Wen Yan
Prime is the chief of goodness. Success is the meeting of what is admirable. Favorable is the harmony of rightness. Perseverance is the backbone of affairs. The Noble One embodies benevolence and so can guide others; gathers what is admirable and so accords with rite; benefits things and so harmonizes rightness; stands firm in perseverance and so manages affairs. When the Noble One practices these four virtues, therefore it is said of Qian: Prime, Success, Favorable, Perseverance. Initial Nine says, Hidden dragon. Do not act. What does it mean? The Master said: The dragon is one whose virtue lies hidden. It does not change for the sake of the world, does not make a name for itself, withdraws from the world without distress, and when not recognized as right, feels no distress. When joyful, it acts; when troubled, it withdraws. Firm indeed, it cannot be uprooted. This is the hidden dragon. Nine in the Second says, Dragon appearing in the field. Favorable to see a person of stature. What does it mean? The Master said: Its dragon virtue is upright and centered. Its ordinary words are trustworthy, its ordinary conduct is careful. It keeps out what is crooked and preserves its sincerity, does good in the world without boasting, and its virtue is broad enough to transform. The Yi says, Dragon appearing in the field. Favorable to see a person of stature. This is the virtue of a ruler. Nine in the Third says, The Noble One strives throughout the day; by evening remains wary, as if in danger. No blame. What does it mean? The Master said: The Noble One advances virtue and cultivates work. Loyalty and trust are what advance virtue. Refining words and establishing sincerity are what ground work. Knowing where to arrive, and arriving there, one can share in what is subtle. Knowing where to end, and ending there, one can share in preserving rightness. Therefore, high in position yet not arrogant, low in position yet not troubled, one strives throughout the day and remains wary according to the time. Though in danger, there is no blame. Nine in the Fourth says, Perhaps leaping in the deep. No blame. What does it mean? The Master said: Going up and down without fixedness is not because of crookedness. Advancing and withdrawing without a fixed course is not because one leaves the group. The Noble One advances virtue and cultivates work, desiring to meet the time. Therefore there is no blame. Nine in the Fifth says, Flying dragon in Heaven. Favorable to see a person of stature. What does it mean? The Master said: Sounds of the same kind answer one another; breaths of the same kind seek one another. Water flows toward wetness, fire moves toward dryness. Clouds follow the dragon, wind follows the tiger. When the sage rises, the ten thousand things look toward him. What is rooted in Heaven draws near above; what is rooted in Earth draws near below. Thus each follows its kind. Top Nine says, Overreaching dragon. Regret. What does it mean? The Master said: Noble yet without position, high yet without people; worthy persons are below and without support. Therefore when it moves, there is regret. Hidden dragon. Do not act. It is below. Dragon appearing in the field. It dwells in its time. Striving throughout the day. It is carrying out affairs. Perhaps leaping in the deep. It is testing itself. Flying dragon in Heaven. It governs above. Overreaching dragon. Regret. It is the calamity of exhaustion. Qian's Prime, Use of Nines: all under Heaven is governed. Hidden dragon. Do not act. Yang qi lies hidden and stored. Dragon appearing in the field. All under Heaven is bright and cultured. Striving throughout the day. One goes with the time. Perhaps leaping in the deep. The way of Qian then changes. Flying dragon in Heaven. One is then placed in heavenly virtue. Overreaching dragon. Regret. One goes to the limit with the time. Qian's Prime, Use of Nines. Then Heaven's rule is seen. Qian's Prime and Success mean beginning and then succeeding. Favorable to persevere means nature and disposition. Qian at its beginning can, through beautiful benefit, benefit all under Heaven. It does not speak of what it benefits. Great indeed! Great indeed is Qian! Firm, strong, centered, upright, pure, whole, and refined. The six lines bring it forth and unfold it; they reach broadly into the conditions. In due season one rides the six dragons and governs Heaven. Clouds move, rain falls, and all under Heaven is at peace. The Noble One takes accomplished virtue as conduct, conduct visible day by day. As for hidden: it means hidden and not yet seen, active yet not yet accomplished. Therefore the Noble One does not act. The Noble One learns in order to gather it, asks in order to discern it, dwells in it with breadth, and practices it with benevolence. The Yi says, Dragon appearing in the field. Favorable to see a person of stature. This is the virtue of a ruler. Nine in the Third doubles firmness and is not centered. Above, it is not in Heaven; below, it is not in the field. Therefore it strives throughout the day and remains wary according to the time. Though in danger, there is no blame. Nine in the Fourth doubles firmness and is not centered. Above, it is not in Heaven; below, it is not in the field; in between, it is not among people. Therefore perhaps is said of it. Perhaps means doubt. Therefore there is no blame. As for a person of stature: one joins with Heaven and Earth in virtue, with sun and moon in brightness, with the four seasons in sequence, and with spirits and gods in good fortune and misfortune. Going before Heaven, Heaven does not oppose such a person. Going after Heaven, such a person follows Heaven's time. If Heaven does not oppose such a person, how much less would people? How much less would spirits and gods? As for overreaching: it means knowing how to advance but not how to withdraw, knowing how to preserve but not how to perish, knowing how to gain but not how to lose. Could it be anyone but the sage? One who knows advance and withdrawal, preservation and loss, and does not lose what is right: could it be anyone but the sage?