Collected Commentaries on the Zhou Changes (Ming Dynasty · Lai Zhide)

○亢龍有悔，盈不可久也。此陰陽盈虛一定之理，盈即亢，不可久致悔之由。○用九，天德不可為首也。天德二字即乾道二字。首，頭也，即見群龍無首之首。言周公爻辭用九「見群龍無首吉」者何也？以天德不可為首而見其首也。蓋陽剛之極，亢則有悔，故用其九者剛而能柔，有群龍無首之象則吉矣。天行以下，先儒謂之大象；潛龍以下，先儒謂之小象，後仿此。

"An overreaching dragon brings regret, for fullness cannot last." This expresses the principle that yin and yang, when full, remain full and when deficient, remain deficient, without change. "Fullness" is the same as "excess," and "cannot last" is the reason for regret. "When all nines are used, the heavenly virtue cannot be the leader." The term "heavenly virtue" is equivalent to "the way of heaven." "Leader" refers to the "leader" in "seeing a group of dragons without a leader is auspicious." Why did the Duke of Zhou explain "using nine" with the Great Treatise by saying "seeing a group of dragons without a leader is auspicious"? Because heavenly virtue should not be prominent and strong, yet it has become prominent. When yang is at its peak, it becomes excessive and brings regret. Therefore, those who skillfully use "nine" are strong yet flexible, embodying the image of "a group of dragons without a leader," which is auspicious. "The heavens are vigorous" and the following text is called the "Great Image" by previous scholars. "A hidden dragon should not be used, for yang is at the bottom" and the following text is called the "Small Image," and all subsequent hexagrams are referred to by these names.

○文言曰：元者，善之長也；亨者，嘉之會也；利者，義之和也；貞者，事之乾也。長，丁丈反，下長人同。○孔子於彖象既有傳矣，猶以為未盡其蘊也，故又設文言以明之。文言者，依文以言其理也。乾道所包者廣，有在天之元亨利貞，有在人所具之元亨利貞，此則就人所具而言也。元，大也，始也，即在人之仁也。仁義禮智皆善也，但仁則善端初發，義禮智皆所從出，故為善之長。

The Wenyan Zhu says: "Yuan is the leader of all good things; Heng is the gathering of all beauty; Li is the harmony of righteousness; Zhen is the mainstay of doing things." ("Chang" is read in the rising tone, the same for "Chang ren" in the following text.) Confucius had already explained the Tai and Xiang, but still felt that the underlying meanings were not fully conveyed, so he established the Wenyan to elaborate further. "Wenyan" means explaining the meaning of the classic text by following its structure. The scope of the Qian hexagram is very broad: it includes the four principles of Yuan, Heng, Li, and Zhen in heaven, as well as those present in human beings. Here, the discussion is about the four principles in human beings. "Yuan" represents great beginnings, the origin. In human beings, it corresponds to "Ren" (benevolence). Ren, Yi (righteousness), Li (propriety), and Zhi (wisdom) all belong to the category of good, but Ren is the initial sprout of goodness, from which Yi, Li, and Zhi arise, hence it is called "the leader of all good."

亨者，自理之顯著、亨通而言，即在人之禮也。嘉，美；會，聚。三千三百，乃嘉美之會聚也。利有二義：以人心言之，義為天理，利為人慾；以天理言之，義者利之理，和者義之宜，故利即吾性之義。義安處即是利也，如上下彼此各得其當然之分，不相乖戾，此利也，乃義之和也。

"Xing" refers to the clarity and unimpeded flow of principles, and in human terms, it corresponds to "Li" (ritual). "Jia" signifies beauty, and "Hui" means gathering; the "Rites Classic" speaks of "three hundred fundamental rites and three thousand detailed rites," which precisely represent the gathering of various beautiful rituals. The character "Li" has two meanings: from the perspective of human desires, righteousness belongs to heavenly principles, while benefit belongs to human desires, and they are opposing; from the perspective of heavenly principles, righteousness is the principle of benefit, and harmony is the appropriate place for righteousness. Therefore, "Li" is precisely the "righteousness" within my nature. The place where righteousness is properly established is called "Li," such as between superiors and inferiors, and between people, where each receives their due position and there is no contradiction or opposition, which is "Li," that is, the harmony of righteousness.

貞有三意：知也，正也，固也，如孟子所謂「知斯二者弗去」是也。知者，知之意也；惟知事親從兄，正之意也；弗去，固人之意也。故貞即吾性之智。乾者，莖乾也，如木之身而枝葉所依以立也。元就其理之發端而言，亨就其理之聚會而言，利就其理之各歸分願而言，貞就其理之確實而言。名雖有四，其實一理而已，皆天下之至公而無一毫人慾之私者也。此四句說天德之自然，下體仁四句說人事之當然。

"The term 'Zhen' contains three meanings: knowledge, correctness, and firmness, just as the 'Mencius' says, 'knowing these two things but not willing to abandon them.' The 'know' in 'Zhi Si' refers to the first level of 'knowing'; knowing only to serve one's parents and obey one's elder brothers without straying elsewhere is the second level of 'correctness'; and 'not abandoning' refers to the third level of 'firmness.' Therefore, 'Zhen' is precisely the 'wisdom' inherent in my nature. 'Qian' here refers to the main trunk of a tree, like the trunk of a tree, upon which all the branches and leaves depend for stability. 'Yuan' refers to the beginning of principle, 'Heng' refers to the gathering of principle, 'Li' refers to the principle each returning to its proper place and fulfilling its wish, and 'Zhen' refers to the principle being fixed and unchanging. Although there are four names, they are actually one principle, all being the most impartial and free from any trace of human desire or private interest. These four sentences describe the natural state of Heavenly Virtue. The following four sentences about 'bodying benevolence' discuss what human affairs should be like."

君子體仁，足以長人；嘉會，足以合禮；利物，足以和義；貞固，足以乾事。體仁，所存所發無不在於仁也，能體其仁，則欲立欲達，無所往而莫非真愛，自足以長人矣。長者，克君克長之長，蓋仁者宜在高位也。既足以長人，則善之長在我矣，下三句仿此。

The Wenyan Transmission continues: "The superior man takes benevolence as his body, sufficient to become the leader of the people; enabling beauty to gather in one person, sufficient to conform to ritual; enabling all things to receive their benefit, sufficient to harmonize with righteousness; being upright and firm, sufficient to take charge of great undertakings." What is meant by "taking benevolence as one's body" is that whatever is in the heart and whatever is expressed, all falls under benevolence. If one can take benevolence as one's body, then when one wishes to establish something, one helps others to establish it; when one wishes to be successful, one helps others to be successful. No matter where one goes, one's heart is filled with sincere love, naturally sufficient to become the leader of the people. "Leader" here refers to the "long" in the Classic of Poetry "Ke Jun Ke Chang" (able to be a sovereign, able to be a leader), because a person with benevolence should naturally hold a high position. Since it is sufficient to become the leader of the people, then the virtue of "the excellence of goodness" is already within me. The following three sentences should be understood in the same way.

嘉會者，嘉美其會，聚於一身也。然其聚會必至善恰好，皆天理人情自然之至而無不嘉美，此之謂嘉。嘉美會聚於一身，則動容周旋無不中禮，自有以合乎天理之節文、人事之儀則矣。若少有一毫欠缺，非美會矣，安能合禮。不相妨害之謂利，無所乖戾之謂和，和則必利，利則必和，蓋義公天下之利，本有自然之和也。

The term "Jiahui" refers to gathering various excellences into one's own person. This gathering must be perfectly virtuous and precisely balanced, with every aspect conforming to the natural limits of heavenly principles and human sentiments. Only then can it be called "Jia," meaning beauty. When excellences are gathered into one's self, every movement and action, every interaction and response, will naturally conform to propriety, thus harmonizing with the measured elegance of heavenly principles and the established rules of human conduct. If there is even a slight deficiency, it cannot be considered a gathering of excellences, how could it then conform to propriety? Mutual non-interference is called "Li," and mutual absence of contradiction is called "He." When there is harmony, there must be benefit, and when there is benefit, there must be harmony. This is because "Yi" is to make the benefits of the world accessible to all, inherently containing natural harmony.

物者義之體，義者物之用，乃處物得宜之謂也。物雖萬有不齊，然各有自然之定理，故能處物得宜而不相妨害，則上下尊卑之間自恩義洽浹，無所乖戾，而義無不合矣。固者，堅固不搖，乃貞之恆久正大也。蓋事有未正必欲其正，事之既正必守其正，此貞固二字之義也。貞而又固，故足以乾事。乾者事之乾，亦猶木有乾而枝葉可依也。

"wu" is the fundamental substance upon which "yi" depends, while "yi" is the function or effect that "wu" expresses. Together, they signify the meaning of properly handling matters and interacting with people. Although things are diverse, each has its own inherent principle. Therefore, they can be properly managed without conflicting with each other. In this way, harmony and propriety naturally prevail among superiors and inferiors, without opposition, and "yi" becomes fully aligned. "Gu" means firm and unshakable, which is the same as "zhen," meaning enduring and upright. When things are not yet properly arranged, one must strive to correct them; once they are properly arranged, one must maintain that state—this is the meaning of "zhen gu." Being both upright and firm, it is sufficient to serve as the mainstay of affairs. "Qian" represents the mainstay of affairs, just as a tree has a main trunk, upon which the branches and leaves depend.

凡事或不能貞，或貞而不固，皆知不能及之，是以不能擇而守之，故非至靈至明、是非確然不可移易者，決不能貞固，所以貞固為智之事。君子行此四德者，故曰乾元亨利貞。故曰，古語也。行此四德，即體仁嘉會利物貞固也。行此四德，則與乾元合其德矣，故曰乾元亨利貞，所以明君子即乾也。

In all matters, some people are unable to be upright and steadfast, while others may be upright but cannot maintain their steadfastness, all due to insufficient insight, which prevents them from choosing and holding onto the right path. Therefore, only those whose minds are extremely sharp and clear, and who can distinguish right and wrong with certainty, can achieve steadfastness. Thus, "steadfastness" belongs to the virtue of "wisdom." The last sentence of the "Wenyan Zhuan" says: "The gentleman practices these four virtues, hence it is said, 'Qian, Yuan Heng Li Zhen.'" The phrase "guyue" here is used in the tone of citing an ancient saying. Practicing these four virtues means embodying benevolence, holding joyous assemblies, benefiting things, and being steadfast. When one can practice these four virtues, they align with the virtue of Qian Yuan, hence it is said, "Qian, Yuan Heng Li Zhen," indicating that the gentleman himself is Qian.

○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。初九曰潛龍勿用何謂也，此文章問答之祖也。聖人神明不測，故曰龍德。隱在下位也。易，移也。不易乎世者，邪世不能亂，不為世所移也；不成乎名者，務寔不務名，不求知於世以成就我之名也；遯世無悶者，不見用於世而不悶也；不見是而無悶者，不見信於人而不悶也。

The second section of the Wenyan Transmission says: "The line 'The dragon remains hidden and is not used'—what does this mean? Confucius said: This refers to a person who possesses the virtue of a dragon and remains in seclusion. He does not change himself because of the world, nor does he fabricate things for the sake of reputation. He remains in seclusion without being troubled, and he is not troubled even if not approved by others. He acts when it is appropriate and withdraws when it is not, with a firm will that cannot be shaken—this is the hidden dragon." The question "What does 'The dragon remains hidden and is not used' mean?" followed by an answer is the origin of the later prose question-and-answer style. The sage is mysterious and unpredictable, hence called "dragon virtue." "Hidden" refers to his position in the lower place. The Book of Changes deals with transformation and change: "Not changed by the world" means that he is not disturbed by the corrupt ways of the world and is not changed by it; "Not seeking fame" means he pursues reality rather than empty reputation, and does not seek recognition from others to achieve his own fame; "Retreating from the world without distress" means he is not troubled even if not used by the world; "Not being approved without distress" means he is not troubled even if not trusted by others.

事有快樂於心者，則奮然而行之，忘食忘憂之類是也；事有拂逆於心者，則順適而背之，伐木絕糧之類是也。違者，背也，言不以拂逆為事，皆置之度外，如困於陳蔡猶援琴而歌是也。蓋不易乎世、不成乎名，則必遯世而不見信於人矣，而聖人皆無悶焉，是以日用之間莫非此道之遊衍，凡一切禍福譭譽如太虛浮雲，皆處之泰然，此所以樂則行、憂則違，憂樂皆無與於己，而安於所遇矣，非龍德何以有此。

There are things that bring joy and satisfaction, and when they arise, one should strive to do them. Confucius said, "He was zealous and forgot to eat, and delighted himself so much that he forgot his worries," which is exactly this kind of attitude. There are also things that go against one's nature, and when they arise, one should calmly avoid them. When Confucius was driven out of the State of Song and starved to death in Chen and Cai, this is also an example of this kind. "Violation" means to go against, meaning he did not take adversity to heart, treating it as if it were entirely outside his consideration, just as he still played the zither and sang songs when he was trapped between Chen and Cai. Generally speaking, those who do not change with the world and do not seek fame deliberately must retreat into seclusion and not be trusted by others. Yet the sage was not troubled by these things at all, so the Way was constantly flowing and filling his daily life. All misfortunes, blessings, praise, and blame were like clouds floating in the sky, which he accepted calmly. This is why he said, "When things are in harmony with one's mind, do them; when they are not, avoid them." Whether one is worried or happy, it has nothing to do with oneself, and one simply remains content with the situation one is in. Without the virtue of a dragon, how could one reach this level?

拔者，棹也，舉而用之也，不可拔即勿用也，言堅確不可舉用也。蓋不易乎世六句，龍德也；確乎不可拔而隱也。龍德而隱，此所以為潛龍也。乾卦六爻，文言皆以聖人明之，有隱顯，無淺深。○此只言潛龍，後君子以成德節言勿用。

"Ba" refers to the pole used for rowing a boat, and by extension means to lift up and employ; "not able to be lifted" is equivalent to "not suitable for use," meaning that it is firm and steadfast, and cannot be employed. The following six sentences from "Not easily changed with the world" discuss the virtue of the dragon; "firmly and certainly not able to be lifted" speaks of concealment. Having the virtue of a dragon yet remaining hidden is why it is called "the hidden dragon." The six lines of the Qian hexagram, in the Wenyan transmission, are all interpreted using the sage, and among the six lines, there is only a distinction between being hidden and being revealed, not a distinction in the depth of virtue. This passage only explains the term "the hidden dragon," and the section "the gentleman cultivates virtue as his conduct" explains "not suitable for use."

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。正中者，以下卦言，初居下，三居上，二正當其中也。庸，常也。邪自外入，故防閒之；誠自我有，故存主之。庸言必信者，無一言之不信也；庸行必謹者，無一行之不謹也。

"Nine Two says 'Seeing a dragon in the field, advantageous to see a great person.' What does this mean? Confucius says: This refers to a person who possesses the virtue of a dragon and is in the central and correct position. Ordinary words are trustworthy, ordinary actions are cautious, guarding against evil thoughts and preserving inner sincerity. Goodness benefits the world without boasting, and virtue is extensive enough to influence others. The Book of Changes says 'Seeing a dragon in the field, advantageous to see a great person,' referring to the virtue of a ruler." The term 'zhengzhong' refers to the lower trigram: the first line is at the very bottom, the third line is at the very top, and the second line is exactly in the middle. 'Yong' means ordinary. Evil thoughts come from outside, so they should be guarded against; sincerity is inherent, so it should be preserved and maintained. 'Yong yan zhi xin' means that there is no word that is not trustworthy, and 'yong xing zhi jin' means that there is no action that is not cautious.

庸言信，庸行謹，宜無事於閒邪矣，而猶閒邪存誠。閒邪存其誠者，無一念之不誠也；念念皆誠，則發之言行愈信於謹矣。如此則其德已盛，善蓋一世矣，然心不自滿，不自以為善，其主謹閒邪存誠猶夫其初也，皆純一不已之功也。德博而化者，言行為人所取法也。言君德者，明其非君位也。○此只言見龍，後君子學以聚之節言利見。

In ordinary speech he has already been truthful, and in ordinary actions he has already been cautious. According to this, there would be no need to guard against evil thoughts. Yet he still guards against evil and maintains sincerity. "To guard against evil and preserve sincerity" means that there is no single thought that is not sincere. If every thought is sincere, then the truthfulness in speech and the caution in action become even more pure. At this point, his virtue has already become very great, and his good deeds cover the world. Yet his heart is not satisfied, and he does not consider himself to have any goodness. His efforts in maintaining reverence, guarding against evil, and preserving sincerity remain the same as before, always pure and unadulterated, never ceasing. "His virtue is broad and he influences others" means that his words and deeds have become examples for others to follow. The text specifically mentions "the virtue of a ruler" rather than "the position of a ruler," clearly indicating that the Nine in the Second line possesses only the virtue of a ruler, not the position of a ruler. This passage only explains "seeing the dragon," and the section "A gentleman studies to accumulate knowledge" later explains "being beneficial to see."

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。幾與義非二事。幾者，心之初動也，當欲忠信修辭立誠之初，心之萌動必有其幾，幾微之際乃義之發源處也。

"Nine in the Third" says, "The superior man is diligent day and night, cautious even in the evening, as if he were in danger, and thus has no blame." This means that the superior man constantly cultivates virtue and works diligently on his affairs. Loyalty and trustworthiness are used to cultivate virtue, while refining speech and establishing sincerity are used to maintain his affairs. Knowing where to aim and striving to reach it allows one to discuss the subtle signs of things; knowing where to stop and firmly stopping there allows one to uphold righteousness together. Therefore, being in a high position without arrogance and in a low position without worry, he remains vigorous and constantly cautious, so even in dangerous situations, there is no blame." 'A few' and 'righteousness' are not two separate things. 'A few' refers to the initial movement of the mind: when a person is about to be loyal and trustworthy, and begins to refine his words and establish sincerity, the first movement in his mind must have a subtle sign, and this subtle sign is the origin of 'righteousness.'

義者，事之得宜也，方忠信修辭立誠之後，事之成就必見乎義，允蹈之宜乃幾之結果處也。與者，許也，可與幾者，幾有善惡，許其幾之如此方不差也。存者，守而不失也。三爻變則中爻為巽，有進象；又為兌，有言辭象；又為離明，有知象。以三畫卦論，三居上，居上位象；以六畫卦論，三居下，在下位象。

"Yi" refers to the proper handling of affairs; once loyalty, trustworthiness, and the cultivation of proper speech and sincerity are established, the accomplishment of affairs will naturally manifest as Yi, and the practical realization of appropriateness is precisely the fruit of these subtle aspects. "Yu" means permission; "ke yu ji" indicates that the subtle aspects may be good or evil, and acknowledging this particular subtle thought as such is considered accurate. "Cun" means to hold on to and not lose. From the symbolic perspective: the third line changes from yang to yin, and the lines two, three, and four together form Xun, which symbolizes "progress"; the lines three, four, and five together form Dui, which symbolizes "speech"; it also includes Li, which represents brightness and thus "knowledge." This corresponds to "advancing virtue," "cultivating speech," and "knowing the beginning and the end." If considered according to the three-line trigrams, the third line is at the top of the lower trigram, symbolizing "being in a superior position"; if considered according to the six-line hexagram, the third line remains within the lower trigram, symbolizing "being in an inferior position."

○君子終日乾乾夕惕若者，非無事而徒動也，勤於進德修業也。然以何者為德業？德業何以用功？蓋德者即貞實之理，誠之涵於心者也。人不忠信則此心不實，安能進德。惟忠信而內無一念之不實，則心不外馳，而有以復還其貞實之理，所進之德自日新而不窮矣，故所以進德。業者即貞實之事，誠之發於事者也。言不顧行則事皆虛偽，安能居業。

A gentleman remains vigorous and upright during the day and cautious and vigilant at night, not because there is nothing to do and he is merely idly busy, but because he diligently cultivates virtue and works on his affairs. But what counts as virtue and what counts as affairs? And where should one focus to cultivate virtue and affairs?the so-called virtue, is the true and upright principles, which is the aspect of "sincerity" residing within the heart. If a person is not loyal and trustworthy, his heart is not genuine, how can he cultivate virtue? Only through loyalty and trustworthiness, with no thought within that is not genuine, will the heart not be distracted outwardly, and thus return to the true and upright principles. The virtue thus cultivated will naturally renew itself daily without end — this is the way to cultivate virtue.the so-called affairs, are the true and upright matters, which is the aspect of "sincerity" expressed in actions. If one speaks without considering action, affairs become mere pretense, how can one establish a stable career?

惟修省其辭以立誠，而外無一言之不實，則言行相顧，有以允蹈其貞實之事，所居之業自居安而不遷矣，故所以居業。夫德業之進修，固在於忠信修辭立誠矣，然其入門用功當何如哉？亦知行並進而已。蓋其始也，知德業之所當至，此心必有其幾，當幾之初，下此寔心而必欲其至，知至即至之，則念念不差，意可得而誠矣，幾動不差，此其所以可與幾也。

Only by cultivating and examining one's words to establish sincerity, and ensuring that every word spoken is true, can words and actions correspond with each other, thus enabling one to genuinely practice the virtuous and truthful things. When one's undertakings are thus grounded, they will naturally be stable and unshakable — this is the way to cultivate one's career. Although the cultivation and improvement of virtue and career depend on loyalty, trustworthiness, and sincere expression, the initial steps to begin this practice are simply the simultaneous advancement of knowledge and action. In the initial stages: knowing the standard one should reach in virtue and career, one must first have a subtle awareness of it in the mind. Seizing this subtle beginning, one must put forth a sincere heart, determined to achieve it. Knowing what should be achieved, one must truly achieve it, so that every thought remains correct, and thus the mind can become sincere. When the subtle beginning is initiated without deviation, this is precisely the reason for 'being able to grasp the subtle.'

其終也，知德業之所當終，此事必有其義，見義之時，行此實事而必欲其終，知終即終之，則事事皆當，身可得而修矣，義守不失，此其所以可與存義也。如此用功，則反身而誠，德崇而業廣矣，又馬往而不宜哉。故以之居上，高而不驕；以之在下，卑而不戚，雖危無咎矣，此君子所以終日乾乾也。○此只言乾乾夕惕，後重剛而不中節言厲無咎。

In the final stage, one knows the proper extent to which virtue should be carried out, and in this matter, righteousness will certainly be evident. When righteousness becomes apparent, one should act on this matter rather than carry it to completion. Knowing when to stop, one truly stops, and thus everything becomes appropriate, and one's self is cultivated. Righteousness is maintained without loss, which is the reason for the saying "one who can preserve righteousness." By following this practice, one can turn inward and examine oneself without hypocrisy. With virtue elevated and endeavors extensive, where could there be inappropriateness? Therefore, by cultivating this discipline in a position of authority, one remains lofty without arrogance; in a position of subordination, one remains humble without sorrow. Even in perilous circumstances, there is no fault—this is why the gentleman remains constantly vigorous throughout the day. This passage only explains "qian qian xi ti" (constantly diligent and ever cautious). The section on "chong gang er bu zhong" (strong yang but not in the center) will explain "li wu jiu" (danger without blame) later.

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。在田者安於下，在天者安於上，有常者也；進而為飛，退而為見，有恆者也，蓋恆即常字。九四之位逼九五矣，以上進為常則覬覦而心邪，今或躍或處，上下無常而非為邪也；以下退為常則離群而德孤，今去就從宜，進退無常而非離群也。惟及時以進修，而不乾時以行險，此其所以無咎也。上進釋躍字義，下退釋淵字義，無常無恆釋或字義，非為邪、非離群釋無咎義。○此其言躍淵，後重剛節言無咎。

"The Nine in the Fourth says, 'Sometimes it leaps in the abyss, without blame.' What does this mean? Confucius says: rising and falling without fixed position, but not for improper purposes; advancing and retreating without fixed pattern, but not to separate from the group. A gentleman advances his virtue and cultivates his affairs to keep pace with the right timing, hence there is no blame. The Nine in the Second 'in the field' is content in the lower position, the Nine in the Fifth 'in the heavens' is content in the upper position, both are constant. Further movement is 'flying,' retreat is 'seeing,' both are consistent—'constant' is the meaning of 'heng.' The position of the Nine in the Fourth is already close to the Nine in the Fifth: if advancing constantly is considered as a fixed pattern, it would become coveting the position of the ruler with improper intentions; now it sometimes leaps and sometimes stops, neither rising nor falling fixed, precisely not for improper purposes. If retreating constantly is considered as a fixed pattern, it would become separating from the group and being solitary in virtue; now its going or staying is appropriate, advancing or retreating not fixed, precisely not separating from the group. It only grasps the opportunity to cultivate virtue and affairs, but does not take risks by force, that is why it has no blame. 'Advancing' explains the character 'yue,' 'retreating' explains 'yuan,' 'without constant pattern' explains 'huo,' 'not improper, not separating from the group' explains the two characters 'wu jiu.' This passage only explains 'yue' and 'yuan,' the section on 'heavy yang' explains 'wu jiu' later."

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。同聲相應，如鶴鳴而子和、雄鳴而雌應之類是也；同氣相求，如日火之精而取火於日、月水之精而取水於月之類是也。溼者下地，故水之流趨之；燥者乾物，故火之然就之。云，水氣也，龍興則云生，故云從龍；風，陰氣也，虎嘯則風烈，故風從虎。

"The Nine in the Fifth says, 'A dragon soars in the sky, advantageous to see a great man.' What does this mean? Confucius said: Like sounds of the same kind respond to each other, and like breaths of the same kind seek each other. Water flows to low and damp places, fire burns in dry places; clouds arise with the dragon, wind arises with the tiger. When a sage arises, all things look up to him. Those originating from heaven are close to the upper, those originating from earth are close to the lower, each follows its own kind. 'Like sounds respond to each other' is like the 'Middle Trust' saying that a mother crane calls and the young crane responds, or a male bird calls and the female bird answers; 'Like breaths seek each other' is like the sun is the essence of fire, so ancients used yang mirrors to catch fire from the sun, the moon is the essence of water, so ancients usedfang zhu to collect water from the moon. Low and damp places are ponds, so water flows toward them; dry places are withered things, so fire burns toward them. Clouds are water vapor, when the dragon rises, clouds form, so it is said clouds follow the dragon; wind is the yin breath, when the tiger roars, wind becomes strong, so it is said wind follows the tiger."

然此特一物親一物也。惟聖人以聖人之德居天子之位，則三才之主而萬物之天地矣，是以天下萬民莫不瞻仰其德而快覩其光，所謂首出庶物、萬國咸寧而萬物皆覩矣，蓋不特一物之親而已也。所以然者，以天地陰陽之理皆各從其類也。如天在上，輕清者也，凡本乎天之輕清成象者皆親之；地在下，重濁者也，凡本乎地之重濁成形者皆親之。

However, all these are merely one thing drawing near another. Only the sage, by virtue of his sage-like virtue, occupies the position of the Son of Heaven, becoming the master of the three elements of heaven, earth, and humanity, and the sovereign of all things. Therefore, the people of the world have no one who does not admire his virtue and joyfully look up to his radiance. This is what the Commentary on the Judgment says: "He leads all things, and all the states are at peace," and all things come to look upon him. This is not merely one thing drawing near another. The reason for this is that the principles of yin and yang in heaven and earth each follow their own kind. For example, heaven is above and is light and clear; all things that originate from heaven, being light and clear and taking form, draw near it. Earth is below and is heavy and turbid; all things that originate from earth, being heavy and turbid and taking form, draw near it.

蓋天屬陽，故輕清之屬陽者從其類；地屬陰，故重濁之屬陰者從其類。陽從其陽，故君子與君子同類而相親；陰從其陰，故小人與小人同類而相親。然則以九五之德位，豈不利見同類之大人，所以利見者以此。○此具言飛龍在天，後大人者節言利見大人。

Heaven belongs to Yang, so light and clear things that belong to Yang follow it; Earth belongs to Yin, so heavy and turbid things that belong to Yin follow it. Yang follows Yang, so gentlemen are attracted to other gentlemen; Yin follows Yin, so petty people are attracted to other petty people. Therefore, with the virtue and position of the Nine in the Fifth, how could it not be appropriate to see a great person? The reason for "being beneficial to see a great person" is here. This entire passage is about "a dragon soaring in the heavens." The section that follows, "As for great persons," only discusses "being beneficial to see a great person."

上九曰：亢龍有悔，何謂也？子曰：貴而無位，高而無民，賢人在下而無輔，是以動而有悔也。六龍之首，故曰高貴；非君非臣，故曰無位；純陽無陰，故曰無民。五居九五之位，又有快覩之民，九四以下龍德之賢皆相從九五以輔相矣。是以上九非不貴也，貴宜乎有位而無位；非不高也，高宜乎有民而無民；非不有賢人也，賢人宜輔而莫為之輔。無位無民無輔，則離群孤立，如是而動，其誰我與，有悔必矣。此第二節申象傳之意。

"The Upper Nine says 'The dragon soaring high brings regret.' What does this mean? Confucius says: It is尊贵 but without a position, lofty but without the people, and the virtuous are below but none to assist. Therefore, any action brings regret. The Upper Nine is the leader of the six dragons, so it is high and esteemed. It is neither a ruler nor a minister, so it has no position. The Qian hexagram is entirely yang with no yin, and yin represents the people, so there are no people. The Nine Five holds the position of the ruler and has the people who look up to him with joy. The Nine Four and those below, who possess the virtue of the dragon, also all follow the Nine Five to assist him. Therefore, the Upper Nine is not without esteem, but it should have a position yet has none; it is not without height, but it should have the people yet has none; it is not without virtuous people, but those virtuous people should assist it yet none do. Having no position, no people, and no assistants, it stands alone, detached from the people. If it still takes action, who would follow me? Regret is inevitable. The above section explains the meaning of the Small Image Commentary."

○潛龍勿用，下也，言在下位也。見龍在田，時舍也。舍，去聲。○舍，止息也，出潛離隱而止息于田也。終日乾乾，行事也。非徒空存憂惕之心，言行事而終日乾乾也，蓋心虛而事寔，此體用兼養之學也。○非空憂惕，乃行所當行之事也，即進德修業。或躍在淵，自試也。試可乃已之試，非試其德，試其時也，非自試則必妄動矣。

The third section of the Wenyan Transmission says: "The hidden dragon is not yet in use, because it is in the lower position." This refers to being in a lower position. "The dragon appears in the field, this is a time of rest." ("Shě" is pronounced with a falling tone.) "Shě" means to stop and rest, indicating that after emerging from concealment, it rests in the field. "All day long the dragon is vigorous and diligent, this is action." This means that the Nine in the Third is not merely holding onto a mind of anxiety and vigilance in vain, but is engaged in action all day long, remaining vigorous and diligent. The mind is empty and responsive, while action is concrete and practical; this is the study of cultivating both principle and function. Therefore, it is not merely being anxious, but doing what should be done, which is to advance virtue and cultivate one's career. "Sometimes leaping in the abyss, this is self-testing." This "test" is the "test" from the Shangshu, meaning "try it out and if it works, then proceed." The test is not of his virtue, but of the timing. Without self-testing, one would certainly act rashly.

飛龍在天，上治也，居上以治下。○此得時則駕，下句則蓬累而行。亢龍有悔，窮之災也，窮者亢，災者悔。乾元用九，天下治也。用九見群龍無首吉，此周公教占者當如此也；孔子此則專以人君言。元者仁也，即體仁以長人也，言人君體乾之元，用乾之九，至誠惻恆之愛常流行於剛果嚴肅之中，則張弛有則，寬猛得宜，不剛不柔，敷政優優，而天下治矣。此第三節再申前意。○此一節明六龍摠一龍，而因時變化其見於世者有異也，孔子乾之德也。

"The dragon soars in the heavens, which signifies ruling from above." This sentence refers to someone in a position of authority governing those below. This very sentence is exactly what the "Records of the Grand Historian" says: "When the time is right, one may drive forward." The next sentence, "The dragon in exaltation has regret," refers to "when the time is not right, it is like floating reeds that drift wherever the wind takes them." "The dragon in exaltation has regret, which is a calamity of reaching the extreme." Here, "exhaustion" refers to "exaltation," and "calamity" refers to "regret." "The use of the nine lines of the Qian hexagram brings the world into order." The Duke of Zhou said under the phrase "use of the nine," "seeing a group of dragons without a leader is auspicious," which teaches the person casting the divination to act in this way. Confucius here, however, specifically discusses the ruler. "The original virtue" refers to benevolence, which is also "cultivating benevolence to lead people." This means that the ruler comprehends the original virtue of the Qian hexagram, applies the nine numbers of Qian, and constantly channels sincere and compassionate benevolence within a firm and rigorous demeanor. Thus, the governance is both lenient and strict according to law, with kindness and severity each in their proper place, neither overly rigid nor overly yielding, and the administration is gentle and composed, leading to the world being well governed. The above section is a further elaboration of the previous meaning. This section shows that the six dragons are essentially one dragon, differing only in the circumstances of their appearance, and it is precisely what Confucius understood about the virtue of Qian.

○潛龍勿用，陽氣潛藏。陽在下也，以爻言；潛龍勿用下也，以位言；此則以氣言，言陽氣潛藏，正陰氣極盛之時，天地閉，賢人隱，所以勿用。此以下又聖人歌詠乾道之意。見龍在田，天下文明。明葉文。○雖在下位，然天下已被其德化而成文明之體矣，因此爻變離，故以文明言之。

The fourth section of the Wenyan Transmission says: "The hidden dragon should not be used, for the yang energy is concealed." The previous Xiao Xiang Zhuan said "the yang is below," referring to the line. The third section said "the hidden dragon should not be used, as it is in the lower position," referring to the position. Here, however, it refers to the energy -- the yang energy is concealed, which is precisely the time when the yin energy is at its height, the heavens and earth are closed off, and the virtuous person remains hidden, so action is not appropriate. From here on, it is the sage's expression of the meaning of the Qian trigram. "The dragon appears in the field, and the world becomes civilized." ("Ming" rhymes with "Wen" in the previous text.) Although the Nine in the Second is in the lower position, the world has already been transformed by his virtue, resulting in a bright and civilized appearance. This is because this line changes from yang to yin, making the lower trigram Li, which represents the sun and brightness, so the term "civilization" is used to describe it.

終日乾乾，與時偕行。天之健，終日不息，九三之進修亦與之偕行而不息，故曰與時偕行。○行葉杭。或躍在淵，乾道乃革。革者，離下內卦之位，升上外卦之位也。飛龍在天，乃位乎天德。天德即天位，有是天德而居是天位，故曰乃位乎天德；若無德以居之者，不可謂之天德之位也，惟聖人在天子之位斯可言也。亢龍有悔，與時偕極。當亢極而我不能變通，亦與時運俱極，所以有悔。

"Throughout the day, Heaven remains vigorous and unceasing; the virtue and cultivation of the third line also proceed in harmony with Heaven, thus it is said 'to move in harmony with the times.' (The character '行' here is pronounced like 'hang' for rhyme.) 'Sometimes leaping in the abyss, the way of Heaven brings about change.' 'Change' refers to the transformation, meaning the fourth line leaving its position in the inner trigram and rising to the position of the outer trigram. 'A dragon soaring in the heavens, it is situated in the virtue of Heaven.' Heavenly virtue is also the position of Heaven; possessing such virtue and occupying such a position, it is said 'it is situated in the virtue of Heaven.' If one lacks virtue yet occupies this position, it cannot be called 'the position of Heavenly Virtue'; only a sage occupying the position of the Son of Heaven can be said to fulfill this statement. 'A dragon in excess reaches its limit, and thus moves to the end along with the times.' When one has reached the extreme of excess and is unable to change, it follows the course of time to the end, hence there is regret."

乾元用九，乃見天則。龍之為物，春分而升於天，秋分而蟄於淵，曰亢龍者，言秋分亢舉於上而不能蟄也。以春夏秋冬配四德，元者春也，利者秋也，亢龍在此秋之時矣。天之為天，不過生君者體春生之元而用之於秋殺之亢，則是陰慘之後繼之以陽舒，肅殺之餘繼之以生育，一張一弛，一剛一柔，不惟天下可治，而天道之法則亦於此而見矣，故曰乃見天則。此四節又申前意。○孔子深味乾德而歌以詠之也，當叶韻讀，可想見聖人玩味之意。

"The乾 (Heaven) Principle uses all nines, thus revealing the principle of Heaven." Dragons rise into the sky at the vernal equinox and retreat to the depths at the autumnal equinox; calling them "the exalted dragon" refers to their remaining high in the sky even at the autumnal equinox without retreating. Using the four seasons to correspond with the four virtues of origin, prosperity, advantage, and correctness, "origin" corresponds to spring, "advantage" corresponds to autumn. The state of the exalted dragon is precisely during the season of autumn. Heaven is simply the master of life; a ruler who can comprehend the virtue of origin from spring and apply it to the season of autumn's exaltation, thus following the yang energy's expansion after the cold and sharpness of autumn, and the nurturing and generation after the withering and decay, achieving a balance of tension and relaxation, and a combination of firmness and softness. In this way, the world can be governed, and the principle of Heaven is revealed, hence it is said, "thus revealing the principle of Heaven." The above fourth section is again elaborating on the previous meaning. This section is what Confucius deeply contemplated regarding the virtue of乾 (Heaven), and it should be read in accordance with the rhyming. One can imagine the sage's repeated contemplation and immersion in this.

○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。始而亨者，言物方資始之時已亨通矣，蓋出乎震則必齊乎巽、見乎離，勢之必然也；若不亨通，則生意必息，品物不能流形矣。是始者元也，亨之者亦元也。性者，百物具足之理；情者，百物出入之機。

The Wenyan Transmission, Section Five: "The creative power of Heaven (Qian) is one that initiates and then becomes unimpeded; 'favorable to uprightness' is the nature and disposition of the creative power of Heaven. The creative power of Heaven can bestow beneficial advantages upon the world, yet does not boast of its own benefits, truly great indeed." The phrase "beginning with success" means that when all things first receive their beginning, they are already unimpeded. According to the Shuogua Transmission, after the beginning of things comes Zhen (Spring Equinox), then they are orderly arranged at Xun (Beginning of Summer) and manifest at Li (Summer Solstice), which is an inevitable trend. If there is no unimpeded flow, the vital energy is cut off, and all things cannot transform and take form. Thus, it is the "origin" that initiates it, and it is still the "origin" that makes it unimpeded. "Nature" refers to the inherent principles of all things, while "disposition" refers to the mechanism by which all things express themselves outwardly from within.

春作夏長，百物皆有性情，非必利貞而後見，但此時生意未足，實理未完，百物尚共同一性情。至秋冬，則百穀草木各正性命、保合太和，一物各具一性情，是收斂歸藏乃見性情之的確，故利貞者即乾元之性情也，則利貞之未始不為元也。乾始者，即乾元者始而亨之始也。以美利利天下者，元能始物，能始庶物生成，無物不嘉美，亦無物不利賴也。不言所利者，自成其形，自成其性，泯機緘於不露，莫知其所以然也，大哉乾元也。

In spring, things sprout and in summer they grow; all things inherently possess their own nature and disposition, and they do not wait until the stage of "li zhen" to manifest. However, at that time, the vital energy is still insufficient and the true principles are not yet complete, so all things temporarily share the same disposition. By autumn and winter, all plants and herbs properly regulate their nature and preserve the harmonious essence, each thing possessing its own distinct disposition. Thus, during the time of gathering and storing, dispositions become clearly distinct. Therefore, "li zhen" is precisely the disposition of Qian yuan, meaning that "li zhen" has never been absent from "yuan" at any moment. "Qian shi" refers to the "shi" in "Qian yuan shi er hen." "Using beautiful benefits to benefit the world" means that "yuan" can create all things and enable the generation of all things, so nothing is not beautiful and nothing is not benefited by it. "Not speaking of what is beneficial" means that all things achieve their forms and realize their inherent nature, while the workings of creation are hidden without trace, and no one knows why it is so. How great is Qian yuan!

○孔子於文言既分元亨利貞為四德矣，此又合而為一也。言乾之元者，始而即亨者也；利貞者，則元之性情耳。然何以知其元始即亨、利貞即元之性情也？惟自其乾元之所能者則可見矣。蓋百物生於春，非亨利貞之所能也，惟元為生物之始，以美利利天下者則乾元之能也。夫以美利利天下，其所能之德業亦盛大矣。

Confucius in the beginning of the Wenyan Transmission already divided yuan, heng, li, and zhen into four virtues. Here, however, he combines the four into one. He says: The "yuan" of Qian is to initiate and then to become通畅. "Li zhen" is merely the nature of yuan. But how do we know that yuan, once initiated, becomes通畅, and that li zhen are just the nature of yuan? We can understand this by looking at what Qian yuan is capable of. All things sprout in spring, which is not something heng, li, or zhen can achieve. Only "yuan" is the beginning of all things, and it is the ability of Qian yuan to bestow beneficial blessings upon the world. To bestow beneficial blessings upon the world is a great virtue.

使造化可以言馬，則曰此其之美利也，庶乎可以各歸功於四德矣。今不言所利，人不得而測之；既不可得而測，則是四德渾然一理，不可分而言也。元本為四德之長，故謂亨乃元之始亨可也，謂利貞乃元之性情可也，所以謂乾元始而亨、利貞性情者以此。乾元之道，不其大哉。四德本一理，孔子贊易，或分而言之以盡其用，或合而言之以著其體，其實一理而已，所以可分可合也。

If the universe could speak, pointing out "this is its beauty and benefit," then we could assign the merits to the four virtues: originality, prosperity, benefit, and constancy. But now it does not specify where the benefit lies, so people cannot guess. Since people cannot guess, it shows that the four virtues are all one principle and cannot be separated. Originality is originally the first among the four virtues, so saying "prosperity" is merely the originality's beginning and its ability to connect and reach out, which is acceptable. Saying "benefit and constancy" is merely the nature and disposition of originality, which is also acceptable. The reason for saying "the beginning of the Creative Power is originality, which leads to prosperity, and benefit and constancy are its nature and disposition" lies here. How great is the way of the Creative Power! The four virtues are originally one principle. When Confucius explained the Book of Changes, he sometimes spoke of them separately to exhaust their functions, and sometimes spoke of them together to highlight their essence. In the end, they are still one principle, so they can be both separated and combined.

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。剛以體言，健以性言，中者無過不及也，正者不偏也，此四者乾之德也。純者，純陽而不雜以陰也；粹者，不雜而良美也；精者，不雜之極至也。總言乾德剛健中正之至極，所謂純粹精者非出於剛健中正之外也。但乾德之妙非一言所能盡，故於剛健中正之外復以純粹精贊之。

The Wenyan transmission says: "How great is Qian! It is strong, vigorous, centered, and upright, pure and subtle. The six lines are fully unfolded, comprehensively revealing the nature of all things. By the time of the six dragons, the heavenly way is carried out. Clouds flow, rain is distributed, and the world is at peace." "Strong" refers to its form, "vigorous" refers to its nature, "centered" means neither excessive nor deficient, and "upright" means not biased. These four are the virtues of Qian. "Pure" means entirely yang without any mingling of yin, "subtle" means not mixed and beautiful, "subtle" means pure to the extreme. In summary, it describes the virtue of Qian as being strong, vigorous, centered, and upright to the highest degree. The term "pure and subtle" is not something separate from being strong, vigorous, centered, and upright. It is merely a further praise of the subtlety of the virtue of Qian. Since the subtlety of Qian's virtue cannot be fully expressed in one sentence, it is further praised with "pure and subtle" in addition to being strong, vigorous, centered, and upright.

情者，事物至賾至動之情也。發揮者，每一畫有一爻辭以發揮之也。旁通者，曲盡也，如初之潛以至上之亢，凡事有萬殊，物有萬類，時有萬變，皆該括曲盡其情而無遺也。前品物流形乃乾之雲行雨施，此言云行雨施乃聖人乘六龍而御天之功，德澤流行敷布，所以天下平也。○言乾道剛健中正、純粹以精，乾道固大矣，惟聖人立六爻以通乎乾之情，乘六龍以行乎乾之道，雲行雨施以沛乎乾之澤，以至天下太平，則乾道之大不在乾而在聖人矣。此第五節復申首章之意。○叶韻讀也字，如楚辭之些。

"Qing" refers to the extremely complex and active actual situation of things. "Fa hu" means that each line is paired with a line statement to elaborate it fully. "Pang tong" means thorough coverage: from the first line's "qian" (hidden) to the top line's "kang" (exalted), all matters with myriad differences, various categories of things, and changing opportunities are comprehensively included, fully expressed without any omission. Previously, the "Tuanguan" said "pin liu liu xing" (the flow of things takes shape), which refers to the movement of clouds and rain by Qian itself. Here, saying "yun xing yu shi" (clouds move and rain falls) refers to the achievements of the sage who drives six dragons to carry out the heavenly way, spreading benevolence and benefiting all directions, thus achieving peace throughout the world. This section explains that the way of Qian is strong, upright, just, and pure, inherently great; however, it relies on the sage establishing six lines to convey the actual nature of Qian, driving six dragons to promote the great way of Qian, and spreading the benevolence of Qian through clouds and rain until peace is achieved throughout the world. Thus, the greatness of Qian is not in Qian itself but in the sage. The above fifth section is a further explanation of the meaning of the first chapter. (The final "ye" character should be read in accordance with the rhyming, similar to the ending word "xie" in the "Chu Ci".)

○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。德者行之本，行者德之用，故曰君子以成德為行。成德者，已成之德也；日可見者，猶言指日可待之意，此二句泛論其理也。潛者，周公爻辭也；未見者，天地閉，賢人隱，阨於潛之機會而未見也；未成者，因其阨而事業未成就也，如伊尹耕於有華之野是也。

The sixth section of the Wenyan Transmission says: "The superior man uses the virtue he has already cultivated as the foundation for his actions, which are actions that can be seen every day. What is called 'qian' refers to something that is hidden and has not yet appeared, and the action has not yet been accomplished, so the superior man temporarily does not act." Virtue is the root of action, and action is the manifestation of virtue, so it is said, "The superior man uses the accomplishment of virtue as his action." "Chengde" refers to virtue that has already been cultivated; "ri kan jian" means something that can be achieved in a day. These two sentences are general statements about principles. "Qian" is the line statement of the Duke of Zhou; "wei jian" refers to the closure of heaven and earth, and the concealment of the virtuous, being trapped in a time of concealment and unable to appear; "wei cheng" refers to the fact that because of this, the undertaking has not yet been accomplished, like Yi Yin plowing in the fields of Youxin.

○君子以已成之德舉而措之於行，則其事業之所就指日可見矣。初九其德已成，則日可見之行也，而占者乃曰勿用何也？蓋聖人出世必有德有時，人之所能者德，所不能者時。今初九雖德已成，然時當乎潛也。潛之為言也，隱而未見也，惟其隱而未見，故行而未成，時位阨之也，是以占者之君子亦當如之而勿用也。

A gentleman who has cultivated his virtue and puts it into practice will surely achieve success in his endeavors. The virtue of Choujiu is already mature, which belongs to "visible daily actions." However, the divination text says "do not use it," so why is that? Because a sage who wishes to act in the world must have both virtue and the right timing; virtue is something humans can achieve, while timing is beyond human control. Now, although Choujiu has already cultivated virtue, the timing is still in a hidden phase.the so-called "hidden" means it is concealed and has not yet emerged. Because it is still concealed and not yet visible, his actions have not yet achieved results, for he is constrained by the timing and position. Therefore, the gentleman who practices divination should also follow this principle and refrain from taking action for now.

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。之者，正中之理也。龍德正中，雖以爻言，然聖人之德不過此至正大中而已。蓋乾道剛健中正，民受天地之中以生，惟中庸不可能，苟非學聚問辨，有此致知功夫，寬居仁行，有此力行功，夫安能體此龍德之正中乎。

The Wenyan transmission says: "The superior man relies on learning to accumulate it, on inquiry to distinguish it, on broadness to dwell in it, and on benevolence to practice it. The Book of Changes says, 'A dragon appears in the field, advantageous to see the great man,' referring to the virtue of the ruler." The word "zhi" in these four sentences refers to the principle of "zhengzhong" (correct center). Although "longde zhengzhong" (dragon virtue in the correct center) is spoken of in terms of the yao position, the virtue of the sage is nothing other than this most upright and moderate state. The Qian hexagram is characterized by strength and uprightness, and the people receive the harmonious qi of heaven and earth and are born. However, the Zhongyong says that the way of zhongyong (moderate virtue) is most difficult to achieve; without the effort of "learning to accumulate it and inquiry to distinguish it" in the cultivation of knowledge, and without the practice of "broadness to dwell in it and benevolence to practice it" in practical action, how could one manifest the correct center of dragon virtue?

聚者，多聞多見以求會聚，此正中之理也。辨者，講學也，親師取友，辨其理之精粗本末、得失是非，擇其正中之善者而從之，即講學以耨之也。寬者，優遊厭飫，勿忘勿助，俾所聚所辨此理之毒於我者融會貫通，渣滓渾化，無強探力索、凌節慾速之患也。蓋寬字以久遠言，有從容不迫之意，非專指包涵也。居者，守也，據也。

"Jù" refers to gathering a lot of knowledge and seeing many things, striving to collect and understand the principles, gathering precisely the correct central truth. "Biàn" means studying and discussing: getting close to teachers, making friends, analyzing the essence, details, origins, and consequences of principles, discerning their merits and demerits, and choosing the good that aligns with the central truth to follow. This is using study to eliminate weeds. "Kuān" means being at ease and embracing, fully soaking and nourishing. It neither forgets nor encourages haste, allowing the accumulated and analyzed principles to integrate smoothly within oneself, eliminating impurities completely, without forcing or rushing. Clearly, the character "kuān" refers to the long term, implying ease and composure, and is not merely about包容 and inclusion. "Jū" means to hold on and possess.

仁以行之者，無適而莫非天理中正之公，而無一毫意必固我之私也。蓋辨者辨其所聚，居者居其所辨，行者行其所居，故必寬以居之而後方可仁以行之。若學聚問辨之餘，涵養未久，粗心浮氣而驕欲見之於寔踐，則居之不安，資之不深，安能左右逢原而大公以順應哉。此為學一定之序也。有是四者，宜乎中正之德博而化矣。曰君德者，即前九二之君德也。

"Ren yi xing zhi" means that wherever one goes, it is nothing other than the impartial and just principle of heaven, without the slightest private intention condemned in the "Analects" as "yi, bi, gu, wo." In general, distinguishing is about what is gathered, dwelling is about what is distinguished, and acting is about what is dwelled upon. Therefore, one must first "kuan yi ju zhi" before one can "ren yi xing zhi." If, after gathering and distinguishing, one's cultivation is not yet sufficient, and one's mind is impetuous and crude, and one hastens to apply it in practice for show, then one's dwelling will be unstable and one's acquisition will be shallow. How can one then be able to navigate all things with a great and impartial heart? This is the fixed order of learning. With these four kinds of effort, it is no wonder that nine two can achieve a virtuous and upright character, broad and nurturing others. Here, "jun de" refers to the virtue of a ruler, which is what the nine two discussed earlier.

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。三居下卦之上，四居上卦之下，交接處以剛居剛，故曰重剛，非陽爻居陽位也，以九四居陰位者亦曰重剛。位非二五，故曰不中，即下文上不在天、下不在田也。九三以時言，九四以位言，故曰乾乾因其時。○九三重剛不中，上不在天，下不在田，宜有咎矣，而乃無咎何哉？蓋既重剛又不中，剛之極矣，以時論之蓋危懼之時也，故九三因共時而兢惕不已，則德日進業日修，所以雖處危地亦無咎也。

The Wenyan transmission says: "Nine in the Third is strong but not in the center, neither in the upper position of Heaven nor in the lower position of the field, so it continues to be strong and remains constantly cautious, even though in danger, there is no fault." The third line is at the top of the lower trigram, and the fourth line is at the bottom of the upper trigram, located at the junction between the two trigrams. Since it is a strong line in a strong position, it is called "double strength" — not merely referring to a strong line in a strong position, because nine four is also called "double strength" even though it is in a yin position. Its position is not in two or five, so it is said "not in the center," which refers to the following "not in the upper position of Heaven, not in the lower position of the field." Nine three is discussed in terms of timing, and nine four in terms of position, so it is said "constantly striving and being cautious according to the time." Nine three is strong but not in the center, neither in the upper position of Heaven nor in the lower position of the field. According to reason, it should have fault, but it does not have fault. Why? Because it is strong but not in the center, the strength reaches its extreme, and according to the timing, it is a time of danger and caution. Therefore, nine three follows this timing and remains constantly cautious, thus virtue increases day by day and deeds are constantly cultivated, even though in a dangerous situation, there is no fault.

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，故無咎。在人謂三也。四三雖皆人位，然四則居人之上而近君矣，非三之不近君，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。○九四重剛不中，上不在天，下不在田，中不在人，宜有咎矣，而乃無咎何哉？蓋九四之位不在天、不在田，雖與九三同，而人位則不如九三之居下卦也。所居之位獨近九五，蓋或之之位也，故或之。或之者，疑之也，惟其疑，必審時而進矣，所以無咎也。

The Wenyan transmission also says: "Nine in the Fourth is strong but not in the center, not in the heavenly position above, not in the field position below, and not in the human position in the middle, so it is called 'or.' 'Or' means doubt and uncertainty, hence there is no fault." Here, "in the human" refers to Nine in the Third. Although the Third and Fourth lines both belong to the human position, Nine in the Fourth is already above the human position and close to the ruler, unlike Nine in the Third which is not close to the ruler. Therefore, it is said that it "is not in the human." The "center" in "strong but not in the center" refers to the second and fifth positions; the "center" in "not in the human" refers to the middle area among the six lines. Nine in the Fourth is strong but not in the center, not in the heavenly position, not in the field position, and not in the human position in the middle. By principle, it should have a fault, but it does not. Why? Although Nine in the Fourth is not in the heavenly or field positions, which is the same as Nine in the Third, in terms of the human position, it is not as stable as Nine in the Third in the lower trigram. Its position is uniquely close to Nine in the Fifth, which is exactly the "or" position. Therefore, it is called "or." "Or" means doubt and uncertainty; because of the doubt, it must certainly examine the timing before proceeding, hence there is no fault.

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。○合德以下，總言大人所具之德皆天理之公而無一毫人慾之私，若少有一毫人慾之私即不合矣。天地者造化之主，日月者造化之精，四時者造化之功，鬼神者造化之靈。覆哉無私之謂德，照臨無私之謂明，生息無私之謂序，禍福無私之謂吉凶。合序者，如賞以春夏、刑以秋冬之類也；合吉凶者，福善禍淫也。

The Wenyan Transmission says: "The so-called great person has virtue harmonizing with heaven and earth, brightness harmonizing with sun and moon, order harmonizing with the four seasons, and fortune and misfortune harmonizing with ghosts and spirits. He acts before heaven and heaven does not contradict him; he moves after heaven and he follows heaven's sequence. Heaven still does not contradict him, how much more so human beings and ghosts and spirits?" ("Fu" is read as "Fu"). From "harmonizing with his virtue" onwards, it generally refers to the virtues possessed by the great person being all public principles of heavenly reason, with not the slightest private desire of human nature; as long as there is the slightest private desire of human nature, it cannot harmonize. Heaven and earth are the masters of creation, sun and moon are the essence of creation, the four seasons are the functions of creation, and ghosts and spirits are the subtle workings of creation. Covering and supporting all things without partiality is called "virtue," shining upon the people without partiality is called "brightness," nurturing and regulating life without partiality is called "order," and bestowing blessings and calamities without partiality is called "fortune and misfortune." What is meant by "harmonizing with order" is like rewarding in spring and summer and punishing in autumn and winter; what is meant by "harmonizing with fortune and misfortune" is bestowing blessings upon the virtuous and calamities upon the licentious.

先天天不違，如無制作之類，雖天這之所以未為，而吾意之所為默與道契，天亦不違乎我，是天合大人也。奉天時者，奉天理也。後天奉天時，謂如天敘有典而我惇之、天秩有禮而我庸之類，雖天之所已為，我知理之如是，奉而行之，而我亦不能違乎天，是大人合天也。蓋以理為主，天即我，我即天，故無後先彼此之可言矣。且不違於大人，而況於人乃得天地之理以生，鬼神不過天地之功用，雖欲違乎大人，自不能違乎天矣。乾之九五以剛健中正之德與此大人相合，所以宜利見之，以其同德相應也。

"Nine in the Fifth" is in harmony with the natural order, just as a sage creates laws and implements: what was not yet done by heaven, I do in accordance with the Way, and heaven does not contradict me. This is when heaven conforms to the great person. "To follow the timing of heaven" means to follow the heavenly principles. "After heaven has acted, I follow its timing" is like what the Book of Documents says: "Heaven has arranged the principles of human relationships and I add to them with sincerity," and "Heaven has established the hierarchy of rites and I follow them." That is, what heaven has already done, I understand and follow, and I cannot contradict heaven. This is when the great person conforms to heaven. In the end, reason is the master, and heaven is me, and I am heaven, so there is no distinction of before and after or self and other. Heaven does not contradict the great person, and何况 people are born with the principles of heaven and earth, and ghosts and spirits are merely the functions of heaven and earth. Even if one wanted to contradict the great person, in reality, one cannot contradict heaven. The line Nine in the Fifth of the Qian hexagram, with its strong, vigorous, central, and upright virtue, harmonizes with this great person, so it is appropriate to meet him, because their virtues are the same and they respond to each other.

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。進退者身，存亡者俠，得喪者物消長之理，知之既明，不失其正，處之又當，故惟聖人能之。再言其唯聖人，始若設問而卒自應之，見非聖人不能也。初九隱而未見二句釋一潛字，而言君子者再，蓋必君子而後能安於潛也；上九亢之為言三句釋一亢字，而言聖人者再，蓋必聖人而後能不至於亢也。此第六節後復申前數節未盡之意。

The Wenyan Transmission concludes by saying: "What is meant by 'excess' is to know only advancement and not retreat, to know only survival and not demise, to know only gain and not loss. Perhaps only the sage can achieve this! To understand the proper limits of advancement, retreat, survival, and demise without losing the right path, perhaps only the sage can achieve this!" Advancement and retreat relate to oneself, survival and demise relate to one's position, gain and loss relate to external things. Once one clearly understands the principles of increase and decrease, and can maintain the right path and handle matters appropriately, only the sage can do so. The phrase "perhaps only the sage can do this" is repeated twice. The first time it seems like a rhetorical question, and the second time it is answered by itself, indicating that without being a sage, one cannot accomplish it. The two sentences explaining "hidden but not yet visible" address the character "qian" (potential), yet they mention "junzi" (gentleman) twice, because only a gentleman can be content with being hidden. The three sentences explaining "excess" address the character "kang" (excess), yet they mention "shengren" (sage) twice, because only a sage can avoid reaching the extreme of excess. The above sixth section is a final elaboration on the meaning not fully expressed in the previous sections.