Upper Wind, Lower Lake (the sixty-first hexagram, Zhongfu)

中孚：豚魚吉。利涉大川，利貞。初九，虞吉，有它不燕。九二，鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。六三，得敵，或鼓或罷，或泣或歌。六四，月幾望，馬匹亡，無咎。九五，有孚攣如，無咎。上九，翰音登于天，貞凶。

The卦 of Zhongfū: Sincerity can move even a piglet and a fish, which are things of no intelligence, thus it is auspicious. It is favorable to cross a great river and favorable to maintain uprightness. Initial Nine: To remain secure and self-restrained brings good fortune; if one seeks something else, there will be no peace. Nine in the Second: A crane calls in the shade of the mountain, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. Six in the Third: Encountering an opponent, at times drumming forward, at times weary and stopping, at times weeping, at times singing. Six in the Fourth: The moon is nearly full but not yet, the horse of the chariot is lost, but there is no fault. Nine in the Fifth: With sincerity in heart and connecting with the people, there is no fault. Nine at the Top: The sound of a rooster's crow reaches the heavens; to be stubborn leads to danger.

孚者，信也。中孚者，信在內也。卦體外四陽，而內二陰，虛於內而實於外，虛實相當，內外相應，且卦德內悅而外巽，悅而巽行，不即不離而行道，故謂中孚。此虛以求實之卦，承上渙卦而來。渙者，陽為陰陷，陰潛入而陽漸消，若欲陰不陷陽而順陽，使陰陽相合，非篤信於道者不能。

Fa means trust. Zhongfu refers to trust existing within. The structure of the hexagram has four yang lines on the outside and two yin lines inside, making the inner part empty and the outer part solid, with the emptiness and solidity in balance, and the inside and outside corresponding to each other. In terms of the hexagram's virtue, the inner trigram is Dui, meaning joy, and the outer trigram is Xun, meaning compliance. Joyful yet compliant in action, proceeding without being too close or too distant, thus it is called Zhongfu. This is a hexagram that seeks reality through emptiness, following the previous hexagram, Huan. Huan discusses how yang is trapped by yin, with yin quietly infiltrating and yang gradually diminishing. If one wishes to prevent yin from trapping yang and instead have yin follow yang, restoring harmony between yin and yang, it is something that only a person of sincere faith can achieve.

夫人之不能入道者，皆由心不信道。心不信道，則懸虛不實，行持不力，必至有始而無終。若果心信，一念純真，萬慮俱息，誠中達外，即能真履實踐，自卑登高，由淺及深，漸可至於深造自得之地矣。夫金丹之道，以黃婆為陰陽之媒娉。中孚者，中信也。信屬土，即黃婆也。黃婆在中，可以調陰陽、通人我、應萬事，無一物不可感通，是以中孚豚魚吉也。豚魚為無知之物，信能感之，則無知者且能順其我，而況有知者乎。

People fail to enter the Dao because they do not believe in it with their hearts. When the heart does not believe, one remains suspended in the air, unable to reach the solid ground. If one does not exert effort in practice, there will be a beginning but no end. If one can truly believe with the heart, with a single sincere thought, all kinds of thoughts will cease, and sincerity will be present in the middle and extend outward. Then one can truly put into practice, gradually ascending from the low to the high, from the shallow to the deep, and eventually reach the stage of deep cultivation and self-realization. The golden elixir doctrine uses the "Yellow Wife" as the mediator between yin and yang. The middle sincerity is the true sincerity; sincerity belongs to the Five Phases and is associated with the earth, which is the Yellow Wife. The Yellow Wife resides in the center, able to harmonize yin and yang, connect people and things, and respond to all matters. Nothing is beyond her ability to communicate with, hence the Hexagram Statement says that with sincerity in the middle, even a piglet and a fish can be blessed. A piglet and a fish are things without knowledge; even they can be moved by sincerity. If things without knowledge can obey me, how much more so can things with knowledge?

修道者，能以感豚魚之信，用之修性命，未有不致其吉者。但信能行之於順，不能行之於逆，其信不真，終必敗。信猶不為吉，人之信於道者有矣，信道而在平易之境，順順序序行去者亦有矣。若遇大難大困，大魔大障，顛沛流離，難堪之處，為道忘軀，不失所守者，萬中無一，能於難堪之處，不動不搖，過得去、打得出，方是感豚魚之信。

A person who practices the Way can offer a sincerity so profound that even a small fish like a piglet would be moved by it, using it to cultivate life and death. There is no failure in such a case. However, some people's sincerity only works well in favorable conditions and does not hold up in adversity. Such sincerity is not genuine and will ultimately lead to failure. This kind of sincerity cannot be considered as good fortune. There are indeed people who believe in the Way, and there are also those who proceed step by step in smooth and easy circumstances. But when they encounter great calamities, great hardships, great obstacles, or great demons, and when they are in a state of hardship and unbearable suffering, those who can still sacrifice their lives for the Way and not lose what they have vowed to uphold are rare among ten thousand people. Only those who remain steadfast and unmoved in unbearable situations, who can pass through and overcome them, can be considered as having a sincerity that moves even a piglet.

中孚之吉，是以又利涉大川也。大川至險之地，逆境也。逆境能涉，則順境能涉，自不待言，順之逆之，俱皆過去得，其信無往不利，無往不吉矣。雖然旁門三千六百，曲徑七十二家，俱皆著空執相，非盡性至命之學，假足以亂真，邪足以混正。若不分真假邪正，而即信之，則信之不正，不正即不利，不利仍不吉，是以尤利於貞耳，以正而信，以正而行，動與吉會，逆順無礙，自有為而入無為，由了命而至了性，全始全終，可於理決之也。

The sincerity of Zhongfou comes from within and is able to attract good fortune, which is why the hexagram statement says it "is beneficial to cross great rivers." Great rivers represent the most dangerous waters, symbolizing the hardships encountered on the path of cultivation. If one can overcome hardships, they can certainly overcome easier situations without needing further explanation. Whether facing favorable or adverse conditions, one can manage everything, and this sincerity ensures success and good fortune wherever one goes. However, the world is full of various false paths, said to be over three thousand six hundred, and many wrong ways, said to be seventy-two kinds. These are not focused on emptiness or clinging to forms, but rather they are not the true study of "exhausting one's nature and reaching one's destiny"—a complete understanding of one's true nature and the resolution of one's life and death. False teachings can confuse the true, and wrong paths can pretend to be correct. If one does not first distinguish between true and false, right and wrong, and blindly believes, then the belief is not correct. If the belief is not correct, one cannot gain benefit, and without benefit, one cannot speak of good fortune. Therefore, the hexagram statement especially emphasizes "beneficial constancy," which means upholding the right path: to believe and act according to the right way, so that every action aligns with good fortune, and there is no obstruction whether in adverse or favorable conditions. From the initial effort of action, one progresses to the natural state of non-action, from resolving one's life and death to fully understanding one's true nature, with a beginning and an end, a complete process. This principle can be determined through reason.

初九，在信之初，虞度其可信而方信，能謹於始，自吉於終，倘不能虞度其是非，忽信此，又信彼，反覆無常，難以全信，是有他而不得燕樂矣。此信道必謹於始也。

The line 'Initial Nine' refers to the beginning of sincerity. One should first examine whether the person or the path is trustworthy, and only after confirming trustworthiness should one place faith. Being cautious at the beginning naturally leads to good fortune in the end. If one does not first assess right and wrong, but instead wavers between trusting this or that, without consistency, faith cannot be maintained. This is what the line statement means by 'having it' but not attaining peace. The practice corresponding to this line is that faith must be carefully chosen from the very beginning.

九二，真信在中，知自守黑，陰陽隔礙潛通，神明自來，如鳴鶴在陰，其子和之，我有好爵，吾與爾靡之，同聲相應，同氣相求，不期然而然者。此潛修密煉之信也。

The sincere belief of Nine in the Second remains centered within the heart, understanding the virtue of dwelling in obscurity and not revealing one's brilliance. This is the principle expressed in the Dao De Jing as "knowing the white but holding to the black." In this way, the originally separated yin and yang energies become secretly connected, allowing the luminous nature to naturally arise. As the Line Statement says, "A crane calls in the shade, its young respond in harmony; I have a fine cup of wine, and I wish to share it with you." The same sound resonates with another, the same essence seeks out its counterpart, not through deliberate arrangement, but naturally occurring. The practice corresponding to this line is the sincerity of remaining anonymous and secretly refining one's cultivation.

六三，入於旁門，執著一身，強扭強捏，如得敵之信，信至於敵，久必有變，始而信此，既而信彼，這條不成，又作那條，或鼓或罷，或泣或歌，虛而不實，所謂“同類易施功，非種難為巧”，信非所信，終必敗信，此認假為真之信也。

The line six in the third position mistakenly enters a wrong path, clinging desperately to this physical body, forcing and acting artificially, just as the line statement says, "perhaps encountering an enemy"—believing to such an extent that it becomes an enemy to oneself. Over time, such a situation will surely lead to change. At first believing in one school, then turning to another, when this path proves unworkable, one switches to another; sometimes beating the drum and rallying, sometimes stopping and giving up, sometimes weeping, sometimes singing, empty and not grounded in reality. As the alchemical texts say, "similar things are easy to apply, different kinds cannot be made skillful"—only by using similar substances can results be achieved; if it is not the same kind, no matter how skillful, it cannot succeed. Believing in the wrong object will eventually ruin this belief. The line six in the third corresponds to the kind of belief that mistakes the false for the true.

六四，居上陽下陰之間，柔而守正，順其陽而不順陰，如月幾望馬匹亡也。人身純陰無陽，如月本無光也。必借他家之陽，然後生丹者，如月借日光也。月於晦朔之半，與日相交，初三，光輝方生，十五與日對望，光輝圓滿，陰順其陽也。十六一陰潛生，漸至三十，與日相背，光輝全無，陰違其陽也。

In the sixth line of the fourth position, the yao is situated between the upper yang line and the lower yin line. Its nature is gentle and compliant, maintaining correctness by following yang but not conforming to yin. This is similar to the line statement which says, "The moon is almost full, and the horses are lost." The human body, in the 'later heaven' state—after being born from parents, when yin and yang are already mixed—is entirely yin with no true yang. Just as the moon itself does not emit light, it must borrow yang from elsewhere, that is, a pure yang qi from the 'earlier heaven' outside the body, in order to form the elixir. This is like the moon borrowing light from the sun. The moon meets the sun between the new moon and the full moon, and on the third day, its light begins to appear. By the fifteenth day, when it is opposite the sun, its light is complete, showing that yin has obeyed yang. On the sixteenth day, a bit of yin qi quietly grows, gradually increasing until the thirtieth day, when it turns away from the sun and the light disappears entirely, showing that yin has defied yang.

金丹之道，始而以陰求陽，復於純乾，如月幾望也。既可借陽退陰，以化其氣質，如馬匹亡也。順其陽而絕其陰，一粒寶珠，懸於太虛空中，圓陀陀、光灼灼、淨倮倮、赤灑灑，無物不照，無物能瞞，更何有咎之不無乎？此柔而求剛之信也。

The Way of the Golden Elixir begins by using yin to seek yang, gradually restoring the pure yang body of Qian, just as the moon gradually approaches its fullness. Then, one can use this already attained yang to eliminate the remaining yin, transforming the inherited biased nature. This is like the Line Statement says, "The horses are lost," meaning to discard all paired impure elements altogether. Following yang and cutting off yin, a precious pearl hangs in the vast emptiness, round, bright, pure, and naked. It can see everything and nothing can hide from it. In such a state, how could there be any mistake? The practice corresponding to the Sixth Line in the Fourth position involves using a soft and compliant nature to seek the sincere and strong true yang.

九五，剛而中正，陰陽混合，性情精神，皆歸中央，仁、義、禮、智，皆歸於心，五行攢簇，誠一不二，是信之攣，如固結而不可解，所謂“一粒金丹吞入腹，始知我命不由天”，工夫到此，渾然天理，萬緣俱空，自然無咎。此剛柔如一之信也。

The Nine in the Fifth is strong and vigorous, occupying the central position and maintaining correctness. Yin and yang merge into one, and nature, emotion, essence, and spirit all converge in the central Yellow Court. Benevolence, righteousness, propriety, and wisdom are all gathered in the original mind. The Five Phases gather together in one place, sincerity is absolute and undivided. This is the meaning of the Line Statement "With sincere faith, it is as if bound tightly together"—belief is like a knot, firmly tied and unbreakable. As the alchemical formula says, "One grain of golden elixir swallowed into the abdomen, one realizes that one's destiny is not determined by heaven." When practice reaches this stage, the entire body is pure reason, all attachments are let go, and thus there is no wrongdoing. The practice corresponding to this line is the sincere integrity that unifies hardness and softness as one.

上九，自用聰明，妄猜私議，不能巽下求人，窮究實理，冒然修為，其進銳者，其退速，本欲登高，反而落下，是亦翰音而已，何能沖舉登天，以成天下稀有之事乎？此誤用聰明之信也。

The Upper Ninth is self-reliant and overconfident, making reckless guesses and private comments, unwilling to humbly seek advice from others or thoroughly investigate the actual truth, and then rashly begins to cultivate. Those who apply excessive force retreat quickly. They originally intended to ascend to a high position, but instead fall down. This is nothing more than what the line statement says, "the sound of a crane." Only the sound flies up to the sky, but the crane's body cannot fly. How can one truly rise and achieve great feats that are rare in the world? The line of the Upper Ninth corresponds to a kind of belief that misuses cleverness.

然則，中孚之道，貴乎信而得中，尤貴乎信而得正。信而得中，則志念堅固，經久不變，信而得正，則是非分明，修道最易。能中能正，信於道，即能行其道。行其道，即能成其道，一信而未有不吉，未有不利者也。

This shows that the way of Zhongfu values trust in the middle, especially trust in the right. Trusting in the middle makes one's aspirations and thoughts firm, enduring over time without change; trusting in the right makes distinctions between right and wrong clear, making the path of cultivation easiest. If one can both maintain the middle and uphold the right, and sincerely follow the great way, then one can put it into practice and ultimately achieve it. With such trust, there is no misfortune, and nothing is not smooth.

小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。

The Hexagram Statement of Xiao Guo says: It is smooth, favorable to maintain the correct path. It is suitable for small matters, but not for great ones. A flying bird leaves a trail of calls, not suitable to fly upward, but suitable to descend, thus bringing great good fortune.

初六，飛鳥以凶。六二，過其祖，遇其妣；不及其君，遇其臣，無咎。九三，弗過防之，從或戕之，凶。九四，無咎，弗過遇之；往厲必戒，勿用，永貞。六五，密雲不雨，自我西郊。公弋取彼在穴。上六，弗遇過之，飛鳥離之，凶，是謂災眚。

Initial Line Statement: Like a flying bird that soars high and does not return, thus it is dangerous. Second Line Statement: It passes over the grandfather and meets the grandmother; it cannot reach the sovereign but meets a minister, thus there is no fault. Third Line Statement: It does not specially guard against it, but follows along, thus it may be harmed, dangerous. Fourth Line Statement: There is no fault, no excess, and it meets just right; going forward is dangerous, must be cautious, do not act, keep firm and correct. Fifth Line Statement: Thick clouds but no rain, clouds coming from the western outskirts; the sovereign uses a bow with a rope to shoot the game hidden in the cave. Top Line Statement: It does not meet but passes over, the flying bird moves away, dangerous, this is called calamity.

小過者，陰過於陽，小的過也。卦德上震動、下艮止，止以運動，動本於止，止之堅固，動而不大，且卦體二陽在於四陰之中，內實外虛，內剛外柔，以小養大，故謂小過。此實以用虛之卦，承上節卦而來。節者，有險面能悅，內有主宰，借世法而修道法，依人事而復天德，命基堅固，可以自有為而入無為矣。

"The Small Crossing" refers to the situation where yin exceeds yang, meaning the smaller force surpasses the larger one. The moral quality of this hexagram is that the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Gen (Mountain), representing stillness. Using stillness to regulate movement, movement originates from stillness; when stillness is firm, movement does not become excessive. Looking at the structure of the hexagram, two yang lines are sandwiched between four yin lines, with the inner part being full and the outer part soft, inner strength and outer gentleness. Using the small to nurture the great, this is why it is called the Small Crossing. This is a hexagram of "using the actual to embrace the empty," following the hexagram of "Restraint." The hexagram of Restraint discusses being in a dangerous situation yet still able to be joyful, maintaining inner control, using worldly methods to cultivate transcendent principles, relying on human affairs to restore innate virtue; by this point, the foundation of life and nature has become solid, and one can transition from the "active" practice of the lower stage to the "non-active" natural state of the higher stage.

金丹之道，當先天真陽未復，須虛心而求實腹。及先天真陽已復，須實腹而又虛心，虛心之功，所以運天然真火，煅盡後天陰氣，以期脫化耳。是以小過而有亨道也。小過雖亨，尤利於貞，若不貞，而亦不亨。蓋小過之貞道，動不離靜，靜以運動，動靜如一，真人潛深淵，浮游守規中，勿忘勿助，綿綿若存，可小事不可大事也。

The Way of the Golden Elixir requires that when the "Earlier Heaven True Yang" — that pure Yang energy existing prior to the physical form — has not yet been restored, one must first empty the mind in order to fill the abdomen. When the Earlier Heaven True Yang has been restored, one should first fill the abdomen and then empty the mind. The practice of emptying the mind is to circulate the natural true fire, burning away the Yin turbid energies accumulated in the Later Heaven, in order to achieve the final transformation of the body. Therefore, the hexagram Xiao Guo (Small Crossing) inherently possesses the way of smooth passage. Although Xiao Guo is smooth, it especially favors upholding the right path. If one does not uphold the right path, then smooth passage will no longer be achieved. Because the way of upholding the right path in Xiao Guo is that movement does not depart from stillness, using stillness to circulate movement, and movement and stillness forming a single entity. Just as the "Cantongqi" says, "The true person dwells in the deep abyss, floating and drifting while keeping to the central path." Not forgetting nor hastening, continuous and subtle, as if present yet as if absent, this is the meaning of the hexagram statement "Suitable for minor matters, not for major ones."

小事者，無為之事。大事者，有為之事。有為者，所以採陽。無為者，所以養陽。既已實腹，宜小過而養陽之事。若大而不能小，不但不能保陽，而且有以傷陽，小過之利於貞，利於小動，不利於大動，利於小止，不利於大止，動而能止，止中有動，止於其所而動之，雖動而不出其位，如飛鳥遺之音，不宜上，宜下。

The so-called small matters refer to those along the path of "non-action"; the so-called great matters refer to those along the path of "action". Action is used to take in true yang; non-action is used to nurture true yang. Since the abdomen is already full, one should engage in the appropriate nurturing of true yang through small movements. If one only knows great things but cannot maintain small ones, not only will true yang not be preserved, but it will actually be harmed. Small excess is favorable to maintaining correctness because it favors small movements rather than great ones, small stillness rather than great stillness: movement can still be stopped, and stillness contains movement. One remains in one's proper position while moving, though moving, does not exceed one's position. This is like the hexagram statement which says a flying bird leaves a trail of sound, which is not suitable to go upward but is suitable to go downward.

鳥雖上飛，其音下遺，動不離止也。動不離上，不宜上，宜下，小過而養大，抽鉛添汞，溫養十月，聖胎成全，霹靂一聲，嬰兒出現，養之足，而吉之大，小過而大吉，利貞之小過，神哉！妙哉！

The bird although flies upward, its call remains below, which illustrates that movement does not separate from stillness. Although movement may not depart from an upward trend, it is not advisable to go upward continuously, but rather to gather inward and descend slightly, so that small nurturing leads to great results. Drawing out lead and adding mercury, this means using true yang energy to cultivate true yin nature. By nurturing sufficiently for ten months, the holy fetus is fully formed, and with a thunderclap, a baby-like yang spirit appears. When nurturing is adequate, great auspiciousness arises, hence the saying that small excess leads to great good fortune. This adherence to the right path of small excess is truly marvelous and extraordinary.

初六，當小過之初，正宜止於其所，煉己持心，乃柔而止之不固，急欲沖舉飛昇，如鳥飛而不止，懸虛不實，欲向其前，反成落後，不吉而凶，理有可必。此小過而妄想大過者也。

The line Initial Sixth represents the beginning of a minor excess. It should remain in its proper position, cultivating itself and maintaining its focus. However, due to its weak nature, its stillness is not firm, and it eagerly seeks to rise and soar, like a bird that cannot rest and flaps in the air, suspended without substance. It wishes to move forward but ends up falling behind. This is not auspicious but rather ominous, a natural outcome. The line Initial Sixth corresponds to the flaw of aspiring to a great excess while in a state of minor excess.

六二，性質本陰，若舍陽應陰，如過祖遇妣，陰太過陽矣。然柔而得正，不用過高之陰，而就卑下之陽，如不及其君，遇其臣，陰不過陽，而及至陰陽相當，剛柔一氣，內念不出，外物不入，不使有一毫客氣雜於鼎爐之中，自無得而復失之咎。此小過而不大過者也。

Six Two is inherently yin in nature. If it abandons yang and instead aligns with yin, it would be like the line statement says, crossing over the grandfather to meet the grandmother, causing yin to overpower yang excessively. However, since it is gentle and proper, it does not cling to high yin but instead approaches the lower yang. Just as the line statement says, it cannot reach the sovereign but meets the minister, so yin does not overpower yang. When the balance between yin and yang is equal and the firm and yielding become one, the inner thoughts do not go outward, and external desires do not intrude inward. No trace of foreign impurities enters the cauldron, thus there is no mistake of gaining and losing. The line of Six Two corresponds to a situation of minor excess without major excess, maintaining the proper measure.

九三，陽氣充足，正當防危慮險之時，乃剛而不中，知大而不知小，弗過防之，從或戕之，天寶得而復失。此大過而不知小過者也。

Nine in the Third has abundant yang energy, and this is precisely the time when one should be cautious and vigilant. Yet it is strong and not centered, understanding only the big picture but not the details, unwilling to be extra careful in the subtle aspects. It follows along with the trend without restraint, thus being harmed by yin forces. The treasure bestowed by Heaven is obtained and then lost again. The line of Nine in the Third corresponds to the error of knowing excessive excess but not knowing excessive deficiency.

九四，剛而能柔，已是陰陽合一，五行混化，正當待時超脫，有無不立之時，再弗可過通其柔者，若不知止足，猶用柔道以前往，是小之太過，反招客氣，必有危厲，此其所當戒者。戒之者，須要隨時通變，勿用永貞，可止則止，休歇罷功，可動則動，脫胎神化，由養而脫，打破虛空，方為了當。此小過而不可太過者也。

Nine in the Fourth is strong and vigorous yet capable of flexibility, having already reached a state where yin and yang are united and the Five Phases are blended and return to their origin. It is at a critical point where it should wait for the right opportunity to transcend, not clinging to either existence or non-existence. Therefore, it should not excessively apply its flexible approach. If it does not know when to stop and continues to push forward with flexibility, it will be too small in its attainment, thereby inviting harmful external influences and inevitably leading to danger. This is precisely the warning that should be heeded. To heed the warning, one must be adaptable and flexible, not rigidly adhering to fixed methods: when it is time to stop, stop immediately; when it is time to act, act decisively for transformation and transcendence. From nurturing to transformation, breaking through the void, only then is the matter concluded. The爻 of Nine in the Fourth corresponds to a situation of minor excess, which must not be overstepped.

六五，純陰無陽，如密雲不雨，自我西郊矣。修真之道，取真陰真陽兩弦之氣而結丹，只密雲而不能致雨，自我郊而不及彼郊，彼我相隔，亦如公弋取彼在穴矣。五近於四，賢士在望，不能屈已以求人，或靜坐觀空，或忘物忘形，是欲一空而了大事，以空射空，彼空我空，取彼在穴，內外一空，空而不實，焉能濟事？此小過而不知求大者也。

The sixth line, the fifth, is entirely of yin energy with no yang, just as the line statement says, with thick clouds but no rain, clouds coming from my western suburbs. The path of cultivation requires taking 'true yin' and 'true yang' energies, the energies of the upper and lower crescent moons—upper crescent gold and lower crescent water—to combine and form the elixir. Now there are only thick clouds but no rain, only within my own western suburbs but not reaching the other side. There is a separation between the two, just as the line statement says, the king uses an arrow with a rope to shoot at game hidden in a cave. The sixth line is close to the ninth line, virtuous people are nearby, yet it cannot humble itself to seek guidance, only knowing to sit in meditation and observe emptiness, or forget the self and the external world, trying to accomplish great things with the word 'emptiness'. Using emptiness to shoot emptiness, the other side is empty, and so is oneself. So called 'taking what is in the cave', inside and outside only result in emptiness, empty but not substantial, how can anything be accomplished? This line corresponds to a time of minor excess yet not knowing to seek the great, a deviation.

上六，愚而無知，已小過矣。再弗可遇，過者乃愚而自用，聽信盲師，動作於上，或搬精補腦，或運氣天谷，或存眉間之思，或守泥丸之神，或默朝上帝，或鑑形出殼，知進而不知退，如鳥飛極，上不能自止，終有災眚而莫可救。此本小過而又遇過者也。

The Sixth at the Top is ignorant and foolish, and even this small excess is already excessive. It should not seek further encounters or go even further. Yet it is both ignorant and self-assured, believing in the teachings of a blind master, and acts solely in the upper part of the head: either moving vital energy to nourish the brain, or directing energy to the Tian Gu穴, or visualizing between the eyebrows, or stubbornly guarding the Nimitan Gong's spirit, or silently worshiping Heaven, or internally observing the body and foolishly seeking to leave the body. It only knows advancement and not retreat, like a bird flying to an extremely high place, ascending but unable to stop, eventually bringing disaster that cannot be salvaged. This line corresponds to the outcome of being already a minor excess and then encountering an even more excessive action.

然則，小過之道，當丹未得，須以陰而求陽，及丹已得，須借陰以養陽，總要小之得正，不可小之太過，不可小之不及，方能亨，方能利，小過而大吉矣。

Therefore, the way of the Minor Overstep is: when the elixir has not yet been obtained, one must use Yin to seek Yang; but when the elixir has already been obtained, one must use Yin to warm and nurture Yang. In summary, the small gain must be proper. It must not be excessive, nor insufficient, in order to achieve success and smoothness, which is the Minor Overstep leading to great good fortune.

既濟：亨小，利貞。初吉終亂。

The Hexagram Statement of 既济 says: Success is only in small matters, and it is advantageous to maintain the correct course. Initially吉利, but ultimately it leads to confusion.

初九，曳其輪，濡其尾，無咎。六二，婦喪其茀，勿逐，七日得。九三，高宗伐鬼方，三年克之，小人勿用。六四，繻有衣袽，終日戒。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。上六，濡其首，厲。

The Line Statement for the first line: The wheel is held back and the tail is wetted, retreating behind, there is no fault. The Line Statement for the second line: A woman loses the curtain on her carriage, there is no need to search for it, it will be recovered after seven days. The Line Statement for the third line: King Wu Ding of the Shang dynasty waged war against the Ghost People, fighting for three years before conquering them, small people should not be employed. The Line Statement for the fourth line: The boat has leaks, prepare in advance some old rags to stop the leaks, remain vigilant all day. The Line Statement for the fifth line: The neighbor to the east slaughters a cow for a sacrifice, but it is not as good as the neighbor to the west offering a simple sacrifice of thin food, able to truly receive blessings. The Line Statement for the sixth line: The head is completely soaked, dangerous.

濟者，陰陽相濟之義。既濟者，陰陽相濟之極也。卦德上坎陷、下離明，借險以養明，以明而御險，明由險生，險因明通，明險相濟，故謂既濟。此防危慮險、固濟丹元之卦，承上中孚而來。中孚者，悅而巽行，深造自得，陰陽不濟者，終必能濟矣。

"Ji" means the mutual support and complementation between yin and yang. "Ji Ji" refers to the state where yin and yang have reached the highest level of mutual support. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Li, representing brightness. It uses the situation of danger to cultivate this brightness, and uses this brightness to control the danger: brightness arises from danger, and danger is overcome by brightness. Brightness and danger support each other, hence it is called Ji Ji. This hexagram is one that prevents danger and carefully guards the dan yuan, following the hexagram Zhong Fu. Zhong Fu speaks of inner joy and modest behavior, achieving results naturally through deep practice; originally those who could not harmonize yin and yang will ultimately be able to do so.

但不濟須求濟，既濟須保濟。保濟者，固濟丹元之功。固濟丹元，在乎以明御險，防險養明耳。養明者，藏明於內，有智不用，有才不使，明其明德，止於至善也。防險者，謹慎於外，非禮不履，非義不行，素位而行，不願乎外也。內既能養明，外又能防險，明有養而明不傷，險遇明而險即消。

However, when things have not yet reached harmony, one should strive to achieve harmony; once harmony is attained, one should endeavor to maintain it. To maintain harmony means to diligently seal and secure the Dan Yuan; and to seal the Dan Yuan lies in using brightness to manage and guard against dangers, thereby nurturing brightness. Nurturing brightness means keeping this clarity within: possessing wisdom without displaying it, having ability without exerting it, allowing the inherent brightness of virtue to become more evident, and dwelling in the highest good. This is precisely what the "Great Learning" says: "To illuminate the bright virtue" and "to rest in the highest good." Guarding against dangers involves being cautious in all external matters: not acting against propriety, not doing what is unjust, performing duties according to one's proper position, and not harboring improper desires. This is exactly what the "Doctrine of the Mean" states: "To act according to one's proper position without aspiring beyond it." When both inner brightness is cultivated and outer dangers are guarded, brightness will not be harmed, and dangers encountering brightness will naturally be resolved.

明為離德，位於南，為火，即神也。險為坎德，位於北，為水，即精也。神好動而火上炎，以精養神。火得水而燥氣悉化，精易洩而水下流，以神攝精，水得火而慾念自消。燥氣化而神安，則心虛；慾念消而精一，則腹實。

The virtue of the Li hexagram is associated with the south and belongs to fire, representing the human spirit. The virtue of the Kan hexagram is associated with the north and belongs to water, representing the human essence. The spirit tends to be restless, and fire naturally ascends and burns upward, so essence is needed to nurture the spirit: when fire receives the nourishment of water, its fierce and dry energy is transformed. Essence tends to be easily lost, and water naturally flows downward, so the spirit is needed to restrain the essence: when water receives the warmth of fire, desires naturally dissipate. When the dry energy is fully transformed and the spirit becomes tranquil, the heart becomes empty and quiet; when desires are eliminated and the essence is focused and pure, the abdomen becomes full.

心虛則人心無而真陰現；腹實則道心發而真陽生，以真陰順真陽，以真陽統真陰，真陰真陽，兩而相合，恍惚有象，杳冥有精，結成一粒黍米寶珠，吞而服之，延壽無窮，是既濟固有亨道也。

When the mind becomes empty and tranquil, the "human mind" — that restless, fluctuating mind driven by emotions and desires — disappears, and the "true yin" — the originally gentle and pure nature — becomes manifest. When the abdomen becomes full, the "way mind" — that innate, upright consciousness — is activated, and the "true yang" — the pure original qi of the Earlier Heaven — arises. Using the true yin to follow and support the true yang, and using the true yang to govern and unify the true yin, the true yin and true yang combine. In a state of vague and indistinct clarity, forms and images appear; in a state of profound darkness, the essence and truth are contained. They condense into a pearl the size of a grain of millet. Swallowing it, one can achieve longevity without end. This is why the state of completion already possesses the way of smoothness and success.

但陰陽既濟則明盛。明盛，易於恃明自用，若不謹慎，少有疏失，明極反暗，道心又昧，人心又起，濟中即有不濟，是既濟之亨又小也。

But once yin and yang have harmonized, human virtue becomes intense. When virtue is intense, it is easy to rely on one's intelligence and act independently. If not cautious, even a slight mistake can turn extreme clarity into darkness, obscuring the way of the Dao and allowing the human heart to rise again. Within the harmony, there is immediately a lack of harmony. This is why the prosperity of the situation of harmony can only be considered as 'prosperity of a small nature'.

蓋以事在未濟，人多戒懼修省，用明以防險；事在既濟，人每晏在自殆，昧明而招險，亨小不大，得而復失，皆在於此，是以既濟亨道，惟利於守正耳。以正養明，以正防險，自然明不傷而險不生。但以明防險，尤利於既濟之初。初則吉，而終則亂也。

In general, when things are still not yet completed, people are mostly cautious and alert, self-cultivating and reflecting, using clarity to prevent danger. But when things have already been successfully completed, people often become complacent and careless, thus inviting danger. They become dull in clarity and invite peril instead. Success is only achieved in small matters and cannot be grand, and once obtained, it is often lost again, and the root of this lies here. Therefore, the way of success in the state of completion is only favorable to maintaining correctness. Using correctness to nurture clarity and to guard against danger, naturally clarity is not harmed and danger does not arise. Moreover, using clarity to prevent danger is especially important at the beginning of success. The beginning is auspicious, but by the end, things become chaotic.

初吉者，養明於早，有險無險。終亂者，用明太過，無險招險，總此一明，總此一險，能養其明則無險，過用其明則有險。修道者，可不於既濟之初，早防其險乎？

The term "initially auspicious" refers to cultivating this clarity early on, so that even if there was danger, it becomes harmless. "Final chaos" means using clarity excessively, so that even without danger, it brings about peril. In the end, it is always the same clarity and the same danger: if one nurtures this clarity, there is no danger; if one overuses it, danger arises. How can a person on the path of cultivation not be vigilant against the danger at the very moment of achieving success?

初九，在既濟之初，剛而守正，如車曳其輪而不前，人濡其尾而退後，能敬謹於始，自無咎於終。此方濟，即防其不濟也。

The initial line, Initial Nine, is at the beginning of the completed crossing, strong and upright, just as the line statement says, holding back the chariot wheels unwilling to move forward, getting the tail dirty and willing to retreat. Being respectful and cautious at the beginning naturally ensures no mistakes at the end. The practice corresponding to this line is to guard against failure when success is just about to be achieved.

六二，柔而無剛，陰陽不濟，大道難修，如婦喪其茀而有險矣。然柔而中正，煉己待時，虛室生白，神明自來，是以勿逐七日得也。

Six Two is soft and lacks firmness, yin and yang cannot harmonize, and the great way is difficult to achieve. It is like the line statement says, a woman losing the ornament on her carriage and encountering danger. However, it is gentle and proper, able to cultivate itself and wait for the right time. A vacant heart naturally produces brightness, and the luminous nature naturally comes. Therefore, the line statement says there is no need to seek; after seven days, it will be lost and then regained.

七日者，火之數，煉己而火返真，以明破險，借險生明，取坎中之陽，填離中之陰，水火相濟，不待勉強，自然而然，此以陰而求陽相濟也。

The term "seven days" refers to the number of the fire element, as the Yellow River Chart associates two and seven with fire. When one refines oneself until the fire returns to its pure state, one can use clarity to overcome danger, and also use danger to generate clarity. This process involves removing the central yao (line) of the Kan hexagram (water) and using it to fill the central yao of the Li hexagram (fire). Water and fire thus support each other naturally, without force. The practice corresponding to the second line, six two, is to seek yang through yin, achieving mutual support.

九三，居明之極，有近於險，如有鬼方也。不能戒備於早，既濟將不濟，雖剛而得正者，若欲不為險傷，亦必盡其力而方保濟，如高宗伐鬼方，三年克之。剛而得正者，且如此，而況不正之剛乎？故曰小人勿用。此既濟而不能豫防不濟也。

Nine Three is located at the top of Li, the Trigram of Fire, and has already approached the danger of the Upper Trigram. It is like having a ghostly people on the border causing trouble. If not prepared in time, the state of being already accomplished will turn into one of failure. Even a strong and upright person, if he wishes to avoid being harmed by danger, must exert himself fully to maintain this 'accomplishment,' just as King Wu of the Shang Dynasty fought against the ghostly people for three years before conquering them. Even a strong and upright person finds it so difficult, how much more so those who are not upright yet strong? Therefore, the Line Statement says, 'Do not use the petty person.' This line corresponds to a situation where, although the state is already accomplished, there is no prior prevention of the mistakes that could lead to failure.

六四，當既濟之時，黜聰毀智，防危慮險，如舟有濡，先備衣袽，終日戒之。此既濟而能時防不濟也。

Six in the Fourth corresponds to the time when the situation is already completed. It is capable of dismissing cleverness and abandoning cunning methods, preventing danger and considering risks, like a boat with a leak, preparing in advance a patch made of old clothes and rags, remaining vigilant all day long. The Sixth Line at the Fourth position represents the steady preparedness to prevent the situation from deteriorating during the time of completion.

九五，當既濟之時，滿盈自居，腹實而不知虛心，既濟中即藏不濟，如東鄰殺牛，不如西鄰之禴祭，實受其福也。

The Nine in the Fifth is at the time of completion, yet it takes pride in its fullness. Though its interior is already full, it does not understand the need for humility, so within the state of completion there is hidden a lack of completion. Just as the line statement says, the eastern neighbor slaughters an ox and offers a grand sacrifice, yet it is not as good as the western neighbor's simple sacrifice of a thin offering during the lesser spring festival, which can genuinely receive the blessings.

蓋未濟之時，方致濟，以虛求實而能濟，既濟之時濟已極，實而不虛，仍不濟。虛能實，滿招愆，理所必然。此既濟而又招不濟也。

In general, when things are not yet completed, one should strive to achieve mutual support, seeking reality through emptiness, thus being able to accomplish the task. However, once completion is achieved, mutual support has reached its peak, and there is only reality without emptiness, which actually leads to failure. Emptiness can contain reality; self-satisfaction brings about mistakes, which is a natural principle. The line Nine in the Fifth corresponds to the situation where completion leads to the risk of failure again.

上六，火候不明，持盈未已，不能防險於既濟之時，自然致險於既濟之終，如濡及於首，全身失陷，陰陽散渙，前功俱廢，危厲所不能免。此既濟而終歸不濟也。

The Sixth at the Top fails to recognize the proper timing, clinging stubbornly to fullness without ceasing, and in the moment of completion fails to guard against dangers. Naturally, by the end of completion, danger arises, like water rising to the top of the head, causing the whole body to sink. Yin and yang become separated and lost, rendering all prior efforts useless, and danger is inevitable. This line corresponds to a situation where completion ultimately leads to failure.

修道者，至於取坎填離，水火相濟，不知費過多少苦功，幸而得之，及早封藏，防危慮險，以修向上事業。否則晏安自息，休歇罷功，火候有差，既濟又不濟，成而復敗，可不惜乎？故有為無為之道，隨時而用，必以有無一致，虛實兼該，了性了命為極功也。

A practitioner of the Dao, after achieving the balance of water and fire, filling the坎 with the离 and harmonizing water and fire, must have invested a great deal of effort. Once success is achieved, one should promptly seal and protect it, being cautious of dangers and risks, and proceed to higher endeavors. Otherwise, if one seeks comfort and rests prematurely, abandoning the work, any mistake in the timing will transform the achieved harmony into disorder, leading to failure once again, which would be a great pity. Therefore, the practices of "having action" and "non-action" must be used according to the right timing. One must ensure that action and non-action are unified, and that emptiness and reality are both present, ultimately achieving the perfection of nature and life.