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 He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind.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.