Hexagram 1: The Creative
Outer trigram (upper)
Càn
Heaven · Metal
Inner trigram (lower)
Càn
Heaven · Metal
Judgment
乾：元，亨，利，貞.
Càn: Nguyên, Hanh, Lợi, Trinh.
Translation
Qian embodies four virtues: it is the origin and greatness, it flows freely, it is fitting, and it is upright and enduring.
Commentary
King Wen held that drawing this hexagram was highly auspicious: it flows freely, brings benefit, and its gains can be held onto right to the end. Later, the author of the Tuan Commentary gave the hexagram a cosmic meaning: Qian is built from six unbroken yang lines, expressing pure vigor and strength, and stands for Heaven itself. Heaven holds the quality of 'origin' because it is the source of all things; it holds the quality of 'flowing through' because it sends down cloud and rain so that all things can grow without end; and it holds the qualities of 'benefit' and 'constancy' because through its endless transformations, every creature is able to keep its own nature intact and reach a state of great harmony. When a sage stands at the head of all things and follows the way of Qian, the world below settles into peace.
Line Readings
Line 1 (yang)
初九：潛龍勿用
Translation
The dragon is still hidden beneath the water; it is not yet time to put its power to use.
Commentary
Line 1 sits at the very bottom of the hexagram, so it's likened to a dragon still crouched in a deep pool, not yet able to summon clouds and transform — it must wait for its moment. In other words, before the right time comes, one should cultivate character and sharpen ability, without letting worldly pressures bend one's resolve. There's no chasing recognition; one can stay out of sight, unbothered even if no one notices, with nothing able to shake one's purpose.
Line 2 (yang)
九二：見龍在田，利見大人
Translation
The dragon has appeared in the field; it is favorable to seek an audience with a great person.
Commentary
Line 2 is yang and sits at the center of the inner trigram, holding the centered position — meaning its moment has arrived, and its ability and character can now serve the world. It also corresponds with line 5, which is likewise yang and centered, so line 2 can be pictured as the dragon that has left the deep pool and appeared in the open field — like a capable, virtuous person whose time has come, who should now seek out a great person. The Wenyan Commentary advises that someone of ability and character at this stage should hold to sincerity, stay careful in word and deed, steer clear of anything crooked, keep an honest heart, and help the world without boasting of the credit — that is how line 2 keeps its centered, upright virtue.
Line 3 (yang)
九三：君子終日乾乾，夕惕若，厲，无咎
Translation
The noble person works tirelessly to strengthen themselves all day, and remains cautious and watchful even into the evening, as if apprehensive. There is danger, but no fault.
Commentary
Line 3 is yang occupying a yang position, so it is very forceful, yet it does not hold the centered position. What's more, it sits at the very top of the inner trigram without yet having advanced into the outer trigram — an unsteady, awkward spot, which is why it's called dangerous. Even so, this is still the noble person: someone with the virtue of ceaseless self-strengthening, always careful, always as if apprehensive. So even facing a precarious moment, there is no falling into fault.
Line 4 (yang)
九四：或躍，在淵，无咎
Translation
Like a dragon that at times leaps and flies, and at times lies still in the deep pool — knowing when to act and when to wait like this brings no mistake.
Commentary
Line 4 is yang in a yin position, so it is neither correct nor centered; like line 3, it also sits in an unsteady spot, having just left the inner trigram to move into the outer one — advancing isn't guaranteed to turn out well, yet stopping halfway leaves things unfinished. So one must watch the timing carefully: advance when it's right to advance (like the dragon leaping and flying), and otherwise wait for the moment (like the dragon lying still in the pool). The Wenyan Commentary adds nothing further here, only urging the noble person to build up virtue and hone their work, staying ready so that when the moment comes, they can step out and serve the world.
Line 5 (yang)
九五：飛龍在天，利見大人
Translation
The dragon flies through the heavens; it is favorable to seek an audience with a great person.
Commentary
Line 5 is yang in a yang position, the highest in the hexagram, and it also holds the centered position within the outer trigram — so it brings together every favorable quality, both exalted and correctly centered. This is the finest line in the hexagram, likened to a dragon flying across the sky, and its place is the most honored position of all, that of the ruler. The term 'great person' here points to both line 5 and line 2: the two capable, virtuous figures at these two lines should meet and join forces, to their mutual benefit.
Line 6 (yang)
上九：亢龍有悔
Translation
The dragon has flown too high; there is cause for regret.
Commentary
This yang line sits at the very top of the hexagram, its force and strength having reached their limit — like a dragon that has flown too high to come back down. If it keeps acting, regret is bound to follow, because what has grown too full inevitably declines, and what is at its peak cannot stay there for long. In short, this is a moment for taking no further action at all; only by withdrawing early can one preserve the bearing of the noble person.
All Six Lines (yang)
用九：見群龍無首，吉
Translation
A group of dragons appears, none of them taking the lead — this is auspicious.
Commentary
When this hexagram Qian appears and all six yang lines change into yin together — that is, strength transforming into softness — it is auspicious. The sage uses the image of a group of dragons (the six yang lines) with none of them taking the lead (representing softness) to express this idea. This is a remarkable transformation: strength that knows how to yield, power that knows how to give way — that is the way of the noble person.