The Qian Hexagram's Words of Meaning

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，作傳而已。獨乾坤為諸卦之父母，故夫子更設文言，以畫二卦之蘊。依文以言其理，故曰文言，又為有文之言詞也。此乃釋元亨利貞為四德者字也。字，夫子悠然有會於其妙而讚歎之，非詮解之詞。

The Wenyan says: "Yuan is the beginning of all good; Heng is the gathering of all beauty; Li is the harmony of principles; Zhen is the mainstay of matters." For other hexagrams, Confucius only composed the Commentary on the Judgment and the Image Commentary. But the Qian and Kun hexagrams are regarded as the parents of the sixty-four hexagrams, so Confucius specially established the Wenyan to elaborate on their essence. Following the text to explain its meaning, hence it is called "Wenyan," which also implies eloquent and refined language. These words are Confucius' exclamation upon his profound understanding of the subtleties, rather than a word-by-word explanation.

元者，生物之始。天地之德，渾涵於此。於時為春，於人為仁。四時之運，皆此元氣周流。義禮智之善，皆從此生生，惻怛之心發端，故曰善之長也。亨者，生物之通。物至於此莫不嘉美。於時為夏，於人為禮。萬物至夏發生暢茂。一物如此，萬物無不如此。眾美之物無不會聚，故曰嘉之會也。

"Yuan" is the beginning of nurturing all things, embodying the virtue of heaven and earth in its entirety. It corresponds to the season of spring and to the human heart as "ren" (benevolence). The circulation of this vital energy ensures the continuous operation of the four seasons; the beginnings of virtues such as yi (righteousness), li (ritual), and zhi (wisdom) also originate from here, emerging from a compassionate and empathetic heart. Therefore, it is called "the leader of all good things." "Heng" signifies the flourishing of all things, and at this stage, nothing is not beautiful. It corresponds to the season of summer and to human affairs as "li" (ritual). In summer, all things flourish and thrive; each thing is like this, and so are all things. All beautiful things gather together, hence it is called "the gathering of all beauty."

利者，生物之遂。物各得宜，不相妨害。於時為秋，秋於人為義。秋氣嚴肅，義也。然無此氣，不能各遂其生。人人親其親長其長，義也。即此便和，所以為利。若不親其親而親他人之親，至於不和，又安有利。不於利上求利，義之和處便是利。蓋處置得宜，不逆於物，利莫大焉者也。

"Li" refers to the nurturing and flourishing of all things, allowing each to attain its proper place and function without mutual obstruction. When paired with the season, it corresponds to autumn; when paired with human affairs, it corresponds to "yi" (righteousness). The autumn atmosphere is severe and decisive, which is the embodiment of righteousness. However, without this quality, all things would not be able to flourish and develop properly. When people love and care for their own parents and respect their elders, this is righteousness; and in this way, harmony is achieved, hence it is called "Li." Conversely, if one does not love one's own parents but instead loves others' parents, leading to discord among people, where is the "Li" then? Therefore, one should not seek "Li" for personal gain. When righteousness brings about harmony, that is true "Li." In general, proper handling that does not contradict the nature of things brings about the greatest benefit.

貞者，生物之成。實理具備，隨在各足。於時為冬，於人為智。萬物至冬收斂完固，實理充足。故貞下起元，來歲復能發生。人之有知，見理既明。知而弗去，靈明內涵，萬變由我。猶木之有乾，枝葉從此以生也。此節發明乾之四德，天理之自然也。下節乃言君子體乾之學，人事之當然也。

"Zhen" represents the completion of nurturing all things, with the fullness of truth present everywhere, self-sufficient and without deficiency. When paired with the season, it corresponds to winter; when paired with human qualities, it corresponds to "wisdom." In winter, all things withdraw and become firm, and the fullness of truth is abundant, so "Zhen" reaches its end and gives rise to "Yuan," allowing new beginnings in the following year. When a person possesses wisdom, they understand principles clearly; after understanding, they hold on firmly, with clarity residing within the heart, enabling them to control all changes, just as a tree has its main trunk, from which branches and leaves grow. This passage explains the four virtues of the "Qian" hexagram, describing the natural way of heavenly principles; the next section will discuss the study of the principles of "Qian" that a gentleman should follow, explaining the proper conduct in human affairs.

君子體仁，足以長人。嘉會，足以合體。利物，足以和義。貞固，足以幹事。體仁，以身法天地生物之心。所存所發無不在是。全體皆仁，無一物不在所愛。有君長之道，故足以長人。嘉會，本義曰嘉其所會。謂眾美畢集，動容周旋，無不盡善。不失之過，不失之不及，故曰合禮。義，體嚴而用和。君子使天下君君臣臣父父子子，各得所利。情既相安，分乃不凟，故義無不和。貞固者，真知理之正而固守之。凡事從此立矣，故曰足以幹事。

A gentleman who embodies benevolence within himself is sufficient to become the leader of the people; by gathering all virtues together, he is sufficient to conform to propriety; by enabling all things to gain their benefits, he is sufficient to harmonize righteousness; by holding firm to the correct path and being steadfast, he is sufficient to bear responsibilities. What is meant by "embodiment of benevolence" is to use one's own body and mind to imitate the heart of heaven and earth in nurturing all things. Whatever is stored in the mind and whatever is expressed outwardly, all of it is based on this. The entire body and mind are benevolence, with nothing outside the scope of his love, thus possessing the principles of being a leader, so he is sufficient to be the leader of the people. What is meant by "excellent gathering" is explained by Zhu Xi in his "Original Meaning" as "the gathering of things is beautiful," meaning that all virtues are gathered together, and every movement and every interaction is perfect, neither excessive nor deficient, hence conforming to propriety. Righteousness, in its essence, is solemn and in its function harmonious: the gentleman enables the sovereign to be a sovereign, the minister to be a minister, the father to be a father, and the son to be a son, each receiving their due benefits. The feelings are harmonious, and the distinctions of rank are not violated, so righteousness is always harmonious. What is meant by "steadfastness" is to truly recognize the correctness of principles and firmly hold on to them; by establishing the foundation of all things from this, it is said that he is sufficient to bear responsibilities.

君子行此四德者，故曰乾，元亨利貞。天行健而四德備。君子亦體天之健以行四德。君子之乾也。四德，人所同具。唯君子能自強不息以法乎乾，乃能行之。故言元亨利貞，必先以乾也。自元者善之長至此，皆以申明彖傳之意。然下文申明彖傳皆係以子曰，此則否者。疑古人已有其辭，故左傳穆姜嘗稱引之，夫子亦有取焉者也。

The gentleman practices these four virtues, so it is said, "Qian: Yuan, Heng, Li, Zhen." Heaven moves vigorously and possesses all four virtues, and the gentleman also embodies Heaven's vigorous movement by practicing these four virtues, which is the Qian in the gentleman. These four virtues are common to all people, but only the gentleman can tirelessly strive to emulate Qian and truly accomplish them; thus, when speaking of "Yuan, Heng, Li, Zhen," the term "Qian" is necessarily placed before them. From "Yuan is the beginning of goodness" onwards, this is explaining the meaning of the Commentary on the Judgment. However, the following sections explaining the Commentary on the Judgment all begin with "Zi Yu" (Master Zisi said), except this one, which does not. Perhaps ancient people already had this approach—Mu Jiang of Lu State cited it in the Zuo Zhuan, and Confucius also adopted it.

初九曰，潛龍勿用，何謂也。龍德而隱者也。不易乎世，不成乎名。遯世無悶，不見是而無悶。樂則行之，憂則違之。確乎其不可拔，潛龍也。自此至乃見天則，夫子申言彖傳之意。而此節六爻設為問答之辭。龍德，聖人之德也。聖人神明不測，故曰龍德。

The line statement for the first line, "Initial Nine," says, "The dragon is hidden and should not be used." What does this mean? The answer is that it refers to a person who possesses the virtue of a dragon but remains hidden and does not act. He does not change himself due to the world, does not seek fame, and remains in seclusion without being troubled. He is not disturbed by praise or lack of recognition. He does what he finds pleasing and avoids what causes worry, remaining firm and unshakable. This is what is meant by the "hidden dragon." From this point to the later statement "then he appears in accordance with heaven's principle," these are explanations by Confucius of the Commentary on the Judgment. This passage presents each of the six lines as a question and answer format. The so-called "dragon virtue" refers to the virtue of the sage: sages are mysterious and unpredictable, hence they are called dragon virtue.

初九陽在下，聖人之在側陋也。不易乎世，謂自守其道，不因世而變易。不成乎名，謂自晦其跡，不求其名之成。行與世違，遯世矣。而道足自樂，故無悶。已不求名，不見是於人矣。而心可自信，故無悶。時當可樂，則不私其有，以同乎人。時當可憂，則不失吾已，違而去之。憂與悶不同。為一身起見為悶，為天下起見為憂。

Chujiu is a yang line at the very bottom, like a sage still in a humble and remote position. "Not changing with the world" means he holds fast to his own way, not altering it due to the customs of the world; "not achieving fame" means he hides his actions, not seeking the accomplishment of reputation. When his actions differ from the world, it is withdrawal from society, but his way is sufficient for him to find joy within himself, so he is not troubled. Since he does not seek fame, naturally he is not praised by others, but his heart can be confident, so he is not troubled. When the time is worth rejoicing, he does not claim the gain as his own, but shares it with all; when the time is worrying, he does not lose himself, but withdraws and leaves. Note that "grief" and "trouble" are not the same: being troubled is for oneself, while being worried is for the world.

此六句皆言龍德確乎其不可拔，隱也。然確乃的確之確，非堅確之確，蓋非意專於退也。憂樂一隨乎時，行違一準乎道，非一己之私。所謂用舍無與於已，行藏安於所遇。富貴不淫，貧賤不移。所見真確者也。六爻皆以聖人言之，有隱顯而無淺深。

The above six sentences all discuss the firm and unshakable nature of a person of dragon virtue, referring to the aspect of "retreat" or "withdrawal." However, this "确" refers to "indeed" or "genuine," not "stubbornness" or "obstinacy," because he is not solely focused on withdrawal. His sorrow and joy are all in accordance with the timing, his actions and retreats are all based on the Way, without any personal intent. Whether he is appointed or discarded is irrelevant to himself; whether he enters officialdom or retreats into seclusion, he remains content with his circumstances. Wealth and honor cannot make him indulge, and poverty and low status cannot make him change his principles—this is because the truth he sees is genuine and certain. The six lines of the Qian hexagram all refer to the sage, differing only in their expressions of manifesting and withdrawing, without any difference in depth of attainment.

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。閒邪存其誠，善世而不伐，德博而化。易曰，見龍在田，利見大人，君德也。正中，正當下卦之中也。蓋上下卦以二五為中也。德而曰龍，似神奇不可測矣，不知聖人只修其庸言庸行而已。庸常之言亦信，庸常之行亦謹。

The Line Statement of Nine in the Second says, "Seeing a dragon in the field, it is advantageous to see a great person." Confucius said: This refers to a person who possesses the virtue of a dragon and resides in the central position. In ordinary speech, he speaks with sincerity; in ordinary actions, he acts with caution. He guards against evil thoughts to preserve the sincerity of his inner self, benefits the world without boasting of his merits, and spreads his virtue widely, thus being able to influence others. The Book of Changes says, "Seeing a dragon in the field, it is advantageous to see a great person," meaning that he already possesses the virtue of a ruler. The term "central position" refers to the central position of the lower trigram—the upper and lower trigrams each have their central position, which is the second line and the fifth line respectively. The virtue is called "dragon," which seems mysterious and unfathomable; yet, it is not something beyond the ordinary. What the sage cultivates is nothing more than ordinary speech and ordinary behavior: ordinary words are spoken with sincerity, and ordinary deeds are carried out with care.

則無不信與謹，盛德之至矣。猶且閒邪存誠，猶詩所謂無斁亦保，雖無厭斁而常自保守也。邪自外入，故言閒。誠本我有，故言存。邪閒則誠自存。蓋妄去則真全，非別求所謂誠者而存之也。乾二畫實，故言誠。坤二畫虛，故言敬。誠敬者，聖學之源。見於乾卦坤卦，實天地自然之理也。

When one reaches this level, there is no place of untrustworthiness or carelessness, which is the ultimate expression of great virtue. Yet he still guards against evil thoughts and preserves sincere intent, as the Book of Poetry says, "Without weariness, yet preserved"—although not weary or lazy, he still constantly maintains himself. Evil thoughts come from outside, so it is said "to guard against" (to prevent); sincerity is originally inherent in oneself, so it is said "to preserve" (to hold on to). When evil thoughts are blocked, sincerity naturally remains; because false thoughts are removed, true nature is complete; it is not necessary to look for another thing called "sincerity" to hold onto. The yang line of the Qian hexagram is solid, so from Qian we speak of "sincerity"; the yin line of the Kun hexagram is empty, so from Kun we speak of "reverence." Sincerity and reverence are the origins of the sage's learning, respectively embodied in the Qian and Kun hexagrams, truly reflecting the natural principles of heaven and earth.

去其不謹信之邪，存其謹信之誠。由是上可格君，下可善俗。則善不徒在一身，而及於一世矣。不見為己之善，而見為世人之善，何伐之有乎。善被於一世，德之博也。已既不伐，人亦不知其所以然。正己而物正，化也。自誠之純粹言之曰善，自其及人者言之曰德。二非五，未居之君之位，而正中已有君之德，故稱大人也。

By removing reckless and untrustworthy thoughts, one maintains sincere and cautious sincerity. Thus, one can influence the sovereign above and improve customs below, enabling goodness to extend beyond oneself and permeate the entire era. He does not regard this as his own goodness, but as a shared goodness of the people. How then could he boast? The benevolence of goodness benefiting an entire generation demonstrates the breadth of virtue. Since he does not boast of his merits, others also do not know why things have improved. By rectifying himself, he brings about the rectification of all things, which is called "change." From the purity of his inner sincerity, it is called "goodness"; from its extension to others, it is called "virtue." Although Nine Two is not Nine Five and has not yet ascended the throne, he occupies the central position and already possesses the virtue of a sovereign, hence he is called "Great Person."

九三曰，君子終日乾乾，夕惕若，厲無咎，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，雖危無咎矣。本義謂六爻者以聖人言之，有隱顯而無淺深。言所處時位有不同，非自初而上有積漸也。三爻爻辭稱君子，亦君子而求至於聖人者也。進德就存諸心言，修業就見諸事言。

The line statement of the third line says, "The superior man is diligent all day, and remains cautious at night, as if he were constantly on guard; though in danger, there is no blame." Confucius said: The superior man is constantly improving his virtue and cultivating his affairs. Sincerity and trustworthiness are used to enhance virtue; refining his words and establishing sincerity is used to stabilize his career. Knowing the ultimate goal and truly achieving it, one can discuss subtle matters; knowing the final destination and truly completing it, one can share in upholding righteousness. Therefore, he remains humble when in a high position and not anxious when in a low position, so he is diligent without slack, ever watchful according to the occasion, and though in a dangerous situation, there is no fault. Zhu Xi's "Original Meaning" says that all six lines refer to the sage, differing only in their visibility, not in depth, meaning that the time and position vary, and it is not a gradual progression from the first line upwards. The line statement of the third line refers to "the superior man," meaning those who are striving to reach the sage's state. "Improving virtue" refers to cultivating it within the heart, while "cultivating affairs" refers to expressing it through actions.

忠信，存諸心者無一念之不誠也。德欲進而不已。然使無真實之心，德安能進。故忠信，所以進德也。修辭立其誠，見於事者無一言之不實也。人之不實多在於言。若口不擇言，雖有忠信之心不能立。立其誠，即立此忠信。隨事檢點，不敢妄言。雖不言制行，而制行在其中矣。

What is meant by "zhongxin" (loyalty and sincerity) is having no thought that is not genuine in one's heart. Virtue must be constantly cultivated, but if one does not have a sincere heart, how can virtue be advanced? Therefore, zhongxin is used to promote virtue. What is meant by "xiu chi li qi cheng" (cultivate words to establish sincerity) is that in actions, there is no word that is not true. People's insincerity mostly comes from speech: if one speaks without choosing words carefully, even if one's heart is loyal and sincere, it will not hold firm. "Li qi cheng" (establish sincerity) is to establish this loyalty and sincerity; when encountering matters, one constantly examines oneself, dares not speak recklessly, although it does not directly speak of restraining actions, restraining actions is already included within it.

業既言修，又言居者。修者治而弗怠，居者守而勿失。如屋之既修，居之乃為我有也。修辭立誠，業為我有，故曰所以居業也。忠信修辭，言所以進德修業之道。知至知終，又詳其始終用功之序。知至至之，進德之事。理無加於忠信，故曰至。至之，則進而不已也。誠偽微茫之判曰幾。與，許也。人惟所見未真，故不敢進。疑似之際，不能自主。

Discussing "career" (业), the previous text spoke of "cultivation" (修), and here it speaks of "residence" (居), because "cultivation" refers to the continuous effort of tidying up and not slackening, while "residence" refers to holding on and not losing it: just as a house has been built, it can then truly be considered mine. Cultivating speech and establishing sincerity allows one's career to become truly one's own, so this is called "residing in one's career." Loyalty and trustworthiness, along with cultivating speech, discuss methods for enhancing virtue and managing one's career; "knowing the limit" (知至) and "knowing the end" (知终), however, further elaborate on the sequence of effort from beginning to end. "Knowing the limit and reaching it" (知至至之) relates to advancing in virtue: there is no higher principle than loyalty and trustworthiness, so it is called "the extreme" (至). "Reaching the extreme" (至之) means advancing continuously without stopping. The subtle boundary between true and false is called "the moment" (几). The "with" in "those who are worthy" (可与) means permission. People often fail to move forward because their vision is not clear; at the critical point where something seems right but may not be, they cannot take the initiative.

知至則實見是非端的。知德之極至在是，而以實心必欲赴之。則凡意念所動，微茫之際，不差此幾之動，乃可許之，而德日進矣。知終終之，居業之事。萬事究竟歸於一誠，故為終。終之則居而不失也。事物有裁制之宜為義。義與幾非二。在心之初動為幾，然幾尚有善惡。所動皆善，見之於事，則為義矣。存之即居之也。

Being able to "know the ultimate" means truly seeing where right and wrong lie: knowing the extreme of virtue, one must with a sincere heart go directly there. In this way, whenever a thought arises, even in the most subtle moment, it will not deviate in this initial movement called "a few" (ji), so it is said "it can grasp the initial movement." Virtue thus improves day by day. "Knowing the end and completing it" relates to matters of settling and establishing: all things ultimately come down to the character "cheng" (sincerity), so it is called "end"; "completing it" means to dwell here without losing it. When things are properly judged and handled in moderation, it is called "yi" (propriety). "Yi" and "ji" are not two separate things: when something first arises in the mind, it is called "ji," but "ji" still contains both good and evil possibilities; if what arises is entirely good, when it is realized in action, it becomes "yi." Here, the term "cun" (to exist or maintain) is also "ju" (to dwell).

人不知究竟所在，則不知所終。知之而不務至乎其極，雖所行偶有合宜，亦不能存。知終則深知萬事歸於一誠，而以修辭立誠終之。則凡事之裁制合宜而為義者皆無不存，而業自修矣。知開其始，行要其終。內實其心，外實其事。以此居上居下，安往不宜。所以終日乾乾，夕猶惕若，無一息之間也。三在內卦為上，合外卦為下。不驕不憂，所謂無咎，進德修業之效也。

A person who does not know where his ultimate destination lies will not know where to end his endeavors. Even if he knows, but does not put in the effort to reach the utmost, then his actions, although occasionally appropriate, will not be sustained. If one truly understands the end, he will deeply realize that all things ultimately return to sincerity. Thus, he will conclude his affairs by refining his words and establishing sincerity, and all matters that are properly judged and deemed righteous will be preserved, and his undertakings will naturally be well cultivated. Knowing is the beginning, and acting is the conclusion. Internally, he makes his heart sincere; externally, he makes his affairs sincere. With this approach, whether he is in a high position or a low one, he will not be inappropriate in any place. Therefore, he remains diligent and unremitting throughout the day, and continues to be cautious and vigilant at night, without a moment of interruption. The third line of the inner trigram is the highest among the inner trigrams, and when viewed together with the outer trigram, it is also in the lower position. Not being arrogant or fearful is what is called 'no blame,' which is precisely the result of his progress in virtue and the cultivation of his affairs.

九四曰，或躍在淵，無咎，何謂也。子曰，上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也。故無咎。或之為言，可上可下可進可退。上下無常，疑為邪矣。然欲及時而上，故有時或下，非為邪枉也。進退無恆，疑於離群矣。然欲及時而進，故有時或退，非離群類也。四處危疑之地，進德修業與九三同。三因時，四欲及時。無常乃所以為常，無恆乃所以為恆，故無咎也。

The fourth line statement says, "Sometimes leaping up from the depths, no blame." Confucius said: going up and down without regularity does not mean doing perverse things; advancing and retreating without fixed rules does not mean departing from one's kind. A gentleman cultivates virtue and manages his affairs to seize the right opportunity, so there is no fault. The character "or" means that he can go up or down, advance or retreat. Going up and down without regularity may make people suspect him of perverse behavior; but he is actually trying to seize the opportunity and move upward, so sometimes he may appear to go down, which is not perverse. Advancing and retreating without fixed rules may make people suspect him of departing from his kind; but he is actually trying to seize the opportunity and move forward, so sometimes he may appear to retreat, which is not departing from his kind. The fourth line is in a dangerous and doubtful position. His cultivating virtue and managing affairs is the same as the third line: the third line is cautious in following the opportunity, while the fourth line is trying to seize the opportunity and acting. It seems changeable, but this is his constancy; it seems inconsistent, but this is his consistency, so there is no blame.

九五曰，飛龍在天，利見大人，何謂也。子曰。同聲相應，同氣相求。水流溼，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。此言凡物各從其類。聖人，人類之首，故為人所歸。以釋利見之義也。鶴鳴子和，雄嗚雌應，同聲相應也。取火於日，取水於月，同氣相求也。

The Line Statement of the Fifth Line says, "A dragon soars in the sky, advantageous to see a great man." Confucius said: those with the same sound respond to each other, and those with the same nature attract each other. Water flows to low and damp places, fire burns in dry areas; clouds arise with the dragon, and wind rises with the tiger. When a sage arises, all things look up to him. The origin from heaven is close to above, the origin from earth is close to below—ultimately, each follows its own kind. This passage explains that all things follow their own kind: a sage is the leader among humans, so he is looked up to by all. This explains the meaning of "advantageous to see a great man." An old crane calls and a young crane answers; a male bird sings and a female bird responds—this is "mutual response through the same sound." Using a yang mirror to obtain fire from the sun, using a fang zhu vessel to obtain water from the moon—this is "mutual seeking through the same nature."

下溼易潤，水先趨之。乾燥易焚，火先燃之。龍，陽物。薰蒸之氣為雲。虎，陰物。肅殺之氣為風。凡此皆以類相感者也。聖人，人類之首，故為人之利見亦然。作者首出於上，覩者下觀而化也。又以物之親上親下，以見人之於聖人亦然。本乎天，日月星辰輕清成象者皆親之。本乎地，蟲獸草木重濁成形者皆親之。蓋屬陽者從上，屬陰者從下也。類各有本，本各有親。聖人萬物一體，利見又何疑乎。

Low-lying and damp places are easily moistened, so water flows there first; dry things are easily set on fire, so fire burns there first. The dragon is a yang creature, and the vapor it produces becomes clouds; the tiger is a yin creature, and its sharp and killing energy becomes wind. All these examples show mutualsympathetic response between similar things. The sage is the leader of humanity, so people are happy to see him, and the principle is the same. "Zuo" means he leads and arises above, while "di" (to look up to) means people below look up and are influenced by him. Confucius also uses the fact that things either attach to above or below to explain how people relate to the sage: those originating from heaven, such as the sun, moon, and stars, which are light and clear and form images, all attach to above; those originating from earth, such as insects, beasts, grasses, and trees, which are heavy and turbid and form forms, all attach to below. Because yang things follow above and yin things follow below. Each category of things has its origin, and each origin has its own attachment. Since the sage and all things are one body, why is there any doubt about "benefiting from seeing a great person"?

上九曰，亢龍有悔，何謂也。子曰。貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。九為龍，貴矣。而陽不得陽位，位在於五，是無位也。上而亢，高矣。而純陽無陰，是無民也。九三之賢在下，而敵體不應，是無輔。是以動而有悔。然致悔在動。不動而復於潛，則悔可無矣。

The line statement of the Upper Nine says, "The dragon soaring high brings regret." Confucius explains: when one holds a high position but lacks a real position, resides at the top but has no people, and the virtuous person below does not come to assist, then any movement brings regret. The Nine symbolizes the dragon, which is already noble; but the Upper Nine is a Yang line without a Yang position—the true sovereign position is at the Fifth Line, so it is said to have "no position." It is elevated to the highest point, reaching the extreme of height, but the entire hexagram is pure Yang with no Yin, and Yin symbolizes the people, so it is said to have "no people." The virtuous person at the Third Line is below, but both lines are Yang, equal in strength but not in harmony, so it is said to have "no assistance." Therefore, any movement brings regret. However, the key to causing regret is "movement": if one remains still and returns to the state of "hidden," regret can be avoided.

潛龍勿用，下也。陽在下也。釋潛龍以氣言，此釋勿用以人言。言在下未可用也。見龍在田，時舍也。舍作舍止之舍。見止在田，尚未大用。時舍者，暫止於此，勢非久安也。終日乾乾，行事也。進德修業，行所當行也。即行健不息之意。或躍在淵，自試也。自試，斟酌之意。試其時之可否而不輕進，非中無所主而漫以嘗試也。飛龍在天，治也。得位而行，居上以治下也。

"The dragon remains hidden and is not yet used," because it is in a low position. The previous small commentary said "Yang is at the bottom," which explains "the hidden dragon," referring to the energy; here it says "at the bottom," explaining "not yet used," referring to the person, meaning that since one is in a low position, one is not yet fit for appointment. "The dragon appears in the field," because the situation causes it to temporarily stay. The character "舍" here is pronounced as in "stop and rest." The dragon appears but stays in the field, not yet fully employed; the term "time to rest" means that at present it is temporarily staying here, and the situation is not yet suitable for long-term stay. "The dragon is constantly active all day," is about carrying out what should be done. Enhancing virtue and cultivating one's affairs is doing what one should do, which is exactly the meaning of the great image "movement is vigorous and unceasing." "The dragon leaps in the deep pool," is about self-testing. "Self-testing" means weighing and considering: testing whether the opportunity is suitable without acting rashly, not meaning to take chances without any plan. "The dragon flies in the sky," is about governing the world. When one attains the appropriate position and implements the way, one resides in the upper position to govern below.

亢龍有悔，窮之災也。陰陽一氣無窮，而時位有窮。窮極則災生也。乾元用九，天下治也。言乾元用九，見與他卦不同。蓋一百九十二陽爻皆用九，各有所指。獨乾之用九為剛而能柔，人君治天下之道也。元者，仁也，足以長人者也。

"Overreaching the Dragon brings regret," meaning that reaching the extreme leads to calamity. The principle of yin and yang is endless, but specific times and positions have their limits; when reaching the extreme, calamity arises. "The Supreme Ultimate employs the Nine," meaning the world is well governed. Here it specifically mentions "the Supreme Ultimate employs the Nine," showing that it is different from other hexagrams. Among the sixty-four hexagrams, there are a total of one hundred ninety-two yang lines, all referred to as "Nine," each with its own meaning. Only the hexagram of Qian (Heaven) uses "Nine" to indicate that strength can transform into flexibility, which is exactly the method of a sovereign governing the world. "Yuan" refers to benevolence, the virtue sufficient to be the leader of all people.

人君體乾之元，用乾之九。至誠惻怛之意，行於剛果之中。寬猛得宜，天下自無不治矣。四德獨言元，元可包四德也。亢之後言元，貞下起元也。天下自無不治，一元之運，無為之化也。自潛龍勿用下也至此，申言象傳之意。

The sovereign should embody the "origin" (元) of the Trigram Qian, apply the "nine" (九) of Qian, and infuse his sincere and compassionate mind into decisive and resolute actions. He should maintain a proper balance between leniency and strictness, so that the whole world will naturally be well governed. Among the four virtues, "origin" (元) is specially mentioned because it can encompass the other three virtues. After discussing "excess" (亢), "origin" is again mentioned to signify the idea of "genuine foundation leading to origin" (贞下起元), meaning the cycle of beginning and end. Saying that the world will naturally be well governed refers to the natural influence of this vital energy (元气) flowing without effort. From "When the dragon is hidden and not yet active, it is the lower stage" to here, all is elaborating on the meaning of the Image Commentary (象传).

潛龍勿用，陽氣潛藏。陽氣潛藏，君子亦當悔隱。初一潛而天下陽之屬皆宜潛也。曰下曰隱曰藏，反覆發明示人，不必強立分別。見龍在田，天下文明。文者，經緯成章。明者，光顯不昧。二雖不在上位，天下已被文明之化。如孔子是也。此爻變離，有文明象。

"Qian Long Wu Yong" is because the yang energy is still hidden and concealed. Since the yang energy is hidden, the gentleman should also restrain himself and retreat. When the first line is hidden, all yang things in the world should be concealed. The three instances mention "down," "hidden," and "concealed," respectively, merely repeating the idea to enlighten future generations, without needing to distinguish between high and low. "Jian Long Zai Tian" signifies the beginning of civilization throughout the world. "Wen" refers to the structured order formed by intersecting lines, while "Ming" means brightness and clarity, not darkness. Although the Nine in the Second Line is not in a high position, the world has already been influenced by its civilizing and educational influence, just as Confucius was. Moreover, when this line changes, the lower trigram becomes "Li," which represents fire and the sun, symbolizing the image of civilization.

終日乾乾，與時偕行。兼無時不然，隨時加謹二意。天行健，無息時。與天時俱不息，法天之學也。時當危厲，理宜乾惕，處危之道也。或躍在淵，乾道乃革。離下內卦而上外卦。時當變革，勢不得輕。

"Always striving diligently" means moving in harmony with the right timing. This phrase contains two meanings: one is to do so without ceasing at any time, and the other is to be especially cautious when following the trend of the times. The heavens move with strength and vigor, never ceasing for a moment; humans who keep pace with the heavens never stop, which is the study of emulating heaven. The time one is in is particularly dangerous and perilous, so by principle one should be diligent and cautious, which is the way to deal with danger. "Perhaps leaping from the depths" indicates a change in the way of the heavens. The nine in the fourth position leaves the inner trigram and rises into the outer trigram. The situation is at a turning point, and the circumstances do not allow for careless action.

飛龍在天，乃位乎天德。六爻皆天德。而五乃天位，天德之得位者。唯有是德，乃宜居是位也。亢龍有悔，與時偕極。此窮極之極，非至極之謂也。時既極，而我不能變通，則與時運俱極，故言偕。偕極有悔，非德也。故初曰德之隱。二曰正中。三四曰進德。五曰天德。獨上不言德。知進退存亡之聖人，則雖偕極，而有窮變通久之道矣。

"The dragon soars in the heavens" refers to being above the Heavenly Virtue. All six lines possess Heavenly Virtue, but the fifth line is the position of Heaven. Therefore, the Nine in the Fifth is both endowed with Heavenly Virtue and holds the proper position. Only those who possess such virtue are worthy of such a position. "The dragon reaches its peak and incurs regret" signifies that one has reached the extreme of the times. This "extreme" refers to the end, not the perfect state. When the times have reached their limit and I am unable to adapt, I follow the fortune to its end, hence the term "together." Following the fortune to its end brings regret, which is no longer virtue. Therefore, the first line speaks of "hidden virtue," the second line speaks of "correct center," the third and fourth lines speak of "advancing virtue," the fifth line speaks of "Heavenly Virtue," and the top line does not mention virtue. As for the sage who understands advancement and retreat, existence and non-existence, even when in harmony with the extreme of the times, he can still find a path of transformation, which leads to change, which leads to smoothness, which leads to longevity.

乾元用九，乃見天則。則者，理之有節限而無過不及者也。剛柔適中，天之則也。用九剛而能柔，乃合乎天之則也。言用九而冠以乾元，有統天之德，而後九可用也。自潛龍勿用下也至此，皆反覆申言象傳之意。或言其時，或言其位，或言其用，不必強有所分。

"Qian Yuan uses the Nine," thus revealing the principle of Heaven. The term "rule" refers to the principle that has proper limits, neither exceeding nor falling short. The balance between firmness and softness is the principle of Heaven; using the Nine is firmness that can transform into gentleness, which exactly conforms to the principle of Heaven. Here, the term "using the Nine" is preceded by "Qian Yuan," indicating that one must first possess the original virtue that governs the way of Heaven before the Nine can be applied. From "The Hidden Dragon is not yet in action, the lower stage" up to here, all these passages repeatedly elaborate on the meaning of the Image Commentary: some discuss it from the perspective of timing, some from the position, and others from the function; there is no need to force a classification.

乾元者，始而亨者也。彼此至天下平也，又申彖傳之意。承上言乾元用九，又嘆乾元之妙。前以元亨利貞析為四德，至此又若以元亨利貞分言之，而統歸於一元。因贊乾德之妙，唯聖人能體元以法天也。他解有謂自此至天下平，申言乾元用九天下治者，非。

The concept of Qian Yuan is the one that initiates all things and makes them harmonious and smooth. From here to "the world is peaceful," it further explains the meaning of the Commentary on the Judgment. Following the previous discussion of "Qian Yuan uses all nines," it then praises the subtlety of Qian Yuan. Earlier, "Yuan, Heng, Li, Zhen" was divided into four virtues, but here it seems to treat Yuan, Heng, Li, and Zhen separately, yet ultimately concludes everything to the single concept of Yuan. This is done to praise the subtlety of the Qian virtue, indicating that only the sage can comprehend this Yuan and emulate Heaven. Others who believe that from here to "the world is peaceful" is merely elaborating on "Qian Yuan uses all nines, the world is governed" are wrong.

蓋用九六爻皆變，取其剛而能柔。此言剛健中正，六爻發揮，則以純乾之德言之。蓋夫子因言乾元，因申彖傳未盡之意也。始即資始之始。而始則必亨。蓋有息則不能亨，不息則理勢必亨。增而字，有漸次而無斷續。天地生生之氣，自微而著。始而亨，則亨而利，利而貞，皆可知矣。

Because "use of all nines" refers to all six lines changing, taking the meaning of strong yang turning into gentle yin; whereas here it says "strong and upright," "six lines unfolding," which refers purely to the nature of Qian. These are not the same thing. This is how Confucius continued the discussion to talk about Qian's origin, thus explaining the meaning not fully expressed in the Commentary on the Judgment. The "beginning" here refers to the "beginning" in the Commentary on the Judgment's "all things receive their beginning." Once there is a beginning, there must be smooth progress: because if there is an interruption, the flow cannot continue; if there is no interruption, then by nature and momentum, it must be smooth. The addition of the word "and" indicates a gradual progression without interruption. The vital energy of heaven and earth that produces life never ceases, moving from subtle to manifest. Since "beginning" can lead to "smoothness," then from "smoothness" to "advantage," and from "advantage" to "constancy," can also be inferred.

利貞者，性情也。收斂歸藏，乃見性情之實。元亨時，乾之發見。利貞則各有成就。如草木之種。春時發芽，夏則千枝萬葉。至秋漸收斂，冬乃堅實。前此發見時，共一性情。至此則各一性情，猶前言各正性命也。遡性之本言之，則曰性情。情又可發生，貞下又起元矣。

"Li Zhen" discusses nature and emotion. After convergence and concealment, the true nature and emotion become evident. In the stage of "Yuan Heng," it is the outward manifestation of the virtue of Qian; but in the stage of "Li Zhen," each thing has achieved its own completion. It is like the seed of plants: in spring it sprouts, in summer it grows into myriad branches and leaves, in autumn it gradually converges, and in winter it forms a solid fruit. In the earlier stage of manifestation, all things share the same nature and emotion; but at this stage, each thing achieves its own nature and emotion, which is what the "Commentary on the Judgment" mentioned earlier as "each corrects its own nature and destiny." Tracing back to the origin of nature, it is called "nature and emotion"; and since emotion can again initiate growth, after "Zhen" is completed, "Yuan" arises again.

乾始能以美利利天下，不言所利大矣哉。乾始，乾元之始也。乾始之道，能使庶類生成，天下蒙其美利，能以美利利天下也。坤利牝馬，他卦利建侯，涉川，皆有所指。乾始無所不利，非可指名，故言利，不言所利也。乾之始即元而亨者，元可包亨也。利天下者，利不言所利者，貞不言貞者，利可包貞也。然乾始能以之，則亨利貞皆在元之中矣，故贊其大。

The creative power of Qian (Heaven) can bestow beautiful benefits upon the world without specifying where the benefit lies, truly great indeed. "Qian's beginning" refers to the start of Qian Yuan. The creative way of Qian Yuan enables the generation of all things, and the whole world receives its beautiful benefits, which is called "bestowing beautiful benefits upon the world." The hexagram Kun says "favoring the virtuous mare's constancy," and other hexagrams mention "favoring the establishment of feudal lords" or "favoring crossing great rivers," each with specific references. Only Qian's creative power benefits all without specific designation, so it only says "favor" without specifying "what is favored." The beginning of Qian is "originating and harmonious," showing that origin encompasses harmony. "Benefiting the world" is benefit, "not specifying what is favored" is constancy, yet here only benefit is mentioned without constancy, showing that benefit encompasses constancy. However, all these are achieved through "Qian's beginning," so harmony, benefit, and constancy are all included within origin. Thus, it is praised as great.

大哉乾乎。剛健中正，純粹精也。四德一元，元一乾也，故曰大哉乾乎。其體堅強，不可屈撓，剛也。其用循環，無少間斷，健也。其行若有所限，而無過不及，中也。其立君若有所專，而不偏不倚，正也。剛健之極，不雜於陰柔，純也。中正之極，不入於邪惡，粹也。純粹至於至極，無有形容，精也。乾屬剛，而又言中正者。蓋分乾坤而言，則有陰陽剛柔動靜之不同。自一元之氣周流無間之本體言之，則無所不包也。

How magnificent is Qian! It is strong, vigorous, moderate, and upright; pure, refined, and refined to the extreme. The four virtues are all unified in one origin, and that origin is unified in Qian, hence the saying "How magnificent is Qian!" Its essence is firm and unyielding, which is "strength"; its function is cyclical and unceasing, which is "vigour"; its movement has a boundary yet neither oversteps nor lacks, which is "moderation"; its establishment is firm yet not biased, which is "uprightness." When strength and vigour reach their peak without mingling with yin, it is "purity"; when moderation and uprightness reach their peak without falling into evil, it is "refinement"; when purity reaches its extreme, it becomes indescribable, which is "subtlety." Although Qian is inherently strong, it is also said to be "moderate and upright" because: when speaking separately of Qian and Kun, there are distinctions of yin and yang, strength and weakness, motion and stillness; but when speaking of the original qi that flows continuously without interruption, it is all-encompassing.

六爻發揮，旁通情也。乾德之精，不容言矣。可言者其情耳。故聖人以六爻發揮，曲盡其情，而乾之道在易矣。時垂六龍，以御天也。雲行雨施，天下平也。六爻曲盡易之道，而唯九五有德位之大人能體備乎乾之蘊，故獨以有天下之聖人言之。六龍即六爻。時垂句增也字，與上不同。上重垂龍，此重御天。言垂龍者將以御天也。六爻不外一時。聖人以時垂此六龍，將以御天下也。

Six yao are laid out, revealing the nature of the virtue of Qian from various perspectives. The subtle essence of Qian's virtue is beyond words, and what can be spoken of is only its manifested expressions. Therefore, the sage uses the six yao to elaborate and express these expressions, fully capturing the nature of Qian. Thus, the way of Qian is entirely contained within the Book of Changes. "At the right time, riding the six dragons to govern the heavens; clouds move and rain spreads, bringing peace to the world." Although the six yao fully express the way of the Book of Changes, only the great person who possesses virtue and position can fully embody the essence of Qian. Therefore, here it refers specifically to the sage who rules the world. "Six dragons" refers to the six yao. The phrase "At the right time, riding the six dragons to govern the heavens" differs from the original phrase in the Commentary on the Judgment by adding the word "also." The previous text focused on "riding the dragons," while this one emphasizes "governing the heavens," meaning that riding the six dragons is for the purpose of governing the world. The six yao all revolve around the concept of "time." The sage governs the six dragons according to the right time, which is to govern the world.

雲行雨施，就聖人言之。政教如雲之行。德澤如雨之施，天下自無不平也。御天而云行雨施，聖人之以美利利天下也。天下皆平，聖人之不言所利也。至此而乾之道在聖人矣。又按，彖以元亨利貞言乾，文言即以元亨利貞屬之君子。乾之德在君子躬行之中也。彖以雲行雨施言乾，文言即以屬之聖人。乾之功即在聖人運用之內也。此天人之合。君子自強不息以法乎天，不可以已也。

Here "yun xing yu shi" refers to the sage: decrees and teachings spread like clouds, and virtue and kindness descend like rain, so the world naturally becomes peaceful and orderly. To govern the world with such cloud-like movement and rain-like benevolence is precisely what the sage means by "benefiting the world with beauty and advantage." When the world is at peace, it is exactly what the sage means by "not speaking of personal benefit." At this point, the principle of the Creative (Qian) is embodied in the sage. Note: The "Commentary on the Judgment" uses "yuan heng li zhen" to explain the Creative, and the "Words of the Rites" assigns "yuan heng li zhen" to the gentleman, showing that the virtue of the Creative is realized through the gentleman's personal practice. The "Commentary on the Judgment" uses "yun xing yu shi" to explain the Creative, and the "Words of the Rites" assigns it to the sage, showing that the function of the Creative lies within the sage's application. This is the unity of heaven and humanity. The gentleman constantly strives to emulate heaven, never ceasing for a moment.

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，得於心者也。行，見於事者也。日可見，猶指日可待之意。理得於心，可以見之行事矣。但當隱而未見之時，德雖可行，而時位未能成其所行。君子知其時位之未可，是以弗用。此以下又申象傳未盡之意。

A gentleman applies the virtue he has cultivated into action, which is a visible daily practice. However, the term "qian" means hidden and not yet revealed, with some action taken but not yet completed, so the gentleman temporarily refrains from acting. "De" refers to virtue obtained from the heart, while "xing" refers to action manifested in deeds. "Ri kan jian" is like saying something that can be achieved in a short time. The principle has already been understood in the heart, so it should naturally be manifested in action. However, during the period when it is concealed and not yet apparent, although virtue can be practiced, the timing and position are not yet suitable for achieving results. The gentleman understands that the time and circumstances are not yet appropriate, so he does not act. From here on, it further explains the meaning not fully expressed in the Image Commentary.

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。九二有正中之龍德。然所以成德者，亦由學問之功。之，指正中之理。言理之得於天者，雖我所固有，然散見於事物，不學則聞見者寡，無以聚於吾心也。聚矣而不問，則不知所擇。

A gentleman accumulates it through study, clarifies it through inquiry, cultivates it through abundance, and practices it through benevolence. The Book of Changes says, "A dragon appears in the field, advantageous to see a great man," which refers to the virtue of a ruler. The Nine in the Second possesses the virtue of a dragon that is centered and upright, yet he achieves this virtue still through the efforts of study and inquiry. The "this" in these four sentences refers to the principle of being centered and upright. It means that the principle given by heaven, although inherently possessed by me, is spread out and manifested in various things. Without learning, one's knowledge is limited, and thus unable to gather it into the heart; once gathered, without inquiry, one does not know how to choose and discern.

故問所以辨其是非同異也。聚矣辨矣，狹隘其心，則此理非我有。故必有涵養寬裕之意，優遊厭飫，勿忘勿助，而所聚所辨者，庶融會貫通，與心為一矣。至於仁者，吾心之全德，即天之元。吾之所學所問者此也。既聚既辨之後，既居於心，即見之於行事。亦猶天之行健，無或一息之間。則莫非天理，無一毫私慾之間。而乾元之德全。雖未居君之位，而已具君之德矣。

Therefore, "questioning" is used to discern the right from the wrong and the differences and similarities. Once things have been gathered and discerned, if one's mind is narrow and confined, these principles will still not become part of one's own. Therefore, one must cultivate a broad and generous disposition, being at ease and content, savoring and fully comprehending what has been gathered and discerned, neither forgetting nor hastening it. In this way, what has been gathered and discerned may eventually be integrated and become one with one's mind. As for "ren" (benevolence), it is the complete virtue within my heart, which is also the "yuan" (primordial) of Heaven. What I study and inquire into is precisely this. After gathering and discerning, once one has settled upon it in the heart, it must be put into action. This is like the movement of Heaven, which is vigorous and unceasing, so that all one's actions are in accordance with the principles of Heaven, without the slightest admixture of private desires. Thus, the virtue of the Primordial Power of Heaven is complete. Although the Nine Two has not yet ascended to the position of a ruler, it already possesses the virtue of a ruler.

九三，重剛而不中。上不在天，下不在田。故乾乾因其時而惕，雖危無咎矣。重剛，陽爻位也。按，來注三居下卦之上，四居上卦之下，以剛按剛，故皆曰重。此解亦可參。不中，非二五也。不在天，非上之中。不在田，非下之中。時本可危，因時而惕以防危，故雖危無咎。

Nine Three, the yang line is in a yang position and is strong, but it is not in the center. It cannot reach the heavenly position above and cannot leave the earth position below, so it can only be diligent and unremitting, following the situation with caution, thus although there is danger, there is no fault. The term 'heavy yang' refers to the yang line being in a yang position. According to Lai Zhide's commentary: the third line is above the lower trigram, and the fourth line is below the upper trigram; both are strong lines adjacent to strong lines, so both lines are called 'heavy'. This interpretation can also be considered. 'Not in the center' means it is neither the second line nor the fifth line. 'Not in the heavenly position' means it is not in the central position of the upper trigram; 'not in the earth position' means it is also not in the central position of the lower trigram. The time it is in is inherently dangerous, but by following the situation and being cautious to prevent danger, it is dangerous yet without fault.

九四，重剛不中。上不在天，下不在田，中不在人。故或之。或之者，疑之也。故無咎。重字衍。三四皆人位，而四居人之上而近君，故曰不在人。重剛不中之中，二五之中也。中不在人之中，六爻中間之中也。下以二為中，三則過。上以五為中，四則不及。過則憂，不及則疑。然憂所當憂，卒於無憂。疑所當疑，卒於無疑。故皆可以無咎。

Nine Four is strong but not in the central position. It cannot reach the heavenly position above, nor can it leave the earthly position below. It is in the central area but not in the position of people, so the word 'or' is used to describe it. The use of 'or' indicates uncertainty and indecision, hence there is no fault. (Chen's note: The word 'heavy' here is an addition, because Nine Four is a yang line in a yin position and does not count as heavy yang.) The third and fourth lines both belong to the position of people, but the fourth line is above the position of people and close to the position of the ruler, so it is said 'not in the position of people.' The 'central' in 'heavy yang not central' refers to the second and fifth central positions; the 'central' in 'central but not in people' refers to the central area among the six lines. The lower trigram takes the second line as central, but the third line has already exceeded it; the upper trigram takes the fifth line as central, but the fourth line has not yet reached it. Exceeding causes worry, and not reaching causes doubt. However, the worry is exactly what should be worried about, and in the end, there is no worry; the doubt is exactly what should be doubted, and in the end, there is no doubt. Therefore, both lines can avoid blame.

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。前同聲相應節言利見之意。此專就大人言，而利見之意在其中。九五之為大人，大以道也。天地者，道之原。大人無私，以道為體，則合於天地易簡之德矣。天地之有象，而照臨者為日月，循序而運行者為四時，屈伸往來生成萬物者為鬼神。名雖殊，道則一也。

The so-called Great Person has a virtue that harmonizes with heaven and earth, a radiance that harmonizes with the sun and moon, a principle that harmonizes with the four seasons, and a fortune that harmonizes with ghosts and spirits. He acts before the heavenly timing, and heaven does not contradict him; he acts after the heavenly timing, and still reverently follows the heavenly timing. Even heaven does not contradict him, how much less would people or ghosts and spirits? The previous section "Harmonious Sounds Respond to Each Other" discussed the meaning of "beneficial to see," while this section focuses specifically on the "Great Person" himself, with the meaning of "beneficial to see" already contained within it. The reason why the Nine in the Fifth is called the Great Person is because his greatness lies in the Dao. Heaven and earth are the origin of the Dao. The Great Person has no private intentions and takes the Dao as his own essence, thus harmonizing with the simple and easy virtue of heaven and earth. The manifestations in heaven and earth are: illuminating all things is the sun and moon, sequentially moving is the four seasons, bending and stretching, coming and going, generating all things is ghosts and spirits. Although their names are different, their principles are the same.

大人既與天地合德，故其明目達聰合乎日月之照臨，刑賞慘舒合乎四時之代禪，遏揚彰癉合乎鬼神之福善禍淫。先天弗違，如先王未有之禮可以義起。蓋雖天之所未有，而吾意默與道契，雖天不能違也。後天奉時，如天秩天序天理所有，吾奉而行之耳。蓋人與天地鬼神本無二理，特蔽於有我之私而不能相通。大人與道為一，即與天為一，原無彼此先後之可言。其曰先天後天者，亦極言或先或後，皆與天合也。

A great person has already merged his virtue with that of heaven and earth, so his ears are keen and his eyes are clear, capable of perceiving all directions, which corresponds to the illumination of the sun and moon. Punishment and reward, severity and leniency, correspond to the succession of the four seasons. To restrain or commend, to promote virtue or punish wrongdoing, corresponds to the blessings bestowed upon the virtuous and the calamities upon the wicked by spirits and deities. The saying 'to act before heaven does not contradict heaven' means that if a previous king did not have a certain ritual, later generations may establish it according to righteousness. Though such a ritual has not existed in heaven, my mind secretly aligns with the Dao, so even heaven will not contradict me. The saying 'to act after heaven and follow its timing' means that the ranks, order, and constant principles established by heaven already exist; I merely follow them. One must know that humans, heaven, earth, and spirits and deities originally share the same principles, but are separated by the private self-interest of 'having a self.' When a great person merges with the Dao, he also merges with heaven, and there is no distinction of before or after. Here, the terms 'Earlier Heaven' and 'Later Heaven' are merely used to emphasize that regardless of whether it is before or after, it aligns with heaven.

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。進退以身言。窮上反下，退矣。存亡以位言。過五居上，亡矣。得喪以物言。無輔無民，喪矣。是之謂亢，所以動而有悔。其唯聖人乎。知進退存亡而不失其正者，其唯聖人乎。

"The character '亢' means to know only advancement and not retreat, to know only continuation and not cessation, to know only gain and not loss. Advancement and retreat are considered from the perspective of the self: when one reaches the top, one should return to the lower position, which is retreat. Continuation and cessation are considered from the perspective of the yao position: crossing the fifth line to occupy the top line, the position is lost, which is cessation. Gain and loss are considered from the perspective of external things: without assistance from others, without people to govern, that is loss. This is called '亢,' so any movement brings regret. 'Perhaps only the sage understands advancement, retreat, continuation, and cessation without losing the correct path. Perhaps only the sage does so!'"

知進退存亡，則無得喪矣，故不復言得喪。不失其正，處之以道，非計私以避害也。正即貞也。乾元歸於一貞，聖人法天體元歸於一正。隨其時，不失其正，非聖人不能也，故再言其唯聖人乎。此卦六爻，周公皆取象於龍，夫子文言皆屬之於聖。非聖人固不能體天，然易非專為聖人言也。

Understanding advancement and retreat, preservation and loss, one no longer cares about gain and loss, so the next sentence does not mention "gain and loss." "Not losing the right path" means to act according to the right way, not to calculate private interests to avoid misfortune. This "right" is the same as "zheng" (correctness). The ultimate conclusion of Qian yuan is "zheng," and the sage models himself after heaven and observes yuan, ultimately arriving at "zheng." Maintaining correctness throughout different times is not something the sage cannot do, so Confucius repeats "It is only the sage who can do this" twice. In this hexagram, the Duke of Zhou took the image of a dragon for all six lines, while Confucius' "Wenyan" attributed them all to the sage. Indeed, it is not possible for anyone other than a sage to fully embody the way of heaven, but the Book of Changes is not solely for the sage.

自天子以至於庶人，自聖賢以至於愚不肖，皆可觀象玩辭，觀變玩占，而以聖人為法耳。蓋人生天地之間，吉凶悔吝無一息之停，聖人隨其時所值，而皆有以處之，使得其正。此不獨乾卦之義，而實全易之義。易之所以開物成務，聖人所以為天下後世法者，此也。

From the Son of Heaven down to common people, from the sage to the foolish and unworthy, all can observe the hexagram images, ponder the line statements, observe the changes of lines, and contemplate the divination judgments, taking the sages as role models. Because human beings live between heaven and earth, and the auspicious, ominous, regret, and hardship never cease; when sages encounter different situations, they have methods to properly manage their conduct, so as not to lose the right path. This is not only the meaning of the hexagram Qian, but actually the meaning of the entire Book of Changes. The reason why the Book of Changes can enlighten the people's wisdom and achieve great undertakings, and why the sages could establish principles for the world and future generations, lies exactly here.