Small Excess: Thunder above, Mountain below.

程傳 《小過序卦》：“有其信者必行之，故受之以《小過》。”人之所信則必行，

Cheng Yi cited from the "Xu Gua Zhuan" in his "Yichuan Commentary on the Changes" that "those who have firm belief will certainly act upon it, hence after the hexagram Zhongfou comes Xiaoguo." A person will certainly put into action what he believes in. The original text here has a missing passage. Cheng Yi's explanation of the latter part of the hexagram sequence is missing, and the following directly continues with the hexagram statement.

小過，亨，利貞，可小亨不可大事，飛鳥遺之音，不宜上宜下，大吉。

The Hexagram Statement of Xiao Guo says: Xiao Guo, smooth and unimpeded, is suitable for holding to the correct position; it can be applied to small matters, but not to great affairs. It is like a bird flying by, leaving a trail of sound, which is not suitable to rise upward but should descend and spread downward, thus bringing great good fortune. The original text says "can be small smooth," while the commonly circulated version says "can be small matters," which directly contrasts with the next sentence "not suitable for great affairs."

本義 “小”，謂陰也。為卦四陰在外，二陽在內，陰多於陽，小者過也。既過於陽，可以“亨”矣。然必利於守貞，則又不可以不戒也。卦之二五，皆以柔而得中，故”可小事”。三四皆以剛失位而不中，故“不可大事”。卦體內實外虛，如鳥之飛，其聲下而不上，故能致飛烏遺音之應，則“宜下”而“大吉”，亦“不可大事”之類也。

Zhu Xi in The Original Meaning of the Zhou Changes says that the word "small" in the name of the hexagram refers to a yao of yin. Looking at the structure of the hexagram, four yin lines are located outside, while two yang lines are in the middle, with yin being more numerous than yang. This is called "smaller exceeds" — the flexible and small aspect has surpassed the strong and great. Since it has already surpassed the yang, the matter can be "smooth" or "passable"; but it is necessary to be suitable for holding to uprightness and constancy, so the hexagram statement adds a warning. In this hexagram, the lines six two and six five both have yin lines in the middle positions of the upper and lower trigrams, thus attaining "center," so it is said "suitable for small matters." The lines nine three and nine four both have yang lines that "lose their position" and are not in the center, so it is said "not suitable for great matters." The structure of the hexagram has two lines in the inner trigram being full and the four lines in the outer trigram being thin, like a bird flying, with its sound going downward rather than upward. Therefore, there is ansympathetic response of "a flying bird leaving a sound," which means "suitable for going down" and "great good fortune," which also belongs to the category of "not suitable for great matters."

程傳 “過”者，過其常也。若矯枉而過正，過所以就正也。事有時而當然，有得過而後能亨者，故《小過》自有“亨”義。“利貞”者，過之道，利於貞也不失時宜之謂正，過所以求就中也，所過者“小事”也，事之大者，豈可過也。於《大過》論之詳矣。“飛鳥遺之音”謂過之不遠也，“不宜上宜下”，謂宜順也。順則“大吉”，過以就之，蓋順理也。過而順理，其吉必大。

Cheng Yi in Yichuan's Commentary on the Changes says: The term "overstepping" refers to going beyond the norm. For example, when correcting a bent object, one must slightly overcorrect to return it to the proper position. This kind of "overstepping" is precisely for the purpose of returning to the right path. Sometimes things are naturally like this, and in some cases, one must slightly overstep in order to achieve success. Therefore, the hexagram Xiao Guo itself contains the meaning of "success." It is said "favorable to maintain the correct course" because the path of overstepping must be favorable to upholding the correct way. Not losing the proper timing and measure is called "correctness," and overstepping is done in order to return to the center. The overstepping refers only to minor matters; as for major matters, how can one casually overstep? This point has already been discussed in detail in the hexagram Da Guo. "A flying bird leaves its sound behind" means that the overstepping is not very far. "Not suitable to go up, but suitable to go down" means that it is suitable to follow the natural course. Being able to follow the natural course leads to great good fortune. Using a slight overstepping approach to accommodate the situation is precisely following the principles. When one has overstepped yet follows the principles, the resulting good fortune is certainly great.

集說 王氏弼曰：飛鳥遺其音，聲哀以求處卜愈無所適，下則得安，愈上則愈窮，莫若飛鳥也。孔氏穎達曰：過之“小事”，謂之小過。即行過乎恭，喪過乎哀之例是也。諸氏云，謂小人之行，小有過差，君子為過厚之，行以矯之，如晏子狐裘之比也，過為小事，道乃可通，故曰：“小過亨”。“利貞”者，矯世勵俗，利在歸正也。“可小事不可大事”者，小有過差，惟可矯以小事，不可正以大事。“飛鳥遺之音，不宜上宜下，大吉”者。飛鳥聲哀以求處，過上則愈無所適。過下則不失其安，譬君子處過差之時，為過矯之行，順則執卑守下，逆則犯君陵上，故以順逆類鳥之上下也。

The collected interpretations cite Wang Bi's view: a flying bird leaves behind a mournful cry as it flies, seeking a place to rest. The higher it flies, the less place it has to land; only by going down can it find security. The higher it goes, the more it is trapped without a way out. There is no better example than the flying bird to illustrate this principle. The collected interpretations also cite Kong Yingda's view: what is exceeded is only "small matters," which is called "small excess." This refers to examples cited in the Great Treatise, such as "being slightly more respectful in behavior, or slightly more sorrowful in mourning." Various scholars also say that the actions of small people may deviate slightly, and the gentleman corrects them with especially thick and sincere methods, like Yan Ying who wore an old fox fur coat for thirty years, using frugality to correct extravagance. Since what is exceeded is only small matters, the principle applies, so the hexagram statement says "small excess is smooth." It says "favorable to uprightness" because correcting the world's customs and refining the people's habits brings benefit by returning to the right path. It says "suitable for small matters but not for great ones" because small deviations can only be corrected by small matters, not by great ones. It says "a flying bird leaves its cry behind; it is not suitable to go up but to go down, which is great good fortune" because the bird mourns for a place to rest; going too high leads to nowhere to land, but going down a little does not lose its security. For example, a gentleman in a world with slightly deviated customs may take corrective actions. Following the trend would mean maintaining a humble position, while opposing it would mean offending the sovereign and surpassing those in authority. Therefore, the direction of the bird going down or up is compared to the gentleman's compliance or resistance.

呂氏大臨曰：《小過》，過於小者也。君子之道，皆以濟其不及，然後可以會於中。《大過》以濟其大不及，《小過》以濟其小不及者，濟所以“亨”也。“飛鳥”“不宜上宜下”，上窮而下有止也。過奢過慢則凶，不宜上也。過恭過儉則吉，宜下也。

Collecting interpretations cites Lü Daling's saying: The hexagram "Small Excess" discusses making a slight excess in small matters. A gentleman in establishing himself and acting, uses "excess" to remedy "deficiency," thus returning to the "center." "Great Excess" remedies deficiency in major matters, while "Small Excess" remedies deficiency in minor matters; since there is some remedy, it is "favorable." The saying "flying bird, not suitable to go up but suitable to go down" is because flying upward to the end leads to no support, while descending has a place to rest. Excessive luxury or excessive negligence brings misfortune, which is "not suitable to go up"; being overly respectful or overly frugal brings good fortune, which is "suitable to go down."

《朱子語類》云：《小過》是過於慈惠之類，《大過》則是剛嚴果毅底氣象。《小過》是小事過，又是過於小，如“行過乎恭，喪過乎哀，用過乎儉”。皆是過於小。退後一步，自貶底意思。俞氏琰曰：《小過》之時，可過者“小事”而已，“大事”則不可過也。

The collected interpretations cite Master Zhu's Sayings: The hexagram "Xiao Guo" (Minor Excess) belongs to the category of kindness and tolerance that goes a little too far, while "Da Guo" (Major Excess) represents a strong and severe, resolute and firm demeanor. "Xiao Guo" refers to going beyond in small matters, and going in the direction of "smallness." For example, the "Great Image Commentary" mentions "being respectful and courteous a little too much, grieving for a deceased parent a little too much, and being frugal a little too much," all of which are going in the direction of "smallness," implying a step back or a lowering of one's own standards. The collected interpretations also cite Yu Yan, who says that during the time of "Xiao Guo," one may go a little beyond only in "small matters," but "major matters" should not be exceeded.

林氏希元曰：《小過》不當以人類言。當以事類言。觀大象《本義》曰：三者之過，皆小者之過，可過於小，而不可過於大，可以小過，而不可以甚過。又曰彖所謂“可小事”，而“宜下”，其意可見矣。“《小過》亨”者，小事過而亨也。曰“利貞”，深戒占者之辭。“可小事不可大事，不宜上宜下”，又是申“利貞”之意。陸氏銓曰：君子雖行貴得中，事期當可，然勢有極重，時須損餘以補缺，事必矯枉

Collecting various interpretations, it cites Lin Xiyuan's view: The hexagram "Xiao Guo" (Minor Excess) should not be interpreted according to categories of people, but according to categories of matters. Looking at Zhu Xi's explanation of the "Great Image" in The Original Meaning of the Zhou Changes, he says that the three kinds of "excess" — being respectful in conduct, mourning with sorrow, and using frugality — are all excesses in small matters. One can be slightly excessive in small matters, but not in great matters. One may be slightly excessive, but not excessively so. He also says that the hexagram statement's meaning "it is suitable for small matters" and "it is suitable for the lower position" becomes clear. What is meant by "Xiao Guo is smooth" is that slight excess in small matters leads to smoothness. Adding the phrase "favorable to uprightness" is a very solemn warning to the person consulting the oracle. "It is suitable for small matters, not for great matters; it is suitable for the lower position, not the upper position" again explains the meaning of "favorable to uprightness." Collecting various interpretations also cites Lu Quan's view: although gentlemen's actions should value "the middle," meaning to aim for moderation, yet when circumstances are extremely biased, one must reduce excesses to make up for deficiencies, and thus correction is necessary. However, the original text here is missing some words, and Lu Quan's statement is incomplete.

案 《大過》者，大事過也。《小過》者，小事過也。“大事”，謂關係天下國家之事。“小事”，謂日用常行之事。道雖貴中，而有時而過者，過所以為中也，當過而過，然後可以通行，故有“亨”道而利於正也。“可小事不可大事”，是申《小過》之義。言此卦之義，可以施於小事，不可施於大事。“不宜上宜下”，又是申“利貞”之義。

Li Guangdi remarked: The hexagram "Da Guo" refers to going beyond in major matters, while "Xiao Guo" refers to going beyond in minor matters. By "major matters," it means affairs concerning the state and country; by "minor matters," it refers to daily life and conduct. Although the principle values "zhong" (the mean), sometimes one must go beyond a little, and this "going beyond" is precisely for the purpose of attaining "zhong." When one goes beyond at the right time, things can proceed smoothly, hence this hexagram has the meaning of "heng" (smoothness), and it is also suitable for maintaining correctness. "Suitable for minor matters but not for major matters" elaborates on the meaning of the hexagram "Xiao Guo," meaning that the principles of this hexagram apply to minor matters but not to major ones. "Not suitable for the upper position but suitable for the lower position" further explains the meaning of "li zhen" (favorable to uprightness).

“飛鳥遺之音”者，卦有飛鳥之象，卦示以兆，如飛鳥之遺以音也。上下二字是借鳥飛之上下，以切人事。飛鳥相呼云，不宜上宜下，在飛鳥則上無止戾，下有棲宿，在人事則高亢者失正而遠於理，卑約者得正而近乎情，是以“大吉”也。

Li Guangdi continued to say: The phrase "the sound of a flying bird left behind" refers to the image of a flying bird in this hexagram. The hexagram reveals omens of good or bad fortune to people, just as a flying bird leaves a sound for people to hear. The words "upper" and "lower" are used to correspond with human affairs through the high and low flight of birds. The flying birds call to each other, saying "it is not suitable to go up, but suitable to go down": for the birds, going up has no place to rest and settle, while going down has a nest to dwell in; for human affairs, those with lofty aspirations lose the middle and upright path and move further away from reason, while those who are humble and restrain themselves maintain the middle and upright path and align with human feelings, hence it is said to be "greatly auspicious."

初六，飛鳥以凶。本義 初六陰柔，上應九四，又居過時，上而不下者也。飛鳥遺音，“不宜上宜下”，故其象占如此，郭璞《洞林》占得此者，或致羽蟲之孽。

The line statement of the first line (initial line) says: "A flying bird brings about misfortune." Zhu Xi in *The Original Meaning of the Zhou Changes* explains that the first line is a yao of yin and flexibility, which connects upward with the fourth line (nine in the fourth) through a 'response' relationship. It is also in a situation where yin is excessive compared to yang. This yao represents a type that keeps flying upward without willing to descend. A flying bird leaving a call should naturally be "not suitable to go up but suitable to go down," yet the first line goes against this, hence its symbolic meaning and divinatory judgment. The Jin scholar Guo Pu in *Dong Lin* records that when this line appears in a divination, it sometimes leads to calamities brought by birds.

程傳 初六陰柔在下，小人之象。又上應於四，四，復動體，小人躁《易》，而上有應助，於所當過，必至過甚，況不當過而過乎。其過如飛鳥之迅疾，所以凶也。躁疾如是，所以過之速且遠，救止莫及也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line six, being a yin and soft quality in the lowest position, represents the image of a petty person. It also moves upward to correspond with nine in the fourth, which is located in the upper trigram Zhen, a trigram of movement. Petty persons are by nature light-hearted and easily stirred, and with someone above supporting them, they will certainly go beyond the proper limit, especially when they are not supposed to go beyond. They move as swiftly as a flying bird, hence there is danger. Their light-heartedness and rapid movement lead to quick and far-reaching mistakes, leaving no time for remedy or prevention.

集說 孔氏穎達曰：《小過》之義，上逆下順。而初應在上卦，進而之逆，同於飛鳥無所錯足，故曰“飛鳥以凶”。胡氏瑗曰：《小過》之時“不宜上”，位在下而志愈上，故獲“凶”也。

The collected interpretations cite Kong Yingda's explanation: The meaning of the hexagram "Small Crossing" is that going upward is against the way, while going downward is in harmony with the way. The "responding" line of the first line is in the upper trigram. When it advances forward, it moves toward the contrary direction, like a bird flying in the air without a place to rest, hence the line statement says "a bird meets misfortune." The collected interpretations also cite Hu Yuan's explanation: When in the state of "Small Crossing," one should not go upward. The first line is at the very bottom, yet its aspiration is even more toward the upper, thus resulting in "misfortune."

項氏安世曰：初上二爻，陰過而不得中，是以“凶”也。以卦象觀之，二爻皆當鳥翅之末。初六在艮之下，當止而反飛，以飛致凶，故曰“飛鳥以凶”，上六居震之極，其飛已高則麗於網罟，故曰“飛鳥離之凶”。龔氏煥曰：《大過》卦辭以棟為象，而三四兩爻亦以棟言。《小過》卦辭以鳥為象，而初上兩爻亦以鳥言。《大過》陽過於中，而三四又陽之中也。《小過》陰過於外，初上又陰之外也。

Collective commentary cites Xiang Anshi's view: the first and sixth lines, both being yin lines that are excessive and not in the central position, are both judged as 'auspiciousness is not good'. From the image of the hexagram, these two lines correspond to the ends of the wings of a bird. The first line is at the very bottom of the lower trigram 'Gen' (Mountain), which represents stopping. It should stop but instead takes flight, thus causing misfortune, hence the statement 'a flying bird meets misfortune'. The sixth line is at the extreme of the upper trigram 'Zhen' (Thunder), which represents movement. Flying too high leads to collision with a net, hence the statement 'a flying bird is caught in a net and meets misfortune'. Collective commentary also cites Gong Huan's view: the hexagram statement of 'Great Excess' takes the image of a roof beam, and the lines nine three and nine four also refer to the beam. The hexagram statement of 'Small Excess' takes the image of a flying bird, and the lines first six and sixth also refer to the bird. 'Great Excess' is when yang lines are excessive in the middle of the hexagram, and nine three and nine four are exactly in the center of the yang lines. 'Small Excess' is when yin lines are excessive at the outer part of the hexagram, and first six and sixth are exactly at the outermost part of the yin lines.

胡氏炳文曰：《大過》有棟橈象，棟之用在中，故於三四言之。《小過》有飛鳥象，鳥之用在翼，故於初上言之。然初二五上皆翼也，獨初上言之何耶，嗎飛不在翼而在翰，初上其翰也。

Collecting interpretations cite Hu Bingwen's view: The hexagram "Great Excess" has the image of a bent beam—the beam of a roof, which is under stress at its center, hence the emphasis on the lines nine in the third and nine in the fourth. The hexagram "Small Excess" has the image of flying birds—the key to flight lies in the wings, hence the emphasis on the lines six at the beginning and six at the top. However, the lines two, three, five, and six are all considered wings, so why is the emphasis only on the lines at the beginning and at the top? The original text has a single character error here; according to the meaning, it should be "because"—birds can fly not because of the entire wing, but because of the stiff feathers at the end of the wings. The lines six at the beginning and six at the top correspond precisely to those two stiff feathers.

案 《大過》象棟者兩爻，《小過》象飛鳥者亦兩爻。然《大過》宜隆不宜橈，則四居上吉，三居下凶，宜矣。《小過》之鳥，“宜下”“不宜上”，初居下應吉而反凶者，何也？蓋屋之中棟，惟一而已，四之象獨當之，鳥之翼則有兩，初與上之象皆當之也。初於時則未過，於位則處下，如鳥之正當棲宿者，乃不能自禁而飛，其凶也，豈非自取乎。

Li Guangdi commented: In the hexagram Da Guo, the image of the roof beam is represented by two lines, and in Xiao Guo, the image of flying birds is also represented by two lines. However, in Da Guo, the roof beam is suitable for being high and arched, but not for being low and bent. Therefore, the line nine in the fourth position, being at the top, receives good fortune, while the line nine in the third position, being at the bottom, receives misfortune. This is logical. In Xiao Guo, the birds are suitable for being low and not for being high. The line six at the beginning is at the lowest position, so by reasoning it should receive good fortune, yet it is actually misfortune. Why is this so? Originally, a house has only one main beam, so the line nine in the fourth position alone takes the image of the beam. However, a bird has two wings, so both the line six at the beginning and the line six at the top can take the image. The line six at the beginning, in terms of the situation, has not yet reached the point of "excess," and in terms of its position, is at the lowest. It is like a bird that should be calmly resting, yet it cannot wait and flies up, thus bringing about misfortune. Is this not self-inflicted?

六二，過其祖，遇其妣；不及其君，遇其臣，無咎。本義 六二柔順中正，進則過三四而遇六五，是過陽而反遇陰也。如此則不及六五而自得其分，是不及君，而適遇其臣也。皆過而不過，守正得中之意，“無咎”之道也。

The line statement of the second line says: It goes beyond the grandfather and meets the grandmother; it does not reach the sovereign, but instead meets the proper role of a subject, thus having no fault. Zhu Xi in The Original Meaning of the Zhou Changes says: The second line is gentle and compliant and 'just and upright.' It moves forward beyond the two yang lines, nine three and nine four, and meets six five. This is going beyond the yang and meeting the yin. In this way, it does not reach the sovereign position of six five, but instead maintains its proper role. That is, it does not reach its sovereign but meets its subject. All these seem to be going beyond, but in reality, it does not go beyond. It is maintaining correctness and balance, which is the way to avoid fault.

程傳 陽之在上者父之象，尊於父者祖之象。四在二上，故為“祖”。二與五居相應之地，同有柔中之德，志不從於二四，故過四而遇五，是“過其祖”也。五陰而尊，祖妣之象，與二同德相應，在它卦則陰陽相求，過之時必過其常，故異也。無所不過，故二從五亦戒其過。不及其君遇其臣，謂上進而不陵及於君。適當臣道，則“無咎”也。遇，當也，過臣之分，則其咎可知。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a yang line in the upper position represents the image of a father; a position higher than the father represents the image of a grandfather. Since nine in the fourth position is above six in the second, it is called "zu" (grandfather). Six in the second and six in the fifth are in corresponding positions and both possess the virtue of being gentle and moderate, their hearts and minds do not follow those two yang lines, so they pass over nine in the fourth and meet six in the fifth, which is called "guo qi zu" (passing over the grandfather). Six in the fifth is a yin line in a noble position, which represents the image of a grandmother, and shares the same virtue with six in the second and they correspond with each other. In other hexagrams, yin and yang seek each other, but in the hexagram Xiao Guo, which takes "passing" as its meaning, it must go beyond the usual, hence it is different. At this time, there is nowhere to avoid passing, so six in the second follows six in the fifth, and the line statement also reminds it not to go too far. "Bu ji qi jun yu qi chen" means to strive upward without violating or attaching to the position of the ruler, which exactly conforms to the way of being a minister, thus there is no fault. "Yu" means "appropriate"; if one goes beyond the proper role of a minister, the resulting fault is evident.

集說 王氏宗傳曰：六二或過或不及，皆適當其時與分，而不愆於中焉，此在過之道為無過也，故曰“無咎”。俞氏琰曰：遇妣而過於祖，雖過之，君子不以為過也。遇臣則不可過於君，故曰“不及其君”。“遇其臣”，彖言“可小事不可大事，不宜上宜下”。而六二柔順中正，故其象如此，其占“無咎”。

Collected Commentaries cite Wang Zongcheng's statement: Six in the Second sometimes represents 'excess' and sometimes 'deficiency,' but both are precisely in accord with the circumstances and position it occupies, without deviating from the center. In this hexagram, where 'excess' is the meaning, this situation is equivalent to no excess, hence the line statement concludes 'no blame.' Collected Commentaries also cite Yu Yan's statement: encountering the maternal grandmother and surpassing the paternal grandfather, although it is called 'excess,' the gentleman does not regard it as a fault; encountering the position of a minister, one cannot go further to the position of the sovereign, hence it is said 'not reaching the sovereign' and 'meeting the minister.' The hexagram statement says 'suitable for minor matters but not major matters, not suitable for the upper position but suitable for the lower position,' and since Six in the Second is gentle, proper, and centered, its line image is thus, and the divination judgment will not be in error.

張氏振淵曰：“祖”“妣”只作陰陽象，陽亢而陰順也。過祖遇妣，是去陽而就陰，去亢而從順。如此則不陵及於君，適當臣道之常矣。“不及其君遇其臣”，宜下宜順也。吳氏曰慎曰：六二中正，而爻辭以過不及言之。蓋當過而過，當不及而不及，此權之所以取中，而卒無過不及之偏矣。

Collected Commentaries cite Zhang Zhenyuan's statement: "Zu" and "Bi" should only be regarded as two kinds of yin and yang images. The yang is characterized by being lofty and vigorous, while the yin is characterized by being gentle and compliant. To surpass the grandfather and meet the grandmother is to leave the yang and approach the yin, to leave the lofty and follow the compliant. In this way, one does not offend or attach to the position of the sovereign, which is exactly in line with the proper conduct of a subject. What is meant by "not reaching the sovereign but meeting the subject" is that it is appropriate to be in a lower position and appropriate to be compliant. Collected Commentaries also cite Wu Yashen's statement: the second line is originally a yao that is central and upright, but the line statement uses "excess" and "deficiency" to describe it. This is because when it should be excessive, it is excessive, and when it should be deficient, it is deficient. This is precisely the method of balancing and taking the middle way, ultimately not leaning toward either excess or deficiency.

案 古者重昭穆，故孫則拊於祖，孫婦則拊於祖姑。《晉》之“王母”，此爻之“妣”，皆謂祖姑也。兩陰相應，故取妣婦相配之象。凡《易》之義，陰陽有應者，則為君臣，為夫婦，取其耦配也。無應者，則或為父子，或為等夷，或為嫡媵，或為妣婦，取其同類也。此爻二五皆柔，有妣婦之配，無君臣之交，故取遇妣不及其君為義。

Li Guangdi remarked: In ancient times, people emphasized the order of the zhaomu in the ancestral temple, so after a grandson died, he was enshrined among his grandfather's line, and after a granddaughter died, she was enshrined among her grandmother's line. In the Line Statement of the second line of the "Jin" hexagram, "Wangmu" and "bi" in this line refer to the grandmother. The two yin lines, sixth and fifth, correspond to each other, so they take the image of the grandmother and granddaughter. In general, the Zhou Changes take the case of yin and yang lines that have "ying" as the image of ruler and minister, husband and wife, taking their opposite sex pairing. When they do not have "ying", they take the image of father and son, or equal rank peers, or the main wife and her maidens, or grandmother and granddaughter, taking their same type pairing. In this line, the sixth and fifth lines are both yin lines, so only the same type pairing between grandmother and granddaughter exists, and there is no opposite sex pairing between ruler and minister. Therefore, the meaning is established as "meeting the grandmother" and "not meeting the ruler."

孫行而附於祖列，疑其過矣。然禮所當然是適得其分也，無應於君者，不敢仰乾於君之象。然守柔居下，是臣節不失也。以人事類之，則事之可過者。過而得其恭順之體。事之必不可過者，不及而安於名分之常。夫子之言麻冕拜下，意正如此也。《小過》之義主於過恭過儉，妻道也，臣道也。二當其位，而有中正之德，故能權衡於過不及而得其中，於六爻為最善。

Li Guangdi continued to say: attaching the generation of the grandson to the ranks of the ancestors seems to be an overstepping, but this is actually what the rites require, and it is exactly that each one is in their proper place. The line Six in the Second has no 'response' to the sovereign's position, which is the image of not daring to seek the sovereign's favor. However, it maintains flexibility and humility, remaining in a lower position, and thus does not lose the virtue of a minister. Taking human affairs as an analogy: anything that can be slightly excessive, being slightly excessive actually completes the decorum of respect and obedience; anything that must not be excessive, it is better to be insufficient and to abide by the conventional norms of rank. Confucius spoke of 'ma mian' and 'bai xia', with this very intention. The cap was originally made of hemp, but at that time it was changed to silk, which was more frugal, and Confucius followed the people's choice. A minister should originally bow before the sovereign on the lower hall, but at that time it was changed to bowing on the upper hall, which seemed arrogant, so Confucius preferred to go against the majority and continue bowing on the lower hall. The meaning of the hexagram Xiao Guo mainly lies in being slightly excessive in respect and slightly frugal in simplicity, which is the way of a wife and also the way of a minister. The line Six in the Second is in its proper position and possesses the virtue of being both central and upright, so it can balance between being excessive and insufficient, and thus achieve the middle, making it the best line among the six lines.

九三，弗過防之，從或戕之，凶。本義 《小過》之時，事每當過，然後得中。九三以剛居正，眾陰所欲害者也。而自恃其剛，不肯過為之備，故其象占如此，若占者能過防之，則可以免矣。

The line statement of the third line says: If one does not add an extra bit of caution, someone will come to harm him, resulting in misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the situation of The Small Overstep, doing things often requires a slight excess in order to achieve the proper middle. The third line, with a yang yang line in a yang position, is correctly placed, and thus becomes the target of many yin lines wanting to harm it. However, it relies on its strength and does not add an extra bit of caution, hence the line statement and the judgment. If the person consulting the oracle can add an extra bit of caution, he can avoid this misfortune.

程傳 《小過》陰過陽失位之時，三獨居正，然在下無所能為，而為陰所忌惡。故有當過者，在過防於小人，若“弗過防之”，則或從而戕害之矣，如是則“凶”也。三於陰過之時，以陽居剛，過於剛也。既戒之過防，則過剛亦在所戒矣。防小人之道，正己為先。三不失正，故無必凶之義，能過防則免矣。三居下之上，居上為下，皆如是也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Xiao Guo represents a time when yin lines are excessively strong and yang lines are out of their proper positions. Only the line Nine in the Third is in its proper position and correct. However, since it is located in the lower trigram, it cannot accomplish great deeds, and instead is suspected and disliked by the other yin lines. Therefore, at this time, the appropriate thing to 'exceed' is to take extra precautions against small people. If one does not 'exceed' in prevention, others will follow up to harm it, which will result in 'misfortune'. The line Nine in the Third is in a situation where yin is excessive, and it is a yang line occupying a strong position, so it is already overly strong. Since it is warned to 'exceed' in prevention, this excessive strength is also included in the warning. The way to prevent small people is first to correct oneself. The line Nine in the Third has not lost its 'correctness', so it is not necessarily misfortunate. By exceeding in prevention, it can avoid misfortune. The line Nine in the Third is at the top of the lower trigram, and anyone who is in a high position yet serving as a subordinate is in a similar situation.

集說 楊氏啟新曰：言當過於防，而九三不知時也。案 《小過》者，小事過也。小事過者，敬小慎微之義也。九三過剛，違於斯義矣。故為不過於周防，而或遇戕害之象。《傳》曰：君子能勤小物，故無大患，此爻之意也。

The collected interpretations cite Yang Qixin's view: the line statement suggests that at this time, one should be overly cautious, but the third line does not understand the situation. Li Guangdi comments: The hexagram "Small Excess" refers to excess in small matters; that is, to show respect in small things and to be cautious in hidden matters. The third line is overly strong and goes against this principle, thus showing an insufficient defense and the possibility of being harmed. The "Zuo Zhuan" says that a gentleman is diligent in small matters and thus avoids great calamities; this is precisely the meaning of this line.

九四，無咎，弗過遇之，往厲必戒，勿用永貞。程傳 四當小過之時，以剛處柔，剛不過也，是以“無咎”。既弗過則合其宜矣，故云“遇之”，謂得其道也。若“往”則有“危”，必當戒懼也。往去柔而以剛進也，“勿用永貞”，陽性堅剛，故戒以隨宜不可固守也。方陰過之時，陽剛失位，則君子當隨時順處，不可固守其常也。四居高位，而無上下之交，雖比五應初，方陰過之時，彼豈肯從陽也，故“往”則有“厲”。

The fourth line statement says: There is no fault; not excessive but just right, moving forward brings danger, so one must be cautious and not stubbornly adhere to fixed rules. Cheng Yi's Yichuan Commentary on the Changes says: The fourth line is in the state of 'Small Excess.' It is a yang strong element in a yin soft position. The yang is not excessive, so there is no fault. Since it is not excessive, it is appropriate, so it says 'meeting it,' meaning it is on the right path. If it goes forward blindly, there is danger, so one must be cautious. The term 'going forward' refers to abandoning the soft and using the strong to advance. The statement 'do not use permanent sincerity' is because the nature of yang is hard and strong, so it warns to adapt to the situation and not be rigid. When yin is excessive, the yang loses its proper position. Therefore, the gentleman should adapt to the situation and adjust his position, not stick to his usual methods. The fourth line is in a high position, but neither above nor below has real connection: although it is close to the fifth line and corresponds with the first line, it is in a time of excessive yin. Those yin lines would not follow the yang. Therefore, 'going forward' leads to 'danger.'

集說 《朱子語類》云：過遇，猶言加意待之也，與九三“弗過防之”文體正同。案 《彖傳》，三四皆“剛失位而不中”，然九三純剛，故“凶”。九四居柔，故有“無咎”之義。然質本剛也，故又戒以當過遇之為善。“遇”者，合人情，就事理。過遇，朱子所謂加意待之者是也。若不能過遇之，則“往”而有“危”。所當以為戒，而不可固執而不變者，是《小過》之時義也。

The collected interpretations cite Master Zhu's "Classical Sayings" saying: what is called "over-attention" is equivalent to treating something with extra care, which exactly matches the phrase "Frugality in action" in the third line statement. Li Guangdi comments: The "Commentary on the Judgment" states that both the third and fourth lines are "strong lines losing their position and not central." However, the third line is purely a strong line in a strong position, hence it is judged as "auspicious." The fourth line, being a strong line in a flexible position, thus has the meaning of being exempt from error. However, its nature is still strong, so the line statement further warns that only by achieving "over-attention" can it be good. "Meeting" means conforming to human feelings and approaching the truth; "over-meeting" is what Master Zhu said, meaning to treat it with extra care. If one cannot achieve "over-meeting," then moving forward will be dangerous. One should regard this as a warning and not be rigid—this is precisely the meaning of the hexagram "Minor Excess."

六五，密雲不雨，自我西郊，公弋取彼在穴。本義 以陰居尊，又當陰過之時，不能有為。而弋取六二以為助，故有此象。“在穴”，陰物也。兩陰相得，其不能濟大事可知。

The line statement of the fifth line says: thick clouds are gathering but no rain is falling; the clouds come from the western suburbs. The king uses an arrow tied with silk to shoot at the thing hidden in the cave. Zhu Xi in The Original Meaning of the Zhou Changes says: the sixth line five, being a yin and flexible line, is in a noble position, and at a time when yin is overpowering yang, cannot accomplish anything, so it only shoots at line six two to take it as a helper, hence the image. "In the cave" refers to hidden yin things. Since two yin lines are together, it is evident they cannot achieve great things.

程傳 五以陰柔居尊位，雖欲過為，豈能成功，如“密雲”而不能成雨。所以不能成雨，自“西郊”故也。陰不能成雨，《小畜》卦中已解。“公弋取彼在穴”，“弋”，射取之也。“射”止是射，“弋”有取義。“穴”，山中之空，中虛乃空也。“在穴”，指六二也，五與二本非相應，乃弋而取之，五當位，故云“公”，謂公上也。同類相取，雖得之。兩陰豈能濟大事乎，猶“密雲之不能成雨”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with its nature of yin and softness, occupies a high position. Even if it wishes to achieve something extraordinary, how could it succeed? It is like thick clouds that cannot form rain. The reason they cannot form rain is because the clouds come from the west suburb. Yin energy alone cannot form rain, and this principle has already been explained in the hexagram Xiao Xu. The word 'yi' in 'gong yi qu bei zai xue' refers to shooting with an arrow tied with a silk thread to capture it. Simply saying 'shooting' means shooting out, but 'yi' implies shooting and capturing. 'Xue' refers to an empty cave in the mountain, which is hollow in order to be a cave. 'Zai xue' refers to Six in the Second. Six in the Fifth and Six in the Second originally do not correspond, yet it is said that Six in the Fifth is to shoot and capture it. Six in the Fifth is in the proper position and thus is called 'gong', referring to the prince or noble in high position. Among similar things, they take from each other. Even if they obtain it, how can two yin lines accomplish great things? This is just like thick clouds that cannot bring rain.

集說 張子曰：《小過》有飛鳥之象，故因曰“取彼在穴”。胡氏瑗曰：“弋”者，所以射高也。“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。

The collected interpretations cite Zhang Zai saying: The hexagram Xiao Guo has the image of a flying bird, so it says "taking something from a hole" following this image. The collected interpretations also cite Hu Yuan saying: "Yi" is used to shoot birds flying high, while "xue" refers to a hidden place at a lower level. King Wang used an arrow tied with a silk thread to get something from a hole, just as sages, although making some actions beyond the usual, have the intention of correcting the customs below.

姚氏舜牧曰：時值《小過》，“宜下”“不宜上”。陰至於五，過甚矣，其所居者尊位也。挾勢自亢，澤不下究，雲雖密而“不雨”，“自我西郊”故耳。當此之時，欲沛膏澤於生民，必須下求穴之士以為輔，乃可也。故又戒之以求助，抑之以下賢。錢氏志立曰：《小過》所惡者，飛烏也。鳥“在穴”而不飛，所謂“不宜上”而“宜下”者也，故公弋取以為助。

Collective commentary cites Yao Shunmu's saying: the situation is precisely that of the hexagram "Small Crossing," which refers to "suitable to go down" and "unsuitable to go up." A yao that is yin in length reaching the sixth line has already gone too far, and it occupies a position of honor. Relying on power to become exalted, the benefits do not reach below, clouds though dense do not rain, precisely because they come from "the west suburb." In such a situation, if one wishes to bestow benefits upon the people, one must seek help from the virtuous men who live in seclusion in mountain caves, so the line statement both reminds it to seek assistance and restrains it from showing respect to the virtuous. Collective commentary also cites Qian Zhi立's saying: what is to be avoided in "Small Crossing" is the word "fly." A bird staying in the cave without flying conforms to the principle of "unsuitable to go up" and "suitable to go down," so the prince shoots it to use as an assistant.

案 《小過》有飛鳥之象，而所惡者飛。蓋飛則上而不下，違乎“不宜上宜下”之義也，雲亦飛物也，下而降則為雨。“密雲不雨”是猶飛而未下也，五在上體，又居尊位，當小過之時，上而未下者也，故取“密雲不雨”為象。雲而“不雨”，則膏澤不下於民矣。以其虛中也，故能降心以從道，抑志以下交。如弋鳥然，不弋其飛者，而弋其在穴者，如此則合乎“宜下”之義。而云之飛者，不崇朝而為雨之潤矣，此爻變鳥之象

Li Guangdi remarked: The hexagram Xiao Guo has the image of flying birds, but what is to be avoided is precisely "flying." Because once it flies, it goes upward rather than downward, which goes against the principle of "not going up but going down." Clouds are things floating in the air, and when they fall, they become rain. "Dense clouds without rain" is like floating and flying without having fallen yet. The line six in the fifth is in the upper trigram and holds the position of honor, which is exactly the situation of the hexagram Xiao Guo, a case of going upward but not yet descending. Therefore, the image of "dense clouds without rain" is used. Clouds that do not become rain fail to bring blessings to the people. Fortunately, the line six in the fifth is a yao of flexibility in the center, and the center is empty, so it can humble itself and follow the right path, suppressing its own will to connect with the lower parts. It is like shooting birds; one does not shoot the ones flying in the sky, but the ones staying in the cave. This conforms to the principle of "going down." The floating clouds will become nourishing rain for all things within a day. This line reverses the image of the bird. The original text has a missing passage here.

上六，弗遇過之，飛鳥離之，凶，是謂災眚。本義 六以陰居動體之上，處陰過之極。過之已高而甚遠者也，故其象占如此。或曰遇過，恐亦只當作過遇，義同九四未知是否。

The line statement of the sixth line at the top says: unwilling to be appropriate and harmonious but persistently going beyond, a flying bird hits a net, resulting in misfortune, which is called heaven's calamity and human disaster. Zhu Xi in The Original Meaning of the Zhou Changes says: the sixth line, being a yin line, is located at the top of the upper trigram "Zhen" (Thunder), which is a trigram representing movement. It is precisely at the extreme point of yin excess, going beyond to a very high and distant position, so its line image and judgment are like this. Some people say "meeting the excess" should be written as "excess meeting" following the style of nine in the fourth, with the same meaning as nine in the fourth. Whether this statement is correct or not, I am not sure yet.

程傳 六陰而動體，處過之極，不與理遇，動皆過之，其違理過常如飛鳥之迅速，所以“凶”也。“離”，過之遠也，是謂“災眚”，是當有災眚也。“災”者天殃，“眚”者人為。既過之極，豈惟人眚，天災亦至，其“凶”可知，天理人事皆然也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is a yao of yin, located within the trigram Zhen (Thunder), which is characterized by active movement. It also resides at the extreme point of 'overstepping'. In all matters, it does not conform to reason, and any movement exceeds the proper measure. Its swift and reckless transgression beyond the norms is like a flying bird, hence it is judged as 'dangerous'. The trigram Li signifies going too far. Saying 'is called disaster and misfortune' means that at this time, disaster and misfortune are expected. 'Disaster' refers to calamity sent down by heaven, while 'misfortune' refers to human error. Since it has reached the extreme, it is not only a result of human error but also brings down heavenly calamity. Therefore, its 'dangerous' nature is evident. Both heavenly principles and human affairs are like this.

集說 王氏弼曰：小人之過，遂至上極。過而不知限，至於亢也。過至於亢，將何所遇。飛而不已，將何所託。災自己致，復何言哉！孔氏穎達曰：以小人之身，過而弗遇，必遭羅網。其猶鳥飛而無托，必離繒繳，故曰“飛鳥離之凶”也。過亢離凶，是謂自災而致眚。

The collected interpretations cite Wang Bi's view: the excesses of a petty person continue until they reach the highest point. When excess goes beyond moderation, it reaches a state of arrogance; when arrogance reaches its peak, what suitable circumstances could there be? Flying continuously without rest, what support could there be? The calamity is self-inflicted, so what can be said? The collected interpretations also cite Kong Yingda's view: a petty person, persisting in excess without encountering suitable circumstances, will inevitably fall into a trap. This is like a bird flying continuously without a place to rest, inevitably getting caught on an arrow with a silk thread attached. Therefore, it is said, "the calamity of a flying bird being caught." Excess leading to arrogance, colliding with a trap, resulting in calamity, is called bringing down heavenly disasters and causing human misfortunes.

胡氏瑗曰：上六過而不已，若鳥之高翔，不知所止，以至窮極，而離於凶禍不能反於下以圖其所安，猶人之不近人情，亢己而行，故外來之災自招之損，皆有之也。餘氏芑舒曰：飛鳥離之，如鴻則離之之離。俞氏琰曰：彖辭言“不宜上”，而上乃震動之體，動極而忘返，如飛鳥離於繒繳，不亦凶乎？是天災也，亦人眚也。故曰“飛鳥離之凶”，是謂“災眚”。

The collected interpretations cite Hu Yuan's view: the sixth line at the top is overly extreme and refuses to stop, like a bird flying high without knowing where to land, until it reaches the extreme, collides into misfortune, and can no longer return to below to find a secure place. This is like a person who is not close to human feelings and acts with an exaggerated sense of superiority, thus suffering both external calamities and self-inflicted losses. The collected interpretations also cite Yu Yanshu's view: the "li" in "fly away from the bird" refers to the "li" in the "Book of Songs · Bei Wind · Xin Tai" "fish net is set, the wild goose is caught," meaning to be caught in a net. The collected interpretations also cite Yu Yanyin's view: the hexagram statement says "not suitable to go up," but the sixth line at the top is located in the Zhen hexagram, which is characterized by movement, and when it moves to the extreme, it forgets to turn back, like a bird colliding with an arrow tied with a thread. Is this not ominous? This is both a calamity from heaven and a misfortune caused by oneself, so it is said "fly away from the bird is ominous," which is called "zai sheng."

案 《復》之上曰：“迷復凶有災眚”，此曰“飛鳥離之凶”，是謂“災眚”。辭意不同，凶由己作，災眚外至，迷復則因凶而致災眚者也。此則“凶”即其“災眚”也，蓋時當過極，不能自守，而徇俗以至於此，與初六當時未過，而自飛以致凶者稍別。

Li Guangdi comments: The "Fu" hexagram's line six at the top says "mistaken return,凶, with disaster and calamity," while here it says "a bird flying away is凶, which is called disaster and calamity." The meanings of these two sentences are not the same. "Xiong" (凶) is something self-created, while "zai sheng" (灾眚) comes from outside and affects the person. In the "Fu" hexagram's line six at the top, there is first "xiong," and then "zai sheng" arises from it. Here, however, "xiong" itself is its "zai sheng." Because line six at the top is in a situation that has reached an extreme, it cannot hold on, and thus drifts along with the current to this point. This is somewhat different from line six at the beginning, which had not yet reached the point of "overdoing it," yet it took flight on its own and thus incurred "xiong."

總論 項氏安世曰：《坎》、《離》者，《乾》、《坤》之用也。故上經終於《坎》、《離》，下經終於既未濟。《頤》、《中孚》肖離，大小過肖坎。故上經以《頤》、《大過》附《坎》、《離》，下經以《中孚》、《小過》附既未濟。二陽函四陰則謂之《頤》，四陽函二陰則謂之《中孚》，二陽函四陰則謂之《大過》，四陰函二陽則謂之《小過》，《離》之為麗，《坎》之為陷，意亦類此。

In summary, the commentator Xiang Anshi says: The hexagrams Kan and Li represent the functions of Qian and Kun. Therefore, the Upper Canon ends with Kan and Li, and the Lower Canon ends with Ji Ji and Wei Ji. The hexagrams Yi and Zhong Fu resemble Li in shape, both being solid on the outside and hollow in the middle; the hexagrams Da Guo and Xiao Guo resemble Kan in shape, both being hollow on the outside and solid in the middle. Therefore, the Upper Canon places Yi and Da Guo before Kan and Li, and the Lower Canon places Zhong Fu and Xiao Guo before Ji Ji and Wei Ji. Two yang lines enclosing four yin lines form the hexagram Yi; four yang lines enclosing two yin lines form the hexagram Zhong Fu; two yang lines enclosing four yin lines form the hexagram Da Guo—this sentence is repeated as the hexagram Yi in the original text, but according to the structure of the hexagrams, it should be 'four yang lines enclosing two yin lines.' Four yin lines enclosing two yang lines form the hexagram Xiao Guo. The meaning of Li is attachment, and the meaning of Kan is entrapment, which is similar to the above.

吳氏曰慎曰：以二陽言，九三過剛居上，不能自下，故“或戕之”。九四居柔能下，故“無咎”。五上皆以陰乘陽上，《彖傳》所謂“上逆”者也，曰已上，曰已亢，然上凶而五不然者，以其柔中也。六二柔順中正而承乎陽，所謂“下順”者也，故無咎。初以柔居下而凶者，位雖卑，而志則上而不下，是以與上六同為“飛鳥”之象也。

In summary, it also cites Wu Yueshen's remarks: considering two yang lines, nine in the third position is overly strong and located above the lower trigram, unwilling to be humble, hence someone 'may attack it'; nine in the fourth position, being strong in a yin position, can retreat and remain low, thus having no fault. Six in the fifth and six at the top both have yin lines dominating over yang lines, which is exactly what the Commentary on the Judgment refers to as 'upper reversal'. One says it has already gone up, the other says it has already become lofty; yet six at the top is凶 while six in the fifth is not, because six in the fifth is gentle and proper in the center. Six in the second is gentle, proper, and supports the yang line above, which is exactly what the Commentary on the Judgment refers to as 'lower compliance', hence having no fault. Six at the beginning, although in the lowest position, is still凶 because although it is low, its mind is upward rather than downward, thus sharing the image of 'a flying bird' with six at the top.

程傳 《既濟序卦》：“有過物者必濟，故受之以《既濟》 ”。能過於物，必可以濟，故《小過》之後，受之以《既濟》也。為卦水在火上，水火相交，則為用矣。各當其用，故為既濟，天下萬事已濟之時也。

Cheng Yi, in his commentary Yichuan's Commentary on the Changes, cites the "Xugua Zhuan" saying: "Those who exceed the abilities of ordinary people will certainly accomplish things, hence after the hexagram Xiao Guo comes Ji Ji." Being able to surpass ordinary things means certainly accomplishing things, hence after the hexagram Xiao Guo comes Ji Ji. In terms of the structure of the hexagram, the water trigram Kan is above and the fire trigram Li is below, with water and fire meeting, thus producing utility; each fulfilling its function, hence it is called "Ji Ji," which is the time when all things under heaven have been accomplished.

本義 “既濟”，事之既成也。為卦水火相交，各得其用，六爻之位，各得其正，故為《既濟》。“亨小”當為“小亨”，大抵此卦及六爻占辭，皆有警戒之意，時當然也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Ji Ji" refers to a matter that has already been accomplished. In terms of the hexagram structure, water and fire meet, each finding its proper use; the six lines are in proper positions, with yang lines occupying yang positions and yin lines occupying yin positions, each being "appropriate" and correct, hence the name "Ji Ji." The hexagram statement "Heng Xiao" should be read as "Xiao Heng." Generally speaking, the divinatory statements of this hexagram and its six lines carry a warning meaning, as the situation is naturally so. The original text here is missing the hexagram statement "Ji Ji, Heng Xiao, Li Zhen, Chi Ji Zhong Luan," so "The Original Meaning" directly continues from the previous text.

程傳 《既濟》之時，大者既已亨矣，小者尚有未亨也。雖既濟之時，不能無小未亨也，小字在下，語當然也。若言“小亨”，則為亨之小也。“利貞”處《既濟》之時，利在貞固以守之也。“初吉”，方濟之時也。“終亂”，濟極則反也。

Cheng Yi in Yichuan's Commentary on the Changes says: At the time of the hexagram Zhi Ji, the great aspects have already been smooth and successful, but the minor aspects still have not been smooth. Even when everything has been accomplished, there cannot be absolutely no minor obstacles, so the character 'xiao' (small) is placed after 'heng' (smooth). The correct word order should be like this. If it were written as 'xiaoheng' (small smooth), it would mean 'smooth to a small degree'. The statement 'li zhen' (favorable to uprightness) is because, at the time of Zhi Ji, the benefit lies in maintaining uprightness to preserve the achievement. The statement 'chu ji' (initially auspicious) refers to the time when the matter is just completed; the statement 'zhong luan' (final chaos) is because when the accomplishment reaches its peak, it will turn into the opposite.

集說 孔氏穎達曰：人皆不能居安思危，慎終如始，故戒以今日《既濟》之初。雖皆獲吉，若不進德修業，至於終極，則危亂及之。谷氏家傑曰：不曰小亨而曰“亨小”，言所亨者其小事也。吳氏曰慎曰：剛柔正則體立，水火交則用行，體立用行，所以為《既濟》也。

The collective commentary cites Kong Yingda's explanation: people often fail to think of danger while in a secure position, and do not treat the end as carefully as the beginning. Therefore, the Hexagram Statement of "Already Completed" first issues a warning at the beginning: although things are currently favorable, if one does not continue to cultivate virtue, when reaching the end, danger and disorder will follow. The collective commentary also cites Gu Jiajie's explanation: using "亨小" instead of "小亨" indicates that the favorable outcome is limited to minor matters. The collective commentary also cites Wu Yashen's explanation: when the strong lines and the weak lines each occupy their proper positions, the essence of the hexagram is established; when water and fire interact, the function of the hexagram is activated. When the essence is established and the function is carried out, this is the meaning of "Already Completed."

案 天地交為《泰》，不交為《否》，水火交為《既濟》，不交則為《未濟》。以治亂之運推之，《泰》、《否》其兩瑞也，《既濟》、《未濟》其交際也。《既濟》當在《泰》之後而《否》之先，《未濟》當在《泰》之先而《否》之後。《泰》猶夏也，《否》猶冬也，《未濟》猶春也，《既濟》猶秋也。故先天之圖，乾坤居南北是其兩端正，離坎居東西，是其交際也。

Li Guangdi remarked: The interaction of heaven and earth's energies is the Trigram Tai, while non-interaction is the Trigram Po. The interaction of water and fire is the Trigram Ji Ji, while non-interaction is the Trigram Wei Ji. Using the energies of a well-governed era and a chaotic era to arrange the sequence, Tai and Po represent the two extremes, while Ji Ji and Wei Ji are the transitions between the extremes. Ji Ji should be placed after Tai but before Po, and Wei Ji should be placed before Tai but after Po. Tai is like summer, Po is like winter, Wei Ji is like spring, and Ji Ji is like autumn. Therefore, in the Earlier Heaven Trigram diagram, Qian and Kun occupy the southern and northern positions, representing the two extremes; Li and Kan occupy the eastern and western positions, representing the transitions between the extremes.

《既濟》之義不如《泰》者，為其《泰》而將《否》也。《未濟》之義優於《否》者，為其《否》而將《泰》也。是以《既濟》彖辭曰“初吉終亂”，即《泰》“城復于隍”之戒，《未濟》彖辭曰“汔濟濡其尾無攸利”，即《否》“其亡其亡”之心。

Li Guangdi continued: The meaning of the hexagram Ji Ji is less than that of Tai, because it has turned from smoothness to blockage; whereas the meaning of Wei Ji is better than that of Po, because it has turned from blockage to smoothness. Therefore, the hexagram statement of Ji Ji says "initially auspicious, finally disorder," which is the warning in the sixth line of Tai, "the city wall falls back into the moat," reminding one of the danger of collapse. The hexagram statement of Wei Ji says "almost reaching the goal, the tail is wet, no benefit," which corresponds to the warning in the ninth line of Po, "its downfall, its downfall," expressing constant vigilance against collapse.

初九，曳其輪，濡其尾，無咎。本義 輪在下，尾在後，初之象也。曳輪則車不前，濡尾則狐不濟。《既濟》之初，謹戒如是，無咎之道，占者如是則“無咎”矣。

The line statement for the initial line (Chu Ji) says: "Hold back the chariot wheel, get the tail wet, there will be no fault." Zhu Xi in The Original Meaning of the Zhou Changes explains that the chariot wheel is at the lower part of the chariot, and the tail is at the rear end of the body, both representing the image of the initial line. Holding back the chariot wheel prevents the chariot from moving forward; getting the tail wet prevents the fox from crossing the river. At the beginning of the state of completion (Ji Ji), being so cautious and careful is the way to avoid faults; if the person consulting the oracle acts in this way, there will be no fault.

程傳 初以陽居下，上應於四，又火體，其進之志銳也。然時《既濟》矣，進不已則及於悔咎，故“曳其輪”，“濡其尾”，乃得“無咎”，輪所以行，倒曳之使不進也。獸之涉水，必揭其尾，“濡其尾”則不能濟。方《既濟》之初，能止其進，乃得“無咎”。不知已則至於咎也。

Cheng Yi in Yichuan's Commentary on the Changes says: The initial line, which is a yang line, is located at the very bottom and moves upward to correspond with the line in the fourth position. It is also within the structure of the Fire trigram. Its will to advance is very sharp. However, the situation is already the hexagram of Ji Ji, which signifies completion. If it continues forward without restraint, it will bring regret and mistakes. Therefore, it should "drag its wheel" and "wet its tail" to avoid mistakes. A wheel is used for movement; dragging it backward means stopping the chariot from moving forward. When an animal crosses a river, it raises its tail high. If the tail gets wet, it cannot cross. At the beginning of Ji Ji, being able to stop advancing avoids mistakes; not knowing when to stop leads to mistakes.

集說 李氏簡曰：既濟之初，以濡尾而曳乾，見其用力之難也。雖“濡其尾”，於義何咎？案 爻之文意，李氏得之。蓋曳輪者，有心於曳之也。濡尾者，非有心於濡之也。當濟之時，眾皆競濟，故有濡尾之患。惟能“曳其輪”，則雖“濡其尾”而可及止也，觀夫子《象傳》可知。

The collected interpretations cite Li Jian's explanation: In the hexagram "Already Completed," the situation is like a tail that has already gotten wet, yet it is still dragged back to pull the wheel, showing the difficulty of exerting force. Even though the tail is wet, by what reason is there any fault? Li Guangdi comments: The meaning of this line is correctly interpreted by Li Jian. Dragging the wheel is an intentional act, but the tail getting wet is not intentional. When everyone is trying to cross the river, people are competing to cross, so it is inevitable that some will have their tails wet. As long as one can drag the wheel, even if the tail is wet, it is still possible to stop. Looking at Confucius' Image Commentary which says "dragging the wheel, there is no fault," one can understand clearly.

六二，婦喪其弗，勿逐，七日得。本義 二以文明中正之德，上應九五剛陽中正之君，宜得行其志。而九五居《既濟》之時，不能下賢以行其道，故二有“婦喪其弗”之象。“茀”，婦車之蔽，言失其所以行也。然中正之道，不可終廢，時過則行矣，故又有“勿逐”而自得之戒。

The line statement of the second line says: A woman loses the curtain on her carriage, but there is no need to search for it; within seven days it will be recovered naturally. Zhu Xi in The Original Meaning of the Zhou Changes says: The second line possesses the virtue of civilization and uprightness. It should be able to realize its aspirations by responding to the virtuous and upright ruler, the nine in the fifth line. However, the nine in the fifth line, being in the situation of The Already Completed, refuses to descend from his elevated position to promote the right path, so the second line has the image of 'a woman losing her curtain.' 'Fufu' refers to the covering on a woman's carriage, symbolizing the loss of means for travel. However, the path of uprightness will not be abandoned forever. When the time comes, it will be possible to proceed again, so the line statement also reminds us not to pursue it actively, for it will be recovered naturally.

程傳 二以文明中正之德，上應九五剛陽中正之君，宜得行其志也。然五既得尊位， 集說 胡氏炳文曰：喪特失其在外者，逐則失其在我者矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Second possesses the virtue of civilizing and being upright and correct. It should be able to realize its aspirations by responding to the strong and upright ruler, Nine in the Fifth. However, since Nine in the Fifth has already occupied the honorable position... the original text here is missing. The latter part of the Cheng transmission is lost. The collective commentary cites Hu Bingwen saying: losing the curtain of the carriage is losing only an external thing; but if one follows after it, one would lose the thing one should hold onto in one's heart.

案 初二居下位，故皆取君子欲濟時而未得濟為義。“輪”者，車之所以行路也。“茀”者，車之所以蔽門也。初之時，未可以行也，故曰“曳其輪”。二可以行矣，而不苟於行，苟“喪其弗”，亦不行也。夫義路也，禮門也，義不可則不行，禮不備則亦不苟於行也。二有應而曰“喪其茀”者，既未濟卦義以上下體之交為濟，二猶居下體之中故也。

Li Guangdi said: Both initial nine and six in the second are in the lower trigram, so they both take the meaning of a gentleman who wants to serve the world but has not yet obtained the opportunity to establish righteousness. "Lun" is the thing on which a carriage relies to move, and "fu" is the thing used to cover the carriage door. At the time of initial nine, it is not yet possible to travel, hence "dragging its wheel"; at six in the second, although it is already possible to travel, it does not act hastily, and once "losing its fu," it stops. The Mencius says that righteousness is the path a person should take, and ritual is the gate through which a person should enter and exit: if the path of righteousness is blocked, one does not go, and if the ritual is not complete, one does not act hastily. Six in the second clearly has a "response" but says "losing its fu," because the meaning of the hexagram "Already Achieved" and "Not Yet Achieved" takes the meeting of the upper and lower trigrams as "achieving," and six in the second is still in the middle position of the lower trigram.

九三，高宗伐鬼方，三年克之，小人勿用。本義 《既濟》之時，以剛居剛，“高宗伐鬼方”之象也。“三年克之”，言其久而後克，戒占者不可輕動之意。“小人勿用”，占法與《師》上六同。

The line statement of the third line says: King Wen of Shang waged war against the Gufang people, and it took three years to conquer them; do not employ petty men. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the situation of The Already Completed, the third line, with a yang line in a yang position, represents the image of "King Wen of Shang waging war against the Gufang people." "Three years to conquer" indicates a prolonged struggle, implying a warning to the person consulting the oracle not to act rashly. The usage of the judgment "do not employ petty men" is the same as in the sixth line of the upper trigram of the Army hexagram.

程傳 九三當既濟之時，以剛居剛，用剛之至也。《既濟》而用剛如是，乃“高宗伐鬼方”之事。高宗必商之高宗。天下之事既擠，而遠伐暴亂也。威武可及，而以救民為心，乃王者之事也。惟聖賢之君則可，若騁威武，忿不服，貪土地，則殘民肆欲也，故戒不可用小人。小人為之，則以貪忿私意也，非貪忿則莫肯為也。“三年克之”，見其勞憊之甚，聖人因九三當《既濟》而用剛，發此義以示人為法為戒，豈淺見所能及也！

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: Nine in the Third is at the time of the Book of Changes' Ji Ji. A yang line in a yang position is using strength to the extreme. When all things are already accomplished, still using strength in this way is like the case of "Gaozong's campaign against the Gufang." Gaozong must refer to Wu Ding, the middle ruler of the Shang dynasty. When the world's affairs were already completed, he went on a distant campaign against the rebellious state of Gufang; his military might reached wherever it went, but his mind was always concerned with saving the people. This is the true business of a king. Only a sage ruler could do this. If one displays military might, is angry at others' disobedience, and desires land, then it becomes harming the people and indulging private desires. Therefore, the line statement warns against employing petty people. Petty people engage in such actions driven by greed and anger; without greed and anger, they would not do it. The statement "three years to conquer it" shows how exhausted and weary the effort was. The sage, by observing the use of strength in Nine in the Third during Ji Ji, expounds this meaning to set a standard and issue a warning. This is not something a shallow-minded person could imagine.

集說 沈氏該曰：《既濟》初吉，銳於始也。終止則亂，怠於終也。中興之業既就，遠方之伐既成，而使小人預於其間，貪功逞欲，憊民不息，則必以亂終，不可不戒，是以”小人勿用”也。龔氏煥曰：三言克鬼方則事已濟矣。“三年”，言其濟之難。“小人勿用”，欲保其濟也。

Collective commentary cites Shen Cai's explanation: The hexagram "Already Achieved" is called "Initial Good fortune" because at the beginning one is eager and striving. It is called "Disorder at the end" because by the end one becomes slack. The great rejuvenation has already been accomplished, and distant campaigns have also been completed. At this point, if petty people are allowed to interfere, they will seek personal glory and indulge their desires, disturbing the people and making them unable to rest. This will inevitably lead to disorder, so one must be cautious and thus it says "Petty people should not be used." The collective commentary also cites Gong Huan's explanation: The line "Nine in the Third" refers to conquering the Ghost People, meaning the task is completed. The phrase "three years" describes the difficulty of achieving it. The statement "Petty people should not be used" aims to preserve the already achieved situation.

案 《既濟》、《未濟》皆以“高宗”言者，高宗商中興之君，振衰撥亂，自未濟而既濟者也，《既濟》於三言之者，卦為《既濟》，至於內卦之終，則已濟矣，故曰克之者，已然之辭也。《未濟》於四言之者，卦為《未濟》，則至外卦之初，方圖濟也，故曰“震用”者，方然之辭也。既濟之後，則當思患而豫防之，故“小人勿用”，與《師》之戒同。

Li Guangdi remarked: Both the hexagrams "Already Completed" and "Not Yet Completed" refer to "Gaozong," because Gaozong Wudi was a revitalizing ruler of the Shang dynasty, who revived a declining era and restored order from "Not Yet Completed" to "Already Completed." The hexagram "Already Completed" places "Gaozong" at the third line, because the entire hexagram is already "Already Completed," and it has reached the last line of the inner trigram, meaning the matter has been accomplished, thus saying "overcome," using a completed tone. The hexagram "Not Yet Completed" places "Gaozong" at the fourth line, because the entire hexagram is "Not Yet Completed," and it has reached the first line of the outer trigram, meaning the matter is just beginning to be planned, thus saying "start to act," using an ongoing tone. After a matter is completed, one should foresee possible dangers and take preventive measures in advance, hence saying "small people should not be used," which is the same warning as the sixth line of the hexagram "Military Campaign."

六四，繻有衣袽，終日戒。本義 《既濟》之時，以柔居柔，能豫備而戒懼者也，故其象如此。程子曰：“繻”當作濡，“衣袽”所以塞舟之罅漏。集說 蘇氏軾曰：“衣袽”所以備舟隙也，卦以濟為事，故取於舟。

The fourth line statement says: The ship is leaking water, and old cloth and rags are prepared, remaining vigilant all day. Zhu Xi in The Original Meaning of the Zhou Changes says: When in the state of The Already Completed, the fourth line, being a yao of flexibility in a flexible position, is a type that can prepare in advance and remain constantly cautious, hence the line image is like this. Cheng Yi says: "Ru" should be read as "Ru," meaning leakage; "yi ru" refers to old clothes and rags used to block the gaps and leaks on the ship. The collected interpretations cite Su Shi saying: "Yi ru" is used to prevent water leakage from the ship's seams; since this hexagram is about crossing a river, the image is taken from the ship.

郭氏忠孝曰：《既濟》思患豫防，而四又居“多懼”之地，是以有“繻有衣袽”之戒。勿以《既濟》而忘《未濟》之難也。“終日”者，言無怠時也。胡氏炳文曰：乘舟者不可以無繻而忘“衣袽”，亦不可謂“衣袽”已備，遂恝然不知戒。水浸至而不知，則雖有衣袽，不及施矣。備患之具，不失於尋常，而慮患之念，又不忘於頃刻，此處《既濟》之道。

Collective commentary cites Guo Zhongxiao's saying: The hexagram "Already Achieved" discusses anticipating calamities and taking precautions beforehand. Since line six in the fourth position is located at the place mentioned in the "Great Treatise" as "much fear," there is the warning "having a cloth to stop water," meaning one should not forget the difficulties of the time when things were not yet accomplished just because everything is now achieved. Saying "all day long" means there is no moment to be careless. The collective commentary also cites Hu Bingwen's saying: A person on a boat cannot forget to prepare old cloth and rags just because there is no leakage at the moment, nor can he become complacent thinking that the old cloth and rags are already prepared. When the water comes and he is unaware, then even if he has the cloth to stop water, it will be too late. The tools for preventing calamities are never lacking; the thought of worrying about calamities is never forgotten — this is the proper way of being in the hexagram "Already Achieved."

張氏清子曰：六四出離入坎，此濟道將革之時也。濟道將革，則罅漏必生。四坎體也，故取漏舟為戒。“終日戒”者，自朝至夕，不忘戒備，常若坐敝舟而水驟至焉，斯可以免覆溺之患。

Collective commentary also cites Zhang Qingzi's explanation: the sixth line in the fourth position is precisely when the lower trigram "Li" (Fire) is left behind and the upper trigram "Kan" (Water) is entered. This is the time when an established situation is about to change. When an established situation is about to change, gaps and weaknesses will certainly appear. The sixth line in the fourth position belongs to the trigram Kan, which symbolizes water, so a leaking boat is used as a warning. The phrase "constant vigilance throughout the day" means being constantly on guard from morning to night, always keeping in mind the feeling of sitting on a leaking boat, with water about to rush in at any moment. Only in this way can the danger of capsizing and being overwhelmed be avoided.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。本義 東陽西陰，言九五居尊而時已過，不如六二之在下而始得時也。又當文王與紂之事，故其象占如此。彖辭“初吉終亂”，亦此意也。

The fifth line statement says: A great sacrifice of a bull by the eastern neighbor is not as good as a simple sacrifice by the western neighbor, and it is actually the western neighbor who truly receives blessings. Zhu Xi in The Original Meaning of the Zhou Changes says: The east belongs to yang and the west belongs to yin, meaning that although the nine in the fifth line holds a high position, the situation has already passed, and it is not as good as the six in the second line, which is in a lower position but is at a favorable time. This also fits with the old story of King Wen and King Zhou—Zhou was in the east and Wen was in the west, so the hexagram image and the judgment are like this. The hexagram statement speaks of 'initially auspicious but eventually chaos,' which means the same thing.

程傳 五中實，孚也。二虛中誠也，故皆取祭祀為義。“東鄰”，陽也，謂五。“西鄰”，陰也，謂二。“殺牛”，盛祭也。“禴”，薄祭也。盛不如薄者，時不同也。二五皆有孚誠中正之德，二在濟下，尚有進也，故受福。五處濟極，無所進矣，以至誠中正守之，苟未至於反耳，理無極而終不反者也。已至於極，雖善處無如之何矣，故爻象惟言其時也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fifth is a yang line, full in the middle, symbolizing sincerity; Six in the Second is a yin line, empty in the middle, symbolizing respectful sincerity. Therefore, both lines take the meaning of worship and sacrifice. "Eastern neighbor" belongs to yang, referring to Nine in the Fifth; "Western neighbor" belongs to yin, referring to Six in the Second. "Slaughtering a bull" is a grand sacrifice, while "Yue" is a simple sacrifice. The grand one is actually less appropriate than the simple one, because the time is different. Both Six in the Second and Nine in the Fifth possess the virtue of sincerity and uprightness. Six in the Second is in the lower part of the situation of crossing a river, still having room for advancement, so it receives blessings. Nine in the Fifth is at the extreme point of the situation of crossing a river, with no further room for advancement, so it can only be held fast by utmost sincerity and uprightness, temporarily preventing a reversal. In theory, there is no situation that reaches an extreme and does not eventually reverse. Since it has already reached the extreme, even the best handling cannot change the situation, so the meaning of this line is only established according to the situation it is in.