Small Excess: Mountain below, Thunder above

小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宐上宐下，大吉。

The hexagram "Xiao Guo" (Small Excess): It is favorable to proceed, and it is appropriate to maintain the correct path. It is suitable for handling small matters, but not for great affairs. A bird flying in the sky leaves only a sound; it is not suitable to fly high but rather to rest lower, which brings great auspiciousness. The name of the hexagram "Xiao Guo" refers to a slight excess in small matters, a slight deviation from the norm.

義曰：按《序卦》云「有其信者必行之，故受之以小過」。言聖賢君子有由中之信、至誠之道，則不以小人之所疑謗而不行，固當發之於外，以拯天下之失，矯天下之弊，使至平治而後已，故以此次於中孚。然謂之小過者，葢大過以四陽居內，二陰在外，本末皆弱，上下皆微，故聖賢之人以大才大徳過越常分，以救天下之大難。今此小過以四陰在外，二陽居內，是綱紀未甚隳壊，天下之事少有差忒，故聖賢之人小小過行其事以矯正之，故若喪過乎哀，用過乎儉，是皆小有所過也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "Those who have sincere faith must act upon it, hence it is followed by the 'Xiao Guo' hexagram." This means that sages and virtuous men, having genuine sincerity and the highest truth within themselves, will not refrain from acting because of the suspicions and slander of petty people. They must surely carry it out externally, rectify the mistakes of the world, and correct the disorders of the world until the world is at peace. Therefore, the "Xiao Guo" hexagram comes after the "Zhong Fu" hexagram. As for why it is called "Xiao Guo," the "Da Guo" hexagram has four yang lines inside and two yin lines outside, with the beginning and end both weak, and the upper and lower parts both thin. Thus, sages must use great talent and virtue to transcend the ordinary in order to rescue the world's great difficulties. However, this hexagram "Xiao Guo" has four yin lines outside and two yang lines inside, indicating that the state's regulations have not yet completely collapsed, and the affairs of the world are only slightly wrong. Therefore, sages need only slightly exceed in small matters to correct them. For example, grieving a bit more during mourning or being a bit more frugal in expenditure are considered small excesses.

亨者，夫聖賢之君既推至誠之道，過行小事以矯一時之失，則天下之人一歸於大中之道而得亨通也。天下皆奢矣，嗇儉一已以矯之者，晏子一狐裘而三十年是也；天下皆薄於喪也，哀毀一身以矯之者，會子水漿不入於口者七日是也。葢人情已弊，矯而行之，所以勸進於中道也。利貞者，夫小過之時非常行之時也，苟不以至正之道推至誠之心，則入於詭譎誕妄，天下不能信服之矣，故當率己以正，然後利也。

The Hexagram Statement says "prosperous": When a sage and virtuous ruler promotes the way of utmost sincerity, and also slightly overdoes it in small matters to correct temporary excesses, the people will all return to the great central and correct path and thus achieve prosperity. For example, if the whole world is indulging in luxury, he alone practices frugality and restraint to correct it; like Yan Ying, the prime minister of Qi, who wore a single fox fur coat for thirty years. Again, if the people are careless in mourning, he alone observes mourning with extreme sincerity and propriety; like Zengzi, who for seven days did not even taste water or soup during his mourning. Since human feelings have already become corrupt, using corrective measures is precisely to guide the people back to the middle path. As for "advantageous to hold firm to the correct path": when things are small and not ordinary, it is not the time for ordinary conduct. If one does not promote the way of utmost sincerity with the correct path, it will lead to deceit and absurdity, and the people will not believe. Therefore, one must first restrain oneself with the correct path, and then there will be advantage.

可小事不可大事者，夫當小過之時，本末未至甚弱，政教未至甚頹，天下之事小有所差，君子固當過越而行其小小之事，以矯世勵俗，使復趨大中之道可也。如當是時不能附順人情，而反大過其事，不近於民，則所為迂遠，民無所濟矣。飛鳥遺之音者，夫鳥之飛騰於空虛，但聞其音而不見其跡，謂如君子過越中道，矯正天下之弊，但使民由之而不使知之也。

"The statement 'It is suitable for minor matters, but not for major ones' refers to a time of minor excess. At this time, the fundamental aspects of the state have not yet become extremely weak, and the government's policies and moral teachings have not completely deteriorated. The affairs of the world are only slightly deviated. Therefore, the gentleman should slightly exceed the norm in dealing with minor matters, to correct the prevailing customs and inspire the people's practices, guiding their hearts back to the great central path. This is sufficient. If, at this time, one does not follow the people's feelings and instead excessively oversteps in major matters, detaching from the common people, then one's actions would be impractical and distant, and the people would not gain any real benefit. 'The sound of a flying bird is left behind' refers to a bird flying in the sky, where one can hear its call but not see its trail. This is like the gentleman slightly exceeding the usual path to correct the world's ills, allowing the people to follow the actions without necessarily making them understand the reasons behind them."

不宐上宐下大吉者，夫鳥之飛翔，雖不見其跡，然又不可大過而愈上，若愈上而不已，則愈窮而不得其所歸，故當下而附於物，則得其所棲止也。猶君子當小過之世，乗時藉位，矯過常分以正當時，不可大越其事，逺於人情，必當附近民心，約附所為，然後獲吉也。

"The不宜上宜下，大吉" means that birds flying in the sky, though not visible, should not fly too high. If they keep flying higher and refuse to stop, they will eventually have nowhere to go and lose their place to rest. Therefore, they should descend and rely on something to rest, thus finding shelter. This is like a gentleman in a time of minor excess, who takes advantage of the opportunity and his position to slightly correct the prevailing风气, but should not go too far and become detached from people's feelings. He must stay close to the people's hearts, restrain his actions to align with the people's sentiments, and only then can he achieve great good fortune.

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，不宐上宐下大吉，上逆而下順也。

The Commentary on the Judgment says: The hexagram of Small Excess is about a small degree of excess that leads to success. Although there is excess, it is still appropriate to maintain uprightness, because it follows the trend of the times. The yao of flexible qualities are in the central positions, so it is auspicious to handle small matters; the yao of strong qualities are out of their proper positions and not in the center, so it is not appropriate to handle great matters. This hexagram has the image of a flying bird: the bird leaves a sound, which is not suitable to go upward but suitable to go downward, which is greatly auspicious, because going upward is contrary, while going downward is in harmony.

義曰：夫小過之時，天下之時小有過失，君子思欲拯濟之，不可大過其分，但以小者之事過而行之，以矯一時之弊，然後得亨也。過以利貞與時行也者，夫君子所為觀時而動：時之大弊，則大過其分而行；時之小弊，則小過其分而行，約民中道，驅而納之，隨事制宐，適權應變，一皆必出於正，故曰過以利貞與時行也。

Hu Yuan explains that during a time of minor excess, the world's circumstances involve only small errors. A gentleman wishes to assist, but cannot greatly exceed his proper role. He should only slightly exceed in minor matters to correct temporary evils, thereby achieving success. It is said, "Excess used for benefit and uprightness, following the times." A gentleman always acts by observing the situation. When the situation's evils are great, he greatly exceeds the usual standard; when the evils are small, he only slightly exceeds. He restrains the people to the middle path, guides them back to the right course, and establishes appropriate measures according to the situation. He balances flexibility and adaptability, and all these must proceed from the right path. Therefore, it is said, "Excess used for benefit and uprightness, following the times."

柔得中是以小事吉者，夫大過二五皆以陽居中，故曰可行大事；今小過二五皆以柔居中，故不可大有所為，但小有過為之事則吉也。剛失位而不中是以不可大事者，夫成大事、立大功，必有剛明之才居於內，柔順之道行於外可也。今三四雖有剛明之才徳，而居失其位，行不得中，故不可以行其大事，惟小事過可也。

"The statement 'flexible elements achieve the center, thus small matters bring good fortune' refers to the fact that in the hexagram of Great Excess, the second and fifth lines are occupied by yang lines in the central positions, so they can accomplish great things. Now in the hexagram of Small Excess, the second and fifth lines are occupied by yin lines in the central positions, so they cannot achieve great success, and can only achieve good fortune by slightly exceeding in small matters. The statement 'strong elements lose their position and are not in the center, thus great matters are not possible' refers to the fact that to accomplish great things and establish great achievements, one must have strong and decisive talent in the inner position, and apply flexible and harmonious methods externally. Now the lines nine three and nine four, although possessing strong and decisive talent, have lost their proper positions and are not in the center, so they cannot accomplish great matters, and can only slightly exceed in small matters."

有飛鳥之象焉者，按小過之卦自中孚而來，有飛鳥之象者，蓋中孚之卦四陽在外，二陰在內，內虛而外實，故上有飛鳥翰音之言；今小過四陰在外，二陽在內，是內實外虛，故有飛鳥之象也。飛鳥遺之音不宐上宐下大吉上逆而下順者，言飛鳥翔空，無所依著，愈上則愈窮，是上則逆也；下附物則身可安，是下則順也。猶君子之人過行其事，以矯世勵俗，欲民易從，必下附人情，亦宐下而不宐上也。

"The image of a flying bird" in this sentence: The hexagram of Xiao Guo comes from Zhong Fu. It has the image of a flying bird because in Zhong Fu, four yang lines are on the outside and two yin lines are inside, making the inside empty and the outside full, hence the line at the top of that hexagram says "the sound of the bird soars to heaven." Now in Xiao Guo, four yin lines are on the outside and two yang lines are inside, making the inside full and the outside empty, just like a bird sitting in the middle with its wings spread out, hence the image of a flying bird. "The flying bird leaves behind its sound; it is not suitable to go up but suitable to go down, great good fortune. Going up is against the trend, going down is in harmony." This means that the flying bird soars in the air without support, and the higher it flies, the more it is trapped, so going up is against the trend. Going down, by attaching itself to something, the body can be stable, so going down is in harmony. This is like a gentleman slightly exceeding the conventional ways in doing things, in order to correct the customs and encourage the people. To make the people easy to follow, he must go down and be close to human feelings. It is also suitable to go down rather than up.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。

The Great Image Commentary says: Thunder sounds on a mountain — thunder originally comes from the earth, but now it echoes on the mountain, slightly deviating from its usual place, which is the symbolic image of the卦 of Small Crossing. The gentleman takes this as a model, being overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in his expenditures.

義曰：夫雷者出於地，今反在山之上，是小過之象也。君子當天下小有差弊之時，將以矯世勵俗，驅合於大中之道，是以過行小事於身，使天下之人觀而化之。故若天下之人有所行過差而失於傲慢，君子則過恭以矯之；若天下之人居喪過差而失於率易，君子則過哀以矯之；若天下之人用度過差而失於奢侈，君子則過儉以矯之。是皆君子之人過為小事，以矯天下之大中也。

Hu Yuan explains that thunder originally comes from beneath the earth, but now it sounds from the top of the mountain, which is a sign of a slight excess. A gentleman living in an era where the world is slightly deviating from the right path should correct the customs and inspire the people, guiding all to the great middle way. Therefore, he should first correct minor matters by going beyond the proper measure, so that the people will be moved by his example. If the people's behavior is deviating towards arrogance, the gentleman should show extra respect to correct it; if the people's mourning is deviating towards carelessness, the gentleman should express extra sorrow to correct it; if the people's spending is deviating towards extravagance, the gentleman should practice extra frugality to correct it. All these are examples of the gentleman intentionally exceeding the proper measure in small matters, in order to bring the people back to the middle path.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。

Initial Line Six: Like a bird flying continuously high and thus encountering danger. The Small Image Commentary says: A bird flying high brings about misfortune; by that point, the situation has become unavoidable.

義曰：小過之時，是君子過行小事，以矯一時之失，正當時之弊，眾所不為而已獨為之，皆在於身，故取飛鳥之象以明之。今初六一爻雖以柔而居下卦之下，然所應在四，故如飛鳥之愈上而無所附著，是以凶也。何則？蓋小過之時不宐上，君子必須應機適變，隨事制宐，附近於人情而後可也。若其所行太過，所為己甚，雖位在下而志愈上，故獲凶也。象曰飛鳥以凶不可如何者，初六雖在下，而已升至窮極而無所容，以罹其凶，將可奈何哉？故曰不可如何也。

Hu Yuan explains that during the time of "small excess," a gentleman should slightly exceed in small matters, using this to correct temporary mistakes and address current problems. When others are unwilling to do something, he alone takes it upon himself, hence using the image of a flying bird to illustrate this. The first line, "Six at the beginning," although in a weak position at the very bottom of the lower trigram, corresponds to "Nine in the Fourth." Its mind is constantly directed upward, thus resembling a bird flying higher and higher without a place to rest, leading to misfortune. Why is this so? During the time of small excess, it is not appropriate to go upward. A gentleman must adapt flexibly and set appropriate measures according to the situation, being close to human feelings. If one's actions are excessive or overdone, even though in a lower position, the mind is still constantly striving upward, thus inviting danger. The "Small Image Commentary" says, "A flying bird meets misfortune, there is nothing to be done about it," meaning that although "Six at the beginning" is in a lower position, it has already reached an extreme point with nowhere to rest, thus encountering misfortune, and at that point, there is nothing to be done. Therefore, it is said, "there is nothing to be done."

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。

Six Two: Passing over the grandfather, meeting the grandmother; not reaching the sovereign, only meeting ministers, there is no fault. The Small Image Commentary says: Not reaching the sovereign is because a minister should not surpass the sovereign.

義曰：祖，始也；妣，在內也；君，六五也；臣，六二也。夫小過之君子不可大有所為，但小過而合其宐，欲矯正天下，使一歸於中耳。今六二已過於初，以柔順處於內，故曰過其祖遇其妣也。不及其君遇其臣無咎者，小過之世不可為己甚之事，事為己甚則有僭逼之嫌，而罹其上逆之凶。葢二在其下，比於初則為過，比於五則為不及。今不敢過越其君以行事，正得為臣之體，是所遇得其分，故無咎也。象曰不及其君臣不可過者，為臣之分，則必奉君之職而行臣之事，不敢及於君，蓋為臣之道不可過越也。

Hu Yuan explains: "Zu" refers to the beginning, "Bi" refers to the internal, "Jun" refers to the sixth line in the fifth position, and "Chen" refers to the sixth line in the second position. In the time of Xiao Guo, a gentleman should not have great achievements, but can only slightly exceed the proper limits in accordance with the appropriate time, in order to correct the world and bring people's hearts back to the middle path. The sixth line in the second position has already exceeded the first line, and it resides in the inner trigram with a gentle and compliant nature, so it is said "passing over its Zu, encountering its Bi." The phrase "not reaching its Jun, encountering its Chen, no blame" means that in the time of Xiao Guo, one should not do excessive things. Once something becomes excessive, it is suspected of overstepping and challenging authority, which may bring about the danger of rebellion from below. The sixth line in the second position is in a lower position; compared to the first line, it is considered an excess, but compared to the fifth line, it is still insufficient. Now it dares not exceed the ruler in its actions, which is in accordance with the proper conduct of a minister. The limits it encounters are appropriate, so there is no blame. The Small Image Commentary says "not reaching its Jun, the minister cannot exceed," meaning that a minister's proper role is to carry out the duties assigned by the ruler and to do what a minister should do, without daring to overstep into the ruler's position, because the way of a minister inherently forbids overstepping one's bounds.

九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。

Nine Three: Failing to guard against small people and instead yielding to them will result in harm and danger. The Small Image Commentary says: Being harmed by yielding to small people, how can such danger be dealt with?

義曰：小過之時，蓋君子行大事以矯正天下，不使小人得過也。今九三雖處剛陽之位，有明斷之質，然反不能過防上六之小人而使之得過。夫既使小人得過，理已乖矣，而況復從而應之乎？應之則為小人之戕害必矣。且小人之心常欲陷害君子，惟君子預自防閒，不使近於已，則得御小人之術。今三為小人所戕，蓋不能預防，以至優柔不斷，是凶禍之來皆自取之也。象曰從或戕之凶如何者，言既為小人所戕而致凶，將如之何哉？是不能過防之使然也。

Hu Yuan explains: At the time of Xiao Guo, a gentleman should correct the world at a great level, preventing the small person from going astray. Now, although Nine in the Third occupies a position of yang strength and possesses the quality of clear judgment, it fails to be vigilant against Six at the Top, the small person, allowing it to go beyond its proper bounds. Once the small person succeeds, the reasoning is already wrong, and how can one then follow and correspond with it? Once corresponding, being harmed by the small person is inevitable. Moreover, the small person always wants to harm the gentleman. Only by the gentleman setting up defenses in advance and preventing the small person from approaching can he master the small person. Now, Nine in the Third is harmed by the small person precisely because it failed to prepare in advance, leading to indecisiveness, and this calamity was entirely self-inflicted. The Small Image Commentary says, "Following, he may be harmed, how can it be auspicious?" This means that once already harmed and brought about misfortune, what can be done? It is all due to the failure to be vigilant.

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。

Nine Four: There is no fault, no excess, and it is precisely in harmony; proceeding further would be dangerous, so one must be cautious and not regard this as a permanent way. The Small Image Commentary says: Not exceeding and yet meeting is because the position it occupies is not appropriate; proceeding is dangerous and one must be cautious, meaning it cannot last forever.

義曰：小過之時不宐上宐下，則得其道也。今九四雖位上卦之下，而應於初六，是能下附人情，故得無咎也。弗過遇之者，言小過之時，事小有差，君子宐過行而矯正之，乃權時之宐也。今四以陽居陰，雖不得正，是能過行其事而不至已甚，而下附人情，使天下之愚不肖皆可企而及之，是弗為過甚而遇得其道也。往厲必戒勿用永貞者，言小過之事切近人情，但矯正風俗而已，是不可往而過也。若往而不已，將致危厲之災，必須戒慎之，不可用此為永長貞正之道，此蓋聖人戒慎丁寧之辭也。

Hu Yuan explains that during a time of minor excess, one should not go upward but rather go downward, which is in accordance with the right path. Although the Nine in the Fourth is located at the first line of the Upper Trigram, it corresponds with the Six at the Beginning, indicating that it can go downward to be close to human feelings, thus having no fault. The phrase "Do not go beyond and meet it" means that during a time of minor excess, things may slightly deviate, and the gentleman should slightly exceed the norm to correct it, which is a proper action according to the situation. The Nine in the Fourth, with a Yang line in a Yin position, although not in the proper place, can act slightly beyond the norm without going too far, and by going downward to be close to human feelings, it allows even the dull and unvirtuous people to be able to lift their feet and catch up. This is not going beyond the proper measure but precisely following the right path. The phrase "Going forward brings danger; be cautious, do not use it as a permanent truth" means that matters of minor excess are close to human feelings, and they are merely correcting the customs. One cannot keep going forward endlessly. If one continues forward without knowing when to stop, one will invite dangerous calamities. Therefore, one must be cautious and careful, and one must not treat this method as a permanent and correct way. This is what the sage repeatedly warns and advises.

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。

Six Five: Thick clouds gather but do not rain; the clouds come from the western suburbs. The king uses an arrow tied with a silk thread to shoot at game hidden in a cave. The Small Image Commentary says: The thick clouds do not rain because the yang energy has already stopped below.

義曰：小過之時，小者過也。六五以陰居陽，履於至尊，是小者過而得中，小過之主也。然以柔居剛，又履至尊之位，是陰雖極而徳未盛，其惠未行，故不能為雨澤施於下，但為西郊密雲而已。何則？夫雨者，陽氣上騰，陰能固止之，則相蒸薄而為雨。今陽艮止於下，不升而交於陰，則陰氣雖強盛於上，而無陽以通，是以不能為雨，而云徒宻結於西郊也。西郊謂陰之正位也。

Hu Yuan explains: During the time of Xiao Guo, it refers to the small one slightly exceeding its bounds. The line Six in the Fifth, being a yin line in a yang position, ascends to the highest position, which is exactly the case where the small one exceeds its bounds yet remains centered, and it is the one who holds the situation of Xiao Guo. However, since it is a yin line in a yang position and occupies the highest position, it indicates that although the yin energy has reached its peak, its virtue and grace are still not abundant, and its benevolence has not yet been practiced. Therefore, it cannot bring down the rain to moisten the lower parts, but can only form a dense cloud in the western suburbs. Why? Rain requires yang energy to rise, and yin energy to hold it in place; only when these two energies meet and press against each other can rain form. Now, the yang energy is blocked by the lower trigram Gen at the bottom and cannot rise to meet the yin energy. Thus, although the yin energy is strong at the top, there is no yang energy to communicate with it, so rain cannot form. The cloud merely gathers densely in the western suburbs. The western suburbs refer to the proper position of yin energy.

公弋取彼在穴，言六五之陰極盛，故稱公也。弋者，所以射髙也；穴者，所以隱伏而在下也。公以弋繳而取穴中之物，猶聖賢雖過行其事，意在矯下也。然五以柔而處至尊之位，無剛陽之徳，故止可為公之事也。象曰宻雲不雨已上者，上當為止，傳寫之誤，言陽氣已止於下故不雨也。豈有陰盛於上，陽止而不雨哉？蓋陽艮止於下，所以不雨也。

"The statement 'The public shoots the bird in the hole' refers to the fact that the yin energy of line six in the fifth position has reached its peak, hence it is called 'the public.' 'Yi' refers to shooting a high-flying bird with an arrow tied with a silk thread, while 'xue' represents a hidden cave. The king uses the silk-tied arrow to hunt animals in the cave, just as the sage-kings may slightly overstep in their actions, but their intention is to correct the people below. However, since line six in the fifth position is a yin line in the supreme position and lacks the virtue of yang strength, it can only achieve the level of a marquis or duke. The 'Small Image Commentary' says 'dense clouds do not rain, already above'—the character 'shang' here should actually be 'zhi,' a copying error. It means that the yang energy has stopped at the lower level, so it cannot rain. How could there be rain if yin energy is strong at the top and yang energy is stopped? Precisely because the yang energy is stopped by the mountain trigram (Gen), it cannot rain."

上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，已亢也。

Six at the Top: Not willing to harmonize but proceeding recklessly, like a bird colliding with a net, resulting in danger, which is called calamity from heaven and man. The Small Image Commentary says: Not willing to harmonize but proceeding recklessly, because it has reached the extreme of exaltation.

義曰：上六一爻過而不已，不知所止，是亢極之甚而無所遇也。若鳥之髙翔，不知所止，上而愈無所適，以至窮極而離於凶禍，不能反於下以圖其所安。猶人之過而不已，不近人情，亢已而行，故外來之災、自招之眚皆有之也。

Hu Yuan explains that the sixth line at the top is overly ambitious and refuses to stop, not knowing where to rest. It is exalted to the extreme and incompatible with all others. Like a bird that keeps flying without resting, it goes higher and higher until there is nowhere to go, eventually reaching a dead end and falling into misfortune, unable to return to below to find a secure place. This is like a person who goes too far and still will not stop, completely disregarding common sense, persisting in arrogance and stubbornness. Therefore, both external natural disasters and internal human calamities fall upon him.

既濟：亨小，利貞，初吉終亂。

The hexagram "Already Completed" indicates that even minor details are smooth and favorable for maintaining the right path; it begins auspiciously but ends in disorder. The name of the hexagram "Already Completed" means that one has already crossed over, implying that the matter has been successfully accomplished.

義曰：按《序卦》云「有過物者必濟，故受之以既濟」。既，盡也。言聖賢君子能過行其事，以矯天下之失，使天下生靈皆濟於治，無所不通，此既濟所以次小過也。然既濟者，是聖賢功業已成，教化已行，徳澤已著，人情已安，倉廩衣食皆已實足，君臣上下皆已和正，軍旅皆已修練，四夷皆已賓服，無一民一物不得其所，以至至纎至悉皆得通濟，故曰既濟也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "When there is something excessive, it must be completed, hence it is followed by 'Ji Ji'." "Ji" means completion. This means that sages and virtuous men can slightly exceed the conventional in their actions, correct the biases of the world, and lead all people to the state of peace, with nowhere inaccessible. Therefore, the "Ji Ji" hexagram comes after the "Xiao Guo" hexagram. The term "Ji Ji" refers to the fact that the achievements of sages and virtuous men have already been completed, their teachings have been spread, their virtues have become evident, the people's conditions have stabilized, granaries and stores of food and clothing are abundant, the ruler and subjects are in harmony and proper order, the military forces are well trained, and the surrounding barbarian tribes have submitted. There is no person or thing that does not find its proper place, even the most minute and trivial matters are fully realized. This is why it is called "Ji Ji."

亨小者，傳寫之誤。按彖曰小者亨也，此當曰小亨，蓋言既濟之時，朝廷已盡正，教化已盡行，故上下遠近、纎悉微隱至小之物皆得其所濟而亨通，況其大者乎。利貞者，言天下既濟之後，或不守之以正道，則逸豫怠惰之心生，而放恣邪惡之事形，以至罹於凶禍矣，故必長守正道，則無所不利也。

The two characters "亨小" in the Hexagram Statement are reversed due to copying errors. According to the Commentary on the Judgment, it should be "smaller things are亨". This means that at the time of completion, the court has already been fully rectified, and education has been thoroughly implemented. Therefore, both distant and near, subtle and trivial, even the smallest things are fully realized and prosperous, and how much more so the larger ones? As for "利贞": after great achievements have been completed, if one does not hold on to the right path, thoughts of ease and negligence will arise, and indulgence in evil will emerge, eventually leading to misfortune. Therefore, one must firmly hold on to the right path to be beneficial in all things.

初吉終亂者，初謂天下之始治。夫天下既治，惟君子為能兢兢慎持，惟恐有失，故其始則吉也。及其傳之子孫，流之後裔，則事或乆而多弊，治或永而多闕，以至逸豫怠惰，居安而不思危，居存而不思亾，不念祖宗之重器，以至顛敗覆隕，皆由此漸，是其終則亂也。

"The initial stage is auspicious but the end becomes chaos." Here, "initial" refers to the time when the world is just beginning to be governed in peace. Once the world is at peace, only the virtuous can be cautious and careful in maintaining it, fearing even the slightest mistake, hence the beginning is auspicious. However, when the foundation is passed down to the children and left for future generations, over time problems gradually arise. The longer the peaceful era lasts, the more flaws accumulate. People become complacent and lazy, living in security without thinking of danger, surviving without considering destruction, and neglecting the important legacy left by their ancestors. Eventually, the state collapses and fails. All these are accumulated gradually, so in the end, chaos ensues.

至如周治於文武成康之初，而亂於昭穆之後；漢治於髙祖文景之初，而亂於武元之後。以是知創業之主，蓋得於憂勤，故多吉；守成之君，蓋生於康樂，故多忽。聖人特於此言之者，將以為萬世守成之戒，使之居安慮危，在治思亂，而豫為之備，不使至於傾危也。

For example, during the early reigns of King Wen, King Wu, King Cheng, and King Kang of the Zhou dynasty, the world was well governed, but after King Zhao and King Mu, disorder arose. Similarly, in the early years of Emperor Gaozu, Emperor Wen, and Emperor Jing of the Han dynasty, the country was well governed, but after Emperor Wu and Emperor Yuan, chaos occurred. From this we can see that the founders of dynasties mostly emerged from hardship and toil, hence they were fortunate; those who maintained the established order usually grew up in comfort and ease, hence they were prone to negligence. The sages deliberately pointed out this point to serve as a warning for all future rulers who inherit the throne, reminding them to remain cautious even in times of stability, to think of possible calamities even in times of peace, and to take preventive measures in advance, so as not to reach the point of collapse and ruin.

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。

The Commentary on the Judgment says: The hexagram of "Already Achieved" is thus smooth because even the smallest things are smooth. "Beneficial to hold firm to the right path" is because the yang lines and yin lines each occupy their proper positions. "Initially auspicious" is because the yin line is in the middle position. However, if it comes to a halt at the end, disorder will arise, for its path has already reached its limit.

義曰：既濟者，天下之物無不濟也。雖物之至微至細者，亦皆遂其所，則大者可知矣。如行葦之詩，仁及草木。夫草木無知之物，仁尚及之，他則不言而喻矣。以此知聖賢功業已成，徳澤已流，人情皆得其安，而教化大行矣。利貞剛柔正而位當者，言六二六四以陰居陰，九三九五以陽居陽，皆得其正，施之人事，則是君子小人各得其分，貴賤長幼各得其序，君君臣臣，父父子子，夫夫婦婦，兄兄弟弟，各得其所，則中國為中國，夷狄為夷狄，不相揉亂，而天下萬事無所不濟，無所不利也。

Hu Yuan explains that "Ji Ji" means that all things in the world are fully completed. Even the smallest and most minute things can be properly arranged, so much more so the great ones. For example, in the "Poetry Classic · Grand Elegance" there is a poem called "Xing Wei," which shows that benevolence extends even to the reeds by the roadside. Grass and trees are things without sensation, yet benevolence is extended to them; thus, it is evident that the virtues of the sages have been established, their virtue has spread, people are at peace, and the moral teachings are widely practiced. The phrase "Li Zhen, Gang Rou Zheng er Wei Dang" means that the yao (lines) in the hexagram are properly placed: the yao six in the second and four, which are yin lines, are in yin positions, and the yao nine in the third and five, which are yang lines, are in yang positions. Each is in its proper place. In terms of human affairs, this means that the virtuous and the petty each fulfill their proper roles, the noble and the humble, the elders and the young, each have their proper order. The ruler fulfills his duty, the minister his, the father his, the son his, the husband his, the wife hers, the elder brother his, the younger brother his. Everyone is in their proper place. Thus, the central regions remain central, the four barbarian regions remain the four barbarian regions, without confusion or disorder, and all things in the world can be accomplished without difficulty.

初吉柔得中也者，謂六二也。言既濟之時，天下之民物、國家之教化無所不濟，蓋在上者有中正之道、文明之徳，然後能致也。六二以陰居陰，不失其正，在下卦之中，居離明之體，是得寛柔中正文明之道以濟天下，故曰吉也。終止則亂其道窮也者，夫民生於憂勤而死於安樂。天下乆治，則人苟其安，萬務易墮，禍患不警，故持盈守成之道，當須至兢至慎，然後可以乆濟。苟止於逸樂，不自省懼，以為終安，亂斯至矣，故曰終止則亂其道窮也，此聖人深戒之辭。

"The beginning is auspicious, because the flexible line is in the center." This refers to line six in the second position. At the time of the completion of the great work, the people and things under heaven, as well as the state's education and culture, are all fully realized, because those in power possess the virtue of uprightness and the moral culture of civilization. Line six in the second position, being a yao of yin in a yin position, does not lose its correctness, and it is located in the middle of the lower trigram, within the trigram of fire, which is bright. Thus, it possesses the way of moderate flexibility, uprightness, and harmonious civilization, thereby achieving the completion of the great work, hence it is said to be "auspicious." "If it stops, there will be disorder, for its way has reached its limit." The people survive through hardship and toil, but decline in ease and comfort. When the world is peaceful for a long time, people become careless and complacent, and all affairs become easily neglected, and they no longer remain alert to dangers. Therefore, to maintain fullness and preserve the achievements, one must be extremely diligent and cautious, in order to sustain this success for a long time. If one stops at ease and comfort, and does not self-reflect and remain cautious, thinking that one can remain secure forever, disorder will come quickly. Hence, it is said, "If it stops, there will be disorder, for its way has reached its limit," which is a profound warning from the sage.

象曰：水在火上，既濟。君子以思患而豫防之。

The Great Image Commentary says: Water above fire, with water and fire working together to achieve the function of cooking, is the symbolic image of the Hexagram of Final Completion. The gentleman takes this as a model, anticipating possible calamities and taking preventive measures in advance.

義曰：坎上為水，離下為火，水火之性不相入，然相資而成功，有烹飪之利以濟於用，故得既濟之象也。君子以思患而豫防之者，既濟之時，天下既以治安，君子宜深思遠慮，豫為之防，曲為之備，居安思危，居存思亡，動作語黙皆常戒慎，則可以久於既濟矣。

Hu Yuan explains that the upper trigram is Kan (Water), and the lower trigram is Li (Fire). Water and fire by nature are incompatible, yet they rely on each other to accomplish things. With a pot above and fire below, there is the benefit of cooking food for people to use, thus forming the image of "Already Completed." As for "the gentleman thinks of possible dangers and prepares in advance," when the state of "Already Completed" has been reached and the world is at peace, the gentleman should deeply consider and plan ahead, always being prepared, thinking of danger even in safety, and of destruction even in survival. Every action and every word should remain cautious, so that the existing situation can be maintained for a long time.

初九：曵其輪，濡其尾，無咎。象曰：曵其輪，義無咎也。

Initial Nine: Struggling to move the cart, the tail gets wet, but there is no fault. The Small Image Commentary says: Struggling to move the cart through dangerous terrain, by principle there should be no fault.

義曰：夫既濟由未濟而來，初九居一卦之始，是天下之未濟而險難之未平也。聖賢處此之時，當此之責，則焦勞思慮，經營心志，欲濟天下之患難，使至於安平，是以不顧險難之在前，沖冒而往，欲行之速，故至於搖曵其輪，濡潤其尾。雖然曵輪濡尾，其心無他，蓋能憂天下之憂，欲濟天下之患難而已，故雖深冒於難，終得無咎也。象曰曵其輪義無咎者，言初九以剛健之徳居既濟之初，盡心竭力，不顧險難，但以既濟為心，故至於搖曵其輪，濡潤其尾，如是則於義自然無咎矣。

Hu Yuan explains that the hexagram "Already Crossing" comes from "Not Yet Crossing." The line "Nine at the Beginning" is at the start of the hexagram, which corresponds to the time when the world has not yet crossed over the difficulties and the dangers have not been calmed. In such a time, the sages and virtuous people bear this responsibility and are deeply anxious and thoughtful, exhausting their minds and bodies, desiring to save the world from its troubles and bring peace and tranquility. Therefore, they do not pay attention to the immediate dangers and dare to move forward bravely, even to the point of dragging their wheels and having their tails wet from the water. Although the wheels are dragged and the tails are wet, their minds are not occupied by anything else; they only worry about the concerns of the people and desire to rescue the world from its troubles. Thus, even though they deeply enter dangerous situations, they ultimately have no fault. The "Small Image Commentary" says, "Dragging the wheel, there is no fault in righteousness," meaning that the line "Nine at the Beginning" is in the beginning of the hexagram "Already Crossing," possessing the virtue of firm strength, exerting all efforts, not fearing dangers, and solely thinking of crossing the world over, which leads to the situation of dragging the wheels and having the tails wet. Doing so, from the perspective of reason, naturally results in no fault.

六二：婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。

Six Two: A woman lost the ornamented curtain on her carriage, but there is no need to search for it; within seven days it will be recovered. The Small Image Commentary says: The recovery within seven days is because she remains on the middle path.

義曰：六二當既濟之時，處下卦之內，婦之象也。茀者，首飾也，婦之有茀，所以為容也。按初爻則天下未甚濟，至二則險阻已平，治道已成，萬事莫不盡濟。然此爻介於初九九三之間，而又以柔弱之質，故必為他人之所侵。然六二能執中道，持正不變，所應専在九五，而志不可奪，故所喪者但喪其首飾也。

Hu Yuan explains that the line "Six in the Second" is in the time of "Already Completed," located within the lower trigram, and is symbolized as a woman. "Fu" refers to a type of head ornament used by women to adorn their appearance. Considering the first line, the world has not yet fully passed through difficulties; by the second line, the dangers have been overcome, the way of governance has been established, and all things are completed. However, this line is between the two yang lines, "Nine at the Beginning" and "Nine in the Third," and itself is a soft and weak quality, so it is inevitably disturbed. Fortunately, "Six in the Second" can remain steadfast in the middle path, holding firm to correctness, and corresponds to "Nine in the Fifth" line. Its mind is unshakable, so its loss is only the head ornament.

勿逐七日得者，夫既濟之時，天下之民大和，雖有邪佞之人處於其間，終亦不容之也。故六二始雖喪茀，然已能執正不回，則不待捕逐，凡七日之問自得之矣。是猶天下新治，民已見太平，紀綱未墮，上下方盛，當此之時，雖有小人敢行侵侮，亦不能貽害，但如婦喪其茀，雖小有所失，不乆之間亦當自復，故曰勿逐七日得。象曰七日得以中道者，言六二喪茀所以勿逐七日得之者，由其有文明陰柔之徳，得中正之道故也。

"The phrase 'Do not pursue, you will recover it in seven days' refers to the time of the hexagram Ji Ji (Completion), when the whole world is in harmony and peace. Even if there are wicked and petty people among the people, they cannot remain there for long. Therefore, although the line six in the second position lost her ornaments, she remains steadfast and does not deviate from the right path. There is no need to chase or search for them; within seven days, they will be recovered naturally. This is like when the world has just been pacified, and the people have already seen the peace and order, with the rules and regulations still intact, and the world is in a flourishing state. At such a time, even if there are petty people who dare to interfere and harass, they cannot cause any real harm. It is like a woman losing her ornaments; although there is a small loss, it will soon be restored naturally. Therefore, it is said, 'Do not pursue, you will recover it in seven days.' The Small Image Commentary says, 'Recover it in seven days, because it is in the middle path.' This means that although line six in the second position lost her ornaments and does not need to chase after them, she will recover them in seven days, because she possesses the virtue of civilization and gentleness, which aligns with the middle and correct path."

九三：髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。

Nine Three: King Gaozong of the Shang dynasty sent troops to attack the Guifang, and it took three years to conquer them; one should not appoint petty men. The Small Image Commentary says: It took three years to conquer, showing that they were already exhausted.

義曰：髙宗，商之賢王也；鬼方，遠方也。九三處下卦之上，當離明之極。離為日，日之過中，明則衰矣。施之人事，猶人君不能持盈，以傾覆祖先之業而至於衰亂也。然當是時，必有聖賢之君恢復先王之業而起中興之治，故聖人取髙宗以明之。

Hu Yuan explains that King Gaozong was a virtuous ruler of the Shang dynasty, and the Guifang refers to a distant state. Nine Three is located at the topmost line of the lower trigram, precisely at the peak of the fire trigram's brightness. The fire trigram is taken as symbolizing the sun, which after noon begins to wane in brightness. Applied to human affairs, this is like a ruler who cannot maintain the state of fullness, thus causing the collapse of the ancestral foundation and leading to decline and disorder. However, at such a time, there must inevitably arise a sage ruler who restores the legacy of the former kings and initiates a new era of revival, so the sage cites King Gaozong of Shang to illustrate this principle.

言昔商運之衰，禮樂廢絕，王道衰微，綱紀將頹，逮乎髙宗，能興復商家之衰運，纘成基業，以致太平之治。然必伐鬼方者，蓋衰亂之後必有幽遠不賓之人，故當用師伐罪，以安定其民。然威服之道不可速成，故須三年然後克勝之也。小人勿用者，夫復太平之功，必用賢明之士，然後功業有所濟矣。況中興之際，其勢衰弱，君子居之，其力猶憊，況用小人乎？是愈益於亂也，故戒之勿用此小人也。

This refers to the decline of the Shang dynasty's fortune, the abandonment of rites and music, and the gradual weakening of the Way of the King, with the principles of order on the verge of collapse. When Gaozong ascended the throne, he was able to restore the declining fortune of the Shang, continuing and completing the ancestral legacy, achieving a time of peace and prosperity. He had to launch an attack on the Ghost People because after a period of chaos, some distant tribes refused to submit, so he had to wage war against the guilty to bring peace to the people there. However, subduing people through force does not come quickly, hence the war lasted three years before victory. The phrase "small persons should not be used" means that to restore the achievements of peace, one must employ virtuous and capable people, for only then can the cause have hope. Moreover, during a time of revival, the state was already weak; even having virtuous people take on responsibilities was exhausting, let alone using petty persons, who would only make the chaos worse. Therefore, it is warned against using such petty persons.

六四：繻有衣袽，終日戒。象曰：終日戒，有所疑也。

Six Four: The beautiful clothes hide broken stuffing, so one remains constantly alert and cautious all day. The Small Image Commentary says: Remaining constantly alert and cautious all day is because there is lingering doubt and anxiety in the heart.

義曰：繻者，盛美之服也；袽者，衣之破敝也。今六四以陰柔之質，居得其正，當既濟之時，居坎險之地，是猶繻有袽也。夫九三當衰亂之後，而復能以剛明之道起中興之治；此六四當已治之時，當其教化之流行，仁義之洽浹，無所不濟之時也。若人君不得持盈守成，而逸豫怠惰，則傾覆之患復至矣。如盛美之繻服，久而必有弊敗，故居上者處至盛之時，知其必有傾覆在後，故當終日之間兢兢戒慎，常以弊敗為慮，則可以永安泰而有盤石之固也，故聖人於此戒之也。象曰終日戒有所疑者，言六四雖居坎險之下，而能終日戒慎如此者，蓋能通天下之志，欲成天下之務，必有先見之幾，察事於未兆，故當自疑，恐其事久必壞，治乆必亂，安久必危故也。

Hu Yuan explains: "Ru" refers to elegant and splendid garments, while "ru" refers to worn-out and broken pieces of cloth. The line Six in the Fourth, with its Yin and flexible nature, is in a proper position, and it is during the time of completion and stability. However, it is located in the dangerous situation of Kan, which is like splendid garments that already contain broken cloth inside. The line Nine in the Third is able to rise and restore order after a time of decline and chaos through strength and clarity; whereas the line Six in the Fourth is in a time when the world is already peaceful, education is spreading, and benevolence and righteousness have deeply penetrated the hearts of people, with everything being fully established. However, if the ruler cannot maintain this full state of achievement and instead becomes complacent and lazy, the disaster of collapse will return. Just as even the most beautiful clothes will eventually wear out if worn for too long; therefore, those in high positions during the most prosperous times should realize that there is a danger of collapse ahead. Thus, they should be constantly cautious and vigilant, always keeping in mind the possibility of ruin, so that they can maintain long-term stability and firmness like a rock. The "Small Image Commentary" says, "Being constantly cautious, there is doubt," meaning that the line Six in the Fourth, although located in the dangerous situation of Kan, is able to be constantly cautious to such an extent, because it understands the hearts of the people and aims to achieve the great cause of the world. It must have foresight, and be able to detect things before they become evident. Therefore, it is always doubtful and cautious, fearing that things will eventually deteriorate, that peace will eventually lead to chaos, and that stability will eventually lead to danger.

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。

Nine Five: The eastern neighboring country sacrifices a bull in a grand ceremony, but this is not as proper as the simple spring sacrifice of the western neighboring country, which truly receives the blessings of the deities. The Small Image Commentary says: The eastern neighbor slaughters a bull, but the western neighbor's sacrifice is timely; truly receiving blessings is because great good fortune is about to arrive.

義曰：此一爻聖人湥切戒慎之辭。東鄰西鄰者，取文王與紂之事也。紂居東都，故言東鄰；文王居岐山，故言西鄰。紂君也，文王臣也，何以東西言之？蓋紂繼世有天下而暴虐無道，邦國凌遲，所存者位號也；文王身雖為臣，而功徳已被天下，故三分天下有其二以歸之，是有君民之徳，故以鄰國稱之也。

Hu Yuan explains that this line is a profound warning from the sage. The reference to the eastern neighbor and the western neighbor comes from the story of King Wen of Zhou and King Zhou of Shang. King Zhou established his capital in the east, hence called the eastern neighbor; King Wen lived in the west at Mount Qi, hence called the western neighbor. King Zhou was the sovereign, and King Wen was the minister. Why are they referred to as the eastern and western neighbors? Because although King Zhou inherited the throne and ruled the world, he was cruel and tyrannical, and his kingdom was gradually declining, leaving only the name of a sovereign. King Wen, though a minister, had virtue and achievements that spread throughout the land, having controlled two-thirds of the world and winning the hearts of the people. This shows that he actually possessed the virtue of ruling the people, hence they are referred to as equal neighbors.

夫牛者，祭之豐也；禴者，祭之薄也。言紂雖在上，以豐盛之祭殺大牢以享於鬼神，然無至誠馨徳充塞於前，故神亦不享；文王雖以薄約之祭薦於鬼神，然有至誠馨香之德，神則享之，蓋以誠實受福也。以是觀之，人君在徳不在物，鬼神享徳不享味也。象曰東鄰殺牛不如西鄰之時者，祭不以時而瀆其神，雖豐不享；祭得其時，雖甚薄約，福斯受矣。是以商紂雖盡物，不如文王之得時也。實受其福吉大來也者，言以至誠而享其福祿，則不惟慶及一時之身，且將延及其來繫，故吉大來也。

Oxen are the most lavish sacrificial offerings, while the sacrifice of the four seasons is the simplest. This means that although King Zhou held the highest position and used the most elaborate sacrifices of ox, sheep, and pig to worship spirits, there was no sincere and fragrant virtue present to fill the space, so the spirits did not accept them. King Wen, although offering the simplest sacrifices, had sincere and fragrant virtue, so the spirits accepted them. This shows that receiving blessings depends on sincerity. Therefore, the key for a ruler is virtue rather than the sacrificial offerings; spirits accept virtue rather than the flavor of the food. The "Small Image Commentary" says, "The eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's time." This means that if sacrifices are not offered at the proper time and season, they are disrespectful to the spirits, and even the most lavish offerings will not be accepted. If sacrifices are offered at the proper time and season, even the simplest offerings can bring blessings. Therefore, although King Zhou prepared sacrifices to the utmost, he was still not as good as King Wen who offered sacrifices at the right time. "Actually receiving blessings, great good fortune comes," means that if one possesses sincere virtue and thus receives blessings, then the good fortune will not only benefit himself in this life, but also extend to his descendants. Therefore, great good fortune comes.

上六：濡其首，厲。象曰：濡其首厲，何可乆也。

Six at the Top: The head is submerged in water, indicating danger. The Small Image Commentary says: When the head is soaked and one is in danger, how can such a situation last long?

義曰：物盛則衰，治極必亂，理之常也。上六處既濟之終，位在一卦之外，以柔乘剛，居物之上，其道窮極，至於衰亂也，故天下之事傾敗而不能支，如涉險而濡溺其首，是危厲之極也。皆由治不思亂，安不慮危，以至窮極而反於未濟也。象曰濡其首厲何可久者，言上六當既濟之終，反於未濟，至於濡沒其首，危亡不遠，故當翻然而警，惕然而改，何可乆如此乎？故曰何可久也。

Hu Yuan explains that when things reach their peak they will inevitably decline, and when a time of peace and order reaches its extreme, disorder and chaos will follow. This is a constant principle. The sixth line at the top is located at the end of the hexagram of completion, beyond the hexagram. It is a yao of yin that dominates over a yao of yang—when a yin line is above a yang line, it is called "riding over." It is exalted above all things, but its path has reached its end, so it turns toward decline and disorder. Thus, the affairs of the world collapse and fall into disorder, like crossing water with one's head submerged, reaching the extreme of danger. All of this is because when people are in a time of peace and stability, they do not think about disorder, and when they are in safety, they do not consider danger, leading to exhaustion and returning to the state of "not yet completed." The Small Image Commentary says, "Its head is wet with danger, how can it last long?" This refers to the sixth line at the top being at the end of the hexagram of completion and returning to the hexagram of not yet completed, reaching the point where even the head is submerged, and danger and ruin are close at hand. Therefore, one should suddenly awaken and deeply regret, how can this situation continue? Hence, it says, "How can it last long?"