The Transmission of the Book of Changes: The Qian Hexagram

又云：“本乎天者親上”，凡動物首向上，是親乎上，人類是也。“本乎地者親下”，凡植物本向下，是親乎下，草木是也，禽獸首多橫生，所以無智，此本康節說。項氏安世曰：聖人先得我心之同然者，故為“同聲”、“同氣”之義，聖人之於人亦類也，故為“各從其類”之義。

The collected interpretations also cite a saying that the Wenyan says, "Those originating from heaven are close to above," meaning that all living creatures have their heads facing upward, thus being close to above, which is the case with humans. It also says, "Those originating from earth are close to below," meaning that all plants have their roots facing downward, thus being close to below, which is the case with grass and trees. Most birds and beasts have their heads growing horizontally, hence they lack wisdom. This passage is based on Shao Yong's "Kangjie" theory. The collected interpretations also cite Xiang Anshi's saying: the sage first understands the principles that are commonly recognized by people's hearts, so the Wenyan has the meaning of "like sounds respond to like sounds, and like qi seek out like qi." The sage is also of the same category as ordinary people, hence there is also the meaning of "each follows its own kind."

上九曰：亢龍有悔。何謂也？予曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。本義 “賢人在下位”，謂九五以下，“無輔”，以上九過高志滿，不來輔助之也。此第二節申《象傳》之意。

The Wenyan says: The line statement of the top nine (上九) says "A dragon soaring high brings regret." What does this mean? Confucius answered: Being in a high position without an actual office, standing high without the people to govern, with virtuous persons below in the other lines but none to assist him, thus any action he takes brings regret (the original text mistakenly writes "予曰" instead of "子曰"). Zhu Xi's Benyi says: The phrase "virtuous persons are in lower positions" refers to the lines below the nine in the fifth (九五); the phrase "without assistance" is because the top nine is too high, his heart is full, and the virtuous persons are unwilling to assist him. This is the second section of Wenyan, used to explain the meaning of the Image Commentary.

程傳 九居上而不當尊位，是以無民無輔，動則有悔也。集說 谷氏家傑曰：以有位謂之貴，以有民謂之高，以有輔謂之賢人在下位，其貴而又五位，高而又無民，“賢人在下位”而又無輔者何，俱以亢失之也，故“動而有悔”。

Cheng Yi's Commentary on the Changes says: The upper ninth line holds a yang strength at the top of the entire hexagram, yet it does not occupy the honorable position of the sovereign. Therefore, it has no people and no assistants, and any movement will bring regret. The collected interpretations cite Gu Jiajie's statement: Only with a position can one be called noble; only with people can one be called high; only with assistants can one speak of "virtuous people in the lower position." Now, the upper ninth line is clearly noble yet does not hold the position of five, clearly high yet has no people, and virtuous people are clearly in the lower position yet do not assist—why is this so (the original text has some corrupted characters here)? It is all because of the character "kang" (excess) that causes these things to be lost, hence the saying "movement brings regret."

潛龍勿用，下也。程傳 此以“下”言乾之時，勿用，以在下未可用也。見龍在田，時舍也。終日乾乾，行事也。程傳 “進德修業”也。集說 林氏希元曰：事，所當為之事也。前章之“進德修業”是也，“終日乾乾”，日行其當為之事而不止息也。

The third section of "Wenyan" says: "The hidden dragon is not yet in use," because it is in the lowest position. Cheng Yi's "Yichuan Commentary on the Changes" explains that this refers to the position of the first line of the Qian hexagram, which is at the beginning. The phrase "not yet in use" is because it is still in a lower position and is not yet the right time to act. "The dragon appears in the field" is due to the circumstances causing it to temporarily rest there. "The dragon continues to strive all day" refers to doing what should be done. Cheng Yi's "Yichuan Commentary on the Changes" says: this is the same as the previous mention of "advancing virtue and cultivating one's career." The collected interpretations cite Lin Xiyuan as saying: the "things" here refer to the duties one should fulfill, which is the same as the "advancing virtue and cultivating one's career" mentioned in the previous chapter; "the dragon continues to strive all day" means being constantly engaged in the right task without stopping.

或躍在淵，自試也。本義 未遽有為，姑試其可。程傳 隨時自用也。集說 趙氏汝楳曰：凡飛者必先躍，所以作其飛沖之勢，今鳥雛習飛，必跳躍於巢，以自試其羽翰，四之躍亦猶是也，此以試釋“躍”。

The Wenyan says: "Or leap in the abyss," which means trying oneself. Zhu Xi's Benyi says: it does not mean immediate action, but merely trying to see if it is feasible. Cheng Yi's Yichuan Commentary on the Changes says: applying it according to the changing circumstances. The collective commentary cites Zhao Rumei saying: whatever wishes to fly must first leap, to build up the momentum for flying. Now a young bird learning to fly must first jump in the nest to test its wings; the "leap" of the ninth line in the fourth position is also like this. This uses the character "test" to explain the character "leap."

俞氏琰曰：試釋“躍”字，與《中庸》日省月試之試同，君子謹失時之戒，而自試其所學，蓋欲自知其淺深也。谷氏家傑曰：人見者淺，自見者真，必自家試之而後可決也。

Collected interpretations cite Yu Yan's statement: using "test" to explain the character "yue" (leap), this "test" is the same as the "test" in the "Zhongyong" which says "daily reflection and monthly testing." A gentleman carefully follows the admonition not to miss an opportunity, thus testing his own learning to know his own depth. Gu Jiajie says: what others see as shallow, one can only truly understand oneself; one must personally test it before being able to decide.

飛龍在天，上治也。本義 居上以治下。程傳 得位而行，上之治也。集說 蘇氏濬曰：上治，猶言盛治，五帝三王，皆治之上者也。

The Wenyan says: "A dragon soars in the sky," which refers to being in a position of authority and governing. Zhu Xi's Benyi says: being in a position of authority to govern below. Cheng Yi's Yichuan Commentary on the Changes says: obtaining the position of ruler and promoting one's own principles, this is the governance of those in high position. Jishuo cites Su Jun's saying: what is called "governing above" is like the governance of a prosperous era; the Five Emperors and Three Kings all belong to the highest level of a well-governed age.

亢龍有悔，窮之災也。程傳 窮極而災至也。乾元用九，天下治也。本義 言“乾元用九”，見與它卦不同，君道剛而能柔，天下無不治矣。此第三節，再申前意。

The Wenyan says: "A dragon soaring high has regret," meaning that calamity comes from reaching the extreme. Cheng Yi's Yichuan Commentary on the Changes says that when one reaches the extreme, calamity follows. The Wenyan also says: "The Supreme Ultimate employs the Nine," and thus the world is governed. Zhu Xi's Benyi says that here it speaks of "The Supreme Ultimate employs the Nine," showing that the Qian hexagram is different from other hexagrams. The way of a ruler who is both strong and flexible ensures that the world will not be misgoverned. This is the third section of the Wenyan, restating the previous meaning once again.

程傳 用九之道，天與聖人同，得其用則天下治也。集說 《朱子語類》：問：“乾元用九，天下治也”。曰：“九”是天德，健中便自有順，用之則天下治，如下文“乃見天則”。則，便是天德。

Cheng Yi in Yichuan's Commentary on the Changes said: "The principle of 'All Nines' is the same for Heaven and the sage; if one can apply it properly, the world will be well governed." The collected interpretations cite Zhu Xi's Sayings: someone asked about the meaning of "When the Creative uses the Nine, the world is well governed." Zhu Xi answered: "Nine" represents the virtue of Heaven, which is strong yet naturally includes gentleness. When it is put into practice, the world is well governed, just as the following text says, "Then the principle of Heaven is revealed." This "principle" is the Heavenly Virtue.

潛龍勿用，陽氣潛藏。程傳 此以下言乾之義，方陽微潛藏之時，君子亦當晦隱，未可用也。集說 陸氏銓曰：微陽潛藏，愈養則愈厚，輕用則發濁無餘矣。

Section four of "Wenyan" says: "The hidden dragon is not yet in use," meaning that the yang energy is still concealed and hidden. Cheng Yi's "Yichuan Commentary on the Changes" says: from here on, it is explaining the meaning of the Qian hexagram. When yang energy is weak and concealed, the gentleman should also restrain himself and not yet be ready to act. The collected interpretations cite Lu Quan saying: when weak yang energy is hidden, the more it is cultivated, the deeper it becomes; if it is used carelessly, once released, it will become turbid and almost disappear.

見龍在田，天下文明。本義 雖不在上位，然天下已被其化。集說 蘇氏軾曰：以言行化物，故曰“文明”。

The Wenyan says: "Seeing the dragon in the field," the world then has cultural brilliance. Zhu Xi's Benyi says: Although nine two is not in a position of authority, the whole world has already been influenced by his teachings. The collective commentary cites Su Shi, who says: Using one's words and deeds to influence external things, hence it is called "civilization."

終日乾乾，與時偕行。本義 時當然也。程傳 隨時而進也。案 與時偕行，即卜“乾乾因其時”之義，言終日之間，無時不乾乾。

The Wenyan says: "To be diligent day and night" means to move in harmony with the times. Zhu Xi's Benyi says: the times are naturally like this. Cheng Yi's Yichuan Commentary on the Changes says: to advance along with the times. Li Guangdi remarks: "To move in harmony with the times" refers to the meaning of the following text "to be diligent according to the time" (the original text mistakenly reads "bo" instead of "xia"). It means that throughout the day, there is no moment when one is not cautious and diligent.

或躍在淵，乾道乃革。本義 離下而上，變革之時。程傳 離下位而升上位，上下革矣。集說 趙氏汝楳曰：三為下，至四革而為上，卦革則道亦革，此專釋上下卦之交。

The Wenyan says: "Sometimes leaping in the abyss," which refers to the Qian trigram reaching a critical point of transformation. Zhu Xi's Benyi says: leaving the lower trigram and ascending is precisely the time of transformation. Cheng Yi's Yichuan Commentary on the Changes says: leaving the lower position and ascending to the upper position causes a change between upper and lower. The collective commentary cites Zhao Ru Mei's saying: the Nine in the Third belongs to the lower trigram, but when it reaches the Nine in the Fourth, it changes to belong to the upper trigram; the structure of the hexagram changes, and the way also changes. This sentence specifically explains the junction where the upper and lower trigrams meet.

俞氏琰曰：革者變也，下乾以終，上乾方始，猶天道更端之時也。林氏希元曰：此“道”字輕看，猶云陽道陰道，九四離下體而人上體，是“乾道”改革之時也，故“或躍”而未果，爻下本義改革之際，正是取此，人都不察，妄為之說。

Collecting interpretations cite Yu Yan's statement: "Gé" means change. The lower trigram ends here, while the upper trigram begins, just like when the heavenly way starts anew. Lin Xi Yuan says: the word "dao" should be viewed lightly, like "yang dao" and "yin dao." The Nine in the Fourth position leaves the lower trigram and enters the upper trigram (the original text mistakenly writes "ren" instead of "ru"), which is the time when the "heavenly way" changes, hence it says "or leap" without making a decisive move. The Line Statement below mentions "the time of reform," which takes exactly this meaning. People do not carefully examine it, but instead give random interpretations.

飛龍在天，乃位乎天德。本義 天德，即天位也，蓋唯有是德，乃宜居是位，故以名之。程傳 正位乎上，“位當天德”矣。集說 張氏振淵曰：雖有其位，苟無其德，可謂之位乎，天位而已，“飛龍在天，乃位乎天德。”

The Wenyan says: "A dragon soars in the heavens," which refers to occupying a position in accordance with the Heavenly Virtue. Zhu Xi's Benyi states that Heavenly Virtue is the heavenly position; because only those who possess such virtue are worthy of such a position, the term "Heavenly Virtue" is used to denote that position. Cheng Yi's Yichuan Commentary on the Changes says: occupying the upper position uprightly, with the position corresponding to the Heavenly Virtue. The collective commentary cites Zhang Zhenyuan as saying: although one may occupy that position, if one lacks the corresponding virtue, can it still be called "position"? It would merely be an empty heavenly position. Therefore, the Wenyan says, "A dragon soars in the heavens, occupying the Heavenly Virtue."

亢龍有悔，與時偕極。程傳 時既極。則處時者亦極矣。集說 朱氏震曰：消息盈虛，“與時偕行”，則無悔，偕極則窮，故“有悔”也。

The Wenyan says: "When the dragon reaches its zenith, there is regret," meaning that both the dragon and the situation have reached their extremes. Cheng Yi's Yichuan Commentary on the Changes says: when the situation has reached its extreme, those in that situation have also reached their extreme. The collective commentary cites Zhu Zhen's saying: between the phases of decline and growth, fullness and emptiness, if one can "move in harmony with the times," there will be no regret; but when both the situation and the person reach their extremes, it is the end, hence "there is regret."

林氏栗曰：此節上下卦相應，初四為始，初“潛藏”，四乃“革”矣，革潛為“躍”也，二五為中，二“文明”，五乃“天德”矣，言德，稱其位也，三上為終，三“與時偕行”，上偕極矣。

Collected Commentaries cite Lin Li's explanation: in this section, the upper and lower trigrams correspond to each other. Initially, Chou One and Chou Four mark the beginning: Chou One "Yang energy is concealed," while Chou Four "the path of Heaven is transformed," changing concealment into a leap. Chou Two and Chou Five are in the center: Chou Two "the world becomes civilized," while Chou Five "he attains the position of Heavenly Virtue." Here, the concept of virtue refers to his virtue being equal to his position. Finally, Chou Three and Chou Nine at the top mark the conclusion: Chou Three "moving in harmony with the time," while Chou Nine at the top "reaching the extreme in harmony with the time."

乾元用九，乃見天則。本義 剛而能柔，天之法也。此第四節，又申前意。程傳 用九之道，天之則也，夫之法則，謂天道也，或問乾之六爻，皆聖人之事乎，曰：盡其道者聖人也，得失則吉凶存焉，豈特乾哉，諸卦皆然也。

The Wenyan says: "The use of the nine (lines) in Qian" reveals the principle of Heaven. Zhu Xi's Benyi says: being strong yet flexible and harmonious, this is the principle of Heaven. This is the fourth section of Wenyan, reiterating the previous meaning. Cheng Yi's Yichuan Commentary on the Changes says: the principle of "using the nine" is the principle of Heaven; the principle of Heaven refers to the way of Heaven (the original text mistakenly wrote "fu" instead of "tian"). Someone asked: are all the six lines of the Qian hexagram about the matters of sages? The answer is: only those who fully realize this principle can be sages; as for whether one can achieve it or not, the fortune or misfortune lies within. This is not only true of the Qian hexagram, but all hexagrams are like this.

集說 蘇氏軾曰：天以無首為則。吳氏澄曰：剛柔適中，天之則也，則者理之有限節，而無過無不及者也。

Collected Sayings cites Su Shi saying: Heaven takes "no leader" — not being first — as its principle. Wu Cheng says: The proper balance between strength and softness is the principle of Heaven. The term "principle" refers to this truth having a certain limit and measure, neither excessive nor lacking.

張氏振淵曰：不曰乾爻用九，而曰“乾元用九”，統六爻而歸之元也，亢而用變， 谷氏家傑曰：“則”者，有準而不過之意，“用九”者，有變而無常之意，天道不是變換，焉能使春夏秋冬，各有其限，聖人不是變換，焉能使仁義禮智，各有其節，“用九”，正天之準則不過處，故曰“乃見”。

Collected Commentaries cite Zhang Zhenyuan's view: The "Wenyan" does not say "the Qian line uses nine," but rather "the Qian origin uses nine," which means that all six lines are unified under the concept of "origin." When reaching the extreme of exaltation, transformation is used—there is a missing text in the original manuscript here. Gu Jiajie says: The word "ze" implies having a standard without exceeding it, while "yongjiu" implies being able to change and adapt without being bound by fixed rules. If the heavenly way did not allow transformation, how could the four seasons each have their own boundaries? If the sage did not allow transformation, how could benevolence, righteousness, propriety, and wisdom each have their own measures? "Yongjiu" is precisely the standard of heaven without exceeding it, hence it is said "then the heavenly standard is revealed."

乾元者，始而亨者也。本義 始則必亨，理勢然也。程傳 又反覆詳說，以盡其義，既始則必亨，不亨則息矣。

Section Five of "Wenyan" says: The term "Qian Yuan" refers to the beginning and the smooth flow. Zhu Xi's "Benyi" states: Once the beginning is established, it must necessarily be smooth and prosperous, which is the inevitable result of principle and momentum. Cheng Yi's "Yichuan Commentary on the Changes" says: Here it elaborates repeatedly and thoroughly on the meaning, explaining its principles completely. Once the beginning is established, it must necessarily be smooth and prosperous; if it is not smooth and prosperous, it will come to an end.

利貞者，性情也。本義 收斂歸藏，乃見性情之實。程傳 乾之性情也，既始而亨，非利貞其能不息乎。

The Wenyan says: "Li Zhen" refers to nature and disposition. Zhu Xi's Benyi says: only when things are gathered back and concealed can the true nature and disposition be revealed. Cheng Yi's Yichuan Commentary on the Changes says: this refers to the nature and disposition of the Qian trigram. Since it has already begun and is smooth and harmonious, without "Li Zhen," how could it continue to generate and sustain life endlessly?

集說 《朱子語類》：問：“利貞者性情”也，曰：此“性情”如言本體，“元享”是發用處，“利貞”是收斂歸本體處，如春時發生，到夏長茂條達，至秋結子，有個收斂攝聚底意思，但未堅實，至冬方成，在秋雖是已實，漸欲脫去其本之時，然受氣未足，便種不生，故須到冬方成，人只到秋冬，疑若不見生意，不知都已收斂在內。

Collecting interpretations cite "The Master Zhu's Words and Sayings": Someone asked about the meaning of "li zhen refers to nature and disposition." Master Zhu answered: Here, "nature and disposition" is like the essence; "yuan heng" is where the essence is expressed and applied, while "li zhen" is where it returns to its origin. It is like spring when things begin to sprout, summer when they grow vigorously and smoothly, autumn when they bear fruit, which has a sense of gathering and converging, but it is still not solid. It is only in winter that it is completed. Although in autumn the fruit is already formed, it is gradually beginning to detach from the stem, yet the energy it has received is still insufficient, so it cannot grow when planted. Therefore, it must wait until winter to be complete. People only see autumn and winter, suspecting that there is no vitality, but they do not realize that all vitality is gathered within.

胡氏炳文曰：“性情”只是一“健”字，健者乾之性，而情其著見者也，且性情並言昉於此，釋《彖》曰“性命”，此則曰“性情”，言性而不言命，非知性之本，言性而不言情，非知性之用也。

Collective commentary cites Hu Bingwen's saying: what is called "xingsheng" (nature and emotion) is simply the character "jian" (strong). "Jian" is the nature of the Trigram Qian (Heaven), while "qing" (emotion) is the manifestation of this nature. Moreover, combining "xing" and "qing" together originates from here. When interpreting the "Tu Cí" (Commentary on the Images), it speaks of "xingsheng" (nature and life), but here it speaks of "xingsheng" (nature and emotion); if one only discusses "xing" (nature) but not "ming" (life), then one does not truly understand the root of "xing"; if one only discusses "xing" but not "qing" (emotion), then one does not truly understand the function of "xing".

俞氏琰曰：性言其靜也，情言其動也，物之動極而至於收斂而歸藏，則復其本體之象，又將為來春動而發用之地，故曰“利貞者性情也”。元起於貞，“貞”下蓋有“元”繼焉，動生於靜，靜中蓋有動存焉，“貞”而“元”，靜而動，終而復始，則生生之道不窮，若但言性而不言情，則止乎貞純平靜而已矣，不見貞下起元靜中有動之意，而非生生不窮之道也。

Collected Commentaries cite Yu Yan's explanation: "Xing refers to the still aspect, while Qing refers to the dynamic aspect. All things, when they move to the extreme, retreat and conceal themselves, returning to their original nature, and at the same time become the foundation for movement and function again in the coming spring. Therefore, it is said 'Li Zhen is Xing Qing.' 'Yuan' arises from 'Zhen'; after 'Zhen' comes 'Yuan'. Movement arises from stillness, and stillness originally contains movement. Transitioning from 'Zhen' to 'Yuan', from stillness to movement, ultimately restarting the cycle, the principle of continuous generation has no end. If only Xing is discussed without Qing, one would remain in the state of purity and stillness, unable to perceive the meaning of 'Zhen Xiang Qi Yuan' and 'stillness containing movement,' which would not be the way of endless generation."

乾始能以美利利天下，不言所利，大矣哉。本義 始者，元而亨也，利天下者，利也，不言所利者，貞也。或曰：“坤利牝馬”，則言所利矣。

The Wenyan says: The hexagram Qian begins with the ability to benefit the world with good advantages, yet does not specify what is being benefited, which is truly great. Zhu Xi's Benyi says: "Shi" refers to Yuan and Heng; "benefiting the world" refers to Li; "not mentioning what is being benefited" refers to Zhen. Someone says: The hexagram Kun's statement mentions "benefiting the virtuous mare's Zhen," which clearly specifies what is being benefited.

程傳 乾始之道，能使庶類生成，天下蒙其美利，而“不言所利”者，蓋無所不利，非可指名也，故贊其利之大曰“大矣哉”。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Qian represents the principle of creating all things, enabling the generation of all living beings, and benefiting the whole world; yet the Wenyan does not mention specific benefits, because it is beneficial to all things and cannot be named one by one. Therefore, it praises its great benefit with the words "How great it is!"

集說 程子曰：亭毒化育，皆利也。不有其功，常久而不已者，貞也，《詩》曰：“維人之命。”於穆不已者，貞也。《朱子語類》云：明道說得好，不有其功，言化育之無跡處為“貞”。

Collecting interpretations cites Cheng Hao's saying: nurturing and transforming to bring forth all things, all belong to 'li'; not taking credit for one's achievements and persisting without end, this is 'zhen'. The Book of Poetry, Zhou Songs, has a piece called 'Wei Tian Zhi Ming' (the original text mistakenly reads 'person' instead of 'heaven'), which expresses a deep and unceasing nature, that is 'zhen'. The Zhu Zi Yu Leiclass says: Cheng Hao's words are well said; 'not taking credit for one's achievements' means that the process of nurturing and transforming leaves no trace, which is 'zhen'.

項氏安世曰：物既始則必亨，亨則必利，利之極必復於元，“貞”者“元”之復也，故四德總以一言曰“乾元”，又曰“乾始”，而四德在其中矣。以八卦言之，震其元也，故為出。巽則既出而將相見也，故為齊，離則其亨也，故為相見。坤則既相見而將利之 俞氏琰曰：“乾始”，即“乾元”也，元乃生物之始也，美即“亨”也，“亨”乃眾美之會也。

Collected Commentaries cite Xiang Anshi's explanation: since all things have begun, they must be prosperous, and once prosperous, they must be beneficial, and when benefit reaches its peak, it must return to "original principle." "Zhen" is the return of "Yuan." Therefore, the four virtues are summarized in one phrase called "Qian Yuan," also called "Qian Shi," and the four virtues are already included within it. Taking the eight trigrams as an example, Zhen represents its beginning, so the "Say on the Trigrams" states, "The Emperor emerges from Zhen"; Xun represents having emerged and about to meet, so it says, "They meet at Xun"; Li represents its prosperity, so it says, "They meet at Li"; and Kun represents having met and about to benefit all things—here the original text is missing. Yu Yan says: "Qian Shi" is the same as "Qian Yuan," and Yuan is the beginning that gives birth to all things; "Mei" is the same as "Heng," and Heng is the convergence of many good things.

林氏希元曰：上既即物之生長收藏以釋四德，此則歸其功於乾始而贊其大，即《彖傳》“統天”之說也，謂乾雖四德之流行，要一元之所統，何也？乾既始物，由是而亨，就能以美利遍利乎天下，又收斂於內，不言其所利，是皆乾始之所為也，不其大與，蓋萬物歸根復命之時，造化生物之功，不復可見。韓琦詩云：“須臾慰滿三農望，斂卻神功寂若無”，亦是此意。

Collecting various interpretations, Lin Xi Yuan says: The previous passage has already explained the four virtues in terms of the growth and storage of all things. Here, the merit is attributed to "Qian beginning" and its greatness is praised, which corresponds to the "unifying Heaven" statement in the Commentary on the Judgment. It means that although the Qian hexagram embodies the four virtues in circulation, the key lies in the principle of "Yuan" which unifies them. Why is it said like this? Since Qian has already initiated all things, thereby achieving smoothness, it can widely benefit the world with good things; then it gathers them back within, without specifying what is being benefited—these are all the works of "Qian beginning," is it not great? Because when all things return to their origin, the merit of creation and nurturing is no longer visible. A poem by Han Qi of the Song dynasty says, "In a moment, the people's hopes are fulfilled, yet the divine power is concealed as if nothing exists," which is exactly this meaning.

大哉乾乎，剛健中正，純粹精也。本義 “剛”，以體言，“健”，兼用言。“中”者，其行無過不及。“正”者，其立不偏，四者乾之德也。“純”者，不雜於陰柔。“粹”者，不雜於邪惡，蓋剛健中正之至極，而精者又純粹之至極也，或疑乾剛無柔，不得言中正者，不然也，天地之間，本一氣之流行而有動靜爾，以其流行之統體而言，則但謂之乾而無所不包矣，以其動靜分之，然後有陰陽剛柔之別也。

The Wenyan says: How great is Qian! It is strong, vigorous, upright, and correct; pure, refined, and refined to the extreme. Zhu Xi's Benyi says: "Strong" refers to its essence, while "vigorous" includes both its nature and function. "Upright" means it acts without excess or deficiency; "correct" means it stands firm without deviation. These four qualities are the virtues of Qian. "Pure" means it does not mix with yin; "refined" means it does not mix with evil. When strength, vigor, uprightness, and correctness reach their peak, they become pure, and "refined to the extreme" is the culmination of purity. Some people doubt that Qian has only strength and no softness, and thus it should not be called "upright and correct." In reality, this is not the case. Between heaven and earth, there is originally only the movement of qi, which has both motion and stillness. When viewed as a whole, this movement is called Qian and encompasses everything. Only when motion and stillness are separated do distinctions of yin and yang, strength and softness, arise.

集說 喬氏中和曰：“剛”者元也，“健”者亨也，“中”者利也，“正”者貞也，“元亨利貞”，實以體之，“剛健中正”也，一爻之情，六爻之情也。

Collective commentary cites Qiao Zhonghe's explanation: "Yuan" refers to "Yang," "Heng" refers to "Strength," "Li" refers to "Advantage," and "Zhen" refers to "Uprightness." The four virtues of "Yuan, Heng, Li, Zhen" are embodied in the structure of the hexagram as the four words "Yang, Strength, Advantage, Uprightness." The nature contained within one line is the same as that shared by all six lines.

六爻發揮，旁通情也。本義 旁通，猶言曲盡。集說 胡氏炳文曰：曲盡其義者在六爻，而備全其德者在九五一爻，時乘六龍以下，則為九五而言也。蔡氏清曰：六爻發揮，只是起下文時乘六龍之意，蓋上文每條俱是乾字發端，一則曰“乾元”，二則曰“乾始”，三則曰“大哉乾乎”。至此則更端曰“六爻發揮”，可見只是為“時乘六龍”設矣，即《彖傳》“六位時成”也。

The Wenyan says: The unfolding of the six lines exhaustively describes the nature of the Qian hexagram. Zhu Xi's Benyi says: "Pangtong" means to exhaustively express. The Jishuo cites Hu Bingwen saying: The six lines fully express the meaning, while the ninth line in the fifth position fully embodies virtue without deficiency; the following part about "Shi Cheng Liulong" is all referring to the ninth line in the fifth position. Cai Qing says: "The unfolding of the six lines" is only to lead into the meaning of "Shi Cheng Liulong" later. Each of the previous statements begins with the character "Qian": one says "Qianyuan," another says "Qianshi," another says "Great indeed is Qian." Here, it changes to start with "The unfolding of the six lines," indicating that it is only for the purpose of "Shi Cheng Liulong," which is what the Tuanchuan says: "The six positions are formed in accordance with the time."

時乘六龍，以御天也，雲行雨施，天下平也。本義 言聖人“時乘六龍以御天”，則如天之“雲行雨施，而天下平也”。此第五節，復申首章之意。程傳 大哉，贊乾道之大也。以“剛健中正”“純粹”六者，形容乾道。精，謂六者之精極，以六爻發揮，旁通盡其情義，乘六爻之時，以當天運，則天之功用著矣，故見“雲行雨施”，陰陽溥暢，天下和平之道也。

The Wenyan says: Following the proper time, driving six dragons to control the heavens; clouds move and rain falls, and the world becomes peaceful. Zhu Xi's Benyi says: This refers to the sage 'riding six dragons in accordance with the time to govern the heavens,' just as the heavens 'have clouds moving and rain spreading,' thus bringing peace to the world. This is the fifth section of Wenyan, reiterating the meaning of the first chapter. Cheng Yi's Yichuan Commentary on the Changes says: 'Great indeed' is an admiration of the virtue of the Qian trigram. Using the six words 'strong, vigorous, upright, and pure' to describe the virtue of Qian; 'precision' refers to these six aspects reaching their highest refinement. Through the six lines, the characteristics and principles of Qian are fully explained; by riding the six lines in their respective positions, they follow the heavens' movement, thus the function of heaven is revealed, hence seeing 'clouds moving and rain spreading,' yin and yang universally flowing, which is the principle of peace in the world.

集說 張氏清子曰：《彖》言“雲行雨施”，而以“品物流形”繼之，則雲雨為乾之雲雨，此言“雲行雨施”，而以“天下平”繼之，則聖人之功即乾，而雲雨乃聖人之德 案 貞元為體，亨利為用，然即體即用，不相離也，即用即體，未嘗二也，故復釋之曰：“乾元者始也”，然即始而亨之理已具，不待亨而後知其亨也，利貞者成也，事之成者，得其性情之正而已，而豈在外哉，蓋一心之發，散為萬用之施，而萬理之宜歸於一性之德，故其始而必亨也，是乾始能“以美利利天下”也，及其終也，利及天下，而所性無加焉，又何利之可言，此“乾元”所以“統天”，而其德所以為大也。

The collected interpretations cite Zhang Qingzi's view: The Commentary on the Judgment says "clouds move and rain spreads," then continues with "the flow of things takes form." Here, the clouds and rain refer to those of the Hexagram Qian. Then it says "clouds move and rain spreads," followed by "the world is at peace." Thus, the achievements of the sage are equivalent to the Hexagram Qian, and the clouds and rain represent the sage's virtue. There is a missing text in the original. Li Guangdi comments: "Zhen and Yuan are the essence, while Heng and Li are the application. However, the essence itself is the application, and they cannot be separated. Likewise, the application itself is the essence, and they are never two separate things. Therefore, the Wenyan further explains, 'Qian Yuan is the beginning of Heng.' At the very beginning, the principle of Heng is already present, and one does not need to wait until Heng is achieved to know it will be Heng. 'Li Zhen' refers to accomplishment: the accomplishment of things is merely grasping their nature and uprightness. Where is it outside the heart? When the heart is fully activated, it spreads out into myriad applications. Each of the myriad principles finds its proper place, and all return to the fundamental virtue. Thus, it is inevitably Heng from the beginning. This is why the Hexagram Qian can 'benefit the world with beauty.' When the benefit reaches the world, the original nature has not added anything, so there is no 'what is beneficial' to speak of. This is why 'Qian Yuan' can 'unify heaven,' and its virtue is called great.

由此觀之，乾之德，於其“元亨”也，見其動直而剛焉，不息而健焉，於其利貞也，見其裁制而中焉，確守而正焉，於其一元之妙，心普萬物而無心也，見其不累於功利之雜駁而純粹，不滯於聲奧之粗而至精焉。天道如此，王道亦然，王者之道，其發之也剛，其行之也健，其裁之也中，其處之也正，要以體天地生生之心，能使仁覆天下而莫知為之者，如精金美玉而無疵，如太虛浮雲而無亦，非如霸者小補之功，驩虞之效也，卦唯九五全備斯德，故六爻發揮，固所以旁通乎乾之情矣，而唯九五則兼統眾爻之德以處崇高之位，其象為“飛龍在天”者，蓋如乘六龍以御天也，龍而在天，有不興雲致雨，而使下土平康者乎，夫當其膏澤溥施，即乾之“美利利天下”也，及乎蕩蕩平平，大化無跡，又非乾之不言所利者與，夫子之發明天德王道，於是為至。

Li Guangdi continued: From this we can see that the virtue of the Qian hexagram is evident in its "originating and flourishing" when it is seen to be upright and strong, ceaseless and vigorous; in its "beneficial and constant" when it is seen to be measured and moderate, steadfast and upright. In its one origin, the mysterious nature of the mind that pervades all things yet has no self, it is seen to be free from the distractions of worldly gains, thus pure; not confined to superficial appearances of sound, color, form and trace, thus reaching the highest refinement. The heavenly way is thus, and the royal way is thus. The way of the ruler is to be strong when acting, vigorous when promoting, moderate when judging, and upright when self-cultivating, all in order to understand the heart of heaven and earth that produces and nurtures all things, enabling benevolence to cover the world while the people remain unaware of who is responsible. It is like refined gold and jade without flaw, like clouds in the boundless void leaving no trace, unlike the petty rulers who only make minor adjustments and seek temporary approval. The entire hexagram's six lines are naturally meant to fully explain the nature of Qian, but only the nine in the fifth line fully possesses such virtue, thus being able to unify the virtues of all the lines and occupy the lofty position. Its image is "a dragon soaring in the sky," just like riding six dragons to control the heavens. If the dragon is already in the sky, how could there not be clouds and rain, bringing peace and prosperity to the lower world? When its grace is universally spread, that is the Qian's "benefiting the world." When the world is vast and peaceful, and the great transformation leaves no trace, is that not precisely the Qian's "not speaking of benefit"? Confucius, in explaining the heavenly virtue and the royal way, has now reached the ultimate point.

君子以成德為行，曰可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。本義 成德，已成之德也，初九固成德，但其行未可見爾。程傳 德之成，其事可見者行也，德成而後可施於用，初方潛隱未見，其行未成，未成，未著也，是以君子弗用也。

The sixth section of "Wenyan" says: The gentleman manifests the virtue he has already cultivated through actions, which can be seen every day (the original text mistakenly reads "day" instead of "says"). The character "qian" refers to something hidden and not yet revealed. Although the virtue has already been cultivated, the action has not yet been carried out, so the gentleman temporarily does not act. Zhu Xi's "Benyi" says: "Chengde" refers to virtue that has already been cultivated; the initial nine is originally a person who has achieved virtue, but his actions are not yet visible. Cheng Yi's "Yichuan Commentary on the Changes" says: When virtue has been cultivated and the action is visible, it is called "xing." Only after virtue has been cultivated can one act; the initial nine is still in a state of concealment and not yet revealed, so his action has not yet been carried out. The term "cheng" refers to something not yet prominent, so the gentleman temporarily does not act.

集說 《朱子語類》云：德者行之本，君子以成德為行，言德則行在其中矣，德者得之於心，行出來方見，這便是行。問行而未成如何？曰：只是事業未就。吳氏澄曰：隱而未見者潛之象，行而末成，是以欲其弗用也。

Collected Commentaries cite Master Zhu's Sayings: Virtue is the foundation of action. A gentleman regards established virtue as action; once he speaks of virtue, action is already included within it. Virtue is what is attained in the heart, and only when it is expressed outwardly can it be seen as action. Someone asked about "action that has not yet been completed," and Master Zhu answered: It simply means that the achievement has not yet been realized. Wu Cheng said: When virtue is hidden and not yet revealed, this is the image of "potential" (qian); action has not yet been completed (the original text mistakenly reads "末" instead of "未"), so it should be temporarily set aside.

蔡氏清曰：言君子之所以為行者，以成德為行也，夫既以成德為行，初九德已成矣，則日可以見之行也，夫既可以見之行矣，麗又何以曰“勿用”，蓋初九時乎“潛”也，“潛”之為言也，隱而未見，隱而未見，則行猶未成，是以君子亦當如之而勿用也。

Collective commentary cites Cai Qing's explanation: This refers to the reason why a gentleman is called a person of action, which is to regard an already established virtue as action. Since virtue is regarded as action, the virtue of the first yang line has already been achieved, so it is something that can be seen every day. If it is something that can be seen, then why is it said "do not use" (the original text mistakenly uses "li" instead of "er")? Because the first yang line is precisely at the time of "qian" (hidden). The character "qian" means hidden and not yet revealed; hidden and not yet revealed, the action has not yet been completed, so the gentleman should follow this timing and temporarily refrain from action.

君子學以聚之，問以辨之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人。”君德也。本義 蓋由四者以成大人之德，再言君德，以深明九二之為大人也。程傳 聖人在下，雖已顯而未得位，則“進德修業”而已，學聚問辨，“進德”也；寬居仁行，“修業”也。君德已著，利見大人，而進以行之耳，進居其位者，舜禹也，進行其道者，伊傅也。

The Wenyan says: A gentleman relies on learning to accumulate knowledge, and on asking questions to distinguish right from wrong, using broad-mindedness to dwell in peace, and using benevolence to put into practice. The Zhou Changes say, "A dragon appears in the field, advantageous to see the great man," referring to the virtue of the ruler. Zhu Xi's Benyi says: It is precisely through these four aspects that the virtue of the great man is cultivated; here, mentioning "ruler's virtue" again is to clearly indicate that the Nine in the Second is that great man. Cheng Yi's Yichuan Commentary on the Changes says: A sage, though in a low position, even if his virtue is already evident but he has not yet attained that position, should only proceed with "cultivating virtue and perfecting his career." Learning to accumulate knowledge and asking to distinguish right from wrong belong to "cultivating virtue"; using broad-mindedness to dwell and using benevolence to act belong to "perfecting one's career." When the virtue of the ruler is already evident, "advantageous to see the great man," he should then advance and promote it. Those who advance to occupy that position are Shun and Yu; those who advance to promote that way are Yi Yin and Fu Yue.

集說 《朱子語類》云：“學以聚之，問以辨之”，既探討得當，且放頓寬大田地，待觸類自然有會合處，故曰“寬以居之”。又曰：學聚之，以知其理，仁行之，以行其事，問辨之，以審別所當行於學聚之後，寬居之，以存貯所已知於仁行之先，寬之所居，即學之所聚者，仁之所行，即問之所辨者。

The collected interpretations cite Master Zhu's words from the "Sayings of Master Zhu": "Learning accumulates knowledge, and questioning distinguishes it." Once the discussion has been properly explored, we may place it on a broad and spacious ground, waiting for the ability to apply it widely and naturally find areas of mutual agreement, hence saying "to dwell broadly." It is also said that learning accumulates knowledge in order to understand the principle; practicing benevolence puts that principle into action. Questioning distinguishes things after learning has accumulated, determining what should be done. Dwelling broadly is to store what has been understood before putting it into practice through benevolence. What is placed broadly is precisely what has been accumulated through learning; what is practiced through benevolence is precisely what has been distinguished through questioning.

林氏希元曰：學聚問辨，是知工夫，寬居，是把義理放在胸中，詳玩深味，使透徹貫串，乃居安資深時也，故亦屬之行。

Collecting sayings cites Lin Xi Yuan's view: learning to gather knowledge and questioning to discern it is the effort of seeking knowledge; dwelling with breadth of mind is to place principles in the heart, carefully contemplating and deeply experiencing them until they are thoroughly understood. This is exactly the time referred to in the "Mencius" as "when one resides securely, then one's resources become deep," so it also belongs to the aspect of practice.

九三重剛而不中，上不在天，下天在田。故乾乾因其時而惕，雖危無咎矣。本義 重剛，謂陽爻陽位。程傳 三“重剛”，剛之盛也，過中而居下之上，上未至於天，而下已離於田，危懼之地也，因時順處，乾乾兢惕以防危，故雖危而不至於咎，君子順時兢惕，所以能泰也。

The Wenyan says: Nine in the Third is a double yang but not in the central position, unable to reach heaven above and having left the field below (the original text mistakenly reads 'the heavens are in the field' instead of 'below is not in the field'). Therefore, one should follow the current situation and be cautious and diligent, though in danger, there will be no fault. Zhu Xi's Benyi says: The term 'double yang' refers to a yang line located in a yang position. Cheng Yi's Yichuan Commentary on the Changes says: Nine in the Third 'double yang' signifies the extreme of yang strength. It has passed the center of the lower trigram and is at the top of the lower trigram, not yet reaching heaven above, but already having left the field below, thus being a place of danger and vigilance. By following the situation and properly positioning oneself, one remains cautious and diligent to prevent danger, hence although in danger, there will be no fault. The gentleman follows the situation and remains cautious, precisely because of this he can attain peace.

集說 虞氏翻曰：以乾接乾，故“重剛”，位非二五，故“不中”也。孔氏疑達曰：“上不在天”，謂非五位，“下不在田”，謂非二位也，居危之地，以乾乾夕惕戒懼不息，得無咎也。吳氏澄曰：九三居下乾之終，接上乾之始，九四居上乾之始，接下乾之終，當重乾上下之際，故皆曰“重剛”。

The collected interpretations cite Yu Fan's explanation: since the trigram Qian follows Qian, it is called "heavy yang"; since its position is neither two nor five, it is said "not in the middle." Kong Yingda said (the original text mistakenly writes "yi" instead of "ying"): "Not in the heaven position" means it is not in the fifth position; "Not in the field position" means it is not in the second position. Being in a dangerous position, relying on diligence during the day, vigilance at night, and never relaxing for a moment, it thus avoids error. Wu Cheng said: Nine in the Third is at the end of the lower trigram Qian and follows the beginning of the upper trigram Qian; Nine in the Fourth is at the beginning of the upper trigram Qian and follows the end of the lower trigram Qian—both are at the junction where the two Qians meet, so both are called "heavy yang."

九四重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。本義 九四非重剛，“重”字疑衍，在人謂三，或者，隨時而未定也。程傳 四不在天不在田而出入之上矣，危地也。疑者，未決之辭。處非可必也，或進或退，唯所安耳，所以無咎也。

The Wenyan says: Nine in the Fourth is a double yin yang but not in the central position. It cannot reach heaven above, cannot stay in the field below, and is not in the position of man in the middle. Therefore it is called "or." The term "or" refers to hesitation and indecision, hence there is no fault. Zhu Xi's Benyi says: Nine in the Fourth is not "double yang," and the character "chong" (double) is probably a redundant addition. "In the position of man" refers to Nine in the Third. "Or" means something that has not yet been determined according to the situation. Cheng Yi's Yichuan Commentary on the Changes says: Nine in the Fourth is neither in heaven nor in the field, but appears above the position of man, which is a dangerous place. "Doubt" refers to an undetermined state; the situation is uncertain, so one may advance or retreat, depending on which is more secure, hence there is no fault.

集說 孔氏穎達曰：三之與四，俱為人道，人下近於地，上遠於天，九三近二，正是人道，九四則上近於天，下遠於地，非人所處，故特雲中不在人。或之者疑之也，此夫子釋經“或”字，經稱“或”，是疑惑之辭，欲進欲退，猶豫不定，故“疑”之也。九三位卑近下，向上為難，危惕憂深，九四則陽德漸勝，去五彌近，前進稍易，故但疑惑，憂則淺也。

The collected interpretations cite Kong Yingda's explanation: both three and four belong to the human path. Humans are below near the earth and above far from heaven; nine three is close to two, which is exactly where the human path lies. Nine four, however, moves upward closer to heaven and downward away from earth, so it is not the place where humans dwell. Therefore, it specifically says "the center is not in the human." "Or" is an expression of doubt, as explained by Confucius in the text. The text uses "or" to indicate hesitation: wanting to advance yet wanting to retreat, uncertain, hence called "doubt." Nine three is in a low and lower position, making it difficult to move upward, thus it is full of danger, fear, and deep worry. Nine four, however, has the yang virtue gradually gaining the upper hand, getting closer to nine five, so moving forward becomes slightly easier, hence only doubt remains, and the worry is less intense.

李氏鼎祚曰：三居下卦之上，四居上卦之下，俱非得中，故曰“重剛而不中”也。張氏振淵曰：“或之者”據其跡，“疑之者”指其心，疑非狐疑之疑，只是詳審耳。

Collected Commentaries cite Li Dingzuo's explanation: Nine in the Third is at the top of the lower trigram, and Nine in the Fourth is at the bottom of the upper trigram; both are not in the center, so it is said "heavy yang but not in the center." Zhang Zhenyuan says: "Or" refers to the manifestations, while "doubt" refers to the inner state. This "doubt" is not hesitation, but careful consideration.

本義 大人，即釋爻辭所“利見之大人”也，有是德而當其位，乃可當之，人與天地鬼神，本無二理，特蔽於有我之私，是以牿於形體，而不能相通，大人無私，以道為體，曾何彼此先後之可言哉。先天不違，謂意之所為，默與道契。後天奉天，謂知理如是，奉而行之，回紇謂郭子儀曰：卜者言此行當見一大人而還，其占蓋與此合，若子儀者，雖未及乎夫子之所論，然其至公無我，亦可謂當時之大人矣。

The passage from the "Wenyan" section says: "A great person harmonizes with the virtue of heaven and earth, with the brightness of sun and moon, with the order of the four seasons, and with the auspicious and inauspicious of ghosts and spirits. Before heaven acts, heaven does not contradict; after heaven acts, one follows the timing of heaven." This passage in the transmission text is missing some parts. Zhu Xi's "Benyi" explains that the term "great person" here refers to the "great person" mentioned in the line statement "it is advantageous to see a great person." Only someone with such virtue and in such a position can be called a great person. Humans, heaven, earth, ghosts, and spirits all follow the same principle; the difference is that people are blocked by their self-centered private desires and are confined by their physical forms, so they cannot communicate with each other. A great person has no private desires and takes the Dao as his fundamental nature. How could there be distinctions of self and other, or of before and after? "Before heaven acts, heaven does not contradict" means that whatever one's mind intends, it secretly aligns with the Dao. "After heaven acts, one follows the timing of heaven" means that when one understands the principle, one acts accordingly. Once, the Uighurs told General Guo Ziyi that the divination for his journey indicated that he would meet a great person and then return. The divination statement of that hexagram probably corresponds to this passage. Someone like Guo Ziyi, although not reaching the level discussed by Confucius, was completely impartial and could be considered a great person of his time.

程傳 大人與天地日月四時鬼神合者，合乎道也，“天地”者，道也，“鬼神”者、造化之跡也，聖人先於天而天同之，後於天而能順天者，合於道而已，合於道，則人與鬼神豈能違也。

Cheng Yi in Yichuan's Commentary on the Changes says: A great person can harmonize with heaven and earth, sun and moon, the four seasons, and ghosts and spirits, because he follows the Dao. "Heaven and earth" are the Dao, and "ghosts and spirits" are the traces left by creation. The sage walks ahead of heaven and yet heaven is the same as him, walks behind heaven and yet can follow heaven, relying only on his harmony with the Dao. Since he harmonizes with the Dao, how could man and ghosts and spirits ever contradict him?

集說 孔氏穎達曰：“與天地合其德”，謂覆載也，“與日月合共明”，謂照臨也，“與四時合其序”者，若賞以春夏，刑以秋冬之類也，“與鬼神合其占凶”者，若福善禍淫也，若在天時之先行事，天乃在後不違，是天合大人也，若在天時之後行事，能奉順上天，是大人合天也，尊而遠者尚不違，況小而近者可違乎。

The collected interpretations cite Kong Yingda's explanation: "To harmonize with the virtue of heaven and earth" refers to the virtue of heaven covering all things and earth bearing all things; "to harmonize with the brightness of sun and moon" refers to shining over the world like the sun and moon; "to harmonize with the order of the four seasons" is like bestowing rewards in spring and summer and punishments in autumn and winter; "to harmonize with the auspicious and ominous of ghosts and spirits" is like bestowing blessings upon the virtuous and calamity upon the wicked. If one acts before the heavenly timing, heaven does not contradict him, which is the harmony between heaven and the great person; if one acts after the heavenly timing but follows heaven's will, then the great person harmonizes with heaven. The exalted and distant heaven does not contradict him, how could the small and near things contradict him?

程子曰：若不一本，則安能“先天而天弗違，後天而奉天時。”又曰：天且不違，況於鬼神乎，鬼神言其功用，天言其主宰。王氏宗傳曰：“先天而天弗違”，時之未至，我則先乎天而為之，而天自不能違乎我。“後人而奉天時”，時之既至，我則後乎天而奉之，而我亦不能違乎人，蓋“大人”即天也，天即“大人”也。

Collected Commentaries cite Cheng Yi's statement: If heaven and humanity were not based on the same fundamental principle, how could one achieve "Before heaven acts, heaven does not contradict; after heaven acts, one follows heaven's timing." He also said: Heaven itself does not contradict, how much less would ghosts and spirits. When speaking of ghosts and spirits, it refers to their functions; when speaking of heaven, it refers to its sovereign role. Wang Zongping said: The phrase "Before heaven acts, heaven does not contradict" means that when the time has not yet come, I act ahead of heaven, and heaven naturally does not contradict me; the phrase "After heaven acts, one follows heaven's timing" means that when the time has come, I follow heaven's lead and carry out its timing, and I myself cannot contradict heaven (the original text has both instances of "heaven" mistakenly written as "human"). Because "great person" is heaven, and heaven is "great person."

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。本義 所以動而有悔也。集說 孔氏穎達曰：言上九所以亢極有悔者，正由有此三事，若能三事備知，雖居上位，不至於亢也。

The Wenyan says: "Kang" means knowing only advancement and not retreat, knowing only preservation and not decay, knowing only gain and not loss. Zhu Xi's Benyi says: precisely because of this, one movement brings regret. The collective commentary cites Kong Yingda saying: this refers to the reason why the line at the top is at the extreme of Kang and thus has regret, precisely because it has committed these three things; if one could understand these three things, even if one is in a high position, one would not reach the extreme of Kang.

其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎？本義 知其理勢如是，而處之以道，則不至於有悔矣，固非計私以避害者也，再言其唯聖人乎，始若沒問，而卒自應之也。此第六節，復申第二節三節四節之意。程傳 極之甚為“亢”，至於“亢”者，不知進退存亡得喪之理也，聖人則知而處之，皆不失其正，故不至於亢也。

The Wenyan says: Those who can reach this level are probably only the sages. Those who understand advancement and retreat, existence and non-existence, yet do not lose the right path are probably only the sages. Zhu Xi's Benyi says: To understand the nature of things and the situation, and to act according to the Way, one will not have regret. This is certainly not for one's own benefit or to avoid misfortune. The phrase "Its only the sages, is it not?" is used twice. At first it seems like a question without an answer, but in the end, it answers itself (the original text mistakenly says "no question" instead of "question"). This is the sixth section of Wenyan, reiterating the meaning of the second, third, and fourth sections. Cheng Yi's Yichuan Commentary on the Changes says: To reach the extreme is called "kang." When one reaches the state of "kang," one does not understand the principles of advancement and retreat, existence and non-existence, gain and loss. The sage, however, understands these principles and properly regulates himself, never losing the right path, thus not reaching the extreme of "kang."

集說 李氏鼎祚曰：再稱聖人者，嘆美用九能知進退存亡而不失其正。朱氏震曰：“亢”者處極而不知反也，萬物之理，進必有退，存必有亡，得必有喪，“亢”知一而不知二，故道窮而致災，人固有知進退存亡者矣，其道詭於聖人，則未必得其正，不得其正，則與天地不相似，“知進退存亡而不失其正者，其唯聖人乎”，故兩 胡氏炳文曰：陽極則剝，《乾》上則“亢”，中不可過也，知其時將過乎中，而處之不失其正，“其唯聖人乎”，“貞者正也”，乾元之用所歸宿也，乾之四德始於元，至此又論聖人之體乾而歸於正，其意深矣。

Collected Commentaries cite Li Dingzuo's explanation: mentioning the sage twice is to praise "All Nines" for understanding advancement, retreat, preservation, and loss without losing the right path. Zhu Zhen said: "Kang" refers to being at the extreme without knowing to turn back. The principles of all things involve advancement and retreat, preservation and loss, gain and loss; "Kang" only knows one aspect and not the other, thus leading to the end of the path and calamity. Although some people understand advancement, retreat, preservation, and loss, if their way differs from the sage's, they may not maintain the right path; lacking the right path, they do not resemble heaven and earth. Therefore, it is said, "Who understands advancement, retreat, preservation, and loss without losing the right path? Only the sage." Hence, the text mentions the sage twice—there is a missing character in the original text. Hu Bingwen said: when yang reaches its extreme, it begins to decline. In the hexagram Qian, the top line becomes "Kang," showing that "zhong" (center) is something that cannot be exceeded. Knowing that the situation is about to surpass "zhong" and yet maintaining the right path is what is meant by "only the sage." "Zhen" means "correct," which is the final destination of the use of Qian yuan; the four virtues of Qian start with "yuan" and here conclude with the sage's understanding of the way of Qian, ending with the character "zheng," indicating deep meaning.

陳氏琛曰：進極必退，存極必亡，乃理勢之自然也，知其如是，則隨時變通，而處以是道之當然，有收斂而無施張，有舍棄而無繫吝，如此則不至於有悔矣，然此唯聖人能之，蓋聖人樂天知命，達理而能權也，常人則明不足以見幾，心不免於物累，故不能也。

Collecting various interpretations, it is cited that when something reaches its extreme, it must retreat; when existence reaches its extreme, it must perish. This is the natural way of principle and circumstances. Knowing this, one should adapt to the times and circumstances, and act according to the proper way of this principle: only to restrain oneself and not to display oneself further, only to let go and not to be attached or reluctant. In this way, one will not have regret. However, this is only achievable by the sage, because the sage is content with heaven and knows his destiny, understands principles and can weigh matters appropriately. Common people, however, lack sufficient insight to perceive the beginning of things, and their hearts are inevitably burdened by external things, so they cannot achieve this.

總論 朱子答萬正淳曰：大抵《易》卦之辭，本只是各著本卦本爻之象，明占凶之占當如此耳，非是就聖賢地位說道理也，故《乾》六爻，自天子以至於庶人，自聖人以至於愚不肖，筮或得之，義皆有取，但純陽之德，剛健之至，若以義類推之，則為聖人之象，而其六位之高下，又有似聖人之進退，故文言因潛見曜飛自然之文，而以聖人之跡各明其義。

In his letter to Wan Zhengchun, Zhu Xi said that generally speaking, the hexagrams and line statements in the Zhou Yi merely indicate the images of the primary hexagram and its lines, explaining how to judge fortune and misfortune. (The original text mistakenly wrote "占" instead of "吉") It is not about discussing principles from the perspective of sages and virtuous people. Therefore, the six lines of the Qian hexagram, whether referring to a prince or a commoner, a sage or an ignorant person, all have their own meanings when used for divination. However, the virtue of pure yang is extremely strong and vigorous. If we infer according to principles, it becomes the image of a sage. Also, the positions of the six lines seem to resemble the advancement and retreat of a sage. Therefore, the Wenyan text follows the natural terms "qian," "jian," "yue," and "fei" (the original text mistakenly wrote "yao" instead of "yue"), using the deeds of sages to explain the meanings of each line.