09/02)1. 乾 Ch'ien / The Creative

[논둑길맨발로]

周易本義［宋．朱熹撰］

1. 乾卦

由 Jack 在 2011, 四月 15 - 21:05 發表

周易上經

周，代名也。易，書名也。其卦本伏羲所畫，有交易、變易之義，故謂之易。其辭則文王、周公所繫，故繫之周。以其簡袠重大，故分為上下兩篇。《經》則伏羲之畫，文王、周公之辭也。並孔子所作之《傳》十篇，凡十二篇。中間頗為諸儒所亂。近世晁氏始正其失，而未能盡合古文。呂氏又更定著為《經》二卷、《傳》十卷，乃複孔氏之舊云。

　乾卦 　乾下乾上

乾：元亨利貞。

乾，渠焉反。六畫者，伏羲所畫之卦也。「—」者，奇也，陽之數也。乾者，健也，陽之 性也。本注乾字，三畫卦之名也。下者，內卦也；上者，外卦也。經文乾字，六畫卦之名也。伏羲仰觀俯察，見陰陽有奇耦之數，故畫一奇以象陽，畫一耦以象陰。見一陰一陽有各生一陰一陽之象，故自下而上，再倍而三， 以成八卦。見陽之性健，而其成形之大者為天，故三奇之卦，名之曰乾，而擬之於天也。

三畫已具，八卦已成， 則又三倍其畫，以成六畫，而於八卦之上，各加八卦，以成六十四卦也。此卦六畫皆奇，上下皆乾，則陽之純而健之至也。故乾之名，天之象，皆不易焉。

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

初九，潛龍勿用。

潛，捷言反。初九者，卦下陽爻之名。凡畫卦者，自下而上，故以下爻為初。陽數 九為老，七為少，老變而少不變，故謂陽爻為九。潛龍勿用，周公所繫之辭，以斷一爻之吉凶，所謂《爻辭》者也。

潛，藏也。龍，陽物也。初陽在下，未可施用，故其象為潛龍。其占日勿用。凡遇乾而此爻變者，當觀此象，而 玩其占也。餘爻放此。

九二，見龍在田，利見大人。

「見龍」之見，賢遍反。卦內「見龍」並同。二，謂自下而上，第二爻也。 後放此。九二，剛健中正，出潛離隱，澤及於物，物所利見，故其象為見龍在田，其占為利見大人。九二雖未得 位，而大人之德已著，常人不足以當之，故值此爻之變者，但為利見此人而已。蓋亦謂在下之大人也。此以爻 與占者相為主賓，自為一例。若有見龍之德，則為利見九五在上之大人矣。

九三，君子終日乾乾，夕惕若，厲无咎。

九，陽爻。三，陽位。重剛不中，居下之上，乃危地也。然性 體剛健，有能乾乾惕厲之象，故其占如此。君子，指占者而言。言能憂懼如是，則雖處危地而无咎也。

九四，或躍在淵，无咎。

躍，羊灼反。或者，疑而未定之辭。躍者，无所緣而絕於地，特未飛爾。淵 者，上空下洞，深昧不測之所。龍之在是，若下於田，或躍而起，則向乎天矣。九陽四陰，居上之下，改革之際， 進退未定之時也。故其象如此，其占能隨時進退，則无咎也。

九五，飛龍在天，利見大人。

剛健中正以居尊位，如以聖人之德，居聖人之位。故其象如此，而占法 與九二同，特所利見者在上之大人爾。若有其位，則為利見九二在下之大人也。

上九，亢龍有悔。

亢，苦浪反。上者，最上一爻之名。亢者，過於上而不能下之意也。陽極於上，動 必有悔，故其象占如此。

用九，見群龍无首，吉。

用九，言凡筮得陽爻者，皆用九而不用七。蓋諸卦百九十二陽爻之通例也。 以此卦純陽而居首，故於此發之，而聖人因繫之辭，使遇此卦而六爻皆變者，即此占之。蓋六陽皆變，剛而能 柔，吉之道也，故為「群龍无首」之象，而其占為如是則吉也。《春秋傳》曰：「乾之坤，曰：見群龍无首， 吉。」蓋即純坤卦辭「牝馬之貞，先迷後得，東北喪朋」之意。

《彖》曰：大哉乾元，萬物資始，乃統天。

彖，吐亂反。彖，即文王所繫之辭。傳者，孔子所以釋經 之辭也。後凡言傳者，放此。此專以天道明乾義，又析「元亨利貞」為四德以發明之。而此一節，首釋元義也。

大哉，歎辭。元，大也，始也。乾元，天德之大始。故萬物之生，皆資之以為始也。又為四德之首，而貫乎天德之始終，故曰統天。

雲行雨施，品物流形。

施，始豉反。卦內同。此釋《乾》之「亨」也。

大明終始， 六位時成，時乘六龍以禦天。

始，即元也。終，謂貞也。不終則无始，不貞則无以為元也。此言聖人大明 乾道之終始，則見卦之六位各以時成，而乘此六陽以行天道，是乃聖人之元亨也。

乾道變化，各正性命，保合太和，乃利貞。

變者，化之漸。化者，變之成。物所受為性，天所賦為命。太和，陰陽會合沖和之氣也。 各正者，得於有生之初。保合者，全於已生之後。此言乾道變化，无所不利，而萬物各得其性命以自全，以釋利貞之義也。

首出庶物，萬國咸寧。

 聖人在上，高出於物，猶乾道之變化也。萬國各得其所而咸寧，猶萬物 之各正性命而保合太和也。此言聖人之利貞也，蓋嘗統而論之。

元者物之始生，亨者物之暢茂，利則向於 實也，貞則實之成也。實之既成，則其根蒂脫落，可復種而生矣，此四德之所以循環而无端也。然而四者之間， 生氣流行，初无間斷，此元之所以包四德而統天也。其以聖人而言，則孔子之意，蓋以此卦為聖人得天位，行天道，而致太平之占也。

雖其文義有非文王之舊者，然讀者各以其意求之，則並行而不悖也。《坤》卦放此。

《象》曰：天行健，君子以自強不息。

象者，卦之上下兩象，及兩象之六爻，周公所繫之辭也。天，乾卦之象也。凡重卦皆取重義，此獨不然者，天一而已。但言天行，則見其一日一周，而明日又一周。若重 複之象，非至健不能也。君子法之，不以人欲害其天德之剛，則自彊而不息矣。

潛龍勿用，陽在下也。

陽，謂九。下，謂潛。

見龍在田，德施普也。終日乾乾，反復道也。

複，芳服反。本亦作覆。反復，重複踐行之意。

或躍在淵，進无咎也。

可以進而不必進也。

飛龍在天，大人造也。

造，徂早反。造，猶作也。

亢龍有悔，盈不可久也。

用九，天德不可為首也。

言陽剛不可為物先，故六陽皆變而吉。天行以下，先儒謂之《大象》。潛龍以下，先儒謂之《小 象》。後放此。

《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。

長，丁丈反。 下「長人」同。幹，古旦反。此篇申《彖傳》、《象傳》之意，以盡《乾》、《坤》二卦之蘊，而餘卦之說，因可以例推云。元者，生物之始，天地之德，莫先於此，故於時為春，於人則為仁，而眾善之長也。亨者，生物之通，物至於此，莫不嘉美，故 於時為夏，於人則為禮，而眾美之會也。利者，生物之遂，物各得宜，不相妨害，故於時為秋，於人則為義，而得其分之和。貞者，生物之成。實理具備，隨在各足，故於時為冬，於人則為智，而為眾事之幹。 幹，木之身而枝葉所依以立者也。

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。

以仁為體，則无一物不在所愛之中，故足以長人。嘉其所會，則无不合禮。使物各得其所利，則義无不和。貞固者，知正之所在而固守之，所謂知而弗去者也，故足以為事之幹。

君子行此四德者，故曰乾： 元、亨、利、貞。

非君子之至健，无以行此，故曰乾：元、亨、利、貞。此第一節，申《彖傳》之意，與《春秋傳》所載穆姜之言不異，疑古者已有此語。穆姜稱之，而夫子亦有取焉，故下文別以「子曰」表孔子之辭。蓋傳者欲以明此章之為古語也。

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，遯世无悶，不見是而无悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。」

樂，音洛。確，苦學反。龍德，聖人之德 也，在下故隱。易，謂變其所守。大抵《乾》卦六爻，《文言》皆以聖人明之，有隱顯而无淺深也。

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。《易》曰『見龍在田，利見大人』，君德也。」

行，下孟反。邪，似嗟 反。正中，不潛而未躍之時也。常言亦信，常行亦謹，盛德之至也。閑邪存其誠，无斁亦保之意。言君德也 者，釋大人之為九二也。

九三曰「君子終日乾乾，夕惕若，厲无咎」，何謂也？子曰：「君子進德脩業。忠信，所以進德 也。脩辭立其誠，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，无咎矣。」

幾，音機。忠信，主於心者，无一念之不 誠也。脩辭見於事者，无一言之不實也。雖有忠信之心，然非脩辭立誠，則无以居之。知至至之，進德之事，知 終終之，居業之事，所以終日乾乾而夕猶惕若者，以此故也。可上可下，不驕不憂，所謂无咎也。

九四曰「或躍在淵，无咎」，何謂也？子曰：「上下无常，非為邪也；進退无恒，非離群也。君 子進德脩業，欲及時也，故无咎。」

離，去聲。內卦以德學言，外卦以時位言。進德脩業，九三備矣。此 則欲其及時而進也。

九五曰「飛龍在天，利見大人」，何謂也？子曰：「同聲相應，同氣相求。水流濕，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。」

應，去聲。作， 起也。物，猶人也。覩，釋利見之意也。本乎天者，謂動物，本乎地者，謂植物。物各從其類。聖人，人類之首 也。故興起於上，則人皆見之。

上九曰「亢龍有悔」，何謂也？子曰：「貴而无位，高而无民，賢人在下位而无輔，是人而有悔也。」

賢人在下位，謂九五以下。无輔，以上九過高志滿，不來輔助之也。此第二節，申《象傳》之意。

潛龍勿用，下也。見龍在田，時舍也。

舍，音捨。言未為時用也。

終日乾乾，行事也。

或躍在淵，自試也。

未遽有為，姑試其可。

飛龍在天，上治也。

治，平聲。居上以治下。

亢龍有悔，窮之災也。

乾元用九，天下治也。

治，去聲。言乾元用九，見與他卦不同。君道剛而能柔， 天下无不治矣。此第三節，再申前意。

潛龍勿用，陽氣潛藏。

見龍在田，天下文明。

雖不在上位，然天下已被其化。

終日乾 乾，與時偕行。

時，當然也。

或躍在淵，乾道乃革。

離下而上，變革之時。

飛龍在天，乃位乎天德。

天德，即天位也。蓋唯有是德，乃宜居是位，故以名之。

亢龍有悔，與時偕極。

乾元用九，乃見天則。

剛而能柔，天之法也。此第四節，又申前意。

乾元者，始而亨者也。

始則必亨，理勢然也。

利貞者，性情也。

收斂歸藏，乃見性情之實。

乾始能以美利利天下，不言所利，大矣哉。

始者，元而亨也。利天下者，利也。不言所利者，貞也。或 曰：坤利牝馬，則言所利矣。

大哉乾乎，剛健中正，純粹精也。

剛以體言，健兼用言。中者，其行无過不 及。正者，其立不偏。四者，乾之德也。純者，不雜於陰柔。粹者，不雜於邪惡。蓋剛健中正之至極。而精者，又 純粹之至極也。或疑乾剛无柔，不得言中正者，不然也。天地之間，本一氣之流行，而有動靜爾。以其流行 之統體而言，則但謂之乾而无所不包矣；以其動靜分之，然後有陰陽剛柔之別也。

六爻發揮，旁通情也。

旁通，猶言曲盡。

時乘六龍，以禦天也。雲行雨施，天下平也。

言聖人時乘六龍以禦天，則如天之雲行雨 施而天下平也。此第五節，復申首章之意。

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。

行，並去聲。未見之見，音現。成德，已成之德也。初九固成德，但其行未可見爾。

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。

蓋由四者以成大人之德。再言君德，以深明九二之為大人也。

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。

重，平聲。下同。 重剛，謂陽爻陽位。

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。

九 四非重剛，重字疑衍。在人，謂三。或者，隨時而未定也。

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？

夫，音扶。先、後，並去聲。大人，即釋爻辭 所利見之大人也。有是德而當其位，乃可以當之。人與天地鬼神，本无二理，特蔽於有我之私，是以梏於形體 而不能相通。大人无私，爾為體，曾何彼此先後之可言哉？先天不違，謂意之所為，默與道契。後天、奉天， 謂知理如是，奉而行之。回紇謂郭子儀曰：「卜者言，此行當見一大人而還。」其占蓋與此合。若子儀者，雖未及 乎夫子之所論，然其至公无我，亦可謂當時之大人矣。

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。

喪，去聲。所人而有悔也。

其唯聖人乎。知進退存亡，而不失其正者，其唯聖人乎。

知其理勢如是，而處之爾，則不至於有悔 矣，固非計私以避害者也。再言其唯聖人乎，始若設問，而卒自應之也。此第六節，復申第二、第三、第四節 之意。

易程傳（伊川易傳）

1. 乾卦

由 Jack 在 2011, 九月 23 - 22:10 發表

版本狀態: 

已完成校對

　 閱讀古書, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

---

欽定四庫全書

周易上經卷一

宋程子　撰

　乾　乾下乾上

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，健而无息之謂乾。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。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。

初九，潛龍勿用。

下爻為初。九，陽數之盛，故以名陽爻。理无形也，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。

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，而仁德相應。

九三，君子終日乾乾，夕惕若，厲，无咎。

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，則雖處危地而无咎。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。

九四，或躍在淵，无咎。

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，无不時也。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。

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无過，則不至於悔也。

用九，見群龍无首，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，无為首則吉也。以剛為天下先，凶之道也。

《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，時乘六龍以禦天。

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，讚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。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。以禦天，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。乾道首出庶物而萬彙亨，君道尊臨天位而四海從。王者體天之道，則萬國咸寧也。

《象》曰：天行健，君子以自彊不息。

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。君子以自彊不息，法天行之健也。

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，必爾也。

或躍在淵，進无咎也。

量可而進，適其時則无咎也。

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。

《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。

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，貞者幹事之用也。

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？

貞固足以幹事。

貞固所以能幹事也。 

君子行此四德者，故曰：｢乾，元亨利貞。｣

行此四德，乃合於乾也。

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，遯世无悶，不見是而无悶，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。

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。《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。既處无過之地，則唯在閑邪。邪既閑，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。

九三曰君子終日乾乾，夕惕若，厲，无咎，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，雖危无咎矣。

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。擇言篤誌，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，故知處上下之道而无驕憂，不懈而知懼，雖在危地而无咎也。

九四曰或躍在淵，无咎，何謂也？子曰：上下无常，非為邪也。進退无恒，非離群也。君子進德修業，欲及時也，故无咎。

或躍或處，上下无常；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，不可恒也，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。

九五曰飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流濕，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。

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。流濕就燥，從龍從虎，皆以氣類，故聖人作而萬物皆覩。上既見下，下亦見上。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。

上九曰亢龍有悔，何謂也？子曰：貴而无位，高而无民，賢人在下位而无輔，是人而有悔也。

九居上而不當尊位，是以无民无輔，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。

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。

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。

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？

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，蓋无所不利，非可指名也。故讚其利之大曰：大矣哉！

大哉乾乎！剛健中正，純粹精也。

六爻發揮，旁通情也。時乘六龍，以禦天也。雲行雨施，天下平也。

大哉，讚乾道之大也。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。

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。

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。

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。

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。

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。

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，所以无咎也。

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，鬼神者造化之迹也。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？

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。

 王弼周易注全文

1. 乾卦

由 Jack 在 2011, 四月 17 - 19:10 發表

版本狀態: 

已完成校對

　 乾卦 　乾下乾上

乾，元亨利貞。 初九，潛龍勿用。

【注】文言備矣。

九二，見龍在田，利見大人。

【注】出潛離隱，故曰「見龍」；處於地上，故曰「在田」。德施周普，居中不偏，雖非君位，君之德也。初則不彰，三則乾乾，四則或躍，上則過亢。利見大人，唯二、五焉。

九三，君子終日乾乾，夕惕若厲，无咎。

【注】處下體之極，居上體之下，在不中之位，履重剛之險。上不在天，未可以安其尊也。下不在田，未可以寧其居也。純修下道，則居上之德廢；純修上道，則處下之禮曠。故終日乾乾，至於夕惕猶若厲也。居上不驕，在下不憂，因時而惕，不失其幾，雖危而勞，可以无咎。處下卦之極，愈於上九之亢，故竭知力而後免於咎也。乾三以處下卦之上，故免亢龍之悔。坤三以處下卦之上，故免龍戰之災。

九四，或躍在淵，无咎。

【注】去下體之極，居上體之下，乾道革之時也。上不在天，下不在田，中不在人，履重剛之險，而无定位所處，斯誠進退无常之時也。近乎尊位，欲進其道，迫乎在下，非躍所及。欲靜其居，居非所安，持疑猶豫，未敢決志。用心存公，進不在私，疑以為慮，不謬於果，故无咎也。

九五，飛龍在天，利見大人。

【注】不行不躍而在乎天，非飛而何？故曰飛龍也。龍德在天，則大人之路亨也。夫位以德興，德以位敘，以至德而處盛位，萬物之覩，不亦宜乎！

上九，亢龍有悔。

用九，見群龍无首，吉。

【注】九，天之德也。能用天德，乃見群龍之義焉。夫以剛健而居人之首，則物之所不與也。以柔順而為不正，則佞邪之道也。故乾吉在无首，坤利在永貞。

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。

【注】天也者，形之名也。健也者，用形者也。夫形也者，物之累也。有天之形而能永保无虧，為物之首，統之者豈非至健哉！大明乎終始之道，故六位不失其時而成，升降无常，隨時而用，處則乘潛龍，出則乘飛龍，故曰「時乘六龍」也。乘變化御大器，靜專動直，不失太和，豈非正性命之情者邪！

保合大和，乃利貞。

【注】不和而剛暴。

首出庶物，萬國咸寧。

【注】萬國所以寧，各以有君也。

象曰：天行健，君子以自強不息。 潛龍勿用，陽在下也。 見龍在田，德施普也。 終日乾乾，反復道也。

【注】以上言之則不驕，以下言之則不憂，反覆皆道也。

或躍在淵，進，无咎也。 飛龍在天，大人造也。 亢龍有悔，盈不可久也。 用九，天德，不可為首也。

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。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。

初九曰：「潛龍勿用」何謂也？子曰：「龍德而隱者也。不易乎世。

【注】不為世俗所移易也。

不成乎名，遯世无悶，不見是而无悶。樂則行之，憂則違之，確乎其不可拔，潛龍也。」

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。易曰：『見龍在田，利見大人。』君德也。」

九三曰：「君子終日乾乾，夕惕若厲，无咎。」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。

【注】處一體之極，是至也。居一卦之盡，是終也。處事之至而不犯咎，知至者也。故可與成務矣。處終而能全其終，知終者也。夫進物之速者，義不若利，存物之終者，利不及義。故靡不有初，鮮克有終。夫可與存義者，其唯知終者乎。

是故居上位而不驕，在下位而不憂。

【注】居下體之上，在上體之下，明夫終敝，故不驕也；知夫至至，故不憂也。

故乾乾因其時而惕，雖危无咎矣。

【注】惕，怵惕之謂也。處事之極，失時則廢，懈怠則曠。故因其時而惕，雖危无咎。

九四曰：「或躍在淵，无咎。」何謂也？子曰：「上下无常，非為邪也；進退无恒，非離群也。君子進德修業，欲及時也，故无咎。」

九五曰：「飛龍在天，利見大人。」何謂也？子曰：「同聲相應，同氣相求；水流濕、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。」

上九曰：「亢龍有悔」何謂也？子曰：「貴而无位，高而无民。

【注】下无陰也。

賢人在下位而无輔，

【注】賢人雖在下而當位，不為之助。

是人而有悔也。」

【注】處上卦之極而不當位，故盡陳其闕也。獨立而動物莫之與矣。《乾．文言》首不論乾而先說元，下乃曰乾，何也？夫乾者統行四事者也。君子以自強不息，行此四者，故首不論乾而下曰「乾，元亨利貞」。餘爻皆說龍，至於九三獨以君子為目，何也？夫易者象也。象之所生，生於義也。有斯義，然後明之以其物，故以龍敘乾，以馬敘坤，隨其事義而取象焉。是故初九、九二，龍德皆應其義，故可論龍以明之也。至於九三「乾乾夕惕」，非龍德也，明以君子當其象矣。統而舉之，乾體皆龍，別而敘之，各隨其義。

潛龍勿用，下也。見龍在田，時舍也。 終日乾乾，行事也。 或躍在淵，自試也。 飛龍在天，上治也。 亢龍有悔，窮之災也。 乾元用九，天下治也。

【注】此一章全以人事明之也。九，陽也。陽，剛直之物也。夫能全用剛直，放遠善柔，非天下至理，未之能也。故乾元用九，則天下治也。夫識物之動，則其所以然之理，皆可知也。龍之為德，不為妄者也。潛而勿用，何乎？必窮處於下也。見而在田，必以時之通舍也。以爻為人，以位為時，人不妄動，則時皆可知也。文王明夷，則主可知矣。仲尼旅人，則國可知矣。

潛龍勿用，陽氣潛藏。 見龍在田，天下文明。 終日乾乾，與時偕行。

【注】與天時俱不息。

或躍在淵，乾道乃革。 飛龍在天，乃位乎天德。 亢龍有悔，與時偕極。

【注】與時運俱終極。

乾元用九，乃見天則。

【注】此一章全說天氣以明之也。九，剛直之物，唯乾體能用之，用純剛以觀天，天則可見矣。

乾元者，始而亨者也。利貞者，性情也。

【注】不為乾元，何能通物之始？不性其情，何能久行其正？是故始而亨者，必乾元也；利而正者，必性情也。

乾，始能以美利利天下，不言所利，大矣哉！大哉乾乎！剛健中正，純綷精也。六爻發揮，旁通情也。時乘六龍，以禦天也。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。

君子，學以聚之、問以辯之、

【注】以君德而處下體，資納於物者也。

寬以居之、仁以行之。易曰：「見龍在田，利見大人。」君德也。

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。

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。

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？

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！

The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi, translated by Richard John Lynn,

1. Ch'ien / The Creative

-----

----- above Ch'ien The Creative, Heaven

-----

-----

----- below Ch'ien The Creative, Heaven

-----

The Judgement

The Creative works sublime success,

Furthering through perseverance.

The Image

The movement of heaven is full of power.

Thus the superior man makes himself strong and untiring.

The Lines

Nine at the beginning means:

Hidden dragon. Do not act.

Nine in the second place means:

Dragon appearing in the field.

It furthers one to see the great man.

Nine in the third place means:

All day long the superior man is creatively active.

At nightfall his mind is still beset with cares.

Danger. No blame.

Nine in the fourth place means:

Wavering flight over the depths.

No blame.

() Nine in the fifth place means:

Flying dragon in the heavens.

It furthers one to see the great man.

Nine at the top means:

Arrogant dragon will have cause to repent.

When all the lines are nines, it means:

There appears a flight of dragons without heads.

Good fortune.

James Legge

《䷀乾 - Qian》

English translation: James Legge [?]

Books referencing 《䷀乾》 Library Resources

1  Jump to dictionary Show parallel passages	䷀乾:	乾：元亨，利貞。
	Qian:	Qian (represents) what is great and originating, penetrating, advantageous, correct and firm.
Jump to dictionary Show parallel passages	彖傳:	大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明始終，六位時成，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寧。
	Tuan Zhuan:	Vast is the 'great and originating (power)' indicated by Qian! All things owe to it their beginning: - it contains all the meaning belonging to (the name) heaven. The clouds move and the rain is distributed; the various things appear in their developed forms. (The sages) grandly understand (the connexion between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. The method of Qian is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven); and (thereafter the conditions of) great harmony are preserved in union. The result is 'what is advantageous, and correct and firm. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose.
Jump to dictionary Show parallel passages	象傳:	天行健，君子以自強不息。
	Xiang Zhuan:	Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
2  Jump to dictionary Show parallel passages	䷀乾:	初九：潛龍，勿用。
	Qian:	In the first (or lowest) NINE, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing.
Jump to dictionary Show parallel passages	象傳:	潛龍勿用，陽在下也。
	Xiang Zhuan:	'The dragon lies hid in the deep; - it is not the time for active doing:' - (this appears from) the strong and undivided line's being in the lowest place.
3  Jump to dictionary Show parallel passages	䷀乾:	九二：見龍在田，利見大人。
	Qian:	In the second NINE, undivided, (we see its subject as) the dragon appearing in the field. It will be advantageous to meet with the great man.
Jump to dictionary Show parallel passages	象傳:	見龍在田，德施普也。
	Xiang Zhuan:	'The dragon appears in the field:' - the diffusion of virtuous influence has been wide.
4  Jump to dictionary Show parallel passages	䷀乾:	九三：君子終日乾乾，夕惕若，厲，无咎。
	Qian:	In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake.
Jump to dictionary Show parallel passages	象傳:	終日乾乾，反復道也。
	Xiang Zhuan:	'Active and vigilant all the day:' - (this refers to) the treading of the (proper) path over and over again.
5  Jump to dictionary Show parallel passages Related discussion	䷀乾:	九四：或躍在淵，无咎。
	Qian:	In the fourth NINE, undivided, (we see its subject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake.
Jump to dictionary Show parallel passages	象傳:	或躍在淵，進无咎也。
	Xiang Zhuan:	'He seems to be leaping up, but is still in the deep:' - if he advance, there will be no error.
6  Jump to dictionary Show parallel passages	䷀乾:	九五：飛龍在天，利見大人。
	Qian:	In the fifth NINE, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man.
Jump to dictionary Show parallel passages	象傳:	飛龍在天，大人造也。
	Xiang Zhuan:	'The dragon is on the wing in the sky:' - the great man rouses himself to his work.
7  Jump to dictionary Show parallel passages	䷀乾:	上九：亢龍有悔。
	Qian:	In the sixth (or topmost) NINE, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance.
Jump to dictionary Show parallel passages	象傳:	亢龍有悔，盈不可久也。
	Xiang Zhuan:	'The dragon exceeds the proper limits; - there will be occasion for repentance:' - a state of fulness, that is, should not be indulged in long.
8  Jump to dictionary Show parallel passages	䷀乾:	用九：見群龍无首，吉。
	Qian:	(The lines of this hexagram are all strong and undivided, as appears from) the use of the number NINE. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune.
Jump to dictionary	象傳:	用九，天德不可為首也。
	Xiang Zhuan:	'The same NINE (undivided) is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.
9  Jump to dictionary Show parallel passages	文言:	《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。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」。
	Qian:	What is called (under Qian) '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. 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. The fact that the superior man practises these four virtues justifies the application to him of the words - 'Qian represents what is great and originating, penetrating, advantageous, correct and firm.'
10  Jump to dictionary Show parallel passages	文言:	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，遯世无悶，不見是而无悶。樂則行之，憂則違之，確乎其不可拔，潛龍也。」
	Qian:	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.'
11  Jump to dictionary Show parallel passages	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。《易》曰：『見龍在田，利見大人』，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.'
12  Jump to dictionary Show parallel passages	文言:	九三曰：「君子終日乾乾、夕惕若、厲、无咎」。何謂也？子曰：「君子進德脩業，忠信，所以進德也，脩辭立其誠，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，雖危无咎矣。」
	Qian:	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.'
13  Jump to dictionary Show parallel passages	文言:	九四曰：「或躍在淵，无咎。」何謂也？子曰：「上下无常，非為邪也。進退无恆，非離群也。君子進德脩業，欲及時也，故无咎。」
	Qian:	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.'
14  Jump to dictionary Show parallel passages	文言:	九五曰：「飛龍在天，利見大人」。何謂也？子曰：「同聲相應，同氣相求。水流濕，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。」
	Qian:	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.'
15  Jump to dictionary Show parallel passages	文言:	上九曰：「亢龍有悔」，何謂也？子曰：「貴而无位，高而无民，賢人在下位而无輔，是人而有悔也。」
	Qian:	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.'
16  Jump to dictionary Show parallel passages	文言:	「潛龍勿用」，下也；「見龍在田」，時舍也；「終日乾乾」，行事也；「或躍在淵」，自試也；「飛龍在天」，上治也；「亢龍有悔」、窮之災也。乾元「用九」，天下治也。
	Qian:	'The dragon lies hid - it is not the time for active doing:'--the position is (too) low. 'The dragon shows himself and is in the field:'--the time (requires him still) to be unemployed. 'All the day active and vigilant:'--(he now) does his (proper) business. 'He is as if he were leaping up, (but still) is in the deep:'--he is making trial of himself. 'The dragon is on the wing in the sky:'--(the subject of the line) is on high and ruling. 'The dragon exceeds the proper limit, and there will be occasion for repentance:'--when things have been carried to extremity, calamity ensues. Undivided lines appear in all these representations of the great and originating power denoted by Qian:--(what follows in the Yao tells us how) all under the sky there will be good order.
17  Jump to dictionary Show parallel passages	文言:	「潛龍勿用」，陽氣潛藏。「見龍在田」，天下文明。「終日乾乾」，與時偕行。「或躍在淵」，乾道乃革。「飛龍在天」，乃位乎天德。「亢龍有悔」，與時偕極。乾元「用九」，乃見天則。
	Qian:	'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. 'The dragon appears in the field:'--all under heaven (begins to be) adorned and brightened. 'All the day active and vigilant:'--continually, as the time passes and requires, does he act. '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) Qian diagram. 'The dragon is on the wing in the sky this shows that his place is based on his heavenly virtue. '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. Undivided NINES appear in all these representations of the great and originating power denoted by Qian:--and (from what follows in the Yao) we see the model (of action) afforded by heaven.
18  Jump to dictionary	文言:	《乾》「元」者，始而亨者也。「利貞」者，性情也。乾始能以美利利天下，不言所利，大矣哉！
	Qian:	The 'greatness' and 'originating' represented by Qian refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. 'The advantageousness and the correctness and firmness' refer to its nature and feelings (as seen in all the resulting things).
19  Jump to dictionary Show parallel passages	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.
20  Jump to dictionary Show parallel passages	文言:	君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰「見龍在田、利見大人」，君德也。
	Qian:	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 Yi 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).
21  Jump to dictionary Show parallel passages	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.
22  Jump to dictionary Show parallel passages	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.
23  Jump to dictionary Show parallel passages	文言:	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？
	Qian:	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)!
24  Jump to dictionary Show parallel passages	文言:	「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！
	Qian:	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. 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!

Tr. Wilhelm (en, fr)

Ch'ien / The Creative 
Above CH'IEN THE CREATIVE, HEAVEN
Below CH'IEN THE CREATIVE, HEAVEN

The first hexagram is made up of six unbroken lines. These unbroken lines stand for the primal power, which is light-giving, active, strong, and of the spirit. The hexagram is consistently strong in character, and since it is without weakness, its essence is power or energy. Its image is heaven. Its energy is represented as unrestricted by any fixed conditions in space and is therefore conceived of as motion. Time is regarded as the basis of this motion. Thus the hexagram includes also the power of time and the power of persisting in time, that is, duration.

The power represented by the hexagram is to be interpreted in a dual sense in terms of its action on the universe and of its action on the world of men. In relation to the universe, the hexagram expresses the strong, creative action of the Deity. In relation to the human world, it denotes the creative action of the holy man or sage, of the ruler or leader of men, who through his power awakens and develops their higher nature.

The Judgment

	貞	利	享	元	乾

THE CREATIVE works sublime success,
Furthering through perseverance. 

According to the original meaning, the attributes [sublimity, potentiality of success, power to further, perseverance] are paired. When an individual draws this oracle, it means that success will come to him from the primal depths of the universe and that everything depends upon his seeking his happiness and that of others in one way only, that is, by perseverance in what is right.

The specific meanings of the four attributes became the subject of speculation at an early date. The Chinese word here rendered by "sublime" means literally "head," "origin," "great. " This is why Confucius says in explaining it: "Great indeed is the generating power of the Creative; all beings owe their beginning to it. This power permeates all heaven. " For this attribute inheres in the other three as well.

The beginning of all things lies still in the beyond in the form of ideas that have yet to become real. But the Creative furthermore has power to lend form to these archetypes of ideas. This is indicated in the word success, and the process is represented by an image from nature: "The clouds pass and the rain does its work, and all individual beings flow into their forms. "

Applied to the human world, these attributes show the great man the way to notable success: "Because he sees with great clarity and cause and effects, he completes the six steps at the right time and mounts toward heaven on them at the right time, as though on sic dragons. " The six steps are the six different positions given in the hexagram, which are represented later by the dragon symbol. Here it is shown that the way to success lies in apprehending and giving actuality to the way of the universe [Tao], which, as a law running through end and beginning, brings about all phenomena in time. Thus each step attained forthwith becomes a preparation for the next. Time is no longer a hindrance but the means of making actual what is potential.

The act of creation having found expression‎ in the two attributes sublimity and success, the work of conservation is shown to be a continuous actualization and differentiation of form. This is expressed in the two terms "furthering" (literally, "creating that which accords with the nature of a given being") and "persevering" (literally, "correct and firm"). "The course of the Creative alters and shapes beings until each attains its true, specific nature, then it keeps them in conformity with the Great Harmony. Thus does it show itself to further through perseverance. "

In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace. "

Another line of speculation goes still further in separating the words "sublime," "success," "furthering," "perseverance," and parallels them with the four cardinal virtues in humanity. To sublimity, which, as the fundamental principle, embraces all the other attributes, it links love. To the attribute success are linked the morals, which regulate and organize expressions of love and thereby make them successful. The attribute furthering is correlated with justice, which creates the conditions in which each receives that which accords with his being, that which is due him and which constitutes his happiness. The attribute perseverance is correlated with wisdom, which discerns the immutable laws of all that happens and can therefore bring about enduring conditions. These speculations, already broached in the commentary called Wen Yen , later formed the bridge connecting the philosophy of the "five stages (elements) of change," as laid down in the Book of History (Shu Ching) with the philosophy of the Book of Changes, which is based solely on the polarity of positive and negative principles. In the course of time this combination of the two systems of thought opened the way for an increasingly intricate number symbolism.

The Image

	君 子 以 自 強 不 息	天 行 健	象 曰

The movement of heaven is full of power. 
Thus the superior man makes himself strong and untiring. 

Since there is only one heaven, the doubling of the trigram Ch'ien, of which heaven is the image, indicates the movement of heaven. One complete revolution of heaven makes a day, and the repetition of the trigram means that each day is followed by another. This creates the idea of time. Since it is the same heaven moving with untiring power, there is also created the idea of duration both in and beyond time, a movement that never stops nor slackens, just as one day follows another in an unending course. This duration in time is the image of the power inherent in the Creative.

With this image as a model, the sage learns how best to develop himself so that his influence may endure. He must make himself strong in every way, by consciously casting out all that is inferior and degrading. Thus he attains that tirelessness which depends upon consciously limiting the fields of his activity.

Lower line

	潛 龍 勿 用	初 九 曰

Nine at the beginning means:
Hidden dragon. Do not act. 

In China the dragon has a meaning altogether different from that given it in the Western world. The dragon is a symbol of the electrically charged, dynamic, arousing force that manifests itself in the thunderstorm. In winter this energy withdraws into the earth; in the early summer it becomes active again, appearing in the sky as thunder and lightning. As a result the creative forces on earth begin to stir again.

Here this creative force is still hidden beneath the earth and therefore has no effect. In terms of human affairs, this symbolizes a great man who is still unrecognized. Nonetheless he remains true to himself. He does not allow himself to be influenced by outward success or failure, but confident in his strength, he bides his time. Hence it is wise for the man who consults the oracle and draws this line to wait in the calm strength of patience. The time will fulfill itself. One need not fear lest strong will should not prevail; the main thing is not to expend one's powers prematurely in an attempt to obtain by force something for which the time is not yet ripe.

Second line

	利 見 大 人	見 龍 在 田	九 二 曰

Nine in the second place means:
Dragon appearing in the field. 
It furthers one to see the great man. 

Here the effects of the light-giving power begin to manifest themselves. In terms of human affairs, this means that the great man makes his appearance in his chosen field of activity. As yet he has no commanding position but is still with his peers. However, what distinguishes him form the others is his seriousness of purpose, his unqualified reliability, and the influence he exerts on his environment with out conscious effort. Such a man is destined to gain great influence and to set the world in order. Therefore it is favorable to see him.

Third line

	無 咎	夕 惕 若 厲	君 子 終 日 乾 乾	九 三 曰

Nine in the third place means:
All day long the superior man is creatively active. 
At nightfall his mind is still beset with cares. 
Danger. No blame. 

A sphere of influence opens up for the great man. His fame begins to spread. The masses flock to him. His inner power is adequate to the increased outer activity. There are all sorts of things to be done, and when others are at rest in the evening, plans and anxieties press in upon him. But danger lurks here at the place of transition from lowliness to the heights. Many a great man has been ruined because the masses flocked to him and swept him into their course. Ambition has destroyed his integrity. However, true greatness is not impaired by temptations. He who remains in touch with the time that is dawning, and with its demands is prudent enough to avoid all pitfalls, and remains blameless.

Fourth line

	無 咎	或 躍 在 淵	九 四 曰

Nine in the fourth place means:
Wavering flight over the depths. 
No blame. 

A place of transition has been reached, and free choice can enter in. A twofold possibility is presented to the great man: he can soar to the heights and play an important part in the world, or he can withdraw into solitude and develop himself. He can go the way of the hero or that of the holy sage who seeks seclusion. There is no general law of his being. If the individual acts consistently and is true to himself, he will find the way that is appropriate for him. This way is right for him and without blame.

Fifth line

	利 見 大 人	飛 龍 在 天	九 五 曰

Nine in the fifth place means:
Flying dragon in the heavens. 
It furthers one to see the great man. 

Here the great man has attained the sphere of the heavenly beings. His influence spreads and becomes visible throughout the whole world. Everyone who sees him may count himself blessed. Confucius says about this line:

Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another. Water flows to what is wet, fire turns to what is dry. Clouds (the breath of heaven) follow the dragon, wind (the breath of earth) follows the tiger. Thus the sage arises, and all creatures follow him with their eyes. What is born of heaven feels related to what is above. What is born of earth feels related to what is below. Each follows its kind.

Upper line

	亢 龍 有 悔	上 九 曰

Nine at the top means:
Arrogant dragon will have cause to repent. 

When a man seeks to climb so high that he loses touch with the rest of mankind, he becomes isolated, and this necessarily leads to failure. This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow.

All lines

	吉	見 群 龍 無 首	用 九

When all the lines are nines, it means:
There appears a flight of dragons without heads. 
Good fortune. 

When all the lines are nines, it means that the whole hexagram is in motion and changes into the hexagram K'un, THE RECEPTIVE, whose character is devotion. The strength of the Creative and the mildness of the Receptive unite. Strength is indicated by the flight of dragons, mildness by the fact that their heads are hidden. This means that mildness in action joined to strength of decision brings good fortune.