The Dui hexagram (Dui below and above).

兊，亨，利貞。

The Dui hexagram is smooth and favorable, suitable for maintaining correctness.

兊一陰見於二陽之上，和柔之氣外見者也，故其徳為說。剛中而柔外，有致亨之理，有能貞之才。若一於柔外而無剛徳以為之主，處君臣則為諂媚，處朋友則為善柔，在父子則或阿意曲從而陷親於不義矣，何以致亨而為利哉？利貞，據卦中所有之才而欲人體之，非以其不足而勉之也。剛中柔外，如皋陶所謂柔而立者也。

The Hexagram of Dui is formed when a yao of yin appears above two yao of yang, representing the manifestation of gentle and yielding energy externally. Therefore, its virtue is "say," meaning joy. With firm strength in the center and gentleness on the outside, it inherently possesses the potential for success and the quality to maintain correctness. However, if one only displays gentleness externally without the virtue of firm strength as the mainstay, then in the relationship between ruler and subject it becomes flattery, in the relationship between friends it becomes excessive yielding, and in the relationship between father and son it may lead to bending the will to please the parents, thus causing them to act unjustly. How then can success and benefit be achieved? The Hexagram Statement says "favorable to uprightness," which is based on the inherent qualities within the hexagram, urging people to express them, not because of any deficiency that requires encouragement. The combination of firm strength in the center and gentleness on the outside corresponds precisely to the "flexible yet self-reliant" quality mentioned in the "Book of Documents ·皋陶谟" among the nine virtues.

說以利貞，則所說者皆天命人心之正理，故為順乎天而應乎人。以當勞之事而說以先民，則民忘其勞，所謂以佚道使民，雖勞不怨是也；以可犯之難而說以犯之，則民忘其死，所謂以生道殺民，雖死不怨殺者也。說道之大而民勸矣哉！說道之大，不外乎正而已矣。

By following the way of joy in accordance with the right path, all that is joyful becomes the correct principles of heaven's mandate and human hearts, thus aligning with heaven and responding to people. When dealing with tasks that should be laborious, first promoting them through the way of joy to the people, the people will forget their toil, as said in the Mencius, "Using the way of ease to govern the people, even if they labor, they will not resent." When facing dangers that should be transgressed, guiding the people to confront them through the way of joy, the people will forget death, as stated in the Mencius, "Using the way of life to kill the people, even if they die, they will not resent the killer." The way of joy is so great that the people are naturally encouraged. And the reason the way of joy is so great is nothing other than the character 'zheng' (correctness).

說之義，或說其道而學之，或說其事而為之，或說其人而與之，此皆說之用也，而有邪正焉。如陳相之說許行，說之可謂深矣，然流於邪妄而非正也，為身心家國天下之害甚大也，何以致亨乎？說又有能亨而不得為正者，亦有得正而不能以致亨者。如孔明說先主而事之則為正矣，終不能興復漢室；荀彧之事曹操，十分天下而有其八，所為雖亨而事未得正。然孔明君臣正大光明，事雖不就而道實亨；荀彧不擇所主而自取殺身之禍，其阨而不通亦甚矣。君子於說道之用，貴於窮理而慎守之也。

The meaning of "say" has several layers: either one likes a certain way of thinking and learns it, or one likes a certain thing and does it, or one likes a certain person and associates with him. These are all expressions of joy, yet among them there are both righteous and unrighteous ones. For example, in the "Mencius · Ting Weng Gong Shang," Chen Xiang liked Xu Xing's teachings, and his liking was indeed deep, yet it led to wrong and improper ways, which were not in accordance with righteousness, and caused great harm to body, family, state, and the world. How could such a thing lead to success and harmony? Joy can also lead to success without being righteous, or be righteous yet not lead to success. For instance, Zhuge Liang was joyful in serving Liu Xianzhu and thus took office to serve him, which was righteous, yet he ultimately failed to restore the Han dynasty. Xu Yu served Cao Cao, helping him gain eight-tenths of the empire, his actions were successful, but the matter itself was not righteous. However, Zhuge Liang and his lord were upright and open, so even though their endeavors did not succeed, their path was indeed harmonious. Xu Yu, on the other hand, chose an improper master, and thus brought about his own death, his difficulties and blockages were severe indeed. A gentleman's use of joy lies in thoroughly investigating matters and being cautious and steadfast in his conduct.

麗澤為兊，兩澤相麗，互相浸潤，朋友相資，其益甚大。初九陽剛得正，處說體，居下而上無應與，君子以道徳禮義文其身而不求聞達者也。其徳則喜怒哀樂發而中節，和而不至於同，不溺於流者也。凡聖賢處不得志之時而安貧樂道者可以當之，以道殉身，貞而不諒，卷舒運用與時偕行，何可疑也？

The Great Image Commentary of the卦《兑》 says, "Two water lakes are connected, and they moisten each other, just as friends support and refine each other, gaining great benefit." The line Nine at the Beginning has a strong yang and is in the correct position, residing in the body of joy and in a lower position, with no corresponding support above. This is the gentleman who cultivates himself with morality and propriety without seeking fame or success. His virtue is such that his joy, anger, sorrow, and joy all express in moderation, harmonious yet not blindly following others, not being overwhelmed by the prevailing trends. All the sages and virtuous people who remain content in poverty and find joy in the Way during times of unfulfilled aspirations are worthy of this line. Devoting oneself to the Way, upholding correctness without being confined by minor commitments, flexing or extending according to the times, moving in harmony with the era, what is there to doubt or worry about?

九二有剛中之徳，上無應與，其志在自信其徳而自說者也。萬物皆備於我，反身而誠則樂莫大焉，富貴利達視若浮雲，亦何與於心哉？其必由強恕求仁而至此乎？故有悔而可以亡之，以居陰故也。二之資質不如初，善反之，則天地之性存焉而無歉矣，故亦足以自說焉。

Nine in the Second possesses the virtue of being strong and upright, and is located in the central position. It does not have support from above, yet its aspiration is to be confident in its virtue and find joy in itself. The Classic of Mencius, in the section "Complete Heart," says, "All things are prepared within me; if I turn inward and be sincere, there is no greater joy than this." It regards wealth, honor, and gain as fleeting clouds, not placing them in its heart. This must be the state reached through "strong compassion" and seeking benevolence with sincerity. Therefore, although there may be regret, it can be dispelled because the yang line is in a yin position. Although the quality of Nine in the Second is not as strong as that of Nine at the Beginning, as long as it is good at self-reflection, the nature bestowed by heaven and earth remains complete and without deficiency, so it is also sufficient to find joy in itself.

六三以陰居陽，不中不正，欲以其術說五而五不應，故來二陽而求其與己相說焉。二陽者，一則剛正，一則剛中，雖上無應與而自有其說，獨行之君子也。六三居下之上，頗得時任，又兊為口舌，見二君子不為世用，乃肆其邪說以蠱惑之，欲二陽舍其正而從已之邪，此則無恥之甚，凶之道也。三非能說於二陽，欲變二陽而使之說己也。若為說二陽之道，則逃其邪而歸於正，力善自反者也，在二陽則歸斯受之而己，不可言凶也。

Six Three has a yao of yin in a yang position, which is neither in the center nor in the proper place. It tries to please Nine Five by its own means, but Nine Five does not respond. Thus, it turns to seek harmony with two yang yao. These two yang yao, one is strong and upright, the other is strong and in the center. Although they have no support above, they find their own joy, being independent and upright gentlemen. Six Three is located above the lower trigram, and is quite capable of taking on responsibilities. Moreover,兑 represents speech, and seeing the two gentlemen not being used by the world, it spreads false words to mislead them, trying to make the two yang yao abandon their proper path and follow its perverse way. This is truly shameless, and the way to bring misfortune. Six Three is not really able to please the two yang yao, but wants to change them, and make them come to please itself. If it had followed the proper way of pleasing the two yang yao, it should have left the perverse and returned to the right, striving for goodness and self-reflection. In this case, the two yang yao would gladly accept it, and it would not be considered a misfortune.

九四上承九五，則剛而得中之君也；下比六三，則柔而不正之邪也。四則商其所說而未能有定焉。懿徳固人所同好，而邪術亦足以惑眾，況四知之未真而守之未固，宜其至於此也。葢其以剛陽居柔，失其介然之操而不自知矣。若能堅持其介，知三為可疾而疾之，則必知五為可說而說之，道行於君而澤被生民，何喜如之？四非卓然自立者也，聖人以其剛徳尚在，故勉而進之也。

Nine in the Fourth is above Nine in the Fifth, which is a virtuous and upright ruler. Below it is Six in the Third, which is weak and improper. Nine in the Fourth is still hesitating and uncertain about whom it should favor. Although good virtue is universally appreciated, deceitful practices can also mislead people. Moreover, since Nine in the Fourth does not clearly discern right and wrong and does not firmly uphold its principles, it is not surprising that it is indecisive. This is because it holds a yang quality in a yin position, losing its integrity without realizing it. If it could maintain its integrity, recognizing that Six in the Third is something to despise and despising it, it would certainly understand that Nine in the Fifth is something to rejoice in and rejoice in it. Thus, the Way would be implemented by the ruler and the people would be blessed. What could be more joyful than this? Nine in the Fourth is not a self-reliant person. The sage encourages it and pushes it forward because its yang virtue still remains.

九五孚於上六，剝已之陰柔則有厲矣。五切近上六，上六居說之極，是欲售其邪術以說五而竊取富貴者也。如蘇秦張儀馳騁口辯，而一時諸侯靡然從之。邪正不容並立，信此讒邪則任賢不専，終於君子盡去、小人獨存，邦家之覆可以立待，危之甚也。聖人之戒可謂嚴且切矣。

If the Nine in the Fifth trusts the Six at the Top, it will be vulnerable to harm from this upper yin minister. The Nine in the Fifth is closely adjacent to the Six at the Top, which is at the peak of joy. This person is trying to please the Nine in the Fifth by selling his sinister tricks, seeking wealth and power. It is like Su Qin and Zhang Yi of the Warring States period, who used their eloquence to gain the favor of the feudal lords, who then all turned to them. Good and evil cannot coexist. Trusting such flatterers will prevent the exclusive appointment of virtuous men, eventually leading to the complete exclusion of the virtuous and the sole dominance of the petty men. The state's collapse will be imminent, and the danger is extreme. This warning from the sage is both severe and timely.

上六引九五使之說己者也，引之而使說己，即非君子自重之道矣。自九五視上六，則為剝己之柔邪而宜逺之；自上六言之，履九五之上而無位，則人君以賓禮遇之而不以臣道畜之者也，身之去留亦視其尊己而信之者何如耳。合則行，不合則止，此進退之大節而不可茍者也，若枉己求合，曲為牽引使之說己而求以行其志，豈聖賢光明之心哉？聖人示人以出處之有義，而枉己者不可以正人，以上六之引兊，謂君子或亦有是失，而直不欲以小人待之也。

The Sixth at the Top is a person who lures the Fifth Nine to be pleased with oneself; to entice others to be pleased with oneself is itself not the way of a gentleman to maintain self-respect. From the perspective of the Fifth Nine, the Sixth at the Top is eroding its soft and evil nature, and should be kept away. From the perspective of the Sixth at the Top, it stands on top of the Fifth Nine without a position, which is like a ruler treating someone as a guest rather than as a subject, not nurturing them as a subordinate. Whether to stay or leave depends on how much the ruler respects and trusts oneself. If it is in harmony, one should take office; if not, one should withdraw. This is a major principle of advancement and retreat, which cannot be treated lightly. If one bends oneself to seek a forced harmony, and twists one's intentions to entice the ruler to be pleased with oneself, hoping to promote one's own aspirations, where is the integrity of a sage? The sage is to show the world that taking office and withdrawing, advancing and retreating, have their own principles of righteousness, and those who have already bent themselves cannot correct others. The Line Statement uses 'entice' to describe the Sixth at the Top, indicating that a gentleman might also have such a fault, but is not willing to directly regard him as a petty person.

渙，亨。王假有廟，利涉大川，利貞。

The Hexagram of Dispersion is smooth. The king comes to the ancestral temple for worship, it is appropriate to cross a great river, and it is appropriate to maintain correctness.

渙之時自有收合混一之理，可以得亨。九自三來而居二，為剛來而不窮。居三則過剛，過剛則濟渙易至於窮；來而居二則剛而得中，自能相時與幾，隨其先後緩急之勢而措其經畧之具，操縱施為之機在我而可不窮矣。六四以柔得位於外而同於五，輔五以濟一世之渙也。五為濟渙之主，六四運籌幃幄，九二則經營四方，何渙之不能濟？故有得亨之理。

At a time of dispersion, there is inherently a principle of gathering and returning to unity, hence it is possible to achieve success. The yao nine in the second position comes from the third position to take up the second, which is what the Commentary on the Judgment refers to as "a strong line coming but not reaching exhaustion." If it were in the third position, it would be overly strong, and excessive strength in dealing with dispersion could easily lead to hardship. However, when it comes to the second position, the strong line is moderate, thus naturally capable of observing the situation and its subtle changes, arranging strategies according to the urgency and sequence of events, and holding the key to action in its own hands, thus avoiding hardship. The yao six in the fourth position, being gentle and upright, occupies the outer trigram and aligns with nine in the fifth, assisting nine in the fifth in rectifying the dispersion of the era. Nine in the fifth is the commander leading the effort to rectify dispersion, while six in the fourth plans from within the tent, and nine in the second operates in the four directions. What dispersion could not be rectified? Therefore, there is inherently a principle of success.

王假有廟，王者至於祖廟，盡其誠敬以聚祖考已散之精神而享之，亦處渙之一事也。坎水在下，巽木在上，有舟楫之象，如卦之才以涉大川，亦足以為利矣。大抵時之渙，非中人之識見才力所能察而濟之也。周公東征，雖父老之敬事者皆以為難而憚於行；唐憲宗之討淮西，惟裴度力主之而卒以成功。識見作用之過於尋常者，雖當險阻艱難之際若未可以措手者，而彼則灼知其為事之不可已而功之必可成也。若樂因循而憚危難，適足以自亡而已矣。光武昆陽之役，獨當敵營之堅，卒能摧破王尋以成大功，亦一驗也。

"King visits the ancestral temple," meaning the sovereign personally goes to the ancestral temple, fully expressing sincerity and respect, gathering the dispersed spirits of ancestors for worship, which is also a way to deal with dispersion. The lower trigram is Kan (Water), and the upper trigram is Xun (Wood), symbolizing a boat and oars; with the qualities of this hexagram, one can cross a great river and gain profit. Generally speaking, the dispersion of circumstances is not something that can be clearly understood and resolved by the insight and ability of an average person. When Duke Zhou of the Zhou dynasty launched an eastern campaign, even the respected elders thought it difficult and feared to go to war; when Emperor Xianzong of the Tang dynasty launched an expedition against Huaixi, only Pei Du strongly supported it and eventually succeeded. Those who have insight and action beyond the ordinary, even when facing dangerous and difficult situations that seem impossible to handle, clearly know that this thing must be done, and the achievement will surely be realized. If one is content with following the routine and fears hardship, then it is only to invite one's own destruction. The battle of Kunyang by Emperor Guangwu of Han, where he alone confronted the enemy's strong fortifications and finally defeated General Wang Xun's army to achieve great success, is also a clear example.

又必利於正，當天下渙散之時而所為不正，則失人心而不足以有為矣。如劉先主言操以詐吾以誠、操以暴吾以仁則事乃可成，不欲以小利而失信義於天下，此其濟渙之正也。渙卦亦有利見大人之象，九五九二各以陽剛之徳而當君臣之位，五推誠以任乎二，二効力以忠於五，則時渙可濟，如鄧禹仗策于軍門、先主三顧於草廬，不如是不足以有為也。聖人不繫以此辭者，能涉川利貞，則濟渙之規模根本己畧具矣。

It is also necessary to adhere to the right path. When the world is in a state of dispersion, if one's actions are not upright, one will lose the people's support and be unable to achieve anything. As Liu Xianzhu said: if Cao Cao uses deceit, I will use sincerity; if Cao Cao uses cruelty, I will use benevolence, and thus things can succeed. One should not be willing to gain small advantages at the cost of losing trust before the people. This is the 'upright' that remedies dispersion. The hexagram of 'Huan' also contains the image of 'being beneficial to see a great man': nine five and nine two, each occupying the positions of the ruler and the minister with strong yang virtue, nine five sincerely entrusts nine two, and nine two wholeheartedly serves nine five. Thus, the dispersion of the times can be remedied. For example, Deng Yu held a staff and went to the military gate to join Han Guangwu, and Liu Xianzhu visited Zhuge Liang three times in his thatched cottage. Without doing so, one cannot achieve anything. The sages did not attach the phrase 'being beneficial to see a great man' in the hexagram statement, because being able to 'cross great rivers' and being able to 'be beneficial to upholding the right path' have already largely provided the scale and the root of remedying dispersion.

風行水上，渙之象也。享帝立廟，先王盡仁孝之誠而己，事則為合其渙。初六用之以拯渙者有壯馬也。當天下離披解散之時，英雄豪傑孰不欲樹尺寸以益世乎？初六以陰居下，非有濟渙之才，其志不自己也。位近於九二，故藉二之才徳而與之有為。初之所謂壯馬者，二也，二可為有千里駿驥之足矣。初能順之，則初亦可謂能量已而量人者矣，如是則二之才亦初之才，二之功亦初之功也，渙之時可相與以措其經世之畧矣，故得吉。

The Great Image of the Hexagram "Huan" says, "Wind moves on water, Huan," meaning that wind moving across the water is an image of dispersion. "The former kings used this to offer sacrifices to the supreme deity and establish temples," meaning that the former kings offered sacrifices to heaven and set up temples, expressing their sincere virtue and filial piety. In terms of the matter itself, it refers to gathering dispersed hearts and minds again. The line statement for the first line, "Use a strong horse to save," means that a strong horse is used to save those who are dispersed. When the world is divided into fragments, who among heroes and virtuous men does not wish to achieve some merit for the benefit of the world? The first line, being a yin and flexible line in the lower position, originally lacks the ability to save the dispersed. However, its aspirations cannot be restrained. Because it is close to the second line, it can rely on the virtue and ability of the second line and act together with it. The "strong horse" mentioned in the first line refers to the second line. The second line can be considered a swift horse that can travel a thousand miles. If the first line can follow it, then the first line can be said to have measured itself and also measured the other. In this way, the ability of the second line is also the ability of the first line, and the achievements of the second line are also the achievements of the first line. In times of dispersion, the two can work together to implement great strategies for the world, thus achieving good fortune.

九二當渙之時，自三變而來居於二，為奔其機，彖所謂剛來而不窮是也。機為人所安身之具，奔其機則得所願矣。居三則過剛不中，亦非可以有為之責任；奔於二則陽剛得中，而又為五所信任，才以奔而為有為之才，位以奔而為可為之位，以陽居陰之悔可亡矣。士之經歴變故、熟仁堅志而可當大任者類此。

At Nine in the Second, during a time of dispersion, it comes from the Third position to occupy the Second, which is called "running to its place." The Commentary on the Judgment says "a strong line comes without being exhausted," referring precisely to this. "Place" is the support on which a person relies for stability; running to one's own place means achieving one's wish. When in the Third position, it is overly strong and not in the center, and thus not a suitable role for action; but when it moves to the Second position, it becomes strong and centered, and is trusted by Nine in the Fifth. The ability is thus transformed into capable ability, and the position into a suitable position. The regret inherent in a Yang line occupying a Yin position is thereby eliminated. Scholars who have experienced changes, refined their benevolence to perfection, and solidified their aspirations to bear great responsibilities all fall into this category.

六三陰柔不中正，居下之上，當天下渙散之時，有一身之私而無四方之志者也。志在金帛，爭用威力以取朝夕之快而已，如此則不足以拯時之渙而悔及之矣。若渙其躬而以天下為心，則亦忘私秉公、舍小而就大矣，何有於悔？漢髙帝入咸陽欲居秦宮室，以張良諫而還軍霸上，渙其躬也。

Six Three is yin and flexible, but neither central nor upright, located above the lower trigram. At a time when the world is dispersing, it represents a person who is only concerned with personal gain and lacks the ambition to govern the world. He is preoccupied with wealth and power, seeking momentary pleasure. This is insufficient to remedy the dispersal of the world, and regret follows. If one can 'disperse his own self'—let go of personal desires and think of the world as a whole—then he would be selfless and consider the greater good, and there would be no regret. When Han Gao帝 entered Xianyang, he originally intended to stay in the Qin palace, but he withdrew to Bashi after Zhang Liang's advice. This is an example of 'dispersing his own self'.

六四上承九五，當濟渙之任者也。居得其正，下無應與，為渙其群之象。大臣膺爵位之隆、委任之専，心知有君而不立朋黨，家相之才徳也，善孰大焉？故元吉。四以渙其群而為所處之髙而見超於一世焉，渙有丘、匪夷所思之義也。丘取髙義，六四所處之髙似之。

Six in the Fourth is above Nine in the Fifth, representing the person who bears the responsibility of restoring order to a disunited situation. It occupies a proper position and has no responding line below, thus symbolizing 'dispersing the group.' A high-ranking minister who receives great honor and is entrusted with exclusive responsibilities, who only thinks of the sovereign and does not form factions, embodies the virtue and ability of a chief minister. What could be better than this? Therefore, 'great good fortune.' Six in the Fourth, by eliminating private factions, occupies a lofty position that surpasses the ordinary, which is the meaning of 'dispersing with a hill, something beyond common thought.' 'Hill' signifies height, and the lofty position of Six in the Fourth is similar to it.

九五為濟渙之主，當天下渙散之時，必有大號令以收合人心，又散其居積以周窮乏，此皆濟渙之大用也。周之《大誥》《多士》《多方》諸篇，皆所以合天下之渙也；散鹿臺之財、發巨橋之粟，渙王居也。徒有大號而不渙王居，則口惠而實不至，何以得天下之心乎？凡山林川澤之利、分土授民之制，有以處之而使民樂其樂而利其利，亦渙王居之義也。號令惟君所當布，居積惟君所當有，皆非人臣之事，人臣則贊助之而已，故曰王居無咎，正位也。五獨取此者，巽為風，有號令之象，渙王居則號令之後不可已也。

Nine Five is the commander who rescues the scattered. When the world is scattered, there must be a great decree to gather the people's hearts, and also the distribution of one's own resources to help the poor. These are the great functions of rescuing the scattered. The chapters "Da Gao," "Du Shi," and "Duo Fang" in the Book of Documents are all used to gather the scattered hearts of the world; distributing the wealth from the LuTai treasury and opening the grain stores at JuQiao are called "Huan Wang Ju" — dispersing the wealth accumulated by the king. If there is only a great decree but unwillingness to distribute the royal treasury, it is mere verbal benevolence without real benefits, how can one gain the hearts of the people? Any benefits from mountains, forests, rivers, and lakes, and the system of granting land to the people, if properly arranged so that the people can enjoy what they like and benefit from what they desire, are all in line with the meaning of "Huan Wang Ju." Decrees should only be issued by the king, and the treasury should only be held by the king; these are not the duties of ministers, who can only assist from the side. Therefore, the Small Image Commentary says, "The king resides without blame, because he is in the correct position." Nine Five takes this meaning alone, because the upper trigram is Xun (Wind), which symbolizes the decree. Since it is "Huan Wang Ju," after issuing the decree, one must not stop doing so.

上九當渙之時，履乎人位之外，獨無濟渙之責耳，天下之渙亦不及於己焉。凡一時投機會趨功名以拯渙者，己皆不屑，知有全身逺害而已，傷害憂惕判不相加，隠跡逃名僅可自保，故無咎。沮溺荷莜之流似之。

At the top, when dispersion is prevalent, he stands outside the ranks of worldly positions, and alone he has no responsibility to save from dispersion. The dispersion of the world does not reach him. Those who take advantage of the situation, seek fame and fortune, and claim to save from dispersion, he looks down upon them. He only knows how to preserve himself and avoid harm. Injury and fear do not touch him. He hides his tracks and avoids fame, preserving himself alone, thus having no faults. Those like Changle, Jieni, and the elder man with the bamboo basket in the "Analects of Confucius · Weizi" are similar to him.

節，亨。苦節不可貞。

The Gai hexagram is smooth. A bitter and painful restraint cannot be maintained as a constant principle.

能節則可以致亨，失其節而得亨者未之有也，雖求無不遂而滿其所欲，然道塞而不足以言亨矣。剛柔分而剛得中，說以行險，當位以節，中正以通，皆卦之所有能節而致亨者也。苦節不可貞，則又因以戒之焉。三陰三陽，剛柔平分，二五之剛皆得其中，無過與不及，則中節而得亨矣。若至於苦，則過於義理之當而為人情所難堪，不可守以為常矣，惡能亨哉？說以行險，則其節至於死生之際而不可奪，道固無不亨矣。九五以節當尊位，能以中正之道而通變宜時焉，則節之大而亨不足道矣。

Only by maintaining restraint can one achieve harmony and success; there has never been a case where success was achieved without restraint. Even if one's desires are all fulfilled and every wish is granted, if the right path is blocked, it cannot be called true success. The Commentary on the Judgment says, "The yin and yang are divided and the yang is in the center," "Joy is used to proceed through danger," and "Being in the right position with restraint, and being upright and moderate leads to success." These are the conditions of the primary hexagram that enable success through restraint. However, the statement "a harsh restraint is not enduring" serves as a warning. The entire hexagram consists of three yin and three yang lines, with a balanced distribution of yin and yang. The second and fifth yang lines are both in the central positions, neither excessive nor deficient, thus conforming to the measure of restraint and achieving success. If restraint becomes "harsh," it exceeds the appropriate limits of reason and becomes unbearable to human feelings, and thus cannot be maintained as a constant principle. How then can success be achieved? The lower trigram is Dui (Joy), and the upper trigram is Kan (Danger). Joyfully entering danger, this represents a steadfast virtue that cannot be taken away even at the point of life and death, and its path is naturally unobstructed. The fifth line, holding the virtue of restraint in the exalted position, can use the principle of moderation and adaptability in accordance with the situation. Thus, the virtue of restraint becomes great, and success is naturally not worth mentioning.

天地節而四時成，天地非有心於節也，一氣流行以成化育之功，判而為寒暑，分而為四時，詳而為二十四氣，極而為七十二候，皆聖人順其理而裁成之耳。節以制度，則度為中正，不至於傷財害民焉。財者，民之所資以生者也，傷財則至於害民矣；民者，國之所賴以立者也，害民則自伐其國矣。制度無節則徇人慾、滅天理，無所不至，豈恤民保國之道哉？

The Commentary on the Judgment says, "Heaven and Earth regulate and thus the four seasons are formed." Heaven and Earth are not intentionally regulating, but rather the continuous flow of vital energy accomplishes the function of nurturing and transforming all things. It divides into cold and heat, distinguishes into the four seasons, and further subdivides into the twenty-four solar terms, and then into the seventy-two phases. These are all established by the sage following this principle and making appropriate regulations. "Regulation establishes order," meaning that laws and regulations arise from the middle and upright, thus not causing waste of resources or harming the people. Wealth and resources are the means by which the people survive; harming wealth and resources harms the people. The people are the foundation of the state; harming the people is like cutting off one's own country. If there is no limit to regulation, then it will follow human desires and destroy heavenly principles, leading to anything being done, which can no longer be a way of caring for the people and preserving the state.

先王之制度也，所以養乎民；後世之制度也，適以戕乎民，公私之間而已矣。澤上有水，亦節之象也。制數度，則儀文品級順性命之理，達時措之宜，而別親踈貴賤之等；議徳行，則不至於過與不及，皆節之用也。初九當節之時，以陽居下，上應六四為陰柔陷險之爻。小人近君，竊其權柄以進退天下之士，稍不如意則誅殺隨之，唐之李林甫是也。草茅之士懐才抱徳，於斯時而欲行其志，難矣哉！此許謹禮之徒所以甘心逸民而與鳥獸同群也。初九之不出戶庭，可謂善節出處之道者，而象許其為知通塞也。

The former kings established systems in order to nurture the people; later generations established systems, which were used to harm the people—differences only lie between public good and private interest. The "Great Image" of the "Jie" hexagram says, "Water above a marsh, Jie," which is also an image of restraint. "Establishing measures and standards" is to make the rites, ceremonies, and ranks conform to the principles of nature and human conduct, to be adaptable to the times and to properly distinguish relationships of intimacy, rank, and status; "discussing virtue" is to prevent virtue from being excessive or deficient: these are all applications of restraint. The initial line, at the time of restraint, has a yang line in the lower position, and it corresponds to the fourth line, which is a yin line in a dangerous position. Petty men approach the sovereign, seize power, and decide the promotion and demotion of scholars throughout the land. If they are slightly dissatisfied, punishment follows immediately. Li Linfu of the Tang dynasty was such a person. Scholars of humble origin, possessing talent and virtue, find it extremely difficult to realize their aspirations in such times. This is precisely why people like Xu Jinli willingly become hermits, preferring to live among birds and beasts. The initial line "not leaving the gate or courtyard" can be considered a person who is skilled in the art of restraint in matters of entry and exit. Therefore, the "Small Image Commentary" allows him "to understand the flow and blockage"—to comprehend the circumstances of opportunity and obstruction.

九二與九五雖皆陽剛而處相應之位，五之當位以節、中正以通者，自可以用二焉。二以陽居陰而處之未得其當，徒以其非所當應而不為所用焉，有不出門庭之象，失時可謂極矣，故有凶。段乾木踰垣而避之，洩栁閉門而不納，此爻似之。六三陰柔不中不正，又為說體，外示和說，中藏巧詐，處己待人皆不以誠而戾於節矣，是不節若矣。人不我與，事不可成，則又嗟若焉，身敗名毀皆己所招，又誰咎也？聖人以無所歸咎而警之，欲人之謹於初而已矣。

The Nine in the Second and the Nine in the Fifth are both yang lines, and they are in corresponding positions. The Nine in the Fifth, which is a ruler who is proper in position and upright in conduct, should be able to employ the Nine in the Second. However, the Nine in the Second is a yang line in a yin position, so it is not properly placed. Because the two yang lines are not in the appropriate relationship, it is not employed, leading to the image of "not leaving the courtyard," missing the opportunity to the extreme, hence resulting in misfortune. In the Warring States period, Shen Ganmu climbed over the wall to avoid the courtesy invitation from Duke Wenhou of Wei, and Xie Liu closed his door to refuse the visit from Duke Miu of Lu. This line is similar to them. The Six in the Third is yin and not proper or upright, and it is in the position of Dui (Joy), appearing harmonious on the outside but concealing cunning and deceit within. It is not sincere in its own conduct or in its treatment of others, thus violating the principle of moderation, which is "not moderate." Others refuse to work with him, and the affairs cannot be accomplished, hence "lamenting." His downfall and disgrace are self-inflicted, so who can he blame? The sage uses "no one to blame" to warn him, merely to caution people to be cautious from the beginning.

六四以陰居陰，柔得其正，上承九五。以陽剛中正節天下，君道君徳皆無不備，四能承其道而廣之於下，《書》所謂保受王威命明徳者也，是自然有節而得亨矣。若四者，上宜於君，下宜於民，身與名俱顯矣。不言吉者，臣道也，成功則歸之於五，漢之張安世庶幾焉。所謂以道事君、不可則止之義，四則猶有所不足焉耳。同一四也，自其應初九而言則為陰險之小人，自其承九五而言則為安順之君子，易之尚變而取象不同如此。

Six four is a yin line in a yin position, gentle and compliant, and in the correct place. It is above nine five. Nine five is a yang line that is strong, upright, and in the center, governing the world. This is the way of a ruler and the virtue of a ruler, complete and without flaw. Six four can carry forward the way of nine five and spread it to the people below. This is exactly what the Book of Documents, Gu Ming, says: 'Preserve and receive the king's command and virtue.' This is natural order with proper restraint and thus attains success. In the case of six four, it is appropriate in its relationship with the ruler above and appropriate in its relationship with the people below. Its person and reputation are both made manifest. The line statement does not say 'auspicious' because this is the way of a minister, and success must be attributed to the sovereign. Zhang Anshi of the Han dynasty is nearly an example of this. As for the meaning in the Analects, Xian Jin, that 'to serve the ruler by the way, if it is not followed, then stop,' six four still falls short. The same line: in its relationship with initial nine, it is a cunning small person; in its relationship with nine five, it is a peaceful and harmonious gentleman. The Zhou Changes value change and take different images, and this is how it is.

九五以陽剛中正居尊位，是能以中正變通而節天下者也，隨事因時，順應不窮，故謂之甘節而可以得吉焉。甘節之吉與苦節之窮正相戾也，苦節不可守以為常，甘節則達之天下、施之後世而無不宜矣，故往有尚。

The Nine in the Fifth position holds a noble and central position with a strong yang force, representing a person who can govern the world by upholding the principle of correctness and fairness. This person adapts to circumstances and follows the right course according to the time, thus being called "sweet restraint," which brings good fortune. The good fortune of "sweet restraint" is in contrast to the hardship of "bitter restraint," which cannot be sustained as a constant way. "Sweet restraint" can be practiced throughout the world and applied to future generations without being inappropriate. Therefore, it is said, "Going forward is commendable."

上六處節之極，節至於窮極而不可行，則變而通之可矣。上以陰居陰，非有剛明達權之才識，有見於近而無見於逺，知有守常而不知通變，謂之苦節焉。苦節不可貞，以為貞而守之則凶。恭世子不忍明驪姬之讒譖，伋壽殺身而陷父於惡，與此相類，雖過於自信而於中道未合，其心自以為安矣，故悔亡。比於父子兄弟之相賊者則何如？悲夫！

The Sixth at the Top is at the extreme of restraint, having reached a point where restraint is no longer effective. It should be flexible and adaptable, but the Sixth at the Top, being a yin line in a yin position, lacks the strength and insight to understand change and adapt. It only sees the immediate and ignores the long-term, sticking rigidly to old ways without knowing how to adjust. This is called "bitter restraint." "Bitter restraint is not proper," because clinging to it as the correct path will bring misfortune. In the Spring and Autumn period, Prince Shen Sheng of Jin (the respectful crown prince) could not bear to expose Li Ji's slander and committed suicide. Similarly, Prince Ji and Prince Shou of Wei competed to die, resulting in their father being disgraced. These situations are similar. Although they were overly confident and did not follow the middle path, they were sincere in their hearts, so they "regret nothing" — they have no regret. Compared to those who harm their fathers and brothers, how should we speak of them? It is pitiful indeed!

中孚，豚魚吉，利涉大川，利貞。

The Zhongfou hexagram signifies that sincerity and trust extend even to small pigs and fish, which are humble creatures, thus bringing good fortune. It is favorable to cross a great river and to uphold righteousness.

中孚，信之由於中者也。信由於中則為至信，至信所及，雖豚魚亦可以感動，故吉而利涉大川。至信可以感豚魚，而況於人乎？感人而人心悅服，則何險之不可涉，何難之不可濟乎？然必利於正，所信不正則邪妄之小術而已，非聖人大中至正之道也。以一卦之體言，則柔在內而中虛，中虛則無物；以二卦之體言，則剛得中而中實，中實則理得，皆所以為信也。

"Zhongfu" signifies sincerity arising from the heart. Sincerity arising from the heart is the highest sincerity; when the highest sincerity reaches, even small and ignorant creatures like pigs and fish can be moved, hence it is auspicious and suitable for crossing great rivers. If the highest sincerity can move pigs and fish, what is there that cannot be overcome by human beings? When people are moved and convinced, what difficulties cannot be surmounted, what hardships cannot be alleviated? However, it must be suitable to uphold the right path: if what is believed is not right, it is merely a petty trick of evil, not the great and correct way of the sage. In terms of the entire hexagram, the yao (lines) of the yin are within and the middle is empty, the emptiness of the middle means the heart contains nothing; in terms of the two trigrams, the yang lines each occupy the central position and the middle is full, the fullness of the middle means the principle is already understood in the heart: these are the principles that constitute "trust."

說而巽，亦由中之誠也。至誠之道，誠可以化邦國矣，古之人所以惟動丕應徯志，至於四方風動者，無他焉，一誠之感有餘用矣。物類之有知覺而人不可昧，見天機之運充滿而無間也，人心之信固可及於豚魚焉。卦有乗木舟虛之象，涉川之用也，取義之深固不在此。

The lower trigram is Dui, representing Joy, and the upper trigram is Xun, representing Flexibility. Joy and Flexibility together signify inner sincerity and genuine feeling. The way of utmost sincerity is indeed capable of nurturing the state. Ancient people, once they took action, the whole world responded greatly, because people's hearts had long been waiting and guided towards this. Thus, the four directions responded to the call, without any other reason, only because of the sufficient power of sincere appeal. Among all creatures with perception, people must not be careless or indifferent, from which we can see that the workings of heaven are full throughout the universe without interruption. The sincerity of the human heart can even reach the humblest creatures like a young pig or fish. This hexagram has the image of riding a wooden boat, with the boat being hollow inside, which is for crossing rivers; however, the deeper meaning lies not in this aspect.

聖人發以示人，乃徳政不可偏廢之義也。中孚以利貞，道始合於天矣。人道必本於天道，天道之外無所謂人道也。率性之謂道，而性則命於天，天人合一之理也。人固有信之極於篤而不得為正者矣，如尾生之信其信，白公之信其直，楊子自信其為我，墨子自信其兼愛，以至堅白同異之說牢不可破，其自信非不深也，由其察理不精，則流於異端小術而不自知矣。

The sage revealed this meaning to people, indicating that virtue and politics must not be neglected in either aspect. When "zhongfu" (sincerity and faithfulness) can achieve "lizheng" (beneficial constancy), then the way begins to align with Heaven. Human ways must originate from Heavenly ways; there is no human way outside of Heavenly way. The Doctrine of the Mean says, "To follow nature is the Way," and nature is received from Heaven, which is precisely the principle of unity between Heaven and humanity. People may indeed be sincere and steadfast to the extreme, yet they may not be correct. For example,尾生 (Wei Sheng) kept his promise to the point of dying by holding onto a pillar, confident in his own faithfulness; Bai Gongsheng of Chu rebelled out of revenge, confident in his own straightforwardness; Yang Zhu was confident in "wei wo" (self-interest), Mo Di was confident in "jian'ai" (universal love), and the School of Names held firmly to "jianbai" (inherence) and "tongyi" (sameness and difference) — their confidence cannot be said to be shallow, but because they did not thoroughly understand principles, they fell into heretical and minor practices without realizing it.

天之道至正而已，中孚以利貞，則所以嚴其事天者至矣。議獄欲得其情，緩死則恐明不足而誤殺無辜，已死者不可復生矣，非至誠在中安得如此？古之人所以得其情而哀矜者，亦存乎誠而已。初九陽剛得正，居中孚之初，其心純一而未變者也，故勉以度其當信而信之則吉。或人所當親，或道所當學，信其所當親則終身資之以為宗，信其所當學則終身用之而不窮，反是則非自安之道也。所謂自安，非但安身，亦安其心而已矣。初之所當信者，四也，四以柔得其正，求剛正之賢以助己乃四之心，故初九所當信者，舍六四未見其可也。

The principle of Heaven is simply to be upright and correct. When "Zhongfu" (Faithfulness) is able to "Lizheng" (Beneficial Constancy), then the heart devoted to serving Heaven has reached its utmost. The Great Image of the Zhongfu hexagram says, "The superior person acts by deliberating on cases and delaying executions." Deliberating on cases is to seek the truth, and delaying executions is to fear that one's discernment is insufficient and might lead to the wrongful execution of the innocent—once a person is dead, they cannot be brought back to life. Without sincerity in the heart, how could one achieve this? The ancients were able to discern the truth and hold compassion in their hearts, and all of this comes down to the single character "cheng" (sincerity). The initial line, "Chujiu" (Nine at the Beginning), is yang and upright, residing at the beginning of Zhongfu. This is a person whose heart is pure and unchanging. Therefore, the line statement encourages him: examine clearly what is worthy of trust and then trust it, which brings good fortune. It may be a person to be close to, or a way to be learned: trusting the person to be close to brings lifelong reliance; trusting the way to be learned brings lifelong benefit without end. Doing the opposite would not be a path to self-security. By self-security, it is not only about securing one's body, but also about securing one's mind. What the initial line should trust is the fourth line, "Liu Si" (Six in the Fourth). The fourth line is yin and gentle, and has the correct position, seeking the assistance of a virtuous and strong person. This is the intention of the fourth line, so what the initial line should trust is only the fourth line, and there is no other suitable object.

九二乃人臣有賢善之徳而為君所當親信者也。二之所自信者，在正君徳以善民俗者也；五之所自信者，在誠心任賢以盡事天之道者也，故二得諫行言聴而膏澤下於民焉。二能信乎道則五自信於二焉，二非曲學阿世以求之也，知道之所當守而誠心以守之也；五非徒信於二，知道之所當重而誠心以重之也。君子欲行道濟世，亦勉於自重而已矣。

Nine in the Second is a virtuous and morally excellent minister who should be trusted and closely associated by the sovereign. What Nine in the Second upholds is to correct the sovereign's virtue and improve the customs of the people; what Nine in the Fifth upholds is to sincerely employ the virtuous in order to fully fulfill the duty of serving Heaven. Therefore, the words of Nine in the Second can be adopted as advice, and his words can be heeded, with his benevolence reaching the common people. Nine in the Second can sincerely uphold the Way, so Nine in the Fifth naturally trusts him. Nine in the Second does not seek trust by being insincere or flattering, but rather knows that this principle should be upheld, and thus sincerely upholds it. Nine in the Fifth does not merely trust Nine in the Second as a person, but knows that this principle should be valued, and thus sincerely values it. A gentleman who wishes to carry out the Way and benefit the world does no more than strive to uphold himself with sincerity.

六三所應者上九也，上九巽體居信之極，不知擇六三之可否而與之相應。六三以陰柔不中正而居說之極，其信上九，則或鼓焉，或罷焉，或泣焉，或歌焉，相信相與而失其常性者也。說極則至於樂焉，樂極反悲焉，無道義為之主而徇情忘反，則流之甚矣。此爻形容小人相信之情狀，可謂盡之矣。

The sixth line three corresponds to the top line nine. The top line nine belongs to the trigram Xun (wind) and is located at the extreme of sincerity. It does not distinguish whether line six three is trustworthy before corresponding with it. Line six three, being yin and flexible, is not in the center or in the correct position, and is located at the extreme of the trigram Dui (joy). It follows line top nine, thus resulting in 'sometimes drumming, sometimes giving up, sometimes weeping, sometimes singing'—sometimes excited, sometimes tired, sometimes crying, sometimes singing, trusting each other and losing their constant nature. Joy reaching its peak turns into wild revelry, and wild revelry reaching its peak turns into sorrow. Without virtue as a guide and merely following emotions, forgetting to turn back, they become too unrestrained. This line describes the situation of small people trusting each other, and can be said to be a thorough depiction.

六四居陰得正，位近於五，其心之所信者，知有五為在己所當忠而已矣。五之徳未成而政未善，乃其夙夜孜孜思所以教誨保護者也，其為國為民之徳可謂盛矣。以其陰居陰，故取月幾望之象，既望則滿矣，六四巽體固不自滿，雖做出周召功業，其心亦歉然而不自滿足也。初九以居下而應四，為馬匹之象，四乃絶之而上信於五，為馬匹亡也。大臣之心知有君而不知有私交之黨類，無咎之道也。

Six in the Fourth holds a yao of yin in a position of yin and thus is in the correct place. Its position is close to Nine in the Fifth, and what it believes in is only that Nine in the Fifth is the one it should be loyal to. The virtue of Nine in the Fifth has not yet matured, and the state affairs are not yet complete. Yet Six in the Fourth works day and night without ceasing, thinking about how to educate and protect the sovereign. Its virtue for the country and the people is indeed profound. Because it holds a yin yao in a yin position, it takes the image of 'the moon nearly full'; after the full moon, the moon becomes full, but Six in the Fourth, being in the body of Xun, does not become self-satisfied. Even if it achieves the achievements of the Duke of Zhou and Zhao Gong, it still feels a sense of regret and remains unsatisfied. Because Initial Nine is in a lower position and corresponds with Six in the Fourth, it takes the image of 'horses'; but Six in the Fourth cuts off this private correspondence and remains devoted solely to Nine in the Fifth, which is 'horses are lost'. A minister's heart knows only the sovereign and not private connections or factions, which is indeed the way of having no fault.

九五以剛中正居尊位，下應九二陽剛得中之仁賢，五知其為可信任則信任之専，而小人不得以間之，為有孚攣如之象，葢一話一言在於二而不能忘也。五何以能此？葢其天徳與天位相稱，則自知天位之為艱而不敢以易處之，知以一人治天下為可憂，而不知以天下奉一人為可樂，五可謂憂勤惕厲而慎乃在位者矣，故無咎。

Nine in the Fifth, being strong, vigorous, upright, and in the honorable position, corresponds below to Nine in the Second, a virtuous and benevolent man of integrity. Nine in the Fifth knows he can trust Nine in the Second, and therefore trusts him exclusively, leaving no room for small people to create discord. Thus there is 'having sincerity and being tightly bound together'—a symbol of mutual trust as close as two hands clasped. Every word from Nine in the Second is remembered by Nine in the Fifth and never forgotten. Why is Nine in the Fifth able to do this? Because the virtue bestowed by Heaven matches his position, making him aware of the difficulty of holding such a position and preventing him from treating it lightly. He understands that governing the world with one person is a cause for concern, rather than considering it a pleasure to have the world serve him. Nine in the Fifth can be regarded as a ruler who is anxious, diligent, cautious, and constantly vigilant in his position, thus having no mistakes.

上九居信之極，信極而至於窮，可以變矣，以其陽剛自信之過，知上而不知下，知進而不知退者也，為翰音登于天之象。翰音非能登天而欲登天，凡犯非其分，於力之所不能、時之所難濟而欲僥倖以成事，類此。守此道以為常而不變則凶矣，故曰何可長也。

The superior nine is at the extreme of sincerity. When sincerity reaches its peak, it becomes exhausted and should change. Because it is yang and overly confident, it only knows to go upward and does not know to go downward, only knows to advance and does not know to retreat. Therefore, it is the image of "the sound of a crane's call reaching the sky." The sound of a rooster's crowing cannot reach the sky, yet it tries to do so. Anything that oversteps its proper role, attempting to achieve something beyond its capacity or beyond the timing, is of this kind. Holding onto this path as the constant way without flexibility leads to danger. Therefore, the Small Image Commentary says, "How can this last long?"

小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。

The Hexagram Statement of Xiao Guo says: It is favorable to proceed, and advantageous to maintain the correct course. One may undertake small matters, but not great ones. A bird flies past, leaving a trail of calls; it is not suitable to fly higher, but rather to descend, which brings great good fortune.

卦體陰多於陽，小者過也。小人得時行志，事可亨通，然其惡未出，害未及人，猶可以為善，故戒其利於正。正乃小過之時所當行之道也，不正則非道，而斷乎其不可行矣。聖人變惡為善、轉移世道之心，於此可見。

The hexagram Xiao Guo has four yin lines and two yang lines, with yin being more numerous than yang. This is referred to as "small excess," meaning that the power of the yin and flexible persons has surpassed that of the yang and strong ones. When the small persons seize the opportunity to gain power, they can carry out their intentions, and things naturally become smooth. However, at this time their evil has not yet surfaced, and their harm has not yet reached others, so there is still room for them to change their ways and do good. Therefore, the hexagram statement warns them "it is advantageous to maintain uprightness." Upholding uprightness is the proper path to follow when in a situation of small excess; failing to do so means departing from the right path, and then things will inevitably fail. The sincere intention of the sages to transform evil into good and to change the course of the world and people's hearts can be seen from here.

卦之二五皆以柔而得中，柔有得為之位而無能為之才，故可小事。使柔未得中，則小事亦不可為矣。三四以剛失位而不中，剛有可為之才而無得為之位，況剛之不中，又非純以義理用事者也，故不可大事。

The primary hexagram's lines six two and six five both occupy the central positions of the upper and lower trigrams, but they are of a yin and flexible nature. Although these yin and flexible individuals have positions suitable for action, they lack the ability to take on great responsibilities, so they can only handle minor tasks. If these yin and flexible individuals do not even occupy the central positions, they would not even be able to accomplish minor tasks. In contrast, the lines nine three and nine four possess a yang and strong nature but are in inappropriate positions and lack the central position. Although these yang and strong individuals have the ability to act, they lack suitable positions to apply their talents. Moreover, since they are strong but not in the center, their actions cannot be purely based on righteousness, so they are not suitable for handling major responsibilities.

聖人既曉君子以可小事而不可大事矣，以卦體內實外虛，有飛鳥之象，故又因以飛鳥之遺音驗之。「飛鳥遺之音，不宜上，宜下」，音之上則逆而下則順，則小事順而大事逆可知矣。小事順，所以可也；大事逆，所以不可也。量其才力，酌其時勢而處之，則大吉。山上有雷，亦小過之象也。事之可小過者，惟恭、哀、儉三者而已。三者可以小過而不可以甚過，小過之猶不失為善，若他事小過之則為惡矣。

The sage has clearly told the gentleman that at this time, one can do small things but not great ones. Also, because the middle two lines of the hexagram are yang and the outer four lines are yin, the middle is solid while the sides are empty, which resembles the shape of a flying bird spreading its wings. Therefore, it also uses the sound left behind by a flying bird to confirm this. The hexagram statement of "Guan Xiao" says, "A flying bird leaves behind its sound; it is not suitable to go upward, but suitable to go downward." The sound going upward is going against the natural direction, while the sound going downward is following the natural direction. Thus, small matters are in harmony and great matters are against the natural order. Small matters are in harmony, so they can be done; great matters are against the natural order, so they cannot be done. By measuring one's ability and considering the current situation before taking action, one can achieve great good fortune. The "Great Image Commentary" says that thunder resounds on a mountain, which is also an image of "Guan Xiao." In human affairs, only three things can be slightly excessive: reverence, sorrow, and frugality. These three can be slightly overdone but not excessively so. Even if these three are slightly overdone, they are still considered good deeds. However, if other matters are slightly overdone, they become evil.

卦之體有飛鳥之象。初六以陰居下，上應九四，如鳥之飛上而不下，「以凶」者，以如此所為而致凶也。小人而膺以責任，榮以祿秩，已為過而非宜矣，乃欲驟登顯要，躐取權柄，排善類而使下之，則過之甚矣。國與民之禍可勝言哉？豈小人一身之凶而已乎？聖人所以深戒之，故曰「不可如何也」。

The overall structure of the hexagram resembles the image of a flying bird. The line "Initial Six" is a yin and flexible line in the lowest position, yet it corresponds to "Nine in the Fourth," just like a bird that only knows to fly upward and refuses to descend. The phrase "flying bird brings misfortune" in the line statement of "Guan Xiao" indicates that proceeding in this manner will inevitably lead to danger. A petty person who has already received an official position and enjoyed salary is already in an excessive and inappropriate situation. If he still wants to leap directly to a prominent position, seize power beyond his rank, and push aside the virtuous to place the gentleman below, then he has gone too far. The calamities brought to the state and the people because of this are endless. It is not only misfortune for the petty person himself! Therefore, the sage strongly warns against this. Hence, the "Small Image Commentary" says, "There is nothing that can be done," meaning that when things have reached this point, there is nothing one can do.

六二柔順中正，越九四之陽而應六五之陰，是「過其祖而遇其妣」矣。六五以柔而得上之中，六二以柔而得下之中；六五以震體而能動，六二以艮體知有止而已。二之才比於五，固有所不及矣。

Six two is flexible and upright, crossing over the yang line nine four to correspond with the yin line six five. This precisely matches the line statement of the sixth line of the hexagram Xiao Guo, which says 'passing by the grandfather, meeting the grandmother.' Six five, though yin, occupies the center of the upper trigram, and six two, though yin, occupies the center of the lower trigram. Six five belongs to the trigram Zhen, which still has the capacity for action, while six two belongs to the trigram Gen, which can only remain still. In terms of ability, six two is naturally inferior to six five.

臣之才過於君，則輔君以所不能致之功業；臣之才不及君，則奔走贊相其所為而已。二之於五，亦鞠躬盡瘁、奔走贊相而已，固不能過有所為也。安常處順，保境息民，功業之大以俟能者，可謂不失其職而得臣之分矣，故為「不及其君，遇其臣」之象。量其才能，不至犯非分以取凶害，無咎之道也。

A minister's ability surpassing the sovereign's enables him to assist the sovereign in achieving accomplishments beyond his own reach; when a minister's ability is inferior to the sovereign's, he can only run about and assist in completing the sovereign's tasks. The line six in the second (six two) in relation to line six in the fifth (six five) represents just such a situation of wholehearted dedication and running about to assist. Originally, there should be no actions beyond one's proper role. To abide by the established way, to act in harmony with the times, to maintain the territory and allow the people to rest, and to leave greater achievements to those with ability, this can be said to be not neglecting one's duty and precisely fulfilling the role of a minister. Therefore, the line statement takes the image of "not surpassing the sovereign, encountering the minister." Assessing one's own ability, not engaging in actions beyond one's station and thus inviting misfortune, is precisely the correct path that leads to no mistakes.

小過之時，小人過多得志之時也。小人不能容君子而恆欲戕之，乃其心也。九三剛而得正，居下之上，亦有時事之責任者也。處群小人之中，雖過於防閒，猶恐禍出不測而身不能保。三乃自恃其剛，任意裁處，畧無假借委曲之意，況過剛不中，又不能無可議之失，則從此而或有戕之者矣。「或」者，莫知其所自來，言戕之者眾也。三之過防當何如？惟立己之嚴，處事之正，宻其機，盡其誠，憂之於幾微，慮之以長逺，或可以免於戕矣。若事或阻撓，則奉身而退，又髙處乎過防者也。

At the time of the hexagram "Small Crossing," it is a period when small people are numerous and the powerful are flourishing. Small people cannot tolerate the virtuous and always seek to harm them, which reflects their true nature. The line "Nine Three" is yang and occupies a proper position, situated above the lower trigram, making it someone who bears the responsibility of temporary governance. Being among a group of small people, even with excessive precautions, one still fears that calamity may arise from unexpected places, endangering oneself. However, "Nine Three" relies on its strength and acts according to its own will, showing no flexibility or compromise. Moreover, being overly strong without being in the center, its actions are likely to be criticized, leading to attempts by others to harm it. The line statement of "Small Crossing" at "Nine Three" says, "It may be attacked from somewhere." The word "or" indicates that the attacker is unknown, showing that many people wish to harm it. So, how should "Nine Three" deal with excessive precautions? It should maintain strict self-discipline, act with integrity, handle affairs meticulously, be sincere in dealing with others, and remain cautious even at the initial signs of things, planning for the long term. In this way, it may avoid being harmed. If it constantly faces obstruction, then withdrawing and retreating is wiser than merely being overly vigilant.

九四位近於六五，六五柔中之君，若以剛近之，則有僣逼之嫌而為咎矣。四以陽居陰，為能以柔濟其剛而處之善者也，故無咎。在他卦以剛居柔則或為過，在小過之九四則所處不為過而適合乎事理之宜，是「弗過遇之」矣。若用剛以往而有所為，必欲輔六五以盡去一時之小人，為大事矣。五以柔而得中，可小事；四以剛失位而不中，不可大事。往則小人未必可去，而國或隨之以亡，有厲而當戒也。

Nine in the Fourth is adjacent to Six in the Fifth. Six in the Fifth is a ruler who is gentle and maintains the center. If a minister approaches him with a strong and aggressive attitude, it would be suspected of overstepping and encroaching, thus leading to mistakes. Nine in the Fourth, with a Yang line in a Yin position, is someone who can temper his strength with gentleness and is in an appropriate position, so he does not commit any mistakes. In other hexagrams, having a Yang line in a Yin position might be considered excessive, but in the Nine in the Fourth of the hexagram of "Small Excess," this position is not excessive, but rather appropriate and suitable, which is what the line statement says, "Not exceeding but encountering it." If he insists on using his strength and takes action, he must support Six in the Fifth to completely eliminate the petty people at that time, which would be considered a "great matter." Six in the Fifth, being gentle and maintaining the center, can only handle small matters; Nine in the Fourth, with a strong line but not in the correct position and not maintaining the center, cannot handle great matters. If he rashly moves forward, he may not be able to eliminate the petty people, and the state may be in danger of collapse, so the line statement says, "Going forward brings danger and should be cautious."

六五柔暗，非有剛明之徳。四若用永貞之道而動以直遂，則陰暗之質動有所疑，而猜忌之心生，小人亦得以乗其隙而敗之矣，故戒以「勿用永貞」，言當委曲以行其正，而不可過於直遂也。

Six in the Fifth is weak and dark, lacking the strong and enlightened virtue of the yang. If Nine in the Fourth clings rigidly to a long-standing firm path, acting directly and straightforwardly in every move, then the weak and dark nature of Six in the Fifth will easily become suspicious. Once suspicion arises, villains can take advantage of this weakness to overthrow him. Therefore, the line statement of the fourth line in the hexagram Xiao Guo warns 'Do not use permanent uprightness.' This means one should pursue the right path with flexibility and indirectness, rather than being overly direct and straightforward.

「宻雲不雨，以自我西郊」也。西郊陰方也，雲宻可雨矣而不雨焉，以自我西郊，則陰唱而陽不和也。六五居上有公之象，求六二之陰以助己，是「公弋取彼在穴」之陰物也。二者皆取其純陰而無陽剛以輔之之義也。君柔於上，臣柔於下，因循委靡，不能自強於政治而期於有為焉，則削弱以趨於亡而已矣。

The Line Statement of the Fifth Line of the hexagram Xiao Guo says, "Dark clouds gather but do not rain, originating from the western suburb." The western suburb represents a yin direction. The clouds are thick but rain does not come, because they arise from the western suburb, indicating that yin energy initiates first while yang energy does not respond. The Fifth Line is in a superior position, symbolizing "the public," yet it seeks assistance from the Second Line, which is a yin line. This corresponds to the Line Statement "the public shoots to take something from a hole," referring to the object in the hole, which is yin. Both sentences convey the meaning of pure yin softness without yang strength. The ruler above is weak, and the minister below is also weak, leading to a state of inertia and decline. If they do not strive to strengthen themselves in governance and expect to achieve something, they will gradually weaken and eventually perish.

上六處陰過之極，匪徒不合乎正理而已，其過於正理則已逺矣，是「弗遇過之」也。初與上皆取飛鳥之象：初則飛鳥之在下而欲上者也，故言「以凶」；上則飛鳥已過髙而離之甚逺者也，故直言「凶」，又戒之曰「是謂災眚」。小人而得非分之榮遇，自以為福慶而不知其為災眚，自以為可樂而不知其可憂之甚也。聖人之戒深矣。

The sixth line at the top is at the extreme point of yin and flexibility, which is not only against the right way but has already deviated far from it. This is what the line statement of the sixth line at the top of the hexagram "Small Excess" says: "Not encountering excess." Both the first line and the sixth line at the top take the image of a flying bird: the first line is a bird still below but persistently trying to fly upward, hence "a flying bird meets danger"; the sixth line at the top is a bird that has flown too high and is extremely far from the ground, so it directly says "danger," and also warns "this is called calamity." Small people receive honors and favors that do not belong to them, thinking it a blessing and joy, but they do not realize that it is actually a disaster. They think it is something to be happy about, but they do not realize how deeply there is cause for worry. The warning from the sage is profound in meaning.