The Trigram of Dispersing

坎下巽上 渙，亨。王假有廟，利渉大川，利貞。彖曰：渙亨，剛來而不窮。柔得位乎外，而上同。王假有廟，王乃在中也。利渉大川，乗木有功也。

The lower trigram is Kan (Water) and the upper trigram is Xun (Wind), forming the hexagram of Huan (Dispersing). The hexagram Huan says: It is smooth. The king goes to the ancestral temple to offer his filial homage, it is advantageous to cross a great river, and it is advantageous to maintain the right course. The Commentary on the Judgment says: Huan brings smoothness because the yang is coming forward and is not trapped in hardship; the yin in the outer trigram is in its proper position and is in harmony with above. The king personally going to the ancestral temple means that the king is in the 'center' position. It is advantageous to cross a great river because one can succeed by using a boat made of wood.

剛下濟而行不窮，柔得位於外，而輔剛，剛志行而遂通，上下相資，而不相待，雖行散動，人自為治，渙也。五之為主，不以形約，不以武禁，通其志而天下自治，豈人臣之為乎。乃王之命也。當以無為，可以至於有廟致亨矣。木之乗則無險矣。不勞而致重於不通，上乘下之能也。施逺而濟其散，治乎中正，而利貞者也。

Heavenly Mandate descends to assist and acts without reaching a state of hardship, while the Yin flexibility is in the outer trigram and supports the Yang strength. The aspirations of the Yang strength are thus carried out and ultimately achieved. The upper and lower parts rely on each other without needing to wait for one another. Although in a state of dispersion and movement, everyone can govern themselves. This is called 'Huan'. The Nine in the Fifth is the main element of the entire hexagram. It does not use forms to restrain or force to prohibit, but only allows the people's minds to flow freely, and thus the world naturally becomes orderly and harmonious. How could this be something a minister could accomplish? It is the decree of the sovereign. By adopting a non-action approach, one can reach the state of personally attending the ancestral temple and achieving prosperity. Traveling across water by boat brings no danger. Moving heavy objects without effort to places that were previously inaccessible demonstrates that those in authority are good at utilizing the strength of those below. Bestowing grace to distant places and relieving the scattered hearts of the people, governing with the principle of the middle and correctness, this is called 'Li Zhen'.

象曰：風行水上，渙。先王以享于帝立廟。風行水上，無擁限也。上以發令，不疾而速，逺而承治者也。當其無事也。先王享於上帝，配之祖考，用禮樂之道，致享而已。

The Image Commentary says: Wind moves upon the water, which is the Hexagram of Dispersing. Former kings used this to perform worship to the Supreme Deity and establish ancestral temples. The wind moves upon the water without obstruction. Those in authority issue commands, which do not need to be urgent but naturally spread swiftly, so that even distant places can receive the governance and culture. When the world is at peace, former kings would worship the Supreme Deity, with ancestors accompanying them, and complete the worship through the rites and music.

初六，用拯馬壯吉。象曰：初六之吉，順也。渙之初，可以散動也。二能濟而巳附之，故顯而行之無畏忌也。壯馬馳騁而得其吉。

Initial Line Six, the horse used for rescue is strong, and it is auspicious. The Image Commentary says: The auspiciousness of Initial Line Six is because it is flexible and yielding. At the beginning of the dispersing hexagram, it is appropriate to disperse and flow. Nine in the Second has the ability to rescue, and Initial Line Six is close to it, so it dares to act openly without fear, like riding a strong horse and galloping, thus achieving auspiciousness.

九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。剛能治也，來而不窮，據初相與，得願馳騁，何往不至。兼固於三，貪其多，有失渙之道，未之悔也。

Nine in the Second, at the time of dispersion, rushes toward a bench to rely upon, and regret disappears. The Image Commentary says: Rushing toward the bench, fulfilling one's wishes. Nine in the Second is strong and capable of governance, coming forward without falling into hardship; it occupies a position close to Six at the Beginning, fulfilling its wishes and freely moving forward, able to reach wherever it goes. However, it also desires to grasp Six in the Third, showing excessive desire, which deviates from the original meaning of the Hexagram of Dispersion. Yet it is not yet to the point of regret.

六三，渙其躬，無悔。象曰：渙其躬，志在外也。渙者散，而隨適可也。雖乗於剛，非其位也。自應於上，可以往而遂其志矣。散志適時，何悔之有。

Six in the Third, dispels personal thoughts and has no regret. The Image Commentary says: dispersing oneself means the mind is outward. What is called "Huan" is to scatter and adapt to circumstances wherever they may be. Although Six in the Third is overreaching over a yang line, and is not in the correct position, it still corresponds with Upper Nine, thus being able to go forward and realize its aspirations. By eliminating personal intentions and adapting to the situation, what could there be to regret?

六四，渙其群，元吉。渙有丘，匪夷所思。象曰：渙其群，元吉。光大也。以柔順而上乗至尊，行大人之令者也。群者，眾之務公之事也。渙眾之公，大吉而光也。若以私也，則丘墟不移，咎歸於巳，巳亦思之不夷矣。可不慎乎。

Six in the Fourth, by dispersing one's own private faction, brings great good fortune; in the midst of dispersion, it can gather together a crowd as large as a hill, something that is not within the reach of ordinary people. The Image Commentary says: dispersing one's private faction and achieving great good fortune is because its way is bright and grand. Six in the Fourth, with a gentle and yielding nature, is in a position to serve the superior Nine in the Fifth, acting as one who carries out the commands of a great person. The term 'group' refers to public affairs undertaken by all together. When people's strength is applied to public matters, it brings great good fortune and brightness; but if used for private interests, the accumulated hill will not move, and the mistakes will fall upon oneself, leaving one's heart unsettled. How could one not be cautious?

九五，渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。渙之尊而大號其令，物致其適，散其汗發其濡也。渙王居，大散也。憂在節。王者制天下之務，故正其位，行其道，乃無咎也。

Nine Five, like sweating out a major decree, disperses the accumulated resources of the sovereign without error. The Image Commentary says: dispersing the accumulated resources of the sovereign without error is because it is in the correct position. At the time of dispersion, Nine Five issues a decree from its exalted position, causing all things to be in their proper place, just as sweat is released and accumulated dampness is expelled. 'Dispersing the Sovereign's dwelling' refers to the large-scale release of the sovereign's accumulated resources. However, there is a need for moderation: since the sovereign governs the world, it is essential to maintain the correct position and follow the right path to avoid error.

上九，渙其血，去逖，出無咎。象曰：渙其血，逺害也。應獨者多至於爭，此易之常情也。上獨有應而逺於傷害者，當其渙，得行其志，從其道也。故血去害逺而無咎也。

The top line, Nine, dispels the worry of bloodshed, keeps away fear, escapes from danger, and does not commit any mistakes. The Image Commentary says: dispelling the bloodshed is to keep away from calamity. Usually, when many lines respond to one line, they often end up in conflict, which is a common situation in the Book of Changes. However, the top line alone has a companion that responds to it and remains away from harm, because at the time of dispersion, it can carry out its own will and follow the right path, thus the bloodshed is dispelled, calamity is kept away, and there is no mistake.

兊下坎上 節，亨。苦節不可貞。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。

The lower trigram is Dui (Lake) and the upper trigram is Kan (Water), forming the hexagram of Jie (Restraint). The hexagram Jie says: "It is smooth; but a harsh restraint cannot be maintained." The Commentary on the Judgment says: "Restraint leads to smoothness because the yin and yang are balanced, and the yang is in the center. A harsh restraint cannot be maintained because the path has reached its end. To carry out difficult tasks with joy, to hold a proper position and know restraint, the principle of correctness and uprightness thus becomes smooth. Heaven and Earth have limits, and the four seasons are formed. By using regulations to impose limits, there is no loss of wealth and no harm to the people."

剛分而濟柔，柔分而濟剛，剛得中以為主，相資不匱而得其度者，節之通也。過則苦，苦斯窮，不可正也。險者人之難履也，節者人之難從也。說其險能安其節者也，是大人當位而能節，而當其所而得其通也。故天地節，寒暑而成歳。聖人等貴賤而設制度，則財不枉而民不竭矣。節之為道廣矣夫。

Yang strength divides half to support Yin weakness, and Yin weakness divides half to support Yang strength. Yang resides in the center and takes the lead, both sides rely on each other without deficiency, each attains its proper measure. This is called moderation and smoothness. Excessive moderation brings hardship, extreme hardship leads to destitution, and destitution prevents one from maintaining proper conduct. Difficulties are hard for people to endure, and moderation is hard for people to follow. Only those who approach difficulties with joy can abide by moderation. This is how a virtuous person holds the proper position and practices moderation, thus achieving smoothness in his place. Therefore, heaven and earth have measure, with the coming of cold and heat forming a year. Sages distinguish ranks and establish systems, so wealth is not wasted and people's strength is not exhausted. The principle of moderation is truly vast.

象曰：澤上有水，節。君子以制數度，議徳行。澤上有水，止而不洩，下保其潤，上得其安，節之象也。君子制度數以位，議徳行以守則，無遺之患也。

The Image Commentary says: Water on a marsh, this is the hexagram of Restraint. The gentleman uses this to establish rites and regulations, and to evaluate the excellence of virtue. Water stored in the marsh, stopping without overflowing, below it preserves moisture, above it ensures stability, this is the image of Restraint. The gentleman establishes rites and regulations to determine positions, and evaluates virtue to set standards, thus avoiding future troubles.

初九，不出戸庭，無咎。象曰：不出戶庭，知通塞也。節者不可以出也。初而慎之，在於密也。不出戸庭，則無由禍患及也。言而復悔，出而後治，則無及巳。剛能辨制，知時通塞，得初節之義也。

The first line, 'Nine at the beginning,' says: not going out of the courtyard, there will be no mistake. The Image Commentary says: not going out of the door and courtyard, indicates understanding when to be open and when to be closed. When it is time to restrain, one should not go out lightly. Being cautious at the beginning is key to keeping things secret. Not going out of the courtyard, one is free from calamity. Regretting words after they are spoken, or correcting actions after they are done, is too late. The first line is yang and capable of discernment and judgment, understanding the openness and closure of the situation, thus grasping the meaning of the first line of the节卦.

九二，不出門庭，凶。象曰：不出門庭凶，失時極也。節者當位而節乃通也。剛居下位，自髙於內，不聽其職，不揚其令。位也者，君子之時也。其可忽乎。失時之過，凶咎至矣，不能守節於位也。

Nine Two, not leaving the courtyard gate, is ominous. The Image Commentary says: not going out of the courtyard gate yet being ominous, is missing the opportunity too much. Restraint must be practiced at the right time when one holds a position in order to be smooth. Nine Two is yang and occupies a lower position, within the court, looking down upon itself, not fulfilling its duty, and not spreading the commands of the sovereign. The position itself is the time for a gentleman to display his aspirations, how can it be neglected? Once the mistake of missing the opportunity is made, ominous misfortune comes, because it cannot maintain restraint in its position.

六三，不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。不能自節，以弱質而乗剛，居上力小任大，重以至於憂嗟也。此巳之自召也，何人之咎哉。

Six Three, unable to restrain itself, can only sigh in despair, and this cannot be blamed on others. The Image Commentary says: sighs arising from lack of self-restraint, to whom can they be attributed? Six Three, unable to restrain itself, uses its weak nature to overstep the yang, occupying a position above the lower trigram. It has little strength but bears a heavy burden, leading eventually to sorrow and sighing. This is self-inflicted, not the fault of others.

六四，安節亨。象曰：安節之亨，承上道也。以陰守柔，當位安節，承主之命得節之道，故能通也。

Six in the Fourth, maintains restraint and is prosperous. The Image Commentary says: To be prosperous through restraint is because it upholds the correct path of the superior. The line Six in the Fourth, with a yao of yin, holds to flexibility and is in a proper position, thus maintaining restraint and following the commands of the sovereign in accordance with the principles of moderation, hence achieving prosperity.

九五，甘節吉。往有尚。象曰：甘節之吉，居位中也。剛以居尊，為化之主，甘於節而以令人也。正位以節，徳之中也。不過不逼，為天下之式，則天下財不傷，而民不害，皆歸徳矣。慶其來哉，志尚而得其志也。

Nine in the Fifth, sweet and moderate restraint, is auspicious, and going forward will be honored. The Image Commentary says: The auspiciousness of sweet restraint is because it is in the center. Nine in the Fifth, with a yang line in the exalted position, is the master of teaching and guidance. It restrains itself with sweet moderation and then commands others. It establishes proper positions to implement restraint, which is the middle and upright way of virtue. It does not exceed, nor does it force, becoming the model for the world. Thus, the world's resources are not harmed, the people are not afflicted, and all people are drawn to its virtue. Blessings naturally come, its aspirations are honored, and thus it fulfills its wishes.

上六，苦節，貞凶。悔亡。象曰：苦節貞凶，其道窮也。節者以備其窮也。窮猶節之，節苦者也。身安資哉，正之凶也。居極乗剛，易之悔也。其在節極則自苦也。凶其深矣，悔小疵也。又何加焉。

Six at the Top, the restriction is bitter. If one persists in it, misfortune will come; but regret is dispelled. The Image Commentary says: Restriction through bitter endurance and persistence leads to misfortune, for its way has reached its limit. Restriction is originally meant to prevent hardship; now that hardship has already come, continuing to restrict oneself only makes the restriction bitter. If one cannot even settle one's own affairs, how can one rely on anything else? Therefore, persisting leads to misfortune. Six at the Top is at the extreme of the hexagram and oversteps the yang. In the Book of Changes, this is a situation that invites regret. Being at the end of restriction, one can only suffer hardship. The danger is already deep; regret is only a minor flaw, and compared to misfortune, it is nothing at all.

兊下巽上 中孚，豚魚吉。利渉大川，利貞。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。利渉大川，乗木舟虛也。中孚以利貞，乃應乎天也。

The lower trigram is Dui (Lake) and the upper trigram is Xun (Wind), forming the hexagram Zhongfu (Middle Trust). The hexagram Zhongfu says: Trustfulness reaching even to small pigs and fish is auspicious; it is beneficial to cross a great river and beneficial to maintain the correct course. The Commentary on the Judgment says: Zhongfu is characterized by a yin line residing in the interior and a yang line occupying the center. It is joyful yet humble, and trustfulness can influence the states. "Tunyu Ji" refers to trustfulness being able to communicate even with small pigs and fish. It is beneficial to cross a great river because the wooden boat in the middle is hollow. Trustfulness in the center is in harmony with the way of heaven.

上柔在內，以接於下，而剛得中，柔接而相親，剛中而實信，就巽以從之，故得下柔奉之而剛中，以信而民，莫不化者也。中發之信，恆而及於豚魚，雖豚魚而信，不遺其微小焉，故吉也。利渉大川，乗木而無險也。君子虛其中，而施信於民，故得民之信而可以致重道逺也。信自於中，利而以正，?於天地四時也，而況人乎。

Six in the Third and Six in the Fourth, two yao of yin, are located in the interior of the hexagram and connect downward, while Nine in the Second and Nine in the Fifth, the yang lines, are in the center. The yin lines approach the yang lines, thus showing mutual affinity. The yang lines are in the center and are sincere and trustworthy, and they also approach with humility. Therefore, the yin lines below flatter the yang lines, and the yang lines in the center treat the people with sincerity, so no one remains unaffected. Sincerity originating from the heart, if maintained consistently, can reach even small pigs and fish. Since even small pigs and fish can be influenced, sincerity does not miss any subtle details, hence it is auspicious. It is beneficial to cross a great river, as one would travel on a wooden boat without danger. The gentleman empties his heart and extends sincerity to the people, thus gaining the people's trust, and is therefore capable of shouldering great responsibilities and traveling far. Sincerity arising from the heart is advantageous and conforms to the right way, and is in harmony with heaven, earth, and the four seasons; how much more so for human beings? (The text is missing one character at the marked position.)

象曰：澤上有風，中孚。君子以議獄緩死。澤降而風加焉，相得澤行也。君子信行，庶其中，感而變化也。故議留其獄，不即其死。

The Image Commentary says: Wind over marsh, this is the hexagram Zhongfū. The gentleman uses this to examine cases and leniently handle capital punishment. The marsh water lies below and the wind rises above, the two harmonizing, so the moistening influence spreads out. The gentleman promotes sincerity, hoping to touch the hearts of prisoners, making them feel remorse and change their ways, thus repeatedly examining the case and holding it back, not executing immediately.

初九，虞吉，有他不燕。象曰：初九虞吉，志未變也。中孚之故在乎初也。速而應感其誠也，故度其志未變，而往則信終而吉。志變而有作，不可感也已矣。後之而絶類也。何所安乎。

Initial Nine, if one first considers and plans before taking action, it is auspicious; but if one seeks something else, one will not find peace. The Image Commentary says: The auspiciousness of Initial Nine comes from the fact that the other party's mind has not yet changed. The fundamental principle of sincerity lies in the beginning. One should go early to convey one's sincerity, so that the other party can feel it. Therefore, one should go while the other party's mind has not yet changed, so that sincerity is maintained throughout and brings auspiciousness. If the other party's mind has already changed and one seeks something else, one cannot move the other party. If one lags behind and cuts off the connection with the like-minded, where else can one find a place to rest?

九二，鳴鶴在陰，其子和之，我有好爵，吾與爾縻之。象曰：其子和之，中心願也。鶴者陽明之物也。而守陰處內，修徳立誠，名達而隱也，上中孚也。求中信以致，雖居陰也，時亦索之。中心願與之為治，同志而相求也，故公家之有好爵，而相與縻之矣。君子之道在於進徳乎，無隱而不彰，上求下治之本也。故君子而求其母也。

Nine Two, the crane calls in the shady place, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. The Image Commentary says: the young responding in harmony is due to inner desire. The crane is a bird of yang and brightness, yet it stays in the shady place and hides within, just as the gentleman cultivates virtue and establishes sincerity. Though his reputation is already known, he still remains in seclusion, in harmony with the Nine Five in the center. The Nine Five seeks those who are upright, sincere, and virtuous to achieve a well-governed world. Although Nine Two is in a secluded place, the situation will eventually bring him forth. Both hearts desire to govern the world together, with the same aspirations and mutual seeking. Therefore, when the court bestows a noble title, it is shared with him. The gentleman's way of standing is to constantly enhance his virtue. Virtue does not remain hidden; this is the fundamental principle of those in authority seeking the virtuous and those below being governed. Therefore, the gentleman always returns to seek this fundamental principle.

六三，得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。三與四皆為敵，三應於上，四巽於下，對而為敵，鼔以戰之。四附上而大不敢當也，或罷之矣。不勝而懼，或泣之矣。四不我爭，歡巳志獲，或歌之矣。柔徳之薄，不量其勢，不當於位，不正於分也。

Six in the Third encounters an opponent, at times beating drums to attack, at times ceasing hostilities, at times weeping, and at times singing. The Image Commentary says: beating drums and then ceasing hostilities is because the position is not appropriate. Six in the Third is in opposition to Six in the Fourth: Six in the Third corresponds with Nine in the Fifth, while Six in the Fourth is humble and submissive, thus forming a mutual opposition. Therefore, drums are beaten to initiate battle. However, Six in the Fourth relies on Nine in the Fifth and has great power, so Six in the Third dares not engage directly and has to cease hostilities. Unable to win, fear arises, leading to weeping. Later, Six in the Fourth does not contest, allowing Six in the Third to fulfill its wish and thus rejoice, leading to singing. This is due to the shallow virtue of being gentle and submissive, not considering the situation, the position being inappropriate, and not fulfilling its proper role.

六四，月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。得位上順而為五巽，陰盛得附，故無咎也。

Six in the Fourth, the moon is nearly full but not yet fully round, the horse has lost its mate, and there is no fault. The Image Commentary says: losing the mate of the horse signifies cutting off from one's own kind and attaching oneself to a higher power. Six in the Fourth is in the proper position and follows upward, showing humility and obedience to Nine in the Fifth; although the yin force is strong, it has found an object to rely upon, hence there is no fault.

九五，有孚攣如，無咎。象曰：有孚攣如，位正當也。四絶類而孚我，我亦有信。攣如，當其位正，雖得地而無咎。

Nine in the Fifth, with sincerity and close connection, does not commit any mistakes. The Image Commentary says: Sincerity and close connection exist because of its proper position. Six in the Fourth cuts off its kindred and turns to me with sincerity, and I respond with sincerity, so they are firmly united. Its position is correct, thus it stands firm and has no mistakes.

上九，翰音登于天，貞凶。象曰：翰音登于天，何可長也。翰音為雞，巽之象也。以其陽物巽陰而無力飛，必鳴也。登於天，何可久乎。信不由中，而為極上，難終之約，其可乎。信而莫應，有聲而巳，正之凶也。

The top nine, the sound of a rooster's crowing rises high into the sky, but if one remains steadfast, it will be ominous. The Image Commentary says: the sound of the rooster rises into the sky, how can it last long? The term 'hán yīn' refers to the rooster, which is the image of the Wind hexagram. The rooster is a yang creature, yet it humbly submits to yin, lacks strength to fly high, and can only crow. Its sound rises into the sky, yet how can it last? If sincerity does not come from the heart, yet one is at the highest position, making an agreement that cannot be fulfilled, how can that succeed? There is only the name of sincerity with no one to respond, leaving only a sound, so remaining steadfast will bring misfortune.

艮下震上 小過，亨，利貞。可小事，不可大事。飛鳥遺之音，不冝上，冝下，大吉。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。

The lower trigram is Gen (Mountain) and the upper trigram is Zhen (Thunder), forming the hexagram Xiao Guo (Small Crossing). The hexagram Xiao Guo says: It is smooth, favorable to maintain the correct path; it is suitable for small matters but not for great ones. A flying bird leaves a trail of calls; it is not favorable to go upward, but favorable to go downward, resulting in great good fortune. The Commentary on the Judgment says: Xiao Guo means that in a small aspect there is an excess, yet it remains smooth. Exceeding yet still being favorable to maintain the correct path, this is in harmony with the times. Yin and flexibility are in the center, hence small matters are favorable; Yang and strength are out of position and not in the center, hence great matters are not suitable. The hexagram contains the image of a flying bird. The bird leaves a trail of calls; it is not favorable to go upward but favorable to go downward, resulting in great good fortune, because going upward is contrary, while going downward is smooth.

剛失正，柔以為主，小人當位，過而得通也。小人者，其心小其見狹，其務近君子，過以合時，利不失正乃行，故小事可也。鳥也者，陽升之物也。剛雖上而失位，不中不得行正也，是以有飛鳥之象也。君子憂其失，哀其止，發乎志，形乎聲，犯上以匡之，逆於其道不行，動無所往，遇於害焉。上順而止之，以俟其通，故得其大吉焉。是故不可以大事也。

Heavenly Yang loses its proper position, and Yin becomes dominant, with petty men occupying important positions. Although this is excessive, it can still be carried out. Petty men have narrow minds and limited vision, focusing only on immediate matters. At this time, the gentleman makes slight adjustments to conform to the situation. As long as it is beneficial and does not lose the right path, he will act. Therefore, small matters can be handled. Birds are things that rise with the Yang energy. Although Yang rises, it loses its proper position and does not reside in the center, so it cannot follow the right path. Hence, the hexagram shows the image of a flying bird. The gentleman worries about the mistakes in the situation and grieves that the right path is obstructed. His feelings move his will, and his will is expressed through sound, offending those above to correct the situation. However, going against the trend leads to the failure of the way. When action is taken, there is nowhere to go, and instead, misfortune is encountered. It is better to temporarily stop and wait for the right opportunity, thus achieving great good fortune. For this reason, it is said that great things cannot be done.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。山上有雷，其虛聲而巳，無益下也。行過乎恭，喪過乎哀，用過乎儉，救於治有其聲也。小事過而不傷其正者，莫過是也。故君子行之。

The Image Commentary says: Thunder on the mountain, this is the hexagram of a minor excess. The gentleman therefore exercises exceptional reverence in his conduct, exceptional mourning in times of bereavement, and exceptional frugality in his expenditures. Thunder on the mountain is merely a hollow sound, offering no real benefit to below. Excessive reverence, excessive mourning, and excessive frugality in times of peace can only leave a minor remedy in terms of reputation. However, to slightly overstep in small matters without harming the right path, there is no better example than these three, so the gentleman is willing to act in this way.

初六，飛鳥以凶。象曰：飛鳥以凶，不可如何也。小過不冝上也，其在防之初乎。上應其動，無所止者也。不可往而往，凶災之及，自致之也，將如之何哉。

Initial Line Six, like a bird flying upward, is ominous. The Image Commentary says: A bird flying upward brings misfortune, there is no way to reverse it. At the time of a minor excess, one should not go upward, vigilance should be at the beginning. Initial Line Six corresponds with Nine in the Fourth and follows with restlessness, once it flies, it cannot be stopped. Clearly it should not go forward yet it does, misfortune comes upon it, it is self-inflicted, what can be done about it?

六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。小過，剛失位也。二得位，得中能過其剛者也。妣，臣柔也。往與於陰也。非其常而得之，曰過。於其家斯遇妣矣。其於國斯遇臣矣。不及其君，人之化也。臣不可過君也。而今過之者，小過之過者也。遇而時，故無咎矣。

Six Two, it passes over the grandfather and meets the grandmother; it does not reach the sovereign but meets the minister, and there is no fault. The Image Commentary says: it does not reach the sovereign because the minister should not surpass the sovereign. In the卦 of Small Excess, all the yang lines are out of position. Six Two is in the correct position and also in the center, so it is able to surpass the yang. The grandmother and the minister both belong to the category of the yielding. Six Two meets the yin in its journey. Although it goes against the usual pattern, it still gains something, which is called 'excess': in the family it meets the grandmother, in the state it meets the minister. 'Not reaching the sovereign' refers to the usual human affairs: the minister should not surpass the sovereign. Now it does surpass, which is exactly what the卦 of Small Excess refers to as a slight excess. Its meeting is also appropriate, so there is no fault.

九三，弗過，防之，從或戕之，凶。象曰：從或戕之，凶如何也。陽不得正，不遇者也。小人匪正，忌於君子，可以防之，應而從之，則戕之矣。不能防而自致凶也，如之何哉。

Nine in the Third, lacking vigilance and blindly yielding, will invite harm from others, resulting in misfortune. The Image Commentary says: Yielding and suffering harm, how can this misfortune be avoided? Nine in the Third occupies a yang line in a yang position but does not receive a proper response, indicating a missed opportunity. Petty people have improper intentions and resent the virtuous. They should be carefully guarded against; yet if one instead responds to them and yields, they will be harmed. Failing to guard against danger and inviting misfortune, what else can be done?

九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也。徃厲必戒，終不可長也。卑退自守，故無咎也。剛失位不能過者也。下應而來，非已之召，故曰遇也。恃應自得，以往危哉。必自戒之，此不足為長正之道也。

Nine in the Fourth position has no fault; it is not that it goes forward to meet, but rather that the other party comes to meet it. Continuing forward is dangerous, so one must be self-aware and cautious, and not remain on this path for too long. The Image Commentary says: meeting without crossing over is because the position is not appropriate; proceeding with danger and needing vigilance indicates that it cannot be sustained for long. Nine in the Fourth is humble and retreating, staying within its proper role, so it has no fault. It is yang but out of place, so it cannot move forward. Initial Six is below and responds to it, coming forward on its own, not because Nine in the Fourth invites it. Therefore, it is called 'meeting.' Relying on the response from another and becoming complacent will lead to danger if it continues forward, so one must be self-aware. This situation is not sufficient for a long-term path of uprightness.

六五，密雲不雨，自我西郊，公弋，取彼在穴。象曰：密雲不雨，已上也。柔居尊，小居大也。不應於上，小事而巳。密雲而不能雨者，陰陽得行其道，故盛而為雨也。小過陰乗陽，而位於陽，巳上過矣，安?施乎。不足以和澤天下也。君子之修德，守於中正，俟其時而行也。茍無正矣，雖上過其德也。將何為乎。陰不足以當王，施於公而巳矣。弋非狩之大者，穴非路之夷者，皆小人之過也。以柔與於柔也。

Six Five, the clouds are thick and heavy but no rain falls; the clouds come drifting from the western outskirts. The king uses arrows with cords to shoot at game hiding in caves. The Image Commentary says: the thick clouds do not rain because the yin energy has already risen above. Six Five, being yin and soft, occupies a high position, which is a small thing taking a great place; it does not correspond with above, so it can only handle small matters. The clouds are thick but do not rain because yin and yang must follow their own paths and harmonize to become abundant and produce rain. In the Small Overcoming hexagram, yin oversteps yang and occupies a yang position; yin energy has already overstepped, how can it still transform? (The original text is missing one character after "An.") This is insufficient to harmonize and nourish the world. The gentleman cultivates virtue, holds to the middle and correctness, waits for the right time before acting; if he himself is not correct, even if he is above others, it is only an overstepping in virtue, and what can he accomplish? Yin and softness are not sufficient to be a ruler, they can only be applied to the level of marquises. Using arrows with cords to hunt is not a major hunting activity; caves are not broad roads, these are all overstepping by the petty. Here it is using soft means to deal with soft objects.

上六，弗遇過之，飛鳥離之，凶。是謂災眚。象曰：弗遇過之，巳亢也。小過，陰□過也。小人之道，極也。應何遇乎，飛鳥之凶，上何止矣。道之窮，離之凶，是謂災之過也。

Six at the Top, without meeting anyone yet acting beyond one's capacity, like a bird flying alone far away, is ominous. This is called calamity. The Image Commentary says: acting beyond without meeting is because it has already become overly exalted. The hexagram of Small Overstep is when the yin energy is excessive (the original text is missing one character here), and the way of the petty person has reached its extreme. It has no corresponding element, so who can it meet? The ominous danger of a bird flying high, when it reaches the top, where can it rest? The path is exhausted, and flying alone brings calamity. This is called excessive calamity.

離下坎上 旣濟，亨，小。利貞。初吉，終亂。彖曰：旣濟，亨。小者，亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。

The lower trigram is Li (Fire) and the upper trigram is Kan (Water), forming the hexagram of Ji Ji (The Completion). The hexagram Ji Ji says: It is smooth, but only slightly smooth; it is favorable to maintain the correct position; the beginning is auspicious, but the end is chaotic. The Commentary on the Judgment says: After completion, it is smooth, meaning smoothness in the minor aspects. It is favorable to maintain the correct position because the strong and the weak each occupy their proper positions and the lines are appropriate. The beginning is auspicious because the line six in the second position is a yin line that is in the center. But by the end, it stagnates and becomes chaotic, because its way has reached its limit.

剛濟而得位乎上，柔當而應上，是以亨，偕於小人也。剛柔得正，其利貞。下者，上之階；柔者，強之本。柔當而守中，不敢逸也，故初吉。安於旣濟，止而無防，窮其道而終亂也。

The yang is strong and has achieved the merit of crossing the river, thus occupying a high position. The yin is proper in its place and has a corresponding response above, so it is smooth and favorable. However, this smoothness must be shared with the petty person. Both the strong and the gentle are in their proper positions, so it is favorable to maintain correctness. Those below are the steps for those above, and the weak is the foundation of the strong. The line six-two, being yin and proper in its place, holds to the middle path and does not indulge or become complacent, hence the beginning is auspicious. But once it becomes complacent with the completed state and stops without vigilance, the path comes to an end and ultimately leads to disorder.

象曰：水在火上，旣濟。君子以思患而豫防之。水在火上，相得而為功也。旣濟之矣，安之不慮，則覆矣。故思患先防，?保其終也。

The Image Commentary says: Water above fire, this is the hexagram of Final Completion. The gentleman thus thinks of calamity and prepares in advance. Water above fire, both complementing each other, can achieve their function. Once the matter is completed, if one rests content without further consideration, it will lead to downfall. Therefore, one must think of calamity and prepare in advance, in order to preserve the final outcome. (The last sentence originally lacks one character.)

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。剛為旣濟之初，力微而去險未逺也。旣濟深險而未達於陸，故曳輪濡尾也。初濟而不敢怠，其義豈有咎乎。

Initial Nine, holding back the chariot wheel so it does not move too quickly, getting the tail wet, there will be no mistake. The Image Commentary says: holding back the chariot wheel, in terms of principle, there will be no mistake. Initial Nine is yang and located at the beginning of the completed situation, its strength is still weak, and it is not far from leaving the dangerous situation. Just having crossed the deep danger and not yet reached the land, hence holding back the chariot wheel and getting the tail wet. Having just crossed the river, one does not dare to be careless, so where would there be a mistake?

六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。得位處內而應於上，婦之道也。而乗於剛，懼其暴也。喪其飾矣。茀之喪，容之減矣，中以奉陽，獲其濟，下不敢凌，勿逐而七日自復。七日者，復之不逺，近取之諸日，極小人位而復，則下剛易也。

Six Two, a woman loses the curtain on her carriage, but there is no need to search for it; after seven days it will return naturally. The Image Commentary says: the return after seven days is because she holds to the middle path. Six Two is in a proper position within the inner trigram and corresponds with Nine Five, which is the way of a wife. However, she is in a position of excess over a yang line, fearing the husband's harshness, and thus loses her adornment. Once the adornment is lost, her appearance is diminished; yet she uses her middle virtue to serve the yang, receiving assistance, and the lower yang does not dare to oppress her, so there is no need to search; after seven days it returns naturally. The seven days refer to the time limit for the return, which is not far, symbolized by the number of days: when a yin line reaches its extreme, it turns back, and at that time the lower yang becomes gentle.

九三，髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。為下體之上，巳得其位，旣濟者也。濟險以力非易也，與王同功而受任也。髙宗鬼方，三年克之，義焉。力以三年，疲而獲矣。愼在於典守乎，非其人則恃勢也。以天下之功為巳之私，與主剛敵，至於終亂矣。

Nine Three, King Wu Ding of the Yin dynasty waged war against the Guifang people and took three years to conquer them; one should not appoint petty men. The Image Commentary says: Taking three years to conquer indicates being exhausted. Nine Three is at the top of the lower trigram, having already attained its proper position, thus capable of achieving the merit of benefiting the people. Using force to overcome difficulties is inherently difficult; it is in harmony with the king in establishing achievements and accepting great responsibilities. King Wu Ding's campaign against the Guifang people, which took three years to succeed, exemplifies this: exhausting three years of effort, only after being weary did he achieve victory. One must be cautious in selecting those who hold official positions: if the wrong people are appointed, they will abuse their power, seize the merits of the world for themselves, and eventually challenge the sovereign, leading to chaos throughout the land.

六四，繻有衣袽，終日戒。象曰：終日戒，有所疑也。有應當位，居剛之上，疑懼侵逼，至其重夜而不少懈也。柔而守正而戒備之，乃可以濟，亨小矣。物咸遂焉，雖居乗剛而終無患也。

Six in the Fourth, beautiful silk robes will eventually become tattered rags, and one must remain vigilant all day. The Image Commentary says: remaining vigilant all day, is because there is some doubt in the mind. The Sixth in the Fourth has a corresponding line and is in a proper position, yet it is located above a yang line, fearing being attacked, so it does not relax even after nightfall. It is yin and yet upholds correctness, and is always cautious, thus it can achieve the merit of crossing over, though its success is limited. All things go smoothly, although it is in a position of riding over a yang line, in the end there is no calamity.

九五，東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛不如西鄰之時也。實受其福，吉大來也。人也者，神之主也。時者，人之由也。禮之大也。差其時，則人不和神，弗福矣。旣濟難夷，非大盛也，故有終止之窮焉。大人者，與時消息也。時之失，何所寄乎。故旣濟雖盈，神弗福也。得時盡順，吉大來也。唯大人□保其終矣。

Nine in the Fifth, the eastern neighbor sacrifices cattle in a grand ritual, but the western neighbor offers a simple sacrifice of the season, and thus genuinely receives the blessings of the divine. The Image Commentary says: the eastern neighbor sacrifices cattle, but the western neighbor's sacrifice is more timely; truly receiving the divine blessing, this is the arrival of great good fortune. Humans are the masters of the divine; the timing is the basis for human actions, and is the most important aspect of ritual. Missing the timing leads to discord among people and the divine does not bestow blessings. At the time of completion, difficulties have not yet subsided, and it is not a time of extreme prosperity, hence the outcome is stagnation and exhaustion. The great person adapts to the rise and fall of circumstances, but once the timing is missed, where can hope be placed? Therefore, although the state of completion appears full, the divine does not bestow blessings; only by seizing the right timing and achieving smooth progress can great good fortune arrive. Only the great person (the text is missing one character here) can secure the final outcome.

上六，濡其首，厲。象曰：濡其首厲，何可久也。旣濟而極於上，志與時窮，上反下矣。首濡矣，身其危哉。

Six at the Top, when crossing the river, the head gets wet, indicating danger. The Image Commentary says: When the head is wet and there is danger, how can this last? The principle of the completed process has reached its highest line, and has now reached its extreme. Those at the top will revert to the lower positions. The head is already soaked, so the self is naturally in danger.