| | 文言: |
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，閑邪存其誠，善世而不伐，德博而化。《》曰：『』，君德也。」 |
| Qian: |
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 Yi, "The dragon shows himself and is in the field - it will be advantageous to see the great man." refers to a ruler's virtue.' |
| | 文言: |
大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。「時乘六龍」、以「御天」也，「雲行雨施」、天下平也。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。 |
| Qian: |
Qian, (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)! How great is (what is emblemed by) Qian!--strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite! The six lines, as explained (by the duke of Zhou), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. (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. 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. |
| | 文言: |
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「无咎」矣。 |
| Qian: |
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. |
| | 文言: |
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「无咎」。 |
| Qian: |
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. |
| | ䷁坤: |
六五：黃裳，元吉。 |
| Kun: |
The fifth SIX, divided, (shows) the yellow lower garment. There will be great good fortune. |
| | 象傳: |
黃裳元吉，文在中也。 |
| Xiang Zhuan: |
S. 'The Yellow lower-garment; - there will be great good fortune:' - this follows from that ornamental (colour's) being in the right and central place. |
| | 文言: |
君子「黃」中通理，正位居體，美在其中而暢於四支，發於事業，美之至也。 |
| Kun: |
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. |
| | ䷂屯: |
屯：元亨，利貞，勿用有攸往，利建侯。 |
| Zhun: |
Zhun (indicates that in the case which it presupposes) there will be great progress and success, and the advantage will come from being correct and firm. (But) any movement in advance should not be (lightly) undertaken. There will be advantage in appointing feudal princes. |
| | 彖傳: |
屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。 |
| Tuan Zhuan: |
In Zhun we have the strong (Qian) and the weak (Kun) commencing their intercourse, and difficulties arising. Movement in the midst of peril gives rise to 'great progress and success, (through) firm correctness.' By the action of the thunder and rain, (which are symbols of Kan and Zhen), all (between heaven and earth) is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged (even then). |
| | 象傳: |
雲，雷，屯；君子以經綸。 |
| Xiang Zhuan: |
(The trigram representing) clouds and (that representing) thunder form Zhun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof. |
| | ䷂屯: |
六三：即鹿无虞，惟入于林中，君子幾不如舍，往吝。 |
| Zhun: |
The third SIX, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it. |
| | 象傳: |
即鹿无虞，以縱禽也。君子舍之，往吝窮也。 |
| Xiang Zhuan: |
'One pursues the deer without the (guidance of the) forester:' - (he does so) in (his eagerness to) follow the game. 'The superior man gives up the chase, (knowing that) if he go forward he will regret it:' - he would be reduced to extremity. |
| | ䷃蒙: |
蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。 |
| Meng: |
Meng (indicates that in the case which it presupposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct. |
| | 彖傳: |
蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初噬告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。 |
| Tuan Zhuan: |
In Meng we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest of progress (suggested by these) give (the idea in) Meng. 'Meng indicates that there will be progress and success:' - for there is development at work in it, and its time of action is exactly what is right. 'I do not seek the youthful and inexperienced; he seeks me:' - so does will respond to will. 'When he shows (the sincerity that marks) the first recourse to divination, I instruct him:' - for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). 'A second and third application create annoyance, and I do not instruct so as to create annoyance:' - annoyance (he means) to the ignorant. (The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them); - this accomplishes the service of the sage. |
| | 象傳: |
山下出泉，蒙；君子以果行育德。 |
| Xiang Zhuan: |
(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Meng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue. |
| | ䷄需: |
需：有孚，光亨，貞吉。利涉大川。 |
| Xu: |
Xu intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream. |
| | 彖傳: |
需，須也；險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉。位乎天位，以正中也。利涉大川，往有功也。 |
| Tuan Zhuan: |
Xu denotes waiting. (The figure) shows peril in front; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved (in the dangerous defile); - it is right he should not be straitened or reduced to extremity. When it is said that, 'with the sincerity declared in Xu, there will be brilliant success, and with firmness there will be good fortune,' this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. 'It will be advantageous to go through the great stream;' - that is, going forward will be followed by meritorious achievement. |
| | 象傳: |
雲上於天，需；君子以飲食宴樂。 |
| Xiang Zhuan: |
(The trigram for) clouds ascending over that for the sky forms Xu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him). |
