Supplementary to the Thwan and Yao on the first and second Hexagrams, and showing how they may be interpreted of man's nature and doings.

Section I. KHIEN.

Chapter I. 1. What is called (under Khien) 'the great and originating' is (in man) the first and chief quality of goodness; what is called 'the penetrating' is the assemblage of excellences; what is called 'the advantageous' is the harmony of all that is right; and what is called 'the correct and firm' is the faculty of action.

2 The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs.

3 The fact that the superior man practises these four virtues justifies the application to him of the words--'Khien represents what is great and originating, penetrating, advantageous, correct and firm.'

Chapter II. 4. What is the meaning of the words under the first line undivided, 'The dragon lies hid (in the deep);--it is not the time for active doing?' The Master said:--'There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles into action; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).' This is 'the dragon lying hid.'

5 What is the meaning of the words under the second line, 'The dragon shows himself and is in the field;--it will be advantageous to see the great man?' The Master said:--'There he is, with the dragon's powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, "The dragon shows himself and is in the field;--it will be advantageous to see the great man," refers to a ruler's virtue.'

6 What is the meaning of the words under the third line, 'The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;--the position is dangerous, but there will be no mistake?' The Master said:--'The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.'

7 What is the meaning of the words under the fourth line, 'He is as if he were leaping up, (but still) is in the deep;--there will be no mistake?' The Master said:--'He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;--there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.'

8 What is the meaning of the words under the fifth line, 'The dragon is on the wing in the sky;--it will be advantageous to see the great man?' The Master said:--'Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger:--(so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:--so does everything follow its kind.'

9 What is the meaning of the words under the topmost line, 'The dragon exceeds the proper limits;--there will be occasion for repentance?' The Master said:--'The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent and virtue in the positions below will give him no aid;--should he move in such a case, there will be occasion for repentance.'

Chapter III. 10. 'The dragon lies hid;--it is not the time for active doing:'--the position is (too) low.

11 'The dragon shows himself and is in the field:'--the time (requires him still) to be unemployed.

12 'All the day active and vigilant:'--(he now) does his (proper) business.

13 'He is as if he were leaping up, (but still) is in the deep:'--he is making trial of himself.

14 'The dragon is on the wing in the sky:'--(the subject of the line) is on high and ruling.

15 'The dragon exceeds the proper limit, and there will be occasion for repentance:'--when things have been carried to extremity, calamity ensues.

16 Undivided lines appear in all these representations of the great and originating power denoted by Khien:--(what follows in the Yao tells us how) all under the sky there will be good order.

Chapter IV. 17. 'The dragon lies hid in the deep;--it is not the time for active doing:'--the energy denoted by the undivided line is laid up and hid away as in the deep.

18 'The dragon appears in the field:'--all under heaven (begins to be) adorned and brightened.

19 'All the day active and vigilant:'--continually, as the time passes and requires, does he act.

20 'He is as if he were leaping up, (but still) is in the deep:'--a change is taking place in the method indicated by (this) Khien diagram.

21 'The dragon is on the wing in the sky:'--this shows that his place is based on his heavenly virtue.

22 'The dragon exceeds the (proper) limit;--there will be occasion for repentance:'--the time is come to an end, and so also is his opportunity.

23 Undivided lines appear in all these representations of the great and originating power denoted by Khien:--and (from what follows in the Yao) we see the model (of action) afforded by heaven.

Chapter V. 24. The 'greatness' and 'originating' represented by Khien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development.

25 'The advantageousness and the correctness and firmness' refer to its nature and feelings (as seen in all the resulting things).

26 Khien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)!

27 How great is (what is emblemed by) Khien!--strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!

28 The six lines, as explained (by the duke of Kau), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited.

29 (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.

Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, 'lying hid,' requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.

31 The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, 'The dragon appears in the field:--it will be advantageous to meet with the great man,' has reference to the virtuous qualities of a ruler (as thus described).

32 In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and though (the position be) perilous, there will be no mistake.

33 In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame.

34 The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may act beforehand, and yet he does not act against God's decree; he may follow after, and acts (only) as God's decree at the time would have it. If he does not act against God's decree, how much less will men oppose him! how much less the spirit-like operation (of Providence)!

35 The force of that phrase--'exceeding the proper limits'--indicates the knowing to advance but not to retire; to maintain but not to let perish; to get but not to lose.

36 He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!

Section II. KHWAN.

Chapter I. 1. (What is indicated by) Khwan is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form.

2 'By following, it obtains its (proper) lord,' and pursues its regular (course).

3 It contains all things in itself, and its transforming (power) is glorious.

4 Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time.

Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,--through the absence of early discrimination. The words of the Yi, 'He treads on the hoar-frost; the strong ice will come (by and by),' show the natural (issue and growth of things).

6 'Straight' indicates the correctness (of the internal principle), and 'square,' the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. 'Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:'--this shows how (such a one) has no doubts as to what he does.

7 Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. 'If he engage with them in the service of the king, and be successful, he will not claim that success for himself:'--this is the way of the earth, of a wife, of a minister. The way of the earth is--'not to claim the merit of achievement, but on behalf (of God) to bring things to their proper issue.'

8 Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yi, 'A sack tied up:--there will be no ground for blame or for praise,' are in reality a lesson of caution.

9 The superior man (emblemed here) by the 'yellow' and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:--this is the perfection of excellence.

10 (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be 'a contest.' As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term 'dragons.' But still the (subject of neither line) can leave his class, and hence we have 'the blood' mentioned. The mention of that as being (both) 'azure and yellow' indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.