Index of the Siku Quanshu

宋耿南仲撰。南仲字希道，開封人。靖康間以資政殿大學士籤書樞密院，與吳幵沮戰守之說，力主割地。南渡後遷謫以終。事蹟具《宋史》本傳。是書舊本或題《進周易解義》，疑為侍欽宗於東宮時經進之本。前有南仲《自序》曰：“易之道有要，在無咎而已。要在無咎者何，善補過之謂也。”又曰：“拂乎人情，是為小過，拂乎天道，是為大過。”

This book was written by Geng Nanzhong of the Song dynasty. Geng Nanzhong, whose courtesy name was Xidao, was from Kaifeng. During the Jingkang period, he served as a university scholar in the Zizhiding and was involved in obstructing the policy of resistance and defending the country, instead strongly advocating for territorial concessions to seek peace. After the Southern Migration of the Song court, he was exiled and eventually died in disgrace. His life and deeds are fully recorded in the "Biography of Geng Nanzhong" in the "Song History." Some old editions of this book are titled "The Interpretation of the Zhou Changes," which is believed to be the version he presented when he was still the crown prince, serving as a lecturer in the Eastern Palace. The book begins with Geng Nanzhong's "Self-Introduction," which says: "The principle of the Zhou Changes lies in one main point, which is 'without fault.' What does it mean to have no fault? It means being good at correcting one's own mistakes." It also says: "Going against human feelings is called 'minor fault'; going against heavenly principles is called 'major fault.'"

南仲是說，蓋推衍尼山“無大過”之旨。然孔子作《文言傳》，稱“知進退存亡而不失其正”，作《象傳》稱“雲雷屯，君子以經綸。”行止斷以天理，所以教占者之守道；艱險濟以人事，所以教占者以盡道。其曰“無大過”者，蓋論是非，非論禍福也。如僅以“無咎”為主，則聖賢何異於黃老？僅曰“無拂天道”，則唐六臣輩亦將謂之知運數哉？南仲畏戰主和，依違遷就，即此苟求“無咎”與“無拂天道”之說有以中之。是則經術之偏，禍延國事者也。然大致因象詮理，隨事示戒，亦往往切實有裨，究勝於高語玄虛，推演奇偶，晦蝕作《易》之本者。節取所長可矣。

Geng Nanzhong's words seem to be interpreting the meaning of Confucius' saying about "not having great faults." However, Confucius wrote the Wenyan Zhuan, saying "knowing the proper measure of advancement and retreat, survival and demise without losing the right path," and wrote the Xiang Zhuan, saying "cloud and thunder interacting is the image of the Zun hexagram; the gentleman thus governs the world." Whether to act or to stop, one should judge by heavenly principles, teaching those who divinate to remain on the right path; difficulties and dangers should be overcome by human effort, teaching those who divinate to strive in the right way. Confucius' "not having great faults" refers to right and wrong, not to fortune and misfortune. If one takes "no faults" as the fundamental principle, then what difference is there between the sages and the quiet, non-action school of Huang-Lao? If one only says "not violating heavenly principles," then the six ministers who helped Zhu Wen seize the throne at the end of the Tang dynasty could not they also be called those who understand the course of events? Geng Nanzhong's fear of warfare and his advocacy for negotiation, his vague and accommodating attitude, is exactly what this idea of seeking "no faults" and "not violating heavenly principles" has struck at. This is an example of biased interpretation of the classics leading to harm in state affairs. However, the whole book generally explains principles based on hexagram images, and offers warnings according to specific situations, often being practical and beneficial, ultimately surpassing those works that talk vaguely, deduce only from odd and even numbers, and obscure the original intention of the Zhou Yi. One should take its strengths.

宋耿南仲撰。乾下乾上。乾：元、亨、利、貞。天地者，形也；陰陽者，氣也。即天地之形、陰陽之氣，而宻為鼓舞於其間，使其形有闔闢、氣有噓吹，以成變化之功者，乾坤是也。故天地譬則形體，乾坤譬則精神矣。夫易無體也，無體則無岀無蔵。無出無蔵，其所以藏，以乾坤為之蘊而已；其所以出，以乾坤為之門而已。故卦始於乾坤。而乾者，道也；元亨利貞者，徳也。蓋立天之道曰陰與陽，有少陽，有老陽，有少陰，有老陰。少陽之純於春為元，老陽之熙於夏為亨，少陰之斂於秋為利，老陰之凝於冬為貞。萬物之為元也，資氣而已；其於亨則流形焉；至於利則質成焉。氣、形、質，其終復歸根者，貞也。元亨利貞，在天為春夏秋冬之時，在人為仁義禮智之性。

Geng Nanzhong wrote this. The lower part of the Hexagram Qian is Qian, and the upper part is also Qian, with all six lines being yang. The Hexagram Statement says: "Qian, Yuan, Heng, Li, Zhen." Heaven and Earth refer to the physical form; Yin and Yang refer to the invisible qi. Based on the form of Heaven and Earth and the qi of Yin and Yang, there is an unseen movement and operation within, causing the form to open and close, and the qi to inhale and exhale, thus achieving the function of transformation. This is accomplished by Qian and Kun. Therefore, Heaven and Earth are like the physical body of a person, while Qian and Kun are like the spirit. The Book of Changes itself has no fixed form, and without form, there is no concept of "emerging" or "being hidden." Since there is neither emergence nor concealment, its ability to conceal is due to Qian and Kun serving as the place of containment; its ability to manifest is due to Qian and Kun serving as the gate of entry and exit. Therefore, the sixty-four hexagrams begin with Qian and Kun. "Qian" refers to the Dao, and "Yuan, Heng, Li, Zhen" refers to virtue. Establishing the principle of Heaven is called "Yin" and "Yang." Within Yin and Yang, there are four types: lesser Yang, old Yang, lesser Yin, and old Yin. Lesser Yang, a pure qi, moves in spring, which is "Yuan"; old Yang, a vigorous qi, moves in summer, which is "Heng"; lesser Yin, a converging qi, moves in autumn, which is "Li"; old Yin, a solidifying qi, moves in winter, which is "Zhen." When all things are in the stage of "Yuan," they merely receive a single qi; when they reach the stage of "Heng," they spread out into form; when they reach the stage of "Li," they complete their substance. The three aspects of qi, form, and substance ultimately return to their origin in "Zhen." Therefore, the four virtues of Yuan, Heng, Li, and Zhen in Heaven correspond to the four seasons of spring, summer, autumn, and winter, and in humans, they correspond to the four fundamental qualities of benevolence, righteousness, propriety, and wisdom.

初九：潛龍勿用。易為六爻，以初、上原其本末，而中爻以二、三、四、五乘之。言初以有終也，言上以有下也。初終言乎其時，上下言乎其位；以二三四五乘之，則言乎其數。數有衍耗，位有常忒，而時又為消息盈虛於其間，此六爻之變所以不窮也。龍，天類也，飛躍而親上者也，其所以潛，則非若馬之以維縶而不得逞也，時焉而已。時不可以有為，則雖有飛躍之才，斯亦勿用而已。

The line statement of the initial line, "The dragon is hidden and cannot be used," explains that the Book of Changes uses six lines to form a hexagram. It uses the lowest line, "Initial," and the highest line, "Upper," to examine the beginning and end of a matter. Then it uses the middle lines, the second, third, fourth, and fifth lines, to further elaborate and develop the meaning. The term "Initial" is used because it has "Final" as its counterpart; "Upper" is used because it has "Lower" as its counterpart. "Initial" and "Final" refer to the order of time, while "Upper" and "Lower" refer to the position of the lines. Using the second, third, fourth, and fifth lines for further elaboration refers to the numerical aspect. Numbers can increase or decrease, positions have regular states or disorder, and time continuously wanes and grows, fills and empties. This is the reason why the six lines change endlessly. Dragons belong to the category of heavenly creatures, capable of flying and leaping, and they are close to the heavens. The reason they remain hidden in the water is not like a horse being tied by a bridle and unable to move; it is simply because the right time has not yet arrived. If the right time does not allow action, then even if one has the ability to fly and leap, one can only temporarily refrain from using it.

九二：見龍在田，利見大人。非徒處也，且藏於深渺之謂潛；非徒出也，有以自昭之謂見。龍之潛也，是以能得其身之所利；今見而在地，豈其身之所利哉？乃人之所利，故稱為田焉，田者人之所利也。乾之稱龍，況聖人也。聖人雖處人所利之時，而利不在已，然而亦有利焉，見大人其所利也。利見大人，非為可以利吾身、利吾家也，為其可以得志而成天下之大利耳。

Nine Two Line Statement says: "The dragon appears in the fields, which is favorable to meeting a great person." What is meant by "hidden" is not merely staying in place without movement, but being deeply concealed in remote and profound places. What is meant by "appearing" is not merely showing itself, but acting with purpose to manifest itself. When the dragon is hidden, it can preserve its own benefit; now that it appears and is on the ground, is it still benefiting itself? Rather, it is benefiting others, so the Line Statement refers to it as "field"—the field is precisely a place where people can gain benefit. The Book of Changes uses the dragon as a metaphor, comparing it to the sage. Although the sage is in a situation where benefits go to others and not to himself, he still has his own benefit, which is the fact that this meeting with a great person is beneficial to him. "Benefiting by meeting a great person" does not mean seeking personal gain or benefit for his family, but rather that through this encounter, he can realize his aspirations and achieve the great benefit for the world.

九三：君子終日乾乾，夕惕若，厲無咎。九三之義，可進而至，可止而終，進止之間，一毫之差不容也，可謂危矣。君子所宜進徳修業之時，於是終日乾乾、夕惕若也。知終日乾乾、夕猶惕若，則雖危無咎矣。君子朝以聽政，晝以待問，夕以修令，夜以安身，自朝至夕皆君子所有事也。至於夜，則君子不以憂勤故撓焉，何則？以夜氣近本故也。孟子謂夜氣不足以存，惡?本也，故於惕若稱夕而已。

The line statement of the third line says: "The gentleman toils all day without ceasing, and remains vigilant even at dusk, though in danger, there will be no calamity." The meaning of this line is that it is possible to continue upward and reach the upper trigram, or to stop and remain at the extreme of the lower trigram. Between advancing and stopping, there is no room for error, so the situation is dangerous. This is precisely the time when the gentleman should cultivate virtue and perfect his undertakings, hence he toils all day and remains vigilant at dusk. If one understands that he should toil all day and remain vigilant at dusk, then even though the situation is dangerous, there will be no calamity. In the morning, the gentleman listens to state affairs, in the day he waits for inquiries, at dusk he revises decrees, and at night he rests and preserves his body. From morning to night, there are tasks that the gentleman should perform. However, at night, the gentleman does not let the worries and hardships of the day disturb his mind. Why is this so? Because the energy of night is closest to one's fundamental nature. Mencius said that if the night breath is not preserved, it will harm one's fundamental nature. Therefore, the line statement mentions "vigilance" only up to "dusk," not to "night."

九四：或躍在淵，無咎。九陽也，主健，故言或躍；四陰也，主退，故言在淵。進退合乎天時，故無咎。潛、見、躍、飛皆言龍，而九三則以君子言之，九四則以或躍在淵言之，獨不言龍，何也？龍，君徳也。九三雖有可至之道，然有可終之義；九四雖有或躍之勢，然有在淵之理，未純君徳也，故不稱龍焉。就是二者言之，則九四干道革矣，有必飛之勢，無或終之義，雖未終乎為君之事備，猶舜之居攝之時也，故以龍言焉，或躍在淵豈非龍事乎？乃若初九、九二之言龍，則遠君而旡嫌，且言在下，不害有君徳也。

The fourth line statement says: "Perhaps it leaps up, perhaps it remains in the abyss, there is no misfortune." "Nine" is a yang number, representing strength and vigor, so it is said "or leap"; "four" is a yin position, representing withdrawal, so it is said "in the abyss." Advancing and retreating both conform to the timing of heaven, so there is no misfortune. The four states of concealment, emergence, leaping, and flying are originally all compared to the dragon, but the third line uses "gentleman" instead, and the fourth line uses "or leap in the abyss" instead, and does not mention the dragon at all. Why is that? Because the dragon symbolizes the virtue of the sovereign. Although the third line has the possibility of ascending, it also has the meaning of stopping at this point; although the fourth line has the form of leaping upward, it also has the reasoning of remaining in the abyss. Neither of them yet fully embodies the virtue of the sovereign, so they are not called the dragon. Comparing these two lines, the fourth line is already the time of transformation of the heavenly way, with a situation that cannot be stopped halfway, so even though it has not yet fully realized the fact of being a sovereign, it is like the stage of Yu舜 acting as regent, so it can still be described with the dragon. "Or leap in the abyss" is not not the behavior of the dragon? As for the first line and the second line also being called dragon, it is because they are far from the position of the sovereign and do not have the suspicion of usurpation, and they clearly state that they are in the lower position, which does not hinder them from already possessing the virtue of the sovereign.

九五：飛龍在天，利見大人。位以上為過，而以下為順，天徳不可為首，故以下為順而稱飛龍焉。在天不可以階而升也，必曰飛；飛而升然後可至，是故匹夫而有天下，徳必若舜、禹而後可也。惟君非臣不治，惟臣非君不伸，然則二五之相利見，其勢然也。九二出潛而見，則有欲上之意；九五飛而不亢，則有欲下之意，蓋大人相利見者也。

The Line Statement of the Fifth Line says: "A dragon flying in the sky is beneficial for meeting a great person." In terms of the position of the line, going beyond the Fifth Line is excessive, while staying lower is harmonious. The virtue of Heaven cannot be competed for first, so humility and submissiveness are considered proper, hence it is called "Flying Dragon." The position of "in the sky" is not reached by climbing step by step, so it is definitely described as "flying"; only by flying upward can one reach it, therefore a common person who possesses the world must have virtue like Shun and Yu. A ruler cannot govern the country without ministers, and ministers cannot realize their ambitions without a ruler. Therefore, the mutual benefit of meeting between the Second Line and the Fifth Line is inevitable. The Second Line emerges from concealment and shows itself, indicating a desire to ascend and align; the Fifth Line ascends without reaching an extreme, indicating a willingness to descend and welcome others. This is precisely how great persons benefit from meeting each other.

上九：亢龍有悔。用九：見群龍無首，吉。陰陽之運，積息而成盈，盈則反消；積消而成虛，虛則反息。此自然之機，而天且不違，而上九知進而不知退，知存而不知亡，知得而不知?，是乃所以自悔也。悔吝，小疵也；吉?則大矣。上九雖窮上，然未反下，反下而二陰生焉始有?，若臨所謂至于八月有?，蓋言二陰之遯也。

The line statement of the Upper Nine says: "A dragon that has risen to the highest point will have regret." The statement of All Nines says: "Seeing a group of dragons that do not compete for leadership brings good fortune." The movement of yin and yang, when accumulated and growing, becomes fullness; after fullness comes decline. When accumulated decline becomes deficiency, after deficiency comes growth. This is the natural mechanism, which even heaven cannot violate. However, the Upper Nine only knows advancement and not retreat, only knows existence and not destruction, only knows gain and not loss. This is why it brings regret. "Regret" and "want" are minor issues, while "good fortune" and "misfortune" are major turning points. Although the Upper Nine has reached the highest point, it has not yet turned downward. Once it turns downward, the second yin line arises, and then there is danger, just as the hexagram "Approaching" says, "There is danger in the eighth month," meaning that two yin lines have formed the trend of the hexagram "Retreating."

然則上九特有悔而已。悔既小疵，又有悔之辭，則變而趨吉也，是以貴夫用九。上遯九者，陽數善變，用九則退而能下，見群龍不自為首矣。不為首則不止悔亡而更吉也，以其知幾故也。為臣則欲致一，故渙其群則吉；欲承上，故比之無首則?。君則異於是，見群龍旡首則吉矣。

Thus, the Upper Nine is merely one that brings regret. Since "regret" is only a minor flaw, and the line statement clearly mentions regret, it will change through regret and become auspicious, which is why the Hexagram Qian particularly emphasizes "Using All Nines." When the Upper Nine withdraws, the number Nine, which is the yang number most adept at change, can both retreat and take a lower position, observing many dragons without claiming the lead. Not claiming the lead does not merely eliminate regret, but leads to even greater auspiciousness, because it understands the subtle signs. As a minister, one must be dedicated to loyalty, so the Hexagram Huan says that dispersing private factions is auspicious; as a subject, one must serve the sovereign, so the Hexagram Bi says that being close without a leader is inauspicious. However, as a sovereign, this is the opposite; seeing many dragons not competing for the lead is auspicious.

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。首出庶物，萬國咸寜。聖人之作易，仰以觀乎象，俯以察乎情，而天人之理備矣。繋辭曰：彖者，言乎象者也。又曰：爻以情言。言乎象，又以情言，則易備於俯仰之間。故觀其彖辭則思過半，過半則未及盡者，以言象而未及器，言器而未及情，言情而未及文也。

The Commentary on the Judgment says: "How great is the Qian Yuan! All things rely on it to begin, and it governs the heavenly way. Clouds move in the sky, rain falls to the earth, and all things flow and take form. The sun shines brightly, continuing throughout, the six line positions are formed in proper order, and the sage rides the six dragons in accordance with the time to govern the heavenly way. The movement and change of the Qian way cause all things to establish their nature and destiny, preserve and unite the great harmony, thus enabling benefit and uprightness. It is exalted above all things, and the world and all states find peace." The sage composed the Book of Changes, looking up to observe the images of heaven and earth, and looking down to examine the feelings of all things, thus the principles of heaven and human affairs became complete. The Great Treatise says: "The line statements are about the things." It also says: "The line statements are about the feelings of things." By discussing both the images and the feelings of things, the principles of the Book of Changes are complete in the movement of looking up and looking down. Therefore, when one looks at the statement of a hexagram, one's thinking can be more than half complete; yet if one has not yet exhausted the meaning, it is because the statement has spoken of the "image" but not yet of the "object," spoken of the "object" but not yet of the "feeling," spoken of the "feeling" but not yet of the "expression."

大哉乾乎，言乾之大也；大哉乾元，則言元而已。元亨利貞四者皆大，蓋四者更相用事，用事者主之則大矣，特言萬物之資始，故曰大哉乾元而已。乾知大始，而元者又四徳之始，故萬物於此資始焉。資始者，孕精於窈?之初而未有形也。乾元為萬物資始，如元首之在上，故能統天者，?眾體而舉於上也。此舉彼從，無事乎擾擾，故云行雨施未甞雕刻，而品物流形焉；大明終始不必敘正，而六位時成焉；又能時乘六龍以御天也。

The saying "How great is Qian!" expresses admiration for the overall vastness of Qian. The statement "How great is Qian Yuan" refers specifically to the virtue of "Yuan." The four virtues—Yuan, Heng, Li, and Zhen—can all be called great, because each in turn takes precedence, and the virtue currently in charge appears great. Here, the focus is on the beginning of all things, so it is simply said "How great is Qian Yuan." The Great Treatise says "Qian governs great creation," and since "Yuan" is the first of the four virtues, all things receive their beginning here. "Zi Shi" refers to the generation of vital energy in the initial, dark and obscure stage, before form is established. As the beginning of all things, Qian Yuan is like the head located at the top of the body, thus it can "govern the heavens"—command all limbs and rise above them. Here one moves, and there follows, without disturbance, so clouds move and rain falls without deliberate shaping, and all things naturally take form. The sun and moon shine continuously without deliberate arrangement, and the six lines appear in their proper time. Furthermore, it can regulate the six dragons in accordance with the seasons to govern the heavenly way.

執八統以馭萬民，則民雖眾多而其分不可亂；乘六龍以御天，則天雖變化而其終始不可亂也。萬物自資始而至流形，則有始有終矣；有始有終，則物各成物，而六爻自初而至上亦若此而已，故大明終始，六位之爻所以時成也。

The Zhou Li speaks of holding eight methods of governing to control the people, so although the people are numerous, their ranks remain orderly. Riding six dragons to govern the heavenly way, so although the heavens change constantly, their beginning and end remain orderly. All things, from their initial emergence to their spread and formation, have both a beginning and an end; with beginning and end, things become distinct entities. Similarly, the six lines of a hexagram, from the first line to the top line, also follow this pattern. Therefore, it is said 'great brightness marks the beginning and end,' meaning the six lines can thus be arranged in proper order according to time.

然動物之終始，首尾是也；植物之終始，本標是也。如動物之有首尾、植物之有本標，則始不可以為終，終不可以為始矣。而乾則不然，終而復始，不窮如環也，故既言六位之定列，又言六龍之變焉。龍之在天，其消息盈虛，其進有序，其行有節，而天弗能違，此乾元所以御天也；六龍之在人，其潛見躍飛，其進有序，其行有節，而天亦弗能違，此聖人所以御天也。

However, the beginning and end of animals are their head and tail, and for plants, their root and tip. If animals have head and tail, and plants have root and tip, then the beginning cannot be regarded as the end, and the end cannot be regarded as the beginning. The Qian trigram is different; it ends and begins again, circulating endlessly like a circle. Therefore, the Commentary on the Judgment discusses both the fixed arrangement of the six lines and the changing nature of the six dragons. When the dragon is in the sky, its decline and growth, fullness and emptiness, its forward movement in order and its operation with measure, cannot be violated even by heaven. This is why the Qian yuan can control the heavenly way. When the six dragons are applied to human affairs, they represent the four states of concealment, emergence, leaping, and flying. Their forward movement is in order, their operation is with measure, and even heaven cannot violate them. This is why the sage can control the heavenly way.

乘六龍以御天，則乾道之變化兆矣。乾道之變化，異乎人事之云為。人事之云為，則以言諭、力致，所以正物，非物自正也；乾道變化，則無言諭力致之事，宜運於自然而萬物之性命各正矣。且比夫天下之物，擾而正之，則各安其地莫知正處，各甘其食莫知正味，將以孰為正哉？用各隨其分，則物物有正處，物物有正味，長短小大各遂其宜，所謂各正性命也。

Riding six dragons to control the heavenly way, the changes of the Qian trigram manifest signs. The changes of the Qian trigram differ from human actions. Human actions rely on speech to enlighten and on force to achieve, to correct external things, but external things do not correct themselves. The changes of the Qian trigram do not rely on speech or force, but merely follow the natural course, so that the inherent nature and destiny of all things naturally become correct. Take the myriad things under heaven as an example: if they are disturbed and forced to be corrected, the result is that each thing settles in its own dwelling without knowing where is the proper place, and each thing delights in its own food without knowing what is the proper taste. Then, what standard can be used? If each thing follows its own limit, then each thing has its proper place and its proper taste, and their length, size, and other characteristics are appropriate to their nature. This is called 'each thing attains its proper nature and destiny.'

各正性命，則物殊稟。雖物殊稟，然而一陶乎太和之中，無外是者焉。蓋通於天地是謂太和，散於萬物是謂委和，委和之與太和，甞通流而無間，故人一體之盈虛甞通於天地也。惟萬物自委和人而不能保合，故不能與天地同流而壅塞生焉。保和，所謂保汝之保，蓋盛徳者人之所保也，太和者物之所保也。知保於太和而不離，則札瘥疵癘不生，而物各適其性，可不謂利貞者哉？功歸於利貞，此乾所以首出庶物之上，而使萬物咸寜也。首出庶物當言萬物咸寜，而言萬國，何也？乾道即君道也。上以天位言，下以人事言，蓋互見也，猶所謂乾以君言也。

All things have their own proper nature and destiny, so the essence they receive is different. Although the essence they receive is different, they are all formed and shaped by the "Taihe" vital energy. There is no thing outside of this. The vital energy that flows through heaven and earth is called "Taihe," and the vital energy dispersed into all things is called "Weihuo." "Weihuo" and "Taihe" have always been connected and unobstructed, so the fullness and emptiness of the human body is constantly in harmony with heaven and earth. However, since all things, after receiving the "Weihuo" vital energy, cannot maintain the unity of their essence, they cannot follow the same flow as heaven and earth, and thus blockages arise. The "bao" in "baohe" refers to the "bao" in the "Book of Documents" meaning to preserve. Great virtue is what humans should preserve, and the "Taihe" vital energy is what all things should preserve. If one understands how to preserve the "Taihe" vital energy and not separate from it, then all diseases and calamities will not occur, and each thing will be in harmony with its own nature. Is this not precisely "Lizheng"? The effectiveness is summarized as "Lizheng," which is the reason why the Qian trigram is superior to all other things and brings peace to all things. It says "shou chu shushu" (first to emerge among all things), so it should follow with "wanwu xian ning" (all things are at peace), but it says "wan guo" (all states). Why? Because the principle of the Qian trigram is the principle of the sovereign. The first part speaks from the perspective of heaven, and the second part from the perspective of human affairs, and they complement each other. This is like saying "Qian refers to the sovereign."

象曰：天行健，君子以自強不息。經曰：立象以盡意。又曰：象事知器。由象以觀妙，則可以知意；由象以觀?，則可以知器。隨其所觀之淺深而已。夫易者，象而已，故卦亦象也，所謂八卦以象告是也；亦象也，所謂彖者言乎象者也；爻亦象也，如潛龍、履霜之類是也。若夫合此二體，正名天地雷風水火山澤者也，其為象則惟天行健、地勢坤之類而已，故特比類以為象稱焉。

The Great Image says: "Heaven's movement is strong and unceasing; the gentleman takes it as a model and thus exerts himself ceaselessly." The Great Treatise says: "Establishing hexagrams to exhaust the meaning." It also says: "Observing the images in relation to things allows one to understand the use of objects." By observing the subtle aspects of the image, one can grasp the meaning; by observing the coarse aspects of the image, one can grasp the object. This depends entirely on the depth of the observer's perception. In the end, the Book of Changes is about "image": the hexagram itself is an image, as it is said "the eight trigrams use images to inform people"; the彖 statement is also an image, as it is said "the彖 statement discusses the hexagram's image"; the line statement is also an image, such as "a hidden dragon" or "treading frost" are examples. As for combining the upper and lower trigrams to formally refer to heaven, earth, thunder, wind, water, fire, mountain, and marsh, the images they take are only those such as "heaven's movement is strong" and "the earth's position is docile," so the Great Image specially relates similar things to establish the image and to express it.

君子之於天，無所不法，法之以為修身之要者，健而已。故七徳之中獨法其健，且力分之外不可強，欲強則雖勇於必用，且拂而逆理矣。彼君子之自強，法天之行健而已，則其強非力分之外也；非力分之外，故能乆而不息也。魏氏之卒年闕，東野之馬三日而失者，以求之力分之外故也。其強在力分之內而猶息，則志不篤而已，是以君子惡乎畫也。

The gentleman takes nothing from Heaven without emulating it, but among all the qualities of Heaven, he emulates only the quality of "strength" (健). Therefore, among all the virtues of Heaven, he emulates only its vigorous and strong nature. Moreover, things beyond one's capacity and duty should not be forced. If one forces them, even though one may be temporarily brave in action, in the end it will be contrary to reason and lead to failure. The gentleman's "self-strengthening" is simply emulating the vigorous and strong movement of Heaven. Therefore, his strength does not go beyond his capacity and duty. Since it does not go beyond, it can be sustained without interruption. The Wu soldiers of the State of Wei eventually declined, and the horse of Dongye Ji ran for three days and then collapsed, all because they sought beyond their capacity and duty. Conversely, if strength is clearly within one's capacity and duty yet still fails, it is because the mind is not firm. Therefore, the gentleman most detests limiting oneself to a small area and stopping halfway.

潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。或躍在淵，進無咎也。飛龍在天，大人造也。亢龍有悔，盈不可乆也。用九，天徳不可為首也。龍者，變化有為之才也，所以勿用，在下故也。曰陽在下者，蓋以龍之飛潛升降本乎自然之機，非樂潛而惡飛也。徳施普與徳博而化異：徳施普，言徳澤也，利而大；徳博而化，言徳風也，有易俗之道焉。田者利養之地，故言徳施而已；後言龍徳而正中，故言徳博而化。

The Small Image Commentary says: "The phrase 'A dragon hidden but not yet in use' is because the yang energy is still in a lower position. 'A dragon appearing in the field' indicates that virtue is widely spread. 'Remaining diligent all day' means that one is constantly acting in accordance with the right path. 'Leaping in the abyss' means that advancing does not bring calamity. 'A dragon in the heavens' signifies that a great person initiates great undertakings. 'An exalted dragon has regret' means that fullness cannot last. 'Using all nines' means that the heavenly virtue should not be competed for as the first.' A dragon represents the ability to transform and accomplish things. The reason it is said 'not yet in use' is only because it is in a lower position. The phrase 'yang is in the lower position' is because the dragon's flying, hiding, rising, and descending are based on the natural pivot, not because it likes to hide and dislikes to rise. 'Virtue is widely spread' differs from what is said in the Wenyan: 'Virtue is broad and has a transforming effect.' 'Virtue widely spread' refers to the spread of virtue and its benefits, which are extensive; 'broad virtue and transforming' refers to the influence of virtue like wind, which can change customs and practices. 'Field' refers to a place where people can obtain benefits and sustain life, so here it only refers to the spread of virtue and its benefits. Later, when discussing the Nine in the Second, 'dragon virtue and upright center,' it is then said that virtue is broad and can influence others."

旋而未至為反，已至為復。九三之為爻，知至而至之，則三為未至；知終而終之，則三為已至，稱反覆焉。若反為道、復為非，則君子去復而取反可也，無為終日乾乾而至於夕惕也。進而可與幾，止而可與存義，反覆莫非道也，是以君子去取之際，慎思而審擇之，至是形勞而心惕也。

When one turns around and has not yet reached the destination, it is called "fan"; when one has already arrived, it is called "fu." Regarding the third line of the hexagram, if one "knows where to go and goes there," then the third line is still considered "not yet arrived"; if one "knows where to stop and stops there," then the third line is considered "already arrived." Therefore, the "Small Commentary" refers to it as "fan fu." If "fan" means aligning with the Way and "fu" means not aligning with the Way, then the gentleman only needs to discard "fu" and choose "fan," without needing to be constantly diligent until evening with caution. However, when moving forward, one can together with others discern subtle matters, and when stopping, one can together with others uphold righteousness. Whether it is "fan" or "fu," neither departs from the correct path. Therefore, when the gentleman makes a choice, he must carefully consider and choose carefully. At this point, naturally his body will be laborious and his mind will remain vigilant.

九四干道以革，有必進之理矣。其所以在淵，非特退也，以退為進耳。以退為進而不鋭於進，所以進而無咎也。物以類則相召，然不屈體以交物，則未有能召其類者，故亢龍在上，則知賢人無輔也，況大人乎？飛龍順下，則大人造焉，況賢人乎？經曰：天地盈虛，與時消息。蓋盈則與時消而反於虛，虛則與時息而復乎盈，盈虛相尋，間不容髮，何可乆也？而上九知進不知退，知存不知亡，所以有悔也。天位則首出庶物矣，徳不可為首。天位不可為首則失己，天徳不可為首則失人。

Nine Four has reached the stage of transformation under the principle of Heaven. There is a necessity to move forward. It remains "in the abyss" not merely because it is retreating, but rather it is retreating in order to advance. By retreating without striving for advancement, it moves forward without encountering calamity. All things of the same kind attract each other, but if one refuses to lower itself to associate with external things, no one can attract its kind. Therefore, Upper Nine "the exalted dragon" remains high above, showing that even virtuous men do not come to assist it, let alone great men. Nine Five "the flying dragon" is willing to be humble and descend, so great men are stirred up, let alone virtuous men. The Commentary on the Judgment of the Book of Changes, the Fulness Hexagram, says: "The fullness and emptiness of heaven and earth follow the sequence of decline and growth." When fullness comes, it gradually declines and returns to emptiness; when emptiness comes, it gradually grows and returns to fullness. The cycle of fullness and emptiness is continuous, with no space even for a hair to be inserted, so how can it remain for long? Upper Nine only knows advancement and not retreat, only knows existence and not decline, thus there is regret. Being in the position of the Son of Heaven, it is already above all things. Virtue should not be competitive for the first place. If it is in the position of heaven and still competes for the first place, it loses itself. If it is in the virtue of heaven and still competes for the first place, it loses the people's support.

文言曰：元者，善之長也；亨者，嘉之?也；利者，義之和也；貞者，事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四徳者，故曰乾：元、亨、利、貞。孟子曰：說詩者不以文害辭，不以辭害志。蓋道志而為辭，修辭而為文也。然則聖人之於易，既繋之辭而又有文言者，辭以盡言，文以盡辭也。諸卦皆以辭盡言，而乾坤又以文盡辭者也。乾坤，易之蘊，不如是不足以闡幽而發微也。

The Wenyan transmission says: "Yuan is the leader of all good qualities; Heng is the convergence of all beauty; Li is the harmony of principles; Zhen is the mainstay of a career. A gentleman who embodies benevolence is sufficient to be the leader of people; who brings together beautiful things is sufficient to conform to ritual; who benefits all things is sufficient to harmonize principles; who remains steadfast and upright is sufficient to carry out a career. A gentleman practicing these four virtues is thus said 'Qian: Yuan, Heng, Li, Zhen.'" Mencius says: "Those who explain the Book of Poetry should not let the surface words hinder the meaning of the whole sentence, nor should they let the meaning of the whole sentence hinder the original intention of the author." Generally, there is first a mind and will, which is expressed as 'ci' (words), and then the 'ci' is refined into 'wen' (literary expression). Therefore, the sages, having attached the hexagram and line statements to the Book of Changes, also composed the Wenyan, because 'ci' is used to exhaust what needs to be said, and 'wen' is used to exhaust what remains unsaid in the 'ci'. All other hexagrams only use 'ci' to exhaust their meaning, but the Qian and Kun hexagrams alone use 'wen' to exhaust the meaning of their 'ci'. Qian and Kun are the essence of the Book of Changes, and without this approach, it would be insufficient to reveal hidden meanings and clarify subtle points.

元亨利貞，在人莫非善也，而元為人之尊爵也，故曰元者善之長也。人者，天地之徳，陰陽之交，鬼神之?，五行之秀氣。然則天地之大美、萬物之眾盛，廣大兼有於所性之中矣。其或?於中，或散於外，在其心之亨塞而已。其心亨，則眾美?而為充實之美；其心塞，則眾美散而為罔生之民。孟子有泉逹之喻，而又有茅塞之況者，蓋欲亨其心也，故曰亨嘉之?也。

The four virtues of Yuan, Heng, Li, and Zhen fall upon a person, and none of them is not good. "Yuan" is the highest honor (Ren, benevolence) a person can have, so it is said that "Yuan is the leader of all good qualities." A person's existence is the convergence of the virtues of heaven and earth, the meeting of yin and yang energies, the gathering of ghosts and spirits, and the most refined energy among the Five Phases. Since this is the case, the great beauty of heaven and earth and the flourishing of all things are fully contained within a person's nature. These excellent qualities sometimes gather in the heart and sometimes scatter outside the body, depending on whether the heart is unobstructed or blocked. When the heart is unobstructed, all these beauties gather to form a full and harmonious beauty; when the heart is blocked, these beauties scatter, making one merely an ordinary person living in vain. Mencius has the metaphor of "spring water flowing freely" and the saying of "grass blocking the mountain path," precisely intending to urge people to open up their hearts. Therefore, it is said that "Heng is the gathering of all beauty."

仁圓而義方，故守義者常執而不奪，介而不通，有殺身者焉。知屈信相感之理，則可謂有利，而其為義也和矣，故曰利者義之和也。物之生有華藻，有質乾。質乾譬則性也，華藻譬則事也；華藻之本於質乾，猶事之本於性者也。貞者性也，故貞者事之幹也。

Ren is flexible and adaptable, while Yi is upright and principled. Therefore, those who rigidly adhere to Yi often become stubborn and unwilling to change, being straightforward yet inflexible, and even willing to sacrifice their lives for Yi. If one understands the principle that yielding and stretching are interrelated, then one can be said to have "li" (benefit), and the Yi he practices will become harmonious. Therefore, it is said that "li is the harmonization of Yi." Things grow with beautiful flowers and leaves, as well as solid trunks. The trunk is like a person's nature, while the flowers and leaves are like the deeds a person does. The flowers and leaves depend on the trunk, just as deeds depend on nature. "Zhen" refers to nature, so it is said that "Zhen is the main trunk of one's career."

元者善之長也，故君子體仁足以長人。體不備，君子謂之不成人。體者，言其體而已。蓋仁數之多，溫良者仁之本，敬慎者仁之地，寛者仁之作，遜接者仁之能。取數之多，無不備，乃謂之體仁。體仁則在上而人不惡，在前而物不害，故足以長人也。

"Originally, he is the leader of all good qualities," so a gentleman who embodies benevolence is sufficient to be the leader of the people. If the body is not complete, the gentleman calls him "not a person"; here, the "body" in "body of benevolence" refers precisely to the completeness of the whole body. Benevolence includes many aspects: mildness and kindness are the foundation of benevolence, respect and carefulness are where benevolence takes root, generosity is the expression of benevolence, and humility in dealing with others is the ability of benevolence. By gathering all these aspects, having them all present, it is called "body of benevolence." A person who embodies benevolence, when in a position of authority, is not disliked by the people, and when leading the way, is not harmed by external things, so he is sufficient to be the leader of the people.

何謂嘉?足以合禮？傳曰：動容周旋中禮，盛徳之至也。夫眾美?於一身而充實，則徳可謂盛矣，動而與合，則弸中而彪外耳，故曰嘉?足以合禮。何謂利物足以和義？義者，天下之制也；所以制者，所以制物者也。或行儉以節，或用健以夬者，皆義也。以利物之徳而行制物之義，則行儉以節而不失其說，用健以夬而不失其和；既使勞而不怨，又使死而不怨焉，故曰利物足以和義。

What does it mean to say "the gathering of good things is sufficient to conform to propriety"? Mencius said: "Every movement, every gesture, every advance and retreat are exactly in accordance with propriety; this is the manifestation of a great moral character." When many excellent qualities are gathered in one person and are full and abundant, then virtue can be called great. When every action naturally conforms to propriety, this is called the inner fullness manifesting in the outer expression. Therefore, it is said "the gathering of good things is sufficient to conform to propriety." What does it mean to say "benefiting all things is sufficient to harmonize righteousness"? Righteousness is the standard for judging the world. What is called judgment is used to judge external things. Sometimes it is restrained by frugality, sometimes it is decided by strength, and these are all righteousness. Using the virtue of benefiting all things to carry out the righteousness of judging all things, then restraining by frugality without losing the people's joy, and deciding by strength without losing the harmony of human feelings; it can make people labor without resentment, and die without regret. Therefore, it is said "benefiting all things is sufficient to harmonize righteousness."

何謂貞固足以幹事？經以蠱為事，以事易壊故也。事易壞而性不變，故稱貞固焉。惟不壞者，乃以為易壞者之幹。觀物之華藻質乾則知之矣，故曰貞固足以幹事。元亨利貞則仁義禮智也。上言體仁、合禮、和義而不言智，何也？智於五行為水，水性隱伏，故人之用智常於沉潛不測之間，此所以不言智之意與？

What does "maintaining firmness and steadfastness is sufficient to carry out affairs" mean? The Book of Changes uses the Gǔ hexagram to represent "affairs," because affairs are prone to decay. Affairs may decay, but their nature remains unchanged, so it is called "zhēn gù" (steadfastness). Only that which does not decay can serve as the mainstay of something that does decay. Looking at plants and trees, they have flowers and leaves as well as a main trunk, and from this we can understand this principle, hence it is said, "zhēn gù zú yǐ gàn shì" (steadfastness is sufficient to carry out affairs). The qualities of yuán, hēng, lì, and zhēn correspond precisely to ren, yi, li, and zhi. The previous text discussed embodying ren, harmonizing with li, and harmonizing with yi, but did not mention zhi. Why is that? In the Five Phases, zhi belongs to water, and water's nature is to be hidden and concealed. Therefore, people use wisdom often in quiet and deep places, where others cannot perceive it—this is probably the reason why the Wenyan does not explicitly mention "zhi."

君子行此四徳者，故曰乾元亨利貞，何謂也？傳曰：天地有大美而不言。夫元亨利貞之四徳，蓋乾之大徳也。有大美而不言，則元亨利貞之名有不著矣。惟君子法天而行此四徳者可見也，則元亨利貞之名由徳而著，故以謂君子行此四徳者，故曰乾元亨利貞也。

"What does it mean when it says, 'The superior man practices these four virtues, so it is said, 'Qian: Yuan, Heng, Li, Zhen'?" The Zhuangzi says, "The heavens and earth have great beauty but do not speak of it." The four virtues, Yuan, Heng, Li, Zhen, are the great virtues of Qian. Since there is great beauty without words, these names would not be known. Only when the superior man emulates Heaven and practices these four virtues can people see them, thus making the names of Yuan, Heng, Li, Zhen become clear through virtue. Therefore, the Wenyan says: precisely because the superior man practices these four virtues, it is said, 'Qian: Yuan, Heng, Li, Zhen.'"

初九曰：潛龍勿用，何謂也？子曰：龍徳而隱者也。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?，潛龍也。聖人外化而內不化，以飛躍之才屈而從之，是外化也；不易乎世，是內不化也。九二之稱善世，蓋聖人之見也。其未見而潛，則不易乎世，不為世所易，而俗之所好已獨損之，俗之所嫉已獨取之，是以與之易寡，而不成乎名焉。

The line statement of the initial nine says, "The dragon that is hidden cannot be used." What does this mean? Confucius said, "This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change himself due to the world, does not seek fame, remains in seclusion without being troubled, and is not disturbed whether he is approved or not. He acts when his heart is content and avoids when his heart is troubled. His aspirations are firm and unshakable. This is the hidden dragon." The sage appears to conform to the world externally but remains unchanged internally. With the ability to fly and leap, he humbly conforms, which is called "external transformation." Not changing himself due to the world is called "internal non-transformation." The statement of the second nine, "good for the world," refers to the sage who has already appeared in the world. When he has not yet appeared and is still hidden, it is called "not being changed by the world." The world's preferences he reduces, and the world's dislikes he takes up, thus having little in common with the world and not achieving fame.

聖人不以善世為有徳，故善世而不伐；不以遯世為有?，故遯世而無悶。不成乎名，則無譽而已；不見是，則有毀之者焉。有毀之者而無悶，何也？蓋聖人未出而善世，則所謂世者，汙世而已。不見是於汙世，則必與汙世違者；不見非於汙世，則必與汙世合者。與汙世合而不見非，乃所以為非；與汙世違而不見是，乃所以為是也，又何悶之有哉？

The sage does not regard "guiding the world toward goodness" as his merit, so he acts skillfully in the world without boasting; he does not regard "retreating from the world" as a loss, so he withdraws from the world without distress. "Not achieving fame" merely means not being praised; "not being approved" means that others criticize him. Why does he not feel distressed when criticized? Because before the sage comes forth to correct the world, the "world" is merely a corrupt one. In a corrupt world, if one is not approved, he must be someone who opposes the corrupt world; if one is not criticized, he must be someone who conforms to the corrupt world. To conform to the corrupt world without being criticized is precisely his mistake; to oppose the corrupt world without being approved is precisely his correctness. If this is the case, then why should he feel distressed?

聖人逹則憂以天下，樂以天下；其窮也，憂樂狥我而已，故樂則行之，憂則違之。所謂獨居而樂，獨思而憂，是憂樂行違不以天下而狥我，則非其心不違矣。夫口可教而使言黙，形可劫而使屈伸，惟心不可使易意。然則紛紛者，又惡足?其心之所不為者哉？故曰確乎其不可?，潛龍也。

When the sage is successful and prominent, he shares the worries of the people and takes joy in their happiness; when he is in hardship and adversity, his worries and joys depend only on his own inner feelings. Therefore, "if the heart is pleased, he acts; if the heart is troubled, he avoids." This means that when he is alone, he finds joy in solitude, and when he thinks deeply, he holds onto his worries. It refers to the fact that his joys and sorrows and actions are not determined by the world but by himself. Anything that does not align with his true nature, he entirely avoids. A person's mouth can be taught to speak or remain silent, and the body can be forced to bend or stretch, but the mind cannot be compelled to change its will. If this is the case, then how can external disturbances affect the things he firmly refuses to do? Therefore, it is said, "a firm and unshakable will, this is the hidden dragon."

九二曰：見龍在田，利見大人，何謂也？子曰：龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。易曰：見龍在田，利見大人，君徳也。聖人以中正為徳，以變化為道。在上如龍之在天，則變化代興；在下如龍之在田，則正中是守而已，故曰龍徳而正中也。言正則無擇，行中則無爽，以中正達於言行，故庸言信、庸行謹也。言行必稱庸者，以龍徳故也。

The line statement of the second line says, "The dragon appears in the fields, which is favorable for meeting a great person." What does this mean? Confucius said, "This refers to a person who possesses the virtue of the dragon and is in the proper central position. In ordinary speech, he values sincerity; in ordinary actions, he values caution. He guards against evil thoughts to preserve the sincerity of his heart. He is skilled in the world but does not boast. His virtue is extensive and can influence people. The Book of Changes says, 'The dragon appears in the fields, which is favorable for meeting a great person,' which describes the virtue of the sovereign." The sage values the middle and the upright as virtue, and change as the way. When in a high position, he is like a dragon flying in the sky, changing and renewing constantly. When in a low position, he is like a dragon appearing in the fields, merely holding fast to the middle and the upright. Therefore, it is said, 'the virtue of the dragon and the upright position.' Speech that adheres to the upright does not need to be selected, and actions that adhere to the middle do not go astray. By applying the middle and the upright to speech and action, he speaks with sincerity in ordinary words and acts with caution in ordinary matters. Both speech and action are specially described with the term '庸' (ordinary), precisely because it is the virtue of the dragon.

夫言行，君子之所以動天地也。言行所以能動天地，以發於至誠而已，繋辭言於中孚九二者為此也。然則庸言雖信、庸行雖謹，又必閒邪存其誠、善世而不伐者也。必閒邪存誠者，猶育獸之驅豺狼、育魚之祭猵獺也。言行發至誠而天地為動，而況於人乎？故繼之以善世之功，革惡俗以為羙俗，化悍民以為逸民也，其功亦大矣。而聖人之心以為教化者吾所職也，善世則吾職當治耳，何足矜哉？是以不伐也。聖人之徳，潛則淵泉如淵，見則溥博如天，不可窮也，故九二曰徳博而化也。

Speech and conduct are the means by which a gentleman moves heaven and earth. The reason why speech and conduct can move heaven and earth is that they arise from the utmost sincerity. The Great Treatise attaches this principle to the line Nine in the Second of the Zhongfu hexagram, precisely for this reason. Therefore, even if ordinary speech is sincere and ordinary conduct is cautious, one must still guard against evil thoughts and preserve sincerity, acting skillfully in the world without boasting. The necessity of guarding against evil and preserving sincerity is like raising animals first by driving away wolves and raising fish first by removing otters. When speech and conduct arise from the utmost sincerity, even heaven and earth are moved, and何况 human beings? Therefore, it continues to speak of the achievement of "good influence": transforming bad customs into good ones, and transforming fierce people into peaceful ones, which is a great achievement. Yet the sage's heart considers education and cultivation to be his own duty, and making the world virtuous is merely doing his job well, so there is nothing to boast about. Therefore, he does not boast. The virtue of the sage is profound and immeasurable when hidden, like a deep spring, and vast and pervasive when revealed, like heaven. It is inexhaustible, so the line Nine in the Second says "virtue is broad and it brings about transformation."

九三曰：君子終日乾乾，夕惕若厲無咎，何謂也？子曰：君子進徳修業。忠信所以進徳也，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。君子之於徳業，不待至於九三九四而後進且修也。以謂九三有可終之理，九四有或躍之勢，則尤宜修人事以副天命之時，故以進徳修業稱焉。

The line statement of the third line says, "The gentleman is diligent all day and remains cautious at dusk, though there is danger, there is no calamity." What does this mean? Confucius said, "The gentleman cultivates virtue and improves his undertakings. Loyalty and trustworthiness are used to cultivate virtue, while refining speech and establishing sincerity are used to maintain his undertakings. Knowing where to go and going there, such a person can be shared in discerning subtle matters; knowing where to stop and stopping there, such a person can be shared in upholding righteousness. Therefore, being in a high position without arrogance and in a low position without anxiety, thus being diligent without ceasing and always cautious, though there is danger, there is no calamity." The gentleman does not begin to cultivate virtue and improve his undertakings only at the third and fourth lines. Here, they are specifically mentioned because the third line has the principle of knowing when to stop, and the fourth line has the situation of advancing upward. Especially at this time, it is particularly important to cultivate human affairs in accordance with the mandate of heaven, so they are referred to as "advancing virtue and improving undertakings."

忠者，不欺之謂；信者，不疑之謂。不欺則有充塞之實，不疑則居之安矣，所以能進徳。傳曰：言以出信。又曰：文以足言。然則信待言而後出，言待文而後足也，故君子欲立其誠，則其於辭也必加修焉。修辭而誠立，斯可以為忠信，故曰修辭立其誠。

What is called "zhong" (loyalty) is not deceiving oneself; what is called "xin" (trustworthiness) is not causing others to doubt. Not deceiving oneself leads to a full and genuine inner self; not causing others to doubt brings stability in one's conduct, thus enabling the cultivation of virtue. The "Zuo Zhuan" says: "Speech is used to express trustworthiness." It also says: "Ornamentation is used to complete speech." From this, we see that trustworthiness is expressed through speech, and speech is made complete through ornamentation. Therefore, a gentleman who wishes to establish his sincerity must carefully cultivate his words. When words are well cultivated and sincerity is established, only then can one be called loyal and trustworthy. Hence it is said, "Refine speech to establish sincerity."

凡物立之則見，化之則隱。立其誠於民上若標表，然後使民觀而化，斯可以居業矣。蓋馬駭輿，君子不安輿；庶人駭政，則君子不安政。不安政，非所以居業也，故必立其誠使民信之，而無危疑之心，則無駭政之病，然後能居業也。

All things become visible when they are upright and hidden when they are melted away. If one establishes sincere intent above the people, it is like setting up a standard pole, allowing the people to see it and be influenced by it, thus being able to hold onto achievements. Just as a horse becomes startled, a gentleman riding in a carriage becomes unstable; when the people are disturbed by government orders, a gentleman in a position of authority also becomes unstable. If the position of authority is unstable, then one cannot hold onto achievements. Therefore, one must establish sincere intent to gain the people's trust, so that they have no fear or suspicion. Without such disturbances, one can then hold onto achievements.

知九三之可至而至之，則先見者也，故可與幾；知九三之可終而終之，則守固者也，故可與存義。居上而驕則必暇逸，而乾乾則是居上不驕也。在下不憂則惕非因時也，不樂居卑耳；今因其時而惕，則是在下位而不憂也。安其危則冝有咎，乾夕惕則非安其危者也，焉得有咎哉？故曰雖危無咎。

He who knows that the Nine in the Third can ascend and indeed does ascend possesses foresight, so he can be shared in discerning subtle signs. He who knows that the Nine in the Third can terminate and indeed does terminate is steadfast, so he can be shared in upholding principles. One who is in a high position but arrogant and lazy will inevitably be careless and slack. Now, if he is diligent all day, he is in a high position without arrogance. One who is in a low position but not anxious is not alert due to circumstances, but merely unwilling to be in a low position. Now, if he is alert due to the situation, he is in a low position without anxiety. One who is at ease in a dangerous situation should face calamity, but if he is diligent by day and cautious by night, he is not at ease in danger, so how could there be calamity? Therefore, it is said, 'Though in danger, no blame.'

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。君子進徳修業，欲及時也，故無咎。六爻或稱六位，或稱六龍。位則有上下，龍有進退，故於是言上下，又言進退也。九四上不在天，下不在田，是上下無常也；或躍而進，或退而在淵，是進退無常也。上下宜有定處，今上下無常，則疑於為邪者也；進退宜有常度，今進退無常，則疑於離群者也。

The fourth line statement says, "Perhaps it leaps up, perhaps it remains in the deep abyss, there is no calamity." What does this mean? Confucius said: "To be sometimes above and sometimes below without a fixed position is not to engage in perverse actions; to advance sometimes and retreat sometimes without a fixed rule is not to separate from one's kind. The gentleman cultivates virtue and governs his affairs in order to seize the right opportunity, hence there is no calamity." The six lines are sometimes called "six positions" and sometimes called "six dragons": when referred to as "positions," there is a distinction of high and low; when referred to as "dragons," there is a distinction of advancing and retreating, moving and stillness. Therefore, here both the concept of high and low and the concept of advancing and retreating are discussed. The fourth line is too low to reach the fifth line's "heaven," and too high to stay with the second line's "field," hence it has no fixed position above and below. Sometimes it leaps forward, sometimes it retreats to the deep abyss, hence it has no fixed rule in advancing and retreating. The position of a line should have a fixed place, but now it is unstable above and below, which makes people suspect it is engaging in perverse actions; advancing and retreating should follow a regular pattern, but now it is unstable in advancing and retreating, which makes people suspect it is separating from its kind.

所以上下無常而非為邪於身，進退無常而非離群於人者，以君子進徳修業不失時故也。九三進徳修業，九四又申言，猶書所謂申勸寧王之徳是也。上帝勸文王之徳舊矣，至其將集大命，又申勸之，與此合矣。傳曰：聖人非能違時，時至則能弗失也。時至而徳之不進、業之不修，失機?矣，得旡咎哉？故君子進徳修業欲及時也，故無咎。

It is because the gentleman cultivates virtue and undertakes his endeavors without missing the right opportunity that he remains undetermined in his upward and downward movements yet does not act wrongly, and remains uncertain in his advances and retreats yet does not abandon his kind. The Nine in the Third has already spoken of "cultivating virtue and undertaking endeavors," and the Nine in the Fourth repeats it again, just as the Book of Documents says "repeatedly encouraging King Wen's virtue." The heavenly mandate has long been encouraging King Wen's virtue, and when he was about to receive the heavenly mandate, it once again encouraged him, which corresponds exactly to this repetition. The commentary says: "The sage cannot go against the trend of the times; when the opportunity comes, it must not be missed." If the opportunity has come but virtue is not cultivated and endeavors are not undertaken, then the opportunity is missed, how can there be no calamity? Therefore, the gentleman cultivates virtue and undertakes his endeavors in order to seize the opportunity, thus avoiding calamity.

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。聖人所至必以類至者，固非利誘而勢驅之，亦非出於招來扳舉之力也，其感召出於自然，故於二五之相利見，以聲氣、水火、雲龍、風虎自然之象言焉。

The line statement of the fifth line says, "A dragon soars in the sky, favorable for meeting a great person." What does this mean? Confucius said, "Similar sounds respond to each other, similar breaths seek each other. Water flows to damp places, fire burns in dry places, clouds follow dragons, wind follows tigers, and when a sage arises, all things look up to him. The origin in heaven is attached to above, the origin in earth is attached to below, each follows its own kind." When a sage appears, people of the same kind necessarily gather, not by means of benefits or power, nor by effort of recruitment. This kind of response is natural. Therefore, when speaking of the benefit of meeting between nine two and nine five, it uses natural phenomena such as sound and breath, water and fire, clouds and dragons, wind and tigers to illustrate it.

同聲相應，非若言之刼而至也；水流溼，自上而流下也；火就燥，自下而就上也；雲從龍，自下從上也；風從虎，自上流下也，而上下之變相利見也。夫聖人之作，如揭日月，其誰不覩哉？九二作而天下文明，九五作而位乎天徳，則萬物所同覩也。

"Sounds respond to each other" does not mean they are forced by words; "water flows to moist places" flows downward; "fire rises to dry places" ascends upward; "clouds follow the dragon" move upward following the dragon; "wind follows the tiger" spreads downward from the tiger—upper and lower parts change and interact, clearly showing their mutual "favorable meeting" relationship. The rise of a sage is like lifting up the sun and moon, so who could fail to see it? The rise of Nine in the Second brings cultural brilliance to the world; the rise of Nine in the Fifth occupies the position of Heavenly Virtue, which is what all things jointly admire.

覩之則從而親之，必其本同然後親焉。萬物之生，有上首者，有下首者，此其本固不同矣。人亦若是，本乎天者親上，本乎地者親下。眾人之相求，本乎下者也；聖人之相求，本乎上者也。其曰本乎天者親上，非必二從五也，五之從二亦是也。孟子曰：聖人之於天道。凡以天道相親者，皆本乎天者而親上者也，非必以其位之上下也。

Seeing something and then following it to be close to it, one must have the same origin to be considered close. All things grow, some with their heads upward like plants and trees, others with their heads downward like animals. This is because their origins are inherently different. Humans are the same: those with origins in heaven are close to the upper, and those with origins in earth are close to the lower. The common people seek each other, with their origins in the lower; the sages seek each other, with their origins in the upper. The saying 'those originating from heaven are close to the upper' does not necessarily mean that the nine in the second follows the nine in the fifth, or that the nine in the fifth follows the nine in the second. Mencius said something about 'the sages' attitude toward the heavenly way.' All those who are close to each other through the heavenly way belong to the category of those originating from heaven and being close to the upper, not necessarily determined by the high or low position of the lines.

上九曰：亢龍有悔，何謂也？子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。九五位乎天徳矣，而上九過之，是貴而無位也。九五則大人造也，大人造則是天下之父，歸之民則子來矣，而上九過之，是高而無民也。天位失而不存，民散而不保，雖有強力孰能輔哉？是以賢人在下位而兀輔也。夫賢者為之輔，則雖渉難可也，故大畜尚賢止健，則利渉大川；今賢人在下位而無輔，則動而有悔，不亦宜乎？

The line statement of the Upper Nine says, "A dragon that has risen to an extremely high position has regret." What does this mean? Confucius said, "Being in a high position without actual rank, being in a high place without the people, and having virtuous men in a lower position who do not assist him, so any action brings regret." The Nine in the Fifth has already attained the position of Heavenly Virtue. The Upper Nine surpasses it, which is called "being noble without a position." The Nine in the Fifth is a great man who initiates great undertakings. When a great man initiates great undertakings, he becomes the father of all under heaven, and the people who come to him are like sons coming naturally. The Upper Nine surpasses it, which is called "being high without the people." The throne of the Son of Heaven is lost and no longer exists, the people are scattered and cannot be preserved. Even if there is great strength, who can assist him? Therefore, virtuous men are in lower positions and no one comes to assist. If there are virtuous men to assist, even if the undertaking is difficult, it can be accomplished. Therefore, the hexagram Great Accumulation values virtuous talents and restrains strong vitality, thus "it is advantageous to cross a great river." Now, virtuous men are in lower positions and no one assists, so any movement brings regret. Is it not appropriate?"

潛龍勿用，下也；見龍在田，時也；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。此釋初九九二，其終與井卦初六之象同。井之初六曰：井泥不食，下也；舊井無禽，時舍也。此曰：潛龍勿用，下也；見龍在田，時舎也。其辭雖同，其志則異，不當以辭害志也。

The third section of "Wenyan" says: "The phrase 'A dragon hidden in the depths should not be used' is because it is in a low position; 'A dragon appears in the field' is due to the right timing; 'All day long the dragon toils' is about being engaged in action; 'The dragon may leap in the abyss' is about self-testing; 'The dragon soars in the heavens' is about ruling from a high position; 'An exalted dragon brings regret' is the calamity brought by reaching the extreme; 'The virtue of Heaven uses all nines' is about the world being properly governed." Here the explanation of "Chu Ji" and "Jiu Er" ends with wording similar to the "Xiaoxiang" of "Jing" hexagram's "Chu Liu." The "Jing" hexagram's "Chu Liu" says: "The mud at the bottom of the well is not edible, because it is at the bottom; an abandoned well not even birds come to, because the situation has abandoned it." Here it says: "'A dragon hidden in the depths should not be used' because it is at the bottom; 'A dragon appears in the field' is because the situation temporarily abandons it." Although the wording is the same in both places, their meanings are different, and one should not let the wording interfere with the original meaning.

井之所以不食，以其下也；龍之所以勿用，亦以其下也。然以井之稱下則語其性，潛龍稱下以時勢然也。井之無禽則時舍也，龍之在田亦時舍之。然而井之時舎則語其徳，見龍時舍則見天命然也。所謂時舍者，歌謳獄訟不歸而已。又九五在上，萬物覩焉，則九二雖有君徳，歌謳獄訟不歸矣，謂之時舎不亦宜乎？

Well water is not fit for drinking because it is below; a dragon is not used because it is also below. However, the term "in the lower position" for a well refers to its own nature; the term "in the lower position" for a hidden dragon refers to the situation. The well does not have birds coming to it because it is abandoned by circumstances; the dragon appearing in the fields is also temporarily set aside by circumstances. However, the "abandonment" of the well refers to its own quality, while the "abandonment" of the seen dragon refers to the will of heaven. The term "abandonment" merely means that those who praise and those who litigate do not come to him (using the example from the Mencius about Shun and Yu receiving the mandate). Moreover, the Nine in the Fifth is high above, with all things looking up to him. Therefore, the Nine in the Second, although possessing the virtue of a ruler, naturally does not receive praise or litigation, so calling it "abandonment" is very appropriate.

終日乾乾，必有事焉，非徒勞也，故曰行事也。或躍在淵以自試，非果或也，故曰自試也。上治者，居上以治也。天曰災，人曰眚。天道虧盈，而上九時而盈之，則災斯至矣，故曰窮之災也。經曰：終止則亂。又曰：窮則變，變則通。失終則亂，窮而變通，理之自然也，故乾元用九，天下治也。用九言變也，傳曰九變也，復變而屬一，此之謂也。

"Zong ri Qian Qian" means that one's heart is definitely focused on a particular task, and it is not in vain labor, so it is called "acting with purpose." "Hu Yue Zai Yuan" refers to self-examination rather than genuine hesitation, so it is called "self-testing." "Shang Zhi" means to govern the world from a high position. What comes from heaven is called "zai" (calamity), and what comes from human actions is called "sheng" (fault). The heavenly way causes fullness to be diminished, but Shang Ji, when it should be diminished, still fills it up, thus calamity arises, so it is called "calamity of extreme exhaustion." The Great Treatise says, "When things come to an end and stop, chaos follows," and also says, "extreme hardship leads to change, and change leads to smoothness." Losing proper completion leads to chaos; extreme exhaustion leads to transformation, which is natural, so it is said, "Qian Yuan uses Ji, and the world is governed." "Yong Ji" refers precisely to change. The transmission says, "Ji is the number of change; change returns to one," which means exactly this.

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，乃位乎天徳；亢龍有悔，與時偕極；乾元用九，乃見天則。此潛龍勿用下也，至乾元用九天下治也，輔嗣謂以天氣明之，其說是也。稽之於人事而人事同，驗之於天氣而天氣同，此聖人之出處所以天人弗能違也。以其利澤萬物則為龍，以其發育萬物則為陽氣。

Section four of "Wenyan" says: "The phrase 'A hidden dragon is not yet in use' refers to the concealment of yang energy; 'A dragon appears in the field' refers to the brightness of the world's culture; 'All day long the dragon toils' refers to advancing in accordance with the trend of the times; 'The dragon may leap in the abyss' refers to the transformation brought about by the principle of heaven; 'The dragon soars in the heavens' refers to occupying the position of heavenly virtue; 'An exalted dragon has regret' refers to reaching the extreme of the trend of the times and thus having regret; 'The use of the nine in the principle of heaven' refers to the manifestation of the principle of heaven." From "A hidden dragon is not yet in use, which is the lower" up to "The use of the nine in the principle of heaven, the world is governed," Wang Bi (styled Fusi) believes that this passage explains through the energies of heaven and earth, and this view is correct. When examined in terms of human affairs, it aligns with human affairs; when verified by weather, it also aligns with weather. This is the reason why the sage's actions of entering and withdrawing are in harmony with both heaven and humanity. In terms of its nourishing all things, it is the dragon; in terms of its initiating and nurturing all things, it is the yang energy.

初九在下，則陽氣潛藏之時也。物合則成體，散則成章，見龍在田而天下文明，則散而成章之謂也。聖人樂天則不動其心，所以終日乾乾者，與時偕行而已。九四去下卦而與上同體，故曰乾道乃革。九五尊位大中也，故曰乃位乎天徳。不曰天位而曰天徳者，天之徳惟九五為能備也。且天之徳高明溥博，變化不測，豈人臣而能體哉？

Chu Ji is in the lower position, which is the time when yang energy is hidden. Things gathering together form shape, while their dispersion creates brilliance; "Seeing a dragon in the field brings civilization to the world" refers to the dispersion that creates brilliance. The sage delights in heaven and knows destiny, his mind not moved by external things, so he "remains diligent day and night," merely advancing in harmony with the times. Ji Si has left the lower trigram and is united with the upper trigram, so it is said "the way of heaven is thus transformed." Ji Wu is in a noble position and resides in the great center, so it is said "he is situated in the heavenly virtue." It does not say "heavenly position" but "heavenly virtue," because the virtue of heaven can only be fully possessed by Ji Wu. Moreover, heavenly virtue is lofty, bright, vast, and unpredictable, something that is not capable of being embodied by a minister.

於九四稱乾道，於九五稱天徳者，四欲躍上，故以極高明者稱之；五欲飛而下，故以道中庸者稱之也。上九與時偕極之時，至是而不知極，猶進而不已，悔斯至矣。聖人與時偕極，故窮而變者，乾元用九是也。知是則繼如有終而有始，其序不可違也，當不識不知以順之，故曰乃見天則也。

In the line nine in the fourth, it says "the way of Qian," and in the line nine in the fifth, it says "Heavenly Virtue." This is because the line nine in the fourth desires to rise upward, so it uses the phrase "extremely lofty and bright" to describe it. The line nine in the fifth, although it can fly, is willing to stay below, so it uses the phrase "following the middle way" to describe it. The line at the top is when one proceeds to the extreme along with the circumstances, and when one reaches this point, one does not realize that one has already reached the extreme, and still proceeds forward without stopping, thus regret comes. The sage proceeds to the extreme along with the circumstances, so he can transform at the extreme, "Qian Yuan uses nine" is like this. Understanding this, one knows that there is both an end and a beginning, and this order cannot be violated. One should follow it in a state of no distinction and no cunning, so it says "thus seeing the heavenly principle."

乾元者，始而亨者也；利貞者，性情也。乾始能以羙利利天下，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；時乘六龍，以御天也；雲行雨施，天下平也。元者萬物之所流形，是則物始而亨矣。始之使受命，亨之使流形，又制之以利貞之性情焉，則乾之造乾既是矣，此為以美利利天下也。

The fifth section of "Wenyan" says: "The creative power of Qian, is to initiate and to be harmonious; benefiting and upholding righteousness are the nature and the emotion. In the beginning of its creation, Qian can use the good benefit to benefit the world, without boasting about where the benefit lies, truly great. Great indeed is Qian, strong, vigorous in action, following the middle path, pure and upright; it is pure without mixture, refined without turbidity. The six lines of Qian fully express and extend to all things; riding the six dragons in accordance with the time, to control the heavenly way; clouds move in the sky, rain descends, and the world thus becomes peaceful." "Yuan" is the origin from which all things spread and take form, showing that things are already harmonious from the beginning. Initiating it, so that it may bear its destiny; harmonizing it, so that it may spread and take form; then using "li zhen" to regulate the nature and emotion—this is the creative power of Qian, which is called "using the good benefit to benefit the world."

性貞而情利，二者交相養。情不利則性亦不貞，性不貞則情亦失其故。以利對情而言，地之於萬物，生載其形而已；天之於萬物，生翼其性情而已。受命賦形而賦之性情，則乾之所以兼此，其利所以為大，不可名言也。

Nature is characterized by "zheng" (constancy), while emotion is characterized by "li" (benefit). These two aspects mutually nurture each other. If emotion is not smooth, then nature cannot remain constant; if nature is not constant, then emotion will lose its original form. In relation between "li" and "qing," the earth nurtures all things by giving them form and bearing them; heaven nurtures all things by giving them nature and emotion. Heaven and earth both assign destiny and form, and also bestow nature and emotion. Thus, the "li" of heaven is comprehensive, so it is called great, great beyond words.

剛健中正純粹精，此乾之徳也。以其剛也，故為玉為金；以其健也，故為良馬為老馬為駁馬。陰陽之交為沖氣，則其中也；陰陽之辨有定位，則其正也。兩物不雜為純，一物之雜為駁，不純不駁則精。天一物也，其道有陰陽，是以一物之雜也，疑於雜而不粹也；其交氣於坤，是兩物之疑於雜而不純也。其純而不雜、粹而不交者，謂其得一以清故也。純而後粹，粹而後精，精則入神矣，斯徳之盛也。

"Strength, firmness, center, correctness, purity, clarity, and essence" are all the virtues of the Trigram Qian. Because it is strong, the "Commentary on the Hexagrams" says that Qian represents jade and metal. Because it is firm, it is said to represent a good horse, an old horse, and a spotted horse. The meeting of yin and yang produces the harmonious qi of center; the distinction of yin and yang with fixed positions produces correctness. When two things are not mixed together, it is called purity; when one thing contains impurities within, it is called a spotted mixture. When neither impurity nor mixture exists, it is called essence. Heaven is originally a single entity, yet its principle contains both yin and yang, so within one thing there is a mixture, appearing as impure. It also exchanges qi with the Earth Trigram Kun, which is an interaction between two things, appearing as mixed. Yet ultimately, it remains pure and unmixed, clear and unconfused, because it possesses the principle of "one" and is clear. First comes purity, then clarity, then essence. When essence reaches its extreme, it enters the realm of the mysterious, which is the great virtue.

夫天地之精與萬物之情通，故其所感、所乆、所聚，而天地萬物之情同見焉。爻之發揮旁通情者，以天地之精與物之情本通故也。乾之為乾，語其徳則大徳咸備，其下足以旁通情也，其上足以御天。雲行雨施，則其利澤均平而無彼疆爾界，此乾之所以惟天為大而孔子嘆之也。

The vital energy of heaven and earth and the nature of all things are originally interconnected, so the hexagram Xian speaks of response, Heng speaks of constancy, Cui speaks of gathering, and the sentiments of heaven and earth and all things are all revealed within them. The line statements can extend to the sentiments of all things because the vital energy of heaven and earth and the sentiments of all things are originally connected. The reason Qian is called Qian is that in terms of its virtue, it possesses all virtues: downward it can extend to the sentiments of all things, upward it can govern the way of heaven. Clouds moving and rain spreading are its impartial benevolence, without distinctions of you and me or boundaries—this is why it is said "Only heaven is great," and why Confucius praised it.

君子以成徳為行，日可見之行也。潛之為言也，而未見，行而未成，是以君子弗用也。內充實而外光輝者，明中而外也。君子之徳成而無虧，蓋所謂充實而成者也，故以為行則有光輝之徳，日可見之行。當此之時乃亦用其光，則孔子之用灼然矣，非所以為潛也。故當而未見，行而未成，君子亦弗用也。

The sixth section of "Wenyan" says: "The gentleman takes the accomplishment of virtue as his conduct, which is a behavior that can be seen every day. What is meant by 'qian' is that virtue though already possessed has not yet manifested, and actions though already present have not yet been completed, so the gentleman temporarily does not apply them." When the inner is full and the outer is bright, it means that inner illumination is expressed outwardly. When the gentleman's virtue has been fully realized without any deficiency, this is called being full and having accomplishment, so when he acts upon it, there is a luminous virtue, becoming a behavior that can be seen every day. If at this time he were to display his radiance, then the role of Confucius would be clearly revealed, which would no longer be 'qian'. Therefore, when virtue has been possessed but not yet manifested, and actions have been present but not yet completed, the gentleman still does not apply them.

君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人，君徳也。聚者，積小之名，君子之學也。天地萬物之理、古今治亂之變，無不旁搜而逺取者，所以聚之也。聚之則聞見多矣，聞而不集其善、多見不識其真，則徒自惑耳，故問以辨之。

The Wenyan says: "A gentleman relies on learning to accumulate knowledge, relies on questioning to discern right and wrong, relies on broad-mindedness to find peace, and relies on benevolence to act." The Book of Changes says, "A dragon appears in the field, advantageous to meet a great person," referring to the virtue of a ruler. The term "gather" means accumulating gradually, referring to the gentleman's learning. The principles of heaven and earth and all things, the changes of governance and disorder through the ages, nothing is not widely sought after and drawn from distant sources; this is what "gather" means. Accumulating knowledge naturally increases one's knowledge; however, hearing much without gathering the good, seeing much without recognizing the true, only leads to confusion, hence the need to "ask in order to discern."

九二有學問之象者，以君徳而處下體，有資納於物之意焉。學問，修性者也；寛仁，則其性得矣。寛以居之者，謂九二衍在中，而無九三之憂，無九四之疑，上不為文武之汲汲，下不為仲尼之皇皇，而居有餘也。仁以行之，龍有利澤之材，而田為利養之所，以利澤之材而居利養之所，則仁之及物深也。

Nine Two has the imagery of "learning" and "asking" because although it possesses the virtue of a ruler, it is located in the lower trigram, implying the idea of drawing from external things. Learning and asking are used to cultivate one's nature; kindness and benevolence are manifestations of the nature that has already been cultivated. "Being broad and residing in it" means that Nine Two resides comfortably in the center of the lower trigram, neither experiencing the anxiety of Nine Three nor the uncertainty of Nine Four. It does not act as urgently as King Wen and King Wu in seeking governance, nor does it move about anxiously like Confucius. Thus, its dwelling is at ease. "Being benevolent in carrying it out" is because the dragon possesses the quality of moistening all things, and "field" is the place for sustaining life. When one with the quality of moistening resides in a place for sustaining life, benevolence extended to others becomes profound.

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。九三九四皆以剛復剛，是以重剛也；三過、四不及，是以不中也。其材重剛而不中，則動必為非常之事矣。九三上不在天下不在田而勢將至矣，九四又不中，勢尤廹也，此九三所以懼而九四所以惑也。

The Wenyan says: "Nine in the Third is strong but not in the center, unable to reach the heavenly position above and separated from the position of the field below, so it is diligent without rest and cautious in accordance with the time, thus although in a dangerous situation, there is no calamity. Nine in the Fourth is strong but not in the center, unable to reach the heavenly position above and separated from the position of the field below, and not in the position of the people. Therefore it is said 'or.' What is meant by 'or' is hesitation, hence there is no calamity." Both Nine in the Third and Nine in the Fourth are strong lines placed on top of strong lines, so they are called 'double strength.' The Third line has passed the center, while the Fourth line has not yet reached the center, so they are called 'not in the center.' Being of strong lines and not in the center, once they move, they must necessarily act in an extraordinary way. Nine in the Third is not in the heavenly position above and not in the field position below, with the situation about to arrive; Nine in the Fourth is even more not in the center, with the situation especially urgent. This is the reason why Nine in the Third is warned to be cautious and why Nine in the Fourth is doubtful.

勇者不懼，於其不足懼可也；如其可懼，則雖聖人之大勇，猶將有所懼焉，九三之惕是也。知者不惑，於其不足惑可也；如其可惑，雖聖人之大知，猶將惑焉，九四之或是也。王通曰：天下皆憂，吾獨不憂乎？天下皆疑，吾獨不疑乎？

He who says "the brave man is not afraid" refers to matters that are not worth fearing; if something is indeed fearsome, then even the great courage of a sage would still feel apprehensive, as is indicated by the "caution" in nine in the third. He who says "the wise man is not confused" refers to matters not worth confusion; if something is indeed doubtful, then even the great wisdom of a sage would still feel uncertain, as is indicated by the "perhaps" in nine in the fourth. In the Sui dynasty, Wang Tong said: "Everyone in the world is worried, can it be that I alone am not worried? Everyone in the world is doubtful, can it be that I alone am not doubtful?"

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉?，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？天地，陰陽之形；日月，陰陽之精；四時，陰陽之序；鬼神，陰陽之靈。四者不離乎陰陽，不離乎道。夫人能體道，則與天地合徳、日月合明、四時合序、鬼神合吉?矣。

The Wenyan says: "What is meant by a great person? His virtue harmonizes with heaven and earth, his wisdom harmonizes with sun and moon, his order harmonizes with the four seasons, and his fortune and misfortune harmonize with ghosts and spirits. He moves ahead of the heavenly timing, and heaven does not contradict him; he follows behind the heavenly timing, and he carries out the heavenly timing. Heaven itself does not contradict him, how much less would people or ghosts and spirits?" Heaven and earth are the forms of yin and yang; sun and moon are the essence of yin and yang; the four seasons are the order of yin and yang; ghosts and spirits are the subtle manifestations of yin and yang. These four aspects all depend on yin and yang, and thus also depend on the Dao. If a person can embody the Dao, then he will harmonize with heaven and earth in virtue, with sun and moon in wisdom, with the four seasons in order, and with ghosts and spirits in fortune and misfortune.

天地合徳，故無不覆幬，無不持載，且生育長養有大徳焉，鼔舞動化有妙徳焉。與日月合明，故知彰也，猶曰之昱乎晝；知?也，猶月之昱乎夜。與四時合其序，故其進退有度；與鬼神合其吉?，故其賞罰無私焉。

He is in harmony with Heaven and Earth, thus nothing is left uncovered or uncarried, and he possesses a vast virtue in nurturing and generating life. In his ability to move and transform, he has a mysterious virtue. He is in harmony with the sun and moon, thus he clearly perceives evident matters as the sun illuminates the day, and he clearly perceives hidden matters as the moon illuminates the night. He is in harmony with the four seasons, thus his advancement and retreat follow established rules. He is in harmony with ghosts and spirits, thus his rewards and punishments are impartial.