From 'Nine in the Second Line' to 'beneficial to see the great man.' Sub-commentary: Yang dwelling in the second position is called 'Nine in the Second Line.' Yang qi manifesting is called 'appearing dragon.'
The field is a place on earth that can be cultivated for benefit; Yang qi manifesting on the earth is called 'in the field.' The first and second lines both represent the Way of Earth; the second line is above the first, hence called 'the field.'
'Dragon appearing in the field' is the natural image.
'Beneficial to see the great man' applies it to human affairs: when the dragon appears in the field, it is like a sage emerging from long seclusion; though not occupying the throne, he possesses the ruler's virtue, making it beneficial for the common people to see the 'great man' of Nine in the Second Line.
As earlier scholars noted: Confucius teaching between the Zhu and Si rivers benefited all under heaven and possessed the virtue of a ruler, hence called a 'great man.'
The Wenyan says: 'Nine in the Second Line has broad virtue and transforms others,' and 'this is the virtue of a ruler.' Wang Fusi noted: 'Though not in the ruler's seat, he possesses the ruler's virtue.' Thus Nine in the Second Line is called a 'great man.'
Fusi further noted: 'Beneficial to see the great man applies solely to the second and fifth lines,' showing that both are great men whom the world benefits from beholding.
Master Chu and Master Zhang followed Zheng Kangcheng in holding that Nine in the Second Line benefits from seeing the great man of Nine in the Fifth Line, but this interpretation is flawed.
Moreover, the term 'great man' is not restricted to the second and fifth lines; Conflict and Obstacle both say 'beneficial to see the great man.'
On the note from 'dwelling upon the earth' to 'applies solely to the second and fifth lines': Sub-commentary: Earlier scholars held that when hexagrams were doubled, lines 1 and 4, 2 and 5, and 3 and 6 corresponded across the two trigrams.
Furthermore, lines 1 and 2 represent the Way of Earth, 3 and 4 the Way of Man, and 5 and 6 the Way of Heaven. Line 2 lies above line 1; thus Nine in the Second Line dwells upon the earth, where agriculture flourishes, hence called 'field.'
Fusi's commentary takes 'field' simply as being upon the earth, while others elaborate that farming benefits myriad things just as the sage benefits mankind. 'His virtuous influence spreads everywhere' cites the Small Image.
'Dwelling in the center, he is impartial' means Nine in the Second Line occupies the center of the lower trigram, treating upper and lower with an equal mind.
'Though not in the ruler's seat' means he occupies the second position, yet 'possesses the ruler's virtue' because his virtue transforms widely.
'The first line is unmanifest' means hidden; 'the third is active and vigilant' means anxious and watchful; 'the fourth is leaping' means hesitating between advance and retreat; 'the top is excessively arrogant' means carried to the extreme.
'Applies solely to the second and fifth lines' refers strictly to the model within Qián.
Various scholars matched Nine in the Second Line to the first month of spring (Taicu), Nine in the Third Line to Chen, Nine in the Fourth Line to Wu, and Nine in the Fifth Line to Shen; but in Shen, Yin begins to destroy Yang, which contradicts 'flying dragon in the heavens.'
Matching Nine at the Top to Xu, when Yin is abundant, contradicts 'reaching the extremity alongside time.' The waxing of Yang in Qián corresponds to the gradual emergence of the sage from the eleventh month to the fourth month (Si).
Nine in the Second Line corresponds to Chou and Yin, when sprouts first break through the earth.