The Qian Hexagram · The Image Transmission

《象》曰：天行健，君子以自強不息。

The text from "The Great Image" says: The celestial bodies move vigorously and without ceasing; the gentleman takes this as a model, thus self-disciplining and never resting. Below this passage, Wang Bi did not add any commentary.

[疏]“《象》曰天行健”至“自強不息”。○正義曰：此《大象》也。《十翼》之中第三翼，總象一卦，故謂之“大象”。但萬物之體，自然各有形象，聖人設卦以寫萬物之象。今夫子釋此卦之所象，故言“《象》曰”。天有純剛，故有健用。今畫純陽之卦以比擬之，故謂之《象》。《象》在《彖》後者，《彖》詳而《象》略也。是以過半之義，思在《彖》而不在《象》，有由而然也。

Kong Yingda explains the passage from the "Xiang" transmission "Tian Xing Jian" to "Zi Qiang Bu Xi." He says: This is the "Daxiang," which is the third wing of the "Shi Yi." It summarizes the image of a single hexagram, so it is called "Daxiang." All things have their own images by nature, and the sage established the hexagram forms to depict the images of all things. Now Kongzi explains the image taken for this hexagram, hence it is said "Xiang says." Heaven possesses pure firmness and strength, thus it has the function of firmness and strength, and therefore a hexagram of pure yang was drawn to represent it, hence it is called "Xiang." The "Xiang" text comes after the "Tuan" text because the "Tuan" is more detailed and the "Xiang" is more concise. Therefore, understanding most of the meaning of a hexagram relies on the "Tuan" rather than the "Xiang," and this is for a reason.

“天行健”者，行者，運動之稱，健者強壯之名，“乾”是眾健之訓。今《大象》不取餘健為釋，偏說“天”者，萬物壯健，皆有衰怠，唯天運動日過一度，蓋運轉混沒，未曾休息，故云“天行健”。健是“乾”之訓也。順者“坤”之訓也。《坤》則云“地勢坤”。此不言“天行乾”而言“健”者，劉表云：“詳其名也。”然則“天”是體名，“乾”則用名，“健”是其訓，三者並見，最為詳悉，所以尊乾異於他卦。

Kong Yingda explains the three characters "tian xing jian" ("Heaven moves vigorously"). "Xing" refers to movement, and "jian" means strength. "Qian" (Heaven) is precisely the meaning of all that is strong and vigorous. Now, the "Great Image" section does not choose other things that are strong and vigorous to explain, but specifically uses "Heaven," because even though all things may be strong and vigorous, they eventually weaken and slacken. Only Heaven's movement continues every day, moving forward by one degree, rotating in concealment and revelation, circulating without ceasing, never stopping. Therefore, it is said "tian xing jian" ("Heaven moves vigorously"). "Jian" is the meaning of "Qian," and "shun" is the meaning of "Kun." Therefore, the "Great Image" of the "Kun Hexagram" says "di shi kun" ("the terrain of Earth is yielding"). Here, instead of saying "tian xing qian," it says "tian xing jian," and Liu Biao explains this as "to explain the meaning in detail." Thus, "tian" is the name of form, "qian" is the name of function, and "jian" is the meaning of explanation. The three appear together, being the most detailed and comprehensive, which is precisely how the "Qian Hexagram" is honored and distinguished from the other hexagrams.

凡六十四卦，說象不同：或總舉象之所由，不論象之實體，又總包六爻，不顯上體下體，則乾、坤二卦是也。或直舉上下二體者，若“雲雷，屯”，也。“天地交，泰”也。“天地不交，否”也。“雷電，噬嗑”也，“雷風，恆”也，“雷雨作，解”也，“風雷，益”也，“雷電皆至，豐”也，“洊雷，震”也，“隨風，巽”也，“習坎，坎”也，“明兩作，離”也，“兼山，艮”也，“麗澤，兌”也。凡此一十四卦，皆裛舉兩體而結義也。取兩體俱成，或有直舉兩體上下相對者，“天與水違行，訟”也，“上天下澤，履”也，“天與火同，人”也，“上火下澤，睽”也，凡此四卦，或取兩體相違，或取兩體相合，或取兩體上下相承而為卦也，故兩體相對而俱言也。

Kong Yingda summarizes the various forms of the "Great Images" in the sixty-four hexagrams. The first type is to summarize the origin of the image without mentioning the image itself, and to generalize all six lines without distinguishing the upper and lower trigrams. The hexagrams Qian and Kun are examples of this type: Qian only says "the heavens are vigorous," and Kun only says "the earth is capacious," without mentioning the two individual trigrams. The second type directly mentions the upper and lower trigrams, such as "cloud and thunder, Zhun" — Zhun hexagram has Zhen below and Kan above, combining the images of cloud and thunder — and there are also "heaven and earth interacting, Tai," "heaven and earth not interacting, Po," "thunder and lightning, Shihe," "thunder and wind, Heng," "thunder and rain, Jie," "wind and thunder, Yi," "thunder and lightning both arriving, Feng," "recurring thunder, Zhen," "following the wind, Xun," "repeated water, Kan," "two lights shining, Li," "mountains overlapping, Gen," "lively marsh, Dui," totaling fourteen hexagrams, all of which combine the two trigrams to derive the meaning of the hexagram. In addition, there are cases where the two trigrams are directly mentioned and contrasted, such as "heaven and water moving apart, Song," "heaven above and marsh below, Li," "heaven and fire together, Ren," "fire above and marsh below, Kui," totaling four hexagrams: some take the two trigrams as conflicting, some as harmonious, and some as connected above and below to form the hexagram, thus contrasting the two trigrams.

雖上下二體，共成一卦，或直指上體而為文者，若“雲上於天，需”也，“風行天上，小畜”也，“火在天上，大有”也，“雷出地奮，豫”也，“風行地上，觀”也，“山附於地，剝”也，“澤滅木，大過”也，“雷在天上，大壯”也，“明出地上，晉”也，“風自火出，家人”也，“澤上於天，夬”也，“澤上於地，萃”也。“風行水上，渙”也，“水在火上，既濟”也，“火在水上，未濟”也。凡此十五卦，皆先舉上象而連於下，亦意取上象以立卦名也。

Kong Yingda then explained the third type of structure: although both upper and lower trigrams together form a hexagram, the "Xiang" text sometimes directly refers to the upper trigram. In such cases, the text always first mentions the image represented by the upper trigram and then indicates its position relative to the lower trigram. For example, "Clouds above the sky, needing" refers to the hexagram Need, which has Kan above and Qian below. Kan represents clouds and Qian represents the sky, so it is like clouds suspended in the sky. Similar examples include "Wind moving above the sky, small accumulation," "Fire above the sky, great possession," "Thunder emerging from the earth, joy," "Wind moving on the earth, observation," "Mountain attached to the earth, decline," "Lake extinguishing wood, great excess," "Thunder above the sky, great strength," "Light emerging from the earth, progress," "Wind emerging from fire, family," "Lake above the sky, decision," "Lake above the earth, gathering," "Wind moving on water, dispersion," "Water above fire, completion," and "Fire above water, non-completion." These fifteen hexagrams all first mention the image of the upper trigram and then connect it with the lower trigram. The intention is to use the image of the upper trigram to establish the name of the hexagram.

亦有雖意在上象，而先舉下象，以出上象者，“地上有水，比”也，“澤上有地，臨”也，“山上有澤，咸”也，“山上有火，旅”也，“木上有水，井”也，“木上有火，鼎”也，“山上有木，漸”也，“澤上有雷，歸妹”也，“山上有水，蹇”也，“澤上有水，節”也，“澤上有風，中孚”也，“山上有雷，小過”也。凡此十二卦，皆先舉下象以出上象，亦意取上象，共下象而成卦也。

Kong Yingda further explains the fourth type of structure: there are also instances where the intention is to refer to the image of the upper trigram, but the wording first presents the image of the lower trigram, then leads to the upper trigram from it. Such sentence structures are expressed as 'there is something above something else,' where the first character refers to the lower trigram, and the second refers to the upper trigram. For example, 'there is water above the earth, the ratio (ratio) hexagram,' which is the hexagram of earth below and water above. Similar examples include 'there is earth above the marsh, the approach (approach) hexagram,' 'there is a marsh above the mountain, the mutual recognition (mutual recognition) hexagram,' 'there is fire above the mountain, the traveler (traveler) hexagram,' 'there is water above the wood, the well (well) hexagram,' 'there is fire above the wood, the tripod (tripod) hexagram,' 'there is a mountain above the wood, the gradual (gradual) hexagram,' 'there is thunder above the marsh, the following (following) hexagram,' 'there is water above the mountain, the difficulty (difficulty) hexagram,' 'there is water above the marsh, the regulation (regulation) hexagram,' 'there is wind above the marsh, the middle trust (middle trust) hexagram,' 'there is thunder above the mountain, the minor excess (minor excess) hexagram.' These twelve hexagrams all first present the image of the lower trigram to lead to the image of the upper trigram, with the intention still being to take the image of the upper trigram, combining it with the image of the lower trigram to form the hexagram.

或先舉上象而出下象，義取下象以成卦義者，“山下出泉，蒙”也，“地中有水，師”也，“山下有風，蠱”也，“山下有火，賁”也，“天下雷行，無妄”也，“山下有雷，頤”也，“天下有山，遯”也，“山下有澤，損”也，“天下有風，姤”也，“地中有山，謙”也，“澤中有雷，隨”也，“地中生木，升也”，“澤中有火，革”也。凡此十三卦，皆先舉上體，後明下體也。其上體是天，天與山則稱“下”也。若上體是地，地與澤則稱“中”也。或有雖先舉下象，稱在上象之下者，若“雷在地中，復”也，“天在山中，大畜”也，“明入地中，明夷”也，“澤無水，困”也。是先舉下象而稱在上象之下，亦義取下象以立卦也。所論之例者，皆大判而言之，其間委曲，各於卦下別更詳之。

Kong Yingda further discusses the fifth type of structure: there are also cases where the image of the upper trigram is first mentioned, then the image of the lower trigram is introduced, and the meaning of the hexagram is formed by taking the meaning of the lower trigram. For example, "mountain below the spring,蒙" (Meng), which is Kan below and Gen above. First the upper trigram, mountain, is mentioned, then the lower trigram, spring, is pointed out. Similar examples include "water in the earth, 师" (Shi), "wind below the mountain, 蛊" (Gu), "fire below the mountain, 贲" (Ben), "thunder moving under the heaven, 无妄" (Wu Wang), "thunder below the mountain, 颐" (Yi), "mountain above the heaven, 遁" (Dun), "lake below the mountain, 损" (Sun), "wind above the heaven, 姤" (Gou), "mountain in the earth, 谦" (Qian), "thunder in the lake, 随" (Sui), "wood growing in the earth, 升" (Sheng), and "fire in the lake, 革" (Ge). These thirteen hexagrams all first mention the upper trigram and then clarify the lower trigram. If the upper trigram is heaven, then terms like "below" are used for heaven and mountain; if the upper trigram is earth, then terms like "in the middle" are used for earth and lake. There are also cases where the lower trigram is first mentioned, but it is described as being below the upper trigram, such as "thunder in the earth, 复" (Fu), "heaven in the mountain, 大畜" (Da Xu), "light entering the earth, 明夷" (Ming Yi), and "lake without water, 困" (Kun). These examples first mention the lower trigram and describe it as being below the upper trigram, with the meaning derived from the lower trigram. The above discussion of these structures is a general classification. The more detailed and intricate aspects will be explained in detail in the individual hexagrams.

先儒所云此等象辭，或有實象，或有假象。實象者，若“地上有水，比”也，“地中生木，升”也，皆非虛，故言實也。假象者，若“天在山中”，“風自火出”，如此之類，實無此象，假而為義，故謂之假也。雖有實象、假象，皆以義示人，總謂之“象”也。

Kong Yingda also cited the classification of previous Confucian scholars: this type of "Xiang" (images) can be divided into "Shi Xiang" (real images) and "Jia Xiang" (figurative images).the so-called real images, such as "water on the earth, ratio" and "wood growing in the earth, ascending," are all actual phenomena and not imagined, hence called real images.the so-called figurative images, such as "heaven in the mountain" and "wind emerging from fire," do not actually exist in reality, but are used metaphorically to express meaning, hence called figurative images. However, whether real or figurative images, they are both used to reveal meaning to people, so they are generally referred to as "Xiang."

“天行健”者，謂天體之行，晝夜不息，周而復始，無時虧退，故云“天行健”。此謂天之自然之象。“君子以自強不息”，此以人事法天所行，言君子之人，用此卦象，自彊勉力，不有止息。言“君子”者，謂君臨上位，子愛下民，通天子諸侯，兼公卿大夫有地者。凡言“君子”，義皆然也。但位尊者象卦之義多也，位卑者象卦之義少也。但須量力而行，各法其卦也，所以諸卦並稱“君子”。

Kong Yingda explained each sentence of the Primary Hexagram's "Xiang" passage. "The heavens move vigorously" refers to the ceaseless and cyclical movement of celestial bodies, never losing or retreating at any time, hence "the heavens move vigorously," which describes the natural phenomenon of heaven. "The superior man thus perseveres without ceasing" refers to human affairs emulating the movement of heaven. It means that the superior man adopts this hexagram's image to constantly self-improve without rest. As for the term "superior man," it refers to those who govern with the virtue of a ruler and care for the people with the compassion of parents. This applies to those above, such as the Son of Heaven and feudal lords, and those below, such as officials with territories. Whenever the term "superior man" is used, it carries this meaning. However, those in higher positions can draw more lessons from the hexagram's meaning, while those in lower positions can draw fewer. In general, one should act according to one's capacity and emulate the hexagram accordingly. Therefore, the "Xiang" passages of most hexagrams refer to the "superior man."

若卦體之義，唯施於天子，不兼包在下者，則言“先王”也。若《比卦》稱“先王以建萬國”，《豫卦》稱“先王以作樂崇德”，《觀卦》稱“先王以省方觀民設教”，《噬嗑》稱“先王以明罰敕法”，《復卦》稱“先王以至日閉關”，《無妄》稱“先王以茂對時育萬物”，《渙卦》稱“先王以享于帝立廟”，《泰卦》稱“后以財成天地之道”，《姤卦》稱“后以施命誥四方”。稱“後”兼諸侯也，自外卦並稱“君子”。

Kong Yingda finally explained the distinction in the use of terms: if the meaning and purpose of a hexagram applies only to the Son of Heaven and not to those in lower positions, the "Xiang" text will instead refer to "Xian Wang" (the former kings). For example, the "Bi" hexagram says "Xian Wang established myriad states," the "Yu" hexagram says "Xian Wang composed music to honor virtue," the "Guan" hexagram says "Xian Wang inspected the land to observe the people and establish education," the "Shihe" hexagram says "Xian Wang clarified punishments and enforced laws," the "Fu" hexagram says "Xian Wang closed the gates on the day of returning," the "Wuwang" hexagram says "Xian Wang cultivated the seasons and nurtured all things," and the "Huan" hexagram says "Xian Wang offered sacrifices to the gods and established temples." However, the "Tai" hexagram says "Hou used the means to complete the way of heaven and earth," and the "Gou" hexagram says "Hou issued commands and proclaimed them to the four directions," using the term "Hou" which includes the feudal lords. Apart from these, all other hexagrams are referred to as "junzi" (gentleman).

“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。以上言之則不驕，以下言之則不憂，反覆皆道也。

The text then moves on to explain each line through the "Xiao Xiang" commentary: "The hidden dragon is not yet in use," because the yang energy is still below; "The dragon appears in the field," because virtue spreads widely; "All day long the dragon toils diligently," because all actions conform to the Way. Below it, "When spoken of above, it does not become arrogant; when spoken of below, it does not become anxious; going back and forth, all is in accordance with the Way," is Wang Bi's commentary: from the perspective of nine three being at the top of the upper trigram, it does not become arrogant; from the perspective of it still being below the upper trigram, it does not become anxious—whether returning or going down, all conforms to the Way.

[疏]“潛龍勿用”至“反復道也”。正義曰：自此以下至“盈不可久”，是夫子釋六爻之《象》辭，謂之“小象”。以初九陽潛地中，故云“陽在下也”。經言“龍”而《象》言“陽”者，明經之稱“龍”，則陽氣也。此一爻之象，專明天之自然之氣也。“見龍在田，德施普”者，此以人事言之，用龍德在田，似聖人己出在世，道德恩施，能普遍也。《比》“初九勿用”，是其周普也。若《比》九五，則猶狹也。“終日乾乾，反復道”者，此亦以人事言之。君子“終日乾乾”，自彊不息，故反之與覆，皆合其道。反謂進反在上也，處下卦之上，能不驕逸，是反能合道也。覆謂從上倒覆而下，居上卦之下，能不憂懼，是覆能合道也。

Kong Yingda explains from "Qian Long Wu Yong" to "Fan Fu Dao Ye." He says: from here on until "Ying Bu Ke Jiu," these are all interpretations of the six lines of the hexagram by Confucius, called "Xiao Xiang." Because the yang energy of the initial line is hidden in the earth, it is said "Yang is at the bottom." The text refers to "dragon," while the Xiang text refers to "Yang," indicating that the dragon mentioned in the text refers to the yang energy. This line's Xiang specifically explains the natural energy of heaven. "Jian Long Zai Tian, De Shi Pu" is explained from the perspective of human affairs: applying the virtue of the dragon in the fields is like a sage having appeared, with moral influence reaching everywhere. Compared with the "Wu Yong" of the initial line, this is more comprehensive; yet compared with the line nine five, it still seems narrow. "Zong Ri Qian Qian, Fan Fu Dao" is also explained from the perspective of human affairs: a gentleman works diligently day and night, striving for self-improvement, so whether "fan" or "fu," both conform to the Dao. "Fan" refers to returning upward; the line nine three, being above the lower trigram but not arrogant or indulgent, is thus conforming to the Dao through returning. "Fu" refers to turning downward from above; the line nine three, being below the upper trigram but not anxious or fearful, is thus conforming to the Dao through turning downward.

“或躍在淵”，進無咎也。“飛龍在天”，大人造也。“亢龍有悔”，盈不可久也。

The text continues with the "Xiao Xiang" (Small Images): "Or leaping in the abyss" means that proceeding in this way will not result in error; "The dragon flying in the sky" indicates that the superior person is taking action; "The dragon exalted in the heavens has regret" signifies that a state of fullness cannot last. Under these three lines, Wang Bi did not provide additional commentary.

[疏]“或躍在淵”至“盈不可久也”。○正義曰：“或躍在淵，進無咎”者，此亦人事言之。進則跳躍在上，退在潛處在淵，猶聖人疑或，而在於貴位也。心所欲進，意在於公，非是為私，故“進無咎”也。“飛龍在天，大人造”者，此亦人事言之。“飛龍在天”，猶聖人之在王位。造，為也。唯大人能為之而成就也。姚信、陸績之屬，皆以“造”為造至之“造”。今案：《象》辭皆上下為韻，則姚信之義，其讀非也。“亢龍有悔，盈不可久”者，此亦人事言之。九五是盈也，盈而不已則至上九，地致亢極，有悔恨也。故云“盈不可久也”。但此六爻《象》辭，第一爻言“陽在下”，是舉自然之象，明其餘五爻皆有自然之象，舉初以見未。五爻並論人事，則知初爻亦有人事，互文相通也。

Kong Yingda explains the passage from "Or leaping in the abyss" to "Fullness cannot last long." He says, "Or leaping in the abyss, advancing without blame" is also speaking about human affairs: advancing means leaping to a high position, retreating means hiding in the deep abyss, like the mind of a sage who is cautious and holds a high position; his desire to advance is for righteousness rather than private gain, so "advancing brings no blame." "A dragon flying in the sky, the great man acts" is also speaking about human affairs: "A dragon flying in the sky" is like a sage holding the position of a king; "act" means to take action, and only a great man can accomplish great deeds. Yao Xin and Lu Ji's school of thought reads "act" as "zao" from "zao zhi," meaning to arrive; but according to the "Xiang" text, the rhyme of the lines above and below has been consistent throughout history, so Yao Xin's reading is incorrect. "A dragon in exaltation has regret, fullness cannot last long" is also speaking about human affairs: the Nine in the Fifth is already full, and if fullness is not stopped, it reaches the Nine at the Top, the position reaches its extreme, thus causing regret, hence saying "fullness cannot last long." Furthermore, the "Xiang" text of these six lines, the first line says "Yang in the lower position," which refers to a natural image, used to indicate that the other five lines also have natural images; it uses the first line to show the rest. The latter five lines discuss human affairs, so it can be known that the first line also contains human affairs—this is mutual explanation between upper and lower lines, with the meaning connected.

用九，天德不可為首也。

The text of the "Small Image" for "All Nines" states: The virtue of Heaven cannot be contended for as the leader among people. Wang Bi did not add any further commentary below this passage.

[疏]正義曰：此一節釋經之“用九”之《象》辭。經稱“用九”，故《象》更疊云“用九”。云“天德不可為首”者，此夫子釋辭也。九是天之德也，天德剛健，當以柔和接待於下，不可更懷尊剛為物之首，故云“天德不可為首也”。

Kong Yingda's commentary explains that this section is the interpretation of the "Line Statement" under the "Image" section for "All Nines." Since the classic text refers to "All Nines," the "Image" statement also repeats the words "All Nines." As for the phrase "Heavenly Virtue cannot be first," this is Kongzi's explanation of the line statement. "Nine" represents the virtue of Heaven, which is strong and vigorous. Heaven's virtue should be used with gentleness towards those below, and should not rely on its exalted and strong position to be the first among all things. Therefore, it says "Heavenly Virtue cannot be first."

《文言》曰：元者善之長也，亨者嘉之會也，利者義之和也，貞者事之幹也。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。君子行此四德者，故曰：“乾，元、亨、利、貞。”

The text enters the "Wenyan" section: "Yuan" is the beginning of all good things, "Heng" is the gathering of good things, "Li" is the harmony of principles, and "Zhen" is the backbone of accomplishing things. A gentleman takes benevolence as his essence, sufficient to become the leader of the people; enabling the gathering of good things, sufficient to conform to propriety; enabling all things to benefit, sufficient to harmonize with righteousness; upholding firm virtue, sufficient to manage affairs. A gentleman practices these four virtues, hence it is said, "Qian, Yuan, Heng, Li, Zhen." Below this passage, Wang Bi did not add any commentary.

[疏]“《文言》曰”至“乾元亨利貞”。○正義曰：《文言》者，是夫子第七翼也。以乾、坤其《易》之門戶邪，其餘諸卦及爻，皆從乾、坤而出，義理深奧，故特作《文言》以開釋之。莊氏云：“文謂文飾，以乾、坤德大，故特文飾，以為《文言》。”今謂夫子但贊明易道，申說義理，非是文飾華彩，當謂釋二卦之經文，故稱《文言》。從此至“元亨利貞”，明乾之四德，為第一節；從“初九曰潛龍勿用”至“動而有悔”，明六爻之義，為第二節；自“潛龍勿用”下至“天下治也”，論六爻之人事，為第三節；自“潛龍勿用，陽氣潛藏”至“乃見天則”，論六爻自然之氣，為第四節；自“乾元者”至“天下平也”，此一節復說“乾元”之“四德”之義，為第五節；自“君子以成德為行”至“其唯聖人乎”，此一節更廣明六爻之義，為第六節。今各依文解之。此第一節論乾之四德也。

Kong Yingda explains the passage from "The Wenyan" to "Qian Yuan Heng Li Zhen." He first explains the origin of "The Wenyan," which is the seventh of the Ten Wings composed by Confucius. Since the Qian and Kun hexagrams are the gateways of the Zhou Changes, and all other hexagrams and lines derive from them, their meanings are profound, so "The Wenyan" was specially composed to explain them. Zhuang said, "Wen means ornamentation, because the Qian and Kun hexagrams have vast virtues, so they were specially ornamented, called "The Wenyan." Kong Yingda believes that Confucius merely elucidated the principles of the Changes and explained the meanings, not to create ornate writing. Therefore, "The Wenyan" should be understood as explaining the texts of the Qian and Kun hexagrams. Then he divides the sections: from here to "Yuan Heng Li Zhen," explaining the four virtues of Qian, which is the first section; from "Chu Ji Yu Qian Long Wu Yong" to "Dong Er You Hui," explaining the meanings of the six lines, which is the second section; from "Qian Long Wu Yong" onwards to "Tian Xia Zhi Ye," discussing the human affairs corresponding to the six lines, which is the third section; from "Qian Yuan Ze" to "Nai Jian Tian Ze," discussing the natural energies corresponding to the six lines, which is the fourth section; from "Qian Yuan Ze" to "Tian Xia Ping Ye," this section again explains the meaning of the four virtues of "Qian Yuan," which is the fifth section; from "Jun Zi Yi Cheng De Wei Xing" to "Qi Wei Sheng Ren Hu," this section further broadly explains the meanings of the six lines, which is the sixth section. The following will explain each section in order. Now this first section discusses the four virtues of Qian.

“元者善之長也”，此巳下論乾之“四德”，但乾之為體，是天之用。凡天地運化，自然而爾，因無而生有也，無為而自為。天本無心，豈造“元亨利貞”之德也？天本無名，豈造“元亨利貞”之名也？但聖人以人事託之，謂此自然之功，為天之四德，垂教於下，使後代聖人法天之所為，故立天“四德”以設教也。

Kong Yingda first explains the origin of the four virtues from the fundamental aspect. "Yuan is the beginning of goodness" and the following discussion is about the four virtues of Qian. The essence of Qian, which represents Heaven, is precisely the function of Heaven. All the movements and transformations of Heaven and Earth are natural and spontaneous, producing existence from non-existence, achieving results without deliberate effort. Heaven originally has no will, so how could it create the four virtues of "Yuan, Heng, Li, Zhen"? Heaven originally has no name, so how could it create the four names of "Yuan, Heng, Li, Zhen"? It is only that sages use human affairs as a basis to寄托, referring to these spontaneous effects as the four virtues of Heaven, thereby conveying moral education to those below. This is to allow future sages to emulate the actions of Heaven, so they established the four virtues of Heaven to set up moral teachings.

莊氏云：“第一節‘元者善之長’者，謂天之體性，生養萬物，善之大者，莫善施生，元為施生之宗，故言‘元者善之長’也。‘亨者嘉之會’者，嘉，美也。言天能通暢萬物，使物嘉美之會聚，故云‘嘉之會’也。‘利者義之和’者，言天能利益庶物，使物各得其宜而和同也。‘貞者事之幹’者，言天能以中正之氣，成就萬物，使物皆得幹濟。”莊氏之意，以此四句明天之德也，而配四時。“元”是物始，於時配春，春為發生，故下云“體仁”，仁則春也。“亨”是通暢萬物，於時配夏，故下云“合禮”，禮則夏也。“利”為和義，於時配秋，秋既物成，各合其宜。“貞”為事幹，於時配冬，冬既收藏，事皆幹了也。於五行之氣，唯少土也。土則分王四季，四氣之行，非土不載，故不言也。

Kong Yingda cites Zhuang's explanation of the four virtues sentence by sentence. Zhuang said: "The first sentence 'Yuan is the beginning of goodness' refers to the nature of Heaven which gives birth to all things. Among all virtues, the greatest is to give life, and 'Yuan' is the source of giving life, hence 'Yuan is the beginning of goodness.' 'Heng is the gathering of good things' where 'Jia' means beauty, meaning Heaven enables all things to be unimpeded, gathering beauty and goodness together, hence 'the gathering of good things.' 'Li is the harmony of righteousness' meaning Heaven benefits all things, enabling each to be in its proper place and harmonious with others. 'Zhen is the mainstay of affairs' meaning Heaven uses the upright and correct energy to complete all things, enabling all affairs to be accomplished." Zhuang's meaning is to explain the virtue of Heaven through these four sentences, and to associate them with the four seasons: 'Yuan' is the beginning of all things, corresponding to spring in the seasons, as spring is the season of growth, hence the following text says 'embodying benevolence'—benevolence is spring. 'Heng' is the unimpeded flow of all things, corresponding to summer, hence the following text says 'harmonizing with ritual'—ritual is summer. 'Li' is the harmony with righteousness, corresponding to autumn, as autumn is the season when all things mature and each is in its proper place. 'Zhen' is the mainstay of affairs, corresponding to winter, as winter is the season of storage and all affairs are concluded. Thus, the five elements' energies are associated with the four seasons, and the element of earth is missing. Earth rules in the four seasons, and the operation of the four seasons' energies without earth would have nothing to carry. Therefore, earth is not mentioned separately.

“君子體仁足以長人”者，自此巳下，明人法天之行此“四德”，言君子之人，體包仁道，泛愛施生，足以尊長於人也。仁則善也，謂行仁德，法天之“元”德也。“嘉會足以合禮”者，言君子能使萬物嘉美集會，足以配合於禮，謂法天之“亨”也。“利物足以和義”者，言君子利益萬物，使物各得其宜，足以和合於義，法天之“利”也。“貞固足以幹事”者，言君子能堅固貞正，令物得成，使事皆幹濟，此法天之“貞”也。施於王事言之，元則仁也，亨則禮也，利則義也，貞則信也。不論智者，行此四事，並須資於知。且《乾鑿度》云：“水土二行，兼信與知也。”故略而不言也。

Kong Yingda then explains how people should emulate the four virtues of Heaven. "A gentleman takes benevolence as his essence, sufficient to be the leader of people" and so on, discusses how people emulate Heaven to practice these four virtues: a gentleman takes benevolence as his essence, loving all beings and giving life, sufficient to be the leader of people. Benevolence is also goodness, referring to practicing benevolence, which emulates Heaven's "Yuan" virtue. "A harmonious gathering is sufficient to match ritual," means a gentleman can bring all things together in beauty, sufficient to match ritual, which emulates Heaven's "Heng." "Benefiting things is sufficient to harmonize with righteousness," means a gentleman benefits all things, enabling each thing to be in its proper place, sufficient to harmonize with righteousness, which emulates Heaven's "Li." "Steadfast and upright, sufficient to accomplish affairs," means a gentleman can be firm and upright, enabling all things to be accomplished, sufficient to complete all affairs, which emulates Heaven's "Zhen." If applied to the matters of a ruler, "Yuan" corresponds to benevolence, "Heng" corresponds to ritual, "Li" corresponds to righteousness, and "Zhen" corresponds to trust. The virtue of "Zhi" is not mentioned here, because practicing these four things must rely on wisdom; moreover, the "Dian Zao Du" says "the water and earth elements include both trust and wisdom," so it is omitted and not mentioned separately.

“君子行此四德者，故曰：乾，元亨利貞”，以君子之人，當行此四種之德。是以文王作《易》，稱“元亨利貞”之德，欲使君子法之。但行此“四德”，則與天同功，非聖人不可。唯云“君子”者，但易之為道。廣為垂法。若限尚聖人，恐不逮餘下。故總云“君子”，使諸侯公卿之等，悉皆行之。但聖人行此“四德”，能盡其極也。君子行此“四德”，各量力而為，多少各有其分。但乾卦象天，故以此“四德”皆為天德。但陰陽合會，二象相成，皆能有德，非獨乾之一卦。

Kong Yingda explained the last sentence and elaborated on the meaning of "junzi" (gentleman). "A junzi who practices these four virtues is therefore said: 'Qian, Yuan, Heng, Li, Zhen' " meaning that a junzi should practice these four virtues. Therefore, King Wen of Zhou composed the Book of Changes, highlighting the virtues of "Yuan, Heng, Li, Zhen," in order to have the junzi emulate them. However, only a sage can fully practice these four virtues and thus be in harmony with Heaven; yet here it is said "junzi" because the principles established by the Book of Changes are meant to be widely presented as standards. If the standard were limited to sages, those below might not be able to reach it. Therefore, the term "junzi" is used in general, so that dukes and high officials can also practice them. However, sages can practice these four virtues to their fullest extent, while junzi practice them according to their own capacity, each having their own limits. Moreover, since the Qian hexagram is associated with Heaven, these four virtues are generally called Heavenly Virtues. But since yin and yang interact and two kinds of images support each other, each hexagram can have its own virtue, not only Qian.

是以諸卦之中亦有“四德”，但餘卦“四德”有劣於乾故乾。卦直云“四德”。更無所言，欲見乾之“四德”，無所不包。其餘卦“四德”之下，則更有餘事，以“四德”狹劣，故以餘事繫之，即《坤卦》之類是也。亦有“四德”之上，即論餘事，若《革卦》云“巳日乃孚，元亨利貞，悔亡”也。由“乃孚”之後有“元亨利貞”，乃得“悔亡”也。有“四德”者，即乾、坤、屯、臨、隨、無妄、革七卦是也。亦有其卦非善，而有“四德”者，以其卦凶，故有“四德”乃可也。故《隨卦》有“元亨利貞”，乃得無咎”是也。“四德”具者，其卦未必善也。

Kong Yingda therefore compares the virtues possessed by each hexagram. Since among all the hexagrams there are also the "Four Virtues," but the Four Virtues of the other hexagrams are inferior to those of the Qian hexagram, the Qian hexagram statement only mentions the Four Virtues and says nothing else, in order to show that the Four Virtues of Qian encompass everything. The other hexagrams, however, add other matters after the Four Virtues, because their Four Virtues are narrow and inferior, so they use other matters to connect with them. The Kun hexagram belongs to this category. There are also hexagrams that first mention other matters before the Four Virtues, such as the Ge hexagram, which says "On the fourth day, trust arises, original goodness, prosperity, advantage, and properness, regret disappears." This means that only after "trust arises" can "original goodness, prosperity, advantage, and properness" be achieved, leading to "regret disappears." The hexagrams that have all four virtues are Qian, Kun, Tun, Lin, Sui, Wuwang, and Ge, a total of seven. There are also hexagrams that are not inherently auspicious but possess the Four Virtues. This is because the hexagram has danger, so it must have the Four Virtues to function properly. Therefore, the Sui hexagram needs "original goodness, prosperity, advantage, and properness" to achieve "no fault." This shows that a hexagram with all four virtues is not necessarily an auspicious one.

亦有三德者，即離、咸、萃、兌、渙、小過。凡六卦就三德之中，為文不一，或總稱三德於上，更別陳餘事於下，若離、咸之屬是也。就三德之中，上下不一，《離》則云“利貞亨”。由利貞乃得亨也。亦有先云“亨”，更陳餘事，乃始云“利貞”者，以有餘事，乃得利貞故也。有二德者，大有、蠱、漸、大畜、升、困、中孚凡七卦。此二德或在事上言之，或在事後言之由後有事，乃致此二德故也。亦有一德者，若蒙、師、小、畜、履、泰、謙、噬嗑、賁、復、大過、震、豐、節、既濟、未濟、凡十五卦，皆一德也，並是“亨”也。或多在事上言之，或在事後言。《履卦》云：“履虎尾，不咥人，亨。”由有事乃得亨。

Kong Yingda continued to classify the trigrams according to the number of their virtues. Those with three virtues include the trigrams Li, Xian, Cui, Dui, Huan, and Xiao Guo, totaling six trigrams. In these six trigrams, the way of writing the three virtues is not consistent. Some first generally mention the three virtues and then state other matters afterwards, such as Li and Xian. The order of the three virtues within them is also inconsistent. The Li trigram is written as "Li Zhen Heng," meaning that first there is benefit and then purity to achieve success. There are also cases where "Heng" is mentioned first, followed by other matters, and finally "Li Zhen," because those matters must come first in order to achieve benefit and purity. Those with two virtues include Da You, Gu, Jian, Da Xu, Sheng, Kun, Zhong Fu, totaling seven trigrams. In these, the two virtues are sometimes written before the matters and sometimes after, with the latter being because those matters must come first to result in the two virtues. Those with only one virtue include Meng, Shi, Xiao Xu, Lu, Tai, Qian, Shi He, Ben, Fu, Da Guo, Zhen, Feng, Jie, Ji Ji, and Wei Ji, totaling fifteen trigrams. All of these have only one virtue, and they are all "Heng." This one virtue is mostly written before the matters, but sometimes after, as in the Lu trigram, which says "Lu Hu Wei, Bu Xi Ren, Heng," meaning that first there is that event, and then success is achieved.

以前所論德者，皆於經文挺然特明德者乃言之也。其有因事相連而言德者，則不數之也。若《需卦》云：“需，有孚，光亨貞吉。”雖有亨、貞二德，連事起文，故不數也。《遯卦》云：“亨，小利貞。”雖有三德，亦不數也。《旅卦》云：“旅，小亨。旅，貞吉。”雖有亨、貞二德，亦連他事，不數也。《比卦》云：“原筮，元永貞，無咎。”《否卦》云：“否之匪人，不利君子貞。”雖有“貞”字，亦連他文言之，又非本卦德，亦不數之。《同人》云：“同人于野，亨。”《坎卦》云：“有孚，維心亨。”《損卦》云：“無咎可貞。”此等雖有一德，皆連事而言之，故亦不數，所以然者，但易含萬象，事義非一，隨時曲變，不可為典要故也。其有意義，各於卦下詳之。

Kong Yingda explains the criteria mentioned above. The "de" discussed above refers only to those instances where the term "de" is clearly and independently emphasized in the text of the Classic; any occurrences of the term "de" that are mentioned in connection with other matters are not counted. For example, the "Need" hexagram says "Need, with sincerity, bright and prosperous, correct and auspicious," although it contains the terms "hen" and "zhen," these are mentioned in connection with the matter, so they are not counted. The "Dun" hexagram says "Prosperous, small benefit in correctness," although it seems to contain three "de" terms, they are not counted. The "Lu" hexagram says "Lu, small prosperity. Lu, correct and auspicious," although it contains "hen" and "zhen," these are also mentioned in connection with other matters, so they are not counted. The "Bi" hexagram says "Original divination, original, enduring, correct, no blame," and the "Pou" hexagram says "Pou is not a person, not favorable for the gentleman to be correct," although the term "zhen" appears, it is mentioned in connection with other sentences and is not the inherent "de" of the hexagram, so it is not counted. The "Tongren" hexagram says "Tongren in the wild, prosperous," the "Kan" hexagram says "With sincerity, the heart is the way to prosperity," and the "Sun" hexagram says "No blame, can be correct," although each contains one "de" term, they are all mentioned in connection with matters, so they are not counted. This is because the "Zhou Yi" includes all things, and matters and meanings are not limited to one aspect, but vary with time and circumstances, so fixed criteria cannot be established. The specific meanings of each hexagram are explained in detail below each hexagram.

亦有卦善而德少者，若泰與謙、復之類，雖善，唯一德也。亦有全無德者，若豫、觀、剝、晉、蹇、解、夬、姤、井、艮、歸妹、凡十一卦也。大略唯有凶卦無德者，若剝、蹇、夬、姤之屬是也。亦有卦善而無德者，晉、解之屬是也。各於卦下詳之。凡“四德”者，亨之與貞，其德特行，若元之與利，則配連他事。其意以元配亨，以利配貞，雖配他事為文，元是元大也，始首也；利是利益也，合和也。以當分言之，各是其一德也。唯配亨、貞，俱為四德。元雖配亨，亦配他事，故比卦云“元永貞”，《坤·六五》“黃裳元吉”是也。利亦非獨利貞，亦所利餘事多矣，若“利涉大川”，“利建侯”，“利見大人”，“利君子貞”。如此之屬，是利字所施處廣，故諸卦謂他事之利，不數以為德也。此“四德”非唯卦下有之，亦於爻下有之，但爻下其事稍少。故“黃裳元吉”及“何天之衢亨，小貞吉，大貞凶”，此皆於爻下言之，其利則諸爻皆有。

Kong Yingda finally supplemented several cases and analyzed the coordination among the four virtues. There are also hexagrams with good and beneficial meanings but few virtues, such as Tai, Qian, Fu, which are good but only have one virtue. There are also hexagrams with no virtues at all, such as Yu, Guan, Bo, Jin, Jian, Jie, Guai, Gu, Jing, Gen, Gui Mei, totaling eleven hexagrams. In general, hexagrams with no virtues are mostly ominous, such as Bo, Jian, Guai, Gu, etc. However, there are also hexagrams with good and beneficial meanings but no virtues, such as Jin and Jie, which are explained in detail in each hexagram. As for the four virtues, the virtues of "He" and "Zhen" can stand alone, while "Yuan" and "Li" often appear together with other matters. The general rule is to pair "Yuan" with "He" and "Li" with "Zhen". Although they sometimes appear together with other matters, "Yuan" itself means grandeur and the beginning, and "Li" itself means benefit and harmony. Each of them is a virtue in itself, and only when they are paired with "He" and "Zhen" do they form the so-called four virtues. "Yuan" although often paired with "He", can also be paired with other matters, so the Bi hexagram says "Yuan Yong Zhen", and the Kun hexagram's line five says "Huang Chang Yuan Ji". "Li" is not only connected with "Zhen", but it also benefits many other matters, such as "Li She Da Chuan", "Li Jian Hou", "Li Jian Da Ren", "Li Jian Jun Zi Zhen", etc. This shows that the word "Li" is used in a wide range, so the benefits mentioned in other matters in the hexagrams are not considered virtues. In addition, these four virtues do not only appear in the hexagram statements, but also in the line statements, although such cases are slightly fewer in the line statements. Therefore, phrases such as "Huang Chang Yuan Ji" and "He Tian Zhi Qu He, Xiao Zhen Ji, Da Zhen Xiong" appear in the line statements. As for the word "Li", it is commonly found in all the lines.

初九曰“潛龍勿用”，何謂也？子曰：“龍德而隱者也。不易乎世，不為世俗所移易也。

The text of the Classic enters the second section of the Wenyan: The line statement of the initial nine says "The dragon remains hidden and is not used." What does this mean? Confucius replies: "This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not alter himself due to the world." The following eight characters "He is not moved by the world" are Wang Bi's commentary, explaining "He is not changed by the world" as not being influenced by the customs of the world.

[疏]“初九曰”至“不易乎世”。○正義曰：此第二節釋初九爻辭也。“初九曰潛龍勿用，何謂也”者，此夫子疊經初九爻辭，故言“初九曰”。方釋其義，假設問辭，故言“潛龍勿用何謂也”。“子曰龍德而隱者也”，此夫子以人事釋“潛龍”之義，聖人有龍德隱居者也。“不易乎世”者，不移易其心在於世俗，雖逢險難，不易本志也。

This is the second section of the "Wenyan," explaining the line statement of "Chu Ji." It says, "What does 'The dragon is hidden and not used' mean?" This is Confucius restating the line statement of "Chu Ji," hence marking it as "Chu Ji says." To explain its meaning, he assumes a question, thus saying, "What does 'The dragon is hidden and not used' mean?" "Confucius says: The dragon has the virtue of a dragon but remains hidden." This is Confucius using human affairs to explain the meaning of "hidden dragon," indicating that a sage possesses the virtue of a dragon but remains in seclusion. As for "He does not change his mind with the world," it means he does not shift his thoughts to conform to the world, even if he encounters difficulties, he does not change his original aspirations.

不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，‘潛龍’也。”

The text continues with Confucius' words: he does not seek fame, retreats from the world in seclusion without distress, neither is he troubled when not praised; he does what he finds pleasant in his heart and avoids what he finds worrying; his will is firm and unshakable—this is the 'hidden dragon'. Below this passage, Wang Bi does not add any commentary.

[疏]“不成乎名”至“潛龍也”。○正義曰：“不成乎名”者，言自隱默，不成就於令名，使人知也。“遁世無悶”者，謂逃遁避世，雖逢無道，心無所悶。“不見是而無悶”者，言舉世皆非，雖不見善，而心亦無悶。上云“遁世無悶”，心處僻陋，不見是而無悶，此因見世俗行惡，是亦“無悶”，故再起“無悶”之文。“樂則行之，憂則違之”者，心以為樂，已則行之，心以為憂，已則違之。“確乎其不可拔”者，身雖逐物推移，隱潛避世，心志守道，確乎堅實其不可拔，此是“潛龍”之義也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage from "不成乎名" to "潜龙也" as follows: "不成乎名" refers to his willingness to remain in obscurity, not seeking to achieve a good reputation. "遁世无闷" means he withdraws from the world, even in an era of disorder, without feeling distressed. "不见是而无闷" indicates that although the world criticizes him, he does not feel distressed even without recognition. The previous mention of "无闷" refers to being in a secluded place, while this one refers to not feeling distressed despite seeing evil in the world, hence the repetition of "无闷." "乐则行之，忧则违之" means if something is pleasing in the heart, he will act upon it; if something is worrying, he will avoid it. "确乎其不可拔" means although his body may move with external circumstances and he may retreat into seclusion, his mind remains firm and resolute, steadfast and unshakable — this is the meaning of "潜龙."

九二曰：“見龍在田，利見大人”，何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰：‘見龍在田，利見大人。’君德也。”

The text continues with the question about Nine in the Second: The Line Statement says, "A dragon appears 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 a dragon and occupies a position that is both central and upright. He keeps his words trustworthy in daily life, acts with caution, prevents wrongdoing, and preserves sincerity within himself. He is skilled in the world but does not boast of his achievements. His virtue is broad and can influence others. The Zhou Changes say, 'A dragon appears in the field, advantageous to see a great person,' which speaks of the virtue of a sovereign." Below this passage, Wang Bi did not add any further commentary.

[疏]“九二曰”至“君德也”。○正義曰：此釋九二爻辭。“子曰：龍德而正中”者，九二居中不偏，然不如九五居尊得位，故但云“龍德而正中者也”。“庸言之信，庸行之謹”者，庸謂中庸，庸，常也。從始至末，常言之信實，常行之謹慎。“閒邪存其誠”者，言防閒邪惡，當自存其誠實也。“善世而不伐”者，謂為善於世，而不自伐其功。“德博而化”者，言德能廣博，而變化於世俗。初爻則全隱遁避世，二爻則漸見德行以化於俗也。若舜漁於雷澤，陶於河濱，以器不窳，民漸化之是也。“《易》曰：見龍在田，利見大人。君德”者，以其異於諸爻，故特稱“《易》曰”。“見龍在田”，未是君位，但云“君德”也。

Kong Yingda explains the section from "Nine in the Second says" to "the virtue of a ruler." He says: This is an explanation of the line statement for Nine in the Second. "The Master said: A dragon with virtue and upright center," because Nine in the Second is in the middle of the lower trigram and does not incline to one side, but unlike Nine in the Fifth, who holds a high position and is in the correct place, it only says "a dragon with virtue and upright center." "In ordinary speech he is trustworthy, in ordinary actions he is cautious," "ordinary" refers to the concept of the mean, meaning that he is sincere in his words and careful in his deeds throughout. "Preventing evil and preserving sincerity," means to guard against evil and maintain inner sincerity. "Doing good in the world without boasting," means to perform good deeds in the world without claiming credit. "Broad virtue that transforms," means that virtue is extensive and thus transforms the customs of the world. The first line is completely hidden and withdrawn, while the second line gradually reveals virtue to guide the world. For example, Yu Shun fished in Leizuo and made pottery by the Yellow River, because his wares were not crude, the people gradually were influenced by him. This is how it was. As for the sentence "The Book of Changes says: A dragon appears in the field, advantageous to see a great man. The virtue of a ruler," because this line is different from others, it specially cites "The Book of Changes says"; and "A dragon appears in the field" is not yet the position of a ruler, so it only says "the virtue of a ruler."

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：“君子進德脩業。忠信所以進德也。脩辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。處一體之極，是“至”也。居一卦之盡，是“終”也。處事之至而不犯咎，“知至”者也。故可與成務矣。處終而能全其終，“知終”者也。夫進物之速者，義不若利，存物之終者，利不及義。故“靡不有初，鮮克有終”。夫“可與存義”者，其唯“知終”者乎？

The text continues with the question about the line statement of Nine in the Third: The line statement says, "The superior man is diligent all day, and remains cautious at night as if facing danger, thus having no blame." What does this mean? Confucius replies: "The superior man advances his virtue and governs his affairs. Loyalty and trustworthiness are used to advance virtue; refining speech and establishing sincerity are used to maintain his achievements. If one can foresee when something is about to arrive and it indeed arrives, then he can be discussed in terms of subtle matters; if one can foresee when something is about to end and indeed maintains its completion, then he can preserve righteousness." Wang Bi's commentary says: Being at the top of a hexagram signifies "arrival"; being at the end of a hexagram signifies "completion." Being in the situation where something is about to arrive without committing a mistake is the way of one who knows "arrival," so he can accomplish affairs; being at the end and being able to maintain the completion is the way of one who knows "completion." To make things progress quickly, benefit is not as important as righteousness; to preserve the final outcome, benefit is not as important as righteousness. Therefore, the Book of Poetry says, "All things have a beginning, but few can maintain the end." Thus, those who can preserve righteousness are probably only those who know "completion."

[疏]“九三曰”至“可與存義也”。○正義曰：此釋九三爻辭也。“子曰：君子進德脩業”者，德謂德行，業謂功業。九三所以“終日乾乾”者，欲進益道德，脩營功業，故“終日乾乾”匪懈也。“進德”則“知至”，將進也；“脩業”則“知終”，存義也。“忠信所以進德”者，復解進德之事，推忠於人，以信待物，人則親而尊之，其德日進，是“進德”也。“修辭立其誠，所以居業”者，辭謂文教，誠謂誠實也。外則脩理文教，內則立其誠實，內外相成，則有功業可居，故云“居業”也。上云“進德”，下復云“進德”；上云“脩業”，下變云“居業”者，以其間有脩辭之文，故避其脩文而云“居業”。且功業宜云“居”也。

Kong Yingda explains the passage from "Nine in the Third" to "can be maintained in meaning." He says: This is an explanation of the line statement for Nine in the Third. In "The Master said: A gentleman advances his virtue and cultivates his achievements," "virtue" refers to moral character, and "achievements" refers to accomplishments. The reason why Nine in the Third "remains diligent all day" is to enhance moral character and cultivate achievements, hence his constant diligence. Among these, "advancing virtue" corresponds to "knowing the ultimate goal," which means about to move forward; "cultivating achievements" corresponds to "knowing the end," which means preserving righteousness. The statement "faithfulness and sincerity are the means to advance virtue" further explains the matter of enhancing virtue: by being loyal to others and sincere in dealing with things, people will be close and respectful to him, and his virtue increases day by day, which is called "advancing virtue." In "cultivating words and establishing sincerity, thus establishing achievements," "words" refers to cultural and educational endeavors, and "sincerity" refers to honesty: externally cultivating cultural and educational efforts, internally establishing sincerity, with internal and external aspects complementing each other, there can be achievements to reside in, hence it is said "establishing achievements." The previous text spoke of "advancing virtue," and the following text still speaks of "advancing virtue"; the previous text spoke of "cultivating achievements," but the following text changes to "establishing achievements," because there is the phrase "cultivating words" in between, and to avoid repeating the character "cultivate," it says "establishing achievements." Moreover, achievements are originally suitable for the character "reside."

“知至至之，可與幾”者，九三處一體之極，方至上卦之下，是“至”也。既居上卦之下，而不凶咎，是“知至”也。既能知是將至，則是識幾知理，可與共論幾事。幾者，去無入有，有理而未形之時。此九三既知時節將至，知理欲到，可與共營幾也。“知終終之，可與存義”者，居一體之盡，而全其終竟，是“知終”也。既能知此終竟，是終盡之時，可與保存其義。義者宜也，保全其位，不有失喪，於事得宜。九三既能知其自全，故可存義。然九三唯是一爻，或使之慾進知幾也，或使之慾退存義也。一進一退，其意不同，以九三處進退之時，若可進則進，可退則退，兩意並行。

Kong Yingda continued his commentary. "Knowing when to arrive and arriving at that time, one can be involved in the subtle beginnings" means that the Nine in the Third position is at the top of the lower trigram, just about to reach the lower edge of the upper trigram, which is called "arrival." Since it is in the position below the upper trigram without danger or error, this is called "knowing arrival." Being able to know when the time is coming and the matter is arriving means recognizing the subtle beginnings and understanding the principles, so one can discuss the subtle beginnings with him. The term "a few" refers to the moment when something moves from nothing to something, when the principle is already present but the form is not yet visible. Since the Nine in the Third knows that the time is coming and the matter is arriving, it can engage in the subtle beginnings with him. "Knowing when to end and ending at that time, one can preserve the meaning" means that he is at the end of the trigram and can preserve the conclusion, which is called "knowing the end." Since he knows this is the time for an end, he can preserve the meaning with him. "Meaning" refers to appropriateness, preserving one's position without losing it, and acting in a proper manner. Since the Nine in the Third understands self-preservation, it can preserve the meaning. However, the Nine in the Third is only one line; sometimes it makes it want to advance in order to recognize the subtle beginnings, and sometimes it makes it want to retreat in order to preserve the meaning. Advancing and retreating have different intentions, because the Nine in the Third is at a time when both advancing and retreating are possible. Advancing when possible and retreating when possible, both intentions are not contradictory.

○注“處一體之極”至“其唯知終者乎”。○正義曰：“處一體之極，是至也”者，莊氏云：“極即至也。三在下卦之上，是至極。”褚氏云：“一體之極是至者，是下卦巳極，將至上卦之下，至謂至上卦也。”下云“在下位而不憂”，注云“知夫至至，故不憂”，此以人事言之。既云“下位”，明知在上卦之下，欲至上卦，故不憂，是知將至上卦。若莊氏之說，直云“下卦”上極是至極，儻無上卦之體，何可至也？何須與幾也？是知至者，據上卦為文。莊說非也。“處事之至而不犯咎”，是“知至”者，謂三近上卦，事之將至，能以禮知屈，而不觸犯上卦之咎，則是知事之將至。“故可與成務”者，務謂事務。既識事之先幾，可與以成其事務。“與”猶許也，言可許之事，不謂此人共彼相與也。“進物之速者，義不若利”者，利則隨幾而發，見利則行也。義者依分而動，不妄求進。故進物速疾，義不如利，由義靜而利動故也。“存物之終者，利不及義”者，保全巳成之物，不妄興動，故“利不及義”也。“故靡不有初，鮮克有終”者，見利則行，不顧在後，是“靡不有初”；不能守成其業，是“鮮克有終”。

This passage is Kong Yingda's commentary on Wang Bi's annotations from "Being at the extreme of one body" to "Only those who know the end can understand this." Regarding "Being at the extreme of one body is to reach the utmost," Zhuang said: "Extreme is the same as utmost, the third line is at the top of the lower trigram, thus it has reached the utmost." Chu said: "The utmost of one body is called 'to reach,' meaning the lower trigram has reached its end and is about to enter the lower part of the upper trigram, 'to reach' refers to arriving at the upper trigram." Kong Yingda adopted Chu's view because the following text says "being in the lower position without worry," and Wang's explanation is "knowing the utmost, thus not worrying," which is based on human affairs. Since it says "lower position," it indicates being below the upper trigram, and about to enter the upper trigram without worry, which clearly shows that "to reach" refers to approaching the upper trigram. If we follow Zhuang's interpretation, saying the top of the lower trigram is the utmost, then if there is no upper trigram, where could one reach? Why would we need to talk about "the subtle beginning"? Therefore, "knowing the utmost" is based on the upper trigram, and Zhuang's view is incorrect. The annotation says "being at the utmost in dealing with affairs without committing faults" is "knowing the utmost," meaning the ninth line is close to the upper trigram, and the matter is about to arrive. Being able to follow propriety and know when to yield, thus not violating the faults brought by the upper trigram, is knowing the matter is about to arrive. The annotation says "thus one can accomplish the task," "task" refers to affairs: having recognized the omen of the matter, one can be entrusted with accomplishing it. Here, "with" is equivalent to "permit," meaning this is something that can be permitted, not referring to the interaction between people. The annotation says "those who advance things quickly, righteousness is not as good as profit," because "profit" acts upon subtle beginnings and acts when it sees advantage; "righteousness" acts according to one's proper role, not rashly advancing, so to make things advance quickly, righteousness is not as good as profit—this is because righteousness is static while profit is active. The annotation says "those who preserve things to their end, profit is not as good as righteousness," because preserving already accomplished things requires not acting rashly, so profit is not as good as righteousness. The annotation cites "therefore, all things have a beginning, but few have an end," meaning acting on profit without considering consequences matches "all things have a beginning"; failing to maintain one's achievements matches "few have an end."

是故居上位而不驕，在下位而不憂。居下體之上，在上體之下，明夫終敝，故“不驕”也。知夫至至，故“不憂”也。

The text continues with Confucius' discussion on the Nine in the Third: therefore, he holds a high position without arrogance, and is in a low position without anxiety. Wang Bi's commentary says: the Nine in the Third is above the lower trigram and below the upper trigram; because he understands that ultimately there will be decline, he does not become arrogant; because he knows he will reach the upper trigram, he does not feel anxious.

[疏]“是故居上位而不驕，在下位而不憂”。○正義曰：“是故居上位而不驕”者，謂居下體之上位而不驕也，以其“知終”，故不敢懷驕慢。“在下位而不憂”者，處上卦之下，故稱“下位”，以其知事將至，務幾欲進，故不可憂也。○注“明夫終敝故不驕也”至“故不憂也”。○正義曰：“明夫終敝，故不驕”者，解“知終”也。“知夫至至，故不憂”者，解“知至”也。前經“知至”在前，“知終”在後，此經先解“知終”，後解“知至”者，隨文便而言之也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage "is故居上位而不骄，在下位而不忧" by saying, "is故居上位而不骄" refers to the Nine in the Third (nine three) residing in the upper position of the lower trigram without arrogance, because it "knows the end" and thus dares not harbor arrogance. "In the lower position without worry" is because it is located below the upper trigram, hence called "lower position"; since it knows that something is about to come and is striving to grasp the subtle signs in order to advance, it does not feel anxious. The next section explains Wang Bi's comment from "明夫终敝故不骄也" to "故不忧也." Kong Yingda says that the annotation "明夫终敝，故不骄" explains "知终," and "知夫至至，故不忧" explains "知至." The previous passage had "知至" first and "知终" later, but here it first explains "知终" and then "知至," which is merely for the convenience of the flow of the text.

故乾乾因其時而惕，雖危無咎矣。惕，怵惕之謂也。處事之極，失時則廢，懈怠則曠，故“因其時而惕，雖危無咎”。[疏]“故乾乾”至“無咎矣”。○正義曰：九三以此之故，恆“乾乾”也。因其巳終、巳至之時，而心懷惕懼，雖危不寧，以其知終、知至，故“無咎”。○注“處事之極”至“解怠則曠”。○正義曰：“處事之極，失時則廢”者，謂三在下卦之上體，是處事之極至也。至失時不進，則幾務廢闕，所以“乾乾”須進也。“懈怠則曠”者，既處事極，極則終也，當保守巳終之業；若懈怠驕逸，則功業空曠，所以“乾乾”也。“失時則廢”，解“知至”也。“懈怠則曠”，解“知終”也。

The text continues: Therefore, the third line, which is nine, remains diligent all day, following the current situation while keeping a sense of caution and vigilance, thus although in a dangerous position, there will be no fault. Wang Bi's commentary explains: "惕" means "chù tì," referring to being alarmed and cautious in one's heart. The third line is at the extreme point of handling affairs; once the opportunity is missed, the cause will be ruined; once slackness and negligence occur, the achievements will be wasted, so the "Wenyan" says, "Following the situation with caution, although in danger, there will be no fault." Kong Yingda's commentary explains the passage from "gù qián qián" to "wú jiù yǐ."正义 says: The third line can maintain diligence for a long time because it knows the end and the ultimate goal. When the matter is about to be completed and the goal is about to be reached, he remains cautious in his heart. Although in a dangerous and unstable situation, because he knows the outcome and the destination, he will "have no fault."正义 further explains the part of Wang Bi's commentary from "chǔ shì zhī jí" to "jiě dài zé kuàng."正义 says: Wang Bi says "chǔ shì zhī jí, shī shí zé fèi," meaning that the third line is at the highest position of the lower trigram, which is the extreme point of handling affairs. If at this position one misses the opportunity and does not advance, the important matter will be abandoned and fail, so one must strive forward diligently. Wang Bi says "jiě dài zé kuàng," meaning that having reached the extreme point, which signifies the end, one should maintain the achievements already made. If one becomes slack, arrogant, and seeks comfort, the achievements will be lost, so one must strive diligently. Thus, Wang Bi uses "shī shí zé fèi" to explain the text's "zhī zhì," and "jiě dài zé kuàng" to explain the text's "zhī zhōng."

九四曰“或躍在淵，無咎”，何謂也？子曰：“上下無常，非為邪也。進退無恆，非離群也。君子進德脩業，欲及時也，故無咎。”[疏]“九四曰”至“故無咎”。○正義曰：此明九四爻辭也。“子曰：“上下無常，非為邪”者，上而欲躍，下而欲退，是無常也。意在於公，非是為邪也。“進退無恆，非離群”者，何氏云：“所以‘進退無恆’者，時使之然，非苟欲離群也。”何氏又云：“言上下者，據位也。進退者，據爻也。”所謂“非離群”者，言雖“進退無恆”，猶依群眾而行，和光俯仰，並同於眾，非是卓絕獨離群也。“君子進德脩業，欲及時”者，“進德”則欲上、欲進也。“脩業”則欲下、欲退也。進者棄位欲躍，是“進德”之謂也。退者仍退在淵，是“脩業”之謂也。其意與九三同，但九四欲前進多於九三，故云“欲及時”也。九三則不云“及時”，但“可與言幾”而巳。

The text says: The line statement of the fourth line, "Perhaps leaping in the abyss, without blame," what does this mean? Confucius said: "Sometimes going upward, sometimes going downward, with no fixed direction, it is not doing perverse things; sometimes advancing, sometimes retreating, with no fixed pattern, it is not wanting to leave the group. A gentleman enhances his virtue and cultivates his achievements, aiming to seize the right moment, so there is no mistake." Kong Yingda's commentary explains the passage from "Nine in the Fourth says" to "so there is no blame." The annotation says: This clarifies the line statement of the fourth line. Confucius said, "Going up and down without constancy, not doing evil," refers to the fourth line wanting to leap upward when it goes up and wanting to retreat when it goes down, which is "without constancy"; but its intention comes from righteousness, not doing perverse things. Confucius said, "Advancing and retreating without consistency, not leaving the group," and He Ji explained: "The reason for advancing and retreating without consistency is due to the situation, not deliberately wanting to leave the group." He Ji also said: "Speaking of 'up and down' refers to the position of the line, and speaking of 'advancing and retreating' refers to the movement of the line." The phrase "not leaving the group" means that although the fourth line advances and retreats without consistency, it still follows the people, conceals its sharpness, follows the customs, and keeps in harmony with the people, not being aloof and separate from the group. Confucius said, "A gentleman enhances his virtue and cultivates his achievements, wanting to seize the right moment," "enhancing virtue" corresponds to wanting to go upward and advance, "cultivating achievements" corresponds to wanting to go downward and retreat: advancing means abandoning the current position to leap, which is called "enhancing virtue"; retreating means still staying in the abyss, which is called "cultivating achievements." Its meaning is the same as the third line, but the fourth line's desire to advance is more urgent than the third line, so it says "wanting to seize the right moment"; the third line does not say "seizing the right moment," but only says "can discuss the subtle aspects with it."

九五曰“飛龍在天，利見大人”，何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹，本乎天者親上，本乎地者親下，則各從其類也。”[疏]“九五曰”至“各從其類也”。○正義曰：此明九五爻之義。“飛龍在天”者，言天能廣感眾物，眾物應之，所以“利見大人”。因大人與眾物感應，故廣陳眾物相感應，以明聖人之作而萬物瞻睹以結之也。“同聲相應”者，若彈宮而宮應，彈角而角動是也。“同氣相求”者，若天欲雨而柱礎潤是也。此二者聲氣相感也。“水流溼，火就燥”者，此二者以形象相感，水流於地，先就溼處；火焚其薪，先就燥處。此同氣水火，皆無識而相感，先明自然之物，故發初言之也。

The classic text says: The line statement of the fifth line, "A dragon soars in the sky, it is advantageous to see a great man," what does this mean? Confucius said: "Sounds of the same kind respond to each other; the breath of the same kind seeks each other. Water flows to low and damp places, fire burns toward dry places. Clouds arise with the dragon, wind stirs with the tiger. When a sage appears in the world, all things look up to him. The origin from heaven is close to above, the origin from earth is close to below. All things follow those of the same kind." Kong Yingda's commentary explains the passage from "Nine in the fifth" to "each follows its own kind." Justice says: This passage explains the meaning of the fifth line of nine. What is meant by "a dragon soars in the sky" is that heaven can widely move and affect all things, and all things respond to it, hence "it is advantageous to see a great man." Because there is mutual feeling and response between the great man and all things, the "Wenyan" elaborates many examples of things responding to each other, to lead to the conclusion that "when a sage arises, all things look up to him." What is meant by "sounds of the same kind respond to each other" is like playing the palace tone, and the other palace strings respond; playing the jue tone, the other jue strings respond. What is meant by "the same breath seeks each other" is like when heaven rains, the foundation stones under the house get wet first. These two sentences talk about mutual response between sound and breath. What is meant by "water flows to dampness, fire tends toward dryness" are examples of mutual response between forms and phenomena: water flows on the ground, first flowing to low and damp places; fire burns wood, first burning toward dry places. Water and fire are both things without knowledge or awareness, yet they can respond to each other, so natural things are first used as examples, hence they are placed at the beginning.

“雲從龍，風從虎”者，龍是水畜，雲是水氣。故龍吟則景雲出，是“雲從龍”也。虎是威猛之獸，風是震動之氣，此亦是同類相感。故虎嘯則谷風生，是“風從虎”也。此二句明有識之物感無識，故以次言之，漸就有識而言也。“聖人作而萬物睹”者，此二句正釋“飛龍在天，利見大人”之義。“聖人作”則“飛龍在天”也，“萬物睹”則“利見大人”也。陳上數事之名，本明於此，是有識感有識也。此亦同類相感，聖人有生養之德，萬物有生養之情，故相感應也。

Kong Yingda continued to explain: the saying "clouds follow the dragon, wind follows the tiger" refers to the dragon, which is a creature of water, and clouds, which are condensed water vapor. Therefore, when the dragon calls out, the auspicious clouds appear, which is called "clouds follow the dragon." The tiger, a fierce beast, and wind, which is the turbulent and stirring air, are also of the same kind, so when the tiger roars, the wind in the mountains and valleys arises, which is called "wind follows the tiger." These two lines refer to sentient beings moving non-sentient clouds and wind, so they are placed after the section on the mutual influence of sound and air, gradually moving from the non-sentient to the sentient. The saying "when the sage arises, all things are seen" directly explains the meaning of "a dragon in the heavens, advantageous to meet a great man." "The rise of the sage" corresponds to "a dragon in the heavens," and "all things behold" corresponds to "advantageous to meet a great man." The previous passage listed so many examples, intending to illustrate this sentence, which refers to the mutual influence between sentient beings. This also belongs to the principle of mutualsympathetic response between similar things—the sage possesses the virtue of nurturing all things, while all things have the reality of being nurtured, so they respond to each other.

“本乎天者親上，本乎地者親下”者，在上雖陳感應，唯明數事而巳。此則廣解天地之閒共相感應之義。莊氏云：“天地絪縕，和合二氣，共生萬物。”然萬物之體，有感於天氣偏多者，有感於地氣偏多者，故《周禮·大宗伯》有“天產”、“地產”《大司徒》云“動物”、“植物”，本受氣於天者，是動物含靈之屬，天體運動，含靈之物亦運動，是親附於上也。本受氣於地者，是植物無識之屬，地體凝滯，植物亦不移動，是親附於下也。

Kong Yingda further explained: what is meant by "those originating from heaven are closely connected to above, and those originating from earth are closely connected to below" is that although the previous passage has already mentionedsympathetic response, it only cited a few examples; here, it is a broad explanation of the mutualsympathetic response between all things in the universe. Zhuangzi said: "Heaven and earth's two energies intertwine and intertwine, combining together to give birth to all things." The forms of all things, some receive more heavenly energy, while others receive more earthly energy, hence the distinction between "heavenly products" and "earthly products" in the "Zhou Li · Da Zongbo," and the distinction between "animals" and "plants" in the "Zhou Li · Da Sizhu." Originally, those receiving energy from heaven are animals with spirit; since the heavenly bodies never cease to move, the spiritually endowed creatures also move accordingly, hence their closeness to above. Originally, those receiving energy from earth are plants without consciousness; since the earth remains fixed and unmoving, plants also do not move, hence their closeness to below.

“則各從其類者”，言天地之間，共相感應，各從其氣類。此類因聖人感萬物以同類，故以同類言之。其造化之性，陶甄之器，非唯同類相感，亦有異類相感者。若磁石引針，琥珀拾芥，蠶吐絲而商弦絕，銅山崩而洛鍾應，其類煩多，難一一言也。皆冥理自然，不知其所以然也。感者動也，應者報也。皆先者為感，後者為應，非唯近事則相感，亦有遠事遙相感者。若周時獲麟，乃為漢高之應；漢時黃星，後為曹公之兆。感應之事廣，非片言可悉，今意在釋理，故略舉大綱而巳。

Kong Yingda finally concluded: what is meant by "each follows its own kind" is to explain that all things in the universe respond to each other, each following the direction of its own kind. The reason for specifically mentioning "kind" is that the sage's influence on all things is based on the principle of like responding to like. In reality, the nature of creation and the function of shaping all things include not only like responding to like, but also unlike things responding to each other: for example, lodestone attracts iron needles, amber picks up hair, when a silkworm spins silk, the Shang string of a zither breaks, and when a copper mountain collapses, the bells in the palace of Luoyang ring on their own. There are many such instances, too numerous to list. They all arise from profound natural principles, unknown to people. "Feel" refers to the initiating action, and "respond" refers to the reaction. The one that comes first is the feeling, and the one that comes later is the response. The phenomenon of feeling and responding is not limited to things happening at the same time, but also includes distant and long-separated events that still respond to each other: for example, the capture of a qilin in the Zhou dynasty became a sign of the rise of Han Gaozu; and the appearance of a yellow star in the sky during the Han dynasty became a foreshadowing of Cao Cao's rise to power. The phenomenon of feeling and responding is extensive and cannot be fully explained in a few words. Now the intention is only to explain the meaning, so a general outline is given.

上九曰“亢龍有悔”，何謂也？子曰：“貴而無位，高而無民。”下無陰也。[疏]正義曰：此明上九爻辭也。“子曰貴而無位”者，以上九非位而上九居之，是無位也。“高而無民”者，六爻皆無陰，是無民也。賢人在下位而無輔，賢人雖在下而當位，不為之助。[疏]正義曰：賢人雖在下位，不為之輔助也。

The classic text says: The line statement of the top line, "The dragon soaring high has regret," what does this mean? Confucius said: "Being in a high position but without a real position, being in a lofty situation but without the people." Wang Bi's commentary explains: This is because there are no yin lines below the top line. Kong Yingda's commentary, in the section of correct meaning, says: This clarifies the line statement of the top line. The phrase "Zi said, being noble but without a position" is because the top line is not the proper position of a ruler, yet it occupies that position, hence "without a position." The phrase "high but without the people" is because all six lines of the Qian hexagram are yang lines, and there are no yin lines, which symbolize the people, hence "without the people." The classic text continues to say: The virtuous people, although in a low position, do not come to assist him. Wang Bi's commentary explains: The virtuous people, although in a low position and each in their proper place, are unwilling to exert effort for the top line. Kong Yingda's commentary, in the section of correct meaning, says: The virtuous people, although in a low position, do not serve as assistants to the top line.

是以動而有悔也。處上卦之極而不當位，故盡陳其闕也。獨立而動物莫之與矣。《乾·文言》首不論“乾”而先說“元”，下乃曰“乾”，何也？夫“乾”者統行四事者也。君子以自強不息，行此四者，故首不論“乾”而下曰“乾、元、亨、利、貞”。餘爻皆說龍，至於九三獨以“君子”為目，何也？夫易者象也。象之所生，生於義也。有斯義，然後明之以其物，故以龍敘“乾”，以馬明“坤”，隨其事義而取象焉。是故初九、九二，龍德皆應其義，故可論龍以明之也。至於九三“乾乾夕惕”，非龍德也，明以君子當其象矣。統而舉之，“乾”體皆龍，別而敘之，各隨其義。

The text says: Therefore, when the upper nine (上九) takes action, it will bring regret. Wang Bi's commentary explains: The upper nine is at the top of the upper trigram but is not in the position of the sovereign, so the "Words and Meaning" (文言) explains all its shortcomings—its isolation, and once it acts, no creature will support it. Wang Bi then poses a question to himself: The "Words and Meaning" of the "Qian" hexagram does not first mention "Qian" but starts with "Yuan," and only later mentions "Qian." Why is this so? Because "Qian" is the one that encompasses and governs the four virtues of Yuan, Heng, Li, and Zhen. The gentleman practices self-reliance and perseverance to embody these four virtues, so it does not first mention "Qian," but only later says "Qian, Yuan, Heng, Li, Zhen." Wang Bi then asks another question: All the other lines use the image of a dragon, but the line nine three (九三) uses the term "gentleman" (君子). Why is this so? The "Book of Changes" is originally a book of images, and images arise from meaning and principles: first there is this principle, then a certain object is used to make it clear. Therefore, using a dragon to explain "Qian," and using a horse to explain "Kun," is done according to the meaning of each. Therefore, the dragon virtues of the first nine and the second nine conform to the meaning of the lines, and can be explained through the image of a dragon. But the line nine three, with "all day long diligent and persevering, in the evening being cautious as if in danger," is no longer the virtue of a dragon, so it uses the term "gentleman" as its image instead. In summary, the whole of "Qian" is the dragon; when divided, each line takes an image according to its meaning.

[疏]“是以動而有悔也”。○正義曰：聖人設戒，居此之時不可動作也。○注“夫乾者統行四事者也”。○正義曰：“夫乾者統行四事者也，君子以自強不息，行此四者”，注意以“乾”為四德之主，《文言》之首，不先說“乾”而先說四德者，故自發問而釋之，以“乾”體當分無功，唯統行此四德之事。行此四德，乃是“乾”之功。故《文言》先說君子以自強不息行此四德者，故先言之，發首不論“乾”也。但能四德既備，“乾”功自成，故下始云“乾元亨利貞”。

Kong Yingda's commentary explains the sentence "Therefore, there is regret in movement." Justice says: This is a warning set by the sage, meaning that when one is in the position of Nine at the Top, one should not take any action. Below is an explanation of Wang Bi's annotation on the passage "The Qian is the one who oversees the four things." Justice says: Wang Bi explains that "Qian is the one who oversees the four virtues," meaning that the gentleman practices these four virtues through self-renewal. His intention is to regard Qian as the master of the four virtues: Yuan, Heng, Li, and Zhen. The Wenyan begins by discussing the four virtues rather than first mentioning Qian, so Wang Bi raises a question and then provides an answer. This is because, in its essence, Qian has no function on its own; it is merely the one who oversees the matters of these four virtues. It is only when these four virtues are practiced that Qian's function is realized. Therefore, the Wenyan first discusses the gentleman practicing these four virtues through self-renewal, making this clear first, and only then does it not mention Qian at the beginning. As long as the four virtues are complete, the function of Qian is naturally achieved, so the following text begins with "Qian, Yuan, Heng, Li, Zhen."

“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。此一章全以人事明之也。九，陽也。陽，剛直之物也。夫能全用剛直，放遠善柔，非天下至理，未之能也。故“乾元用九”，則“天下治”也。夫識物之動，則其所以然之理，皆可知也。龍之為德，不為妄者也。潛而勿用，何乎？必窮處於下也。見而在田，必以時之通舍也。以爻為人，以位為時，人不妄動，則時皆可知也。文王明夷，則主可知矣。仲尼旅人，則國可知矣。

The text says: "The dragon remains hidden and is not used," because it is in the lowest position; "The dragon appears in the field," because the situation has become favorable; "All day long the dragon is vigorous and diligent," meaning it is diligent in action; "The dragon leaps in the deep pool," meaning it cautiously advances; "The dragon soars in the heavens," meaning it governs the world from a high position; "The dragon reaches its peak and incurs regret," meaning reaching the extreme position brings disaster; "The origin of the乾 (Heaven) is expressed through all nines," meaning the world is greatly governed. Wang Bi explains that this chapter fully explains the six lines from the perspective of human affairs. The number nine is the yang number, and yang represents strong and upright things. Being able to fully employ the strong and upright and exclude those who are adept at being flexible and flattering is not possible unless it is the highest wisdom, so "乾元 uses nine" can achieve "the world is well governed." Wang Bi also says: as long as one understands the patterns of things, the reasons for their being so can be understood. The nature of the dragon is not to act recklessly: it remains hidden without acting because it is in the lowest position; it appears in the field because the situation has become favorable. Viewing the lines as people and the positions as situations, since people do not act recklessly, the good or bad of the situation can be inferred. King Wen of Zhou encountered the situation of Mingyi, and one can imagine the condition of the ruler at that time; Confucius was traveling abroad, and one can imagine the condition of Lu.

[疏]“潛龍勿用”至“天下治也”。○正義曰：“此一節是《文言》第三節，說六爻人事所治之義。“潛龍勿用，下也”者，言聖人於此潛龍之時，在卑下也。”見龍在田，時舍”者，舍謂通舍。九二以見龍在田，是時之通舍也。“終日乾乾，行事”者，言行此知至、知終之事也。“或躍在淵，自試”者，言聖人逼近五位，不敢果決而進，唯漸漸自試，意欲前進，遲疑不定，故云“自試”也。“飛龍在天，上治”者，言聖人居上位而治理也。“亢龍有悔，窮之災”者，言位窮而致災，災則悔也，非為大禍災也。“乾元用九，天下治”者，《易經》上稱“用九”，“用九”之文，總是“乾”德。又“乾”字不可獨言，故舉“元”德以配“乾”也。言此“乾元”用九德而天下治。九五止是一爻，觀見事狹，但云“上治”。“乾元”裛包六爻，觀見事闊，故云“天下治”也。

Kong Yingda's commentary explains the passage from "Qian Long Wu Yong" to "Tianxia Zhi Ye." The annotation says: This section is the third part of the "Wenyan," discussing the meaning of the six lines in terms of human affairs. "Qian Long Wu Yong" refers to the situation of a sage being in a low position. "Jian Long Zai Tian, Shi She" means that "she" signifies the idea of being open and accessible; the image of "Jian Long Zai Tian" in the second line indicates a time of smooth progress. "Zhong Ri Qian Qian, Xing Shi" refers to carrying out the actions mentioned earlier, such as knowing the ultimate goal and the end. "Hu Yue Zai Yuan, Zi Shi" means that the sage is close to the position of the fifth line but hesitates to move forward, testing himself gradually, hesitating to advance, hence called "self-test." "Fei Long Zai Tian, Shang Zhi" means that the sage is in a high position and governs the world. "Kang Long You Hui, Qiong Zhi Zai" means that reaching the extreme position brings disaster, and disaster brings regret, but it does not mean great calamity. "Qian Yuan Yong Ji, Tianxia Zhi" refers to the use of the nine lines in the "Yi Jing," which is the virtue of "Qian." However, "Qian" cannot be discussed alone, so "Yuan" virtue is paired with "Qian," meaning that "Qian Yuan" applies the nine virtues and thus the world is well governed. The fifth line is only one line, so its scope is narrow, hence it is said "Shang Zhi." "Qian Yuan," however, encompasses all six lines, so its scope is broad, hence it is said "Tianxia Zhi."

○注“此一章全以人事”至“國可知矣”。○正義曰：“此一章全以人事明之”者，下云“陽氣潛藏”，又云“乃位乎天德”，又云“乃見天則”此一章，但云“天下治”，是皆以人事說之也。“夫能全用剛直，放遠善柔，非天下至理，未之能也”者，以”乾元用九”，六爻皆陽，是“全用剛直”。“放遠善柔”，謂放棄善柔之人。善能柔諂，貌恭心狠，使人不知其惡，識之為難。此用九純陽者，是全用剛直，更無餘陰。柔善之人，堯尚病之，故云：“非天下之至理，未之能也”。

○ The following explanation discusses the passage from "This chapter entirely uses human affairs" to "the state can be known" in Wang Bi's commentary. ○ The correct interpretation states that Wang Bi says "this chapter entirely uses human affairs" because the next chapter discusses "yang energy is hidden away," "it is situated in Heavenly Virtue," and "it sees the heavenly principle," while this chapter only mentions "the world is well governed," indicating that the entire chapter is based on human affairs. Wang Bi also says "one can fully employ the strong and upright, and distant from and exclude the gentle and soft, if it is not the highest principle of the world, it cannot be done." This is because when "Qian Yuan uses nine," all six lines are yang lines, which is "fully employing the strong and upright." The phrase "exclude the gentle and soft" refers to rejecting those who are skilled in being gentle and flattering. These people are accustomed to being compliant and flattering, appearing respectful on the outside but cruel inside, making their evil hard to detect. Here, using nine is entirely yang lines, meaning fully employing the strong and upright without any mixture of yin. Those who are gentle and flattering even troubled Emperor Yao, so Wang Bi says, "if it is not the highest principle of the world, it cannot be done."

“夫識物之動，則其所以然之理，皆可知”者，此欲明在下龍潛見之義。故張氏云：“識物之動，謂龍之動也。則其所以然之理，皆可知者，謂識龍之所以潛所以見，然此之理皆可知也。”“龍之為德，不為妄者”，言龍靈異於他獸，不妄舉動，可潛則潛，可見則見，是不虛妄也。“見而在田，必以時之通舍”者，經唯云“時舍”也。注云“必以時之通舍”者，則輔嗣以通解舍，“舍”是通義也。初九潛藏不見，九二既見而在田，是時之通舍之義也。“以爻為人，以位為時”者，爻居其位，猶若人遇其時，故“文王明夷，則主可知矣”。主則時也，謂當時無道，故明傷也。“仲尼旅人，則國可知矣”，國亦時也，若見仲尼羈旅於人，則知國君無道，令其羈旅出外。引文王、仲尼者，明龍潛、龍見之義。

Kong Yingda continued explaining Wang Bi's commentary: Wang Bi said, "Recognizing the movement of things, the reasons for their being so can be understood," aiming to clarify the meaning of the dragon's concealment and emergence. Therefore, Zhang said, "Recognizing the movement of things" refers to the dragon's movement and stillness; "the reasons for their being so can be understood" means understanding why the dragon hides and why it appears, and these reasons can be known. Wang Bi said, "The dragon's virtue is not capricious," meaning the dragon is more intelligent than other beasts and does not act recklessly; it hides when it should and emerges when it should, without being false. Wang Bi said, "When the dragon is seen in the field, it must be in accordance with the times of opportunity and withdrawal." The text only mentions "times of withdrawal," but the commentary says "must be in accordance with the times of opportunity and withdrawal," indicating that Wang Bi used the character "opportunity" to explain "withdrawal," and "withdrawal" means being open and accessible. The line "initial nine" is concealed and not revealed, while "nine two" has already appeared in the field, which fits the meaning of the times being open and accessible. Wang Bi said, "Taking the line as a person and the position as a time," meaning that a line occupying a certain position is like a person encountering a certain situation, so he said, "King Wen's brightness was obscured, then the ruler can be known." "Ruler" refers to the situation, meaning the ruler at that time was ignorant and unjust, so King Wen's brightness was obscured. He said, "Confucius was a traveler, then the country can be known." "Country" also refers to the situation; seeing Confucius living in exile, one can know that the ruler of that country was unjust, forcing him to travel. Using King Wen and Confucius as examples was to clarify the meaning of the dragon's concealment and emergence.

“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。“終日乾乾”，與時偕行。與天時俱不息。[疏]“潛龍勿用”至“與時偕行”。○正義曰：此一節是《文言》第四節，明六爻天氣之義。“天下文明”者，陽氣在田，始生萬物，故天下有文章而光明也。“與時偕行”者，此以天道釋爻象也。所以九三乾乾不息，終日自戒者，同於天時，生物不息，言“與時偕行”也。偕，俱也。諸儒以為建辰之月，萬物生長，不有止息，與天時而俱行。若以不息言之，是建寅之月，三陽用事，三當生物之初，生物不息。同於天時生物不息，故言“與時偕行”也。

The text says: "A hidden dragon is not yet in use," which refers to the time when the yang energy is concealed and hidden; "A dragon appears in the field," which refers to the time when the world displays its cultural brilliance; "All day long the dragon is vigorous," which refers to the time when it moves in harmony with the heavenly time. Wang Bi's commentary explains that this is the time when it never ceases to move in harmony with the heavenly time. Kong Yingda's commentary explains the passage from "A hidden dragon is not yet in use" to "Moving in harmony with the time." The annotation says: This section is the fourth section of the "Wenyan," explaining the meaning of the six lines being modeled after the heavenly time energy. The phrase "civilization spreads throughout the world" means that the yang energy rises to the fields, beginning to generate all things, so the world becomes cultured and bright. The phrase "moving in harmony with the time" uses the heavenly way to explain the line images: the reason why the line nine in the third is diligent and constantly self-alert is because it follows the heavenly time that never ceases to generate all things, so it is said "moving in harmony with the time." "Xie" means together and simultaneously. Various scholars of Confucianism believe this refers to the third month of the Xia calendar, when all things grow continuously and move in harmony with the heavenly time; if considered only from the perspective of "not ceasing," it refers to the first month of the Xia calendar, when the three yang energies are in charge, and the line nine in the third is at the beginning of generating all things, continuously generating all things without ceasing, thus being said to "move in harmony with the time."

“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。與時運俱終極。[疏]“或躍在淵”至“與時偕極”。○正義曰：“乾道乃革”者，去下體，入上體，故云“乃革”也。“乃位乎天德”者，位當天德之位，言九五陽居於天，照臨廣大，故云“天德”也。“乾元用九”，乃見天則。此一章全說天氣以明之也。九，剛直之物，唯“乾”體能用之，用純剛以觀天，天則可見矣。[疏]正義曰：“乃見天則”者，陽是剛亢之物，能用此純剛，唯天乃然，故云“乃見天則”。

The text says: "Sometimes leaping in the depths," which indicates the change brought about by the principle of Heaven; "A dragon soaring in the heavens," which means occupying a position in harmony with the Heavenly Virtue; "An exalted dragon brings regret," which means reaching the end together with the times. Wang Bi's commentary explains that this is reaching the end along with the times. Kong Yingda's commentary explains the passage from "Sometimes leaping in the depths" to "reaching the end together with the times." Justice says: "The principle of Heaven thus undergoes a change," meaning that the Nine in the Fourth leaves the lower trigram and enters the upper trigram, hence "thus undergoes a change." "Occupying the position of Heavenly Virtue" means that the position occupied is exactly the position of Heavenly Virtue—the Nine in the Fifth, with a Yang line, occupies the heavenly position, illuminating widely, hence called "Heavenly Virtue." The text also says: "The principle of Heaven uses all Nines," thus revealing the principle of Heaven. Wang Bi's commentary explains that this chapter fully explains the six lines based on the weather. Nine is a strong and upright thing; only the "Heaven" principle can apply it. Observing Heaven with pure strength, the principle of Heaven can be revealed. Kong Yingda's commentary, Justice says: "Thus revealing the principle of Heaven," Yang is a strong and lofty thing, and only Heaven can apply this pure strength, hence "thus revealing the principle of Heaven."

“乾元”者，始而亨者也。“利貞”者，性情也。不為“乾元”，何能通物之始？無不性其情，何能久行其正？是故“始而亨者”，必“乾元”也。利而正者，必“性情”也。[疏]“乾元者”至“性情也”。○正義曰：“此一節是第五節，復明上初章及“乾”四德之義也。“乾元者，始而亨者也”，以“乾”非自當分有德，以元、亨、利、貞為德。“元”是四德之首，故夫子恆以“元”配“乾”而言之，欲見乾、元、相將之義也。以有“乾”之元德，故能為物之始而亨通也。此解元、亨二德也。“利貞者，性情也”者，所以能利益於物而得正者，由性制於情也。

The text says: "What is meant by 'Qian Yuan' is that it both initiates the beginning of all things and makes them smooth and unimpeded. What is meant by 'Li Zhen' is the relationship between nature and desire." Wang Bi's commentary explains: Without 'Qian Yuan', how could one reach the beginning of all things? Without aligning desire with nature, how could one maintain the right path for a long time? Therefore, that which both initiates and makes things smooth must be 'Qian Yuan'; that which brings benefit and upholds correctness must rely on nature controlling desire. Kong Yingda's commentary explains the passage from 'Qian Yuan' to 'Xing Qing'. ○ Justification says: This section is the fifth section of 'Wenyan', further explaining the first chapter and the four virtues of 'Qian'. 'Qian Yuan is the beginning that leads to smoothness' because 'Qian' itself does not have any other virtue apart from Yuan, Heng, Li, and Zhen. 'Yuan' is the first of the four virtues, so Confucius always pairs 'Yuan' with 'Qian' to show their mutual support and interdependence. Because of 'Qian's' Yuan virtue, it becomes the beginning of all things and makes them smooth, which explains the virtues of Yuan and Heng. 'Li Zhen refers to nature and desire' means that the ability to benefit all things and each to have its proper place is due to the control of desire by nature.

○注“不為乾元”至“必性情也”。○正義曰：“乾”之元氣，其德廣大，故能遍通諸物之始。若餘卦元德，雖能始生萬物，德不周普，故云“不為乾元，何能通物之始”？其實“坤元”亦能通諸物之始，以此《文言》論“乾元”之德，故注連言“乾元”也。“不性其情，何能久行其正”者，性者天生之質，正而不邪；情者性之慾也。言若不能以性制情，使其情如性，則不能久行其正。

The explanation of Wang Bi's commentary from "not as the Primordial Power of Qian" to "must be the nature and emotion" is as follows. The Justification says: "The Primordial Power of Qian" has a vast and noble virtue, thus it can universally connect with the beginning of all things. As for the Primordial Powers of the other hexagrams, although they can also give birth to all things, their virtue is not as comprehensive and widespread. Therefore, Wang Bi says, "Without the Primordial Power of Qian, how could one reach the beginning of all things?" In reality, the Primordial Power of Kun can also reach the beginning of all things. However, since this "Wenyan" is discussing the virtue of "Qian's Primordial Power," the commentary continues to mention "Qian's Primordial Power." Wang Bi says, "Without the nature controlling the emotion, how could one maintain the correct path for long?" Here, "nature" refers to the inherent essence of being, upright and not perverse; "emotion" refers to the desires arising from one's nature. This means that if one cannot use one's nature to restrain desires and return emotion to its original nature, one cannot maintain the correct path for a long time.

其六爻發揮之義，案：《略例》云“爻者，言乎變者也”。故合散屈伸，與體相乖，形躁好靜，質柔愛剛，體與情反，質與原違。是爻者所以明情，故六爻發散，旁通萬物之情。輔嗣之意，以初為無用之地，上為盡末之境。其居位者唯二、三、四、五，故《繫辭》唯論此四爻。初、上雖無正位，統而論之，爻亦始末之位，故《乾·彖》云“六位時成”。二、四為陰位，陰居為得位，陽居為失位；三、五為陽位，陽居為得位，陰居為失位。《略例》云：“陽之所求者陰也，陰之所求者陽也”。一與四，二與五，三與上，若一陰一陽為有應，若俱陰俱陽為無應。此其六爻之大略，其義具於《繫辭》，於此略言之。

Kong Yingda continued to elaborate on the principles of the six lines in the I Ching. According to Wang Bi's Outline of the Zhou Changes, "a line refers to change." Therefore, a line may gather or disperse, contract or extend, often contradicting the nature of the hexagram. A hexagram that appears restless may actually prefer stillness, while one that seems weak may actually desire strength. The nature of the line and its emotional state are opposite, and the form and essence are inconsistent. This shows that the lines are used to reveal the true nature of things. Hence, when the six lines are unfolded, they can communicate the feelings of all things. Wang Bi's view is that the first line is considered a place without function, and the top line is regarded as the end. Only the second, third, fourth, and fifth lines truly occupy positions, so the Great Treatise only discusses these four lines. Although the first and top lines do not have proper positions, when considered as a whole, they are regarded as the beginning and the end. Therefore, the Commentary on the Hexagram of Qian says, "Six positions are formed at the right time." The second and fourth lines are yin positions; when yin lines occupy them, they are in the right position, but when yang lines do, they are not. The third and fifth lines are yang positions; when yang lines occupy them, they are in the right position, but when yin lines do, they are not. The Outline of the Zhou Changes says, "Yang seeks Yin, and Yin seeks Yang." The first and fourth, second and fifth, third and top lines are paired oppositely. If one is yin and the other is yang, they are said to "respond" to each other. If both are yin or both are yang, they are said to "not respond." This is the general idea of the six lines. Detailed explanations are all contained in the Great Treatise, and here only a brief mention is made.

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。[疏]“乾始，能以美利”至“天下平也”。○正義曰：“乾始，能以美利利天下，不言所利，大矣哉”者，此復說始而亨、利、貞之義。“乾始”，謂乾能始生萬物，解“元”也。“能以美利利天下”，解“利”也。謂能以生長美善之道，利益天下也。不復說亨、貞者，前文“亨”既連始，“貞”又連利，舉始舉利，則通包亨、貞也。“不言所利，大矣哉”者，若《坤卦》云“利牝馬之貞”，及“利建侯”，“利涉大川”，皆言所利之事。此直云“利貞”，不言所利之事，欲見無不利也。

The text says: The principle of Qian (Heaven) initiates the creation of all things, capable of bringing about beneficial advantages to benefit the world, yet it does not specify which particular thing it benefits. This is truly great! Great indeed is the principle of Qian, strong, vigorous, and upright, pure and subtle! The six lines spread out and disperse, comprehending the nature of all things. "Riding the six dragons according to the time" is used to govern the heavens; "clouds flow and rain spreads" so that the world becomes evenly harmonious. Kong Yingda's commentary explains the passage from "Qian begins, able to bring about beneficial advantages" to "the world becomes evenly harmonious." The annotation says: What is meant by "Qian begins, able to bring about beneficial advantages to benefit the world, without specifying what it benefits, how great it is!" is a further explanation of the meaning of "beginning with harmony" and "beneficial and firm." "Qian begins" refers to Qian's ability to initiate the birth of all things, explaining "origin" (Yuan); "able to bring about beneficial advantages to benefit the world" explains "beneficial" (Li), meaning it can use the way of cultivating beauty and goodness to benefit the world. "Harmony" and "firmness" are not mentioned again because "harmony" was already connected with "beginning" and "firmness" with "beneficial" in the previous text. By mentioning "beginning" and "beneficial," both "harmony" and "firmness" are included. What is meant by "not specifying what it benefits, how great it is!" is like in the "Kun" hexagram, which says "beneficial to a female horse's firmness," and "beneficial to establish feudal lords" and "beneficial to cross great rivers," which all specify particular things. Here, only "beneficial and firm" is mentioned without specifying what is benefited, which is meant to show that it benefits everything without exception.

非唯止一事而已，故云：“不言所利，大矣哉”。其實此利為無所不利，此貞亦無所不貞，是乾德大也。“大哉乾乎，剛健中正，純粹精”者，此正論乾德，不兼通“元”也。故直云“大哉乾乎，剛健中正”。謂純陽剛健，其性剛強，其行勁健。“中”謂二與五也，“正”謂五與二也，故云“剛健中正”。六爻俱陽，是純粹也。純粹不雜，是精靈，故云“純粹精也”。“六爻發揮，旁通情”者，發謂發越也，揮謂揮散也，言六爻發越揮散，旁通萬物之情也。“時乘六龍，以御天”者，重取《乾·彖》之文，以讚美此乾之義。“雲行雨施，天下平”者，言天下普得其利而均平不偏陂。

Kong Yingda continued to say: The advantage of Qian is not limited to a single matter, so the Wenyan says, "It does not mention what is beneficial, how great it is." In fact, this "benefit" is beneficial to everything, and this "uprightness" is upright in everything. This clearly shows the great virtue of Qian. It is said, "How great is Qian! It is strong, vigorous, upright, and pure." This is speaking solely about the virtue of Qian, without mentioning "Yuan" again, so it only says, "How great is Qian! It is strong, vigorous, upright." This refers to the fact that Qian is entirely composed of yang lines, which have a nature of strength and firmness, and its actions are vigorous and powerful. "Upright" refers to the positions of Nine in the Second and Nine in the Fifth, which are in the middle of the upper and lower trigrams. "Uprightness" refers to Nine in the Fifth and Nine in the Second being in their proper positions. Therefore, it is said, "Strong, vigorous, upright." All six lines are yang, which is "pure." Pure without any mixture is the clarity of the spirit, so it is said, "pure and refined." It is said, "The six lines unfold and spread out, communicating the feelings of all things." "Fang" means unfolding, and "hui" means scattering, meaning that the six lines unfold and scatter, communicating the feelings of all things. It is said, "Clouds move and rain spreads, the world is peaceful." This is taking the words from the Tuang of Qian, used to praise the meaning of the way of Qian. It is said, "Clouds move and rain spread, the world is peaceful," meaning that all under heaven universally receive the benefits of Qian, being equal and impartial, reaching everywhere without any bias or omission.

君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。[疏]“君子以成德為行”至“君子弗用也”。○正義曰：此一節是《文言》第六節，更復明六爻之義。此節明初九爻辭。周氏云：“上第六節‘乾元者始而亨者也’，是廣明‘乾’與‘四德’之義，此‘君子以成德為行’，亦是第六節，明六爻之義，總屬第六節，不更為第七節。”義或當然也。“君子以成德為行”者，明初九“潛龍”之義，故先開此語也。言君子之人，當以成就道德為行，令其德行彰顯，使人日可見其德行之事，此君子之常也，不應潛隱。所以今日潛者，以時未可見，故須潛也。

The classic text says: A gentleman should regard the accomplishment of virtue as his conduct, which should be visible every day. As for the term "qian" (potentiation), it refers to the fact that virtue is still hidden and not yet revealed, and achievements have not yet been attained, so the gentleman temporarily refrains from acting. Kong Yingda's commentary explains the passage from "A gentleman regards the accomplishment of virtue as his conduct" to "A gentleman does not use it." The annotation says: This section is the sixth section of the Wenyan, further explaining the meaning of the six lines. This section discusses the line statement of the initial line, "Initial Nine." Zhou said: "The sixth section, 'The Primordial Power of Qian is the beginning and leads to harmony,' broadly explains the meaning of Qian and the four virtues. This section, 'A gentleman regards the accomplishment of virtue as his conduct,' also belongs to the sixth section, explaining the meaning of the six lines, and thus does not constitute a separate seventh section." This view may be correct. The phrase "A gentleman regards the accomplishment of virtue as his conduct" aims to explain the meaning of "the hidden dragon." Therefore, this sentence is first introduced as a lead. A gentleman should regard the accomplishment of virtue as his conduct, making virtue evident and visible, so that people can see his virtuous deeds every day. This is the normal state of a gentleman, and he should not hide or conceal himself. Now he hides because the time is not yet ripe for him to reveal himself, so he must remain hidden.

“潛之為言也，隱而未見，行而未成”，此夫子解“潛龍”之義。此經中“潛龍”之言，是德之幽隱而未宣見，所行之行未可成就。“是以君子弗用”者，德既幽隱，行又未成，是君子於時不用，以逢眾陰，未可用也。周氏云：“德出於己，在身內之物，故云：‘成’；行被於人，在外之事，故云為‘行’。”下又即云“行而未成”，是行亦稱成。周氏之說，恐義非也。“成德為行”者，言君子成就道德以為其行。其“成德為行”，未必文相對。

Kong Yingda continued, "The term 'qian' means hidden and not yet visible, acting but not yet accomplished." This is Confucius' explanation of the meaning of "qian long" — the "qian long" mentioned in the classic text refers to a situation where virtue is still deep and hidden and has not yet been revealed, and the actions taken are still not accomplished. Therefore, the saying "so the gentleman is not used" means that since virtue is still hidden and the actions are not yet accomplished, the gentleman is not appointed at this time; because above it there are many yin lines, and it is not yet the time to be used. Zhou said, "Virtue originates from oneself, being an internal matter, so it is called 'cheng'; actions are applied to others, being an external matter, so it is called 'xing.'" However, the text immediately following says "xing but not yet accomplished," indicating that "xing" can also be called "cheng." Therefore, Zhou's explanation may not conform to the original meaning. The phrase "chengde wei xing" means that the gentleman accomplishes virtue and uses it as his conduct. The "chengde" and "wei xing" do not necessarily form a perfectly parallel pair in terms of wording.