The sixty-third hexagram is called "Gradual Progress." It consists of the lower trigram "Kun" (Earth) and the upper trigram "Xun" (Wind).

乾坤，其《易》之縕邪？乾坤成列，而《易》立乎其中矣。乾坤毀，則無以見《易》。《易》不可見，則乾坤或幾乎息矣。是故形而上者謂之道，形而下者謂之器。化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。

The hexagrams Qian and Kun are probably where the essence of the Zhou Changes lies. Once Qian and Kun are established, the principles of the Zhou Changes are already contained within them; if Qian and Kun are destroyed, the Zhou Changes would be invisible; if the Zhou Changes are invisible, then the function of Qian and Kun would also be nearly exhausted. Therefore, what is beyond form is called "Dao," what is within form is called "Qi." To transform and shape it is called "change," to extend and apply it is called "communication," and to apply it to the people under heaven is called "career."

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。極天下之賾者存乎卦，鼓天下之動者存乎辭；化而裁之存乎變；推而行之存乎通；神而明之存乎其人；默而成之，不言而信，存乎德行。

Therefore, when speaking of "xiang" (image): the sage observed the profound and intricate nature of all things under heaven and earth, and used hexagrams to imitate their forms and appearances, symbolizing their respective inherent qualities, hence called "xiang." The sage also observed the movement and transformation of all things, examining their points of convergence and connection, and based on these, established rituals and institutions, attaching words to judge fortune and misfortune, hence called "yao." The hexagram exhausts the profound and intricate principles of the world; the words animate the world's transformations; the process of transformation and shaping is achieved through change, and the promotion and application are realized through communication. As for comprehending and promoting it in a profound and marvelous way, that lies with human beings; while achieving it silently and without words, yet being trusted by people naturally, depends entirely on virtue.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中焉；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趣時者也。吉凶者，貞勝者也；天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也。象也者，像此者也；爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。天地之大德曰生，聖人之大寶曰位。何以守位？曰仁。何以聚人？曰財。理財正辭、禁民為非曰義。

The Great Treatise, Part Two, begins by saying: When the Eight Trigrams are arranged, the images of things are contained within them; when the Eight Trigrams are combined in pairs to form the sixty-four Trigrams, the six lines are contained within them; when the strong lines and the weak lines move in relation to each other, change is contained within them; when the words are attached to explain them, the principles of action are contained within them. Good fortune, misfortune, regret, and hardship all arise from action; the strong and the weak establish the foundation; change and adaptability lead to appropriateness. Good fortune and misfortune depend on who can maintain the correct path and prevail; the way of Heaven and Earth is revealed to people forever by maintaining the correct path; the way of the sun and moon is always bright by maintaining the correct path; all movements in the world ultimately return to the principle of the correct path. The Trigram Qian, with its strong and vigorous appearance, shows the principle of simplicity; the Trigram Kun, with its gentle and yielding appearance, shows the principle of modesty. The line, which is the line of the Trigram, imitates these; the image, which is the image of the Trigram, symbolizes these. When the lines and images change within the Trigrams, good fortune and misfortune appear externally; achievements are revealed through change and adaptability; the mind of the sage is revealed through the words. The greatest virtue of Heaven and Earth is called 'life'; the greatest treasure of the sage is called 'position'. By what can one hold onto this position? By benevolence. By what can one gather people? By wealth. Managing wealth, regulating names and words, and preventing the people from wrongdoing is called 'righteousness'.

古者包犠氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。作結繩而為網罟，以佃以漁，蓋取諸《離》。包犠氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸《益》。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸《噬嗑》。

In ancient times, Fuxi ruled over the world. He looked up to observe the stars in the sky and looked down to study the principles of the earth. He observed the patterns of birds and beasts and the suitability of the land. He took inspiration from his own body for nearby things and from all things in the world for distant ones. Thus he began to create the Eight Trigrams, using them to connect with the virtue of the divine and to compare and classify the forms and conditions of all things. He also wove ropes into nets and made traps, using them for hunting and fishing. This is probably based on the trigram Li, which represents the mesh of a net. After Fuxi's death, Shen Nong rose to power. He carved wooden plows and bent wood to make plow handles, teaching the people the benefits of farming. This is probably based on the trigram Yi. He also established markets at noon, gathering people from all over the world and collecting goods from everywhere. After trading, people dispersed and each found what they needed. This is probably based on the trigram Shihe, which represents the union of upper and lower elements to achieve communication.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。《易》窮則變，變則通，通則久。是以“自天祐之，吉無不利”。黃帝、堯、舜垂衣裳而天下治，蓋取諸《乾》、《坤》。

After the death of Shen Nong, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, preventing the people from becoming weary; they subtly educated the people, enabling each to find their proper place. The principle of the Zhou Changes is that when something reaches its limit, it changes; when it changes, it becomes unblocked; only then can it endure. Because of this, it is said, "With the protection of Heaven, it is auspicious and suitable for all things." The Yellow Emperor, Yao, and Shun governed without effort, with the people at peace. This is probably based on the images of the Qian and Kun hexagrams—Qian above and Kun below, with clothing properly made and hierarchy clearly established.

刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸《渙》。服牛乘馬，引重致遠，以利天下，蓋取諸《隨》。重門擊柝，以待暴客，蓋取諸《豫》。斷木為杵，掘地為臼，杵臼之利，萬民以濟，蓋取諸《小過》。弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸《睽》。

Making a boat by hollowing out wood and using a pointed stick as a paddle, the advantage of boats and oars allows crossing waters that were previously impassable, enabling travel to distant places and benefiting the world. This is probably taking the image from the Hexagram 42, "Huan" — the Wood of the Wind moving upon the Water of the Creek. Taming oxen to pull a carriage and riding horses to carry heavy loads and travel far, benefiting the world, is probably taking the image from the Hexagram 43, "Sui" — following the movement of things. Setting up many gates and beating wooden drums at night to guard against violent guests, is probably taking the image from the Hexagram 45, "Yu" — "Yu" means preparation, so being prepared prevents trouble. Cutting wood into a pestle and digging a mortar into the ground, the advantage of pestle and mortar allows the people to be sustained, which is probably taking the image from the Hexagram 62, "Xiao Guo" — the upper part moves while the lower part remains still, just like the pestle rising and the mortar falling. Making a bow by tying a rope to a piece of wood and making arrows by sharpening wood, the advantage of bows and arrows is used to subdue the world, which is probably taking the image from the Hexagram 49, "Kui" — "Kui" means separation, using authority to bring order to disorder.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸《大壯》。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數。後世聖人易之以棺槨，蓋取諸《大過》。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸《夬》。

In ancient times, people lived in caves and dwelled in the wilderness; later sages replaced this with buildings, which had beams above and eaves below, to protect against wind and rain. This is probably modeled after the卦 of Great Strength (Dazhuang), where thunder is above the sky, symbolizing strength and coverage. In ancient times, the dead were buried simply by piling firewood over them in the open fields, without making mounds or planting trees as markers, and mourning had no fixed duration; later sages replaced this with inner coffins and outer caskets, which is probably modeled after the卦 of Great Excess (Daguo), where the four yang lines in the middle are thick and the two yin lines at the ends are hollow, just like the shape of coffins and caskets. In ancient times, people used knotted ropes to manage affairs; later sages replaced this with written records, which officials used to govern and common people used to verify. This is probably modeled after the卦 of决 (Guaie), where 'decide' means to resolve, and writing is used to determine right and wrong.

是故《易》者，象也；象也者，像也。彖者，材也；爻也者，效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦。其德行何也？陽一君而二民，君子之道也。陰二君而一民，小人之道也。

Therefore, the Zhou Changes speak of "xiang" (images); that is, they take images from things. The "tuan ci" (彖辞) discusses the essential nature of a single hexagram, while the "yao ci" (爻辞) imitates the movement and change of all things under heaven. Thus, fortune and misfortune arise from this, and regret and hardship become evident. Among the eight trigrams, the yang trigrams actually contain more yin lines, and the yin trigrams contain more yang lines. Why is this so? Because the number of lines in yang trigrams is odd—such as Zhen, Kan, and Gen, each composed of one yang line and two yin lines, totaling five lines. The number of lines in yin trigrams is even—such as Xun, Li, and Dui, each composed of one yin line and two yang lines, totaling four lines. In terms of the virtues they represent, the yang trigrams signify a ruler governing two commoners, which is the way of the gentleman; the yin trigrams signify two rulers competing for one commoner, which is the way of the petty person.

《易》曰“憧憧往來，朋從爾思。”子曰：“天下何思何慮？天下同歸而殊途，一致而百慮。天下何思何慮？日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。

The Nine in the Fourth of the Xian hexagram in The Zhou Changes says: "The mind is uncertain and wandering, and only friends whose thoughts are in harmony will follow you." Confucius explains that what is there to worry about in the affairs of the world? All things in the world ultimately tend toward the same end but take different paths; the principles are the same but the considerations are manifold. What is there to worry about? When the sun sets, the moon rises; when the moon sets, the sun rises. The sun and moon shift in succession, and light is produced. When the cold winter passes, the hot summer comes; when the hot summer passes, the cold winter comes. Cold and heat shift in succession, and a year is formed. What has passed is contraction; what comes is expansion. One bending and one stretching respond to each other, and benefit arises from this.

尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇德也。過此以往，未之或知也；窮神知化，德之盛也。”

The silkworm bends its body in order to achieve extension; the dragon and snake hibernate in order to preserve themselves. Studying principles and meanings thoroughly until reaching a divine and subtle level, is for the purpose of applying them in practical ways; skillfully employing these and achieving personal stability, is for the purpose of upholding virtue. Beyond this level, there is nothing that human beings can comprehend. To exhaust the divine and subtle, and to understand the workings of creation, that is already the ultimate perfection of virtue.

《易》曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：“非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶！”

The Zhou Changes (I Ching) hexagram Guan (Obstruction) line six says: "Being blocked by a big stone and trapped, retreating leads to sitting on thorns, returning home but not even seeing one's wife, ominous." Confucius explains that being trapped where one should not be leads to disgrace; relying on something where one should not rely leads to danger. Both disgrace and danger mean death is near, so how could one see his wife again!

《易》曰：“公用射隼于高墉之上，獲之，無不利。”子曰：“隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。”

The Zhou Changes (I Ching) says in the hexagram Xie, line six: "The king and duke shoots a fierce falcon from a high wall, and with one arrow he captures it, there is no disadvantage." Confucius explains that the falcon is the bird to be hunted, the bow and arrow are the tools used, and the one shooting is the person. The gentleman keeps his talents and tools within himself, waiting for the right time to act. What disadvantage could there be? When he acts, there is no obstruction, so he achieves success immediately. This describes precisely those who prepare their tools beforehand and then take action.

子曰：“小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：‘履校滅趾，無咎。’此之謂也。”

Confucius said: The petty person does not feel ashamed of unrighteousness, does not fear injustice, and will not make an effort if he does not see a benefit. He will not change his ways without being threatened. To let him suffer a small punishment and thus gain a great warning is actually the fortune of the petty person. The Zhou Changes, the section on Shike, says, "Wearing wooden leg irons, covering the toes, there is no fault," which explains exactly this principle.

“善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。《易》曰：‘何校滅耳，凶。’”子曰：“危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。《易》曰：‘其亡其亡，繫于苞桑。’”

Good deeds without accumulation are insufficient to establish a good reputation, and evil deeds without accumulation are insufficient to destroy oneself. Small people regard small good deeds as unhelpful and refuse to do them, and regard small evil deeds as trivial and refuse to change. Therefore, evil accumulates to the point of being unavoidable, and guilt becomes too great to escape. The "Shi He" hexagram of the "Zhou Yi" says, "Shouldering a great yoke, covering the ears, ominous," which describes exactly such people. Confucius also said: The ones who bring danger are those who think themselves secure; the ones who bring destruction are those who think themselves safe for long; the ones who bring chaos are those who think themselves already healed. Therefore, the superior man remains mindful of danger when he is at peace, mindful of destruction when he is alive, and mindful of chaos when he is in peace. In this way, he ensures his own safety and the preservation of the state. The "Pu" hexagram's "Jiu Wu" says, "Almost destroyed, almost destroyed, only then can it be as firm as a rope tied to a cluster of mulberry roots," which is exactly this meaning.

子曰：“德薄而位尊，知小而謀大，力少而任重，鮮不及矣。《易》曰：‘鼎折足，覆公餗，其形渥，凶。’言不勝其任也。”子曰：“知幾其神乎！君子上交不諂，下交不瀆，其知幾乎？幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。’介如石焉，寧用終日？斷可識矣。君子知微知彰，知柔知剛，萬夫之望。”

Confucius said: Those with shallow virtue but high status, limited wisdom but attempting great things, and weak strength yet bearing heavy responsibilities, rarely escape misfortune. The "Ding" hexagram of the Zhou Changes, specifically the line "Nine in the Fourth," says, "The tripod's leg is broken, overturning the noble's delicacies, the body of the tripod is stained with filth, and it is凶 (a凶 is a term indicating misfortune)." This describes someone who is unable to fulfill their responsibilities. Confucius also said: To foresee the subtle signs of events is truly marvelous! The gentleman does not flatter in his dealings with superiors and does not look down upon inferiors, which is probably because he understands these subtle signs. The term "ji" refers to the initial signs of change in things, the first indication of good fortune. The gentleman acts immediately upon seeing these subtle signs, without waiting for a whole day. The "Yu" hexagram of the Zhou Changes, specifically the line "Six in the Second," says, "Upright as stone, making a decision without waiting for a whole day, uprightness brings good fortune." If one is as firm as stone, why wait for a whole day? The decision is already clear. The gentleman can perceive subtle things and discern obvious ones, can recognize softness and firmness, thus becoming someone whom the people look up to.

子曰：“顏氏之子，其殆庶幾乎？有不善未嘗不知，知之未嘗復行也。《易》曰：‘不遠復，無祗悔，元吉。’”天地絪溫，萬物化醇。男女構精，萬物化生。《易》曰：‘三人行則損一人，一人行則得其友。’言致一也。

Confucius said: Yan Hui, this person, perhaps comes close to understanding the subtle nuances. Whenever he had an unvirtuous thought, he never failed to realize it, and once he realized it, he never repeated it. The first line of the Fu hexagram in The Zhou Changes says, "Having gone out only a short distance, he returns, not causing great regret, which is most auspicious," which describes precisely Yan Hui. The vital energies of heaven and earth mingle and interact, thus giving rise to the flourishing and abundant generation of all things; the union of male and female with the harmonious blending of yin and yang gives birth to the continuous generation of all things. The Liun hexagram's sixth line three says, "When three people walk together, one must be reduced; when one walks alone, he may find a companion," which illustrates that the union of yin and yang values exclusivity.

子曰：“君子安其身而後動，易其心而後語，定其交而後求。君子修此三者，故全也。危以動，則民不與也；懼以語，則民不應也；無交而求，則民不與也；莫之與，則傷之者至矣。《易》曰：‘莫益之，或擊之，立心勿恆，凶。’”

Confucius said: A gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes solid relationships before making requests. A gentleman cultivates these three things, thus achieving completeness. When in a dangerous situation he acts rashly, the people will not follow him; when in fear he forces himself to speak, the people will not respond; when there is no relationship yet he makes requests, the people will not give. If no one gives, then those who harm him will come. The upper nine of the Yi hexagram "Benefit" says, "No one comes to benefit him, but someone comes to attack him, his mind is not enduring, calamity," which explains exactly this principle.

子曰：“乾坤，其《易》之門耶？”乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體。以體天地之撰，以通神明之德。其稱名也，雜而不越。於稽其類，其衰世之意邪？夫《易》，彰往而察來，而微顯闡幽，開而當名，辨物正言斷辭，則備矣。

Confucius said: The trigrams Qian and Kun are probably the gateway to the Zhou Changes. Qian represents the yang principle, and Kun represents the yin principle. When yin and yang combine their virtues, the qualities of firmness and softness take form. It is used to illustrate the workings of heaven and earth, and to connect with the virtue of the divine. Although the terms mentioned in the Zhou Changes are numerous, they do not exceed their proper boundaries. When examining the categories of its symbolic representations, they seem to contain the intention of addressing the anxieties and decline of the times. The Zhou Changes illuminate the past and foresee the future, making the subtle evident and the hidden clear. When examined, the names are appropriate, distinguishing things, rectifying speech, and judging words. It can be said to be complete and without omission.

其稱名也小，其取類也大。其旨遠，其辭文，其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。

The Zhou Changes speak of things that appear small in name but refer to categories of great magnitude. Its meaning is profound, its words are eloquent, its statements are indirect yet hit the mark, and its descriptions are clear yet the underlying principles remain subtle and difficult to grasp. It helps the people make decisions by contrasting good and bad fortune, showing the consequences of gain and loss.

《易》之興也，其於中古乎？作《易》者，其有憂患乎？是故《履》，德之基也，《謙》，德之柄也，《復》，德之本也，《恆》，德之固也，《損》，德之修也，《益》，德之裕也，《困》，德之辨也，《井》，德之地也，《巽》，德之制也。

The rise of the Zhou Changes probably occurred during the middle ancient times. The person who composed the Zhou Changes probably had a heart full of anxiety and concern. Therefore, the Book of Changes says: the Book of Footsteps discusses propriety, which is the foundation of virtue; the Book of Humility discusses humility, which is the key to virtue; the Book of Returning discusses returning to goodness, which is the root of virtue; the Book of Constancy discusses constancy, which is the firmness of virtue; the Book of Loss discusses reducing private desires, which is the cultivation of virtue; the Book of Gain discusses benefiting others, which is the breadth of virtue; the Book of Difficulty discusses dealing with difficulties, which is the test of virtue; the Book of Well discusses nurturing people, which is the basis of virtue; the Book of Following discusses yielding and entering, which is the authority of virtue in judgment and balance.

《履》，和而至。《謙》，尊而光，《復》，小而辨於物，《恆》，雜而不厭，《損》，先難而後易，《益》，長裕而不設，《困》，窮而通，《井》，居其所而遷，《巽》，稱而隱。《履》以和行，《謙》以制禮，《復》以自知，《恆》以一德，《損》以遠害，《益》以興利，《困》以寡怨，《井》以辨義，《巽》以行權。

The virtues of the nine trigrams are: The trigram "Zhu" (履) is harmonious and capable of attaining reason; "Qian" (谦) becomes more honored the more it humbles itself; "Fu" (复) can discern all things through the slightest yang energy; "Heng" (恒) remains steadfast in the midst of miscellaneous affairs without tiring; "Sun" (损) first perceives difficulties and then transforms them into ease; "Yi" (益) brings long-term abundance without the need for artificial effort; "Kun" (困) remains mentally clear even when in a desperate situation; "Jing" (井) remains still yet its water can reach distant places; "Xun" (巽) weighs matters carefully while remaining hidden. Their applications are: use "Zhu" to regulate one's conduct, use "Qian" to restrain and form propriety, use "Fu" for self-examination, use "Heng" to maintain one's virtue, use "Sun" to avoid misfortune, use "Yi" to promote benefit, use "Kun" to reduce resentment, use "Jing" to discern righteousness, and use "Xun" to adapt flexibly.

《易》之為書也不可遠，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。其出入以度外內，使知懼。又明於憂患與故。無有師保，如臨父母。初率其辭而揆其方，既有典常。苟非其人，道不虛行。

The book of Zhou Changes is something that cannot be separated from for a moment. The principles it discusses are constantly changing and moving, not remaining in one place, but flowing through the six lines of the hexagrams. It rises and falls without fixed position; the strong and the weak lines alternate with each other. It cannot be regarded as a fixed doctrine, but must be adapted to the changes. Its movements in and out have a standard that can be measured, both inside and outside, making people aware of caution. It also enables people to understand the origins and causes of worries and troubles. Even though there is no teacher or nursemaid present to instruct, reading it is like having parents by one's side. At first, one follows its words to explore its meaning, and will find there is a regular pattern to follow. However, if one is not someone who can comprehend it, this principle will not appear on its own.

《易》之為書也，原始要終，以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辯是與非，則非其中爻不備。噫！亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。

The book of The Zhou Changes examines the beginning and the end of things, using these as the essence of a hexagram. The six lines are intermingled, each representing the situation and the nature of things at that time. The meaning of the first line is difficult to see, while the meaning of the top line is easier to understand, because the first line is the origin and the top line is the conclusion. The words of the first line merely simulate the beginning of things, and it is only at the top line that the conclusion of the hexagram is finally completed. As for the mingling of various images, the recording of virtue, and the distinguishing of right and wrong, these cannot be fully understood without the middle lines, the second, third, fourth, and fifth. Alas! To seek the main points of survival and destruction, good fortune and misfortune, one can simply sit and understand them. A wise person merely needs to look at the彖辞 to grasp more than half of the meaning of the entire hexagram.

二與四同功而異位，其善不同；二多譽，四多懼，近也。柔之為道，不利遠者；其要無咎。其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝耶？《易》之為書也，廣大悉備。有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非它也，三材之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。

The second line and the fourth line both belong to the yin position, have similar functions, but occupy different positions, so their virtues differ: the second line often receives praise, while the fourth line often faces fear, because the fourth line is close to the position of the ruler. The way of yielding and compliance is not favorable for being far from the central position; however, the second line is generally without fault because it uses yielding and compliance in the central position. The third line and the fifth line both belong to the yang position, have similar functions, but occupy different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, due to the hierarchy of importance. If these positions have yin lines, they are dangerous; if they have yang lines, they can probably fulfill their roles. The book of Zhou Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. It combines the three elements of heaven, earth, and humanity, each paired with two lines, so a hexagram consists of six lines. The six lines are not anything else but the way of the three elements. The way changes, so it is called 'line'; lines have distinctions of importance, so they are called 'things'; things intermingle, so they are called 'patterns'; improper arrangement of patterns leads to the emergence of good fortune and misfortune.

《易》之興也，其當殷之末世，周之盛德耶？當文王與紂之事耶？是故其辭危。危者使平，易者使傾。其道甚大，百物不廢。懼以終始，其要無咎，此之謂《易》之道也。

The emergence of The Zhou Changes probably coincided with the late Shang dynasty and the rising power of the Zhou dynasty. It probably arose during the time of King Wen of Zhou and King Zhou of Shang, the master and the subject. Therefore, its words are full of a sense of danger and caution. For those who are cautious, it leads them to safety; for those who are careless, it leads them to downfall. The principles it discusses are extremely vast, encompassing all things without exception. From beginning to end, it maintains a spirit of vigilance, and its essence is to prevent mistakes. This is called the way of The Zhou Changes.

夫乾，天下之至健也，德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥。象事知器，占事知來。天地設位，聖人成能。人謀鬼謀，百姓與能。

Heavenly Mandate is the most vigorous and strong in the world, its virtue is constant and easy, thus it can discern dangers; Earth is the most gentle and yielding in the world, its virtue is constant and simple, thus it can discern obstacles. The way of The Zhou Changes can make people's hearts pleased, can investigate people's various thoughts and concerns, determine the fortune and misfortune of the world, and accomplish the diligent endeavors of all people. Therefore, the actions and words of people, if they are auspicious, will first have auspicious signs. Observing the phenomena of things can know what kind of utensils to make, and by divination one can foresee the future. Heaven and Earth each occupy their proper position, and the sage realizes his talents; human plans and the plans of spirits are interrelated, and even ordinary people can participate and each do their part.

八卦以象告，爻彖以情言，剛柔雜居，而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡《易》之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

The eight trigrams use physical objects to convey messages to people; the line statements and the彖statements explain things through reason and principles. When yao (lines) of yang and yin are intermingled, good fortune and misfortune can be discerned. The movement of yao brings about advantages and disadvantages, and good fortune and misfortune change according to people's feelings and attitudes. Therefore, love and hatred conflicting produce good fortune or misfortune; distance and closeness choosing each other lead to regret and hardship; sincerity and deceit responding to each other result in benefits or losses. Generally, the Zhou Changes reveal human emotions: when people are close but do not harmonize, it is ominous, or they may harm each other, or they may feel regret and sorrow. Finally, looking at words to understand the heart: those about to betray others speak with shame; those doubtful speak incoherently; the virtuous speak little; the restless speak much; those who slander the good speak without foundation; those who lose their integrity speak with no argument.

昔者聖人之作《易》也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。昔者聖人之作《易》也，將以順性命之理。是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故《易》六畫而成卦。分陰分陽，迭用柔剛，故《易》六位而成章。

The Sayings on the Trigrams specializes in explaining the symbolic representations and directional arrangements of the Eight Trigrams. It says: In ancient times, the sage created the Zhou Changes, secretly receiving assistance from the divine to establish the method of divination using yarrow stalks. Using three as the number of heaven and two as the number of earth, they established the basis for the divination numbers. Observing the changes of yin and yang, they formed the structure of the trigrams. Expressing the roles of firmness and flexibility, they produced the lines of the trigrams, making them harmonious with morality and orderly in principle. They thoroughly explored the principles of things and fully revealed the nature of people, until they reached an understanding of the mandate of heaven. It also says: In ancient times, the sage created the Zhou Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of heaven as yin and yang, the principle of earth as flexibility and firmness, and the principle of humanity as benevolence and righteousness. By combining the three elements of heaven, earth, and humanity, each paired with two lines, the Zhou Changes consists of six lines forming a single trigram. Distinguishing between yin and yang positions, and alternately using flexible and firm lines, the Zhou Changes thus forms a complete system of lines and principles.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故《易》逆數也。雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven is above and Earth is below, their positions fixed; mountain and marsh communicate with each other through their energies; thunder and wind interact with each other; water and fire do not despise each other. The Eight Trigrams are thus paired oppositely and interwoven to form a whole. Calculating past events follows the sequence of time, while predicting future events requires reversing the sequence of time, so the Zhou Changes deals with the reverse calculation of future numbers. The function of the Eight Trigrams is: thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to dry all things, the mountain (Geng) is used to stop all things, the marsh (Dui) is used to please all things, the Heaven (Qian) is used to govern all things, and the Earth (Kun) is used to store all things.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震東方也。齊乎巽，巽東南也；齊也者，言萬物之絜齊也。

The heavenly sovereign governs all things, initiating from the Zhen trigram, organizing from the Xun trigram, meeting each other from the Li trigram, nurturing from the Kun trigram, rejoicing from the Dui trigram, warring from the Qian trigram, laboring from the Kan trigram, and finally completing from the Gen trigram. This describes the movement of the four seasons and the eight directions throughout the year: all things are born from Zhen, which is in the east, corresponding to the spring equinox; from Xun, which is in the southeast, corresponding to before the beginning of summer; the term '齐' means that at this time all things grow neat and uniform.

離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰：致役乎坤。兌，正秋也，萬物之所說也，故曰：說言乎兌。戰乎乾，乾西北之卦也，言陰陽相薄也。坎者水也，正北方之卦也，勞卦也，萬物之所歸也，故曰：勞乎坎。艮，東北之卦也。萬物之所成終而成始也，故曰：成言乎艮。

Li represents brightness; at this time, all things become visible to each other. It is the hexagram of the south, corresponding to the summer solstice. The sage faces south to govern the world, facing the brightness, which is derived from this symbolism. Kun represents the earth; all things receive nourishment here, so it is said "to exert effort upon Kun." Its position is in the southwest, corresponding to the transition between summer and autumn. Dui corresponds to the autumn equinox, a time when all things have matured and are joyful, hence it is said "to express joy through Dui." "To fight upon Qian" refers to Qian, the hexagram of the north-west, corresponding to before the beginning of winter. This signifies the time when yin energy is at its peak and struggles against yang energy. Kan represents water; it is the hexagram of the north, corresponding to the winter solstice, representing toil and exhaustion. At this time, all things retreat and rest, hence it is said "to labor upon Kan." Gen is the hexagram of the northeast, corresponding to before the beginning of spring. It is the place where all things have completed their end and begun anew, hence it is said "to complete through Gen."

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，躁萬物者莫乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。

The term "spirit" refers to the mysterious and unpredictable changes in all things. Nothing moves and stimulates all things more swiftly than thunder, nothing blows and shakes all things more swiftly than wind, nothing dries all things more powerfully than fire, nothing delights all things more than marshes, and nothing nourishes all things more than water. Neither does anything both terminate and begin all things more than mountain and marsh. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, and mountain and marsh communicate with each other in their energies, thus producing changes and giving rise to all things.

乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。

The eight trigrams each have their own qualities: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement and action, Xun represents smoothness and entry, Kan represents peril and depression, Li represents attachment and brightness, Gen represents stillness and stability, and Dui represents joy and delight. The eight trigrams are associated with animals: Qian is associated with the horse, due to its vigorous movement; Kun is associated with the ox, due to its compliant carrying capacity; Zhen is associated with the dragon, due to its vigorous rising; Xun is associated with the chicken, due to its timely singing; Kan is associated with the pig, due to its dwelling in filth; Li is associated with the wild chicken, due to its colorful appearance; Gen is associated with the dog, due to its guarding and stillness; and Dui is associated with the sheep, due to its external softness. The eight trigrams are also associated with parts of the human body: Qian is associated with the head, Kun with the abdomen, Zhen with the feet, Xun with the thighs, Kan with the ears, Li with the eyes, Gen with the hands, and Dui with the mouth.

乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男。故謂之中男。離謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。

Heaven is called father because Qian represents Heaven; Earth is called mother because Kun represents Earth. Kun first takes a yang line from Qian and produces a son, so Zhen is called the Eldest Son. Qian first takes a yin line from Kun and produces a daughter, so Xun is called the Eldest Daughter. The second taking produces a son, so Kan is called the Middle Son. The second taking produces a daughter, so Li is called the Middle Daughter. The third taking produces a son, so Gen is called the Youngest Son. The third taking produces a daughter, so Dui is called the Youngest Daughter. (The original text here has an extra sentence "Li is called the Middle Son," which contradicts the surrounding context, and it is recorded as is without deletion.)

乾為天，為圓，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黑。

The following are the symbolic images associated with each trigram, which form the foundation for later interpretations based on imagery and numbers. For Qian (Heaven), the symbols include: Heaven, circular shape, ruler, father, jade, metal, coldness, ice, bright red color, good horse, old horse, thin horse, horse with mottled coat, and fruits on trees. For Kun (Earth), the symbols include: earth, mother, silk and cloth, cooking pot, stinginess, equality, oxen following each other, large cart, ornamentation, multitude, handle of objects; and in the category of land, it refers to black soil.

震為雷，為龍，為玄黃，為旉，為大途，為長子，為決躁，為蒼筤竹，為萑葦。其於馬也，為善鳴，為馵足，為作足，為的顙。其於稼也，為反生。其究為健，為蕃鮮。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭。其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The trigram Zhen symbolizes: thunder, dragon, the green and yellow hues of heaven and earth mingling, flowers blooming, wide roads, the eldest son, quick and impetuous decision-making, young green bamboo, and reed. Among horses, it represents a horse that is good at neighing, a horse with white on the left hind foot, a horse that lifts its legs high, and a horse with a white spot on the forehead. Among crops, it represents plants whose seeds are inverted and then sprout. When taken to the extreme, it becomes strong and vigorous, and flourishing. The trigram Xun symbolizes: trees, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness in movement, lack of decisiveness in action, and scent. Among people, it represents someone with sparse hair, someone with a broad forehead, someone with large white eyes, and someone who pursues small profits and gains three times the return. When taken to the extreme, it becomes the trigram of restlessness.

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪。其於人也，為加憂，為心病，為耳痛，為血卦，為赤。其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳。其於輿也，為多眚，為通，為月，為盜。其於木也，為堅多心。

The trigram Kan symbolizes water, ditches, concealment, straightening curves, bending straight lines, bows and wheels. In relation to humans, it signifies worry, heart disease, and ear pain; Kan is also the trigram of blood, with a red color. In relation to horses, it signifies horses with beautiful backs, quick-tempered horses, horses with low heads, horses with thin hooves, and horses that move slowly. In relation to vehicles, it signifies vehicles that are often in trouble; it also symbolizes smooth passage, the moon, and thieves. In relation to trees, it signifies trees that are strong and have a lot of wood in their trunks.

離為火，為日，為電，為中女，為甲冑，為戈兵。其於人也，為大腹。為乾卦，為鱉，為蟹，為蠃，為蚌，為龜。其於木也，為科上槁。艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬。其於木也，為堅多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決。其於地也，為剛滷。為妾，為羊。

The trigram Li represents: fire, the sun, lightning, the middle female, armor, and weapons such as halberds and spears. Among humans, it represents a person with a large belly. It also signifies the drier trigram, symbolizing creatures like turtles, crabs, snails, clams, and tortoises, which are hard on the outside and soft inside. Among trees, it represents a tree that is hollow in the middle and withered at the top. The trigram Gen represents: mountains, small paths, small stones, gateways, wooden fruits and grass seeds, gatekeepers such as the hūn rén and sì rén, fingers, dogs, mice, and various fierce birds and beasts with black beaks. Among trees, it represents a tree that is solid and has many knots. The trigram Dui represents: marshes, the young woman, shamans, speech and words, destruction and breaking, attachment followed by rupture. Among landforms, it represents hard saline soil. It also symbolizes concubines and sheep.

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以《屯》。屯者，盈也。屯者，物之始生也。物生必蒙，故受之以《蒙》。蒙者，蒙也，物之稚也。

The "Xugua Zhuan" explains the sequence of the sixty-four hexagrams. It says: first there was Heaven and Earth -- that is, the hexagrams Qian and Kun -- then all things came into being. All things are filled between Heaven and Earth, so after Qian and Kun comes the hexagram Zun. "Zun" means fullness, and also the beginning of all things. The beginning of all things must be in a state of ignorance, so comes the hexagram Meng. "Meng" means ignorance, and is the stage of immaturity of all things.

物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。比者，比也。比必有所畜，故受之以《小畜》。物畜然後有禮，故受之以《履》。履而泰，然後安，故受之以《泰》。泰者，通也。物不可以終通，故受之以《否》。物不可以終否，故受之以《同人》。與人同者，物必歸焉，故受之以《大有》。有大者，不可以盈，故受之以《謙》。有大而能謙必豫，故受之以《豫》。豫必有隨，故受之以《隨》。以喜隨人者必有事，故受之以《蠱》。

All things are immature and therefore need to be nurtured, so the next hexagram is "Need" (需). "Need" discusses the way of providing food and sustenance. Struggling over food and sustenance inevitably leads to disputes, so the next hexagram is "Contention" (讼). Contentions inevitably bring people together, so the next hexagram is "Army" (师). "Army" refers to the gathering of people. When people gather, there must be those who are close and attached, so the next hexagram is "Following" (比). "Following" refers to close attachment. After close attachment, there must be accumulation, so the next hexagram is "Small Accumulation" (小畜). When there is accumulation, then there is the establishment of ritual, so the next hexagram is "Walking" (履). "Walking" refers to ritual. Practicing ritual leads to smoothness, and smoothness leads to stability, so the next hexagram is "Great Communication" (泰). "Great Communication" refers to smoothness. Things cannot always be smooth, so the next hexagram is "Opposition" (否). Nor can things always be blocked, so the next hexagram is "Harmony with Others" (同人). If one can harmonize with others, all things will naturally come to him, so the next hexagram is "Great Possession" (大有). When one has great possession, he must not be complacent, so the next hexagram is "Humility" (谦). When one is great yet humble, he will surely be at ease, so the next hexagram is "Joy" (豫). When one is at ease, others will follow, so the next hexagram is "Following" (随). Following with joy will inevitably lead to disturbances, so the next hexagram is "Guilt" (蛊).

蠱者，事也。有事而後可大，故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。嗑者，合也。物不可以苟合而已，故受之以《賁》。賁者，飾也。致飾然後亨則盡矣，故受之以《剝》。剝者，剝也。物不可以終盡剝，窮上反下，故受之以《復》。復則不妄矣，故受之以《無妄》。有無妄，物然後可畜，故受之以《大畜》。物畜然後可養，故受之以《頤》。頤者，養也。不養則不可動，故受之以《大過》。物不可以終過，故受之以《坎》。坎者，陷也。陷必有所麗，故受之以《離》。離者，麗也。

"Gǔ" means there is something to be done. Only when there is something to be done can there be grandeur, so the next is the "Lín" hexagram; "Lín" means grandeur. Only when things are grand can they be worthy of observation, so the next is the "Guān" hexagram. When things are worthy of observation, there is then a meeting, so the next is the "Shìkè" hexagram; "Kè" means to meet. Things cannot merely be a hasty meeting, so the next is the "Bēn" hexagram; "Bēn" means ornamentation. When ornamentation reaches its extreme, the way of success is exhausted, so the next is the "Bō" hexagram; "Bō" means to peel off. Things cannot always peel off completely; when peeling reaches the top, it returns to the bottom and is reborn, so the next is the "Fù" hexagram. Returning to the right path eliminates falsehood, so the next is the "Wúwàng" hexagram. When there is genuine truth without falsehood, things can then accumulate, so the next is the "Dàxù" hexagram. When there is accumulation, one can then nurture, so the next is the "Yí" hexagram; "Yí" means to nurture. Without nurturing, there can be no action, so the next is the "Dàguò" hexagram. Things cannot always be excessive, so the next is the "Kǎn" hexagram; "Kǎn" means to fall into a pit. After falling into a pit, there must be something to rely on, so the next is the "Lí" hexagram; "Lí" means to rely on.

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道不可以不久也，故受之以《恆》。恆者，久也。物不可以久居其所，故受之以《遯》。遯者，退也。物不可以終遯，故受之以《大壯》。物不可以終壯，故受之以《晉》。晉者，進也。進必有所傷，故受之以《明夷》。夷者，傷也。傷於外者必反於家，故受之以《家人》。家道窮必乖，故受之以《睽》。睽者，乖也。

The lower part of the Classic follows this order. After heaven and earth came all things; after all things came male and female; after male and female came husband and wife; after husband and wife came father and son; after father and son came ruler and subject; after ruler and subject came distinctions of high and low. Only then could propriety and righteousness have a place. Hence, the lower part begins with the Hexagram of "Salty" (Xian), which deals with the union of male and female. The way of husband and wife cannot be without constancy, so the next is the Hexagram of "Constant" (Heng), meaning constancy. Things cannot remain in one place forever, so the next is the Hexagram of "Retreating" (Dun), meaning retreat. Things cannot always retreat, so the next is the Hexagram of "Great Strength" (Da Zhuang). Strength cannot always be great, so the next is the Hexagram of "Progress" (Jin), meaning progress. Progress inevitably brings injury, so the next is the Hexagram of "Bright Evil" (Ming Yi), meaning injury. If injured outside, one must return home, so the next is the Hexagram of "Family" (Jia Ren). When family affairs reach an end, discord arises, so the next is the Hexagram of "Strife" (Kui), meaning discord.

乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》。解者，緩也。緩必有所失，故受之以《損》。損而不已必益，故受之以《益》。益而不已必決，故受之以《夬》。夬者，決也。決必有遇，故受之以《姤》。

Disorder and conflict inevitably lead to danger, so the next hexagram is the Hexagram of Obstruction; "Jian" means difficulty. Things cannot remain difficult forever, so the next hexagram is the Hexagram of Release; "Jie" means relief. Relief and relaxation inevitably lead to loss, so the next hexagram is the Hexagram of Reduction; "Sun" means reduction. Continuous reduction inevitably turns into increase, so the next hexagram is the Hexagram of Gain; "Yi" means gain. Continuous gain inevitably leads to overflow and rupture, so the next hexagram is the Hexagram of决; "Guai" means to decide or remove. After removal, there must be new encounters, so the next hexagram is the Hexagram of Meeting; "Gou" means meeting.

姤者，遇也。物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》。升而不已必困，故受之以《困》。困乎上者必反下，故受之以《井》。井道不可不革，故受之以《革》。革物者莫若鼎，故受之以《鼎》。主器者莫若長子，故受之以《震》。

"Gu" means meeting. Things meet and then gather, so the next hexagram is "Cui" (Gathering). Gathering and ascending is called rising, so the next hexagram is "Sheng" (Rising). Rising without end inevitably leads to hardship, so the next hexagram is "Kun" (Obstruction). Being obstructed above inevitably returns to below, so the next hexagram is "Jing" (Well) — the well is the lowest yet can nourish people. The well, when used for a long time, must inevitably be changed and cleaned, so the next hexagram is "Ge" (Revolution). Revolution of things is most appropriate with the tripod, so the next hexagram is "Ding" (Tripod) — the tripod can cook raw food into cooked food. The one who presides over the ancestral temple tripod is most appropriate with the eldest son, so the next hexagram is "Zhen" (Thunder) — thunder represents the eldest son.

震者，動也。物不可以終動，止之，故受之以《艮》。艮者，止也。物不可以終止，故受之以《漸》。漸者，進也。進必有所歸，故受之以《歸妹》。得其所歸者必大，故受之以《豐》。豐者，大也。窮大者必失其居，故受之以《旅》。旅而無所容，故受之以《巽》。巽者，入也。入而後說之，故受之以《兌》。兌者，說也。說而後散之，故受之以《渙》。渙者，離也。物不可以終離，故受之以《節》。節而信之，故受之以《中孚》。有其信者必行之，故受之以《小過》。有過物者必濟，故受之以《既濟》。物不可窮也，故受之以《未濟》，終焉。

"Zhen" means movement. Things cannot remain in constant motion; they must be brought to a stop, so the next hexagram is "Gen." "Gen" means stillness. Things cannot remain still forever, so the next hexagram is "Jian." "Jian" means proceeding in order. Proceeding must have a destination, so the next hexagram is "Gui Mei." Reaching a destination inevitably leads to grandeur, so the next hexagram is "Feng." "Feng" means grandeur. Grandeur reaching its limit inevitably leads to losing one's place, so the next hexagram is "Lv." Being in exile without a place to stay, one can only be humble and submissive in order to enter, so the next hexagram is "Xun." "Xun" means entering smoothly. Entering smoothly then brings joy, so the next hexagram is "Dui." "Dui" means joy. Joy then leads to dispersion, so the next hexagram is "Huan." "Huan" means dispersion. Things cannot remain dispersed forever, so the next hexagram is "Jie." Having restraint leads to credibility, so the next hexagram is "Zhong Fu." A person of integrity must put his beliefs into action, so the next hexagram is "Xiao Guo." Actions that slightly exceed the ordinary can achieve success, so the next hexagram is "Ji Ji." However, the principles of things are endless, so the last hexagram is "Wei Ji," and the entire book concludes here.