The Transmission of the Book of Changes · The Trigram Qian · Nine at the Beginning

初九曰：潛龍勿用，何謂也？子曰：龍德而隱者也，不易乎世，不成乎名，遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。本義 龍德，聖人之德也，在下故隱，易，謂變其所守，大抵乾卦六爻，《文言》皆以聖人明之，有隱顯而無淺深也。

The Wenyan Transmission says: The line statement of the initial nine, "The dragon is hidden and should not be used," what does this mean? Confucius said: This refers to a person who possesses the virtue of the dragon but remains in seclusion. He does not alter his conduct due to the world's conventions, nor does he deliberately seek fame. He remains in seclusion without distress, and is not distressed when not recognized. He acts when things align with his will, and refrains when they do not. His will is firm and unshakable, which is what is meant by the hidden dragon. Zhu Xi's Benyi says: The so-called dragon virtue refers to the virtue of the sage. Because he is in a lower position, he remains in seclusion. "Yi" is about changing what one holds fast to. In general, the six lines of the Qian hexagram are all explained by the sage in the Wenyan, differing only in whether they are hidden or revealed, without any difference in depth of attainment.

程傳 自此以下言乾之用，用九之道也，初九陽之微，“龍德”之潛隱，乃聖賢之在側陋也，守其道，不隨世而變，晦其行，不求知於時，自信自樂，見可而動，知難而避，其守堅不可奪潛龍之德也。

Cheng Yi in Yichuan's Commentary on the Changes says: From here on, it discusses the function of Qian. This is the principle of "All Nines." Initially, the yang energy is weak, and the dragon's virtue is hidden and concealed, which is the state of sages and virtuous persons in a low position. He firmly holds to his way, not changing with the world; he conceals his actions, not seeking recognition in his time. He is self-confident and content, acting only when he sees the right opportunity, and avoids difficulties when he perceives them. His virtue is firm and unshakable, which is the virtue of the hidden dragon.

集說 孔氏穎達曰：心以為樂，己則行之，心以為憂，己則違之，身雖逐物推移，心志守道，確乎堅實其不可拔。游氏酢曰：“龍德而隱”，故“不易乎世”，“不易乎世”者，用舍在我，故“遯世無 吳氏澄曰：“樂則行之”，釋上文“無悶”二句。“憂則違之”，釋上文“不易”“不成”二句。樂者，謂無悶也。行之，謂為之也。憂者，謂非其所樂也。違之，謂不為也。

The collected interpretations cite Kong Yingda's statement: if one's heart finds something pleasant, one will act upon it; if one's heart finds something worrying, one will avoid it. Although the body may follow external circumstances, the mind remains steadfast in its way, firm and unshakable. It also cites Yu Zuo, a Song dynasty scholar, who said: because he is a person of dragon virtue who chooses to live in seclusion, he does not change with the world; those who do not change with the world can decide their own advancement or retreat, thus 'retreating from the world without being distressed.' Here the original text is missing some words, and the text directly continues with Wu Cheng's words. Wu Cheng said: 'If one finds joy, one will act upon it' explains the previous two lines 'without being distressed'; 'if one finds sorrow, one will avoid it' explains the previous two lines 'not changing, not achieving.' 'Joy' refers to 'without being distressed,' and 'acting upon it' means to do it; 'sorrow' refers to something not one's own joy, and 'avoiding it' means not to do it.

不求見於世，不求知於人者，此其所樂也，則為之，易乎世成乎名者，此非其所樂也，則不為。

Wu Cheng continued to say: If not seeking to show oneself in the world and not seeking to be known by others is what he is willing to do, then do it; if changing one's conduct according to the world's customs and deliberately seeking fame is not what he is willing to do, then do not do it.

蔣氏悌生曰：行道而濟時者，聖人之本心，故曰“樂則行之”，不用而隱遯者，非聖人所願欲也，故曰“憂則違之”。雖然其進其退莫不求至理之所在，未嘗枉道以徇人也，故曰“確乎其不可拔。”蔡氏清曰：“遯世無悶”二句，尤重於“不易乎世”二句，“樂則行之”三句，更重於“遯世無悶”二句，此三句明其無意必也，論龍德之隱，必至是而後盡。

Collecting interpretations quotes Yuan dynasty person Jiang Tisheng saying: Promoting the great way to help the world, is originally the sincere intention of the sage, so it is said "When joyful, he acts upon it." Not being appointed and retreating to live in seclusion is not what the sage wishes for, so it is said "When worried, he avoids it." Although it is like this, whether he advances or retreats, he is always seeking the ultimate truth, never bending the correct path to accommodate others, so it is said "Certainly, he cannot be pulled away." It also quotes Cai Qing saying: "Retreating from the world without being distressed" two sentences carry more weight than "Not changing with the world" two sentences; "When joyful, he acts upon it" three sentences carry even more weight than "Retreating from the world without being distressed" two sentences. These three sentences show that he has no fixed idea of how things should be. Discussing the virtue of the dragon's retreat, one must mention this point to fully explain it.

案 吳氏蔣氏兩說不同，而皆可通。

Li Guangdi said: Wu Cheng and Jiang Tisheng's interpretations are different, yet both are reasonable.

九二曰：見龍在田，利見大人。何謂也？子曰：龍德而正中者也。庸言之言，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。本義 正中，不潛而未躍之時也，常言亦信，常行亦謹，盛德之至也，閒邪存其誠，無斁亦保之意，言君德也者，釋“大人”之為九二也。

The Wenyan Transmission says: The statement of the second line, "Seeing a dragon in the field, advantageous to meet a great person," what does this mean? Confucius said: This refers to a person who possesses the virtue of the dragon and resides in the correct and central position. In ordinary speech, he speaks with sincerity; in ordinary actions, he acts with caution. He guards against evil thoughts and cultivates his own sincerity, acts skillfully in the world without boasting of his merits, and has a broad virtue that can influence others. The Zhou Changes say "Seeing a dragon in the field, advantageous to meet a great person," which refers precisely to the virtue of the sovereign. Zhu Xi's Benyi says: "Correct and central" means that the dragon is no longer hidden but has not yet risen. Speaking with sincerity in ordinary conversation and acting with caution in ordinary conduct represents the ultimate of great virtue. "Guarding against evil and preserving sincerity" refers to the meaning of the Shijing saying "Without weariness, also preserving"—even though no one is weary of him, he still maintains his integrity. Saying "sovereign virtue" is explaining that "great person" refers to the second line.

程傳 以龍德而處正中者也，在卦之正中，為得正中之義，庸信庸謹，造次必於是也，既處無過之地，則唯在閒邪，邪既閒，則誠存矣，“善世而不伐”，不有其善也，“德博而化”，正已而物正也，皆大人之事，雖非君位，君之德也。

Cheng Yi in Yichuan's Commentary on the Changes says: This refers to a person who possesses the virtue of the dragon and is in the central position. Nine Two is in the central position of the lower trigram, hence the meaning of 'central position'. In ordinary speech, he is sincere, and in ordinary actions, he is cautious. Even in a hurry, he will certainly maintain this. Since he is in a position without fault, the remaining effort is only to guard against evil thoughts. Once evil thoughts are prevented, sincerity is preserved. 'Doing good without boasting' means doing good without taking credit for it. 'Having broad virtue and influencing others' means rectifying oneself and thus all things are rectified. These are the affairs of a great person. Although Nine Two is not in the position of a ruler, it already possesses the virtue of a ruler.

集說 孔氏穎達曰：庸，常也，常言之信實，常行之謹慎，防閒邪惡，自存誠實，為善於世，而不自伐其功，德能廣博，而變化於世俗，初爻則全隱遯避世，二爻則漸見德行以化於俗也。

The collected interpretations cite Kong Yingda's explanation: "Yong" means ordinary. In ordinary speech, one values sincerity; in ordinary actions, one practices caution; preventing evil and cultivating one's own sincerity; doing good deeds in the world without boasting about one's merits; possessing broad virtue, thus transforming the customs of the world. The first line represents complete withdrawal from the world, while the second line signifies gradually revealing virtue to influence the prevailing customs.

《朱子語類》云：“庸言”“庸行”，盛德之至，到這裡猶自閒邪存誠，便是無射亦保，雖無厭致，亦當保也，保者持守之意。又云；“‘利見大人’，君德也”，兩處說“君德”，卻是要發明“大人”即是九二。

The collected interpretations cite Master Zhu's words from the "Sayings of Master Zhu" which say: "The words 'ordinary speech' and 'ordinary conduct' have already reached the ultimate of great virtue. At this point, one still needs to guard against evil thoughts and cultivate sincerity, which is what the "Book of Poetry" says: 'Even without being disliked, one should still hold on.' 'Hold on' means to maintain. It also says: 'Beneficial to see a great man' is followed by 'the virtue of the ruler.' The "Commentary on the Documents" mentions 'the virtue of the ruler' twice, clearly indicating that this 'great man' refers to the Nine in the Second.

陸氏九淵曰：言行之信謹，二之所以成己者也，“善世而不伐”，二之所以成物者也，彼其所謂信謹者，乃其所以不伐者也，“閒邪存其誠地”，存諸己者也，“德博而化”，德之及乎物者也，彼其所以閒而存者，乃其所以博而化者也。

Collected Commentaries cite Lu Jiuyuan of the Song dynasty, who said: sincerity and caution in speech and action are what the Nine in the Second line uses to achieve self-cultivation; "doing good to the world without boasting" is what the Nine in the Second line uses to achieve influence over others. His ability to refrain from self-praise is precisely due to this sincerity and caution. "Preventing evil and preserving sincerity" is what is cultivated within oneself; "broad virtue that influences others" is what the virtue spreads to others. His ability to be broad and influential is precisely due to this prevention of evil and preservation of sincerity.

李氏舜臣曰：乾畫一，實則誠，坤畫一，虛則生敬，故《乾》九二言誠，《坤》六二言敬，誠敬二字始於包犧心畫，而實天地自然之理也。

Collected Commentaries cite a saying from a Song dynasty scholar, Li Shunshen, who said: The first line of the Qian hexagram is solid, and solidity represents sincerity; the first line of the Kun hexagram is empty, and emptiness gives rise to reverence. Therefore, the Nine in the Second line of the Qian hexagram discusses sincerity, and the Six in the Second line of the Kun hexagram discusses reverence. The words "sincerity" and "reverence" originate from the single line drawn by Fuxi in his heart, which in fact reflects the natural principles of heaven and earth.

項氏安世曰：稱“中正”者，二事也，二五為中，陰陽當位為正，稱“正中”者，一事也，但取其正得中位，非以當位言也。又曰：以在下卦，又非陽位，故不為中位而為中德，《文言》兩稱“君德”，明非君位也，此又稱“龍德”之中，明非龍位之中也。

Collected interpretations cite Xiang Anshi's statement: When referring to "zhongzheng," it includes two aspects: two and five are considered the center, and yin and yang each occupy their proper positions as correct. When referring to "zhengzhong," it refers to only one aspect: it merely indicates that it is exactly in the central position, and it is not referring to whether it is in the proper position or not. Xiang Anshi also said: Nine Two is in the lower trigram and is not in a yang position, so the "Wenyan" does not say it is in the central position but rather says it has the virtue of the center. The "Wenyan" mentions "jun de" twice, indicating that it is not in the position of a ruler; here it is called "long de" in the center, indicating that it is not the center of the dragon's position.

馮氏椅曰：《易》者理學之宗，而乾坤二卦，又《易》學之宗也，子思、孟子言誠 何氏楷曰：道止於中，中寓於庸，庸者常也，平無奇之名，言必有物，無苟高也，唯其信無擇言矣，行必有則，無苟難也，唯其謹無擇行矣，信謹，誠也，天德也，一實焉而已。

Collected Commentaries cite a saying from Song dynasty scholar Feng Yi: The Zhou Changes are the master of the study of meaning and principle, and the Qian and Kun hexagrams are the masters of the study of the Zhou Changes. Zi Si and Meng Zi spoke about "cheng" (sincerity)—here the original text is missing some words, and the text directly continues with the words of He Kai. He Kai said: The Way is confined to the middle, and the middle is寄托 in the ordinary and commonplace. "Yong" means ordinary, it is a plain and unremarkable term. Speaking must have real content, not being hasty to seek the lofty and profound; only through sincerity, there is no need to select words. Acting must have rules, not being hasty to seek difficulty; only through caution, there is no need to select actions. Sincerity and caution are cheng, which is the Heavenly Virtue, ultimately it is only the character "shi" (real).

九三曰：君子終日乾乾，夕惕若厲，無咎。何謂也？子曰：君子進德修業。忠信，所以進德也。修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂。故乾乾因其時而惕，雖危無咎矣。

The Wenyan Transmission says: The statement of the third line, "The superior man is diligent all day, and remains cautious at night, though in danger, there is no blame," what does this mean? Confucius said: The superior man is constantly improving his virtue and cultivating his undertakings. Sincerity and faithfulness are used to enhance virtue; refining words and establishing sincerity are used to secure his undertakings. Knowing the destination and striving to reach it, such a person can be discussed with regarding the subtle aspects of things. Knowing where to stop and stopping there, such a person can be relied upon regarding the proper conduct. Therefore, being in a high position without arrogance, and in a low position without anxiety. Hence, he is vigorous and unceasing, remaining alert according to the circumstances he is in, even though he is in a dangerous situation, he will not commit a fault.

本義 “忠信”，主於心者，無一念之不誠也。“修辭”，見於事者無一言之不實也，雖有忠信之心，然非修辭立誠，則無以居之。“知至至之”，進德之事：“知終終之”，居業之事，所以“終日乾乾”而夕猶惕若者，以此故也，可上可下，不驕不憂，所謂無咎也。

Zhu Xi's "Ben Yi" says: "Zhongxin" is the master within the heart, with no thought not sincere; "xiuci" is manifested in actions, with no word not truthful. Although one may have the heart of zhongxin, if one does not cultivate speech and establish sincerity, then one cannot sustain this achievement. "Zhi zhi zhi zhi" belongs to the cultivation of virtue, while "zhi zhong zhong zhi" belongs to maintaining one's career. The reason why one remains vigorous and unremitting all day and remains cautious and anxious even at night is precisely for this reason. Being neither too high nor too low, neither proud nor anxious, this is what is meant by having no faults.

程傳 三居下之上，而君德已著，將何為哉，唯進德修業而已，內積忠信，所以進德也：擇言篤志，所以居業也；“知至至之”，致知也。求知所至而後至之，加之在先，故可與幾。所謂始條理者，知之事也。知終終之，力行也，既知所終，則力進而終之，守之在後，故可與存義。所謂終條理者，聖之事也。此學之始終也，君子之學如是，故知處上下之道而無驕憂，不懈而知懼，雖在危地而無咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is located at the top of the Lower Trigram. The virtue of the ruler is already evident, so what else can be done? Only to cultivate virtue and manage affairs. Accumulating loyalty and trust within is to cultivate virtue; weighing words and establishing determination is to maintain one's achievements. "Knowing where to go and going there" is attaining knowledge. First seeking to know where one should arrive, then arriving there, with effort first, so "can be used for subtle discernment" — as Mengzi says, "beginning to arrange things" belongs to wisdom. "Knowing the end and reaching it" is earnest practice. Since one knows where to stop, one strives forward and completes it, with perseverance afterwards, so "can be used for upholding righteousness" — as Mengzi says, "completing the arrangement" belongs to sainthood. This is the beginning and end of learning. A gentleman studies in this way, thus understanding the principles of being superior and inferior without arrogance or anxiety, not slackening while being mindful of caution, and even in perilous situations, there is no error.

集說 孔氏穎達曰：九三所以“終日乾乾”者，欲進益道德，修營功業，故終日乾乾匪懈也，進德則知至，將進也，修業則知終，存義也。程子曰：“修辭立其誠”，不可不予細理會，言能修省言辭，便是要立誠，若只是修飾言辭為心，只是為偽也，修其言辭，正為立己之誠意。

The collected interpretations cite Kong Yingda's explanation: the reason why "nine in the third" is described as "working diligently all day" is because it aims to enhance virtue and cultivate achievements, thus remaining constantly vigorous and never slackening. Advancing virtue is "knowing the goal," meaning approaching the next step; cultivating one's career is "knowing the end," meaning maintaining proper conduct. It also cites Cheng Yi's statement: "refining speech to establish sincerity" should not be taken lightly (the original text "should not be given careful consideration" should be "should not be taken lightly"). What is meant by refining one's speech is to establish sincerity; if one only focuses on embellishing words, it becomes deceit. Refining one's speech is to establish one's sincere heart.

呂氏大臨曰：“忠信”“進德”，如有諸己又知所以充實之也，“修辭立其誠”，正名是事，行其實以稱之也，所立卓爾而欲從之，“知至至之也”，於德有先見之明也，人不堪其憂，而不改其樂，“知終終之”也，於分有當安之義也。

Collecting sayings cites Lu DaLin from the Song dynasty who said: "Being loyal and trustworthy" and "advancing virtue" are like having them already within oneself and knowing how to fill them up; "cultivating expression and establishing sincerity" is like first rectifying the matter of proper names, then using actual deeds to match it. The principle is clearly visible before one's eyes and one wishes to follow it, which is "knowing the ultimate and reaching it," having foresight in virtue; others cannot endure such hardship but one does not change one's joy, which is "knowing the end and reaching it," having the right understanding of one's proper duty.

《朱子語類》云：“德”是就心上就，“業”是就事上說，“忠信”是自家心中誠實，“修辭立其誠”，是說處有真實底道理。

The collected interpretations cite Master Zhu's "Classics of the Master's Words" which says: "De" refers to the heart, and "ye" refers to matters. "Zhongxin" means sincerity within one's own heart, and "xiu chi li qi cheng" means that what one says contains genuine meaning.

又云：“忠信”只是實，若無實，如何會進，如播種相似，須是實有種子下在泥中，方會日見發生，若把個空殼下在裡面，如何會發生，道理須是實見得，若徒將耳聽過將口說過，濟甚事，忠信所以為實者，且如孝須實是孝，方始那孝之德日進一日，如弟須實是弟，方始那弟之德日進一日，若不實，卻自無根了，如何會進，“立其誠”，誠依舊便是上面忠信，“修辭”是言語照管得到那裡面亦須照管得到，“進德”是自覺得意，思日強似一日，日振作似一日，不是外面事，只是自見得意思不同。

Zhu Xi also said: "Zhongxin" is simply the character "shi" (real). If there is no realness, how can there be progress? It is like sowing seeds; one must truly plant real seeds in the soil, and then one can see them sprout and grow day by day. If one buries an empty shell instead, how can it grow? The principles must be truly understood and experienced. If one only hears them with the ears and speaks them with the mouth, it accomplishes nothing. Zhongxin is called "shi" because, for example, in speaking of filial piety, one must truly act filially, and only then can the virtue of filial piety grow day by day. In speaking of fraternal duty, one must truly act fraternally, and only then can the virtue of fraternal duty grow day by day. If one is not real, then one has no root, how can there be progress? Zhu Xi then said: "Li chi cheng" (establishing sincerity) is still the sincerity mentioned above, which is zhongxin. "Xiu chi" (cultivating speech) means being careful with words, and thus one must also be careful within the heart. "Jin de" (cultivating virtue) means that one feels one's mind becoming stronger and more vigorous day by day, and more vigorous day by day, and it is not something external. It is simply that one feels that one's intention is different from before.

問“立誠”不就制行上說，而特指“修辭”何也。曰：人不誠處多在言語上。又曰：人多將言語作沒緊要，容易說出來，若一一要實，這工夫自是大，“忠信”、“進德”，便是見得“修辭”、“立城”底許多道理，“修辭”“立誠”，便要立得這忠信，若口不擇言， 又云：伊川解“修辭”“立城”作擇言篤志，說得來寬，不如明道說云：修其言辭，正為立己之誠意。

Someone asked: Why does the concept of "establishing sincerity" not focus on restraining behavior, but rather specifically refer to "refining speech"? Zhu Xi said: The dishonesty of people mostly lies in their speech. He also said: People generally do not take speech seriously, often speaking carelessly; if one wants to make every word meaningful, the effort required is naturally great. "Being loyal and trustworthy" and "advancing virtue" is to realize the many principles contained within "refining speech to establish sincerity." "Refining speech to establish sincerity" is to solidify this loyalty and trustworthiness. If one speaks without choosing words carefully—here the original text is missing some words, and the next line begins separately. Zhu Xi also said: Cheng Yi interpreted "refining speech to establish sincerity" as weighing words and firming one's aspirations, which is too broad. It is not as good as Cheng Hao's explanation: refining one's speech is precisely to establish one's sincere heart.

又云：“忠信”“修辭”，且大綱說所以“進德修業”之道，“知至”“知終”，則又詳其始終工夫之序如此。“忠信”，心也。“修業”，事也。然蘊於心者所以見於事，修於事者所以養其心，此聖人之學，所以為內外兩進，而非判然二事也。“知至”，則知其道之所止。“至之”，乃行矣而驗其所知也。知終則見其道之極致。“終之”，乃力行而期至於所歸宿之地也。知而行，行而知，二者交相警發，而其道日益光明，終日乾乾，又安有一息之間哉。

Zhu Xi also said: "Zhongxin" and "xiu ci" are general expressions of the path to "jin de xiu ye," while "zhi zhi" and "zhi zhong" elaborate on the sequence of these practices from beginning to end. "Zhongxin" concerns the heart, while "xiu ye" concerns matters; however, what is cultivated in the heart is meant to be manifested in actions, and what is cultivated in actions is used to nurture the heart. This is why the learning of the sage advances both internally and externally, rather than being two separate matters. "Zhi zhi" means knowing where the principle ends; "zhi zhi" means truly reaching there and verifying one's knowledge. "Zhi zhong" means seeing the ultimate of the principle; "zhong zhi" means striving to practice and aiming for the final destination. Knowing and then acting, acting and then knowing, the two constantly alert and inspire each other, and the principle becomes increasingly bright. Being vigorous and ceaseless all day long, how could there be a moment of interruption?

又云，知至至之者，言此心所知者，心真個到那所知田地，雖行未到而心已到，故其精微幾密，一齊在此，故曰可與幾。“知終終之”者，既知到極處，便力行到極處，此真實見於行事，故天下義理都無走失，故曰“可與存義。”又云，“進”字貼著那“幾”字，“至”字又貼著那“進”字，“居”字貼著那“存”字，“終”字又貼著那“居”字，“幾”是心上說，“義”是那業上底道理。

Zhu Xi also said: "What is meant by 'knowing to the utmost and reaching it' is that the mind knows something, and when the mind truly reaches that which it knows, even though the action has not yet arrived there, the mind has already arrived. Therefore, the subtle and intricate aspects are all gathered here, so it is said 'it can grasp the subtle and intricate.' What is meant by 'knowing to the end and reaching it' is that once one has known to the utmost, one strives to carry it out to the utmost. This is truly embodied in action, so the principles of the world do not get lost, hence it is said 'it can preserve the principles.' He also said: the character 'progress' is closely connected to the character 'subtle and intricate,' and the character 'reaching' is closely connected to the character 'progress.' The character 'dwelling' is closely connected to the character 'preserving,' and the character 'end' is closely connected to the character 'dwelling.' 'Subtle and intricate' refers to the mind, while 'principles' refer to the principles in deeds.

又云：“忠信”“進德”與“知至至之可與幾也”，這幾句都是去底字，“修辭”“立誠”與“知終終之可與存義”，都是住底字，“進德”是日日新，“居業”是日日如此。問，修業居業之別？曰：二者只是一意，居，守也，逐日修作是修，常常如此是守。

Zhu Xi also said: "Zhongxin" and "Jin De" are similar to "Zhi zhi zhi zhi ke yu ji ye," which are words moving forward; "Xiu chi" and "Li cheng" are similar to "Zhi zhong zhong zhi ke yu cun yi," which are words stopping. "Jin De" is a daily renewal, while "Ju ye" is a daily maintenance. Someone asked about the difference between "Xiu ye" and "Ju ye." Zhu Xi said that these two are essentially the same. "Ju" means to hold on; doing the work day by day is called "Xiu," while maintaining it over a long time is called "Ju."

又云；“忠信”“進德”“修辭”“立誠”，與“敬以直內義以方外”分屬乾坤，蓋取健順二體，忠信立誠，自有剛健主立之體，敬義便有靜順之體，進修便是個篤實：敬義便是千虛靜，故曰：陽實陰虛。

Zhu Xi also said: "Zhongxin," "Jin de," "Xiu chi," and "Li cheng," and "Jing yi zhi nei, yi yi fang wai" from the Wenyan of the Kūn hexagram, are respectively attributed to Qian and Kūn, because they take the qualities of Jian (strength) and Shun (flexibility). Zhongxin and Li cheng have a kind of strong and active quality; Jing and Yi have a quiet and gentle quality. Advancing virtue and cultivating one's career is a solid and earnest quality, while Jing and Yi represent a state of quiet stillness. Therefore, it is said that Yang is substantial and Yin is subtle.

俞氏琰曰：“德”與“忠信”，皆主於心者也，業與辭，皆見於事者也，事已成謂之業，“修業”者，業未成則修而成之也。居業，業已成則居而守之也。辭，言辭也。修，謂修省，非修飾也。誠，即忠信也。“立其誠”，謂立其誠意，而不為私意所汨撓也，若但以修飾言辭為心則偽矣，君子閒邪存其誠，則無一念之不正也，“修辭立其誠”，則無一言之不實也。

The collected interpretations cite a saying from the Song dynasty scholar Yu Yan: "De" and "zhongxin" are both things that reside in the heart as the main principles; "ye" and "ci" are both things that appear in actions. When a matter has already been completed, it is called "ye." What is meant by "xiu ye" is that when the matter is not yet completed, one cultivates and refines it so that it can be completed. What is meant by "ju ye" is that when the matter has already been completed, one resides in it and maintains it. "Ci" refers to words; "xiu" means self-examination, not decoration; "cheng" is the same as "zhongxin." "Li chi cheng" means establishing one's sincere intention and not allowing private desires to disturb it. If one only focuses on decorating words, it becomes false. A gentleman prevents evil thoughts and cultivates sincerity, so there is no wrong thought; by refining words and establishing sincerity, there is no false statement.

蔣氏悌生曰：“乾乾因其時而惕”，“時”字正解爻辭終日之義，見聖人省察之心，無少間斷也。蔡氏清曰：“忠信”所以“進德”也，每應一件事，俱著一個心為之主，唯心之所主者一於誠，則德之在內者進矣，而其於事也，又處置恰好，如其所言，則是誠有所歸宿安頓處，是之謂“立誠”，而業之見於外者修矣。

The collected interpretations cite Jiang Tisheng's statement: "Qian Qian is cautious according to the right time," and the word "time" here precisely explains the meaning of "all day" in the line statement. This shows that the sage's mind of self-examination has no moment of interruption. It also cites Cai Qing's statement: "Faithfulness and sincerity" are used for "cultivating virtue." In dealing with each matter, there must be a mind that serves as its master. As long as the mind's focus is solely on sincerity, the virtue within will gradually grow. Moreover, his handling of affairs is just right, as he said, which is where sincerity finds its resting place, called "establishing sincerity," and thus the external affairs are properly cultivated.

又曰：誠，即“忠信”也。“忠信”，就初間存主上說，“修辭”“立誠”，就後來事到就緒上說，二者總是“敬以直內義以方外。“忠信”，直內之事；“修辭”，方外之事。又曰：閒邪之外，再無存誠工夫，故承之曰“存其誠”，“修辭”之外，再無立誠工夫，故承之曰“立其誠”，誠即“忠信”，向也誠存於心，而今則見於事，而誠有立矣。

Cai Qing also said that "cheng" is "zhongxin." "Zhongxin" refers to the initial sincerity towards the sovereign, while "xiu chi" and "li cheng" refer to the later stage when things are properly handled. Together, they are summarized as "jing yi zhi nei, yi yi fang wai" — "zhongxin" pertains to sincerity within, and "xiu chi" relates to proper conduct outwardly. He also said that beyond guarding against evil thoughts, there is no other practice of sincerity, so the next sentence is "cun qi cheng"; beyond refining speech, there is no other practice of establishing sincerity, so the next sentence is "li qi cheng." Sincerity is zhongxin; previously, sincerity was in the heart, but now it is manifested in actions, and thus sincerity is established.

又曰：《中庸章句》云：反諸身不誠，謂反求諸身，而其所存所發有未實也，所存之實，即主忠信也，所發之實，即修辭立其誠也，合進德修業，總是《中庸》之誠身， 又曰：九三居下之上，是亦有位其上者，則九三為在下位矣，亦有位在下者，則九三又為居上位矣，若於初二，必不兼言居上位，若於九五，必不兼言在下位，此亦當知。

Cai Qing also said: The "Zhongyong Zhangju" explains "reverse to oneself and not sincere" to mean that when one turns inward to examine oneself, there are still aspects that are not genuine. The genuine aspect in one's being is "mainly loyal and trustworthy"; the genuine aspect in one's expression is "cultivate words and establish sincerity." When combined with the cultivation of virtue and the practice of learning, it all comes down to the "sincerity of the body" discussed in the "Zhongyong." There is a missing character in the original text here, and the next line begins separately. Cai Qing also said: The line nine in the third position is at the top of the lower trigram. Since there are higher positions above it, nine in the third is considered "in a lower position"; since there are lower positions below it, nine in the third is also considered "in a higher position." If it were the first line or the second line, it would certainly not be described as "in a higher position." If it were nine in the fifth position, it would certainly not be described as "in a lower position." This point should also be understood.

林氏希元曰：“忠信”，是此心真實，如孝則真實是孝，弟則真實是弟，實心為善，則善心日以充長，善念日以彰著，此之謂“進德”。實心為善乃誠也，若辭不修，語孝弟俱是空言無實事，則此誠終於消散，不聚集矣，何由立，又何績業可居，故工夫又在修治言辭上，先行其言而後從之，言必有物，凡吐口言語皆是實事，無一句虛妄，乃“修辭”也。“修辭”則行成，孝成個孝，弟成個弟，吾心之誠，集聚而不消散，故曰“立其誠”，誠立則業修而可居，非立誠之外，又有居業工夫也，。

Collecting sayings quotes Lin Xi Yuan saying: What is called "loyalty and trustworthiness" is that this heart is real and without falsehood: when talking about filial piety, it is truly filial piety; when talking about fraternal duty, it is truly fraternal duty. Using a real heart to do good, then the good heart grows day by day, and the good thoughts become more evident day by day. This is called "advancing virtue." Using a real heart to do good is called sincerity. But if words are not refined, talking about filial piety and fraternal duty becomes empty talk without real deeds, then this sincerity will eventually dissipate and cannot be gathered together. Then, by what can we establish ourselves? How can there be any achievements to rely on? Therefore, effort must be made in refining speech: first do the deed and then speak, speech must have real content, all words spoken are real matters, with no false words. This is called "refining speech." When speech is refined, deeds are accomplished: filial piety becomes truly filial piety, fraternal duty becomes truly fraternal duty, the sincerity in my heart gathers together without dissipating. Therefore, it is said "establishing sincerity." Once sincerity is established, achievements are cultivated and can be relied upon; it is not another set of efforts for establishing achievements outside of establishing sincerity.

又曰：“忠信”所以“進德”，是“忠信”所以至之也，何也？凡有所進，將必有所至，“忠信”以至之，則善心日長，神智日開，道之壺奧，理之玄妙，為吾所當至者，一時雖未能遽至，固已先得之矣，故“可與幾”。“修辭立其誠所以居業”，是修辭立誠，所以終之也，何也？居是居止，終是終身居止而不移，居之所以終之也，修辭立減以終之，則踐履篤實，持守堅固，事理之宜，吾所當守者，可與存之而不失矣，義者，事理之宜，吾所當守者也。

Lin Xi Yuan also said: "Faithfulness and sincerity are the means to advance virtue." This refers to using faithfulness and sincerity to "arrive at it." Why? Because whenever there is progress, there must be a destination; using faithfulness and sincerity to reach it, then good intentions grow day by day, and wisdom becomes clearer day by day. The profound aspects of the Dao and the subtle aspects of principles, whatever I should reach, although I may not be able to arrive at them immediately, I have already received them in advance. Therefore, it is said, "It can be approached closely." "Refining expression to establish sincerity is the way to sustain one's career." This refers to using refined expression and sincerity to "complete it." Why? "Residence" means dwelling, and "completion" means dwelling throughout one's life without change. Being able to dwell is precisely why one can complete it. Using refined expression and sincerity to complete it (the original text says "establish reduction" but should be "establish sincerity"), then one's practice is earnest and firm, and one's adherence is solid. What is right in matters and what I should hold fast to, can thus be preserved forever without loss. What is called "righteousness" is the appropriateness in matters, which is precisely what I should hold fast to.

鄭氏維嶽曰：不曰所以修業，而曰“所以居業”，蓋修辭立誠，即是修矣，既修則有可居矣，猶之屋然，修者方在營構，既成則可居也。楊氏啟新曰：心之存諸中者，純乎忠信而不妄，則心無外弛，而得於己者，日進而不已，言之見於事者，致其修省而有實，則事皆實理，而體諸身者，安安而不遷。

Collected interpretations cite a saying from a Ming dynasty scholar, Zheng Weiyue, who explains that the text does not say "so as to cultivate one's career" but rather "so as to reside in one's career," because cultivating sincerity through eloquent expression is itself "cultivation." Once cultivated, there is something solid to reside in. It is like building a house: while constructing it, it is called "cultivation," but once completed, one can move in. Another Ming scholar, Yang Qixin, also says that if one's mind is solely filled with loyalty and trust without falsehood, then the mind does not wander outward, and one's own cultivation will grow day by day without ceasing. When one's words are expressed in actions, and one strives to examine and correct oneself with genuine substance, then all things are based on real principles, and what is realized within oneself becomes stable and at ease without change.

九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也。故無咎。本義 內卦以“德”學言，外卦以“時”位言，“進德修業”，九三備矣，此則欲其及時而進也。

The Wenyan Transmission says: The statement of the fourth line, "Perhaps leaping from the abyss, without blame," what does this mean? Confucius said: Going up or down has no fixed pattern, and it does not mean doing perverse things; advancing or retreating has no fixed rule, and it does not mean separating from one's kind. A gentleman advances his virtue and cultivates his achievements in order to seize the right opportunity, so he does not commit mistakes. Zhu Xi's Benyi says: The inner trigram refers to virtue and study, while the outer trigram refers to timing and position. The principle of advancing virtue and cultivating achievements was fully explained in the third line, but here it is about seizing the opportunity to advance further.

程傳 或躍或處，“上下無常”，或進或退，去就從宜，非為邪枉，非離群類，“進德修業”，欲及時耳，時行時心，不可恆也，故云或。深淵者，龍之所安也。“在淵”，謂躍就所安，淵在深而言躍，但取進就所安之義。或，疑辭。隨時而未可必也，君子之順時，猶影之隨形，可離非道也。

Cheng Yi in Yichuan's Commentary on the Changes says: Some may leap about, some may remain still, which is called "moving up and down without constant position"; some may advance, some may retreat, going or staying depends on what is appropriate, not doing wrong or separating from the same kind. Advancing virtue and cultivating achievements is only to catch the right opportunity. When it is appropriate to act, act; when it is appropriate to stop, stop. One must not be bound by fixed rules (the original text "shixing shixin" should be "shixing shizhi"). Therefore, the word "or" is used. The deep pool is where the dragon rests, "in the depth" refers to leaping to its resting place; the depth is originally deep, yet it says leaping, only taking the meaning of advancing to the place where it rests. "Or" is a word of uncertainty, changing with time and not to be predetermined. The gentleman follows the situation, like a shadow following the form; something that can be left for a moment is not the Way.

集說 項氏安世曰：進退上下，不敢自必，相時而動，所謂“自試也”，大抵上下之交，皆危疑之地。故三厲而四猶疑之。俞氏琰曰：上與進釋“躍”寧，下與退，釋在淵之義，無常無恆，釋或之義，非為邪，非離群，欲及時，以申進無咎之義。林氏希元曰：可上而不上，疑於以隱為高，可進而不進，疑於遯世離群，及時之時，上進之時也，欲及時，是應非為邪離群句，無咎，得時也。

Collected interpretations cite Xiang Anshi's view: neither advancing nor retreating, nor moving up or down, dare to act on their own initiative; they only act when they observe the right opportunity. This is what the Image Commentary refers to as "self-testing." Generally, the places where the upper and lower trigrams meet are dangerous and doubtful, so Nine in the Third says "dangerous," and Nine in the Fourth is still hesitating. Also cited is Yu Yan's view: "Up" and "advancing" explain the character "leap," while "down" and "retreating" explain "in the abyss." "No constancy" and "no fixedness" explain the character "or." "Not for evil," "not leaving the group," and "desiring to act in time" explain the reasoning for advancing without error. Also cited is Lin Xi Yuan's view: if one can advance but does not, people may suspect he takes retirement as noble; if one can move forward but does not, people may suspect he avoids the world and separates from the group. The "time" in "timely" refers to the opportunity for advancement; "desiring to act in time" directly responds to the two phrases "not for evil" and "not leaving the group," and thus "no blame" is because he has caught the right opportunity.

九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求。本義 作，起也。物，猶人也。睹，釋利見之意也。“本乎天”者，謂動物。“本乎地”者，謂植物，物“各從其類”。聖人，人類之首也，故興起於上，則人皆見之。

The Wenyan Transmission says: The line statement of the fifth line, "A dragon soars in the sky, advantageous to see a great man," what does this mean? Confucius said: Like sounds respond to like sounds, and like breaths seek like breaths—this original text is missing the passage from "water flows to moist places, fire tends toward dry places" up to "each follows its own kind." Zhu Xi's Benyi says: "Zuo" means to arise, "wu" refers to people, and "du" explains the meaning of "advantageous to see." "Benhu Tian" refers to animals, "benhu Di" refers to plants, and all things follow their own kind. The sage is the leader of humanity, so when he rises to power, everyone can see him.

程傳 人之與聖人，類也，五以龍德升尊位，人之類莫不歸仰，況同德乎，上應於下，下從於上，“同聲相應，同氣相求”也，流溼就燥，從龍從虎，皆以氣類，故聖人作而萬物皆睹，上既見下，下亦見上。物，人也。古語云人物物論，謂人也。《易》中“利見大人”其言則同，義則有異，如《訟》之利見大人，謂宜見大德中正之人，則其辨明，言在見前。《乾》之二五，則聖人既出，上下相見，共成其事，所利者見大人也，言在見後，“本乎天”者，如日月星辰，“本乎地”者，如蟲獸草木，陰陽各從其類，人物莫不然也。

Cheng Yi in his Yichuan Commentary on the Changes says: ordinary people and sages are fundamentally of the same kind. The fifth line of the hexagram, which represents the dragon's virtue, ascends to the highest position, and those of the same kind will not fail to look up to it; still more so those who share the same virtue. The superior supports the inferior, and the inferior submits to the superior. This is what is meant by "like sounds respond to like sounds, and like qi seek each other." Water flows to damp places, fire tends toward dry places, clouds follow the dragon, and wind follows the tiger; all these are examples of things of the same nature coming together. Thus, when a sage arises, all things turn to look up to him. The superior sees the inferior, and the inferior sees the superior. "Things" refer to people. The old saying "person and things" and "discourse on things" refer to people. The phrase "beneficial to see a great person" in the Zhou Changes has the same wording but different meanings. In the hexagram of Strife, "beneficial to see a great person" means it is beneficial to meet a person of great virtue and uprightness, so that right and wrong become clear, and words are spoken before meeting. In the second and fifth lines of the hexagram of Heaven, however, the sage has already emerged, and the superior and inferior meet, working together to accomplish great deeds. The benefit lies in the meeting itself, and words are spoken after the meeting. Things that originate from Heaven, such as sun, moon, and stars; and things that originate from Earth, such as insects, beasts, grass, and trees, all follow their own kind. Yin and yang each follow their own kind, and people and things are no exception.

集說 孔氏穎達曰：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。又曰：《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，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，地體凝滯，植物亦不移動，是親附於下也。

The collected interpretations cite Kong Yingda's explanation: because the great person interacts with all things, the text broadly describes the mutual responses between various things, to illustrate how the sage's emergence leads all things to look up to him, thus concluding the passage. Kong Yingda also says: the "Book of Rites · Grand Master of the State" mentions "things produced by heaven" and "things produced by earth," while the "Grand Master of the People" discusses "animals" and "plants." Originally, animals receive the qi of heaven: since the heavenly bodies never cease their movement, animals with spiritual essence also never stop moving, thus being closely connected to the heavens; originally, plants receive the qi of earth: since the earth is solid and unmoving, plants also do not move, thus being closely connected to the earth.

《朱於語類》云：天下所患無君，不患無臣，有如是君，必有如是臣，雖使而今無，少間也，必有出來，“雲從龍，風從虎”，只怕不是真個龍虎，若是真個龍虎，必生風致雲也。

The collected interpretations cite Master Zhu's "Words and Sayings" (the original text mistakenly reads "Zhu Yu" instead of "Zhu Zi") saying: What the world worries about is not having a good ruler, but rather not having good ministers. If there is such a ruler, there must be such ministers; even if there are none at present, soon enough someone will emerge. What is meant by "clouds follow the dragon, wind follows the tiger" is that one should fear that these may not be real dragons and tigers; if they are indeed real dragons and tigers, they must surely bring about wind and summon clouds.