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Chapter I.

1. What is called (under Khien) 'the great and originating' is (in man) the first and chief quality of goodness; what is called 'the penetrating' is the assemblage of excellences; what is called 'the advantageous' is the harmony of all that is right; and what is called 'the correct and firm' is the faculty of action.

2. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs.

3. The fact that the superior man practises these four virtues justifies the application to him of the words—'Khien represents what is great and originating, penetrating, advantageous, correct and firm.'

Chapter II.

4. What is the meaning of the words under the first NINE, (undivided), 'The dragon lies hid (in the deep);—it is not the time for active doing?' The Master said:—There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles into action; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).' This is 'the dragon lying hid.'

5. What is the meaning of the words under the second NINE, 'The dragon shows himself and is in the field;—it will be advantageous to see the great man?' The Master said:—'There he is, with the dragon's powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yî, "The dragon shows himself and is in the field;—it will be advantageous to see the great man." refers to a ruler's virtue.'

6. What is the meaning of the words under the third NINE,' The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;—the position is dangerous, but there will be no mistake?' The Master said:—'The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.'

7. What is the meaning of the words under the fourth NINE, 'He is as if he were leaping up, (but still) is in the deep;—there will be no mistake?' The Master said:—'He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;—there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.'

8, What is the meaning of the words under the fifth NINE, 'The dragon is on the wing in the sky;—it will be advantageous to see the great man?' The Master said:—'Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger:(so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:—so does everything follow its kind.'

9. What is the meaning of the words under the topmost NINE, 'The dragon exceeds the proper limits;—there will be occasion for repentance?' The Master said:—'The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent and virtue in the positions below will give him no aid;—should he move in such a case, there will be occasion for repentance.'

Chapter III.

10. 'The dragon lies hid;—it is not the time for active doing:'—the position is (too) low.

11. 'The dragon shows himself and is in the field:'—the time (requires him still) to be unemployed.

12. 'All the day active and vigilant:'—(he now) does his (proper) business.

13. 'He is as if he were leaping up, (but still) is in the deep:'—he is making trial of himself.

14. 'The dragon is on the wing in the sky:'—(the subject of the line) is on high and ruling.

15. 'The dragon exceeds the proper limit, and there will be occasion for repentance:'—when things have been carried to extremity, calamity ensues.

16. Undivided lines appear in all these representations of the great and originating power denoted by Khien:—(what follows in the Yâo tells us how) all under the sky there will be good order.

Chapter IV.

17. 'The dragon lies hid in the deep;—it is not the time for active doing:'—the energy denoted by the undivided line is laid up and hid away as in the deep.

18. 'The dragon appears in the field:'—all under heaven (begins to be) adorned and brightened.

19. 'All the day active and vigilant:'—continually, as the time passes and requires, does he act.

20. 'He is as if he were leaping up, (but still) is in the deep:'—a change is taking place in the method indicated by (this) Khien diagram.

21. 'The dragon is on the wing in the sky this shows that his place is based on his heavenly virtue.

22. 'The dragon exceeds the (proper) limit;—there will be occasion for repentance:'—the time is come to an end, and so also is his opportunity.

23. Undivided NINES appear in all these representations of the great and originating power denoted by Khien:—and (from what follows in the Yâo) we see the model (of action) afforded by heaven.

Chapter V.

24. The 'greatness' and 'originating' represented by Khien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development.

25. 'The advantageousness and the correctness and firmness' refer to its nature and feelings (as seen in all the resulting things).

26. Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)!

27. How great is (what is emblemed by) Khien!—strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!

28. The six lines, as explained (by the duke of Kâu), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited.

29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.

Chapter VI.

30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, 'lying hid,' requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.

31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yî says, 'The dragon appears in the field:—it will be advantageous to meet with the great man,' has reference to the virtuous qualities of a ruler (as thus described).

32. In the third NINE, there is a twofold symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and. though (the position be) perilous, there will be no mistake.

33. In the fourth NINE, there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what. should be his movements, and so will give no occasion for blame.

34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four sea-sons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!

35. The force of that phrase—'exceeding the proper limits'—indicates the knowing to advance but not to retire; to maintain but not to let perish to get but not to lose.

36. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!

Chapter I.

1. (What is indicated by) Khwăn is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form.

2. 'By following, it obtains its (proper) lord,' and pursues its regular (course).

3. It contains all things in itself, and its transforming (power) is glorious.

4. Yes, what docility marks the way of Khwăn! It receives the influences of heaven, and acts at the proper time.

Chapter II.

5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,—through the absence of early discrimination. The words of the Yî, 'He treads on the hoar-frost; the strong ice will come (by and by),' show the natural (issue and growth of things).

6. 'Straight' indicates the correctness (of the internal principle), and 'square,' the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. 'Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:'—this shows how (such a one) has no doubts as to what he does.

7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. 'If he engage with them in the service of the king, and be successful, he will not claim that success for himself:'—this is the way of the earth, of a wife, of a minister. The way of the earth is-'not to claim the merit of achievement,' but on behalf (of heaven) to bring things to their proper issue.

8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yî, 'A sack tied up:—there will be no ground for blame or for praise,' are in reality a lesson of caution.

9. The superior man (emblemed here) by the yellow' and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:—this is the perfection of excellence.

10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be 'a contest.' As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term 'dragons.' But still the (subject of neither line) can leave his class, and hence we have 'the blood' mentioned. The mention of that as being (both) 'azure and yellow' indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.

乾 – Qian

《文言》曰：「元者，善之长也，亨者，嘉之会也，利者，义之和也，贞者，事之干也。
君子体仁，足以长人；嘉会，足以合礼；
利物，足以和义；
贞固，足以干事。
君子行此四者，故曰：乾：元亨利贞。」

初九曰：「潜龙勿用。」
何谓也？子曰：「龙德而隐者也。
不易乎世，不成乎名；遯世而无闷，不见是而无闷；乐则行之，忧则违之；确乎其不可拔，乾龙也。」

九二曰：「见龙在田，利见大人。」
何谓也？子曰：「龙德而正中者也。
庸言之信，庸行之谨，闲邪存其诚，善世而不伐，德博而化。
易曰：「见龙在田，利见大人。」
{君德也。」

九三曰：「君子终日乾乾，夕惕若，厉无咎。」
何谓也？子曰： 「君子进德修业，忠信，所以进德也。
修辞立其诚，所以居业也。
知至至之，可与几也。
知终终之，可与存义也。
是故，居上位而不骄，在下位而不忧。
故乾乾，因其时而惕，虽危而无咎矣。」

九四曰：「或跃在渊，无咎。」
何谓也？子曰：「上下无常，非为邪也。
进退无恒，非离群也。
君子进德修业，欲及时也，故无咎。」

九五曰：「飞龙在天，利见大人。」
何谓也？子曰：「同声相应，同气相求；水流湿，火就燥；云从龙，风从虎。
圣人作，而万物覩，本乎天者亲上，本乎地者亲下，则各从其类也。

上九曰：「亢龙有悔。」
何谓也？子曰： 「贵而无位，高而无民，贤人在下而无辅，是以动而有悔也。」

「乾龙勿用」，下也。
见龙在田，时舍也。
终日乾乾，行事也。
或跃在渊，自试也。
飞龙在天，上治也。
亢龙有悔，穷之灾也。
乾元用九，天下治也。

「乾龙勿用」，阳气潜藏。
见龙在田，天下文明。
终日乾乾，与时偕行。
或跃在渊，乾道乃革。
飞龙在天，乃位乎天德。
亢龙有悔，与时偕极。
乾元用九，乃见天则。

《乾》「元」者，始而亨者也。
「利贞」者，性情也。
乾始能以美利利天下，不言所利。
大矣哉！

大哉乾乎！刚健中正，纯粹精也。
六爻发挥，旁通情也。
「时乘六龙」，以「御天」也。
「云行雨施」，天下平也。
君子以成德为行，日可见之行也。
「潜」之为言也，隐而未见，行而未成，是以君子「弗用」也。

君子学以聚之，问以辩之，宽以居之，仁以行之。
《易》曰：「见龙在田，利见大人。」
君德也。

九三，重刚而不中，上不在天，下不在田。
故「乾乾」，因其时而「惕」，虽危「无咎」矣。

九四，重刚而不中，上不在天，下不在田，中不在人，故「或」之。
或之者，疑之也，故「无咎」。

夫「大人」者，与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。
先天下而天弗违，后天而奉天时。
天且弗违，而况於人乎？
况於鬼神乎？

「亢」之为言也，知进而不知退，知存而不知亡，知得而不知丧。
其唯圣人乎！
知进退存亡，而不失其正者，其为圣人乎！

坤 – Kun

《文言》曰：《坤》至柔，而动也刚，至静而德方，后得主而有常，含万物而化光。 坤其道顺乎？
承天而时行。

积善之家，必有馀庆；积不善之家，必有馀殃。
臣弑其君，子弑其父，非一朝一夕之故，其所由来者渐矣，由辩之不早辩也。
《易》曰：「履霜坚冰至。」
盖言顺也。

「直」其正也，「方」其义也。
君子敬以直内，义以方外，敬义立，而德不孤。
「直，方，大，不习无不利」；则不疑其所行也。

阴虽有美，「含」之；以从王事，弗敢成也。
地道也，妻道也，臣道也。
地道「无成」，而代「有终」也。
天地变化，草木蕃； 天地闭，贤人隐。
《易》曰：「括囊；无咎，无誉。」
盖言谨也。

君子「黃」中通理，正位居体，美在其中，而畅於四支，发於事业，美之「龍」至也。

阴疑於阳，必战。为其嫌於无阳也，故称龙焉。
犹未离其类也，故称「血」焉。
夫「玄黃」者，天地之杂也，天玄而地黄。