《易傳〉對「經」的「道德本體論」，可從四個面向探析：一是《周易》的「經」、「傅」差別為何？二是《易傳》詮釋為何朝向「哲學」詮釋？三是《易傳》為何朝向「道德」詮釋？四是《易傳》為何從「道德」詮釋，朝向「道德本體論詮釋」？由於「經」和「傅」兩者的「時間差」，就形成了「時間間距」的意義。有了「時間間距」，才能產生創造性之新穎的詮釋。《易傳》詮釋朝向「哲學」詮釋，即是在於對「人生的有系統的反思的思想」、「必須對於人生反思地思想，然後有系統地表達他的思想」。《易傳》在詮釋「經」時，則根據「前事不忘，後事之師」的「殷鑑」，而朝向了「道德」詮釋主要理由有二，一是殷商討王的暴虐無道，致亡其國，是最大的「失德」，一是發現了「德」為天命所向，為超越天人價值的標準，是以要「敬德」。根據《易傳》全部「德」字的剖析，其建構的「道德」體系，可分為三個層次：即是進德修業，強調「道德」的重要性及迫切性；果行育德，重視「道德」的持續性及不懈性；崇德廣業，推廣「道德」的崇高性及普及性。然而，在《易傳〉之中，惟一周延論述其「道德」詮釋的內涵的，就是「憂患九卦」。不僅申論其主「德」的思想，立義於「德」，並再三致意焉，三陳九卦，格外強調其「反身精德」的重要性及價值性。九卦當中，〈謙卦〉「最是倫德之甚」。主要是〈謙卦〉則是重在「道德行為」的實踐與推廣，是以在「道德」作用上，最易實踐與發揮效用的。謙德除了展示態度謙和、虛懷有量、和諧不爭、進退有權等意義與價值；並可從三個層次的道層修持，由內而外，從表到裡的增進謙德，以達到「謙尊而光，卑而不可蹄」的德品光華。第一層就是去除驕泰，卑以自牧；第二層就是堅守不渝，君子有終；第三層就是撝謙无不利，合弘光大。現代詮釋學大師德．伽達瑪說：「理解是本體論的。」可從「憂患九掛」，以及「一陰一陽之謂道，繼之者善也，成之者性也（〈繫辭上傳．第5章〉）」及「形而上者謂之道，形而下者謂之器（〈繫辭上傳．第12章〉）」，來探析其「德性本體論詮釋」的內在因素。總之，《易傳》對《周易》「經」的理解與解釋的詮釋，朝向「德性本體諭詮釋」，就是一種有意義與價值的詮釋。其代表的意義與價值有：第一是時間間距，是詮釋的主軸方向；第二是德性詮釋，重在德的意義與價值；第三是《易傳》德性詮釋，建構「道德」體系架構；第四是憂患九卦，豈是德為先，是倫德之極至；第五是本體詮釋，是探索「向上之道」，與「道」合一。

The ontological interpretion of morality of Ten Wings: A Collection of Commentaries to the Book of Changes (I Chuan) can be interpreted from four aspects: (A) the differences between ＂Ching＂ and ＂Chuan＂ in I Ching (B) Why the interpretations were found to be more philosophical oriented? (C) Why the interpretation were found to be more moral oriented? (D) Why the interpretation veered from moral oriented to ＂the ontological interpretation of morality＂? Because of the ＂time difference＂ between ＂Ching＂ (text) and ＂Chuan＂ (interpretation), ＂the internal＂ was given meanings. With ＂intervals＂, comes innovative interpretations. Interpretations in Commentaries to the Book of Changes (I Chuan) is ＂philosophically＂ oriented is a ＂systematic reflection of thoughts upon life＂ and ＂has to reflect thoughts upon life before systematically express his thoughts.＂ Since examples were set earlier, there are two main reasons commentaries in I Chuan are morally oriented when commenting on I Ching. For one thing, the cruelness of dictator King Zhou of Shang dynasty had led to the doom of the kingdom. It was the biggest ＂lost of morality.＂ For another, ＂morality＂ has been regarded as the god's will, a standard that goes beyond heaven and humans, therefore, ＂morality should be respected.＂ According to all the interpretations of ＂moral＂ in I Chuan. There are three layers of its ＂moral＂ system. First, advancement in moral and practice, emphasis on the importance and urgency of ＂morality＂ Second, the practice of ＂morality,＂ emphasis on the continuity and incessancy of ＂morality.＂ Third, worshiping the morality, emphasis on the sovereignty and popularity of ＂morality.＂ Nevertheless, in I Chuan, the only part that dwells upon the discourse and its interpretation of ＂morality＂ is ＂the nine hexagrams concerning concerning misery and hardships.＂ Not only does this part extends the ＂morality＂ centered ideas, but also referring incessantly within other hexagrams in order to emphasis on the importance and value of the ＂moral practice of individuals.＂ Within all the nine hexagrams, ＂modest hexagram＂ is regarded as ＂the ultimate moral practice＂ mainly because it focuses on the practice and promotion of ＂moral deeds.＂ Therefore, it is most practical and effective on the function of ＂morality.＂ ＂Modesty＂ not only demonstrates meanings and values concerning moderate attitudes, magnanimity, harmony, and propriety, one can takes steps in practicing in three different levels-from within to without, advancing in modesty from the superficial to the essential in order to reach the moral of ＂honored for the modesty, humble but cannot be transgressed.＂ The first level will be getting rid of the pride, self0disciplined with humbleness. The second level is the insistence a noble person possesses throughout the time. The third level will the that modesty should incur the good deeds, and thus smoothing the path. Hans-Georg Gadamer once said, ＂understanding is ontological.＂ Thus, in order to explore essence of ＂the ontological interpretation of morality one could refer to ＂the nine hexagrams of misery and hardships,＂ ＂yin and yang as Tao, the successor is of virtue, and the successful is of property＂ (chapter 5, Xici zhuan, the Commentary on the Appended Phrases, the 1st), and ＂metaphysical as Tao, physical as implement＂ (chapter 12). All in all, the interpretation and understanding of I Chuan to I Ching is oriented toward ＂the ontological interpretation of morality＂ is a meaningful and valuable interpretation. It presents the ideas and values of, first, an internal as the main method for interpretation. Second, the interpretation of morality puts emphasizes on the meaning and value of the moral. Third, the interpretation of moral in I Chuan focuses on the construction of a ＂moral＂ system. Fourth, the modesty as the priority and ultimate self-discipline for the nine hexagrams of misery and hardships. Fifth, the ontological interpretation is a way to explore ＂the upward path,＂ as well as a combination with ＂the path/Tao.＂