Yichuan's Commentary on the Changes (Song Dynasty · Cheng Yi)

《乾》：元，亨，利，貞。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。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。

The Hexagram Statement of the Qian hexagram says: "Original, prosperous, beneficial, and upright." In ancient times, the sage first drew the Eight Trigrams, and the principle of the three elements—Heaven, Earth, and Humanity—was already complete within them. Later, they overlapped the Eight Trigrams in pairs to exhaust all changes in the world, so a hexagram requires six lines. When the Qian trigram is overlapped with itself, it forms the Qian hexagram. Qian refers to Heaven. The term "Heaven" refers to the physical body of Heaven, while "Qian" refers to the ceaseless nature of Heaven's movement. Qian means "strong and vigorous"—a dynamic and unceasing movement, which is called Qian. When speaking of Heaven in general, it is called "Dao." As stated in the Wenyan, "Even Heaven does not violate it," referring to this aspect. When speaking of Heaven separately, it is called "Heaven" in terms of form, "Emperor" in terms of sovereignty, "ghost and spirit" in terms of function, "spirit" in terms of its mysterious and unpredictable workings, and "Qian" in terms of its nature. Qian is the beginning of all things, so it is symbolized as Heaven, as Yang, as father, and as ruler.

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。惟《乾》、《坤》有此四德，在他卦則隨事而變焉。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 characters "yuan", "heng", "li", and "zhen" are called the "four virtues" of the trigram Qian. "Yuan" signifies the origin of all things, "heng" represents the growth of all things, "li" denotes the fulfillment of all things in accordance with their nature, and "zhen" refers to the completion and fixed form of all things. Only the trigrams Qian and Kun fully possess these four virtues; in the other trigrams, the meanings of these four characters vary according to the specific matter being discussed. Therefore, in the compound trigrams, "yuan" specifically refers to the greatest good, "li" emphasizes adherence to the correct path, and the actual meanings of "heng" and "zhen" also depend on the particular matter under consideration. The significance contained within these four virtues is indeed both broad and profound.

初九，潛龍勿用。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。

The line statement of the first line of the Qian hexagram says, "The dragon is hidden and should not be used." The lowest line of a hexagram is called "Chu" (Initial). "Jiu" refers to the most vigorous number of the Yang force, so it is used to name a Yang line. The meaning itself has no form, so it must be made clear through symbolic images. The Qian hexagram takes the dragon as its symbolic image: the dragon is divine and changeable, unpredictable, which is exactly suitable for symbolizing the change of the Qian force, the waxing and waning of Yang energy, and the rise and retreat of the sage. The line "Chu Jiu" is at the very bottom of the hexagram, representing the beginning of all things. At this time, Yang energy is just beginning to stir. At this stage, the sage is still in a humble and inconspicuous position, like a dragon that is hidden and concealed. Therefore, one should not yet act rashly, but should conceal one's brilliance and cultivate virtue, waiting for the right opportunity.

九二，見龍在田，利見大人。田，地上也。出見於地上，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。

The line statement of the second line of the Qian hexagram says: "The dragon appears on the field, advantageous to see a great man." "Field" refers to the surface of the earth. The dragon appearing on the surface indicates that its virtue has become evident. If we use a sage as an analogy, this is comparable to Shun plowing in the Li mountain and fishing in the Lei泽. At this time, a virtuous person benefits from meeting a great sage ruler, to promote his own way; the ruler also benefits from meeting a virtuous minister, to jointly achieve great deeds; the people also benefit from meeting this great virtuous person, to receive his grace. The "great virtuous ruler" mentioned here refers precisely to the nine in the fifth line of this hexagram. The Qian and Kun hexagrams have all six lines of the same type, without distinction of yin and yang, so the lines do not rely on yin and yang compatibility, but rather on the same virtue to respond to each other.

九三，君子終日乾乾，夕惕若，厲，無咎。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。

The line statement of the third line in the Qian hexagram says: "The superior man is diligent all day, and remains cautious at night, though in danger, there is no blame." This means that the superior man is constantly diligent from morning to night, remaining vigilant even at night, and although in a dangerous situation, there is no fault. The third line, although belonging to the position of "person" among the six lines, is already at the top of the lower trigram. It represents a person whose body has not yet left the lower position, but whose reputation has already become prominent. Using Shun as an analogy, this is equivalent to the time when his hidden virtue became known to the court. From morning to night, he does not slacken, always remaining cautious, so even if in a dangerous situation, he will not bring about calamity. Although his status is still in the lower position, his virtue as a ruler is already evident, and the people of the world will soon be drawn to him. The danger of this situation is evident. This line speaks of a sage's situation, but if there is no warning, what else is there to teach people? This is precisely the intention of the sage in composing the Book of Changes.

九四，或躍在淵，無咎。淵，龍之所安也。或，疑辭，謂非必也。躍不躍，惟及時以就安耳。聖人之動，無不時也。舜之歷試，時也。九五，飛龍在天，利見大人。進位乎天位也。聖人既得天位，則利見在下大德之人，與共成天下之事。天下固利見夫大德之君也。

The line statement of the fourth line of the Qian hexagram says: "Perhaps leap into the abyss, no blame." The abyss is where the dragon resides and finds security. "Perhaps" is a term expressing uncertainty, meaning it is not necessarily the case. Whether to leap or not depends on whether one can seize the opportunity to move to a secure position. The actions of the sage are always appropriate. Shun accepted the successive trials from Yao, which was in accordance with the right timing. The line statement of the fifth line says: "The dragon flies in the sky, advantageous to see the great man." This refers to the sage having attained the position of the Son of Heaven. Since the sage has obtained the heavenly position, it is advantageous to meet a great man of virtue in a lower position, and together accomplish the affairs of the world; the people also benefit from seeing this virtuous ruler.

上九，亢龍，有悔。九五者，位之極中正者。得時之極，過此則亢矣。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。用九，見群龍無首，吉。用九者，處乾剛之道，以陽居乾體，純乎剛者也。剛柔相濟為中，而乃以純剛，是過乎剛也。見群龍，謂觀諸陽之義，無為首則吉也。以剛為天下先，凶之道也。

The line statement of the topmost yao of the Qian hexagram says: "A dragon soaring high, there is regret." The ninth yao in the fifth position is one that occupies the extreme position and is also in the center and upright, thus it is at the peak of its time. If it goes beyond this, it becomes "soaring high" — exceeding the proper limit and losing its foundation. The topmost yao has reached the extreme of "soaring high," hence there is regret. Any mistake leads to regret; only the sage understands the proper time to advance or retreat, to preserve or let go, thus avoiding mistakes and not reaching the point of regret. The Qian hexagram also includes the term "use nine": "Seeing a group of dragons without a leader, it is auspicious." The term "use nine" refers to how one should use strength during the time of pure yang. A yang line in the Qian hexagram represents pure strength. Strength and flexibility in balance is called "center." Now, when all is strength, it is excessive strength. "Seeing a group of dragons" refers to observing the meaning of all the yang lines together: not competing for leadership leads to auspiciousness. Relying on strength to be ahead of all under heaven is a path that brings misfortune.

《彖》曰：大哉乾元！萬物資始乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。卦下之辭為彖。夫子從而釋之，通謂之彖。彖者，言一卦之義。故知者觀其彖辭，則思過半矣。大哉乾元，贊乾元始萬物之道大也。四德之元，猶五常之仁，偏言則一事，專言則包四者。萬物資始乃統天，言元也。乾元統言天之道也。天道始萬物，物資始於天也。雲行雨施，品物流形，言亨也。天道運行，生育萬物也。

The Commentary on the Judgment of the Qian hexagram says: "How great is the Qian Yuan! All things receive their beginning from it, and thus it governs heaven. Clouds move and rain spreads, and thus all things take form. The great brightness continues from beginning to end, and the six positions are established in due time. At each moment, the six dragons ride upon it to govern heaven. The way of Qian brings about change, each thing attains its proper nature and destiny, and thus maintains the great harmony, which brings benefit and uprightness. It leads all things, and thus all states are at peace." The statement attached to the name of the hexagram is called "Tuan." Confucius wrote an explanation of it, and together they are called "Tuan." The Tuan text explains the general meaning of the hexagram, so that those with insight can understand most of the meaning of the entire hexagram by grasping the Tuan text. "How great is the Qian Yuan" is a praise of the Qian Yuan, which represents the great way of creating all things. Among the four virtues, "Yuan" is like "Ren" among the five constant virtues: when spoken of separately, it is one of the four, but when spoken of together, it encompasses the other three. "All things receive their beginning, and thus it governs heaven" refers to "Yuan." "Qian Yuan" is a general term for the way of heaven: the way of heaven begins all things, and all things receive their beginning from heaven. "Clouds move and rain spreads, and thus all things take form" refers to "Heng," which speaks of the continuous operation of the way of heaven, nurturing all things.

大明天道之終始，則見卦之六位，各以時成。卦之初終，乃天道終始。乘此六爻之時，乃天運也。以御天，謂以當天運。乾道變化，生育萬物，洪纖高下，各以其類，各正性命也。天所賦為命，物所受為性。保合太和乃利貞，保謂常存，合謂常和，保合太和，是以利且貞也。天地之道，常久而不已者，保合太和也。天為萬物之祖，王為萬邦之宗。乾道首出庶物而萬匯亨，君道尊臨天位而四海從。王者體天之道，則萬國咸寧也。

Fully understanding the cyclical nature of the heavenly way allows one to see the positions of the six lines in a hexagram each taking their place according to the time. The journey of a hexagram from the first line to the top line is exactly the beginning and end of the heavenly way; following the time positions of these six lines is the movement and transformation of heaven. The phrase 'to govern heaven' means to make one's actions and movements exactly in harmony with the movement of heaven. 'The movement of the Qian trigram brings about changes, and each thing establishes its own nature and destiny' means that the movement of the Qian trigram spreads throughout, nurturing all things, and regardless of their size or status, each follows its own kind, establishing its own nature and destiny. What heaven gives is called 'destiny', and what things receive is called 'nature'. 'Preserving and harmonizing the great harmony, thus benefiting and maintaining correctness' means 'preserving' refers to maintaining it constantly without loss, and 'harmonizing' refers to always being in harmony. Being able to maintain the great harmony constantly and keep it harmonious, thus it is both 'beneficial' and 'correct'. The reason heaven and earth can continue endlessly is precisely due to this 'preserving and harmonizing the great harmony'. Heaven is the ancestor of all things, and the king is the leader of all states; the Qian trigram appears first among all things, bringing prosperity to all categories, and the king's way is exalted in the position of heaven, thus all under the four seas obey. If a ruler can embody the way of heaven, the whole world and all states will naturally be at peace.

《象》曰：天行健，君子以自強不息。卦下象解一卦之象，爻下象解一爻之象。諸卦皆取象以為法。乾道覆育之象至大，非聖人莫能體，欲人皆可取法也，故取其行健而已，至健固足以見天道也。君子以自強不息，法天行之健也。

The Great Image Commentary of the Qian hexagram says: "Heaven's movement is strong and unceasing; the superior man thus perseveres without ceasing." The image commentary attached to the hexagram name explains the overall image of the hexagram, while the image commentary attached to the line statement explains the image of that particular line. Each hexagram takes a natural phenomenon as a model for human conduct. The vast and nurturing influence of the Qian principle is so great that only a sage could fully express it. However, the Book of Changes is meant to be a standard for all people, so it selects only the aspect of "movement that is strong and unceasing." The ultimate strength and constancy of this movement already reveal the way of Heaven. "The superior man thus perseveres without ceasing" means he emulates the unceasing strength of Heaven's movement.

潛龍勿用，陽在下也。陽氣在下，君子處微，未可用也。見龍在田，德施普也。見於地上，德化及物，其施已普也。終日乾乾，反復道也。進退動息，必以道也。或躍在淵，進無咎也。量可而進，適其時則無咎也。飛龍在天，大人造也。大人之為，聖人之事也。亢龍有悔，盈不可久也。盈則變，有悔也。用九，天德不可為首也。用九，天德也。天德陽剛，復用剛而好先，則過矣。

The Small Image Commentary of the Qian hexagram explains each line. "A hidden dragon, not yet in use, indicates that the yang energy is still in a lower position. The gentleman is in a humble position and is not yet ready to act." "A dragon appears on the field, indicating that virtue is widely spread and the grace is universal." "All day long the dragon is diligent, indicating that movement and stillness, advancement and retreat, are all in accordance with the Way." "The dragon may leap in the abyss, indicating that when one advances, there will be no blame, for one judges oneself to be ready and thus acts at the right time." "The dragon flies in the heavens, indicating that the great man accomplishes great deeds, just as the sage does." "The dragon in exaltation brings regret, indicating that fullness cannot last long, so there is regret." "When all lines are nine, it shows the heavenly virtue; heavenly virtue is itself yang. If one continues to be overly strong and eager to lead, it becomes excessive."

《文言》曰：元者善之長也，亨者嘉之會也，利者義之和也，貞者事之乾也。他卦，《彖》、《象》而已，獨《乾》、《坤》更設《文言》以發明其義，推乾之道，施於人事。元亨利貞，乾之四德，在人則元者眾善之首也，亨者嘉美之會也，利者和合於義也，貞者乾事之用也。

The "Wenyan" section of the "Qian" hexagram says: "Yuan is the leader of goodness, Heng is the convergence of auspicious things, Li is the harmony of righteousness, and Zhen is the fundamental principle of action." The other hexagrams only have the Commentary on the Judgment and the Image Commentary, but the "Qian" and "Kun" hexagrams have an additional section called "Wenyan" to elaborate on their meanings, extending the principles of "Qian" and applying them to human affairs. The four virtues of "Qian" are Yuan, Heng, Li, and Zhen. When applied to people, "Yuan" represents the leader of all good qualities, "Heng" signifies the convergence of all auspicious things, "Li" means harmony with righteousness, and "Zhen" denotes the fundamental principle upon which actions are based.

君子體仁足以長人，體法於乾之仁，乃為君長之道，足以長人也。體仁，體元也。比而效之謂之體。嘉會足以合禮，得會通之嘉，乃合於禮也。不合禮則非理，豈得為嘉？非理安有亨乎？利物足以和義，和於義乃能利物。豈有不得其宜，而能利物者乎？貞固足以乾事。貞固所以能乾事也。君子行此四德者，故曰“乾：元亨利貞。”行此四德，乃合於乾也。

The Wenyan continues: "A gentleman embodies benevolence and thus can be a leader to others." — Embodiment of the benevolence of Qian is the way to be a leader, sufficient to be the head of the people. What is called "embodiment of benevolence" is to manifest the "original principle" ("Yuan"). By comparing and imitating it, it is called "embodiment." "A harmonious gathering is sufficient to conform to propriety." — Only when one attains the harmonious and flourishing meeting can one conform to propriety; if it does not conform to propriety, how can it be called "harmonious"? How can it be prosperous if it is not in accordance with propriety? "Benefiting things is sufficient to harmonize with righteousness." — One must first harmonize with "righteousness" before benefiting all things; how can there be a proper way of benefiting all things if the conduct is improper? "Being firm and upright is sufficient to accomplish affairs." — Being upright and firm, thus one can accomplish things. "A gentleman who practices these four virtues is thus said 'Qian: Yuan, Heng, Li, Zhen.'" — A gentleman who can practice these four virtues is thus in harmony with the way of Qian.

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，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。自此以下，言乾之用，用九之道也。初九陽之微，龍德之潛隱，乃聖賢之在側陋也。守其道，不隨世而變；晦其行，不求知於時；自信自樂，見可而動，知難而避，其守堅不可奪，潛龍之德也。

The Wenyan asks: "What does 'the first nine says 'the dragon is hidden and not used' mean?" Confucius answers: "This refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change himself due to the world's customs, does not seek external fame; he hides away without being troubled, and is not troubled even if not recognized. He acts when appropriate and withdraws when not; his conduct is firm and nothing can move him — this is the virtue of the hidden dragon." From here on, it discusses the application of the Qian trigram, that is, the principle of "all nines." The first nine represents the time when the yang energy is the weakest, and the dragon's virtue is hidden and concealed, just as a sage or virtuous person is still in a humble position. He holds fast to his way, not changing with the world's trends; he conceals his actions, not seeking recognition in his time; he is confident in himself and finds joy within; he acts only when he sees it is feasible, and withdraws when he knows it is difficult; this conduct is firm and cannot be taken away — this is the virtue of the hidden dragon.

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。以龍德而處正中者也。在卦之正中，為得正中之義。庸信庸謹，造次必於是也。既處無過之地，則唯在閒邪。邪既閒，則誠存矣。善世而不伐，不有其善也。德博而化，正己而物正也。皆大人之事，雖非君位，君之德也。

The Wenyan asks: "What does 'Seeing a dragon in the field, advantageous to meet a great man' mean?" Confucius answers: "This refers to a person who possesses the virtue of a dragon and resides in the central position. In ordinary speech, he speaks with sincerity; in ordinary actions, he acts with caution. He guards against evil thoughts to preserve the sincerity of his inner self. He does good for the world without boasting, and his virtue is broad and can influence others. The Book of Changes says, 'Seeing a dragon in the field, advantageous to meet a great man,' which indicates possessing the virtue of a ruler." The second line (Nine in the Second) is a person who has the virtue of a dragon and is in the central position: it resides in the central position of the lower trigram, thus having the meaning of 'being in the correct central position.' Speaking with sincerity in ordinary speech and acting with caution in ordinary actions means that even in haste or urgency, he maintains this. Since he is already in a position without fault, the remaining effort is to guard against evil thoughts; once evil thoughts are prevented, sincerity is preserved. 'Doing good for the world without boasting' means not claiming the good as his own; 'broad virtue that influences others' means that by rectifying himself, others naturally become rectified. These are the deeds of a great man—he has not yet attained the position of a ruler, but already possesses 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。

The Wenyan asks: "What does the line 'The superior man is diligent day and night, ever cautious at night, though in danger, there is no blame' mean?" Confucius answers: "The superior man's effort lies in cultivating virtue and managing his undertakings. Inner sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his undertakings. Knowing the goal and striving to reach it, such a person can discuss the subtle signs of things; knowing the limit and truly stopping there, such a person can uphold righteousness together. Therefore, he remains humble when in high position and not anxious when in low position, so he is diligent without slack, always alert, and though in peril, he incurs no blame."

三居下之上，而君德已著，將何為哉？唯進德修業而已。內積忠信，所以進德也。擇言篤志，所以居業也。知至至之，致知也。求知所至而後至之，知之在先，故可與幾，所謂“始條理者知之事也”。知終終之，力行也。既知所終，則力進而終之，守之在後，故可與存義，所謂“終條理者聖之事也”。此學之始終也。君子之學如是，故知處上下之道而無驕憂，不懈而知懼，雖在危地而無咎也。

Nine in the Third is located at the top of the lower trigram, and when the ruler's virtue and reputation are already evident, what should be done then? Only to cultivate virtue and perfect one's achievements. Accumulating loyalty and trust within is the way to cultivate virtue; choosing words carefully and establishing a firm will is the way to maintain one's achievements. "Knowing the end and reaching it" refers to "attaining knowledge": first seeking to understand the goal, then truly reaching it, with knowledge leading the way, so one can discuss "the subtle and initial" with him, which is what Mencius says in "The Lower Chapter of the Wan Zhang" that "beginning to discern order is the task of the wise." "Knowing the end and reaching it" refers to "diligent practice": once the destination is known, one must strive to achieve it fully, with perseverance following, so one can together uphold righteousness, which is what Mencius says that "completing the discernment of order is the task of the sages." Together, these two sentences represent the entire process of learning. Since the gentleman's learning is like this, he understands how to behave in both high and low positions, not arrogant in high position and not anxious in low position; diligent and unremitting yet mindful of caution, thus even when in a dangerous situation, there will be no mistakes.

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。或躍或處，上下無常；或進或退，去就從宜；非為邪枉，非離群類，進德修業，欲及時耳。時行時止，不可恆也，故云或。深淵者，龍之所安也。在淵謂躍就所安。淵在深而言躍，但取進就所安之義。或，疑辭，隨時而未可必也。君子之順時，猶影之隨形，可離非道也。

The Wenyan asks: "What does 'or leap in the abyss, without blame' mean?" Confucius answers: "It is not that there is no fixed time for going up or down, nor is it that one does wrong things. It is not that there is no fixed time for advancing or retreating, nor is it that one wants to leave the group. A gentleman advances his virtue and cultivates his deeds in order to keep pace with the right time, so there is no blame." Either leaping or staying still is "no fixed time for going up or down"; either advancing or retreating, going or staying depends on whether it is appropriate, which is "no fixed time for advancing or retreating." This is not for wrongdoing, nor is it to leave the group, but simply to advance virtue and keep pace with the right time. When it is appropriate to act, act; when it is appropriate to stop, stop. It is impossible to fix it as a constant pattern, so the line statement uses the word "or." The abyss is where the dragon rests; "in the abyss" means to leap up to reach its resting place. The abyss is originally deep, but it says "leap" just to indicate the meaning of advancing to reach the proper place. "Or" is a word indicating uncertainty, meaning it is determined at the right time and cannot be predetermined. A gentleman follows the right time, like a shadow following the form closely—something that can be separated for a moment is not the way.

九五曰飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。人之與聖人，類也。五以龍德升尊位，人之類莫不歸仰，況同德乎？上應於下，下從於上，同聲相應，同氣相求也。流溼就燥，從龍從虎，皆以氣類，故聖人作而萬物皆睹。上既見下，下亦見上。

The Wenyan asks: "What does 'A dragon soars in the sky, advantageous to see a great man' mean?" Confucius answered: "Sounds of the same kind respond to each other; the same kind of breath seeks each other. Water flows to the moist place, fire burns in the dry place, clouds follow the dragon, and wind follows the tiger. When a sage arises, all things look up to him. Whatever is based on heaven is attached to above; whatever is based on earth is attached to below—each follows its own kind. Common people and sages are originally of the same kind. The Nine in the Fifth, with the virtue of a dragon, ascends to the exalted position; there is no one of the same kind who does not turn his heart toward him, let alone those with the same virtue. The superior person's influence reaches the inferior, and the inferior follows the superior. This is called 'sounds of the same kind respond to each other, breath of the same kind seek each other.' Water flowing to the moist place, fire burning in the dry place, clouds following the dragon, wind following the tiger, are all due to the influence of similar nature. Therefore, when a sage arises, all things are able to look up to him. The superior person sees the virtuous below, and the people below see the sage above."

物，人也，古語云人物物論，謂人也。《易》中“利見大人”，其言則同，義則有異。如《訟》之利見大人，謂宜見大德中正之人，則其辯明，言在見前。《乾》之二五，則聖人既出，上下相見，共成其事，所利者見大人也，言在見後。本乎天者，如日月星辰。本乎地者，如蟲獸草木。陰陽各從其類，人物莫不然也。

The character "wu" in "wu wu du" actually refers to human beings. Ancient sayings such as "ren wu" and "wu lun" use the character "wu" to mean people. The phrase "li jian da ren" appears repeatedly in the Zhou Yi, but its meaning varies depending on the context. For example, in the statement "li jian da ren" from the Gou hexagram, it refers to people involved in a lawsuit who should seek out a person of great virtue and uprightness, so that right and wrong can be clearly discerned. This refers to the situation before the act of seeing. In contrast, the "li jian da ren" in the Qian hexagram's Nine in the Second and Nine in the Fifth refers to a situation where sages have already emerged, and people and the sage meet and work together to achieve great things. The benefit lies in the act of seeing itself. The phrase "ben hu tian zhe" refers to things originating from heaven, such as the sun, moon, and stars; "ben hu di zhe" refers to things originating from earth, such as insects, animals, plants, and trees. Yin and Yang each follow their own kind, and people and things are no different in this regard.

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。九居上而不當尊位，是以無民無輔，動則有悔也。潛龍勿用，下也。此以下言乾之時。勿用，以在下未可用也。見龍在田，時舍也。隨時而止也。

The Wenyan asks: "What does 'the dragon in exaltation has regret' mean?" Confucius answers: "He has a high status but no actual position, a high position but no people, and the virtuous are below but do not assist him, so any action brings regret." The upper ninth line has a yang line at the top, but it is not in a noble position, so it has neither people to govern nor virtuous helpers. Any movement brings regret. The following passage discusses the "time" of Qian. "The dragon remains hidden and should not be used" refers to being in a low position, so the time has not yet arrived. "The dragon appears in the field" refers to "resting," pausing at this step according to the situation.

終日乾乾，行事也。進德修業也。或躍在淵，自試也。隨時自用也。飛龍在天，上治也。得位而行上之治也。亢龍有悔，窮之災也。窮極而災至也。乾元用九，天下治也。用九之道，天與聖人同，得其用則天下治也。

"Always diligent in heaven's virtue, this is the way of action." The actions taken are those that enhance virtue and cultivate achievements. "Perhaps leaping from the depths, this is self-testing." With the right timing, one tries to display one's abilities. "The dragon soars in the sky, this is ruling above." Having attained the position of a ruler, one governs the world with authority. "The dragon reaches its peak, and regret follows." When one reaches the extreme, calamity comes. "Heavenly origin employs the nine, and the world is governed." The principle of 'using the nine' is consistent between heaven and the sage; by mastering the balance of firmness without being overly dominant, the world is properly governed.

潛龍勿用，陽氣潛藏。此以下言乾之義。方陽微潛藏之時，君子亦當晦隱，未可用也。見龍在田，天下文明。龍德見於地上，則天下見其文明之化也。終日乾乾，與時偕行。隨時而進也。或躍在淵，乾道乃革。離下位而升上位，上下革矣。飛龍在天，乃位乎天德。正位乎上，位當天德。亢龍有悔，與時偕極。時既極，則處時者亦極矣。

The "Wenyan" section explains each line from the perspective of "meaning." "A hidden dragon does not act; yang energy is hidden and concealed" — at a time when yang energy is weak and concealed, the gentleman should also remain hidden and not act, for the time is not yet ripe for action. "A dragon appears on the field, and the world becomes civilized" — when the virtue of the dragon is manifested on the ground, the world sees its bright and enlightening teachings. "All day long, the dragon toils diligently, moving in harmony with the times" — constantly advancing in accordance with the changing circumstances. "The dragon may leap in the abyss, and the principle of heaven brings about transformation" — leaving the lower position to ascend to the upper position, thus bringing about a change between upper and lower. "The dragon flies in the sky, occupying the position of heavenly virtue" — being properly situated in the upper position, which is in harmony with heavenly virtue. "An exalted dragon incurs regret, moving in harmony with the extreme of the times" — when the times have reached their extreme, the person in that situation also reaches the extreme.

乾元用九，乃見天則。用九之道，天之則也。天之法則謂天道也。或問：《乾》之六爻皆聖人之事乎？曰：盡其道者聖人也。得失則吉凶存焉，豈特《乾》哉？諸卦皆然也。乾元者，始而亨者也。又反覆詳說以盡其義。既始則必亨，不亨則息矣。利貞者，性情也。乾之性情也。既始而亨，非利貞其能不息乎？

"The principle of 'All Nines' in the Qian hexagram reveals the heavenly principle." The principle of 'All Nines' is precisely the rule of heaven; what is meant by the heavenly principle is the way of heaven. Someone asks: Are all the six lines of the Qian hexagram about the sage? The answer is: Those who fully realize the principle of this line are the sages. Whether one can achieve it or not determines the fortune or misfortune; how could it be that only the Qian hexagram is like this? All hexagrams are like this. The Wenyan text then elaborates repeatedly to exhaust the meaning of Qian. "Qian Yuan is the beginning and then follows the process of being harmonious." Once the process begins, it must necessarily be harmonious; if it is not harmonious, the vital energy will cease. "Beneficial uprightness is the nature and disposition." This refers to the nature of Qian: having begun and being harmonious, how could it continue to generate and sustain itself without relying on 'beneficial' and 'upright'?

乾始能以美利利天下，不言所利，大矣哉！乾始之道，能使庶類生成，天下蒙其美利，而不言所利者，蓋無所不利，非可指名也。故贊其利之大曰：“大矣哉！”大哉乾乎！剛、健，中、正，純、粹，精也。

The Wenyan says: "The Qian trigram first gives rise to the principle of benefiting all under heaven with beauty and advantage, without specifying what is beneficial, how great it is!" — The Qian trigram represents the origin of all things, enabling all beings to flourish and the whole world to benefit from its beauty and advantage. Yet it does not specify what exactly is beneficial, because it benefits everything without exception, making it impossible to list them all. Therefore, the Wenyan praises its great benefit, saying, "How great is the Qian!" It then continues, "How great is the Qian! It is strong and vigorous, upright and just, pure and refined, and refined to the highest degree."

六爻發揮，旁通情也。時乘六龍，以御天也。雲行雨施，天下平也。大哉，贊乾道之大也。以剛、健、中、正、純、粹六者，形容乾道。精謂六者之精極。以六爻發揮旁通，盡其情義。乘六爻之時以當天運，則天之功用著矣。故見雲行雨施，陰陽溥暢，天下和平之道也。

The Wenyan continuation says: "Six lines are unfolded, expressing the circumstances of the matter. The time rides on six dragons, governing the heavens. Clouds move and rain spreads, bringing peace to the world." "Great indeed" is a praise of the grandeur of the Qian (Heaven) Dao. Using the six characters of strength, vigor, center, uprightness, purity, and refinement to describe the Qian Dao, and "precision" refers to the attainment of the utmost in these six aspects. By unfolding and elaborating the six lines, the circumstances and profound meanings of the Qian Dao are fully explained. Riding on the appropriate positions of the six lines to govern the heavenly movement, the function of heaven is revealed; thus, one can see clouds moving and rain spreading, with yin and yang universally flowing, which is the principle of peace throughout the world.

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。德之成，其事可見者行也。德成而後可施於用。初方潛隱未見，其行未成。未成，未著也，是以君子弗用也。

The Wenyan says: "The superior man cultivates virtue as his conduct, which is visible day by day. 'Potency' refers to something hidden and not yet seen, and though it is being practiced, it has not yet matured. Therefore, the superior man does not employ it." After virtue is cultivated, when it is applied to specific matters and becomes visible to all, it is called "conduct." Only after virtue is cultivated can it be put into practice. The initial line is at the stage of concealment and not yet revealed, and its "conduct" has not yet taken shape. What is meant by "not yet matured" is that it is not yet prominent; therefore, the superior man does not employ it at this time.

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。聖人在下，雖已顯而未得位，則進德修業而已。學、聚、問、辨，進德也。寬居、仁行，修業也。君德已著，利見大人，而進以行之耳。進居其位者，舜、禹也。進行其道者，伊、傅也。

The Wenyan also says: "A gentleman studies to accumulate knowledge, asks questions to discern right and wrong, lives with broad-mindedness, and acts with benevolence. The Book of Changes says, 'A dragon appears in the field, advantageous to meet a great man,' which refers to the virtue of a ruler." When the sage was still in a low position, although his virtue and reputation had already become evident but he had not yet obtained the corresponding position, he could only work on cultivating his virtue and perfecting his achievements. Using study to accumulate knowledge and using inquiry to discern right and wrong is called "advancing virtue"; living with broad-mindedness and acting with benevolence is called "cultivating one's career." Since the virtue of a ruler has become evident, it is said "advantageous to meet a great man," meaning further promoting this virtue. Those who later attained the position of ruler were Shun and Yu; those who further promoted their way in the present age were Yi Yin and Fu Yue.

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。三重剛，剛之盛也。過中而居下之上，上未至於天，而下已離於田，危懼之地也。因時順處，乾乾兢惕以防危，故雖危而不至於咎。君子順時兢惕，所以能泰也。

The Wenyan says: "Nine in the Third is strong but not in the center, not above Heaven, not below the field, thus it strives diligently according to the time and remains vigilant, so although in danger, there is no blame." Nine in the Third, with a yang line in a yang position, is strong upon strong, reaching the height of strength. It has passed beyond the center of the lower trigram and is at the top of the lower trigram, not yet reaching the position of Heaven above, and already having left the position of the field below. This is a situation that causes concern. Only by following the situation and acting in accordance with reason, being diligent and cautious in preventing danger, can one be in danger without causing blame. The gentleman adapts to the situation and remains ever vigilant, which is why he can turn danger into safety.

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。四不在天，不在田而出人之上矣，危地也。疑者未決之辭。處非可必也，或進或退，唯所安耳，所以無咎也。

The Wenyan says: "Nine in the Fourth is heavy with strong yang but not in the center. It is not in the position of Heaven, not in the position of the fields, and not in the position of people, hence it is called 'or.' 'Or' means doubt, hence there is no blame." Nine in the Fourth is neither in the position of Heaven, nor in the position of the fields, and has already gone beyond the position of people, which is a dangerous place. "Doubt" refers to an undetermined state. Being in such a position, nothing can be predetermined; one may advance or retreat, but only seeks to reach a secure place, hence there is no fault.

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？大人與天地日月四時鬼神合者，合乎道也。天地者道也，鬼神者造化之跡也。聖人先於天而天同之，後於天而能順天者，合於道而已。合於道，則人與鬼神豈能違也？

The Wenyan says: "The so-called Great Person, his virtue harmonizes with heaven and earth, his radiance harmonizes with the sun and moon, his order harmonizes with the four seasons, and his fortune and misfortune harmonize with ghosts and spirits. He acts before the heavenly timing and heaven does not contradict him; he acts after the heavenly timing and still reverently follows the heavenly command. Even heaven does not contradict him, how much less would people or ghosts and spirits?" The Great Person is able to harmonize with heaven, earth, sun, moon, four seasons, and ghosts and spirits because he follows the Dao. Heaven and earth are the manifestation of the Dao, and ghosts and spirits are the traces left by the workings of creation. The sage moves ahead of heaven and heaven follows him; he moves behind heaven and still conforms to heaven's will. This is simply because he follows the Dao. If he follows the Dao, how could people or ghosts and spirits contradict him?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！極之甚為亢。至於亢者，不知進退存亡得喪之理也。聖人則知而處之，皆不失其正，故不至於亢也。

The Wenyan says: "What is meant by 'excess' is that one only knows to advance but not to retreat, only knows to preserve but not to perish, only knows to gain but not to lose. Those who do not do this, perhaps only the sages can avoid it! Those who understand the proper measure of advance and retreat, preservation and destruction, gain and loss, and remain always upright, perhaps only the sages can do so!" To reach the extreme of excess is called "excess." All those who reach this point of excess do not understand the principles of advance and retreat, preservation and destruction, gain and loss. The sages, however, understand these principles and act accordingly, never losing their uprightness, so they do not fall into excess.

《坤》：元，亨，利，牝馬之貞。坤，乾之對也。四德同，而貞體則異。乾以剛固為貞，坤則柔順而貞。牝馬柔順而健行，故取其象曰牝馬之貞。君子有攸往，君子所行柔順而利且貞，合坤德也。先迷，後得，主利。陰，從陽者也，待唱而和。陰而先陽，則為迷錯，居後乃得其常也。主利，利萬物則主於坤，生成皆地之功也。臣道亦然，君令臣行，勞於事者臣之職也。

The Hexagram Statement of the Hexagram Kūn says: "Original, prosperous, advantageous, the virtue of the female horse." Kūn is the opposite of Qian, and it possesses the four virtues just as Qian does, but the nature of "virtue" (zhēn) differs: Qian's virtue is characterized by firm strength, while Kūn's virtue is characterized by flexibility and compliance. The female horse is gentle and compliant, yet it continues to move forward constantly, so it is used as an image, referred to as "the virtue of the female horse." The Hexagram Statement also says, "The gentleman has a course of action." — The gentleman's actions are flexible and advantageous, and they conform to the virtue of Kūn. It also says, "Firstly, one is lost; afterwards, one attains benefit, and this is advantageous." — Yin follows Yang; it waits for Yang to lead and then responds. If Yin acts before Yang, it becomes confused and disorderly; only by following after is it in accordance with its proper way. The term "advantageous" refers to the fact that benefiting all things is the responsibility of Kūn: the growth and accomplishment of all things are due to the merit of the earth. The way of a minister is also like this: the sovereign issues orders, and the minister carries them out; it is the minister's duty to labor in affairs.

西南得朋，東北喪朋，安貞，吉。西南陰方，東北陽方。陰必從陽，離喪其朋類，乃能成化育之功，而有安貞之吉。得其常則安，安於常則貞，是以吉也。《彖》曰：至哉坤元！萬物資生，乃順承天。坤厚載物，德合無疆。資生之道，可謂大矣。乾既稱大，故坤稱至。至義差緩，不若大之盛也。聖人於尊卑之辨，謹嚴如此。萬物資乾以始，資坤以生，父母之道也。順承天施，以成其功，坤之厚德，持載萬物，合於乾之無疆也。

The Hexagram Statement says: "In the Southwest you gain friends, in the Northeast you lose friends. If you remain steadfast in the correct path, it is auspicious." The Southwest is the direction of yin, and the Northeast is the direction of yang. Yin must follow yang, and must be willing to leave and abandon its own kind in order to accomplish the function of nurturing all things, thus attaining auspiciousness through steadfastness in the correct path. To possess one's constant way is to be secure, and to be secure in the constant way is to be upright, hence auspicious. The Commentary on the Judgment of the Hexagram of Earth says: "How profound is the virtue of Earth! All things rely on it for their birth, and it follows and supports Heaven. Earth bears all things with its profound virtue, and its virtue is boundless." The principle by which all things are born through it can be said to be grand. Since Heaven has already used the word "great" to commend it, Earth uses the word "profound." The meaning of "profound" is somewhat gentle, unlike "great" which is more exalted. The sages distinguish between respect and subordination with such meticulousness. All things rely on Heaven for their beginning and on Earth for their growth, which is precisely the respective roles of parents. Earth follows and supports Heaven's giving, thus accomplishing its deeds; Earth's profound virtue supports all things, which harmonizes perfectly with Heaven's boundless virtue.

含弘光大，品物咸亨。牝馬地類，行地無疆；柔順利貞，君子攸行。以含、弘、光、大四者形容坤道，猶乾之剛、健、中、正、純、粹也。含，包容也。弘，寬裕也。光，昭明也。大，博厚也。有此四者，故能成承天之功，品物咸得亨遂。取牝馬為象者，以其柔順而健行，地之類也。行地無疆，謂健也。乾健坤順，坤亦健乎？曰：非健何以配乾？未有乾行而坤止也。其動也剛，不害其為柔也。柔順而利貞，乃坤德也，君子之所行也。君子之道合坤德也。

The Commentary on the Judgment continues: "Containing and embracing, radiating brightness and vastness, all things are harmonious and prosperous. The female horse belongs to the earth, moving across the earth without limit; its flexibility, smoothness, and steadfast virtue enable the gentleman to proceed." Here, the four characters "contain," "embrace," "radiate brightness," and "vastness" describe the nature of the Earthly Principle, just as the six characters "strong," "vigor," "center," "uprightness," "pure," and "refined" describe the nature of the Heaven Principle. "Contain" means inclusiveness, "embrace" means generosity, "radiate brightness" means illumination, and "vastness" means breadth and depth. Possessing these four qualities, it can accomplish the task of supporting Heaven, enabling all things to be harmonious and prosperous. The image of the female horse is chosen because it is flexible and yet capable of vigorous movement, belonging to the category of the earth; "moving across the earth without limit" refers precisely to its vigor. Someone might ask: "Heaven is vigorous, Earth is yielding; can Earth also be considered vigorous?" The answer is: Without vigor, how could it be paired with Heaven? There has never been a situation where Heaven is in motion while Earth remains still. When Earth moves, it is vigorous, but this does not contradict its fundamental yielding nature. Yielding, smooth, and upright, this is the virtue of Earth, which is also the virtue that the gentleman should practice; the way of the gentleman is precisely in harmony with the virtue of Earth.

先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。乾之用，陽之為也。坤之用，陰之為也。形而上曰天地之道，形而下曰陰陽之功。先迷後得以下，言陰道也。先唱則迷失陰道，後和則順而得其常理。西南陰方，從其類，得朋也。東北陽方，離其類，喪朋也。

The Commentary on the Judgment says: "First losing the way, then following to attain the constant. In the southwest one gains companions, thus proceeding with one's kind; in the northeast one loses companions, yet ultimately attains good fortune. The auspiciousness of maintaining sincerity arises because the earth has no boundaries." The function of Qian is the action of yang; the function of Kun is the action of yin. In terms of the ultimate reality, it is called the way of heaven and earth; in terms of the physical world, it is called the workings of yin and yang. From "first losing then gaining" onwards, it discusses the workings of yin: rushing ahead to lead causes the loss of yin's path; following afterwards in harmony leads to proceeding in accordance with the constant. The southwest is the direction of yin, following one's own kind, hence it is said "gaining companions"; the northeast is the direction of yang, departing from one's own kind, hence it is said "losing companions."

離其類而從陽，則能成生物之功，終有吉慶也。與類行者本也，從於陽者用也。陰體柔躁，故從於陽則能安貞而吉，應地道之無疆也。陰而不安貞，豈能應地之道。《彖》有三無疆，蓋不同也。“德合無疆”，天之不已也。“應地無疆”，地之無窮也。“行地無疆”，馬之健行也。

To leave one's own kind and follow the Yang, one can accomplish the function of nurturing all things and ultimately achieve auspiciousness. To follow one's own kind is the nature of Yin; to follow Yang is the function of Yin. Yin is by nature weak and restless, so only by following Yang can it remain on the correct path and gain auspiciousness, corresponding with the boundless nature of the Earth's way. If Yin cannot remain on the correct path, how could it correspond with the way of the Earth? The "Commentary on the Judgment" of the "Book of Changes" contains three instances of "wujiang" (without boundaries): "de he wujiang" refers to the ceaseless movement of Heaven, "ying di wujiang" refers to the boundless expanse of Earth, and "xing di wujiang" refers to the tireless journey of a horse.

《象》曰：地勢坤，君子以厚德載物。坤道之大猶乾也，非聖人孰能體之？地厚而其勢順傾，故取其順厚之象，而云地勢坤也。君子觀坤厚之象，以深厚之德，容載庶物。初六，履霜，堅冰至。陰爻稱六，陰之盛也。八則陽生矣，非純盛也。陰始生於下，至微也。聖人於陰之始生，以其將長，則為之戒。陰之始凝而為霜，履霜則當知陰漸盛而至堅冰矣。猶小人始雖甚微，不可使長，長則至於盛也。

The Great Image of the Earth (Kun) says: "The earth's nature is to be yielding, and the gentleman follows this by cultivating a broad and deep virtue to carry all things." The grandeur of the Earth's path is no different from that of the Heaven's path; only a sage could fully embody it. The earth is profound and its terrain is continuous and follows the natural flow, thus taking the image of being yielding and profound, which is expressed as "The earth's nature is to be yielding." The gentleman observes this profound nature of the earth and thus cultivates a deep virtue to embrace and support all things. The line statement of the first line (Initial Six) says: "Treading on frost, the firm ice comes." A yin line is called "Six" because six represents the fullness of yin; if it were "Eight," yang would already be present, and thus it would not be pure yin. Yin energy first arises at the lower position, and it is extremely weak. The sage, upon sensing the initial emergence of yin, warns in advance because it is about to grow. Yin energy first condenses into frost; once one treads on frost, one should know that yin will gradually increase until it becomes firm ice. This is like small people who, although initially very weak, must not be allowed to grow unchecked; once they do, they will reach a point where their power becomes uncontrollable.

《象》曰：履霜堅冰，陰始凝也；馴致其道，至堅冰也。陰始凝而為霜，漸盛則至於堅冰。小人雖微，長則漸至於盛，故戒於初。馴謂習，習而至於盛，習因循也。六二，直、方、大，不習無不利。二，陰位在下，故為坤之主，統言坤道中正在下，地之道也。以直方大三者形容其德用，盡地之道矣。由直、方、大，故不習而無所不利。不習謂其自然，在坤道則莫之為而為也，在聖人則從容中道也。

The Small Image Commentary says: "Walking on frost, firm ice forms, for the Yin begins to condense; gradually following the path, it becomes firm ice." Yin energy initially condenses into frost, and as it grows stronger, it becomes firm ice. Small people are currently weak, but if they grow stronger, they will gradually gain power, so one must be cautious from the beginning. "Gradually" means habituation, and if one continues in this way, it will eventually become powerful. "Habituation" also refers to following the same path without change. The line statement of the second line says: "Straight, square, great, without habituation there is no disadvantage." The second line, with a Yin line in a Yin position and in the middle of the lower trigram, is the main line of the Kun hexagram. In summary, the way of the Kun is upright and resides in the lower position, which is exactly the way of the earth. Using the three words "straight," "square," and "great" to describe its virtue and function, the way of the earth is fully explained. Because it is straight, square, and great, it does not need to be forced or practiced to be beneficial. "Without habituation" means it comes naturally. In the way of the Kun, there is no action but naturally there is achievement; in the way of the sage, there is calmness and naturally it conforms to the middle path.

直、方、大，孟子所謂至大至剛以直也。在坤體，故以方易剛，猶貞加牝馬也。言氣，則先大。大，氣之體也。於坤，則先直方，由直方而大也。直方大足以盡地道，在人識之耳。乾坤純體，以位相應。二，坤之主，故不取五應，不以君道處五也。乾則二五相應。

"The terms 'straight, square, and great' correspond to the description of 'the most vast and firm, with straightness' in Mencius' 'Gong Sun Chou Shang.' Here, since we are discussing the hexagram of Earth (Kun), the term 'firmness' is replaced with 'squareness,' just as the character 'Zhen' (uprightness) has the image of a female horse added to it. In Mencius' discussion of the vital energy, he begins with 'greatness' because 'greatness' is the essential nature of the vital energy; however, in the case of the Earth hexagram, it begins with 'straightness' and 'squareness,' which lead to 'greatness.' The three qualities of straightness, squareness, and greatness are sufficient to explain the nature of the Earth path, and the rest is for people to recognize and experience on their own. The hexagrams of Heaven (Qian) and Earth (Kun) each have six lines all of the same type, and they are only arranged according to their positions. The second line is the main line of the Earth hexagram, so here it does not take the meaning of corresponding with the fifth line, because the Earth hexagram does not place the fifth position as a ruler position; in contrast, the Heaven hexagram does have the second and fifth lines corresponding."

《象》曰：六二之動，直以方也。不習無不利，地道光也。承天而動，直以方耳，直方則大矣。直方之義，其大無窮，地道光顯，其功順成。豈習而後利哉？六三，含章可貞，或從王事，無成有終。三居下之上，得位者也。為臣之道，當含晦其章美，有善則歸之於君，乃可常而得正。上無忌惡之心，下得柔順之道也。可貞謂可貞固守之，又可以常久而無悔咎也。或從上之事，不敢當其成功，惟奉事以守其終耳。守職以終其事，臣之道也。

The Small Image Commentary says: "The movement of line six in the second is upright and square. Without practice, there is no disadvantage, for the earth's path shines brightly." The earth supports and follows the heavens, moving only upright and square. Being upright and square naturally leads to greatness. The meaning of uprightness and squareness is boundless; the earth's path thus shines brightly, and its achievements are in harmony with the way, so there is no need for forced practice to bring benefit. The line statement of line six in the third says: "Contain virtue, be firm and constant, sometimes follow the king's affairs, without taking credit for success, yet have a proper conclusion." Line six in the third is at the top of the lower trigram, and is a properly positioned line. As a subject, one should conceal one's virtue and talents, and when good deeds are done, attribute them to the sovereign. In this way, one can maintain long-term stability and follow the right path: not arousing the sovereign's suspicion or dislike, and maintaining a gentle and yielding attitude towards the people. "Can be firm and constant" means one can firmly hold to this principle, and maintain it without regret or misfortune. Sometimes one may follow the sovereign in affairs, but does not take credit for success, only carrying out the task to the end. To fulfill one's duties and complete tasks properly from beginning to end is the way of a subject.

《象》曰：含章可貞，以時發也。夫子懼人之守文而不達義也，又從而明之：言為臣處下之道，不當有其功善，必含晦其美，乃正而可常；然義所當為者，則以時而發，不有其功耳。不失其宜，乃以時也，非含藏終不為也。含而不為，不盡忠者也。

The Small Image Commentary says: "Contain virtue and be steadfast in uprightness, for it is appropriate to act at the right time." Confucius feared that people might be confined to the literal meaning and fail to understand the principles, so he further explained: the principle for a subject or someone in a lower position is not to claim the merit of good deeds as one's own, but to keep one's virtue hidden. This is both proper and enduring. However, any action that is morally right should still be carried out at the appropriate time, but without claiming the credit. What is meant by "at the right time" is to act in a proper manner, not to always conceal and never act. If one only knows concealment and does nothing, then that person is not truly loyal.

或從王事，知光大也。《象》只舉上句解義，則並及下文，他卦皆然。或從王事，而能無成有終者，是其知之光大也。唯其知之光大，故能含晦。淺暗之人有善唯恐人之不知，豈能含章也。

The Small Image Commentary says: "Following the sovereign's affairs, this indicates knowledge of great illumination." Often, the Image Commentary only cites the first part of the Line Statement, yet its meaning encompasses the following words as well. This is the general practice for other hexagrams. To follow the sovereign in his affairs yet be able to accomplish tasks without taking credit and to complete them from beginning to end shows that one's understanding is broad and enlightened. It is precisely because one's understanding is broad and enlightened that one can contain and conceal one's virtue. Those with shallow and dark understanding, upon achieving even a small good deed, are anxious to have others know about it. How could they possibly achieve "containing the brilliance" (含章)?

六四，括囊無咎，無譽。四居近五之位，而無相得之義，乃上下閉隔之時。其自處以正，危疑之地也。若晦藏其知，如括結囊口而不露，則可得無咎，不然則有害也。既晦藏，則無譽矣。

The Line Statement of the Sixth Line of the Hexagram of Earth says: "Tie up the bag, no blame, no praise." The Sixth Line is close to the position of the Ninth Line in the Fifth, yet lacks the harmonious relationship with the superior. At this time, when above and below are blocked and isolated, although it maintains a proper position, it is in a dangerous and doubtful place. If it hides its talents, like tying up the mouth of a bag so nothing comes out, it can avoid calamity; if not, it will suffer. Since it remains hidden and does not reveal itself, it naturally does not receive praise.

《象》曰：括囊無咎，慎不害也。能慎如此，則無害也。六五，黃裳元吉。坤雖臣道，五實君位，故為之戒云，黃裳元吉。黃，中色。裳，下服。守中而居下，則元吉，謂守其分也。元，大而善也。爻象唯言守中居下則元吉，不盡發其義也。黃裳既元吉，則居尊為天下大凶可知。後之人未達，則此義晦矣，不得不辨也。

The Small Image Commentary says: "The bag is drawn tight, no blame will come." If one can be cautious to this extent, one will not invite calamity. The line statement of the fifth line says: "The yellow garment brings great good fortune." Although the hexagram as a whole discusses the conduct of a minister, the position five actually represents the position of a ruler, so it is specially warned with the statement "The yellow garment brings great good fortune." Yellow is the central color among the five colors, and a garment is clothing worn on the lower body. To maintain the middle path and be content in a low position brings great good fortune, which means to abide by one's proper role. "Yuan" means great and good. The line statement and the image commentary only mention that maintaining the middle and being in a low position brings great good fortune, but they do not fully explain the underlying principle. Since "the yellow garment" is what brings great good fortune, then for a person of yin softness to hold power and act independently is a great misfortune to the world. This meaning can be inferred. Later generations failed to understand this, so this meaning was obscured, and thus it is necessary to clarify it.

五，尊位也。在他卦，六居五，或為柔順，或為文明，或為闇弱；在坤，則為居尊位。陰者臣道也，婦道也。臣居尊位，羿、莽是也，猶可言也。婦居尊位，女媧氏、武氏是也，非常之變，不可言也，故有黃裳之戒而不盡言也。或疑在《革》，湯、武之事猶盡言之，獨於此不言，何也？曰：廢興，理之常也。以陰居尊位，非常之變也。

Five is the position of honor. In other hexagrams, a yao of yin occupying the fifth position sometimes signifies flexibility, sometimes civilization, and sometimes weakness. However, in the Hexagram of Earth, it becomes a yin occupying the position of honor. Yin represents the way of a minister and the way of a woman. A minister occupying a position of honor, such as in the case of Houyi or Wang Mang, can be openly discussed; but a woman occupying a position of honor, such as in the case of Nüwa or Wu Zetian, is an unusual event, so it is not openly mentioned, and instead the warning is given through the phrase "yellow garment." Some people wonder: the Hexagram of Change mentions the events of King Tang overthrowing Jie and King Wu overthrowing Zhou, yet here it does not. Why is that? The answer is: the rise and fall of a dynasty are within the realm of normal occurrences, while a yin and flexible force occupying a position of honor is an unusual event beyond the normal course of things.

《象》曰：黃裳元吉，文在中也。黃中之文，在中不過也。內積至美而居下，故為元吉。上六，龍戰于野，其血玄黃。陰從陽者也，然盛極則抗而爭。六既極矣，復進不已，則必戰，故云戰于野。野謂進至於外也。既敵矣，必皆傷，故其血玄黃。《象》曰：龍戰于野，其道窮也。陰盛至於窮極，則必爭而傷也。

The Small Image Commentary says: "Yellow garments are originally auspicious, because the virtue is contained within and does not overflow. This is being in the center without excess. The inner accumulation of the most beautiful virtue is content to remain in a lower position, hence it is great auspiciousness." The statement of the sixth line at the top says: "The dragon fights in the wild, its blood is black and yellow." Yin originally follows Yang, but when it reaches its peak, it must contend with Yang. The sixth line at the top is already the extreme of Yin, yet it continues to advance without restraint, so it must inevitably fight, hence "fights in the wild"; "wild" indicates that it has moved outside. Since they have become adversaries, both sides must be harmed, hence the blood is black and yellow. The Small Image Commentary says: "The dragon fights in the wild, its path is exhausted." When Yin reaches its extreme, it must fight, resulting in mutual harm.

用六，利永貞。坤之用六，猶乾之用九，用陰之道也。陰道柔而難常，故用六之道，利在常永貞固。《象》曰：用六永貞，以大終也。陰既貞固不足，則不能永終。故用六之道，利在盛大於終，能大於終，乃永貞也。

The "Use of Six" in the "Kun" hexagram says: "It is advantageous to maintain uprightness over the long term." The "Use of Six" in "Kun," like the "Use of Nine" in "Qian," discusses the application of the principles of yin. Yin is soft and weak, and thus difficult to sustain. Therefore, the way of using six is advantageous in maintaining uprightness over a long period. The "Small Image Commentary" says: "The use of six to maintain uprightness leads to great completion." Yin inherently lacks the strength to maintain uprightness consistently and thus cannot persist to the end. Therefore, the way of using six is advantageous in allowing it to display grandeur at the conclusion. Only when it can achieve grandeur at the end can it be said to maintain uprightness over the long term.

《文言》曰：坤至柔而動也剛，至靜而德方。後得主而有常，含萬物而化光。坤道其順乎！承天而時行。坤道至柔，而其動則剛；坤體至靜，而其德則方。動剛故應乾不違，德方故生物有常。陰之道不唱而和，故居後為得，而主利成萬物，坤之常也。含容萬類，其功化光大也。主字下脫“利”字。坤道其順乎，承天而時行，承天之施，行不違時，贊坤道之順也。

The *Wenyan* of the *Kun* hexagram says: "Kun is extremely soft, yet when it moves, it is strong; it is extremely still, yet its virtue is square. When it comes after the master, it has regularity; it contains all things and transforms them into brightness. Is this not the way of Kun? It follows Heaven and acts in accordance with the right time." Although Kun is extremely weak, when it moves it becomes strong; although it is extremely still, its virtue is upright. Because it can be strong when it moves, it responds to the way of Qian without contradiction; because its virtue is upright, it nurtures all things in a regular way. The principle of Yin is not to take the lead but to respond, so it is appropriate to be after. To benefit and complete all things is the constant way of Kun. It includes all things, and thus its achievements and teachings become brilliant." (Note: The character "li" [benefit] is missing after the character "zhu" [master] in the phrase "hou de zhu er you chang.") "Is this not the way of Kun? It follows Heaven and acts in accordance with the right time" — to accept the gifts of Heaven and to act in accordance with the proper time, this is praising the gentle and compliant nature of Kun.