The Hexagram of Dispersing (Fifty-Ninth)

巽上，坎下。“渙”：亨，王假有廟，利涉大川，利貞。《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同，“王假有廟”，王乃在中也；“利涉大川”，乘木有功也。世之方治也，如大川安流而就下；及其亂也，潰溢四出而不可止。水非樂為此，蓋必有逆其性者，泛溢而不已。逆之者必哀，其性必復；水將自擇其所安而歸焉。古之善治者，未嘗與民爭；而聽其自擇，然後從而導之。

The upper trigram is Xun (Wind), and the lower trigram is Kan (Water). The hexagram statement says: The Hexagram of Dispersal is smooth, the king personally attends the ancestral temple, it is advantageous to cross a great river, and it is advantageous to maintain the right course. The commentary on the judgment says: "Dispersal is smooth," because the strong lines come forward without reaching a state of hardship, and the flexible lines in the outer trigram are in proper position and harmonize with the upper trigram. "The king comes to the temple," indicates that the king is in the central position. "It is advantageous to cross a great river," means that success is achieved by using a wooden boat. Su Shi said: When the world is in a time of peace, it is like a great river flowing steadily downstream; but when chaos arises, the river breaks its banks, spreads out in all directions, and cannot be contained. Water does not like this, but something must be opposing its natural course, causing it to overflow uncontrollably. Whatever opposes its nature will eventually decline, and water's natural course will ultimately be restored. Water will naturally find a stable place to settle. In ancient times, those who were good at governing never competed with the people, but rather allowed the people to choose their own path, and then guided them along that direction.

“渙”之為言，天下流離渙散而不安其居，此宜經營四方之不暇。而其《彖》曰“王假有廟”；其《象》曰“先王以亨於帝立廟”，何也？曰：犯難而爭民者，民之所疾也；處危而不偷者，眾之所恃也。先王居渙散之中，安然不爭，而自為長久之計；宗廟既立，亨帝之位定，而天下之心始有所繫矣。“剛來而不窮者”，九二也；“柔得位乎外而上同”者，六四也。“渙”之得民，惟是二者，此所以“亨”也；然猶未免乎“渙”。“王假有廟”，謂五也；王至於有廟，而後可以涉大川，於是“渙”始有所歸矣。有所歸而後有川，有川而後可涉，“乘木”，乘舟也。舟之所行，川之所在也。

The character "Huan" refers to the state of the world being in disorder and people living in instability, where one should be busy seeking survival and making a living. Yet its "Commentary on the Judgment" says "The king comes to the temple," and the "Image Commentary" states "The former kings offered sacrifices to the gods and established temples." Why is this so? The answer is that those who risk danger to compete for the people's support are precisely what the people detest; while those who remain upright in a dangerous situation are the ones the people rely on. When the former kings were in a state of disorder and dispersion, they remained calm and did not compete with the people, but instead made long-term plans for the world. Only when the ancestral temples were established and the positions for worshiping heaven were fixed did the people begin to have a place to connect with. The "Commentary on the Judgment" says "The strong comes but does not exhaust," referring to the second line; "The flexible occupies the outer position and unites above," referring to the fourth line. The "Huan" hexagram gains the people's support because of these two lines, which is why it is "auspicious." However, even with this, it still cannot escape the state of dispersion. "The king comes to the temple" refers to the fifth line. Only when the king personally comes to the temple can he cross the great river, and at this point, the scattered hearts of the people begin to find a place to rest. Once there is a place to rest, then there is a river; once there is a river, then there is a crossing. "Multiplying on wood" means traveling by boat. The place where the boat travels is exactly where the river is.

《象》曰：風行水上，“渙”；先王以享于帝立廟。初六：用拯馬壯，吉。《象》曰：初六之“吉”，順也。九二在險中，得初六而安，故曰：“用拯馬壯，吉。”“明夷”之六二，有馬不以自乘，而以拯上六之傷；“渙”之初六，有馬不以自乘，而以拯九二之險。故《象》皆以為“順”，言其忠順之至也。九二：渙奔其機，悔亡。《象》曰：“渙奔其機”，得原也。得初六而安，是謂“機”也。

The Image Commentary says: Wind moves upon the surface of water, this is the Hexagram of Dispersing; former kings took it as a model, offering sacrifices to the Supreme Deity and establishing ancestral temples. The Line Statement of the first line says: A strong horse is used for rescue, which is auspicious. The Image Commentary says: The auspiciousness of the first line is due to its obedience. Su Shi said: Nine in the second is trapped in peril, and only by receiving the first line does it become secure, hence it says 'using a strong horse for rescue, auspicious.' In the Hexagram of Brightening of the Sun, the second line has a good horse but does not use it for itself, but instead uses it to rescue the injury caused by the sixth line above; in the Hexagram of Dispersing, the first line has a good horse but does not use it for itself, but instead uses it to rescue the peril in which nine in the second is trapped. Therefore, both Image Commentaries refer to it as 'obedient,' meaning it is obedient to the extreme. The Line Statement of nine in the second says: In times of dispersing, run to the table on which one can rely, regret disappears. The Image Commentary says: 'Dispersing and running to the table,' is to obtain what one desires. Su Shi said: Nine in the second becomes secure by receiving the first line, and the first line here refers to the 'table,' that is, the table on which one can rely.

六三：渙其躬，無悔。《象》曰：“渙其躬”，志在外也。渙之世，民無常主。六三有應於上，志在外者也；而近於九二，二者必爭焉，故“渙其躬”，無所適從，惟有道者是予而後安。六四：渙其群，元吉；渙有丘，匪夷所思。《象》曰：“渙其群，元吉”，光大也。上九之有六三者，以應也；九五之有六四、九二之有初六者，以近也；皆有以群之。“渙”而至於群，天下始有可收之漸。其德大者，其所群也大；其德小者，其所群也小。小者合於大，大者合於一，是謂“渙其群”也。近五而得位，則四之所群者最大也，因君以得民，有民以自封殖，是謂“丘”也；“夷”、平也，民之蕩蕩焉，未有所適從者也。彼方不知其所從，而我則為丘以聚之，豈“夷”者之所思哉？民之所思，思夫有德而爭民者也。

The Line Statement of the Third Line says: "Dispersing one's own private intentions, there is no regret." The Image Commentary says: "Dispersing one's own self," indicates that one's mind is outward. Su Shi says: In a time of dispersion and disorder, the people have no fixed master. The Third Line is in correct response with the Top Nine, and its mind is outward; yet it is adjacent to the Second Nine. These two Yang lines must contend for it, so it "disperses its own self," and is momentarily at a loss, only by submitting to a person of virtue can it find peace. The Line Statement of the Fourth Line says: "Dispersing the petty groups, great good fortune; in the midst of dispersion, a gathering of people as numerous as a hill appears, which is not something ordinary people can imagine." The Image Commentary says: "Dispersing the groups, original good fortune," indicates brightness and grandeur. Su Shi says: The Top Nine is able to possess the Third Line, due to correct response; the Fifth Nine is able to possess the Fourth Line, and the Second Nine is able to possess the First Six, due to adjacency; they each form a group. When dispersion can lead to re-gathering into groups, the world begins to show signs of being manageable. A person of great virtue gathers a large group; a person of small virtue gathers a small group. Small groups merge into large groups, large groups unify, this is called "dispersing the groups." The Fourth Line is close to the Fifth Nine and is in the correct position, so the group it gathers is the largest. By relying on the ruler, it gains the people's support, and with the people, it becomes strong. This is what is meant by "a hill." "Yi" means level, referring to the people being aimless and without a destination. They do not yet know where to go, but I build a high hill to gather them together. How could this be something those who are aimless and mediocre could ever think of? What the people truly hope for is someone who attracts the hearts of people through virtue.

九五：渙汗，其大號；渙，王居無咎。《象》曰：“王居無咎”，正位也。“汗”，取其周浹而不反也。宗廟既立，亨帝之位定，而“大號”令出焉。其曰“渙，王居”，何也？《彖》曰：“王假有廟，王乃在中也。”渙然之中，不知其孰為臣、孰為主；至於有廟，而天下始知王之所在矣，故曰“渙，王居”，言“渙”之中有王居矣。

The line statement of the fifth line says: "Like sweat dispersing outward, it is his great decree; in the state of dispersion, the king remains in his position without fault." The image commentary says: "The king resides without blame," because he has properly established his position. Su Shi says that using "sweat" as a metaphor is because once sweat is emitted, it circulates throughout the body and does not return. The ancestral temple has already been established, and the position for sacrificing to heaven has been determined, so the great decree originates from here. Why is it said "dispersion, the king resides"? The commentary on the judgment says: "The king goes to the temple, the king is in the center." In a state of dispersion, people cannot distinguish between ministers and the sovereign; but once there is an ancestral temple, the whole world knows where the king is. Therefore, "dispersion, the king resides" means that within the state of dispersion, there is already the dwelling place of the king.

上九：渙其血，去逖出，無咎。《象》曰：“渙其血”，遠害也。上九求六三，必與九二爭而傷焉；“渙其血”，不爭也；九二“剛來而不窮”，不可與爭者也。雖不爭而處爭之地，猶未免也，故去而遠出，然後無咎。

The line statement of Upper Nine says: "Remove the flowing blood, go far away, and have no blame." The Image Commentary says: "Remove the flowing blood" means to distance oneself from calamity. Su Shi says: Upper Nine desires Six Three, but must necessarily contend with Nine Two and thus be injured; "remove the flowing blood" means not to contend. Nine Two "is strong and does not exhaust itself," which is inherently something it cannot overcome. However, even if it does not contend, its body remains in the place of contention, so it still inevitably suffers. Therefore, it must withdraw and go far away, and only then can it have no blame.

坎上，兌下。“節”，亨。苦節，不可貞。《彖》曰：“節，亨”，剛柔分而剛得中。“剛柔分”者，“兌”下而“坎”上也；“剛得中”者，謂二、五也。此所以為“節，亨”也。“苦節，不可貞”，其道窮也。謂六三也。說以行險，當位以節，中正以通。謂九二也。“兌”施“節”於“坎”，故曰“說以行險”。天地節而四時成。節以制度，不傷財，不害民。《象》曰：澤上有水，“節”；君子以制數度、議德行。“數度”者，其政事也；“德行”者，其教化也；皆所以為民物之“節”也。

The upper trigram is "Kan" (Water) and the lower trigram is "Dui" (Lake). The Hexagram Statement says: The Hexagram of "Jie" (Restraint) is smooth. However, if restraint becomes unbearable, it is not advisable to be overly rigid. The Commentary on the Judgment says: "Jie, smooth," because the yin and yang are properly divided and the yang lines are in the central positions. Su Shi says: The phrase "yin and yang are divided" refers to "Dui" (Lake) being in the lower position and "Kan" (Water) in the upper position; the phrase "yang is in the center" refers to the lines Nine in the Second and Nine in the Fifth. This is why "Jie, smooth." The Commentary on the Judgment also says: "A harsh restraint is not advisable," because the path has reached its end. Su Shi says: This refers to the line Six in the Third. The Commentary on the Judgment also says: To carry out difficult tasks with a harmonious and joyful heart, to be in the proper position and to practice restraint, to uphold uprightness and ensure communication between above and below. Su Shi says: This refers to the line Nine in the Second. The lower trigram "Dui" (Lake) applies restraint to the upper trigram "Kan" (Water), so it is said "to express joy in facing danger." The Commentary on the Judgment also says: Heaven and Earth have measures, and the four seasons are formed. By using regulations to impose restraint, there will be no loss of resources and no harm to the people. The Image Commentary says: There is water on a marsh, which is the Hexagram of "Jie" (Restraint); the gentleman takes this as a model, establishing rites and laws, and evaluating the moral character of people. Su Shi says: The term "number and measure" refers to decrees and punishments; the term "moral character" refers to education and customs; both are used to establish "restraint" for the people and all things.

初九：不出戶庭，無咎。《象》曰：“不出戶庭”，知通塞也。九二：不出門庭，凶。《象》曰：“不出門庭，凶”；失時極也。“節”者，事之會也。君子見吉凶之幾，發而中其會，謂之“節”。《詩·東方未明》，刺無節也。其詩曰：“不能晨夜，不夙則莫。”言無節者不識事之會，或失則早，或失則莫也。

The line statement of the first line says: Not stepping out of the inner courtyard, there is no fault. The image commentary says: "Not stepping out of the inner courtyard" means knowing when to be open and when to be closed. The line statement of the second line says: Not stepping out of the outer courtyard, it is dangerous. The image commentary says: "Not stepping out of the outer courtyard, it is dangerous," means missing the opportunity to the extreme. Su Shi said: What is called "jie" (measure or limit) is the critical point of a matter. A gentleman sees the initial signs of good or bad fortune, and when it arises, he acts exactly at that critical point, which is called "jie." The poem "Eastern Dawn" from the Book of Songs, Qi Wind, satirizes those who lack measure. The poem says: "Unable to distinguish morning and evening, not early then late." This means that those without measure fail to grasp the critical point, either being too early or too late.

“澤上有水，節”，以澤節水者也。虛則納之，滿則流之，其權在澤。初九、九二、六三，“澤”也，節人者也；六四、九五、上六，水也；節於人者也。節之於初九則太早，節之於六三則太莫，故九二者，施節之時、當發之會也。水之始至，澤當塞而不當通；既至，當通而不當塞。故初九以“不出戶庭”為“無咎”，言當塞也；九二以“不出門庭”為“凶”，言當通也。至是而不通，則失時而至於極，六三是也，是禍福之交、成敗之決也。故孔子曰：“君不密，則失臣；臣不密，則失身。幾事不密，則害成。”

"The Lake above Water, Moderation," means using the Lake to regulate the Water. When the Lake is empty, it takes in the Water; when it is full, it lets the Water flow out. The initiative lies with the Lake. The lines Initial Nine, Nine in the Second, and Six in the Third belong to the Lower Trigram, representing the Lake, which is the side that regulates others. The lines Six in the Fourth, Nine in the Fifth, and Six at the Top belong to the Upper Trigram, representing the Water, which is the side being regulated by others. Acting too early at the Initial Nine to regulate is too soon, while waiting until the Six in the Third to regulate is too late. Therefore, Nine in the Second is the proper time to implement regulation, the critical moment to take action. When the Water is about to come, the Lake should block it rather than let it pass through; when the Water has already arrived, it should let it pass through rather than block it. Thus, the Initial Nine takes "not going out of the gate" as "no blame," meaning that blocking is appropriate at this time. Nine in the Second takes "not going out of the courtyard" as "misfortune," meaning that allowing passage is appropriate at this time. If one still does not allow passage at this point, it is the extreme failure to seize the right moment, as seen in the Six in the Third, which is precisely the turning point where fortune and misfortune alternate and success and failure are determined. Therefore, Confucius says in the Great Treatise of the Zhou Changes: 'If a ruler is not cautious in secrecy, he will lose his ministers; if a minister is not cautious in secrecy, he will lose his life. If confidential matters are not kept secret, the matter will go wrong.' "

六三：不節若，則嗟若，無咎。《象》曰：“不節”之“嗟”，又誰咎也？諮嗟而節之，以為不可不節也。九二之節，節於未滿。節之者樂見，節者甘焉。六三之節，節於既溢；節之者嗟，見節者苦焉。若節者人之所不能堪，而人終莫之咎者，知六三之不得巳也。嗟者，不得已之見於外者也。六四：安節，亨。《象》曰：“安節”之“亨”，承上道也。六四承節於九五，在其上不在其身，故六四安焉。九五：甘節，吉；往有尚。《象》曰：“甘節”之“吉”，居位中也。畜而至於極，然後節之，其節也必爭。九二施節於不爭之中，此九五之所樂也，故曰“甘節”。樂則流，甘則壞；故以往適上六，陰陽相配、甘苦相濟為吉也。

The Line Statement of the Third Line says: If one does not impose self-restraint, one can only sigh and lament, but this does not count as a fault. The Image Commentary says: Sighing and lamenting caused by lack of restraint, who could blame such a person? Su Shi says: Although one sighs and laments, one still needs to impose restraint, because one cannot help but restrain oneself. The restraint of Nine in the Second is to act before the vessel is full: the one who imposes restraint is pleased with this situation, and the one who is restrained also feels content. The restraint of Six in the Third is to act only after the overflow has already begun: the one who imposes restraint can only sigh and lament, and the one who is restrained feels bitter. Such restraint is hard to bear, yet no one blames it, because everyone knows that Six in the Third is acting out of necessity. The term 'sigh' precisely expresses that sense of necessity. The Line Statement of the Fourth Line says: To accept restraint calmly brings success. The Image Commentary says: 'Calm restraint' brings success because it follows the laws established by the superior. Su Shi says: Six in the Fourth is subject to the restraint of Nine in the Fifth; the power of restraint lies above it, not within itself, so Six in the Fourth can accept it calmly. The Line Statement of the Fifth Line says: Sweet restraint brings good fortune; going forward will be praised. The Image Commentary says: The good fortune of 'sweet restraint' is because it is in the central position. Su Shi says: When one has accumulated to the extreme and then imposes restraint, such restraint will inevitably cause disputes. Nine in the Second acts before disputes arise, which is precisely what Nine in the Fifth delights in, hence it is called 'sweet restraint'. However, if one is always happy, one may become indulgent; if one is always sweet, one may become corrupt. Therefore, one should go up to Six at the Top, so that yin and yang are balanced, and sweet and bitter are in harmony, only then can it be considered good.

上六：苦節，貞凶；悔亡。《象》曰：“苦節貞凶”，其道窮也。《易》有“凶”而“無咎”者，“大過”之上六、“困”之九二是也；則未有“凶”而能“悔亡”者。亦如人之未有既死而病癒者也。上六“貞凶、悔亡”者，何也？“凶”者六三，“悔亡”者上六也。是以知“節”者在“坎”，而見“節”者之在“兌”也。六三施苦節於我，出於不得已則“無咎”，以是為正則凶矣，而我“悔亡”。

The line statement of the sixth line at the top says: "Austerity beyond endurance, if maintained, brings misfortune; yet regret disappears." The Image Commentary says: "Austerity beyond endurance, maintaining it brings misfortune," meaning its path has reached its end. Su Shi said that in The Zhou Changes there are instances where something is both "misfortune" and "no blame," such as the sixth line at the top of the Great Excess hexagram and the second line of the困 hexagram. However, there are never instances where something is "misfortune" yet "regret disappears," just as there is no case where someone dies and then recovers from illness. So how can the sixth line at the top say "maintaining austerity brings misfortune, regret disappears"? The "misfortune" is due to the third line, while the "regret disappears" is due to the sixth line at the top. From this we can understand that the party subjected to the "restraint" is in the upper trigram Kan (Water), while the party imposing the "restraint" is in the lower trigram Dui (Lake). The third line imposes an unbearable austerity upon the sixth line at the top. If it is indeed unavoidable, it is still "no blame"; but if this is regarded as a constant principle and maintained, it brings misfortune, and the sixth line at the top thus "regret disappears."

巽上，兌下。“中孚”，豚魚，吉。利涉大川，利貞。《彖》曰：“中孚”，柔在內而剛得中，說而“巽”，孚乃化邦也。“中孚”，信也。而謂之“中孚”者，如羽蟲之孚，有諸中而後能化也。羽蟲之孚也，必柔內而剛外，然則“頤”曷為不“中孚”也？曰：內無陽不生，故必柔內而剛外，且剛得中，然後為“中孚”也。剛得中則正，而一柔在內，則靜而久，此羽蟲之所以孚天之道也。君子法之，行之以“說”，輔之以“巽”，而民化矣。

The upper trigram is "Xun" (Wind), and the lower trigram is "Dui" (Lake). The hexagram statement says: The hexagram "Zhongfu" (Faithful Center) indicates that sincerity and trust can reach even small animals like pigs and fish, which are of low status, and this is auspicious. It is favorable to cross great rivers and to maintain uprightness. The commentary on the judgment says: The hexagram "Zhongfu" has the yao (lines) of flexibility within and the yao of strength in the middle, which is harmonious and humble. Therefore, sincerity can influence the entire country. Su Shi said: "Zhongfu" means sincerity. The reason it is called "Zhongfu" is taken from the example of birds incubating eggs: there must be something real inside before it can develop into a form. Birds incubate eggs, which are soft inside and hard outside. Then why is the hexagram "Yi" (Nourishment) also soft inside and hard outside, but not called "Zhongfu"? The answer is that without yang energy, there can be no reproduction. Therefore, it is necessary to have softness inside and strength outside, and the strength must be in the middle, only then can it be called "Zhongfu." When the strength is in the middle, it is upright, and with a portion of softness inside, it can be calm and enduring. This is exactly the way birds follow the heavenly way to nurture their offspring. The gentleman learns from this, using harmony to promote and humility to assist, and the people are thus influenced.

“豚魚，吉”，信及豚魚也。信之及民，容有偽；其及豚魚，不容有偽也。至於豚魚皆吉，則其信也至矣。“利涉大川”，乘木舟虛也。《易》至於“巽”在上而云“涉川”者，其言必及木。“益”之《彖》曰：“木道乃行。”“渙”之《彖》曰：“乘木有功。”“中孚”之《彖》曰“乘木舟虛”，以明此“巽”之功也。以“巽”行“兌”，乘天下之至順而行於人之所說，必無心者也。“舟虛”者，無心之謂也。

The Commentary on the Judgment says: "Pigs and fish, auspicious," meaning that sincerity and trust can reach even small pigs and fish. Su Shi said that sincerity extended to the people still allows for some pretense, but when it reaches even pigs and fish, there is no room for pretense at all. If even pigs and fish are auspicious, then this sincerity is truly complete. The Commentary on the Judgment says: "Beneficial to cross great rivers," meaning to travel on a hollow wooden boat. Su Shi said that in the Zhou Changes, whenever the trigram Xun is on top and the subject is crossing rivers, the explanation must involve wood. The Commentary on the Judgment of the Yi hexagram says "wood's path is carried out," the Commentary on the Judgment of the Huan hexagram says "riding on wood brings merit," and the Commentary on the Judgment of the Zhongfū hexagram says "riding on a hollow wooden boat," all of which clarify the effectiveness of Xun. Using Xun's humility to promote Dui's harmony is like riding on the most smooth thing in the world, traveling through places where everyone is happy, which must be the nature of someone without private motives. The term "hollow boat" refers precisely to the absence of private motives.

“中孚”以“利貞”，乃應乎天也。天道不容偽。《象》曰：澤上有風，“中孚”，君子以議獄緩死。化邦之時，不可以用刑。初九：虞，吉；有它不燕。《象》曰：“初九虞吉”，志未變也。“虞”，戒也，燕安也。六四，初九之應也；而近於五，為五所攣。所謂“它”也，六四不專於應，而有心於五，其色不安，此必變者也。初九及其未變，而戒之不輕往應，則遠於爭矣，故“吉”。

The Commentary on the Judgment says: The hexagram Zhongfu is favorable because it adheres to the right path, thus corresponding to the heavenly way. Su Shi said: The heavenly way cannot tolerate the slightest falsehood. The Image Commentary says: Wind blowing over a marsh, this is the hexagram Zhongfu; the gentleman takes it as a model, deliberating on lawsuits and leniently handling capital punishment. Su Shi said: When the state is undergoing transformation, capital punishment must not be misused. The line statement of the initial nine says: Early preparation brings good fortune; if one has other thoughts, it will not be peaceful. The Image Commentary says: "The initial nine's preparation brings good fortune," because the mind has not yet changed. Su Shi said: "Yu" means preparation, and "yan" means peace. The line six in the fourth is originally the correct corresponding line to the initial nine; but it is adjacent to the nine in the fifth and is influenced by it, which is what the line statement refers to as "it." The line six in the fourth does not focus on its correct corresponding line, but instead becomes attached to the nine in the fifth, and its expression is unstable, thus it must change its mind. The initial nine takes advantage of the fact that it has not yet changed, and remains vigilant, not easily responding to it, thus avoiding disputes, hence "good fortune."

九二：鶴鳴在陰，其子和之；我有好爵，吾與爾靡之。《象》曰：“其子和之”，中心原也。此“中孚”也，而爻未有能“中孚”者也。“中孚”者必正而一、靜而久，而初九、六四，六三、上九有應而相求，九五無應而求人者也，皆非所謂正而一、靜而久者也。惟九二以剛履柔，伏於二陰之下，端欲無求而物自應焉，故曰：“鳴鶴在陰，其子和之。”鶴鳴而子和者，天也；未有能使之者也。“我有好爵，吾與爾靡之”，有爵者，求我之辭也；彼求我、而我不求之之謂也。

The line statement of the second line says: "A crane calls in the shady side of the mountain, its young respond in harmony; I have a good cup of wine, and I wish to share it with you." The image commentary says: "Its young respond in harmony," which expresses a sincere wish. Su Shi said: this hexagram is called Zhongfu (Faithful Center), but among the six lines, none truly achieve "Zhongfu." To be "Zhongfu," one must be upright and dedicated, calm and enduring. However, the initial line and the fourth line, as well as the third and the top line, have proper mutual correspondences and thus seek each other. The fifth line, lacking a proper correspondence, seeks others, which does not reflect uprightness, dedication, calmness, or endurance. Only the second line, with its yang strength resting on a yin position, lying beneath two yin lines, remains upright and without desire, and external things naturally respond to it. Thus it is said, "A crane calls in the shade, its young respond in harmony." When the old crane calls, the young bird responds naturally, without any external prompting. "I have a good cup of wine, and I wish to share it with you" is the words of the person holding the wine cup, expressing a desire to seek the other's company, while the speaker does not seek the other.

六三：得敵，或鼓或罷，或泣或歌。《象》曰：“或鼓或罷”，位不當也。六三履非其位，雖應在上九，而上九非下我者也。上不求三而三求之，求之必過五，五無應而寇我，故曰“得敵”也。得敵而躁，躁而失常，故“或鼓或罷，或泣或歌”也。六四：月幾望，馬匹亡，無咎。《象》曰：“馬匹亡”，絕類上也。初九以應而從我，九五以近而攣我，一陰而當二陽之求，盛之至也。故曰“月幾望”。“月幾望”者，非四之所任也，故必舍五而從初。如有二馬而亡其一，然後“無咎”，類五也。四與五皆“巽”也，故得稱“類”。

The Line Statement of the Third Line says: encountering an enemy, sometimes beating drums to attack, sometimes ceasing hostilities, sometimes weeping, sometimes singing. The Image Commentary says: "sometimes beating drums, sometimes ceasing" is because of an improper position. Su Shi says: the position of the Third Line is not appropriate, although it has a proper correspondence with the Upper Nine, the Upper Nine is not willing to submit to it. The Upper Nine does not seek the Third Line, but the Third Line seeks the Upper Nine, and seeking the Upper Nine necessarily involves passing over the Fifth Nine. The Fifth Nine has no proper correspondence, so it treats me as an aggressor, hence "meeting an enemy." Meeting an enemy leads to restlessness, and restlessness causes loss of composure, hence "sometimes beating drums, sometimes ceasing, sometimes weeping, sometimes singing." The Line Statement of the Fourth Line says: the moon is nearly full, a pair of horses has lost one, but there is no blame. The Image Commentary says: "the loss of a horse" is because of cutting off the same kind and following upward. Su Shi says: the First Nine follows me because of proper correspondence, the Fifth Nine holds me because of proximity, a single yin line responding to two yang lines, this is the peak of prosperity, hence "the moon is nearly full." However, this peak of prosperity is not something the Fourth Line can bear, so it must abandon the Fifth Nine and follow the First Nine. Just as originally having two horses and losing one leads to "no blame"; the one lost is precisely the Fifth Nine. The Fourth Line and the Fifth Nine both belong to the Upper Trigram "Xun," hence they are called "the same kind."

九五：有孚，攣如；無咎。《象》曰：“有孚攣如”，位正當也。“有孚”者，六四也。自五言之，則以得四為“無咎”，非應而求，從必攣而後固。特以其位當，是以“無咎”也。上九：翰音，登于天；貞凶。《象》曰：“翰音登于天”，何可長也！“翰音”，飛且鳴者也。凡羽蟲之飛且鳴者，其飛不長，雉雞之類是也。處外而居上，非“中孚”之道；飛而求顯、鳴而求信者也，故曰：“翰音，登于天”。九二在陰而子和，上九飛鳴而登天，其道蓋相反也；惟不下從陰得陽之正，故曰“貞凶”。

The line statement of the fifth line says: "With sincere faith, one tightly binds the other; there is no fault." The Image Commentary says: "With sincere faith, one tightly binds the other," because the fifth line is in the proper position. Su Shi says that here "with sincere faith" refers to the fourth line. From the perspective of the fifth line, obtaining the fourth line is considered "no fault." The fifth line and the fourth line are not in the proper mutual relationship, yet the fifth line insists on seeking the fourth line, so the relationship of following must be tightly bound to be secure. It is only because the fifth line is in the proper position that it is "no fault." The line statement of the top line says: "A flying and calling bird keeps flying up to the sky; to remain steadfast is dangerous." The Image Commentary says: "The call of the bird reaches the sky," how can it last long! Su Shi says that "hán yīn" refers to a bird that flies and calls at the same time. All birds that fly and call do not fly far, such as domestic fowls and wild chickens. The top line is located outside the hexagram and is at the very top, which is not in accordance with the principle of "Faith in the Center." It relies on flying to attract attention and calling to gain trust, so it is said "the call of the bird reaches the sky." The second line is hidden beneath a yin line, yet a young bird comes to respond naturally; the top line flies and calls up to the sky, their ways are exactly opposite. It is only because it refuses to come down and follow the yin line to obtain the proper path for yang that it is said "steadfastness brings danger."

震上，艮下。“小過”：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下大吉。《彖》曰：“小過”，小者過而亨也。陰自外入據用事之地，而囚陽於內，謂之“小過”。“小過”者，君弱而臣強之世也。“小者過而亨”，則大者失位而否矣。“過”以“利貞”，與時行也。《彖》之所謂“利貞”，則《象》之所謂過乎恭、儉與哀者，時當然也。

The upper trigram is "Zhen" (Thunder), and the lower trigram is "Gen" (Mountain). The hexagram statement says: The hexagram "Xiao Guo" (Gentle Overstep), is smooth and favorable for upholding the correct path. It is suitable for small matters, but not for great ones. A flying bird leaves a trail of sound; it is not favorable to move upward, but favorable to move downward, resulting in great good fortune. The commentary on the judgment says: "Xiao Guo" refers to a small excess becoming excessive and thus achieving smoothness. Su Shi said: The yin lines come from outside to occupy the position of power and control the yang lines within, which is called "Xiao Guo." What is meant by "Xiao Guo" is an era when the sovereign is weak and the ministers are domineering. "Small excess and smoothness" implies that the great ones lose their positions and become blocked. The commentary on the judgment says: This "excess" is favorable for upholding the correct path because it follows the trend of the times. Su Shi said: The "favorable for upholding the correct path" mentioned in the commentary on the judgment refers to the behavior being overly respectful, expenses being overly frugal, and mourning being overly sorrowful, all of which are due to the situation of the times.

柔得中，是以小事吉也；剛失位而不中，是以不可大事也。“小過”者，臣強而專。小事，雖專之可也。有“飛鳥”之象焉。“飛鳥遺之音，不宜上，宜下大吉”，上逆而下順也。“小過”有鳥之象。四陰據用事之地，其翼也；二陽囚於內，其腹背也；翼欲往，腹背不能止；翼欲止，腹背不能作也，故“飛鳥”之制在翼。

The Commentary on the Judgment says: the flexible lines are in the center, so it is auspicious to handle small matters; the strong lines are out of their proper position and not in the center, so they cannot handle great matters. Su Shi said: the situation of the hexagram Xiao Guo is one where ministers are arrogant and domineering. For small matters, even if they are handled by them, it is still acceptable. The Commentary on the Judgment also says: the hexagram contains the image of a flying bird. "The flying bird leaves its call, it is not suitable to go up, but suitable to go down, which brings great auspiciousness," because going up is contrary, while going down is in harmony. Su Shi said: the hexagram Xiao Guo has the image of a bird: four yin lines occupy the positions of power and handling affairs, which is the bird's two wings; two yang lines are confined within, which is the bird's abdomen and back. When the wings want to fly, the abdomen and back cannot stop them; when the wings want to rest, the abdomen and back cannot move them. Therefore, the going and coming of the flying bird is entirely controlled by the wings.

鳥之飛也，上窮而忘返，其身遠矣，而獨遺其音；臣之僭也，必孤其君、遠其民，使其君如飛鳥之上窮，使其民聞君之聲不見其形也，而後得志。故曰：“飛鳥遺之音，不宜上，宜下大吉，上逆而下順也。”“小過”之世，其臣則逆，而其民順，故“不宜上、宜下”。上則無民而主孤，下則近民而君強也。

A bird flies upward, reaching a very high place and then forgetting to turn back. Its body is far away and no longer visible, leaving only a trail of sounds. Similarly, a minister who oversteps his bounds must necessarily isolate his sovereign and distance himself from the people. He makes the sovereign like that bird flying high, so that the people can only hear the sovereign's voice but cannot see his figure. Only then does the minister feel satisfied. Therefore, it is said: "The sound left behind by a flying bird is not suitable for going upward, but is favorable for going downward. Going upward is against the people, while going downward is in harmony with them." In the context of the hexagram Xiao Guo (Small Crossing), the minister's side is rebellious, while the people's side is harmonious. Hence, "not suitable for going upward, but favorable for going downward." Going upward would cause the loss of the people and leave the sovereign isolated, while going downward brings the people closer and strengthens the sovereign.

《象》曰：山上有雷，“小過”；君子以行過乎恭、喪過乎哀、用過乎儉。“小過”之君弱，是以臣子痛自貶以張君父也。初六：飛鳥以凶。《象》曰：“飛鳥以凶”，不可如何也。“大過”之“棟”，小過之“飛鳥”，皆以為一卦之象。而其於爻也，皆寄之於初、上者，本末之地也。《春秋傳》曰：“凡師能左右之，曰‘以’。”飛鳥見“以”於翼；欲左而左，欲右而右，莫如之何也，故凶。

The Image Commentary says: Thunder resounding on the mountain, this is the hexagram of "Small Overstep"; the gentleman takes it as a model, being overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in his expenditures. Su Shi said: The world of the hexagram "Small Overstep" is one of a weak sovereign, so ministers must resolutely restrain themselves in order to elevate the sovereign. The line statement of the first line says: A flying bird is at the mercy of others, which is dangerous. The Image Commentary says: "A flying bird meets danger," which is an unavoidable situation. Su Shi said: The "beam" in the hexagram "Great Overstep" and the "flying bird" in the hexagram "Small Overstep" are both symbolic images of the entire hexagram; but when applied to the lines, they are both placed in the first line and the top line, because these are the beginning and the end. The "Zuo Zhuan · Xi Gong Er Liu" says: Those who can control the army are called "yi." The flying bird is controlled by the two wings, which are "yi" — it is driven: if the wings are to the left, it goes left; if to the right, it goes right; it has no power of its own, hence the danger.

六二：過其祖，遇其妣；不及其君，遇其臣，無咎。《象》曰：“不及其君”，臣不可過也。卦合而言之，“小過”者，臣強之世也；爻別而觀之，六五當強臣。六二以陰居陰，臣強而不僭者也。“大過”以夫妻為君臣，而“小過”寄之“祖”與“妣”者，“大過”君驕，故自君父言之；而“小過”臣強，故為臣子之辭，其義一也。曰：不幸而過其祖矣，而猶遇其妣；妣未有不助祖者也，不幸而不及其君矣，而猶遇其臣；臣未有不忠於其君者也，故“小過”之世，君弱而不能為政，臣得專之者，惟六二也。然而於祖曰“過”，於君曰“不及”者，以見臣之不可“過”其君也。

Sixty-two line statement says: Going beyond the grandfather, meeting the grandmother; not reaching the sovereign, meeting the sovereign's ministers, without fault. The Image Commentary says: 'Not reaching the sovereign' means a subject should not go beyond the sovereign. Su Shi says: Considering the whole hexagram, Xiao Guo represents an era when ministers are strong; considering each line separately, line six-five is the arrogant minister. Line sixty-two, with a yin line in a yin position, belongs to the category of strong ministers who do not overstep. The Da Guo hexagram uses husband and wife to compare sovereign and subject, while the Xiao Guo hexagram uses 'grandfather' and 'mother' because Da Guo discusses the arrogance of the sovereign, so it speaks from the mouth of the sovereign father; Xiao Guo discusses the arrogance of the subject, so it speaks from the subject's perspective, the reasoning is the same. Su Shi continues to explain the line meaning: Although going beyond the grandfather, one still meets the grandmother, and the grandmother does not fail the grandfather; although not reaching the sovereign, one still meets the sovereign's ministers, and the ministers do not fail the sovereign. Therefore, in the era of Xiao Guo, the sovereign is weak and cannot personally manage affairs, while the ministers are able to act independently. Only line sixty-two acts properly. However, speaking of 'going beyond' the grandfather and 'not reaching' the sovereign, is precisely to show that subjects should not go beyond the sovereign.

九三：弗過防之，從或戕之，凶。《象》曰：“從或戕之”，“凶”如何也？九四：無咎，弗過遇之，往厲必戒，勿用永貞。《象》曰：“弗過遇之”，位不當也；“往厲必戒”，終不可長也。“小過”，陽失位而不中，故其君在三、四。三之所臣者，初與二也；四之所臣者，五與上也。《春秋》：臣弒其君，故曰“弒”。或曰“伐”。“弒”者，其所從來有漸，而“伐”者，一朝一夕之故也。

The third line statement says: The other party has not overstepped, yet I keep on guarding against him, which instead invites harm from followers, resulting in danger. The Image Commentary says: "From him, one may be attacked," how serious is this danger? The fourth line statement says: There is no fault, for the other party has not overstepped, yet I approach him, which leads to danger, so one must be cautious and not persist along this path. The Image Commentary says: "Not exceeding, yet encountering," indicates improper position; "Going forward brings danger, one must be cautious," indicates that this cannot be sustained. Su Shi says: In the卦 of Xiao Guo, the yang lines have lost their proper positions and are not in the center, so the ones acting as rulers are the third and fourth lines. The third line governs the first line and the second line; the fourth line governs the fifth line and the top line. The Spring and Autumn Annals records instances of a minister killing the ruler, usually written as "shi," but sometimes also written as "fa." When written as "shi," it indicates that the disaster has been building up over time; when written as "fa," it suggests that the incident occurs suddenly in a short period.

六二，強臣也，而未之過；九三剛而不中，莫能容也，故曰：“弗過防之，從或伐之，凶。”言六二弗過，而九三疑之，故或從而伐其君。謂之“伐”者，以明二本無意於逆，咎在三也。九四以陽居陰，可謂“無咎”矣，然而失位自卑，臣雖弗過，我則開之。“遇”，逢也。臣未僭而逢其惡，故曰：“弗過遇之，往厲必戒，勿用永貞。”言九四失位，而往從五，危而非正，不可長也。

Six in the Second is a strong minister, but has not overstepped his position. Nine in the Third is rigid and not centered, and cannot tolerate it, so the line statement says, "Not going beyond, but guarding against it, following and attacking it, resulting in misfortune." This means that Six in the Second originally did not overstep, but Nine in the Third suspects it, leading others to rise up against the sovereign. The use of the word "attack" is to indicate that Six in the Second had no intention of rebellion, and the fault lies with Nine in the Third. Nine in the Fourth, with a yang line in a yin position, could be considered "without blame." However, it has lost its proper position and willingly submits to a lower status. Although the minister has not overstepped, I have already opened the door for him. "Meeting" means approaching. The minister has not acted improperly, yet I have already approached his evil thoughts, so it is said, "Not going beyond, but meeting it, going forward brings danger and must be cautious, do not use it for a long time." This means that Nine in the Fourth has lost its proper position and still goes up to follow Six in the Fifth, which is both dangerous and against the right path, and this path cannot be sustained.

六五：密雲不雨，自我西郊；公弋，取彼在穴。《象》曰：“密雲不雨”，已上也。“已上”者，其勢不可復下之辭也。六五之權，足以為密雲，而終不為雨，次於西郊而不行。豈真不能哉？其謀深也。強臣之慾為變也，憂在內，是故見利而不為，見益而不取，縕畜以自厚，持滿而不發者，凡皆以遂其深謀也。當是時也，必有穴其間而為之用者，故戒之曰：“公弋，取彼在穴。”君子之居此，苟無意於為盜，莫若取其在穴者，以自明於天下，而天下信之矣。

Six in the Fifth Line Statement says: Dense clouds are gathering but there is no rain; the clouds are coming from the western outskirts. The king uses a bowstring arrow to shoot and brings out the one hiding in the cave. The Image Commentary says: "Dense clouds without rain" indicates that the clouds have already risen to a high place. Su Shi says: the term "already above" means that its momentum can no longer descend. The authority in the Sixth in the Fifth line is sufficient to create dense clouds in the sky, yet it refuses to turn them into rain, only staying stationed at the western outskirts without taking action. Is it really impossible? It is because its plan is deep and far-reaching. A powerful minister who wants to cause a change is worried about hidden dangers within, so when he sees an opportunity he does not act, when he sees a benefit he does not take it, accumulating strength deeply, drawing the bowstring fully but delaying the release. All of this is for the sake of completing his deep and far-reaching plan. At this time, there must be someone hidden in the shadows acting as an inside supporter for him, so the Line Statement warns: "The king shoots with a bowstring arrow, taking out the one hiding in the cave." A gentleman in this situation, if he has no intention of becoming a rebel or a traitor, the best course of action is to expose the one hiding in the cave, to show his sincerity to the world, and the world will then believe him.

上六：弗遇過之，飛鳥離之，凶；是謂災眚。《象》曰：“弗遇過之”，已亢也。至於是，則“亢”而不可復返也，故曰“弗遇過之”，言君雖不逢其惡，而臣自僭也。“離”，遭也；君失其政而臣得之，其所從來遠矣。而憂患集於我，非我失政而遭其凶者，天禍也。故曰：“飛鳥離之，凶；是謂災眚。”

The line statement of the sixth line at the top says: The sovereign did not accommodate it, yet it went beyond its proper bounds, and the flying bird suffered, resulting in calamity; this is called a disaster. The image commentary says: "Not encountering it and going beyond," means it has reached the highest point. Su Shi said: By this point, it has become so exalted that it cannot return, so "not encountering it and going beyond" means that although the sovereign did not accommodate that evil thought, the minister still went beyond his proper bounds on his own. "Li" means encountering; the sovereign lost power, and the minister took it over, and this process has been going on for a long time. Yet the calamity has fallen upon me instead—power was not lost by me, yet I suffer this calamity, which is the calamity sent by heaven. Therefore, it says: "The flying bird encounters it, calamity; this is called a disaster."

坎上，離下。“既濟”，亨小，利貞。初吉，終亂。《彖》曰：“既濟，亨小”者，亨也。凡陰陽各安其所，則靜而不用。將發其用，必有以蘊之者。水在火上，火欲炎而不達，此火之所以致其怒也。陰皆乘陽，陽欲進而不遂，此陽之所以奮其力也。火致其怒，雖險必達；陽奮其力，雖難必遂：此所以為“既濟”也。故曰：“既濟，亨小者，亨也。”言小者皆在上而亨，大者皆在下而否也。

The upper trigram is "Kan" (Water), and the lower trigram is "Li" (Fire). The hexagram statement says: The hexagram "Ji Ji" (Completion) indicates that the small one is prosperous, and it is favorable to maintain the correct position. The beginning is auspicious, but the end is chaotic. The commentary on the judgment states: "Ji Ji, Xing Xiao" (Completion, Prosperity for the Small), meaning that the small one is prosperous. Su Shi said: generally, when yin and yang are in their proper positions, they remain still and do not act. For them to act, something must accumulate and cause them to rise. Water is pressed upon fire, and fire wants to rise but cannot escape, which is the reason for fire's anger; yin lines are all on top of yang lines, and yang wants to advance but cannot achieve its purpose, which is the reason for yang's effort. When fire becomes angry, even the most dangerous obstacles will certainly be burned through; when yang makes an effort, even the most difficult situation will certainly be overcome. This is why it is called "Ji Ji." Therefore, it says "Ji Ji, Xing Xiao" (Completion, Prosperity for the Small), meaning that the small one is on top and thus prosperous, while the large one is below and thus blocked.

“利貞”，剛柔正而位當也。“坎”上而“離”下，剛柔正也；陰皆居陰，陽皆居陽，位當也。“剛柔正而位當”，則小者不可復進，以貞為利也。“初吉”，柔得中也；“終”止則“亂”，其道窮也。柔皆乘剛，非正也；以“濟”則可，“既濟”，則當變而反其正，以此終焉。止而不變，則亂矣。《象》曰：水在火上，“既濟”；君子以思患而豫防之。“既濟”者，難平而安樂之世也，憂患常生於此。初九：曳其輪，濡其尾，無咎。《象》曰：“曳其輪”，義“無咎”也。“濟”者，皆自內適外，故“既濟”、“未濟”皆以初為尾，以上為首。“曳”者，欲行而未進之象也。初九方行於險，未畢濟者也，故“無咎”。

The Commentary on the Judgment says: "It is advantageous to maintain correctness." This is because the yin and yang lines each occupy their proper positions. Su Shi says: "The trigram Kan is above and the trigram Li is below. This is the proper alignment of yin and yang; the yin lines are in yin positions and the yang lines are in yang positions, which is the proper positioning. Since the yin and yang are properly aligned and in their correct positions, the minor aspect cannot advance further, so maintaining correctness is advantageous. The Commentary on the Judgment also says: "Initially it is auspicious." This is because the yin line is in the center. However, when it reaches the end and stops moving, it becomes "chaos," indicating that its path has reached its limit. Su Shi says: the yin lines are all riding on the yang lines, which is not the proper way. Using them to cross a dangerous situation is acceptable, but once the danger has passed, they should return to the proper way to conclude the matter. If they remain stationary without change, chaos will result. The Image Commentary says: water above fire, which is the Hexagram of Completion; the gentleman takes this as a model, thinking of potential dangers and being prepared in advance. Su Shi says: the Hexagram of Completion represents a time when difficulties have been overcome and the world is at peace, yet dangers often arise precisely at such times. The line statement of the first line says: dragging the wheel, soiling the tail, without blame. The Image Commentary says: "Dragging the wheel" is by nature without blame. Su Shi says: the term "ji" (completion) refers to crossing a river, which is a movement from within to outside. Therefore, both the Hexagram of Completion and the Hexagram of Not Yet Completed take the first line as the tail and the top line as the head. "Yi" (dragging) refers to the state of wanting to move but not yet having advanced. The first line is just beginning to enter a dangerous situation and has not yet completed the crossing, so there is no blame.

六二：婦喪其茀，勿逐，七日得。《象》曰：“七日得”，以中道也。安樂之世，人不思亂，而小人開之。開之有端，必始於爭；爭則動，動則無所不至。君子居之以至靜，受之以廣大，雖有好亂樂禍之人慾開其端，而人莫之予，蓋未嘗不旋踵而敗也。“既濟”爻爻皆有應，六二、六四居二陽之間，在可疑之地，寇之所謀；而六二居中，九五之配也，或者欲間之，故竊其“茀”。“茀”者，婦之蔽也；婦喪其茀，其夫必怒而求之，求未必得，而婦先見疑。近其婦者，先見詰，怨怒並生，而憂患之至不可以勝防矣。故凡竊吾茀者，利在於吾之逐之也，吾恬而不逐，上下晏然，非盜者各安其位，而盜者敗矣。故曰：“勿逐，七日得。”

The Line Statement of the Second Line says: A woman lost the curtain on her carriage; do not pursue it, for after seven days it will be recovered on its own. The Image Commentary says: 'Recovery after seven days' is because of following the middle path. Su Shi said: In times of peace and happiness, people naturally do not wish to cause chaos, but it is the petty person who starts the trouble. Initiating chaos always has a beginning, and it must start with contention; once there is contention, there will be trouble, and once there is trouble, anything can happen. A gentleman in such times should maintain extreme stillness and bear everything with great tolerance. Even if there are those who wish to start trouble, the people will not follow them, so they will inevitably collapse quickly. In the Hexagram of Completion, each line has a proper correspondence. The Second Line and the Fourth Line are between two Yang lines, and thus are in a position prone to suspicion, making them the target of thieves. The Second Line is the spouse of the Fifth Line, so someone might attempt to create discord between them, hence the theft of her curtain. 'Fú' is the curtain used by a woman when riding in a carriage. When a woman loses her curtain, her husband will certainly be angry and pursue the matter. Pursuing may not bring the curtain back, but the woman will first be suspected. Anyone close to her will be questioned first, and resentment and anger will arise, leading to continuous troubles that are hard to prevent. Therefore, anyone who steals my curtain will be counting on me to pursue it. If I remain calm and do not pursue, all will be peaceful, and those who are not thieves will stay in their proper place, while those who are thieves will find nothing. Therefore, it is said: 'Do not pursue, and it will be recovered after seven days.'

九三：高宗伐鬼方，三年克之；小人勿用。《象》曰：“三年克之”，憊也。“未濟”，方其未出於難也。上下一心，譬如胡越同舟而遇風，雖厲民以犯難可也。及其“既濟”，已出於難，則上之用其民也，易以致怨；而下之為其上用也，易以致疑。故“未濟”之九四，“震用伐鬼方，三年有賞于大國”；而“既濟”之九三，以是為“憊”也。

The line statement of nine in the third says: King Wu Ding of the Yin dynasty waged war against the Gufang people and took three years to conquer them; do not employ petty men. The image commentary says: "Three years to conquer," indicates exhaustion. Su Shi said that what is written in the hexagram of "Not Yet Completed" refers to a time when one has not yet escaped difficulties. At that time, the people above and below were united, just like a Hu person and a Yue person sitting together on a boat encountering a storm, so even if the people were driven to take risks and hardships, it could be done. But when one has already escaped difficulties, as in the hexagram of "Already Completed," the person in authority employing the people would easily provoke resentment, and the person below working for the authority would easily provoke suspicion. Therefore, the line statement of nine in the fourth of "Not Yet Completed" says, "Shaking, using force to attack the Gufang people, rewarded in a great state," while the line statement of nine in the third of "Already Completed" regards the same event as "exhaustion."

“未濟”之主在六五，而九四為之臣，有震主之威者也，其威不用之於主，而用之於“伐鬼方”，雖三年之久，未見其克，不克也而猶賞之以大國者，以難未平也。若出於難，則臣必用其威於主，而主亦疑其臣矣。“既濟”之九三，以九五為主，臣主皆強，故曰“高宗伐鬼方”，以見三之為五用也。雖以高宗之賢，三年而後克之者，“既濟”之世，民安於無事而不可用也。“未濟”之賞以大國也，豈嘗問其君子小人哉？有功斯國之矣；而“既濟”則“小人勿用”，蓋已疑其臣矣。

The main line of the hexagram "Unfinished" is the line six in the fifth position. The line nine in the fourth position serves as a minister to it, being a person whose authority is strong enough to shake the ruler. His authority is not directed towards the ruler, but rather towards the campaign against the Gufang people; although the campaign lasted three years without success, he was still granted a large territory, because the difficulties had not yet been resolved. If the difficulties had already been overcome, then the minister would surely use his authority against the ruler, and the ruler would certainly suspect the minister. In the hexagram "Already Completed," the line nine in the third position serves under the line nine in the fifth position. Both ruler and minister are strong, so it says "King Wu attacked the Gufang people," showing that the line nine in the third position is supporting the line nine in the fifth position. Even with the wisdom of King Wu of Yin, it took three years to conquer, because in the time of the hexagram "Already Completed," the people were content and unwilling to be driven. When granting a large territory in the hexagram "Unfinished," did they ever ask whether the recipient was a gentleman or a petty person? They gave rewards based on merit; but in the hexagram "Already Completed," it says "petty persons should not be used," showing that the ruler has already begun to suspect the ministers.

六四：繻有衣袽，終日戒。《象》曰：“終日戒”，有所疑也。“繻”，當作“濡”。“衣袽”，所以備舟隙也。四居二陽之間而不相得，故備且戒如是也。卦以“濟”為事，故取於舟。九五：東鄰殺牛，不如西鄰之禴祭，實受其福。《象》曰：“東鄰殺牛”，不如西鄰之時也；“實受其福”，吉大來也。

The Line Statement of the Fourth Line says: The ship is leaking water, and old clothes and stuffing are used to plug the holes, and one is constantly on guard all day. The Image Commentary says: "Being on guard all day" indicates inner doubt and worry. Su Shi said that "繻" should be written as "濡," meaning to soak or leak water. "衣袽" refers to old and torn cloth used to block the ship's seams. The Fourth Line is between two Yang Lines and does not harmonize with them, so constant vigilance and caution are needed. The entire hexagram is about crossing a river, so the image of a boat is used. The Line Statement of the Fifth Line says: The eastern neighbor sacrifices a cow for a grand ceremony, but it is not as good as the western neighbor's simple offering, which can genuinely receive the blessings of the gods. The Image Commentary says: "The eastern neighbor sacrifices a cow" is not as good as the western neighbor's timely sacrifice; "genuinely receiving its blessing" means great good fortune is coming.

“東”、“西”者，彼、我之辭也。祭未有水殺牛者，而云“殺牛”，不如禴祭，何也？曰：禴祭，時祭也。國之常事而殺牛者，非時；特殺而祭，以求福者也。小人以為禴祭常事，不足以致福，故以非時殺牛而求之，而不知時祭之福，不求而大來也。人之情，在難則厭事；而無難之世，常不能安有其福。故聖人以為“既濟”之主，在於守常安法而已，求功名於法度之外，則《易》之所謂殺牛也。上六：濡其首，厲。《象》曰：“濡其首，厲”，何可久也？“既濟”之上六，畢濟之時也。而以陰居之，未免於危也。

Su Shi said: "East" and "West" are substitutes for "other" and "self." The ritual of worship has none more solemn than sacrificing a bull, yet the line statement of the hexagram says that sacrificing a bull is not as good as the simple and thin sacrifice of the Yueshi rite. Why is that? The answer is: Yueshi rite is a regular sacrifice held according to the seasons, belonging to the country's routine ceremony; while sacrificing a bull is not in season, and is specially done to seek blessings. A petty person thinks that Yueshi rite is just routine work, insufficient to bring blessings, so he sacrifices a bull at an unusual time to seek blessings, but does not realize that the blessings from regular sacrifices come naturally without needing to be sought. Human nature is such that in times of hardship, one is tired of many affairs, but when there is no hardship, one often fails to keep one's blessings. Therefore, the sage believes that being the master of the Ji Ji hexagram, which represents a state of completion, is simply to abide by the routine and be content with the established rules; to seek fame and success beyond the rules is what the Zhou Yi refers to as "sacrificing a bull." The line statement of the upper sixth line says: "Crossing the river, the head is wet, dangerous." The image commentary says: "The head is wet, dangerous," how can this be sustained? Su Shi said that the upper sixth line of Ji Ji is when crossing the river is completed; but since it is occupied by a yin line, it still cannot avoid danger.

離上，坎下。“未濟”：亨；小狐汔濟，濡其尾；無攸利。《彖》曰：“未濟，亨”，柔得中也。謂六五也。“小狐汔濟”，未出中也。“濡其尾，無攸利”，不續終也。“未濟”陽皆乘陰，上下之分定，未可以有為也。“汔”，涸也。“坎”在“離”上，則水溢而火怒於下，必進之象也；是以雖溢而可以“濟”。“坎”在“離”下，則水涸而火安於上，不進之象也，是以雖涸而不可以“濟”。

The upper trigram is "Li" (Fire), and the lower trigram is "Kan" (Water). The Hexagram Statement says: The Hexagram "Wei Ji" (Not Yet Completed) is smooth; a small fox crosses the river when the water is nearly dry, and gets its tail wet; there is no benefit. The Commentary on the Judgment says: "Wei Ji, smooth," is because the yao (line) of flexibility is in the center. Su Shi says this refers to the sixth line in the fifth position. The Commentary on the Judgment says: "A small fox approaches crossing the river," means it has not yet crossed the middle of the river; "its tail gets wet, there is no benefit," means it cannot complete the matter. Su Shi says in the Hexagram "Wei Ji," all the yang lines are riding on the yin lines, the distinctions between above and below are already established, and it is not yet the time to act. "Qi" means the water has dried up. "Kan" is above "Li," meaning the water rises up while the fire below is angry, which is the image of definite progress, so even though the water overflows, it can still be crossed. "Kan" is below "Li," meaning the water has dried up while the fire resides above, which is the image of unwillingness to advance, so even though the water has dried up, it cannot be crossed.

君子見其遠者、大者，小人見其小者、近者，初六、六三，小人也；見水之涸，以為可濟也，是謂“小狐汔濟”。而九二君子也，以為不可“曳其輪”而不進，則“小狐”安能獨濟哉！是謂“未出中也”。二陰輕進，而九二不予，是以六三“征凶”。初六“濡其尾”，雖九二亦病矣，故“無攸利”。見易而輕犯之，遇難而退，雖有智者不能善其後，故曰“不續終也”。

A gentleman can see distant and great things, while a petty person can only see near and small things. Both the initial line and the third line are petty, and when they see the water has dried up, they think they can cross it, which is called "a small fox approaching the river." The second line is a gentleman, who thinks it is not advisable to act hastily, so he stops the chariot wheel and does not move forward. Then how can the "small fox" cross alone? This is called "not yet leaving the middle," still trapped in the middle of the river. The two yin lines act recklessly and advance hastily, while the second line does not cooperate, so the third line suffers "danger in proceeding." The initial line "wets its tail," and even the second line is also involved, so there is "no benefit." Those who see something easy and act recklessly, but when they meet difficulties, they retreat, such people even the wise cannot properly handle their aftermath. Therefore, it is said "the end is not continued."

雖不當位，剛柔應也。《易》二、三、四、五皆失位，惟“未濟”與“歸妹”也。故皆“無攸利”，而“歸妹”又“征凶”者，剛柔不應也。《象》曰：火在水上，“未濟”；君子以慎辨物居方。上下方安其位，而不樂於進取，則君子慎靜其身，而辨物居方，以待其會。初六：濡其尾，吝。《象》曰：“濡其尾”，亦不知極也。水火相射，極乃致用。故“濟”必待其極，“汔濟”，非其極也。九二：曳其輪，貞吉。《象》曰：九二“貞吉”，中以行正也。外若不行，中以行正也。

The Commentary on the Judgment says: Although each line is not in its proper position, the yin and yang lines correspond with each other. Su Shi said: In The Zhou Changes, the second, third, fourth, and fifth lines are all out of position in only two hexagrams, namely The Uncompleted and The Return of the Maiden, so both hexagrams say "no benefit." The Return of the Maiden also adds "danger in proceeding," because its yin and yang lines do not correspond. The Image Commentary says: Fire on water, this is the hexagram of The Uncompleted; the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions. Su Shi said: If both the upper and lower parts are content with their positions and not eager for progress, then the gentleman should be cautious and remain still, distinguishing things and placing them in their proper positions, waiting for the right time. The line statement of the first line says: The tail is wet, there is regret. The Image Commentary says: "The tail is wet" also indicates not waiting until the extreme. Su Shi said: Water and fire mutually shoot at each other, only at the extreme do they produce utility. Therefore, crossing a river must wait until that extreme; "almost crossing" means it has not yet reached the extreme. The line statement of the second line says: Holding back the chariot wheel, uprightness brings good fortune. The Image Commentary says: The "uprightness brings good fortune" of the second line is due to being in the center and practicing the right path. Su Shi said: It seems as if unwilling to move, but in reality it is holding to the middle path and practicing the right path.

六三：未濟，征凶，利涉大川。《象》曰：“未濟征凶”，位不當也。“未濟”非不濟也，有所待之辭也。蓋將畜其全力，一用之於大難。大難既平，而小者隨之矣，故曰：“利涉大川”。六三見水之涸，幸其易濟而驟用之，後有大川，則其用廢矣，故曰“征凶”。見涸而濟者，初與三均也；初“吝”而已，三至於“凶”，位不當也。九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。《象》曰：“貞吉，悔亡”，志行也。九四有震主之威，苟不用於“鬼方”，則無所行其志矣，震主者悔也。貞於主而用於敵，所以“悔亡”也。

The line statement of the third line says: Not yet having crossed over, traveling is dangerous, but it is advantageous to cross a great river. The Image Commentary says: "Not yet having crossed over, traveling is dangerous," because the position is improper. Su Shi said: "Not yet having crossed over" does not mean not being able to cross, but rather waiting. It is about gathering all one's strength to deal with a major difficulty. Once the major difficulty is overcome, the smaller difficulties will naturally be resolved. Therefore, it is advantageous to cross a great river. The third line sees the water dried up, rejoices at the ease of crossing, and hastily uses up its strength. Later, when encountering a great river, the strength has already been exhausted, hence "traveling is dangerous." Those who rush to cross when the water is dried up, such as the first line and the third line, are the same; but the first line only incurs "difficulty," while the third line reaches "danger," because its position is improper. The line statement of the fourth line says: Upholding the correct course brings good fortune, and regret disappears. Raising one's authority to attack the Ghost Country, after three years, one receives a great reward. The Image Commentary says: "Upholding the correct course brings good fortune, and regret disappears," because the will is carried out. Su Shi said: The fourth line has the authority to shake the ruler. If it is not used against the Ghost Country, there will be nowhere to display its ambition. Shaking the ruler itself is a matter of regret. Upholding loyalty to the ruler and using authority against the enemy is why it is "regret disappears."

六五：貞吉，無悔。君子之光，有孚；吉。《象》曰：“君子之光”，其暉“吉”也。光出於形之表，而不以力用。君子之廣大者也，下有九二，其應也；旁有九四、上九，其鄰也。險難未平，三者皆剛，莫能相用，將求用於我之不暇，非謀我者也。故六五信是三者，則三者為之盡力，而我無為，此“貞吉，無悔，君子之光”也。

The Line Statement of the Fifth Line says: Upholding the correct path brings good fortune, with no regret. The radiance of the gentleman comes from sincerity; it brings good fortune. The Image Commentary says: 'The radiance of the gentleman' is the halo that brings good fortune. Su Shi said that light emanates from outside the form, not by using force, which is precisely where the gentleman's broad-mindedness lies. The Fifth Line has the Second Line (Nine in the Second) beneath it, which is its correct corresponding line; beside it are the Fourth Line (Nine in the Fourth) and the Top Line (Nine at the Top), which are its nearby lines. The difficulties have not yet been resolved, and these three are all strong lines. They are unable to control each other, and are all eager to be appointed, rather than scheming against me. Therefore, the Fifth Line only needs to trust these three, and they will all do their utmost for it, while I remain inactive. This is what is meant by 'upholding the correct path brings good fortune, with no regret, the radiance of the gentleman.'

上九：有孚于飲酒，無咎。濡其首，有孚，失是。《象》曰：“飲酒”濡首，亦不知節也。“節”，事之會也。“是”，是時也。至於是而不濟，終不濟也。故“未濟”之可以濟者惟是也。險難未平，六五信我，將以用我也；我則飲酒而已，何也？將安以待其會也，故“無咎”。上九之謂首，“濡其首”者，可濟之時也；若不赴其節，飲酒於可濟之時，則信我者失是時矣。

The line statement for Upper Nine says: With sincerity and peace, one drinks wine without fault. However, if one crosses a river and gets his head wet, even with sincerity, he loses this opportunity. The image commentary says: Drinking wine until one's head is wet shows a lack of restraint. Su Shi said: "Jie" refers to the critical point of a matter; "shi" refers to the current opportunity. If one cannot pass through this critical point, he will never be able to pass through. Therefore, in the state of "Wei Ji," the hope of crossing over depends entirely on this critical point. The danger has not yet been resolved, and Six in the Fifth trusts me, intending to appoint me. Yet I only drink wine, why? I am waiting quietly for this critical moment, so there is no fault. Upper Nine is the "shou" mentioned in the line statement; "ru qi shou" is precisely the time to cross the river. If one does not seize this critical moment and, at the time when one should cross, only drinks wine, then those who trust me will miss this opportunity.