The Hexagram of Restraint

【兌下坎上，中互艮震】泰：節為三陽三陰卦，自泰來。虞氏曰：「泰三之五，天地交也。」節：亨，苦節不可貞。節，竹約也，言竹之節有如約束然者，是以物有約束皆曰節。水歸於澤亦有約束之義，故兌下坎上之卦亦曰節。夫奢易致窮，而節則崇儉，儉易有餘，不為物困，故亨。然節貴適中，倘過為節制，則阻塞難行，其節苦矣，苦節不可貞守也。

The hexagram "Jie" has the lower trigram Dui and the upper trigram Kan. The second to fourth lines form the trigram Gen, and the third to fifth lines form the trigram Zhen. It comes from the hexagram Tai by changing the third line. "Jie" is a hexagram with three yang lines and three yin lines, derived from Tai. Yu Fan said, "In the hexagram Tai, the third line moves up to the fifth position, indicating the communication between heaven and earth." The hexagram statement says: "Jie, smooth; a harsh restraint should not be held on to." The term "Jie" originally refers to the joints of bamboo, which act as constraints on the bamboo stem. Therefore, any constraint on things is called "Jie." Water flows into a marsh, which also implies constraint, so the hexagram with Dui below and Kan above is also called "Jie." Excessiveness easily leads to poverty, while restraint promotes frugality. Frugality leads to abundance, avoiding being trapped by material things, hence smoothness. However, restraint should be moderate. If restraint is excessive, it leads to blockage everywhere, making the restraint harsh and unbearable. A harsh restraint should not be held on to.

彖曰：「節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。」節何以亨也？蓋節自泰來，泰卦陰陽類聚，乃三升為五、五降為三，則剛柔分散而不聚。泰五為陰，今以三陽往易，則剛得中位。分剛為坎，分柔為兌，水匯澤中，水有限制，故象節也。泰乾為施，施過則奢；泰坤為吝，過儉又固；易為坎中，象節得中，故曰節亨也。

The Commentary on the Judgment says: The hexagram of Restraint is able to be smooth and unimpeded because the strong and the weak are each in their proper positions and the yang is in the center. The strict restraint is not to be held on to because its path has come to an end. To carry out difficulties with a joyful heart, to be in a proper position and to know restraint, to hold the center and be upright, thus achieving smoothness. Heaven and Earth have limits, thus the four seasons are in order. To use regulations to impose limits, then there is no harm to wealth and no injury to the people. Why is Restraint able to be smooth? Because Restraint comes from the transformation of the hexagram of Great Crossing. In the hexagram of Great Crossing, the yin and yang are each grouped together. Now the third line rises to the fifth and the fifth line descends to the third, so the strong and the weak are separated and no longer grouped together. In the hexagram of Great Crossing, the fifth line was originally yin, now it is replaced by the yang of the third line, so the yang is in the center. The separated yang becomes Kan (Water), and the separated yin becomes Dui (Lake). Water gathers in the lake, thus water is limited, so it is taken as an image of Restraint. In the hexagram of Great Crossing, Qian (Heaven) is the one giving, but giving too much becomes extravagant; Kun (Earth) is the one being stingy, but being too stingy becomes narrow-minded. Now it becomes Kan in the center, which symbolizes Restraint in the center, so it is said, "Restraint is smooth."

夫節以中為則，不及者失之，過者亦失之。不及固不得謂節，過中雖亦名節，而其節獨苦。苦與甘反，苦為火氣，甘為土氣，泰上為坤為土，坎得坤中，故五之節曰甘。卦至於上則道已窮，道窮則變，坎下伏離，離火炎上，故上之節曰苦。即以水氣衡之，水生於西而旺於北，死於東南。當其初生，源泉混混，不舍晝夜，取以供酌，清澄寒冽，故水以流動為甘；至已朝宗，水行已窮，失其本性，積成斥鹵，故水以死敗為苦。

The concept of moderation is based on the center. Failing to reach it is a loss, and exceeding it is also a loss. Falling short is not considered moderation; exceeding the center, although also called moderation, is a bitter kind. Bitterness is opposite to sweetness: bitterness belongs to fire, and sweetness belongs to earth. The Tai hexagram has the earth (Kun) as its upper trigram, and the middle line of the hexagram comes from Kun. Therefore, the moderation in the Nine in the Fifth position is called "sweet moderation." When the hexagram reaches the top line, its path has reached its limit. When the limit is reached, change is desired. Beneath the Kan line, there is the Li trigram, which represents fire. Fire rises upward, so the moderation in the Six at the Top position is called "bitter moderation." Judging by the nature of water is similar: water is born in the west, thrives in the north, and dies in the southeast. When it is first born, it flows continuously, day and night, clear and cold, so water's flowing is sweet. But when it reaches the sea as described in the "Book of Documents: Yu Gong," its journey is complete, and it loses its original nature, forming salt and alkali land, so water's dying is bitter.

是節為束縛世人之具，似坎險之不可踰越，惟以兌說濟之，說以行險，節得其中，庶幾亨通，不至於窮而多窒也。推之泰原為坤乾，是為天地；三五相易，互震為春，正兌為秋，上坎為冬，伏離為夏，是四時因節而成也。而坎又為法律，兌為附決，則是節以制度也。惟有節則財始能裕，民始能安。泰乾為金曰財，而易為兌金，財仍不傷；泰坤為眾曰民，而易之為坎，坎亦為眾，民仍不害，則節固可行也，不必取鑑於苦節而疑節難通矣。

Thus, moderation is a tool that binds people, like the danger of water, difficult to overcome; only by using the joy of the trigram Dui can it be balanced, and by carrying out difficulties with a joyful heart, moderation can achieve the middle path, thus being prosperous and not reaching an impasse. Further down, the Tai hexagram is originally with the earth above and heaven below, representing heaven and earth; after the third and fifth lines are exchanged, the interacting trigrams form Zhen (Thunder) representing spring, the main trigram Dui (Lake) representing autumn, the upper trigram Kan (Water) representing winter, and the hidden trigram Li (Fire) beneath Kan representing summer. This is the meaning of "heaven and earth regulate and the four seasons are formed." Kan also symbolizes law, and Dui symbolizes judgment and choice, which is the meaning of "moderation through established systems." Only through moderation can wealth and resources be abundant and the people be at peace. In the Tai hexagram, the heaven (乾) belongs to metal and represents wealth, which becomes Dui (also metal), so wealth is not lost; the earth (坤) represents the people, which becomes Kan (also representing the people), so the people are not harmed. This shows that moderation is entirely feasible, and one should not doubt the path of moderation simply because of the mention of "severe moderation."

象曰：「澤上有水，節。君子以制數度，議德行。」水歸於澤，未盈則受，既盈則溢，節之象也。君子制度數、議德行，皆體節義。數，數計，如一十百千之類；度，法度，如寸丈咫尺之類。泰坤為眾象數，為均象度，變為坎之法律以制之；泰乾為德，乾行至健，變為兌之口舌以議之。

The Great Image Commentary says: Water on a marsh is the image of the Hexagram of Moderation; the gentleman uses this to establish measures and evaluate virtue. Water flows into the marsh, receiving what it can hold and overflowing when full, which is the image of Moderation. The gentleman establishes measures and evaluates virtue, all based on understanding the principle of Moderation. "Number" refers to counting, such as one, ten, hundred, thousand, etc., while "measure" refers to standards, such as inch, zhang, zhi, chi, etc. The Hexagram of Great Crossing has the trigram坤 (Earth) symbolizing abundance, hence it is associated with "number," and also signifies fairness, hence it is associated with "measure," transforming into the law represented by the trigram坎 (Water) to regulate them. The trigram乾 (Heaven) in the Hexagram of Great Crossing symbolizes virtue, and its vigorous movement becomes the speech represented by the trigram兑 (Lake) to discuss and evaluate it.

初九：不出戶庭，無咎。泰乾為闢戶為人，變為兌則人與戶俱隱；雖上與四應，四體為坎，坎為宮象庭，而前未及互震，是震足未行至前庭也，蓋慎密之至也，故無咎。象曰：「不出戶庭，知通塞也。」居節之初，不宜妄行，惟知通塞之宜，始能塞所當塞而不出也。

The line statement for the initial yang line (Initial Nine): Not stepping out of one's own courtyard, there is no fault. In the Qian trigram, which symbolizes the door and people, when it transforms into Dui, both the door and the person disappear. Although the Initial Nine corresponds with the fourth yin line (Six in the Fourth), which belongs to the Kan trigram, symbolizing the dwelling, it can be likened to the courtyard. However, the Initial Nine has not yet reached the mutual trigram Zhen, meaning the foot represented by Zhen has not yet reached the front courtyard. This is the extreme of careful and thorough consideration, hence there is no fault. The Small Image Commentary says: "Not stepping out of the courtyard, is understanding when to be open and when to be closed." Being at the beginning of the Jié hexagram, one should not act rashly. Only by understanding the proper measure of openness and closure can one close off properly when needed and not go out.

九二：不出門庭，凶。二之前為互艮，艮為門庭，以互震之足前行出之，則得節之時義矣。蓋初宜節以守己，而二宜節以立行，倘復不出門庭，是自坐困失時也，凶矣。象曰：「不出門庭凶，失時極也。」虞氏曰：「極，中也。」言失宜出之時也。

The line statement for line two (nine in the second): Not going out of the gate, is dangerous. The line two is preceded by the mutual trigrams of mountain (gen), which symbolizes the gate and courtyard. Using the trigram of thunder (zhen), which represents the foot, moving forward corresponds to the meaning of the hexagram of regulation. The line one (nine at the beginning) should use regulation to hold on to itself, while line two should use regulation to establish action. If it still does not go out of the gate, then it is self-imposed confinement and missing the opportunity, hence dangerous. The Small Image Commentary says: "Not going out of the gate and being dangerous, is missing the middle of the opportunity." Yu Fan says: "Extreme is the middle." This means missing the appropriate time to go out.

六三：不節若，則嗟若，無咎。三居兌上，澤滿則溢，如人極奢之後漸至困苦，而深悔其不節，互震之聲出於兌口，是嗟若也。由是變奢為儉，亦可謂善補過者，故無咎。象曰：「不節之嗟，又誰咎也。」六四：安節，亨。四與初應，坎水歸就兌澤，已無氾濫之虞，而且互震將終，上遇艮止，則是不待勉強、自然受節者，故曰安節。陰柔得位，不溢法度，可以輔五以節制天下，而所向無阻也。象曰：「安節之亨，承上道也。」

The line statement for the third line says: If one does not restrain oneself, one will lament and have no fault. The third line is in the upper position of the trigram Dui (Lake), which represents a pool. When the water in the pool is full, it will overflow. This is like a person who becomes excessively extravagant, gradually falling into hardship, and then deeply regrets not having practiced restraint earlier. The sound of the trigram Zhen (Thunder), which is part of the interacting trigrams, comes out from the mouth represented by Dui (Lake), which is expressed as "lamenting." Thus, changing from extravagance to frugality can be considered as someone who is good at correcting mistakes, hence having no fault. The Small Image Commentary says: "Not knowing restraint and lamenting, who can blame one for that?" The line statement for the fourth line says: Being content with restraint brings success. The fourth line corresponds with the first line, and the water of the trigram Kan (Water) flows into the pool of the trigram Dui (Lake), so there is no fear of flooding. Moreover, the trigram Zhen (Thunder) is nearing its end here, and above it is the trigram Gen (Mountain), which represents stopping. This is a person who naturally accepts restraint without being forced, hence called "content with restraint." It is a yin line in a proper position, not exceeding the rules, and can assist the fifth line in restraining the world, thus achieving success without obstacles. The Small Image Commentary says: "The reason contentment with restraint brings success is because it follows the way of the fifth line above."

九五：甘節，吉，往有尚。五在泰為坤，坤為土，甘為土氣；五在節為坎，坎為泉，泉水亦甘，此得中之節也，故曰甘節。夫味甘則適口，節甘則宜人，前往則被澤者多，故曰有尚。象曰：「甘節之吉，居位中也。」上六：苦節，貞凶，悔亡。上為坎終，道窮則變，坎下伏離，離火上炎，則反甘為苦，故曰苦節。夫節至於苦，則固陋艱難，在己先不自適，而且吝嗇過甚，易致眾怨，固守不變，實有因節得禍者，故曰貞凶。祇是愛惜物力，自奉有餘，不致暴殄天物，故悔亡也。象曰：「苦節貞凶，其道窮也。」

The line statement for the fifth line (Nine in the Fifth): Sweet moderation brings good fortune, and going forward will be praised. In the Qie (Moderation) hexagram, the fifth line is associated with Kan (Water), which symbolizes a spring, and the taste of spring water is sweet—this is moderation in the center, hence called "sweet moderation." A sweet taste is pleasant, and sweet moderation is suitable; advancing in this way brings many people's favor, hence it is said "there is praise." The Small Image Commentary says: "Sweet moderation is auspicious because it is in the central position." The line statement for the sixth line at the top (Six at the Top): Bitter moderation, if held fast to, brings misfortune, and regret disappears. The sixth line at the top is the end of Kan (Water), and when the path is exhausted, change is necessary. Beneath Kan lies Li (Fire), which rises upward and scorches, turning sweet into bitter, hence it is called "bitter moderation." Moderation to the point of bitterness is narrow and difficult, making one's own life uncomfortable, and excessive stinginess easily invites the resentment of others; persisting in this way indeed brings misfortune through moderation, hence it is said "holding fast brings misfortune." However, it still values resources and has enough for itself, so it does not waste things, hence regret can disappear. The Small Image Commentary says: "Bitter moderation held fast brings misfortune because its path has reached its end."

【兌下巽上，中互艮震】中孚為乾卦離之變體，重畫離象。離體中虛象舟，故卦辭曰涉川；內外卦之中爻皆實，故卦曰孚。中孚：豚魚吉，利涉大川，利貞。中實為孚，巽上兌下，二五得中，又為陽剛，故卦名中孚。夫惟孚則物應，豚魚可感；抑惟孚則行通，大川可涉。倘拘於一偏，孚亦有失，故又曰利貞。

The hexagram Zhong Fu has the lower trigram Dui and the upper trigram Xun. The lines two to four form the trigram Gen through mutual interaction, and the lines three to five form the trigram Zhen through mutual interaction. Zhong Fu is a variation of the main hexagram Li, which is transformed by doubling each of the three lines of Li. Li consists of yang, yin, and yang; when doubled, it becomes yang-yang, yin-yin, yang-yang, which is exactly Zhong Fu. The middle of Li is empty, which can be likened to a boat, so the hexagram statement says "crossing rivers." Both the inner trigram and the outer trigram have solid yang lines in their central positions, hence the name "Fu." The hexagram statement says: Zhong Fu, even small pigs and fish can respond, which is auspicious; it is favorable to cross great rivers and to maintain uprightness. The middle being full is "Fu." Xun is above and Dui is below, with the second line and the fifth line each occupying the central position, and both being yang lines, hence the name "Zhong Fu." Only through sincerity can all things respond, even pigs and fish can be moved; only through sincerity can actions be smooth, even great rivers can be crossed. If one clings to a single aspect, sincerity may be lost, hence it also says "favorable to uprightness."

彖曰：「中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。」傳曰「中孚，信也」，則中孚謂之信。顧信為人言，言尚未出，則信猶藏於中，如鳥伏卵者然，故不得顯名曰信，而惟曰孚。夫內有孚誠者則中多虛，如卦體之二柔在內；而內有孚誠者則言必實，如二五之陽剛得中。體兌之說，以巽順行之，可以教化邦國。雖邦國不易言化，而以孚信將之，則無不化者。至於物亦可感，險亦可濟，則孚得矣。

The Commentary on the Judgment says: The hexagram of Middle Sincerity has yin and flexibility within and yang and strength in the middle positions. Inside it is pleasing, outside it is harmonious, and sincerity can thus move the states. "The pig and fish are auspicious" means sincerity reaches even the pig and fish. "It is advantageous to cross great rivers" means riding on a wooden boat whose hollow interior supports it. If Middle Sincerity is also advantageous to maintain correctness, then it corresponds to the heavenly way. The Miscellaneous Commentary says "Middle Sincerity is trust," so Middle Sincerity is called trust. However, the character "trust" is composed of "person" and "speech," meaning that before words are spoken, sincerity still resides in the heart, like a bird sitting on its egg to hatch it. Therefore, it cannot yet be clearly called "trust," but only "sincerity." A person who holds sincerity in his heart usually has a hollow heart, like the two yin lines within the hexagram. A person who holds sincerity in his heart will speak truth, like the two yang lines in the second and fifth positions each occupying the middle. By taking the joy of the trigram兑 (Dui) as its body and using the compliance of the trigram巽 (Xun) to promote it, it can teach the states. Although the states are not easily moved by influence, if they are supported by sincerity, nothing cannot be transformed. Extending this, things can be moved, and dangers can be crossed, then one truly attains "sincerity."

物維何？豚魚是也。此卦上為巽風，下為澤水，豚感風生，魚育澤內，且巽亦為漁，豚亦水物。鄭氏曰：「亥為豕，豚為豕之小者。」豚魚冥頑，極難感通，至於信感豚魚，則物之靈於豚魚者可知矣，此信及豚魚之說也。險維何？大川是也。兌澤瀦匯，散以巽風，風行水上則水欲溢，水底風生則風倍激。木居澤內，原有舟象，而卦又為兼畫之離，象舟之虛者。虛舟行於澤上，復有巽風助之，則川可涉。至於川亦可涉，則事之易於涉川者勿論矣，此利涉大川之說也。

The term 「物」 refers to animals, specifically pigs and fish. This hexagram has the trigram Zhen (Wind) above and Dui (Lake) below. Pigs are born from the wind, and fish grow in lakes, while Zhen also symbolizes fishing. Pigs are also water animals. Zheng Xuan said, "The亥 (Hai) belongs to the pig, and a pig is a small pig." Pigs and fish are dull and insensitive, making them the hardest to influence. If even pigs and fish can be moved by sincerity, then beings with greater intelligence and sensitivity can certainly be influenced—this is the meaning of 「信及豚鱼」. The term 「险」 refers to great rivers. The lake (Dui) accumulates water, which is dispersed by the wind (Zhen). Wind on the water causes it to overflow, and wind beneath the water intensifies the current. Wood in the lake naturally resembles a boat, and this hexagram also features a double image of Li (Fire), symbolizing the hollow belly of a boat. An empty boat floating on the lake, aided by the wind, can cross the great river. If one can cross a great river, then crossing smaller rivers is naturally easier—this is the meaning of 「利涉大川」.

是知心非虛不能應物，故中孚之卦體中虛；心非實無以任事，故中孚之卦體外實。虛貴得位，惟四以陰居陰，不比三以應初；實貴得中，惟五以陽居陽，不比上以應二。五為天位，四土應之，即為應天。天道至誠，應天以為孚，則孚正矣，故曰利貞也。

From this we can see that the mind must be empty to respond to external things, so the structure of the Zhongfu hexagram has a hollow center; the mind must be solid to bear responsibilities, so the outer part of the Zhongfu hexagram is solid. Emptiness is valuable when it is in the right position, and exactly, the sixth line, which is a yin line, occupies a yin position, not closely relating to the sixth line but instead corresponding to the first line. Solidity is valuable when it is in the center, and exactly, the ninth line of the fifth position, which is a yang line, occupies a yang position, not closely relating to the top line but instead corresponding to the second line. The fifth line is the heavenly position, and the sixth line is below it, responding to it, which is called 'responding to heaven'. The heavenly way is extremely sincere, using a heart that responds to heaven as trustworthiness, and trustworthiness becomes pure, so it is said 'beneficial to hold firm'.

象曰：「澤上有風，中孚。君子以議獄緩死。」風入澤中，默然感動，有中孚象。卦體兼離，離為網罟象獄，獄為罪人幽死之地，兌口以議之，巽順以緩之，察獄救死，中孚之大者。初九：虞吉，有他不燕。虞，安也；燕、宴通，亦安也。荀氏曰：「初應於四，宜自安虞，無意於四則吉。」故曰虞吉也。蓋孚於中足，不待外求，儻欲求應，是為有他；有他則失在己之孚，不安矣。象曰：「初九虞吉，志未變也。」初心未變，故安於孚，無他志也。

The Great Image Commentary says: Wind over marsh, this is the image of Zhongfu; the gentleman uses this to examine lawsuits and leniently handle capital punishment. The wind enters the marsh silently, yet the water waves respond, which is exactly the image of Zhongfu. This hexagram's structure also includes Li, which symbolizes a net, and can thus symbolize prison, a place where criminals are confined awaiting death. Using the mouth symbolized by Dui to examine cases, and the compliance symbolized by Xun to show leniency, clearly investigating the circumstances of the case and saving lives, this is the greatest aspect of the Zhongfu way. The line statement for Choujiu says: Being content in one's place brings good fortune, but seeking something else leads to unrest. "Yu" means contentment; "Yan" and "Yan" are synonymous and also mean contentment. Xun Shuang said: "Choujiu corresponds with Liusu, but it should remain content in its own place, without seeking to connect with Liusu, thus bringing good fortune." Therefore, it says "Yu Ji." Trust is already sufficient within oneself, so there is no need to seek from outside; if one is overly eager to seek external support, that is "having something else," and having such external desires leads to losing one's inherent trust, thus causing unrest. The Small Image Commentary says: "Choujiu is content and brings good fortune, because its mind has not changed." The original intention remains unchanged, so it is content with its own trust and has no other ambitions.

九二：鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。二為互震，京氏曰：「震為鶴。」震又為善鳴，故曰鳴鶴。前有二陰，二居其下，故曰鳴鶴在陰。既已在陰，跡近幽隱，雖云有鳴人似難知，然而陽倡則陰和。陽大陰小，陰為陽之子，是陽方鳴於內，而陰已和於外也。猶之震為諸侯，是謂之爵，而爵位之榮，一人有之，人人共欲有之。孟氏曰：「靡，共也。」是我有好爵、吾與爾靡之也。此有所感，彼有所應，則言行之發不可不慎，蓋若此。象曰：「其子和之，中心順也。」中心謂三四，居卦之中。

The line statement for the second line says: "A crane is calling in a secluded place, and its young crane responds to it; I have a good wine vessel, and I will share it with you." The second line is located within the trigram Zhen (Thunder), and Jing Fang says, "Zhen symbolizes cranes." Zhen also signifies good calling, so it is said, "calling cranes." There are two yin lines before it, and the second line is below them, so it is said, "calling cranes in the shade." Since it is in the shade, its actions are close to being secluded. Although it makes a sound, others seem unable to know about it. However, when yang initiates, yin responds. Yang is great and yin is small, and yin is like the children of yang. Therefore, yang is calling within, and yin is responding outside. This is like Zhen symbolizing the feudal lords, who have titles, and the honor of the title, when one person possesses it, everyone wants to share it. Meng Xi says, "Mi means to share." This is "I have a good wine vessel, and I will share it with you." When there is a feeling on one side, there is a response on the other. Thus, one must be cautious about speech and action, and this is the meaning. The Small Image Commentary says, "The young crane responds to it, indicating inner compliance." The term "center" refers to the third and fourth lines, which are located in the middle of the entire hexagram.

六三：得敵，或鼓或罷，或泣或歌。心惟虛則能應物，三為陰爻，虛矣；然以通體言之，則貴虛以待萬事之感，而以一爻言之，轉以虛而失主一之恆。三四皆陰曰敵，三四相比，是為得敵。三為陰，敵亦為陰，陰虛無主，又居大離之內、互震互艮之間。《九家易》曰：「震為鼓。」是欲鼓以動之，而前遇互艮，是又以艮止而罷；巽為白眼，兌澤見於目中，是為泣；而震為喜笑，出於兌口，是又以互喜而歌。鼓罷歌泣，變動無常，心為私繫，不可以言孚矣。象曰：「或鼓或罷，位不當也。」

The line statement for the third line says: encountering an opponent, sometimes beating drums and attacking, sometimes stopping, sometimes weeping, sometimes singing. The mind can only respond to external things by being empty, and the third line is a yao of yin, which is precisely empty. However, considering the whole hexagram, emptiness is valuable, as it allows one to receive the response of all things. But when considering just this single line, it is precisely because of its emptiness that it loses the steadfastness of perseverance. The third and fourth lines are both yin lines, so they are called 'opponent'; since the third and fourth lines are adjacent, it is called 'meeting the opponent'. The third line is yin, and the opponent is also yin. Yin is empty and lacks control, and it is located within the great fire trigram, between the interacting zhen trigram and the interacting gen trigram. The Nine Families' Commentary says: 'Zhen represents drums.' So one wants to beat drums and be vigorous, but encounters the gen trigram in front, which represents stillness, so one stops again. Xun represents many white eyes, and the marsh water represented by dui is now in the eyes, hence weeping. Zhen also represents laughter, which comes from the mouth represented by dui, so one sings again because of the joy of the interacting trigrams. Sometimes beating drums, sometimes stopping, sometimes singing, sometimes weeping, there is no constant pattern of change, the mind is tied up by private thoughts, and thus there is no sincerity. The Small Image Commentary says: 'Sometimes beating drums and sometimes stopping, is because its position is inappropriate.'

六四：月幾望，馬匹亡，無咎。四陰得位，上應九五，其德如月。月本無光，以受陽光為光，巽上二陽、下有一陰，陽光尚缺，如幾望然，亦將盈矣。然孚誠主一，無有二念，四比三陰，三為四匹，匹，對也；體為互震，震為馬，四亡其馬匹以比九五，彖傳所言應天，蓋指此也。得孚之正，故無咎。象曰：「馬匹亡，絕類上也。」二陰為同類，絕同類上比五也。

The line statement for the fourth line says: The moon is about to be full, the horse has lost its mate, there is no fault. The fourth line, with a yin line in a yin position, is correct. It corresponds with the fifth line, and its virtue is like the moon. The moon itself has no light, but it receives the light of the sun and thus shines. The trigram Xun (wind) has two yang lines above and one yin line below, so the sunlight is still lacking, just like the moon is about to be full but not yet fully round. However, sincerity is valued for being single-minded and not having two hearts. The fourth line is close to the third line, which is yin, and the third line is the mate of the fourth line. "Mate" means pairing. The fourth line's interacting trigram is Zhen (thunder), which symbolizes a horse. The fourth line abandons its own horse to pair with the fifth line. The "responding to heaven" mentioned in the "Commentary on the Judgment" probably refers to this. It follows the correct path of sincerity, so there is no fault. The "Small Image Commentary" says: "The loss of the horse is to cut off the connection with its kind and move upward." Two yin lines are of the same kind, cutting off the connection with their kind and moving upward to be close to the fifth line.

九五：有孚攣如，無咎。四之孚猶存諸心，五之孚則著於外。存諸心則微不可見，著於外則人所共明，故五獨曰有孚。不尚權謀，惟以至誠感動天下，則人心固結，有如繩之繫攣者然。五為巽中，巽為繩，故曰攣如。如是則孚始可以化民善俗，無咎矣。象曰：「有孚攣如，位正當也。」

The line statement of the fifth line says: With sincerity and concern for the people, there is no error. The sincerity of the fourth line is only in the heart, while the sincerity of the fifth line is already evident outwardly. When sincerity is in the heart, it is subtle and not visible; when it is evident outwardly, everyone can see it clearly. Therefore, only the line statement of the fifth line says "there is sincerity." It does not rely on scheming or cunning, but uses the utmost sincerity to move the people, so the hearts of the people are firmly united, like being tied together by a rope. The fifth line is in the central position of Xun, and Xun symbolizes a rope, so it says "tied together." In this way, sincerity can cultivate the people and improve customs without error. The Small Image Commentary says: "There is sincerity and they are tied together, because it is in the proper position."

上九：翰音登于天，貞凶。禮曰：「雞曰翰音。」巽為雞，上為天位，故有翰音登天之象。蓋至於上則孚已窮，矯詐虛偽無所不有。雞非能飛之物，而曰登天，則其妄誕欺人，所失者大，故曰貞凶。象曰：「翰音登于天，何可長也。」人實不信，豈能久乎？

The line statement for the top line (上九) says: The crowing of a chicken rises to heaven, and to remain steadfast is ominous. The "Rites of the Rites" says: "The crowing of a chicken is called 'hán yīn' (harp sound)." The trigram Xun symbolizes a chicken, and the top line represents the heavenly position, hence the image of "harp sound ascending to heaven." By the time one reaches the top line, sincerity has been exhausted, and deceit, fraud, and falsehoods abound. A chicken is not an animal that can fly, yet it is said to have ascended to heaven, showing its falsehood and deception to the world. It has lost something great, hence it is said "to be steadfast is ominous." The Small Image Commentary says: "The crowing of a chicken ascends to heaven, how can it last long?" If people do not keep faith, how can they last long?

【艮下震上，中互兌巽】小過為乾卦坎之變體，重畫坎象。坎為弓、為陷，故爻辭曰弋、曰穴。小過：亨，利貞，可小事，不可大事，飛鳥遺之音，不宜上，宜下，大吉。過者，過中之謂；小者過中，故艮下震上之卦曰小過。夫事宜得中，有時而欲救弊，即過中以矯之，亦亨通利貞，但惟宜處小事而不宜處大事。儻取鑑於飛鳥，聞其聲音以權上下之宜，則大吉。

The lower trigram of the hexagram Xiao Guo is Gen, and the upper trigram is Zhen. The lines two to four form the trigram Dui, and the lines three to five form the trigram Xun. Xiao Guo is a variation of the main trigram Kan. The three lines of Kan are each doubled to form Xiao Guo: Kan is yin, yang, yin, and doubling them becomes yin yin, yang yang, yin yin, which is exactly Xiao Guo. Kan symbolizes a bow and a pitfall, so the line statements include "yi" (shooting with a rope) and "xue" (a hole). The hexagram statement says: Xiao Guo, smooth, favorable to maintain the correct position; suitable for small matters, not for great matters; a flying bird leaves a sound, not suitable to go upward, but suitable to go downward, great good fortune. "Guo" means to exceed the middle path. A small thing exceeding the middle path is called Xiao Guo. Doing things should be in the middle, but sometimes to correct a flaw, one intentionally exceeds the middle path to correct it, which can also be smooth and favorable to maintain the correct position, but only suitable for small matters and not for great matters. If one can learn from the flying bird, listening to its sound to decide whether to go up or down, then great good fortune will come.

彖曰：「小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宜上宜下大吉，上逆而下順也。」過何以雲小？陰過故稱小也。陽大陰小，彼四陽二陰謂之大過，則四陰二陽即謂之小過。夫惟有行始見為過，故小過有亨通之義；而小過又宜審時，故小過有利貞之戒也。陰既過陽，而陰因以得中，陰道柔順，凡事以順行，可以杜驕盈之失。然此乃事之小者，則陰亦僅能勝此，故於小事可也。至於二陽既失尊位，又不得中，雖陽性剛健能荷重任，而不中則無其德，無位則無其權，無德無權，行則多阻，故於大事不可也。

The Commentary on the Judgment says: "Small excess" refers to a small entity surpassing and thus achieving smoothness. To surpass yet remain proper in uprightness is to act in accordance with the time. Yin's softness is in the central position, so small matters are auspicious; Yang's strength is lost from its honorable position and is not in the center, so it is not suitable for great undertakings. The hexagram contains the image of a flying bird: the bird leaves a sound, which is not suitable to go upward but is favorable to go downward and brings great good fortune, because going upward is against the way and going downward is in harmony with the way. Why is it called "small"? Because the one that surpasses is Yin, and Yin is called small. Yang is great and Yin is small. The hexagram with four Yangs and two Yins is called "Great Excess," so this hexagram with four Yins and two Yangs is naturally called "Small Excess." Only when action is taken does "excess" become evident, so "Small Excess" contains the meaning of smoothness; yet "Small Excess" also requires careful consideration of the situation, hence the warning of "favorable to uprightness." Since Yin has surpassed Yang, Yin has also occupied the central position; Yin's nature is gentle and compliant, so it can act in accordance with the way, thus avoiding the fault of arrogance. However, this is only for small matters, and Yin can only be responsible for this level of affairs, so it is suitable for small matters. As for the two Yang lines, they have lost their honorable position and are not in the center. Although Yang is strong and capable of bearing great responsibilities, without being in the center, they lack the corresponding virtue, and without a position, they lack the corresponding authority. Without virtue and authority, they will face obstacles in every endeavor, so they are not suitable for great undertakings.

卦體有飛鳥之象，宋氏曰：「二陽在內，上下皆陰，有似飛鳥舒翮之象。」震為聲音，飛而且鳴，故曰遺之音也。顧鳥既曰飛，則其時尚未止，儻惟體震動，愈飛愈上，愈上愈逆，則羽翼力窮，將有終不得安者；若夫體厥艮止，愈飛愈下，愈下愈順，則一枝可借，將有以全樹棲汝者。則是過亢多塞，從下則通，小過之時取鑑於飛鳥之音，則小過自亨，故曰不宜上宜下大吉也。

The hexagram has the image of a flying bird. Song Zhong said: "Two yang lines are in the middle, with yin lines above and below, resembling a bird spreading its wings." Zhen represents sound, and a bird flies while making noise, hence the phrase "leaving a sound." Since it is said "to fly," it indicates that it has not yet stopped. If one continues to follow the restlessness of Zhen, flying higher and higher, the higher one goes, the more adverse it becomes; when the strength of the wings is exhausted, there will be nowhere to rest. However, if one understands Gen's stillness, flying lower and lower, the lower one goes, the more favorable it becomes; even a single branch can provide shelter, and even an entire tree may be available for rest. Thus, being overly exalted leads to blockage everywhere, but if one is willing to descend, the path becomes smooth. In the situation of Xiao Guo, taking a lesson from the bird's sound, Xiao Guo naturally becomes prosperous. Therefore, it says "not suitable to go up, suitable to go down, great good fortune."

象曰：「山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。」雷出於地而在山上，小過象也。君子體震之動而以互巽之順行之，是為過乎恭；體互巽之號而復出於互兌之口，是為過乎哀；體巽之近利而用之如艮之止，是為過乎儉。初六：飛鳥以凶。卦體象取飛鳥，上與初皆鳥之翼，鳥以翼飛，故初曰飛鳥。初與四應，是初之飛乃欲過二三以應四，位居艮初，不能體艮止之義，勢必至於力窮無所依也，故曰凶。象曰：「飛鳥以凶，不可如何也。」

The Great Image says: Thunder resounding on the mountain, this is the image of a minor excess. The gentleman thus becomes overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in expenditure. Thunder originally arises from the earth, but now it is on the mountain, which is a slight excess beyond the usual. The gentleman understands the movement of Zhen (Thunder) and uses the mutual trigram Xun (Wind) to carry it out, which is 'excess in respect.' He understands the call of Xun and the sound coming from the mouth of Dui (Lake), which is 'excess in sorrow.' He understands the nature of Xun, which is 'profit threefold,' yet restrains it like Gen (Mountain), which is 'excess in frugality.' The line statement of the first line says: A flying bird thus meets misfortune. The hexagram takes the image of a flying bird, with the top line and the first line both representing the bird's wings. A bird flies with its wings, so the first line refers to 'a flying bird.' The first line and the ninth line in the fourth position are in harmony, indicating that the first line's flight is an attempt to surpass the second and third lines to respond to the ninth line in the fourth position. It is at the beginning of the Gen trigram, yet fails to understand the meaning of 'rest' in Gen, inevitably leading to exhaustion and lack of support, hence the misfortune. The Small Image says: 'A flying bird thus meets misfortune, which is unavoidable.'

六二：過其祖，遇其妣，不及其君，遇其臣，無咎。二與五應，而為二陽所間。陽尊陰卑，則陽即為祖，二欲應五，必過其祖乃始得遇，故曰過其祖。二為陰，五亦為陰，五位尊為妣，而二之過祖以求遇者是其妣也。二陰不應，遇如不遇也。夫五為妣，又為君位，五為君，二即為臣，倘知五不宜遇而退歸自守，二為臣位，陰亦臣象，居二陽之後，是為不及其君，蓋言不往求遇，得宜下之義矣，故無咎。象曰：「不及其君，臣不可過也。」小過之時，小事可過，至於君尊臣卑，剛常之大，臣不可過君以犯義也。

The line statement for the second line says: crossing over the grandfather, meeting the grandmother; not catching up with the sovereign, but meeting the minister, without fault. The second line (six in the second) corresponds with the fifth line (six in the fifth), but is separated by the third line (nine in the third) and the fourth line (nine in the fourth). Yang is superior and Yin is inferior; Yang is like the grandfather. The second line, being Yin, seeks to correspond with the fifth line, which is also Yin, but must cross over these two 'ancestors' to meet. Therefore, it is said 'crossing over its ancestor'. The second line is Yin, and the fifth line is also Yin. The fifth line holds a superior position, so it is called 'mother' or grandmother. The second line crossing over the grandfather to meet the grandmother is precisely this grandmother. However, two Yin lines do not correspond, so meeting is as if not meeting. The fifth line is both 'mother' and holds the position of sovereign. Since five is the position of the sovereign, two is the position of the minister. If the second line understands that it is not appropriate to strongly seek meeting with the fifth line and instead retreats to maintain itself — two is the position of the minister, and Yin is also the symbol of the minister. It is located after two Yang lines, which is 'not reaching the sovereign' — meaning not strongly seeking meeting, which is in line with the principle of 'being low' during a time of slight excess. Therefore, there is no fault. The Small Image Commentary says: 'Not catching up with the sovereign, because the minister should not cross over the sovereign.' During a time of slight excess, small matters can be slightly excessive, but the principle of sovereign superiority and ministerial inferiority is the most important in the system of propriety. The minister should not cross over the sovereign and violate great principles.

九三：弗過【句】，防之【句】，從或戕之，凶。過而曰小，是為陰盛於陽，則二陽勢弱，皆不宜過陰以求正應，故曰弗過。且蘭蓀欲茂，秋風害之；賢哲欲正，讒人敗之。不惟不宜過，而又宜善為防。倘或恃其陽剛，躁率妄動，欲從四以求上陰，則五陰相間，以震木克艮士，轉受戕害，不宜上而上之，故凶也。象曰：「從或戕之，凶如何也。」

The line statement for the third line says: Do not cross over (here the sentence is broken), be cautious of it (here the sentence is broken). If you follow along, you may be killed, which is dangerous. The term 'over' is called 'small' because the yin is too strong over the yang. Two yang lines are weak, and they should not cross over the yin line to seek their proper correspondence. Therefore, it says 'do not cross over.' Moreover, orchids and fragrant herbs are just beginning to flourish when autumn winds come to destroy them. Similarly, virtuous and wise people are just beginning to correct the world when slanderers and petty men come to ruin it. Not only should they not cross over, they should be especially cautious. If one relies on his own yang strength and acts rashly, trying to follow the fourth line to seek the yin of the sixth line above, then the yin of the fifth line is in between, and the upper trigram Zhen (wood) which represents the upper part will overcome the trigram Gen (earth) which represents the lower part (the third line is in the middle of Gen). Thus, he will be harmed. Since he should not go upward but insists on going upward, it is dangerous. The Small Image Commentary says: 'If you follow along and are killed, what can be done about this danger?'

九四：無咎，弗過【句】，遇之【句】，往厲必戒，勿用永貞。陰既過陽，陽勢孱弱，持以柔道尚可自全，故三以陽居陽位致凶，四以陽居陰位得無咎也。然雖與初為應，而二陰間之，亦弗能過。但下為艮止，二為艮中，求二轉得宜下之義，言不必過之，已遇之矣。雖震德曰動可以前往，然往前為上，非小過之宜，危厲須戒。若固守本位，是為永貞，則是守株待兔，終於勿用，永在於上，不能下以求宜也。象曰：「弗過遇之，位不當也；往厲必戒，終不可長也。」弗能過二而宜遇二，言當下來居上非其位也；前往致危又不可長守本位，不可長、不可永貞也。

The statement for the fourth line says: There is no fault; do not go beyond (here the sentence is broken), but meet nearby (here the sentence is broken); going forward is dangerous, one must be cautious and not remain in place for long. Yin has already overcome Yang, and Yang's strength is weak. By following a gentle and yielding approach, one can still be preserved. Therefore, the third line, which is a Yang line in a Yang position, leads to misfortune, while the fourth line, which is a Yang line in a Yin position, results in no fault. Although the fourth line is in correspondence with the first line, it is blocked by two Yin lines in between, so it cannot go beyond. However, below it is the mountain (Geng) representing stillness, and the second line is the middle line of Geng. Turning towards the second line to meet, it finds the meaning of 'being suitable to go down'—meaning it does not need to go beyond, as it has already met nearby. The virtue of Zhen (Thunder) is active, so it could move forward, but moving forward means moving upward, which is not suitable for the situation of small excess. Therefore, there is danger, and one must be cautious. If it remains in its position without moving, that is 'eternal uprightness,' which becomes waiting for something to happen like a man waiting by a tree, eventually leading to nothing, remaining always on top and unwilling to come down to where it should be. The Small Image Commentary says: 'Not going beyond but meeting nearby is because the position occupied is not appropriate; going forward is dangerous and one must be cautious, ultimately it is not suitable to remain for long.' Not going beyond the second line and instead being with the second line means that it should come down, and being in a superior position is not its proper position; going forward leads to danger, and one cannot remain in its position for long—neither can it remain for long nor should it be stubbornly fixed in place.

六五：密雲不雨，自我西郊，公弋取彼在穴。五為互兌，兌澤為雨，而五為天位，雨在天上未及於地，故不為雨而祇為雲。兌位正西，謂之西郊；雲在天上，郊為地下，雲自西郊，則是上而未下也。我，五為卦主也。弋，繒繳射也。五為君位為公，下應於二，二為艮手，卦體象大坎，坎為弓，坎陷為穴，互巽為繩曰弋。手持坎弓，加以巽弋，下取坎穴中物，是為取彼在穴。夫弋以取飛鳥，今則取於穴中，舍上就下，始得小過宜下之義也。蓋陰德卑順，故以宜下之義勖之。象曰：「密雲不雨，已上也。」

The line statement of the fifth line says: thick clouds gather but do not rain; the clouds come from the western suburbs. The king uses a bow with a silk thread attached to shoot at something hidden in a cave. The fifth line is in the trigram Dui, which represents a marsh. A marsh should produce rain, but the fifth line is in the position of heaven, so the rain remains in the sky and has not yet fallen to the ground, thus it is not rain but clouds. The trigram Dui is located in the direction of due west, so it is called 'west suburb'; clouds are in the sky, suburbs are on the ground, and clouds coming from the west suburb mean rising up but not yet descending. 'I' refers to the fifth line, which is the main element of the entire hexagram. 'Yi' means shooting with an arrow attached with a silk thread. The fifth line holds the position of a ruler, so it is called 'the king'; it corresponds downward with the second line, which is represented by the trigram Gen, symbolizing the hand. The entire hexagram resembles a large Kan, which symbolizes a bow. The depression of Kan represents a cave, the trigram Xun represents the thread, which is the 'yao' of 'yi'. Holding a bow of Kan and using an arrow with a thread from Xun, going down to take the prey in the cave, this is 'taking that which is in the cave'. An arrow with a thread is usually used to shoot flying birds, but now it is used to take something from a cave, abandoning the upper part for the lower part, which conforms to the principle of 'suitable to go down' in the hexagram Xiao Guo. The virtue of yin is naturally humble and obedient, so the meaning of 'suitable to go down' is used to encourage it. The Small Image Commentary says: 'Thick clouds do not rain because they have already risen to the upper part.'

上六：弗遇【句】，過之，飛鳥離之，凶，是謂災眚。卦至於上，卦位已窮，倘欲前行，其將何遇，故曰弗遇也。倘當此而不知止，猶欲過之，必如飛鳥之無托，以遭羅網之凶。蓋卦窮則變，大坎之下伏離，離為網罟，故曰飛鳥離之。鳥離於人必見殺害，坎為災眚，上六當之。是知行小過之事，惟宜謙退，不宜高亢，聖人之戒深矣。象曰：「弗遇過之，已亢也。」窮高曰亢，亢則失宜下之義，故凶。

The statement for the top line says: If you cannot meet someone, yet you still try to go beyond, like a flying bird hitting a net, it is dangerous, this is called both heaven's calamity and human misfortune. When a hexagram reaches the top line, its position is at the extreme. If you still proceed further, who can you meet? Therefore it says 'not meeting'. If you do not know when to stop at this point and still try to go beyond, then it is certain to be like a flying bird without a place to rest, hitting the net and suffering misfortune. When a hexagram reaches its extreme, it must change. Below the great坎 (danger) there is hidden 离 (fire), which symbolizes a net. Therefore it says 'a flying bird meets the net' — '离' means meeting or falling into. When a bird falls into human hands, it must be killed; 坎 symbolizes calamity, which exactly applies to the sixth line. Therefore, in dealing with small excesses, it is appropriate to be humble and retreat, not to be lofty. The sage's warning is very profound. The Small Image Commentary says: 'If you cannot meet yet still try to go beyond, this is already being too lofty.' To reach the extreme of high is called '亢', and '亢' loses the principle of 'being appropriate to descend', hence it is dangerous.

【離下坎上，中互離坎】泰：既濟為三陽三陰卦，自泰來。虞氏曰：「泰五之二。」既濟：亨小，利貞，初吉終亂。既，盡也；濟，渡水也。下離濟上坎，故曰既濟。濟期於濟，故曰亨；濟至於既，故亨曰小。既濟之時祇宜保濟，故曰利貞。由未濟以成濟，故曰初吉；而既濟之後難保長濟，故曰終亂也。

The hexagram of Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water). The second to fourth lines form the trigram Li, and the third to fifth lines form the trigram Kan. It comes from the hexagram Tai by changing the fifth and second lines. Ji Ji is a hexagram with three yang lines and three yin lines, derived from Tai. Yu Fan said, "In the hexagram Tai, the fifth line and the second line are exchanged." The hexagram statement says: Ji Ji, the passage is smooth only for the small, it is favorable to maintain correctness, initially auspicious, but ultimately disorder. "Ji" means completion, and "Ji" means to cross a river. The lower trigram Li crosses over the upper trigram Kan, so it is called Ji Ji. Crossing a river always hopes for success, so it is said "smooth." When one has already crossed the river, the possibility of continued smoothness is small, so it is said "smooth only for the small." At the time of Ji Ji, it is only suitable to maintain the completed crossing, so it is said "favorable to maintain correctness." From the state of Wei Ji to achieve the state of Ji, so it is said "initially auspicious." However, after achieving Ji, it is difficult to maintain for long, so it is said "ultimately disorder."

彖曰：「既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。」此卦之所以名既濟者，以卦自泰來。泰上為坤，泰下為乾，乾二上之坤五，猶夫渡水者已登彼岸，故曰既濟也。蓋濟所以致亨，而濟萬物於沈淪之日，用力多則成功亦巨，故亨大；至濟萬物於承平之後，此乃小有缺陷，但微加祓濯則已澄清。卦以濟水為義，坎水在前，離陰得中，前往求濟，陰稱小，故曰小者亨也。夫既濟之亨雖小，惟亨小乃始見為既濟。此卦陰陽得位，天下已濟，人慶安瀾，各守本業，但祇率由舊章，長保此濟亦已足矣，故曰利貞也。

The Commentary on the Judgment says: After crossing the river and achieving success, it is a small success. It is appropriate to maintain the right path because the strong and the weak are each in their proper positions and the lines are in harmony. At the beginning it is auspicious, because the yin line is in the central position. But at the end it becomes stagnant and leads to disorder, because its path has been exhausted. This hexagram is called "Already Crossed" because it comes from the hexagram Tai: The upper trigram of Tai is坤 (Earth), and the lower trigram is乾 (Heaven). The second line of乾 rises to the fifth position of坤, just like a person who has already reached the opposite bank, hence it is called "Already Crossed." Crossing the river is originally for achieving success: when rescuing things in chaos, great effort is made and great results are achieved, so that success is great. But when rescuing in times of peace, it is only a small deficiency, which can be easily cleansed. This hexagram takes its meaning from crossing water, with the trigram Kan (Water) in front and the yin line of Li (Fire) in the central position, moving forward to cross. Since yin is small, it is said "small success." Although the success of "Already Crossed" is small, it is precisely because it is small that it is called "Already Crossed." In this hexagram, both yin and yang are in their proper positions, the world is already at peace, and everyone rejoices at the calm and stability, each staying in their own occupation. As long as one follows the established rules, it is enough to maintain this state of "crossing," hence it is said "favorable to maintain the right path."

然天命不可恃，人事亦難憑。當夫鴻蒙初開，人心思奮，二柔得中以濟上坎，泰之二往為既濟之五，前往得濟，故曰初吉。顧有初必有終，濟名為既，濟之道已盡，道盡則窮。人能防亂於未濟之日，而或釀亂於既濟之秋，怠惰因循，萬事廢墮，恃其為濟，不慮其將不濟，則瀰漫日深，將有川壅而潰者，此之謂終亂。亦非終則必亂，卦爻陰陽相間，上以陰止，終止則亂也。是知亂非亂於濟，亂於濟之盡也，則保濟之道可深長思矣。

However, heavenly mandate is unreliable, and human affairs are also hard to rely upon. When the world was first created, people's hearts were vigorous. The second line, which is soft and in the center, rises to overcome the danger of the坎 (Kan) trigram. The second line of the Tai hexagram moves up to become the fifth line of the Ji Ji hexagram, moving forward and crossing over, hence it is said to be "initially auspicious." But there must be an end to beginnings. Since "ji" (already) implies completion, the way of crossing over has already been exhausted. When the path is exhausted, it reaches its limit. People may be able to prevent disorder before crossing over, but often create disorder after they have crossed over: laziness and following the routine lead to the abandonment of all affairs. Relying on having already crossed over, they no longer consider whether they might not be able to cross over in the future. Thus, accumulated evils deepen day by day, eventually leading to a day when the river is blocked and bursts forth, which is called "final disorder." It does not mean that reaching the end necessarily leads to disorder: this hexagram has six lines with yin and yang alternating. The top line, being yin, stops and stagnates, which leads to disorder. From this we can see that disorder does not arise from "crossing over," but from crossing over to the end. Therefore, the principle of preserving the already achieved crossing over is worth deep consideration.

象曰：「水在火上，既濟。君子以思患而預防之。」水性潤下，火性炎上，水火相交，故云既濟。然水偏勝則火熄，火偏勝則水涸，君子觀既濟之象，所以防患於未然，先事而深致思焉。泰坤為亂，變為坎思，故曰思患；泰乾為畏，變為離明，故能預防也。

The Great Image Commentary says: Water above fire, this is the image of the Hexagram of Completion; the gentleman thus contemplates dangers and prepares in advance. Water flows downward to moisten, fire ascends to burn, and water and fire interact, hence it is called "Completion." However, if water prevails excessively, fire is extinguished; if fire prevails excessively, water dries up. The gentleman observes the image of Completion, therefore he guards against potential dangers before they arise, deeply contemplating matters before they occur. The Hexagram of Greatness, with the trigram坤 (Earth) symbolizing disorder, transforms into坎 (Water), which signifies contemplation, hence it is said "contemplate dangers"; the trigram乾 (Heaven) in the Hexagram of Greatness symbolizes vigilance, transforming into离 (Fire), which signifies clarity, hence it is able to prepare in advance.

初九：曳其輪，濡其尾，無咎。舟車皆可濟水，二至四為互坎，坎為輪，則是以車濟者。夫坎車既在前，而初為車尾，初位卑弱，不能遽濟，故曰曳其輪。輪既見曳，車豈能行，故曰濡其尾。車尾已濡，其何能濟，然時當前濟，有欲濟者，不得以成敗論其功過也，無咎也。象曰：「曳其輪，義無咎也。」

The line statement for the first line (initial yang): The wheel is dragged, the tail of the vehicle gets wet, there is no fault. One may cross the water by boat or by vehicle; the interaction of lines two to four forms Kan, which symbolizes the wheel. Therefore, here it is by vehicle that one crosses the water. The wheel symbolized by Kan is in front, and the first line is the tail of the vehicle. The first line is in a low position and weak, so it cannot cross immediately, hence 'dragging its wheel.' If the wheel is dragged, how can the vehicle move forward? Hence 'the tail gets wet.' The tail is already wet, how can one cross? However, at this time, everyone is eager to cross, and it also has the will to cross. Therefore, it cannot be judged solely by success or failure, so there is no fault. The Small Image Commentary says: 'Dragging the wheel, according to its meaning, there is no fault.'

六二：婦喪其茀，勿逐，七日得。鄭氏曰：「茀，車蔽也。詩曰『翟茀以朝』是也。」婦人乘車不宜露見，車之前後設障以自隱蔽，是謂之茀。二體離稱婦，泰乾為車，二與五易，乾車中虛，喪茀之象。夫茀不自喪，必有盜者，二為互坎，坎為盜，坎盜二茀，二車難行，則不能濟，是宜逐。然二與五為正應，陰陽相和，不能久喪，待至七日則已得之，七，陽數。此如賢人慾出濟時，不可躁進，宜靜守以待君相之求，則終能濟，如彼喪茀者不必妄逐也。象曰：「七日得，以中道也。」

The line statement for the second line says: A woman lost the curtain on her chariot, but she need not chase after it; she will regain it within seven days. Zheng Xuan said, "Fú is the covering on a chariot. The Book of Songs, 'Shuo Ren' from the 'Wei Feng' says 'Zha Fu yi chao,' referring to this." A woman riding a chariot should not expose her face, so she sets up coverings in front and behind to protect herself, which is called 'Fú.' The second line belongs to the trigram Li, which represents the middle woman, hence it is called 'woman.' In the Tai hexagram, Qian represents the chariot. After the second and fifth lines exchange positions, the middle of Qian becomes empty, symbolizing the loss of the curtain. The curtain does not disappear on its own; it must be stolen by someone. The second line is in the trigram Kan, which represents thieves. The thieves stole the Fú from the second line, making the chariot difficult to move, so it cannot cross. By logic, she should chase after it. However, the second line and the fifth line are in a proper correspondence, with yin and yang in harmony, so the loss will not last long. By the seventh day, she will recover it—seven is a yang number. This is similar to a virtuous person wanting to help the world, but should not be impetuous; instead, he should remain quiet and wait for the king and ministers to seek him out, eventually achieving success, just as the woman who lost the curtain need not chase after it randomly. The Small Image Commentary says, "Recovering it within seven days is because the second line holds to the middle path."

九三：高宗伐鬼方，三年克之，小人勿用。高宗，殷王武丁也；鬼方，西北之戎名。干氏曰：「高宗嘗伐鬼方，三年而後克之。」離為戈兵，故稱伐；坎為北方，故稱鬼。漢匡衡疏云：「成湯化夷俗而懷鬼方。」則鬼方原為殷屬國，始已率服，繼復背叛，必由殷道中衰，小人啟釁以致此也。屬國之叛既由小人，倘於平定之後不絕小人之進，則是既濟仍不能長濟也，戒以勿用，聖人之慮患遠矣。象曰：「三年克之，憊也。」鄭氏曰：「憊，劣弱也。」言濟之難也。

The third line statement says: King Wen of Yin campaigned against the Gufang people, and it took three years to conquer them. Small people should not be employed. King Wen of Yin was King Wu Ding of Yin; Gufang was the name of the western and northern Rong and Di tribes. Gan Bao said: "King Wen of Yin once campaigned against the Gufang people, and it took three years before they were conquered." Li symbolizes the halberd and spear, so it is said "to attack"; Kan belongs to the north, so it is called "ghost." In the Han dynasty, Kuang Heng's memorial said: "King Tang moved the customs of the barbarians, thus the Gufang people submitted." This shows that the Gufang people were originally a vassal state of Yin, having initially submitted, but later rebelled. This must have been due to the decline of the Yin dynasty's fortune, and small people inciting disputes leading to this situation. Since the rebellion of the vassal state was caused by small people, if after pacification one does not prevent the appointment of small people, then even though the crisis has passed, it will not be long lasting. Therefore, it warns "do not employ." The sage considered the matter very deeply. The Small Image Commentary says: "It took three years to conquer, indicating exhaustion." Zheng Xuan said: "Exhaustion means weakness." This refers to the difficulty of crossing over.

六四：繻有衣袽，終日戒。濟淺利用車，濟深利用舟，初以車濟，四以舟濟，濟水之宜也。四居互離正坎之間，離為槁木，坎為穿木，則是舟有罅漏者，舟漏曰濡。王氏曰：「繻當作濡。」舟漏宜塞，塞宜用袽，袽，敗衣也。乾坤為衣裳，變為坎離，則衣已敗，故曰袽也。衣袽所以防濡，則衣袽實貴其有。有袽似可少安，而猶不敢忘戒。下離已盡，互離過半，離為日，故曰終日戒。先事而為之備，臨事而致其慎，此善於保濟者。象曰：「終日戒，有所疑也。」有所疑者，不敢自信為無患而忘戒也。

The line statement for the fourth line says: A boat has leaks, and old clothes are used to plug the holes, and one remains on guard all day. When crossing shallow water, a cart is suitable; when crossing deep water, a boat is suitable. The line 'initial nine' uses a cart, while the line 'six in the fourth' uses a boat, which is the usual way of crossing water. The line 'six in the fourth' is between the interacting trigrams of li (fire) and the main trigram of kan (water). Li symbolizes withered wood, and kan symbolizes a piece of wood that has been pierced, which means the boat has cracks and leaks. When water enters the boat, it is called 'ru'. Wang said: 'The character 'ru' should be read as 'ru'. When the boat leaks, it should be plugged, and the material used for plugging is 'ru', which refers to old and broken clothes. The trigrams qian (heaven) and kun (earth) originally symbolize clothing, but now they have become kan (water) and li (fire), indicating that the clothing has become worn out, hence 'ru'. Old clothes are used to prevent water leakage, showing that the value of such materials lies in being prepared in advance. Although one has prepared 'ru', it is still not safe enough to relax vigilance. The lower trigram li has already passed, and the interacting trigram li has passed halfway. Li symbolizes the sun, so it is said 'remaining on guard all day'. Being prepared in advance and being more cautious when facing a situation is the way of someone who is good at preserving the existing success. The 'small image commentary' says: 'Remaining on guard all day, is because there is some doubt in the mind.' What is meant by 'some doubt' is not being confident that there is no danger and thus not relaxing vigilance.

九五：東鄰殺牛，不如西鄰之禴祭實受其福。既濟至五則濟將盡，此盛極衰伏時也。五與二應，五坎為陽，與震為鄰，是謂之東；二離為陰，與兌為鄰，是謂之西。泰五為坤，坤為牛，變坤為坎，是為殺牛；泰二為乾，變乾為離，離丁夏令，夏祭曰禴，是為禴祭。言五雖殺牛，不如二之禴祭實受其福，乾為福。泰之乾二居五，祭物雖豐而盛極難繼；泰之坤五居二，儉以持盈，善留餘地也。此既濟之難保長濟也。

The Line Statement of the Fifth Line: The neighbor to the east slaughters an ox for worship, but the neighbor to the west with a simple spring sacrifice can more truly receive the blessings of the divine. When the situation of the Hexagram of Completion reaches the Fifth Line, the effort of crossing over will be exhausted, and the moment of decline is already hidden. The Fifth Line (Nine in the Fifth) corresponds with the Second Line (Six in the Second): The Fifth Line belongs to Kan, which is yang, and is adjacent to Zhen, which is located in the east, hence it is called 'east'; the Second Line belongs to Li, which is yin, and is adjacent to Dui, which is located in the west, hence it is called 'west'. In the Hexagram of Great Crossing, the Fifth Line was originally Kun, which symbolizes an ox, and changing Kun to Kan means 'slaughtering an ox'; in the Hexagram of Great Crossing, the Second Line was originally Qian, which changes to Li, which corresponds to summer, and the sacrifice in summer is called 'yue', hence 'yue sacrifice'. It means that although the Fifth Line slaughters an ox for a grand sacrifice, the simple sacrifice of the Second Line can more truly receive the blessings of the divine—Qian symbolizes blessings. In the Hexagram of Great Crossing, the Qian line moves to the Fifth position, and although the offerings are abundant, they cannot be sustained; in the Hexagram of Great Crossing, the Kun line moves to the Second position, and by being frugal, it preserves the fullness, and is good at leaving room for itself. This clearly shows that the state of completion is difficult to maintain.

象曰：「東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。」時，禴祭之時；吉大來者，方興未艾也。上六：濡其首，厲。初為尾，上為首，初濟則濡尾，上濟即濡首。然濡尾則後退有方，而濡首則前行無地，故危厲。象曰：「濡其首厲，何可久也。」終止則亂，何可久濟也。

The Small Image Commentary says: "The eastern neighbor sacrifices a bull, but the western neighbor acts in accordance with the proper season; genuinely receiving blessings, this is a fortunate and great occurrence." The term "time" refers to the season for performing the sacrificial rite. "Fortunate and great coming" means that the blessings are just beginning to flourish. The line statement for the top line says: "Wet on the head, there is danger." The first line is the tail, and the top line is the head; the initial line, which is nine at the beginning, crosses the water and gets the tail wet, while the top line, which is six at the top, crosses the water and gets the head wet. Getting the tail wet can still retreat, but getting the head wet means there is no way to retreat, hence the danger. The Small Image Commentary says: "Getting the head wet and facing danger, how can this last?" In the end, when it stagnates, disorder arises, so how can the achievement of crossing the river last?

【坎下離上，中互坎離】否：未濟為三陰三陽卦，自否來。虞氏曰：「否二之五也。」未濟：亨，小狐汔濟，濡其尾，無攸利。濟者，濟坎水也。坎在離前，前無所窒，故曰既濟；坎在離後，前有所阻，故曰未濟。未濟欲求濟，故亦曰亨；未濟而尚未遽濟，故曰小狐汔濟，濡其尾，無攸利。汔，幾也，幾濟而濡尾，則不能前濟，此坎上離下之卦曰未濟也。

The Lower Trigram of the Hexagram of Not Yet Completed is Kan (Water), and the Upper Trigram is Li (Fire). The second to fourth lines form the Trigram of Kan, and the third to fifth lines form the Trigram of Li. This Hexagram comes from the Hexagram of Opposition: the Hexagram of Not Yet Completed is a hexagram with three yin and three yang lines, derived from the Hexagram of Opposition. Yu Fan said, "The second line and the fifth line of the Hexagram of Opposition are exchanged." The Hexagram Statement says: "Not Yet Completed, it is smooth; a small fox is about to cross the river but gets its tail wet, there is no benefit." The term "to cross" refers to crossing the water of Kan. Since Kan is in front of Li, moving forward is unimpeded, so it is called "Already Completed." Since Kan is behind Li, moving forward is obstructed, so it is called "Not Yet Completed." The Hexagram of Not Yet Completed constantly seeks to cross, so it is also called "smooth." Since it has not yet crossed immediately, it says, "A small fox is about to cross, but its tail gets wet, there is no benefit." "Qì" means nearly; about to cross but the tail gets wet, so it cannot continue crossing—this is why the Hexagram of Kan above and Li below is called the Hexagram of Not Yet Completed (the original text here says "Kan above and Li below," which is exactly the opposite of the present Hexagram, which has Kan below and Li above, so it must be a printing error).

彖曰：「未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。」此卦所以名未濟者，以卦自否來。坤之二柔前往居五，五為中，得中以濟故亨。下坎為水為狐，三至五又為互坎，狐渡坎水，為上陽所阻，自五而止，狐不能出五以前濟，濟僅至五，未出五中，故濟曰汔。汔濟而仍未濟以出水也。狐濟至五，狐首在五，狐之尾即在初，初之坎水，狐尾濡之。卦爻以陽終，前宜有續，無有續者，則上非坎水阻狐前濟，前濟有阻，則不能濟，故無攸利也。既濟六爻剛柔皆當其位，未濟六爻剛柔皆不當其位，然剛柔猶各相應，同心共濟，亦可言濟，毋曰未濟終不濟也。

The Commentary on the Judgment says: Although it is called "Not Yet Completed," it is able to be smooth and successful because the yin and flexible lines are in the central positions. A small fox is about to cross the river, meaning it has not yet left the water. Its tail is wet and there is no benefit, meaning it cannot continue to the end. All six lines are not in their proper positions, yet the strong and the flexible lines correspond with each other. This hexagram is called "Not Yet Completed" because it comes from the hexagram "Opposition": the second yin line of the earth trigram moves to the fifth position. The fifth position is the central position, and it seeks to cross, so it is smooth and successful. The lower trigram is Kan, symbolizing water, and also symbolizing the fox. The lines three to five form another Kan trigram. The fox crosses the water of Kan, but is blocked by the yang lines above. It stops at the fifth line and cannot go further, so it has not yet crossed out of the water of the fifth line. Therefore, it is said "almost crossing" — about to cross but ultimately not crossing out of the water. The fox reaches the fifth line, its head is at the fifth line, and its tail is at the first line. The first line is the water of Kan, so the fox's tail is wet. The hexagram ends with a yang line, which should have something following it, but there is nothing to follow. The top line is no longer water, but becomes something that blocks the fox from crossing further. Since there is an obstacle in front, it cannot cross, so there is no benefit. In the hexagram "Already Completed," all six lines are in their proper positions. In the hexagram "Not Yet Completed," none of the six lines are in their proper positions, yet the strong and the flexible lines still correspond with each other, working together to cross. Therefore, it can be said that it is able to cross, and one should not think that because it is called "Not Yet Completed," it will never be able to cross.

象曰：「火在水上，未濟。君子以慎辨物居方。」火在水上，二氣不交，故曰未濟。君子觀此象而知物性各異，慎以辨之，使之分居其所。否乾為物，變為離明以辨之；否坤為方，變為坎，坎陽居坤中，是居方也。初六：濡其尾，吝。未濟之初，位卑力弱，豈可言濟。上為首，初為尾，初為坎水，初濟則尾濡，尾濡則不濟矣，故吝。象曰：「濡其尾，亦不知極也。」極，中也。知中則能審時，不知中，故尾濡而不能濟。

The Great Image says: Fire on water, this is the image of Not Yet Achieved; the gentleman thus carefully distinguishes the nature of things, placing each in its proper position. Fire on water, the two elements of fire and water do not interact, hence it is called "Not Yet Achieved." The gentleman observes this image and understands that the nature of all things differs, so he carefully distinguishes them and places each in its proper place. The hexagram of Qian represents things, transforming into Li, which governs clarity and discernment, used for distinguishing them; the hexagram of Kun represents direction, transforming into Kan, whose yang line is located within Kun, which is called "residing in direction." The first line statement says: The tail is wet, there is regret. At the beginning of Not Yet Achieved, being in a low position with weak strength, how can one speak of crossing over? The top line is the head, the first line is the tail; the first line is precisely Kan water, so starting to cross results in the tail being wet, and if the tail is wet, crossing is not possible, hence there is regret. The Small Image says: "The tail is wet, also not understanding the middle way." "Extreme" is the middle; understanding the middle way allows one to discern the right time, not understanding the middle way, hence the tail is wet and crossing is not possible.

九二：曳其輪，貞吉。二為坎中，坎為輪、為曳，知時未濟而曳其輪以守之，故貞吉。象曰：「九二貞吉，中以行正也。」六三：未濟，征凶，利涉大川。三居內卦外卦之間，時可濟也，儻猶未濟以前徵，是為失時，失時則凶。蓋三為正坎之末、互坎之初，坎水為川，三利涉之，涉即濟也。涉川曰利，未濟故凶。象曰：「未濟征凶，位不當也。」

Nine Two Line Statement: Holding back the chariot wheel, staying on the right path brings good fortune. Nine Two is the central line of Kan, which symbolizes the chariot wheel and also the act of pulling; it knows the time is not yet ripe for crossing, so it holds back the chariot wheel and remains still, thus achieving good fortune by staying on the right path. The Small Image Commentary says: "Nine Two achieves good fortune by staying on the right path because it is in the central position and thus acts rightly." Six Three Line Statement: Not yet crossed, going to war brings misfortune; it is favorable to cross the great river. Six Three is located at the junction of the inner and outer trigrams, and the time has now arrived for crossing. If it remains in the state of "Not Yet Crossed" and proceeds to war prematurely, it misses the opportunity, and missing the opportunity brings misfortune. Six Three is the last line of the main trigram Kan and the first line of the interacting trigram Kan. The water of Kan represents a river, and Six Three is most suitable for crossing it. "Crossing" is also "crossing over." Crossing the river is favorable, but remaining in the state of "Not Yet Crossed" and not moving brings misfortune. The Small Image Commentary says: "Going to war while still in the state of Not Yet Crossed brings misfortune because its position is inappropriate."

九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。四已過中，將濟之時，有欲乘時言濟者，則已貞吉悔亡。夫以濟水言先設舟梁，而以濟世言先討背叛。震，動也。上五為君，志在中興克復舊業，震作有為，簡求賢良，四有陽剛之才，五用之以伐鬼方。曰伐者，離為甲冑戈兵也；曰鬼方者，互坎位北也。伐曰震用，則是命將之初；賞曰大國，已計凱還之後。乃當初伐而即曰三年有賞，言時當濟則出師以求濟亦未有不濟者，蓋不可坐視苟安矣。象曰：「貞吉悔亡，志行也。」

The statement for the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish; if one takes action to attack the ghostly people, after three years he will be rewarded with the honor of a great state. The fourth line has passed the central position, and it is the time when the crossing is about to be completed. If someone is willing to take this opportunity to seek crossing, he can maintain correctness and gain auspiciousness, and regret will vanish. In terms of crossing water, one must first build a bridge; in terms of governing the world, one must first suppress rebellion. "Zhen" means vigorous action. The sixth line above is the ruler, who has the ambition to restore the old state and revive the former achievements, being active and selecting the virtuous. The fourth line has a strong and capable character, and the fifth line uses him to attack the ghostly people. The word "attack" is used because "Li" symbolizes armor and weapons; the word "ghostly people" is used because the interacting trigrams have "Kan" in the northern position. When it says "Zhen is used," it refers to the time when the strong and capable commander is about to go to war; when it says "great state," it refers to the reward expected after the successful return. Saying "three years will be rewarded" means that since the time for crossing has arrived, going out to seek crossing will not fail — in short, one must not remain inactive and indifferent. The "Small Image Commentary" says: "Maintaining correctness and gaining auspiciousness, and regret vanishing, is because his aspirations are realized."

六五：貞吉，無悔，君子之光，有孚，吉。四之濟猶有待，故貞吉僅曰悔亡；五之濟功已成，故貞吉即曰無悔。天命方新，人心滌舊，如日麗天，其光有較平時倍煥者。否乾變離，乾為君子，則此離光即乾光，故曰君子之光。五下應二，二坎為孚，二五交孚，則已濟矣，故吉。象曰：「君子之光，其暉吉也。」暉，日光也。

The line statement for the fifth line says: holding to the correct path brings good fortune, without regret; this is the radiance of the gentleman, who possesses sincerity and thus brings good fortune. The achievement of the fourth line's crossing over is still pending, so its 'upright and good fortune' only mentions 'regret disappears'; but the fifth line's crossing over has already been accomplished, so its 'upright and good fortune' directly states 'no regret'. Heaven's mandate has just been renewed, and people's hearts have been purified from old stains, just like the sun attached to the sky, its radiance shining twice as bright as usual. In the hexagram of 'Obstruction', the trigram Qian (Heaven) has transformed into Li (Fire). Qian symbolizes the gentleman, so the light of Li is also the light of Qian, hence it is said 'the radiance of the gentleman'. The fifth line corresponds downward with the second line, which belongs to Kan (Water), symbolizing sincerity. The second and fifth lines interact with sincerity, thus the matter is successfully crossed over, bringing good fortune. The Small Image Commentary says: 'The radiance of the gentleman brings good fortune.' 'Hui' refers to the light of the sun.

上九：有孚于飲酒，無咎；濡其首，有孚失是。未濟之上則已濟矣。上與三應，三坎為孚、為酒，為孚于飲酒；飲酒有孚，則是民樂醉飽象也，故無咎。顧飲酒固可以徵太平，而飲酒亦宜防沈湎。否上為乾，乾為首，五降為二，乾下變坎，則是首為酒濡；向之孚在於是，今之失亦在於是。由未濟以至濟，不有以善保之，則濟仍不可恃也，因酒得濟，復因濟失之矣。象曰：「飲酒濡首，亦不知節也。」虞氏曰：「節，止也。」飲不知止，則溺於酒而復亂矣。

The line statement for the top line says: With sincerity, one drinks and enjoys oneself, without fault; but if the head is wet, that sincerity is lost. When the hexagram of Not Yet Completed reaches the top line, it has actually become completed. The top line corresponds with the third line, which belongs to Kan, symbolizing sincerity and also wine. Together, this is "having sincerity in drinking wine." Drinking with mutual sincerity reflects the image of the people being happy and content, hence no fault. However, drinking can indeed test peace, but one must also be cautious of becoming addicted. In the hexagram of Not, the top line is Qian, symbolizing the head; the fifth line descends to the second position, transforming the Qian element below into Kan, meaning the head is soaked by wine. Sincerity was there before, but now there is a mistake. From Not Yet Completed to Completed, if one cannot properly guard it, the completed state remains unreliable—because it is seen as completed through wine, yet this completion is lost because of the wine. The Small Image Commentary says: "Drinking until the head is wet, is not knowing restraint." Yu Fan says: "Restraint is stopping." Not knowing restraint in drinking leads to becoming addicted to wine and falling back into disorder.