult. After five long years like leap months, a true person took control of the world, the benevolent governance spread widely, and extraordinary talents emerged from different generations: Chen Tuan uncovered the meaning of the hexagrams drawn by Fuxi, which was completed by Shao Yong; Zhou Dunyi explained the meaning of the Zhou Yi, which was integrated by the two Cheng brothers. Thus, Zhu Zhen collected various interpretations and emphasized change, Zhu Xi elaborated on its meaning and emphasized divination, Lin Li analyzed and dissected it and emphasized the symbolic numbers and figures. The profound insights of the three sages Fuxi, King Wen, and Confucius were fully revealed, and readers found themselves suddenly clear, as if living in the time of the Three Dynasties.

晚得溫公易說一編，視諸老尤最通暢。今流傳人間世槁雖未完，其論太極陰陽之道、乾坤律呂之交，正而不頗，明而不鑿，獵獵與濓洛貫穿。中間分剛柔中正配四時，微疑未安，學者直心爾。易之作，聖人吉凶與民同患之書也，非隠奧難深而難見也。談易而病其隱且艱，非深於易者也。參習是編，易道庶其明乎！時丙申臘月朔，茶陵後學古迂陳仁子同俌序。

I obtained Master Sima Wen Gong's "Commentary on the Book of Changes" quite late, and compared with the aforementioned predecessors, it explains the subject particularly clearly and comprehensively. Although the current circulating manuscript is not complete, the book's discussion on the principles of "Taiji" and "Yin and Yang," as well as the correspondence between the trigrams Qian and Kun and the twelve musical tones, is upright and unbiased, clear without being forced, and its spirit clearly connects with the learning of Lianxi and Luoyang. Among these, the part discussing the allocation of rigidity, softness, centrality, and correctness to the four seasons is somewhat questionable and cannot fully satisfy one's mind; scholars may read it with a calm and open mind, keeping their doubts. The writing of the "Book of Changes" was originally a book by the sage to share the fortune and misfortune of the people, not a hidden and obscure text difficult to understand. Those who criticize the "Book of Changes" for being obscure and difficult are not truly skilled in the principles of the "Book of Changes." By referring to and studying this compilation, the way of the "Book of Changes" can be understood approximately. Written on the first day of the twelfth lunar month of the Bingshen year, this preface is composed by Chen Renzi, a later learner from Taileng, with his companion Xifu.

或曰：易者，聖人之所作乎？曰：易者，先天而生，後天而終，細無不該，大無不容，逺無不臻，廣無不充。惟聖人能索而知之，逆而推之，使民識其所來，而知其所歸。夫易者，自然之道也，子以為伏羲出而後易乃生乎？

Someone asked: Was the Book of Changes composed by the sage? The answer was: The principles explained in the Book of Changes existed before the formation of heaven and earth, and will continue until after the end of heaven and earth. It encompasses all minute things and all great things, reaches everywhere far and near, and fills all vast spaces. Only the sages could explore and understand it, tracing back its origins and guiding the people to know where they come from and where they are going. The Book of Changes speaks of the inherent laws of nature. Are you not thinking that the Book of Changes came into being only after the appearance of Fuxi?

或曰：敢問易者，天事歟？抑人事歟？曰：易者，道也。道者，萬物所由之塗也，孰為天，孰為人？故易者，陰陽之變也，五行之化也，出於天，施於人，被於物，莫不有陰陽五行之道焉。故陽者，君也，父也，樂也，徳也；陰者，臣也，子也，禮也，刑也。五行者，五事也，五常也，五官也。推而廣之，凡宇宙之間皆易也，烏在其專於天、專於人？二者之論皆蔽也。且子以聖人為取諸胸臆而為仁義禮樂乎？蓋有所本之矣。

Someone asked: Is the "Zhou Yi" about heavenly affairs or human affairs? The answer was: The "Zhou Yi" speaks of "Dao." "Dao" is the common path that all things follow; how can we distinguish clearly what belongs to heaven and what belongs to humanity? Therefore, the "Zhou Yi" discusses the changes of yin and yang and the transformation of the Five Phases. It originates from heaven, is practiced by humans, and encompasses all things, containing the principles of yin and yang and the Five Phases in everything. Therefore, what belongs to yang is the sovereign, the father, joy, and virtue; what belongs to yin is the minister, the son, ritual, and punishment. As for the Five Phases, they correspond to the "Five Affairs" mentioned in the "Shang Shu · Hong Fan," the "Five Constants" of benevolence, righteousness, ritual, wisdom, and trustworthiness, and the "Five Officials" of the court. By extending this understanding, everything in the universe is the "Book of Changes," so how can we speak of it as belonging exclusively to heaven or exclusively to humanity? To limit it to heavenly affairs or human affairs is a biased view. Moreover, do you think the sages invented benevolence, righteousness, ritual, and music from their imagination? They had a basis and origin.

或曰：易道其有亡乎？天地可敝，則易可亡。孔子曰：“乾坤毀則無以見易，易不可見則乾坤或幾乎息矣。”是故人雖甚愚，而易未嘗亡也。推而上之，邃古之前而易已生；抑而下之，億世之後而易無窮。是故易之書或可亡也，若其道則未嘗一日而去物之左右也。萬物蚩蚩，若魚蝦蠃蚌之處於海，食焉，游焉，死焉，而終莫之知也。

Someone asked: Will the Way of the Book of Changes eventually disappear? The answer is: Only if heaven and earth could be destroyed would the Way of the Book of Changes be able to vanish. Confucius said in the Great Treatise: If the Trigrams of Heaven and Earth were destroyed, then the Book of Changes would not be seen; if the Book of Changes could not be seen, then Heaven and Earth would be nearly at rest. Therefore, even if people are foolish to the extreme, the Way of the Book of Changes has never disappeared. Looking back, the Way of the Book of Changes existed long before ancient times; looking forward, it will never cease for millions of generations. Therefore, the Book of Changes itself may be lost, but the Way it teaches has never left the side of all things. The myriad things in the world are ignorant, just as fish, shrimp, snails, and clams live in the sea, feeding in the sea, moving in the sea, and dying in the sea, yet they never know what the sea is.

或曰：聖人之作易也，為數乎？為義乎？曰：皆為之。二者孰急？曰：義急，數亦急。何為乎數急？曰：義出於數也。義何為出於數？曰：禮樂刑徳，陰陽也；仁義禮智信，五行也。義不出於數乎？故君子知義而不知數，雖善無所統之。夫水無源則竭，木無本則蹶，是以聖人抉其本源以示人，使人識其所來，則益固矣。易曰：“君子居則觀其象而玩其辭，動則觀其變而玩其占。”明二者之不可偏廢也。

Someone asked: Did the sage create the Zhou Yi to explain "numbers" or "meaning"? The answer was: Both should be explained. Then which is more important? The answer was: Meaning and principles are more important, but techniques and numbers are also important. Why are techniques and numbers also important? Because meaning and principles arise from techniques and numbers. How do meaning and principles arise from techniques and numbers? The answer was: Rituals, music, punishment, and virtue correspond to yin and yang; benevolence, righteousness, ritual, wisdom, and faithfulness correspond to the Five Phases. Are meaning and principles not arising from numbers? Therefore, if a gentleman understands meaning and principles but does not understand techniques and numbers, his learning may be good, but it lacks a comprehensive and unified perspective. Water without a source will dry up, a tree without a root will fall over; thus the sage reveals the origin of meaning and principles, showing people where they come from, so that learning becomes more solid. The Great Treatise says: A gentleman, in his daily life, observes the images of the hexagrams and savors their words, and in his actions, observes their changes and savors their divinatory judgments. This clearly shows that meaning and principles and techniques and numbers must not be neglected.

乾下乾上。乾：元亨利貞。初九：潛龍勿用。初九，陽之始也。於律為黃鐘，於曆為建子之月，陽氣方萌於黃泉，太陰始盛，萬物未被其澤，故曰潛龍。龍者何？陽也。陽則曷謂之龍？龍者神獸，變化無常，升降有時，故象陽也。其言勿用何？聖人觀象而為之戒也。潛龍之時，伏於泉，不可用也。是故冬華而雷為妖為災，人躁而狂為凶為殃，皆時不可用而用之也。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian. The hexagram statement says: "Origin, prosperity, advantage, uprightness." The line statement for the initial line, "Chu Ji," says: "A dragon in concealment, not to be used." This line represents the beginning of Yang energy. It corresponds to the twelfth pitch, "Huangzhong," and in the calendar system, it corresponds to the month of Ji Zi, which is the eleventh month of the summer calendar. At this time, Yang energy is just beginning to stir in the underground springs, while the energy of Taiyin is still dominant, and all things have not yet been moistened by Yang energy. Therefore, it is called "a dragon in concealment." What is meant by "dragon"? It refers to Yang. Since it is Yang, why is it called a dragon? Because the dragon is a mythical creature, changeable without fixed form, rising and falling according to the seasons, so it is used as a symbol for Yang energy. What does the line statement "do not use" mean? This is a warning established by the sage through observing the hexagram for the benefit of people. When the dragon is concealed, Yang energy is hidden beneath the springs and should not be used. Therefore, flowers blooming in winter or thunder occurring in winter become omens of calamity; when people are impetuous and reckless, they invite misfortune. All these are due to acting when the time is not ripe.

九二：見龍在田，利見大人。九二者，陽之見也。於律為太蔟，於曆為建寅之月，陽氣蔟達，發而在田，萬物忻忻，生意昭蘇，故曰見龍在田。其言利見大人者何？通之於人也。君子修徳行義，始聞於人，人莫不悅，莫不歸焉，雖未有功，善之端也，治之本也，故曰利見大人。

The line statement of the second line says: "The dragon has appeared on the fields, it is favorable to see a great person." The second line, which is nine, represents the stage where yang energy becomes apparent. It corresponds to the twelfth tone "Tai Zhu," and in the calendar system, it corresponds to the month of Jian Yin, which is the first month of the summer calendar. At this time, yang energy gathers and flows smoothly, spreading out over the fields, and all things flourish and revive, so it is said "the dragon appears on the fields." What does the line statement mean by "favorable to see a great person"? It refers to connecting the heavenly phenomena with human affairs. A gentleman cultivates virtue and practices righteousness, and his reputation begins to be known. People do not fail to be joyful and to follow him. Although he has not yet achieved actual accomplishments, he has already begun the good, and it is the foundation of a well-governed state, so it is said "favorable to see a great person."

九三：君子終日乾乾，夕惕若厲，無咎。九三，陽之進也。於律為姑洗，於曆為建辰之月，萬物畢生而趨於繁茂之時也，故君子進徳修業，自強不息也。其言夕惕若厲無咎者何？聖人為之戒也。九三在下體之上，居上體之下，勤則進乎上，怠則退乎下，故夕惕若厲，然後得無咎也。

The line statement of the third line says: A gentleman works diligently all day and remains vigilant and cautious at night, as if facing a dangerous situation, thus avoiding blame. The third line is a stage where yang energy progresses. It corresponds to the musical tone "Gu Xi," and in the calendar system, it corresponds to the month of Jian Chen, which is the third month of the summer calendar, a time when all things have fully developed and are moving toward prosperity. Therefore, a gentleman should cultivate virtue and diligently pursue learning, striving ceaselessly. What does the line statement "Xì Tì Ruò Lì, Wú Jiù" mean? It is a warning set by the sage for those in this position. The third line is between the top line of the lower trigram and the bottom line of the upper trigram. Diligence allows one to advance to the upper trigram, while negligence leads to a regression to the lower trigram. Therefore, one must remain vigilant day and night as if in a dangerous situation, and only then can one avoid blame.

九四：或躍在淵，無咎。九四，陽之盛也。於律為蕤賓，於曆為建午之月，萬物誠茂矣而未及於大成，徳業誠盛矣而未至於夫亨，安居則不能，欲進而自疑，故躍以試之也。夫言在淵無咎者何？失於進不若失於止之愈也。

The line statement of the fourth line says: "Some may leap up and rise, others may retreat to the deep abyss, neither will have a mistake." The fourth line of nine is a stage where yang energy is strong. It corresponds to the musical scale note "Ruibi" and the calendar month "Jian Wu," which is the fifth month of the summer calendar. At this time, all things are indeed flourishing, yet not yet fully mature; virtue and endeavors are indeed flourishing, yet not yet reaching a stage of full realization. To remain still is impossible, but to advance, there is inner doubt, so it first leaps up to test the timing. What does the line statement mean by "in the abyss there is no blame"? It means: it is better to make a mistake in being cautious and restrained than to make a mistake in being reckless and advancing. The latter is far worse.

九五：飛龍在天，利見大人。九五，陽之成也。於律為夷則，於曆為建申之月，黍稷既實，功徳成矣，徳業普施，大人亨矣，萬物熙熙，道力行矣，故曰利見大人。

The Line Statement of the Fifth Line says: The dragon soars in the sky, it is appropriate to see the Great Person. The Fifth Line, which is the stage of the completion of the Yang energy, corresponds to the musical scale "Yizhe" and the calendar month of Jiashen, which is the seventh month of the summer calendar. At this time, millet and millet have already matured, and the achievements and virtues have been completed; the grace and deeds are widely practiced, and the way of the Great Person is unimpeded; all things are harmonious and flourishing, and the great way is effectively promoted. Therefore, it says "it is advantageous to see the Great Person."

上九：亢龍有悔。乾上九。或曰：物之盛則蕤賓不若林鐘也，物之成則夷則不若仲呂也，舉其微而舍其彰，何也？曰：君倡而臣和，陽生而陰成，故陰者佐陽而代有終也，陽者倡陰而尸其功也，是君臣之道也，又何疑矣。

The line statement of the top nine in the Qian hexagram says: A dragon that flies too high will regret it. Here we are discussing the top nine in the Qian hexagram. Someone asks: When discussing the flourishing of all things, the Ruibin month is not as good as the Linzhong month; when discussing the maturity of all things, the Yizhe month is not as good as the Zhonglv month. Yet you point out the side with weak phenomena and abandon the side with prominent phenomena. Why is that? The answer is: When the sovereign initiates and the ministers respond, yang energy arises and yin energy supports it. Therefore, the role of yin is to assist yang and to complete the final stage on behalf of yang. The role of yang is to lead yin and to possess the merit. This is exactly the principle between sovereign and minister. What is there to doubt?

案：光解乾坤六爻，本於《景王將鑄無射》篇。韋昭注云：十一月曰黃鐘，乾初九；正月曰太蔟，乾九二；三月曰姑洗，乾九三；五月曰蕤賓，乾九四；七月曰夷則，乾九五；九月曰黃鐘，乾上九。據此，則此爻注於律應為無射，為建戌之月。乃此條復論蕤賓、林鐘、夷則、仲呂，不及無射，疑上有脫文。

The annotator says: Sima Guang explained the six lines of the Qian and Kun hexagrams based on the passage "King Jing Will Cast the Wu Ye Bell" from the Guoyu · Zhou Yu. Wei Zhao's commentary states: November is called Huangzhong, matching the first line of the Qian hexagram; January is called Taicuo, matching the second line of the Qian hexagram; March is called Guxi, matching the third line of the Qian hexagram; May is called Rui Bin, matching the fourth line of the Qian hexagram; July is called Yizhe, matching the fifth line of the Qian hexagram; and September is called Huangzhong again, matching the top line of the Qian hexagram. According to this, the top line should correspond to the law name "Wuyue" and the calendar month should be the month of Ji Xu, which is the ninth lunar month. However, this passage instead discusses Rui Bin, Linzhong, Yizhe, and Zhonglv, omitting Wuyue. There is suspicion that there is a missing text above.

用九：見群龍無首，吉。龍者神獸，能隠能見，有變化之象；陽氣能生能成，聖賢能出能處，故易皆謂之龍。惟聖知聖，惟賢知賢，聖賢見己之類，當推而下之，勿為之首，為之首則亢矣。

The Line Statement of "All Nines" says: When a group of dragons appear but none of them compete for leadership, it is auspicious. Dragons are divine creatures capable of both concealment and manifestation, symbolizing change and unpredictability; yang energy can both flourish and achieve success, and sages can both take office and retreat from public life. Therefore, the "Zhou Changes" use "dragon" to refer to these qualities. Only sages understand sages, and only virtuous persons understand virtuous persons; when sages encounter others of their kind, they should recommend them and place themselves in a lower position, avoiding competition for leadership. Once they compete for leadership, it leads to arrogance and overreach.

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，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寜。

The Commentary on the Judgment says: How great is the primordial energy represented by the Qian hexagram! All things rely on it to begin their formation. It governs the entire heavenly way. Clouds flow, rain descends, and all things take shape and spread out. The sun's brightness pervades continuously, and the six lines of the hexagram are established in accordance with the sequence of time. The sage then rides upon these six dragons to govern the heavenly way. The movement and transformation of the Qian way cause all things to properly establish their nature and maintain and unite the great harmony, thus giving rise to "advantage" and "uprightness." The Qian way leads all things and nurtures them, so the world and all states become peaceful.

象曰：天行健，君子以自強不息。潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。反復道也：君子進徳修業，反覆以求先王之道而力行之。或躍在淵，進無咎也。進無咎也：言進亦無咎，而君子寜在淵也。飛龍在天，大人造也。大人造也：大人之所宜為也。亢龍有悔，盈不可乆也。用九，天徳不可為首也。

The Great Image Commentary says: The heavenly way operates with vigorous strength without ceasing, and the gentleman takes this as a model, thus striving ceaselessly and never resting. "A hidden dragon is not yet in use," because the yang energy is still in a lower position. "A dragon appears in the field," means that the virtue has already spread widely. "All day long the dragon toils," means that one acts repeatedly along the correct path. The phrase "repeating the path" means that the gentleman enhances his virtue, cultivates his studies, and repeatedly seeks the way of former kings, striving to put it into practice. "The dragon leaps in the abyss," means that advancing will not result in blame. The phrase "advancing brings no blame" means that advancing is indeed without fault, but the gentleman would rather temporarily retreat to the abyss. "The dragon soars in the heavens," means that the great man acts. The phrase "the great man acts" means that the great man should take action. "The dragon in exaltation has regret," means that a state of fullness cannot be maintained long. "All nines," means that the heavenly virtue lies in not competing to be first among people.

文言曰：元者，善之長也；亨者，嘉之也；利者，義之和也；貞者，事之乾也。君子體仁足以長人，嘉足以合禮，利物足以和義，貞固足以幹事。

The Wenyan Transmission says: "Yuan" is the first among all good things; "Heng" is the gathering of good things; "Li" is the harmonization of righteousness; "Zhen" is the backbone of affairs. A gentleman who personally embodies benevolence is sufficient to be the leader of people; causing the gathering of all good things is sufficient to conform to ritual; enabling all things to gain their benefit is sufficient to harmonize righteousness; maintaining firm uprightness is sufficient to support the cause.

元者善之長也，體仁足以長人：長猶首也。仁者愛人，人皆歸之，可為之首。亨者嘉之也，嘉足以合禮：君明臣忠，父慈子孝，兄友弟恭，夫義婦順，上下皆羙，際交通，然後成禮。

Regarding the phrase "Yuan zhe shan zhi zhang ye, ti ren zu yi chang ren": The term "chang" refers to the meaning of a leader. A person who practices benevolence cares for others, and as a result, people come to him and follow him, thus making him a leader. Regarding the phrase "Heng zhe jia zhi ye, jia zu yi he li": When the ruler is wise, the ministers are loyal, the father is kind, the son is filial, the elder brother is affectionate, the younger brother is respectful, the husband acts in accordance with righteousness, and the wife follows propriety, all relations are perfect and harmonious, and communication between all parties is smooth, thus achieving "li" (ritual).

利者義之和也，利物足以和義：仁者聖人，不裁之義，則事失其宜，人喪其利，故君子以義制仁政，然後和。

Regarding the statement "Li is the harmony of Yi, and benefiting things is sufficient to harmonize Yi": A sage with benevolent heart, if he does not use "Yi" to make judgments and restrain, then things will lose their proper measure, and people will lose the benefits they should receive. Therefore, the gentleman should use "Yi" to restrain the implementation of benevolent governance, so that benevolence and righteousness can be harmonized.

貞者事之乾也，貞固足以幹事：《詩》三百，一言以蔽之，曰思無邪，故貞者事之乾也。君子固守其正，以楨乾萬事，使不散亂也。君子行此四徳者，故曰乾：元亨利貞。

Regarding the statement "Zhen zhe shi zhi gan ye, Zhen gu zu zhi yu gan shi," which means "Zhen is the mainstay of a matter; firm and upright suffices to manage affairs," we can summarize the three hundred poems of the Book of Songs with one phrase: "Si wu xie," meaning "thoughts are sincere and unadulterated." This shows that purity and correctness are the backbone of handling matters. A gentleman firmly holds to his righteous path, using it as the pillar for all things, thus preventing disorder and confusion. A gentleman can practice the four virtues of "Yuan, Heng, Li, Zhen," so the Hexagram Statement says: The Qian Hexagram, Yuan, Heng, Li, Zhen.

初九曰“潛龍勿用”，何謂也？子曰：龍徳而隠者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。不見是而無悶：舉世非之亦無悶也。樂行憂違：君子遇有道得行其志則樂，遇無道不得行其志則憂。

The Wenyan Transmission asks: What does "The dragon remains hidden and is not used" (initial line) mean? Confucius answers: It refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change his conduct due to the customs of the world, does not seek fame, and lives in seclusion without feeling distressed. He is not distressed even if not praised by others. When the times are favorable, he comes forth to act; when the times are troubled, he withdraws. His will is firm and unshakable. This is called "The dragon remains hidden." Sima Guang explains: "Not feeling distressed even when not recognized" means that even if the whole world criticizes him, he does not feel distressed. "When joyful, he acts; when distressed, he withdraws" means that a gentleman, when encountering a righteous era, will joyfully act upon his aspirations; when encountering an unrighteous era, he will withdraw and avoid.

九二曰“見龍在田，利見大人”，何謂也？子曰：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。正中信謹以下，皆所以修身也。君子有君徳而無其位，修已以俟時，徳已及人也。

The Wenyan Transmission asks: The line "Seeing the dragon in the field, it is advantageous to see a great man" refers to what? Confucius answers: It refers to a person who possesses the virtue of the dragon and resides in a position of correctness and uprightness. He speaks with integrity, acts with caution, guards against evil thoughts and preserves the sincerity of his heart, spreads his benevolence to the present age without boasting, and has broad virtue that can influence others. The Zhou Changes say "Seeing the dragon in the field, it is advantageous to see a great man," which refers precisely to the virtue of a ruler. Sima Guang explains: From the words "correctness and uprightness," "integrity," and "caution" onwards, they all speak of cultivating oneself. A gentleman who possesses the virtue of a ruler but does not yet have the corresponding position cultivates himself in order to wait for the right opportunity; his virtue has already benefited others at this time.

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：君子進徳修業。忠信，可以進徳也；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。修辭立其誠所以居業也：君子外修言辭，內推至誠，內外相應，令無不行，事業所以日新也。

The Wenyan Transmission asks: The line "The superior man is diligent day and night, ever watchful and cautious, thus having no blame" refers to what? Confucius answers: The superior man should cultivate virtue and perfect his studies. Loyalty and trustworthiness can cultivate virtue; refining speech and establishing sincerity can maintain his career. Knowing the goal and striving to reach it, one can discuss the subtle principles; knowing when to stop and stopping at the right time, one can uphold righteousness together. Therefore, being in a high position without arrogance, and in a low position without anxiety; thus working diligently without ceasing, always alert, even when encountering danger, there will be no fault. Sima Guang explains: "Refining speech and establishing sincerity, this is how one maintains his career," meaning the superior man externally refines his words and internally practices utmost sincerity, with inner and outer harmony, so that his decrees are never unimplemented, and his career thus renews daily.

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。君子進徳修業，欲及時也，故無咎。君子時行則上進，時止則下退，非為邪以求利，非違眾以干名也，恐失時而已。

The Wenyan Transmission asks: Regarding the Nine in the Fourth, which says "or leap in the abyss, no blame," what does it mean? Confucius replies: To go up or down has no fixed rule; it is not for the purpose of doing perverse things. To advance or retreat has no fixed principle; it is not to separate from the people. A gentleman enhances his virtue and cultivates his studies in order to seize the right opportunity, so he does not commit mistakes. Sima Guang explains: A gentleman acts upward when the time is right and retreats downward when the time is not right; he is not motivated by evil intentions to seek personal gain, nor does he go against the people to seek fame. He is only afraid of missing the opportunity.

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。本乎天者親上，本乎地者親下，則各從其類也。聖人在位，萬物無不知之，故聖賢畢集，亦從其類也。

The Wenyan Transmission asks: The line "Flying dragon in the heavens, advantageous to see the great man" refers to what? Confucius answers: Like sounds respond to each other, like breaths seek each other. Water flows to low and moist places, fire burns in dry places, clouds arise with the dragon, and wind arises with the tiger; when the sage arises, all things look up to him. The origin from heaven is attached to above, the origin from earth is attached to below, each follows its own kind. Sima Guang explains: The sage occupies the position of the ruler, and all things do not fail to recognize him, so the virtuous men gather around him, which is also the principle of each following its own kind.

上九曰“亢龍有悔”，何謂也？子曰：貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。既亢驕自賢，則賢人在下位莫肯輔，其顛危也。

The Wenyan Transmission asks: The line "The exalted dragon brings regret" refers to what? Confucius replies: Being in a high position without an actual post, residing at the top without the people's support, and the virtuous men though in low positions are unwilling to assist him, so any action he takes brings regret. Sima Guang explains: Since he is arrogant and self-confident, thinking himself virtuous, the virtuous men in low positions will not be willing to assist him, and he will inevitably fall and perish.

潛龍勿用，下也。見龍在田，時舍也。為時所舍，故有君徳而無其位。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。

The Wenyan transmission also says: "The hidden dragon is not yet in use," because it is in a low position. "The dragon appears in the field" refers to being temporarily set aside by circumstances. Sima Guang explains: precisely because it is set aside by circumstances, although one possesses the virtue of a ruler, there is no corresponding position. "All day long the dragon toils diligently" refers to being diligent in affairs. "The dragon leaps in the abyss" refers to testing the timing. "The dragon soars in the heavens" refers to being in a high position and governing. "The exalted dragon brings regret" refers to calamity brought about by reaching the extreme. "The use of all nines under the creative power of heaven" refers to the world thus being governed.

潛龍勿用，陽氣潛藏。見龍在田，天下文明。終日乾乾，與時偕行。或躍在淵，乾道乃革。飛龍在天，乃位乎天徳。亢龍有悔，與時偕極。乾元用九，乃見天則。

The Wenyan Transmission also says: "The hidden dragon is not yet in use," which refers to the time when the yang energy is hidden and stored away. "The dragon appears in the field" refers to the time when the world's culture and brilliance are clearly visible. "All day long the dragon toils diligently" refers to moving forward in harmony with the times. "Sometimes leaping in the abyss" refers to the time when the principle of the乾 (Heaven) is about to undergo a change. "The dragon flying in the sky" refers to occupying a position of respect that conforms to the Heavenly Virtue. "The exalted dragon has regret" refers to the time when it has followed the times to the extreme. "The乾 (Heaven) origin uses all nines" thus reveals the principle of the operation of Heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以羙利利天下，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。

The Wenyan transmission also says: The so-called "Qian Yuan" refers to the power that initiates all things and enables them to flourish. The so-called "Li Zhen" refers to the nature and reality of all things. The Qian path from the beginning can bestow beneficial blessings upon the world with virtue, yet never boasts of its benefits. How great indeed! How great is the Qian hexagram! It is strong and vigorous, upright and steadfast, pure and unadulterated, reaching the highest refinement. When the meanings of the six lines are fully expressed, they encompass the conditions of all things. To govern these six dragons in accordance with the seasons is to govern the heavenly way. Clouds flow and rain falls, and the world thus becomes peaceful.

君子以成徳為行，日可見之行也。潛之為言也，隠而未見，行而未成，是以君子弗用也。君子學以聚之，問以辨之，寛以居之，仁以行之。易曰“見龍在田，利見大人”，君徳也。

The Wenyan Transmission also says: The superior man takes cultivating virtue as his standard of conduct, which is evident in his actions every day. The term "qian" means hidden and not yet revealed, practice not yet completed, so the superior man does not display his actions at this time. The superior man accumulates knowledge through study, clarifies doubts through inquiry, maintains broad-mindedness in his conduct towards others, and puts benevolence into practice. The Zhou Changes say, "The dragon appears in the field, advantageous to see the great man," which refers to the virtue of a ruler.

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。九四重剛而不中，上不在矢，下不在田，中不在人，故或之。或之者，疑之也，故無咎。

The Wenyan Transmission also says: Nine in the Third, a yang line occupying a yang position, is a double yang that does not occupy the central position. It cannot reach the heavenly position above and has moved away from the position of the field below. Therefore, one must be diligent and unremitting, always cautious, and even if there is danger, there will be no mistake. Nine in the Fourth is also a double yang that does not occupy the central position. It cannot reach the heavenly position above and has moved away from the position of the field below. It is in the central position but not in the position of the people. Therefore, the word "or" is used. The "or" refers to hesitation and careful deliberation, so there will be no mistake.

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？亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其惟聖人乎！知進退存亡而不失其正者，其惟聖人乎！

The Wenyan transmission also says: The so-called "great person" has virtue harmonizing with heaven and earth, brightness harmonizing with sun and moon, order harmonizing with the four seasons, and his determination of good and evil harmonizing with ghosts and spirits. His actions precede the heavenly timing, and heaven does not contradict him; his actions follow the heavenly timing, and he follows the heavenly order. Heaven itself does not contradict him, how much less would people or ghosts and spirits? The meaning of the word "kang" is to know only advancement and not retreat, to know only survival and not death, to know only gain and not loss. Those who do not act thus are probably only the sages. Those who understand the principles of advancement and retreat, survival and death, and do not lose the right path are probably only the sages.

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。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，乃終有慶。安貞之吉，應地無疆。

The lower trigram of the Kun hexagram is Kun, and the upper trigram is also Kun. The hexagram statement says: Kun, the beginning and the way is smooth and unimpeded, it is favorable to be as gentle and upright as a mare. When a gentleman goes somewhere, if he goes ahead he will lose his way, but if he follows behind he will find his master. Going to the southwest will bring friends, going to the northeast will lose friends; being steadfast on the right path brings good fortune. The commentary on the judgment says: The ultimate virtue of Kun, the beginning, supports all things and allows them to grow. It follows the heavens. The earth is deep and vast, able to carry all things, its virtue is boundless; it is inclusive and broad, allowing all things to be smooth and harmonious. A mare belongs to the earth, able to walk endlessly on the earth, gentle and favorable to uprightness. When a gentleman goes somewhere, going ahead leads him astray from the right path, but following behind is in accordance with the norm. "Going to the southwest brings friends" refers to being with like-minded people; "going to the northeast loses friends" refers to ultimately receiving blessings. Being steadfast on the right path is favorable because it corresponds with the boundless virtue of the earth.

象曰：地勢坤，君子以厚徳載物。乾之象曰“自強不息”，坤之象曰“厚徳載物”，何也？曰：強者，勉之謂也；載者，安濟之謂也。君子自強法天，厚徳法地，徳不厚則物不得而濟也。是故自強不息則道無不臻，厚徳而載則物無不濟。夫乾坤者，易之門戶，二象者，道徳之關樞也。

The Great Image Commentary says: The earth's form is smooth and generous, so the gentleman takes this as a model, using profound virtue to carry all things. Sima Guang asked: The Great Image of the Qian hexagram says "self-reliant and never ceasing," and the Great Image of the Kun hexagram says "profound virtue carrying all things," why is this so? The answer is: "Strong" refers to striving forward with effort; "carrying" refers to providing support and assistance. The gentleman's self-reliance is modeled after heaven; profound virtue is modeled after earth. Without profound virtue, all things would not receive support. Therefore, self-reliance without ceasing leads to the Way reaching everywhere; with profound virtue and the ability to carry, all things receive support. Qian and Kun are the gateways of the Zhou Changes; the images "self-reliant and never ceasing" and "profound virtue carrying all things" are the key points of the Way and virtue.

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。初六者，陰之始也。於律為林鐘，於曆為建未之月，陽氣方盛，陰生而物未之知也，是故君子謹之。其曰履霜堅冰至：霜者寒之先也，冰者寒之盛也。君子見微而知彰，原始而知終，攘惡於未芽，杜禍於未萌，是以身禔而國家乂寜也。

The line statement for the first line says: "Walking on frost, one knows that hard ice is coming." The Small Image Commentary says: Walking on frost and knowing that hard ice is coming indicates the beginning of the condensation of yin energy; following this path, it will reach the stage of hard ice. The first line represents the beginning of yin energy. It corresponds to the twelfth tone "Linzhong" and the calendar month "Jianwei" which is the sixth month of the summer calendar. At this time, yang energy is flourishing, and although yin energy has already begun to appear, the world has not yet noticed it, so the gentleman is especially cautious. The line statement says, "Walking on frost, hard ice is coming": frost is a sign of cold, and ice is the extreme of cold. The gentleman sees the subtle signs and can foresee the significant consequences, investigates the beginning and can foresee the end, removes evil before it sprouts and blocks disaster before it arises, thus achieving personal peace and national tranquility.

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。六二者，於律為南呂，於曆為建酉之月，草木黃落，暑去而寒至也。其曰直方大何？直方而大，地之徳也。六二何為擅地之徳？坤之主也。六二何為坤之主？夫陰陽雖殊，皆主中正者也，故乾九五陽之主也，坤六二陰之主也。地之得其為直方大者何？直者言其氣，方者言其形也，大者兼形與氣而言之也。

The line statement for the second line says: Straight, upright, and great, without the need for deliberate practice, there is no disadvantage. The small image commentary says: The action of the second line is both straight and upright; without deliberate practice, there is no disadvantage, because the way of the earth is clearly visible. The second line corresponds to the twelfth tone, "Nanlv," and to the month of Jiyou in the calendar, which is the eighth month of the summer calendar, when grass and trees wither and fall, the heat of summer recedes and the cold of winter arrives. What does the line statement "straight, upright, and great" mean? Straight, upright, and great are the virtues of the earth. Why does the second line alone possess the virtue of the earth? Because it is the main line of the坤卦. Why is the second line the main line of the坤卦? Although yin and yang differ in nature, both take the central and upright line as their main line. Therefore, the ninth line of the Qian卦 is the main line of yang, and the second line of the Kun卦 is the main line of yin. Why is the earth called "straight, upright, and great"? "Straight" refers to its qi, "upright" refers to its form, and "great" refers to both its form and its qi together.

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。乾坤之爻，得位未必告，失位未必凶，其故何也？曰：陽非陰則不成，陰非陽則不生，陰陽之道，表裡相承，陰勝則消，陽勝則亢。是故乾坤以陰居陽、以陽居陰，不皆為咎也。

The line statement for the third line says: possessing literary grace and being able to maintain uprightness, or engaging in the affairs of the sovereign, without claiming the success and thus achieving a good outcome. The small image commentary says: possessing literary grace and being able to maintain uprightness means waiting for the right time to reveal it; engaging in the sovereign's affairs means having great wisdom. Sima Guang said: in the trigrams of Qian and Kun, a line occupying the correct position does not necessarily bring good fortune, and a line not occupying the correct position does not necessarily bring misfortune. Why is this so? The answer is: yang cannot achieve success without yin, and yin cannot flourish without yang; the principle of yin and yang is interdependent, with excess yin causing yang to decline and excess yang leading to arrogance. Therefore, in the trigrams of Qian and Kun, when a yin line is in a yang position or a yang line is in a yin position, it is not necessarily considered a mistake.

乾之九三以陽居陽而不中，故曰“夕惕若厲，無咎”；坤之六四以陰居陰而不中，故曰“括囊，無咎無譽”：皆剛柔太過，故須畏慎而後免咎也；然未失其正，故不凶也。九五、六二居中履正，其徳最羙；九二、六五不失其中，徳羙次之；九三、六四不失其正，雖危無疑；九四、六三雖無中正之徳，九四以陽處下，剛克而沈潛者也，故曰“在淵無咎”；六三以陰處上，柔克而髙明者也，故曰“含章可貞”。

The line statement of the third line in the Qian hexagram says, "In the evening, remain vigilant as if in danger, and there will be no blame," because the yang line is in a yang position but not in the central position. The line statement of the fourth line in the Kun hexagram says, "Draw the bag tightly, with no blame and no praise," because the yin line is in a yin position but not in the central position. These two lines are both excessive in their yang or yin qualities, so they must be cautious and vigilant to avoid blame; yet since they have not lost their proper positions, they are not dangerous. The fifth line and the second line are both in the central position and in the proper position, thus possessing the most excellent virtue. The second line and the fifth line are not in the proper position but are in the central position, thus possessing virtue of the next level. The third line and the fourth line have not lost their proper positions, so although they are dangerous, there is no doubt. As for the fourth line and the third line, although they are neither in the central position nor in the proper position, the fourth line, being a yang line in the lower position of the upper trigram, belongs to the category of "strong yang overcoming" but capable of being deep and hidden, hence the line statement says, "Being in the abyss, there is no blame." The third line, being a yin line in the upper position of the lower trigram, belongs to the category of "soft yin overcoming" but capable of being lofty and bright, hence the line statement says, "Containing the beauty, it is proper."

六三者，於律為應鐘，於曆為建亥之月，百榖斂藏，萬物備成，陰功小終。體執乎柔而志存乎剛，故曰含章；柔不泥於下，剛不疑乎上，故曰可貞。王者，尊之極也，為臣之榮，從王役也；不敢專成，下之職也；承事之終，臣之力也。

The sixth line in the third position corresponds to the tone "Yingzhong" in the twelve tones, and in the calendar it corresponds to the month of Ji Hai, which is the tenth month of the summer calendar. At this time, all grains are gathered into granaries, and all things have fully matured, with the function of yin slightly completed. Its form adheres to flexibility and gentleness, yet its spirit contains strength and firmness, so it is said "containing virtue" (containing brightness). Being flexible and gentle without being confined to the lower position, and being strong and firm without being doubted by the superior, so it is said "suitable for uprightness." The sovereign is exalted to the highest degree, and the honor of a minister lies in serving the sovereign and handling affairs. Not daring to claim sole credit for success is the duty of those in a lower position; taking on tasks and completing them is the merit of a minister.

物以陽生，得陰而成；令由君出，得臣而行。故陽而不陰則萬物傷矣，君而不臣則百職曠矣。陰陽同功，君臣同體，天之經也，人之紀也。《虞書》曰：“予欲左右有民，汝翼；予欲宣力四方，汝為。”此之謂也。

All things depend on yang energy to be born, but they need yin energy to mature. Imperial decrees are issued by the sovereign, but they require ministers to carry them out. Therefore, if there is only yang and no yin, all things would suffer; if there is only the sovereign and no ministers, the duties of officials would be neglected. Yin and yang together accomplish a task, and sovereign and ministers form a single body. This is the constant way of heaven and the fundamental principle of human society. The Book of Documents, Yu Shu, records the words of Shun: "I wish to nurture the people, relying on you for support; I wish to exert my power in all directions, relying on you to implement it." This is precisely the meaning of this principle.

六四：括囊，無咎無譽。象曰：括囊無咎，慎不害也。六四者，於律為大呂，於曆為建丑之月，曰窮於次，月窮於紀，天吟地閉，萬物伏死，陰氣大盛，陽將更始。履卑體順，以陰居陰，處不得中而潛伏乎其深，是以幽晦否塞而不通，雖無咎亦無譽也。

The statement of the fourth line says: Just as tying up a bag to keep it sealed, remaining silent without speaking, there will be no fault and no praise. The Small Image Commentary says: Tying up the bag without suffering harm is because of caution that prevents damage. The fourth line, in relation to the twelve tones, corresponds to "DaLv," and in the calendar, it corresponds to the month of JianChou, which is the twelfth month of the summer calendar. At this time, the sun has completed its twelve cycles, and the moon has completed its annual conjunction, with the heavens and earth closed and stagnant, and all things hidden as if dead, with yin energy extremely strong and yang energy about to begin again. The fourth line is in a low position, with a yielding nature, and as a yin line in a yin place, it is not in the center and is deeply hidden, thus being dark and blocked, not open. Although there is no fault, there is also no praise.

六五：黃裳元吉。象曰：黃裳元吉，文在中也。六五者，於律為夾鐘，於曆為建帽之月，天地始闢，和氣融明，莩甲發散，庶物滋榮。體柔而志剛，乘陰而佐陽，中羙能黃，上羙則元，下羙則裳，是以吉也。

The line statement of the fifth line says: "Yellow lower garment, great good fortune." The Small Image Commentary says: "Yellow lower garment, great good fortune, because the virtue is contained in the central position." The fifth line, when paired with the twelve tones, corresponds to "Jia Zhong," and when paired with the calendar, corresponds to the month of Jian Mao, which is the second month of the summer calendar. At this time, the heavens and earth begin to open up, the warm air becomes harmonious and clear, the seeds of plants sprout and split open, and all things flourish. The fifth line is flexible and yielding in nature but strong and vigorous in spirit, surpassing the multitude of yin and assisting yang; its inner beauty is in the center, hence taking the color "yellow," which represents the center; the virtue above is called "Yuan," and the virtue below is called "Shang," hence the good fortune.

上六：龍戰于野，其血黃。象曰：龍戰于野，其道窮也。上六者，陰之窮也。於律為仲呂，於曆為建巳之月，純陰用事，陽道已窮，冒進不已，不能守中，是以戰也。夫下不能自重，重之者上也；臣不能自大，大之者君也。重而不已，上必危；大而不已，君必虧。既危且虧，能無戰乎？故君子執臣之樞，守臣之機，謹其樞，固其機，禍無從來。樞機之失，儓僕為災，雖得而勝之，猶有傷也，故曰其血黃。

The line statement for the sixth line at the top says: A dragon fights on the outskirts, spilling blood that is a mixture of blue and yellow. The small image commentary says: The dragon fights on the outskirts because the path of yin has reached its end. This line represents the stage where yin energy is exhausted. It corresponds to the twelfth tone "Zhonglv" and the calendar month "Jian Si," which is the fourth month of the summer calendar. At this time, pure yin is in charge, and the path of yang has reached its limit; yin energy advances without restraint and cannot maintain the middle path, hence the fighting. Those in lower positions cannot elevate themselves; it is the superior who elevates them. Those who are ministers cannot make themselves strong; it is the sovereign who makes them strong. If elevation continues without end, the superior will be in danger; if strength continues without end, the sovereign will suffer. Being both in danger and suffering, how can fighting not occur? Therefore, the gentleman should grasp the key of being a minister and hold fast to the essential point of being a minister. By carefully holding the key and firmly securing the essential point, calamity cannot arise. Once the key and essential point are lost, even a servant or commoner can become a source of calamity. Even if oneby chance wins, they have already been injured, hence the line statement says "its blood is dark yellow."

文言曰：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。嗚呼！聖人之戒為人上者，如此其深乎！用六：利永貞。象曰：用六永貞，以大終也。

The Wenyan Transmission says: A subject killing his sovereign, a son killing his father, are not caused in a single day or moment; their origin is gradual and accumulated, and the reason is that when the time for discernment came, it was not done in time. Sima Guang lamented: Alas! The sage's admonition to those in superior position is so profound! The line statement says: It is favorable to maintain constancy and uprightness. The Small Image Transmission says: The use of the six lines is "eternal uprightness" because it is necessary to conclude the entire hexagram with grandeur.

文言曰：坤至柔而動也剛，至靜而徳方，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，由辨之不早辨也。易曰“履霜堅冰至”，蓋言順也。

The Wenyan Transmission says: The Earthly Trigram is extremely gentle and compliant, but once it moves, it becomes strong; it is extremely quiet, yet its virtue is upright. It follows the superior and thus conforms to the constant way; it encompasses all things and its nurturing power is vast. The way of the Earth is truly gentle and compliant, it supports the Heaven and follows the seasons. Those who accumulate good deeds will surely leave abundant blessings for future generations; those who accumulate evil deeds will surely leave abundant calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not caused in a single day, but result from gradual accumulation. The reason for this is that when the time comes for discernment, it was not done in time. The Zhou Changes say, "Treading on frost, firm ice comes," which illustrates the principle that things develop in accordance with their natural course and gradually reach their culmination.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而徳不孤。“直方大，不習無不利”，則不疑其所行也。君子法地之直方，則敬以直內，義以方外，敬義立而徳不孤，則大也。何謂敬以直內、義以方外？敬則所受不陷於敗也，義則所適不失其宜也。直且方者，守諸己而無待於外也。君子居則不陷於敗，動則不爽其宜，施於身而身正，施於國而國治，夫又何習而何不利焉？可以斷然無疑矣。

The Wenyan Transmission says: "Straight," refers to the rectitude of the inner self; "Square," refers to the appropriateness of conduct. The gentleman uses reverence to make his inner self upright, and righteousness to make his conduct square. When reverence and righteousness are established, virtue will not be isolated. The line statement says, "Straight, square, and great; without practice, there is no disadvantage," meaning he has no doubts about his actions. Sima Guang explains: The gentleman takes the earth's straightness and squareness as a model, thus using reverence to rectify his inner self and righteousness to regulate his outer conduct. When reverence and righteousness are established, virtue is not isolated, which is called "great." What does "reverence to rectify the inner self, righteousness to regulate the outer conduct" mean? If the heart is filled with reverence, then the affairs he undertakes will not fall into disorder; if his conduct conforms to righteousness, then wherever he goes, he will not lose his measure. A person who is both upright and square keeps the root within himself and does not rely on external things. The gentleman remains unspoiled in peace and does not act against propriety in action. When applied to himself, he is upright; when applied to the state, the state is well governed. Thus, there is no need for practice, and there is no disadvantage. It can be decisively affirmed.

陰雖有羙，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，賢人隠。易曰“括囊，無咎無譽”，蓋言謹也。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。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。夫黃者，天地之雜也，天而地黃。

The Wenyan Transmission says: Yin, although possessing virtue, must conceal it and engage in the affairs of the sovereign, not daring to claim the credit for success. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not claim the credit for success, but merely completes the finality on behalf of Heaven. When Heaven and Earth interact and transform, 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 speaks precisely of caution. The gentleman contains the virtue of harmony and balance, and understands the principles of culture and conduct. He resides in the correct position, maintaining order and stability. Virtue is contained within the heart and flows through the limbs, being expressed in his career. This is the perfection of beauty. When Yin becomes so strong that it resembles Yang, conflict is sure to arise, because it fears that people might think there is no Yang within it, so it is called "dragon"; yet it has not yet separated from the category of Yin, so it is also called "blood." As for "yellow," it is the color resulting from the mixture of Heaven and Earth. The color of Heaven is dark and deep, while the color of Earth is yellow.