Not Yet Completed: Water Below, Fire Above

有功則可大。

The text says: If affairs can be handled effectively, achievements can gradually accumulate and grow stronger.

義曰：事業有功，則積漸可大。此言為臣之道，既能法地之道，承事其君，以成其功業，至大至廣，使人易從。

Hu Yuan explained that once a career has achieved results, it can gradually accumulate and become grand. This refers to the way of a minister: being able to follow the Dao of the earth, respectfully serving the sovereign, thus achieving one's own accomplishments, making them extremely grand and wide, and also making it easy for people throughout the world to follow and practice.

可久則賢人之徳。

The text says: Those that endure over time belong to the virtue within the virtuous person.

義曰：夫天之所以覆而不知所以覆之義，地之所以載而不知所以載之理，浩浩然其神之所為者，天地之功也。聖人顯諸仁，藏諸用，若日月之照臨而不知照臨之跡者，聖人之功也。然聖人之操心積慮，法天地簡易之徳，以生養天下，使天下之人不可名狀，以成其徳也。

Hu Yuan explained that Heaven covers all things, yet people cannot explain by what it covers; Earth carries all things, yet people cannot explain by what it carries. That vast and boundless action, emerging from the mysterious and profound, is the function of Heaven and Earth. The sage manifests benevolence and hides his function, just like the sun and moon shining over the earth, yet people do not see the traces of their illumination. This is the function of the sage. And the sage carefully considers and plans, emulating the simple and easy nature of Heaven and Earth to nurture the world, so that all people receive his grace yet cannot explain what it is. This is precisely how he cultivates his own virtue.

可大則賢人之業。

The text says: Those that can extend to all four directions belong to the external manifestations of the virtuous person's endeavors.

義曰：此言賢人之分，則見所為之跡也。夫為臣之道，既能法地之簡易，以成久大之功業，垂之萬世而不朽，此賢人之業也。然則此聖人言徳，為臣者言業，何也？葢聖人代天理物，法天行事，施其徳澤以滋生於天下，順其物情，以至昆蟲草木皆蒙其澤，無所不燭，故其功不可以形狀，如天之無不覆，如地之無不載，故稱曰徳。

Hu Yuan explained that this passage discusses the positions of the virtuous person, and the things he does can be traced. The way of a minister, if he can follow the simplicity of the earth's way, achieve enduring and great achievements, and pass down through generations without fading, is the career of the virtuous person. Then why does the term 'de' (virtue) apply to the sage, and 'ye' (career) to the minister? Because the sage governs all things in place of heaven, acting in accordance with heaven's way, spreading his grace throughout the world, adapting to the nature of all things, so that even insects and grasses receive his nourishment, without any place left untouched; his function thus cannot be described by a specific form, just as heaven covers nothing and earth carries nothing. Therefore, it is called 'de'.

為臣之道，法地之理，以承君之命，行君之事，執其柔順之道，順從於人，以成其功。然出一令，行一事，皆稟君上之命而可以形狀，故謂之業也。然此不言聖人而言賢人者，何也？此聖人垂教之法也。言賢人亦可以法天之簡易而行事，以生成於天下。恐後世之人止謂聖人可以法天之行事，故不言聖人而言賢人也。且賢人尚可法之，則聖人固可知也。

As for the way of a minister, it is to follow the principles of earth, carry out the commands of the sovereign, handle the affairs entrusted by the sovereign, maintain a gentle and compliant attitude, and obey others to achieve meritorious deeds. However, every command issued and every task performed originates from the sovereign's will and has specific forms that can be identified, hence it is called "yi" (deed). Then why does it not cite a sage but a virtuous person? This is the intention of the sage in setting an example: to show that a virtuous person can also follow the simplicity of the heavenly way in action, thus nurturing the world. He fears that later generations would think only sages are worthy of emulating the heavens, so he deliberately mentions virtuous persons rather than sages. If even virtuous persons can follow the heavenly way, then sages are even more so.

易簡而天下之理得矣。

The classic text says: By grasping the principle of simplicity and ease, one will have mastered the principles of the world.

義曰：言聖人既能從其簡易，不在煩勞，發號施令，廣佈徳澤，以成天下之功，使天下之人、天下之物長幼上下、尊卑貴賤各得其分。如此，則天下無為而治，聖人之理得矣。

Hu Yuan explained that since the sage can achieve success by following an easy and simple path, without exerting effort on complexity, by issuing commands and widely bestowing benefits, thus accomplishing the great deeds of the world, making all people and things, regardless of age, status, or rank, to each be in their proper place. When this is achieved, the world does not need deliberate action to be naturally peaceful. The principle that the sage needs to grasp is thus attained.

天下之理得而成位乎其中矣。

The classic text says: Once the principles of the world are understood, a person can establish their place within the universe.

義曰：言聖人既能順其簡易之道，順其萬事之理，使君臣父子夫婦長幼各得其序，則天地之位皆由此矣。

Hu Yuan explained that the sage, by following the easy and simple way, conforms to the inherent order of all things, enabling ruler and subject, father and son, husband and wife, and the elderly and the young to each be in their proper positions. Thus, the positions of respect and hierarchy in the world are established through this.

聖人設卦觀象。

The classic text says: The sage created the hexagrams to observe the forms of heaven and earth and all things. This explains the origin of the sixty-four hexagrams: the sage condensed the observed images of heaven, earth, and human beings into hexagrams, so that people can see the principles of things from the hexagram images.

義曰：此已下至自天佑之為一章。上既言易之所起始於乾坤，故首言天地之道。然天地始判而萬物之情已在其間，故易之所始因萬物之情而作，故曰易始於天地。此又言聖人設六十四卦之事。夫天地既判而萬物之情已見於其間，是故聖人仰則觀象於天，俯則觀法於地，揆人事之理，盡萬物之情，乾坤水火風雷山澤之象，設為六十四卦，以通天地鬼神之情狀，以為萬世之法也。

Hu Yuan explained that from here on, until "Zi Tian You Zhi, Ji Wu Bu Li" (Heaven aids, auspicious and beneficial in all things), it constitutes one chapter. The previous chapter had already discussed the origin of the Zhou Changes (I Ching) from Qian and Kun. Therefore, this chapter begins with the way of Heaven and Earth. When Heaven and Earth first divided, the forms and conditions of all things were already present within them. Hence, the creation of the Zhou Changes was based on the nature of all things, so it is said that the Zhou Changes began with Heaven and Earth. This chapter then proceeds to discuss the sage's establishment of the sixty-four hexagrams. After Heaven and Earth had divided, the forms and conditions of all things were evident between Heaven and Earth. Thus, the sages observed the phenomena in the heavens, examined the principles on the earth, explored the order of human affairs, and thoroughly understood the nature of all things. They organized the images of Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire), Xun (Wind), Zhen (Thunder), Gen (Mountain), and Dui (Lake) into the sixty-four hexagrams, using them to encompass all the various situations of Heaven, Earth, spirits, and ghosts, serving as a universal standard for all generations.

繋辭焉而明吉凶。

The text says: Below each line of the hexagram, there are explanatory words attached, used to indicate good or bad fortune.

義曰：六十四卦既設，其道至大，其理至深，聖人若不繋之以辭，散於諸爻之下，則後世之人不能曉聖人設卦之意也。然則卦爻之中，有剛有柔，分陰分陽，陰陽相推蕩於其間，則有凶有吉，有失有得，故六爻之下皆繋屬其辭：得其正者則其辭吉，失其處者則其辭凶。

Hu Yuan explained that since the sixty-four hexagrams have been established, the principles involved are extremely vast and profound. If the sages had not attached words to them and arranged them under each line, later generations would not be able to understand the intention of the sages in establishing the hexagrams. Among the lines of the hexagrams, there are strong lines and weak lines, which belong to yin and yang. Yin and yang interact and move within them, thus resulting in misfortune and fortune, loss and gain. Therefore, appropriate words are attached to each line: if the position is proper and conforms to the right path, the words are written as auspicious; if the position is improper, the words are written as inauspicious.

剛柔相推而生變化。

The text says: The strong lines and the yielding lines move and shift with each other, thus producing various changes.

義曰：此已下言天地人事之理也。夫天地既判，剛柔二氣互相推蕩以生成萬物：有全體而化者，有漸而化者，有胎而生者，有卵而化者，千變萬化，自然而然，皆由剛柔之氣互相推蕩以成變化也。如乾之初九交於坤之初六，其卦為震。

Hu Yuan explained that from here on, the principles of heaven and earth and human affairs are discussed. After heaven and earth have been separated, the yin and yang energies interact and move, giving rise to the generation of all things. There are cases of simultaneous transformation, gradual evolution, viviparous birth, and oviparous birth; myriad changes are natural, all resulting from the mutual movement of yin and yang energies. For example, if the first line of the Qian hexagram, which is a yang line, is exchanged with the first line of the Kun hexagram, which is a yin line, the Kun hexagram, originally consisting of three yin lines, becomes a hexagram with one yang line at the bottom and two yin lines above, forming the Zhen hexagram. This is the most direct example of the mutual movement of yang and yin lines producing a new hexagram.

是故吉凶者，失得之象也。

The classic text says: therefore, the statements in the hexagram lines regarding good fortune and misfortune signify whether an affair will be successful or fail, and whether there will be gain or loss. If the statement is auspicious, it indicates that the situation conforms to the Way and there will be gain; if the statement is ominous, it indicates that the situation deviates from the Way and there will be loss.

義曰：此總明諸卦象不同之事也。夫吉凶生於非類，悔吝生於動靜，故六十四卦、三百八十四爻，有剛有柔，有正有不正。若辭之吉者，是得之象也；辭之凶者，是失之象也。合於道而不失其正者為吉，不合於道、悖於其理者為凶，是吉凶者失得之象也。

Hu Yuan explained that this is a general explanation of the different symbolic meanings of each hexagram. Good fortune and misfortune arise from the combination of different human affairs, while regret and remorse come from the contrast between action and stillness. Therefore, among the sixty-four hexagrams and the three hundred and eighty-four lines, there are both strong and weak, those that are in proper position and those that are not. Whenever the text speaks of good fortune, it refers to a favorable symbol; whenever it speaks of misfortune, it refers to a losing symbol. Those that conform to the right path and maintain proper boundaries are considered good fortune, while those that do not conform to the right path and violate reason are considered misfortune. Therefore, good fortune and misfortune are the marks of gain and loss.

然觀六十四卦之中言吉凶者，義有數等：或吉凶之事據文可知，或不須明言吉凶而吉凶自見。若乾之九五飛龍在天，尋文考義，是吉可知也，故不須云吉也；若剝之不利攸徃，離之九四突如其來如、焚如、死如之屬，據其文辭，其凶可見，故不言凶也。

However, when examining the sixty-four hexagrams for mentions of fortune and misfortune, there are several different ways they are used: some directly state fortune or misfortune on the surface, making it clear from the text; others do not explicitly mention fortune or misfortune, yet the fortune or misfortune is evident naturally. For example, the ninth line of the Qian hexagram says the dragon flies in the sky; by interpreting the meaning from the text, the auspiciousness is self-evident, so there is no need to explicitly write the word for auspicious. Similarly, the Bo hexagram says it is not favorable to go somewhere, and the fourth line of the Li hexagram describes something coming suddenly, like burning or like death, which clearly indicates danger through the wording, so there is no need to explicitly mention misfortune.

亦有爻處吉凶之際，吉凶未定，行善則吉，行惡則凶。若乾之九三君子終日乾乾，夕惕若厲無咎；若屯之六二屯如邅如，乗馬班如，匪冦婚媾，女子貞不字，十年乃字，是吉凶未定，故不言吉凶也。

Some lines are situated at the boundary between good fortune and misfortune, with the outcome still undetermined. Doing good leads to good fortune, while doing evil leads to misfortune. For example, the line Qian卦 nine in the third says that a gentleman remains diligent and unremitting throughout the day, and remains cautious and vigilant even at night; though in a dangerous position, he will not commit mistakes. Another example is the line屯卦 six in the second, which says that progress is difficult and hesitation prevails, the mounted troops circle around, and those who come are not robbers but suitors; the woman remains virtuous and does not agree to marriage, and after ten years, she finally marries. These are situations where good fortune and misfortune are not yet determined, so the line statements do not explicitly state good fortune or misfortune.

有直言吉者，若坤之六五黃裳元吉，以陰居尊，嫌其不吉，故直言其吉；有直言其凶者，若剝之初六剝床以足，蔑貞凶。若有一卦之內，或有一爻之中，得失相形，須言吉凶：若大過九三棟橈凶，九四棟隆吉，是一卦相形也；屯之九五屯其膏，小貞吉，大貞凶，是一爻相形也。亦有一事相形，終始有異，若訟卦有孚窒惕，中吉終凶。有有咎而能改之者，若豫之上六曰冥豫成，有渝無咎。

There are also instances where the text explicitly states "good" or "auspicious," such as in the sixth line of the sixth trigram, which says that a yellow lower garment is greatly auspicious. The sixth line is a yao of the yin type, yet it occupies a noble position, which might cause doubt about its auspiciousness, so it is directly stated as good. Similarly, there are cases where the text explicitly mentions "bad" or "inauspicious," such as in the first line of the hexagram of "Breaking Up," which says that the bed legs are eroded, the correct path is abandoned, and thus there is bad fortune. In some hexagrams or within a single line, gain and loss are contrasted, so both good and bad outcomes must be mentioned separately. For example, in the hexagram of "Excess," the third line says that the main beam is bent and thus there is bad fortune, while the fourth line says that the main beam is raised and thus there is good fortune. This is a contrast between two lines within the same hexagram. In the hexagram of "Obstruction," the fifth line says that the grace is blocked and cannot flow down, so for small matters, maintaining correctness brings good fortune, but for major matters, maintaining correctness brings bad fortune. This is a contrast between two situations within the same line. There are also cases where the same event leads to different results due to differences in the beginning and the end. For example, in the hexagram of "Contention," it says that although one's heart is sincere, it is blocked, and one remains cautious, which is still auspicious in the middle, but eventually turns into bad fortune. There are also cases where an error already exists but can be corrected. For example, in the sixth line of the hexagram of "Joyful Meeting," it says that indulgence in ease and pleasure has already become a reality, but if one can change this in time, disaster will not be brought about.

悔吝者，憂虞之象也。

The text says: Regret and remorse are signs of inner anxiety and vigilance.

義曰：事之小小己過，其意有可追悔者曰悔；事之小，可為鄙吝者曰吝。夫人始於得失微小之事，雖不至於大咎，然亦當憂虞思慮之，不可謂之微小不思之。故事之小者必至於大，惡之漸者必至於著，惡積而不可掩、罪大而不可解者，皆自細微以成之也。故易中所言吉凶者是得失之象，言悔吝者是憂虞之象也。

Hu Yuan explained that a minor mistake one has made, which one feels can still be corrected, is called "hui"; a small act that, although not serious, makes one feel ashamed or embarrassed, is called "lin". Human errors always begin with small gains and losses. Although they may not yet lead to great calamity, one should still be cautious and thoughtful, and not disregard them because they are small. Because small matters will inevitably accumulate into big ones, and gradually growing evil thoughts will eventually manifest as evil deeds. When the accumulation of wrongdoing becomes too great to hide, and the guilt becomes too heavy to escape, it is always the result of gradual accumulation from small beginnings. Therefore, the Zhou Changes speak of good fortune and misfortune as markers of gain and loss; they speak of hui and lin as markers of caution and vigilance.

變化者，進退之象也。

The text says: Change and transformation are signs of things moving forward and backward.

義曰：夫物之生，有全體而化者，有漸而變者，此皆是進退之象也。夫進退之象，有盛衰之理，生死之道，吉凶之驗，皆自於盛衰。故來則為盛，徃則為衰。故六爻之中有剛有柔，或從始而上進，或居終而倒退，徃來不窮，互相推蕩，以成進退之象也。若乾之上九言亢龍有悔，復之初九言不逺復，無祗悔，元吉。

Hu Yuan explained that the generation of all things involves either a simultaneous transformation or a gradual evolution, both of which belong to the image of advancing and retreating. The image of advancing and retreating contains the principles of flourishing and decline, as well as the laws of life and death. The occurrence of good or bad outcomes is rooted in these cycles of flourishing and decline. When the vital energy is active, it is flourishing; when it recedes, it is declining. Therefore, among the six lines, there are both strong and weak elements. Some begin at the start and move upward, while others reach the end and then retreat. This continuous movement and interaction create the image of advancing and retreating. For example, the line at the top of the Qian hexagram says that a dragon flying too high brings regret, while the line at the beginning of the Fu hexagram says that if one does not go far and returns to the right path, there will be no great regret, which is most auspicious.

剛柔者，晝夜之象也。

The text says: hardness and softness are the marks of day and night.

義曰：夫聖人設卦，分其剛柔，以明人事之要，以盡萬物之宜。剛則為陽，為明，為晝；柔則為陰，為幽，為夜。剛柔相推，以成晝夜幽明之理、變通之道，以成吉凶悔吝憂虞之象也，故總言之也。

Hu Yuan explained that the sages created the hexagrams, distinguishing between strong lines and weak lines, to clarify the essentials of human affairs and to exhaust the proper measures of all things. Strength belongs to yang, symbolizing brightness and the day; weakness belongs to yin, symbolizing darkness and the night. The interaction between strength and weakness forms the pattern of day and night, brightness and darkness, as well as the principles of change and adaptability. It also forms the marks of good fortune, misfortune, regret, and hardship, which are warnings and cautions. Therefore, these are discussed together here.

然推觀其上文，始總言繋辭焉而明吉凶，剛柔相推而生變化，此又別言吉凶者失得之象，悔吝者憂虞之象，變化者進退之象，剛柔者晝夜之象者，何也？蓋吉凶悔吝、失得晝夜之象，皆由剛柔相推蕩而致者。故得失有重輕，變化有小大，合之則同，分之則異。故始雲剛柔相推而生變化，不云晝夜者，是總變化而言也。

Now examining the order of the previous text: at first it was stated in a general way that the words of the hexagrams are used to indicate auspicious and inauspicious signs, and that changes arise from the mutual interaction of yin and yang. Here, however, it is divided into saying that auspicious and inauspicious signs refer to gains and losses, regret and worry refer to anxieties and concerns, changes refer to advances and retreats, and yin and yang refer to day and night. Why is this so? Because auspicious and inauspicious, regret and worry, gains and losses, and day and night all arise from the mutual interaction of yin and yang. However, gain and loss have distinctions of degree, and change and transformation have distinctions of magnitude. When viewed together, they are one matter, but when viewed separately, they have distinct boundaries. Therefore, in the previous passage where it spoke of yin and yang interacting to produce changes, it did not mention day and night, because the term 'changes' comprehended all of them in general.

上文云吉凶者失得之象，下文又云悔吝者憂虞之象者，蓋吉凶之事皆由得失而成，得失之本皆由悔吝而成，悔吝之本皆由憂虞而有也。

The previous text says that good fortune and misfortune are signs of gain and loss, and the following text says that regret and hesitation are signs of worry and anxiety. This is because good fortune and misfortune as outcomes are all caused by gain and loss, while the root of gain and loss lies in regret and hesitation. The root of regret and hesitation lies in whether the human mind holds onto worry, anxiety, caution, and vigilance.

六爻之動，三極之道也。

The movement of the six lines reflects the principles of heaven, earth, and humanity each reaching their extremes.

此復明變化進退之義也。夫易卦之中則有六爻，故下二爻以象地，中二爻以象人，上二爻以象天，是六爻之中，三才之道畢矣。然六爻之道，有變有動，有凶有吉，有得有失，若動而合於道則為吉，動而悖於事則為凶。是六爻之動，互相推蕩，則是天地人三才窮極之事，故有吉凶悔吝、得失變化之道也。

This is another explanation of the meaning of change and retreat. A hexagram consists of six lines. The two lower lines represent the earth, the two middle lines represent human beings, and the two upper lines represent heaven. Thus, within the six lines, the principles of heaven, earth, and humanity, known as the Three Elements, are fully embodied. The movement of the six lines involves change and movement, with both good and bad outcomes, gain and loss: movement in accordance with the right path is considered auspicious, while movement contrary to reason is considered ominous. The interaction and transformation of the six lines reflect the extreme conditions of heaven, earth, and humanity, leading to the principles of auspiciousness, ominousness, regret, and hardship, as well as changes in gain and loss. The term "three extremes" refers to the ultimate principles of heaven, earth, and humanity. Each movement of the six lines simultaneously affects all three levels.

是故君子所居而安者，易之序也。

The classic text says: Therefore, the gentleman can remain tranquil and steadfast regardless of his circumstances, relying on his understanding of the order revealed in the Zhou Changes.

自此已下言君子觀聖人設卦作易之意，以為修身之法也。夫易卦之中，有凶有吉，有否有泰，有悔有吝，有變有化，有得有失，有剛有柔。夫君子之人，觀此剛柔變化、吉凶得失、悔吝憂虞之象，知其易之以序，以修其身，以行其事，以之居處進退，不惟尊卑貴賤貧困之間，皆得以安止也。

From here on, it discusses how the gentleman examines the intention of the sage in setting up hexagrams and composing the Book of Changes, using it as a standard for self-cultivation. Within the hexagrams, there are both凶 and 吉, blockage and smoothness, regret and meanness, change and transformation, gain and loss, hardness and softness. The gentleman observes these changes of hardness and softness, the occurrences of good fortune and misfortune, gain and loss, regret and anxiety, and understands the order revealed by the Book of Changes. He uses this to cultivate his body and mind, manage affairs, and decide his actions and retreats. In this way, whether he is in a high position or a low one, in prosperity or poverty, he can remain tranquil and self-restrained. The order of the Book of Changes refers precisely to the sequence of time and position it establishes. The gentleman uses this to determine whether to advance or retreat, to appear or withdraw.

至如乾之初九言潛龍勿用，是言君子之人可隠則當隠也；九二則言見龍在田，是言君子之人可進則當進之。又如居泰之時，則君子可引類而進於朝；居否之世，則有否塞不通之象；居於家人，則行治家之法；居旅之時，則為行旅之事。如此之類，皆是用得其時，不失其道，不惟尊卑貴賤貧困窮極，安處進退之間皆可行之，是易之序也。

For example, the first line of the Qian hexagram, "the hidden dragon does not yet act," refers to a gentleman who should retreat when it is appropriate to do so. The second line, "the dragon appears in the fields," refers to a gentleman who should take office when the time is right. Again, when in the Tai hexagram, which represents a time of harmonious communication between above and below, a gentleman may recommend like-minded people to enter the court; when in the Po hexagram, which represents a time of blockage and isolation, one must recognize the situation of blocked communication. When in the family hexagram, one should apply the methods of governing a family; when in the travel hexagram, one should handle matters related to traveling abroad. Such examples all demonstrate acting at the right time and following the proper way. Therefore, regardless of one's status, whether in a state of extreme hardship, there is always a feasible path for securing one's position and deciding on advancement or retreat. This is the order shown by the Zhou Changes.

所樂而玩者，爻之辭也。

The classic text says: The gentleman delights in repeatedly contemplating and savoring the words of the six lines.

義曰：夫君子之人既能知易之以序，以為居處之術，又當樂玩其六爻之辭。夫六爻之辭，有凶有吉，有否有泰，有得有失，皆隨時而變通。是故君子之人必當愛樂而躭玩之：見其善則思齊其事，見其惡則思懼而改，趣其治而去其亂，向其安而舍其危，以至吉凶之事、悔吝之道，至纖至悉，無不備於爻辭之間，故君子所樂而玩者爻之辭也。

Hu Yuan explained that once a gentleman has understood the order presented in the Zhou Changes and uses it as a method for conduct in the world, he should also love and contemplate the statements of the six lines. The statements of the six lines have both凶 and 吉, both blockage and smoothness, both gain and loss, all changing with the times. Therefore, a gentleman must surely approach them with affection and deeply explore them: seeing something good, he thinks of emulating it; seeing something evil, he becomes alert and corrects himself, moving toward order and away from disorder, heading toward security and abandoning danger. Thus, all the various situations of 吉凶 and the various principles of regret and hardship, even the most subtle and trivial ones, are all fully contained within the line statements. Therefore, what a gentleman delights in contemplating is precisely the line statements.

是故君子居則觀其象而玩其辭。

The classic text says: Therefore, the virtuous person, when in peace and without affairs, observes the trigrams and contemplates the words of the lines in the hexagrams.

義曰：夫爻卦之間，有凶有吉，有失有得。君子之人故當居處之間，觀其設卦之象，明其萬事之理，以躭樂六爻之辭，以知事之吉凶，明其事之得失，以至死生之道、變通之理，則無咎過之事。

Hu Yuan explained that between the lines of the hexagrams there are both凶 and吉, loss and gain. Therefore, the gentleman, when in peace and without affairs, should observe the hexagrams set by the sages, clarify the principles of all things, deeply contemplate the words of the six lines, and thus know the fortune or misfortune of matters, understand the gain or loss, and investigate further to the principles of life and death and the rules of change. By thoroughly understanding these matters in daily life, one will not make mistakes when facing affairs.

動則觀其變而玩其占。

The text says: Once there is any action, observe the movement of the lines and contemplate the meaning indicated by the divination.

義曰：夫易以變而為占，自六爻之中皆變而為占，故古者取其蓍草之數，隨其變而占之，以明休咎之事，以究鬼神之奧。故君子若觀此六爻之變，凡於動靜興作之間，必知其休咎之驗矣。

Hu Yuan explained that the Zhou Changes rely on the movement of lines to determine divination. Among the six lines, the movement of each line can be used for divination. Therefore, ancient people used the number of the roots of the agaric grass, following the changing lines to predict, using it to discern fortune and misfortune, and to explore the subtle principles of ghosts and spirits. Thus, if a gentleman can observe the movement of the six lines, whenever he is in action or in stillness, undertaking affairs or making decisions, he will surely be able to foresee the verification of good or bad fortune in advance.

是以自天佑之，吉無不利。

Therefore, heaven will protect him, bringing auspiciousness and no obstacles.

義曰：言君子之人既能居則觀其辭，動則玩其占，以奉順易象，則身無有凶害。如此，則自上天之所佑助，鬼神之所協吉，何所不利也。

Hu Yuan explained that a gentleman, if he can observe the words of the hexagrams and lines in his ordinary times, and examine the indications when he acts, and make every movement conform to the images of the Book of Changes, will not invite misfortune or calamity upon himself. When he reaches this level, he naturally receives the assistance of heaven and the aid of ghosts and spirits, leading to auspiciousness. Then, how could anything go wrong?