Commentary Below the Diagram · Minor Excess Hexagram

小過，小者過而亨也。本義 以卦體釋卦名義與其辭。程傳 陽大陰小，陰得位，剛失位而不中，是“小者過”也，故為小事過。過之小小者與小事有時而當過，過之亦小，故為《小過》。事固有待過而後能亨者，過之所以能亨也。

The Commentary on the Judgment says: The hexagram of "Small Crossing" refers to a small matter that goes beyond its limits and thus achieves smoothness. Zhu Xi's "Basic Meaning" says: This uses the structure of the hexagram to explain the meaning of the hexagram name and the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: Yang is great, Yin is small. In this hexagram, the Yin lines are in proper positions, but the Yang lines are not in proper positions and are not in the center. This is called "small crossing," so it is about slightly exceeding in small matters. The excess is very slight, and sometimes small matters inherently require a slight excess, so exceeding still remains small. Therefore it is called "Small Crossing." Indeed, there are some things in the world that can only be accomplished by slightly exceeding, and this is precisely why "exceeding" can lead to smoothness.

集說 孔氏穎達曰：順時矯俗，雖過而通。朱氏震曰：《小過》，小者過也。蓋事有失之於偏，矯其失，必待小有所過，然後偏者反於中。謂之過者，比之常理則過也。過反於中，則其用不窮而亨矣，故曰“小者過而亨也”。

The collected interpretations cite Kong Yingda's view: following the trend to correct the prevailing customs, although it may go a little too far, the matter can still proceed smoothly. The collected interpretations also cite Zhu Zhen's view: "Xiao Guo" means that the small aspect goes beyond. When things are biased toward one side and become improper, to correct this improperness, one must go a little beyond, so that the extreme side can return to the middle. The reason it is called "over" is that it is compared to ordinary principles. Going a little beyond actually returns to the middle, so its usefulness is not exhausted and it can be smooth and unimpeded. Therefore, the Commentary on the Judgment says, "the small one goes beyond and thus achieves smoothness."

王氏宗傳曰：言以過故亨也。天下固有越常救失之事，如《象》所謂“過乎恭”、“過乎哀”、“過乎儉”是也，不有所過，安能亨哉？故曰“小者過而亨也”。案 此釋義，與“《遯》而亨也”同。《遯》非得已之事，然必《遯》而後亨。《小過》亦非得已之事，然必過而後亨，故其釋義同也。

Collected Commentaries cite Wang Zongcheng's saying: This refers to the idea that only by going a little beyond the proper measure can there be success. The world naturally has instances where one goes beyond the usual way to correct mistakes. For example, the Great Image discusses "exceeding in reverence," "exceeding in mourning," and "exceeding in frugality." Without a slight excess, how could things proceed smoothly? Therefore, the Commentary on the Judgment says, "a small excess leads to success." Li Guangdi comments: This explanation is of the same kind as the Commentary on the Judgment of the卦 of Retreat, which says, "retreating leads to success." Retreat is not something people wish to do, yet without retreat, success is not possible; similarly, a slight excess is not something people wish to do, yet without a slight excess, success is not possible. Therefore, the explanations in both cases are the same.

過以利貞，與時行也。程傳 過而利於貞，謂“與時行也”。時當過而過，乃非過也，時之宜也，乃所謂正也。集說 蘇氏軾曰：《彖》之所謂“利貞”，即《象》之所謂“過乎恭”“儉”與“哀”者，時當然也。

The Commentary on the Judgment says: A slight excess is advantageous for maintaining correctness, which is to act in accordance with the circumstances. Cheng Yi's Commentary on the Changes says: A slight excess yet advantageous for maintaining correctness is what is meant by 'acting in accordance with the times.' When the circumstances indeed call for a slight excess and one does indeed exceed slightly, that does not count as excess, but rather as an appropriate action in accordance with the times, which is precisely what is called correctness. The collected interpretations cite Su Shi saying: The 'favorable constancy' discussed in the Commentary on the Judgment corresponds to the 'excess in reverence,' 'excess in frugality,' and 'excess in sorrow' mentioned in the Great Image Commentary. These are all in accordance with the circumstances as they naturally should be.

朱氏震曰：君子制事，以天下之正理，所以《小過》者，時而已，故曰“過以利貞，與時行也”。蔡氏淵曰：“與時行”，謂隨《小過》之時而用其正也。龔氏煥曰：道貴得中，過非所尚，然隨時之宜，施當其可則過也，乃所以為中也，故曰“過以利貞，與時行也”。“與時行”而不失其貞，則過非過矣。

Collecting sayings cites Zhu Zhen's view: A gentleman handles affairs according to the correct principles of the world; he is willing to make slight compromises only in order to conform to the right timing, hence the Commentary on the Judgment says, "Excess is beneficial and correct, and it is in accordance with the time." Collecting sayings cites Cai Yuan's view: What is meant by "in accordance with the time" is to apply the correct path in line with the situation of the Minor Overstep. Collecting sayings cites Gong Huan's view: The way values moderation, and excess is not something to be esteemed; however, when acting in accordance with the appropriate timing, if the action is just right, then although it appears excessive, it is actually moderate, hence "Excess is beneficial and correct, and it is in accordance with the time." When acting in accordance with the time without losing correctness, then excess is no longer considered excess.

柔得中，是以小事吉也。本義 以二五言。剛失位而不中，是以不可大事也。本義 以三四言。程傳 《小過》之道，於小事有過則吉者，而《彖》以卦才言吉義。“柔得中”，二五居中也。陰柔得位，能致“小事吉”耳，不能濟大事也。“剛失位而不中”，是以不可大事，大事非剛陽之才不能濟。三不中，四失位，是以“不可大事”。《小過》之時，自“不可大事”，而卦才又不堪大事，與時合也。

The Commentary on the Judgment says: the flexible lines are in the center, so it is auspicious for minor matters. Zhu Xi's "Basic Meaning" says: this refers to the lines six in the second and six in the fifth. The Commentary on the Judgment also says: the strong lines are out of position and not in the center, so they cannot accomplish great matters. Zhu Xi's "Basic Meaning" says: this refers to the lines nine in the third and nine in the fourth. Cheng Yi's Yichuan Commentary on the Changes says: the principle of the hexagram Xiao Guo is that a slight excess in minor matters brings auspiciousness; the Commentary on the Judgment explains the reason for this auspiciousness through the nature of the lines. "Flexible lines in the center" refers to the lines six in the second and six in the fifth being in the center of their respective trigrams. Yin and flexible lines that are in position can only bring auspiciousness for minor matters, but cannot achieve great things. "Strong lines out of position and not in the center" is why they cannot accomplish great matters—great matters are not something that strong yang lines can fail to accomplish. The line nine in the third is not in the center, and the line nine in the fourth is out of position, so "it is not suitable for great matters." The situation of the hexagram Xiao Guo inherently does not allow for great matters, and the nature of the lines is also incapable of handling great matters. These two aspects are perfectly aligned.

朱氏震曰：於小事有過而不失其正則吉，“柔得中”也。作大事非剛得位得中不能濟，失位則無所用其剛，不中則才過乎剛。是以《小過》之時，不可作大事也。胡氏炳文曰：矯大下之枉者，以過為正。然“剛過而中”為《大過》，“柔得中”為《小過》，是則事有當過者，而皆不可外乎中也。

Collective commentary cites Zhu Zhen's view: passing a little beyond in small matters without losing the right path brings good fortune, because "the flexible is in the center." To accomplish great undertakings, one cannot succeed without a strong line that is both in the right position and in the center. If the position is lost, the strong line has nowhere to be applied; if not in the center, the quality of being strong becomes excessive. Therefore, during the time of "Small Excess," one should not initiate great undertakings. Collective commentary also cites Hu Bingwen's view: correcting the crookedness of the world often requires a slight excess as the standard. However, "Great Excess" is "strong excess but in the center," while "Small Excess" is "the flexible is in the center." This shows that although some matters do require a slight excess, they must not exceed the concept of "center."

案 任大事貴剛，取其強毅，可以遺大投艱也。處小事貴柔，取其畏慎，為能種細勤小也，二者皆因乎時，得中者，適乎時之謂也。此卦“柔得中”，“剛失位而不中”，則有行小事適時，而行大事則非其時之象。

Li Guangdi commented: Taking on major responsibilities requires strength, as it demands firmness, resilience, and decisiveness, which can bear the heavy and difficult tasks entrusted to one. Handling minor matters requires gentleness, as it calls for reverence and caution, enabling one to focus on details. Both should be determined according to the situation. What is meant by "getting the middle" is to align with the situation. This hexagram shows "gentleness in the middle" but "strength losing its position and not being in the middle," thus forming an image of being appropriate for small matters but inappropriate for major ones.

有飛鳥之象焉，飛鳥遺之音，不宜上宜下大吉，上逆而下順也。本義 以卦體言。程傳 “有飛鳥之象焉”，此一句不類《彖》體。蓋解者之辭誤入《彖》中。中剛外柔，飛鳥之象。卦有此象，故就“飛鳥”為義。事有時而當過，所以從宜，然豈可甚過也。如“過恭”“過哀”“過儉”，《大過》則不可，所以在《小過》也。所過當如飛鳥之遺音，鳥飛迅疾，聲出而身已過，然豈能相遠也，事之當過者亦如是。身不能甚遠於聲，事不可遠過其常，在得宜耳。

The Commentary on the Judgment says: There is an image of a flying bird in the hexagram. The flying bird leaves behind a sound, which is not suitable to go upward but rather to go downward, which is great auspiciousness, because going upward is against the natural order and going downward is in accordance with it. Zhu Xi's "Basic Meaning" says: This is speaking about the structure of the hexagram. Cheng Yi's "Yichuan Commentary on the Changes" says: "There is an image of a flying bird" is not in the style of the Commentary on the Judgment, and it is likely that the words of an interpreter have been mistakenly included in the Commentary on the Judgment. In this hexagram, the two central lines are strong, and the four outer lines are weak, which is the image of a flying bird. Since the hexagram has this image, the meaning is established through the concept of a flying bird. Sometimes things should be taken a little beyond the norm, but only if it is appropriate. However, one should not go too far. For example, being overly respectful, overly sorrowful, or overly frugal, if taken to the extreme as in the hexagram of Great Excess, it would be inappropriate. Therefore, such excess is only found in the hexagram of Small Excess. The degree of excess should be like the sound left behind by a flying bird: the bird flies quickly, the sound is emitted while the body has already passed by, yet the body and the sound are not too far apart. Similarly, when something is taken a little beyond the norm, the body should not be too far from the sound, and the matter should not exceed the normal course too much; the key is to be appropriate.

“不宜上宜下”，更就鳥音取宜順之義。過之道，當如飛鳥之遺音，夫聲逆而上則難，順而下則易，故在高則大。山上有雷，所以為過也。過之道，順行則吉，如飛鳥之遺音宜順也。所以過者，為順乎宜也。能順乎宜，所以大吉。

Cheng Yi then said, "It is not suitable to go up but suitable to go down," which again refers to the meaning of "suitable for following" taken from the sound of a bird's call. The principle of excess should be like the sound left by a flying bird: if the sound goes against the direction upward, it is difficult; if it follows downward, it is easy. Therefore, being in a high place makes the sound seem louder. This hexagram represents thunder on a mountain, where thunder should be in the sky, but now it is on the mountain, hence it is called excess. The principle of excess, when followed, brings good fortune, just as the sound left by a flying bird is suitable for following. The reason for a slight excess is to follow what is appropriate for the situation; since it can follow what is appropriate, it brings great good fortune.

集說 王氏弼曰：施過於不順，凶莫大焉。施過於順，過更變而為吉也。胡氏瑗曰：四陰在外，二陽在內，是內實外虛，故“有飛鳥之象”也。飛鳥翔空，無所依著，愈上則愈窮，是上則逆也。下附物則身可安，是下則順也。猶君子之人，過行其事以矯世勵俗，必下附人情，亦“宜下”而“不宜上”也。

The collected interpretations cite Wang Bi's view: applying "excess" to an unsmooth situation brings about the greatest danger; but applying "excess" to a smooth situation turns it into good fortune. The collected interpretations also cite Hu Yuan's view: four yin lines are outside and two yang lines are inside, indicating that the inner part is solid and the outer part is empty, hence the image of a flying bird. A flying bird soars in the sky without any support, the higher it goes, the more it loses its footing, which is going upward against the natural order. When it descends and attaches itself to something tangible, its body becomes secure, which is going downward in accordance with the natural order. Just like a gentleman slightly overdoing things in his actions, in order to correct the prevailing customs and refine the common people, he must still conform to human sentiments, which is why it is appropriate to go downward and inappropriate to go upward.

朱氏震曰：上逆也，故“不宜上”。“下順”也，故“宜下”。《小過》之時，事有時而當過。所以從宜，不可過越已甚，不然必凶也。俞氏琰曰：溯風而上為“逆”，隨風而下為“順”。

Collective commentary cites Zhu Zhen's explanation: going upward is against the natural order, hence "not suitable to go up"; going downward is in harmony with the natural order, hence "suitable to go down." During the hexagram Xiao Guo, although some matters may require a certain degree of progress, it is for the sake of harmony, yet one must not exceed the limit, otherwise misfortune is certain. Collective commentary also cites Yu Yan's explanation: flying against the wind is "reverse," while flying with the wind is "harmonious."

方氏時化曰：聖人因此卦有飛鳥之象，遂即象以戒之曰：“飛鳥有遺音雲。遺音如何？言“不宜上宜下大吉”云耳。夫鳥上飛則逆，下飛則順，其大致也。今自謂宜下而不宜上焉，實為二陽諷也。吳氏曰慎曰：以卦體言，陰乘陽為“逆”，承陽為“順”，四陰分居上下，有逆順之象。

Collecting sayings cites Fang Shihua's saying: The sage, seeing the image of flying birds in this hexagram, used this image to warn: The bird left behind a call. What is the call left behind? It is the statement "It is not suitable to go up, it is suitable to go down, great good fortune." Flying upwards is against the way, flying downwards is in accordance with the way, this is the general situation. Now the Commentary on the Judgment itself says it is suitable to go down and not suitable to go up, actually using this to admonish the two yang lines in the middle. Collecting sayings also cites Wu Yashen's saying: In terms of the structure of the hexagram, a yin line dominating over a yang line is called "against the way," while a yin line being under a yang line is called "in accordance with the way." Four yin lines living apart above and below, exactly showing the image of "against the way" and "in accordance with the way."

案 四陽居中，則有棟樑之象，四陰居外，則有羽毛之象。君子之任大事，則為天下棟樑。修細行，則為天下羽儀。此二卦取象之意也。然以其陰陽皆過多也，故謂之《大過》、《小過》。事固有過以為中者，無嫌於過也。然必過而不失其中，乃歸於無過，故棟則惡其太剛而折。太重而橈，故宜隆於上，不可橈於下也。羽則惡其柔而無立，輕而不戢，故宜就於下，不可颺於上也。

Li Guangdi remarked: The hexagram Tai Guo has four yang lines gathered in the middle, thus resembling a beam; the hexagram Xiao Guo has four yin lines spread out on the outside, thus resembling feathers. A gentleman who shoulders great responsibilities is like the beam of the world; one who cultivates fine conduct is like the model for the world. This is the meaning of the imagery used in these two hexagrams. However, since both have an excess of yin and yang, they are respectively called Tai Guo and Xiao Guo. Although there are cases where a slight excess may actually be appropriate, one should not be overly concerned about it. Yet, it is essential to have excess without losing the middle, which leads to no error. Therefore, a beam is most afraid of being too strong and breaking, or too heavy and bending, so it should be raised high at the top and not pressed down at the bottom; feathers are most afraid of being too weak and unable to stand, or too light and unable to hold on, so they should be attached downward and not fly upward.

《大過》之《彖》曰“剛過而中”，不橈乎下，斯為 既濟，亨，小者亨也。本義 濟下疑脫小字。集說 陸氏銓曰：國家當極盛時，縱有好處，都只是尋常事，所以說“小者亨”。案 亨小之義，陸氏說善。《既濟》之時，自然事事亨通。然特其小者爾，聖人之制治保邦也。制度之立，綱紀之修，以為小，而精神之運，心術之動，以為大。故《屯》難之時而大亨者，以其“動乎險中”，不敢安寧也。《既濟》之時而亨小者，以其已安已治，四達不悖也。《彖》所以言“初吉終亂”者以此，《象》所以言“思患”“豫防”者亦以此。

Li Guangdi's commentary continues: The Commentary on the Judgment of the hexagram Da Guo says, "The strong line goes beyond the center," not causing bending at the bottom, which is considered—there is a missing text here in the original, and the text directly continues to the section of Ji Ji. The Commentary on the Judgment says: Ji Ji is smooth and prosperous, which is the prosperity of the small. Zhu Xi's Benyi says: There is a suspicion that the character "xiao" (small) is missing below the character "ji" (crossing). The collected interpretations cite Lu Quan, who says: When the country is at its peak of prosperity, even though there are benefits, they are just ordinary matters, hence "the small is prosperous." Li Guangdi's commentary: The meaning of "Xing Xiao" (prosperity of the small), Lu Quan's explanation is good. At the time of Ji Ji, naturally everything is prosperous, but the prosperity is only in the small matters. The sage governs the world and maintains the state, considering the establishment of systems and the rectification of rules as small, and the application of spirit and the direction of mind as great. Therefore, during the time of Tun, which is difficult, there is great prosperity, because it "moves in the dangerous center," never daring to be idle; whereas during the time of Ji Ji, there is only small prosperity, because it has already become stable and peaceful, with all things flowing smoothly without obstruction. The Commentary on the Judgment's statement "initially auspicious, finally disorder" is due to this; the Great Image Commentary's statement "thinking of potential dangers" and "preventing in advance" is also due to this.

利貞，剛柔正而位當也。本義 以卦體言。程傳 《既濟》之時，大者固已亨矣，唯有小者未亨也。時《既濟》矣，固宜貞固以守之，卦才剛柔正當其位，當位者其常也。乃正固之義，利於如是之貞也。陰陽各得正位，所以為《既濟》也。集說 俞氏琰曰：三剛三柔，皆正而位皆當。六十四卦之中，獨此一卦而已，故特贊之也。

The Commentary on the Judgment says: "It is advantageous to be firm and correct," because the strong and the weak each return to their proper positions and the lines are all in proper places. Zhu Xi's "Original Meaning" says: this refers to the structure of the hexagram. Cheng Yi's Commentary on the Changes says: at the time of the hexagram of Completion, the great aspects are already harmonious, but the minor aspects have not yet been achieved. Since the situation has already reached completion, it is naturally appropriate to be firm and correct; and the hexagram's structure has the strong and the weak each in their proper positions, which is the normal state, and also means holding to the correct path, hence it is advantageous to be firm and correct. Yin and yang each occupy their proper positions, thus forming the hexagram of Completion. Collected Sayings cite Yu Yan saying: three strong lines and three weak lines each return to their proper positions, and all six lines are in proper places; among the sixty-four hexagrams, only this one is like this, so the Commentary on the Judgment specially praises it.

初吉，柔得中也。本義 指六二。程傳 二以柔順文明而得中，故能成既濟之功。二居下體，方濟之初也，而又善處，是以吉也。集說 粱氏寅曰：《既濟》“柔得中”在下卦，則“初吉”而“終亂”。以文明已過，而坎險繼之也。《未濟》柔得中在上卦，則始末濟而終亨，以出乎坎險，而正當文明也。

The Commentary on the Judgment says: "The beginning is auspicious" because the yao of flexibility is in the center. Zhu Xi's "Original Meaning" says this refers to the Second line. Cheng Yi's Commentary on the Changes says: the Second line, with the virtue of flexibility and propriety, is in the central position, thus achieving the accomplishment of the state of completion; it is in the lower trigram, at the beginning of the accomplishment, and is good at self-cultivation, hence it is auspicious. Collected Sayings cite Liang Yin's saying: In the hexagram of Completion, "flexibility in the center" is in the lower trigram, hence "the beginning is auspicious" but "the end is disorder" — because the civilization of the trigram Li has passed, and then comes the danger of the trigram Kan; in the hexagram of Non-Completion, "flexibility in the center" is in the upper trigram, hence the beginning is not yet completed but the end is smooth — because it has already passed through the danger of Kan, and is just about to meet the civilization of Li.

案 凡《易》義以剛中為善，而《既濟》，《未濟》皆善柔中者。《既濟》以內卦為主，至外卦則向乎《未濟》矣。《未濟》亦以內卦為主，至外卦則向乎《既濟》矣。亦猶《泰》之善在二，而《否》之善在五。

Li Guangdi remarked: In general, the Zhou Changes favor a strong line in the central position. However, both the Ji Ji and Wei Ji hexagrams commend a weak line in the central position. The Ji Ji hexagram takes the inner trigram as its main focus, but shifts to Wei Ji in the outer trigram; the Wei Ji hexagram also takes the inner trigram as its main focus, but shifts to Ji Ji in the outer trigram. This is similar to the Tai hexagram's excellence being in Nine Two, while the Po hexagram's excellence is in Nine Five.

終止則亂，其道窮也。程傳 天下之事，不進則退，無一定之理，擠之終不進而止矣，無常止也。衰亂至矣，蓋其道已窮極也。九五之才非不善也，時極道窮，理當必變也，聖人至此奈伺？曰：唯聖人為能通其變於未窮，不使至於極也，堯舜是也，故有終而無亂。

The Commentary on the Judgment says: When things come to an end and stop moving, disorder will arise, because the path has been exhausted. Cheng Yi's Commentary on the Changes says: The affairs of the world do not remain stationary; they either advance or retreat. There is no such thing as remaining in one place without movement. When one reaches the end and stops advancing, it is not a case of being able to remain stable for long. Decline and chaos will follow, because the path has been exhausted. The quality of the Nine in the Fifth is not bad, but when the situation has reached its extreme and the principles have come to an end, by reason, change is inevitable. So what does the sage do in such a situation? The answer is: Only the sage can foresee the exhaustion and change the situation before it reaches the end, preventing affairs from reaching an extreme. Yao and Shun did this, so they achieved a good ending without chaos.

集說 侯氏行果曰：由止故物亂而窮也。《乾鑿度》曰：《既濟》、《未濟》者，所以明戒慎，全王道也。胡氏瑗曰：天下久治，則人苟安，萬務易墜，禍患不警，故持盈守成之道，當須至兢至慎，然後可以久濟。苟止於逸樂，不自省懼，以為終安，亂斯至矣，此聖人深戒之 張氏清子曰：卦曰“終亂”，而《彖》曰“終止則亂”，非終之能亂也。於其終而有止心，此亂之所由生也。俞氏琰曰：人之常情，處無事則止心生，止則怠，怠則有患而不為之防，此所以亂也。當知“終止則亂”，不止則不亂也。

The collected interpretations cite Hou Xingguo's view: precisely because of stopping, things become chaotic and reach an end. The "Yi Wei Gan Zao Du" says: the hexagrams "Ji Ji" and "Wei Ji" are used to emphasize caution and carefulness in preserving the Way of the King. The collected interpretations cite Hu Yuan's view: when the world enjoys long peace and prosperity, people become careless and complacent, and all affairs become easy to neglect. When calamity comes, they are not alert. Therefore, the way to maintain fullness and preserve achievements must be extremely cautious and careful, only then can they be maintained for a long time. If one remains in comfort and pleasure, without self-reflection and without fear, thinking that peace will last forever, chaos will come. This is what the sage deeply warns us about (the original text here has a missing passage). The collected interpretations cite Zhang Qingzi's view: the hexagram statement speaks of "final chaos," while the "Tuan Zhuan" says "when things come to an end, chaos arises." This shows that it is not the "end" itself that causes chaos, but the mind of stopping at the end that leads to chaos. The collected interpretations cite Yu Yan's view: human nature tends to develop a mind of stopping when in a state of no affairs. Once stopped, people become slack, and once slack, they fail to prepare for troubles, which is the source of chaos. One must understand that "when things come to an end, chaos arises," but if one does not stop, chaos will not arise.

未濟，亨，柔得中也。本義 指六五言。程傳 以卦才言也。所以能“亨”者，以“柔得中”也。五以柔居尊位，居剛而應剛，得柔之中也。剛柔得中，處《未濟》之時可以“亨”也。集說 蔡氏淵曰；《既濟》之後必亂，故主在下卦而“亨”取二。《未濟》之後必濟，故主在上卦而“亨”取五。

The Commentary on the Judgment says: The hexagram "Not Yet Completed" is smooth and unobstructed because the yao of flexible nature is in the center. Zhu Xi's "Basic Meaning" says: This refers to the sixth line in the fifth position. Cheng Yi's Commentary on the Changes says: This is based on the material of the hexagram. Its smoothness and unobstructedness is because "the flexible is in the center." The sixth line in the fifth position, being a flexible yao, occupies a noble position. It is in a strong position and corresponds to a strong yao, which is the flexible being in the center. The strong and the flexible each occupy their proper place, and thus, in the time of "Not Yet Completed," it is smooth and unobstructed. Collected Sayings cite Cai Yuan's statement: After "Already Completed," disorder is sure to arise, so the main yao is in the lower trigram, and "smooth" refers to the sixth line in the second position. After "Not Yet Completed," completion is sure to come, so the main yao is in the upper trigram, and "smooth" refers to the sixth line in the fifth position.

小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。程傳 據二而言也。二以剛陽居險中，將濟者也。又上應於五，險非可安之地。五有當從之理，故果於濟如“小狐”也。既果於濟，故有“濡尾”之患，未能出於險中也。

The Commentary on the Judgment says: A small fox is about to cross the river, indicating that it has not yet emerged from the peril of the坎 (trouble). Its tail gets wet, which brings no benefit, showing that it has not completed the task. Although all six lines are not in the right position, the yin and yang lines correspond in pairs, which is called 'response'. Cheng Yi's Commentary on the Changes says: This is discussed from the perspective of the Nine in the Second. The Nine in the Second, being a yang line in the perilous trigram, represents someone who is about to cross the river. It also corresponds upward to the Six in the Fifth, which is a place not suitable for rest, yet the Six in the Fifth has reasons worth following. Therefore, the crossing is decisive, like the small fox. However, crossing too decisively leads to the worry of 'wet tail', and it has not yet escaped the peril.

其進銳者其退速，始雖勇於濟，不能繼續而終之，無所往而利也。雖陰陽不當位，然剛柔皆相應。當《未濟》而有與，若能重慎，則有可濟之理。二以“汔濟”，故“濡尾”也。卦之諸爻皆不得位，故為《末濟》。《雜卦》云： “《未濟》，用之窮也”。謂三陽皆失位也。斯義也，聞之成都隱者。

Cheng Yi continued to say: Those who rush forward quickly also retreat quickly; although they start off brave in crossing the river, they cannot continue and complete the task, so going anywhere brings no benefit. Although all the lines are not in the proper position, the yin and yang are all mutually corresponding. Being in the state of 'Not Yet Completed' yet having companions who are in harmony, if they can be especially cautious, there is a way to cross over. The line Nine in the Second is 'almost crossing' and thus 'wet the tail'. All six lines of this hexagram are not in the correct position, hence it is called 'Not Yet Completed'. The 'Zaji Guazhuan' says 'Not Yet Completed, the use of the extreme', referring to the three yang lines losing their positions. This meaning, I heard from a hermit in Chengdu.

集說 《朱子語類》云：“小狐汔濟”，汔字訓幾，與《井》卦同。既曰幾，便是未出坎中。郭氏鵬海曰：《既濟》之吉，以“柔得中”。《未濟》之“亨”，亦以“柔得中”，則敬慎勝也。《既濟》之“亂”以終止，《未濟》之“無攸利”以“不續終”，則克終難也。《既濟》之貞以“剛柔正”，《未濟》之可濟以“剛柔應”，則交濟之功也。既曰“柔得中”，而又有“不續終”之戒，可見濟事無可輕忽之時。既曰“不當位”，又著剛柔之應，可見得人無不可濟之享。

Collecting interpretations cite Master Zhu's "Classical Sayings" which say: "The word 'qi' in 'small fox almost crossing the river' is interpreted as 'ji', the same as the use of 'qi' in 'almost reaching the well in the Well hexagram'. Since it refers to almost, it means that one has not yet emerged from the danger of the Kan trigram. Collecting interpretations also cite Guo Penghai's view: The good fortune of the "Already Achieved" hexagram relies on "the soft and central", while the success of the "Not Yet Achieved" hexagram also relies on "the soft and central", showing that success depends entirely on reverence and caution. The "chaos" in the "Already Achieved" hexagram comes from stopping at the end, while the "no benefit" in the "Not Yet Achieved" hexagram comes from failing to continue, showing that achieving a good end is most difficult. The "can be maintained" in the "Already Achieved" hexagram relies on "the proper balance of hardness and softness", while the "can be achieved" in the "Not Yet Achieved" hexagram relies on "the mutual response of hardness and softness", showing that achieving success depends on the mutual cooperation between upper and lower. Since it says "the soft and central", and then warns "not continuing to the end", it shows that at the moment of achieving something, there is not a single moment that can be careless. Since it says "not in the proper position", yet points out the mutual response of hardness and softness, it shows that as long as one has the right people, there is no difficulty that cannot be overcome.

吳氏曰慎曰：《既濟》曰“終止則亂”，此曰“無攸利，不續終也”，蓋事之《既濟》而生亂，與《未濟》而無終者，皆一念之怠為之，君子是以貴“自強不息”。

The collected interpretations cite Wu Yashen's saying: The hexagram "Ji Ji" discusses "termination leads to disorder," here it says "nothing is beneficial, because the completion is not continued." When a matter has already been accomplished yet disorder arises, and when a matter has not yet been completed and remains unfinished, both situations result from a single moment of slackness. Therefore, the gentleman places great importance on "self-renewal without end."

本義 象者，卦之上千兩象。及兩象之六爻，周公所繫之辭也。

Zhu Xi's "Ben Yi" says: The term "xiang" refers to the two images taken from the upper and lower parts of a hexagram, as well as the six lines formed by these two images. The Duke of Zhou attached statements to them, which are called "shang qian" in the original text, meaning "upper and lower." Later scholars referred to the section that summarizes the images of both parts of the hexagram and establishes the virtue of the gentleman as the "daxiang," and the section that explains each line statement line by line as the "xiaoxiang."

天行健，君子以自強不息。本義 “天”，乾卦之象也。凡重卦皆取重義，此獨不然者，天一而已。但言“天行”，則見其一日一周，而明日又一周，若重複之象，非至健不能也。君子法之，不以人慾害其天德之剛，則“自強”而“不息”矣。

The Great Image Commentary says: The heavens are ever vigorous and unceasing in their movement, and the gentleman takes this as a model to cultivate himself without rest. Zhu Xi's "Original Meaning" states: "Heaven" is the image of the Qian hexagram. Generally, all compound hexagrams take the meaning of the upper and lower trigrams being stacked together, but this hexagram is an exception, because heaven is singular. Simply saying "heaven moves" shows that it turns once a day, and again the next day, giving the appearance of repetition. Only something that is extremely vigorous can be like this. The gentleman models himself after it, not allowing his innate vigorous virtue to be harmed by human desires, thus achieving "self-cultivation" and "without ceasing."

程傳 卦下象，解一卦之象。爻下象，解一爻之象。諸卦皆取象以為法，乾道覆育之象至大，非聖人莫能體，欲人皆可取法也。故取其行健而已，至健固足以見天道也。“君子以自強不息”，法“天行”之“健”也。

Cheng Yi's Commentary on the Changes says: The Image Commentary below each hexagram explains the image of the hexagram, while the Image Commentary below each line explains the image of that line. Each hexagram takes an image as a model to follow. The image of the Heaven hexagram, which represents the vastness of the Heaven's covering and nurturing, is too great for a sage to fail to comprehend; however, the Great Image Commentary is meant for everyone to follow, so it only selects the aspect of its movement being strong and vigorous. Strength and vigor to the extreme are sufficient to reveal the way of Heaven. "The superior man acts with perseverance and never ceases" is precisely following the "strong" aspect of "Heaven's movement."

集說 游氏酢曰：至誠無息，“天行健”也，若文王之德之純是也。未能無息而不息者，料子之自強也，若顏子三月不違仁是也。《朱子語類》云：乾重卦上下皆《乾》，不可言兩天。昨日行，一天也。今日又行,亦一天也。其實一天而行健不已。有重天之象，此所以為“天行健”。坤重卦上下皆《坤》，不可言兩地，地平則不見其順，必其高下層層，有重地之象，此所以為“地勢坤”。

The collected interpretations cite You Cuo's saying: ultimate sincerity without interruption is like "the heavens move vigorously," and the virtue of King Wen, which is pure and unceasing, is an example of this. If one has not yet reached the state of complete sincerity without interruption but strives to maintain it continuously, that is the self-strengthening of a gentleman, as exemplified by Yan Hui, who for three months did not deviate from the way of benevolence (the original text mistakenly says "liangzi" instead of "junzi"). The collected interpretations also cite Master Zhu's "Collected Sayings": the Qian hexagram, when overlaid, has Qian above and below, yet it cannot be said to represent two heavens. Yesterday, the heavens turned once, and it was still this one heaven; today, they turn again, and it is still this one heaven. In reality, it is just one heaven that moves vigorously without end, and the image of overlapping heavens is thus formed, which is what "the heavens move vigorously" signifies. Similarly, the Kun hexagram, when overlaid, has Kun above and below, yet it cannot be said to represent two earths. If the ground is flat, its gentleness is not apparent; only when it is high and low, layered upon each other, does the image of overlapping earths emerge, which is what "the earth's disposition is yielding" signifies.

問天運不息，“君子以自強不息”。曰：非是說天運不息，自家去趕逐，也要學它如此不息。只是常存得此心，則天理常行，而周流不息矣。又曰：天運不息，非特四時為然，雖一日一時，頃刻之間，其運未嘗息也。

The Shu Leiclass of Master Zhu records that someone asked: Since the heavens never cease their movement, "the superior man cultivates himself without ceasing," does this mean that people should follow the heavens and strive to keep up? Master Zhu answered: It does not mean that because the heavens never cease their movement, one should chase after them. Rather, one should learn from the heavens to never cease. As long as one constantly maintains this mind, the heavenly principle will flow continuously, naturally circulating without ceasing. He also said: The heavens never cease their movement, not only in the four seasons, but even in every moment, every instant, their movement has never ceased.

胡氏炳文曰：上經四卦，《乾》曰“天行”，《坤》曰“地勢”，《坎》曰“水洊至”，《離》曰“明兩作”，先體而後用也。下經四卦，《震》曰“洊雷”，《艮》曰“兼山”，《巽》曰“隨風”，《兌》曰“麗澤”，先用而後體也。乾坤不言重，異於六子也。稱健不稱乾，異於坤也。

Collected Commentaries cite Hu Bingwen's explanation: In the Upper Classic, the four pure hexagrams, "Qian" (Heaven) speaks of "the movement of heaven," "Kun" (Earth) speaks of "the terrain of earth," "Kan" (Water) speaks of "water flowing continuously," and "Li" (Fire) speaks of "light shining from both sides." All of these first mention the essence and then the function. In the Lower Classic, the four pure hexagrams, "Zhen" (Thunder) speaks of "repeated thunder," "Gen" (Mountain) speaks of "mountains overlapping," "Xun" (Wind) speaks of "wind following," and "Dui" (Lake) speaks of "water reflecting in a lake." All of these first mention the function and then the essence. The hexagrams "Qian" and "Kun" do not mention the word "heavy" (重), differing from the six subordinate hexagrams: "Zhen," "Xun," "Kan," "Li," "Gen," and "Dui." The hexagram "Qian" refers to "active" (健) but not to "Qian," differing from "Kun."

蔡氏清曰：孔子於釋卦名卦辭之後，而復加之以《大象》者，蓋卦名卦辭之說有限，而聖人胸中義理無窮。故自“天行健”至“火在水上《未濟》 ”，自“君子自強不息”至“慎辨物居方”，皆聖人之蘊，因卦以發者也。林氏希元曰：夫子贊《易》，既釋卦名卦辭，而有《彖傳》、《文言》諸作矣。見得《易》理無窮，又合二體之象，作《傳》以發明之。

Collecting sayings cites Cai Qing's view: After Confucius explained the names and statements of the hexagrams, he added the Great Image Commentary, because the names and statements of the hexagrams could only express limited meanings, while the principles in the mind of the sage were boundless. Therefore, from "Heaven's movement is vigorous" up to "Fire on Water, The Uncompleted," and from "The gentleman should strive without ceasing" up to "Carefully distinguish things and their proper places," these are all the principles stored in the sage's mind, expressed through the images of the hexagrams. Collecting sayings also cites Lin Xi Yuan's view: When Confucius commented on the Zhou Changes, having already explained the names and statements of the hexagrams and written the Commentary on the Judgment and the Discourses on the Wings, he realized the principles of the Changes were endless, and thus combined the images of the upper and lower trigrams to compose another Commentary to explain them.

何氏楷曰：健而無息之謂乾，《中庸》言至誠無息者，通之於天也。自強言不息，不言無息，學之為法天事耳。始於不息，終於無息，故《中庸》於無息之下文，而推原之曰不息則久。自強之法何如？曰主敬，君子莊敬日強。

Collected Commentaries cite He Kai's explanation: being strong and unbroken is called Qian. The Zhongyong says "the highest sincerity has no cessation," which speaks of human beings reaching up to heaven. Here, it says "self-strengthening without ceasing" rather than "without cessation," because scholars can only imitate heaven. The beginning is "without ceasing," and the end is "without cessation," so the Zhongyong explains the phrase "without cessation" by saying "without ceasing, there is longevity." Where does self-strengthening begin? It begins with the character "respect" — the Li Ji says that a gentleman becomes more vigorous day by day through solemn respect.

案 《彖傳》釋名，或舉卦象，或舉卦德，或舉卦體。《大象傳》則專取兩象以立 潛龍勿用，陽在下也。本義 “陽”，謂九。“下”，謂潛。程傳 陽氣在下，君子處微，未可用也。

Li Guangdi remarked: The Commentary on the Judgment explains the names of the hexagrams, sometimes referring to the images of the hexagrams, sometimes to their virtues, and sometimes to their structures. The Great Image Commentary, however, specializes in using the images of the upper and lower trigrams to establish its meaning. The original text here is missing some words, and the following directly continues with the Small Image Commentary of the Qian hexagram. The Small Image Commentary says: "The dragon remains hidden and should not be used," because the yang line is still below. Zhu Xi's "Benyi" says: "Yang" refers to the yang line labeled as nine, and "below" refers to the hidden position. Cheng Yi's Yichuan Commentary on the Changes says: the yang energy is still at the bottom, and the gentleman is in a humble position, and it is not yet the time to act.

集說 胡氏炳文曰：夫子於《乾》、《坤》初爻，揭陰陽二字以明《易》之大義。《乾》初曰“陽在下”，《坤》初曰“陰始凝”。扶陽抑陰之意，已見於言辭之表。見龍在田，德施普也。程傳 見於地上，德化及物，其施已普也。

The collected interpretations cite Hu Bingwen's statement: Confucius specially marked the words "yin" and "yang" in the first line of the Qian and Kun hexagrams to clarify the great meaning of the Zhou Changes. The first line of Qian says "yang is at the bottom," and the first line of Kun says "yin begins to condense." The intention to support yang and restrain yin is already expressed beyond the words. The Small Image Commentary says: "The dragon appears on the field," indicating that the benevolence has already spread widely. Cheng Yi's Yichuan Commentary on the Changes says: the dragon appears on the ground, its virtue spreads to all things, and its benevolence has already become universal.

集說 陸氏希聲曰：陽氣見於田，則生植利於民。聖人見於世，則教化漸於物。故曰“德施普也”。梁氏寅曰：“德施普”，正孟子所謂正己而物正者也。所謂“德施”，豈必博施濟眾，乃謂之施乎。蓋聞其風而興起者，無非其德之施也。

Collective commentary cites Lu Xisheng's saying: When yang energy appears in the fields, grass and trees grow, which benefits the people. When a sage appears in the world, his teachings gradually permeate all things. Therefore, it is said, "His virtue is widespread." Collective commentary also cites Liang Yin's saying: "His virtue is widespread" is exactly the meaning of what Mencius said, "Correcting oneself leads to the correction of things." So what is meant by "virtue being spread"? Is it not that one must widely bestow kindness and help the masses? Anyone who hears his example and becomes inspired and strives forward is surely a result of his virtue being spread.

終日乾乾，反復道也。本義 “反覆”，重複踐行之意。程傳 進退動息，必以道也。集說 項氏安世曰：三以自修，故曰“反覆”。四以自試，故曰進退。或躍在淵，進無咎也。本義 可以進而不必進也。程傳 量可而進，適其時則無咎也。集說 石氏介曰：“進無咎也”一句，是承“或躍在淵”言，非決其疑也。蓋曰如此而進，斯無咎耳。

The Small Image Commentary says: "To be diligent day and night" means to repeatedly walk along the path. Zhu Xi's "Benyi" says that "repeatedly" means to repeatedly practice. Cheng Yi's "Yichuan Commentary on the Changes" says that advancing and retreating, moving and stilling, must all follow the Dao. The Collected Sayings cite Xiang Anshi saying: Nine in the Third is about self-cultivation, hence "repeatedly"; Nine in the Fourth is about self-testing, hence "advancing and retreating." The Small Image Commentary says: "To leap up from the abyss" means to advance without error. Zhu Xi's "Benyi" says that one may advance, but it is not necessary to do so. Cheng Yi's "Yichuan Commentary on the Changes" says that one should advance only after measuring what is feasible, and advancing at the right time will not result in error. The Collected Sayings cite Shi Jie saying: the phrase "to advance without blame" is said in continuation of "to leap up from the abyss," and is not meant to resolve doubts; it merely means that advancing in this way will not lead to error.

飛龍在天，大人造也。本義 “造”，猶作也。集說 徐氏幾曰：“大人造”者，聖人作也。龍以飛而在天，猶大人以作而居位。“大人”釋“龍”字，“造”釋“飛”字。亢龍有悔，盈不可久也。程傳 盈則變，“有悔”也。集說 谷氏家傑曰：亢不徒以時勢言，處之者與時勢懼亢方謂之盈，“不可”二字，聖人深為處盈者致戒。

The Small Image Commentary says: "A dragon flying in the sky" signifies the rise of a great person. Zhu Xi's "Benyi" states that "zao" is like "zuo," meaning to rise up. The Collected Sayings cite Xu Ji's explanation: the phrase "a great person rises" refers to the emergence of a sage. A dragon is in the sky because it flies, just as a great person occupies his position because he rises. "Great person" explains the word "dragon," and "zao" explains the word "fly." The Small Image Commentary says: "A dragon at the peak has regret," because fullness cannot last. Cheng Yi's Yichuan Commentary on the Changes says that when something is full, it must change, hence "there is regret." The Collected Sayings cite Gu Jiajie's explanation: "Kang" does not refer only to circumstances, but refers to the person holding this position reaching the peak along with the circumstances, which is called fullness; the words "cannot" are a solemn warning from the sage to those who are in a state of fullness.

用九，天德不可為首也。本義 言陽剛不可為物先，故六陽皆變而吉。“天行”以下，先儒謂之《大象》。“潛龍”以下，先儒謂之《小象》。後放此。程傳 “用九”，天德也。天德陽剛，復用剛而好先，則過矣。

The Small Image Commentary says: "Use of all nines," the Heavenly Virtue cannot be the head of all things. Zhu Xi's "Benyi" says: this refers to the fact that yang strength should not take precedence over all things, hence when all six yang lines change to yin, it becomes auspicious. He also says: from "Heaven's movement is vigorous" and similar passages, previous scholars called them "Great Images," which are derived from the images of the upper and lower trigrams to establish the virtue of the gentleman; from "The hidden dragon should not be used" and similar passages, previous scholars called them "Small Images," which explain each line statement individually. The following hexagrams follow this pattern. Cheng Yi's "Yichuan Commentary on the Changes" says: "Use of all nines" is the Heavenly Virtue. The Heavenly Virtue is originally yang strength; if one continues to use strength and insists on taking the lead, it would be excessive.

集說 谷氏家傑曰：一歲首春，一月首朔，似有首矣。然春即臘之底，朔即晦之極，渾渾全全，要之莫知所終，引之鳥有其始，更無可為首也。“用九”者，全體天德，循環不已，聖人之御天者此也。

Collecting sayings cite Gu Jiajie's view: A year takes spring as its beginning, a month takes the first day as its beginning, so it seems to have a beginning; but spring is right after the end of the twelfth lunar month, and the first day follows the end of the last day of the month, forming a continuous whole. When examined closely, we cannot determine where it ends, nor can we trace back to where it begins, let alone consider it as a beginning (the original text "bird has" should be "there is none"). The so-called "use of nine" fully embodies heavenly virtue, continuing endlessly. The sage controls the heavenly way by relying on this.

案 此“不可為首”，與“不可為典要”語勢相似，非戒辭也。若言恐用剛之太過，不可為先。則“天德”兩字，是至純至粹，無以復加之稱。非若剛柔仁義倚於一偏者之謂，尚恐其用之太過而不可為先，則非所以為天德矣。程子嘗曰：動靜無端，陰陽無始，蓋即“不可為首”之義。如所謂不可端倪，不可方物，亦此意也。

Li Guangdi remarked: The phrase "cannot be first" here has a similar tone to the expression "cannot be taken as a principle" in the "Great Treatise." It is not meant as a warning. If one interprets it as a caution against using strength too much and thus not taking the lead, then the term "Heavenly Virtue" itself is a name of utmost purity and perfection, unlike strength, flexibility, benevolence, and righteousness, which are partial. If one still worries about using it too much and thus not taking the lead, then it would no longer be Heavenly Virtue. Cheng Yi once said, "Motion and stillness have no beginning, yin and yang have no origin," which precisely expresses the meaning of "cannot be first." Also, expressions such as being indescribable and having no definite form are all referring to this meaning.