Hengqu's Discourse on the Changes, written by Zhang Zai of the Song dynasty.

乾之四德，終始萬物，迎之不見其首，隨之不見其後，然推本而言，當父母萬物。［彖］明萬物資始，故不得不以元配乾；坤其偶也，故不得不以元配坤。

The four virtues of the Qian hexagram, Yuan, Heng, Li, and Zhen, encompass the beginning and end of all things. You cannot see its beginning when facing it, nor its end when following it. However, examining the root, Qian is worthy of the title "parents of all things." The Commentary on the Judgment of the Qian hexagram explains that all things rely on the energy of Qian to begin, so "Yuan" must be assigned to Qian. Since Kun is the spouse of Qian, "Yuan" must also be assigned to Kun.

天下［之］理得，元也；會而通，亨也；說諸心，利也；一天下之動，貞也。貞者，專靜也。不曰天地而曰乾坤，言天地則有體，言乾坤則無形，故性也者，雖乾坤亦在其中。初九，潛龍勿用。九二，見龍在田，利見大人。

The principles of the world are all in their proper place, which is called "Yuan"; all things gather together and flow unimpeded, which is called "Heng"; making people pleased and convinced, which is called "Li"; governing all actions and changes in the world, which is called "Zhen". What is meant by "Zhen" is to be single-minded and still. The "Zhou Yi" does not say "Heaven and Earth" but "Qian and Kun", because saying "Heaven and Earth" would fix them in tangible forms, while saying "Qian and Kun" refers only to the无形 (formless) qualities of strength and harmony. Therefore, when discussing "Xing" (nature), both Qian and Kun are included. The first line of the Qian hexagram says "The dragon is hidden and should not be used" — the dragon is still hidden and not yet active, so it should not be used. The second line says "The dragon appears in the fields, favorable to meeting a great person" — the dragon has already appeared in the fields, so it is favorable to meeting a great person.

大而得易簡之理，當成位乎天地之中，時舍而不受命，乾九二有焉。及夫化而聖矣，造而位天德矣，則富貴不足以言之。九三，君子終日乾乾，夕惕若，厲無咎。九四，或躍在淵，無咎。四處陰，故曰在淵。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

Heavenly Virtue has reached the level of "Greatness," and having understood the principle of "Ease" in the Qian hexagram and "Simplicity" in the Kun hexagram, one should establish one's position within the realm of heaven and earth. At this moment, circumstances have caused him to temporarily pause and not yet be appointed to a position. The line statement of the second line of the Qian hexagram precisely describes this state. When one progresses from "Greatness" to "Transformation," achieving the virtue of "positioning oneself in Heavenly Virtue," worldly wealth and honor are no longer sufficient to describe him. The line statement of the third line says, "The gentleman toils day and night, remaining vigilant even at night, and though in peril, there is no blame." The line statement of the fourth line says, "Leaping from the depths, there is no blame." The line statement of the fifth line says, "A dragon soars in the heavens, favorable for encountering a great man." The line statement of the top line says, "An exalted dragon brings regret." The line statement of "All Nines" says, "Seeing a group of dragons with no leader, it is auspicious."

［乾不居正位，是乾理自然，惟人推之使然耶！］彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Commentary on the Judgment says: How magnificent is the "origin" of Qian! All things rely upon it to begin. It governs the entire heavenly way. Clouds flow, rain spreads, and thus all things take form and spread. The sun's light is bright and consistent, the six lines of the hexagram are formed in sequence, and the sage rides upon these six dragons to govern the heavenly way. The movement and transformation of the Qian path cause all things to properly establish their nature and destiny, maintaining and uniting the great harmony. Thus it is advantageous and proper.

雲行雨施，散而無不之也，言乾發揮偏被於六十四卦，各使成象。變，言其著；化，言其漸。萬物皆始，故性命之各正。惟君子為能與時消息，順性命、躬天德而誠(之)行［之］也。精義時措，故能保合大和，健利且貞，孟子所謂終始條理，集大成於聖智者歟！

"Clouds move and rain is dispersed," refers to the diffusion and spread of the Qian energy, reaching everywhere. It means that the function of Qian is universally applied to the sixty-four hexagrams, enabling each hexagram to manifest its own image. "Change" means that it becomes evident through transformation, while "transformation" means that it proceeds gradually and subtly. All things begin from this, so nature and destiny each receive their proper direction. Only the gentleman can advance and retreat according to the waxing and waning of circumstances, following the principles of nature and destiny, and personally embodying the Heavenly Virtue with sincerity. By thoroughly studying the principles and appropriately applying them in time, he can preserve and unite the great harmony, which is both strong and firm. This is what Mencius said in "The Great Learning" (Wanzhangxia), "beginning with order and ending with order," achieving the ultimate synthesis of sainthood and wisdom.

易曰：“大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命。保合大和，乃利貞”，其此之謂乎！“乾道變化，各正性命”，此謂六爻。言天道變化趨時者，六爻各隨時自正其性命，謂六位隨時正性命各有一道理，蓋為時各不同。首出庶物，萬國咸寧。

The Commentary on the Judgment of the Qian Hexagram in The Zhou Changes says: "Great brightness marks the beginning and end; the six positions are formed in due time, and at each time the six dragons ride to govern heaven. The way of Heaven brings about change, and each establishes its own destiny. By preserving and harmonizing the great harmony, it becomes advantageous to be constant." This is exactly what is being discussed. The phrase "The way of Heaven brings about change, and each establishes its own destiny" refers to the six lines. It means that the way of Heaven brings about change and follows the appropriate time, and each of the six lines establishes its own destiny according to the time it occupies. The six lines each establish their destiny in accordance with their respective times, each having its own reasoning, because the times they represent are different. The Commentary on the Judgment concludes by saying "The sage emerges above all things, and all states are at peace," meaning that the sage rises above all things, and thus the world and all states achieve peace.

不一則乖競。象曰：天行健，君子以自強不息。“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。道，行也，所行即是道。易亦言“天行健”，天道也。“或躍在淵”，進無咎也。

When the world cannot be unified, there will be mutual discord and contention. The Great Image Commentary of the Qian Hexagram says: The heavenly way is vigorous and unceasing, and the gentleman takes this as a model, striving ceaselessly without rest. The Small Image Commentary explains the line 'The dragon remains hidden and should not be used' as indicating that the yang energy is still in a lower position; it explains 'The dragon appears in the field' as indicating that the virtue and grace have already spread widely; it explains 'All day long the dragon toils diligently' as indicating that one is constantly walking along the path. Here, 'the path' is 'action', and what is acted upon is the path; the Zhou Yi also says 'Heaven's movement is vigorous', which is precisely the heavenly way. The Small Image Commentary explains the line 'Perhaps leaping in the abyss' as indicating that advancing upward will not lead to error.

或躍進退皆可在淵者，性退也，故指其極而言也。“飛龍在天”，大人造也。乾之九五曰：“飛龍在天，利見大人”，乃大人造位天德，成性躋聖者爾。若夫受命首出，則所性不存焉，故不曰“位乎君位”而曰“位乎天德”，不曰“大人君矣”而曰“大人造也”。

"The 'or yue' refers to being in a position of indecision between advancing and retreating; it is said 'in the abyss' because its nature is inclined towards retreat, so in its extreme position. The 'Small Image Commentary' explains the 'nine five' line 'a dragon flying in the sky' as 'the great man attains this.' The 'line statement' of the 'nine five' line in the Qian hexagram says 'a dragon flying in the sky, advantageous to see the great man,' which is precisely the great man's attainment of 'positioning in the heavenly virtue,' realizing his true nature and reaching the state of sainthood. As for receiving the mandate of heaven and emerging as a ruler, that is no longer within the realm of 'nature'; therefore, the 'Small Image Commentary' does not say 'positioning in the ruler's position' but 'positioning in the heavenly virtue,' and does not say 'the great man becomes a ruler' but 'the great man attains this.'

成性則躋聖而位天德。乾九二正位於內卦之中，有君德矣，而非上治也。九五言上治者，通言乎(聖人)［天］之德，聖人之性，［故］舍曰“君”而謂之“天”。見大人德與位之(者)［皆］造也。至健而易，至順而簡，故其險其阻，不可階而升，不可(逸)［勉］而至。仲尼猶天，“九五飛龍在天”，其致一也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

Achieving one's true nature leads to the realm of sages and attaining the position of Heavenly Virtue. In the Qian hexagram, the line Nine Two is properly situated in the center of the inner trigram, already possessing the virtue of a ruler, yet it is not yet in a position to govern. The line Nine Five refers to 'governing above' in terms of attaining the virtue of Heaven and the nature of sages. Therefore, the term 'ruler' is omitted and called 'Heaven,' indicating that the virtue and position of a great person are achieved through cultivation. The Qian hexagram is extremely strong and vigorous, thus its way is easy; the Kun hexagram is extremely gentle and compliant, thus its way is simple. Because of this, its perilous and obstructive aspects cannot be ascended step by step, nor can they be reached by force. Confucius is like Heaven; the line Nine Five 'a dragon soaring in the sky' reaches the same level as his attainment. The Small Image Commentary explains the line Nine at the Top 'a dragon soaring to excess brings regret,' saying that fullness cannot last; it explains 'using all nines,' saying that the virtue of Heaven cannot be competed for as a leader.

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。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。君子行此四德者，故曰“乾元亨利貞”。

The Wenyan Zhu of the Qian Hexagram says: "Yuan" is the leader of all good qualities, "Heng" is the gathering of auspicious things, "Li" is the harmony of principles, and "Zhen" is the main body of matters. A gentleman embodies benevolence, sufficient to be the leader of the people; gathers auspicious things, sufficient to conform to propriety; applies benefits to all things, sufficient to harmonize with righteousness; remains firm and unswerving, sufficient to be the mainstay of affairs. A gentleman practices these four virtues, hence it is said, "Qian, Yuan Heng Li Zhen."

仁統天下之善，禮嘉天下之會，義公天下之利，信一天下之動。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，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。

Humanity encompasses all good things in the world, propriety gathers and beautifies all things, righteousness makes fair all interests, and trust unifies all actions. The Wenyan Zhuan asks: What does the line statement "The hidden dragon is not yet in use" mean? Confucius answered: This refers to a person who possesses the virtue of a dragon but remains hidden. He does not change himself due to the world, does not seek fame, avoids the world without distress, is not distressed even if not praised, does what he delights in and avoids what he worries about, and is firm and unshakable. This is called "the hidden dragon."

孔子喜弟子之不仕，蓋為德未成則不可以仕，是行而未成者也。故潛勿用，龍德而未顯者也。不成名，不求聞也，養實而已，樂行憂違，不可與［無］德者語也。

Confucius preferred his disciples not to rush into official positions because one cannot hold office without having cultivated virtue. This belongs to the category of 'acting but not yet accomplished.' Therefore, 'a hidden dragon should not be used' refers to those who possess the virtue of a dragon but have not yet revealed it. 'Not seeking fame' means not pursuing reputation or fame, but instead cultivating real virtue. As for the principles of advancing when joyful and retreating when sorrowful, these are matters that cannot be discussed with those who lack virtue.

“用則行，舍則藏，惟我與爾有是夫！”顏子龍德而隱，故“遁世不見知而不悔”，(聖)與聖者同(能)。“遁世不見知而不悔”，聖人不為沽激之行以求時知，依乎中庸，人莫能知，以此自信，不知悔也。

The Book of Rites: The Analects of Confucius, in the chapter "Shu Er," records Confucius saying to Yan Hui: "If you use me, I will act in accordance with the Way; if you do not use me, I will retreat and hide. Only I and you can do this!" Yan Hui possessed the virtue of a dragon but chose to live in seclusion, so the Doctrine of the Mean calls him "avoiding the world and living in retirement, not being known by others yet not regretting." In this regard, he is the same as the sage. What is meant by "retreating from the world without being known yet without regret" is that the sage does not make exaggerated or ostentatious actions to seek fame or please the world, but follows the middle way. Others cannot understand him, yet he remains confident and steadfast in his conduct, thus not feeling any regret.

(大而得易簡之理，當成位乎天地之中，時舍而不受命，乾九二有焉。及夫化而聖矣，造而位天德矣，則富貴不足以言之。)“樂則行之，憂則違之”，主於［求］吾志而已，無所求於外，故善世溥化，龍德而見［者］也，［若］潛而未見，則為己而已，不暇及夫人者也。

When one's virtue has reached the highest level and he has understood the principle of simplicity and ease, he should establish his position within the world; however, due to the circumstances, he may temporarily pause and not yet be appointed to a position, just as the second line of the Qian hexagram. When he has transformed from great virtue to the highest virtue, wealth and honor are no longer sufficient to describe him. "When joyful, act accordingly; when sorrowful, avoid it," this is only about fulfilling his own aspirations, with no desire for external things. Thus, he can properly influence the world and his virtue spreads widely, which is the manifestation of the dragon's virtue. If he remains hidden and not yet revealed, then he is merely cultivating himself, and has not yet the capacity to extend his influence to others.

孟子不得已而用潛龍者也，顏子不用潛龍者也。孟子主教，故須說“予豈好辯哉？予不得已也”。九二曰“見龍在田，利見大人”，何謂也？子曰：龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德溥而化。易曰“見龍在田，利見大人”，君德也。

Mencius was someone who had to resort to using the virtue of the hidden dragon when necessary, while Yan Hui was someone who never used the virtue of the hidden dragon. Mencius bore the responsibility of transmitting the teachings, so he said, "Do I like to argue? I am forced to do so." (Mencius, Lower Part of Teng Wengong). The Wenyan Transmission asks: What does the second line statement "The dragon appears in the field, advantageous to see the great man" mean? Confucius answered: This refers to a person who possesses the virtue of the dragon and resides in the proper position with the correct balance. In ordinary speech he keeps his word, in ordinary actions he is cautious, prevents evil thoughts to maintain sincerity, transforms the world with goodness without boasting, and spreads his virtue widely to cultivate all things. The Zhou Changes say "The dragon appears in the field, advantageous to see the great man," which is the virtue of the sovereign.

庸言庸行，蓋天下經德達道，大人之德施於是(者)溥矣，天下之文明於是著矣。然非窮變化之神以時措之宜，則或陷於非禮之禮，非義之義，此顏子所以求龍德(而)正中，乾乾進德，思處其極，未敢以方體之常安吾止也。

Ordinary words and actions are precisely the moral virtues that are constantly practiced throughout the world and the common path followed by all; when a great person's virtue reaches this level, it becomes extensive and comprehensive, and the brilliance of the world's culture is thereby made evident. However, if one cannot thoroughly investigate the subtle changes and appropriately respond to circumstances, one may fall into "ritual that is not proper ritual" and "righteousness that is not proper righteousness." This is precisely why Yan Hui sought to pursue the virtue of the dragon, maintaining proper balance and diligence in cultivating virtue without ceasing, constantly reflecting on remaining in the ultimate state, and not daring to settle into a fixed pattern or routine.

顏氏求龍德正中而未見其止，故擇中庸得一善則拳拳服膺，歡夫子［之］忽焉前後也。乾三四，位過中重剛，時不可舍，庸言庸行不足以濟之，雖大人之盛有所不安。外趨變化，內正性命，故其危其疑，艱於見德者，時不得舍也。九五，大人化矣，天德位矣，成性聖矣，故既曰“利見大人”，又曰“聖人作而萬物睹”。亢龍以位畫為言，若聖人則不失其正，何亢之有！

Yan Yuan pursued the virtue of the dragon, seeking to maintain the proper center and balance, yet could not find a place to rest. Therefore, the "Doctrine of the Mean" says he "chose the middle way, and once he attained a good quality, he clung to it with sincerity." He also praised the Way of Confucius, which seemed to appear suddenly before him and suddenly behind him, unpredictable. The two lines, nine three and nine four, of the Qian hexagram are positioned beyond the central point and overlap with strong lines, so the situation does not allow for stopping. Ordinary words and deeds are insufficient to cope, even the great virtue of a superior person is unsettled. Externally, one must pursue change and transformation; internally, one must correct one's nature and life. Thus, the danger, fear, and doubt, the situation where virtue is difficult to manifest, all result from the situation not allowing for rest. When reaching nine five, the superior person has already "transformed," the Heavenly Virtue has taken its place, and one's nature has been perfected and entered into sainthood. Therefore, it is said both "it is advantageous to see the superior person" and "when the sage appears, all things become visible." As for "the dragon in excess," this refers to the position and diagram of the line; if it is a sage, he would not lose his correctness, how could there be an excess?

德溥而化，言化物也，以其善世即是化也。善其身，自化也；兼善天下，則是化物也；知化則是德。化，聖人自化也。化之況味，在學者未易見焉，但有此次序。

"The virtue is broad and transformative," referring to the ability to nurture and influence external things. Because the capacity to properly transform the world is itself "transformation." Perfecting oneself is the transformation of the self; benefiting the whole world is nurturing external things; to understand this "transformation" is to possess virtue. The term "transformation" here refers to the transformation of the sage himself. The realm of "transformation" is difficult for scholars to experience, though they may know of the progression from "greatness" to "transformation."

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。

The Wenyan Transmission asks: What does the line statement "The superior man is diligent all day, and in the evening is cautious as if something were about to happen, thus avoiding calamity" mean? Confucius answers: The superior man should cultivate virtue and manage his undertakings. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his undertakings. Knowing the destination and reaching it allows one to discuss the subtle principles; knowing the limit and stopping there allows one to uphold righteousness. Therefore, he remains humble in high position and not arrogant, and in low position not anxious or fearful. Thus he is diligent all day, ever cautious according to the time, and even in dangerous circumstances will not commit mistakes.

乾九三修辭立誠，非繼日待旦如周公，不足以終其業。忠信所以進德，學者止是一誠意耳，若不忠信，如何進德！不驕，德當至也；不憂，業當終也。適在不安之位，故曰因其時。

The trigram Qian (Heaven) at line nine in the third position discusses "cultivating eloquence with sincerity." If one does not work diligently day and night, waiting patiently for dawn, one will not be able to complete their achievements successfully. "Faithfulness and trustworthiness are the means to advance virtue," and what scholars should do is simply "sincere intention." If one is not faithful and trustworthy, how can they hope to cultivate virtue? "Remaining in a high position without arrogance" is because virtue should naturally reach that level; "being in a low position without worry" is because achievements should naturally be completed. The third line of Qian is precisely in an unstable position, hence it says "remain vigilant according to the time."

求致用者，幾不可緩；將進德者，涉義必精；此君子所以立多凶多懼之地，乾乾德業，不少懈於趨時也。知至，極盡其所知也。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。

A person who studies with the aim of applying knowledge should not delay in responding to subtle signs; one who seeks to cultivate virtue must examine matters of principle with care. This is why the gentleman, even when situated in a place full of dangers and anxieties, remains diligent in his moral cultivation and does not slacken in his pursuit of timely action. What is meant by "knowing the limit of knowledge" is to investigate thoroughly all that one is capable of knowing. The Wenyan Zhu asks: What does the fourth line statement "or leap from the abyss, without blame" mean? Confucius answered: To go up or down has no fixed pattern, and this does not mean engaging in improper actions; to advance or retreat has no fixed rule, and this does not mean abandoning one's kind. The gentleman advances his virtue and cultivates his undertakings in order to seize the right opportunity, hence he incurs no blame.

以陽居陰，故曰“在淵”；位非所安，故或以躍。德非為邪，故進退上下，惟義所適，惟時所合，故曰“欲及時也”。能如此擇義，則無咎也。九四以陽居陰，故曰在淵，能不忘於躍，乃可免咎。“非為邪也”，終其義也。

Nine in the Fourth occupies a yao of yang in a yin position, so it is said to be in the abyss; this position is not its stable place, so it is said to be ready to leap. Its virtue is not inclined toward wickedness, so its advancement or retreat, ascent or descent depends only on what is appropriate in terms of righteousness and harmony with the time, hence it is said to be eager to act in timely fashion. By choosing righteousness in this way, there will be no error. Nine in the Fourth occupies a yao of yang in a yin position, so it is said to be in the abyss; being able to not forget the aspiration to rise upward, it can avoid error. The phrase 'not for wickedness' means it ultimately maintains righteousness.

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，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。

The Wenyan Transmission asks: What does the fifth line statement "A dragon soars in the sky, advantageous to see the great man" mean? Confucius answers: Like sounds respond to like sounds, like breaths seek like breaths; water flows to moist places, fire tends toward dry places; clouds arise with the dragon, winds rise with the tiger; when the sage arises, all things look up to him. The origin from heaven adheres to above, the origin from earth adheres to below; this is all following their own kind.

谷神能象其聲而應之，非謂能報以律呂之變也，猶卜筮叩以是言則報以是物而已，易［所］謂“同聲相應”是也。王弼謂“命呂者律”，語聲之變，非此之謂也。聖人作，萬物睹，故利見大人。

The empty spirit of the mountain valley can imitate human voices and respond, but this does not mean it can use the changing tones of the musical scales to reply; it is like when you ask questions in divination, it answers with corresponding symbolic images. The Zhou Changes say "like sounds respond to like sounds," which refers exactly to this. Wang Bi says "the one who commands the tones commands the scale," referring to the change of sounds, which is not the meaning here. When the sage arises, all things look up to him, hence "it is advantageous to see a great man."

本乎天者親上，本乎地者親下，此一章止為飛龍在天而發。龍虎水火之喻，蓋明各逐一類去，本在上者卻上去，本在下者卻逐下。德性本得乎天者今復在天，是各從其類也。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。

"This chapter is specifically addressing the line 'A dragon soaring in the heavens.' The metaphors of dragon, tiger, water, and fire are meant to illustrate how all things follow their own kind: those originally above go upward, and those originally below go downward. Virtue originates from heaven and now returns to heaven, which is called 'each returning to its own kind.' The 'Commentary of the Wenyan' asks: What does the line statement 'An exalted dragon brings regret' mean? Confucius answers: Although the position is lofty, there is no actual position; although the status is high, there are no people. The virtuous are in lower positions and lack support, so any action leads to regret."

亢而自喪之也。“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。“乾元用九”，天下治也。居大中安止之地，至於三四則不得所安也。

This is the result of reaching the peak and thus inviting loss and destruction. The "Wenyan Zhuan" also says: "The hidden dragon should not be used," because it is in a low position; "The dragon appears in the field," is because the situation allows it to rest temporarily; "The dragon toils all day," is about diligent action; "The dragon may leap in the abyss," is self-testing; "The dragon in the heavens," is governing from a high position; "The exalted dragon has regret," is the calamity brought by reaching the extreme; "The乾 yuan employs all nines," is the governance of the world. The Nine in the Second is in a great center and can rest securely, but by the time it reaches the Nine in the Third and the Nine in the Fourth, it no longer finds a secure place.

聖人神其德，不私其身，故乾乾自強，所以成之於天耳。“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。“終日乾乾”，與時偕行。“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。

The sage makes his virtue profound and unpredictable, not regarding his body as his own, thus he is diligent without rest and self-improving without end, thereby achieving himself in Heaven. The "Wenyan Zhuan" says: "The hidden dragon is not yet in use," meaning the yang energy is hidden and not yet manifested; "The dragon appears in the field," meaning the world thus gains brilliance; "All day long the dragon toils," meaning moving in harmony with the times; "The dragon may leap in the abyss," meaning the way of the dragon reaches this point and brings about change; "The dragon flies in the sky," meaning it has already attained the position of Heavenly Virtue; "The dragon in exaltation brings regret," meaning it has moved in harmony with the times to the extreme.

顏子未成性，是為潛龍，亦未肯止於見龍，蓋以其德其時則須當潛。顏子與孟子時異，顏子有孔子在，可以不顯，孟子則處師道，亦是已老，故不得不顯耳。九二、九三、九四至上九，皆是時也。

Yan Yuan had not yet realized his innate nature, so he belonged to the category of "the hidden dragon"; yet he was unwilling to remain only at the stage of "the dragon appearing." Considering his virtue and the circumstances he was in, he was originally meant to remain hidden. Yan Yuan and Mencius were in different historical contexts: Yan Yuan had Confucius alive, so he did not need to reveal himself; Mencius, however, held the position of a teacher and was already old, so he had to reveal himself. From the second line, the third line, the fourth line, up to the top line, all discuss the concept of "time."

九四曰：“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。”此時可上可下，可進可退，“非為邪也”，即是直也。天道不越乎直，直方大則不須習，行之自無不利。

The Wenyan Transmission explains the Nine in the Fourth: "It has no fixed position above or below, but this is not because it is perverse. It has no fixed advance or retreat, but this is not because it is leaving the group. A gentleman advances in virtue and cultivates his career, wishing to act in timely manner." This position can be either above or below, advance or retreat; the phrase "not perverse" refers to the quality of "uprightness." The way of Heaven does not go beyond uprightness; the Six in the Second of the Kun hexagram speaks of "uprightness, squareness, and greatness," and when these are achieved, there is no need for further practice, for when one acts naturally, there is no failure.

非為邪，則是陟降庭止也。進德修業欲及時，即是無然畔援，無然歆羨，誕先登於岸也，言無畔去，亦無援引，亦無歆向，亦無羨而不為，誕知登於岸耳。岸，所處地位也。此與進無咎同意，惟志在位天德而已。位天德，大人成性也。

"Non-misconduct" refers to what is said in the "Great Ya" section of the "Book of Poetry," "Ascending and descending in the court," meaning that all actions follow the upright path. "Advancing virtue and cultivating one's career in timely manner" corresponds to the words in the "Great Ya" section of the "Book of Poetry," "Do not depart from the path, do not cling and pull, do not covet external things, do not merely admire without acting, but firmly know that one must reach the shore." The "shore" refers to one's own position. This is the same meaning as the "Small Image Commentary" stating "advancing without blame," meaning that the aspiration is solely to reside in the Heavenly Virtue.the so-called "positioning in Heavenly Virtue" means that the Great Man has realized his innate nature.

九三、九四大體相似，此二時處危難之大，聖人則事天愛民，不恤其他，誕先登於岸。九五“大人造也”，造，成就也，或謂造為至義亦可。大人成性則聖也化，化則純是天德也。聖猶天也，故不可階而升。聖人之教，未嘗以性化責人，若大人則學可至也。

Nine Three and Nine Four are generally similar; both these positions are in great peril. The sage in these situations merely follows the heavenly way and cares for the people, not worrying about other things. He firmly proceeds to cross the river first. Nine Five says, "The great man accomplishes this." "Accomplish" means to achieve, and some interpret it as "to arrive at" which is also acceptable. The great man who realizes his nature becomes a sage, which is "transformation." When one reaches "transformation," it becomes pure heavenly virtue. The sage is like heaven, so he cannot ascend step by step. The sage teaches people without expecting them to reach the state of "nature transformation." As for the "great man," it is something that can be learned and achieved.

位天德則神，神則天也，故不可以神屬人而言。莊子言神人，不識義理也；又謂至人真人，其辭險窄，皆無可取。孟子六等，至於神則不可言人也。上九亢龍，緣卦畫而言，須分初終，終則自是亢極。言君位則易有極之理，聖人之分則安有過亢！

One who occupies the position of Heavenly Virtue is called "Shen," and "Shen" is equivalent to Heaven. Therefore, "Shen" should not be attributed to human beings. Zhuangzi speaks of "Shenren" (divine persons), which fails to grasp the proper meaning. He also mentions "Ziren" (sages) and "Zhenren" (true persons), but his expressions are narrow and limited, and thus not worth following. Mencius divides virtues into six levels: benevolence, trustworthiness, beauty, greatness, sainthood, and divinity. When reaching the level of "Shen," it is no longer appropriate to refer to it as "person." The "Kanglong" (exalted dragon) in the line "Shangjiu" refers to the position within the hexagram, distinguishing between the beginning and the end. When reaching the final position, it naturally becomes excessive. If considering the position of a ruler, there is naturally the principle of reaching the peak and then reversing. If considering the role of a sage, how could there be any excess?

易雖以六爻為次序而言，如此則是以典要求也。乾初以其在初處下，況聖修而未成者可也。上以居極位畫為亢，聖人則何亢之有！若二與三皆大人之事，非謂四勝於三，三勝於二，五又勝於四，如此則是聖可階也。

The Zhou Changes, although explained in the order of the six lines, if viewed rigidly in this order, becomes what the Great Treatise calls "using fixed rules to demand"—applying unchanging regulations mechanically. The first line of the Qian hexagram, being in the initial and lowest position, can be used to compare with a person whose moral cultivation has not yet been completed. The top line, being at the extreme position and the end of the hexagram, is called "excess" or "overreaching." If it were a sage, how could there be such excess! As for the second line and the third line, they both discuss the proper duties of great persons, not implying that the fourth line surpasses the third, the third surpasses the second, or the fifth line surpasses the fourth. If one views it this way, the realm of sages would become something that can be climbed step by step.

三四與二，皆言所過之時。二之時平和，見龍在田者則是可止之處也。時舍，時止也，以時之和平，故利見不至於有害。三四則皆時為危難，又重剛，又不中，至九五則是聖人極致處，不論時也。飛龍在天，況聖人之至若天之不可階而升也。大人與聖人自是一節妙處。

Nine in the Second, Nine in the Third, and Nine in the Fourth all refer to the 'time' experienced. At the time of Nine in the Second, the situation is level and calm, and 'a dragon appearing in the field' indicates a place where one can rest. The concept of 'time and place' means to stop according to the time; because the situation is peaceful, 'being beneficial to see a great man' does not bring misfortune. Nine in the Third and Nine in the Fourth, however, are times of danger, as they are overlapping strong lines and not in the central position. At Nine in the Fifth, this is the ultimate attainment of the sage, so there is no need to discuss 'time' anymore. 'A dragon flying in the sky' is a metaphor for the realm reached by the sage, like the sky itself, which cannot be ascended step by step. There is a subtle distinction between a great man and a sage.

精義入神，以致用也；利用安身，以崇德也。”以理計之，如崇德之事尚可勉勉修而至，若大人以上事則無修，故曰“過此以往，未之或知”，言不可得而知也，直待己實到窮神知化，是德之極盛處也。

The Great Treatise says: "Carefully studying principles and reasoning to reach the subtle and profound, is for practical application; smoothly applying them and cultivating oneself, is for honoring virtue." By reasoning, one can see that matters like "honoring virtue" can still be achieved through diligent cultivation; but for matters concerning great persons, there is no way to cultivate them through effort. Therefore, the Great Treatise continues, "Beyond this, there is nothing that anyone knows," meaning that it is beyond the reach of thought. Only when one genuinely attains "exhausting the divine and knowing transformation" is one at the peak of virtue.

然而人為者不過大人之事，但德盛處惟己知之，“默而成之，不言而信，不怒而威”，如此方是成就吾之所行大人之事而已。故於此爻卻說，“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”，如此則是全與天地一體，然不過是大人之事，惟是心化也。

However, what human effort can achieve is no more than what is proper for a great person; it is only when virtue is fully developed that one can truly understand it. As stated in the Great Treatise, "It is accomplished silently, without needing to speak, yet it is naturally trusted." Similarly, the ancients said, "Without anger, there is still authority." When one reaches this level, one has truly fulfilled the great deeds one practices as a great person. Therefore, the Wenyan transmission says regarding the ninth line in the fifth place: "A great person harmonizes with the virtue of heaven and earth, with the brightness of sun and moon, with the order of the four seasons, and with the auspicious and inauspicious of ghosts and spirits." At this point, one has fully become one with heaven and earth, yet it remains merely the affairs of a great person, for the heart has already transformed.

故嘗謂大可為也，大而化不可為也，在熟而已。蓋大人之事，修而可至，化則不可加功，加功則是助長也，要在乎仁熟而已。然而至於大以上自是住不得，言在熟極有意。

Therefore I once said: "Greatness" can be achieved, but "greatness fully realized" is not something that can be forced; it all depends on the word "mastery." Matters of the superior person can be attained through cultivation; as for "realization," it cannot be further pursued by human effort, for once effort is added, it becomes like pulling up seedlings to help them grow. The key lies solely in the ripeness of benevolence. However, when one reaches the level beyond "greatness," one cannot stop, which shows that the word "mastery" is used with precise measure.

大與聖難於分別，大以上之事，如禹、稷、皋陶輩猶未必能知，然須當皆謂之聖人，蓋為所以接人者與聖同，但己自知不足，不肯自以為聖。如禹之德，斯可謂之大矣，其心以天下為己任，規模如此；又克己若禹，則與聖人直無間別，孔子亦謂“禹於吾無間然矣”，久則須至堯舜。

The concepts of "greatness" and "sainthood" are difficult to distinguish. The realm beyond "greatness" is such that even people like Yu, Hou Ji, and Gao Yao might not fully realize it themselves, yet they should still be called sages because their way of dealing with others is the same as that of sages. They merely recognize their own shortcomings and do not claim to be sages. Yu's virtue can be considered "great," as he regarded the world as his responsibility, with such a grand demeanor and scale. If one can restrain personal desires as Yu did, then there would be little difference between such a person and a sage. Confucius also said, "Yu, I have nothing more to criticize about him" (from the Analects, Chapter Tai Bo). If this state is maintained for a long time, one would naturally reach the level of Yao and Shun.

有人於此，敦厚君子，無少異聖人之言行，然其心與真仲尼須自覺有殊，在他人則安能分別！當時至有以子貢為賢於仲尼者，惟子貢則自知之。人能以大為心，常以聖人之規模為己任，久於其道，則須化而至聖人，理之必然，如此，其大即是天也。

Suppose there is a man of integrity and sincerity whose words and deeds are entirely without difference from the sage, yet in his heart, compared with the true Confucius, he must surely feel some difference. How could others possibly discern this? At that time, even some people thought Zigan was more virtuous than Confucius, but only Zigan himself knew the truth. If a person can establish his mind with the concept of 'greatness', constantly taking the image and standard of the sage as his own burden, and walks this path for a long time, he will inevitably become a sage, which is a matter of necessity in principle. At that time, his 'greatness' will be the heavens themselves.

又要細密處行之，並暗隙不欺，若心化處則誠未易至。孔子猶自謂“若聖與仁則吾豈敢”，儻曰“吾聖矣”，則人亦誰能知！故曰“知我者其天乎”。然則必九五言“乃位乎天德”，蓋是成聖實到也；不言“首出”，所性不存焉，其實天地也，不曰“天地”而曰“天德”，言德則德位皆造，故曰“大人造也”，至此乃是大人之事畢矣。

One must also carry out the work thoroughly and meticulously, even in the subtlest details, without deceiving oneself even in the gaps when no one is around. As for the layer where the heart has already transformed, it is indeed not easy to reach. Confucius himself once said, "If someone were to say that I am a sage or a benevolent person, how dare I claim that?" (from the Analects, Chapter 7). If he had said, "I am already a sage," who could have known? Therefore, he said, "Only Heaven understands me" (from the Analects, Chapter 14). From this, we can see why the Nine in the Fifth specifically says, "It is situated in the Heavenly Virtue," precisely because becoming a sage is truly attained. It does not say "leading all things," because that is no longer within the realm of "nature." In reality, what is referred to is the heavens and earth, yet it is not said as "heavens and earth" but as "Heavenly Virtue." Once "virtue" is mentioned, both virtue and position are achievements reached, hence it says, "The Great Person is formed," and at this point, the affairs of the Great Person are completed.

五，乾之極盛處，故以此當聖人之成德，言“乃位”即是實到為己有也。若田思慮勉勉而至者，止可言知，不可言位也，“乃位”則實在其所矣。大抵語勉勉者則是大人之分也，勉勉則猶或有退，少不勉勉斯退矣，所以須學問。進德修業，欲成性也，成性則(從)［從］心皆天也。所以成性則謂之聖者，如夷之清，惠之和，不必勉勉。彼一節而成性，若聖人則於大以成性。

The Nine in the Fifth is the peak of the Qian hexagram, so it is used to represent the accomplishment of a sage's virtue. Saying 'is in position' means truly reaching and becoming one's own. If one merely arrives there through effort and force, then one can only say 'knowledge,' not 'position'; saying 'is in position' means being genuinely established in that state. Generally speaking, all that speaks of 'striving earnestly' still belongs to the duties of a great person; since one is striving, there is still the possibility of regression, and once the effort is slightly reduced, one may fall back. Therefore, one must rely on study. Advancing virtue and cultivating achievements is to realize one's nature; when one's nature is realized, then whatever one's mind turns to is in harmony with heaven. The reason that realizing one's nature is called sainthood is like Boyi's purity and Liuxiahu's gentleness, which do not require further effort. However, they only realized their nature in a particular aspect; but a sage realizes his nature in the whole of 'greatness.'

剛健故應乎天，文明故時行。乾二五皆正中之德，五則曰“大人造也”，又曰“聖人作而萬物睹”，大人而升聖乃位乎天德也。不言“帝王”而言“天德”，位不足道也，所性不存焉。潛龍自是聖人之德備具，但未發見。

Only because it is strong and vigorous can it correspond with Heaven; only because it is civilized can it act in accordance with the times. The second and fifth lines of the Qian hexagram both possess the virtue of being in the correct position and in the center. However, the fifth line says, "The great man creates," and also says, "The sage acts, and all things are seen." This indicates the transition from the great man to the sage, thus occupying the position of Heavenly Virtue. The Wenyan transmission does not mention "emperor" but instead mentions "Heavenly Virtue," because rank is not worth mentioning, and it is not within the realm of "nature." The "hidden dragon" originally already possesses the virtue of the sage in its entirety, but it has not yet been manifested.

見龍成性，至飛龍則位天德。“乾元用九”，乃見天則。乾元者，始而亨者也，利貞者，性情也。“利貞者，性情也”，以利解性，以貞解情。利，流通之義，貞者實也；利，快利也，貞，實也；利，性也，貞，情也。

"The appearance of the dragon" signifies that its nature is already complete, and when it reaches "the flying dragon," it occupies the position of Heavenly Virtue. The "Commentary of the Wenyan" says, "The principle of the Creative (Qian) employs the nine, thus revealing the principle of Heaven." It is only through this that the principle of Heaven becomes evident. The term "Qian yuan" refers to the beginning and the thoroughgoing; "li zhen" refers to nature and emotion. The statement "li zhen refers to nature and emotion" uses "li" to explain "xing" and "zhen" to explain "qing." "Li" means circulation, and "zhen" means truth; "li" signifies smooth and unimpeded flow, while "zhen" signifies steadfastness and sincerity. "Li" corresponds to nature, and "zhen" corresponds to emotion.

情盡在氣之外，其發見莫非性之自然，快利盡性，所以神也。情則是實事，喜怒哀樂之謂也，欲喜者如此喜之，欲怒者如此怒之，欲哀欲樂者如此樂之哀之，莫非性中發出實事也。乾始能以美利利天下，不言所利，大矣哉！大哉乾乎！剛健中正，純粹精也；六爻發揮，旁通情也；

Emotions fully manifest beyond the traces of qi, and when they are expressed, they are all natural manifestations of the true nature. When the true nature is smoothly and unimpededly expressed, it is called 'spirit.' 'Emotion,' however, refers to concrete matters, such as joy, anger, sorrow, and happiness. One should joy when it is appropriate, anger when it is appropriate, sorrow and happiness when they are appropriate; all of these are actual events arising naturally from the true nature. The Wenyan transmission says: The Creative (Qian) can benefit the world from the beginning with noble and beneficial actions, yet it does not specify where the benefit lies. How great! How great, the Creative! It is strong and upright, pure and unified. Its six lines unfold to communicate with all things in the world.

“剛健中正”，中爻之德。“剛健中正，純粹精也”，主以中正為精也。“六爻發揮”，言時各異。“旁通情也”，情猶言用也。六爻擬議，各正性命，(其)［故］乾德旁通，不失太和而(和)［利］且貞也。時乘六龍，以御天也；雲行雨施，天下平也。

"Strong and upright in the center," refers to the virtue of the middle line. "Strong, upright, centered, and correct—this is the pure and refined essence," indicating that "centered and correct" is where the essence lies. "Six lines unfolding" means that each of the six lines corresponds to different times. "Interpreting through the sides," here "emotion" is akin to "application." The six lines contemplate and deliberate, enabling all things to fulfill their destiny and nature, so the virtue of Qian can reach everywhere without losing the great harmony, thus being both beneficial and upright. "Timing riding on six dragons to govern the heavens," "clouds moving and rain spreading," thus the world becomes peaceful.

君子以成德為行，日可見之行也。“成德為行”，德成自信而不疑，所以日見於外可也。潛之為言也，隱而未見，行而未成，是以君子弗用也。君子學以聚之，問以辯之，寬以居之，仁以行之。

The Wenyan Transmission says: A gentleman manifests the virtue he has already cultivated in his actions, which are visible every day. What is meant by "cultivating virtue through action" is that when virtue is fully developed, one is confident and unwavering, thus able to display it daily. As for the term "qian" (hidden), it refers to something concealed and not yet revealed, practiced but not yet completed, so the gentleman temporarily refrains from using it. The gentleman accumulates it through study, clarifies it through inquiry, resides in it with tolerance, and practices it with benevolence.

君子之道，成身成性以為功者也，未至於聖，皆行未成之地耳。顏子之徒，隱而未見，行而未成，故曰“吾聞其語矣，未見其人也”。“龍德而隱”，聖修而未成者也，非如學者之未成。凡言龍，喻聖也，若顏子可以當之，雖伯夷之學猶不可言龍。龍即聖人之德，顏子則術正也。

The way of the superior person is to cultivate oneself and realize one's true nature. Until one reaches the level of a sage, one is still in the situation of "acting but not yet achieving." People like Yan Hui are hidden but not yet revealed, practicing but not yet accomplished, so Confucius said, "I have heard such words, but I have not met such a person" (The Analects, Season of the Great Official). The phrase "a dragon-like virtue but hidden" refers to the cultivation of a sage's virtue not yet fully realized, which is different from the incomplete achievements of ordinary scholars. Whenever the term "dragon" is used, it is a metaphor for a sage. Yan Hui can be considered as such, but even someone like Bo Yi, with his scholarly attainments, cannot be called a "dragon." "Dragon" represents the virtue of a sage, while Yan Hui is one who follows the correct path.

易曰：“見龍在田，利見大人”，君德也。九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。九四重剛而不中，上不在天，下不在田，中不在人，故或之；或之者，疑之也，故無咎。

The Wenyan transmission of the Zhou Yi says: "Seeing the dragon in the field, it is advantageous to see the great man," which represents the virtue of the sovereign. Nine in the Third is a repeated strong line but not in the central position; it is not in the heavens above, nor in the fields below. Therefore, one should be diligent all day long, and remain cautious according to the time one is in, so even in a dangerous situation, there will be no mistake. Nine in the Fourth is also a repeated strong line but not in the central position; it is not in the heavens above, nor in the fields below, and also not in the position of a person. Therefore, the word "or" is used; using "or" indicates hesitation, so there will be no mistake.

此以六畫分三才也。以下二畫屬地，則四遠於地，故言中不在人；若三則止言不在天，在田而已。夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，先天而天弗違，後天而奉天時。天且弗違，而況於人乎！況於鬼神乎！亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！

This divides the six trigrams among the three elements of heaven, earth, and humanity. If the following two trigrams belong to earth, then nine in the fourth position has already moved away from its position, so it is said to be 'not in the middle of humanity.' As for nine in the third position, it is only said to be 'not in heaven,' still remaining in the fields. The 'Wenyan Zhuan' says: The term 'great person' refers to one whose virtue harmonizes with heaven and earth, whose clarity harmonizes with the sun and moon, whose order harmonizes with the four seasons, and whose fortune and misfortune harmonize with ghosts and spirits. He acts before heaven and heaven does not contradict him; he moves after heaven and follows heaven's timing. Even heaven does not contradict him, how much less would humanity or ghosts and spirits? As for the term 'kang,' it refers to knowing only advancement and not retreat, knowing only existence and not demise, knowing only gain and not loss. Those who do not act thus are probably only the sages. Those who understand the boundaries of advancement and retreat, existence and demise, gain and loss without losing their correctness are probably only the sages.

浩然無間則天地合德，照無偏繫則日月合明，天地同流則四時合序，酬酢不倚則鬼神合吉凶。天地合德，日月合明，然後能無方無體，然後無我，先後天而不違，順至理以推行，知無不合也。雖然，得聖人之任；皆可勉而至，猶不害於未化爾。

Heavenly vast and boundless with no slightest interruption, it harmonizes with the virtue of Heaven and Earth; illuminating all things without partiality or attachment, it harmonizes with the brightness of the sun and moon; moving in unison with Heaven and Earth, it harmonizes with the order of the four seasons; responding appropriately without leaning toward any one side, it harmonizes with the fortune and misfortune of spirits and ghosts. Only when harmonizing with the virtue of Heaven and Earth and the brightness of the sun and moon can one have no fixed place and no limited form, thus achieving a state of no-self. Not contradicting Earlier Heaven and Later Heaven, following the ultimate principle to act, all knowledge aligns with the principle. Although this is the responsibility undertaken by the sage, these can all be achieved through effort, yet it still does not prevent him from being in the stage of 'untransformed'.