Above is the Trigram Li (Fire), below is the Trigram Kan (Water), forming the hexagram Wei Ji (Not Yet Completed), the sixty-fourth hexagram.

未濟：亨。小狐汔濟，濡其尾，無攸利。

The Hexagram Statement of 《Wei Ji》 says: It is smooth. A small fox is about to cross the river but gets its tail wet, bringing no benefit.

初六，濡其尾，吝。九二，曳其輪，貞吉。六三，未濟，征凶，利涉大川。九四，貞吉，悔亡；震用伐鬼方，三年有賞于大國。六五，貞吉，無悔；君子之光，有孚吉。上九，有孚于飲酒，無咎；濡其首，有孚失是。

Initial Line Statement: The tail is wet, there is regret. Second Line Statement: Hold back the chariot, do not rush forward, staying upright brings good fortune. Third Line Statement: Not yet crossed over, going to war is dangerous, but it is favorable to cross great rivers. Fourth Line Statement: Stay upright and good fortune comes, regret disappears; exerting power to attack the ghostly region, after three years, receives a reward from a great state. Fifth Line Statement: Stay upright and good fortune comes, no regret; this is the radiance of the gentleman, with sincerity, it is favorable. Top Line Statement: With sincerity, calmly drink, no mistake occurs; if even the head is wet, then although sincere, the measure is lost.

未濟者，陰陽猶未濟也。卦德下坎陷、上離明，明於外而暗於內，因明致陷，因險生明，陰差陽錯，兩不相應，故謂未濟。此煉己退陰，待時返陽之卦，承上小過而來。小過者，動止如一，以小養大，無為之道，乃陰陽相濟以後之事，當其未濟，必先煉去一切陷陽之陰，而後真陰現象，真陽來還，陰陽相濟，金丹凝結，此煉己待時有為之功，所以貴也。

"The卦 of 'Not Yet Completed' refers to the fact that yin and yang have not yet mutually complement each other. The moral quality of this hexagram is that the lower trigram is Kan (Water), representing danger and entrapment, while the upper trigram is Li (Fire), representing brightness. Brightness is outside but darkness is inside: because it displays brightness outwardly, it causes itself to fall into danger; and because it is in a dangerous situation, it is forced to show a little brightness. Yin and yang are mismatched, and they cannot correspond with each other, hence it is called 'Not Yet Completed.' This is a hexagram of 'purifying oneself and retreating yin, waiting for the right time to return yang.' It follows the hexagram of 'Small Crossing' (小过). 'Small Crossing' discusses the unity of movement and stillness, using small nurturing to achieve great results, which belongs to the path of 'non-action,' which is what happens after yin and yang have already complemented each other. When yin and yang have not yet complemented each other, one must first purify all the yin substances that harm the true yang, then the 'true yin' will reveal its original form, and the 'true yang' will return to its original position, achieving the complementation of yin and yang, and the golden elixir will be formed. This stage of 'active effort' in purifying oneself and waiting for the right time is precisely what makes this hexagram valuable."

人自二八數足，乾坤相交，乾中之陽入於坤宮，坤實成坎。坤中之陰入於乾宮，乾虛成離。離中一陰，受乾陽之氣，陰陽團聚而變為火；坎中一陽，受坤陰之氣，陰陽熏蒸而變為水。

When a person reaches the age of sixteen, the number of the Earlier Heaven is complete, and the trigrams Qian and Kun interact. The central line of Qian, which is yang, enters the palace of Kun, transforming Kun from a hollow center to a full center and becoming the trigram Kan. The central line of Kun, which is yin, enters the palace of Qian, transforming Qian from a full center to a hollow center and becoming the trigram Li. The central line of Li, which is yin, is enveloped by the yang energy of Qian, and yin and yang gather together to become fire. The central line of Kan, which is yang, is enveloped by the yin energy of Kun, and yin and yang mingle together to become water.

此水此火，在後天中陰陽相雜，真假相混，日生夜長，溫和之火，化而為暴燥之火，真一之水，化而為淫慾之水。火性一發，識神用事，元神退讓；水性一動，濁精作禍，元精消耗，於是爭名奪利，比勝好強，損人利己，聰明外用矣。恣情縱欲，迷於聲色，自暴自棄，陰險在內矣。

This water and this fire, falling into the realm of Later Heaven, are mixed with yin and yang, true and false are confused. During the day they grow, and at night they spread. The originally gentle fire becomes fierce and impetuous fire; the originally pure and unadulterated water becomes lustful water. When the nature of fire erupts, the Later Heaven's conscious mind takes control, and the Earlier Heaven's Origin God has to retreat. When the nature of water becomes restless, impure and chaotic essence causes trouble, and the Earlier Heaven's original essence is constantly consumed. Thus, people compete for fame and profit, compare strengths and fight, harm others for their own benefit, using all their wisdom externally; they indulge in pleasures, become addicted to sounds and colors, and abandon themselves, hiding all their cunning within.

明用於外，而暗於內。陷其真而認其假，人心惟危，道心惟微，性亂命搖，陰陽不和，五行相傷，七情六慾，般般懼全，千謀百智，件件皆有，此未濟之所以為未濟也。

The external aspect is clear, but the internal is actually dark; the true is lost, yet the false is taken as real. The human mind is in danger and unstable, while the way of the Dao is subtle and hard to perceive. This is exactly what the "Book of Documents · Great Yu's Mandate" says: "The human mind is perilous, the way of the Dao is subtle." Thus, the original nature becomes confused, the root of life is shaken, yin and yang lose harmony, the Five Phases mutually control and injure each other, and the seven emotions and six desires are all present. There are countless calculations and various clever devices. This is the reason why the state of not yet being completed (unfettered) is called the state of not yet being completed.

然曰未濟，是未至於濟，非絕不能濟，特人未求其濟耳。若求其濟，亦終能濟，是以未濟而有亨道也。未濟雖有亨道，但後天陰氣，用事已久，先天真陽，陷溺已深，未能遽然有濟，必須煉己之功，方能見效。

But when it says "Not Yet Achieved," it means that the mutual assistance has not yet been realized, not that it is absolutely impossible. It is merely that people have not sought it. If they are willing to seek mutual assistance, they will eventually achieve it, so the hexagram of "Not Yet Achieved" still holds the way of success. Although "Not Yet Achieved" has the way of success, the later heaven's turbid yin energy has been dominant for a long time, and the original pure yang of the earlier heaven has been deeply submerged. It is impossible to achieve mutual assistance immediately. One must first cultivate oneself thoroughly before any results can be seen.

煉己者，煉人心也。人心為群陰之祖，人心一去，群陰亦化，虛室生白，真陽漸有可復之幾。但未到煉己純熟之時，則心不虛而明不真，陰氣猶未退盡，不可急求其濟，倘不知火候，急欲濟之，是人心用事，假明做作，未濟終不濟，如小狐汔濟，濡其尾，無攸利矣。狐屬陰，多疑之物，小狐雖疑少，不能無疑。

The concept of "refining oneself" refers to refining the "human mind." The human mind is the ancestor of all yin substances. Once the human mind is removed, all the yin energies will gradually dissipate, leaving a vacant heart that naturally gives rise to brightness, allowing the true yang to slowly recover. However, before refining oneself becomes proficient, the mind is not yet empty, and the brightness is not yet genuine. The yin energy has not completely receded, so one should not rush to seek mutual assistance. If one does not understand the timing, and insists on seeking assistance too hastily, then it is the human mind that is in control, and the false brightness is merely artificial. Such an attempt at mutual assistance will ultimately fail, just as the hexagram statement says about a young fox that is almost across the river but gets its tail wet, resulting in no benefit. Foxes belong to yin and are creatures prone to suspicion; although a young fox has less suspicion, it cannot be entirely free of doubt.

人心不去，道心不彰，亦小狐之類，雖有濟之幾，未至濟之時，幾於濟而煉己未熟，雖欲向前，反成落後，濡尾不利，如何能濟？

If the human mind is not removed, the way heart will not manifest. Such people are like little foxes: although there is already a sign of helping others, it is not yet the time to help. They seem about to help, but their cultivation is not yet mature. They want to move forward, yet they fall behind, getting their tails wet without any benefit. How can they succeed in helping others?

故修道者，煉己必至於虛極靜篤，陷陽之陰退盡，方能先天至陽之氣，自虛無中來。真陰真陽，兩而合一，未濟者而能濟。經云：“煉己不熟，還丹不結。”可知煉已為修真第一著，煉已待時，豈小補雲哉！

Therefore, those who practice the Way must refine themselves until they reach the state described in the "Dao De Jing" as "reaching absolute emptiness and maintaining profound stillness." They must eliminate all阴质 that harms the true yang until theEarlier Heaven pure yang energy can arise from emptiness. When true yin and true yang unite, what was previously unfulfilled can now be fulfilled. The alchemical texts say: "If refining oneself is not thorough, the elixir of the golden pill will not form." This shows that refining oneself is the first essential practice in cultivating the true essence. Refining oneself to await the right moment is not a minor benefit.

初六，在深險之處，為下德之人。修道須先煉己持心，由漸而頓，未可遽求其濟，乃愚而自用，亦欲效高明者之致濟，身未動而險即隨之，如濡其尾而不能前，適以取吝而已。此未濟而強求其濟者也。

The line 'Initial Six' is in a deep and dangerous place, belonging to a person of low virtue. The path of cultivation should first involve refining oneself and maintaining one's mind, gradually cultivating and then suddenly attaining enlightenment. One should not rush for quick success. However, it is foolish and self-assured, yet still wants to imitate the wise to seek mutual assistance. Before even moving, danger has already arrived. Just as the line statement says, the tail is wet but cannot move forward, resulting only in regret. This line corresponds to the situation of striving for mutual assistance during the time of 'Not Yet Achieved,' which is an impetuous and reckless advance.

九二，剛以柔用，大智若愚，大巧若拙，煉己待時，如車曳其輪。暫時養剛，雖在未濟之時，而有暗濟之吉。此未濟而待時致濟者也。

Nine Two is strong and vigorous but expresses itself through gentle means. Great wisdom appears as foolishness, and great skill appears as clumsiness. It cultivates itself while waiting for the right moment, just as the line statement says, holding back the cart wheel without rushing forward. For now, temporarily nurture this strength. Although in the state of Not Yet Accomplished, it already contains the auspicious sign of mutual assistance. The practice corresponding to this line is to wait quietly for the right moment during the state of Not Yet Accomplished in order to achieve mutual assistance.

六三，在未濟之極，將有可濟之幾，不知藥物火候，依一己之陰，妄想有濟，行險僥倖，未濟終不濟，徵遠而未有不凶者。幸其居於二陽之間，能順有道之士，借人濟已，陰可化而陽可復，雖涉大川之險，亦吉無不利矣。此未濟而求師致濟者也。

Six in the Third is at the extreme of the situation of Not Yet Achieved. There is an opportunity for accomplishment, but it does not understand the use of medicine and the timing of fire, relying only on its own Yin nature to attempt achievement, taking chances and hoping for luck. Thus, the state of Not Yet Achieved remains unachieved, and distant travel and advancement will not be auspicious. Fortunately, it is between two Yang lines, so it can follow the guidance of a virtuous person, using others' strength to accomplish itself. Yin can thus be transformed, Yang can be restored, and even though it faces dangers as great as crossing a vast river, it will be favorable and appropriate in all circumstances. This line corresponds to seeking a teacher and seeking wisdom during the time of Not Yet Achieved in order to achieve harmony.

九四，剛居柔位，似乎失正，不吉而致悔。然其所以貞吉而悔可亡者，特以勇猛精進，用剛道震起，伐鬼方而除後天之陰，潛修密煉，用柔道，三年有賞于大國，以復先天之陽。然必三年有賞者，真陽為假陰所陷已久，真者固不易復，假者亦所難除，必須功深日遠，方能有濟，此未濟而漸次致濟者也。

Nine in the Fourth occupies a position of yin flexibility with a yang strong quality, appearing to lose its proper position and thus should be unfavorable and bring regret. However, it can maintain correctness and achieve good fortune, and the regret disappears, all because of courageous effort. First, it uses the strong and vigorous way to rise up vigorously, conquers the 'Later Heaven' accumulated yin turbidity, which is equivalent to the alchemical concept of 'advancing the yang fire,' meaning using a strong fire to promote yang energy. Then it dedicates itself to quiet cultivation and secretly refines, changing to a gentle approach. After three years, it receives a great reward, restoring the true yang of the 'Earlier Heaven,' which is equivalent to the alchemical concept of 'retreating the yin symbol,' meaning using a gentle fire to remove yin energy. The reason it must go through three years before receiving a reward is that the true yang has been concealed by false yin for a long time. The true yang is not easily restored, and the false yin is also not easily eliminated. Only with deep effort over a long period can there be achievement. The line of Nine in the Fourth corresponds to the time of Not Yet Completed, gradually progressing to achieve mutual assistance.

六五，虛人心而求道心，不為假明所誤，是以貞吉也。下應二陽，取彼坎中之實，以填我離中之虛，虛心而能實腹，是以無悔也。貞吉，無悔，陰陽相合，假明去而真明生。寂然不動，感而遂通，感而遂通，寂然不動。是謂君子之光，始而未濟者，終而大濟，其致吉已於虛心信之矣。此未濟而能虛心致濟者也。

Six in the Fifth is void, so it discards human desires and seeks the Dao heart. It is not misled by false wisdom, thus it remains upright and gains good fortune. It responds to two yang lines below, taking the solid yang line from the center of the Kan trigram, to fill the empty yin line in the center of the Li trigram. The mind becomes empty and the abdomen becomes full, so there is no regret. Remaining upright brings good fortune, and regret is completely eliminated. Yin and yang thus harmonize. False wisdom recedes and true wisdom arises. It is still and unmoving, but when touched, it becomes通畅. When touched, it becomes通畅, and then returns to stillness. This is what the line statement calls 'the light of the gentleman.' What was initially not yet accomplished eventually becomes fully accomplished. The key to auspiciousness has always been in this sincere humility. The line of Six in the Fifth corresponds to the situation of not yet being accomplished, but being able to achieve harmony through humility.

上九，在未濟之終，正是有濟之時，可信其陰陽相濟，出於自然，不待勉強，飲酒宴樂，可以無咎。然天時雖有濟，亦人事不可廢，盡人事以扶天道，則天人合發，信於濟而信之是矣。否則，天時有濟，不過偶然間耳。若無調理水火之功，則先天至寶，來而又去，濟之不固，終歸不濟，如濡其首，有孚失是矣。此乘時而用人力致濟者也。

The Upper Ninth line is at the end of the hexagram of Not Yet Completed, which is precisely the time when things can be completed. At this moment, one can trust that the union of yin and yang comes naturally, without the need for forced effort. One can calmly drink and enjoy festivities without wrongdoing. However, although the heavens have provided an opportunity for completion, human affairs should not be neglected. One should do one's utmost to assist the heavenly way. When both heaven and human affairs are in motion together, then one can truly trust in the correctness and righteousness of the situation. Otherwise, even if the heavens offer an opportunity for completion, it would merely be a chance encounter. If there is no real effort to regulate water and fire, then the treasure of the Earlier Heaven will come and go, and the completion will not be solid. In the end, it will still be incomplete, just as the line statement says, where the head is wet, even with sincerity, the measure is lost. The Upper Ninth line corresponds to taking human effort to achieve completion when the heavens provide the right opportunity.

然則，未濟致濟之道，當陽氣有陷，須煉己待時以防險。當陽氣出陷，又當借明破暗以化陰，急緩進退，不失其時，方是陰陽相濟、性命雙修之道。學者欲修大道，可不以煉己為先哉！

This shows that the path from non-interaction to mutual interaction is: when the yang energy is still trapped within the yin, one must both cultivate oneself and wait for the right time, to prevent dangers; when the yang energy has already escaped the trap, one should use the brightness to dispel darkness, to transform the remaining yin essence. Urgency and slowness, advancement and retreat, must not miss their proper timing. This is the correct way of yin and yang interacting and the dual cultivation of life and nature. How can a person seeking the Dao not place self-cultivation first?