Small Excess: Thunder above, Mountain below.

集說 楊氏簡曰：《既濟》盛極則衰至，君子當思患豫防，持盈以虛，保益以損。六四已有“終日”之“戒”矣，而況於五乎？“西鄰”之時，守以損約，故終受福。

Collected Commentaries cite Yang Jian's explanation: When the hexagram Ji Ji reaches its peak of prosperity, decline is sure to follow. Therefore, the gentleman should foresee calamities and prepare in advance, using humility to control fullness and using reduction to preserve gain. The line six in the fourth already has the warning of "being constantly vigilant all day," so how much more so should the line nine in the fifth be cautious? During the time of the western neighbor, by maintaining frugality and restraint, he ultimately received blessings.

潘氏士藻曰：五以陽剛中正，當物大豐盛之時，故借東鄰祭禮以示警懼。夫祭，時為大，時苟得矣，則明德馨而黍稷可薦，明信昭而沼毛可羞。是以“東鄰殺牛，不如西鄰之禴祭，實受其福”。在於合時，不在物豐也。東西者，彼此之辭，不以五與二對言。

Collective interpretations also cite Pan Shizao's view: Nine in the Fifth, possessing the virtue of Yang strength and uprightness, is at a time when all things reach their fullest abundance. Therefore, it uses the sacrificial rites of the eastern neighbor to serve as a warning. Sacrifice, most importantly, should be in harmony with the right time. If the timing is appropriate, then the fragrance of virtue will naturally emerge, and even ordinary offerings such as millet and millet can be presented. When sincerity is clearly evident, as mentioned in the "Zuo Zhuan," even aquatic plants from ponds and marshes can be used for sacrifice. Thus it says, "The eastern neighbor sacrifices a bull, but the western neighbor's simple spring sacrifice actually receives real blessings." The key lies in appropriateness rather than the richness of the offerings. "East" and "West" are merely contrasting terms, not implying a comparison between the Fifth and Second lines.

姚氏舜牧曰：人君當《既濟》時，享治平之盛，驕奢易萌，而誠敬必不足，故聖人借兩鄰以為訓。若曰，“東鄰殺牛”何其盛也。西鄰禴祭，何其薄也。然神無常享，享於克誠。彼殺牛者，反不如禴祭者之“實受其福”，信乎享神者在誠不在物，保治者以實不以文，此蓋教之以祈天保命之道。

The collected interpretations also cite Yao Shunmu's saying: When a ruler is in the hexagram of Ji Ji (Completion), he enjoys the extreme prosperity of universal peace, and the thoughts of arrogance and extravagance are easily aroused, while the sincere and respectful heart is certainly insufficient. Therefore, the sage establishes a warning through the two neighboring states. It is like saying: "The eastern neighbor sacrifices a bull," which is extremely abundant, while "the western neighbor offers a simple sacrifice," which is very meager. However, as the Book of Shang said in Tai Jia, the spirits do not have a fixed preference for the offerings of any particular person; they only accept the offerings of those who truly express sincerity. The one who slaughters the bull ends up not being as blessed as the one who offers a simple sacrifice. This shows that serving the gods lies in sincerity rather than in the things offered, and maintaining a well-governed world lies in reality rather than in ornamentation. This is the way to appeal to heaven and preserve the mandate of heaven.

案 潘氏姚氏之說皆是，當受報收功，極熾而豐之時，而能行恭敬撙節退讓明禮之事，此其所以受福也。與《泰》三“于食有福”同，皆就本爻設戒爾，若以兩鄰為六二。則受福為六二受福，《易》無此例。

Li Guangdi remarked: The views of Pan Shizao and Yao Shunmu are both correct. When one is at the peak of receiving rewards, achieving accomplishments, and being fully prosperous, yet still maintains the reverence, restraint, and humility as described in the "Rites of Zhou: Ceremonial Etiquette," this is the reason for receiving blessings. This is similar to the "Tai" hexagram's line nine three, "there is blessing in food," which is a warning based on the specific line. If "Xi Lin" is taken as line six two, then the one receiving the blessing would be line six two, but the "Zhou Changes" do not have such an example.

上六，濡其首，厲。程傳 《既濟》之極，固不安而危也，又陰柔處之，而在險體之上，坎為水，濟亦取水義，故言其窮至於濡首危可知也。《既濟》之終，而小人處之，其敗壞可立而待也。

The line statement of the sixth line at the top says: The head is soaked, dangerous. Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram of "Already Completed" has reached its extreme, originally unstable and dangerous, and even more so because a yao of yin and flexibility is in this position, and it is located at the very top of the structure of Kan, which represents danger. The image of Kan is water, and the character "ji" (to cross) also implies crossing water. Therefore, it is so difficult that even the head is soaked, and the danger is evident. At the end of all things, a petty person occupies this position, and the situation of decline can be awaited simply by standing still.

集說 胡氏瑗曰：物盛則衰，治極必亂，理之常也。上六處《既濟》之終，其道窮極，至於衰亂，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。

The collected interpretations cite Hu Yuan's view: when things reach their peak they must decline, and when a well-governed era reaches its extreme, disorder is sure to arise; this is a constant principle. The sixth line at the top in the Book of Changes' section on the Completion is at the end of this process, having reached the extreme, falling into a state of decline and disorder, like crossing a dangerous river and submerging one's head, reaching a point of extreme peril. This is due to being in a well-governed era without thinking of disorder, and being in a secure situation without considering danger, thus reaching the extreme and turning back to the section on the Non-Completion.

薛氏溫其曰：“濡其尾”者，有後顧之義。“濡其首”者，不慮前也。恃以為濟，遂至陷沒，沒而至首，其危可知，歷險而不虞患，故曰亂者有其治者也。《既濟》“終亂”，其義見矣。朱氏震曰：以畫卦言之，初為始為本，上為終為末。以成卦言之，上為首為前，初為尾為後。

The collected interpretations also cite Xue Wenqi's view: "Raining on its tail" implies looking back and thinking about something, while "raining on its head" means completely ignoring the future. Relying on the fact that the matter has already been completed, one continues to sink deeper, sinking to the point where even the head is lost, the danger is evident. Experiencing a dangerous situation without foreseeing the disaster, this explains why chaos often arises from those who were once in peace and stability. The hexagram statement of "The Well" speaks of "final disorder," which is exactly what this refers to. The collected interpretations also cite Zhu Zhen's view: from the order of drawing the hexagram, the first line is the beginning and the foundation, while the top line is the end and the tip; from the perspective after the hexagram has taken shape, the top line is the head, in front, and the first line is the tail, at the back.

程傳 《未濟序卦》：“物不可窮也，故受之以《未濟》，終焉，” 《既濟》矣，物之窮也。物窮而不變，則無不已之理。《易》者，變易而不窮也，故《既濟》之後，受之以《未濟》而終焉。未濟則未窮也，未窮則有生生之義，為卦離上坎下，火在水上，不相為用，故為《未濟》。

Cheng Yi cited the "Xu Gua Zhuan" from the "Zhou Yi" in his "Yichuan Commentary on the Changes," saying: "Things cannot be exhausted, so after the 'Ji Ji' hexagram comes the 'Wei Ji' hexagram, and the entire book ends here." When all things have been accomplished, it means that things have reached their limit. If things reach their limit without change, there is no reason for them to stop. The "Zhou Yi" discusses change that is never exhausted, so after the "Ji Ji" hexagram comes the "Wei Ji" hexagram to conclude the book. "Wei Ji" means not yet exhausted, and not yet exhausted implies an endless process of generation. In terms of the structure of the hexagram, Li (Fire) is on top and Kan (Water) is below, with fire floating on water, and the two cannot interact, hence it is called "Wei Ji."

未濟，亨，小狐汔濟，濡其尾，無攸利。本義 “未濟”，事未成之時也。水火不交，不相為用。封之六爻，皆失其位，故為《未濟》，“汔”，幾也。幾濟而濡尾，猶未濟也。占者如此，何所利哉！

The hexagram statement of "Not Yet Completed" says: Not yet completed, but smooth; a small fox is about to cross the river but gets its tail wet, bringing no benefit. Zhu Xi in "The Original Meaning of the Zhou Changes" says: "Not Yet Completed" refers to a time when things have not yet been accomplished. Water and fire do not connect with each other, and thus cannot be used together. In this hexagram, all six lines are out of their proper positions, with yang lines in yin positions and yin lines in yang positions, hence it is called "Not Yet Completed." "Qì" means approaching or nearly. It seems as if the fox is about to cross the river but ends up getting its tail wet, so it is still as if it has not crossed. If someone consults the oracle and encounters this situation, what benefit can there be?

程傳 《未濟》之時，有亨之理，而卦才復有致亨之道。惟在慎處，狐能度永，濡尾則不能濟。其老者多疑畏，故履冰而聽，懼其陷也。小者則未能畏慎，故勇於濟，“汔”，當為仡，壯勇之狀。《書》曰：仡仡勇夫，小狐果於濟，則“儒其尾”而不能濟也。《未濟》之時，求濟之道，當致懼則能“亨”。若如小狐之果，則不能濟也。既不能濟，無所利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: In the hexagram of "Not Yet Completed," there is originally the principle of being able to achieve success. Moreover, the nature of this hexagram provides the path to success. The key lies in being cautious and self-restrained. A fox can cross water, but once its tail gets wet, it cannot cross. An old fox is more cautious and suspicious, so even when stepping on ice, it listens carefully with its ears, fearing the ice might crack and cause it to fall. A young fox does not yet understand caution, so it rushes forward bravely to cross. "Qi" should be read as "Ge," meaning strong and brave. The Book of Documents, Qin Shi, mentions "Ge Ge yong fu," meaning strong and brave men. The young fox crosses the river decisively, but ends up getting its tail wet and unable to cross. When in the hexagram of "Not Yet Completed," the way to achieve success is to fully practice caution and restraint. In that case, one can achieve success. If one acts like the young fox, rushing forward without caution, then it will not be possible. Since it is not possible, there will be no benefit.

集說 胡氏炳文曰：天地不交為《否》，《否》不曰“亨”，《否》不通也。水火不交為《未濟》，非不濟也，未焉爾，故曰“《未濟》亨”。案 “小狐”當從《程傳》之解，“汔濟”當從《本義》之解。要之是戒人敬慎之意，自始濟以至於將濟，不可一息而忘敬慎也。

Collected interpretations cite Hu Bingwen's view: when the heavens and earth's two energies do not interact, it is the Hexagram of "Obstruction" ("Pu"). The Hexagram of "Obstruction" does not say "smooth" because it is completely unconnected. Similarly, when water and fire do not interact, it is the Hexagram of "Not Yet Completed" ("Wei Ji"), but this does not mean it cannot be completed; it simply means it has not yet been completed. Therefore, the Hexagram Statement says "The Hexagram of 'Not Yet Completed' is smooth." Li Guangdi comments: the term "small fox" should be interpreted according to the "Cheng Transmission," and the term "almost crossing" should be interpreted according to the "Ben Yi." In the end, they are all reminders to maintain reverence and caution: from the moment one begins to cross the river until one is almost across, one must not for a moment abandon reverence and caution.

初六，濡其尾，吝。本義 以陰居下，當《未濟》之初，未能自進，故其象占如此。集說 張氏振淵曰：卦辭所謂“小狐”，正指此爻。新進喜事，急於求濟，而反不能濟，可吝，孰甚焉。

The line statement for the first line (Initial Six) says: The tail is wet, there is regret. Zhu Xi in The Original Meaning of the Zhou Changes says: Initial Six, with a yin line in the lowest position, is exactly at the beginning of The Uncompleted, and has not yet the ability to move forward on its own, so the line image and judgment are like this. The collected interpretations cite Zhang Zhenyuan saying: The "small fox" mentioned in the hexagram statement refers precisely to this line. It has just emerged, likes to start things, and is eager to complete them, but ends up failing, which is regrettable. Is there any regret more regrettable than this?

九二，曳其輪，貞吉。本義 以九二應六五，而居柔得中，為能自止而不進，得為下之正也，故其象占如此。程傳 在他卦九居二為居柔得中，無過剛之義也。於《未濟》聖人深取卦象以為戒，明事上恭頤之道。《未濟》者，君道艱難之時也。五以柔處君位，而二乃剛陽之才，而居相應之地，當用者也。剛有陵柔之義，水有勝火之象。方艱難之時，所賴者才臣耳。

The line statement for the second line says: "Hold the chariot wheel, remain steadfast and gain good fortune." Zhu Xi in The Original Meaning of the Zhou Changes explains that the second line, which is a yang line, corresponds with the fifth line, a yin line. Moreover, since the yang line is in a yin position and occupies the central position of the lower trigram, it is able to restrain itself without advancing recklessly. This aligns with the proper conduct of someone in a lower position, hence the symbolic meaning and the judgment are as such. Cheng Yi in Yichuan's Commentary on the Changes states that in other hexagrams, a yang line in the second position is considered "residing in a soft place and being in the center," without the fault of being overly strong. However, in The Book of Uncompleted Affairs, the sage deliberately emphasizes the hexagram's symbolism to issue a warning, clarifying the principle of filial piety and respect towards the sovereign. The Book of Uncompleted Affairs represents a time of difficulty for the sovereign, where the fifth line, a yin line, occupies the position of the sovereign. The second line, a yang line, is a capable person situated in a position corresponding to the fifth line. This is precisely the person who should be appointed. The yang line has the tendency to surpass the yin line, and water has the symbolic power to overcome fire. In times of hardship, the sovereign relies solely on capable ministers.

尤當盡恭順之道，故戒“曳其輪”，則得正而“吉”也。倒“曳其輪”，殺其勢，緩其進，戒用剛之過也。剛過則好犯上而順不足，唐之郭子儀李晟，當艱危未濟之時，能極其恭順，所以為得正而能保其終吉也。於六五則言其“貞吉”光輝，盡君道之善。於九二則戒其恭順，盡臣道之正，盡上下之道也。

Cheng Yi continued to say: Those who are ministers should especially carry out the principle of respectful obedience to the utmost, so the Line Statement warns them "to drag their wheels," thus attaining the right position and achieving "good fortune." To drag back the wheel is to restrain one's own momentum, to slow down one's pace, preventing the excess of strength. When strength becomes excessive, one tends to offend the sovereign and lacks sufficient obedience. Guo Ziyi and Li Sheng of the Tang dynasty, when the situation was still critical and uncertain, were able to practice respectful obedience to the utmost, hence they attained the right position and preserved the final good fortune. The hexagram's line six in the fifth position speaks of "uprightness and good fortune" with radiance, which exhausts the proper way of a sovereign; the line nine in the second position warns of respectful obedience, which exhausts the proper way of a minister—thus the principles for both sovereign and subject are fully explained.

集說 潘氏夢旂曰：九二剛中，力足以濟者也。然身在坎中，未可以大用。故曳其車輪，不敢輕進，待時而動，乃為吉也。不量時度力，而勇於赴難，適以敗事矣。案 《既濟》之時，初二兩爻，猶未敢輕濟，況《未濟》乎，故此爻曳輪之戒，與《既濟》同。而差一位者，時不同也。觀此初二兩爻，“濡其尾”則“吝”，而“曳其輪”則“吉”，可知《既濟》之初，所謂“濡其尾”者，非自止不進之謂也。

Collected Commentaries cite Pan Mengqi's view: Nine in the Second is yang and occupies the central position, possessing sufficient strength to accomplish things; however, it is still trapped in the danger of Kan water, thus unable to act boldly. Therefore, it holds back its chariot wheel, does not advance hastily, and waits for the right moment before moving, which is considered auspicious. Acting without considering the situation and without assessing one's strength, and blindly rushing into difficulties, will inevitably lead to failure. Li Guangdi comments: During the hexagram of Ji Ji, both the first and second lines were still hesitant to cross hastily, let alone during the hexagram of Wei Ji. Therefore, the warning of this line "dragging the chariot wheel" is the same as in Ji Ji, but its position differs by one line because the situation is different. Observing the first and second lines of Wei Ji, "wet tail" leads to "difficulty," while "dragging the wheel" leads to "auspiciousness." This shows that the "wet tail" in the first line of Ji Ji does not mean stopping oneself from moving forward.

六三，未濟，征凶，利涉大川。本義 陰柔不中正，居《未濟》之時，以“徵”則“凶”。然以柔乘剛，將出乎坎，有“利涉”之象，故其占如此。蓋行者可以水浮，而不可以陸走也，或疑利字上當有不字。

The line statement of the third line says: Not yet having crossed, traveling is dangerous, and it is favorable to cross a great river. Zhu Xi in The Original Meaning of the Zhou Changes says: The third line is a yao of yin and flexibility, which is not in the center and not in the proper position, and is in the state of 'Not yet completed'. Therefore, traveling on a distant expedition is dangerous. However, since it is a yin yao dominating over a yang yao, it is about to leave the danger of Kan, and there is an image of 'favorable crossing', so the judgment is thus. This is like a traveler who can float across a river but cannot run on land. Some people have also doubted that there should originally be a 'not' character above the character 'li'.

程傳 《未濟》“征凶”，謂居險無出險之用，而行則凶也，必出險而後可證。三以陰柔不中正之才而居險，不足以濟，未有可濟之道出險之用，而征所以凶也，然《未既》有可濟之道，險終有出險之理，上有剛陽之應，若能涉險而往從之，則濟矣，故“利涉大川”也。然三之陰柔，豈能出險而往，非時不可，才不能也。集說 趙氏汝楳曰：三居《未濟》之終，過此則近於濟矣，故特表以卦名也。胡氏炳文曰：六三居坎上，可以出險，陰柔非能濟者，故明言“未濟征凶”。

Cheng Yi in Yichuan's Commentary on the Changes says that the statement "traveling is dangerous" in the hexagram "Not Yet Completed" refers to a situation where one is in danger but lacks the ability to escape from it. In such a case, traveling is dangerous, and one must first escape the danger before taking action. The line six in the third position is a yin and flexible line, not in the center or in the correct position, and is located in the dangerous situation of Kan. It is not sufficient to accomplish things, neither having a way to succeed nor the ability to escape from danger, hence traveling is dangerous. However, the hexagram "Not Yet Completed" itself has a way to accomplish things, and eventually one can escape from the danger. The line six in the third position has the line nine at the top, a yang line, which corresponds with it. If it can overcome the danger and go towards it, the matter can be accomplished, hence it says "favorable to crossing a great river." However, the line six in the third position itself is yin and flexible, how can it escape the danger and go forward? The timing is not suitable, and the ability is insufficient. The collected interpretations cite Zhao Rumei saying that the line six in the third position is at the last line of the lower trigram "Not Yet Completed," and after this line, it approaches "completed," so the line statement specially mentions the hexagram name. The collected interpretations also cite Hu Bingwen saying that the line six in the third position is at the top of the Kan trigram, which originally can escape the danger, but because it is yin and flexible, it is not a person who can accomplish things, so the line statement clearly says "not yet completed, traveling is dangerous."

案 此爻之義，最為難明。蓋上下卦之交，有濟之義，《既濟》之三，剛也，故能濟。《未濟》之三，柔也，故未能濟。《傳》曰：“其柔危，其剛勝邪！”於此兩爻見之矣。又《既濟》、《未濟》兩卦爻辭，未有舉卦名者，獨此爻曰“未濟”。蓋他爻之既濟未濟者時也，順時以處之而已。此爻時可濟矣，而未能濟，是未濟在己而不在時，故言未濟，

Li Guangdi remarked: The meaning of this line is difficult to explain clearly. Generally, where the upper and lower trigrams meet, there is the idea of "crossing over" or "reaching the other side." The third line of the hexagram "Ji Ji" (The Completion) is a strong line, so it can achieve completion; the third line of the hexagram "Wei Ji" (The Non-Completion) is a weak line, so it cannot achieve completion. The "Xici Xia Zhuan" (Commentary of the Great Treatise, Part II) says, "The weak is in peril, the strong prevails," and this is clearly seen in these two lines. Moreover, the line statements of the hexagrams "Ji Ji" and "Wei Ji" do not mention the names of the hexagrams, except for this line which explicitly states "Wei Ji." Because for the other lines, whether something is completed or not refers to the situation, and one should act in accordance with the situation; but this line is a situation where the opportunity for success has already arrived, yet the line itself cannot achieve success. The reason for non-success lies in the line itself rather than in the situation, so the term "Wei Ji" is specially mentioned. The text following this sentence is missing in the original manuscript.

九四，貞吉，悔亡，震用伐鬼方，三年有賞于大國。本義 以九居四，不正而有“悔”也。能勉而貞，則“悔亡”矣。然以不貞之資，欲勉而貞，非極其陽剛用力之久不能也，故為“伐鬼方”三年而受賞之象。

The line statement of the fourth line says: By maintaining the correct position one attains good fortune, regret disappears; by exerting strength to attack the ghostly people, one receives rewards from a great state within three years. Zhu Xi's The Original Meaning of the Zhou Changes says: A yang line in the fourth position is not in the correct place, so there is originally 'regret'. However, by striving to maintain the correct position, the 'regret' disappears. But since the inherent quality is not correct, to strive for correctness requires the full exertion of yang strength over a long period, hence the image of attacking the ghostly people for three years before receiving rewards.

程傳 九四陽剛，居大臣之位，上有虛中明順之主。又已出於險，《未濟》已過中矣，有可濟之道也。濟天下之艱難，非剛健之才不能也，九雖陽而居四，故戒以貞固則吉而“悔亡”。不貞則不能濟，有悔者也。“震”，動之極也。古之人用力之甚者，“伐鬼方”也。故以為義。力勤而遠伐，至於三年，然後成功，而行大國之賞，必如是乃能濟也。濟天下之道，當貞固如是。四居柔，故設此戒。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line, occupying the position of a minister. Above it is Six in the Fifth, a virtuous and civilized ruler who is gentle and compliant. It has already emerged from the danger of Kan, and the hexagram of Wai Ji has passed its middle section, indicating a path to accomplish things. To relieve the difficulties of the world, one must have strong and vigorous ability. Although Nine in the Fourth is a yang line, it is located in a yin position, so the line statement warns it to maintain uprightness and firmness to achieve good fortune and 'regret disappears'. If it does not maintain uprightness, it will fail and leave regret. 'Zhen' represents movement to the extreme. The most arduous task of ancient people was 'campaigning against the Ghost Country', so this was chosen as the meaning. Exerting all one's strength to campaign far away, fighting for three years before achieving success, and then rewarding according to the standards of a great state—only in this way can things be accomplished. The path to relieve the world should be like this, steadfast and unswerving. Nine in the Fourth, being a yang line in a yin position, is therefore specifically warned in this way.

集說 俞氏琰曰：“震用伐鬼方”者，震動而使之驚畏也，《詩時邁》云，“薄言震之，莫不震疊”，與此震同。案 此“伐鬼方”，亦與《既濟》同，而差一位也。“三年克之”，是已克也。“震用伐鬼”，是方伐也。“三年有賞于大國”，言三年之間，賞勞師旅者不絕，非謂事定而論賞也。與《師》之“王三錫命”同，不與《師》之“大君有命”同。

The collected interpretations cite Yu Yan's view: the phrase "Zhen is used to attack the Ghost Country" refers to shaking one's authority to make the enemy frightened and submissive. The "Zhen" in the "Book of Songs, Zhou Songs, Shi Mai" says "a slight shaking of it, and nothing is not frightened or trembling," where the "Zhen" here is of the same meaning. Li Guangdi explains: the "attack the Ghost Country" here is also the same as in the "Ji Ji" hexagram, except that it differs by one line. "Three years to conquer it" means that it has already been conquered, while "Zhen is used to attack the Ghost Country" refers to the ongoing campaign. "There is a reward in the great country for three years" means that during these three years, the military was constantly rewarded and comforted, not that after the matter was settled, rewards were given afterwards. This is similar to the "Shi" hexagram's Nine in the Second "The king gave three rewards," but not similar to the "Shi" hexagram's Six at the Top "The great king has a command."

又案 三四非君位，而以高宗之事言者，蓋《易》中有論時者，則不論其位。如《泰》之論平陂之運，而利於艱貞。《革》之論變革之道，而宜於改命。皆以上下卦之交時義論之也。

Li Guangdi further explained: Nine in the Third and Nine in the Fourth are not the positions of the ruler, yet the Line Statements refer to the story of King Gaozong of Yin. This is because The Zhou Changes contains sections that discuss matters based on the situation of the time. Whenever the discussion is about the situation of the time, it is not bound by the position of the line. For example, in the卦 of Tai, Nine in the Third discusses the transformation between flat ground and steep slope, and advises to maintain uprightness amidst difficulties; in the卦 of Ge, Nine in the Fourth discusses the principles of change, and advises to change the mandate of heaven. These are all based on the meaning of the situation at the junction of the upper and lower hexagrams.

六五，貞吉，無悔，君子之光，有孚，吉。本義 以六居五，亦非正也。然文明之主，居中應剛，虛心以求下之助，故得“貞”而“吉”且“無悔”。又有光輝之盛，信實而不妄，吉而又吉也。

The line statement of the fifth line says: holding to the correct path brings good fortune, there is no regret; this is the radiance of the gentleman, keeping in mind sincerity, thus it is good. Zhu Xi's The Original Meaning of the Zhou Changes says: a yao of yin in the fifth position is also not considered 'appropriate position'; however, it is the master of civilization, residing in the central position of the upper trigram and corresponding with the yang yao nine two below, thus with an open heart seeking help from below, it can achieve 'uprightness' and 'good fortune,' and 'no regret.' It also possesses great radiance, being sincere and not deceptive, thus it is good fortune upon good fortune.

程傳 五文明之主，居剛而應剛，其處得中，虛其心而陽為之輔，雖以柔居尊，處之至正至善，無不足也。既得貞正，故“吉”而“無悔”。貞其固有，非戒也。以此而擠，無不濟也。五文明之主，故稱其光。君子德輝之盛，而功實稱之，“有孚”也。上雲吉，以貞也。柔而能貞，德之吉也。下雲吉，以功也。既“光”而“有孚”，時可濟也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the fifth is the master of civilization. It is a yao of flexibility in a yang position and corresponds with yang yao, thus being in the center. It holds an open and sincere heart, with yang yao supporting it. Although it is a flexible yao in a position of honor, it remains extremely upright and proper, with nothing lacking. Since it maintains uprightness, it is 'auspicious' and 'without regret'. The 'uprightness' here is something it inherently possesses, not a warning. With such conditions, there is nothing that cannot be accomplished. Since the line six in the fifth is the master of civilization, it is praised for its radiance. A gentleman's virtue shines brightly, and his actual achievements match this radiance, which is called 'trustworthiness'. The 'auspiciousness' mentioned above refers to uprightness, and being flexible yet upright is auspicious in terms of virtue. The 'auspiciousness' mentioned below refers to achievements, and having both radiance and trustworthiness indicates that the situation has reached a point where success is possible.

集說 楊氏萬里曰：六五逢未濟之世而光輝，何也？日之在夏，曀之益熱，火之在夜，宿之彌熾。六五變未濟為既濟，文明之盛，又何疑焉？案 《易》卦有“悔亡”“無悔”者，必先“悔亡”而後“無悔”。蓋無悔之義，進於悔亡也。其四五兩爻相連言之者，則《咸》、《大壯》及此卦是也。此卦自下卦而上卦，事已過中，向乎濟之時也。以高宗論之，四其奮伐荊楚之時，而五其嘉靖殷邦之侯乎。凡自晦而明，自剝而生，自亂而治者，其光輝必倍於常時。觀之雨後之日光，焚餘之山色，可見矣。

Collecting interpretations cite Yang Wanli's view: why does the line six in the fifth shine in the context of the hexagram "Not Yet Completed"? Just as the summer sun becomes more stifling when the sky turns dark, and the fire at night grows stronger the longer it burns. When line six in the fifth changes, it transforms "Not Yet Completed" into "Already Completed." The grandeur of civil virtue, what is there to doubt? Li Guangdi comments: in the Zhou Changes, whenever the terms "regret disappears" or "no regret" appear, it is always first "regret disappears" and then "no regret," because the state of "no regret" is one step further than "regret disappears." The lines four and five together explain these two phrases, as seen in the hexagram "Salty" and "Great Strength," as well as the primary hexagram. The primary hexagram moves from the lower trigram to the upper trigram, indicating that the matter has passed the middle stage and is now moving toward completion. Taking the example of King Gaozong of Yin, line nine in the fourth is like his vigorous campaign against Jingchu, while line six in the fifth is probably when he stabilized the state of Yin. Whenever there is a transition from darkness to light, from decline to renewal, from chaos to order, the brilliance is certainly double that of ordinary times. Looking at sunlight after rain or the green grass growing on mountains after a fire, one can understand this clearly.

上九，有孚，于飲酒，無咎，濡其首，有孚，失是。程傳 九以剛在上，剛之極也。居月之上，明之極也。剛極而能明，則不為躁而為決。明能燭理，剛能斷義。居《未濟》之極，非得濟之位，無可濟之理，則當樂天順命而已。若《否》終則有傾，時之變也。《未濟》則無極而自濟之理，故止為《未濟》之極，至誠安於義命而自樂，則可“無咎”。

The line statement of the topmost yao, Upper Nine, says: If one maintains sincerity in heart and drinks in peace, there will be no mistakes; but if one's head is completely soaked, then even with sincerity, one will lose it in this matter. Cheng Yi's Commentary on the Changes says: Upper Nine, with a yang line at the topmost position, represents yang reaching its extreme; it is also located at the top of the trigram Li, which represents brightness. The text originally had the character 'moon' here, which is a mistake. Yang reaching its extreme and brightness reaching its extreme will not lead to impatience but rather to decisiveness. Brightness can illuminate the principles of things, and yang can discern right and wrong. It is located at the end of the hexagram Wei Ji. Since it is neither a position where things can be completed nor a situation where completion is possible, one should simply be content with heaven and fate. Just as the hexagram Pu, when it reaches its end, will collapse, that is due to the change of the times; but Wei Ji does not naturally transform into Ji when it reaches its extreme, so it is merely the extreme of Wei Ji. If one maintains sincere heart and finds joy in the Way and heavenly mandate, one can avoid mistakes.

“飲酒”，自樂也。不樂其處，則忿躁隕穫，入於凶咎矣。若從樂而耽肆過禮，至“濡其首”，亦非能安其處也。“有孚”，自信於中也。“失是”，失其宜也。如是則於有孚為失也。人之處患難，知其無可奈何，而放意不反者，豈安於義命者哉！

Cheng Yi continued to say: "Drinking" is seeking pleasure for oneself. If one cannot be content with one's current situation, one will become resentful and impatient, losing one's aspirations and falling into danger and mistakes. However, if one follows this pleasure and becomes indulgent and excessive, going beyond propriety, leading to "drowning one's head," that is also not being content with one's situation. "Having sincerity" means having firm belief within oneself, while "losing the right measure" means losing the proper limit. When one reaches that point, it is considered a loss of "having sincerity." When a person is in hardship, knowing that there is nothing to be done, he gives in to his desires and never turns back, how can this be considered being content with righteousness and destiny?

集說 劉氏牧曰：《既濟》以柔居上，止則亂也，故“濡其首厲”。《未濟》以剛居上，窮則通矣，故“有孚于飲酒，無咎”。石氏介曰：上九以剛明之德，是內“有孚”也。在《未濟》之終，終又反於《既濟》，故得飲酒自樂。若樂而不知節，復“濡其首”，則雖“有孚”，必失於此，此戒之之辭也。

Collected Commentaries cite Liu Mu's view: In the hexagram "Already Achieved," a yao of flexibility is at the top, and once it stops, disorder arises, hence the statement "dampening the head, danger." In the hexagram "Not Yet Achieved," a strong yao is at the top, and when reaching the end, it becomes通畅, hence the statement "having sincerity in drinking wine, no blame." Collected Commentaries also cite Shi Jie's view: The upper nine possesses the virtue of strength and clarity, which is the "sincerity" in the heart. It is at the end of "Not Yet Achieved," which is about to return to "Already Achieved," so it can drink wine and be happy. If one is happy without restraint and ends up in "dampening the head," then even though there was sincerity originally, it will surely be lost in this matter—this is a warning.

邱氏富國曰：既言“飲酒”之“無咎”，復言飲酒濡首之失，何耶！蓋飲酒可也，耽飲而至於濡首，則昔之“有孚”者，今失於是矣。李氏簡曰：《未濟》之終，甫及《既濟》，而復以濡首戒之。懼以終始，其要無咎，此之謂《易》之道也。

The collected interpretations also cite Qiu Fuguo's view: since it is said that drinking alcohol can avoid mistakes, why is there also a mention of the mistake of drinking until one's head is wet? Originally, drinking itself is permissible, but if one becomes addicted and drinks to the point of soaking one's head, then the previous "trustworthiness" is lost in this regard. The collected interpretations also cite Li Jian's view: The hexagram "Not Yet Completed" reaches its end and connects with "Already Completed," yet it uses "soaking the head" as a warning. As stated in the "Lower Commentary of the Great Treatise," from beginning to end one must maintain a state of vigilance and caution, the key being to avoid mistakes, which is called the principle of the "Zhou Changes."

總論 鄭氏汝諧曰：《既濟》“初吉終亂”，《未濟》則初亂終吉，以卦之體言之，《既濟》則出明而之險，《未濟》則出險而之明。以卦之義言之，濟於始者必亂於終，亂於始者必濟於終，天之道物之理固然也。

In summary, the commentary by Zheng Ruoxie says: The hexagram "Ji Ji" (Completion) is "initially auspicious but eventually chaotic," while "Wei Ji" (Non-Completion) is "initially chaotic but eventually auspicious." In terms of the structure of the hexagrams, "Ji Ji" has the trigram "Li" (Fire) below and "Kan" (Water) above, meaning moving out from brightness into danger; "Wei Ji" has "Kan" below and "Li" above, meaning moving out from danger into brightness. In terms of meaning, if something is completed at the beginning, chaos will surely arise at the end; if the beginning is chaotic, completion will surely come at the end—this is how the heavenly way works, and it is also the natural order of things.

邱氏富國曰：內三爻，坎險也。初言濡尾之吝，二言曳輪之貞，三有征凶位不當之戒，皆未濟之事也。外三爻，離明也。四言“伐鬼方”有賞，五言“君子之光有孚”，上言“飲酒無咎”，則未濟為既濟矣。

In summary, it also cites Qiu Fuguo's statement: the third line of the inner trigram is Kan, symbolizing danger and difficulty. The line Initial Six speaks of regret over a wet tail, Nine in the Second speaks of staying firm while dragging the chariot wheel, and Six in the Third warns of encountering misfortune while traveling and being in an inappropriate position. These are all matters of "Not Yet Achieved." The third line of the outer trigram is Li, symbolizing brightness. Nine in the Fourth speaks of conquering the Ghost Country and receiving rewards, Six in the Fifth speaks of "the light of the gentleman with sincerity," and Nine at the Top speaks of drinking alcohol without committing mistakes. At this point, "Not Yet Achieved" turns into "Achieved."

萬氏善曰：《泰》之變為《既濟》，《否》之變為《未濟》，蓋《既濟》自《泰》而趨《否》者也，《未濟》自《否》而趨《泰》者也。故《既濟》爻辭無吉者，以其趨於《否》也。《未濟》爻辭多吉，以其趨於《泰》也。《否》《泰》者，治亂對待之理。《既濟》、《未濟》者，《否》《泰》變更之漸也。吳氏曰慎曰：《易》之為義，不易也。交易也，變易也。乾坤之純，不易者也。《既濟》《未濟》，交易變易者也。以是始終，《易》之大義。

In summary, it also cites the doctrine of myriad virtues: The hexagram Tai (Peace) becomes Ji Ji (Completion) through "hexagram transformation," and the hexagram Po (Obstruction) becomes Wei Ji (Not Yet Completed) through hexagram transformation. Ji Ji represents the transition from openness to closure, while Wei Ji represents the transition from closure to openness. Therefore, none of the line statements in Ji Ji are favorable, as it is moving toward Po; in contrast, most of the line statements in Wei Ji are favorable, as it is moving toward Tai. Tai and Po represent the opposing concepts of order and disorder. Ji Ji and Wei Ji, on the other hand, illustrate the gradual transformation between Tai and Po. In summary, it also cites Wu Yueshen's statement: The character "Yi" in Zhou Yi (The Book of Changes) contains three meanings: "unchanging," "transaction," and "change." Qian (Heaven) is entirely yang, and Kun (Earth) is entirely yin, which belong to "unchanging." Ji Ji and Wei Ji involve the mutual exchange of water and fire, and a cycle of beginning and end, which belong to "transaction" and "change." The entire book begins with Qian and Kun and ends with Ji Ji and Wei Ji, which precisely reflects the great meaning of Zhou Yi.

本義 “彖”，即文王所繫之辭。“上”者，經之上篇。“傳”者，孔子所以釋經之辭也。後凡言傳者放此。案 《彖傳》者，孔子所以釋文王之意。先釋名，後釋辭。其釋名則雜取諸卦象卦德卦體，有兼取者，有但取其一二者，要皆以傳中首一句之義為重。如《屯》則“剛柔始交而難生”，《蒙》則“山下有險”，皆第一義也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Tu" refers to the hexagram statements attached by King Wen of Zhou to each hexagram. "Shang" refers to the upper part of the classical text. "Chuan" is the text used by Confucius to explain the classical text. From then on, whenever the term "Chuan" is used, it should be understood in this way. Li Guangdi comments: The "Tu Chuan" is used by Confucius to elaborate on King Wen's original meaning. Its method is first to explain the hexagram name, then to explain the hexagram statement. When explaining the hexagram name, it draws materials from "the hexagram image," "the hexagram virtue," and "the hexagram structure," sometimes combining several aspects, sometimes only taking one or two. In the end, the meaning of the first sentence of the "Tu Chuan" is most important. For example, the "Zun" hexagram says "the beginning of the combination of strong and flexible elements leads to difficulties," and the "Meng" hexagram says "a mountain beneath a danger," both of which represent their primary meanings.

釋辭之體，尤為不一。有直據卦名而論其理者，有雜取卦象卦德卦體者，蓋辭生於名。就文王本文觀之，則據卦名而論其理者正也。然名既根於卦，則辭亦不離乎卦，雜而取之。一則所以盡名中之縕，以見辭義之有所從來。一則以為二體六爻吉凶之斷例，而見辭義之無所不包也。唯《乾》、《坤》、《坎》、《離》、《震》、《艮》、《巽》、《兌》八卦不釋名者，八卦之名，文王無改於伏羲之舊，而其德其象，相傳已久，不待釋也。唯《坎》加口“習”字，有取於重卦之義，故特釋之。

Li Guangdi continued to say: the method of interpreting the Hexagram Statements is not uniform. Some directly explain the meaning based on the name of the hexagram, while others incorporate the imagery, virtue, and structure of the hexagram. The Hexagram Statement originally arises from the name of the hexagram. From King Wen's original text, it is clear that explaining the meaning based on the name of the hexagram is the proper method. However, since the name of the hexagram is rooted in its structure, the Hexagram Statement cannot be separated from the structure. Therefore, it is necessary to incorporate various elements. This approach serves two purposes: first, it fully explains the meaning contained in the name of the hexagram, allowing people to see where the meaning of the Hexagram Statement comes from; second, it establishes general principles for judging the fortune or misfortune of the upper and lower parts and the six lines, allowing people to see that the meaning of the Hexagram Statement is comprehensive. Only the eight trigrams, namely Qian, Kun, Kan, Li, Zhen, Gen, Xun, and Dui, do not explain their names, because King Wen did not change the original names used by Fuxi. The virtues and imagery of these trigrams have been passed down for a long time, so there is no need to explain them again. The only exception is the Kan trigram, which has an added character "xi" (practice) on its name—the original character "yi" (one) was mistakenly written as "kou" (mouth)—this is to indicate the meaning of the hexagram formed by the overlapping of upper and lower parts, so it was specially explained.

其釋辭則亦雜取德象，與其爻位。如釋《乾》“元亨利貞”之辭，則以天言之者，其卦象也。以九五言之者，其爻位也。釋《坤》辭以地，釋《坎》辭以水，釋《震》辭以雷，則皆卦象也。釋《坎》以剛中。釋《離》以柔中，釋《艮》曰“上下敵應，不相與也”，釋《巽》曰“剛巽”“柔順”，釋《兌》曰“剛中”“柔外”，則皆爻位也。先明《乾》卦，則諸卦可通矣。

Li Guangdi continued to say: When explaining the Hexagram Statements, the Eight Trigrams also incorporate the use of the trigram's virtue, trigram image, and line positions. For example, when explaining the Hexagram Qian's "Yuan, Heng, Li, Zhen," it uses the concept of Heaven, which refers to the trigram image; when using the Nine in the Fifth, it refers to the line position. The Hexagram Kun's statement is explained by using Earth, the Hexagram Kan's by using Water, the Hexagram Zhen's by using Thunder—all referring to the trigram image. When explaining the Hexagram Kan as "Gang Zhong," the Hexagram Li as "Rou Zhong," the Hexagram Gen as "Shang Xia Di Ying, Bu Xiang Yu Ye," the Hexagram Xun as "Gang Xun" and "Rou Shun," and the Hexagram Dui as "Gang Zhong" and "Rou Wai," these all refer to the line positions. If one first understands the system of the Hexagram Qian, then all the other hexagrams can be fully grasped.

大哉乾元，萬物資始，乃統天。本義 此專以天道明《乾》義，又析“元亨利貞”為四德，以發明之，而此一節首釋元義也。“大哉”，嘆辭。“元”，大也，始也。“乾元”，大德之大始，故萬物之主，皆資之以為始也。又為四德之首，而貫乎天德之始終，故曰“統天”。

The Commentary on the Judgment says: How great is the Qian Yuan! All things rely on it to begin, and it governs the entire heavenly way. Zhu Xi's The Original Meaning of the Zhou Changes says: Here, the heavenly way is used specifically to explain the meaning of the Qian hexagram, and the four virtues "Yuan, Heng, Li, Zhen" are broken down into four kinds of virtues for elaboration. In this section, the meaning of "Yuan" is first explained. "Da zai" is an expression of admiration. "Yuan" means great and also beginning. "Qian Yuan" refers to the great virtue of heaven's great beginning, so all things rely on it as their starting point. It is also the first of the four virtues, running through the entire heavenly virtue, hence it is said to "govern the heavens."

集說 九家易曰：《乾》者純陽，天之象也。觀《乾》之始，以知大德。唯天為大，故曰“大哉”。“元”者，氣之始也。《朱子語類》云：“乾元”只是天之性，不是兩個物事。又云：“元”者用之端，而“亨利貞”之理具焉，至於為“亨”為“利”為“貞”，則亦”元”之為耳，此元之所以包四德也。若分而言之，則“元亨”誠之通，“利貞”誠之復。其體用固有在矣，以用言，則“元”為主，以體言，則“貞”為主。

The collected interpretations cite the "Nine Schools of the Book of Changes" saying: The "Qian" hexagram consists entirely of yang lines, representing the image of heaven. Observing the beginning of "Qian" allows one to understand its great virtue. In the world, only heaven can be called great, hence the phrase "Great indeed." "Yuan" refers to the beginning of the primordial qi. The collected interpretations also cite Master Zhu's "Classified Sayings" saying: "Qian Yuan" is merely the inherent nature of heaven, not two separate things. It also says: "Yuan" is the beginning of function, while the principles of "Heng," "Li," and "Zhen" are already fully contained within it; when it becomes "Heng," "Li," and "Zhen," it is still "Yuan" that is at work. This is why "Yuan" can encompass the four virtues. If we consider them separately, "Yuan Heng" represents the outward expression of sincerity, while "Li Zhen" represents its inward return. In terms of function, "Yuan" is primary; in terms of essence, "Zhen" is primary.

又云：“元”者，天地生物之端倪也。“元”者生意，在“亨”則生意之長，在“利”則生意之遂，在“貞”則生意之成。若言仁便是這意思，仁本生意，生意則惻隱之心也。苟傷著這生意，則惻隱之心便發。若羞惡，也是仁去那義上發。若辭讓，也是仁去那禮上發。若是非，也是仁去那智上發。若不仁之人，安得更有義禮智。

The collected interpretations also cite Master Zhu's "Classical Sayings" which says: "Yuan" is the beginning thread by which heaven and earth nurture all things. "Yuan" is that initial vitality; when it reaches "Heng", the vitality is in growth; when it reaches "Li", the vitality is in completion; when it reaches "Zhen", the vitality has already been fulfilled. If we speak of "Ren", it means exactly this—Ren itself is vitality, and the manifestation of vitality is the feeling of compassion. Once this vitality is touched or injured, the feeling of compassion arises immediately. As for the feeling of shame and aversion, it is the manifestation of Ren in the aspect of "Yi"; the feeling of respect and humility is the manifestation of Ren in the aspect of "Li"; and the feeling of discerning right and wrong is the manifestation of Ren in the aspect of "Zhi". If a person is not Ren, how can he have Yi, Li, or Zhi?

雲行雨施，品物流形。本義 此釋《乾》之“亨”也。集說 楊氏萬里曰：彖言“元”“利貞”，而獨不言“亨”者，蓋“雲行雨施”，即氣之“亨”也，“品物流形”，即形之亨電。俞氏琰曰：前言“萬物”，此言“品物”。萬與品，同與異與？“元”為稟氣之始，未可區別，故總謂之“萬”。“亨”則流動形見，而洪纖高下，各有區別，放特謂之“品”。

The Commentary on the Judgment says: clouds move in the sky, rain falls from heaven, and all things flow and take shape. Zhu Xi's The Original Meaning of the Zhou Changes says: this passage explains the 'gaining' (亨) in the Qian hexagram. Collected Sayings quotes Yang Wanli saying: this passage in the Commentary on the Judgment clearly discusses 'original principle' (元) and 'advantageous uprightness' (利贞), but does not mention the word 'gaining' (亨). This is because 'clouds moving and rain descending' is the smooth flow of qi, and 'all things flowing and taking shape' is the smooth flow of form. Collected Sayings also quotes Yu Yan saying: the previous text mentions 'all things', while this text mentions 'various things'. Are 'all' and 'various' the same or different? In the stage of 'original principle', all things have only just received qi and have not yet differentiated, so they are generally called 'all'. When 'gaining' occurs, qi has already flowed and form has already appeared, with coarse and fine, high and low, each having its own distinction, so it is specifically called 'various'.

大明終始，六位時成，時乘六龍以御天。本義 “始”，即元也。“終”，謂貞也。不終則元始，不貞則無以為元也。此言聖人大明乾道之終始，則見卦之六位，各以時成，而乘此六陽以行天道，是乃聖人之“元亨”也。

The Commentary on the Judgment says: To thoroughly understand the principles of beginning and end, the six lines of a hexagram will successively arise in accordance with the proper time; riding upon these six dragons to govern the heavenly way. Zhu Xi's The Original Meaning of the Zhou Changes says: "Begin" is "Yuan," and "end" is "Zhen." Without an end there can be no beginning, and without firmness there can be no "Yuan." Here it refers to the sage's thorough understanding of the beginning and end of the Qian principle, thereby discerning that the six lines of a trigram arise in their proper time, and thus riding upon these six yang lines to carry out the heavenly way. This is the "Yuan Heng" embodied in the sage.

集說 《朱子語類》云：乾道“終始”，即四德也。“始”則元，“終”則貞，蓋不終則無以為始，不貞則無以為元。六爻之立，由此而立耳。以時成者，言各以其時而成，如“潛”“見”“飛”“躍”，皆以時耳，然皆四德之流行也。又云：“六龍”只是六爻，“龍”只是譬喻。明此六爻之義，“潛”“見”，“飛”“躍”，以時而動，便是“乘六龍”，便是“御天”。聖人便是天，天便是聖人。蔡氏清曰：謂之“乘”者，因龍字生也。御者，如御車之御。

The "Collective Commentary" cites Master Zhu's "Classified Sayings" saying: The "beginning and end" of the principle of the Heaven Trigram (Qian) are the four virtues. "Beginning" is "Yuan," and "end" is "Zhen"; because without an end there can be no beginning, and without firmness there can be no realization of Yuan. The six lines (yao) are established precisely because of this. Saying "it is formed by timing" means that each line is formed according to its own time, for example, "the hidden dragon," "the appearing dragon," "the flying dragon," and "the leaping dragon" are all formed according to their respective times. However, none of them is without the flow of the four virtues. It also says: "the six dragons" are simply the six lines, and "dragon" is merely a metaphor. Once the meaning of these six lines is understood, "hidden," "appearing," "flying," and "leaping" are all movements according to their time, which is called "riding the six dragons," which is "governing heaven." The sage is heaven, and heaven is the sage. The "Collective Commentary" also cites Cai Qing saying: using the character "ride" (cheng) comes from the character "dragon" (long); the character "govern" (yu) is like the "govern" in "charioteer."

乾道變化，各正性命，保合大和，乃利貞。本義 變者化之漸，化者變之成。物所受為性，天所賦為命。“大和”，陰陽會合，沖和之氣也。“各正”者，得於有生之初。“保合”，者，全於已生之後，此言“乾道變化”，無所不利，而萬物各得其性命以自全，以釋“利貞”之義也。

The Commentary on the Judgment says: The principle of Heaven operates and transforms, enabling all things to properly manifest their inherent nature and heavenly mandate, to maintain and gather the great harmony. Thus, there arises the concepts of "beneficial" and "upright." Zhu Xi's The Original Meaning of the Zhou Changes states: "Change" is the gradual process of "transformation," and "transformation" is the completion of "change." The nature that things possess is called "nature," and the mandate bestowed by Heaven is called "mandate." "Great harmony" refers to the harmonious blending of yin and yang. "Each properly manifests" means that all things, at their initial creation, already possess this; "maintain and gather" means that after their creation, they can still preserve it. This passage explains that the principle of Heaven operates universally, enabling all things to receive their nature and mandate and to preserve themselves, thereby elucidating the meaning of "beneficial" and "upright."

集說 《朱子語類》云：“各正性命”，他那元亨時雖正了，然未成形質，到這裡方成，如百穀堅實了，方喚作正性命。又云“乾道變化，各正性命”，總只是一個理。此理處處相渾淪，如一粒粟生為苗，苗便生花，花便結實，又成粟還復本形。一穗有百粒，每粒個個完全，又將這百粒去種，又各成百粒，生生只管不已，初間只是這一粒分去，物物各有理，總只是一個理。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: discussing "each establishes its own nature and destiny," during the "Yuanheng" stage, although it has already been rectified, it has not yet formed a solid substance. It is only at this point that it is completed, just as various grains become hard when they bear fruit, which is called "establishing one's own nature and destiny." He also said: "The way of Heaven brings about change, and each establishes its own nature and destiny," and the whole body is just one principle. This principle is consistent everywhere: like a single grain of millet growing into a sprout, the sprout blooming into flowers, the flowers bearing fruit, and then forming new grains, returning to its original shape. On one ear of grain there are hundreds of grains, each complete in itself; taking these hundreds to plant them again, each produces hundreds more, continuing endlessly. Originally, it was just one grain that was separated. Each thing has its own principle, but in the end, they all return to one principle.

又云：“保合大和”，即是保合此生理也。“天地氤氳”，乃天地保合此生物之理。造化不息，及其萬物化生之後，則萬物各自保合其生理，不保合則無物矣。又云：“保合大和”，天地萬物皆然。天地便是大底萬物。萬物便是小底天地。

The collected interpretations also cite Master Zhu's "Classified Sayings" which state: the phrase "preserving and uniting the great harmony" refers to preserving and uniting the principle of continuous generation. The "Great Treatise" says "the heavens and earth are filled with vital energy," which means the heavens and earth preserve and unite the principle of generating all things, thus enabling the ceaseless operation of creation and transformation. When all things are generated, each thing preserves and unites its own vital principle; if it cannot preserve and unite, then that thing would not exist. It also says: the act of "preserving and uniting the great harmony" applies to all things in the heavens and earth. The heavens and earth are simply enlarged versions of all things, and all things are simply reduced versions of the heavens and earth.

又云：仁為四德之首，而智則能成始而成終，猶“元”為四德之長。然“元”不生於“元”而生於“貞”，蓋天地之化，不翕聚則不能發散也。仁智交際之間，乃萬化之機軸。此理循環不窮，吻合無間，不貞則無以為“元”也。

The collected interpretations also cite Master Zhu's "Classified Sayings" which states: Ren is the first of the four virtues, namely Ren, Yi, Li, and Zhi. However, Zhi is capable of both initiating and concluding, just as "Yuan" is the first of the four virtues, Yuan, Heng, Li, and Zhen. Yet "Yuan" is not produced from "Yuan," but from "Zhen," because the creative power of heaven and earth cannot spread outward without first gathering inward. The intersection of Ren and Zhi is precisely the central pivot of all creation. This principle is cyclical and continuous, with no gaps, so it is said that without Zhen stability, there can be no "Yuan."

胡氏炳文曰：以二氣之分言，則變者萬物之出機，“元亨”是也。化者萬物之人機，“利貞”是也，以一氣之運言，則變者其漸，化者其成，先言“品物流形”，後言“各正性命”。物有此形，即有此性，皆天所命也。謂之“各正”，則命之稟也，乃性之所以一定而不易。謂之“保合”，則性之存也，又命之所以流行而不已。蓋“大和”者，陰陽會合沖和之氣。而“乾元”“資始”之理，固在其中矣。

Collecting sayings cites Hu Bingwen's explanation: From the distinction of yin and yang energies, "change" refers to the emergence of all things from their mechanism, which is "original and prosperous"; "transformation" refers to the return of all things into their mechanism, which is "beneficial and firm". From the perspective of the continuous movement of a single energy, "change" is its gradual process, while "transformation" is its completion. The Commentary on the Judgment first mentions "the flow of things takes form", then says "each corrects its nature and destiny": once things have this form, they have this nature, and all are the destiny bestowed by Heaven. Saying "each corrects" refers to the nature received, which once determined is not changeable; saying "maintaining harmony" refers to the continuity of nature, which is the reason for the unceasing flow of destiny. The so-called "great harmony" is the harmonious blending of yin and yang, and the principle of "Qian Yuan" giving origin is inherently included within it.

薛氏瑄曰：“大哉乾元，萬物資始”，誠之源也，道之體也，萬殊之所以一本也。“乾道變化，各正性命”，誠斯立焉，道之用也，一本之所以萬殊也。然凡言體用，不可分而為二。

Collecting various interpretations, it cites Xue Xuan's saying: "How great is the primordial power of Heaven! All things receive their beginning from it." This speaks of the source of sincerity and the essence of the Way, which is the fundamental principle to which all diverse things return. "The Way of Heaven brings about change, and each thing establishes its own destiny" refers to sincerity taking root here, which is the function of the Way, the fundamental principle spreading out into the myriad differences. However, whenever discussing essence and function, they should not be viewed as separate entities.

蔡氏清曰：“各正”“保合”，雖合為乾之“利貞”。然細分之，各正者利也，保合者貞也。《文言本義》云：利者生物之遂，物各得宜，不相妨害，非即此之“各正性命”乎！貞者生物之成，實理具備，隨在各足，非即此之“保合大和”乎！

Collective interpretations cite Cai Qing's statement: "Each being in its proper place" and "maintaining harmony," when combined, clearly refer to the "beneficial uprightness" of the Qian hexagram. However, if we examine them in detail, "each being in its proper place" corresponds to "beneficial," while "maintaining harmony" corresponds to "uprightness." The "Original Meaning" of the Wenyan explains that "beneficial" refers to the stage where the nurturing of all things has reached completion, with each thing obtaining its appropriate place and not interfering with one another, which is precisely "each being in its proper place." "Uprightness" refers to the stage where the nurturing of all things has reached perfection, with the true nature fully established, so that wherever it is placed, it is self-sufficient. This is precisely "maintaining harmony in great harmony."

林氏希元曰：“各正性命”是“利”，“保合大和”是“貞”。向之“資始”於“元”，“流形”於“亨”者，今則各效法象，各成形質，而性命於是乎各正。既而愈斂愈固，生意凝畜而不滲漏，化機內蘊而不外見，則“大和”於是“保合”矣。

Collective commentary cites Lin Xi Yuan's statement: "Each attains its proper nature and destiny" belongs to "Beneficial," and "Preserving the great harmony" belongs to "Uprightness." Previously, in the stage of "Origin," it initiated the beginning; in the stage of "Progress," it spread and took form, giving rise to myriad things. Now, each presents its proper form and substance, achieving its nature and destiny, so that nature and destiny are properly established here. Then it becomes increasingly contracted and gathered, the vital energy converges and accumulates without leakage, and the mechanism of creation is contained within without being revealed externally. "Great harmony" is thus "preserved and combined" here.

首出庶物，萬國咸寧。本義 聖人在上，高出於物，猶乾道之變化也。“萬國”各得其所而“咸寧”，猶萬物之“各正性命”，而“保合大和”也。此言聖人之“利貞”也。蓋嘗統而論之，“元”之者物之始生，“亨”者物之暢茂，“利”則向於實也，“貞”則實之成也。實之既成，則其根蒂脫落，可複種而生矣。此四德之所以循環而無端也。

The Commentary on the Judgment says: The sage rises above all things, and the myriad states under heaven are all at peace. Zhu Xi's The Original Meaning of the Zhou Changes says: The sage occupies a high position, rising above all things, just as the movement and transformation of the Heaven's trigram; the myriad states each find their proper place and are universally at peace, just as all things each correct their destiny and maintain the great harmony. This passage discusses the virtue of "li zhen" in the sage. Previously, it was discussed in general terms: "yuan" is the initial emergence of all things, "heng" is the flourishing and prosperity of all things, "li" is the process of maturing, and "zhen" is when the fruit has already matured. Once the fruit has matured, the stem detaches, and then it can be sown again and grow anew. This is why the four virtues cycle continuously without beginning or end.

然而四者之間，生氣流行，初無間斷，此“元”之所以包四德而統天也。其以聖人而言，則孔子之意，蓋以此卦為聖人得天位，行天道，而致太平之占也。雖其文義有非文王之舊者，然讀者各以其意求之，則並行而不悖也。《坤》卦放此。

Zhu Xi continued to say: However, among these four, the life qi flows continuously without interruption, which is why "Yuan" is able to encompass the four virtues and govern the heavenly way. As for the sages, Confucius' intention was probably to regard this hexagram as a divination about a sage attaining the position of a king and promoting the heavenly way to bring peace to the world. Although this interpretation is no longer the original meaning of King Wen's hexagram statement, readers can each follow their own approach in understanding it, and the two interpretations can coexist without contradiction. The same applies to the hexagram of "Kun."

程傳 卦下之辭為“彖”，夫子從而釋之，通謂之“彖”。“彖”者言一卦之義，故“知者觀其彖辭，則思過半矣”。“大哉乾元”，贊乾元始萬物之道大也。四德之元，猶五常之仁。偏言則一事，專言則包四者。“萬物資始乃統天”，言“元”也。“乾元”，統言天之道也。天道始萬物，物資始於天也。

Cheng Yi in Yichuan's Commentary on the Changes says: the text below the hexagram is called "tuan," and Confucius provided an explanation, also referred to as "tuan." "Tuan" explains the meaning of the entire hexagram, so the Great Treatise says, "A wise person reads the tuan text and understands about half of it upon reflection." "Great indeed is the creative power of Qian Yuan" praises the great principle of Qian Yuan, which originates all things. The "Yuan" among the four virtues is like "Ren" among the five constants: when taken separately, it is just one of them; but when taken together, it encompasses all four. "All things receive their beginning and thus follow heaven" refers to "Yuan." "Qian Yuan" refers generally to the way of heaven. The way of heaven originates all things, and all things depend on heaven to begin.

“雲行雨施，品物流形”，言“亨”也。天道運行，生育萬物也，大明天道之終始，則見卦之六位，各以時成。卦之初終，乃天道終始，乘此六爻之時，乃天運也。“以御天”謂以當天運。“乾道變化”，生育萬物，洪纖高下，各以其類，“各正性命”也。天所賦為命，物所受為性，“保合大和”乃“利貞”。

Cheng Yi continued, "Clouds move and rain spreads, and all things take form." This refers to "Qing" (smoothness), which is the operation of the heavenly way and the generation of myriad things. By thoroughly understanding the beginning and end of the heavenly way, one can see that the six lines of a hexagram are formed according to their respective times. The beginning and end of a hexagram correspond to the beginning and end of the heavenly way; riding upon the timing of these six lines is the movement of heaven. The phrase "to govern heaven" means to take on the operation of heaven. "The movement of the Qian trigram" refers to the generation of myriad things, with coarse and fine, high and low, each according to their own category. This is called "each establishing its own destiny." What heaven bestows is called "ming" (destiny), and what things receive is called "xing" (nature); to "preserve and harmonize the great harmony" is also called "li zhen" (beneficial constancy).

“保”，謂常存。“合”，謂常和。“保合大和”，是以“利”且“貞”也。天地之道，常久而不已者，“保合大和”也。天為萬物之祖，王為萬邦之宗，乾道“首出庶物”而萬匯亨，君道尊臨天位而四海從。王者體天之道，則“萬國咸寧”也。

Cheng Yi continued to say: "Bao" means constant continuity, and "he" means constant harmony. Being able to "bao he da he" allows for both "li" and "zhen." The way of heaven and earth can last long without ceasing because of "bao he da he." Heaven is the ancestor of all things, and the king is the ancestor of all states; the way of Qian is exalted above all things, thus enabling all things to be harmonious. The way of the sovereign is exalted in the position of the Son of Heaven, thus causing the four seas to submit. When a sovereign embodies the way of heaven, the whole world and all states will be at peace.

集說 《朱子語類》云：“大哉乾元，萬物資始”，“至哉坤元，萬物資生”，那“元”林氏希元曰：伏羲所畫《乾》卦，其義所該者廣，不止天道。文王“元亨利貞”之繫，只是個占辭。原無它意，夫子贊《易》，則專以天道來發明乾義。又將‘元亨利貞”之辭，分為“四德”，以發明乾義，以天道明乾義。它無所見，只在析“元亨利貞”為四德上見得。

The Collected Sayings cite Master Zhu's Words: "How great is the origin of the Heaven Trigram, from which all things receive their beginning" and "How profound is the origin of the Earth Trigram, from which all things receive their growth." The term "origin" here is discussed, but the original text is missing some words. Master Zhu's saying is incomplete, and the text directly continues with Lin Xi Yuan's words. The Collected Sayings also cite Lin Xi Yuan: The hexagram of Heaven drawn by Fuxi encompasses a wide range of meanings, not limited to the way of Heaven. King Wen added the four characters "yuan, heng, li, zhen" as a single oracle phrase, originally without any other meaning. It was only when Confucius interpreted the Zhou Changes that he specifically used the way of Heaven to explain the meaning of the Heaven Trigram, and divided the phrase "yuan, heng, li, zhen" into four virtues, using them to explain the meaning of the Heaven Trigram and to explain the meaning of the Heaven Trigram through the way of Heaven. This point is not found elsewhere, and can only be seen from the fact that "yuan, heng, li, zhen" was split into four virtues.

又曰：“元亨利貞”本旨，在卦辭者，與諸卦一般。至吾夫子分為四德，而後世之言天道者因之，此夫子所以為道德之宗也。又如仁字首見於《尚書》，只作愛人說，至夫子始作心德說，以此立教，仁道始行於世。

The collected interpretations also cite Lin Xi Yuan's statement: "The original meaning of 'Yuan, Heng, Li, Zhen' is the same as their usage in the statements of other hexagrams. Later, Confucius divided them into four virtues, and since then, those who discuss the Way of Heaven have continued to use this division. This is precisely why Confucius is revered as the master of morality. For example, the character 'Ren' first appeared in the Book of Documents, where it simply meant 'loving others'; it was only with Confucius that it came to signify a virtue of the heart, and he used it to establish his teachings. From then on, the way of Ren spread throughout the world.

又曰：“利”者生物之遂，“貞”者生物之成。遂與成，如何分別？《論語》遂事不諫，注云，遂謂事雖未成，而勢不能已也，則知遂是方向成之勢，而貞則成矣。故曰“利”則向於實也，“貞”則實之成也。

The collected interpretations also cite Lin Xi yuan's view: "Li" refers to the stage where the nurturing of all things has reached completion, while "Zhen" refers to the stage where the nurturing of all things has been fully realized. How do "sui" and "cheng" differ? The Analects of Confucius, in the chapter "Baiyi," contains the phrase "sui shi bu jian," which is explained as "sui" meaning that although the matter has not yet been completed, its momentum has already become unstoppable. From this, we can understand that "sui" refers to the momentum heading toward completion, while "zhen" refers to the state where completion has already been achieved. Therefore, Zhu Xi says that "li" refers to the process of becoming solid and mature, while "zhen" refers to the state where the fruit has already matured.

案 《乾》者，健也。彖辭但言至健之道，大通而宜於正固，以為人事之占而已。夫子作《彖傳》，乃推卦象卦位以發明之。以卦象明之者，乾之象莫大於天也。以卦位明之者，乾之位莫尊於五也。以天之“元亨”言之，其以一時統四時之德者莫如“元”，至於澤流萬物則“亨”也。以君之“元亨”言之，九五以一位統六位之德，是亦天之元矣，澤流萬民是亦天之亨矣。

Li Guangdi remarked: The meaning of the Hexagram Qian is strength and vigorousness. The Hexagram Statement merely states that the path of utmost strength and vigorousness is greatly open and suitable for upholding righteousness and firmness, serving as a divination for human affairs. Confucius composed the Commentary on the Judgment, thereby elaborating on the hexagram image and the hexagram position. Using the hexagram image, it is because there is nothing greater than heaven in the image of Qian; using the hexagram position, it is because there is nothing more exalted than the Nine in the Fifth position in the hexagram position. Regarding the "Yuan亨" of heaven, there is nothing more capable of encompassing the virtues of the four seasons than "Yuan," while the spreading of grace to all things is "Heng." Regarding the "Yuan亨" of a sovereign, the Nine in the Fifth position encompasses the virtues of the six positions through a single line, which is the "Yuan" of heaven; the spreading of grace to all the people is the "Heng" of heaven.

其言“六位”，又言“六龍”者，蓋以切“飛龍在天”之義。言四德之終始，寓於六爻之中。而獨九五備眾爻之德，處在天之位。如乘駕六龍以御於天路，則能行雲施雨，與天之“雲行雨施”同也。又以天之“利貞”言之，萬物成遂，性命正而大和洽者，“利貞”之候也。以君之“利貞”言之，九五一爻，為卦之主。

Li Guangdi continued to say: The Commentary on the Judgment discusses both "six positions" and "six dragons," in order to correspond with the meaning of the fifth line's statement "a dragon soars in the heavens." It explains that the beginning and end of the four virtues are contained within the six lines, and only the nine five line possesses all the virtues of the six lines, occupying the position in the heavens. It is like riding six dragons on the heavenly road, thus being able to summon clouds and spread rain, which is the same as the heavens' "clouds moving and rain spreading." Regarding the heavens' "favorable uprightness," when all things mature and grow, and the vital energies are properly aligned with harmonious qi, this is precisely the time of "favorable uprightness." As for the ruler's "favorable uprightness," the fifth line is the main line of the entire hexagram.

上下五陽與之同德，如大君在上，萬民各得其性命之理，以休養於大和之化，是亦天之“利貞”矣。其言“庶物”言“萬國”者，又以切“利見大人”之義。以德位之所統言之，則曰“庶物”。以功化之所及言之，則曰“萬國”。“首出”則為物所睹，至於“咸寧”，而臻乎上治矣。《乾》之為義，無所不包，夫子舉其大者，故以天道君道盡之。

Li Guangdi continued to say: the other five yang lines above and below are in harmony with the Nine in the Fifth, just like the great sovereign occupying the upper position, where all people obtain the principles of their own lives, resting and cultivating themselves in the nurturing of great harmony, which is the "beneficial constancy" of heaven. The Commentary on the Judgment says "numerous things" and "all states," which is to conform to the meaning of "favorable to see a great man." From the scope governed by virtue and position, it is called "numerous things"; from the scope reached by achievements and teachings, it is called "all states." "First emerging" is being looked up to by all things, and when it reaches "universal peace," it attains the highest level of governance. The meaning of the Qian hexagram is all-encompassing, and Confucius only cited the greatest aspect of it, thus explaining it thoroughly through the principles of heaven and sovereign rule.