The Zhongfu Hexagram

中孚。中孚卦，下兌上巽。風行澤上，感於水中，中孚之象。以卦畫言之。內外皆實而中虛，中孚之義。二五皆陽為中實，亦中孚之義。蓋中虛者，信之本。中實者，信之質。卦所以稱中孚也。中孚次節。按《序卦》：節而信之，故受之以中孚。節制使人不越，上下信從。中孚所以次節也。

The hexagram Zhong Fu (Middle Sincerity) has the lower trigram Dui (Lake) and the upper trigram Xun (Wind). Wind blowing over the surface of a marsh moves the water beneath, symbolizing the image of Zhong Fu, which represents sincerity from the heart. In terms of the six lines, the fourth and upper fourth lines are yang lines, while the third and fourth lines are empty, which fits the meaning of Zhong Fu. Also, the lines Nine in the Second and Nine in the Fifth are yang lines, each occupying the center of their respective trigrams, thus representing the middle and substance, which also fits the meaning of Zhong Fu. The middle being empty is the foundation of sincerity—only by being无私 (without private interest) can one accommodate others; the middle being full is the substance of sincerity—only by having something can one not be deceitful. The hexagram is named Zhong Fu for this reason. Zhong Fu comes after Jie (Moderation). According to the sequence of hexagrams, after having moderation and thus gaining trust, Zhong Fu follows. Moderation prevents people from exceeding limits, and thus trust is established between superiors and inferiors, which is why Zhong Fu immediately follows Jie.

全彖以誠信之極，雖無知之物可感，雖患難可涉，而皆利於以正也。六爻以孚之道在剛中，故獨二五為孚之至。初之應四，初實而四虛。至三之應上，三虛而上實。故皆未能盡孚之道。蓋他卦皆以陰陽相應為吉，此則獨以剛中同德為孚。此全彖六爻之大畧也。

The meaning of the entire hexagram's statement is that when sincerity is at its extreme, even things without perception can be moved, and even great difficulties can be overcome, and all of this is beneficial through upholding the right path. The six lines of the hexagram determine that the way of sincerity lies in the presence of strong yang in the center, so only the lines nine in the second position and nine in the fifth position are considered to represent the ultimate sincerity. The line nine at the beginning and six in the fourth are in correspondence, but nine at the beginning is strong yang while six in the fourth is weak yin; the line six in the third and nine at the top are also in correspondence, but six in the third is weak yin while nine at the top is strong yang—each pair is not in harmony of strength and weakness, so neither fully embodies the way of sincerity. It should be known that in other hexagrams, being in harmony between one yin and one yang is considered auspicious, but in this hexagram, sincerity is uniquely defined by the presence of strong yang in the center and shared virtue, which is called 'fu' (sincerity). This is the general meaning of the hexagram's statement and the six lines.

中孚。豚魚吉。利涉大川。利貞。孚心可相信也。以一卦言為中虛，以二體言為中實，皆孚之象。又上巽以順下，下說以應上，亦相孚之義。豚魚，江豚。至則有風，信之可必者。澤上有風，有豚魚之象。木在澤上，外實內虛，舟楫之象。誠信之至如豚魚則吉，以涉險難亦利。然必利於正固乃可，不則硜硜匹夫之諒矣，以為信可感豚魚，於義亦優。然不如以象言為當。

The Hexagram Statement: "Zhongfu" (Faithfulness). If faithfulness extends to the river dolphin, it is auspicious. It is beneficial to cross a great river and beneficial to maintain uprightness. "Fu" refers to the inner sincerity that can be trusted by others. Looking at the entire hexagram, it is in the middle empty; looking at the upper and lower trigrams, they are both full in the middle. These are all images of faithfulness. Moreover, the upper trigram, Xun (Wind), is gentle and submissive to the lower trigram, Dui (Lake), and the lower trigram, Dui (Lake), is joyful and responsive to the upper trigram, Xun (Wind). This also signifies mutual trust. "Tunyu" refers to the river dolphin, which surfaces from the water and then wind arises, indicating something that will surely come to pass. Wind on the lake corresponds to the image of the river dolphin; wood floating on the lake, with the outside solid and the inside hollow, corresponds to the image of a boat. If faithfulness is sincere to the extent that it can move the river dolphin, it is auspicious. Using such faithfulness to cross dangerous waters is also beneficial. However, this must be based on uprightness and firmness. Otherwise, it would be like the criticism in the "Analects" of a "keng keng ran xiaoren zai" (a petty person who is stubbornly faithful). Some interpret this line as "faithfulness is sufficient to move the river dolphin," which is also reasonable in terms of meaning, but it is not as appropriate as interpreting it according to the hexagram's imagery.

彖曰。中孚，柔在內而剛得中。說而巽，孚乃化邦也。以卦體言之。六三六四在內，則中虛無私主矣。九二九五剛而得中，事皆不妄矣。以卦德言之。下說以孚乎上，上巽以孚乎下，可以感化乎萬邦矣。

The Commentary on the Judgment says: The hexagram Zhongfu signifies that the yin and the flexible are within, while the yang and the strong are in the middle; joyful and humble, sincerity can influence the states. These words first describe the structure of the hexagram: the two yin lines, six three and six four, are in the middle of the entire hexagram, leaving the center empty, thus without personal bias or prejudice; the two yang lines, nine two and nine five, are strong and each occupy the middle of the upper and lower trigrams, so their actions are not empty or false. Then from the virtue of the hexagram: the lower trigram is Dui, meaning joy, so sincerity is used to deal with above; the upper trigram is Xun, meaning compliance, so sincerity is used to deal with below. Thus, with such mutual trust above and below, sincerity can influence all the states under heaven.

豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。以卦象言。中孚以利貞，乃應乎天也。天者，理之正而已。《象》曰：澤上有風，中孚。君子以議獄緩死。議獄，兌象。緩死，巽象。風無形而能震川澤，誠也。議獄緩死，求之以誠也。如舜之好生洽民，舜之中孚。不犯有司，天下之中孚也。

The Commentary on the Judgment says: "The pig and fish are auspicious," meaning that sincerity has reached even the most difficult-to-move aquatic creatures such as river fish and river豚. "It is advantageous to cross a great river," because in the hexagram Zhongfu, the two central lines are empty, like the hollow part of a wooden boat, which allows it to float without sinking when crossing water. These two statements are based on the imagery of the hexagram. "Zhongfu with advantage in uprightness, responds to heaven," meaning that sincerity must be maintained with uprightness in order to correspond with the way of heaven; the term "heaven" here simply refers to the ultimate principle of uprightness. The Great Image says: the lake in the lower trigram and the wind in the upper trigram, the wind moving over the lake, is Zhongfu. The gentleman takes this as a model, deliberating on legal cases with thoroughness and care, even for those sentenced to death, he delays the execution, leaving a chance for survival. "Deliberating on legal cases" takes the trigram Dui as representing speech and punishment, while "delaying execution" takes Xun as representing leniency. Wind itself has no form, yet it can move the entire lake's water, relying on the character of sincerity; similarly, the gentleman deliberating on legal cases and delaying execution does so with the utmost sincerity to seek the truth of the case. Just as the Book of Documents, the Great Yu Mandate, records the benevolent rule of Yu Shun, which was deeply loved by the people, that was the sincerity of Yu Shun himself; and when the people thus did not dare to violate the law officers, that was the sincerity of the people as a whole.

初九：虞吉，有他不燕。中孚之初上應六四，度其可信而信之則吉。若有他則失所安，戒之也。卦中二柔。四得正，三不正。初宜應四而間於三，故有此象。《象》曰：初九虞吉，志未變也。志定於始，恐變於終。

The line statement of the initial line (Initial Nine) says: "Yu Ji, you ta bu yan." "Yu" means to consider carefully. In the hexagram Zhongfou, the Initial Nine is at the beginning of the lower trigram, and it corresponds with the Sixth Line Four above. It first considers the other party carefully and finds them trustworthy before trusting them, thus resulting in good fortune. If one has other attachments or is fickle in mind, then one loses a place to rest securely. Therefore, this line statement serves as a warning. Within the hexagram, the Sixth Lines Three and Four are two yin lines. The Sixth Line Four is yin in a yin position and thus correct, while the Sixth Line Three is yin in a yang position and thus incorrect. The Initial Nine should correspond with the Sixth Line Four above, but is separated by the incorrect Sixth Line Three. Hence, there are two layers of meaning: "considering carefully before trusting" and "having other attachments leads to instability." The Image Commentary says, "The Initial Nine considers carefully and gains good fortune, because its intention has not changed." This means that the intention to trust should be carefully examined at the beginning. Although it has been examined at the beginning, there is still fear that it may change later, so the phrase "its intention has not changed" is specially emphasized.

九二：鳴鶴在陰，其子和之。我有好爵，吾與爾縻之。兌為正秋為口舌。鶴，感秋而鳴者。二為陰。有鳴鶴在陰之象。二五以上下位言之，則五為君二為臣。以先後之序言之，則二可為父而五可為子。二中孚之實，而五亦以中孚之實應之，有鶴鳴子和之象。好爵爾縻。

The line statement of the second line says: "A crane calls in the shade, its young respond in harmony. I have a fine cup of wine, I will share it with you." The lower trigram is Dui, which corresponds to the season of late autumn and to the mouth and tongue on the human body. Cranes are birds that call in response to the autumn atmosphere, and the second line is located in the hidden position of the lower trigram, hence the image of "a crane calling in the shade." The relationship between the second and fifth lines can be viewed from two perspectives: from the position of superior and inferior, the fifth is the ruler and the second is the subject; from the order of sequence, the second is below and comes first, like a father, while the fifth is above and comes later, like a son. The second line holds sincere faith in the middle, and the fifth line responds with sincere faith, just as an old crane calls and the young crane responds in harmony, hence the image of "its young respond in harmony." The phrase "I have a fine cup of wine, I will share it with you" indicates that both parties are bound together by a fine thing, not letting go.

按，《大全》張氏謂我爵指五。五為君位，故以爵言。吾亦五也。爾指二。縻，二係於五也。今按，好爵諸家皆以為爵祿，獨《本義》以為懿德。蓋謂二五剛而得中，皆能修其天爵者也。如此則我吾仍指二，爾指五為順。蓋懿德之實可以相感。二之所有，吾亦繫戀之也。《象》曰：其子和之，中心願也。九二以實感，九五以實應也。

According to Zhang's view as recorded in the Complete Commentary on the Zhou Changes, the term "jue" in "I have a good jue" refers to the Nine in the Fifth line, since the Fifth line occupies the position of the ruler, and thus the term "jue" is used in the context of rank and honor. "Wu" also refers to the Nine in the Fifth line, while "er" refers to the Nine in the Second line, and "mi" indicates that the Nine in the Second line is attached to the Nine in the Fifth line. However, according to the present commentary, all scholars interpret "good jue" as referring to rank and honor, but Zhu Xi in The Original Meaning of the Zhou Changes interprets it as referring to good virtue, believing that both the Second and the Fifth lines are yang lines occupying the central position, and thus are both people who cultivate the heavenly jue, that is, their own virtue. According to The Original Meaning, "I" and "wu" still refer to the Nine in the Second line, while "er" refers to the Nine in the Fifth line, making the meaning of the text coherent. The actual reality of virtue can be mutually communicated; the virtue possessed by the Nine in the Second line is itself cherished and attached, and it wishes to share it with the Nine in the Fifth line. The Image Commentary says "its son harmonizes with it, this is the sincere wish of the heart," which precisely means that the Nine in the Second line approaches with a sincere heart, and the Nine in the Fifth line responds with a sincere heart, both acting from their own sincere wishes.

六三：得敵，或鼓或罷，或泣或歌。敵謂上九，信之窮者也。三陰柔不中正，居說之極。與不中正之上九為應，而不能自主。互二四為震，或鼓之象。互四五為艮，或罷之象。兌澤之流，或泣之象。兌口之開，或歌之象。《象》曰：可鼓或罷，位不當也。不中不正故也。

The third line statement says: "Meeting an enemy, sometimes drumming, sometimes giving up, sometimes weeping, sometimes singing." "Enemy" refers to the top line, which is a person who has reached the end of sincerity and clings to belief without knowing when to change. The third line is a yin line in a yang position, neither central nor correct, and is at the extreme of the lower trigram Dui, which represents joy. It corresponds with the top line, which is also neither central nor correct, so it is subject to others, unable to take the initiative. The lines two to four form the trigram Zhen, which represents movement and drumming, hence the image of "sometimes drumming." The lines three to five form the trigram Gen, which represents stopping, hence the image of "sometimes giving up." Dui represents a marsh, with water flowing downward, hence the image of "sometimes weeping." Dui also represents the mouth, which opens to sing, hence the image of "sometimes singing." The Image Commentary says, "Sometimes drumming, sometimes giving up, because of inappropriate position" (the original text mistakenly writes "can" instead of "sometimes"). This is precisely because the third line is neither central nor correct, leading to uncertainty in its actions.

六四：月幾望，馬匹亡，無咎。六四居陰得正，位近於君。有月無光，借日之光以為光，而幾於望之象。又下卦兌互震，震東兌西，日月相望之象。又震為馬。倆馬一色為匹，猶對也。初與四為匹，四乃絕之以上信於五，有馬匹亡之象。此大臣能杜私交以事主者也，故無咎。《象》曰：馬匹亡，絕類上也。下絕初九之類而上從於五也。

The Line Statement for the fourth line says: "The moon is almost full, horses are lost, no blame." The fourth line, with a yin line in a yin position and in the correct place, is closely adjacent to the five line, the sovereign. The moon itself has no light; it is by borrowing the light of the sun that it becomes bright. Similarly, the fourth line borrows the brightness of the five line to manifest its virtue. The brightness is nearly complete but not yet full, hence the image of "the moon is almost full." Furthermore, the lower trigram is Dui (Lake), and the lines two to four form the trigram Zhen (Thunder). Zhen is in the east, Dui is in the west; the sun and moon are opposite each other in east and west, which also represents "the moon is almost full." Zhen also represents horses. Two horses of the same color are called "pi," which means corresponding or matching. Originally, the first line was in correspondence with the fourth line, but the fourth line breaks this private connection and instead fully aligns with the five line. Hence, the image of "horses are lost." This is exactly the conduct of a minister who cuts off private connections and devotes himself entirely to the sovereign, thus incurring no blame. The Image Commentary says, "Horses are lost, cutting off the class below and aligning with the superior above," meaning it cuts off the connection with the first line's class and fully obeys the five line above.

九五：有孚攣如，無咎。九五剛健中正，而居尊位，孚之主也。下應九二，與之同德，故為有孚攣如之象。此彖所謂孕乃化邦者也。故無咎。《象》曰：有孚攣如，位正當也。有德有位，乃為正當。

The line statement of the fifth line says: "There is sincerity and mutual attachment, no blame." The fifth line is yang and strong, resides in the center and is in the proper position, and holds the exalted position, thus being the master of sincerity in the whole hexagram. It corresponds below to the second line, sharing the same virtue of being strong and proper, so the two hearts are closely connected. Hence, there is the image of "sincerity and mutual attachment." This is what the hexagram statement refers to when it says "sincerity can transform the state" — using sincerity to bring about harmony throughout the country (the original text mistakenly uses "pregnancy" instead of "sincerity"), so there is no blame. The image commentary says "sincerity and mutual attachment, the position is proper," meaning that having the virtue of sincerity and occupying the position of the fifth line, where virtue and position are in harmony, is considered "proper."

上九：翰音登于天，貞凶。雞鳴必先振羽，故曰翰音。巽為雞，又雞之鳴有信，故於中孚言之。上九居卦之最上。雞非登天之物，以居卦之極。信非所信而不知變，又有翰音登天之象。雖貞亦凶也，況不貞乎。《象》曰：翰音登于天，何可長也。九而不變則凶也。全卦以誠信在中，則可以涉險難，然皆利於得正。六爻在他卦皆取陰陽相應，此獨取二五中實之同德為孚。蓋中可兼正。即卦之貞也。四亦以正而無咎。初以正而吉而戒其有他。至三上則不中不正，失所謂貞。即失所謂孚矣。

The line statement of the top nine says: "The sound of the chicken's call reaches the heavens, and the sincerity is ominous." A chicken must first shake its wings before it crows, so this is called "Han yin" — the sound of its wings. The upper trigram is Xun, representing the chicken. The chicken crows at the proper time and is most trustworthy, so it is used to establish the image in the Zhongfu hexagram. The top nine is at the highest position of the hexagram. A chicken is not something that can fly up to heaven, yet because it is at the extreme position of the hexagram, it falsely elevates itself. What it believes is not trustworthy, yet it is stubborn and does not know how to change, thus forming the image of "the sound of the chicken's call reaching the heavens." Such people, even if they remain firm, will still be ominous, let alone if what they hold onto is not proper. The Image Commentary says, "The sound of the chicken's call reaches the heavens, how can it last long?" Empty sounds rising to the heavens cannot endure. When one reaches the ninth position without knowing how to change, there is only ominousness. Looking at the entire hexagram: sincerity residing in the center allows one to cross over dangers, but it is beneficial to maintain properness. Other hexagrams often take the correspondence of yin and yang as their meaning, but this hexagram alone takes the middle and virtue of the second nine and the fifth nine as "fu" (sincerity), because attaining the middle naturally includes properness, which is what the hexagram statement refers to as "zhen" (sincerity). The fourth six also has no fault because it is proper, and the first nine is also auspicious because it is proper, but it is warned not to be attached to anything else. As for the third six and the top nine, they are neither middle nor proper, thus losing the concept of "zhen" and also losing the concept of "fu."

小過，下艮上震。山上有雷，其聲小過。為卦四陰二陽，陰多於陽。又陰居尊位，陽失位而不中。小者過其常也，故為小過。小過次中孚。按《序卦》：有其信者必行之，故受之以小過。人之所信必行，行則有過，小過所以次中孚也。

The hexagram Xiao Guo has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). Gen represents mountain, Zhen represents thunder. Thunder should be in the sky and resound, but now it only resounds on the mountain top, thus its power is only slightly excessive, hence the name "Xiao Guo" (Minor Excess). In terms of the structure of the hexagram, there are four yin lines and two yang lines, with yin being more numerous. Moreover, the line six in the fifth position, which is yin, occupies the noble position, while the two yang lines, nine in the third and nine in the fourth, are both out of their proper positions and not in the center. "Xiao" refers to yin, which exceeds its usual limit, hence the hexagram is called Xiao Guo. Why is Xiao Guo placed after Zhong Fu? The "Xu Gua Zhuan" says: a person with sincere faith must act upon it, hence after Zhong Fu comes Xiao Guo. A person must act upon what he believes in, and once he acts, he inevitably goes beyond the proper limits, which is the reason why Xiao Guo follows Zhong Fu.

全彖以陰小過於陽亦可以亨，但利於守正，宜於小事而不宜於大事。此全彖之大旨也。六爻四陰二陽，陰過於陽。初爻上爻，陰之不中而過者也，故皆凶。二五兩爻，中而不過者也，故無凶咎。若三四兩陽爻，當四陰方過之時。四居柔在下，不過危厲。若三居剛在上，必致凶戕矣。大抵陰過則陽多傷，而陰又不宜至於太過，又聖人扶陽抑陰之微旨乎。

The overall meaning of the hexagram statement is that Yin slightly exceeds Yang, yet there is still a way to achieve smoothness and success, but it is necessary to maintain uprightness to gain benefit. It is suitable only for small matters and not for great ones—this is the main idea of the entire hexagram statement. Among the six lines, four are Yin and two are Yang, indicating that Yin exceeds Yang. The two Yin lines, the first and the top, are Yin lines that are not in the center and are excessive, so they are both dangerous. The two Yin lines, the second and the fifth, are in the center and not excessive, so they have no misfortune. As for the two Yang lines, the third and the fourth, they are at a time when the four Yin lines are flourishing: the fourth Yang line is in a soft position and is located below the upper trigram, so it can at most be dangerous; the third Yang line is in a strong position and is located above the lower trigram, so it will certainly suffer harm. Generally, when Yin becomes excessive, Yang suffers more, and Yin should not be excessive to the extreme—here we can also see the subtle intention of the sage to support Yang and restrain Yin.

小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。小謂陰也。四陰在外，二陽在內。陰多於陽，小者過也。以事言之有三義。小有所過，一也。大者不可過而小者可過，二也。所過者小，三也。

The Hexagram Statement says: "Small excess: prosperous, favorable to maintain correctness. Suitable for minor matters, not for major ones. A flying bird leaves its sound behind; it is not suitable to go upward, but suitable to go downward, resulting in great good fortune." The term "small" refers to yin. Four yin lines are positioned at the inner and outer ends, while two yang lines are in the middle. Since yin is more numerous than yang, it is said "small excess." In terms of human affairs, "small excess" contains three meanings: first, the degree of excess is slight, only slightly exceeding; second, it is not appropriate to exceed in major matters, but it is acceptable to exceed in minor ones; third, the matter that is exceeded is itself a minor one. Only when these three meanings are considered together is the full meaning of the hexagram name understood.

既過於陽則可以亨矣，然必利於守正。蓋不正，則所過不小矣。二五以柔得中，有可小事之象。三四以陽剛失位不中，有不可大事之象。此卦錯中孚。中孚大象離，有飛鳥之象。今錯變為小過大象坎不見離，有鳥飛已過但遺音之象。本卦中二陽爻，有鳥身之象。上下四陰爻有鳥翼之象。三四五互為兌口，有遺音之象。陽上陰下宜順其性，有不宜上宜下而大吉之象。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The Yin has already surpassed the Yang, and thus the matter becomes smooth and successful, hence the term 'Hen'; however, one must maintain the correct position to gain advantage, because if one does not remain correct, the passage will not merely be 'small'. The lines Six Two and Six Five, being flexible and gentle, each occupy the central position, thus showing the image of 'being suitable for small matters'; the lines Nine Three and Nine Four, being strong and yang, are out of position and not in the center, thus showing the image of 'not being suitable for great matters'. This hexagram is the 'Opposite Hexagram' of Zhong Fu, with all six lines reversed in yin and yang. Zhong Fu's overall image resembles Li (Fire), which represents flying birds, hence the image of flying birds; when transformed into Xiao Guo, the overall image resembles Kan (Water) without Li, indicating that the bird has already flown by, leaving only a sound, hence the image of 'a flying bird leaving a sound'. Considering the primary hexagram, the two central yang lines resemble the bird's body, while the four upper and lower yin lines resemble the bird's wings; the lines Three, Four, and Five together form the trigram Dui (Lake), which represents the mouth, hence the image of 'leaving a sound'. Yang is upward, Yin is downward, and each following its nature is good; in this hexagram, Yang is within and Yin is outside, hence the image of 'not suitable for going up, but suitable for going down', leading to great good fortune.

過非美名。大過陽多於陰，易猶許其往。小過陰多於陽，則聖人多戒辭。此時非可以吉。然能善於自處小事而不為大事，處下而不處上，則可以大吉矣。《彖》曰：小過，小者過而亨也。陰多陽寡，小者過也。過而亨。時當小過，不順時豈能亨。惟小者過，所以亨也。此以卦體釋卦名義與卦辭也。

"The term 'overstepping' is not a good one. The hexagram 'Great Overstepping' has more yang than yin, and the Book of Changes allows it to move forward. However, in the case of 'Small Overstepping,' there is more yin than yang, and the sage's words mostly contain warnings. At such times, it is not easy to speak of good fortune. Yet if one can manage oneself well, doing small things rather than great ones, and contenting oneself with a lower position rather than seeking a higher one, one may actually achieve great good fortune. The Commentary on the Judgment says: 'Small Overstepping means that the small one oversteps and thus achieves success.' Having more yin than yang is precisely 'the small one overstepping.' Why can overstepping still lead to success? Because the situation is appropriate for small overstepping; without following the situation, how could one achieve success? It is only because what is overstepped is small that success is still possible. This sentence uses the structure of the hexagram to explain the meaning of the hexagram name and the hexagram statement."

過以利貞，與時行也。柔得中，是以小事吉也。時當小過而不失其正，乃可謂與時行。失正，則非與時偕行之義矣。柔得中，以二五言。柔順得中，則處一身之小事能與時行矣，所以小事吉。剛失位而不中，是以不可大事也。以三四言。凡大事，必以剛健中正君子為之。今失位不中，陽剛不得志矣，所以不可大事。

The Commentary on the Judgment continues to say: "Excess is beneficial if it remains constant, for it follows the proper time. The flexible is in the middle, hence small matters are auspicious." To be called "moving in harmony with the time" is to be proper in excess without losing correctness. Once correctness is lost, it is no longer in accordance with the meaning of moving in harmony with the time. "The flexible is in the middle" refers to the lines Six in the Second and Six in the Fifth: being flexible and in the middle, one can handle small matters in a timely manner, hence small matters are auspicious. It also says: "The strong is out of position and not in the middle, hence great matters are not possible." This refers to the lines Nine in the Third and Nine in the Fourth: great matters must be undertaken by noble and upright men. Now, the two yang lines have lost their positions and are not in the middle, so the yang strength cannot be expressed, hence great matters are not possible.

有飛鳥之象焉。飛鳥遺之音，不宜上宜下。大吉，上逆而下順也。以卦體言，飛鳥遺音，不宜上宜下。上逆下順者。上卦乘陽，四五失位，逆也。下卦乘陽（文瀾本「下卦乘陽」作「下卦承陽」），二三得位，順也。故占此者，凡事不宜上而宜下也。

The Commentary on the Judgment also says: "There is an image of a flying bird. The bird leaves behind its sound; it is not suitable to go upward but to go downward, which is a great auspicious omen. Going upward is contrary, while going downward is in harmony." This still refers to the structure of the hexagram: the entire hexagram is like a flying bird, which has already passed by and left behind its sound. It is not suitable to go upward but to go downward. The phrase "going upward is contrary and going downward is in harmony" means that the upper trigram Zhen (Thunder) has its sixth line, line five, riding on top of the ninth line, line four. Lines four and five both lose their proper positions, which is contrary. The lower trigram Gen (Mountain) has its sixth line, line two, and ninth line, line three, which are in proper positions, hence in harmony. (The phrase "the lower trigram rides on yang" in the Wenlan edition is written as "the lower trigram supports yang," which is more appropriate.) Therefore, those who draw this hexagram should not strive upward forcefully in their affairs, but should retreat and remain in a lower position.

《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。雷在天上為大壯。出於地而上于山，其聲小過而已。三者之過，皆小者之過。《本義》謂可過於小而不可過於大。蓋可過乎恭，不可過乎傲。可過乎哀，不可過乎易。可過乎儉，不可過乎奢也。又謂可以小過，而不可甚過。蓋恐其恭之甚為足恭。哀之甚而為喪明。儉之甚而為豚肩不掩豆也。

The Great Image Commentary says: "Mountains with thunder, a small excess. The gentleman thus acts with excessive respect, excessive mourning, and excessive frugality." Thunder in the sky represents The Great Strength; thunder emerging from the ground but only echoing from the mountain top signifies a slight excess in sound. Excess in respect, mourning, and frugality all belong to a minor excess. Zhu Xi's The Original Meaning of the Zhou Changes explains that one may be slightly excessive in small matters, but not in great ones—excessive respect is permissible, but excessive arrogance is not; excessive mourning is permissible, but excessive indifference is not; excessive frugality is permissible, but excessive luxury is not. The Original Meaning also says: one may be slightly excessive, but not excessively so. Because excessive respect becomes the "excessive respect" criticized by Confucius, excessive mourning may lead to the blindness of Zi Xia when he wept for his son, and excessive frugality may result in the small portion of a pig's shoulder that could not cover the sacrificial vessel as in Yan Ying's case.

初六：飛鳥以凶。《大全》以初上為鳥翼，故於初上言飛鳥。然初二五上皆翼，取象未確。竊按，全卦有飛鳥之象。而上卦震二三四互巽，亦有鳥象。小過之時，不宜上宜下。初在下者也，乃陰柔不正，上應於四。則上而不下，猶小人附權貴以取禍者。故有飛鳥以凶之象。曰以者，初躁動援四而四以之也。《洞林占》謂致羽蟲之孽，亦此意。《象》曰：飛鳥以凶，不可如何也。初不安於下，凶乃自取，無可如何。

The first line statement says: "A flying bird meets misfortune." The "Zhou Yi Duan" interprets the first line and the top line as the two wings of a bird, so it only mentions the flying bird in the first and top lines. However, the first, second, fifth, and top lines are all yin lines, which could also be considered as wings, so this interpretation is not accurate. I believe that the entire hexagram originally has the image of a flying bird, and the upper trigram is Zhen (Thunder), while the second, third, and fourth lines form the mutual trigram Xun (Wind), which represents a chicken and wind, also having the image of a bird. During the time of Xiao Guo (a minor excess), it is not appropriate to go upward but to go downward; the first line is at the very bottom, which should be content with its position, but it is yin and flexible, and improperly corresponds upward to the ninth line in the fourth position. Thus, it only knows to go upward and not downward, just like a petty person clinging to power and bringing misfortune upon itself, hence the image of "a flying bird meets misfortune." The line statement uses the word "with" to indicate that the first line is restless and seeks to connect with the ninth line in the fourth position, and the ninth line in the fourth position brings it upward. The "Dong Lin Zhan" says this line indicates a disaster involving feathered creatures, which means the same thing. The "Xiang Zhuan" says "a flying bird meets misfortune, there is nothing that can be done about it," meaning that the first line is not content with its lower position, and the misfortune is self-inflicted, for which no one can be held responsible.

六二：過其祖，遇其妣，不及其君，遇其臣，無咎。三陽在二之上，有父象。四在三上，有祖象。五以陰居尊，有妣象。然五尊而初二卑，又有君臣之象。二越三四而上應於五，是過其祖矣。然五陰非正應，是所遇乃妣也。然以爻位言之，五又君也。過祖，有繼世之譽。過君，則有犯分之嫌。當小過時，上逆而下順。二柔順中正，過而不過。下與初比。故有不及其君而遇其臣之象。如是則無咎矣。過祖非敢抗祖，乃遇其妣。君不敢過而與臣遇。正所謂可小事而不可大事，不宜上宜下者。故無咎也。《象》曰：不及其君，臣不可過也。臣過其君，非小過之義矣。

The line statement of the second line says: "Passing by the father, meeting the mother, not reaching the ruler, meeting the minister, there is no blame." The yang line at the third position has the image of a father; the yang line at the fourth position is above the third, having the image of an ancestor; the line at the fifth position, being yin and occupying a high position, has the image of the maternal grandmother, "bi." However, the fifth line is high while the first and second lines are low, and between the fifth and second lines there is the image of ruler and subject. The second line passes over the third and fourth lines to correspond with the fifth line, which is "passing by the ancestor." However, the fifth line is yin, and since it shares the same nature as the second line, it is not a proper correspondence, so it only meets the "mother." In terms of line positions, the fifth line is also the ruler: passing by the grandfather can be seen as continuing the family legacy; but passing by the ruler would imply overstepping one's bounds. When in a state of small excess, going upward is considered wrong and going downward is considered right. The second line is yin, gentle, and upright. Although it exceeds, it does not lose its correctness, and it also relates closely with the first line below, so there is the image of "not reaching the ruler but meeting the minister" — not overstepping the ruler's position, but meeting those of equal rank below. Thus, there is naturally no blame. Passing by the ancestor is not daring to challenge the ancestor, but merely meeting the mother; regarding the ruler, it does not dare to overstep, but meets the minister. This is precisely the meaning of the hexagram statement, "Suitable for small matters, not for great matters; suitable for being lower, not for being higher," hence there is no blame. The image commentary says, "Not reaching the ruler, the minister cannot overstep," for if a minister oversteps the ruler, it would no longer be the meaning of "small excess."

九三：弗過，防之，從或戕之，凶。《本義》以弗過防之謂不能過於防陰，然於四爻異同。今依胡氏以弗過為句。小過陰過之時。二陽皆稱弗過，謂陽不能過陰也。從，隨也。柔過之時，眾陰害陽。三雖得位而弗能過乎陰，則當離之。若不防則隨有戕之者至矣，故凶。蓋此卦不宜上。三居下卦之上，眾陰勢方上進故也。《象》曰：從或戕之，凶如何也。如何，言其甚也。

The line statement of the third line says: "Not going beyond, guarding against it, following it, one may be harmed, resulting in misfortune." The Original Meaning of the Zhou Changes reads "Not going beyond and guarding against it" as a single phrase, interpreting it as not being overly cautious against yin. However, this interpretation is inconsistent when applied to the fourth line. Following Hu's interpretation, "Not going beyond" is taken as a separate phrase. When yin is dominant in the Minor Overcoming hexagram, both yang lines say "Not going beyond," meaning that yang cannot overcome yin. "From" means following immediately. In a time when yin is excessive, the many yin lines harm yang. Although the third line is in the correct position, it cannot overcome the many yin lines, so it should separate and distance itself. If it does not guard itself, it will be harmed immediately, hence misfortune. Because this hexagram is not suitable for upward movement, and the third line is at the top of the lower trigram, the momentum of the many yin lines is advancing upward continuously. The Image Commentary says, "Following, one may be harmed, resulting in misfortune," where "how" is an exclamation expressing the severity of the misfortune.

九四：無咎，弗過，遇之，往厲必戒，勿用永貞。九四以剛居柔，似有咎矣。然當過之時，以剛居柔。小過乎恭者，無咎之道也。弗過遇之，亦宜從胡氏之說，弗過絕句與九三同。遇之，前遇乎陰也。三之陰在下。艮性止，故惟防之而已。四之陰在上。震性動，陽性上行，故往遇之。然小過之時，不宜上宜下。三居二陰之上而自恃其剛，故陰或戕之。四居二陰之下而以剛遇柔，未必致戕，而往則亦厲，故必在所當戒也。然往固非，固守而不能隨乎時宜亦非也，故又曰勿用永貞。蓋小過九四變而為謙，又有終吉之象矣。

The line statement for the fourth line says: "No blame, not going beyond, encountering it, going forward brings danger, be cautious, do not use permanent uprightness." The fourth line, being a yang line in a yin position, seems to have a fault; however, at the time when yin is excessive, having yang in a yin position is exactly what the Great Image describes as "acting beyond propriety with humility," which is the way to avoid blame. The phrase "not going beyond, encountering it" should be understood as two separate clauses, following Hu's interpretation, just like the third line. "Encountering it" refers to meeting a yin line above. The yin line that the third line faces is below it, and since the lower trigram is艮 (Gèn), which represents stillness, it only needs to be cautious. The yin line that the fourth line faces is above it, and since the upper trigram is震 (Zhèn), which represents movement, and yang is naturally upward, it is going forward and encountering it. However, at a time of minor excess, it is better to go downward rather than upward: the third line, being above two yin lines, is self-confident in its yang, so yin may attack it; the fourth line, being below two yin lines, meets yin with yang, and may not be attacked, but going forward brings danger, so it must be cautious. However, going forward all the time is wrong, and being overly rigid without flexibility is also wrong, so the line statement also says "do not use permanent uprightness" — do not stick to a temporary correctness. Moreover, the fourth line of the hexagram of Minor Excess changes into the hexagram of Humility, which has the image of "a favorable ending," clearly showing the advantage of flexibility.

《象》曰：弗過遇之，位不當也。往厲必戒，終不可長也。以剛居柔，前與柔遇。故曰不當，不可長。他卦多於上爻言之，此言於四。故《程傳》以長為上聲。謂當陰過之時，陽不能長而盛也。然於終字義有未安。蓋陰陽消長，理勢自然。竊意此句即勿用永貞之意。言往厲雖在所戒，而陰之過終不可長。是以當隨時變通，不可固執也。長字如字，未知是否。

The Image Commentary says: "Not going beyond, because the position is improper. Going forward with danger, one must be cautious, for it cannot last long." Nine in the Fourth is a yang line in a yin position, and ahead it meets a yin line, so it is said "position is improper" and "cannot last long." The phrase "cannot last long" is usually found in the top line of other hexagrams, but here it is said in the fourth line. Therefore, Cheng Yi in his Yichuan Commentary on the Changes reads "long" as a rising tone, meaning growth, indicating that when yin is excessive, yang cannot grow strong. However, this interpretation makes the word "finally" less appropriate. The ebb and flow of yin and yang is a natural trend. In my opinion, this sentence is meant to convey the idea of "do not use it permanently and with sincerity": although going forward may involve danger and one must be cautious, the excessive yin will ultimately not last long, so one should be flexible and not be rigid. The word "long" should still be read as meaning "long-lasting," but I wonder if this is appropriate.

六五：密雲不雨，自我西郊，公弋取彼在穴。全卦有坎體。而三四五互為兌為西。六五以陰居尊，以陰過乎陽，不能和而為雨。有密雲不雨，自我西郊之象。坎為弓，有弋象。二陰在陽之下，有在穴象。六五當陰過之時，雖居尊不能有為。下取六二以為助，兩陰相得。不能大事，所取者下，有公弋取彼自穴之象。《象》曰：密雲不雨，已上也。己上，太高也。陰陽和則雨。小畜一陰不能固陽，陽尚往故不雨。此則四陰過陽，陰太高亦不能與陽和而為雨矣。

The line statement of the fifth line says: "Dark clouds gather but do not rain, coming from the western suburbs; the gentleman shoots the bird that is in the hole." The entire hexagram contains the trigram Kan (Water), and the third, fourth, and fifth lines form the trigram Dui (Lake), which is located in the west. The fifth line, being a yin line in a position of honor, has excessive yin over yang, and yin and yang are not in harmony, so there is the image of "dark clouds gather but do not rain, coming from the western suburbs." Kan represents the bow, so there is an image of shooting with a bow; two yin lines are below the yang lines, so there is the image of "in the hole." The fifth line is in a time of excessive yin, though it holds a position of honor, it cannot act effectively, and can only seek assistance from the second line, which is below; thus, two yins are in harmony. Since it cannot accomplish great things, and what it takes is something below, there is the image of "the gentleman shoots the bird that is in the hole." The Image Commentary says, "Dark clouds gather but do not rain, already above," meaning "already above" refers to being too high. Yin and yang must be in harmony to produce rain: In the hexagram Xiao Xu (Small Overcoming), one yin cannot hold back many yang lines, and the yang lines still go upward, so there is no rain; in this hexagram, four yin lines are excessive over the yang lines, and the yin lines rise too high, so they cannot harmonize with the yang lines to produce rain.

上六：弗遇過之，飛鳥離之，是謂災眚。此爻與九四正相反。四前遇陰。上六已高，不復遇陽矣。動體之極，又陰過之極。震有飛鳥象。變離為網罟，有飛鳥離之象。陰柔過高，天災人眚皆所自取，凶之甚也。《象》曰：弗遇過之，已亢也。卦不宜上。上則過亢，必取凶也。

The line statement of the sixth line at the top says: "Not encountering it, the flying bird is caught, this is called calamity and misfortune." This line is exactly the opposite of the fourth line: the fourth line encountered yin while moving forward, while the sixth line has already reached the highest position and can no longer meet yang. It is at the extreme point of the movement of the trigram Zhen (Thunder), and also at the extreme point of yin's excess. Zhen has the image of a flying bird, and when the sixth line changes, it becomes Li (Fire), which represents a net. Therefore, there is the image of "the flying bird being caught" — the bird colliding into the net. Yin's softness rising too high brings both heavenly calamity and human misfortune, which are self-inflicted, reaching the extreme of misfortune. The Image Commentary says, "Not encountering it, it has become excessive." This hexagram is not suitable for upward movement; persisting in upward movement leads to excessive excess, inevitably bringing misfortune.

全卦陰過乎陽，占者宜小事不宜大事，凡事宜下而不宜上。六爻唯二最吉。以在下卦之中，不至太過。而所居得正，又合利貞之義也。五不正不能有為。若初之不正而援上，上之動極而過高，皆凶之甚者。二陽爻則四以居柔而無咎，三以恃剛而致凶，與時行之難也。

Looking at the whole hexagram: Yin is excessive compared to Yang, so those who draw this hexagram should do small things rather than great ones, and all affairs should retreat and stay in a lower position rather than move upward. Among the six lines, only six two is most auspicious, because it is in the middle of the lower trigram and does not go too far, and it is in a Yin position and is correct, which perfectly fits the meaning of "favorable to hold on firmly." Six five, although in a position of honor, is not correct, so it cannot take action; as for initial six, which is incorrect and clings to a higher position, and upper six, which moves to an extreme and rises too high, both are extremely dangerous. Among the two Yang lines, nine four, which is Yang in a flexible position, has no fault, while nine three, which relies on its own strength and is overly strong, invites misfortune. This shows how difficult it is to follow "moving with the times."

既濟，下離上坎。水在火上，相交為用，天下事已濟之時也。又涉川曰濟。既濟未濟二卦皆有坎體。坎在內有險為未濟，坎在外則無險為既濟也。又以卦畫言之。六爻皆應，剛柔皆當其位。至此無不濟矣，故為既濟。

The hexagram Ji Ji consists of the trigram Li (Fire) above and Kan (Water) below. The water of Kan is above the fire of Li, with water and fire interacting and working together, which signifies that worldly affairs have already been completed. The character "ji" also means to cross a river. Both Ji Ji and Wei Ji hexagrams contain the trigram Kan: when Kan is the inner trigram, danger still exists beneath one's feet, hence it is Wei Ji; when Kan is the outer trigram, danger has already passed, hence it is Ji Ji. Looking at the hexagram's lines, all six lines correspond in pairs, with strong lines in strong positions and weak lines in weak positions, none of which are misplaced. At this stage, nothing is left to be accomplished, hence the name Ji Ji.

既濟次小過。按《序卦》：有過物者必濟，故受之以既濟也。全彖當既濟之時，自有可亨。然六爻陽在陰下，故亨者小。剛柔皆當，故利於貞。然事之既濟，則聖人憂盛危明之心正於此始。蓋治亂相因，理勢自然也。六爻皆有戒辭。內三爻皆既濟之象，即彖之初吉也。外三爻漸入於未濟，即彖之終亂也。此全彖六爻之大旨也。

Why is the hexagram "Ji Ji" (The Completion) placed after "Xiao Guo" (The Small Crossing)? The "Xu Gua Zhuan" says: Those who can surpass others will surely accomplish things, so "Xiao Guo" is followed by "Ji Ji." The overall meaning of the hexagram statement is: When things are already completed, there is naturally a path of success; but all the yang lines are below the yin lines, so the success is only slight. The firm and the yielding are each in their proper positions, so it is favorable to maintain correctness. However, once things are accomplished, the mind of the sage, which is "to be cautious in prosperity and to be in danger when in light," begins here. Governance and disorder are mutually causal, and this is the natural trend. Therefore, all the line statements carry warnings: the three lines of the inner trigram are still the image of "Ji Ji," which is what the hexagram statement refers to as "initial success"; the three lines of the outer trigram gradually turn toward "Wei Ji" (Not Yet Completed), which is what the hexagram statement refers to as "final disorder." This is the main idea of the hexagram statement and the six lines.

既濟：亨小，利貞，初吉終亂。既濟，事之既成也。水火相交各得其用，六爻相應各得其正，故為既濟。亨小。按，《本義》作小亨。既濟之終未濟之始，猶日中則昃之意，故亨亦小也。六爻皆正，所以利於貞也。既濟故初吉。終為未濟故亂。此雖聖人警戒之辭，亦理數之自然。又內卦離明，外卦坎險，亦初吉終亂之象也。彖傳柔得中終止，又推文王言外之意。

The Hexagram Statement says: "After Completion: Smoothness for small matters, advantageous to maintain the correct course, initially auspicious but eventually disorder." "After Completion" means that the matter has already been accomplished. Water and fire interact with each other and each reaches its proper function, and the six lines correspond with each other and each occupies its correct position, hence it is called After Completion. The phrase "Smoothness for small matters" is interpreted by Zhu Xi in The Original Meaning of the Zhou Changes as "Small Smoothness." The end of After Completion is the beginning of Not Yet Completed, just as the sun reaches its zenith and then begins to move westward, so the smoothness is only for small matters. Since the six lines each occupy their proper positions, it is advantageous to maintain the correct course; since the matter has already been completed, it is initially auspicious, but eventually it turns into Not Yet Completed, hence the conclusion is disorder. This is not only a warning from the sage but also a natural course of reason. Moreover, the Inner Trigram is Li (Fire), representing brightness, and the Outer Trigram is Kan (Water), representing danger, which also reflects the image of initial auspiciousness and eventual disorder. As for the Commentary on the Judgment discussing "the flexible line occupying the center" and "termination leading to disorder," this is further exploring the meaning beyond the words of King Wen.

《彖》曰：既濟亨，小者亨也。按，《本義》謂者下脫小字。小者亨，蓋爻有三陰得位而三陽下之，故曰小者亨也。然按彖辭，似以事之既濟則泰否相仍，所亨亦小。夫子彖傳又推言外之意，大旨亦並行不悖也。利貞，剛柔正而位當也。以卦體言。六十四卦六爻皆應而得位者，獨此而已。初吉，柔得中也。指六二也。

The Commentary on the Judgment says: "After the completion of the hexagram, there is success, which is the success of the small." According to The Original Meaning of the Zhou Changes, the character "small" is missing in this sentence. The phrase "the small is successful" is because in the hexagram, the three yin lines each occupy their proper positions, while the three yang lines are below them. Yin is considered small, hence the small is successful. However, looking at King Wen's hexagram statement, it seems to mean that since the matter has already been accomplished, the extreme of prosperity is followed by the extreme of adversity, and thus the success is only of a small nature. Confucius, in composing the Commentary on the Judgment, further explores the implied meaning, and the two interpretations run parallel without conflicting. It also says: "Beneficial to maintain the correct course, because the firm and the yielding are in proper position." This refers to the structure of the hexagram: among the sixty-four hexagrams, only this one has all six lines corresponding and each in its proper position. It also says: "Initially auspicious, because the yielding line is in the middle." This refers to the second line.

終止則亂，其道窮也。文王初吉終亂之占。就理數自然言之，如泰極為否之類。夫子彖傳則又於言外而推之於人事也。蓋未濟則圖其濟，既濟宜保其濟。柔在二則吉，在上則亂。蓋柔順得中則善，處濟之初所以吉也。然天下治亂相乘，終極必變。終以優柔自處則有止心，止而不挽救，亂之所由生也。然則當既濟之時者，始則柔順文明，終必貴於剛健振作。庶幾知窮變通久之道，而具撥亂反正之才者乎。

The Commentary on the Judgment also says: "When things come to an end, disorder arises, for the way has reached its limit." King Wen's statement that "it begins auspiciously but ends in disorder" refers to the natural course of events, just as Tai reaches its peak and then turns into whether. Confucius' Commentary on the Judgment, however, extends beyond this to human affairs: when things are not yet completed, one should take measures to complete them; once they are completed, one should take measures to maintain them. The same soft line, in the second position, is auspicious, but in the sixth position at the top, it leads to disorder. Softness and compliance combined with the center are good, and since it is at the beginning of achieving success, it is auspicious. However, the rise and fall of the world are interdependent, and when things reach their limit, they must change. If one remains always soft and complacent, a sense of security and stagnation arises, and once stagnation occurs, one does not know how to prevent disorder, which then arises from there. Thus, those in a state of completion should be gentle and civilized at the beginning, but later must value strength and vigor. Only then can one understand the meaning of the Great Treatise that says, "When the limit is reached, change occurs; when change occurs, things become unblocked; when things become unblocked, they can endure for a long time." Only then can one be said to possess the ability to restore order and correct disorder.

《象》曰：水在火上，既濟。君子以思患而豫之。思患，坎離象。豫防，離明象。按，《大全》項氏謂人之用莫大於火，而火常生患。善濟火者莫如水。常儲水以防火，則其患亡矣。此說似近而意未備。竊按，水在火上則水火有相濟之功，而其終也有相剋之患。蓋水能滅火，火亦能幹水。思其患而豫防，則相為用而不相為害。以此推之天下事，莫不皆然也。

The Great Image Commentary says: "Water over fire, the completion. The superior man thus thinks of possible troubles and prepares in advance." "Thinking of possible troubles" takes the image of Kan (water) as worry and Li (fire) as thought, while "preparation" takes the image of Li's brightness that can illuminate. According to the Zhou Yi Duan (Commentary on the Zhou Changes), Xiang's view holds that nothing in daily life is more important than fire, yet fire often brings about calamities. The thing that can control fire is water, so one should store water in daily life to prevent fire, thus eliminating the danger of fire. This view seems practical, but its meaning is incomplete. In my opinion, water over fire originally has the function of mutual assistance, but in the end there is a mutual control - water can extinguish fire, while fire can dry up water. By foreseeing this kind of danger and taking precautions, the two can be used in harmony without causing harm. Applying this principle to all matters in the world, nothing is not like this.

初九：曳其輪，濡其尾，無咎。初應六四，坎有輪象。輪所以行，曳之則不行矣。初九當濟之初，守正而不輕進，有曳其輪之象。坎為狐。初在一卦之後，又有尾象。狐必揭其尾而後濟。濡尾則不掉，不速濟也。以剛在下，有濡其尾之象。徐進而不躐等，無咎之道也。《象》曰：曳其輪，義無咎也。得慎始之義。

The line statement of initial nine says: "Drag its wheel, soak its tail, no blame." Initial nine corresponds to six four, and six four is in the kan trigram, which has the image of a cart wheel. A wheel is used for walking, but dragging it prevents movement. Initial nine is at the beginning of the hexagram, holding to the correct path without rash advancement, hence the image of "dragging its wheel." Kan also represents a fox, and initial nine is at the end of the hexagram, which has the image of a tail. A fox crossing water must first lift its tail, but if the tail gets wet, it cannot move properly, thus slowing down. Initial nine, being a yang line in a yin position, has the image of "soaking its tail." Proceeding slowly without rushing ahead is the way to avoid blame. The image commentary says, "Drag its wheel, meaning there is no blame," referring to the principle of careful beginning.

六二：婦喪其茀，勿逐，七日得。茀，車之蔽也。離為中女。二柔婦象。上應九五，坎為輿。離又中虛。茀象。二五本正應，以當既濟之時。九五剛中之君反有中滿之勢，不能下賢以行其道。又坎為盜。故有婦喪其茀之象。言失其所以行也。卦歷六爻復於二，為七位。中正之道不可終廢。二歷七數，中正自在，與五必有合也。故有勿逐七日得之象。《象》曰：七日得，以中道也。不失其中，則濟世之具在我。

The line statement of the second line says: "The woman loses her veil, do not chase, she will regain it in seven days." "Fú" refers to the curtain used to cover the carriage. The lower trigram is Li, representing the middle woman, and the second line is yin and flexible, resembling a woman. It corresponds with the fifth line, which is in the trigram Kan, representing a carriage. The middle line of Li is empty, resembling the curtain on a carriage, hence the image of "fú." The second and fifth lines were originally in proper correspondence, but at the time of the completion of the process, the fifth line, being a strong and central ruler, showed signs of self-satisfaction and was unwilling to lower itself to promote the way. Kan also represents thieves, hence the image of "the woman losing her veil" — losing the means for travel. After completing all six lines and returning to the second line, it is exactly the seventh position. The principle of being in the center and correct will not be abandoned forever. The second line, after completing the seven numbers, still retains its central and correct virtue, and will surely reunite with the fifth line, hence the image of "do not chase, she will regain it in seven days." The Image Commentary says, "Regaining it in seven days, because it follows the middle path." As long as one does not lose the middle path, the means for governing the world remain in one's hands.

九三：高宗伐鬼方，三年克之，小人勿用。九三應上坎體，坎居北，有鬼方之象。離為甲冑為戈兵，九三以剛居剛，有高宗伐鬼方之象。自四至上歷三爻，又離居三，有三年克之之象。必三年而後克，言其不輕濟也。然既克之後而用小人，則除一亂又生一亂矣，故戒以勿用。既濟之後，常存未濟之虞也。《象》曰：三年克之，憊也。師至三年，師老財匱矣。兵不可輕用也。

The line statement of nine in the third says: "King Gaozong attacked the Gufang, and after three years he conquered them; do not employ petty men." Nine in the third corresponds to six at the top, and six at the top belongs to the trigram Kan, which is associated with the north, symbolizing the northern "Gufang." The lower trigram is Li, representing armor and weapons, and nine in the third is a yang line in a yang position, strong and resolute, thus symbolizing King Wu Ding of the Shang dynasty's campaign against the Gufang. Counting from nine in the fourth to six at the top involves three lines, and Li is in the third position, hence the image of "conquering after three years." The need for a three-year campaign indicates that he did not act rashly in military matters. However, once the conquest was achieved, if petty men were then employed, one disorder would be replaced by another, hence the warning "do not employ petty men" — after a matter is completed, one should always remain cautious of potential future problems. The Image Commentary says "conquering after three years, exhaustion," because the military campaign lasted three years, leading to the exhaustion of the troops and the depletion of resources, showing that military action should not be taken lightly.

六四：繻有衣袽，終日戒。繻作濡。衣袽，以塞舟之罅漏者。四坎體之下，有漏舟之象。當既濟之時，以柔居柔，以豫而知戒者。故有衣袽已備，終日不忘戒懼之象。《象》曰：終日戒，有所疑也。亂生於治，疑禍患之將至也。

The Line Statement of the Fourth Line says: "There is a wet cloth used to plug leaks, being constantly on guard all day." "Rú" should be read as "Rú," meaning to soak or seep water; "yī rú" refers to broken and worn-out cloth used to plug ship leaks and stop holes. The Fourth Line is located below the Kan trigram, symbolizing a leaking boat. At the time of completion and stability, it holds a yin and soft position in a yin place, representing someone who is alert and prepared in advance. Therefore, the old cloth for plugging leaks is already ready, and the image is of being constantly on guard. The Image Commentary says, "Being constantly on guard, there is something to be doubtful about." Chaos arises from order, so one remains constantly cautious about potential calamities.

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。五陽，東鄰之象。二陰，西鄰之象。離有牛象。五坎水能滅火，有殺牛象。禴，夏祭。離為夏，禴祭之象。九五居尊而時已過，不如六二之在下適當其時，故有東鄰殺牛之大祭，反不如西鄰之禴祭受福之象。《象》曰：東鄰殺牛，不如西鄰之時也。實受其福，吉大來也。方來之吉猶未艾，二之所以勝五也。

The Line Statement of the fifth line says: "The eastern neighbor sacrifices an ox, but the western neighbor's thin summer sacrifice brings real blessings." The fifth line is yang, yang represents east, thus symbolizing the eastern neighbor; the second line is yin, yin represents west, thus symbolizing the western neighbor. The lower trigram is Li (Fire), which has the image of an ox; the fifth line is in the trigram Kan (Water), and water can extinguish fire, thus symbolizing the sacrifice of an ox. "Yue" refers to a thin summer sacrifice, and Li represents summer, thus symbolizing the thin summer sacrifice. Although the fifth line holds a high position, the favorable time of the hexagram Ji (Completion) has already passed; although the second line is in a low position, it is at the right time. Therefore, the grand sacrifice of the eastern neighbor is not as beneficial as the thin sacrifice of the western neighbor. The Image Commentary says, "The eastern neighbor sacrifices an ox, but the western neighbor's time is better; real blessings come, and great good fortune arrives." The good fortune coming to the second line has not yet ended, which is why it surpasses the fifth line.

上六：濡其首，厲。既濟之極，坎險之上。而以陰柔處之，故有狐涉水而濡其首之象，危厲可知。《象》曰：濡其首厲，何可久也。危亡不久。既濟全彖六爻，皆有警戒之詞。蓋天道否泰循環，固理勢之自然。亦聖人治不忘亂，安不忘危之深心也。

The line statement of the sixth line at the top says: "Its head is wet, dangerous." The sixth line at the top is at the extreme point of the hexagram Ji Ji and at the very top of the trigram Kan (water), and it holds a yin and soft quality. Therefore, there is an image of a fox crossing water, with its head getting wet, and danger is evident. The Image Commentary says, "Its head is wet and dangerous, how long can it last?" Danger and ruin are right before one's eyes, and it cannot last long. The entire hexagram Ji Ji, from its hexagram statement to all six lines, carries warnings. The alternation of heaven's fortune and misfortune is a natural course of events, but it also shows the deep concern of the sage in governing the world, never forgetting the time of chaos, and remaining vigilant even in times of peace.