The Revolution Hexagram

離下兌上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉！

The lower trigram of the Revolution hexagram is Li (Fire), and the upper trigram is Dui (Lake). The hexagram statement says: Revolution, only on the day of change can one gain trust; it begins well and is favorable for maintaining the right course, and regret disappears. The commentary on the judgment says: In the Revolution hexagram, water and fire extinguish each other; two women live in the same house but have conflicting hearts, hence it is called "Revolution." "On the day of change, trust is gained" means that only after change can people believe. The lower trigram represents civilization and the upper trigram represents joy, thus achieving great success and aligning with the right path; when revolution is properly carried out, regret disappears. Heaven and earth undergo change to form the four seasons; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the will of heaven and below responding to the hearts of people. The situation contained in the Revolution hexagram is indeed profound.

革之為道，不可易也，故元亨利貞而後悔亡也。初則民心未孚，故鞏用黃牛，不可變也；二則得時之中，故已日革之，行有嘉也。象曰：澤中有火，革，君子以治曆明時。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。六二：已日乃革之，征吉，無咎。象曰：已日革之，行有嘉也。

Sima Guang explained that the way of change cannot be undertaken lightly, so it is necessary to achieve yuan, heng, li, and zhen, then regret will vanish. At the beginning line, the people's hearts have not yet been united, so one must use a yellow ox hide to bind firmly; at this time, there should be no change. At the second line, the timing is just right, so "change on the appointed day," and taking action will result in a favorable outcome. The Great Image says: fire in the marsh, the two elements mutually controlling each other, this is the卦 of Change; the gentleman takes this as a model, to reform the calendar and clarify the sequence of time. The line statement of the beginning line says: use yellow ox hide to bind firmly. The Small Image says: using yellow ox hide to bind, means that at this time there should be no action. The line statement of the second line says: change on the appointed day, going forward is auspicious, without error. The Small Image says: changing on the appointed day, taking action will result in a favorable outcome.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。上六：君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。

The line statement for nine in the third says: hastening forward brings danger, and stubbornly holding on also brings peril; after deliberating three times on the matter of change, one can gain the trust of others. The small image commentary says: the deliberation on the matter of change has already been considered three times, so where else should one go? The line statement for nine in the fourth says: regret disappears; changing the heavenly mandate with sincerity brings good fortune. The image commentary says: changing the heavenly mandate and achieving good fortune is because people believe in his aspirations. The line statement for nine in the fifth says: the great man's change is like a tiger's pattern becoming fresh and new, and without needing to consult, he can gain the trust of others. The image commentary says: the great man's tiger-like transformation refers to his brilliant virtue shining brightly. The line statement for six at the top says: the gentleman's transformation is like a leopard's pattern gradually forming, while the petty person also changes his appearance; at this time, rushing forward brings danger, but staying in place and maintaining correctness brings good fortune. The image commentary says: the gentleman's leopard-like transformation refers to his virtue being abundant and beautiful; the petty person changing his appearance refers to his gentle obedience to the sovereign.

巽下離上。鼎：元吉，亨。彖曰：鼎，象也，以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上得行中而應乎剛，是以元亨。象曰：木上有火，鼎，君子以正位凝命。

The lower trigram of the Ding hexagram is Xun, and the upper trigram is Li. The hexagram statement says: Ding, great auspiciousness, smooth and unimpeded. The commentary on the judgment says: Ding represents the image of a vessel. It is like putting firewood into the fire to cook food. The sage cooks sacrificial animals to offer to the Supreme Deity, and prepares food in large quantities to serve the sages. Humble and wise, the sixth line in the fifth position, a yao of yin, ascends and occupies a noble position, proceeding along the middle path and harmonizing with the nine in the second, a yang line, thus achieving great smoothness and unimpededness. The image commentary says: Fire on wood, this is the Ding hexagram. The gentleman takes inspiration from this, maintaining proper position and firmly holding to the mission bestowed by Heaven.

初六：鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。九二：鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。

The line statement for the first line says: The tripod's legs are inverted upwards, which is favorable for removing the filth from the tripod; just as taking a concubine and having a son does not result in blame. The small image commentary says: The tripod's legs are inverted, which is not against the norm; favorable for removing filth, is to follow the superior. The line statement for the second line says: The tripod is full of food, my rival is ill and cannot approach me, which is favorable. The image commentary says: The tripod contains actual food, one should be cautious about one's direction; the rival is ill, ultimately there will be no mistake. The line statement for the third line says: The tripod's ears have a problem, the action of lifting the tripod is obstructed, and the delicious wild chicken cannot be eaten; until it rains, regret is reduced, and ultimately it is favorable. The image commentary says: The tripod's ears have a problem, because the third line has lost its proper position. The line statement for the fourth line says: The tripod's legs are broken, the delicacies of the prince are overturned, the body of the tripod is stained, which is dangerous. The image commentary says: Overturning the delicacies of the prince, how can such trust be explained?

六五：鼎黃耳金，利貞。象曰：鼎黃耳，中以為實也。上九：鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。六五“鼎黃耳金，利貞”，上九“鼎玉，大吉，無不利”：黃者，中也；耳者，所以聽也，君子虛其耳以聽於下，非則不受也。金者，剛而忍者也；玉者，堅而溫者也。五陰也，故尚乎剛；上陽也，故尚乎溫。夫柔不失剛，剛不失溫，然後能舉其大器者也。

The Line Statement of the fifth line says: The tripod is adorned with yellow ears and metal handles, which is favorable for maintaining the right path. The Small Image Commentary says: The tripod has yellow ears, thus embodying the virtue of the center. The Line Statement of the topmost line says: The tripod is adorned with jade handles, which brings great good fortune and no misfortune. The Small Image Commentary says: The jade handle is at the top, indicating that both firmness and softness are properly restrained. Sima Guang explains these two lines: "Yellow" symbolizes the center; "ears" are for listening, so a gentleman should be humble and listen to the opinions below, and not accept unreasonable ones. "Metal" is strong and enduring; "jade" is hard yet warm. The fifth line is a yin line, so it should value firmness; the topmost line is a yang line, so it should value warmth and softness. Being gentle without losing firmness, and firm without losing warmth, one can then lift this great vessel of the state.

震下震上。震：亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震亨，震來虩虩，恐致福也；笑言啞啞，後有則也；震驚百里，驚逺而懼邇也；出可以守宗廟社稷，以為祭主也。震驚百里，不喪匕鬯：夫主大器者，不可以無威也，無威則民不服，民不服則所守喪矣，故曰震驚百里，不喪匕鬯。象曰：洊雷，震，君子以恐懼修省。

The lower trigram of the Zhen hexagram is Zhen, and the upper trigram is also Zhen. The hexagram statement says: Zhen, smooth and unimpeded; when the sound of thunder comes, all people are startled and cautious, but afterwards they resume their calm and laughter; the thunder shakes a hundred miles away, yet the chief priest does not lose his ladle or his wine. The Commentary on the Judgment says: Zhen is smooth and unimpeded because when thunder comes, people are startled and cautious, and this fear brings about good fortune; afterwards they resume their calm and laughter, because after the event there is order. "Shaking a hundred miles" means that people far away are startled and those nearby are fearful; such a person can guard the ancestral temple and state altars, and serve as the chief priest for worship. Sima Guang explains: regarding "shaking a hundred miles, not losing the ladle and wine": the person who guards the state's important objects must not lack dignity; without dignity, the people will not obey; if the people do not obey, the country will be lost. Therefore, it is said "shaking a hundred miles, not losing the ladle and wine." The Great Image Commentary says: thunder sounds continuously, which is the meaning of the Zhen hexagram; the gentleman takes this as a model, and maintains a sense of fear while cultivating self-reflection.

初九：震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。六三：震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。九四：震遂泥。象曰：震遂泥，未光也。泥者，以陽居陰，喪其威也。

The line statement for the first line says: When thunder comes, there is fear and caution, then one can talk and laugh freely, which is auspicious. The small image commentary says: Thunder comes and causes fear, but this fear brings good fortune; afterwards, one can talk and laugh freely because there is order after the event. The line statement for the second line says: When thunder comes, there is danger and hardship, and one estimates that money will be lost; just climb to a high hill, do not chase after it, and after seven days, it will be regained. The small image commentary says: Thunder comes with danger and hardship, because the second line is overreaching over the first line, which is a strong line. The line statement for the third line says: Thunder shakes the mind, but moving forward during the shaking will not bring disaster. The small image commentary says: Thunder shakes the mind, because the position occupied is inappropriate. The line statement for the fourth line says: After thunder, one is trapped in mud. The small image commentary says: Shaking and being trapped in mud, because its way is not yet broad. Sima Guang explains: The so-called "mud" is because the fourth line, which is a strong line, is in a yin position, thus losing its power.

六五：震往來厲，億無喪，有事。象曰：震往來厲，危行也；其事在中，大無喪也。上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。

The line statement of the fifth line says: Thunder causes danger in both coming and going, but upon estimation there is no loss, and one can still proceed with the worship. The small image commentary says: Thunder causes danger in both coming and going, indicating action in peril; however, the affairs it oversees are in accordance with the middle path, so there is no great loss. The line statement of the top six says: Thunder causes trembling and fear, with eyes wide and looking around, at this time traveling is dangerous. Thunder falls upon the neighbor rather than oneself, so there is no fault; however, the spouse may have some grievances. The small image commentary says: Thunder causes trembling and fear because it has not yet reached the middle path; although there is danger, there is no fault because seeing the neighbor struck by thunder serves as a warning.

震不于其躬，于其鄰者，禍在彼而思在此也。楚人滅江，秦穆公為之降服出次，不舉過數，曰：“吾自懼也。”君子曰：詩云“惟彼二國，其政不獲；惟此四國，爰究爰度”，其秦穆公之謂矣。

The phrase "Zhen does not fall upon oneself, but upon one's neighbors" means that misfortune befalls others, yet one feels caution and vigilance within oneself. In ancient times, when the state of Jiang was destroyed by Chu, Duke Mu of Qin wore plain clothes, moved out of the main hall, and reduced his food and music beyond usual customs, saying, "I am being cautious and self-restrained." The gentleman commented that the "Great Ode · Imperial Majesty" in the Book of Songs says, "The Xia and Shang dynasties had policies that were not in harmony with the people; but the four directions' states carefully considered and examined," which is probably referring to someone like Duke Mu of Qin.

艮下艮上。艮其背，不獲其身，行其庭，不見其人，無咎。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也；上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。象曰：兼山，艮，君子以思不出其位。

The lower trigram of the Gen hexagram is Gen, and the upper trigram is also Gen. The hexagram statement says: stopping at the back, one does not perceive one's own body; walking through his courtyard, one does not see the person; there is no error. The commentary on the judgment says: Gen means stopping. When it is time to stop, stop; when it is time to act, act. Neither movement nor stillness misses the right time, and his way is bright. "Stopping at the right place" means stopping where it should be stopped. The lines above and below are in mutual opposition but not in harmony, so one does not perceive one's own body, and walking through the courtyard does not see the person, and there is no error. The image commentary says: two mountains overlapping, this is the Gen hexagram. The gentleman takes this as a model, thinking about matters without exceeding his position.

初六：艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。其位則下也，其事則初也，止而不行，何咎之有？抑君子於其所止，不可不謹擇也，止於永貞，利莫大焉。六二：艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三：艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。六四：艮其身，無咎。象曰：艮其身，止諸躬也。

The line statement for the first line says: stopping at the tip of the foot, there is no fault, it is appropriate to maintain a steady and correct course. The small image commentary says: stopping at the tip of the foot indicates that it has not lost the correct path. Sima Guang explains: the first line is at the very bottom, and the matters encountered are at the beginning; at this time, if one stops without acting recklessly, how could there be any fault? However, a gentleman must not be careless in choosing where to stop; if one can stop at a place of long-term correct conduct, the benefit is unparalleled. The line statement for the second line says: stopping at the calf, one cannot save those one follows, and the heart is not at ease. The small image commentary says: not being able to save those one follows is because the third line does not yield and listen. The line statement for the third line says: stopping at the waist, tearing the flesh of the back, danger is like a fierce fire in the heart. The small image commentary says: stopping at the waist, danger burns the heart. The line statement for the fourth line says: stopping at oneself, there is no fault. The small image commentary says: stopping at oneself means one has settled oneself.

六五：艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。凡剛柔當位，正之象也。孔子贊乾之九二“龍徳而正中”，艮之六五曰“以中正”，何也？曰：艮六五文之誤也，當云以正中也。正中者，正得其中，非既正又中也。然則二爻其為不正乎？曰：非謂其然也。中正者，道之貫也，相須而成，相輔而行者也。上九：敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement of the fifth line says: Resting on the upper jaw, speech is orderly, regret disappears. The Small Image Commentary says: Resting on the upper jaw, because it is upright and proper. Sima Guang explains: Generally, a strong line in a strong position and a weak line in a weak position is the image of "correctness." Confucius praised the second line of the Qian hexagram, saying "a dragon with virtue and correctness," while the fifth line of the Gen hexagram's Small Image says "by correctness and centering," why is this so? The answer is: The wording of the fifth line of Gen is incorrect; it should be "by correctness and centering." What is meant by "correctness and centering" is precisely occupying the central position, not both being correct and centered. Then, are the lines of Qian's second line and Gen's fifth line not correct? The answer is: Not at all. "Center" and "correctness" are originally one principle, interdependent and complementary. The line statement of the top line says: Resting with a sincere and thick virtue, it is auspicious. The Small Image Commentary says: Resting with sincerity and thickness is auspicious because it can conclude with sincerity and thickness.

艮下巽上。漸：女歸吉，利貞。彖曰：漸之進也，女歸吉也。進得位，往有功也；進以正，可以正邦也；其位剛得中也。止而巽，動不窮也。象曰：山上有木，漸，君子以居賢徳善俗。

The lower trigram of the Gradual hexagram is K'un (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: Gradual, it is auspicious for a woman to marry, and it is favorable to maintain the right path. The Commentary on the Judgment says: The Gradual refers to proceeding step by step, just as a woman's marriage should be conducted according to propriety to be auspicious. Gradual progress leads to the correct position, and moving forward brings effectiveness; following the right path gradually can correct the state. This position refers to the Nine in the Fifth, which is a strong yang line in the center. The lower trigram is still, and the upper trigram is humble, so when action is taken, it does not lead to a dead end. The Great Image Commentary says: Mountains with trees growing on them, gradually becoming taller, this is the Gradual hexagram. The gentleman takes inspiration from this, cultivating virtue and improving customs.

初六：鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。六二：鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。九三：鴻漸于陸，夫征不復，婦孕不育，凶，利御冦。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用禦寇，順相保也。

The line statement for the first line says: The wild geese gradually fly to the water's edge, the child is in some danger, and may bring about some criticism, but there is no fault. The small image commentary says: The danger of the child, in terms of principle, is without fault. The line statement for the second line says: The wild geese gradually fly to the rock, eating and enjoying themselves in comfort, which is auspicious. The small image commentary says: Eating and enjoying themselves, refers to the fact that they are not merely eating for nothing. The line statement for the third line says: The wild geese gradually fly to a high place, the husband travels far and does not return, the wife is pregnant but cannot give birth, which is dangerous; it is favorable to resist strong enemies. The small image commentary says: The husband traveling far and not returning, is going against his own kind; the wife being pregnant but not giving birth, is losing the right path; it is favorable to resist strong enemies, meaning that if they are in harmony with each other, they can preserve themselves.

六四：鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。上九：鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。案：漸卦說原本缺。

The Line Statement for the fourth line says: The wild geese gradually fly to the trees, perhaps finding a straight branch to rest on, without error. The Small Image Commentary says: Perhaps finding a straight branch is because it is flexible and modest. The Line Statement for the fifth line says: The wild geese gradually fly to the high hill, the wife cannot conceive for three years, but in the end no one can surpass them, which is吉利. The Small Image Commentary says: In the end no one can surpass them and it is吉利, because their wishes are fulfilled. The Line Statement for the top line says: The wild geese gradually fly to the high ground, their feathers can be used for ceremonial adornment, which is吉利. The Small Image Commentary says: Their feathers can be used for ceremonial adornment and it is吉利, meaning their formation is not disturbed. The annotator's remarks: The interpretation of the Gradual卦 by Sima Guang is originally missing.

兌下震上。歸妹：征凶，無攸利。彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹，人之終始也。說以動，所歸妹也；征凶，位不當也；無攸利，柔乘剛也。象曰：澤上有雷，歸妹，君子以永終知敝。

The lower trigram of the Guimei hexagram is Dui, and the upper trigram is Zhen. The hexagram statement says: Guimei, rushing forward brings misfortune and no benefit. The Commentary on the Judgment says: A young woman marrying is a great principle in the universe. If yin and yang do not interact, all things cannot arise; a woman marrying is related to the end and beginning of humanity. Because of joy, there is restlessness, and the one being married is a young woman; "going forward brings danger" is because the positions of the lines are not appropriate; "no benefit" is because the flexible lines are overpowering the strong lines. The Image Commentary says: There is thunder shaking over a lake, which is the Guimei hexagram; the gentleman takes inspiration from this, looking at the long-term outcome and foreseeing its drawbacks.

初九：歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也；跛能履吉，相承也。不正而合，是以跛也；以娣而行，故能履也；所以吉者，說以承上也。九二：眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。六三：歸妹以須，反歸以娣。象曰：歸妹以須，未當也。

The line statement of the first line says: A young maiden marries and becomes a secondary wife, like a lame person who can still walk, which is auspicious. The small image commentary says: Marrying as a secondary wife is following the constant way; a lame person who can still walk is auspicious because she can serve the main wife. Sima Guang explains: The union is not properly established, so "lame" is used as a metaphor; accompanying as a bride-in-waiting, so she can still move forward; it is auspicious because she can harmoniously serve those above. The line statement of the second line says: One eye is diseased but still can see, which is suitable for a person living in seclusion to maintain correctness. The image commentary says: Suitable for a secluded person to maintain correctness means she has not changed the constant way. The line statement of the third line says: A young maiden marries but can only wait, and in reverse, she has to marry as a bride-in-waiting. The image commentary says: Marrying and needing to wait is because the situation is inappropriate.

九四：歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。上六：女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。

The line statement for nine in the fourth says: A young maiden gets married but misses the proper time for marriage, and if she delays, there will be a suitable time. The small image commentary says: The intention of delaying the marriage is to wait for the right time to marry. The line statement for six in the fifth says: King Yi married off his younger sister, but the sleeves of the main wife were not as beautiful as those of the accompanying bride; the moon approaches fullness, which is auspicious. The small image commentary says: King Yi married his sister, and the sleeves of the main wife were not as beautiful as those of the accompanying bride, because six in the fifth is in the central position, acting with a noble status, and does not need to compete with others in terms of clothing. The line statement for six at the top says: A woman holds a bamboo basket that is empty, while a man slaughters a sheep but there is no blood, which brings no benefit. The small image commentary says: Six at the top is empty and lacks substance, holding an empty basket.

離下震上。豐：亨，王假之，勿憂，宜日中。彖曰：豐，大也，明以動，故豐。王假之，尚大也；勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？象曰：雷電皆至，豐，君子以折獄致刑。

The lower trigram of the Hexagram of Great Abundance is Li (Fire), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: Great Abundance, smooth and unimpeded; the king can attain such grandeur, without worry, and should shine like the sun at noon. The Commentary on the Judgment says: Great Abundance means grandeur; the lower trigram is bright and the upper trigram is active, thus producing grandeur. "The king goes to it" indicates the promotion of grandeur; "do not worry, it is appropriate at noon" means that it should illuminate the world. However, the sun at noon will begin to decline, and the moon at fullness will eventually wane; the fullness and emptiness of heaven and earth still change with the seasons, let alone humans and ghosts and spirits. The Image Commentary says: Thunder and lightning come together, which is the Hexagram of Great Abundance; the gentleman takes this as a model, to decisively resolve disputes and carry out punishments.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。六二處下在內，以陰居陰，如蔀屋幽塞而不見知於人者也，故曰往得疑疾。蘭生深林，不以無人而不芳；君子居中履正，久幽而不變，人將信之，然後可以發其蔀而行其志矣。

The line statement for the first line says: encountering a suitable master, although both are equal, there will be no mistakes, and going forward will be praised. The small image commentary says: although equal and without mistakes, once exceeding equality there will be calamity. The line statement for the sixth line says: the covering is great, yet at noon the Big Dipper is seen; going forward will bring suspicion and resentment, but if one sincerely enlightens others, it will be auspicious. The small image commentary says: sincerely enlightening others is using sincerity to move the other's mind. Sima Guang explains: the sixth line is in the lower position and resides in the inner trigram, with a yin line in a yin position, like a house covered by straw mats, dark and secluded, not understood by others, hence saying "going forward will bring suspicion and resentment." Orchids grow in deep forests, yet they do not stop blooming fragrant even if no one is there to admire them; gentlemen stay in the center and maintain correctness, remaining steadfast in darkness for a long time, and people will eventually trust them, then they can remove the covering and carry out their aspirations.

九三：豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也；折其右肱，終不可用也。九四：豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。豐、歸妹之彖，先陳其善而後釋其凶；豐九四之象，先敘其惡而後著其吉：聖人之辭，至公以直善惡也。

The line statement for nine in the third says: The great curtain is drawn, yet at noon a small star is seen; breaking the right arm, there is no fault. The small image commentary says: The great curtain indicates that one cannot bear great responsibilities; breaking the right arm indicates that one will ultimately not be appointed. The line statement for nine in the fourth says: The great curtain is drawn, yet at noon the Big Dipper is seen; encountering a superior who is equal, it is auspicious. The small image commentary says: The great curtain is because the position is inappropriate; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering an equal superior, this action is auspicious. Sima Guang explains: The commentary on the judgment of the hexagram of Fullness and the hexagram of Returning Girl both first describe the good aspect and then explain the bad aspect; however, the small image commentary of nine in the fourth of Fullness first describes the bad aspect and then points out the auspicious aspect. The words of the sage are extremely impartial, merely truthfully judging good and evil.

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。上六：豐其屋，蔀其家，窺其戸，闃其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戸，闃其無人，自藏也。

The Line Statement of the Fifth Line says: Attracting a virtuous and talented person with literary ability will bring blessings, fame, and good fortune. The Small Image Commentary says: The reason the Fifth Line is auspicious is because of the blessings. The Line Statement of the Top Six says: Building a house high but hiding one's own dwelling in darkness; peering through the door, it is quiet and no one is seen, for three years there is no one to be seen, which is dangerous. The Small Image Commentary says: Building a house high is like looking down from the sky; peering into the dark and quiet inside the door is like hiding oneself.

艮下離上。旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！象曰：山上有火，旅，君子以明慎用刑而不留獄。初六：旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。

The lower trigram of the Traveler hexagram is艮 (Mountain), and the upper trigram is离 (Fire). The hexagram statement says: Traveler, there is slight success; the traveler who maintains uprightness will have good fortune. The commentary on the judgment says: The reason for slight success in the Traveler hexagram is that the six in the fifth line, a yin line, is in the outer trigram and occupies the central position, and it is yielding to the yang. The lower trigram is still and attached to the brightness of the upper trigram, thus there is slight success, and the traveler who maintains uprightness will have good fortune. The situation and meaning contained in the Traveler hexagram are indeed profound. The great image commentary says: Fire on mountain, the fire constantly moves, this is the Traveler hexagram. The gentleman takes this as a model, being clear and cautious in the use of punishment, so that cases are not left unresolved. The line statement for the first line says: The traveler is lowly and humble, this is the reason for his own misfortune. The small image commentary says: The traveler being lowly and humble is due to a distressed mind which brings misfortune. The line statement for the second line says: The traveler enters the inn, carrying money, and also receives a loyal servant. The small image commentary says: Receiving a loyal servant, ultimately there will be no mistake.

九三：旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣；以旅與下，其義喪也。九四：旅于處，得其資斧，我心不快。象曰：旅于處，未得位也；得其資斧，心未快也。六五：射雉，一矢亡，終以譽命。象曰：終以譽命，上逮也。上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。大壯之六五“喪羊于易”，旅上九“喪牛于易”，易者，不憂險阻之謂也。

The line statement for nine in the third says: The traveler burns his lodging, loses his servant, and being stubborn brings danger. The small image commentary says: The traveler burns his lodging, which is already a great injury; treating those beneath him with excessive harshness, by reason, must lose them. The line statement for nine in the fourth says: The traveler temporarily finds a place to stay, also gains money and an axe, but my heart is not at ease. The small image commentary says: Temporarily finding a place to stay is because he has not yet obtained his proper position; gaining money and an axe, yet the heart is still not at ease. The line statement for six in the fifth says: Shooting a wild chicken, although losing an arrow, ultimately gains praise and a title. The small image commentary says: Ultimately gaining praise and a title is because it communicates with the superior. The line statement for nine at the top says: The bird's nest is burned, the traveler first laughs then wails in grief; losing the ox in a careless manner, which is dangerous. The small image commentary says: Being in a traveling situation yet occupying a high position, by reason, should be burned; losing the ox in a careless manner, until the end he remains unaware. Sima Guang explains: The line in the Dazhuang hexagram says "losing a sheep in ease," and the line in the Lü hexagram says "losing an ox in ease"; the term "ease" refers to being careless and neglectful without worrying about danger.

巽下巽上。巽：小亨，利有攸往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風，巽，君子以申命行事。初六：進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九三：頻巽，吝。象曰：頻巽之吝，志窮也。六四：悔亡，田獲三品。象曰：田獲三品，有功也。

The lower trigram of the Xun hexagram is Xun, and the upper trigram is also Xun. The hexagram statement says: Xun, there is slight success, it is appropriate to go forward and to meet a great person. The commentary on the judgment says: two Xun trigrams overlapping symbolize repeatedly explaining orders; a yang line is humble and stays in the center and uprightness, thus the will is carried out, and all the yin lines are obedient to the yang, so there is slight success, it is appropriate to go forward and to meet a great person. The great image commentary says: wind follows and blows, this is the meaning of Xun; the gentleman takes this as a model, repeatedly explaining orders and carrying out affairs. The line statement of the initial line says: hesitating to advance or retreat, it is appropriate to be firm and upright like a warrior. The small image commentary says: hesitating to advance or retreat indicates confusion of mind; it is appropriate for a warrior to be firm and upright, to regulate the mind. The line statement of the second line says: humble and lying beneath the bed, employing officials and priests to pray, it is auspicious, without error. The small image commentary says: numerous prayers and auspiciousness is because the second line is in the center. The line statement of the third line says: repeatedly forcing compliance, there is regret. The small image commentary says: regret from repeatedly forcing compliance is because the mind has reached its limit. The line statement of the fourth line says: regret disappears, hunting yields three kinds of game. The small image commentary says: hunting yields three kinds of game, which is effective.

九五：貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。巽之彖曰“重巽以申命”：重巽，隨風也；隨風者，申命之象也；風為號令。九五之君，為號令之主，得位以行其令，不失其中正，故曰貞吉悔亡無不利。民可與樂成，難與慮始，故曰無初有終。庚屬西方金，金主□制，號令不嚴則不行，故先庚三日、後庚三日吉也。

The line statement of the fifth line says: To maintain the correct path brings good fortune and the disappearance of regret, there is no disadvantage; initially not smooth but ultimately successful; issuing orders three days before and three days after the day of Geng brings good fortune. The Small Image Commentary says: The fifth line is good because it is both upright and central. Sima Guang explains: The Commentary on the Judgment of the Hexagram of Wind over Wind says, "Two winds overlapping signify the reiteration of orders": two instances of Wind overlapping represent wind following wind; wind following is the image of repeatedly emphasizing orders, since wind symbolizes commands. The ruler at the fifth line is the one issuing orders, occupying the upright position and implementing orders, without losing the way of uprightness and correctness, thus saying "upright good fortune, regret disappears, no disadvantage." The people can share in the success but find it difficult to share in the planning at the beginning, thus saying "no beginning but a successful end." "Geng" belongs to the metal of the west, metal represents punishment and judgment (the original text is missing one character here); orders that are not strict cannot be carried out, so issuing orders repeatedly three days before and three days after the day of Geng brings good fortune.

上九：巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也；喪其資斧，正乎凶也。

The line statement for the topmost line says: Humility leads to hiding beneath the bed, losing one's money and axe, and remaining steadfast brings misfortune. The small image commentary says: Hiding beneath the bed is because one is at the highest position and has reached the extreme; losing money and the axe, if this continues, will certainly result in misfortune.

兌下兌上。兌：亨，利貞。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死；說之大，民勸矣哉！象曰：麗澤，兌，君子以朋友講習。

The lower trigram of the Dui hexagram is Dui, and the upper trigram is also Dui. The hexagram statement says: Dui, smooth and harmonious, favorable to maintaining the correct path. The commentary on the judgment says: Dui means joy. Yang strength is in the center while Yin softness is on the outside, following the way of joy, which is favorable to maintaining the correct path. Therefore, it harmonizes with the will of Heaven above and responds to the hearts of people below. Using the way of joy to lead the people, the people forget their toil; using the way of joy to lead the people in times of hardship, the people forget death. The power of joy is so great that it can inspire the people to strive so earnestly. The great image commentary says: two bodies of water connected, mutually moistening each other, this is the Dui hexagram. The gentleman takes inspiration from this, and gathers with friends to discuss and study.

初九：和兌，吉。象曰：和兌之吉，行未疑也。九二：孚兌，吉，悔亡。象曰：孚兌之吉，信志也。六三：來兌，凶。象曰：來兌之凶，位不當也。九四：商兌未寧，介疾有喜。象曰：九四之喜，有慶也。九五：孚于剝，有厲。象曰：孚于剝，位正當也。上六：引兌。象曰：上六引兌，未光也。案：兌卦說原本缺。

The first line statement says: By following the way of harmony and kindness, people are pleased, which is auspicious. The Small Image Commentary says: The auspiciousness of harmony and joy is because its actions have not yet aroused suspicion. The second line statement says: By sincerity, people are pleased, which is auspicious, and regret disappears. The Image Commentary says: Sincerity brings joy and auspiciousness because people believe in his aspirations. The third line statement says: Actively seeking to please others, which is dangerous. The Small Image Commentary says: The danger of seeking to please others is because the position occupied is inappropriate. The fourth line statement says: Repeatedly considering whom to please, with inner unease; if one can clearly distinguish and detest wickedness, there will be joy. The Image Commentary says: The joy of the fourth line is a blessing. The fifth line statement says: Mistakenly believing the small man who lacks firmness, there is danger and hardship. The Image Commentary says: Mistakenly believing the small man who lacks firmness is because he occupies a proper position and thus needs to be especially cautious. The sixth line statement says: Luring people to seek pleasure. The Small Image Commentary says: The sixth line luring people to seek pleasure indicates that its way is not yet broad. The annotator of the imperial library says: The interpretation of the Joyful卦 by Sima Guang is originally missing.

坎下巽上。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；利渉大川，乘木有功也。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：渙奔其機，悔亡。象曰：渙奔其機，得願也。六三：渙其躬，無悔。象曰：渙其躬，志在外也。六四：渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群元吉，光大也。

The lower trigram of the Hexagram of Dispersing is Kan (Water), and the upper trigram is Xun (Wind). The Hexagram Statement says: Dispersing, it is smooth; the king personally attends the ancestral temple for sacrifice, it is favorable to cross a great river, and it is favorable to maintain the correct course. The Commentary on the Judgment says: Dispersing is smooth because the yang is coming forward and does not reach a state of hardship, and the sixth line in the outer trigram is in the correct position and is in harmony with the one above. "The king comes to the temple" means that the king's mind is in the central position. "It is favorable to cross a great river" is because crossing the river by boat is effective. The Great Image Commentary says: Wind blows across the water surface, causing the water to disperse, which is the meaning of the Hexagram of Dispersing. The ancient kings took this as a model, offering sacrifices to the heavenly gods and establishing ancestral temples. The line statement of the first line says: Using a strong horse to rescue from dispersing, it is favorable. The Small Image Commentary says: The first line is favorable because it is gentle. The line statement of the second line says: In the time of dispersing, running to a resting place, regret disappears. The Small Image Commentary says: Dispersing and running to the resting place is fulfilling one's wish. The line statement of the third line says: Dispersing one's own private thoughts, there is no regret. The Small Image Commentary says: Dispersing one's own thoughts is directing the mind outward. The line statement of the fourth line says: Dispersing the group of friends, it is greatly favorable; after dispersing, they reassemble into a hill, which is not something an ordinary person can think of. The Small Image Commentary says: Dispersing the group of friends and being greatly favorable is because its way is bright and extensive.

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。“渙，利渉大川”：坎下巽上，乘木有功也。九五“渙汗其大號，渙王居，無咎”：王者，號令之從出也。庶人稟於士，士稟於大夫，大夫稟於君，君稟於天子；天子至尊，出令而非受令者也，其餘則有所稟而不敢專也，故王居無咎。上九：渙其血去逖出，無咎。象曰：渙其血，逺害也。

The line statement of the fifth line says: Like sweat, issuing a great decree, dispersing danger and maintaining the dwelling of the king, there is no fault. The Small Image Commentary says: The king occupies his position without fault, because he is in the correct position. Sima Guang explains: The hexagram statement "Huan, beneficial to cross great rivers" is because the Kan trigram is below and the Xun trigram is above. Riding on a wooden boat to cross the river will certainly be effective. The fifth line "Huan han qi da hao, huan wang ju, wu jiu": The king is the source of issuing decrees. Common people obey the scholars, scholars obey the officials, officials obey the king, and the king obeys the Son of Heaven. The Son of Heaven is the most exalted, issuing decrees without receiving decrees from others. The rest all receive orders and dare not act independently. Therefore, it is said "the king's dwelling has no fault." The line statement of the top line says: Dispersing the calamity of bloodshed, going far away, there is no fault. The Small Image Commentary says: Dispersing the calamity of bloodshed is to distance oneself from harm.

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。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，議徳行。

The lower trigram of the节卦 is 兑, and the upper trigram is 坎. The hexagram statement says: "Jie, smooth; a harsh and forced restraint is not to be maintained." The commentary on the judgment says: "Jie is smooth because the yao of yang and yin are each half, and the yang is in the central position." "A harsh restraint is not to be maintained" means that the path has reached its end. To walk through danger with a harmonious and joyful attitude, to hold a proper position and practice restraint, to maintain the middle and the right path and thus be unimpeded. Heaven and earth have measures, and the four seasons are formed; by using regulations to restrain, one does not waste resources or harm the people. The image commentary says: "Water on a marsh, the marsh has capacity and the water has limits, this is the jie hexagram; the gentleman takes this as a model, establishes rites and laws, and evaluates standards of virtue."

初九：不出戶庭，無咎。象曰：不出戸庭，知通塞也。九二：不出門庭，凶。象曰：不出門庭凶，失時極也。六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。六四：安節，亨。象曰：安節之亨，承上道也。九五：甘節，吉，往有尚。象曰：甘節之吉，居位中也。上六：苦節，貞凶，悔亡。象曰：苦節貞凶，其道窮也。

The first line statement says: Not going out of the inner courtyard, there will be no fault. The Small Image Commentary says: Not going out of the inner courtyard is because he knows when to be open and when to be closed. The second line statement says: Not going out of the outer courtyard, it is dangerous. The Small Image Commentary says: Not going out of the outer courtyard and being dangerous is because the missed opportunity has reached its extreme. The third line statement says: If one does not restrain oneself, then only lamentation will result; this cannot be blamed on others. The Small Image Commentary says: Lamentation caused by lack of restraint, who can blame? The fourth line statement says: Restrain oneself calmly and it will be smooth. The Small Image Commentary says: Restrain oneself calmly and it will be smooth, because it follows the correct path of the superior. The fifth line statement says: Restraining oneself in a sweet and moderate way, it is auspicious, and going forward will be praised. The Small Image Commentary says: Restraining oneself in a sweet and moderate way is auspicious because the fifth line is in the central position. The sixth line statement says: Restraining oneself with bitterness and force, holding on will be dangerous, but regret can be dispelled. The Small Image Commentary says: Restraining oneself with bitterness and force and being dangerous is because its way has reached its end.

節者，貴於適事之宜者也，故初無咎而二有凶也。君子以制數度、議徳行：徳行者，議之而後動，動而中節，然後為善也。兌，說也，和易也；坎，險也，嚴峻也。知說而不知險，則民不肅；知險而不知說，則民不親。不肅則慢，不親則乖，慢與乖，亂亡之道也，是以說以行險，得節之宜也。

Sima Guang explained that the concept of "jie" (cessation) is valuable because it lies exactly in the proper measure for things. Therefore, the line "Chu Ji" (Initial Nine) having no faults in staying within the courtyard is appropriate, while the line "Jiu Er" (Nine in the Second) being confined within the courtyard leads to danger. The "Great Image Commentary" says, "The gentleman regulates numbers and measures, and deliberates on virtue." Virtue requires first deliberation and then action, and only when action is in proper measure can it be considered good. Dui represents joy, which is harmonious and easy; Kan represents danger, which is severe and urgent. Knowing only joy without knowing severity, the people will not be respectful; knowing only severity without knowing joy, the people will not be attached. Lack of respect leads to negligence, lack of attachment leads to separation; negligence and separation are paths leading to chaos and ruin. Therefore, "speaking with the danger" is the proper measure of moderation.

三極說而過乎中，故曰不節若則嗟若；上極險而過乎中，故曰苦節不可貞。節物者，無位則不能也，故曰當位以節。子臧曰：“聖達節，次守節，下失節。”九五正不違中，中不離正，達節者也；六四以下承上，以柔成剛而不失其正，守節者也；九二以陽居陰，六三以陰居陽，失夫節者也。九五居夫尊位，以中節物，故曰居位中也。

The six in the third line is at the peak of the Dui trigram, which represents joy, but has gone beyond the middle path, so it says, "Without moderation, there will be lamentation." The six at the top is at the peak of the Kan trigram, which represents danger, and has also gone beyond the middle path, so it says, "A harsh moderation is not sustainable." To moderate things, there must be a proper position, so the Commentary on the Judgment says, "Being in the right position enables moderation." In the Spring and Autumn period, Zi Zhang of the State of Cao said, "The sage can understand and follow moderation; the next level can maintain moderation; the lowest level loses moderation." The nine in the fifth line is upright and does not deviate from the middle path, is in the center and does not depart from the right path, thus achieving true moderation. The six in the fourth line, being in a lower position, serves the superior position, uses softness to complement strength without losing the right path, thus maintaining moderation. The nine in the second line, with a yang line in a yin position, and the six in the third line, with a yin line in a yang position, both lose moderation. The nine in the fifth line holds the exalted position and uses the middle path to moderate all things, so the Small Image Commentary says, "Being in the middle position."

兌下巽上。中孚：豚魚吉，利渉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也；利渉大川，乘木舟虛也；中孚以利貞，乃應乎天也。中孚者，發於中而孚於人也。豚魚，幽賤無知之物，茍飼以時，則應聲而集，而況於人乎？至誠以渉險，如乘虛舟，物莫之害，故曰利渉大川，乘木舟虛也。象曰：澤上有風，中孚，君子以議獄緩死。

The Zhongfu hexagram has the Dui trigram as the lower trigram and the Xun trigram as the upper trigram. The hexagram statement says: Zhongfu, when sincerity extends to small animals like pigs and fish, it is auspicious; it is favorable to cross a great river and beneficial to maintain the correct path. The Commentary on the Judgment says: The Zhongfu hexagram has soft lines inside and strong lines in the central position. The lower trigram is joyful and the upper trigram is humble, so sincerity can influence the state. "Pigs and fish are auspicious" means sincerity can influence even small and lowly creatures like pigs and fish. "It is favorable to cross a great river" is because one is riding on a hollow wooden boat. Sincerity is beneficial to maintain the correct path, which is in harmony with the way of heaven. Sima Guang explains: What is meant by "Zhongfu" is sincerity coming from the heart and being trusted by others. Pigs and fish are lowly and ignorant creatures; if they are fed on time, they will gather when they hear the sound. How much more so for people? To cross dangerous situations with the utmost sincerity is like riding a hollow boat, which is not harmed by external things. Therefore, it says "favorable to cross a great river, riding on a hollow boat." The Great Image Commentary says: Wind blows over a marsh, which is the Zhongfu hexagram. The gentleman takes this as a model, deliberating on cases and delaying the execution of capital punishment.

初九：虞吉，有他不燕。象曰：初九虞吉，志未變也。九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。象曰：其子和之，中心願也。鳴鶴在陰，其子和之：言至誠以待物，無逺不應。六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。

The line statement for the first line says: If one carefully considers and is cautious beforehand, it will be auspicious; if one seeks something else, it will not be peaceful. The Small Image Commentary says: The first line is cautious and auspicious because its intention has not yet changed. The line statement for the second line says: A crane calls in the shade of the mountain, and its young crane responds in harmony; I have a cup of fine wine, and I wish to share it with you. The Image Commentary says: The young crane responds in harmony because it comes from the heart. Sima Guang explains: "A crane calls in the shade, and its young crane responds in harmony" means treating external things with the utmost sincerity, so even the farthest places will respond. The line statement for the third line says: Encountering an opponent, suddenly drums are beaten and attack begins, suddenly tiredness sets in and rest is taken, suddenly weeping occurs and singing follows. The Small Image Commentary says: The sudden beating of drums and sudden stopping is because the position occupied is inappropriate. The line statement for the fourth line says: The moon is nearly full, the horse loses its mate, and there is no fault. The Small Image Commentary says: The horse losing its mate is because it has cut off the connection with its kind and is focused on moving upward. The line statement for the fifth line says: Holding sincere intentions and closely connecting with people, there is no fault. The Image Commentary says: Having sincerity and being closely connected is because the fifth line is in the proper position. The line statement for the top line says: The crowing of a rooster soars to the heavens, but remaining steadfast brings danger. The Small Image Commentary says: The crow's cry reaches the heavens, how can this last long?

艮下震上。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。過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宜上宜下，大吉，上逆而下順也。小過何？小者陰也，陰之過差者也。不宜上宜下，與其過而僭上，不若過而逼下也。象曰：山上有雷，小過，君子以行過乎恭，喪過乎哀，用過乎儉。

The Lower Trigram of the Small Crossing hexagram is Gen (Mountain), and the Upper Trigram is Zhen (Thunder). The Hexagram Statement says: Small Crossing, smooth and unimpeded, favorable to maintaining the correct path; it is suitable for small matters but not for great ones; like a bird leaving a call, it is not suitable to fly upward but to descend, which brings great good fortune. The Commentary on the Judgment says: Small Crossing refers to a slight excess of the small yin, which results in smoothness. A slight excess yet favorable to maintaining the correct path indicates following the trend of the time. The flexible lines are in the central position, hence the good fortune in small matters; the strong lines lose their proper position and are not in the center, hence the unsuitability for great matters. The hexagram contains the image of a bird: a bird leaving a call, not suitable to fly upward but to descend, which brings great good fortune, because upward is against the trend and downward is in harmony with it. Sima Guang explains: What does "small excess" mean? "Small" refers to yin, so "small excess" means yin has gone too far. The phrase "not suitable to go up but to go down" means it is better to be excessive in humility and lowliness rather than excessive in overstepping above. The Great Image Commentary says: Thunder rumbles on the mountain, which is the Small Crossing hexagram; the gentleman takes inspiration from this, being slightly excessive in reverence in his conduct, slightly excessive in mourning during bereavement, and slightly excessive in frugality in his expenditures.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。小過初六“飛鳥以凶”者，止過宜在初也，與坤、豫之初同，困、豫皆戒於初而慮於終也。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。九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。

The first line statement says: A flying bird flies high and incurs calamity. The Small Image Commentary says: A flying bird incurs calamity, which is unavoidable. Sima Guang explains: The first line of the卦 of small excess says "a flying bird incurs calamity," meaning that preventing excess should begin at the start, which is similar to the first line of the卦 of earth and the卦 of joy; the卦 of困 and the卦 of joy both warn at the beginning and consider the end. The second line statement says: Exceeding the grandfather, meeting the grandmother; not directly offending the sovereign, but meeting the position of a minister, there is no fault. The Image Commentary says: Not exceeding the sovereign is because a minister should not be excessive. The third line statement says: Not excessively preventing him, following along may result in harm, calamity. The Image Commentary says: Following along or being harmed, how can calamity be avoided?

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。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。上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，已亢也。

The line statement for nine in the fourth says: There will be no mistake; not being excessive but just meeting, going forward brings danger and caution, and it is not advisable to persist in this way. The small image commentary says: Not being excessive but just meeting is because the position occupied is not appropriate; going forward brings danger and caution, meaning this situation cannot last. The line statement for six in the fifth says: Dense clouds but no rain, the clouds come from the western suburbs; the king uses arrows with cords to shoot at the game hiding in the cave. The small image commentary says: Dense clouds without rain is because the yin has already risen to the top. The line statement for six at the top says: Not meeting but persisting in crossing over, like a bird caught in a net, dangerous, this is called calamity from heaven and man. The small image commentary says: Not meeting but persisting in crossing over is because it has become overly arrogant.

小過六二“過其祖，遇其妣，不及其君，遇其臣，無咎”：夫過者，上也；不及者，下也；遇者，得其中也。陽，君象也；陰，臣象也。九三居下體之上而用小過之道，上之所忌，下之所疾，故弗過防之，則或就戕之矣。九四以陽居陰，過恭者也，故無咎；行過乎恭，非過也，故曰弗過遇之；若守以為常，則消陽之道，故往厲必戒，勿用永貞也。上六弗遇過之，初與上皆過而失中之甚也。

Sima Guang explained the line "Overpassing one's ancestor, meeting one's mother, not reaching one's sovereign, meeting one's minister, no blame" in the卦 of Xiao Guo (Minor Excess) for the line Six in the Second. He said: "Overpassing" refers to going upward beyond; "Not reaching" refers to retreating to a lower position; "Meeting" refers to exactly attaining the middle path. Yang represents the sovereign, while Yin represents the minister. Nine in the Third is located at the top line of the lower trigram and applies the principle of minor excess, which is precisely what the superior dislikes and the inferior resents. Therefore, if not guarded against excessively, it may lead to harm. Nine in the Fourth, with a Yang line in a Yin position, is overly respectful, thus having no blame; slightly excessive respect is not really excessive, so it is said "not overpassing but meeting." However, if this is regarded as a regular practice, it becomes a path of diminishing Yang, so it is said "going forward brings danger, be cautious, do not use it permanently in sincerity." As for the line "not meeting overpassing" in the line Six at the Top, it is because both the first line and the top line are excessively and seriously deviating from the middle path.