The Zhongfu hexagram (Dui below, Xun above). The original text contains only the classic text.

兌下巽上。中孚：豚魚吉，利涉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。象曰：澤上有風，中孚。君子以議獄緩死。

The hexagram Zhong Fu has the lower trigram Dui (Lake) and the upper trigram Xun (Wind). Two yin lines are in the center while four yang lines are outside, symbolizing central sincerity. Hence, it is called Zhong Fu. The hexagram statement says: Zhong Fu, sincerity can move even small pigs and fish, which is auspicious; it is favorable to cross great rivers and to maintain uprightness. The Commentary on the Judgment says: The hexagram Zhong Fu has yin and flexibility within and yang and strength in the center; it is harmonious and humble, thus sincerity can educate the state. "Tun Yu Ji" means sincerity can move even small pigs and fish. "Li She Da Chuan" means crossing great rivers by using a boat made of hollowed-out wood. Sincerity and uprightness are in harmony with the heavenly way. The Image Commentary says: Wind over Lake, this is Zhong Fu. The gentleman takes this as a model, deliberating on legal cases and leniently handling capital punishment. (Note: The original explanation of Zhong Fu in Shi Zheng is lost, and only the classic text remains in the source.)

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。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。

Initial Line Statement: If one examines carefully beforehand, it is auspicious; if there are other desires, one will not be at peace. The Small Image Commentary says: The initial line examines carefully and is auspicious, because its intention has not yet changed. Second Line Statement: A white crane calls in the shade of a tree, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. The Image Commentary says: The young respond in harmony, because it is from the heart. Third Line Statement: Encountering an opponent, one sometimes drums and attacks, sometimes grows weary and stops, sometimes weeps, sometimes sings. The Small Image Commentary says: Sometimes drumming, sometimes stopping, is because the third line is in an improper position. Fourth Line Statement: The moon is about to be full, and the horse loses its mate, without fault. The Small Image Commentary says: The horse losing its mate is because it breaks away from its kind and follows upward to the fifth line. Fifth Line Statement: With sincere trust and connected, there is no fault. The Image Commentary says: Having sincere trust and being connected is because the fifth line is in a proper position. Top Line Statement: The crowing of a chicken rises to the heavens, and being firm is ominous. The Small Image Commentary says: The sound of a crowing chicken rising to the heavens, where can it 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。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 is Gen (Mountain) and the upper trigram is Zhen (Thunder), making the hexagram of Xiao Guo. There are four yin lines outside and two yang lines in the center, indicating that the movement is slight. The structure of the hexagram resembles a flying bird spreading its wings, hence the name Xiao Guo. The hexagram statement says: Xiao Guo, smooth and unimpeded, suitable for maintaining correctness; it is appropriate for small matters, but not for great ones. A flying bird leaves its call, which is not suitable for going upward but suitable for going downward, resulting in great good fortune. The Commentary on the Judgment says: Xiao Guo refers to a slight excess of the small yin, which allows for smoothness. Although there is an excess, it is still suitable to maintain correctness, as it follows the trend of the time. The two yin lines, six two and six five, are in the middle, hence the good fortune for small matters. The two yang lines, nine three and nine four, are out of their proper position and not in the middle, hence the inappropriateness for great matters. This hexagram has the image of a flying bird: a flying bird leaves its call, which is not suitable for going upward but suitable for going downward, resulting in great good fortune, because going upward is contrary and going downward is appropriate. The Great Image Commentary says: Thunder on top of a mountain, this is Xiao Guo. The gentleman takes inspiration from this, acting with reverence slightly excessive, grieving in mourning slightly excessive, and using resources with frugality slightly excessive.

初六，飛鳥以凶。象曰：飛鳥以凶，不可如何也。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。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，宻雲不雨，自我西郊，公弋取彼在穴。象曰：宻雲不雨，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 the first line says: Like a bird flying upward, thus there is misfortune. The small image commentary says: The bird flying upward brings misfortune, which is unavoidable. The line statement for the second line says: Passing over the grandfather and meeting the grandmother; not reaching the sovereign, yet meeting the minister, there is no fault. The small image commentary says: Not reaching the sovereign is because a minister should not overstep. The line statement for the third line says: Not being cautious at all, following others may lead to death, thus there is danger. The small image commentary says: Following others and being killed, how can this danger be avoided. The line statement for the fourth line says: No fault; not exceeding yet meeting by chance; going forward is dangerous, must be cautious, cannot be held for long. The small image commentary says: Not exceeding yet meeting is because the position of nine four is not appropriate; going forward is dangerous and must be cautious, indicating this situation cannot last long. The line statement for the fifth line says: Dense clouds but no rain, the clouds coming from the western outskirts; the prince shoots at the game hiding in the cave. The small image commentary says: Dense clouds without rain indicates the yin has already risen to the upper position. The line statement for the sixth line says: Not meeting yet exceeding; the bird flying away, danger, this is called calamity. The small image commentary says: Not meeting yet exceeding indicates that it has reached the extreme of excess.

小過亨利貞者。小過者，過於小事，故謂小過也。以小事而濟用物，乃可通，故曰亨也。順時矯俗，利在歸正，故曰利貞也。

The Hexagram Statement says, "Small excess, smooth, favorable to uprightness." What is meant by "small excess" is to slightly exceed the usual standard in minor matters, hence called small excess. When used in minor matters to assist others, it is feasible, hence it is said to be smooth. To follow the trend of the times and correct the prevailing customs, the benefit lies in ultimately returning to the right path, hence it is said to be favorable for uprightness.

可小事不可大事者。世既小通，即可正以小事，不可正以大事也。

"It can handle minor matters, but not major ones." Since the current situation is only slightly favorable, it can only be corrected through minor matters, and not through major ones.

飛鳥遺之音，不宜上宜下，大吉者。鳥之所棲，止於林澤。飛而向上，則入杳□，羽翮摧頺，遺其音響，哀以思處，願求所安，故不止則愈困；下則棲於林藪，故曰不宜上宜下大吉也。此論上乘剛逆也，下承陽順也。故君子為過矯之行，上則逆鱗，下則執柔守順，故以飛鳥上下而取義焉。

"The sound of a flying bird left behind, it is not suitable to go upward but to go downward, which is a great blessing." The place where a bird resides is merely mountains, forests, waters, and marshes. If it flies upward continuously, it enters the remote and lofty places, its wings wear out and it becomes exhausted, leaving behind a path of mournful cries. The sound is sorrowful, expressing the bird's desire to rest and find a place to settle, hence it does not stop and becomes more distressed. If it flies downward, it can rest in the forests and marshes, so it is not suitable to go upward but to go downward, which is a great blessing. Here the discussion is about: going upward would mean surpassing yang strength, which is against the natural order; going downward means following yang strength, which is in harmony. Therefore, a gentleman, when needing to correct an excess, going upward would be to touch the forbidden, while going downward is to hold fast to gentleness. Thus, the meaning is drawn from the flight of the bird going up and down. (The character marked 「□」 is missing in the original text and is not restored here.)

象曰：山上有雷，小過者。雷本出震於地上，今既出至山上，過其本處，故曰小過也。君子以行過乎恭，喪過乎哀，用過乎儉者。小過之世，戒其所過，小人居之，則慢易奢僣，故君子為過矯之行：過乎恭敬，喪孝之禮過乎哀慼，費用之宜過於儉約之謂也。

The Great Image Commentary says, "Mountains have thunder, which is called Small Excess." Thunder originally arises from the earth, but now it arises on the mountain top, exceeding its proper place, hence it is called Small Excess. "The gentleman acts with excessive respect, mourns with excessive sorrow, and uses resources with excessive frugality." In an era of slight excess, the most important thing to guard against is excess. If such a situation is controlled by petty people, it will lead to negligence, licentiousness, and extravagance. Therefore, the gentleman adopts a corrective measure of overdoing: showing respect slightly more than appropriate, expressing sorrow slightly more than proper, and practicing frugality slightly more than necessary. This is what is meant.

初六飛鳥以凶者。小過之義，上逆下順。初應在四，若往就四，則是進於逆也，同於飛鳥上而無所措足，所以致凶。

The line statement for the initial line, "Six at the Beginning," says, "A flying bird meets misfortune." The meaning of the hexagram Xiao Guo is that moving upward is contrary, while moving downward is appropriate. The line "Six at the Beginning" corresponds with the line "Nine in the Fourth." If it moves forward to approach "Nine in the Fourth," it is advancing in the direction of opposition, just as a flying bird keeps flying upward without finding a place to land, thus leading to misfortune.

六二過其祖，遇其妣，不及其君，遇其臣，無咎者。過而得之謂其遇也。六二居初之上而居中位，是過於初而遇六二也。祖，始也，謂初也；妣，母之稱也。六二居中履正，故謂之妣矣。已過初遇二位，遇母之內處，故曰過其祖，遇其妣。而得位處中，不至於僣，終守臣位，安可有咎，故曰不及其君，遇其臣，無咎也。

The Line Statement of the Second Line says, "It passes over its ancestor, meets its mother, does not reach its ruler, meets its subject, and has no blame." To pass over something and then to meet something is called "meeting." The Second Line is above the First Line but within the Lower Trigram, meaning it has passed over the First Line and stopped exactly at the position of the Second Line. "Ancestor" refers to the beginning, meaning the First Line; "mother" is a term for a mother — since the Second Line is in the center and holds the proper position, it is referred to as "mother." Having passed over the First Line and reached the position of the Second Line, which is the inner position occupied by the mother, it is said to have passed over the ancestor and met the mother. It holds the proper position and is in the center, so it does not overstep, always maintaining the proper role of a subject. Where is there blame? Therefore, it does not reach the ruler but meets the subject, and has no blame.

九三弗過防之，從或戕之，凶者。小過之世，大者不能立徳，故令小者僣過驕慢陵上也。九三以陽當位，又處下卦之上，固合防遏小人，不令奢僣，而九三更應上六，與小人同情，反為小人所害也，故曰弗過防之，從或戕之，凶也。戕者，殺害之義也。

The third line statement says, "Not passing over to prevent it, following others to be killed, misfortune." In the time of Xiao Guo, those in great positions are unable to establish virtue, thus allowing the small people to exceed their bounds, being arrogant and bullying those above. The third line is a yang line in a yang position and is properly placed, and it is at the top of the lower trigram, which should prevent and restrain the small people from being extravagant and overstepping. However, it is instead in correspondence with the sixth line above, aligning with the small people, and thus is harmed by them. Therefore, it says that not being cautious and following them may lead to being killed and resulting in misfortune. "Qiang" means to kill.

九四無咎，弗過遇之，往厲必戒，勿用永貞者。居小過之世，小人有過差之行，須大德之人防閒遏絶，不令過差。今九四雖復陽爻而不居位，故其所過咎責不在已，故得無咎。九四所以得免咎者，以其失位在上卦之下，不為過厚之行，故得遇其無咎之宜，故曰無咎弗過遇之也。既無防止遏制之能，自守其位則免咎而已；若有所往，則致危厲，故曰往厲也。不交於物，物亦不親，既無人相親，是無援助，欲有所往，必致危厲，無所告救，故必自戒慎以全其身，故曰必戒也。既不能裁制小人，亦不可任用，以其如此，故不足長行其正，故曰弗用永貞也。

The fourth line statement says, "No blame, not exceeding the meeting, going forward brings danger and must be guarded against, do not use it for long sincerity." In an era of minor excess, petty people commit various improper actions, and it is necessary for those of great virtue to prevent and restrain them so they do not go too far. Now, although the fourth line is a yang line, it does not occupy the correct position, so the responsibility for these errors does not lie with it, hence it incurs no blame. The fourth line is able to avoid blame because it is in an incorrect position and is at the very bottom of the upper trigram, not engaging in overly heavy or ostentatious actions, thus precisely meeting the measure of no blame. Therefore, it incurs no blame, does not exceed the proper limit, and just happens to meet the right situation. Since it lacks the ability to prevent and restrain petty people, it can only remain in its proper position to avoid blame; if it moves forward, it will encounter danger, hence going forward brings danger. It does not interact with external things, and external things do not come close to it. Since there is no one close to it, it is equivalent to having no support. If it wishes to move forward, it will certainly fall into a dangerous situation with no one to rescue it, so it must be cautious to preserve itself, hence it must be guarded against. It is neither able to restrain petty people nor can it be heavily used. For this reason, its so-called "correctness" is not worth maintaining for a long time, hence it is not advisable to maintain it for a long period.

六五密雲不雨，自我西郊，公弋取彼在穴者。小過者，小過於大也。陰居陽位，是小者過於大，陰之盛矣。陰止於上，陽氣不通，雖復至盛密雲，止在西郊，而不能降其雨。以人事明之，是陰柔之主以處尊位，未能施其風教恩惠及下，故曰密雲不雨，自我西郊也。公者，臣之極貴也，五極陰盛，故稱公也。小過之時，其過猶小，是不能大作，猶為隠伏。以小徳之才，治小過之失，能獲在穴隠伏之物，又如公之弋獵而獲隠伏之獸，故曰公弋取彼在穴也。

The Line Statement of the Fifth Line, "Dense clouds do not rain, coming from my western suburb; the prince shoots the creature in the hole," refers to a minor excess. This is when a minor yin force slightly exceeds a major yang force. The Fifth Line is a yin line occupying a yang position, which is precisely when the minor exceeds the major. Yin energy is already very strong. Yin energy is blocked above, preventing yang energy from flowing; thus, although the clouds are extremely dense, they only gather in the western suburb and do not finally rain. In terms of human affairs, this is when a soft and weak ruler occupies a high position but is still unable to extend his teachings and kindness to the people. Hence, dense clouds gather but do not rain, and the clouds come from my western suburb. "Gong" refers to the most honorable rank among ministers. The Fifth Line has extreme yin energy but is not sufficient to be called a ruler, hence it is called "Gong." In a state of minor excess, the movement is still minor, so it cannot achieve great deeds. It can only do subtle and hidden things. Using a small amount of virtue to correct minor faults, one can only obtain hidden creatures, like a prince hunting and capturing a hidden animal, hence it is said that the prince shoots the creature in the hole.

上六弗遇過之，飛鳥離之，凶，是謂災眚者。處於小過之極，是小人過甚，不知限際，隨至穴極，過至穴無所復遇，故曰弗遇過之也。以小人之行，不守限量，過而不已，遂遭害網，亦如飛鳥飛而不已，無所棲托，必罹矰繳，所以凶矣，故曰飛鳥離之凶。過於亢極，以罹其凶，是謂不慎其身，災眚斯及，復何恨哉，故曰是為災眚。王注：過至於亢，將何所遇；飛而不已，將何所託也。

The line statement of the sixth line at the top says, "Not encountering, the flying bird is shot, calamity and misfortune occur." It is at the extreme point of the minor excess. This is precisely when the petty person goes beyond the limit, unaware of the boundary, and proceeds to the very end. It insists on surpassing without meeting, and finally meets nothing, so it says that not meeting and persisting in surpassing. By the conduct of the petty person, not observing moderation, going beyond without stopping, it finally meets the net. This is just like the flying bird that keeps flying upward without stopping, unable to find a place to rest, and inevitably gets wounded by the arrow. Therefore, it is dangerous, so it says the flying bird flies away and there is danger. It reaches an excessive height and encounters misfortune, which is called not being cautious in preserving oneself, and calamity follows. What can be blamed then? Therefore, it is called calamity. Wang Bi's commentary says: when one has gone beyond the extreme of excess, what can one meet? Persisting in flying upward without stopping, where can one rest?

離下坎上。既濟：亨小，利貞，初吉終亂。彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。象曰：水在火上，既濟。君子以思患而豫防之。

The hexagram Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water), with water above fire. Each of the six lines is in its proper position, and the matter has already been completed, hence the name Ji Ji. The hexagram statement says: Ji Ji, even small matters are smooth and prosperous, it is favorable to maintain the correct course; the beginning is auspicious, but at the end there will be calamity. The Commentary on the Judgment says: Ji Ji and smooth, means that even minor aspects are smooth. "It is favorable to maintain the correct course" because both the yang and yin lines are in the correct position. "The beginning is auspicious" because the line six in the second position, a yin line, is in the central position. However, when it reaches the end, it becomes stagnant and disorder arises, for its course has reached its limit. The Image Commentary says: Water above fire, this is Ji Ji. The gentleman takes this as a model, foreseeing possible calamities and taking precautions in advance.

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。九三，髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。六四，繻有衣袽，終日戒。象曰：終日戒，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。上六，濡其首，厲。象曰：濡其首厲，何可久也。

Initial Line Statement: The cart wheel is held back, the tail is wet, there is no fault. The Small Image Commentary says: Holding back the cart wheel, by reason there is no fault. Second Line Statement: A woman loses the curtain and ornaments of her carriage, there is no need to search for them, they will be recovered after seven days. The Image Commentary says: Recovering them after seven days, is because the Second Line holds to the middle path. Third Line Statement: King Tang of Yin waged war against the Gufang, taking three years to conquer them; small people should not be employed. The Image Commentary says: Taking three years to conquer, is because they have already become exhausted. Fourth Line Statement: Fine clothes will eventually become rags, one must be constantly on guard. The Image Commentary says: Being constantly on guard, is because there is some doubt in the heart. Fifth Line Statement: The eastern neighbor sacrifices oxen in a grand ceremony, but the western neighbor's simple sacrifice is more appropriate, the latter truly receives blessings. The Image Commentary says: The eastern neighbor sacrifices oxen, but the western neighbor's sacrifice is timely; truly receiving blessings, is a great auspicious event. Uppermost Line Statement: The head is wet, it is dangerous. The Image Commentary says: The head is wet and dangerous, how can this last long?

既濟亨小利貞者。既，盡也；濟，渡也。剛柔得正，上下相應，故曰既濟也。萬物盡皆濟渡，若小者不通，則無盡濟之理。今小者猶尚通亨，則柔大之物自然獲濟，故曰亨小也。物既盡濟，非正不可，故曰利貞。

The Hexagram Statement says, "After the crossing, things are smooth for small matters and favorable for uprightness." "After" means complete or finished, and "crossing" means to cross over. In this hexagram, both the strong and the weak lines are in their proper positions, and the upper and lower parts correspond with each other, hence it is called "After the crossing." Since all things have already been crossed over, if even small matters are not smooth, then it cannot be called "complete crossing over." Now that even small matters are smooth, the great and soft things naturally have been crossed over, so it is said that small matters are smooth. Since all things have already been crossed over, if one does not maintain uprightness, it will not be sustained, hence it is favorable to maintain uprightness.

初吉終亂者。此設戒之辭。當既濟之時，若能戒慎謙守，不為驕恣，則既濟無窮，安有危亂及已。若其不能居安慮危、慎終如始，則既濟其極，危亂至矣。故王云：終亂不如自亂由止，故亂是也。

"Initial success, eventual chaos." This is a warning. When the proper course has been accomplished, if one remains cautious and humble, adhering to one's proper role without arrogance or indulgence, the state of completion can continue indefinitely, without danger or turmoil affecting oneself. Conversely, if one does not think of potential dangers while in security, and does not maintain the same care at the end as at the beginning, then when the state of completion reaches its peak, chaos will arise. Therefore, Wang Bi said: the term "eventual chaos" is not so much referring to external calamity, but rather to self-inflicted disorder—due to stagnation and lack of progress, chaos arises, which is the intended meaning.

象曰：水在火上，既濟者。孔義云：水在火上，炊之象。飲食以之而成，性命以之而濟，是故既濟象也。君子以思患豫防之者。處既濟之時，舉事合宜，恣情所欲，固當恭儉保守，存不忘亡，思慮後患，豫為防慎。故書云：制治於未亂，保邦於未危是也。

The Great Image Commentary says, "Water above fire, completion." Kong Yingda's interpretation explains that water placed above fire represents the image of cooking. Food is made possible by it, and life is sustained by it, hence the image of completion. "The superior man thinks of possible troubles and prepares against them in advance" means that when things are already accomplished, affairs proceed smoothly and easily, leading to indulgence in desires. At this time, one should maintain reverence and frugality, uphold the achievements, and remain vigilant against the possibility of downfall amidst stability. One should consider future calamities and take precautions in advance. Therefore, the Book of Documents says: governing before calamity arises and preserving the state before it is in peril, precisely reflects this principle.

初九曳其輪，濡其尾，無咎者。初九處既濟之初，是始濟渡也。始濟險難，未至乾燥之地，猶拖曳其輪，濡溼其尾，言其勞苦方始獲濟，其於義理，安有咎哉，故曰無咎也。

The line statement for the initial nine says, "It drags its wheel, wets its tail, no blame." The initial nine is at the beginning of the hexagram of completion. This is precisely the time when the crossing of the river has just begun. It has just escaped danger and has not yet reached the dry land, so it drags its wheel and wets its tail. This indicates that it has endured great hardship to finally cross over. In terms of principle, how could there be any fault? Therefore, there is no blame.

六二婦喪其茀，勿逐，七日得者。茀者，婦人之首飾也。六二居中履正而應於五，雖與初三相近，情不相得，遂被初三相奪。以人事明之，其猶貞潔之婦，容儀光麗，夫暫不在，遂被他人侵陵，頭上花飾強為竊奪，故曰婦喪其茀。稱婦者，明已自有夫而被見侵。當既濟之時，法令明峻，不容邪道，婦既執貞如此，眾尚節志，皆願助之。假使逃竄，勢不能久，不過七日，必見執獲，故曰勿逐七日得也。

The line statement for the second line says, "The woman loses her head ornament; do not pursue, she will recover it in seven days." The "head ornament" refers to the jewelry worn by a woman on her head. The second line is located in the middle of the lower trigram and is in the correct position, corresponding with the fifth line. Although it is close in position to the first line and the third line, there is no mutual harmony between them, so it is displaced by them. Using human affairs as an analogy, this is like a virtuous woman who is beautiful and graceful. When her husband is away, she is bullied by others, and her head ornament is forcibly taken away. Therefore, the woman loses her ornament. The term "woman" is specifically used to indicate that she already has a husband but is being violated. At the time of the completion of the union, the laws are strict and severe, and there is no room for improper behavior. Since this woman is so virtuous, everyone also values integrity and is willing to help her. The thief, even if he flees and hides, cannot escape for long, and will certainly be caught within seven days. Therefore, there is no need to pursue him, and she will recover her ornament naturally within seven days.

九三髙宗伐鬼方，三年克之，小人勿用者。處既濟之時，居文明之末，將入險難，是居衰而能濟。其猶殷王髙宗諒陰三年，盛德中興，克伐鬼方。以其盛德始興，不能即勝，故三年已後乃始克勝，故曰三年克之也。髙宗者，武丁之號，殷之賢王，挺濟衰世，能伐逺方。若小人居之，必致危亂，不可任用，故曰小人勿用也。

The Line Statement for Nine in the Third says, "King Gaozong subdued the Gufang, taking three years to conquer them, and small persons should not be used." It is located in the time of the Hexagram of Completion, situated at the end of the Lower Trigram Li, which represents the body of civilization, and is about to enter the Upper Trigram Kan, which signifies danger. This is precisely the situation of being in a period of decline yet still able to achieve success. This is like King Gaozong of the Yin dynasty who observed three years of mourning in silence, and later revived virtue and prosperity, leading an army to subdue the Gufang. Because his virtue had just begun to flourish, he could not achieve victory immediately, so it took three years before he finally succeeded, hence the statement that it took three years to conquer. "Gaozong" is the temple name of Wu Ding, a virtuous king of the Yin dynasty, who was able to revive a declining era and wage wars against distant lands. If a small person were to occupy this position, it would certainly lead to chaos and disorder, hence the statement that small persons should not be used.

六四繻有衣袽，終日戒者。繻宜曰濡，是沾溼之義；袽者，衣敝爛者，可以塞漏舟也。六四處得其位，而與三五相近，情不相得，常慮危患及身。如舟之穿漏而能得濟渡者，必須敝爛之衣塞之，免為濡溺，方遂獲濟，故曰濡有衣袽也。鄰不親而得全者，須防戒得免，故曰終日戒也。

The Line Statement of the Fourth Line says, "Wet clothes are used to plug the leaks, and one remains on guard all day." "Wet" should be read as "Rú," meaning to be soaked; "clothes" refers to old, torn garments that can be used to block leaks in a leaking boat. The Fourth Line is a yin line in a yin position and is in the correct position, but it is closely adjacent to both the Third Line (Nine) and the Fifth Line (Nine), yet it does not harmonize with them, thus often feeling anxious about potential dangers. This is like a boat that has already sprung a leak but still wants to cross the river; one must use the old, torn clothes to plug the holes to prevent being submerged, thus finally being able to cross. Therefore, being soaked and preparing old rags to block the leaks. Although the adjacent lines are not close, it still manages to remain safe, relying on constant vigilance to avoid misfortune, hence the need to remain on guard all day.

九五東鄰殺牛，不如西鄰之禴祭，實受其福者。牛，祭之盛也；禴是殷時春祭之名，四時最薄之祭也。九五處既濟之時，得居尊位，天下盡皆獲濟，亦何所營為，喻天下太平，不勞思慮。其所務者莫過祭祀，祭祀之本莫過修徳。今九五履正居中，修徳如此，但可禴祭省薄，精誠致敬，合時之宜，則神明降福。假使東鄰殺牛豐厚之盛，神靈不饗，不如西鄰薄祭，吉福大來，此蘋蘩可薦之義，故惟徳是馨矣。

The Line Statement of the Fifth Line, "The eastern neighbor sacrifices a bull, but the western neighbor's simple spring sacrifice is better, and indeed receives its blessing," says that a bull is the most elaborate offering. "Yue" refers to a spring sacrifice in the Yin dynasty, which was the simplest among the four seasonal sacrifices. The Fifth Line is in the state of completion and occupies a position of honor. Since the whole world has already been guided to peace, what further effort is needed? This metaphor suggests that the world is at peace and there is no need for further exertion. The most important thing to do is to perform sacrifices; and the foundation of sacrifice is cultivating virtue. Now that the Fifth Line holds a proper position and maintains balance, having reached this level of virtue, even a simple Yue sacrifice, as long as it is sincere and timely, will bring divine blessings. In contrast, although the eastern neighbor sacrifices a bull with great abundance, the gods do not accept it, while the western neighbor's simple sacrifice brings greater blessings. This is exactly what the Book of Songs means when it says that gathering water plants and water ferns can be offered to the gods. Therefore, the Book of Documents says: only virtue is the true fragrance.

上六濡其首厲者。處既濟之極，物極則反，遂至於未濟者，則首先犯焉。若既濟之時，守謙保位，無為無事，安能有咎。今既進而不已，遂遇危難，故濡其首也。既被濡者，將□於難，危莫甚焉，故曰濡其首厲也。

The line statement of the sixth line at the top says, "Its head is wet, dangerous." It is at the extreme point of the completed situation; when things reach their peak, they will reverse, thus turning to the incomplete state. If during the completed situation one maintains humility, stays in one's proper position, remains quiet and inactive, and does not create disturbances, how could there be any fault? Now it keeps advancing without restraint, eventually encountering danger, so its head is soaked by water. Since it is submerged by water, it is trapped in danger, and there is no greater danger than this, hence it says the head is wet and dangerous. (The character marked "□" is missing in the original text and is not restored here.)

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾，無攸利，不續終也。雖不當位，剛柔應也。象曰：火在水上，未濟。君子以慎辨物居方。

The lower trigram of the Hexagram of Not Yet Completed is Kan (Water), and the upper trigram is Li (Fire). Fire is on water, and the two elements do not interact. All six lines are not in the right position, and the matter has not yet been accomplished, hence the name Not Yet Completed. The Hexagram Statement says: Not Yet Completed, it is smooth; a small fox is about to cross the river but gets its tail wet, and there is no benefit. The Commentary on the Judgment says: Not Yet Completed yet it is smooth, because the yin line six in the fifth position is in the central position. "A small fox is about to cross the river" means it has not yet escaped from danger. "Its tail is wet, there is no benefit" means it cannot complete the matter. Although all the lines of this hexagram are not in the right position, the yin and yang lines correspond in pairs. The Image Commentary says: Fire on water, this is Not Yet Completed. The gentleman takes this as a model, carefully distinguishing things so that each is in its proper place.

初六，濡其尾，吝。象曰：濡其尾，亦不知極也。九二，曳其輪，貞吉。象曰：九二貞吉，中以行正也。六三，未濟，征凶，利渉大川。象曰：未濟征凶，位不當也。九四，貞吉，悔亡，震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。六五，貞吉，無悔，君子之光，有孚，吉。象曰：君子之光，其暉吉也。上九，有孚于飲酒，無咎，濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。

The line statement for the first line says: The tail is wet, there is regret. The small image commentary says: The tail being wet is also not knowing the limit. The line statement for the second line says: Holding back the chariot wheel, staying on the right path brings good fortune. The small image commentary says: The second line is on the right path and thus brings good fortune because it is in the center and follows the right path. The line statement for the third line says: The matter has not yet been completed, so going to war at this time is dangerous; it is suitable to cross the great river. The small image commentary says: Going to war before completion is dangerous because the third line is in an improper position. The line statement for the fourth line says: Staying on the right path brings good fortune, regret disappears; exerting power to attack the ghostly people, after three years, receives a great country's reward. The small image commentary says: Being on the right path brings good fortune and regret disappears because the will is carried out. The line statement for the fifth line says: Staying on the right path brings good fortune, there is no regret; this is the brightness of the gentleman, with sincerity, brings good fortune. The small image commentary says: The brightness of the gentleman brings good fortune. The line statement for the top line says: Holding sincerity and drinking and enjoying oneself, there is no fault; but if indulgence leads to wetting the head, then sincerity is lost. The small image commentary says: Drinking until the head is wet is also not knowing restraint.

未濟亨者。未濟是未能濟渡之名，喻人徳薄居位，才徳劣小，不能拔濟危難，必須任之於賢，委之於徳，則有可濟之理，故曰未濟亨也。

The Hexagram Statement says, "The Unfinished, it is favorable." "The Unfinished" refers to a state that has not yet been crossed, symbolizing a situation where a person of shallow virtue holds a high position, with limited ability and low moral standing, unable to rescue from difficulties. Such a person must entrust matters to the virtuous and appoint those of moral excellence, thereby having the possibility to overcome adversity. Therefore, even in the state of being unfinished, there is favorable outcome.

小狐汔濟，濡其尾，無攸利者。汔，將盡之名。其猶小才之人，不能濟拔險難；譬之小狐渡水，智力羸劣，必須待水乾淺方可涉川。未及於岸，力已疲憊，遂濡溼其尾，幾至沒溺，豈有利焉，故曰濡其尾無攸利也。

"The small fox approaches the riverbank, its tail gets wet, and there is no benefit." "Qi" means approaching the end. This is like a person with limited ability who cannot rescue from danger; using a small fox crossing the river as a metaphor: it has weak intelligence and must wait until the water is shallow before daring to cross. Before reaching the shore, its strength is exhausted, so its tail gets wet from the water, nearly drowning, and there is no benefit at all. Therefore, it says that the tail gets wet and there is no benefit.

象曰：火在水上，未濟者。夫水火之用，相合而成，即能濟人之性命。今火居其上而上炎，水流於下而下注，火水各抗，焉能烹飪，故為未濟也。君子以慎辨物居方者，君子見未濟之患，以謹慎為用，故分辨事物，各安其居也。

The Great Image Commentary says, "Fire on water, the situation not yet completed." The functions of water and fire are originally meant to work together to accomplish things, thus sustaining human life. Now, fire is above and burns upward, while water is below and flows downward. Water and fire move in opposite directions, moving away from each other, so how can they cook food? Therefore, it is called the situation not yet completed. "The gentleman uses caution to distinguish things and place them in their proper positions," meaning that when the gentleman sees the calamity brought by the situation not yet completed, he uses caution as his way of standing firm, and thus carefully distinguishes various things, placing them in their proper places.

初六濡其尾吝者。初六處未濟之初，最居險下，而欲強進求濟，其如力薄何。所以進未達岸，濡溼其尾，故曰濡其尾也。然體雖陰柔，不為剛狠之性，而乃猶不思反，以斯而往，頑亦甚矣，故曰吝也。

The line statement for the first line, "Six at the Beginning" says, "Its tail is wet, which is a regret." The first line is at the beginning of the hexagram of Not Yet Completed, and it is located at the lowest position of the trigram Kan, which represents danger. It tries to move upward to cross over, but due to its weak strength, it has not yet reached the shore when its tail gets wet. Therefore, it is said that the tail is wet. Although it is of a yin and soft nature, and its disposition is not stubborn or fierce, it still does not know to retreat. Proceeding with such a mindset is too stubborn, hence the regret.

九二曳其輪，貞吉者。九二以剛居中而應於五，為君委任，即是救難之人。然二雖處險中，不為難之所溺，故經綸屯蹇，任重憂深，所以曳拔其輪以出險外，故曰曳其輪也。救難濟危，莫過於正，故曰貞吉也。

The line statement of the second line, "Drag the wheel, uprightness brings good fortune." The second line is a strong yang line located in the center of the lower trigram, and it corresponds with the fifth line, which is a weak yin line. This line represents someone entrusted by the ruler, who is capable of rescuing from difficulties. Although he is in a dangerous situation, he is not overwhelmed by it, so he can manage and govern through hardship. His task is great and his concerns are deep, so he must drag the wheel to pull it out of danger. Therefore, it is said to drag the wheel. Rescuing from danger and saving the situation, nothing is more important than uprightness, so it is said that uprightness brings good fortune.

六三未濟征凶，利涉大川者。六三處未濟之時，以陰柔之質，失位之正，安能自濟。若征而求濟，必致凶危，故曰未濟征凶也。然九二剛陽為君委任，即是能救難之人，六三若能委質親二，即不慮沒溺，自然獲濟，故曰利涉大川也。

The Line Statement of the Third Line says, "Not yet completed, going forward brings danger, it is advantageous to cross a great river." The Third Line is in a situation where the matter has not yet been accomplished. It is of a yin and soft nature, and its position is not correct. How can it rely on itself to overcome difficulties? If it rashly goes forward to seek help, it will certainly meet with danger. Therefore, going forward when the matter is not yet completed brings danger. However, Nine in the Second is yang and strong, and has been entrusted by the ruler, thus being the one who can rescue from difficulties. If the Third Line sincerely adheres and draws near to Nine in the Second, it need not fear sinking, and naturally can cross over. Therefore, it is advantageous to cross a great river.

九四貞吉悔亡，震用伐鬼方，三年有賞于大國者。九四履失其位，所以有悔。然出險難之外，居文明之初，接近於君，志行其正，所以獲吉，憂悔乃亡，故曰貞吉悔亡也。為君所任，正志既行，靡有禁其威者，故震發威怒以伐逺方，故曰震用伐鬼方。鬼方者，興衰之征也，每至興衰取義焉。四方文明之初，其徳未盛，不能即服，故曰三年也。五處中位，體包明徳，既居尊位，不奪物功，九四既有功勞，而乃以百里之國賞之，謂封以茅土，故曰有賞于大國也。

The line statement for the fourth line, "Nine in the Fourth" (nine being a yang line in the fourth position), says: "Maintaining sincerity brings good fortune, regret disappears, the force of thunder is used to attack the region of the ghosts, after three years there is a reward from a great state." The fourth line is a yang line in a yin position, thus it is out of place and originally has regret. However, it has already escaped from the danger of the坎 (Kan) trigram, and is located at the beginning of the upper trigram 离 (Li), which represents civilization. It is also close to the sovereign, and its intentions are upright, so it gains good fortune and the regret disappears. Therefore, it is said that maintaining sincerity brings good fortune and regret disappears. It is entrusted by the sovereign, and since its upright intentions have already been carried out, there is nothing that can restrain its power, so it exerts its strength to attack the distant region. The term "ghost region" refers to a sign of the rise or decline of a state; whenever there is a turning point in the state's fortune, the Book of Changes uses this term to establish its meaning. The fourth line is at the beginning of the civilized trigram, and its virtue is not yet great enough to immediately subdue the enemy, so it takes three years. The fifth line is in the center of the upper trigram, embodying the virtue of brightness; it holds a high position without taking credit for others' achievements. Since the fourth line has achieved military success, it is rewarded with a territory of a hundred li, which is the establishment of a feudal state, so it is said to receive a reward from a great state.

六五貞吉無悔，君子之光，有孚吉者。以柔居尊，所以有悔。然以文明之質，為未濟之主，故必貞正，所以獲吉，憂悔乃亡，故曰貞吉無悔也。以文明之質，居於尊位，不自任察而委於二，是使武以文，御剛以柔，故有君子之光輝也。委其權於有能之人而心不疑，則人皆竭其誠信，功勞克濟，故曰有孚吉也。

The Line Statement of the Fifth Line says, "The firm and correct course brings good fortune, no regret, the light of the gentleman, with sincerity, good fortune." It is a yin and flexible line occupying a position of honor, so it naturally has regret. However, it possesses the qualities of the fire trigram, which represents civilization, and becomes the ruler of the卦 of Unfinished Affairs. Therefore, it must maintain firm and correct conduct, thus obtaining good fortune and the regret disappearing. Therefore, it is said that holding to the correct course brings good fortune without regret. It occupies a position of honor with the quality of civilization, not relying on its own wisdom to do everything personally, but entrusting the affairs to Nine in the Second. This is using cultural virtue to control military strength, and using flexibility to control strength. Thus, it displays the brilliance of the gentleman. It entrusts authority to capable people without suspicion in its heart, so all people will fully express their sincerity, and the achievements will be realized. Therefore, it is said that with sincerity in the heart, good fortune is obtained.

上九有孚于飲酒，無咎，濡其首，有孚失是者。處未濟之極，即入於既濟，既得濟矣，任人又當，心即無疑。信任得人，自取逸樂，飲酒而已，不慮危咎，故曰有孚于飲酒無咎也。飲酒不節，樂過淫荒，所以濡首之難，還復及之，故曰濡其首也。所以濡首之難及之者，良由信任於人，不憂禍患，失於所是，故曰有孚失是。

The line statement for the top nine (上九) is: "With sincerity, one drinks wine, without blame; the head is drenched, sincerity is lost." It is at the extreme point of the hexagram of non-attainment (未济), thus entering the hexagram of attainment (既济). When the matter has been successfully completed and the people appointed are appropriate, there is no doubt in the mind. Since the trusted ones are all suitable, one can enjoy leisure and drink wine, without further worry or fear of mistakes. Therefore, with sincerity and drinking wine, there is no blame. However, if drinking is without restraint, and excessive joy leads to indulgence, then the calamity of being overwhelmed will return to oneself. Hence, the head is drenched. The reason for this calamity is due to relying solely on others and not worrying about the calamity. Therefore, although sincere, one loses the proper measure, hence, sincerity is lost.