Not yet completed.

未濟，下坎上離。火在水上，不相為用。又六爻皆不得位。故為未濟。未濟次既濟。按《序卦》：物不可窮也，故受之以未濟終焉。既濟物之窮。窮無不變易者，變易不窮。未濟則未窮也。未窮則生生不絕矣。

The hexagram "Wèijì" has a lower trigram Kan (Water) and an upper trigram Li (Fire). Fire is on water, and since fire has an upward nature and water has a downward nature, they do not complement each other. Moreover, all six lines are not in their proper positions, hence the name "Wèijì." Why is "Wèijì" placed after "Jìjì" and at the end of the entire book? The "Xùguà zhuàn" says that things cannot be exhausted, so "Wèijì" is used to conclude the entire text. "Jìjì" represents when things have reached their culmination, and anything that has reached its culmination is subject to change, and change is endless. "Wèijì," however, signifies that things have not yet reached their culmination, and since they have not reached their culmination, they continue endlessly and without end.

又後天八卦以坎離，居先天乾坤之位。蓋天以一生水，地以二生火。故坎得乾之中畫，離得坤之中畫。上經首乾坤而終坎離，後天首咸恆而終既濟未濟。既濟水火之交，六爻皆當，萬物之終也。未濟水火不交，六爻皆反，終則有始也。此未濟所以次既濟，而為全易之終也。

Furthermore, in the Later Heaven Trigrams, the Trigrams of Water (Kan) and Fire (Li) are placed where the Trigrams of Heaven (Qian) and Earth (Kun) were in the Earlier Heaven. Heaven generates water with the number one, and Earth generates fire with the number two. Therefore, the Trigram of Water (Kan) receives the yang line from the central line of the Trigram of Heaven (Qian), and the Trigram of Fire (Li) receives the yin line from the central line of the Trigram of Earth (Kun). The Upper Classic begins with Heaven and Earth and ends with Water and Fire, but the sequence of the Later Heaven begins with the Trigrams of Union and Constancy and ends with the Trigrams of Completion and Non-Completion. The Trigram of Completion represents the union of water and fire, with each of the six lines in its proper position, symbolizing the end of all things. The Trigram of Non-Completion represents the non-union of water and fire, with all six lines reversed, symbolizing the cycle of completion and renewal. This is why the Trigram of Non-Completion comes after the Trigram of Completion and serves as the conclusion of the entire Zhou Changes.

全彖卦雖未濟，終有可亨之道。幾濟而猶未濟，故無所利。而彖傳又以剛柔之應以見其亨，蓋未濟固終濟也。六爻下三爻在坎險之中，皆未濟之象。上三爻離明，則未濟者終濟矣。此全卦六爻之大畧也。

The meaning of the entire Hexagram Statement is: Although the hexagram is named "Not Yet Completed," there is ultimately a reason for its capacity to be prosperous. However, it seems about to be completed but finally remains incomplete, hence it says "there is no benefit." The Commentary on the Judgment further points out its prosperity through the mutual correspondence of the strong and the weak, because "Not Yet Completed" will ultimately lead to completion. Among the six lines, the lower three lines are trapped in the danger of Kan, which represent the image of not yet completed; the upper three lines belong to Li, which represents brightness, so the not yet completed will eventually become completed. This is a general overview of the six lines of the hexagram.

未濟：亨，小狐汔濟，濡其尾，無攸利。未濟，事未成也。水火不相交，不相為用。卦之六爻皆失其位。故曰未濟。未濟有終濟之理，故亨。既濟已然之亨，又陽居陰下，故曰小。未濟方來之亨，又陽在陰上，故但曰亨。彖傳柔得中，則又就卦體而推之人事也。坎有狐象。坎在下，小狐象。狐老者多疑，小者輕於濟。狐尾大，涉必揭其尾。汔，幾也。幾濟而濡其尾，則未能濟矣，何所利乎。蓋未濟雖終有可亨之道，使如小狐之濡尾，則亦無所利。戒占者之辭也。

The Hexagram Statement says: "Uncompleted: favorable. A small fox approaches the riverbank, wets its tail, and there is no benefit." "Uncompleted" refers to a matter that has not yet been accomplished. The fire and water do not interact or work together, and all six lines are out of their proper positions, hence it is called "Uncompleted." The concept of "Uncompleted" contains the meaning that it will eventually be completed, hence it is said to be "favorable." "Already Completed" refers to a favorable situation that has already occurred, and since the yang is in a yin position, it is said to be "favorable for the small." "Uncompleted" refers to a favorable situation that is about to occur, and since the yang is above the yin, it is only said to be "favorable." The Commentary on the Judgment mentions "the flexible line occupies the center," which is taking the structure of the hexagram and applying it to human affairs. The trigram Kan represents a fox, and since Kan is the lower trigram, it symbolizes a small fox. An old fox is cautious and suspicious, while a small fox is hasty in crossing the river; the tail of a fox is large, so when crossing water, it must lift its tail high. "Qì" means almost or nearly. It seems close to crossing, but the tail gets wet, and thus the crossing fails, so there is no benefit. This shows that although "Uncompleted" ultimately has the potential for success, if one acts like the small fox and gets the tail wet, there will be no benefit. This is a warning to the person consulting the oracle.

《彖》曰：未濟，亨，柔得中也。彖未濟之亨，就天運之自然言之。夫子又專指六五一爻，言人事有致亨之道也。柔而得中，則既非柔弱無能，又不剛猛僨事。小心慎密，處置得宜。未濟者終濟，此其所以亨也。

The Commentary on the Judgment says: "The hexagram of Not Yet Completed (未济) is auspicious, because the flexible line is in the center." The Hexagram Statement refers to the auspiciousness of Not Yet Completed in terms of the natural course of heaven; however, Confucius specifically points to the line six in the fifth, indicating another path to auspiciousness in human affairs. Being flexible and in the center means neither weakness nor excessive strength, but rather careful and appropriate handling. The final attainment of success in Not Yet Completed relies precisely on this, hence it is said to be auspicious.

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。未出中，指二也。九二在坎險之中，未能出也。不續終，指初也。初在下為尾。二所以不能出險，以初陰柔力微，故首濟而尾不濟，不能續其後也。雖不當位而剛柔皆應，則彼此相輔，終成濟險之功。此二語又覆解亨之義。蓋柔既得中，又與剛應，故能亨也。二五固剛柔應，然全卦剛柔皆應，故於此覆言之。

The Commentary on the Judgment continues: "A small fox approaches the riverbank but has not yet crossed the middle. Its tail gets wet, and there is no benefit, because it cannot continue to the end. Although it is not in the proper position, there is mutual response between the yang and the yin." "Not having crossed the middle" refers to nine two, which is trapped in the middle of the kan danger and has not yet emerged. "Unable to continue to the end" refers to six at the beginning, which is at the very bottom and represents the tail. Nine two is unable to cross the danger because six at the beginning is yin and weak. The head has already crossed but the tail has not, and there is no continuation of strength. Although none of the six lines are in the proper position, there is mutual response between the yang and the yin, supporting each other, so they can finally achieve the success of crossing the danger. These two sentences again explain the reason for "being smooth." The yin is in the middle and also responds to the yang, so it can be smooth. Nine two and nine five are certainly yang and yin responding to each other, but actually all six lines of the hexagram respond to each other, so here it is explained again.

《象》曰：火在水上，未濟。君子以慎辨物居方。辨物如火之明，居方如水之聚。又水火異物，故以之辨物，使物以群分。水火各居其所，故以之居方，使方以類聚也。

The Great Image Commentary says: "Fire on water, the situation not yet completed. The superior person uses this to be cautious in distinguishing things and placing them in their proper places." Distinguishing things should be like fire, bright and penetrating, while placing things in their proper positions should be like water, allowing each to gather in its own place. Furthermore, water and fire are fundamentally different elements, so they are taken as a symbol for distinguishing things, enabling all things to be separated into their respective categories. Water and fire each occupy their own position, so they are taken as a symbol for placing things in their proper places, enabling each region to gather according to its category.

初六：濡其尾，吝。以陰居下，當未濟之初，未能自進，故有濡尾之象而至吝也。既濟濡尾無咎，此則吝者，既濟陽剛得正，離明之體。當既濟之時，知緩急而不輕進。故無咎。此則才柔不正，坎險之下。又當未濟之時，冒險躁進。則至於濡尾而不能濟矣。故吝。然彖言無攸利而此但言吝，則以卦之初，失尚未遠也。《象》曰：濡其尾，亦不知極也。《程傳》作不知之極，從之。坎之初不如離之初明知也。

The first line statement of the hexagram says, "Its tail is wet, leading to difficulty." It is a yin and flexible line in the lowest position, exactly at the beginning of the hexagram of Not Yet Completed. Since it cannot advance, it appears as the image of a wet tail, leading to difficulty. The same image of "wet tail" appears in the first line of the hexagram of Already Completed, which says "no blame." Why does this line say "difficulty" instead? In the hexagram of Already Completed, the first line is a yang and strong line, properly positioned, and located in the body of Li (Fire), which is bright. At the time of Already Completed, it knows when to act and when to refrain, so there is no blame. Here, however, the line is weak and flexible, not properly positioned, and located in the lower part of Kan (Water), which is dangerous. At the beginning of Not Yet Completed, it still ventures forward hastily, leading to a wet tail and failure to cross, hence difficulty. However, the hexagram statement says "no benefit," while this line only says "difficulty." This is because it is still at the beginning of the hexagram, and the loss and gain are not yet extreme. The Image Commentary says, "Its tail is wet, because it does not know the limit." Cheng Yi's Commentary on the Changes reads it as "not knowing to the extreme," meaning that it is completely ignorant of reason. I follow this interpretation. The first line of Kan is not as enlightened and discerning as the first line of Li.

九二：曳其輪，貞吉。坎有輪象。九二上應六五，有陽剛之才，可以濟矣。而居柔得中，自止而不進，有曳其輪之象。九居二非正。而得為下之宜，正也，故曰貞吉。既濟初兩象，此分初二兩爻。初欲進不能而吝，才柔故也。二可進而不輕進而吉，才剛與既濟初九同故也。《象》曰：九二貞吉，中以行正也。九居二非正，以中故得正也。

The line statement for line two says: "Draw the wheel, perseverance brings good fortune." The trigram Kan represents a cart wheel. Line two is yang and occupies a yin position, yet it is in the center. It has the quality of a strong and capable person who can overcome difficulties, but it does not act rashly, hence the image of "drawing the wheel." Although a yang line in position two is not considered proper, it is proper because it is in the center, thus "perseverance brings good fortune." The hexagram Ji Ji places both "drawing the wheel" and "wet tail" in line one, but here they are assigned to lines six and two. Line six wants to advance but cannot, hence it is difficult, due to its weak quality. Line two can advance but does not act hastily, hence it is good fortune, due to its strong quality, which is the same as Ji Ji line one. The Image Commentary says, "Line two's perseverance brings good fortune, because it is in the center and acts properly." A yang line in position two is not proper, but because it is in the center, it becomes proper.

六三：未濟征凶，利涉大川。陰柔不中正，居未濟之時，以征則凶。利涉大川。《本義》謂將出乎坎，有利涉之象。蓋行者可以水浮，而不可以陸走也。又曰，或疑利字上當有不字。今從後說為優。蓋二陽剛猶以守貞為吉，三陰柔非利涉可知矣。《象》曰：未濟征凶，位不當也。未濟六爻皆不當，獨於三言之者，陰柔居險極也。

The line statement of the third line says: "Before completion, going forward brings danger; it is advantageous to cross a great river." The third line is yin and flexible, not in the center and not in the proper position, and is in the state of "before completion." To proceed hastily will bring misfortune. Regarding the phrase "it is advantageous to cross a great river," The Original Meaning of the Zhou Changes says that it is about emerging from the坎 (water) trigram, so there is an image of advantage in crossing a river—travelers can cross by floating on water, but cannot run on land. The Original Meaning also says that some doubt that there should be a "not" before the word "advantageous." We take the latter view as more appropriate. Because even the second line, which is yang and strong, needs to remain in the proper position for good fortune, the yin and flexible nature of the third line cannot truly be "advantageous" in crossing a river, which is obvious. The Image Commentary says, "Before completion, going forward brings danger, because the position is inappropriate." The six lines of the trigram "before completion" are all in inappropriate positions, but the third line is especially pointed out because it is yin and flexible, residing at the extreme of the dangerous坎 (water) trigram.

九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。九居四不正而有悔，勉而貞則吉而悔亡，戒之也。未濟之四即既濟之三。三以上為鬼方，四以初為鬼方。坎北方，有鬼方象。離為甲冑戈兵，有伐之之象。既濟九三以剛居剛，故言高宗。此以剛居柔，則大國諸侯出征者也。

The line statement of the fourth line says: "Zhen Ji, Hui Wang, Zhen Yu Fa Gui Fang, San Nian You Shang Yu Da Guo." Although the yang line is in the fourth position, which is not proper, it should originally have regret. However, by striving to maintain correctness, it becomes auspicious and the regret disappears. This is a warning. The fourth line of 《Wei Ji》 corresponds to the third line of 《Ji Ji》: In 《Ji Ji》, the third line uses the upper six as Gui Fang, while in 《Wei Ji》, the fourth line uses the initial six as Gui Fang. Kan represents the north and has the image of Gui Fang; Li represents armor and weapons, and has the image of military campaigns. In 《Ji Ji》, the third line has a yang line in a yang position, being strong and vigorous, so it is referred to as Yin Gaozong. This line has a yang line in a yin position, with strength mixed with flexibility, so it refers to a great state's feudal lord who is sent on a military campaign.

四變互震，震懼也。臨事而懼，可以勝矣。在既濟言憊，此則受賞。蓋既濟之世利用靜，未濟之世利用動。當未濟之時，以剛居柔，上承六五，以克初陰。雖隔初三爻，有三年之久。而有剛健之才，有承有應，故有代（「代」當作「伐」，從文瀾本）伐鬼方而終受賞之象。

Nine in the Fourth changes, and the interacting lines form Zhen, which signifies fear; when facing affairs with awareness of caution, one can achieve success. Similarly, in the case of a three-year campaign, Ji Ji says "exhausted," but here it says "receiving a reward," because in the state of Ji Ji, stillness is favorable, while in the state of Wei Ji, vigorous action is favorable. In the state of Wei Ji, Nine in the Fourth, being a Yang line in a Yin position, above supports the Five at the Top, and is responsible for conquering the Yin at the beginning; although it takes three years to overcome the initial to third lines, it possesses strong and vigorous talent, with support above and response below, thus showing the image of waging war against the ghostly people and eventually receiving a reward (the character "dai" should be "fa," according to the Wenlan edition).

《象》曰：貞吉悔亡志行也。已出其險，則伐亂之志可行也。六五：貞吉，無悔，君子之光，有孚，吉。以六居五，非貞也。然文明之主，居中應剛，虛心以求下之助，故得貞而吉。離體光明，虛以應九二之實，故又有君子之光而有孚之象，其吉可知。《象》曰：君子之光，其暉吉也。日光曰暉。言如日光之盛也。六五乘承應皆陽剛，君子相助為理，故曰其暉吉。

The Image Commentary says, "Zhen Ji, Hui Wang, Zhi Xing Ye," meaning that when the matter is upright and auspicious, regret disappears, for the will can be carried out. The Nine in the Fourth has already emerged from the peril of Kan, so the aspiration to subdue disorder can now be implemented. The Line Statement of the Sixth in the Fifth says, "Zhen Ji, Wu Hui, Jun Zi Zhi Guang, You Fu, Ji." Although a yin line occupies the central position, which is not considered upright, it is the ruler of civilization, occupying the center and responding to the strength of the Nine in the Second below. By humbly seeking assistance from below, it attains uprightness and auspiciousness. The Sixth in the Fifth is in the body of Li, which is characterized by brightness. It also responds to the actual strength of the Nine in the Second with its own emptiness, thus producing the image of "the light of the gentleman" and "having sincerity," which naturally brings auspiciousness. The Image Commentary says, "Jun Zi Zhi Guang, Qi Hui Ji Ye." The light of the sun is called "hui," meaning it is grand and radiant like the sun. The Sixth in the Fifth is supported by the Nine in the Fourth above, supported by the Upper Nine below, and responds to the Nine in the Second. All these are yang lines, and the many gentlemen assist each other to achieve governance, hence "its hui is auspicious."

上九：有孚于飲酒，無咎，濡其首，有孚失是。上與三應。三坎為酒食，又以征凶而安於未濟，有飲酒之象。上應之，有孚于飲酒之象。然上在五之上，有首之象。時雖未濟，至五則濟矣。上九陽剛，可以有為。乃過於逸樂自縱，以信於三。有飲酒而濡其首，雖有孚而亦失之象。蓋時在需，則酒食而吉。若未濟之極即濟之初，安可暱其私人，飲酒濡首以厲階兆亂乎。《本義》大意亦同，但未及六三之應耳。

The line statement of the topmost yang line says: "With sincerity, one drinks wine, without blame; but the head is wet, sincerity leads to losing the right path." The topmost yang line corresponds with the third yin line. The third line is in the Kan trigram, which represents wine and food, and because of "dangerous journey," the third line remains in the state of not yet completed. Thus, there is an image of drinking wine. Since the topmost yang line corresponds with it, there is the image of "with sincerity, one drinks wine." However, the topmost yang line is above the fifth line, which has the image of the head. Although the situation is still called not yet completed, by the time of the fifth line, it has already reached completion. The topmost yang line, with its yang strength, could have taken action, but instead it became too indulgent, relying solely on sincerity toward the third line, leading to the image of drinking wine that drenches the head, and although it maintains sincerity, it loses the correct path. One must know that in the hexagram of "Need," feasting and entertainment are auspicious; but when reaching the extreme of not yet completed, on the verge of entering the state of completion, how can one indulge in private affection, drink wine and wet the head, thereby opening the way for calamity and planting the seed of disorder? Zhu Xi's "Original Meaning" expresses a similar idea, though it does not mention the correspondence with the third line.

《象》曰：飲酒濡首，亦不知節也。知節，則能隨時以取中矣。全彖當未濟之時，終有可濟之理，故有亨道。但輕於濟，則無所利耳。六爻吉多凶少，較勝於既濟，然亦皆有戒辭。蓋既濟者固宜保於既濟之後，未濟者亦宜慎於方濟之初也。

The Image Commentary says, "Drinking until the head is wet, also does not know moderation." If one knows moderation, one can naturally take the middle path at the right time. Looking at the whole hexagram: at the time of Not Yet Completed, there is still the possibility of completion, so there is a way to be prosperous; however, if one is too eager to complete things and acts recklessly, there will be no benefit. The six lines are mostly auspicious, better than the hexagram of Already Completed, yet each line also carries a warning. Those who have already achieved success should strive to maintain it, while those who are still in the process of completion should be especially cautious at the beginning.

合全易而論之。天地之道，不外於陰陽。五行之用，莫先於水火。上篇首天地，陰陽之正也，故以水火之正終焉。下篇首夫婦，陰陽之交也，故以水火之交終焉。乾上坤下，離東坎西。此先天之易，天地日月之四象也。故居上經之始終，以立造化之體。水火相逮，雷風不相悖，山澤通氣。此後天之易，六子之用也。故居下經之始終，以致造化之用。既濟之後猶有未濟者，示造化之用，終必有始也。

Looking at the entire Zhou Yi, the way of heaven and earth is nothing other than yin and yang. Among the Five Phases, no element is more fundamental than water and fire. The Upper Classic begins with Qian and Kun, representing heaven and earth, which are the fundamental positions of yin and yang, and ends with Kan and Li, with water and fire each in their proper place. The Lower Classic begins with Xian and Heng, representing the union of yin and yang in husband and wife, and ends with Ji Ji and Wei Ji, representing the meeting and non-meeting of water and fire. Qian is above and Kun is below, Li is to the east and Kan is to the west. This is the Earlier Heaven Zhou Yi, establishing the positions of the four elements of heaven, earth, sun, and moon. These are placed at the beginning and end of the Upper Classic to establish the essence of creation. Water and fire approach each other without destroying one another, thunder and wind clash without contradicting each other, mountains and marshes are apart yet their energies communicate. This is the Later Heaven Zhou Yi, illustrating the functions of the six sons: Zhen, Xun, Kan, Li, Gen, and Dui. These are placed at the beginning and end of the Lower Classic to demonstrate the functions of creation. After Ji Ji comes Wei Ji, clearly showing that the functions of creation have a beginning and an end, and continue in a cycle without end.

上下經卦爻之下，文王周公所作，謂之繫辭。此傳則孔子之言，以發明繫辭中之大意也。以其統論全經之大體凡例，故不與彖傳象傳同附於經，而自分上下雲。

The statements attached to the hexagrams and lines in the Classic are attributed to King Wen and the Duke of Zhou. The statements of the hexagrams were composed by King Wen, and those of the lines by the Duke of Zhou. The "Xici Zhuan" (Commentary on the Text) here refers to the words of Confucius, explaining the general meaning of the hexagram and line statements. Since it discusses the overall principles and common themes of the entire Classic, unlike the "Tuan Zhuan" and "Xiang Zhuan" which explain each hexagram and line individually, it is not attached below the text of the Classic but is instead formed into a separate section, divided into upper and lower volumes.

第一章首節，以造化之實，明作易之原。是故以下至坤以簡能，言易理之見於造化者。易則易知以下，則言人之當體易也。天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。

Chapter One, the first section, uses the actual principles of nature to explain the origin of the Book of Changes. From "Therefore, the firm and the yielding interact" down to "Kun is capable through simplicity," it discusses how the principles of the Book of Changes are manifested in nature. From "When the Book of Changes is easy to know" onwards, it talks about how people should personally embody these principles. The text says: "Heaven is exalted, Earth is humble; thus, the principles of Heaven and Earth are established. The high and the low are arranged, thus, the positions of honor and humility are determined. Motion and stillness follow their regular course, thus, the firm and the yielding are distinguished. Things of the same kind gather together, and objects of the same class are grouped, thus, good fortune and misfortune arise. In Heaven, images are formed; in Earth, forms are created; thus, change is revealed."

天地者，陰陽形氣之實體。乾坤者，易中純陰純陽之卦名也。天尊地卑，陰陽固有自然尊卑之象。在易，則即太極之生兩儀四象見之。太極動而生陽，靜而生陰，陽已居先矣。至陽儀之上生一陽一陰，以陽為先。而陰儀之上生一陽一陰，亦以陽儀居先。以至六畫，莫不先陽後陰。故首乾終坤，尊陽卑陰。

"The heavens and earth" are the tangible forms of yin and yang energies, while "Qian" and "Kun" are the names of the two hexagrams in the Yi Jing representing pure yang and pure yin respectively. Heaven is exalted and earth is humble, and yin and yang inherently exhibit a natural hierarchy of exaltation and humility. In the Yi Jing, this is evident from the statement "the Taiji gives rise to the two principles (yin and yang), and the two principles give rise to the four images": the Taiji's movement gives rise to yang, and its stillness gives rise to yin, with yang coming first. When yang principle gives rise to another yang and yin, it still takes yang first; similarly, when yin principle gives rise to another yang and yin, it still takes yang first. This pattern continues until the hexagrams, where all sixty-four hexagrams begin with yang and end with yin. Therefore, the sixty-four hexagrams start with Qian (Heaven) and end with Kun (Earth), showing respect for yang and humility toward yin.

非聖人之私意，乃畫卦（文瀾本「畫卦」作「卦畫」）自然之象，實造化自然之位也。卑高者，天地萬物上下之位。貴賤者，易中卦爻上下之位也。不言高卑而言卑高者。高以下為基，人先見卑而後見高。

This is not the private opinion of sages, but rather the natural images that emerged when the trigrams were drawn. In reality, it is the natural order of the universe. The term "bi gao" refers to the vertical positions of heaven and earth and all things, while "gui jian" refers to the vertical positions of the trigrams and lines in the Book of Changes. The text does not say "gao bi" but "bi gao," because high is based on low; people usually first see the low and then the high.

畫卦亦自下而始。卦之六位，上貴下賤。如五為君，二為臣之類是也。動者陽之常，靜者陰之常。剛柔者，易中卦爻陰陽之稱。斷者，自然分判，不俟人力也。天圓而動，地方而靜。男外而動，女內而靜。雄嗚而動，雌伏而靜。皆有常者。以卦爻言之。初三五為剛，二四六為柔。以卦畫言之。

Drawing the trigrams begins from the bottom up. A single trigram consists of six positions, with the upper position being esteemed and the lower position being humble, for example, five represents the ruler and two represents the subject. Motion is the natural state of yang, stillness is the natural state of yin; "rigid and yielding" are the terms used in the Book of Changes to refer to the yin and yang of the trigram lines. The term "to distinguish" refers to the natural separation of rigid and yielding, without the need for human intervention. The heavens are round and continuously in motion, while the earth is square and remains still; men take the active role outside the home, while women take the passive role inside; male birds fly and call out in motion, while female birds sit and hatch eggs in stillness: all these have their natural states. In terms of the positions of the trigram lines, the first, third, and fifth positions are rigid positions, while the second, fourth, and sixth positions are yielding positions; below this, we now consider the trigram itself.

奇為剛，偶為柔。天地之動靜有常，卦畫爻位陽動陰靜，陽剛陰柔，剛柔本自判然也。方，事情所向。以類聚，善與善聚，惡與惡聚也。善有善之群，惡有惡之群。各有群，則善惡不得不分。此天下事物之情，而易之吉凶即從此生。善以致吉，惡以召凶也。

In terms of the trigram diagrams, odd lines represent yang (masculine) and even lines represent yin (feminine). The movement and stillness of heaven and earth each have their regular patterns, and the trigrams and their lines also reflect yang being active and yin being still, yang being strong and yin being gentle. Strength and weakness are inherently distinct. "Direction" refers to the path things tend toward. "Like attracts like" means that good things gather together and evil things gather together; good has its own group, and evil has its own group; each forms its own group, so good and evil inevitably become separated. This is the actual situation of all things in the world, and the auspicious and inauspicious outcomes in the Book of Changes arise from this—doing good brings auspiciousness, and doing evil brings inauspiciousness.

象者，形之精華發於上者，日月星辰之屬。形者，象之體質留於下者，山川動植之屬。變化者，卦爻陰變為陽，陽變為陰也。有形象者，皆陽中有陰，陰中有陽。易之變化非因形象而後有，即形象而易中之變化可見也。此節即造化之所有，以明易之原。然非因有天地而始定乾坤，非因卑高始定爻之貴賤。蓋卦爻未起之先，觀天尊地卑而易之乾坤已定，觀卑高之陳而易中卦爻之貴賤已位。餘皆仿此，所謂畫前之易也。

"The 'image' refers to the essence of form rising to the heavens, such as the sun, moon, and stars; 'form' refers to the physical substance remaining on the earth, such as mountains, rivers, grass, trees, birds, and animals. 'Change' refers to the transformation of yin into yang and yang into yin in the trigrams and lines. All things that have form and image contain yin within yang and yang within yin. The change in the Book of Changes is not because there were already forms and images; rather, the change inherent in the Book of Changes can be seen through the forms. This passage explains the origin of the Book of Changes by referring to existing facts in the process of creation. However, it is not that after the creation of heaven and earth that the positions of the trigrams were determined, nor that after the distinction of high and low that the positions of the lines were established. Before the trigrams and lines were drawn, by observing the respect of heaven and the humility of earth, the trigrams of the Book of Changes were already determined. By observing the arrangement of high and low, the positions of the lines in the Book of Changes were already established. The rest of the sentences follow the same reasoning. This is what Shao Yong called 'the Book of Changes before drawing.'"

是故剛柔相摩，八卦相盪。自此至坤以簡能，皆言易理之見於造化者。此節言易卦之變化也。畫卦之初，以一剛一柔與第二畫之剛柔相摩而為四象，又以二剛二柔與第三畫之剛柔相摩而成八卦。八卦已成，又各以八悔卦盪於八貞卦之上。而一卦為八卦，八卦為六十四卦也。摩盪，即上文所謂變化。

The text says: "Therefore, the firm and the yielding interact, and the eight trigrams change." From this sentence to "Kun is capable through simplicity," all discuss the principles of the Book of Changes manifesting in the workings of nature. This section speaks about the changes inherent in the hexagrams themselves. When drawing the hexagrams, first one firm and one yielding are combined with the second line's firm and yielding to produce the four images; then two firms and two yields are combined with the third line's firm and yielding to produce the eight trigrams. Once the eight trigrams are formed, each of the eight upper trigrams is superimposed upon each of the eight lower trigrams—the upper trigram is called "hui" and the lower trigram is called "zhen"—thus one hexagram gives rise to the eight trigrams, and the eight trigrams give rise to the sixty-four hexagrams. The terms "mo" and "dang" refer to the "changes" mentioned earlier.

鼓之以雷霆，潤之以風雨，日月運行，一寒一暑。六十四卦之中有雷霆風雨日月寒暑。此變化之成象者，易中有之也。乾道成男，坤道成女。男女，兼人物而言。動物有牝牡雌雄。即植物如竹亦有雌雄，麻亦有牝牡。六十四卦之中，自有男女。此變化之成形者，易中文（「文」當作「又」，從文瀾本）有之也。

The text says: "It is by thunder and lightning that it is stirred, and by rain and wind that it is moistened; the sun and moon move in their courses, and there are alternations of cold and heat." Among the sixty-four hexagrams, there are already thunder, lightning, rain, wind, sun, moon, cold, and heat; this is the aspect of change forming material phenomena, and all of these are found in the Book of Changes. It also says: "The way of Heaven produces the male, and the way of Earth produces the female." Here, the terms male and female refer to both people and things: animals have female and male, and so do plants, such as bamboo, which has male and female, and hemp, which has female and male. Among the sixty-four hexagrams, there is also the concept of male and female—Heaven's trigram is sought three times and obtains three males, and Earth's trigram is sought three times and obtains three females. This is the aspect of change forming forms, and all of these are found in the Book of Changes (the character "文" should be "又," according to the Wenlan edition).

此兩節又明易之見於造化者。大抵易之未畫，卦爻之變化在天地中。易之既畫，天地萬物之變化又在卦爻中。在天地者，未畫之易。在易者，已畫之天地也。

These two passages further explain how the Book of Changes manifests in the workings of nature. In general, before the Book of Changes was drawn, the changes of its hexagrams and lines were hidden within heaven and earth; once the Book of Changes was drawn, the changes of all things in heaven and earth were contained within the hexagrams and lines. What is hidden within heaven and earth is the Book of Changes that has not yet been drawn; what is contained within the Book of Changes is the heaven and earth that have already been drawn.

乾知大始，坤作成物。此承上文男女而言。成男雖屬乾道，而男女所受之氯皆乾以始之。成女雖屬坤道，而男女所生之形皆坤以成之。知，知此也。作，能此也。大始，無所不始也。大始未有形，故曰知。成物，則流形而有為，故曰作。大抵物不離乎陰陽。陽先陰後，陽施陰受。陽之輕清未形，而陰之重濁有質也。

The text says: "Qian knows the great beginning, Kun completes things." This refers to the previous discussion about male and female. Although the formation of the male is attributed to the Qian path, both male and female receive their qi from Qian as the beginning; although the formation of the female is attributed to the Kun path, the physical forms of both male and female are completed by Kun. "Know" means to be the master and to know this, while "complete" means to be able to and to take responsibility for this. "Great beginning" means the beginning of all things. At the time of the great beginning, there was no form, so only "know" is mentioned; when completing things, they have already taken shape and there is action, so "complete" is said. In general, all things do not depart from yin and yang: yang comes first and yin follows, yang gives and yin receives; yang is light and clear but has not yet formed a shape, while yin is heavy and turbid and already has a physical form.

乾以易知，坤以簡能。乾健而動，即其所知，便能始物而無所離，故以為易而知大始。坤順而靜，凡其所能，皆從乎陽而不自作，故以為簡而能成物。以草木之生觀之。天之陽氣一到，萌芽盡發，何其易也。坤不必別有作為，承受而長養之，即其能也，何其簡也。此承上文而言易中乾坤之德如此，下文乃言人當體乾坤之德也。

The text says: "Qian is easy to know, Kun is simple in ability." Qian is strong and vigorous, constantly moving, and whatever it governs, it directly creates all things without any obstruction, so it is said to be easy to understand and capable of governing the beginning of all things. Kun is gentle and yielding, constantly still, and whatever it can do, it follows the yang without taking initiative, so it is said to be simple and capable of completing all things. Taking the growth of grass and trees as an example: when the yang energy from heaven arrives, sprouts emerge simultaneously, how easy it is; Kun does not have any other actions, but merely accepts and nurtures them, which is its ability, how simple it is. This passage continues from the previous text, explaining that the virtues of Qian and Kun in the Book of Changes are like this. Only then does the text go on to say that people should personally embody the virtues of Qian and Kun.

易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。此節言人當法乾坤之道，乃可以為賢也。易簡之易，以簡易言。易知之易，以難易言。天地間凡物皆有乾坤，而人心尤自具一乾坤。人之所為，如乾之易，則其心明白而人易知。如坤之簡，則其事要約而人易從。易知，則非深險而不可測，與之同心者多，故有親。易從，則事無艱阻，與之協力者眾，故有功。

The text says: "When things are easy to understand, they are easy to follow. When they are easy to understand, people are close to them; when they are easy to follow, they bring about achievements. When people are close, things can endure; when they bring about achievements, things can grow great. Endurance is the virtue of the virtuous person; growth is the career of the virtuous person." This passage is saying that people should follow the ways of Heaven and Earth in order to become virtuous. The term "easy" in "easy to understand" is read as "easy" in the sense of being level and accessible, while the "easy" in "easy to follow" is read as "easy" in the sense of being simple and not difficult. Between heaven and earth, all things have their own Heaven and Earth, and especially within the human heart, there is a Heaven and Earth of its own. If a person's actions are like Heaven, which is level and clear, then others can easily understand them; if they are like Earth, which is simple and concise, then others can easily follow them. When things are easy to understand, they are not deep and mysterious, so people who share the same mind are numerous, hence "having close relationships." When things are easy to follow, there are no difficulties in doing things, so people who help together are many, hence "achieving results."

有親自然可以長久。有功自然可以廣大。德以所存主，言得於已者。業以所發見，言成於事者。可久者，日新而不已，賢人之德也。可大者，富有而無疆，賢人之業也。不言聖而言賢，蓋聖人者，自然之事。言賢人以見乾坤之德業，人皆可勉而至也。且可久可大，僅曰可而已，非其至也。至成位乎中，則聖矣。

There is affection, which can be enduring, and there is merit, which can be extensive. "De" refers to what is cultivated internally, and is something one gains within oneself; "Ye" refers to what is manifested externally, and is something one achieves through actions. Being enduring means being renewed daily without ceasing, which is the virtue of the virtuous person. Being extensive means being rich without limits, which is the achievement of the virtuous person. The text does not mention the sage but the virtuous person, because the sage is something natural and does not require effort. By mentioning the virtuous person, it shows the virtue and achievement of the Great Ultimate, which everyone can strive to attain. Moreover, "can be enduring" and "can be extensive" only mention the possibility of "can," not the ultimate state; until the later part "achieving the position within it," that is the sage.

易簡而天下之理得矣。天下之理得，而成位乎其中矣。成位，成人之位。其中，謂天地之中。至此，則體道之極功，聖人之能事，可以與天地參矣。此章首言天地有自然之易，中言易中有自然之天地，末言天地與易不外乎自然之理。理至易則至簡。人能易簡，則人心有易，人心有天地矣。右第一章。

The text says: "The Book of Changes is simple and easy, and thus the principles of the world are attained. When the principles of the world are attained, the proper positions of all things are established in the center. 'Establishing proper positions' refers to fulfilling one's proper role, and 'the center' refers to the center of heaven and earth. At this point, it is the ultimate achievement of embodying the Way and the full capacity of a sage, allowing one to stand alongside heaven and earth as the third. This chapter begins by stating that heaven and earth originally possess a natural Book of Changes, continues by saying that the Book of Changes originally contains natural heaven and earth, and concludes by stating that heaven and earth and the Book of Changes are all within the natural principles. When principles reach their extreme, they become easy; when easy, they become simple. When a person can achieve simplicity and ease, then the Book of Changes resides within his mind, and heaven and earth also reside within his mind. The above is the first chapter."

第二章自章首至三極之道也，言聖人作易之事。以下言君子學易之功。聖人設卦觀象，繫辭焉而明吉凶。聖人既作，觀卦爻之象而繫之以辭，非得已也。恐後人知不足以及此，而明示吉凶也。

Chapter two, from the beginning of the chapter to "the way of the three principles," discusses the matter of the sage composing the Book of Changes. From this point onward, it talks about the efforts of the gentleman in studying the Book of Changes. The text says: "The sage set up the hexagrams and observed their images, then attached words to them to clarify what is auspicious and what is inauspicious." After the sage had set up the hexagrams, he observed the images of the lines of the hexagrams and attached explanatory words to them. This was not because he wished to be involved in unnecessary matters, but because he feared that people later would not be able to see this on their own, so he clearly indicated what is auspicious and what is inauspicious.

剛柔相推而生變化。吉凶以辭而明，辭因象而出。卦爻陰陽迭相推盪，而陰或變陽，陽或變陰。此聖人所以觀象而繫辭，眾人所以因蓍而求卦者也。是故吉凶者，失得之象也。悔吝者，憂虞之象也。聖人觀卦爻之中有得失，因繫之以吉凶。有憂虞，則繫之以悔吝。得則吉，失則凶。憂則悔，虞則吝。吉凶相對，而悔者自凶而趨吉，吝自吉而趨凶。蓋憂在心，虞在物。在心方有端而無患，為悔而已。心每有之而不忘，積之所以成吉。在物則有形可虞，非悔可及可成（文瀾本「可成」作「故成」）吝。吝者，口以為是，文過不改，積之以成凶矣。此節明上文繫辭焉而明吉凶之義。

The text says: "Yin and yang interact and give rise to change." Good fortune and misfortune become clear only through the words (辞), and the words arise from the images (象). The yao (lines) of the hexagram interact with each other in terms of yin and yang, with yin possibly transforming into yang and yang possibly transforming into yin. The sages observed these images and attached words (系辞), and ordinary people also used the yarrow stalks to seek the hexagram. The text also says: "Therefore, good fortune and misfortune are the images of gain and loss; regret and hardship are the images of worry and anxiety." The sages saw that there was both gain and loss in the hexagram and attached the words "good fortune" and "misfortune" accordingly. There was both worry and anxiety, so they attached the words "regret" and "hardship." Gain leads to good fortune, loss leads to misfortune; worry leads to regret, anxiety leads to hardship. Good fortune and misfortune are opposite to each other, while "regret" is the movement from misfortune to good fortune, and "hardship" is the movement from good fortune to misfortune. "Worry" is in the mind, while "anxiety" is in the affairs: worry is in the mind, and only begins to show signs but has not yet become a disaster, so it is only a slight regret. If this slight regret is always present and not forgotten, it will accumulate over time to become good fortune. However, anxiety is already evident in the affairs, and there are visible signs to be concerned about, which cannot be corrected by a slight regret alone, so it becomes hardship. "Hardship" refers to still verbally agreeing with something, embellishing one's mistakes without wanting to change, and over time, it becomes misfortune. This passage explains the meaning of the previous statement "by attaching words (系辞) we clarify good fortune and misfortune."

變化者，進退之象也。剛柔者，晝夜之象也。六爻之動，三極之道也。變化剛柔，以卦畫言。進退晝夜，以造化言。進者息而盈，退者消而虛。陰進則陽退，陽進則陰退。剛方變柔，柔方變剛。剛柔未成為變化者，即造化或進或退之象也。剛屬陽，明晝之象。柔屬陰，暗夜之象。變化已成而為剛柔，即造化晝為陽，夜為陰之象也。

The text says: "Change represents the image of advance and retreat; hardness and softness represent the image of day and night; the movement of the six lines signifies the principle of the three extremes." "Change" and "hardness and softness" refer to the images of the hexagrams, while "advance and retreat" and "day and night" refer to the images of the natural processes. Advance signifies growth and fullness, while retreat signifies reduction and depletion; when yin advances, yang retreats, and when yang advances, yin retreats. Hardness is transforming into softness, and softness is transforming into hardness; hardness and softness have not yet taken definite form and are in a state of change, which is the image of the natural processes of advance and retreat. Hardness belongs to yang, representing the image of day and brightness; softness belongs to yin, representing the image of night and darkness; once change has been completed and fixed as hardness and softness, this is the image of day being yang and night being yin in the natural processes.

極，至也。不極則不動。三極即三才六爻之位。初二為地，三四為人，五上為天，三才之位。陽極則動為陰，陰極則動為陽。六爻所以變動，三才極至之道也。此節明上文剛柔相推而生變化之義。然則剛柔相推而生變化，而變化之極復為剛柔，以流行於一卦六爻之間。占者遂各因所值以斷吉凶也。自此以上皆言聖人之作易也。

"Extreme" means the utmost. Motion occurs only when reaching the extreme. "Three Extremes" refer to the positions of the Three Powers within the six lines of a hexagram: the first and second lines represent Earth, the third and fourth lines represent Humanity, and the fifth and top lines represent Heaven, which are the positions of the Three Powers. When Yang reaches its extreme, it moves to become Yin, and when Yin reaches its extreme, it moves to become Yang; the movement of the six lines is precisely due to the Three Powers each reaching their extremes. This section explains the meaning of the previous statement "Yang and Yin interact to produce change." Thus, Yang and Yin interacting produce change, and when change reaches its extreme, it returns to Yang and Yin, circulating continuously among the six lines of a hexagram. Those who interpret divination should judge fortune and misfortune based on the lines they encounter. From here onwards, the discussion concerns the matters concerning the sage's creation of the Book of Changes.

是故君子所居而安者，易之序也。所樂而玩者，爻之辭也。居，就身之所處而言。安者，隨分而安也。序，以卦言，如剝復否泰是也。以爻言，如潛見飛躍是也。能循其序，則居之安矣。玩者觀之祥，樂有契於心也。玩味知其理之無窮，則可樂，愈可玩矣。居而安，君子之安分也。樂而玩，君子之窮理也。安分則窮理愈精，窮理則安分愈固。此及下節皆言君子學易之功也。

The text says: "Therefore, the gentleman finds peace in the order of the Book of Changes, and delights in the words of the lines." "Residing" refers to one's position, and "peace" means contentment with one's place. "Order" refers to the sequence of the hexagrams, such as the transition from hexagram 42 (Bian) to 43 (Fu), or from 48 (Bi) to 49 (Tai). It also refers to the sequence of lines, such as the progression of the lines in hexagram 1 (Qian) from hidden to emerging to flying to leaping. By following this order, one's position naturally becomes secure. "Playing with" means examining carefully, and "delight" means a heart that resonates with it. When one thoroughly examines the meaning, it becomes delightful, and the more delightful, the more one examines. Finding peace through one's position is the gentleman's contentment with his role; delighting in examining the lines is the gentleman's pursuit of knowledge. Contentment with one's role leads to deeper knowledge, and deeper knowledge strengthens contentment with one's role. This section and the next both discuss the gentleman's practice in studying the Book of Changes.

是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以自天祐之，吉無不利。居字與上文微分。以靜對動，就平居學易言之也。動則揲蓍求卦，就臨事用易言之也。未卜筮時，易但有象與辭。方卜筮時，易乃有變與占。

The text says: "Therefore, the gentleman, when at rest, observes its images and plays with its words; when in action, observes its changes and plays with its divination. Thus, he receives heavenly favor, and all things are auspicious and beneficial." The character "reside" here differs slightly from the previous occurrence of "reside": here it refers to being still in contrast to movement, relating to studying the Book of Changes in daily life; "action" refers to divining by using yarrow stalks to obtain a hexagram, relating to applying the Book of Changes in practical situations. Before divination, the Book of Changes contains only images and words; during divination, the Book of Changes comes to have changes and divination.

八卦六爻皆有象辭，則各因象而指其吉凶。此就全經言之，在理而未形於事者也。變則揲筮得老陰老陽之變，占則所值卦爻之吉凶。此就揲筮所得卦爻言之，以吾所問之事合所得之辭而斷之者也。

The eight trigrams and the six lines of divination each have their own images and their own statements. They all use the images to indicate good or bad fortune, which is a general statement of the entire text, belonging to the level of reasoning that is logically sound but not yet applied to specific matters. "Change" refers to the changing line obtained by divining with yarrow stalks, which arises from the old yin or old yang. "Divination" refers to the fortune or misfortune of the particular trigram and line encountered, which is based on the trigram and line obtained through divining with yarrow stalks. One must use the statement corresponding to the obtained line to determine the outcome of the question asked.

言君子平居學易，既觀象矣，又玩辭以考其所處之當否。動而諏筮，既觀變矣，又玩占以考其所值之吉凶。吉則行，凶則止。動靜之間無非易，即無非天。靜與天俱，動與天遊。冥冥之中若或助之，故自天祐之，吉無不利也。人在天地之中，吉凶悔吝無一息之停。然吉一而已，凶悔吝有三焉。故上文示人以吉凶悔吝，以見聖人作易之事。此獨言吉而無凶悔吝，則君子學易之功也。右第二章。

A gentleman who studies the Book of Changes thoroughly examines its images and savors its words, using them to assess whether his current position is appropriate or not. When he consults divination for matters, he observes its transformations and savors its oracular statements, using them to determine whether the outcome is auspicious or ominous. If it is auspicious, he proceeds; if ominous, he stops. Thus, between movement and stillness, there is no place where the Book of Changes is not present, and therefore no place where heaven is not present. In stillness, he is with heaven; in movement, he travels with heaven. In the subtle and mysterious way, it seems as though something is helping him, hence the saying, "If heaven aids him, all things will be auspicious." Human beings exist between heaven and earth, and auspiciousness, misfortune, regret, and hardship never cease. However, auspiciousness is only one kind, while misfortune, regret, and hardship are three kinds. Therefore, the previous passage presents all these—auspiciousness, misfortune, regret, and hardship—to show the purpose of the sage in composing the Book of Changes. Here, however, only auspiciousness is mentioned, and the others are not discussed, which precisely demonstrates the benefit of a gentleman's study of the Book of Changes. This is the second chapter.

第三章釋卦爻辭之通例，而後教人體卦爻辭之功。彖者言乎象者也，爻者言乎變者也。彖，文王所作卦辭。象，指全體而言。爻，周公所作爻辭。變，指一節而言。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。

Chapter three first explains the general principles of the Hexagram Statement and the Line Statement, then teaches how to study them. The text says: "The彖 discusses the images, and the爻 discusses the changes." The彖 refers to the Hexagram Statements composed by King Wen, and the image refers to the whole hexagram; the爻 refers to the Line Statements composed by the Duke of Zhou, and the change refers to each line and section. The text also says: "Good fortune and misfortune refer to whether one gains or loses; regret and hardship refer to minor faults; and no blame refers to the ability to correct mistakes."

盡善為得，不盡善為失。小不善為疵，不明於善而悞為不善為過。覺其不善而欲改為悔，覺其不善而未能改或不肯改為吝。悔未吉而猶有小疵，吝未凶而已有小疵。善補過，嘉其能改也。有過當有咎，能補則無。聖人不貴無過而貴改過，望人自新之意切矣。

When one has fully done good, it is called "getting it right." If one cannot fully do good, it is called "loss." A small amount of bad is called "blemish." Not knowing what is good and doing something bad is called "excess." Realizing one has done something bad and wanting to change is called "regret." Realizing one has done something bad but unable to change or unwilling to change is called "stinginess." Regret is not yet good, because there is still a small blemish. Stinginess is not yet bad, but there is already a small blemish. The phrase "good at making up for mistakes" praises one's ability to change. One should have blame for having made a mistake, but if one can correct it, the blame is gone. The sages do not value a person who never makes mistakes, but value one who can change. How earnestly they hope for people to reform themselves!

此皆卦爻辭之通例也。彖爻中吉凶悔吝無咎之辭皆備。吉凶者，卦爻中之得失。悔吝者，言卦爻中之小疵。無咎者，善卦爻中之能補過。此釋彖爻之名義。又釋吉凶悔吝無咎之名義也。

These are general principles of the Hexagram Statements and Line Statements. In both the Hexagram Statements and Line Statements, the terms of fortune and judgment—ji (good), xiong (bad), hui (regret), lin (difficulty), and wu jiu (no blame)—are all present. Speaking of ji and xiong refers to gains and losses within the hexagram and line; speaking of hui and lin refers to minor flaws within the hexagram and line; speaking of wu jiu is a commendation for the ability to correct flaws within the hexagram and line. This passage first explains the meanings of the terms "tuan" and "yao," and then explains the meanings of the terms ji, xiong, hui, lin, and wu jiu.

是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭。上文已釋卦爻吉凶悔吝之名義，此則教人體卦爻吉凶悔吝無咎之功也。六爻之位，二四則四貴而二賤，五三則五貴而三賤，初上則上貴而初賤。上雖無位，然在所貴。以君言，為天子父，天子師。以世人言，物外清高不與事者。所以貴也。

The text says: "Therefore, the distinction of honor and humility lies in position, the equality of small and great lies in the hexagram, and the discernment of good fortune and misfortune lies in the words." The previous passage explained the names of good fortune, misfortune, regret, and blame in the lines of the hexagram. Here, it teaches how to cultivate virtue in the good fortune, misfortune, regret, and blame of the lines. Regarding the positions of the six lines: compared with line two, line four is honorable and line two is humble; compared with line three, line five is honorable and line three is humble; compared with the initial line, the top line is honorable and the initial line is humble. Although the top line has no official position, it is still considered honorable: in the context of the court, it can be compared to the emperor's father or the emperor's teacher; in the context of the world, it can be compared to someone who remains detached, lofty, and does not interfere in worldly affairs—hence it is considered honorable.

小陰大陽。小大不可齊，猶辨別而定之也。如泰大否小之類。陰陽雖有小大，必假卦象而後顯也。此承上節而言。爻固言其變矣。若列貴賤，則存乎所變之位，貴賤不可淆也。彖固言其象矣。若齊小大，則存乎所象之卦，小大不可亂也。吉凶言乎失得矣。若辨吉凶，則存平其辭，吉則趨，凶則宜避之也。

"Small" refers to yin, and "great" refers to yang. Small and great cannot be equated, so "alignment" means distinguishing and determining their respective positions. For example, the hexagram Tai represents great, and the hexagram Po represents small. Although yin and yang have distinctions of small and great, these distinctions can only be made evident through the imagery of the hexagrams. This passage continues from the previous discussion: although lines (yao) are about change, to determine rank and status, one must look at the position they change into, for rank and status cannot be confused. Although the zhuang (彖辞) is about imagery, to determine small and great, one must look at the hexagram it represents, for small and great cannot be mixed up. Although good fortune and misfortune are about gain and loss, to distinguish good fortune and misfortune, one must look at the wording—good fortune should be pursued, and misfortune should be avoided.

憂悔吝者存乎介，震無咎者存乎悔。介謂辨別之端，美惡已動而未形之時也。悔吝未至於吉凶。乃初萌動，可以向吉凶之微處。介又悔吝之微處。於此憂之，不至於悔吝矣。震，動也。不曰動而曰震，有所震動以求其無咎者。在乎深有所愧悔，以堅其補過之心，則不至於有咎矣。此亦承上而言。悔吝固言於其小疵矣。然當謹於其微，不可以小疵而自恕也。無咎固善其能補過矣。然欲動其補過之心，必自悔中來也。

The text says: "Those who are anxious and regretful are found in the initial signs, and those who are shaken without blame are found in regret." "Intermediate" refers to the first hint of distinction, that is, the moment when good and evil have just begun to arise but have not yet taken shape. Regret and hesitation have not yet reached the point of good or bad fortune; they are only just beginning, and thus can turn toward good or toward bad. "Intermediate" is even more subtle than regret and hesitation. If one is anxious and cautious at this point, one will not fall into regret and hesitation. "Shaking" refers to movement. Instead of saying "movement," it refers to a deep inner shock and stirring that seeks to avoid blame. This is achieved through deep shame and regret, which strengthen one's determination to correct one's mistakes, thus avoiding blame. This continues the previous discussion: regret and hesitation are indeed referring to minor faults, but one should be cautious even in the most subtle aspects, not excusing oneself because the fault is small. Avoiding blame is indeed a commendation for one's ability to correct mistakes, but to initiate this determination to correct, one must start from "regret."

是故卦有小大，辭有險易。辭也者，各指其所之。大卦辭易，謙復之類。小卦辭險，睽剝之類。所之，所向也。各字，兼吉凶悔吝無咎五者。讀謙復之辭如行坦途，如逢春陽。氣象和樂，其辭平易，示人以所之之得且吉也。讀睽剝之辭如涉風濤，如履雪霜。氣象凜慄，其辭艱險，示人以所之之失且凶也。

The classic text says: "Therefore, hexagrams have great and small ones, and their line statements have easy and dangerous ones. The line statements each point to their direction." For hexagrams with a strong yang element, their line statements are mostly smooth and easy, such as those of the hexagrams "Modesty" and "Return"; for hexagrams with a weak yin element, their line statements are mostly dangerous and difficult, such as those of the hexagrams "Strife" and "Decrease." "Direction" refers to the trend or tendency. The word "each" includes the five aspects of good fortune, misfortune, regret, hardship, and no blame. Reading the line statements of the hexagrams "Modesty" and "Return" is like walking on a broad and smooth road or encountering the warm sunlight of spring, with a harmonious atmosphere and easy language, indicating that following this path will surely lead to gain and good fortune. Reading the line statements of the hexagrams "Strife" and "Decrease" is like sailing through wind and waves or walking on frost and snow, with a solemn and terrifying atmosphere and difficult language, indicating that following this path will surely lead to loss and misfortune.

本凶而悔所之則吉，本吉而吝所之則凶。無咎本有過而能補過，則所之之於得不之於失，之於吉不之於凶矣。合前二章論之。第一章論伏羲畫卦，望賢人之體易。第二章論文王周公所係辭，望君子之用易。此則專論彖爻辭之例，示眾人之用易也。右第三章。

Originally an ominous sign, if one is able to regret and change, the direction it leads to will turn into a favorable outcome; originally a favorable sign, if one is greedy and reluctant, the direction it leads to will turn into an ominous outcome. "No blame" originally refers to having made a mistake but being able to correct it, so the direction it leads to will result in gain rather than loss, and in favorable rather than ominous outcomes. When combined with the previous two chapters: the first chapter discusses Fuxi drawing the trigrams, hoping that virtuous people will embody the Book of Changes; the second chapter discusses the statements of King Wen and the Duke of Zhou, hoping that gentlemen will apply the Book of Changes; this chapter specifically discusses the general principles of the hexagram statements and line statements, indicating how ordinary people should use the Book of Changes. This is the third chapter.