The Upper Classic of the Zhou Changes

周易上經本義周，代名也。易，書名也。其卦本伏羲所畫，有交易、變易之義，故謂之易，其辭則文王閣公所繫，故繫之周。以其簡帙重大，故分為上下兩篇。

The Upper Classic of the Zhou Changes. Zhu Xi's The Original Meaning of the Zhou Changes says: "Zhou" refers to a dynasty, and "Yi" refers to the name of the book. The hexagrams and their diagrams originally belonged to Fuxi, and they contain the meaning of yin and yang changing and transforming, hence the name "Yi." The statements of the lines (yao ci) were composed by King Wen and the Duke of Zhou. Because the bamboo slips were too heavy to carry, the book was divided into two parts: upper and lower.

經，則伏羲之畫，文王周公之辭也，並孔子所作之傳十篇，凡十二篇。中間頗為諸儒所亂，近世晁氏始正其失，而未能盡合古文。呂氏又更定著為經二卷，傳十卷，乃復孔氏之舊雲。

The term "jing" refers to the hexagrams drawn by Fuxi, together with the line statements attached by King Wen and the Duke of Zhou, and the ten chapters written by Confucius, making a total of twelve chapters. These twelve chapters were disordered in sequence throughout their transmission, and it was only in recent times that Zhao Shuozhi began to correct this error, although he was still not able to fully restore the original order of the ancient text. Later, Lü Zuxian reorganized them again, compiling the "jing" into two volumes and the "zhuan" into ten volumes, thereby restoring the original appearance as passed down by Confucius.

乾.乾上.乾下乾，元，亨，利，貞。

Hexagram illustration: The Qian hexagram has Qian above and Qian below. Hexagram statement: Qian, Yuan, Heng, Li, Zhen. Here, "Yuan" means great, "Heng" means smooth and unimpeded, "Li" means appropriate, and "Zhen" means upright and firm. Together, it means that the way of Qian is vast and expansive, smooth and unimpeded, and favorable for maintaining uprightness and firmness.

本義 六畫者，伏羲所畫之卦也。一者，奇也，陽之數也。乾者，健也，陽之性也。本注乾字，三畫卦之名也。下者，內卦也。上者，外卦也。經文“乾”字，六畫卦之名也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: The six horizontal lines are the hexagrams drawn by Fuxi. Among them, a single unbroken line is called "qi," which represents the number of yang. The meaning of "Qian" is strength and vigor, which is the nature of yang. In his own notes, The Original Meaning explains: The character "Qian" in the title refers to the name of the trigram with three lines; "lower" refers to the inner trigram, and "upper" refers to the outer trigram; whereas the character "Qian" in the text refers to the name of the hexagram with six lines.

伏羲仰觀俯察，見陰陽有奇偶之數，故畫一奇以象陽，畫一偶以象陰。見一陰一陽，有各生一陰一陽之象，故自下而上，再倍而三，以成八卦。見陽之性健，而其成形之大者為天，故三奇之卦，名之曰乾，而擬之於天也。

Fuxi looked up to observe celestial phenomena and looked down to study geographical features. He discovered that yin and yang could be distinguished as odd and even numbers. Therefore, he drew a continuous horizontal line to symbolize yang and a broken horizontal line to symbolize yin. He also realized that one yin and one yang could each generate another yin and yang. So he added them in pairs, doubling the number to form the four trigrams, and then doubled again to form the three lines, thus creating the Eight Trigrams. He observed that the nature of yang is strong and vigorous, and the largest form created by yang is the heavens. Therefore, he named the trigram composed of three yang lines as "Qian" and compared it to the heavens.

三畫已具，八卦已成，則又三倍其畫，以成六畫，而為八卦之上，各加八卦，以成六十四卦也。此卦六畫皆奇，上下皆乾，則陽之純而健之至也，故乾之名，天之象，皆不易焉。

Once the trigrams, each composed of three lines, are formed, the eight trigrams are complete. Then the number of lines is tripled, resulting in six lines, which means adding another trigram on top of each of the eight trigrams to form the sixty-four hexagrams. The current hexagram consists of six yang lines, with both the upper and lower trigrams being Qian. This represents the most pure and extreme state of yang energy, which is strong and vigorous. Therefore, it is still called "Qian" and still takes the image of Heaven, with both its name and symbolic representation remaining unchanged.

“元、亨、利、貞”，文王所繫之辭，以斷一卦之吉凶，所謂彖辭者也。元，大也。亨，通也。利，宜也。貞，正而固也。文王以為乾道大通而至正，故於筮得此卦，而六爻皆不變者，言其占當得大通，而必利在正固，然後可以保其終也。此聖人所以作《易》教人卜筮，而可以開物成務之精意。餘卦放此。

"The terms 'yuan, heng, li, zhen' are phrases added by King Wen to judge the fortune of an entire hexagram, known as the 'tuan ci.' 'Yuan' means great, 'heng' means smooth and unimpeded, 'li' means appropriate, and 'zhen' means upright and firm. King Wen believed that the principle of the Creative (Qian) is vast, smooth, and extremely pure. Therefore, whenever a divination results in this hexagram with all six lines unchanging, it indicates that the matter being divined will be greatly smooth and unimpeded, but it must be beneficial to maintain uprightness and firmness in order to secure the outcome. This is precisely the subtle intention of the sage in compiling the Zhou Changes to teach people divination, thereby enlightening the people and achieving success in their endeavors. The same principle applies to all other hexagrams."

程傳上古聖人始畫八卦，三才之道備矣，因而重之，以盡天下之變，故六畫而成卦。重乾為乾。乾，天也。天者天之形體，乾者天之性情。乾，健也，健而無息之謂乾。

Cheng Yi in Yichuan's Commentary on the Changes says: In ancient times, the sage first drew the Eight Trigrams, and the principles of Heaven, Earth, and Humanity were already complete. Then, the Eight Trigrams were combined two by two to exhaust all changes in the world, hence a hexagram consists of six lines. When the Qian Trigram is combined with itself, it remains Qian. Qian represents Heaven. "Heaven" refers to the form of Heaven, while "Qian" refers to the nature of Heaven. The meaning of Qian is strength and vigor, and strength and vigor that never cease is called Qian.

夫天，專言之則道也，天且弗違是也。分而言之，則以形體謂之天，以主宰謂之帝，以功用謂之鬼神，以妙用謂之神，以性情謂之乾。乾者，萬物之始，故為天為陽，為父為君。

When talking about "Heaven," if discussed generally, it refers to "the Dao." The "Commentary of the Wenyan" says "Heaven does not violate," using this meaning. If discussed separately, in terms of form it is called Heaven, in terms of sovereignty it is called the Emperor, in terms of function it is called ghosts and spirits, in terms of its mysterious and unpredictable workings it is called the divine, and in terms of its nature and disposition it is called Qian. Qian is the beginning of all things, so it symbolizes Heaven, symbolizes Yang, symbolizes the father, and symbolizes the sovereign.

“元、亨、利、貞”，謂之四德。“元”者，萬物之始。“亨”者，萬物之長。“利”者，萬物之遂。“貞”者，萬物之成。唯乾坤有此四德，在它卦則隨事而變焉。故元專為善大，利主於正固。亨貞之體，各稱其事。四德之義，廣矣，大矣。

"The four virtues, 'Yuan,' 'Heng,' 'Li,' and 'Zhen,' are called the four qualities. 'Yuan' refers to the beginning of all things, 'Heng' to their growth, 'Li' to their flourishing, and 'Zhen' to their maturity. Only the hexagrams Qian and Kun possess these four virtues, while in the other hexagrams their meanings vary according to the specific situation being divined. Therefore, 'Yuan' specifically denotes beauty, goodness, and grandeur, 'Li' emphasizes upholding correctness and firmness, while the essence of 'Heng' and 'Zhen' depends on the particular circumstances encountered. The meanings contained within these four virtues are indeed vast and profound."

集說孔氏穎達曰：乾者，此卦之名。卦者掛也，言懸掛物象以示於人，故謂之卦。邵子曰：不知乾，無以知性命之理。《朱子語類》云，乾只是健，坤只是順。純陽所以健，純陰所以順。至健者唯天，至順者唯地。

The collected interpretations cite Kong Yingda's explanation: "Qian" is the name of this hexagram.所谓 "hexagram" refers to the act of suspending an object to display it, hence the term hexagram. The collected interpretations also cite Shao Yong's statement: without understanding Qian, one cannot comprehend the principles of nature and destiny. The "Zhu Zi Yu Le" records: Qian is simply the character "jian" (strength), and Kun is simply "shun" (smoothness); pure yang is therefore strong and vigorous, and pure yin is therefore gentle and compliant. The most vigorous strength is found only in heaven, and the most gentle compliance is found only in earth.

問：乾者天之性情。曰，乾，健也。健之體為性，健之用是情。又曰，性情二者常相參在此，情便是性之發，非性何以有情？健而無息，非性何以能如此？

In the "Zhu Zi Yu Lei," it is also recorded that someone asked: Cheng Yi said, "Qian represents the nature and disposition of Heaven." How should this be understood? Zhu Xi answered: Qian is simply "Jian," meaning vigorous. The essential aspect of Jian is called "Xing," while the manifested aspect of Jian is called "Qing." He also said: Xing and Qing are often intertwined. Qing is the manifestation of Xing; without Xing first, how could Qing exist? Being vigorous and never ceasing, if it were not for this inherent nature, how could one achieve such a state?

問：《本義》云：見陽之性健，而成形之大者為天，故三奇之卦，名之曰乾，而擬之於天也。竊謂卦辭未見取象之意，恐當於大象言之。曰，才設此卦時，便有此象了，故於此預言之。

Someone else asked: The "Original Meaning of the Zhou Changes" says, "We observe that yang has the nature of being strong and vigorous, and among the forms condensed from yang, the largest is heaven, so the hexagram with three odd lines is named Qian, and heaven is used to symbolize it." I privately think that the hexagram statements do not clearly show the idea of taking images, and this point should probably be explained later in the "Great Image Commentary." Zhu Xi answered: When this hexagram was first established, this image was already inherent within it, so it is explained in advance here.

問“元、亨、利、貞”。曰，當初只是說大亨利於正，不以分配四時，孔子見此四字好，始分作四件說。又云，“元亨利貞”四字，文王本意在乾坤者只與諸卦一般，至孔子作《彖傳》、《文言》，始以乾坤為四德，而諸卦自如其舊。二聖人之意，非有不同，蓋各是發明一理耳。今學者且當虛心玩味，各隨本文之意而體會之。其不同處，自不相妨。不可遽以己意橫作主張也。

Someone asked how to understand the words "yuan, heng, li, zhen." Zhu Xi answered: Originally, King Wen's meaning was simply "greatly prosperous and beneficial for maintaining correctness," without assigning these four characters to the four seasons of spring, summer, autumn, and winter. It was Confucius who later began to interpret them as four separate matters. He also said: The four characters "yuan, heng, li, zhen" that King Wen originally used in the trigrams Qian and Kun were meant in the same way as when used in the other trigrams. It was only when Confucius wrote the Commentary on the Judgment and the Discourses on the Hexagrams that he established these four characters as four virtues specifically for Qian and Kun, while the other trigrams continued to be interpreted as before. The intentions of these two sages did not differ; they each explained a further layer of meaning. Today, students should approach this with humility and careful reflection, following the original context of the text. Differences between the two interpretations should not be a problem; one must not hastily impose personal opinions to judge them.

胡氏炳文曰：“元、亨、利、貞”，諸家便作四德解，唯《本義》以為占辭。大通而至正，此天道之本然；大通而必利在正固，人事之當然也。乾為《易》第一卦，占得之者，其事雖大通，而非正固，尚不能保其終，況它卦乎！

Collecting various interpretations, it is cited that Hu Bingwen said: Regarding "Yuan, Heng, Li, Zhen," various scholars immediately interpret them as four virtues. Only The Original Meaning of the Zhou Changes treats them as statements for divination. Vast and comprehensive, reaching the utmost purity and correctness, this is the inherent nature of the heavenly way; vast and comprehensive, yet one must benefit by maintaining correctness and firmness, this is the proper measure for human affairs. The first hexagram of the Zhou Changes is Qian. Those who receive this hexagram, even if their affairs are greatly smooth and prosperous, if they cannot maintain correctness and firmness, they may still not ensure a favorable outcome, let alone the other hexagrams!

蔡氏清曰：成形之大者為天，坤卦亦曰，陰之成形莫大於地，可見不可就以乾坤當天地。凡至健者皆為乾，凡至順者皆為坤。此乾坤所以足應萬用，而《彖傳》之言，所以為專以天道明乾義，以地道明坤義也。

The collected interpretations cite Cai Qing's statement: The "Original Meaning of the Zhou Changes" says, "Among the forms condensed by yang, the greatest is heaven," and in the Qian hexagram, it says, "Among the forms condensed by yin, there is nothing greater than earth." This shows that we cannot simply equate Qian and Kun directly with heaven and earth. All that is extremely strong and vigorous belongs to Qian, and all that is extremely gentle and yielding belongs to Kun. Because of this, Qian and Kun are sufficient to handle the myriad changes. The Commentary on the Judgment, however, uses the heavenly way to explain the meaning of Qian and the earthly way to explain the meaning of Kun.

林氏希元曰：乾德剛健，剛以體言，健兼用言。剛則有立，健則有為。人而有立有為，則志至氣至。本立道生，事無不立，功無不成。不見艱難，無能阻止，如乾旋坤轉，如雷厲風行，“何天之衢”，殆不足以擬之，是不唯亨而且大亨也。

Collective commentary cites Lin Xi Yuan's view: The virtue of Qian is strength and vigor. "Strength" refers to the essence, while "vigor" includes both the essence and its manifestation. Strength means being firm and stable, while vigor means being able to accomplish things. When a person is firm and stable and able to accomplish things, wherever his mind goes, his strength follows. Once the foundation is established, the path naturally unfolds; there is nothing that cannot be accomplished and nothing that cannot be built. There is no perception of difficulty, and nothing can hinder him. The appearance is like the rotation of Heaven and Earth, like the speed of thunder and the prevalence of great winds. Even the "Heavenly Road" mentioned in the Upper Nine of the Great Accumulation hexagram, which carries the heavenly thoroughfare, may still not be enough to compare. This is not merely smooth success, but great success.

中者不偏不倚，正者無過不及，體用之分也，正大而天地之情可見矣，可見乾之中正也。乾道大通而至正，在人容有不正者，故聖人因以為戒。

"Zhong" means not leaning towards either side, and "Zheng" means neither excessive nor deficient. The two have a distinction between essence and function. The Commentary on the Judgment of the Great Strength says, "Zheng da er tian di zhi qing ke jian yi," meaning that being upright and grand reveals the true nature of heaven and earth. From this statement, we can clearly see the "Zhongzheng" (uprightness and balance) inherent in Qian. The principle of Qian is itself vast and thorough, and extremely pure, but when applied to human beings, it is inevitably subject to imperfection. Therefore, the sage uses these two characters to issue a warning.

案乾坤之“元亨利貞”，諸儒俱作四德說，唯朱子以為占辭，而與它卦一例，其言當矣。然四字之中，雖只兩意，實有四層。何則？元，大也。亨，通也。利，宜也。貞，正而固也。人能至健，則事當大通。然必宜於正固，是占辭只兩意也。但《易》之中，有言“小亨”者矣，有言“不可貞”者矣。一時之通，其亨則小，唯有大者存焉，

Li Guangdi remarked: The four words "yuan heng li zhen" in the hexagrams Qian and Kun have been interpreted by scholars throughout history as four virtues. However, Zhu Xi regarded them as divinatory statements, treating them the same as the statements in other hexagrams. This view is appropriate. Nevertheless, although these four characters contain only two meanings, they are actually divided into four levels. Why is this so? "Yuan" means great, "heng" means smooth, "li" means appropriate, and "zhen" means upright and firm. When a person is extremely strong and vigorous, his affairs should be greatly smooth. However, he must also be appropriate in maintaining uprightness and firmness. In this way, the divinatory statements indeed have only two meanings. Yet the Zhou Changes contain both "small smooth" and "not appropriate" statements: temporary smoothness is considered small smooth, while only smoothness that includes "greatness" can be called yuan heng. There is a missing text in the original manuscript, and the commentary is incomplete.

初九，潛龍勿用。

Initial Nine Line Statement: The dragon returns and remains hidden beneath the water; at this time, it is not appropriate to take action.

本義初九者，卦下陽爻之名。凡畫卦者，自下而上，故以下爻為初。陽數九為老，七為少，老變而少不變，故謂陽爻為九。“潛龍勿用”，周公所繫之辭，以斷一爻之吉凶，所謂爻辭者也。“潛”，藏也。“龍”，陽物也。初陽在下，未可施用，故其象為“潛龍”，其占曰“勿用”。凡遇乾而此爻變者，當觀此象而玩其占也。餘爻放此。

Zhu Xi in The Original Meaning of the Zhou Changes says: "Chu Ji" is the name of the first yang line at the bottom of a hexagram. When drawing a hexagram, it is drawn from bottom to top, so the line at the bottom is called "Chu." Among the numbers for yang lines, "jiu" represents an old yang, and "qi" represents a young yang. Old yang is changing, while young yang is not. In divination, the changing line is taken, so the yang line is called "jiu." "Qian Long Wu Yong" is a phrase attributed to the Duke of Zhou, used to judge the fortune of a line, which is called the "line statement." "Qian" means hidden, and "long" is a divine creature of yang. The yang energy of the first line is still at the bottom and cannot be used, so its "image statement" takes "qian long," and its "divination statement" says "wu yong." When the line of the Qian hexagram changes, one should observe this image and contemplate this divination. The rest of the lines are treated in the same way.

程傳下爻為“初”。“九”，陽數之盛，故以名陽爻。理無形也，故假象以顯義。乾以龍為象，龍之為物，靈變不測，故以象乾道變化，陽氣消息，聖人進退。初九在一卦之下，為始物之端，陽氣方萌，聖人側微，若“龍”之“潛”隱，未可自用，當晦養以俟時。

Cheng Yi in Yichuan's Commentary on the Changes says: The lowest line in a hexagram is called "Chu" (Initial). "Jiu" represents the most vigorous number among the yang numbers, so it is used to denote a yang line. The meaning itself has no form, so it has to be expressed through imagery. The Qian hexagram uses the dragon as a symbol, because dragons are divine and changeable, difficult to measure, which is exactly suitable for symbolizing the changes of the Qian principle, the retreat and growth of yang energy, and the advancement and retirement of the sage. The line "Chu Ji" is at the very bottom of a hexagram, representing the beginning of all things. Yang energy is just beginning to stir, and the sage is still in a humble position, like a dragon that is hidden and concealed. One should not act rashly but should conceal one's abilities and wait for the right opportunity.

集說沈氏驎士曰：稱“龍”者，假象也。天地之氣有升降，君子之道有行藏。“龍”之為物，能“飛”能“潛”，故借“龍”比君子之德也。初九既尚潛伏，故言“勿用”。

The collected interpretations cite Shen Linshi's explanation: calling it "dragon" is a metaphorical image. The qi in the universe rises and falls, and the way of a gentleman involves both serving in office and retreating from the world; a dragon can both soar and hide, so it is used to symbolize the virtue of a gentleman. Since the initial line is still in the stage of concealment, it is said "do not use."

孔氏穎達曰：陽爻稱九，陰爻稱六，其說有二：一者乾體有三畫，坤體有六畫，陽得兼陰，故其數九；陰不得兼陽，故其數六。二者老陽數九，老陰數六，老陰老陽皆變，《周易》以變者為占，故稱九稱六。所以老陽數九、老陰數六者，以揲蓍之數，九過操則得老陽，六過揲則得老陰，其少陽稱七，少陰稱八，義亦準此。

Collective commentary cites Kong Yingda's explanation: a yang line is called "nine," and a yin line is called "six," with two interpretations. The first interpretation is: the hexagram of Qian consists of three solid lines, while the hexagram of Kun consists of six broken lines; since yang can encompass yin, the number is formed by adding three and six to make nine, while yin cannot encompass yang, so the number is only six. The second interpretation is: the number for old yang is nine, and the number for old yin is six. Both old yang and old yin are changing, and the Zhou Changes use changing lines to make predictions, hence the terms "use nine" and "use six." As for why old yang is nine and old yin is six, this refers to the number of counts obtained by divination with yarrow stalks: counting nine times results in old yang ("cao" should be "xie"), and counting six times results in old yin. Similarly, young yang is called seven and young yin is called eight, following the same reasoning.

崔氏憬曰：九者老陽之數，動之所占，故陽稱焉。“潛”，隱也。“龍”下隱地，潛德不彰，是以君子韜光待時，未成其行，故曰“勿用”。

Collective commentary cites Cui Jing's explanation: Nine is the number of old yang, used as the name for a changing line to make a judgment. Therefore, a yang line takes it as its name. "Qian" means hidden. The dragon sinks underground and hides, its virtue is deeply concealed and not yet revealed, so the gentleman also restrains his sharpness and waits for the right time. His aspirations have not yet been put into practice, hence it is said "do not use."

《朱子語類》問：程《易》以初、二、三、四四爻作舜說，何以見得如此？曰，此是推說爻象之意，非本指也。《易》本因卜筮而有象，因象而有占，占辭中便有道理。如筮得“乾”之初九，初陽在下，未可施用，其象為“潛龍”，其占曰“勿用”。凡遇乾而得此爻者，當觀此象而玩其占，隱晦而“勿用”可也。此《易》之本指也。

In the "Zhu Zi Yu Le," it is recorded that someone asked: Cheng Yi's "Yichuan Commentary on the Changes" uses the stories of Shun to explain the first, second, third, and fourth lines of the Qian hexagram. Why can we interpret it this way? Zhu Xi answered: This is an extension of the meaning of the lines, not the original intent of the "Zhou Changes." The "Zhou Changes" originally had the hexagrams and lines as images arising from divination. From the images came the judgments, and the words in the judgments naturally contain principles. For example, if one obtains the first line of the Qian hexagram, the yang energy is still in the lower position and cannot be used. Its image is "a hidden dragon," and its judgment is "do not use." Anyone who encounters this line in divination should observe this image and reflect on this judgment, and thus should remain hidden and restrained, not act rashly. This is the original intent of the "Zhou Changes."

聖人為《彖傳》、《象傳》、《文言》，節節推去無限道理，此程《易》所以推說得無窮。先通得《易》本指後，推說不妨。若便以所推說者去解《易》，則失《易》之本指矣。

The sages wrote the Commentary on the Judgment, the Image Commentary, and the Commentary on the Literary Discourse, proceeding step by step to elaborate, thus revealing endless meanings. This is the reason why Yichuan's Commentary on the Changes can be endlessly explained. First, one should thoroughly understand the fundamental meaning of the Zhou Changes, and then proceed to elaborate; if one starts by using the elaborated interpretations to explain the Zhou Changes, then the original meaning of the Zhou Changes would be lost.

李氏舜臣曰：六爻之象，皆取於“龍”者，陽體之健，其“潛”“見”“惕”“躍”“飛”“亢”者，初終之序，而變化之跡也。

The collected interpretations cite Li Shunchen's view: the six lines of the Qian hexagram all use the image of "dragon," because the dragon embodies the strength and vigor of Yang. As for the six characters "qian," "jian," "ti," "yue," "fei," and "kang," they represent the sequence from beginning to end, also tracing the gradual transformation of the dragon's image.

梁氏寅曰，夫《易》者，潔淨精微之教也。故其取象皆假託其物，而未涉於事；包含其意，而各隨所用。然乾純陽之卦，而取象於龍，則其意多為聖人而發者。故夫子於

Collected Commentaries cite Liang Yin's saying: The Zhou Changes is a method of teaching that is pure and subtle, so its images are all borrowed from certain things, and do not directly refer to specific matters; the meaning is contained within them, allowing people to take what is suitable for their own use. However, the Qian hexagram is a hexagram of pure yang, taking the image of a dragon. Its intention is mostly directed towards the sages, so Confucius at... the original text here is missing, and the following words are also lost.

林氏希元曰：龍不止陽物，乃陽物之神靈不測者，故象乾之六爻。蓋乾卦六爻，皆得乾道，不比它卦，故《文言》以聖人明之。比之於物，則是“龍”也。

The collected interpretations cite Lin Xi Yuan's view: dragons are not merely yang things, but the most divine and unpredictable among yang things, so they are used to symbolize the six lines of the Qian hexagram. Since the six lines of the Qian hexagram all embody the principles of the Qian trigram, which are different from other hexagrams, the Wenyan transmission uses sages to explain them. If we use things to illustrate them, it would be the dragon.

九二，見龍在田，利見大人。

Nine in the Second Line Statement: The dragon has already appeared on the fields of the earth, it is appropriate to meet a virtuous superior.

本義二，謂自下而上第二爻也。後放此。九二剛健中正，出潛離隱，澤及於物，物所“利見”，故其象為“見龍在田”，其占為“利見大人”。九二雖未得位，而大人之德已著，常人不足以當之，故值此爻之變者，但為利見此人而已。蓋亦謂在下之大人也。此以爻與占者相為主賓，自為一例。若有“見龍”之德，則為“利見”九五在上之“大人”矣。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "The term 'two' refers to the second line counted from the bottom upwards, and all subsequent references are made in this way. Nine in the Second is strong and vigorous, and resides in the center of the lower trigram with pure virtue. It has already emerged from concealment, left the state of retirement, and its benevolence extends to all things, thus becoming an object that all things welcome to see. Therefore, its image is 'A Dragon Appears in the Field,' and its divination text is 'It is advantageous to see a great person.' Although Nine in the Second has not yet attained its proper position, the virtue of the great person is already evident, and ordinary people are not capable of bearing such a title. Therefore, for those encountering this line, it is only advantageous to meet such a person. This also refers to a great person in a lower position. This approach treats the line and the person divining as subject and object, forming its own system. If the person divining himself possesses the virtue of 'a dragon appearing,' then what he is advantageous to see is the great person in the upper position, Nine in the Fifth."

程傳田，地上也。出現於地上，其德已著。以聖人言之，舜之田漁時也，利見大德之君，以行其道；君亦利見大德之臣，以共成其功；天下利見大德之人，以被其澤。大德之君，九五也。乾坤純體，不分剛柔，而以同德相應。

Cheng Yi's Commentary on the Changes says: "Field" refers to the surface of the earth. A dragon appearing on the surface has its virtue clearly manifested. Taking a sage as an analogy, this is like Shun plowing in the Li Mountain and fishing in the Leizu Lake: it is appropriate for him to meet a great virtuous sovereign, so that he may promote his principles; it is also appropriate for the sovereign to meet a great virtuous minister, so that they may jointly achieve great deeds; and the people of the world should also meet this great virtuous person, so that they may receive his grace. The great virtuous sovereign referred to here is the Nine in the Fifth. The Qian and Kun hexagrams are pure and unified hexagrams, unlike other hexagrams which require dividing the yao into yang and yin to match "response." Instead, they correspond with each other based on similar virtue.

集說鄭氏康成曰，二於三才為地道，地上即田，故稱“田”也。干氏寶曰：二為地上，在地之表，陽氣將施，聖人將顯，故曰“利見大人”。

Collected interpretations cite Zheng Xuan's explanation: According to the principle of the three elements of heaven, earth, and humanity, the second line is assigned to the earth element. Since the earth's upper part is called "field," it is referred to as "field." Collected interpretations also cite Gan Bao's explanation: The second line represents the surface of the earth, located in the upper layer of the land. Yang energy is about to spread, and the sage is about to emerge, hence it is said "favorable to see a great man."

孔氏穎達曰：陽處二位，故曰九二。陽氣發見，故曰“見龍”。田是地上可營為有益之處，陽氣發在地上，故曰“在田”。初之與二，俱為地道。二在初上，所以稱田。

The collected interpretations cite Kong Yingda's explanation: a yang line in the second position is called "Nine in the Second" because it is the second position. Yang energy is manifesting, hence it is called "Seeing the Dragon." "Tian" refers to land that can be farmed and cultivated to produce benefits; yang energy manifesting on the surface is called "in the field." The first line and the second line both belong to the earth path, and the second line is above the first line, so it is specifically referred to as "field."

“見龍在田”，是自然之象。“利見大人”，以人事托之。言龍見在田之時，猶似聖人久潛稍出，雖非君位，而有君德，故天下眾庶，“利見”九二之“大人”。先儒云，若夫子教於洙泗，利益天下，有人君之德，故稱“大人”。

"The appearance of a dragon in the fields" refers to a natural image, while "favorable to meet a great person" uses human affairs as a metaphor. It means that when a dragon appears in the fields, it is like a sage who has long been in concealment and now slightly emerges. Although he has not yet taken the throne, he already possesses the virtue of a ruler, so the people of the world should all be favorable to meeting the Nine in the Second, this "great person." Previous scholars said that this is similar to Confucius teaching and guiding students between the Zhus and Sis rivers, benefiting the world, possessing the virtue of a ruler, hence he is also called "great person."

蔡氏清曰：凡“大人”皆是德位兼全之稱。九二雖未得位，而“大人”之德已著，所謂居仁由義，“大人”之事備矣，故亦謂之“大人”。

Collective commentary cites Cai Qing's saying: Whenever the term "great person" is used, it originally refers to a title that encompasses both virtue and status. Although the second line (nine two) has not yet attained the corresponding status, the virtue expected of a "great person" is already evident. Just as Mencius said, "residing in benevolence and following righteousness," by abiding in benevolence and practicing righteousness, one has fulfilled the duties of a "great person," so he is also called a "great person."

九三，君子終日乾乾，夕惕若厲，無咎。

The statement for the third line says: A gentleman works diligently all day, remains vigilant even at night, though his situation is dangerous, he will not suffer misfortune.

本義九，陽爻。三，陽位。重剛不中，居下之上，乃危地也。然性體剛健，有能乾乾惕厲之象，故其占如此。君子，指占者而言。言能憂懼如是，則雖處危地而“無咎”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "The number 'nine' represents a yang line, and 'three' is a yang position. A yang line in a yang position, being strong and adding to strength, yet not in the center, is located at the top of the lower trigram, which is exactly a dangerous position. However, its nature and quality are strong and vigorous, embodying the image of diligent effort throughout the day and constant vigilance in the morning and evening. Therefore, the divination text makes such a judgment. Here, the term 'junzi' refers to the person performing the divination. It means that if one can maintain such a state of mind filled with caution and fear, then even if in a dangerous situation, there will be no calamity."

程傳三雖人位，已在下體之上，未離於下而尊顯者也，舜之玄德升聞時也。日夕不懈而兢惕，則雖處危地而無咎。在下之人，而君德已著，天下將歸之，其危懼可知。雖言聖人事，苟不設戒，則何以為教？作《易》之義也。

Cheng Yi in his Yichuan Commentary on the Changes says: The third line, although belonging to the human position, is already at the top of the lower trigram and has not yet left the lower position, yet its fame is already esteemed. It is like the time when Shun's hidden virtue was known to the court. From morning to evening, he does not slacken, always being cautious and respectful, so even if he is in a dangerous situation, he will not bring calamity. Although his status is still in the lower position, the virtue of a ruler is already evident, and the people of the world will soon be drawn to him. His inner fear is evident. Although this line speaks of a sage's conduct, if there is no warning, what else can be used to teach people? This is precisely the purpose of composing the Zhou Changes.

集說鄭氏康成曰，三於三才為人道，有乾德而在人道，君子之象。孔氏穎達曰，以陽居三位，故稱九三。以居不得中，故不稱“大人”。陽而得位，故稱“君子”。在憂危之地，故“終日乾乾”。言終競此日，健健自強，不有止息。“夕 龔氏原曰：三居下體之上，當危懼之時，唯自強不息，戒謹恐懼，可以免咎。

The collected interpretations cite Zheng Xuan's explanation: according to the principle of the three elements of heaven, earth, and humanity, the three lines are assigned to the human aspect. Possessing the virtue of Qian (Heaven) while standing in the human realm, this represents the image of a gentleman. The collected interpretations also cite Kong Yingda's explanation: a yang line in the third position is called "Nine Three" because it is not in the central position, so it is not called "Great Man." A yang line that is in the proper position is called "Gentleman." Being in a situation of worry and danger, therefore "working diligently all day," meaning from morning to night, constantly striving with vigorous energy without rest. After the character "xi" (evening), the original text is missing some characters. The collected interpretations also cite Gong Yuan's explanation: the third line is at the top of the lower trigram, a time of danger and fear. Only by self-improvement without ceasing and being cautious and respectful can one avoid calamity.

楊氏時曰：乾之九三，獨言“君子”，蓋九三，人之位也。履正居中，在此一爻。故《文言》於九四，則曰“上不在天，下不在田，中不在人”，於九三止言“上不在天，下不在田”而已。其曰君子行此四德者，蓋乾之所謂君子也。

Collective commentary cites Yang Shi's explanation: Among the six lines of the Qian hexagram, only the ninth line in the third position mentions "the gentleman." This is because the third line is precisely the position where humans reside. Having stepped onto the correct position, and being in the realm of human conduct, this is exactly the line in question. Therefore, when the "Commentary of the Wenyan" discusses the ninth line in the fourth position, it says, "Not in heaven above, not in the fields below, and not in humanity in the middle." It says the fourth line is not in the heavenly position, has left the field position, and is not in the human position. However, when discussing the third line, it only says, "Not in heaven above, not in the fields below," without mentioning "not in humanity in the middle." The "Commentary of the Wenyan" refers to "the gentleman practicing these four virtues," which are the four virtues of origin, prosperity, benefit, and constancy. These are precisely the gentleman as described in the Qian hexagram.

《朱子語類》問：伊川云，雖言聖人事，苟不設戒，何以為教？竊意因時而“惕”，雖聖人亦有此心。曰：“《易》之為書，廣大悉備，常人皆可得而用，初無聖凡之別，但當著此爻，便用競競戒惕。”

The Zhu Zi Yu Leiu records that someone asked: Cheng Yi said, "This line speaks of matters concerning the sage, but if there is no warning, how can we teach people?" I privately think that being cautious in accordance with the times, even the sages would have such feelings. Zhu Xi answered: The Zhou Yi is vast and complete, and ordinary people can use it; it does not distinguish between sages and commoners. If one divines this line, he should be cautious and full of reverence.

故氏炳文曰：凡卦爻有占無象，象在占中；有象無占，占在象中。如乾初、二、四、五、上，分象與占；九三“終日乾乾夕惕若”，皆占辭也，而象在其中。

Collective commentary cites Hu Bingwen's statement (the phrase 'gusu' should be 'Hu's'): All line statements of hexagrams sometimes contain only 'divination statements' without 'symbolic statements', meaning the symbolic meaning is included within the divination statement. Sometimes they contain only symbolic statements without divination statements, meaning the divination statement is included within the symbolic meaning. For example, in the first, second, fourth, fifth, and top lines of the Qian hexagram, the symbolic and divination statements are written separately. However, in the third line, it says 'all day long being diligent, at night remaining alert', which is entirely a divination statement, with the symbolic meaning already contained within it.

九四，或躍在淵，無咎。

Nine in the Fourth Line Statement: The dragon may leap up suddenly, or remain in the deep abyss, and whether it advances or retreats, it will not bring calamity.

本義“或”者，疑而未定之辭。“躍”者，無所緣而絕於地，特未飛爾。“淵”者，上空下洞，深昧不測之所。龍之在是，若下於田，“或躍”而起，則向乎天矣。九陽四陰，居上之下，改革之際，進退未定之時也。故其象如此，其占能隨時進退，則“無咎”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Or" is a particle expressing hesitation. "Leap" refers to rising up without support, merely not yet having flown. "Deep pool" refers to a place where the upper part is open and the lower part is dark and profound, difficult to measure. The dragon staying in the deep pool is like the dragon staying on the field; once it leaps up, it goes toward the sky. Nine is a yang line, four is a yin position. It is located at the very bottom of the upper trigram, at the moment when the upper and lower parts are changing and meeting. It is a critical point where neither advancing nor retreating is certain. Therefore, the image text is written like this, and the divination text means: if one can decide to advance or retreat according to the situation, then misfortune will not come.

程傳“淵”，龍之所安也。“或”，疑辭，謂非必也。“躍”，不“躍”，唯及時以就安耳。聖人之動，無不時也，舜之歷試時也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Yuan" refers to the place where a dragon rests. "Hu" expresses hesitation, indicating uncertainty. Whether it jumps or not, it depends only on whether it can find a proper place to settle in time. Every action of the sage is appropriate and never inappropriate. This line is like the period when Shun accepted the multiple tests from Yao.

集說干氏寶曰，“躍”者，暫起之言。孔氏穎達曰：“或”，疑也、“躍”，跳躍也。言九四陽氣漸進，似若龍體欲飛，猶疑或也。躍於在淵，未即飛也。

The collected interpretations cite Gan Bao saying: "Yue" means temporarily rising up. The collected interpretations also cite Kong Yingda saying: "Hu" means doubtful and undecided, "Yue" means jumping upward. This refers to the yang energy of nine four advancing step by step, appearing as if the dragon's body is about to fly, yet hesitating. It only jumps around in the deep abyss without immediately flying away.

程氏迥曰：初與二既皆稱龍，此爻雖不稱龍，即上文知其為龍也。亦猶“大壯”九三“羝羊觸藩贏其角”，而九四不言羊，知“藩決不羸”即羊也。李氏過曰，“躍”者，未飛而習飛者也。

The collected interpretations cite Cheng Jing saying: Since both the first and second lines mention dragons, although the word "dragon" does not appear in this line, from the preceding text it is clear that the subject remains the dragon. This is similar to the third line of the Great Strength hexagram, which says "the ram strikes against the fence, its horns entangled," referring to a male sheep colliding with a fence and its horns caught. In the fourth line, the sheep is no longer mentioned, but from the phrase "the fence is broken and the horns are no longer entangled," it is clear that the same sheep is still being referred to. The collected interpretations also cite Li Guo saying: The term "leaping" refers to something that has not yet truly flown, but is practicing flight.

林氏希元曰：《本義》進退未定之時，通承上文九陽四陰居上之下改革之際三句說。蓋以爻與位言，九陽爻，四陰位，陽主進，陰主退，是進退未定也。以上體言，四居上之下，居上欲進，居上之下，則又未必於進，亦進退未定也。以上下二體言，四初離下體，入上體，是為改革之際，亦進退未定也。故總承之曰，進退未定之時。

Collecting various interpretations, it is cited that Lin Xi Yuan said: The "time of indecision between advancement and retreat" discussed in The Original Meaning of the Zhou Changes refers to the previous three sentences: "nine yang lines and four yin lines," "residing below the upper position," and "a time of reform." In terms of lines and positions, nine represents a yang line, and four represents a yin position. The tendency of yang is to advance, while the tendency of yin is to retreat, hence the indecision between advancement and retreat. In terms of the upper trigram, the fourth line is at the lowest level of the upper trigram. Although it has entered the upper trigram and wishes to advance, since it is still at the lowest level of the upper trigram, it may not truly advance, hence the indecision between advancement and retreat. In terms of the interaction between upper and lower trigrams, the fourth line has just left the lower trigram and entered the upper trigram, which is exactly the critical point of transformation between upper and lower, hence again the indecision between advancement and retreat. Therefore, The Original Meaning of the Zhou Changes summarized it as "the time of indecision between advancement and retreat."

又曰：“或躍在淵”，將進而未必於進也。未必於進，非不進也。審進退之時，必時可進，然後進也。是謂隨時進退。

Lin Xi Yuan also said: "Or leaping in the abyss" refers to being about to move forward but not necessarily actually moving forward. The idea of not necessarily moving forward does not mean not moving at all; rather, it means examining the appropriate time for advancing or retreating, and waiting until the situation is favorable before moving. This is called deciding to advance or retreat according to the circumstances.

陳氏琛曰：九四以陽居陰，本非躁進之資。又居上之下，適當改革之時。是其欲進以有為，而商度之未決。蓋將待時而出，見可而動也。有如龍之“或躍在淵”焉。其象如此，占者誠能隨時進退，則其進也非貪位，退也非沽名。可以投事幾之會，可以免失身之辱，何“咎”之有哉？

Collecting interpretations cite Chen Chen's view: Nine in the Fourth, with a yang line in a yin position, is by nature not a person who acts hastily or recklessly; it is also located at the very bottom of the upper trigram, precisely at the time of transition and change. Therefore, although it wishes to advance and take action, it is still hesitating and undecided, planning to wait for the right opportunity before emerging and acting only when it is certain. This is like a dragon "leaping in the abyss" at times. Since its image is like this, if those who cast the divination can decide their actions according to the situation, then advancing would not be for the sake of rank, and retreating would not be for the sake of reputation. It can seize the right moment and avoid the disgrace of losing integrity, so what disaster could there be?

上九，亢龍有悔。

The line statement for the top nine: The dragon flies too high, reaching the extreme point, thus there will be regret.

本義“上”者，最上一爻之名。“亢”者，過於上而不能下之意也。陽極於上，動必“有悔”，故其象占如此。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Shang" is the name of the upper line. "Kang" means rising too high to come down again. When the yang energy reaches the very top and becomes exhausted, any movement will certainly lead to regret, hence the symbolic explanation and the divinatory statement are written this way.

程傳九五者，位之極。中正者，得時之極，過時則“亢”矣。上九至於亢極，故“有悔”也。有過則有悔，唯聖人知進退存亡而無過，則不至於悔也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fifth line is the apex of the yao positions, and the middle and upright position is the apex of the right time; once this timing is exceeded, it becomes "kang." The top line has already reached the extreme of kang, hence "there is regret." When there is a mistake, regret follows. Only the sage understands the proper measure of advancement and retreat, existence and non-existence, and thus does not commit mistakes, and therefore does not give rise to regret.

集說王氏肅曰：窮高曰“亢”，知進忘退，故悔也。郭氏雍曰，九三過而“惕”，故“無咎”。上九過而“亢”，故“有悔”。然則龍德莫善於惕，而莫不善於亢也。

The collected interpretations cite Wang Su's view: when something is already at the highest point, there is nothing higher, so it is called "excess" (亢); it only knows to advance and forgets to retreat, thus causing regret. The collected interpretations also cite Guo Yong's view: the Nine in the Third (九三), although overly strong, remains vigilant, so it does not bring misfortune; the Nine at the Top (上九) is also overly strong but keeps rising without restraint, thus causing regret. Therefore, the best quality in the dragon's virtue is vigilance, while the worst is excessive advancement.

《朱子語類》云：若占得此爻，必須以亢滿為戒。當極盛之時。便須慮其亢，如這般處，最是《易》之大義，大抵於盛滿時致戒。

Master Zhu said: If a hexagram is divined, one must take highness and fullness as a warning. When things are at their peak, one should foresee the calamity of excess. Such places most clearly reveal the great principles of the Zhou Changes; generally speaking, it often warns people when they are at their height and prosperous.

總論范氏仲淹曰：九二君之德，九五君之位，成德於其內，得位於其外，餘爻則從其進退安危之會言之。饒氏魯曰：一爻有一爻之中，如初則以“潛”為中，二則以“見”為中，三則以“乾”、“惕”為中，四則以“或躍”為中。卦有才、有時、有位不同，聖人使之無不合乎中。

In the general discussion, Fan Zhongyan says: Nine in the Second possesses the virtue of a ruler, and Nine in the Fifth occupies the position of a ruler; one achieves virtue internally, and the other attains status externally, while the other lines are discussed according to the timing of their advancement, retreat, safety, and danger. The general discussion also cites Rao Lu, who says: each line has its own "center," for example, the line Initial Nine takes concealment as its center, Nine in the Second takes manifestation as its center, Nine in the Third takes diligence and vigilance as its center, and Nine in the Fourth takes the state of about to leap as its center. Although the materials, situations, and positions of each hexagram differ, the sage is able to make each line conform to the middle way.

本義用九，言凡筮得陽爻者，皆用九而不用七，蓋諸卦百九十二陽爻之通例也。以此卦純陽而居首，故於此發之。而聖人因繫之辭，使遇此卦而六爻皆變者，即此占之。

"The use of nine, seeing a group of dragons without a leader, is auspicious." This passage is missing from the original text, and the following is directly connected commentary. Zhu Xi's "The Original Meaning of the Zhou Changes" says: the term "use of nine" refers to the practice of taking nine rather than seven whenever a yang line is obtained in divination. This is a general rule applicable to all 192 yang lines among the 64 hexagrams. Since the Qian hexagram consists entirely of yang lines and is placed first in the entire text, this general rule is specifically mentioned here. The sage then attached a sentence to it, so that when a person divines this hexagram and all six lines change, this phrase can be used to judge the fortune.

蓋六陽皆變，剛而能柔，吉之道也。故為“群龍無首”之象，而其占為如是則吉也。《春秋傳》曰，乾之坤曰“見群龍無首言”，蓋即純坤卦辭，“牝馬之貞”，“先迷後得”，“東北喪朋”之意。

Six yang lines all change, indicating that something strong can transform into something yielding, which is the right path to auspiciousness. Therefore, the image of "a group of dragons without a leader" is taken, meaning a group of dragons do not compete for leadership. The divination statement means that if one can do this, it will bring good fortune. The "Zuo Zhuan" records that when the Qian hexagram transforms into the Kun hexagram, it says "seeing a group of dragons without a leader" (the character "yan" in "wu shou yan" should be read as "ji", meaning good fortune). This also aligns with the statement in the pure Kun hexagram, "the constancy of the female horse," which is like a mare being yielding and upright, "leading to confusion but eventually gaining clarity," meaning that rushing ahead leads to confusion but eventually leads to success, and "losing companions in the northeast," meaning that going toward the northeast leads to abandoning one's companions.