The Hexagram of Completion (Fire below Water above)

既濟：亨小，利貞，初吉終亂。

The Hexagram Statement of 《Ji Ji》 says: Success is only in small matters, and it is advantageous to maintain the right path. It is吉利 at the beginning but eventually leads to chaos.

離火在下，坎水在上，水火相交，各得其用，既濟之象也。「亨小」，《本義》作「小亨」，葢既濟之世可以小亨而不可大亨也。凡立法更制，大其因革，順乎風氣之宜，盡於人文之極，以成大亨通之治化者，恆在於方濟之始。若既濟之時，其習尚趨向之已定，耳目心志之相安，固不能大有所更張，但隨時補綴，僅保其小康而已。

The hexagram Li (Fire) is located below, and the hexagram Kan (Water) is located above. Water and fire meet and each fulfills its function, which is the image of the hexagram Ji Ji (Completion). The hexagram statement says "smooth and small," but Zhu Xi's "The Original Meaning of the Zhou Changes" reads it as "small smoothness," because when the world has reached the state of completion, there can only be small success rather than great success. Whenever establishing laws and regulations or reforming systems, making bold changes and reforms in accordance with the prevailing trends, achieving the ultimate beauty of human culture, and thus creating a great successful era of governance and education, these usually occur at the very beginning of the process of achieving success. Once the state of Ji Ji is reached, the customs and practices have already become fixed, and people's eyes, ears, hearts, and minds have become accustomed to what they have been used to. Therefore, it is impossible to make major changes, and one can only make minor adjustments and repairs to maintain a state of小康 (moderate prosperity) at best.

卦之六爻之位各得其正，固有利貞之象。聖人繫辭不専於卦之法象，而有取於既濟之義焉。大抵「正」之一言，雖死生存亡之際皆不可以須臾離。然既濟之世，人主多溺晏安，以快意肆情之事娛樂其耳目，惑亂其心志，而多不能以正自克，甚至於保養奸回過於骨肉，殘害忠良有如寇讎，此皆不正之大者也。有一於此，則國之亂亡可以立待。

The six lines of the hexagram Ji Ji are all in proper positions, naturally displaying the image of "favoring uprightness." The sage attached the hexagram statement to the upper trigram, not merely based on the symbolic meaning of the trigram, but rather using the meaning of Ji Ji to elaborate. Generally speaking, the character "uprightness" is something that cannot be abandoned even at the critical moment of life and death. However, in the state of Ji Ji, rulers often indulge in ease and comfort, using matters that please their hearts to entertain their senses and confuse their minds, and are often unable to restrain themselves with uprightness. They even favor wicked people more than their own family, and treat loyal ministers as enemies. These are the greatest manifestations of "not uprightness." As long as one deviates from uprightness in any way, the downfall of the state is inevitable.

唐虞三代之世，治化隆盛可謂極矣，然君臣上下交相警戒，如臨深淵，如履薄氷者，亦勉勉於正而已，故「利貞」之繫於既濟者尤為警切。既濟矣故初吉，柔得中而當下卦之中，徳與時遇，亦一義也。終止則其道窮矣，故至於亂；不自止則道不窮，道不窮可以保其治於有終矣。惟其因循茍且，般樂怠傲，自止而不能自強，則儵焉以至於亂而已。「止」之一言，義深逺矣。

Tang Yao, Yu Shun, and the Xia, Shang, and Zhou dynasties achieved the height of governance and civilization. However, even the ruler and ministers remained vigilant, as the "Small Ode: Xiao Min" in the Book of Poetry says, "as if standing on the edge of a deep abyss, as if walking on thin ice," which was merely an effort to maintain righteousness. Therefore, the two characters "li zhen" (beneficial to maintain correctness) are attached to the "Ji Ji" hexagram, highlighting a particularly urgent warning. Since the crossing has already been successfully completed, it is initially favorable; the second line, being a yin line and occupying the central position of the lower trigram, represents the meeting of virtue and favorable circumstances, which also conveys the meaning of "initially favorable." If one stops at the end, the path is exhausted, leading ultimately to chaos; if one does not stop oneself, the path will not be exhausted, and only by not exhausting the path can the era of governance be preserved until the end. It is only because of complacency, indulgence in ease and comfort, and negligence and arrogance that one stops oneself and fails to strive for self-improvement, thus suddenly falling into chaos. The character "zhi" (to stop) in the "Commentary on the Judgment" carries profound meaning.

水在火上為既濟，思患預防，所以保此既濟於有終也，與「終止」相反矣。思患預防不可以一端言，大抵田裡、學校以固結人心，而使外侮無可乗之隙，此其大端也。若夫城郭險隘之慎守，兵戎儲蓄之有備，以防患之不可缺者也。車所以行者輪也，曳其車之輪則車不前進；狐之涉水，稍濡其尾則必不濟，亦取其不輕進之義也。

Water above fire is the hexagram "Already Achieved." The "Great Image Commentary" says that the gentleman should therefore "think of possible troubles and prepare in advance," which is precisely about preserving the state of "Already Achieved" to the end, contrary to "stop and then disorder" as expressed by "stop." Thinking of possible troubles and preparing in advance cannot be discussed from only one aspect: generally, improving the fields, establishing schools, making people's hearts united and firm, and preventing outsiders from finding an opportunity to attack are the most important aspect; as for being cautious in guarding important places, and preparing weapons and military supplies in advance, these are also indispensable in preventing troubles. A chariot can move because of its wheels; if the wheels are dragged, the chariot cannot move forward. A fox crossing water, if its tail gets even slightly wet, it will certainly not be able to cross. The line "Drag its wheel" and "Wet its tail" in the hexagram "Already Achieved" both indicate the meaning of not advancing carelessly.

初九以陽剛居下而得其正，又為離體，有明徳者也。上應六四陰柔之險爻也，初則致其謹而不輕進，其所以察於時幾之會者精矣。若初，可謂有學有守之君子而得出處之宜者矣，何咎之有？

Nine at the Beginning is a yang line in the lower position, occupying a proper place and belonging to the trigram Li (Fire), indicating a person with bright virtue. The line above it, Six in the Fourth, is a yin line in a dangerous position within Kan (Water). Therefore, Nine at the Beginning is especially cautious and does not advance easily, showing a deep understanding of the subtle circumstances. Like Nine at the Beginning, one can say that such a person is learned, has integrity, and is able to balance between taking office and withdrawing, so where could there be any fault?

六二有文明中正之徳，本可以益世者也。九五居既濟之時，知有崇髙富貴之尊而不能下賢以行六二之道，故二有可行之道而不為時所用，有「婦喪其茀」之象。茀，婦車之蔽，喪其茀則婦不能行矣。離為中女，而二又為離之主，故取婦象。中正之道終不可廢，久則行矣，故又有「勿逐，七日得」之象。卦有六爻，至於七則始而終矣。

Six in the Second possesses the virtue of being civilised, upright, and just, and is originally a person who can benefit the world. Nine in the Fifth, situated in the time of the completed crossing, only knows about the lofty and wealthy position of authority, and is unwilling to humble himself to employ people, and to promote the Dao upheld by Six in the Second. Therefore, Six in the Second has a path that can be taken, but is not used by the contemporary ruler, hence the line statement of the hexagram "The Completed Crossing" for Six in the Second says, "The woman loses her covering." "Covering" refers to the covering on a woman's carriage, and if she loses it, she cannot travel. The hexagram Li represents the middle daughter, and Six in the Second is the main line of the hexagram Li, hence the image of the woman is used. The Dao of being upright and just cannot be abandoned forever, and in time it will naturally be implemented again, so the line statement also says, "Do not pursue, it will be regained in seven days." There is no need to chase after it, for after seven days it will be regained. A hexagram has only six lines, and when counting to the seventh, a cycle is completed, beginning again from the start.

九三與上六為應，上六陰爻險體，居既濟之極，是裔夷小邦恃其險阻而不來王之象也。九三剛正明體，與之為應，明則察其叛服不常、繫國安危而不可不以時定，剛則奮其義理之勇而必欲伐之，又離為甲兵，有伐之之象。鬼方無王者則先叛，有王者則後服，以髙宗之剛明而伐之，正與此爻相類。

Nine in the Third corresponds with Six at the Top. Six at the Top is a yin line and occupies the body of Kan, which represents danger. It is located at the extreme point of Ji Ji, just like a distant and barbarian state relying on its perilous terrain to refuse to pay homage. Nine in the Third is strong and upright and belongs to Li, which represents brightness. It corresponds with it: brightness allows one to clearly see its unpredictable loyalty or rebellion, which concerns the security of the state and must be dealt with promptly; strength allows one to display courage in accordance with righteousness and must definitely go to war. Moreover, Li in the image represents armor and weapons, indicating a military campaign. The Ghost Country, a distant state, rebels first when there is no wise ruler, and submits last when there is a virtuous ruler. King Wu Ding of the Shang dynasty, with his strong, wise and enlightened qualities, went to war against it, which is similar to the line statement of Ji Ji, Nine in the Third, which says, 'King Wu Ding attacked the Ghost Country.'

然必三年而後可克，既濟之時兵革罕用，卒然有事而後動，為力亦不易也。又以見師老財費，所損甚多，兵非聖人之得已而不可以輕用焉，象所謂「憊」者是也。用師必得君子長者，則以平定安戢為事而得逺近之應服；小人之屠城掠地，肆其殘虐以失人心者，當深戒之而勿用也。

However, it will take three years to conquer. During the time of "Already Achieved," military forces have not been used for a long time, and when there is suddenly an event, they are mobilized on the spot, and it is not easy to exert effort. From this we can also see that soldiers become weary and exhausted, and there is great expenditure of money and loss, so the use of military force is something that sages resort to only when they have no choice, and it must not be done lightly. The "exhausted" mentioned in the "Small Image Commentary" refers precisely to this. Commanding troops must be entrusted to virtuous elders and gentlemen, who are dedicated to restoring order and ensuring the peace and stability of the people, thus gaining the loyalty of both near and far. As for petty people leading troops, they destroy cities and seize land, act with cruelty and brutality, and lose the people's support. The line statement "small people should not be used" is meant to serve as a serious warning, and such people must absolutely not be employed.

六四當既濟之時，位近九五，居柔得正，有遺大投艱之責，有委曲詳審之心，是能思患而預防之者也，故繻有衣袽。是能小心畏懼而不敢縱逸偷安者也，故終日戒。四之才若不足以有為者，而心能如此，則人將輕千里而來告之以善矣，何既濟之難保乎？

In the hexagram of Ji Ji, the line six in the fourth (six four) is in a time of completion and stability, and its position is close to nine five. It is a soft line in a yin position, thus being in the correct place. It bears the heavy responsibility of 'yi da tou jian' as mentioned in the Book of Shangshu, Da Gao, which refers to being entrusted with great tasks and facing difficulties. It also possesses a careful and cautious mind, being thorough and meticulous. Therefore, it is a person who can think ahead and prevent potential problems. Hence, the line statement of six four says 'xu you yi ru', meaning it prepares old rags and broken cloth to plug the leaks of a boat. This is also a person who is careful and cautious, not daring to be careless or complacent, so the line statement continues with 'zhong ri jie', meaning it remains vigilant all day long. Although the talent of six four may seem insufficient for great achievements, if its mind reaches this level, then people will not consider a thousand miles as far, and will come to tell it good advice. How can the state of Ji Ji be worried about being lost?

九五當既濟之時，不能任賢修政以保全盛之基業，人心天命至此而皆歸於六二矣。五縱慾念亂圖存而復自強，為力亦不易矣；二則不待勞力而可得之。葢天之所佑者徳也，人之所歸者亦徳也。二為克堪用徳，而五則為自棄其徳之甚者也。天下勢而已，勢輕勢重當於其幾而圖之。九五欲反二極重之勢而使為己有，難矣哉！後世人主亦可鑑矣。

Nine in the Fifth is in the situation of the completed journey, yet fails to employ virtuous talents and to regulate affairs, thus failing to preserve the flourishing foundation. At this point, both the people's hearts and the mandate of heaven have turned toward Six in the Second. Even if Nine in the Fifth tries to survive in the chaos and to renew its efforts to strengthen itself, it would find it difficult to exert effort. Six in the Second, however, can naturally gain the people's support without effort. What heaven supports is virtue, and what the people's hearts turn toward is also virtue. Six in the Second is the person capable of shouldering and implementing virtuous governance, while Nine in the Fifth has reached the extreme of abandoning virtue. The affairs of the world are merely a matter of 'trend' or 'momentum.' The weight of the trend should be addressed at the very beginning. Nine in the Fifth wishes to reverse the trend that has already heavily turned toward Six in the Second and bring it back to itself, but it is difficult! Later rulers should take this as a mirror.

上六居既濟之極，將為未濟矣。上六陰柔，既無見幾之明，又無圖幾之才，事理昭著而不知悟，禍亂及身而不知畏。人之涉水而至於濡其首則身沒矣，以喻沈溺之深也。自以為可久可大之富貴可以保之於無虞，而不知土崩之勢在於旦暮焉，其危甚矣。昔人言燕雀處堂而棟宇焚，母子嘻嘻而不知懼，其上六之謂乎？故曰「濡其首，厲，何可久也」。

The sixth line at the top is located at the end of the hexagram of Completion. It is about to transform into the hexagram of Non-Completion. The sixth line is yin and weak, neither possessing the discernment to perceive subtle signs nor the ability to plan ahead. The situation is clearly before its eyes, yet it fails to realize it. Disaster has already arrived, yet it does not feel fear. When a person wades through water so deeply that their head is soaked, they are in danger of being completely submerged, which is used to illustrate the depth of its entanglement. It believes that its long-term possession of great wealth and honor can be safely maintained without worry, but it does not realize that the collapse is imminent, and the danger has reached its peak. The ancients said that swallows and sparrows build their nests in the hall, and when the beams are already on fire, the mother and children still laugh and play without fear. This is probably describing the situation of the sixth line at the top. Therefore, the line statement and the small image commentary say, "Its head is wet, dangerous," and "How can it last long?"

未濟：亨。小狐汔濟，濡其尾，無攸利。

The Hexagram Statement of 《Wei Ji》 says: It is smooth. A young fox is about to cross the river but gets its tail wet, bringing no benefit.

未濟與既濟義反，水火不交，不相為用，則為未濟。未濟之時亦有可亨之理，事有大變則時有大宜，雖當未濟，豈無其幾？乗之以有為，則可以亨通矣。六五以柔得中，為離之主，則能詳審委曲而燭於幾微，亦亨之一義也。

The hexagram "Not Yet Completed" (Wei Ji) is opposite to "Already Completed" (Ji Ji). When water and fire do not interact with each other and cannot mutually benefit, it becomes "Not Yet Completed." However, there is still a way to achieve success during the time of "Not Yet Completed"—when there is a major change, the situation has a corresponding suitability; although one is in a state of "Not Yet Completed," is there not an opportunity to take advantage of? By seizing the opportunity and taking action, one can achieve success. The line Six in the Fifth, being a yin line that occupies the central position of the upper trigram, and also being the main element of the trigram Li (Fire), is capable of being thorough and cautious, attentive to details, and perceptive of subtle changes. This is also a meaning of "success."

但言「柔得中」而不言「剛應」之者，何也？火之性炎上，水之性潤下，六五上而不下，九二下而不上，性相戾而不相為用，與他卦陰陽相應者不同。若以柔中之君而得剛中之臣以輔之，則可以大有為，以致大亨通而無未濟之可言矣。

The Commentary on the Judgment only mentions "the flexible one attains the center" but does not mention "the strong one responds," why is that? Fire has a nature that rises upward, while water has a nature that flows downward; the six in the fifth line is above but does not descend, and the nine in the second line is below but cannot ascend, the two have opposing natures and cannot complement each other, differing from the mutualsympathetic response in other hexagrams. If a flexible and moderate ruler could obtain the support of a strong and moderate minister, then great achievements could be made, achieving great success and prosperity, and there would be no need for the state to be in an unfinished condition.

天下未濟，君子以義理濟之，則圖幾應變不失其正而功可就；小夫淺慮，急迫輕動而欲求濟之，安能有成？是「小狐汔濟，濡其尾，無攸利」之義也。汔，勇敢之意，勇敢求濟則以血氣用事而不本於義理，故未能出中。葢一於義理則慎之於前，要之於後，可以有終；尚血氣則進鋭退速而智力窮矣，安能續終乎？

The world is in the state of not yet reaching completion. The gentleman uses principles of righteousness to cross over, planning ahead and responding to changes without losing his proper course, thus achieving success in his endeavors. However, those with shallow understanding and impetuous nature attempt to save the situation hastily, and they cannot achieve anything. This is the meaning of the Hexagram Statement, "A small fox tries to cross the river, its tail gets wet, and there is no benefit." "Qì" means boldness and eagerness. If one relies solely on boldness to cross over, it is to act based on blood and spirit rather than on principles of righteousness. Therefore, the Commentary on the Judgment says, "It has not yet emerged from the center," meaning it has not yet escaped the danger. Generally speaking, if one relies solely on principles of righteousness, he will be cautious beforehand and careful afterwards, thus able to start and complete things. But if one relies on blood and spirit, he will advance quickly and retreat quickly, exhausting his wisdom and strength quickly, and how can he persist in his endeavors?

如卦之才，剛柔雖不當位，而於非所當居之位亦相應焉，處之而盡其道，則得人相與，可以致亨而不至於濡尾無攸利矣。忠信相與，則胡越可以共事；猜忌乖離，則赤子亦為仇讎。前言「柔得中」而不言「剛應」，戒人君不可自用，小而失其臣；此言雖不當位而剛柔應，示君子以善於處己處人而事可濟。辭之抑揚，各有其意。慎辨物居方，如君子在位、小人在野，大徳大賢則居大位，小徳小賢則居小位，亦處未濟之時而求以濟之之道也。

Considering the qualities of the primary hexagram, although the lines are all in improper positions, they still correspond with each other in pairs. In such circumstances, if one can fulfill the right principles, one can receive help from others and achieve success without suffering the fate of a small fox whose tail gets wet, resulting in no benefit. Treating others with loyalty and trust, even those as distant as northern barbarians and southern Yue can work together; but once there is suspicion and division, even those as close as infants can become enemies. The previous commentary on the judgment only mentioned "the flexible line is in the center" but did not mention "the strong line corresponds," which serves as a warning to rulers not to be stubborn and narrow-minded, thus losing their advisors. Here, the fact that although the lines are in improper positions, the strong and flexible lines correspond, suggests that a gentleman should be good at self-cultivation and dealing with others, thereby achieving success. The alternation of suppression and encouragement in the text each has its purpose. The Great Image says that a gentleman should "carefully distinguish things and place them in their proper places," just like a gentleman in position and a petty person in the wild. Those with great virtue and wisdom occupy high positions, while those with lesser virtue and wisdom occupy lower positions. This is also a method of dealing with the situation of not yet achieving success and seeking to bring it to completion.

初六以陰柔居未濟之始，事固不易濟，而初六亦非有能濟之才，才與時正相反者也。以居不得正而輕欲濟之，如狐之涉水而濡其尾，則不能濟矣，無益於事而取窮極吝之道也。凡非其力之所能堪而鋭意為之，動即顛覆，而事遂至於不可為者類此。

At the beginning, the line Six is yin and soft, situated at the start of the situation that has not yet been completed. The matter itself is not easy to accomplish, and the line Six also lacks the ability to complete it. The quality and timing are not in harmony. Attempting to accomplish the matter with an improper position and rashly, it is like a fox wading through water and getting its tail wet, ultimately unable to cross over, offering no benefit to the matter and instead leading to a state of hardship and regret. Any endeavor undertaken without sufficient strength yet pursued with great ambition, which immediately leads to reversal and the matter becoming uncontrollable, falls into this category.

未濟之時至於二則有可濟之幾。九二陽剛得中，又有能濟之才，特以六五離性上而不下，不能推誠心以求賢能而相與共濟焉，故九二曳其輪而不自進，非不欲進也，懼有枉己之失而不輕進焉。天下溺，援之以道，二可謂以道自重而審於出處之正者矣。坎有輪象，故言「曳輪」。

At the time of the hexagram "Not Yet Achieved," when the line "Nine in the Second" appears, there is a sign of being able to cross the river. "Nine in the Second" is strong and occupies the center of the lower trigram, and it possesses the ability to rescue. However, since "Six in the Fifth" belongs to the trigram "Fire," which has an upward nature and is unwilling to descend, it does not sincerely seek out capable people to share in the difficulties. Therefore, "Nine in the Second" holds back its chariot wheel and does not actively move forward. This is not because it does not want to advance, but because it fears being forced to compromise and accommodate the mistakes of the superior. Thus, it does not act hastily. The world is in distress and needs to be rescued by the right path. "Nine in the Second" can be said to value righteousness and to hold a balanced view between taking office and withdrawing. In the imagery of the trigram "Kan," there is an image of a chariot wheel, so the line statement says "dragging its wheel."

六三陰柔不中不正，當未濟之時，以是而行則凶矣，安有用其不中正之才以濟時之艱而能免於凶乎？利涉大川，非其誠意感人而得人心則不能。同舟共濟則仇讎一心者，以誠相合也。故聖人於六三不明言其不中不正不可不改，而但欲其利涉大川焉。

Six in the Third isyin softness and neither central nor proper, and it is precisely at the time of未济. To act in this condition would invite misfortune; how could one with neither central nor proper qualities be able to rescue the times without encountering calamity? The line statement of 未济's Sixth Trigram says 'favorable to crossing great rivers.' But this can only be achieved through sincere intentions that move people and gain their support. When people are in danger together, even enemies will unite, relying on the harmony brought by sincerity. Therefore, the sage does not explicitly state that the Sixth Trigram is neither central nor proper and must be changed, but only hopes that it can be favorable for crossing great rivers.

三居坎之上，出乎險之外，有涉川之象。未濟至此則時又可濟，而三之才不足以濟之，故勉之以積誠動人而可以涉險之事，則其不中不正之疾可以潛消而頓革矣。既懼之以為惡之凶，復歆之以為善之效，其轉移六三之機微矣哉！非聖人化工之筆不能至此。

Six in the Third is at the upper part of the Kan hexagram, having already moved beyond the perilous situation, so there is an image of crossing a great river. When the hexagram of Not Yet Completed reaches this point, the situation presents an opportunity for success, yet the ability of Six in the Third is insufficient to achieve it. Therefore, it is advised to accumulate sincerity to move others and thus accomplish the dangerous task, which can gradually eliminate and quickly remove its flaws of being neither correct nor proper. First, using the idea that wrongdoing will bring misfortune to instill fear, then using the effectiveness of doing good to touch the heart. The method of the sage in transforming Six in the Third is truly subtle! It is not the brush of the sage, with its divine craftsmanship, that could reach such a level.

九四以陽居陰，是所處不正而其心有悔者也，然陽剛之才固可以勵之而使為善也，故勉之以能正則可以得吉而悔亡。己既變而為正，則能以已之正而正人之不正。初六以陰居險體之下，坎水之性下而不上，於所當應者而不之應，是未濟之時之鬼方梗化而為治道之害者也。

Nine in the Fourth occupies a yin position with a yang line, representing a person who is in an inappropriate position and feels regret within; however, he possesses the ability of yang strength, which could be encouraged to lead him towards goodness. Therefore, the line statement encourages him: if he maintains uprightness, he will gain good fortune and his regret will disappear. Once he has changed to uprightness, he can use his own uprightness to correct the wrongness of others. Six at the Beginning occupies a yin position at the very bottom of the trigram Kan, which represents water. Water flows downward rather than upward, and instead of responding appropriately to Nine in the Fourth, it refuses to correspond. This is the obstruction of education and hindrance to governance known as 'Ghost Country' during the time of Not Yet Achieved.

四以陽居陰，易於失其剛者，乃勉以震奮用師以伐之，則三年可以成功而有賞于大國焉。大國謂五也。四居其下，當未濟之時，能以得正用師之道而事之，則可以受寵賚矣。必得正而後可以伐鬼方者，亦「小人勿用」之意也。

Nine in the Fourth occupies a yin position with a yang quality, easily losing its strong and vigorous nature. Therefore, the line statement of the fourth line in "Not Yet Completed" encourages it to rise up and lead an army for attack, so that success can be achieved within three years and receive rewards from a great state. The term "great state" refers to Six in the Fifth. Nine in the Fourth is below Six in the Fifth, and is in the situation of "Not Yet Completed." If it can govern with uprightness and lead troops in accordance with proper conduct, serving the sovereign, it can receive the sovereign's favor and rewards. It is necessary first to maintain uprightness, then to wage war against the ghostly people. This is the meaning of the line statement of the sixth line in "The Army," which says "small people should not be used."

六五有文明之徳，當未濟之時而居尊位，然以陰處陽，所不足者正也。若能修君徳以盡君道，而鉅細微顯一出於正，則有吉而無悔矣。至是則有君子道徳之光，充盛宣著而不可掩矣；至是則由致曲之功而至於有孚之誠矣。書曰「惟我文考，若日月之照臨，光於四方，顯於西土」，則君子之光之謂也；又曰「亶聰明，作元后」，則有孚之謂也。居尊而徳與位稱，何未濟之可言乎？吉而又吉者也。

Six in the fifth line possesses the virtue of civilization, occupying a position of honor during the time of Unfinished Affairs. However, it is situated in a yang position with a yin and flexible nature, lacking the quality of 'correctness' or 'propriety'. If one cultivates the virtue of a ruler and fulfills the duties of a ruler, attending to both major and minor matters, and whether things are hidden or apparent, all proceeding from correctness, then there will be good fortune without regret. At this point, the radiance of the gentleman's virtue becomes fully manifest and cannot be concealed. At this point, one has reached the level of 'having sincerity' as described in the Doctrine of the Mean through the practice of 'achieving the subtle'. The Book of Documents, Tai Shi, says, 'Only my worthy father, like the sun and moon shining upon us, illuminating the four directions and shining upon the western land,' which is precisely the portrayal of 'the light of the gentleman' in the sixth line of the hexagram of Unfinished Affairs. The Book of Documents, Tai Shi, also says, 'Purely wise and enlightened, he becomes the great ruler,' which is precisely the portrayal of 'having sincerity'. Occupying a position of honor while one's virtue matches the position, what unfinished affairs could there be? This is good fortune upon good fortune.

上九以剛明當未濟之極，未濟之極有可濟之理，而上九又有能濟之才。聖人以其體離，慮其或至於過察而躁動，故言但當自信其才與時合，事必可濟，安以待之而不至於過動可也，此「有孚飲酒，無咎」之義也。不過於有為者固不失之煩擾，而安於無為者則又至於廢弛。

The Upper Ninth Line is in a position at the end of the hexagram of Not Yet Achieved, and since Not Yet Achieved has the potential to be completed, the Upper Ninth Line, which possesses the ability to complete, is in a position where completion is possible. The sage, because this line is associated with the trigram of Fire, feared that its clarity and insight might lead to impatience and reckless action. Therefore, he said that the line should merely trust in its own ability, which is in harmony with the situation and the course of events, and that it should wait calmly without unnecessary action. This is the meaning of the line statement of the Upper Ninth Line in the hexagram of Not Yet Achieved, "With sincerity, one may drink wine, without blame." Those who do not overstep are indeed not troubled, but if one is always content with doing nothing, it may lead to neglect.

故又言若安以待之而至於濡其首，則過於沈溺而或失其可乗之機會，則向之所謂有孚者反為自失而非宜矣。以其易至於過為也而戒之，復慮其不為也而勉之，酬酢斯世之道中為己矣。

Therefore, the line statement continues to say: if one passively waits until "his head is wet," he will become overly immersed, possibly missing the opportunity that could have been seized. The earlier mention of "sincerity" might then become self-harming, which would be inappropriate. Because fearing he might overdo it, one warns him, yet fearing he might do nothing at all, one encourages him—responding to this world's way, taking the middle path is sufficient.