The Oral Meanings of the Zhou Changes: Introduction

然千里一賢猶為比肩。且千里至逺之處而間有一賢，則猶以為比肩相接，是則普天之下庸庸者多而賢智者寡矣。以賢者尚或如此其少，況聖人乎？是蓋千載而一遇也。以天之所以生聖人者，必將有以益於天下，而興天下之利，除天下之害，舉天下之教化，行天下之大道也，而復潛遁為事，則是辜天地之生矣。

Ancient sayings say that within a thousand li there would be one virtuous person, and even if they stood shoulder to shoulder, it would be considered a rare occurrence. Within such a vast distance, having one virtuous person is already considered as people following one after another, shoulder to shoulder. This shows that throughout the world, ordinary people are numerous, while wise and virtuous individuals are few. If virtuous people are already so rare, how much more so are sages? A sage is truly encountered once in a thousand years. Therefore, when Heaven produces a sage, it must be to benefit the world, promote the welfare of the people, eliminate the calamities of the world, and spread the teachings of the world, practicing the great way of the world. If instead, a sage merely hides himself and retreats from the world, then he would be failing the purpose for which Heaven created him.

雖然，天陽之氣有時而潛，有時而見；聖賢君子亦有時而潛，有時而見。蓋聖人慮萬世之下觀此潛龍之事，遂務隱遁而失其施用，故於此戒之，言當勿用此潛龍為徳也。今言潛龍勿用者，以其陽氣在地之下而功未及物，故曰陽在下也。

Though this is true, the yang energy in heaven sometimes hides and sometimes appears, just as the sages and virtuous men sometimes hide and sometimes take office. The sage probably considered that future generations might see the line statement "the hidden dragon is not yet in use" and take hiding as the only way, thus losing their usefulness. Therefore, he warned against taking concealment as a virtue. As for the statement "the hidden dragon is not yet in use," it is because the yang energy is still below the surface and has not yet benefited all things. Hence, the "small commentary" explains it as "the yang is below."

見龍在田，徳施普也者，言陽氣發見於地之上而功及乎物也，是猶聖人執中道，其功施布而無所不至，使賢者智者皆可以俯而就之，愚者不肖者皆可企而及之，以至一民一物慾使無不得其宜而皆合於中道，是其徳施普也。然而雖有聖人之徳而無聖人之位，不能大營造天下之事業，故曰徳施普也。

"Seeing the dragon in the field, virtue is widely spread," refers to the yang energy becoming visible above the ground, and its effects have already reached all things. This is like a sage who adheres to the principle of uprightness and moderation, whose achievements and teachings spread widely, reaching everywhere, so that the virtuous and wise can bow down to follow them, and the foolish and unscrupulous can also stretch up to reach them. Even every common person and every thing must be made to find their proper place and conform to the principle of uprightness and moderation. This is the widespread extension of his virtue. However, at this time, although he possesses the virtue of a sage, he does not yet hold the position of a sage, and is not yet able to carry out great undertakings for the world. Therefore, the "Small Image" only states "virtue is widely spread."

終日乾乾，反復道也者，乾乾，健健不息之謂。九三當公相之位，其責甚重，上以道承事於天子及其儲君，而盡其忠義之分，竭其人臣之節；下以道表率百官之事，平均萬民之政教。反覆以事上治下，不離其道，故曰反復道也。或躍在淵，進無咎也者，言儲貳之位能進其徳，則不失天下之望；守其位分，則絶君上之疑。雖日進其徳而無有咎悔，故曰進無咎也。

"Zongri Qianqian, Fanfu Dao ye": "Qianqian" refers to the quality of being strong and unceasing. The ninth line in the third position is located in the position of the three high officials, bearing a very heavy responsibility. Toward the sovereign and the crown prince, he should serve with righteousness, fulfilling his loyalty and upholding the integrity of a minister; toward the officials below, he should lead them with righteousness, ensuring that the government and education of the people are just and fair. He repeatedly serves above and governs below, never deviating from the right path, hence it is said "Fanfu Dao ye." "Hu Yue Zai Yuan, Jin Wu Jiao Ye" refers to being in the position of the crown prince, who can advance in virtue without disappointing the expectations of the people; by maintaining his proper position and role, he eliminates the sovereign's suspicions. Thus, advancing daily in virtue brings no blame or regret, hence it is said "Jin Wu Jiao Ye."

飛龍在天，大人造也者，言九五之爻正當陽氣極盛之時，生成萬物而萬物各遂其性，猶聖人有大中之徳，又居聖人之位，故當興利除害，扶教樹化，鋤奸進賢，以至經營萬事，設為仁義之道，使一民一物無不被其澤，無不遂其性。故言飛龍在天，是大人營造興制之時，故曰大人造也。

"The dragon soars in the heavens, the great man acts." This refers to the fifth line of the Nine, which is at the peak of yang energy, giving birth to and completing all things so that each thing fulfills its own nature. This is like the sage possessing great virtue and being in the position of a sage, thus should promote benefits and eliminate evils, foster education and customs, remove villains and appoint the virtuous, and manage all affairs, establishing the way of benevolence and righteousness, so that every person and thing receives his grace and fulfills its own nature. Therefore, "the dragon soars in the heavens" is precisely the time when the great man undertakes construction and creation, establishes laws and regulations. Therefore, the "Small Commentary" says, "the great man acts."

亢龍有悔，盈不可乆也者，大凡日中則昃，月盈則蝕，物理之常也。今聖人自初至上，其功已著，其徳已成，則至於年衰齒耗，當求所代以副天下之望則可，不然則有過亢之悔。故謂之盈滿之地不可乆居，知其可退而退，則悔吝可逺，故曰盈不可乆也。

"High Dragon has regret, fullness cannot be sustained": generally speaking, when the sun rises to the zenith it begins to set, and when the moon is full it must wane, this is the natural order of things. Now, the sage moves from the first line to the top line, his achievements have become evident, his virtue has been realized, and when he reaches old age and his strength declines, he should seek a successor to take over, so as not to disappoint the expectations of the world, which is the proper course of action; otherwise, there will be regret from excessive exaltation. Therefore, a state of fullness cannot be maintained, knowing when to retreat prevents regret and sorrow, hence it is said "fullness cannot be sustained."

用九，天徳不可為首也者，言聖人用剛健之徳以化成天下，鎮撫四夷，懐來諸侯。如四夷交侵，中國諸侯不臣天子，則聖人以兵應之，是不為首也。凡先動為首，後動為應，若其純用剛徳而又為事首，是必至於過暴而為禍害也。待其有犯已者然後應之，則不失其道，故曰天徳不可為首也。

"Use of the Nine," meaning the Heavenly Virtue cannot be the first to act. This refers to the sage employing the virtue of strength and vigor to cultivate and perfect the world, subdue the surrounding barbarians, and win over the feudal lords. If the surrounding barbarians attack each other and the feudal lords refuse to submit to the Son of Heaven, the sage would then use military force to deal with the situation. This is called not being the first to act. Those who act first are called "first," and those who respond later are called "response." If one persistently uses strength and vigor, and insists on initiating conflicts, it will inevitably lead to excessive brutality and cause calamity. When the enemy attacks first, and then one responds, one remains on the right path, hence it is said, "The Heavenly Virtue cannot be the first to act."

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。

The Wenyan transmission says: "Yuan" is the beginning of all good things; "Heng" is the gathering of all beauty—originally, after "Jia zhi," there was a missing character "Hui"; "Li" is the harmonious coordination of principles; "Zhen" is the mainstay for accomplishing things.

義曰：文言者，先聖以乾坤之義尤深，故又作文飾之言以解其義。元者，善之長也者，自此以下至元亨利貞，文言之第一節也。元者，始也，言天以一元之氣始生萬物，萬物皆由一元而生，是為眾善之長也。何則？善莫大於生徳，故天地之大徳曰生，是大徳生成以元為始，即此元者能長於眾善也。

Hu Yuan explained: The "Wenyan" refers to the text that Confucius composed separately to elaborate and refine the meanings of the Qian and Kun hexagrams, as their principles are particularly profound. "Yuan is the beginning of goodness" and the following text up to "Qian Yuan Heng Li Zhen" constitutes the first section of the "Wenyan Zhuan." "Yuan" means the beginning, referring to the primordial qi that Heaven uses to generate all things. All things are born from this original qi, so it is the first of all goodness. Why? Because there is no greater virtue than the virtue of generating life. Therefore, the "Xici Zhuan" states, "The greatest virtue of Heaven and Earth is to give birth." The great virtue of generating all things begins with "Yuan," thus "Yuan" is the first of all goodness.

亨者，嘉之也者，言天既以一元之氣施生萬物，而至於盛夏之月，則陽氣極盛，萬物皆極其生養而無不繁蔚，故高下洪纎無不得其所，是嘉美之所聚也。利者，義之和也者，義，冝也；和，漸也。所謂自立秋涼風至以至為霜為雪，是天之生物皆使不失其冝，以積漸而成之也。貞者，事之幹也者，言天之使物自始生至於亨通，而又成之有漸，及冬之時，則生成之功已畢，使皆得其正固而幹了之。

"Xing" means the gathering of auspicious circumstances. It refers to the fact that after the heavens have used the primordial qi to generate all things, by the time summer reaches its peak, the yang qi is most vigorous, and all things have grown to their fullest, flourishing everywhere. Therefore, whether tall or short, thick or thin, each finds its proper place, which is precisely the time when good things converge."Li" means the harmony of righteousness. "Yi" means appropriateness, and "he" here refers to gradual harmony. What is meant is that from the arrival of the first autumn breeze until the falling of frost and snow, the heavens nurture all things, ensuring they do not lose their proper place, and gradually accumulate to bring about completion."Zhen" means the mainstay of affairs. It refers to the heavens guiding all things from their initial birth to prosperity, and then gradually promoting their maturity. By winter, the work of nurturing and bringing to fruition has been completed, allowing all things to attain a firm and stable state, thus concluding the matter thoroughly.

君子體仁足以長人，嘉足以合禮，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。

The Wenyan Transmission continues: A gentleman who embodies benevolence in himself is sufficient to become the leader of the people; by gathering all the virtues, he is sufficient to conform to propriety--the original text also lacks the character "huì" below "jiā"; by enabling all things to gain their benefits, he is sufficient to harmonize with righteousness; by upholding correctness and being firm, he is sufficient to accomplish things. A gentleman who practices these four virtues is thus said to be "Qian: Yuan, Heng, Li, Zhen."

義曰：此以下言君子法天四徳而行也。君子體仁足以長人者，言天以一元之氣生成萬物，而萬物得遂其性，各安其所，故君子以至仁之徳陶成天下，使一民一物莫不受其賜。是故於一家施仁，則一家之內愛敬而尊事之；一國施仁，則一國之內愛敬而尊事之。雖有鰥寡孤獨窮民之無告者，均使之不失其所，如此是為眾人之長也。

Hu Yuan explains: From here on, it speaks of the gentleman emulating the four virtues of Heaven. "The gentleman embodies benevolence and is sufficient to lead people" means that Heaven uses the original qi to generate all things, and each thing fulfills its own nature and finds its proper place. Therefore, the gentleman uses the most profound benevolence to shape and cultivate the world, ensuring that every person and thing receives his grace. Thus, if he practices benevolence within a family, all the family members will respect and follow him; if he practices benevolence within a country, all the people of the country will respect and follow him. Even the widowers, widows, orphans, and elderly without children, who are in desperate straits, will all be provided with a place to live. To achieve this is sufficient to be the leader of the people.

嘉足以合禮者，言天以盛夏亨通萬物，而萬物莫不茂盛，故君子施嘉美之道，使各得聚謂。猶民物既已富庶，則不可以無節，故欲男女有別，則為之制婚姻之禮；欲上下交接而和樂，則為之制鄊飲酒之禮；欲其尊君賓王，則為之制朝覲之禮；欲其篤哀慼孝思，則為之制喪祭之禮。如是之類，是君子以嘉美之道而使皆合禮也。

"Good gatherings are sufficient to conform to propriety," meaning that heaven relies on the flourishing summer to make all things harmonious and thriving; thus, the gentleman practices the way of beautiful education, enabling people to each find their proper place for gathering—there is doubt that the original text "so that each may gather" may have an error or omission. This is like how, when the people and resources are already abundant, there cannot be no restraint: if one wishes to distinguish between men and women, one establishes the rites of marriage; if one wishes for harmonious and joyful interaction between superiors and inferiors, one establishes the rites of the village drinking ceremony; if one wishes for them to revere the sovereign and submit to the royal house, one establishes the rites of court visits; if one wishes for them to be sincere in their feelings of grief and deep in their filial thoughts, one establishes the rites of mourning and sacrifice. Such examples are how the gentleman uses the way of beauty to make all human affairs conform to propriety.

利物足以和義者，言君子法天霜露之氣而成就萬物皆有其漸，故始以仁義禮樂教之導之。然民有不令不肖者，雖善教之而終不能遷，則必用刑罰以整齊之，使不至於亂而皆得其利，又以漸而成治，使天下之物各得其冝也。貞固足以幹事者，言君子法天貞正之徳，能幹了其事。若正而不固，則無能終其正；若固而不正，則入於邪。必當守正堅固，然後可以幹濟天下之事也。此君子法天之四徳而行，故曰乾元亨利貞也。

"The ability to benefit things is sufficient to harmonize with righteousness," meaning that the gentleman follows the principle of the heavenly dew and frost, which brings about the gradual growth of all things. Therefore, he first uses benevolence, righteousness, propriety, and music to teach and guide the people. However, among the people there are always some wicked and unrighteous individuals, who even if properly taught, will never change. In such cases, punishment must be used to correct them, so that society does not become chaotic and everyone can benefit, gradually leading to peace and order, allowing all things in the world to be in their proper place. "Uprightness and firmness are sufficient to accomplish affairs," meaning that the gentleman follows the upright virtue of heaven, and can accomplish matters. If it is only upright but not firm, it will not be possible to carry through the righteous path to the end; if it is only firm but not upright, it will fall into wrong ways. Only by being upright and firm can one accomplish great affairs of the world. This is how the gentleman follows the four virtues of heaven to act, hence it is said, "Qian: Yuan, Heng, Li, Zhen."

初九曰「潛龍勿用」，何謂也？子曰：龍徳而隠者也。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。

The Wenyan Transmission asks: The line statement of the initial nine says "The dragon is hidden and should not be used." What does this mean? Confucius replies: This refers to a person who possesses the virtue of a dragon but is temporarily hidden. He does not change himself due to the world, nor does he rush to achieve fame. He avoids the world without distress, and remains undisturbed even if not praised. He does what is appropriate and avoids what is not. His integrity is firm and unshakable, which is what is meant by "indeed it is unshakable." The original text has a missing character "拔" after "确乎其不可."

義曰：此孔子欲申言乾六爻之，故假設問荅以明其義。此以下至動而有悔，文言之第二節也。潛龍勿用，其義何謂也？子曰：龍徳而隠者也。言有聖人之徳而處於貧賤，是隠遁之時也。不易乎世者，言有聖賢之道，則必隨世俗而施為教化，以磨揉於下，使其亂則變而為治，惡則悛而為善。今潛隱之時，但韜晦其光而自修其已，是不為世俗而變易者也。

Hu Yuan explains: This is Confucius further explaining the meaning of the six lines of the Qian hexagram. There is a missing character after the original text "Qian six lines". Therefore, he uses a question and answer format to clarify its meaning. From here to "movement brings regret", this is the second section of the Wenyan Zhuan. "The hidden dragon does not act" — what does this mean? Confucius answers: This refers to a person who possesses the virtue of a dragon but remains hidden. This means a person who carries the virtue of a sage but is in a state of poverty and low status, which is precisely a time for withdrawal. "Not changing with the world" means that when one has the way of a sage, one will certainly follow the circumstances of the world to carry out education and influence others, gradually transforming chaos into order and evil into goodness. However, now in a state of concealment, one only restrains one's brilliance and cultivates oneself, which is not changing oneself to conform to the world.

不成乎名者，言聖人不務於名，其有實則名隨之矣，今但以潛隠為事而不行教化之實，是不成其名也。遯世無悶者，言既潛遁則不務行其教化之實，是無所憂於天下，故遯世而無以為悶也。不見是而無悶者，言有聖人之徳，居其位，行其道，是為世所是也；今止以潛隠為事而不務行其教化，則不見是於天下也。雖不見是於天下，然已亦終無所憂悶而務專獨為事也。

"不成乎名" means that sages do not deliberately seek fame; if there are real achievements, fame will naturally come. Now, they only focus on hiding and being concealed, not engaging in practical teachings, so fame cannot be achieved. "遁世无闷" means that since they are retreating from the world, they do not engage in the practical affairs of teaching and guiding the people, and thus have no worries about the world, so living in seclusion does not cause them any distress. "不见是而无闷" means that if one possesses the virtue of a sage, holds an appropriate position, and promotes his way, he will be recognized by the people. Now, he only focuses on concealment and refuses to promote teachings, so naturally he does not gain recognition from the people. Although he does not gain recognition from the people, he remains free from worry and constantly focuses on self-cultivation.

樂則行之，憂則違之者，凡聖人有為於時，則其所施設教化皆與天下同之。若天下之所樂，己亦樂而行之；天下之所憂，己亦憂而違去之，是憂樂皆同於天下，此聖人之常行也。今止以潛遁為事，是所為皆異於眾也。若天下之所憂，已或樂之則行也；天下之所樂，已或憂之則違去之而不行也。是務隠晦者，雖憂樂必異於世也。

"Joy is followed, sorrow is avoided": Whenever a sage acts in the world, his arrangements and teachings are consistent with all under heaven. What the people of the world like, he also likes and acts upon; what the people of the world worry about, he also worries about and removes. Sorrow and joy are shared with the people of the world, and this is how a sage normally behaves. Now, if one only takes hiding and withdrawing as the main concern, his actions would be contrary to those of the people. What the people of the world worry about, he may find pleasant and do; what the people of the world like, he may find worrying and avoid. Thus, those who pursue concealment and obscurity necessarily share neither joy nor sorrow with the people of the world.

確乎其不可濳龍也者，言如上之數事確然不能舉也，其所為者是濳隠之人也。此皆聖人著為萬世之戒，言上之所行皆濳晦之事，故當勿用此為徳也。

"This is indeed something that cannot be uprooted, like a hidden dragon," refers to the fact that he firmly refuses to do any of the things listed above; his actions are exactly like those of a hidden and concealed person. These are all writings by the sage intended as a warning for generations to come: the behaviors mentioned above are all about concealment and obscurity, so they should not be regarded as virtues to be practiced.

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。

The Wenyan Transmission asks: The second line statement says "Seeing a dragon in the field, advantageous to see a great person." What does this mean? Confucius replies: This refers to a person who possesses the virtue of the dragon and resides in a position of correctness and uprightness. He always speaks with sincerity and acts with caution, guarding against evil thoughts and cultivating his utmost sincerity. He benefits the world without boasting, and his virtue is extensive enough to influence others. The Book of Changes says "Seeing a dragon in the field, advantageous to see a great person," which describes the virtue of the sovereign.

義曰：此釋九二爻辭，言聖人居於下位而所行無過無不及者，以其有中正之徳也，故曰龍徳而正中者也。庸言之信，庸行之謹者，庸，常也，言九二之君子有聖人之徳，故俯仰循理，從容中道，至於常言必信實，常行必謹慎。是由其性至明，故出處語黙皆合於中和之域，然後口無可擇之言，身無可擇之行也。

Hu Yuan explains: This is an interpretation of the line statement for Nine in the Second. It says that although the sage is in a lower position, his actions are neither excessive nor deficient, precisely because he possesses the virtue of being both central and upright. Therefore, it is said, "A dragon with proper virtue in the center." "In ordinary speech, he is trustworthy; in ordinary actions, he is cautious": "Ordinary" refers to the common or usual. It means that the gentleman of Nine in the Second, who possesses the virtue of a sage, acts in accordance with reason, calmly and in harmony with the middle path. Thus, his ordinary words are trustworthy, and his ordinary deeds are cautious. This is due to his extremely clear nature. Whether he serves in office or retreats, whether he speaks or remains silent, he remains within the proper measure of central and upright harmony. Therefore, his words contain nothing to criticize, and his actions contain nothing to criticize.

閒邪存其誠者，寛而防之謂之閒，誠則至誠也。言此九二能以中正之徳防閒其邪惡，慮其從微而至著，故常切切而防閒之。若《中庸》所謂博學之，審問之，慎思之，明辨之，篤行之，以小善至於大善，由大善乃至於聖，是由能防其邪惡而內存至誠然也。

"Xian xie cun qi cheng": To guard against evil in a relaxed and composed manner is called "xian"; "cheng" means sincere integrity. This refers to the Nine in the Second line being able to guard against his evil thoughts by means of the virtue of being upright and just in the middle. He is mindful of the fact that evil grows gradually from small beginnings to become evident, so he constantly and earnestly guards against it. Just as the "Zhongyong" says, one should widely learn, carefully inquire, thoroughly reflect, clearly discern, and earnestly practice. Accumulating small virtuous deeds to reach great virtuous deeds, and then proceeding from great virtue to the state of sainthood, all of this is achieved by guarding against evil and cultivating sincere integrity within.

《中庸》又曰「至誠無息，不息則乆，乆則徵」，言至誠之道終而不已則有證驗也。又曰「其次致曲，曲能有誠」「唯天下至誠為能化」，蓋言委曲之事發於至誠，則形於外而見著，見著則章明，章明則感動人心，人心感動則善者遷之、惡者改之，然後化其本性，故曰「惟天下至誠為能化」，此聖人存誠之驗也，故曰閒邪存其誠也。

The Zhongyong also says, "True sincerity is unbroken; if it is unbroken, it can endure; if it endures, it will manifest." This means that the way of true sincerity, when carried through consistently, will show tangible results. The Zhongyong also says, "The next level of people cultivate sincerity in subtle and intricate ways, and they can achieve sincerity through these subtle means," and also says, "Only the most sincere sincerity in the world can transform all things." This suggests that even in small and intricate matters, if they come from true sincerity, they will become visible to others; once visible, they will become clear and prominent, and thus move people's hearts. When people's hearts are moved, the virtuous are inspired to improve themselves, while the wicked are called back to repentance, and eventually their nature is transformed. Therefore, it is said, "Only the most sincere sincerity in the world can transform," which is precisely the effect of the sages' cultivation of sincerity. Hence, the Wenyan says, "Avoiding evil and preserving sincerity."

善世而不伐者，伐，矜伐也。夫中人之性，有一善則盎然溢於面目而自矜伐其能也；若夫有善功、有善徳而不自矜伐者，唯聖人能之。若堯之時洪水氾濫於中國而民幾魚矣，唯大禹能排決疏導之以消其難，使萬世之下被其賜，然而禹亦未嘗矜伐之，故舜稱曰：「汝惟不矜，天下莫與汝爭能；汝惟不伐，天下莫與汝爭功。」

"Doing good deeds without boasting": "Boasting" refers to self-praise. People of average ability, once they have done a little good, become proud and show off their achievements on their faces, boasting about their abilities. However, only the sages can perform good deeds and possess good virtues without boasting. For example, during the time of Yao, floods devastated the Central Plains, and the people were almost turned into fish and turtles. Only Yu could dig and divert rivers to eliminate the floods, benefiting generations to come. Yet Yu never boasted about his achievements. Therefore, Shun praised him, saying, "Because you do not boast, no one in the world can compete with you in ability; because you do not boast, no one in the world can compete with you in merit."

又若仲尼萬世之師，其功配天地，其明並日月，然且嘗言「君子之道四，丘未能一焉」。以仲尼之於四事，豈有不能哉？蓋聖人雖有大善於世而不自伐也。徳博而化者，此言既有中正之徳，其言常信，其行常謹，又能防閒其邪惡而存其至誠，有大善而不自伐，故其徳廣而化行於天下矣。易曰「見龍在田，利見大人」，君徳也者，九二雖未居大人之位而為人臣，乃有人君大中之徳，故特舉本爻之辭以結之。

Confucius is the model for all generations, his achievements can be matched with heaven and earth, his wisdom can be compared with the sun and moon, yet he once said, "The way of the gentleman has four aspects, and I, Kong Qu, have not achieved even one." Given Confucius' cultivation, could he really fail to accomplish those four things? This shows that although sages have great meritorious deeds in the world, they never boast about themselves. "Broad virtue leading to influence" means that he possesses the virtue of being upright and just, speaks often with sincerity, acts with caution, can prevent evil and cultivate sincerity, has great meritorious deeds but does not boast, so his virtue is vast and his influence spreads throughout the world. As for "The Book of Changes says: 'A dragon appears in the field, it is advantageous to see a great person,' which is the virtue of a ruler" — although nine two has not yet reached the position of a ruler and is merely a minister, he already possesses the great virtue of being upright and just like a ruler, so this particular line statement is specially cited as a summary.

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。

The Wenyan Transmission asks: The statement of the third line, "The superior man is diligent all day, and remains cautious at night as if in danger, thus having no blame," what does it mean? Confucius answers: The superior man should cultivate virtue and manage his affairs. Sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his achievements. Knowing where the goal is and striving to reach it, one can discuss subtle signs; knowing where to stop and indeed stopping there, one can share in upholding righteousness. Therefore, he remains lofty without arrogance, and lowly without distress. Thus he is diligent without ceasing, always alert, and even in perilous circumstances, he incurs no blame.

義曰：君子進徳修業，忠信所以進徳也者，內盡其心謂之忠，不欺於物謂之信。蓋九三居人臣之極位，內能盡己之心，不欺於物，使徳行日進而功業日修也。修辭立其誠，所以居業也者，辭謂文教也，誠謂至誠也，言外以修其文教，內以敦其誠實，此所以居業也。然上謂之修業，下謂之居業者，蓋文辭相避，亦功業之盛，故當居之也。

Hu Yuan explained: "A gentleman advances his virtue and cultivates his career, with loyalty and trustworthiness as the means to advance virtue." Inner sincerity to the utmost is called "zhong" (loyalty), and not deceiving others in dealings is called "xin" (trustworthiness). The Nine in the Third occupies the highest position among ministers. Internally, he exhausts his own efforts, and externally, he does not deceive any human affairs, thus advancing virtue day by day and cultivating achievements day by day. "Refining words and establishing sincerity is the way to maintain one's career" — "Ci" refers to cultural teachings and decrees, and "cheng" refers to ultimate sincerity. This means refining one's cultural teachings externally and cultivating sincerity internally, which is the way to maintain one's achievements. As for the previous mention of "cultivating career" and the later mention of "maintaining career," this is to avoid repetition in writing. At the same time, since achievements have already become grand, they should naturally be steadily maintained.

知至至之，可與幾也者，幾者，有理而未形之謂也。言君子之所學，學聖賢之事業、致君澤民之術也，小而一邑，次而一郡，以至為將為相佐天子治天下，當其未至之時，知其必至，預習其業，朝夕以思之，學其為治之道；至於有位，宰一邑，牧一郡，為將為相，舉而行之無所施而不可，蓋由知至而至之耳。昔孟子四十不動心，蓋當志學之年，天下之事無所不學，及其壯仕之歳，凡天下之事莫有動其心者，是知至而至之也。

"Knowing the ultimate goal and striving to reach it, one can grasp the subtle signs." Here, "subtle signs" refer to the subtle and imperceptible indications of a principle that already exists but has not yet manifested clearly. This means that the learning of a gentleman involves the affairs of sages, the methods of assisting the sovereign and benefiting the people. Starting from governing a single town, then a single state, up to becoming a general or a minister assisting the Son of Heaven in governing the world. When he has not yet reached that position, he knows he must reach it, so he practices the duties in advance, thinking about them day and night, studying the ways of governance. When he actually holds the position, whether governing a town, a state, or serving as a general or minister, he applies these methods and finds them all effective. This is due to his knowing the goal and striving to reach it. In the past, Mencius was able to remain unmoved at forty years old, precisely because during his youth, when he was studying and setting his aspirations, he learned everything under heaven. By the time he reached adulthood and entered officialdom, nothing in the world could shake his mind. This is what is meant by "knowing the ultimate goal and striving to reach it."

知終終之，可與存義也者，言為臣之義，終始一徳以奉其上，是得臣之冝也，豈非知終乎？然後之人臣居於顯位，上而奉一人之尊，下而有百官萬民之責，內無覬覦僭竊之心，若伊尹之於太甲、周公之於成王、霍光之於昭帝、諸葛亮之於蜀主，此數君子是謂知終終之，於人臣之分能存萬世之義也。

"Knowing the end and keeping to the end," one can be entrusted with upholding righteousness. The principle of being a minister is to serve the sovereign with the same virtue from beginning to end, which is in accordance with the proper role of a minister. Is this not precisely "knowing the end"? In later generations, ministers in high positions must honor the dignity of the Son of Heaven above and shoulder the responsibilities for the hundred officials and the people below. They must have no thoughts of coveting the throne or overstepping their station. Men like I Yin who assisted Tai Jia, the Duke of Zhou who assisted Cheng Wang, Ho Guang who assisted Emperor Zhao of Han, and Zhuge Liang who assisted the later ruler of Shu all exemplify "knowing the end and keeping to the end." They maintained the moral principles that can be passed down through the ages within the role of a minister.

是故居上位而不驕，在下位而不憂者，言九三居人臣之分，其徳業既已進修，則宜進退必以徳而升降必以道，故居上位而無驕亢之色，在下位而無憂悶之心。故乾乾不息，因其所為之時而惕懼戒慎，雖履至危之地，亦免其咎矣。

"This is why the Nine in the Third occupies a high position without arrogance, and a low position without worry." It means that the Nine in the Third is in the proper position of a minister. Since his virtue and achievements have already been cultivated, his advancement and retreat, his promotion and demotion must be based on virtue and principle. Therefore, even in a high position, he does not display arrogance or domineering behavior, and even in a low position, he does not feel depressed or anxious. Thus, he remains diligent and tireless, always remaining vigilant and cautious according to the circumstances he faces. Even when standing on extremely dangerous ground, he can avoid mistakes.

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。

The Wenyan Transmission asks: The fourth line statement says "or leap in the abyss, no blame," what does it mean? Confucius answers: He is fluctuating up and down without consistency, but not doing perverse things; advancing and retreating without fixed pattern, but not departing from his own kind. The superior man enhances virtue and cultivates his undertakings in order to seize the proper opportunity, hence there is no blame.

義曰：此先聖釋九四之爻辭。以位言之曰上下，以出處言之曰進退。今九四當儲貳之位，故雖或上或下，非苟為其邪佞也；或進或退，非苟離其群類也。是故進其徳以副天下之望，修其業以絶君上之疑，如此者是將欲及時而行道也。故上與進是或躍之義，下與退是在淵之謂也。故無咎者，言若不能進其徳以塞天下之望，又不能守其位分而致君之疑，則其為禍也不細矣。今得無咎者，誠能副民望而去君疑也。

Hu Yuan explains: This is Confucius explaining the line statement for the ninth line in the fourth position. From the perspective of position, it is called "up and down," and from the perspective of entering office and retirement, it is called "advancing and retreating." Now, the ninth line in the fourth position is precisely the position of the crown prince, so he is sometimes above and sometimes below, but this is not arbitrary behavior for evil purposes; he is sometimes advancing and sometimes retreating, but this is not arbitrary withdrawal from his own kind. Therefore, he enhances his virtue to fulfill the expectations of the people, and he cultivates his achievements to eliminate the suspicions of the sovereign. This is precisely to seize the opportunity to promote the great way. Therefore, "up" and "advancing" mean "leaping up," and "down" and "retreating" mean "being in the abyss." As for "no blame," it means that if he does not enhance his virtue to meet the people's expectations and does not maintain his position to avoid the sovereign's suspicion, the resulting calamity would be great. Now, he has no blame because he indeed fulfills the people's expectations and removes the sovereign's suspicions.

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。

The Wenyan Transmission asks: The fifth line statement says "A dragon soars in the sky, advantageous to see the great man." What does this mean? Confucius answers: The same sound resonates with each other, the same breath seeks each other. Water flows to low and moist places, fire burns in dry places. Clouds arise with the dragon, wind rises with the tiger. When the sage arises, all things look up to him. The origin in heaven ascends and adheres, the origin in earth descends and adheres, each follows its own kind.

義曰：此釋九五之爻辭。同聲相應，同氣相求者，此釋聲氣自然相感之道也。同聲，若彈宮而宮應，彈商而商鳴，「鶴在陰，其子和之」之類是也；同氣，若天欲雨而柱礎潤、磁石引針、琥珀拾芥之類是也。水流溼，火就燥者，此釋無情之物自然相應。夫地體卑下，水性就下，其流必就卑溼也；火本炎上，其性燥，故焚其芻薪必先於燥也。

Hu Yuan explains: This is an explanation of the line statement for the fifth line, "Those who share the same sound respond to each other, and those who share the same essence seek each other." It refers to the natural resonance between sound and essence. By "same sound," it is like when a palace tone is played, the other palace strings also vibrate; when a shang tone is played, the other shang strings also vibrate. The line statement of the second line of the Zhongfū hexagram says, "A crane calls in the shade of a tree, and its young respond to it," which is an example of this. By "same essence," it is like when rain is about to fall, the stone base under the pillar becomes damp first; a lodestone attracts an iron needle; and a piece of amber rubbed can attract grass seeds. "Water flows to the wet, fire tends to the dry" refers to the natural response even among things without consciousness or emotion: the earth's form is low, and water's nature is to flow downward, so it must flow to low and damp places; fire's nature is to rise and burn, and it is dry, so when fire is lit, it must start burning from dry places.

雲從龍，風從虎者，此言有情感無情也。龍者水畜，雲者水氣，故龍吟則景雲出；虎是猛威之物，而風亦是震動之氣，故虎嘯則谷風生。聖人作而萬物覩者，言聖人之作，光明盛大，與天地合徳，萬物莫不遍燭。夫天地感應而生萬物，聖人感應而用天下之賢，共成天下之業，敷為皇極之教，而天下萬物莫不觀覩之也。前言大人造，是聖人營造興制之時，此統言之，故曰聖人作而萬物覩也。本乎天者親上，本乎地者親下者，此言本天則動物也，本地則植物也，言天之運動而飛物亦動，地之凝靜而植物亦靜，此聖人推舉自然之理以明之也。

"The clouds follow the dragon, and the wind follows the tiger" refers to how emotional beings attract non-emotional ones. The dragon is an aquatic animal, and clouds are water vapor, so when the dragon roars, auspicious clouds rise accordingly. The tiger is a fierce beast, and wind is a moving air force, so when the tiger howls, the wind in the valley arises with it. "When the sage arises, all things are seen" means that when a sage emerges, his virtue is bright and grand, harmonizing with the virtue of heaven and earth. All things are illuminated by him. Heaven and earth respond to each other and give birth to all things; sages respond to each other and employ the talents of the world, jointly achieving the great affairs of the world, and spreading the great doctrine of the "Supreme Center," so that all things look up and observe him. Previously, the "Small Commentary" said "the great man creates," referring to the time when the sage established and created systems. Here, it is a general statement, so it says "when the sage arises, all things are seen." "Those originating from heaven are close to above, and those originating from earth are close to below" means that those rooted in heaven are animals, and those rooted in earth are plants: heaven is ever-moving, so birds and beasts are active; earth is still and quiet, so grass and trees remain unmoving. This is how the sage uses the natural principle to explain the principle of like attracting like.

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。

The Wenyan Transmission asks: The line statement of the Upper Ninth says "A dragon in exaltation has regret." What does this mean? Confucius replies: Although he is esteemed, he has no actual position; although he is lofty, he has no people to follow. The virtuous men are below but do not come to assist him. Therefore, any action he takes brings regret.

義曰：夫卦之六爻，上與初為無位，初則未中，上則過中，是雖在高貴而無大中之位。既貴而無位以居於尊高，則安得天下之民也？賢人在下位而無輔者，今既亢極，則賢雖在下位而亦不輔佐矣。夫如是，則動靜之間皆有悔也。

Hu Yuan explains: Among the six lines of a single hexagram, both the top line and the first line are considered to lack official positions. The first line has not yet reached the central position, while the top line has already surpassed the central position. Therefore, the Nine at the Top, although situated in a lofty position, does not possess the actual position of great centrality and correctness. Since he is尊贵 yet lacks a real position and sits high above, how can he gain the allegiance of the people? The statement "the virtuous person is below but without support" is because he has now reached the extreme point of exaltation. Even if the virtuous person is below, he would not be willing to support him. In such a case, whether in motion or stillness, regret will inevitably arise.

潛龍勿用，下也。見龍在田，時舎也。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。

The Wenyan transmission also says: "The hidden dragon is not yet in use," because it is in a low position. "The dragon appears on the field," because it is temporarily abandoned by the circumstances. "All day long the dragon toils," refers to its work in its proper position. "The dragon may leap in the deep pool," refers to testing its talents and virtue. "The dragon soars in the heavens," refers to ruling the world from a high position. "The exalted dragon brings regret," refers to the calamity brought by reaching the extreme. "The virtue of the Supreme Ultimate through all nines," refers to the world thus attaining peace and order.

義曰：此以下至天下治也，文言之第三節，全以人事明其義也。濳龍勿用，下也者，言聖人有龍徳，在於潛隠之時，故聖人戒其勿用此為徳者，以其功不及物，居無位之地而處於卑下也。見龍在田，時舎也者，舎，棄舎也。若仲尼有聖人之徳而無其位，當衰周之時，皇皇汲汲而不得見於世，是為時之所棄舎也。夫既為時棄舎，然而前又言徳施普也及天下文明者何也？前蓋以聖人之徳言之也，此所謂時舎者，以位言之也。

Hu Yuan explains: From here to "the world is well governed," this is the third section of the "Wenyan Zhuan," which entirely uses human affairs to explain its meaning. "The hidden dragon is not yet in use, it is below" refers to the fact that although the sage has the virtue of a dragon, he is still in a state of concealment and concealment. The sage warns against taking this as a virtue to be practiced, because at this time his influence has not yet reached things, and he is in a position of no official post and in a low position. "The dragon appears on the field, it is a time of abandonment." "Abandonment" here means to be left behind. Just like Confucius, who had the virtue of a sage but did not have the corresponding position, living in an era when the Zhou dynasty was declining, he was restless and anxious, striving hard but unable to be recognized by the world, which was being abandoned by the times. If he was indeed abandoned by the times, then why did the previous "Xiaoxiang" say "his virtue is widespread" and later say "the world becomes civilized"? This is because the former refers to the sage's virtue, while this "abandonment by the times" refers to his position.

終日乾乾，行事也者，言九三居人臣之極位，有奉上率下之責，至難至重，故終日之間乾乾不息，以行當位之事也。或躍在淵，自試也者，言九四已離下卦而居上卦之下，逼近至尊，慮有僭上之嫌，故疑之而或騰躍，以試己之才徳，副天下之望也。飛龍在天，上治也者，言聖人有龍徳而居天位，以興天下之治也。亢龍有悔，窮之災也者，言聖人當過亢之年，其精力耗倦，若不求所代以終其位，則必有窮極之災也。

"Always diligent, acting in accordance with the way" refers to the situation of the Nine in the Third, who is in the highest position among ministers, bearing the responsibility of serving the sovereign and leading all officials. This position is the most difficult and important, hence the need for constant diligence in carrying out the duties appropriate to one's position. "Sometimes leaping from the depths" means the Nine in the Fourth has left the lower trigram and is now in the lowest position of the upper trigram, close to the supreme position. Concerned about the possibility of overstepping the sovereign's authority, there is hesitation and occasional attempts to leap forward, to test one's abilities and virtue, so as not to辜负 the expectations of the world. "A dragon soaring in the sky" signifies that the sage, possessing the virtue of a dragon, occupies the position of the Son of Heaven, thus initiating the peace and governance of the world. "A dragon in excess brings regret" indicates that when the sage reaches an excessive age and his energy has declined, if he does not appoint a successor to conclude his position, he will inevitably bring about calamity from reaching the extreme.

乾元用九，天下治也者，言乾以一元之氣，自濳至飛，終始本末，能用陽剛之徳以生成萬物；在聖人則有剛明之道，以一己不能盡天下之治，固在左右前後大臣小臣皆能用剛正之君子，然後得天下治矣。

"Qian Yuan Yong Jiú, Tianxia Zhi Ye," means that Qian, relying on the unified primordial energy, moves from concealment to emergence, from beginning to end, and throughout all aspects, applies the virtue of Yang strength to generate all things. Applied to the sage, this represents the virtue of being strong, vigorous, and discerning. However, a single person cannot fully govern the world; the key lies in the ministers and officials, great and small, around him, all being appointed as upright and virtuous gentlemen, so that the world may be governed in peace and order.

濳龍勿用，陽氣濳藏。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。

The Wenyan transmission also says: "The hidden dragon is not yet in use," meaning the yang energy is still concealed beneath the earth. "The dragon appears in the field," meaning the myriad things under heaven display their brilliance and shine brightly. "All day long the dragon toils," meaning it moves in harmony with the heavenly order. "Sometimes leaping in the abyss," meaning the principle of乾 (Heaven) reaches this point and brings about a transformation. "The dragon soars in the heavens," meaning it resides in the exalted position that conforms to the Heavenly Virtue. "The dragon in excess has regret," meaning it follows the trend until it reaches the extreme. "The乾 yuan employs all nines," thus revealing the principle of heaven.

義曰：此以下文言之第四節，全以天氣明其義也。陽氣濳藏者，言建子之月陽氣濳施於地下而藏遁之時也。天下文明者，言天氣發見於地上，使勾萌皆達，枯槁畢榮，故高下洪纎皆流形品，使天下之物有文章而光明也。與時偕行者，言建寅之月三陽並用之時，其卦成泰，故君子終日之間乾乾不已，與天時相契而行也。

Hu Yuan explains: From here on, the fourth section of the "Wenyan Zhuan" is entirely explained using the concept of the qi of heaven and earth. "Yang qi is hidden and concealed" refers to the month of Zi in the Xia calendar, which is the first month, when yang qi is hidden and moves beneath the earth, concealed and not revealed. "The world is civilized" means that the yang qi of heaven emerges to the surface, causing bent sprouts to break through and withered plants to revive again. Thus, whether tall or short, thick or thin, all things manifest their forms and categories, making the world bright and splendid. "Going with the time" refers to the month of Yin in the Xia calendar, the first month of spring, when three yang lines are generated together, and the paired hexagram is the "Tai" hexagram. Therefore, the gentleman is diligent all day long, acting in harmony with the heavenly time.

乾道乃革者，言九四離下卦之上而入上卦之下，故其道有所變革也。乃位乎天徳者，言天者積諸陽氣而成，今九五之爻以剛陽之徳居至尊之地，是位本乎天位者也。與時偕極者，言四月之間陽氣盛極，如聖人當耄期之年，是與時偕極也。乃見天則者，言乾元能用剛陽之徳，乃顯天之法則也。

"Qian Dao Nai Ge" means that the fourth line, Nine in the Fourth, has left the top of the lower trigram and entered the lowest position of the upper trigram, so its path has undergone a change. "Nai Wei Hu Tian De" means that heaven is formed by the accumulation of many yang energies, and now the fifth line, Nine in the Fifth, occupies the supreme position with the strong and vigorous virtue of yang, showing that its position is based on the heavenly position. "Nai Shi Xie Ji" means that in the fourth lunar month, yang energy reaches its peak, just as a sage reaches old age in his eighties or nineties, which is to reach the extreme together with the times. "Nai Jian Tian Ze" means that the Qian Yuan can apply the virtue of strong yang, thus revealing the principle of heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉。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。

The Wenyan Transmission says: The term "Qian Yuan" refers to the creation of all things and their being made harmonious and unimpeded. The term "Li Zhen" refers to the inherent nature and disposition of all things. In the initial act of creation, Qian is able to bestow beneficial advantages upon the world without specifying where the benefit lies; truly great! How great is the virtue of Qian! It is strong, vigorous, balanced, upright, pure, and unadulterated. The six lines of Qian unfold and extend, comprehensively and intricately depicting the conditions of all things. The sage governs the heavenly way by riding the six dragons in accordance with the seasons, with clouds flowing and rain falling universally, bringing peace to the world.

義曰：此以下文言之第五節，又重釋乾之四徳也。乾元者始而亨者也者，元，始也；亨，通也。言乾以一元之氣始生萬物，萬物皆資始於一元，然後得其亨通，故於春則芽者、萌者盡達，至夏則繁盛，是乾以一元之氣始生於物而物得其亨通也。

Hu Yuan explains: From here onwards is the fifth section of the "Wenyan Zhuan" explaining the four virtues of Qian. "Qian Yuan refers to the beginning and then the smooth flow." "Yuan" means beginning, and "Heng" means smooth flow. This means that Qian uses the pure original qi to begin generating all things, and all things take this original qi as their beginning, and thus achieve smooth flow; therefore, in spring, sprouting and budding things all extend outward, and in summer they become flourishing and dense. This is precisely how Qian uses the original qi to begin generating all things, and thus all things achieve smooth flow through it.

利貞者性情也者，言萬物既生而繁盛，則必漸成之，故利於秋，貞於冬。當秋之時，則萬物和漸而成；至於冬，則幹了而無不獲其正性。言之人事，則聖人能生成天下民物，使皆獲其利而不失其正者，葢能性其情也。何則？葢性者，天生之質，仁義禮智信五常之道無不備具，故稟之為正性；喜怒哀樂愛惡欲七者之來，皆由物誘於外，則情見於內，故流之為邪情。唯聖人則能使萬物得其利而不失其正者，是能性其情，不使外物遷之也。

"The 'favorable and correct' refers to the nature and disposition of things. When all things have grown and flourished, they must inevitably progress step by step toward maturity. Therefore, 'favorable' is associated with autumn, and 'correct' with winter. In autumn, all things harmonize and gradually advance toward maturity; in winter, they are completed and fully realized, attaining their proper nature. Applied to human affairs, the sage is able to nurture and cultivate the people and all things, benefiting them without causing them to lose their proper nature. This is because the sage can use his innate nature to regulate his emotions. Why? 'Nature' is the quality bestowed by Heaven; the five constant virtues of benevolence, righteousness, propriety, wisdom, and faith are all fully contained within it. Therefore, when received, it is the proper nature. As for the seven emotions—joy, anger, sorrow, grief, love, hate, and desire—they arise due to external influences. Thus, emotions are stirred within, and if indulged, they become improper emotions. Only the sage can ensure that all things receive their benefit without losing their proper nature, because he can use his innate nature to govern his emotions, preventing external influences from leading him astray."

然則聖人之情固有也，所以不為之邪者，但能以正性制之耳，不私於己而與天下同也。聖人莫不有喜之情，若夫舉賢賞善、興利於天下，是與天下同其喜也；聖人莫不有怒之情，若夫大奸大惡、反道敗徳者從而誅之，是與天下同其怒也；聖人莫不有哀之情，若夫鰥寡孤獨則拯恤之，凶荒札厲則賙貸之，是與天下同其哀也；聖人莫不有樂之情，若夫人情慾壽則生而不傷，人情慾安則扶而不危。若此之類，是與天下同其樂也。

Thus, the emotions of the sage are indeed present, but they do not become perverse because he can restrain them with his upright nature. He does not keep his emotions for himself alone, but shares them with all under heaven. The sage does not lack joy; for instance, when he recommends virtuous people, rewards good deeds, and promotes the welfare of the world, this is sharing his joy with all under heaven. The sage does not lack anger; for instance, when he punishes great villains and those who abandon the right path and corrupt virtue, this is sharing his anger with all under heaven. The sage does not lack compassion; for instance, when he supports widows, orphans, and the elderly, and provides relief during famine and plague, this is sharing his compassion with all under heaven. The sage does not lack joy; for instance, since people desire longevity, he ensures their survival and protects them from harm; since people desire security, he supports them and prevents them from danger. Such things are sharing his joy with all under heaven.

是皆聖人有其情則制之以正性，故發於外則為中和之教，而天下得其利也。小人則反是，故以情而亂其性，以至流惡之深，則一身不保，況欲天下之利正乎？

This shows that the sage, although having emotions, restrains them with a proper nature, so that what is expressed externally becomes a moderate and harmonious teaching, benefiting all under heaven. The petty person, on the contrary, allows emotions to disturb his nature, leading to deeper evil habits, so that he cannot even preserve himself, let alone benefit the people under heaven.

乾始能以美利利天下，不言所利，大矣哉者，此又嘆美乾之徳，言乾始以一元而生成美利於天下，於卦不言所利者，誠由至廣至大，無有限極，故不可以所利言之也。然則《易》卦有具四徳者七，其餘皆言所利，若坤言「利牝馬之貞」、屯言「利建侯」之類是也，葢有所繫然耳，獨乾徳至大，故不可言所利也。

"Qian initiates the ability to benefit the world with beauty and advantage, without specifying where the benefit lies, which is indeed great." This is another praise of Qian's virtue. It means that Qian begins by using the pure vital energy to generate the beautiful benefits of the world, yet the Hexagram Statement does not specify where the benefit lies, because it is too vast and boundless to be described by a specific advantage. Among the sixty-four hexagrams in the Book of Changes, only seven hexagrams possess all four virtues of originality, prosperity, benefit, and constancy. The other hexagrams specify where the benefit lies, such as the hexagram of Kun stating "beneficial to the virtuous mare's constancy" and the hexagram of Zun stating "beneficial to establishing feudal lords," because they are each associated with specific matters. Only Qian's virtue is extremely vast, so it cannot specify where the benefit lies.

其曰大哉乾乎，剛健中正，純粹精也者，此言乾之徳至大而不可窮測也。以其剛健運行，晝夜之間凡行九十餘萬里，而無毫釐之過與不及，至於春夏以生，秋冬以成，自古逮今未嘗違悖，是其至健而不失中正也。所以然者，葢以至純至粹，精健而不雜故也。

As for the statement "How great is the Trigram Qian! It is strong and vigorous, upright and just, pure and refined," this is speaking about the virtue of Qian being extremely vast and immeasurable. Because it operates with strength and vigor, traveling over ninety thousand li in a single day and night without the slightest excess or deficiency; in spring and summer it causes all things to grow, and in autumn and winter it causes all things to mature, without ever being disorderly or deviating from its course. This is why it is extremely strong and vigorous yet never loses its uprightness and justice. It is able to do so because it is extremely pure and refined, with its strength and vigor being entirely pure and refined, without the slightest impurity.

六爻發揮，旁通情也者，言乾之六爻或濳、或見、或躍、或飛，而跡皆不同，故發越揮散，則可以見聖人出處進退之情也。時乘六龍以御天也者，已解在彖。雲行雨施，天下平也者，言乾以一元之氣布而為雲、散而為雨，以生成天下而無不均也。

"The six lines of the hexagram are unfolded to reveal the various circumstances," meaning that the six lines of the Qian hexagram may be hidden, revealed, rising up, or ascending, each with different manifestations; thus, by unfolding and elaborating them, one can see the various attitudes of sages in taking office or withdrawing, advancing or retreating. The phrase "at the right time, riding the six dragons to control heaven" has already been explained in the previous discussion of the Commentary on the Judgment. "Clouds move and rain spreads, the world is thus made peaceful," meaning that the Qian hexagram uses the original vital energy to spread out as clouds and descend as rain, thereby nurturing all things under heaven without discrimination.

君子以成徳為行，日可見之行也。潛之為言也，隠而未見，行而未成，是以君子弗用也。

The Wenyan transmission says: A gentleman applies his cultivated virtue into action, which is a daily visible behavior. As for the term "qian" (hidden), it refers to the virtue still being concealed and not yet revealed, and the actions still in the process of cultivation without completion. Therefore, the gentleman does not act at this time.

義曰：自此至其唯聖人乎，文言之第六節也。此一節復釋潛龍之言，故先發上二句，以明不可用潛龍為徳也。言君子之人得其天性之全，故五常之道亦必博學審問，然後修成其徳，為常行之行而發之於天下，使天下之人日見其所行，此謂君子之常道也。

Hu Yuan explains: From here to "Its only the sage who can do this," this is the sixth section of the "Wenyan Zhuan." This section again explains the meaning of "the hidden dragon." Therefore, the first two sentences are first presented to indicate that one should not take concealment as virtue. This means that a gentleman has received a complete nature, yet the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness still require broad learning and careful inquiry before one can cultivate his own virtue, transform it into daily practice, and apply it throughout the world, so that the people of the world can see his deeds every day. This is called the constant way of the gentleman.

潛之為言也，隱而未見，行而未成，是以君子弗用也者，夫君子之人既以成徳為行為心，則不可專務隠晦。今之潛，則是以聖人之資性反在於潛遁未見之時也。行而未成者，言既有聖人之性，則必學之問之，修成其道而為行於己，然後用之於外，則可以成聖人之全徳。今止以潛遁為心，則是有聖人之資質而不學不問，亦終不能成行於已，是與不聖同矣，故聖人於此戒之，言是以君子弗用此潛龍為徳也。

"The term 'qian' means to be hidden and not yet visible, to act but not yet accomplished. Therefore, the gentleman does not use it." The gentleman, who regards cultivating virtue and putting it into practice as his fundamental nature, should not merely pursue obscurity. Now, the concept of 'qian' is placing the innate qualities of a sage in a state of concealment and withdrawal, where they remain unseen. The phrase 'acting but not yet accomplished' means that since one possesses the nature of a sage, one must study and inquire, cultivate the way, and realize it as one's own actions, then apply it externally to achieve the complete virtue of a sage. If one only focuses on concealment and withdrawal, then one has the innate qualities of a sage but does not study or inquire, and ultimately cannot cultivate virtue within oneself. This is no different from not being a sage at all. Therefore, the sage warns against using such concealment as a virtue.

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。

The Wenyan Transmission says: A gentleman relies on learning to accumulate knowledge, and seeks guidance to clarify doubts. He conducts himself with a broad and generous attitude, and treats others with the principle of benevolence. The Book of Changes says, "The dragon appears in the field, advantageous to meet a great man," which speaks precisely of the virtue of the sovereign ruler.

義曰：此釋九二爻辭也，言君子之人稟天之全性，發見於世而能執中庸之道者也。何哉？蓋聖人雖得天生善性之全，亦須廣博其學以精其徳，審問以辨其疑，而又寛裕居其時以畜聚其事業，而志於逺大，是以執其中庸而不有妄動，以至推仁義以愛人，示恩信以撫物，其徳業恢廣，無所不至，使天下之賢智者可以俯就，天下之愚不肖者可以企及，此皆由博學、審問、寛居、仁行之然也。

Hu Yuan explains: This is an interpretation of the Line Statement for Nine in the Second. It says that a gentleman possesses the complete goodness given by Heaven and manifests it in the world while upholding the Mean. Why is it said like this? Because although the sage has received the complete goodness from Heaven, he still needs to widely study in order to refine his virtue, carefully inquire in order to clarify his doubts, and also maintain a broad and tranquil mind in facing the circumstances he encounters, thus accumulating his achievements and establishing his aspirations in a lofty manner. Therefore, he upholds the Mean without acting rashly, and then promotes benevolence and righteousness to care for others, and displays grace and trustworthiness to pacify all things. His virtue and achievements are vast and boundless, reaching everywhere, making the wise and virtuous people of the world willing to come close to him, and even the foolish and incapable people can also strive to catch up. All of this is achieved through extensive learning, careful inquiry, broad-mindedness, and benevolent actions.

是故庸人之情，苟一善得於已，則必悻悻然恥於下問，而又躁妄以求其進，所居失其寛，所行失其仁，是故業不能成於逺大而終為淺丈夫矣。故聖人又於此嘆美九二之徳，言其見龍在田，以其有人君之徳而無人君之位耳。

In reverse, the common nature of an ordinary person is: when they have just a little strength, they become angry and ashamed to ask someone less capable than themselves, and they act hastily and recklessly, striving only for advancement. In this way, they lose breadth in dealing with the world and lose kindness in their actions, so their careers cannot achieve great success, and they remain shallow in their capacity. Therefore, the sage praises the virtue of Nine in the Second once again, saying, "Seeing a dragon in the field," which means he has the virtue of a sovereign but not the position of a sovereign.

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。

The Wenyan Transmission says: Nine in the Third overlaps with a strong line but does not occupy the central position, cannot reach the heavenly position above, and is not in the position of the fields below. Therefore, he is diligent and never slackens, remains constantly vigilant, and although he is in a dangerous situation, he has no fault.

義曰：此又釋九三之爻。葢此一卦上下皆乾，是重剛也；三四介重剛之間，下已過於二，上不及於五，故皆曰重剛而不中也。上不在天，非九五之君也；下不在田，非九二之臣也。正當大臣之位，上有一人之奉，下有百官萬民之責，故乾乾因其時而惕懼，不敢遑安，如此則雖在危地亦可無咎。

Hu Yuan explains: here he is explaining the line nine in the third. The upper and lower trigrams of the Qian hexagram are both Qian, so it is called "double hardness." The third and fourth lines are sandwiched between this double hardness. Going downward, they have already passed the central second line, and going upward, they cannot reach the central fifth line. Therefore, both lines are said to be "double hardness but not central." "Not in heaven" means he is not like the nine in the fifth line, who is the sovereign; "not in the field" means he is not like the nine in the second line, who is the minister. He is in the position of a great minister, above him is the Son of Heaven whom he must serve, and below him are myriad officials and people whom he must be responsible for. Therefore, he is constantly diligent and always cautious and fearful, never allowing a moment of ease. In this way, even though he is in a dangerous position, he can have no faults.