The Origins of the Changes (Qing) by Duolong'a

古者庖犧氏觀象於天地鳥獸，近取諸身，遠取諸物，以畫八卦。文王觀六十四卦、三百八十四爻，繫之以辭，以明吉凶。孔子作十翼，推闡義理，而有大小象傳，則贊《易》亦有取夫象。至於《說卦傳》所云天地、風雷、耳目、手足、馬牛、龍雉、金玉、布釜、草木、果蓏之類，尤為言象之祖。

In ancient times, Fuxi observed the heavens and earth, examined the forms of birds and animals, took inspiration from the human body nearby and from all things in the world afar, and thus created the Eight Trigrams. King Wen of the Zhou dynasty explored the sixty-four hexagrams and the 384 lines, attached words to them, to indicate good and bad fortune. Confucius composed the Ten Wings, elaborating on the meaning of the Book of Changes, among which are the Great Image Commentary and the Small Image Commentary, showing that Confucius also used the concept of 'image' when explaining the Book of Changes. As for the objects listed in the Sayings on the Hexagrams, such as heaven, earth, wind, thunder, ears, eyes, hands, feet, horses, oxen, dragons, chickens, metal, jade, cloth, cooking pots, and plants, fruits, and vegetables, these are the ancestors of later discussions on 'image'.

雖及門弟子學《易》者僅有商子木，而橋庇子庸諸人遞相授受，正賴此一線之延。嬴秦焚書，則以《易》為卜筮用，獨免災毀，此漢儒田氏、楊氏、費氏、孟氏等所以能得淵源，相傳於不絕也。縱京君明、焦延壽輩用納甲、飛伏、五行生剋作《易傳》《易林》，旁生枝節，不足羽翼聖經；而鄭傳費學、虞傳孟學，精深渾涵，實有非後學所易窺測者。

Confucius had only one direct disciple who specialized in the study of the Changes, namely Shang Qu (whose name was Zi Mu). After him, generations of scholars such as Qiao Bi Zi Yong passed down the teachings one after another, ensuring the continuity of the study of the Changes. When Qin Shi Huang burned books, the Changes were spared because they were considered a book of divination, allowing Han dynasty scholars such as Tian He, Yang He, Fei Zhi, and Meng Xi to continue this lineage and pass it down without interruption. Although figures like Jing Fang (Zi Ming) and Jiao Yanshou introduced concepts such as 'Najia', 'flying and hiding', and the 'Five Phases' to create works like Jing's Tradition of the Changes and Jiao's Forest of Changes, these additions were excessive and insufficient to support the classics of the sage. However, the teachings passed down by Zheng Xuan from Fei Zhi and by Yu Fan from Meng Xi were profound in meaning and comprehensive in scope, something later scholars could not easily grasp.

雖用爻辰、旁通、卦時、卦變詮解彖象，近於穿鑿，為王輔嗣所譏，而試質之孔子十傳以及《左氏春秋傳》所占繇辭，往往悉合，惟其師承有自，故與古不相戾也。迨夫兩晉六朝，去古漸遠，而漢儒《易》注多有存者，郭景純、乾令升諸人占筮卦辭，猶能得周史遺意。

Han scholars used concepts such as "Yao Chen," "Pang Tong," "Guai Shi," and "Guai Bian" to explain the Hexagram Statements and the Image Statements, which appeared to be forced interpretations and were criticized by Wang Bi (styled Fusi). However, when tested against Confucius' "Ten Wings" and the divination statements recorded in the "Zuo Zhuan," the views of Han scholars often fully corresponded. This was because their lineage of transmission had a valid source, so they did not contradict ancient meanings. By the time of the Jin Dynasty and the Southern and Northern Dynasties, they were gradually moving away from antiquity, yet most Han commentaries on the Book of Changes were still preserved. Scholars such as Guo Pu (styled Jingchun) and Gan Bao (styled Lingsheng) who explained the Hexagram Statements through divination could still access the remnants of the Zhou Dynasty's historiographers' intentions.

至於有唐，《易》學兩歧，言象言理各分門戶，則侯行果、李鼎祚猶嘗稽求漢魏註疏，詳究象說，匯為成書，以傳後世。《周易集解》今茲盛行，其廣輯博取，不必盡醇，然而古注之一斑僅賴有此，則李氏之功巨矣。宋元以還，惟遵王注，力駁言象之失，而前儒《易》學乃因以漸微。

By the Tang dynasty, the study of the Yi (I Ching) had split into two schools: one focusing on images and numbers, and the other on principles and meanings, each establishing its own school of thought. However, Hou Guo (with the style name Xingguo) and Li Dingzuo still diligently examined the commentaries from the Han and Wei periods, thoroughly studied the theories of images and numbers, and compiled their findings into books that were passed down through the ages. The Collected Explanations of the Zhou Changes is now widely circulated; although it collects a wide range of materials and not every word is entirely accurate, it still allows us to glimpse the ancient commentaries from the Han and Wei periods. Thanks to this book, Li Dingzuo's contributions are greatly significant. Since the Song and Yuan dynasties, scholars have mainly followed Wang Bi's commentary, strongly refuting the errors in the theories of images and numbers. As a result, the Yi studies of the earlier scholars gradually declined.

夫《易》有聖人之道四焉，辭、象、變、占相為表裡，使黜象數而言義理，是於聖人之道去其三而僅餘其一也。且於《易》中所言龍馬、鬼神、詘伸往來之文，半歸惝恍，無所依據，又何怪釋道二氏課虛無者剽竊其宗旨以為參悟書哉！

The Great Treatise explains that the Book of Changes contains four principles of the sage: words and expressions, things and images, transformation, and divination. These four aspects are interdependent. If one were to abandon the symbolic numbers and images and only focus on the meaning and reason, then three of the four principles of the sage would be discarded, leaving only one. Moreover, the terms in the Book of Changes such as dragon and horse, ghosts and spirits, and the bending and stretching movements would become half unclear and without basis. In this case, it would not be surprising that the followers of Buddhism and Taoism, who talk about emptiness and nothingness, would appropriate the essence of the Book of Changes and use it as a book for meditation and enlightenment.

漢魏至今，年代愈遠，前儒著述大半淪亡，雖荀慈明、鄭康成、虞仲翔、范長生輩遺文尚在，鮮有完璧。今試廣為纂輯，其見於他書者亦摭拾之，有疑則姑從闕如；而唐宋以後諸儒言象者亦兼取之，以備參考。餘固不敢言學《易》獨有心得，但期古學未墜，欲求《易》象，則斯編或有萬一之小補雲。歲在強圉大淵獻相月初吉自序。

From the Han and Wei dynasties to the present day, the times have become increasingly distant, and the writings of scholars from previous generations have largely been lost. Even the writings of scholars such as Xun Shuang (style name Ciming), Zheng Xuan (style name Kangcheng), Yu Fan (style name Zhongxiang), and Fan Changsheng, although still extant, are rarely complete. Now I have made every effort to collect and compile them widely, including those scattered in other books, and I have also included them. When encountering doubtful passages, I have temporarily left them blank without making a judgment. The interpretations of the象数 (images and numbers) by scholars from the Tang and Song dynasties and later have also been included, for reference. I dare not claim to have unique insights in studying the Book of Changes, but I only hope that the ancient studies will not be lost. For those who sincerely seek the images of the Book of Changes, this book may offer a small contribution of a hundredth part. Written in the early part of the seventh month of the Dinghai year (Daoguang seventh year). Self-introduction.

古者聖王傳心，曰性命，曰道德，曰仁義禮知。而孔子繫《易》曰「一陰一陽之謂道，繼之者善，成之者性」，曰「知崇禮卑，崇效天，卑法地」，曰「成性存存，道義之門」，曰「閒邪存誠」「忠信進德」，曰「敬以直內，義以方外」。聖王傳心之要，咸於《易》中備言之，則是《易》兼通卜筮，而實為傳心之書也。

The essential teachings passed down by ancient sage-kings are called "life and nature," "morality and virtue," and "ren, yi, li, zhi." Confucius wrote the Great Treatise on the Book of Changes, stating, "One yin and one yang is called the Dao; those who continue it are benevolent, and those who complete it are nature." He also said, "Knowing the lofty and practicing the humble, the lofty is to emulate heaven, the humble to follow earth." He further said, "Maintaining one's nature steadfastly is the gate to the Dao and righteousness," and "Keeping away evil and preserving sincerity," "Faithfulness and trustworthiness advance virtue," and "Reverence to rectify the inner self, righteousness to regulate the outer conduct." The essential teachings of the sage-kings are fully expressed in the Book of Changes. This shows that although the Book of Changes has uses in divination, it is essentially a book for transmitting the heart of the Dao.

蓋自商子受《易》，五傳而至田子莊；子莊轉受東武王、丁將軍等，支流愈遠，門戶漸分。如京氏之《易傳》、焦氏之《易林》，僅可為玩占用；而馬、鄭、荀、虞各有疏解，如以卦氣、卦候、卦位、卦變、爻辰、旁通、納甲、飛伏立說，不無穿鑿之失。

Since Shang Qu took the Book of Changes from Confucius, it was passed down through five generations to Tian He (who was called Zi Zhuang); Tian He then taught it to people such as Wang Tong from Dongwu and Ding Kuan (known as Ding General), and the branches of the tradition spread further, with schools gradually dividing. Works like Jing Fang's Jing's Tradition of the Changes and Jiao Yanshou's Jiao's Forest of Changes could only be used for mere appreciation and divination. Ma Rong, Zheng Xuan, Xun Shuang, and Yu Fan each provided their own interpretations, but they used systems such as "gu qi", "gu hou", "gu wei", "gu bian", "yao chen", "pang tong", "najia", and "fei fu" to establish their theories, yet they inevitably made some forced and speculative errors.

王輔嗣忽倡得言忘象之議，於眾口紛雜之餘，亦可謂不囿流俗矣；然而獨憑臆見，援引莊老，悖畔聖經，其非固不待辨。至於將眾儒師承之說一掃而空之，後人詆為罪浮桀紂，良有以也。

Wang Bi suddenly advocated the doctrine of "forgetting the image and grasping the meaning," which in the midst of varied interpretations could be considered free from conventional constraints. However, he relied entirely on his subjective judgment, using the Zhuangzi and Laozi to interpret the Yi Jing, thereby deviating from the sage's original intent. This flaw did not require much discussion. As for his sweeping away the traditional interpretations passed down by various schools, later critics condemned his faults as exceeding those of Jie and Zhou, which was indeed justified.

嘗讀《漢書·藝文志》，彼時注《易》者十有三家，施、孟、梁邱之《易》皆列學官，費、高之學民間私相授受，今其書多不傳，所傳者惟馬、鄭、荀、虞諸子，而簡斷編殘，文義缺略，僅存梗槩。則其說卦曰辟、曰互、曰陰陽消息，實得三聖之心，學者加意玩索，從此類推，註疏之精彷彿可得。儻必因其不純而一例廢之，是懼噎廢食、懼覆廢車也，奚可哉！

I once read the "Artful Literature" section of the "Book of Han," which mentions that there were thirteen schools of commentary on the "Book of Changes" (Yi Jing). The schools of Shi Chou, Meng Xi, and Liang Qiu He were established as official doctrines, while the schools of Fei Zhi and Gao Xiang were passed down privately among the people. Now, most of these works have been lost, and only the commentaries of Ma Rong, Zheng Xuan, Xun Shuang, and Yu Fan remain. However, these texts are fragmented, their order is incomplete, and their meanings are missing, leaving only a rough outline. Nevertheless, the explanations they give about "parsing the hexagrams," "interchangeable structures," and "the waxing and waning of yin and yang" truly capture the intentions of the three sages: Fuxi, King Wen, and Confucius. If scholars are willing to carefully study and explore these, they can infer the essence of the Han scholars' commentaries. If we discard them simply because they are not pure, it would be like fearing choking and thus refusing to eat, or fearing a car accident and thus refusing to ride in a carriage. How could that be acceptable!

夫《詩》言風雅而義歸無邪，《書》言政事而義歸執中，禮樂言儀文詠歌而義歸陶情淑性，是古人立言未有窮高極遠、恍惚難據者。《易》雖極陰陽之變，窮物類之微，而大旨在「震無咎者存乎悔」「無咎者善補過」也。人非聖賢，不能無過，有過能補，轉凶為吉，則補過兩言與《詩》之無邪、《書》之執中、禮樂之陶情淑性，一而二、二而一者也，故曰《易》為聖王傳心之書也。

The Book of Poetry emphasizes wind and elegance, and its main idea is summarized as "thinking without evil intent"; the Book of Documents focuses on political affairs, and its main idea is summarized as "uphold the middle way"; the rites and music deal with ceremonial propriety and songs, and their main idea is to cultivate virtue and refine character. This shows that ancient people in writing books and establishing doctrines never spoke in lofty and obscure terms, nor in vague and uncertain ways. Although the Book of Changes exhausts the changes of yin and yang and the subtle aspects of things, its main point is simply what the Great Treatise says: "When there is no blame, it is because of the presence of regret" and "those without blame are good at making up for their mistakes." That is, if one can feel alarmed and thus repent, there will be no calamity; the reason there is no calamity is because one is good at making up for one's mistakes. Humans are not sages and virtuous persons, and it is impossible to have no mistakes; if one has made a mistake but can make up for it, one can turn misfortune into good fortune. In this way, the two characters "making up for mistakes" and the "without evil intent" of the Poetry, the "uphold the middle way" of the Documents, and the cultivation of virtue and refinement of character in rites and music, are actually one and the same thing, hence the Book of Changes is called the book that transmits the mind of the sage kings.

唐宋以還，注《易》者代有其人，而惟《程傳》《本義》盛行於世。朱子《本義》雖本《程傳》，而多用卦變，與程子已不能強同。程子注損三爻，亦曰三陽同行則損九三以益上，三陰同行則損上六以益三，仍不廢損自泰來之說。一卦如是，他卦亦宜如是，漢儒注經實有依據，即此可見一斑也，是宜因一斑窺全豹矣。

Since the Tang and Song dynasties, many scholars have commented on the Zhou Changes, but only Cheng Yi's Yichuan Commentary on the Changes and Zhu Xi's The Original Meaning of the Zhou Changes have become widely popular. Although Zhu Xi's The Original Meaning is based on Cheng Yi's commentary, it extensively uses the concept of "卦变" (change of hexagrams), making it difficult to equate with Cheng Yi's views. However, when Cheng Yi commented on the third line (九三) of the hexagram 损 (Loss), he said that three yang lines moving together reduce the third line to increase the top line, while three yin lines moving together reduce the top line (上六) to increase the third line—this shows that he still did not abandon the idea that the hexagram 损 comes from the hexagram 泰 (Peace). If this is true for one hexagram, then it should be true for others as well. The Han scholars' commentary on classics indeed had a basis, and this single example reveals a larger truth, allowing us to glimpse the whole picture from this single clue.

餘自弱齡讀《易》，僅能記誦，少而習焉，稍長粗能解釋；成童以後，就學遼瀋，得見學校藏書，參以師友講論，不揣固陋，僭為折衷，輯成篇帙，私藏於篋已十數年，草凡五易，釐為十六卷，名之曰《易原》。

I began studying the Book of Changes from childhood, at first only able to memorize it. In my youth, I reviewed it repeatedly, and when I grew a little older, I was able to explain it somewhat. After the age of fifteen, I studied in the areas of Liaoyang and Shenyang, where I had the opportunity to see the school's collection of books. I also discussed the subject with my teachers and friends, and thus, without measuring my own ability, I dared to reconcile various interpretations and compiled a manuscript. I have kept it secretly in a chest for more than ten years. The draft has been revised five times and organized into sixteen volumes, with the title "The Origins of the Changes."

原者，本原也，推原也，言漢儒學有本原，餘因漢說而推原之。原古字作厡，亦作源，是水之源也。餘以漢說為源，漢以施、孟、梁邱、費氏等為源，而此諸子又以田氏為源，實以虞氏子乘、周氏子家、馯氏子弓、橋氏子庸、商氏子木為源也。疏導其源，冀使中無壅塞，流庶孔長云爾。時道光丁酉，白山滿洲舒穆祿氏多隆阿又序。

The term "original" refers to both origin and originative inquiry. It means that the learning of the Han scholars each has its own origin, and I follow the Han scholars' statements to trace back to this origin. The character "original" was written as "yuan" in ancient texts, and also as "yuan," originally meaning the source of a river. I take the Han scholars' views as the source, and the Han scholars took Shi Chou, Meng Xi, Liang Qiu He, and Fei Zhi as their source, and these families in turn took Tian He as their source. Tracing back to the root, it is actually the lineage of Yu Shi Zi Cheng, Zhou Shi Zi Jia, Han Shi Zi Gong, Qiao Shi Zi Yong, and Shang Shi Zi Mu that serves as the source. By clarifying this flow of transmission, I hope there is no blockage, so that the stream of learning can flow far and long. This is the second preface by Duolong'a of the Bashan Manchu Shumu禄 clan, written in the fourth year of Daoguang era (1837).

慧珠閣原本，岫巖多隆阿雯溪。

This volume is based on the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

易者，移也。《大傳》所謂「變動不居，剛柔相易」是也。曰周者，其辭為文王所繫，兼以別夏商也。夏《易》曰《連山》，商《易》曰《歸藏》。

"The Yi" refers to change and transformation. The "Great Treatise" (hereafter called the "Great Transmission") states, "Change is constant, and the strong and the flexible alternate," which precisely describes this concept. The term "Zhou" is used for two reasons: first, because the hexagram and line statements originated from King Wen of Zhou; second, to distinguish it from the Yi books of the Xia and Shang dynasties. The Yi of the Xia dynasty was called the "Continuous Mountains" (Lianshan), and the Yi of the Shang dynasty was called the "Return to Storage" (Guicang).

【乾下乾上，中互重乾】重乾，純卦。乾，元亨利貞。一奇畫陽數，伏羲畫三陽以名乾，又重之為六畫以成卦。八卦因而重之為六十四卦，兩合之卦各別有名，惟八純卦不易名，此卦以所重亦乾，故仍名乾，餘七純卦放此。

The lower trigram is Qian, and the upper trigram is also Qian, with the intermediate trigrams still forming a repeated Qian. The primary hexagram is Qian above Qian, which is a "pure hexagram." The hexagram statement says: "Qian, original, harmonious, beneficial, and correct." A single continuous odd line represents the yang number. Fuxi drew three yang lines and named it "Qian." Then he overlaid it to form six lines, thus creating a hexagram. The eight trigrams combined two by two to form the sixty-four hexagrams. Those formed by two different trigrams have separate names; only the eight "pure hexagrams" with the same trigram above and below retain their original names. This hexagram is also composed of Qian, so it is still called "Qian." The other seven pure hexagrams follow the same pattern.

乾以下，文王所繫之辭也，名彖辭，又名卦辭。夏《易》首艮，商《易》首坤，惟《周易》始首乾。乾，天也。天德難名，而以難名者名之，則元始、亨通、利和、貞固四者，乃天德也。人君體乾以出治，元善長人，亨嘉合禮，利物和義，貞固幹事，天德咸備，人事自應，惟聖王乃克當此矣。

The words "Yuan, Heng, Li, Zhen" following the character "Qian" are the statements attributed to King Wen, called "Tuang Ci," also known as "Gua Ci." The ancient book "Lianshan" of the Xia Dynasty began with the hexagram "Gen," while the "Guicang" of the Shang Dynasty began with "Kun." Only the "Zhou Yi" began with "Qian." "Qian" represents Heaven. The virtue of Heaven is originally hard to name; if we must give it a name, it is called "Yuan" as the beginning of all things, "Heng" as the passage and communication, "Li" as harmony and benefit, and "Zhen" as firmness and perseverance. These four aspects constitute the virtue of Heaven. A ruler should follow the way of Heaven in governing: using "Yuan" to nurture all people as the source of goodness, using "Heng" to gather beauty in accordance with propriety, using "Li" to enable all things to be in their proper place in accordance with righteousness, and using "Zhen" to hold fast to the correct path and accomplish deeds. Heaven's virtue is complete in all aspects, and human affairs naturally correspond with it. Only a sage king is worthy of such praise.

初九：潛龍勿用。此名爻辭，亦名象辭。初，始也。凡畫卦皆自下而上，下三爻曰內卦，上三爻曰外卦，下爻曰初。九，陽數。陽數九，陰數六。凡畫卦皆以三起數，三三為九，故陽數曰九；二三為六，故陰數曰六。《說卦傳》所謂「參天兩地而倚數」是也。

The Line Statement says: "Initial Nine, the dragon is hidden and should not be used." This kind of text is called "Line Statement," also known as "Image Statement." "Initial" refers to the beginning. When drawing a hexagram, it is drawn from the bottom up. The lower three lines are called "Inner Trigram," and the upper three lines are called "Outer Trigram." The very bottom line is called "Initial." "Nine" is a symbol for the yang number: yang is represented by "Nine," and yin is represented by "Six." When drawing a hexagram, the counting starts with three. Three threes make nine, so a yang line is called "Nine"; two threes make six, so a yin line is called "Six." The saying "Three in heaven, two on earth, and the numbers are based on this" from the "Commentary on the Hexagrams" refers precisely to this principle.

乾卦六爻皆陽，在十二闢卦為四月卦，四月純陽無陰，是陽在四月為極盛。然陽雖盛於四月，而陽之生則始於十一月，故於【於：乾】氏謂初九為十一月之時，九二為十二月之時，九三為正月之時，九四為二月之時，九五為三月之時，上九為四月之時也。

The Qian hexagram has all six lines as yang lines. Among the twelve 'Bì guà' (message hexagrams), it belongs to the fourth month. In the fourth month, pure yang prevails without any yin, indicating that yang energy reaches its peak at this time. However, although yang is most vigorous in the fourth month, the initial emergence of yang energy begins on the winter solstice in the eleventh month, when one yang line returns. Therefore, Gan Bao (originally written as 'Yu Shi', with a note indicating that 'Yu' should be 'Gan') believes that the initial line, Chū Jiǔ, corresponds to the eleventh month, the second line, Jiǔ Èr, corresponds to the twelfth month, the third line, Jiǔ Sān, corresponds to the first month, the fourth line, Jiǔ Sì, corresponds to the second month, the fifth line, Jiǔ Wǔ, corresponds to the third month, and the top line, Shàng Jiǔ, corresponds to the fourth month.

夫闢卦皆以陰陽消息為義，而乾卦則為以陽消陰。初僅消坤一陰，一陽生於五陰之下，猶之龍潛地下也。龍，乾象。《九家易》曰「乾為龍」，萬物莫神於龍，故以龍象乾。初則尚在坤地之下，故曰潛。蓋其時尚宜隱以休養其德，而未用於世耳。

Divination hexagrams all revolve around the principle of the waxing and waning of yin and yang. The hexagram Qian represents the process of yang overcoming yin. The line "Initial Nine" only eliminates one yin line from the hexagram Kun, symbolizing a single yang line emerging among five yin lines, like a dragon hidden beneath the earth. The dragon is the symbolic image of Qian, as stated in the "Nine Schools Commentary on the Yi Jing" that "Qian represents the dragon." Among all things, nothing is more mysterious and unpredictable than a dragon, hence the use of the dragon to symbolize Qian. Since the line "Initial Nine" is still beneath the earth represented by Kun, it is called "hidden." At this stage, one should remain concealed and cultivate virtue, and it is not yet the time to emerge into the world.

九二：見龍在田，利見大人。二則消坤二陰，已出乎潛，不在地下矣。地上為田，龍在田是龍見也。夫龍為君象，即大人；龍見即大人見。於【於：乾】氏曰：「陽氣將施，聖人將顯。」有此盛德，位雖未尊，而其德已足以化民，故利見之。

Line Statement: Nine in the Second, the dragon appears on the fields, it is advantageous to meet a great person. By the time of Nine in the Second, the yang has already overcome two yin lines of the Earth, and the dragon has emerged from its hidden state, no longer underground. The area above the ground is called 'field,' so the dragon appearing on the field means the dragon has become visible. The dragon symbolizes the ruler, which is referred to as 'great person'; the appearance of the dragon signifies the appearance of the great person. Gan Bao said: 'Yang energy is about to spread, the sage is about to emerge.' With such great virtue, although the position is not yet esteemed, the virtue is sufficient to influence the people, hence it is said 'advantageous to meet.'

九三：君子終日乾乾，夕惕若厲，無咎。惕，懼也。厲，危也。於【於：乾】氏曰：「爻以氣表，繇以龍興，嫌其不關人事，故著君子焉。」君子雖秉天德，亦盡人事。位居兩乾之間，乾而又乾，惟恐內外或有間斷，其惕若也，蓋自朝至夕終日如是矣。日陽象，故乾象日。內卦已終，故曰終日。虞氏曰「坤為夕」，三消三陰，外坤全見，故曰夕。夫惕懼則必危厲，而進德修業，又何過之不補哉，故無咎。

The Line Statement says: Nine in the Third, the gentleman is diligent and tireless all day, still remaining vigilant at night as if in a dangerous situation, thus avoiding blame. "惕" means caution, and "厉" means danger. Ganbao said: "The line is marked by the solar terms, and the line statement is inspired by the dragon; fearing it may seem unrelated to human affairs, it specifically mentions 'the gentleman.'" Although the gentleman inherits the Heavenly Virtue, he must also fulfill his duties in human affairs. Nine in the Third is located between the upper and lower two Qian trigrams, Qian after Qian, fearing even the slightest interruption between the inner and outer trigrams, thus remaining constantly alert, doing so from morning to night. The day symbolizes the Yang, so Qian takes the image of the sun; the inner trigram has already reached Nine in the Third, so it is said "all day." Yu Fan said "Kun represents evening," as Nine in the Third removes three Yin lines, and the image of Kun in the outer trigram is fully revealed, thus "evening." Remaining cautious in mind must mean being in a dangerous and doubtful situation; yet if one constantly improves virtue and cultivates one's affairs, what fault could not be remedied? Therefore, it is said "no blame" — there will be no calamity.

九四：或躍在淵，無咎。五為天位，四與五比，則近於天矣。然陽息至四，五、上兩爻猶為陰，陰水象，四居二陰之下，故曰在淵。淵者，下不離地而上可與天接，故《文言傳》曰「中不在人」也。四龍雖不在人，而尚未及於天，倘欲下離於淵，則不能不需夫躍。於【於：乾】氏曰：「躍者，暫起之言；或，疑辭。」審時而躍，不致躁進，故無咎。

The Line Statement says: Nine in the Fourth, either it may leap up or remain in the deep, there will be no calamity. The Fifth Line is the heavenly position, and Nine in the Fourth is adjacent to Nine in the Fifth, thus already close to heaven. However, when the yang energy reaches the Fourth Line, the Fifth and Upper Lines are still yin; yin is symbolized by water, and Nine in the Fourth is precisely beneath two yin lines, hence it is said to be "in the deep." The "deep" refers to something that does not detach from below yet can connect with above, so the "Commentary of the Wenyan" says it "is not in the human position." Although this dragon is not in the human position, it has not yet reached the heavenly position; to leave the deep and move upward, it cannot avoid "leaping." Gan Bao says: "Leap refers to a temporary rising; 'or' is an adverb expressing uncertainty." By examining the timing before leaping, one does not act rashly, hence there is no fault.

九五：飛龍在天，利見大人。五為卦主，此乾天也，既有天德，又居天位，取象於龍，則已出淵而在天。蓋神化莫測，乘氣以上飛矣。陽動上升，故曰飛。盛德大業，萬物樂覩，見此大人，何利如之。

The Line Statement says: "Nine in the Fifth, the dragon soars and rises in the sky, it is advantageous to meet a great person." The Fifth Line is the main line of the entire hexagram, occupying the position of the Heaven. It possesses Heavenly Virtue and is in the position of Heaven. Using the dragon as a symbol indicates that it has emerged from the deep and ascended to the sky. The dragon is a mysterious and changeable creature, rising upward on the momentum of the qi. Yang is active and ascendant, hence it is said "to soar." With such great virtue and grand achievements, all things rejoice in looking up to it; to meet such a great person, what could be more advantageous than this?

上九：亢龍有悔。陽息至上，坤象不見，剛而無柔，此龍之亢者。王氏曰：「窮高曰亢，知進罔退，故有悔。」用九：見群龍無首，吉。乾六爻皆剛，至上則剛極而亢，欲用陽剛，則宜以柔濟之，有群龍無首之象。六爻皆陽，故象群龍；上位為首，以上亢為戒，不欲以剛見用，故曰無首。首為一身之陽，身動首必先之，龍無首則動不可見，是首藏也。蓋刃利先缺，弦急先絕，惟剛不過剛者乃得其平也，故吉。

The line statement says: The top line, a dragon flying too high will have regret. Yang energy grows to the top line, and the yin image of the earth (Kun) is no longer visible. It is purely strong with no softness, which is called "excess" (kang) for the dragon. Wang Bi says: "Reaching the highest point is called 'excess'; knowing only forward movement and not backward, thus there is regret." The line statement for "using all nines" says: Seeing a group of dragons not competing for leadership is auspicious. The six lines of the Qian hexagram are all yang lines; when reaching the top line, yang reaches its extreme and becomes excess. To use yang strength, one should balance it with softness, hence the image of "a group of dragons without a leader." The six lines are all yang, so they are taken as "a group of dragons"; the top line is the "head." Taking the excess of the top line as a warning, not wanting to use strength alone, thus saying "without a leader." The head is where all yang energy gathers; when the body moves, the head moves first. If the dragon does not show its head, its direction cannot be seen, thus hiding the "head." A blade too sharp will first break at the edge; a bowstring too tight will first break. Only when strength is not excessive can it be balanced and upright, hence auspicious.

彖曰：大哉乾元，萬物資始，乃統天。此為彖傳，孔子所作，以釋彖釋辭。《大傳》曰「彖者材也」，謂統論一卦之體材也。大哉，讚辭。元，始也。《九家易》曰「陽稱大」，六爻純陽，故曰大。乾者純陽，天之象。觀乾之始以知天德，惟天為大，惟乾則之，故曰大哉。元者，氣之始也，乾之元氣，萬物之初生皆資之，此一元為乾之本也。統，本也，故乾元曰統天。此釋乾元也。

The Commentary on the Judgment says: How great is the primordial energy of Qian! All things depend on it to begin, and it governs the heavenly way. This passage is from the Commentary on the Judgment, composed by Confucius, to explain the judgment and the hexagram statement. The Great Treatise says, "The term 'tuang' means 'material.'" This refers to the Commentary on the Judgment summarizing the essential nature and quality of a single hexagram. "Great" is an expression of admiration. "Yuan" means beginning. The Nine Schools' Commentary on the Book of Changes says, "Yang is called 'great.'" Since the six lines of the Qian hexagram are all yang, it is called "great." Qian represents pure yang, symbolizing the heavens; observing the beginning of Qian reveals the virtue of heaven. Heaven is the greatest, and Qian follows the pattern of heaven, hence the expression "great." "Yuan" refers to the beginning of energy. The primordial energy of Qian is precisely what all things rely upon at their initial emergence. This "one yuan" is the fundamental essence of Qian. "Tong" means fundamental, so Qian's yuan "governs heaven." This sentence explains the "yuan" in the hexagram statement.

雲行雨施，品物流形。萬物之資生惟天，天生之，天又有以養之。雲行雨施，澤溥無垠，則流動形見者生機蓋莫遏也。此釋乾亨也。大明終始，六位時成，時乘六龍以御天。有繼天之聖出，體乾四德之義，而大明夫貞之終統於元之始，則原始要終，終則有始，四德往來循環不息，而一卦之時位成焉。卦有六位，位各有時，六位皆陽，是為六龍。初、二、三、四、五、上為位，潛、見、惕、躍、飛、亢為時，位以時成，龍以時乘，御行天下，化馳若神，此聖與天合德之象也，蓋由元而亨也。

The Commentary on the Judgment says: Clouds and winds flow, rain and dew descend, and all things take shape and spread out. The only thing that supports the growth of all things is heaven: heaven gives birth to them, and heaven also nurtures them. Clouds move and rain falls, benefiting all without limit, so all things take form and flourish, and there is nothing that can stop their vitality. This passage explains the hexagram statement "Hen" (smoothness). The Commentary on the Judgment also says: The great illumination follows the path of the heavens, and the six positions of the lines are formed according to the time. At all times, the six dragons are guided to rule the heavenly way. When a sage who inherits the heavenly way appears, he examines the meaning of the four virtues of Qian (Heaven): originality, smoothness, benefit, and constancy. He clearly perceives that the end of "Zhen" (constancy) is included within the beginning of "Yuan" (originality), thus tracing back to the origin and concluding at the end, returning to the beginning again and again. The four virtues circulate endlessly, and thus the time and position of a hexagram are formed. A hexagram has six lines, each line corresponding to a particular time. If all six lines are yang lines, they are called the six dragons. The positions are: initial, second, third, fourth, fifth, and upper; the times are: hidden, appearing, cautious, leaping, flying, and exalted. Positions are formed according to time, and dragons ride according to the time, ruling the heavenly way throughout the world, spreading teachings swiftly as if by divine power. This is the scene of the sage harmonizing with the heavenly virtue, and it is also the transition from "Yuan" to "Hen."

乾道變化，各正性命，保合太和，乃利貞。乾道一陰陽也，陰陽變化莫測端倪。鄭氏曰：「先有蒨形漸漸改者謂之變，雖有蒨形忽改者謂之化。」凡物秉受太和之氣以為性命者，道皆有以保合之，使之各正以遂其生。此釋乾之利貞也。

The Commentary on the Judgment says: The principle of Heaven operates through movement and transformation, enabling all things to properly establish their nature and destiny, maintaining and gathering the most harmonious qi, thus resulting in "favoring uprightness." The principle of Heaven is the interplay of yin and yang, whose changes are not evident. Zheng Xuan said: "That which originally has form and gradually changes is called 'change,' and that which although having form suddenly transforms is called 'transformation.'" All things that receive the harmonious qi of Taihe and achieve their nature and destiny are fully preserved and gathered by the principle of Heaven, allowing them to each return to correctness and grow smoothly. This passage explains the hexagram statement "favoring uprightness."

首出庶物，萬國咸寧。聖人體利貞以為天下王，則庶物康阜，粲乎隱隱，各得其所。象曰：天行健，君子以自強不息。此名大象，孔子所作，以釋一卦之象。天，乾之象；健，乾之德。行者，陽德主動，天體三百六十五度有奇，天一日一周，固健於行也。君子體乾象，自強如乾之健，不息如乾之行也。

The Commentary on the Judgment says: The virtue of the sovereign is exalted above all things, and the myriad states under heaven attain peace and security. The sage observes the virtue of "beneficial constancy" and becomes the sovereign of the world. Thus, all things flourish and prosper, light and brightness prevail, and each thing finds its proper place. The Great Image says: Heaven's movement is strong and unceasing, and the gentleman takes this as a model to strive ceaselessly. This section is called "Great Image," composed by Confucius, to explain the overall image of a hexagram. "Heaven" is the symbolic representation of the hexagram Qian, and "strong" is the virtue of Qian. The term "movement" refers to the active nature of Yang virtue: the celestial sphere completes a cycle of more than three hundred and sixty degrees, and in one day and night it completes a full rotation, truly demonstrating strength in movement. The gentleman takes the image of Qian as a model, striving with the strength of Qian, and continuing without end like the ceaseless movement of Qian.

潛龍勿用，陽在下也。此謂之小象，又名象傳，釋爻辭也。陽，龍也；下，潛也。見龍在田，德施普也。功雖未著，而德之及物已遠也。終日乾乾，反復道也。反覆乾道，無少間斷。或躍在淵，進無咎也。躍不遽躍，見可而進。飛龍在天，大人造也。鄭氏曰：「造，為也。」大人在位，所為乘時也。亢龍有悔，盈不可久也。天道虧盈，故不可久。用久，天德不可為首也。不可為首，無首乃宜。

The Small Image Commentary says: "A hidden dragon should not be used," because the yang is still in the lower position. This type of explanation is called "Small Image," also known as "Image Commentary," which interprets the line statements. "Yang" refers to the dragon, and "lower" means hidden. "A dragon appears in the field, its virtue spreads widely" — although achievements are not yet prominent, the influence of virtue has already reached far. "All day long the dragon toils diligently, it is the constant practice of the way of heaven" — the constant practice of the way of heaven, without any interruption. "The dragon may leap in the abyss, advancing without blame" — leaping without being hasty, advancing only when certain of success. "The dragon flies in the sky, the great man acts" — Zheng Xuan says: "Acting means to take action." The great man occupies his position, and all his actions are in accordance with the right timing. "The dragon in exaltation has regret, fullness cannot be sustained" — the way of heaven diminishes when it is full, so it cannot be sustained. "Using nine, the virtue of heaven cannot be first" (the original text "using long" should be "using nine") — not competing to be first, is precisely "without a leader," which is appropriate.

文言曰：元者善之長也，亨者嘉之會也，利者義之和也，貞者事之幹也。此名文言傳，孔子作之以繹文王之辭，故曰文言。元，始也，於時為春，萬物各得其性，故曰善之長。亨者，通也，於時為夏，萬物各成其形，故曰嘉之會。利者，和也，於時為秋，萬物各協其宜，故曰義之和。貞者，固也，於時為冬，萬物各歸其根，故曰事之幹。乾者，木之本，枝葉所倚也。此釋四德之體也。

The Wenyan Zhuan says: "Yuan is the beginning of all goodness, Heng is the gathering of auspicious beauty, Li is the harmony of righteousness and reason, and Zhen is the firmness of affairs." This text is called the Wenyan Zhuan, composed by Confucius to explain King Wen's hexagram statements, hence the name "Wenyan" meaning "literary explanation." "Yuan" refers to the beginning, corresponding to spring in the four seasons, when all things receive their inherent nature, hence it is called "the beginning of goodness." "Heng" refers to smooth progress, corresponding to summer, when all things grow and take form, hence it is called "the gathering of auspicious beauty." "Li" refers to harmony, corresponding to autumn, when all things coordinate properly, hence it is called "the harmony of righteousness and reason." "Zhen" refers to firmness, corresponding to winter, when all things return to their roots and complete their cycle, hence it is called "the firmness of affairs." "Gan" refers to the main trunk of a tree, on which the branches and leaves depend. This passage explains the essence of the four virtues: Yuan, Heng, Li, and Zhen.

君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事，君子行此四德者，故曰乾元亨利貞。元德為仁，惟仁可以統萬善；亨德為禮，惟禮可以合眾美；利德為義，物不得宜則乖而不和；貞德為智，事不有乾則散而難固。四德在天曰元亨利貞，四德在人曰仁義禮智，而不及信者，以信分寄仁義禮智中也。此釋四德之用也。此第一節申彖辭。

The Wenyan transmission says: A gentleman who observes benevolence can become the leader of the people; who gathers beauty can conform to propriety; who ensures that all things receive their proper benefit can harmonize righteousness; and who maintains firm correctness can accomplish undertakings. A gentleman who practices these four virtues is said to embody the four virtues of the Qian hexagram, namely "Yuan, Heng, Li, Zhen." "Yuan" corresponds to benevolence, for only benevolence can encompass all goodness; "Heng" corresponds to propriety, for only propriety can gather all beauty; "Li" corresponds to righteousness, for things that are not in harmony are discordant; and "Zhen" corresponds to wisdom, for things without a main principle are scattered and unstable. The four virtues in heaven are called Yuan, Heng, Li, Zhen; in humans, they are called benevolence, righteousness, propriety, and wisdom. The virtue of "Xin" (trustworthiness) is not mentioned here because it is already included within benevolence, righteousness, propriety, and wisdom. This passage explains the functions of the four virtues. This is the first section, elaborating on the zhuangci.

初九曰：潛龍勿用，何謂也？子曰：龍德而隱者也。不易乎世，不成乎名，遯世無悶，不見世而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。此釋初九爻辭也。易謂變易，不見是者，人不以隱為是也。鄭氏曰：「確，堅高之貌；拔，移也。」陽德至剛，剛則有守，變坤之初而居下位，不求人知，不為人譽。體為震，震為動，為喜笑，震動固可行也，然必樂而後行；前猶有五陰為坤，坤為亂，坤亂又宜違也，然必憂而始違。龍德之潛，用舍不失其守，其隱居有如此者。

The Wenyan Transmission says: The first line statement "The dragon remains hidden and is not used" refers to what? Confucius said: This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change himself due to the world's standards, does not seek fame, and remains in seclusion without being troubled. Even if not recognized by others, he remains undisturbed. He does what he finds joy in and avoids what he finds worrying. He is firm and unshakable, which is called "the hidden dragon." This passage explains the first line statement. The "Book of Changes" refers to change; "not being considered right" means that the world does not regard seclusion as correct. Zheng Xuan said: "Indeed, it is the appearance of being firm and lofty; '拔' means movement." Yang virtue is extremely strong, and strength allows for firmness. The first line comes from the initial line of the Kūn hexagram and occupies the lower position, so it does not seek recognition from others or desire praise. After the first line moves, it forms the Zhen hexagram, which represents movement and joy. Although movement is natural, one must act only when the heart is joyful. Before it there are five yin lines forming the Kūn hexagram, which represents disorder. When encountering disorder, one should avoid it, but only when the heart is troubled. When the virtue of the dragon is hidden, whether it is used or discarded, it does not lose its conduct. This is the way of seclusion.

九二曰：見龍在田，利見大人，何謂也？子曰：龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰「見龍在田，利見大人」，君德也。此釋九二爻辭也。《九家易》曰「乾為言」，乾陽至健，陽為動物，故曰行。庸，常也。誠者，實心也。陽實陰虛，陽正陰邪，二變坤中存陽，誠實以防閒陰邪。善公諸世，德博及人，已足以君天下。虞氏曰「乾為善為德」，《說卦傳》曰「乾為君」，二位正中，故以君德歸之。

The Wenyan transmission says: The line statement "Seeing a dragon in the field, advantageous to see a great person" refers to what? Confucius says: This refers to a person who possesses the virtue of the dragon and resides in the center while maintaining uprightness. Ordinary words speak with sincerity, ordinary actions are cautious, guarding against evil thoughts to preserve sincerity, performing good deeds for all people without boasting, and having broad virtue that can influence others. The Book of Changes says "Seeing a dragon in the field, advantageous to see a great person," which refers precisely to the virtue of a ruler. This passage explains the line statement of nine two. The Nine Schools' Book of Changes says "Qian represents speech"; since Qian yang is the most vigorous and strong, yang belongs to things that are active, so it is said "to act." "Yong" means ordinary. "Cheng" means the sincere heart. Yang represents reality, while Yin represents emptiness; Yang represents uprightness, while Yin represents evil. If nine two changes, it becomes the body of Kun, and within Kun there still remains a yang line, which is precisely using sincerity to guard against evil. Making good deeds known to the world, having broad virtue that benefits all people, is already sufficient to rule the world. Yu Fan says "Qian represents goodness and virtue," and the Shuogua transmission says "Qian represents a ruler." Since nine two is in the center of the inner trigram, it is attributed to it the virtue of a ruler.

九三曰：君子終日乾乾，夕惕若厲，無咎，何謂也？子曰：君子進德修業。忠信所以進德也，修辭立其誠所以居業也。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。此釋九三爻辭也。虞氏曰：「乾為德，坤為業。」乾陽前往以消坤陰，故曰進德；坤柔得陽以剛相濟，故曰修業。乾陽內實曰忠信，乾為言曰修辭，陽剛德健故誠曰立，陽性主動故曰至之，內卦已盡故曰終之，居內卦外卦之間故曰上位下位。蓋言三進德居業，不忘乾惕，所以無驕憂之咎，居上下而各得其所也。

The Wenyan Transmission says: The line statement "The superior man is diligent all day, and remains cautious at night, as if in danger, without blame" refers to what? Confucius says: The superior man advances his virtue and cultivates his undertakings. Loyalty and trustworthiness are used to advance virtue, while refining speech and establishing sincerity are used to maintain his undertakings. Knowing the goal and striving to reach it allows one to discuss the subtle principles of things; knowing the point to end and ending it on time allows one to uphold righteousness. Therefore, he is in a high position without arrogance, and in a low position without distress. Because of this, he is diligent all day and constantly cautious, and even in a dangerous situation, he does not commit mistakes. This passage explains the line statement of nine three. Yu Fan says: "Qian represents virtue, and Kun represents undertakings." Qian yang advances to eliminate Kun yin, so it is called "advancing virtue"; Kun's softness receives yang to be balanced, so it is called "cultivating undertakings." Qian yang is internally full, so it is called "loyalty and trustworthiness"; Qian represents speech, so it is called "refining speech"; yang's virtuous nature is strong and vigorous, so sincerity is established; yang is active, so it is called "reaching it"; the inner trigram has reached nine three, so it is called "ending it"; nine three is at the boundary of the inner and outer trigrams, so there is the saying of "high position" and "low position." This explains that nine three advances virtue, maintains undertakings, and does not forget diligence and vigilance, so there is no mistake of arrogance or distress, and whether in a high or low position, he can find his proper place.

九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故無咎。此釋九四爻辭也。四居外卦之初，前息消坤，宜上不宜下，宜進不宜退，而乃無常無恆者，非為陰邪所惑，坤陰之群難離也。蓋進德修業，意在審時前往，不欲躁進耳。

The Wenyan Transmission says: The line statement of nine four, "Sometimes leaping in the abyss, no blame," refers to what? Confucius says: Sudden movement up and down without a fixed pattern, but not doing perverse things; sudden advance and retreat without a fixed rule, but not departing from the group. A gentleman enhances virtue and cultivates his undertakings in order to catch the right opportunity, so there is no blame. This passage explains the line statement of nine four. Nine four is at the beginning of the outer trigram, moving forward to eliminate the yin of Kun, it should move upward rather than downward, advance rather than retreat. Yet it moves up and down without constancy, advances and retreats without consistency, which is not due to being misled by sinister forces, nor is it difficult to leave the group of Kun yin. It enhances virtue and cultivates undertakings with the intention of examining the opportunity before proceeding, not eager to advance hastily.

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，聖人作而萬物覩，本乎天者親上，本乎地者親下，則各從其類也。此釋九五爻辭也。陽息至五，則乾天得位，下有伏坤，有似天位乎上，地位於天之下然者。因是天地之間萬象昭著：震雷、巽風各以聲應，兌澤、艮山各以氣求，坎水流溼，離火就燥，且云生山澤之內以從乾龍，風助雷震之勢以從坤虎，莫不默然感通，交相契合。

The Wenyan Transmission says: The fifth line statement "A dragon soars in the sky, advantageous to see a great man" refers to what? Confucius says: Like sounds respond to like sounds, like breaths seek like breaths; water flows to low and moist places, fire burns toward dry places; clouds arise with the dragon, winds rise with the tiger; when a sage arises, all things look up to him. This originates from the closeness of heaven to above and the closeness of earth to below, each following its own kind. This is the explanation of the fifth line statement. When the yang energy grows to the fifth line, the Qian heaven attains its proper position, and beneath it lies the Kun body, resembling the pattern of heaven above and earth below. Because of this, between heaven and earth, all things become clearly evident: Zhen (Thunder) is associated with thunder, Xun (Wind) with wind, both responding through sound; Dui (Lake) is associated with marsh, Gen (Mountain) with mountain, both seeking through breath; Kan (Water) flows to low and moist places, Li (Fire) tends toward dry places; there is also cloud arising from mountain and marsh, following the Qian dragon, and wind assisting the Zhen thunder, following the Kun tiger—nothing is not silently connected and mutually harmonious.

虞氏曰：「乾為龍，雲生天故從龍也；坤為虎，風生地故從虎也。」是乾天坤地為六子所從出，而雷風山澤水火亦因以相應、相求、相流、相就者，感應天地，猶之聖王興起於上，制作文為，萬物樂覩。凡物之得乾氣者生俱親上，物之得坤氣者生俱親下，物雖不一，各以類從，故曰飛龍在天，利見大人也。

Yu Fan said: "Qian represents the dragon, clouds arise from heaven, so clouds follow the dragon; Kun represents the tiger, wind arises from the earth, so wind follows the tiger." This shows that Qian (Heaven) and Kun (Earth) are the parents from which the six subordinate trigrams - Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake) - originate. Thus, Thunder, Wind, Mountain, Lake, Water, and Fire have relationships of mutual response, seeking, flowing, and approaching, and theirsympathetic response (response or resonance) is thesympathetic response (response) of heaven and earth. This is like a sage king above initiating the creation of cultural institutions, and all things delight in looking up to him. All things that receive the qi of Qian naturally incline upward, while those that receive the qi of Kun naturally incline downward. Although things are diverse, they each follow their respective categories, hence the saying "A dragon soars in the heavens, advantageous to see a great man."

上九曰：亢龍有悔，何謂也？子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。此釋上九爻辭也。位謂君位，處君之上故無位；陰為民，上九消坤已盡，純陽無陰，故無民；陽剛過亢，不能下賢，在下諸賢亦無為上輔者，故動有悔也。此第二節申爻辭。

The Wenyan Transmission says: The line statement "A dragon soaring high brings regret" of the Upper Ninth line refers to what? Confucius says: Being in a high position without a real position, standing very high without the people, the virtuous though in a low position do not come to assist, so any action will bring regret. This passage explains the line statement of the Upper Ninth. "Position" refers to the royal position; the Upper Ninth is above the royal position, hence "without position." Yin represents the people; the Upper Ninth has exhausted the坤 Yin, being pure Yang without Yin, hence "without people." Yang is overly exalted and cannot humble itself to seek the assistance of the virtuous, so the many virtuous below do not wish to assist, hence any movement brings regret. This is the second section, elaborating on the line statement.

潛龍勿用，下也。言在下未用。見龍在田，時舍也。舍，次也，言暫次於田也。終日乾乾，行事也。行謂進修，事謂德業。或躍在淵，自試也。欲用於世，自試以審之。飛龍在天，上治也。既在其位，平治天下。亢龍有悔，窮之災也。盛極衰伏。乾元用九，天下治也。用九曰乾元者，卦盡則反，貞下起元也。上治謂治天下，天下治謂天下已治。此第三節再申爻辭，以人事明之。

The Wenyan Transmission says: "The hidden dragon is not yet used," because it is in a lower position — meaning that although one is in a low position, he is not yet appointed. "The dragon appears in the field, this is a time of rest" — "rest" means to stay and dwell, meaning temporarily remaining in the field. "All day long the dragon toils diligently, this is acting" — "acting" refers to cultivating virtue and self-cultivation, "deed" refers to virtue and affairs. "Sometimes leaping in the abyss, this is self-testing" — wanting to be used in the world, one first tests oneself to examine the timing. "The dragon flies in the sky, this is governing above" — once having occupied the position of the sovereign, he governs the world. "The exalted dragon brings regret, this is the calamity of excess" — when reaching the peak of success, decline is already hidden. "The use of all nines under the Qian hexagram brings peace to the world" — using all nines and calling it "Qian Yuan" is because when a hexagram reaches its end, it returns to its origin, after a period of stability it begins again from the beginning. "Governing above" means to govern the world, "the world is peaceful" means the world has already been pacified. The above is the third section, which again explains the line statements, using human affairs to illustrate.

潛龍勿用，陽氣潛藏。初生一陽，卦為復，建子之月，陽伏重陰之下，故曰潛。見龍在田，天下文明。二陽上見，卦為臨，建丑之月，陽出於地，萬物各含生意，故曰天下文明。雖不在位，然天下已被其化，文王以文德興周，周公以禮樂成周，雖居臣位而天下文明矣。終日乾乾，與時偕行。三陽已著，卦為泰，建寅之月，陽氣畢達，生息不已，行與時偕也。

The Wenyan Transmission says: "A hidden dragon does not act" — this refers to the hidden yang energy — when the first yang begins, the hexagram is Fu, occurring in the eleventh lunar month, the beginning of winter. At this time, the yang energy is concealed beneath layers of yin, hence called "hidden." "A dragon appears in the field, and the world becomes civilized" — when two yang energies rise, the hexagram is Lin, occurring in the twelfth lunar month, the end of winter. The yang energy emerges from the earth, and all things contain the potential for growth, thus the world becomes bright and civilized. At this time, although the person is not in the position of a ruler, the world is already influenced by him: King Wen rose the Zhou dynasty with his cultural virtue, and the Duke of Zhou established the Zhou dynasty through rites and music. Though they were in the position of ministers, the world had already become civilized. "All day long the dragon toils, moving in harmony with the times" — when three yang energies are clearly visible, the hexagram is Tai, occurring in the first lunar month, the beginning of spring. The yang energy is fully connected, and growth and proliferation never cease, its movement being in harmony with the heavenly seasons.

或躍在淵，乾道乃革。陽至四爻，卦為大壯，建卯之月，乾道內外更革之時。革，更革也，言萬物至此坼甲脫胎，有變化焉。飛龍在天，乃位乎天德。五陽得位，卦為夬，建辰之月，天下之物咸樂天德，承帝澤焉，惟有是德故居是位。亢龍有悔，與時偕極。上為純乾，建已之月，陽氣極盛也。與時偕行則無悔，偕極則窮，故有悔也。乾元用九，乃見天則。則，法也，陽濟以陰，萬物成實，天之法則也。此第四節重申爻辭，以天道明之。

The Wenyan Transmission says: "Or leaping in the abyss, the principle of Heaven initiates transformation." When the yang energy reaches the fourth line, the hexagram becomes Da Zhuang, which corresponds to the second month of the lunar calendar, the month of Mao. This is the time when the principle of Heaven changes between the outer and inner trigrams. "Transformation" refers to change and renewal, meaning that at this time, all things break through their shells and undergo transformation. "The dragon soars in the heavens, occupying the position of Heavenly Virtue" — when five yang lines are in place, the hexagram becomes Guai, which corresponds to the third month of the lunar calendar, the month of Chen. At this time, all things rejoice in Heavenly Virtue, receiving the grace of Heaven. It is precisely because of this virtue that they occupy this position. "The dragon in exaltation brings regret, moving in harmony with the extreme" — the top line is pure yang, corresponding to the fourth month of the lunar calendar, the month of Si. When yang energy reaches its peak, moving in harmony with the time brings no regret, but moving in harmony with the extreme leads to exhaustion, hence regret. "The use of nine yang lines in the principle of Heaven reveals the heavenly law" — "law" refers to rules and regulations. Yang uses yin to regulate, allowing all things to bear fruit and mature. This is precisely the law of Heaven. This is the fourth section, restating the line statements and explaining them through the principles of Heaven.

乾元者，始而亨者也；利貞者，性情也。乾有四德，以體言之，由物之始以及物之終，莫不畢貫，至於性情胥見，則物成矣。乾始能以美利利天下，不言所利，大矣哉。至於四德之用，則更廣遠無垠，美利利物而不言利，蓋以利倘可名，則利狹矣。

The Wenyan transmission says: "Qian yuan" refers to the way all things begin and proceed smoothly; "li zhen" refers to the nature and disposition of all things. Qian possesses four virtues: yuan, heng, li, and zhen. From the perspective of essence, these virtues run from the beginning of all things through to their completion, without any gap or obstruction. When the nature and disposition of all things are fully manifested, the things themselves have matured. The Wenyan transmission also says that Qian can initially benefit the world with good things, yet does not boast of its own benefits, which is truly great. As for the functions of these four virtues, they are even more extensive and boundless: benefiting all things with good things without boasting of the benefit, because once the benefit can be named, it appears limited.

大哉乾乎，剛健中正，純粹精也；六爻發揮，旁通情也。以六爻之體言，惟九五為大。純粹，不雜也；精，密也；旁廣通達也。五以陽居陽位，不雜陰柔，故曰純粹；居中得正，不鄰邪曲，故曰精。其餘諸爻亦各有義，宜並五爻發揮之，推廣以盡其蘊也，蓋其體既大，其用亦廣。

The Wenyan Transmission says: How great is Qian! It is strong and upright, pure and subtle. When the six lines are fully expressed, they can widely understand the nature of all things. In terms of the lines themselves, only the ninth line in the fifth position is called "great." "Pure" means without mixture, "subtle" means precise, and "extensive communication" means broad and comprehensive understanding. The ninth line in the fifth position, being a yang line in a yang position, does not mix with yin softness, so it is called "pure." It is in the center and correct, not adjacent to crookedness, so it is called "subtle." The other lines also have their own meanings, which should be combined with the ninth line in the fifth position to be fully expressed and extended, thereby exhausting the contained meaning. Since the nature is vast, its function is naturally broad.

時乘六龍以御天也，雲行雨施，天下平也。六爻又有其用，蓋六爻即六龍也。龍以時興，乘之以御天下。龍之所託為雲，龍之所降為雨，雲行雨施，澤被萬物，無不得其所也。此第五節合彖辭爻辭體用而總贊之。

The Wenyan Transmission says: Following the timing, the six dragons are driven to govern the heavenly way, with clouds flowing and rain descending, bringing peace to the world. Each of the six lines also has its own function, for the six lines are the six dragons. The dragons arise according to the timing, and the sage rides upon them to govern the world. The dragon relies upon clouds, and the dragon brings rain; clouds move and rain is distributed, bestowing grace upon all things, so that nothing is out of place. This is the fifth section, combining the meaning of the hexagram and the line statements to offer a general praise.

君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。德修既成，然後可見諸行事以為世用，初行未成，故宜潛。曰君子弗用者，斯未能信而遽任重責，君子不如此也。

The Wenyan Transmission says: A gentleman puts his cultivated virtue into practice, which is a visible action every day. What is called "qian" refers to virtue still being hidden and not yet revealed, and practice not yet accomplished, so the gentleman temporarily does not act. Only after the cultivation of virtue is complete can it be seen in actions and be used by the world; in the initial stage of the first line, practice has not yet been accomplished, so it should remain hidden. Saying "the gentleman does not act" is because if a person has not yet gained trust from others and suddenly takes on great responsibilities, the gentleman would not do this.

君子學以聚之，問以辨之，寬以居之，仁以行之。《易》曰「見龍在田，利見大人」，君德也。君子之德有由成，則在學問寬仁數事。虞氏曰：陽在二，兌為口，震為言，為講論，坤為文，故學以聚之，問以辨之；震為寬，仁為行，謂居寬行仁，德博而化也。重言君德者，大人善世不伐，信有君德，後天而奉天時，故詳言之。

The Wenyan Transmission says: A gentleman cultivates knowledge through learning, clarifies right and wrong through inquiry, conducts himself with broad-mindedness, and acts with benevolence. The Book of Changes says, "A dragon appears in the field, advantageous to meet a great man," referring to the virtue of a ruler. The cultivation of a gentleman's virtue lies in learning, inquiry, broad-mindedness, and benevolence. Yu Fan says: A yang line in the second position, with the lines from second to fourth forming the trigram Dui, which represents mouth; the lower trigram is Zhen, which represents speech and discussion; and Kun represents culture, so it says, "Learning accumulates knowledge, inquiry clarifies distinctions." Zhen also symbolizes broad-mindedness, and benevolence is manifested in actions, meaning to be broad-minded in heart and benevolent in conduct, thus possessing extensive virtue capable of influencing others. The repeated mention of "the virtue of a ruler" is because a great man's good deeds extend to all people without boasting, truly possessing the virtue of a ruler, and can act in accordance with the heavenly timing and follow the heavenly way, hence the detailed explanation is given.

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。三以陽居陽位曰重剛，上不及五，下已踰二，居可危之位，而乾惕以處之，此敬慎所以不敗也。

The Wenyan transmission says: Nine in the Third is heavy with strength but not in the central position, unable to reach the heavenly position above, and has already moved away from the position of the field below. Therefore, one must be diligent all day long and always cautious, so that even in a dangerous situation there will be no mistake. Nine in the Third occupies a yang line in a yang position, hence it is called "heavy strength." It cannot reach Nine in the Fifth above, and has already passed over Nine in the Second below, thus being in a position prone to danger. Yet it can maintain itself with diligence and caution, which is the reason why it does not fail through reverence and carefulness.

九四重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。四以上乾接下乾，亦曰重剛。三四人位，而曰中不在人者，以居三之上而與天相近也。值上下難定之際，而有所疑以審可否，則無躁進之咎矣。

The Wenyan Transmission says: Nine in the Fourth is overlappingly strong but not in the central position. It is not in the heavenly position above, nor in the field position below, and although it is in the central position, it is not in the human position. Therefore, it is said to be 'or'. What is meant by 'or' is having doubts and not yet decided. Because of this, there is no fault. Nine in the Fourth connects the upper trigram Qian with the lower trigram Qian, also called 'double strength'. The third and fourth lines originally belong to the human position, but here it is said 'not in the human position' because Nine in the Fourth is above Nine in the Third and has already approached the heavenly position. At this moment, when it is difficult to advance or retreat, holding doubts to examine whether it is possible will prevent the mistake of rash advancement.

夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，先天而天弗違，後天而奉天時，天且弗違，而況於人乎？況於鬼神乎？初則言潛，二則言見，三則言惕，四則言躍，而不言飛者，以初德未成，三四德成而未得中，二雖得中，二非君位。然則德位兼全者，其惟九五之大人乎。

The Wenyan Transmission says: The so-called Great Man has virtue harmonizing with heaven and earth, his radiance harmonizing with the sun and moon, his order of governance harmonizing with the four seasons, and his judgment of auspicious and inauspicious matters 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 carries out the heavenly order. Heaven itself does not contradict him, how much less would human beings or ghosts and spirits? Among the six lines, the first line, Choujiu, says "hidden," the second line, Jiuer, says "appearing," the third line, Jiusan, says "cautious," the fourth line, Jiusu, says "leaping," none says "flying," because Choujiu has not yet attained virtue, and the third and fourth lines have attained virtue but have not reached the central position. Jiuer has reached the central position but is not the sovereign position. Thus, only Jiwu, the Great Man, possesses both virtue and position.

夫大人者，據天德，履天位，以應天運。天之所覆者為地，天地之德即大人之德也；日月皆麗乎天，日月之明即大人之明也；天運一周，四時已備，四時之序即大人之序也；天分陰陽，陽為神，陰為鬼，神吉鬼凶，神鬼之吉凶即大人之吉凶也。

The so-called great person relies on Heavenly Virtue, occupies the position of Heaven, and follows the operation of the Heavenly Way. What Heaven covers is Earth, so the virtue of Heaven and Earth is the same as the virtue of the great person; the sun and moon depend on Heaven, so the brightness of the sun and moon is the same as the brightness of the great person; when Heaven turns through a full cycle, the four seasons are complete, so the order of the four seasons is the same as the order of the great person's governance; Heaven divides into yin and yang, with yang being spirits and yin being ghosts, spirits preside over good fortune and ghosts over misfortune, and the good and bad fortune governed by spirits and ghosts are the same as the good and bad fortune decided by the great person. Here, the Earth, sun and moon, four seasons, and spirits and ghosts are all derived from "Heaven" in layers, so it is said that the great person shares the virtue of Heaven and Earth.

大人先天以出治，而天應大人，是天在大人之後，凡休徵祥應不違大人之治也；大人後天以出治，而大人承天，是大人在天之後，因節宣氣化以奉行天之時也。蓋大人即天也。人為日戴天而不知天之高者，鬼神乃天所使令者，人與鬼神不敢違天，豈敢違大人乎。

The great person acts before the heavenly timing, and heaven follows in response, which means heaven is after the great person. All auspicious signs and favorable responses do not contradict the great person's governance. If the great person acts after the heavenly timing, then the great person is following heaven, meaning the great person is after heaven. He regulates the transformation of climate to carry out heaven's seasons. In the end, the great person is actually heaven. People live under heaven every day but do not know how high heaven is. Ghosts and spirits are those sent and commanded by heaven. Both people and ghosts and spirits dare not defy heaven, so how could they defy the great person?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。惟知進存得，不知退亡喪，此所以為亢也。其惟聖人乎，知進退存亡而不失其正者，其惟聖人乎。不失進退存亡之正，非聖人不能。重言以贊之，所以戒亢悔，以見群龍無首之吉也。此第六節言六爻進德之序，始言成德，終言達天，以見作聖之功備於易也。

The Wenyan Transmission says: What is called "excess" (亢) is knowing only to advance but not to retreat, knowing only to continue but not to perish, knowing only to gain but not to lose. Knowing only advancement, continuation, and gain, but not knowing retreat, perishing, and loss, this is the cause of "excess." The Wenyan Transmission then says: Perhaps only the sage understands the principles of advance and retreat, continuation and cessation, gain and loss without losing the right path. Perhaps only the sage can do so. To not lose the right path in advance, retreat, continuation, cessation, gain, and loss is not something the sage cannot do. It is repeated and praised again, to warn against the regret caused by "excess," thus showing why "a group of dragons with no leader" is considered auspicious. This is the sixth section, discussing the order of cultivating virtue through the six lines. It begins with achieving virtue and ends with reaching the heavens, indicating that the effort to become a sage is already complete in the Book of Changes.