Zhou Yi Chan Jie (周易禪解)

蕅益子結冬於月臺，禪誦之餘，手持韋編而箋釋之。或問曰：「子所解者是易耶？」餘應之曰：「然。」復有視而問曰：「子所解者非易耶？」餘亦應之曰：「然。」又有視而問曰：「子所解者亦易亦非易耶？」餘亦應之曰：「然。」更有視而問曰：「子所解者非易非非易耶？」餘亦應之曰：「然。」侍者聞而笑曰：「若是乎墮在四句中也。」

At the Moon Platform, Zhi Xu, who called himself Qiyi Zi, spent his winter retreat period meditating and reciting scriptures, and in his spare time held the Zhou Yi in his hands, making annotations and explanations for each sentence. Someone asked him, "Are your interpretations of the Zhou Yi?" He answered, "Yes." Another person, after reading it, asked, "Is your interpretation not the Zhou Yi?" He still answered, "Yes." Then another person, after reading it, asked, "Is your interpretation both the Zhou Yi and not the Zhou Yi?" He still answered, "Yes." Later, another person, after reading it, asked, "Is your interpretation neither the Zhou Yi nor not the Zhou Yi?" He still answered, "Yes." A servant nearby heard this and laughed, saying, "In this way, you have fallen into the four sentences." In Buddhism, all statements are categorized into four types: affirmation (is), negation (is not), both affirmation and negation, and neither affirmation nor negation. Anything that falls within these four categories is considered a mere verbal play, not transcending conceptual distinctions. The servant was joking with him about this. "Winter retreat" refers to the period when monks stay in retreat during winter to focus on meditation and scripture recitation. "Wei bian" refers to the story of Confucius reading the Zhou Yi so much that the bindings of the book broke, and is used as a metaphor for the Zhou Yi itself.

余曰：「汝不聞四句皆不可說，有因緣故四句皆可說乎？因緣者，四悉檀也。人謂我釋子也，而亦通儒，能解易，則生歡喜焉，故謂是易者，吾然之，世界悉檀也。或謂我釋子也，奈何解易，以同俗儒，知所解之非易，則善心生焉，故謂非易者，吾然之，為人悉檀也。

Zhi Xu answered, "Have you not heard that the four statements are originally unsayable, but because of the 'cause and condition,' the four statements can all be said? Here the 'cause and condition' refers to the 'four kinds of universal teaching.' 'Su tan' is a Sanskrit term meaning 'universal application,' referring to the four ways the Buddha taught according to the capacities of beings: the 'worldly su tan,' which adapts to worldly sentiments to please people; the 'human su tan,' which addresses individual capacities to arouse good will; the 'remedial su tan,' which directly removes attachments; and the 'first meaning su tan,' which directly reveals the true nature of all dharmas. He then explained each statement one by one: Some people think I am a monk, yet I understand Confucianism and can explain the Zhou Changes, so they are pleased. Therefore, when he said 'This is the Zhou Changes,' I nodded in agreement—this belongs to the worldly su tan, which adapts to sentiments to please people. Others think I am a monk, how can I explain the Zhou Changes and mix with worldly Confucian scholars? If he understands that what I explain is not the usual meaning of the Zhou Changes, he will develop a good will. Therefore, when he said 'This is not the Zhou Changes,' I also nodded in agreement—this belongs to the human su tan, which arouses good will.

或謂儒釋殆無分也，若知易與非易必有差別，雖異而同，雖同而異，則儱侗之病不得作焉，故謂亦易亦非易者，吾然之，對治悉檀也。或謂儒釋必有實法也，若知非易，則儒非定儒；知非非易，則釋非定釋，但有名字，而無實性，頓見不思議理焉，故謂非易非非易者，吾然之，第一義悉檀也。」

Some people think that Confucianism and Buddhism have no real difference. If he could understand that there must be a distinction between "is the I Ching" and "is not the I Ching" — although they are different yet connected, and connected yet different — then the problem of being vague and mixing Confucianism and Buddhism together would not arise. Therefore, when he says "it is both the I Ching and not the I Ching," I also agree — this belongs to the treatment of the illness of clinging to extremes, known as the first type of the four kinds of preaching in Buddhism. "Lòngdòng" means vague and general, a term used by the Chan school to criticize views that fail to distinguish differences and swallow things whole. Some people also think that Confucianism and Buddhism each have a real, substantial nature. If he knows "it is not the I Ching," he would understand that Confucianism is not fixed and unchanging; if he knows "it is also not 'not the I Ching'," he would understand that Buddhism is also not fixed and unchanging: both are merely conventional designations, without an independent, unchanging reality. In this way, one can suddenly see the inconceivable truth. Therefore, when he says "it is neither the I Ching nor 'not the I Ching'," I also agree — this belongs to the first type of the four kinds of preaching in Buddhism, which directly reveals the true nature. Zhixu here corresponds the four kinds of preaching in Buddhism to the four kinds of evaluations others have of his book, showing that the four statements themselves are neither right nor wrong, depending entirely on the person and the role they play.

侍者曰：「不然。若所解是易，則人將謂易可助出世法，成增益謗；若所解非易，則人將謂師自說禪，何嘗知易，成減損謗；若所解亦易亦非易，則人將謂儒原非禪，禪亦非儒，成相違謗；若所解非易非非易，則人將謂儒不成儒，禪不成禪，成戲論謗。烏見其為四悉檀也？」

The servant said, "It may not be so. If you say that what you explain is the Zhou Changes, people would think that the Zhou Changes can help achieve the teachings of the Buddha, which is adding something that is not originally there, thus becoming 'the谤 of addition.' If you say that what you explain is not the Zhou Changes, people would think that the monk is just talking about meditation, and not really understanding the Zhou Changes, which is subtracting something that is originally there, thus becoming 'the谤 of subtraction.' If you say it is both and not both, people would think that Confucianism is not meditation and meditation is not Confucianism, and they oppose each other, thus becoming 'the谤 of contradiction.' If you say it is neither and not neither, people would think that Confucianism is not Confucian and meditation is not meditation, and all talk is empty, thus becoming 'the谤 of empty talk.' In this way, how can one see the four kinds of universal teachings?" Addition, subtraction, contradiction, and empty talk are collectively called 'the four谤' in Buddhism, which correspond exactly to the four statements: the same sentence, when used well, brings the benefit of the four universal teachings, but when used badly, leads to the four kinds of谤. The servant's challenge lies here—four statements can bring four benefits, but they can also lead to four kinds of谤. On what basis can one determine that the other person is gaining benefit rather than falling into谤?"

余曰：「是固然。汝獨不聞人參善補人，而氣喘者服之立斃乎？抑不聞大黃最損人，而中滿者服之立瘥乎？春之生育萬物也，物固有遇春而爛壞者；夏之長養庶品也，草亦有夏枯者；秋之肅殺也，而菊有黃花；冬之閉藏也，而松柏青青，梅英馥馥。如必擇其有利無害者而後為之，天地恐亦不能無憾矣。

Zhi Xu answered, "This is indeed reasonable. But have you not heard that ginseng is most effective in nourishing people, yet people with shortness of breath may die immediately after taking it? Have you not also heard that rhubarb is most harmful, yet people with bloating may be cured immediately by taking it? Spring brings forth all things, yet among all things there are some that rot in spring; summer nurtures all things, yet among plants there are some that wither in summer; autumn brings about the withering of all things, yet chrysanthemums are in full bloom at this time; winter seals away all things, yet pine and cypress remain green, and plum blossoms still emit a fragrant aroma. If one were to insist on choosing an action that is entirely beneficial and free of harm before proceeding, then even the generation of all things by heaven and earth would be incomplete." This is the first reason Zhi Xu gave in response to the concern that "it might lead to four kinds of criticism": the medicine itself is neither good nor bad, and the season itself is neither beneficial nor harmful. Benefit and criticism depend on the nature of the person receiving them. Those who explain the teachings should not remain silent merely because they fear being misunderstood.

且佛以慈眼視大千，知群機已熟，然後示生，猶有魔波旬擾亂之，九十五種嫉妒之，提婆達多思中害之，豈惟堯舜稱猶病哉。吾所由解易者，無他，以禪入儒，務誘儒以知禪耳。縱令不得四益而起四謗，如從地倒，還從地起；置毒乳中，轉至醍醐，厥毒仍在。遍行為外道師，薩遮為尼犍主，意在斯也。」侍者再拜而謝曰：「此非弟子所及也，請得筆而存之。」

Moreover, the Buddha, with his compassionate eyes, observes the great world, knowing that the roots of sentient beings have matured, and only then manifests his birth in the human world. Yet even so, the demon king Mara comes to disturb him, ninety-five heretical schools harbor jealousy, and Devadatta plots to harm him. How can such things be merely the case of Yao and Shun lamenting, "I am unable to fully benefit all people"? My purpose in interpreting the Zhou Yi is not anything else, but to "enter Confucianism through Chan"—using the path of Confucianism to lead those who read Confucian texts to recognize Chan. Even if some people do not gain the four kinds of benefits from the four kinds of teachings, but instead generate the four kinds of slander, it is like a person falling down from the ground, yet still rising up from the ground again—slander arising from the Yi will eventually be eliminated through the Yi. It is also like putting poison into milk, gradually refining it into curd, then into butter, then into refined butter, with the poison always remaining inside, eventually causing a reaction that leads to awakening. Former heretical teachers once served as heretical teachers, and Sahajaniyan once ruled the Ni犍 heretics. Buddhism ultimately leads them to liberation through these opposing means, and this is my intention as well. After hearing this, the attendant bowed repeatedly in gratitude and said, "This is not something I could think of on my own; please let me record it for preservation." "Putting poison into milk, gradually refining it into refined butter" comes from the Mahaparinirvana Sutra, symbolizing that the seed of Buddha-nature, once planted, even if temporarily causing slander, will eventually take effect. This is the main purpose established by Zhixu for the entire book: this Zhou Yi Chan Jie is not meant to annotate the Zhou Yi, but to use the Zhou Yi to lead those who read Confucian texts into the Chan school.

崇禎辛巳仲冬旭道人書於溫陵之毫餘樓

In the sixth year of the Chongzhen era (1641 CE), during the middle of winter in the eleventh month, Xudao Ren wrote this at the Haoyu Lou in Wenling. "Xudao Ren" is the self-title of Zhixu Qiyi. "Wenling" is another name for Quanzhou, Fujian. Zhixu Qiyi spent much of his later years promoting the Dharma and writing in the Fujian-Zhejiang region, and this preface was written at his residence in Quanzhou. The entire work was also completed around this time.

北天目道人蕅益智旭著

This volume was written by the Northern Tianmu Dao Ren, Zhi Xu. Zhi Xu (1599–1655), also known as Zhi Yi, was one of the four great monks of the late Ming dynasty. In his later years, he resided mostly in the northern foot of Mount Tianmu in Zhejiang Province, and thus he signed himself as "Northern Tianmu Dao Ren."

六十四卦皆伏羲所畫。夏經以艮居首，名曰《連山》；商經以坤居首，名曰《歸藏》，各有繇辭以斷吉凶。文王囚羑里時，繫今彖辭，以乾坤二卦居首，名之曰《易》。周公被流言時，復繫爻辭。孔子又為之傳以輔翊之，故名《周易》。古本文王、周公彖爻二辭，自分上下兩經。孔子則有上經彖傳、下經彖傳、上經象傳、下經象傳、乾坤二卦文言、繫辭上傳、繫辭下傳、說卦傳、序卦傳、雜卦傳，共名十翼。後人以孔子前之五傳，會入上下兩經，而繫辭等五傳不可會入，附後別行，即今經也。

The sixty-four hexagrams were all drawn by Fuxi. During the Xia dynasty, the Book of Changes began with the Gen hexagram and was called The Continuous Mountains (Lianshan); during the Shang dynasty, it began with the Kun hexagram and was called The Returning Concealment (Guicang). Both had "yao ci" (line statements), which were used to determine fortune and misfortune. When King Wen was imprisoned in Youli, he attached the "tuan ci" (commentary on the judgment), which is now known as the hexagram statement, to the sixty-four hexagrams, placing the Qian and Kun hexagrams first and naming the book The Book of Changes. When the Duke of Zhou faced slander, he attached the "yao ci" (line statements) to the 384 lines. Confucius later wrote commentaries to explain and elaborate on it, so the book came to be called The Zhou Book of Changes. In the ancient versions, King Wen's tuan ci and the Duke of Zhou's yao ci were originally divided into the upper and lower classics. Confucius's commentaries included the upper and lower tuan commentaries, the upper and lower image commentaries, the Wenyan commentaries for the Qian and Kun hexagrams, the upper and lower great treatises, the transmission of the Shuogua, the Xugua, and the Zage, collectively known as the "Ten Wings" — meaning they are like ten wings assisting the main text. Later scholars split the first five wings (upper and lower tuan commentaries, upper and lower image commentaries, and Wenyan) and inserted them into the corresponding hexagrams and lines in the upper and lower classics. The remaining five commentaries below the Xici could not be split and were left at the end as separate transmissions — this is the current standard format of The Zhou Book of Changes. This passage is from Zhixu explaining the origin and development of The Zhou Book of Changes, and has not yet touched upon Buddhist teachings.

可上可下，可內可外，易地皆然，初無死局，故名交易；能動能靜，能柔能剛，陰陽不測，初無死法，故名變易。雖無死局，而就事論事，則上下內外仍自歷然；雖無死法，而即象言象，則動靜剛柔仍自燦然：此所謂萬古不易之常經也。若以事物言之，可以一事一物各對一卦一爻，亦可於一事一物之中，具有六十四卦三百八十四爻；若以卦爻言之，可以一卦一爻各對一事一物，亦可於一卦一爻之中，具斷萬事萬物，乃至世出世間一切事物。又一切事物即一事一物，一事一物即一切事物；一切卦爻即一卦一爻，一卦一爻即一切卦爻。故名交易變易，實即不變隨緣、隨緣不變，互具互造、互入互融之法界耳。

The positions of the lines in a hexagram can be above or below, inside or outside; swapping their positions still makes sense, so there is no fixed arrangement. Therefore, the Book of Changes has the meaning of 'transaction' (transaction). It can be active or still, flexible or strong; the movement of yin and yang is unpredictable, so there is no rigid method. Hence, the Book of Changes also has the meaning of 'change'. Here, Zhixu first establishes the principle of the Book of Changes: although there is no fixed arrangement, when considering specific matters, the distinction between upper and lower, inside and outside remains clear; although there is no fixed method, when discussing the hexagram, the distinction between movement and stillness, strength and flexibility remains distinct. This is called the 'eternal constant that has never changed', which is the third meaning of the Book of Changes, 'unchangeable'. At this point, he turns to Buddhist teachings: from the perspective of things, one event or object can correspond to one hexagram and one line, or within one event or object, all sixty-four hexagrams and 384 lines can be fully contained; from the perspective of hexagrams and lines, one hexagram and one line can correspond to one event or object, or within one hexagram and one line, all things and phenomena, both worldly and transcendent, can be fully explained. Going further: all things are this one event or object, and this one event or object is all things; all hexagrams and lines are this one hexagram and one line, and this one hexagram and one line are all hexagrams and lines. Therefore, the concepts of 'transaction' and 'change' in the Book of Changes, when applied practically, correspond to the Tiantai school's view of the dharmadhatu: 'unchanging while responding to conditions, responding to conditions while remaining unchanging'—the true suchness nature is inherently unchanging, yet it can arise all phenomena in accordance with conditions; although it arises all phenomena in accordance with conditions, its nature remains unchanging. It also includes 'mutual inclusion, mutual creation, mutual penetration, mutual integration' in the dharmadhatu: the ten dharmadhatu realms are mutually included and mutually created, each phenomenon is mutually involved and mutually integrated. At this point, the Book of Changes' transaction and change have been directly connected to the Tiantai comprehensive teaching's view of the dharmadhatu.

伏羲但有畫而無辭，設陰陽之象，隨人作何等解，世界悉檀也；文王彖辭，吉多而凶少，舉大綱以生善，為人悉檀也；周公爻辭，誡多而吉少，盡變態以勸懲，對治悉檀也；孔子十傳，會歸內聖外王之學，第一義悉檀也。偏說如此，克實論之，四聖各具前三悉檀，開權顯實，則各四悉。

This passage uses the concept of "four kinds of universal charity" (sì xí tán) to distinguish the four authors of the Book of Changes. Fuxi only drew the trigrams without attaching any textual explanations, merely establishing the symbols of yin and yang, allowing later generations to interpret them in various ways, with each person deriving joy according to their own preferences. This belongs to the "worldly universal charity" (shì jiè xí tán), which accommodates worldly sentiments. King Wen's attached hexagram statements (guà cí) mostly speak of auspiciousness and rarely of inauspiciousness, highlighting the main points to arouse people's good thoughts. This belongs to the "universal charity for people" (wéi rén xí tán), which promotes goodness. The Duke of Zhou's attached line statements (yáo cí) mostly warn and rarely promise auspiciousness, fully describing various changing situations to admonish virtue and punish vice. This belongs to the "remedial universal charity" (duì zhì xí tán), which addresses specific issues. Confucius's ten wings (shí yì) ultimately conclude in the study of "inner sage and outer king" (nèi shèng wài wáng), which means cultivating virtue internally and practicing the Way of the King externally. This belongs to the "first ultimate universal charity" (dì yī yì xí tán), which directly reveals the ultimate truth. However, this is only a partial view. In reality, the four sages—Fuxi, King Wen, the Duke of Zhou, and Confucius—each possess the first three kinds of universal charity. Once they "open the provisional and reveal the real" (kāi quán xiǎn shí), meaning they remove provisional methods and reveal the true meaning, each of the four sages fully possesses all four kinds of universal charity. Zhixu used this framework at the beginning of his entire work to encompass the Book of Changes, effectively integrating the entire Book of Changes into the Buddhist teaching system.

（乾下　乾上）乾：元亨利貞。六畫皆陽，故名為乾。乾者，健也。在天為陽，在地為剛，在人為智為義，在性為照，在修為觀；又在器界為覆，在根身為首、為天君，在家為主，在國為王，在天下為帝。或有以天道釋，或有以王道釋者，皆偏舉一隅耳。健則所行無礙，故元亨。然須視其所健者何事，利貞之誡，聖人開示學者切要在此，所謂修道之教也。

"The Lower Trigram is Qian (Heaven) and the Upper Trigram is also Qian (Heaven), indicating the structure of the Primary Hexagram. The Lower Trigram is Qian and the Upper Trigram is also Qian, making it a hexagram of pure yang. The Hexagram Statement says: 'Qian (Heaven), Yuan, Heng, Li, Zhen.' Zhixu first explains it according to conventional interpretation: all six lines are yang lines, so it is named 'Qian.' The meaning of Qian is 'Jian' (strength and vigor), which is unceasingly strong and vigorous. In the sky it manifests as yang energy, on the earth as strong substance, in humans as wisdom and righteousness. In terms of nature, it is 'Zhao' (illumination, inherent clarity), and in terms of cultivation, it is 'Guan' (observation, the practice of insight)—this pair 'Xing Zhao Xiu Guan' becomes a key concept he repeatedly uses later. Furthermore, in the physical world it is the sky that covers all things; in beings it is the head, the 'Tianjun' (heavenly sovereign) that governs the body (the mind); in a family it is the family head; in a country it is the king; in the world it is the emperor. Previously, commentators have interpreted it either solely in terms of the Way of Heaven or solely in terms of the Way of the King, each focusing only on one aspect. Strength and vigor lead to no obstacles, so it is said 'Yuan Heng'—greatly open and unimpeded. However, one must clearly understand what exactly is being vigorously upheld: the warning 'Li Zhen' (beneficial to upholding correctness) is the most essential teaching that the sage offers to learners, which is precisely the intention of the 'Zhongyong' saying 'cultivating the Way is called teaching.'

夫健於上品十惡者必墮地獄，健於中品十惡者必墮畜生，健於下品十惡者必墮鬼趣；健於下品十善者必成修羅，健於中品十善者必生人道，健於上品十善者必生天上；健於上品十善，兼修禪定者，必生色無色界；健於上品十善，兼修四諦十二因緣觀者，必獲二乘果證；健於上上品十善，能自利利他者，即名菩薩；健於上上品十善，了知十善即是法界、即是佛性者，必圓無上菩提。故十界皆元亨也。

This passage explains how Zhixu used Buddhist teachings to interpret "Yuanheng." He applied the concept of "Jian" — continuing with unwavering strength — to each of the ten realms. Those who persist with unwavering strength in the upper category of the ten evils will surely fall into the hell realm; those in the middle category will fall into the animal realm; and those in the lower category will fall into the hungry ghost realm. Conversely, those who persist with unwavering strength in the lower category of the ten virtues will be reborn as asuras; those in the middle category will be reborn as humans; and those in the upper category will be reborn in the heavenly realm. If, in addition to the upper category of the ten virtues, one also practices meditation, one will be reborn in the form realm or the formless realm. If, in addition to the upper category of the ten virtues, one also practices the contemplation of the four truths (suffering, origin, cessation, path) and the twelve links of dependent origination, one can attain the fruit of the two vehicles, the sravakas and the pratyekabuddhas. If one persists with unwavering strength in the uppermost category of the ten virtues and can benefit both oneself and others, this is called a bodhisattva. If one persists with unwavering strength in the uppermost category of the ten virtues and understands that the ten virtues themselves are the dharmadhatu and the Buddha-nature, one will surely attain complete enlightenment and become a Buddha. The ten realms include the hell realm, the hungry ghost realm, the animal realm, the asura realm, the human realm, the heavenly realm, the sravaka realm, the pratyekabuddha realm, the bodhisattva realm, and the Buddha realm. Therefore, all ten realms are "Yuanheng" — as long as one continues with unwavering strength, all paths are open and one can achieve great success. This is precisely the foreshadowing of the subsequent admonition "Lizheng": just because a path is open does not mean it is the right path to follow.

三惡為邪，三善為正；六道有漏為邪，二乘無漏為正；二乘偏真為邪，菩薩度人為正；權乘二諦為邪，佛界中道為正；分別中邊不同為邪，一切無非中道為正。此利貞之誡所以當為健行者設也。

Continuing from the previous discussion, Zhixu carefully determines what qualifies as "zheng" (correct), which corresponds to the term "zhen" in the Hexagram Statement. He considers the three evil paths—hell, hungry ghosts, and animals—as wrong, while the three good paths—humans, heavens, and asuras—as correct. Going further, he argues that all six realms of rebirth are "youlü" (defective, mixed with烦恼 and unable to escape birth and death), thus considered wrong, while the "wulü" (non-defective) of the two vehicles (śrāvakas and pratyekabuddhas) are considered correct. Proceeding further, he states that the two vehicles only attain "pianzhen" (partial truth, focused on emptiness, self-liberation), which is still wrong, while Bodhisattvas who take up the vow to save all beings are considered correct. Going even further, he points out that the provisional Bodhisattvas who only recognize the two truths—true and conventional—are still wrong, while the Buddha's realization of the "zhongdao" (middle way) is considered correct. Further still, if one still discriminates between the middle way and the two extremes, it is still wrong, until one fully understands that all dharmas are essentially the middle way, then one attains true correctness. Layer upon layer, what is considered correct in one layer becomes wrong in the next. Therefore, the phrase "li zhen" (righteous perseverance) serves as a warning specifically for those who are strong and active. If one is overly strong but lacks proper direction, the stronger the effort, the deeper the fall.

初九：潛龍勿用。龍之為物也，能大能小，能屈能申，故以喻乾德焉。初未嘗非龍，特以在下，則宜潛而勿用耳。此如大舜耕歷山時，亦如顏子居陋巷乎。其靜為復，其變為姤。復則后不省方以自養，姤則施命誥四方以養眾，皆潛之義也。

The Line Statement says: "Initial Nine, the dragon is hidden, do not act." Zhi Xu, interpreting the Book of Changes, explains that a dragon is capable of growing large or small, of bending or stretching, so it is used as a metaphor for the virtue of strength and firmness of the Qian hexagram. The Initial Nine itself is also a dragon, but because it is in the lowest position, it should remain hidden and not act. This is similar to Yu Shun plowing fields on Laishan Mountain, or Yan Hui living in a dilapidated alley—his virtue is already complete, but the time and position have not yet arrived. Then he uses two hexagram transformations to confirm this: if the current line remains unchanged and the other lines take yin, the entire hexagram becomes the Fu hexagram; if the current line changes from yang to yin, the entire hexagram becomes the Gou hexagram. The Fu hexagram's image says "the king does not go to the four directions," meaning the king remains secluded and cultivates himself; the Gou hexagram's image says "issue commands to the four directions," meaning nurturing the people. One is self-cultivation, the other is nurturing others, both contain the meaning of "hidden"—"hidden" does not mean doing nothing, but rather keeping one's strength within.

九二：見龍在田，利見大人。初如淵，二如田，時位之不同耳，龍何嘗有異哉。二五曰大人，三曰君子，皆人而能龍者也。此如大舜徵庸時，亦如孔子遑遑求仕乎。其靜為臨為師，其變為同人，皆有利見之義焉。

The Line Statement says: Nine in the Second, the dragon appears in the fields, which is favorable for encountering a great person. Zhi Xu explains: The First Line is like a deep abyss, and the Second Line is like the fields; they differ only in their positions and times. The dragon itself is not different. In the Qian hexagram, the Second and Fifth Lines are called "great persons," while the Third Line is called "gentleman," all referring to those who are human yet can act like dragons. This is similar to Yu Shun being summoned by Yao for appointment, or Confucius traveling among the states in urgent pursuit of office — the dragon has emerged from the abyss but is still in the fields, and still needs someone to recognize and promote it. In terms of hexagram transformation: when this line remains unchanged, the hexagram becomes Lin (Approaching) and Shi (Army); when this line changes from yang to yin, the entire hexagram becomes Tong Ren (Harmony with Others). Lin represents ruling from above and being close to the people, Shi represents being the center of attraction, and Tong Ren represents harmony with others. All three hexagrams contain the meaning of "favorable for encountering a great person."

九三：君子終日乾乾，夕惕若厲，無咎。在下之上則地危，純剛之德則望重，故必終日乾乾，雖至於夕而猶惕若。所謂安而不忘危，危者安其位者也。此如大舜攝政時，亦如王臣蹇蹇匪躬者乎。其靜為泰為謙，其變為履，皆有乾乾惕厲之義焉。

The Line Statement says: Nine in the Third, the gentleman is diligent and tireless all day, still vigilant and cautious at night, although in a dangerous situation, he will not commit a mistake. Zhixu explains: Nine in the Third is located at the top of the Lower Trigram, above not connected to Heaven, below not connected to Earth, so its position is inherently dangerous; it also possesses pure Yang strength and vigorous virtue, which is the object of people's expectations and carries heavy responsibilities. Therefore, one must be diligent and tireless all day, even at dusk still remain cautious. This is exactly what the Great Treatise says: "In safety, one should not forget danger" — "The dangerous is the one who is safe in his position." Those who constantly maintain vigilance can actually secure their position safely. This is like Yu Shun taking over the government from Yao, which is similar to the Line Statement of the Sixth in the Second of the Jian hexagram, "The king's minister is resolute and persevering, not for his own sake," a minister who works hard for the country's difficulties without considering his own safety. In terms of hexagram transformation: when this line remains unchanged, it becomes Tai and Qian. If Yang turns into Yin, it becomes Li. Tai should beware of excessive ease leading to reversal, Qian should maintain humility and stay low, and Li is walking on a tiger's tail and must be cautious. All three hexagrams contain the meaning of being diligent and cautious.

九四：或躍在淵，無咎。初之勿用必於深淵，四亦在淵，何也？初則潛，四則躍，時勢不同，而跡暫同。此如大舜避位時，亦如大臣之休休有容者乎。其靜為大壯為豫，其變為小畜，皆有將飛未飛、以退成進之義焉。

The Line Statement says: Nine in the Fourth, perhaps leaps up, perhaps remains in the abyss, neither will bring calamity. Zhi Xu asks: Why does the initial Nine say 'do not use' because it is in the abyss, and the Nine in the Fourth is also in the abyss? The answer is: The initial Nine is 'hidden', while the Nine in the Fourth is 'leaping'. They are in different situations, and their outward appearances are only temporarily similar. This is like Yu Shun, after the death of Yao, retreating to the southern river and giving the throne to Yao's son, which is similar to the description in the Book of Documents, Qin Shi, of 'xiusiushourong', meaning a minister with a broad and tolerant spirit. In terms of the changing hexagram: when this line is not moving, it is the hexagram Da Zhuang and Yu. If a yang line changes to yin, it becomes Xiao Xu. Da Zhuang is strong and needs to be cautious about rushing forward, Yu needs to wait for the right time before acting, and Xiao Xu is a temporary restraint of strength. All three hexagrams contain the meaning of 'about to fly but not yet flying, retreating as a way of advancing'.

九五：飛龍在天，利見大人。今之飛者，即昔之或躍或惕或見或潛者也，不如此，安所稱大人哉。我為大人，則所見無非大人矣。此如大舜垂衣裳而天下治，亦如一切聖王之御極者乎。其靜為夬為比，其變為大有，皆有利見之義焉。

The Line Statement says: "Nine in the Fifth, the dragon flies in the sky, it is advantageous to see a great person." Zhixu explains: Now this dragon that is flying high is exactly the same dragon that was either leaping, or being cautious, or appearing, or hiding before; without having experienced those stages, how can it be called a "great person"? Moreover, once one becomes a great person, everything one sees would also be great persons. This is his reversal of the meaning of "advantageous to see a great person": the high or low one sees depends on the high or low of the one who sees. This is like Yu Shun's simple clothing and governance without action, leading the world to great order, or like all the sage kings when they ascended the throne. In terms of the change of the hexagram: when this line is not moving, it is the hexagram of Gua and Bi; when it changes from yang to yin, it becomes Da You. Gua represents decisive strength and being revered by the people, Bi represents the world's attachment, and Da You represents vast possession. All three hexagrams contain the meaning of "advantageous to see a great person."

上九：亢龍有悔。亢者，時勢之窮；悔者，處亢之道也。此如大舜遇有苗弗格，舞乾羽於兩階乎，否則不為秦皇漢武者幾希矣。其靜為乾為剝，其動為夬，皆亢而須悔者也。王陽明曰：「乾六爻作一人看，有顯晦，無優劣；作六人看，有貴賤，無優劣。」

The Line Statement says: "Upper Nine, a dragon flying too high, will have regret." Zhixu explains: "Kang" signifies that the situation has reached its limit; however, "regret" is not the result of regret, but rather the proper attitude when one is in the position of extreme exaltation — knowing when to turn back. This is like Yu the Great's campaign against the three tribes of Youmiao, who refused to submit. Yu then ceased his military campaign and returned to the court, dancing with the ceremonial weapons and banners in the hall, using cultural virtue to influence them, eventually leading the three tribes to submit voluntarily (as recorded in the Book of Documents, the Great Yu's Plan). If one does not know regret and turn back, then one is not far from the fate of Qin Shi Huang and Han Wu Di, who engaged in excessive military campaigns. In terms of the change of the hexagram: when this line remains unmoved, it is the hexagram Qian (Heaven) or Bo (Splitting); when this line moves, it becomes Guai (Decision). Bo represents the gradual exhaustion of yang energy, while Guai signifies a decision that is about to reach its limit. Both are images of extreme exaltation that require the awareness of regret. Finally, he cites the words of the Ming Confucian Wang Yangming: The six lines of the hexagram Qian, if viewed as one person, only differ in their manifestations of success and obscurity, without any distinction of superiority or inferiority; if viewed as six separate persons, they only differ in their status of high or low, without any distinction of superiority or inferiority.

統論六爻表法，通乎世出世間。若約三才，則上二爻為天，中二爻為人，下二爻為地。若約天時，則冬至後為初爻，立春後為二爻，清明後為三爻，夏為四爻，秋為五爻，九月後為上爻。又乾坤二卦合論者，十一月為乾初爻，十二月為二爻，正月為三爻，二月為四爻，三月為五爻，四月為上爻，五月為坤初爻，乃至十月為坤上爻也。若約欲天，則初爻為四王，二忉利，三夜摩，四兜率，五化樂，上他化。若約三界，則初欲界，二三四五色界，上無色界。

This passage discusses the general concept of the "symbolic representation" of the six lines in the hexagram. The six lines can be used to symbolize various aspects, and this system of symbolism applies to both worldly and transcendent teachings. If we match them with the "Three Powers" (Tian, Ren, Di), the top two lines belong to Heaven, the middle two lines belong to Humanity, and the bottom two lines belong to Earth. If we match them with the seasonal divisions of a year, the first line corresponds to after the winter solstice, the second line to after the beginning of spring, the third line to after the Qingming festival, the fourth line to summer, the fifth line to autumn, and the top line to after the ninth month. If we combine the Qian and Kun hexagrams to cover all twelve months, the eleventh month corresponds to the first line of the Qian hexagram, the twelfth month to the second line, the first month to the third line, the second month to the fourth line, the third month to the fifth line, the fourth month to the top line, the fifth month transitions to the first line of the Kun hexagram, and continues up to the tenth month, which is the top line of the Kun hexagram. From here, he shifts to using the Buddhist cosmological structure for matching. If we match them with the six heavens of the desire realm, the first line corresponds to the Heaven of the Four Kings, the second line to the Heaven of the Trāyasthitā, the third line to the Heaven of the Joyful Heaven, the fourth line to the Heaven of the Tusita, the fifth line to the Heaven of the Transformation and Delight, and the top line to the Heaven of the Self-Enjoyment and Freedom. If we match them with the three realms, the first line corresponds to the desire realm, the second, third, fourth, and fifth lines correspond to the form realm, and the top line corresponds to the formless realm.

若約地理，則初為淵底，二為田，三為高原，四為山谷，五為山之正基，上為山頂。若約方位，則初為東，三為南，四為西，六為北，二五為中。若約家，則初為門外，上為後園，中四爻為家庭。若約國，則初上為郊野，中四爻為城內。若約人類，則初民，二士，三官長，四宰輔，五君主，上太皇，或祖廟。若約一身，則初為足，二為腓，三為股為限，四為胸為身，五為口為脢，上為首亦為口。若約一世，則初為孩童，二少，三壯，四強，五艾，上老。

When considering the lines from another perspective, they can be matched with geographical features. The first line represents the bottom of a deep abyss, the second line represents farmland, the third line represents highlands, the fourth line represents valleys, the fifth line represents the main body of a mountain and its foundation, and the top line represents the summit of a mountain. When considering directions, the first line corresponds to the east, the third line to the south, the fourth line to the west, and the sixth line (top line) to the north, with the second and fifth lines in the center. When considering a household, the first line represents the area outside the gate, the top line represents the back garden, and the fourth line represents the interior of the house. When considering a country, the first and top lines represent the outskirts of the city, and the fourth line represents the city center. When considering a person's status, the first line represents common people, the second line represents scholars, the third line represents officials, the fourth line represents high-ranking ministers, the fifth line represents the sovereign, and the top line represents the former emperor or the ancestral temple. When considering the human body, the first line represents the feet, the second line represents the lower legs, the third line represents the thighs and the waist (as mentioned in the "Gen" hexagram, "limit"), the fourth line represents the chest and the torso, the fifth line represents the mouth and the flesh along the spine ("mèi"), and the top line represents the head, which can also refer to the mouth. When considering a person's life, the first line represents childhood, the second line represents youth, the third line represents adulthood, the fourth line represents the age of forty, the fifth line represents the age of fifty called "ài," and the top line represents old age. These methods of matching are still within the realm of worldly affairs and serve as a prelude to the Buddhist method of matching.

若約六道，則如次可配六爻。又約十界，則初為四惡道，二為人天，三為色無色界，四為二乘，五為菩薩，上為佛。若約六即，則初理，二名字，三觀行，四相似，五分證，上究竟。以要言之，世出世法，若大若小，若依若正，若善若惡，皆可以六爻作表法。有何一爻不攝一切法？有何一法不攝一切六爻哉？

If the six paths of rebirth are matched with the six lines, they can be arranged in order. If the ten realms (hell, hungry ghost, animal, asura, human, heavenly, shravaka, pratyekabuddha, bodhisattva, and buddha) are matched with the six lines, then the first line corresponds to the four evil realms, the second line to the human and heavenly realms, the third line to the form and formless realms, the fourth line to the two vehicles of shravaka and pratyekabuddha, the fifth line to the bodhisattva realm, and the top line to the buddha realm. If the six stages of Tiantai School's 'six aspects' are used for matching—the six aspects represent the six stages from an ordinary person to enlightenment, covering both 'aspects' and 'six': the rational aspect (inherent buddha nature but not self-aware), the name aspect (hearing the Dharma and knowing about buddha nature), the contemplative practice aspect (following teachings to contemplate and practice in harmony), the similar aspect (subduing烦恼 and achieving a similar understanding), the partial realization aspect (gradually cutting through ignorance and gradually realizing the dharmakaya), and the ultimate aspect (complete elimination of defilements and full realization of wisdom)—then the first line corresponds to the rational aspect, the second line to the name aspect, the third line to the contemplative practice aspect, the fourth line to the similar aspect, the fifth line to the partial realization aspect, and the top line to the ultimate aspect. In summary, whether it is worldly or transcendent, whether it is Mahayana or Hinayana, whether it is the environment outside the body (the world) or the body itself (the mind and body), whether it is good or evil, all can be symbolized by the six lines. If this is the case, which line does not include all phenomena? And which phenomenon does not include all six lines? This question and answer place the doctrine of 'one includes all, all includes one' upon the six lines.

佛法釋乾六爻者，龍乃神通變化之物，喻佛性也。理即位中，佛性為煩惱所覆故勿用；名字位中，宜參見師友，故利見大人；觀行位中，宜精進不息，故日乾夕惕；相似位中，不著似道法愛，故或躍在淵；分證位中，八相成道，利益群品，故為人所利見；究竟位中，不入涅槃，同流九界，故云有悔。此原始要終，兼性與修而言之也。

This passage is Zhixu's formal explanation of the six lines of the Qian hexagram, based on the previous discussion of the "six stages." The dragon, a creature capable of supernatural transformations, is used as a metaphor for "Buddha-nature." In the "stage of principle," although Buddha-nature is inherently complete, it is covered by烦恼 and thus cannot be used, hence the saying "the hidden dragon does not act." In the "stage of name," upon first hearing the name of Buddha-nature, one should seek guidance from a wise teacher, hence "benefiting from the sight of a great person." In the "stage of observation and practice," one should diligently cultivate and practice, hence "constantly striving day and night, remaining vigilant even at night." In the "stage of similarity," one's practice is close to the true path, but one must beware of attachment to this similar state, which gives rise to "attachment to the Dharma." Attachment to the Dharma is the most difficult obstacle to overcome on the path; thus, one should not be attached, hence "leaping in the abyss," being free to advance or retreat. In the "stage of partial realization," one can manifest the "eight phases of the Buddha's enlightenment" (descending from the Tusita heaven, entering the womb, staying in the womb, emerging from the womb, leaving home, attaining enlightenment, turning the Dharma wheel, and entering Nirvana) to benefit all beings, hence "the dragon flying in the sky," becoming the object of universal admiration. In the "stage of ultimate realization," although the Buddha has attained complete perfection, he does not remain in Nirvana alone, but returns to the nine realms of beings to share their conditions, hence "the exalted dragon regrets"—this "regret" is not a fault, but rather a refusal to remain in a high position and a return to benefit sentient beings. This passage moves from the beginning to the end, integrating the inherent "nature virtue" with the cultivated "practice virtue."

若單約修德者，陽為智德，即是慧行。初心乾慧，宜以定水濟之，不宜偏用；二居陰位，定慧調適，能見佛性，故云利見大人；三以慧性遍觀諸法；四以定水善養其機；五則中道正慧證實相理；上則覓智慧相了不可得。又約通塞而言之者：初是淺慧，故不可用；上是慧過於定，故不可用；中之四爻皆是妙慧：二如開佛知見，三如示佛知見，四如悟佛知見，五如入佛知見也。

If we consider only the aspect of cultivating virtue, a yang line represents the virtue of wisdom, which is called 'practice of wisdom' (a path of cultivation centered on insight). The line 'initial nine' (Chu Jiū) represents the initial aspiration of 'Heavenly Wisdom'—dry wisdom, possessing wisdom but lacking stability, like dry land that needs water. It should be nourished with the water of meditation, not relying solely on wisdom and neglecting meditation, hence it is said 'not to be used'. The line 'nine in the second' (Jiu Er) is a yang line residing in the yin position of the second, thus harmonizing meditation and wisdom, allowing one to see the Buddha-nature, hence it is said 'beneficial for seeing a great person'. The line 'nine in the third' (Jiu San) uses the power of wisdom to observe all dharmas. The line 'nine in the fourth' (Jiu Si) cultivates one's root nature with the water of meditation. The line 'nine in the fifth' (Jiu Wu) attains the truth of reality through the middle way and correct wisdom. The line 'nine at the top' (Shang Jiū) is such that even the appearance of wisdom is no longer obtainable—wisdom reaches its extreme and there is no wisdom to be attained. Considering further the aspect of 'openness and blockage' (where is it passable, where is it blocked): 'initial nine' is shallow wisdom, not yet suitable for use; 'nine at the top' is wisdom that surpasses meditation, also not suitable for use; the four lines in the middle are subtle wisdom, perfectly matching the one great matter of the Buddha's appearance in the world as described in the Sutra of the Lotus Flower. 'Nine in the second' is like 'opening' the Buddha's vision; 'nine in the third' is like 'showing' the Buddha's vision; 'nine in the fourth' is like 'realizing' the Buddha's vision; 'nine in the fifth' is like 'entering' the Buddha's vision.

用九：見群龍無首，吉。六十四卦，共計三百八十四爻，陰陽各半，則陽爻共有百九十二。此周公總明一切陽爻所以用九而不用七之旨也。蓋七為少陽，靜而不變；九為老陽，動而變陰。今若筮得乾卦，六爻皆九，則變為坤卦，不惟可知大始，亦且可作成物，而六龍不作六龍用，其變化妙無端倪矣。此如大舜薦禹於天，不以位傳其子，亦如堯舜之猶病、文王之望道未見、孔子之聖仁豈敢乎。

The "Use of Nine" commentary says: Seeing a group of dragons that do not assert themselves by their horns and heads, it is auspicious. Zhixu explains: Among the sixty-four hexagrams, there are a total of three hundred and eighty-four lines, with yin and yang each occupying half. Therefore, the total number of yang lines is one hundred and ninety-two. This "Use of Nine" is a summary by the Duke of Zhou explaining why all yang lines take "nine" rather than "seven." Originally, there are two kinds of yang lines obtained through divination: "Seven" represents the young yang, which is quiet and does not change; "Nine" represents the old yang, which is active and must change into yin. Now, if one divines the Qian hexagram and all six lines are nines, then the entire hexagram becomes the Kun hexagram: not only does it retain Qian's ability to "know the beginning of things," but it also gains Kun's ability to "complete things." The six dragons do not act as six dragons, and their transformation is subtle beyond measure. This is like Yu Shun recommending Yu to heaven rather than passing on the throne to his son; it is also like the Analects stating that Yao and Shun found it difficult to universally benefit others, and the Mencius stating that King Wen had already seen the Dao but acted as if he had not; and Confucius said, "If I were to be a sage or a benevolent person, how could I dare to claim it?" These are all cases of possessing virtue but not claiming the title, which is precisely the appearance of "a group of dragons without a leader."

若約佛法釋者，用九，是用有變化之慧，不用七之無變化慧也。陽動即變為陰，喻妙慧必與定俱。《華嚴》云：「智慧了境同三昧。」大慧云：「一悟之後，穩貼貼地。」皆是此意。群龍者，因中三觀、果上三智也。觀之與智，離四句，絕百非，不可以相求，不可以識識，故無首而吉。

If explained with Buddhist teachings: "Use nine" refers to using wisdom that is capable of transformation, rather than the wisdom of "seven" which is fixed and unchanging. When yang moves, it becomes yin, symbolizing that true subtle wisdom must be accompanied by meditation—without meditation, wisdom is not profound. The Avatamsaka Sutra says, "Wisdom illuminates the nature of reality as samadhi," meaning that wisdom that directly perceives the nature of phenomena is samadhi. Master Zonggao of the Great Wisdom School said, "After one sudden enlightenment, the mind is steady and unmoving," referring to the stability of the mind after enlightenment. These all convey the same meaning. The term "group of dragons" refers to the three contemplations practiced in the cause, namely the three views (emptiness, provisional existence, and middle view), and the three wisdoms attained in the result, namely all-knowledge, the wisdom of the path, and all-knowledge of all things. These three contemplations and three wisdoms transcend the fourfold negation and cut off all conceptual distinctions and negations. They cannot be sought through forms or recognized by the mind, hence it is said "without a head" and auspicious—precisely because it cannot be grasped by any single thread, it is considered auspicious.

彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。此孔子彖傳，所以釋文王之彖辭者也。釋彖之法，或闡明文王言中之奧，或點示文王言外之旨，或借文王言句而自出手眼，別申妙義，事非一概。今乾坤二卦，皆是自出手眼，或亦文王言外之旨。此一節是釋元亨二字，以顯性德法爾之妙，所謂「無不從此法界流」也。

The Commentary on the Judgment says: How great is the original virtue of the Trigram Qian! All things depend on it for their beginning, and it governs the entire heavenly way. Clouds flow, rain falls, and all things take form and spread out. Zhixu first explains the structure: this is the Commentary on the Judgment composed by Confucius, used to explain the Judgment of King Wen. There are various ways of interpreting the Judgment: some elaborate on the profound meaning in King Wen's words, some point out the implied purpose beyond his words, and some use King Wen's words as a basis to offer their own insights and explain a deeper meaning. Now, the Commentary on the Judgment for the Trigrams Qian and Kun both belong to the category of offering their own insights, or expressing the implied meaning of King Wen. This section explains the two characters "yuan" and "heng," used to clarify the subtle nature of "xingshe," which refers to the inherent virtue of all beings, complete in itself without the need for cultivation, in contrast to "xiushhe" (virtue achieved through practice), which is the most important pair of concepts in the entire text. "Without failing to flow from this dharmadhatu" is a well-known phrase from the "Great Mahayana Treatise on the Non-Difference of the Dharmadhatu": all dharmas flow from the true suchness dharmadhatu. Here it corresponds precisely to "wanwu zisishi" (all things begin from it).

蓋乾之德不可勝言，而惟元能統之；元之德不可名狀，惟於萬物資始處驗之。始者，對終而言，不始不足以致終，不終不足名資始，即始而終，故曰統天。舉凡云行雨施，品物流行，莫非元之德用，所謂始則必亨者也。

The virtue of the Trigram Qian is inexhaustible, yet one character, "Yuan," can encompass it entirely. The virtue of "Yuan" cannot be described or depicted, but it can be verified through "Wanwu Zisui," meaning the origin of all things. The term "beginning" is relative to "end": without a beginning, there can be no end; without an end, it cannot be called the origin. The beginning already contains the end, so the Commentary on the Judgment says it "tun Tian," meaning it encompasses the entire course of the heavenly way. All phenomena such as clouds spreading, rain falling, and myriad beings taking form are all manifestations of the virtue of "Yuan." This is what is meant by "once there is a beginning, there must be smoothness," which also explains why "Yuan" and "Heng" are often used together. Zhixu here uses "ji shi er zhong" to connect the "Yuan Heng" of the Book of Changes with the Buddhist idea of "when first beginning to cultivate, one immediately attains enlightenment."

大明終始，六位時成，時乘六龍以御天。此一節，是顯聖人以修合性，而自利功圓也。聖人見萬物之資始，便能即始見終，知其由終有始，始終止是一理，但約時節因緣假分六位。達此六位無非一理，則位位皆具龍德，而可以御天矣。天即性德也；修德有功，性德方顯，故名御天。

The Commentary on the Judgment says: Greatly illuminating the beginning and the end, the six lines of the hexagram are established in accordance with the sequence of time, and with six dragons riding along, they govern the heavenly way. Zhixu explains: This passage clearly shows the sage's practice in harmony with the inherent nature. Self-benefit is thus completed through this practice. The sage sees that all things begin with the Creative Power of Heaven, and thus sees the end from the beginning. He also knows that the beginning can only be spoken of in relation to the end. The beginning and the end are merely two aspects of the same principle. However, due to the differences in time and conditions, the six lines are established as separate. When one understands that these six lines are all based on the same principle, then each line possesses the virtue of the dragon, and thus can govern the heavenly way. Here he gives a Buddhist definition of "heaven": "Heaven" is "nature's virtue" — the inherent nature. When cultivated virtue is developed, the nature's virtue is revealed, hence it is called "governing heaven." In other words, the six lines are not six different things, but six different manifestations of the same Buddha-nature in different times of enlightenment and delusion, which corresponds exactly to the previous "six stages."

乾道變化，各正性命，保合太和，乃利貞。此一節，是釋利貞二字，以顯性德本來融遍，所謂「無不還歸此法界」也。蓋一切萬物既皆資始於乾元，則罔非乾道之變化；既皆乾道變化，則必各得乾道之全體大用，非是乾道少分功能，故能各正性命。物物具乾道全體，又能保合太和；物物具乾元資始大用，乃所謂利貞也。

The Commentary on the Judgment says: The movement and transformation of the Heaven's Way enable all things to properly establish their nature and fulfill their heavenly mandate, maintaining and uniting the highest harmony, which is called "beneficial constancy" (利贞). Zhixu explains: This section is explaining the two characters "利贞," aiming to clarify that the nature of virtue is inherently perfect and universally pervasive, that is, what is said as "all things return to this dharmadhatu" — since all phenomena arise from the dharmadhatu, they ultimately return to it. Since all things originate from the primordial power of Heaven, there is nothing that is not a transformation of the Heaven's Way; since they are all transformations of the Heaven's Way, they must each fully receive the complete function of the Heaven's Way, not just a partial function of it, thus enabling them to "properly establish their nature and destiny." Each thing possesses the complete Heaven's Way, thus enabling it to "maintain and unite the great harmony"; each thing possesses the complete function of the primordial power of Heaven, which is called "beneficial constancy." The previous section, "all things flow from this dharmadhatu," refers to outward expansion; this section, "all things return to this dharmadhatu," refers to inward convergence. The expansion and convergence together represent the two aspects of the Tiantai school's teaching on the true suchness, which is "changing with conditions but remaining unaltered."

首出庶物，萬國咸寧。此一節，是顯聖人修德功圓，而利他自在也。統論一傳宗旨，乃孔子借釋彖爻之辭，而深明性修不二之學。以乾表雄猛不可沮壞之佛性，以元亨利貞表佛性本具常樂我淨之四德。佛性必常，常必備乎四德，豎窮橫遍，當體絕待，故曰大哉乾元。試觀世間萬物，何一不從真常佛性建立？設無佛性，則亦無三千性相、百界千如。故舉一常住佛性，而世間果報天、方便淨天、實報義天、寂光大涅槃天，無不統攝之矣。

The Commentary on the Judgment says: The sage transcends all things, and thus all states of the world attain peace. Zhi Xu explains: This passage clearly shows that the sage has perfected his moral cultivation and virtuous deeds, thus benefiting others freely. He then summarizes the main purpose of the entire Commentary on the Judgment: This is Confucius using the opportunity to explain the statements of the Judgment and the line statements to deeply expound the doctrine of "non-duality of nature and cultivation" — the inherent nature virtue and the later arising cultivation virtue are not two separate things. The Qian hexagram represents the "Buddha-nature" of being vigorous and courageous, invincible by any power; the four characters Yuan, Heng, Li, and Zhen represent the four virtues inherent in Buddha-nature — the four qualities of the Buddha's nature (the four virtues of Nirvana: constant and unchanging, serene and joyful, real and self-mastery, pure and unstained). Buddha-nature must necessarily be constant, and if it is constant, it must necessarily possess these four virtues. Vertically, it exhausts the three times; horizontally, it pervades all directions. In its very nature, it is absolute and incomparable, so the Commentary on the Judgment praises it as "Great is the Qian Yuan." Imagine all things in the world, which one is not established upon the true and constant Buddha-nature? If there were no Buddha-nature, then the Tiantai school's "three thousand dhatus of nature and phenomena" and "hundred realms, thousand suchnesses" (the ten dhatus mutually contain each other to form the hundred realms; each realm contains ten suchnesses, three worlds, thus forming the three thousand dhatus of phenomena) would be impossible to talk about. Therefore, if one simply points out the constant Buddha-nature, then the four levels of "heavens" — the heaven of worldly results, the heaven of convenient purity, the heaven of real manifestation, and the heaven of ultimate Nirvana — are all included within it. This precisely corresponds to the Commentary on the Judgment's "it unifies the heavens."

依此佛性常住法身，遂有應身之雲、八教之雨，能令三草二木各稱種性而得生長。而聖人則於諸法實相究盡明瞭。所謂實相非始非終，但約究竟徹證名之為終，眾生理本名之為始。知其始亦佛性，終亦佛性，不過因於迷悟時節因緣，假立六位之殊。位雖分六，位位皆龍。

By relying on the eternal nature of the Buddha-nature, known as the 'Dharma Body,' there arises the 'Manifestation Body,' which appears like clouds, responding to the needs of sentient beings. This is akin to the 'Eight Teachings' established by the Tiantai school (the four categories of teachings: Hinayana, Mahayana, Special, and Perfect; and the four methods of teaching: sudden, gradual, secret, and indeterminate), whose teachings rain down universally, enabling all beings with different capacities to grow according to their inherent nature. The Lotus Sutra compares these beings to three types of grass and two types of trees, known as 'three grasses and two trees.' This perfectly corresponds to the 'Clouds Moving and Rain Falling, All Things Flowing and Taking Form' in the Commentary on the Judgment. The sage has completely understood and clearly realized the true nature of all phenomena, which is called 'Great Clarity of Beginning and End.' The true nature itself is neither beginning nor end; it is called 'end' in terms of complete and thorough realization, and 'beginning' in terms of the inherent nature of all beings. Knowing that both beginning and end are the Buddha-nature, the difference in the stages of enlightenment and delusion is due to different times and conditions. Although there are six stages, each stage is part of the same dragon—this is the Tiantai view of 'six yet always one, one yet always six': there are six distinct stages, but in essence they are always one.

所謂理即佛，乃至究竟即佛，乘此即而常六之修德，以顯六而常即之性德，故名乘六龍以御天也。此常住佛性之乾道，雖亙古亙今不變不壞，而具足一切變化功用，故能使三草二木各隨其位而證佛性。既證佛性，則位位皆是法界，統一切法無有不盡，而保合太和矣。所以如來成道，首出九界之表，而剎海眾生，皆得安住於佛性中也。

From "the nature is Buddha" up to "the ultimate is Buddha," one relies on this "immediate and constant sixfold" practice of virtue—although in essence one is already Buddha, in terms of practice there are still six stages of progression—to manifest the "sixfold yet constant immediacy" of inherent virtue. Therefore it is called "riding the six dragons in time to govern the heavens." This ever-abiding Buddha-nature of the principle of Heaven, although unchanged and unbroken from ancient times to the present, yet possesses all the functions of change, so that all beings, whether grasses, trees, or common things, can each attain Buddha-nature according to their own position. Once they attain Buddha-nature, each position becomes the dharmadhatu, encompassing all dharmas without omission. This is called "preserving and harmonizing the great harmony." Therefore, when the Tathagata attains enlightenment, he transcends the nine realms, and all beings in countless Buddha-lands can dwell within Buddha-nature—this is called "emerging first among all things, and all countries are in peace." At this point, Zhixu has translated the entire Commentary on the Judgment of the Qian hexagram into a treatise on Buddha-nature: the original, harmonious, beneficial, and correct represent the eternal bliss, self, and purity; the six positions correspond to the six stages; governing the heavens is the union of practice and nature; and all countries in peace signify all beings returning to Buddha-nature.

象曰：天行健，君子以自強不息。六十四卦大象傳，皆是約觀心釋，所謂無有一事一物而不會歸於即心自性也。本由法性不息，所以天行常健；今法天行之健而自強不息，則以修合性矣。

The Great Image Commentary states: Heaven's movement is vigorous and unceasing, and the gentleman takes this as a model to cultivate himself without rest. Zhixu established a general principle here: all the Great Image Commentaries of the sixty-four hexagrams are to be interpreted from the perspective of "observing the mind." "Observing the mind" is the fundamental method of the Tiantai school of meditation and contemplation, meaning to bring all external phenomena back to the present moment of the mind for contemplation; that is, nothing can be separated from the nature of the mind. He explains this principle: originally, because the nature of the Dharma is constantly in motion, Heaven's movement is ever vigorous and unceasing; now, when people emulate the vigorous movement of Heaven and cultivate themselves without rest, this is to align the practice of virtue with the nature of virtue. Throughout the entire book, whenever the Great Image Commentary is encountered, it is to be interpreted in this way, returning to the mind. Readers can use this to distinguish: when discussing hexagram lines, it refers to matters; when discussing the Great Image, it refers to the mind.

潛龍勿用，陽在下也。見龍在田，德施普也。終日乾乾，反復道也。或躍在淵，進無咎也。飛龍在天，大人造也。亢龍有悔，盈不可久也。用九，天德不可為首也。文並可知。

The Small Image Commentary explains each line as follows: "The dragon remains hidden and is not yet in use" because the yang line is still in the lowest position. "The dragon appears in the field" because its virtue has begun to be widely extended. "All day long the dragon toils diligently" because it repeatedly acts in accordance with the right path. "The dragon may leap in the deep pool" because advancing in this way will not lead to mistakes. "The dragon soars in the heavens" because the superior person achieves true accomplishment at this point. "The dragon in exaltation has regret" because a state of fullness cannot last. "Use the nine" because the virtue of heaven cannot be competed for or taken first. Zhixu said: These sentences are clear in meaning and can be understood directly from the text, without needing further explanation.

佛法釋者：法身流轉五道，名日眾生，故為潛龍，理即法身，不可用也。具縛凡夫，能知如來秘密之藏，故德施普。十乘妙觀，念念熏修，故反復道。不住相似中道法愛，故進無咎。八相成道，廣度眾生，故是大人之事。無住大般涅槃，亦不畢竟入於滅度，盡未來時同流九界，故盈不可久。但恃性德便廢修德，全以修德而為教門，故天德不可為首。

Then he turned to Buddhist teachings to explain each sentence. The scriptures say, "The dharmakaya (truth body) circulates through the five paths, and this is called sentient beings." The dharmakaya is inherently pure; once it circulates through the five paths, it is called sentient beings, which is referred to as "the hidden dragon." At this stage, although the essence is already the dharmakaya, it is only at the level of "the rational aspect," and it cannot yet be used, hence "not usable." A common person burdened with烦恼 (troubles and afflictions) can hear and understand the "secret treasury of the Tathāgata" (the Buddha-nature inherent in all beings), taking this step forward, the virtue begins to be universally bestowed, hence "virtue is widely spread." According to the "Ten Methods of Contemplation" from Tiantai teachings, this refined method of contemplation is practiced moment by moment, repeatedly and consistently, hence "repeating the path." When one reaches the stage of similarity and does not cling to the nearness of the true path called "dharmalove," one dares to advance further without error, hence "advancing without blame." Manifesting the eight manifestations of the Buddha's enlightenment to widely save sentient beings is the proper task of a great person, hence "the great person's action." The enlightenment of all Buddhas is the "great Parinirvana without abiding," which does not abide in birth and death nor in Nirvana. It is not truly permanent cessation but continues endlessly to return to the nine realms and share the lives of sentient beings, hence "fullness cannot be long-lasting" — unwilling to remain at the peak of perfection. If one relies solely on the inherent nature virtue and neglects the practice, that would be wrong. Buddhism as a whole uses the cultivation of virtue as the path of teaching, hence "heavenly virtue cannot be first" — inherent nature virtue cannot be used to take precedence over cultivation virtue.

馮文所曰：「其潛藏者，非謂有時而發用也，即發用而常潛藏也；其在下者，非謂有時而上也，其上者不離乎下也。乾卦所謂勿用之潛龍，即大衍所謂勿用之一也。」

Zhi Xu cited the words of Feng Wen from the Ming dynasty, saying: The term "qiancang" does not mean that something is hidden for a period of time before it is used; rather, even when it is being used, it remains hidden all along. As for "zaixia," it does not mean that something is at the lower position for a while before moving up; rather, the one that moves up has never left the lower position. The hidden dragon mentioned in the Qian hexagram corresponds to the "one not used" remaining after the fifty numbers of the Great Treatise's transmission, where the forty-nine are used in divination, but this "one not used" never participates in the process of counting the yarrow stalks, yet it is the fundamental basis for the changes of the forty-nine. This passage redefines "qian" from a temporal sequence to a distinction between essence and function, which aligns with Zhi Xu's idea of "being and remaining six, six and always being."

文言曰：元者，善之長也；亨者，嘉之會也；利者，義之和也；貞者，事之乾也。六十四卦不出陰陽二爻，陰陽之純，則為乾坤二卦；乾坤二義明，則一切卦義明矣，故特作文言一傳以申暢之。此一節先明性德也。

In ancient texts, "Yuan" is the first of all good qualities; "Heng" is the convergence of all good things; "Li" is the harmony of principles and righteousness; and "Zhen" is the backbone of action. Zhixu explains that the sixty-four hexagrams are essentially the two types of lines, yin and yang, which when pure and complete, form the hexagrams Qian and Kun. Once the meaning of Qian and Kun is understood, the meaning of all other hexagrams is also understood. Therefore, Confucius specially wrote the "Wenyan Zhuan" to elaborate and explain. Here he reminds readers to pay attention to the layers: this section of the "Wenyan Zhuan" discusses the four aspects of Yuan, Heng, Li, and Zhen themselves, first addressing "Xingde" — the inherent virtue that is already complete, without yet discussing what a person should do.

君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以乾事。此一節明修德也。君子行此四德者，故曰乾：元亨利貞。此一節結顯以修合性也。非君子之妙修，何能顯乾健之本性哉？

The Wenyan transmission continues: A gentleman who observes and practices benevolence is sufficient to become a leader of people; gathering good things together is sufficient to conform to propriety; benefiting all things is sufficient to harmonize righteousness; adhering to the right path is sufficient to accomplish undertakings. Zhixu explains: This section discusses "cultivating virtue" — human beings exerting effort in accordance with the four principles of Yuan, Heng, Li, and Zhen. The Wenyan transmission concludes: A gentleman who practices these four virtues, thus saying "Qian: Yuan Heng Li Zhen." Zhixu explains: This section is a summary that clearly demonstrates "coinciding nature through cultivation" — using later heaven cultivation to align with the original nature. Without the refined cultivation of a gentleman, how could the original nature of Qian, characterized by strength and vigor, be manifested? When these three sections are read together, they form a sequence of nature virtue, cultivation virtue, and the non-duality of nature and cultivation. Readers can use this to distinguish which sentence refers to inherent nature and which refers to practice.

統論乾坤二義：約性則寂照之體，約修則明靜之德，約因則止觀之功，約果則定慧之嚴也。若性若修，若因若果，無非常樂我淨。常樂我淨之慧，名一切種智；常樂我淨之定，名首楞嚴定。所以乾坤各明元亨利貞四德也。今以儒理言之，則為仁義禮智。若一往對釋者：仁是常德，體無遷故；禮是樂德，具莊嚴故；義是我德，裁制自在故；智是淨德，無昏翳故。若互攝互含者：仁禮義智性恆故常，仁禮義智以為受用故樂，仁禮義智自在滿足故我，仁禮義智無雜無垢故淨。又四德無雜故為仁，四德周備故為禮，四德相攝故為義，四德為一切法本故為智也。

This passage discusses the principles of the Qian and Kun hexagrams, comparing them with Buddhist teachings. In terms of nature, Qian represents 'illumination' and Kun represents 'stillness,' which are two aspects of the same mind essence. In terms of practice, Qian is 'clarity' and Kun is 'stillness.' In terms of the foundation of cultivation, Qian is 'observation' and Kun is 'cessation'—cessation and observation are the main principles of Tiantai school's practice. In terms of the result of cultivation, Qian represents 'wisdom' and Kun represents 'stability,' with stability and wisdom together perfecting the dharmakaya. Whether in nature, practice, cause, or result, all are manifestations of the four virtues: 'eternal, blissful, self-mastery, and purity.' Wisdom that possesses these four virtues is called 'all-knowledge wisdom,' which is unique to the Buddha and fully understands all phenomena's general and particular aspects. Meditation that possesses these four virtues is called 'Shourongyan meditation,' meaning 'all matters are ultimately firm,' the great meditation attained by the Buddha. Therefore, the Qian and Kun hexagrams each embody the four virtues of 'original, prosperity, benefit, and righteousness.' When viewed from the perspective of Confucianism, these four virtues correspond to 'benevolence, righteousness, propriety, and wisdom.' If we explain them layer by layer: benevolence is the 'eternal' virtue, because the nature of benevolence does not change; propriety is the 'blissful' virtue, because propriety is complete and dignified; righteousness is the 'self-mastery' virtue, because righteousness can cut through and adapt freely, being self-sufficient and unimpeded; wisdom is the 'purity' virtue, because wisdom has no confusion or obscuration. If we explain them in a more integrated and comprehensive way: the nature of benevolence, propriety, righteousness, and wisdom is eternal, so they are 'eternal'; they can be used and enjoyed, so they are 'blissful'; they are self-sufficient and complete, so they are 'self-mastery'; they are pure and free from impurities, so they are 'purity.' Conversely, we can also say: the four virtues are pure and unadulterated, so they are called 'benevolence'; the four virtues are complete and pervasive, so they are called 'propriety'; the four virtues are interpenetrating and inclusive, so they are called 'righteousness'; the four virtues are the fundamental nature of all phenomena, so they are called 'wisdom.' This method of 'each containing the other' is precisely the Tiantai school's 'one includes all' approach applied to the four virtues of Confucianism.

初九曰「潛龍勿用」，何謂也？子曰：「龍德而隱者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。」約聖德釋，如文可解。

The Wenyan transmission poses a question: The line statement of the first line, "The dragon is hidden and should not be used," what does it mean? Confucius answers: This refers to someone with the virtue of a dragon who remains hidden and does not act. He does not change himself due to the world, does not seek fame, avoids the world without distress, and is not distressed even if not praised. He does what is appropriate and avoids what is not, with a firm will that cannot be shaken. This is the meaning of the hidden dragon. Zhixu says: If we explain it in terms of the virtue of the sage, the meaning is clear as per the text, and there is no need for further elaboration. This is his consistent method of layered interpretation: first acknowledging the original Confucian interpretation, and then introducing another layer of Buddhist interpretation.

若約理即釋者：龍德而隱，即所謂隱名如來藏也；昏迷倒惑，其理常存，故不易乎世；佛性之名未彰，故不成乎名；終日行而不自覺，枉入諸趣，然畢竟在凡不減，故遁世無悶、不見是而無悶；樂則行之，而行者亦是佛性；憂則違之，而違者亦是佛性；終日隨緣，終日不變，故確乎其不可拔也。

If we interpret it from the perspective of the 'li ji' (the rational aspect) in the six stages: the phrase 'having the virtue of a dragon yet remaining hidden' corresponds to the Buddhist concept of 'Tathagatagarbha'—the Buddha-nature concealed by afflictions. Although sentient beings are confused and deluded, the principle of Buddha-nature remains constant, hence 'not changed by the world.' The name of Buddha-nature has not yet become manifest, thus 'not established as a name.' Sentient beings move through Buddha-nature all day long yet remain unaware, mistakenly falling into the six realms of existence. However, Buddha-nature in the case of ordinary beings is not diminished at all, hence 'retreating from the world without distress, not seeing it yet without distress'—it remains hidden and unappreciated, yet there is no sense of suffering. 'If joyful, then act accordingly,' and the one who acts is Buddha-nature; 'if sorrowful, then avoid,' and the one who avoids is still Buddha-nature. Moving with the conditions all day, yet the nature remains unchanged, thus 'indeed unshakable.' This passage reads a Confucian recluse who remains steadfast in his aspirations as the inherent Buddha-nature still in the state of delusion, representing the most typical method in the entire text of 'entering Confucianism through Chan Buddhism.'

九二曰：「見龍在田，利見大人」，何謂也？子曰：「龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰：『見龍在田，利見大人』，君德也。」文亦可解。

The Wenyan transmission asks: The second line statement says, "Seeing a dragon in the field, it is advantageous to see a great person." What does this mean? Confucius answers: This refers to a person who possesses the virtue of a dragon and resides in the proper central position. In ordinary speech he keeps his word, in ordinary actions he is cautious, guards against evil thoughts and preserves sincerity within, does good deeds beneficial to the world without boasting, and has a broad virtue that can influence others. The Zhou Changes say, "Seeing a dragon in the field, it is advantageous to see a great person," which describes the virtue of a ruler. "Yong" means ordinary, indicating that virtue is practiced in everyday life. Zhixu says: This passage is clear, and it makes sense when taken literally. Then he proceeds to explain the Buddhist interpretation.

若約名字即佛釋者：庸言庸行，只是身口七支，以知法性無染汙故，隨順修行尸波羅密。從此閒九界之邪，而存佛性之誠。初心一念圓解善根，已超三乘權學塵劫功德，而不自滿假，故其德雖博，亦不存德博之想，以成我慢也。發心畢竟二不別，如是二心先心難，故雖名字初心，已具佛知佛見而為君德。

If we explain this from the perspective of "name is Buddha," ordinary speech and actions are simply the "seven branches of body and speech"—three branches of body conduct: non-killing, non-stealing, non-incestuous; and four branches of speech conduct: non-false speech, non-two-tongued speech, non-cruel speech, non-flattering speech. Since one knows that the nature of Dharma is inherently pure and unstained, one can follow this principle to practice "Sila Paramita" (the Perfection of Moral Conduct). From this, one prevents the defilements of the nine dhatus, preserving the sincerity of the Buddha-nature. This is called "discerning the wrong and preserving sincerity." At the initial moment of aspiration, there is a complete understanding of the good root—just upon hearing the name of Buddha-nature, one arises with a complete comprehension. The merit of this surpasses the accumulated merit over countless eons of the three vehicles: the Hinayana, the Mahayana, and the Esoteric teachings. Yet one does not become arrogant or self-satisfied because of this. Though one's virtue is extensive, one does not hold the thought "my virtue is extensive," thus avoiding the arising of pride. This is called "benefiting the world without boasting, and having great virtue while being transformed." The Avatamsaka Sutra says, "The initial aspiration and the ultimate attainment are not different; among these two minds, the initial mind is more difficult." Therefore, even though it is only the initial aspiration in the position of name, it already possesses the wisdom and vision of the Buddha, and thus can be called "the virtue of a sovereign."

九三曰：「君子終日乾乾，夕惕若厲無咎」，何謂也？子曰：「君子進德修業。忠信所以進德也，修辭立其誠，所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。」忠信是存心之要，而正所以進德；修辭立誠，是進修之功，而正所以居業，此合外內之道也。可往則往是其幾，可止則止是其義，進退不失其道，故上下無不宜矣。

The Wenyan transmission asks: The line statement of the third line says, "The superior man is diligent all day, and remains vigilant at night, as if facing a dangerous situation, thus having no blame." What does this mean? Confucius replies: The superior man should cultivate virtue and manage his affairs. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity in the heart are used to maintain his affairs. Knowing where to aim and striving to reach it, such a person can discuss the subtle signs of things called "ji"; knowing when to stop and stopping at the right time, such a person can discuss the steadfastness of "yi." Therefore, being in a high position without arrogance, and in a low position without fear; precisely because he is diligent all day and always vigilant, he will not make mistakes even when in a dangerous situation. Zhixu, interpreting from the Confucian perspective, says: Loyalty and trustworthiness are the essentials of the mind, precisely used to cultivate virtue; refining speech and establishing sincerity are the practices of cultivation, precisely used to maintain one's affairs— one internal, one external, this is the way of unity between inner and outer. Going forward when it is appropriate is to recognize "ji"; stopping when it is appropriate is to uphold "yi"; advancing and retreating without losing the right path, thus being appropriate whether in a high or low position.

若約佛法六即釋者，正觀行位中圓妙功夫也。直心正念真如，名為忠信，所以進德而為正行也；隨說法淨則智慧淨，導利前人，化功歸己，名為修辭立誠，所以居業而為助行也。知至至之是妙觀，知終終之是妙止，止觀雙行，定慧具足，則能上合諸佛慈力而不驕，下合眾生悲仰而不憂矣。

If explained according to the six stages, this line is precisely the 'Observation Practice Stage' where the practice is subtle and complete. The "Treatise on the Establishment of Faith" says "Straight heart and correct mindfulness of true suchness"—a heart that is sincere and mindful of true suchness in every thought, which is called "faithfulness and sincerity," serving as the "correct practice" (mainly the right cultivation based on contemplative wisdom). The "Sutra of the Lotus" says that as the teaching becomes pure, one's wisdom also becomes pure; guiding and benefiting others, the merit of teaching eventually returns to oneself, which is called "expressing words with sincerity," serving as the "supporting practice" (auxiliary practices of merit and virtue to support the main practice). "Knowing the attainment and attaining it" is "subtle contemplation"—the practice of observing all dharmas clearly; "knowing the end and ending it" is "subtle stillness"—the practice of calming the mind and resting in stillness. When both contemplation and stillness are used together, and when concentration and wisdom are both fully present, one can harmonize with the compassionate power of all Buddhas without arrogance, and respond to the compassionate aspirations of all beings without fear or anxiety. These two sentences take the meaning from the "Sutra of the Great Compassion" that "above, it unites with the original pure mind of all Buddhas in the ten directions, sharing the same compassionate power as the Buddha Tathagata; below, it unites with all beings in the ten directions, sharing the same compassionate aspirations as all beings," directly replacing Confucian "not arrogant and not anxious" with the Bodhisattva's "upward seeking and downward benefiting."

九四曰「或躍在淵無咎」，何謂也？子曰：「上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故無咎。」此正闡明舜禹避位，仍即登位之心事也。若約佛法者：直觀不思議境為上，用餘九法助成為下；心心欲趨薩婆若海為進，深觀六即不起上慢為退。欲及時者，欲於此生了辦大事也。此身不向今生度，更向何生度此身？設不證入圓住正位，不名度二死海。

The Wenyan transmission poses a question: The fourth line statement says, "Sometimes leaping in the abyss, there is no blame." What does this mean? Confucius answers: To go up and down without fixed direction is not for evil; to advance and retreat without fixed pattern is not to separate from one's kind. A gentleman enhances virtue and cultivates his affairs in order to keep pace with the right time, so there is no mistake. Zhixu, interpreting from the Confucian perspective, says: This precisely explains the inner thoughts of Yu Shun and Da Yu, who first withdrew from power and eventually attained it. Withdrawing is not retreating, attaining is not greedy for power; both are for keeping pace with the right time. If interpreted from the Buddhist perspective: Direct contemplation of the "unthinkable realm" (the first of the ten methods of contemplation in Tiantai's teachings, observing that the present thought moment already contains all the dhatus of the three thousand realms) is called "up," using the remaining nine methods to assist in achieving the goal is called "down." This is "up and down without constant direction." Thinking constantly toward the "Sarvajna Sea" (Sanskrit: Sarvajna, meaning all wisdom, symbolizing the Buddha's wisdom like an ocean) is called "advancing," deeply contemplating the six positions of attainment without generating "self-conceit" (exaggerated self-importance of one who has not yet attained but claims to have) is called "retreating." This is "advancing and retreating without constant pattern." What is meant by "keeping pace with the right time" is to accomplish the great matter of birth and death in this very life. A common saying goes: If you do not take this life to liberate this body, when will you take another life to liberate this body? If one cannot enter the correct position of "abiding" in the circular teaching, then one cannot speak of crossing over the "two seas of death" — the sea of birth-and-death and the sea of changing death.

九五曰：「飛龍在天，利見大人」，何謂也？子曰：「同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。」此明聖人垂衣裳而天下治，初非有意有造作也。

The Wenyan transmission poses a question: The fifth line statement says, "A dragon soars in the sky, advantageous to see a great man." What does this mean? Confucius answers: The same sound resonates with each other, the same breath seeks each other. Water flows to moist places, fire burns dry things; clouds follow dragons, winds follow tigers; when a sage arises, all things look up to him. This arises from the closeness of heaven to above and the closeness of earth to below—each follows its own kind. Zhi Xu, interpreting from the Confucian perspective, says: This explains that when a sage governs by virtue, the world is well ordered, which is not something made intentionally, but rather a natural response of like to like. This level still remains within the scope of Confucianism, but below he turns to Buddhism.

佛法釋者：如來成正覺時，悉見一切眾生成正覺。初地離異生性，入同生性，大樂歡喜，悉是此意。乃至證法身已，入普現色身三昧，在天同天，在人同人，皆所謂利見大人，法界六道所同仰也。

Using Buddhist teachings to explain: The Avatamsaka Sutra says that when the Tathagata attains perfect enlightenment, he universally sees all sentient beings simultaneously attaining perfect enlightenment—since sentient beings and the Buddha share the same nature, when the Buddha attains enlightenment, he perceives that sentient beings originally also possess enlightenment. This is exactly what is meant by 'like minds respond to like sounds, and like essences seek like essences.' When a Bodhisattva enters the first ground, he transcends the state of 'different nature' (where the nature of ordinary beings and saints differ) and enters the state of 'same nature' (sharing the same nature as all Buddhas), thus generating great joy and happiness, which is why the first ground is called the 'Joyful Ground'—this all refers to the idea of like kinds coming together. Even when one attains the dharmakaya, entering the samadhi of 'universal manifestation of form bodies,' he appears as a heavenly being in the heavenly realm, as a human being in the human realm, manifesting according to the class of beings, which is called 'the great being who benefits others.' These are the common admiration of all six realms of beings in the dharmadhatu. Confucius spoke of a sage ruler appearing in the world, with all things observing him; Zhixu interpreted it as the dharmakaya universally responding, with all beings seeing it together.

上九曰「亢龍有悔」，何謂也？子曰：「貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。」李衷一曰：「從來說聖人無亢，卻都從履滿招損上看。夫子乃以無位無民無輔表之，此堯舜有天下而不與之心也，非位喪民叛賢人離去之謂也。動字下得妙，無停思，無貳慮。天下極重難反之局，止在聖人一反掌間；致悔之由，止在一動；處亢之術，止在一悔。」

The Wenyan transmission poses a question: The line statement of the Upper Ninth line says "A dragon soaring high brings regret." What does this mean? Confucius replies: Being in a high position without a real position, being in a lofty place without the people to govern, and having virtuous people below without any assistants, thus any movement will bring regret. Zhixu cites the words of Li Zhongyi from the Ming dynasty: It has always been said that sages do not "exceed" (in status), which is viewed from the perspective of "fulfilling to the full brings loss"—occupying fullness leads to loss. However, Confucius uses the three phrases "no position, no people, no assistants" to express this, which actually refers to the mind of Yao and Shun who possessed the world but did not regard it as their own. It is not saying that they lost their position, the people rebelled, or the virtuous left. The word "movement" is very apt: there is no hesitation, no indecision. The extremely heavy and unchangeable situation of the world can be reversed by a sage with a single turn of the hand; the cause of regret lies in one "movement"; and the way to deal with the extreme position of exaltation is also in one "regret." This interprets "having regret" as an active turning back rather than passive punishment.

佛法釋者：法身不墮諸數，故貴而無位；佛果出九界表，故高而無民；寂光非等覺以下境界，故賢人在下位而無輔。是以究竟位中，必逆流而出，示同九界，還現嬰兒行及病行也。

Using Buddhist teachings to explain: The Dharmakaya transcends all categories of names and forms, not falling into any particular category, hence it is said to be "honored yet without position." The Buddha's attainment surpasses the nine realms of existence, and all beings in the nine realms are still below, hence it is said to be "high yet without people." The "Eternal Tranquil Light Land" is a realm that even the Equal Enlightenment Bodhisattva, who is the next level below the Buddha, cannot reach. Hence it is said that "the virtuous are in a lower position and lack support." Because it is so high that there is no higher, in the ultimate position, the Buddha must "flow against the current"—not follow the stream of liberation to go beyond and not return, but instead turn back, manifesting the form of the nine realms, and reappearing in the form described in the Nirvana Sutra, namely the "infant's conduct" (manifesting the conduct of small virtues of human and heavenly beings) and the "sick conduct" (manifesting the afflictions and sufferings of sentient beings). This is precisely the Buddhist meaning of "the dragon in the heavens regrets its height": not regret for losing position, but regret for not being willing to descend and return to the world.

潛龍勿用，下也。見龍在田，時舍也。終日乾乾，行事也。或躍在淵，自試也。飛龍在天，上治也。亢龍有悔，窮之災也。乾元用九，天下治也。此以時位重釋六爻之義也。用九而曰乾元，正顯乾卦全體大用，亦顯潛見惕躍飛亢皆無首而皆吉。

The Wenyan transmission explains the six lines of the Qian hexagram again from the perspective of time and position: "The hidden dragon does not act" because it is in the lowest position. "The dragon appears in the field" because the time has not yet come for it to be used and it is temporarily set aside. "The dragon toils all day" because it is engaged in action. "The dragon may leap from the abyss" because it is testing its own ability. "The dragon soars in the heavens" because it holds the upper position and governs the world. "The dragon in exaltation brings regret" because it has reached the extreme and thus invites calamity. "The Qian yuan uses all nines" signifies the great order of the world. Zhi Xu explains: this is a second explanation of the meaning of the six lines based on time and position. Particularly noteworthy is the addition of the words "Qian yuan" before "use nine," which clearly demonstrates the full potential of the Qian hexagram and also shows the six situations of hidden, appearing, being cautious, leaping, soaring, and exalting. As long as one does not take pride in one's position, all are auspicious. Whether a situation is auspicious or not does not depend on the high or low position of the line, but on whether one possesses the mind of "no head," that is, humility.

佛法釋者：理即佛為貶之極，故下；名字即佛未有功夫，故時舍；五品位正修觀行，故行事；相似位擬欲證真，故自試；分證位八相成道，故上治；究竟位不住涅槃，故窮之災；用九則以修合性，故天下治也。

Using Buddhist teachings, it still corresponds to the six stages: "The rational aspect of the Buddha" is an extreme form of humility—though called a Buddha, there is actually no effort at all, so it corresponds to "below." "The name aspect of the Buddha" is merely hearing the name without actual practice, so it corresponds to "time and place," as the opportunity has not yet arrived and is temporarily set aside. "The five grades of disciples" (the specific stages of observation and practice: joy, recitation, teaching, practicing the six paramitas, and proper practice of the six paramitas) are currently practicing observation and practice, so it corresponds to "acting." "The similar stage" intends to attain the truth but has not yet truly attained it, so it corresponds to "self-test." "The partial realization stage" is already able to manifest the eight manifestations of the Buddha, so it corresponds to "upper governance." "The ultimate stage" of the Buddha does not rest in Nirvana, but instead returns to the world to suffer, which from a worldly perspective seems like self-inflicted calamity, so it corresponds to "calamity of exhaustion." As for "All Nines," it is when cultivated virtue aligns with innate virtue, so it corresponds to "the world is governed."

潛龍勿用，陽氣潛藏。見龍在田，天下文明。終日乾乾，與時偕行。或躍在淵，乾道乃革。飛龍在天，乃位乎天德。亢龍有悔，與時偕極。乾元用九，乃見天則。此兼約德之與時，再釋六爻之義也。與時偕極，對與時偕行看，皆所謂時乘御天者也。乃見天則，則潛而勿用亦天則，乃至亢而有悔亦天則也。

The third explanation of the six lines of the hexagram "Qian" in the Wenyan Zhuan says: "The dragon remains hidden and is not yet in use," meaning the yang energy is still concealed. "The dragon appears in the field," signifies that the world begins to show brilliance and culture. "All day long the dragon toils diligently," means moving in harmony with the times. "The dragon may leap from the abyss," indicates that the way of Qian has reached a point of transformation. "The dragon soars in the heavens," means occupying the position of Heavenly Virtue. "The dragon reaches its zenith and incurs regret," means moving in harmony with the times until the end. "The virtue of Qian uses all nines," thus revealing the principle of Heaven. Zhi Xu explains: this explanation considers both "virtue" and "time" again to elaborate the meaning of the six lines. "Moving in harmony with the times to reach the extreme" should be viewed together with "moving in harmony with the times," both belonging to the idea of "riding six dragons with the seasons to govern Heaven" — both mean following the seasons to manage the heavenly way. As for "then seeing the principle of Heaven," this means: remaining hidden without action is indeed the principle of Heaven; even up to the point of reaching the extreme and incurs regret, it is still the principle of Heaven — whether in favorable or adverse conditions, advancement or retreat, success or failure, there is no place that is not the principle of Heaven.

佛法釋者：佛性隱在眾生身中，故潛藏；一聞佛性，則知心佛眾生三無差別，故天下文明；念念與觀慧相應無間，故與時偕行；舍凡夫性，入聖人性，故乾道乃革；由證三德，方坐道場，故位乎天德——天德者，天然之性德也；極則必返，證佛果者必當同流九界；性必具修，全性起修，乃見性修不二之則。

Using Buddhist teachings to explain: The Buddha-nature is hidden within all beings but not manifest, so it is said 'Yang energy is concealed'. Once one hears the meaning of Buddha-nature, one understands the 'Heart, Buddha, and All Beings Are Without Difference' from the Avatamsaka Sutra, and the mind becomes suddenly clear, so it is said 'the world is civilized'. Each moment is in harmony with the wisdom of observation without interruption, so it is said 'to move with the times'. Discarding the nature of an ordinary person and entering the nature of a sage, so it is said 'the path of Heaven is transformation'—this transformation is precisely the turning point from the similar position to the partial realization position. Because one has attained the 'three virtues' of Dharma-body, wisdom, and liberation, one is able to sit in the place of practice, so it is said 'positioned in Heavenly Virtue'; here, 'Heavenly Virtue' refers to the inherent nature virtue. When reaching the extreme, one must return, so all those who attain the Buddha's fruit must return to the nine realms of beings and share the same conditions as all beings, which is 'to move with the times to the extreme'. The inherent nature necessarily includes cultivation; the entire practice arises based on the nature, thus manifesting the principle of the non-duality of nature and practice, which is 'to see the heavenly law'.

乾元者，始而亨者也。利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉。前約仁禮義智四德，以釋元亨利貞；今更申明四德一以貫之，統惟屬乾，而非判然四物也。舉一乾字，必具元德；舉一元字，必統四德。元之大，即乾之大矣。

The classical text says: "The virtue of the Heaven (Qian) is that it begins and then becomes smooth and prosperous." "Beneficial to be constant" refers to the nature and reality of Heaven. When Heaven begins, it can benefit the world with good things, yet it does not boast about its own benefits. This is truly great. Zhixu explains: Previously, the four virtues of Ren, Li, Yi, and Zhi were used to explain the four virtues of Yuan, Heng, Li, and Zhen. Now, it is further clarified that these four virtues are unified and all belong to the single "Qian," not four separate things. By mentioning the character "Qian," the virtue of "Yuan" is necessarily included; by mentioning the character "Yuan," the four virtues are necessarily encompassed. The reason "Yuan" is great is precisely because it is the same as the greatness of "Qian." This still follows the circular teaching's idea of "one containing all." The four virtues are not four separate things, but four aspects of one whole.

大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。乾具四德，而非定四，故大，故復以剛健等七字而深贊之。卦言其體，爻言其用；卦據其定，爻據其變。體大則用亦大，體剛健中正純粹精，則用亦剛健中正純粹精矣。

The Wenyan transmission praises: How great is Qian! It is strong, vigorous, centered, upright, pure, refined, and subtle. The six lines of Qian unfold and communicate the conditions of all things. Zhi Xu explains: Qian possesses the four virtues of originality, prosperity, benefit, and correctness, yet it is not fixed to these four aspects, hence it is called "Great." Because the four virtues cannot fully express it, it is further praised with the seven words: "strong, vigorous, centered, upright, pure, refined, and subtle." The hexagram speaks of its essence, while the lines speak of its function; the hexagram is based on an unchanging essence, while the lines are based on changing dynamics. Since its essence is great, its function is also great; since its essence is strong, vigorous, centered, upright, pure, and refined, its function is also strong, vigorous, centered, upright, pure, and refined. The pair "hexagram essence and line function" is a common standard used to distinguish the levels of text in the Book of Changes.

時乘六龍，以御天也。雲行雨施，天下平也。上明乾德體必具用，此明聖人因用以得體也。佛法釋者：此章申明性必具修，修全在性也。佛性常住之理名為乾元，無一法不從此法界而始，無一法不由此法界而建立生長，亦無有一法而不即以此法界為其性情。所以佛性常住之理，遍能出生成就百界千如之法，而實無能生所生、能利所利。以要言之，即不變而隨緣，即隨緣而不變，豎窮橫遍，絕待難思，但可強名之曰大耳。

The classical text describes the ruler riding six dragons to control the heavenly way; clouds flow, rain falls, and the world is peaceful. Zhixu explains that the previous passage discusses the essential nature of the virtue of Heaven necessarily containing function, while this passage discusses the sage attaining the essential nature through function. If explained in terms of Buddhist teachings: this chapter clarifies that the inherent nature necessarily contains practice, and practice is entirely within the inherent nature. The principle of the Buddha-nature's constant abode is called "Qian Yuan"; there is no single teaching that is not originated from this dharmadhatu, no single teaching that is not established and grown from this dharmadhatu, and no single teaching that does not take this dharmadhatu as its inherent nature and actual reality—this correctly explains the previous statement "Qian Yuan is the beginning and the way of harmony, and the benefit and uprightness are the nature and reality." Therefore, the principle of the constant abode of the Buddha-nature universally gives rise and accomplishes all dharmas of "hundred realms and thousand like," yet in reality there is no producer, no produced, no one who benefits, and no one who is benefited—this correctly explains "Qian begins to benefit the world with beautiful advantages, without speaking of what is benefited." In summary, the essential nature remains unchanged yet responds to conditions, and the essential nature responds to conditions yet remains unchanged; vertically it exhausts the three times, horizontally it pervades all directions; absolutely unique and incomparable, beyond thought and speculation, it can only be roughly named "Great."

其性雄猛，物莫能壞，故名剛；依此性而發菩提心，能動無邊生死大海，故名健；非有無真俗之二邊，故名中；非斷常空假之偏法，故名正；佛性更無少法相雜，故名純；是萬法之體要，故名粹；無有一微塵處而非佛性之充遍貫徹者，故名精。所以只此佛性乾體，法爾具足六爻始終修證之相，以旁通乎十界迷悟之情，此所謂性必具修也。聖人乘此即而常六之龍，以御合於六而常即之天，自既以修合性，遂能稱性起於身云，施於法雨，悉使一切眾生同成正覺而天下平，此所謂全修在性也。

He then matched the seven characters 「just and strong, middle and correct, pure and refined, and subtle」 to the Buddha-nature: the nature of Buddha is strong and vigorous, and nothing can destroy it, so it is called 「just」; based on this nature, the Bodhi mind arises, which can stir up the endless sea of birth and death, so it is called 「strong」; it does not fall into the extremes of 「being」 and 「non-being」, or 「ultimate truth」 and 「phenomenal truth」, so it is called 「middle」; it is not the extreme views of 「extinction」 and 「eternalism」, nor is it partial views of 「emptiness」 or 「dependent origination」, so it is called 「correct」; there is not the slightest impurity in the Buddha-nature, so it is called 「pure」; it is the essential nature and summary of all phenomena, so it is called 「refined」; there is not a single particle of dust where the Buddha-nature is not present, so it is called 「subtle」. Therefore, this single nature of the乾 (Heaven) already contains all the various forms of cultivation from the beginning to the end of the six lines, and can be used to understand the situations of confusion and enlightenment in the ten realms. This is called 「the inherent nature necessarily contains cultivation」, which also explains 「the six lines are developed, and they communicate the situations of beings」. The sages ride on these six dragons of 「being and always six」 to govern the 「six and always being」 heaven; since they have already harmonized their cultivated virtue with the nature virtue, they can arise in the form of a cloud, and universally rain the Dharma, leading all beings to the state of perfect enlightenment. This is called 「the world is peaceful」—this is called 「all cultivation is within the nature」. The eight characters 「complete nature gives rise to cultivation, complete cultivation is within the nature」 are the summary of Zhixu's interpretation of the Qian hexagram.

君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。此下六爻，皆但約修德，兼約通塞言之。佛法釋者：成德為行，謂依本自天成之性德而起行也。既全以性德為行，則狂心頓歇，歇即菩提，故為日可見之行也。然猶云潛者，以其雖則開悟，習漏未除，故佛性猶為虛妄煩惱所隱而未現；而正助二行，尚在觀行相似，未成般若解脫二德，是以君子必以修德成之，而弗專用此虛解也。

A gentleman takes cultivating virtue as the fundamental basis for his conduct, which is a visible action every day. As for the term "qian" (潜), it refers to the virtue still being hidden and not yet manifest, and the actions still being carried out but not yet completed, so the gentleman temporarily does not act. Zhixu pointed out: from here on, the six lines are all about cultivating virtue, and also include the aspect of "tong sai" (通塞), meaning where one can proceed and where there is obstruction. Explaining with Buddhist teaching: "taking the cultivation of virtue as conduct" means relying on the original natural and complete nature virtue to initiate practice. Since all conduct is based on nature virtue, then what the "Lengyan Jing" (Sutra of the Great Enlightenment) says, "the狂心 (狂乱奔驰的心) suddenly stops, the stop is the Bodhi (菩提)" — once the restless mind stops, the place of stopping is Bodhi — becomes immediately present, so it is called a visible action every day. However, it is still called "qian" because although he has already attained enlightenment, his habitual tendencies and remaining impurities have not been completely removed, so the Buddha nature is still concealed by delusion and烦恼 (disturbances) and not yet manifest. As for the two aspects of "zheng xing" (正行, correct practice) and "zhu xing" (助行, auxiliary practices), they are still in the stage of observation and similarity, and have not yet achieved the virtues of "Prajna" (wisdom) and "jiejie" (liberation). Therefore, the gentleman must use actual cultivation of virtue to complete it, and cannot just hold onto this empty understanding and consider it as having reached the goal. This passage is Zhixu's positive warning against the flaw of "yi wu bian xiu" (一悟便休) in the Chan school at that time.

君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：「見龍在田，利見大人」，君德也。學問是聞慧，寬居是思慧，仁行是修慧。從三慧而入圓住，開佛知見，即名為佛，故云君德。

A gentleman accumulates knowledge through study, clarifies principles through inquiry, finds peace through tolerance, and puts into practice through benevolence. The Zhou Changes say, "A dragon appears in the field, advantageous to meet a great person," referring precisely to the virtue of a ruler. Zhixu matches this with the three kinds of wisdom in Buddhist teachings: study and inquiry correspond to "hearing wisdom" (wisdom arising from hearing the teachings), tolerance and peaceful dwelling correspond to "thinking wisdom" (wisdom arising from contemplation and discernment), and benevolence and practice correspond to "cultivating wisdom" (wisdom arising from actual practice). Through the sequential stages of hearing, thinking, and cultivating wisdom, one enters the "dwelling" stage of the complete teaching, manifesting the Buddha's knowledge and vision, and is immediately called a Buddha. Therefore, this is called "the virtue of a ruler." The four stages of scholarly progress in Confucianism, in his hands, become the sequential stages of the three kinds of wisdom.

九三：重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。重剛者，自強不息，有進而無退也；不中者，不著中道而匆匆取證也；上不在天者，未登十地，入佛知見也；下不在田者，已超十住，開佛知見。因時而惕，正是不思議十行法門，遍入法界，而能行於非道，通達佛道，故雖危無咎。

The trigram Nine in the Third is a yang line occupying a yang position, yet it is overlapped by another yang line, making it strong and vigorous, but it is not in the central position. It is not high enough to reach heaven and not low enough to be in the field, so it must strive ceaselessly and remain vigilant at all times. In this way, even though it is in a dangerous position, it will not commit any mistakes. Zhixu interprets each sentence with Buddhist teachings: the term 'heavy yang' refers to self-renewal without ceasing, moving forward without retreating. 'Not in the center' means not clinging to the middle path but urgently seeking attainment—once one clings, it becomes a disease. Here, 'not in the center' is actually read as not being stuck. 'Not reaching heaven' means not yet attaining the ten stages of Bodhisattva enlightenment and entering the Buddha's wisdom. 'Not in the field' means having surpassed the ten abodes and manifesting the Buddha's wisdom. Here, the sequence of the fifty-two stages of a Bodhisattva is used: opening the Buddha's wisdom is in the ten abodes, showing the Buddha's wisdom is in the ten practices, realizing the Buddha's wisdom is in the ten reverences, and entering the Buddha's wisdom is in the ten stages. The trigram Nine in the Third has not yet reached the ten stages but has already surpassed the ten abodes, thus it is exactly at the stage of the ten practices. Being vigilant at all times corresponds precisely to the inconceivable 'ten practices' method: pervading all dhatus, being able to walk in non-path while still attaining the Buddha's path—i.e., practicing the Bodhisattva path amidst afflictions and worldly concerns, so even though it is dangerous, there will be no mistakes.

九四：重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。重剛不中，亦如上說。中不在人，謂已超十行，示佛知見也。或之者，回事向理，回因向果，回自向他，和融法界而無所偏倚，有似乎疑之也。疑者，擬議以成變化之謂，故雖似有修證之事，而實無事也。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The Great Treatise says: Nine in the Fourth is also overlappingly strong and vigorous but not in the center. It cannot reach Heaven above, nor is it in the fields below. It is also not in the position of a person in the middle. Therefore, it is called 'or'. 'Or' means hesitation and uncertainty. Because of this hesitation and uncertainty, there is no mistake. Zhixu explains: The meaning of 'overlapping strength not in the center' is the same as that of Nine in the Third. 'The center is not in the person' means that it has already surpassed the position of 'ten practices' and entered the stage after 'revealing the Buddha's insight', which is the stage of 'ten reverting'. 'Or' precisely refers to the three kinds of reverting in reverting: reverting the phenomena to truth (returning the affairs to the principle), reverting the cause to the result (returning the cause to the result), reverting self-benefit to benefiting others (returning self-benefit to benefiting others). It harmonizes the entire Dharma realm and integrates it without favoring any one side, appearing as if hesitant. 'Doubt' takes the meaning from the Great Treatise: 'After considering and discussing, then speak and act; through consideration and discussion, changes are formed.' This means deliberating and discussing to bring about transformation, not that there is no certainty. Therefore, although Nine in the Fourth seems to have cultivation and attainment, in reality, there is nothing to attain.

夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？十地入佛知見，如天普覆，如地普載，如日照晝，如月照夜，如四時次序之始終萬物，如鬼神吉凶之折攝群機。根本妙智，窮法界無始之始；差別妙智，建法界無時之時。理既相契弗違，則凡人與鬼神總囿於一理者，安得不相順而利見哉？

The story in classical Chinese says: The great person's virtue harmonizes with heaven and earth, his brightness harmonizes with the sun and moon, his order harmonizes with the four seasons, and his judgment of good and evil harmonizes with ghosts and spirits. He acts before the time of heaven, and heaven does not contradict him; he moves after the time of heaven, and he follows the sequence of heaven's time. Even heaven does not contradict him, how much less a human being or a ghost and spirit? Zhixu explains this with Buddhist teachings: this passage corresponds to the "Ten Grounds," which refers to the position of entering the Buddha's wisdom. Like heaven, it universally covers all; like earth, it universally supports all; like the sun, it illuminates the day; like the moon, it illuminates the night; like the four seasons' order, it gives all things a beginning and an end; like the good and evil of ghosts and spirits, it can subdue and guide sentient beings according to their roots. "Fundamental wisdom" — the wisdom that realizes the true suchness and the fundamental wisdom without discrimination — can exhaust the beginningless beginning of the dharmadhatu. "Differentiated wisdom" — the wisdom that discriminates all dharmas and adapts to conditions — can establish the time beyond time of the dharmadhatu. Since in principle they are perfectly harmonized without contradiction, how could ordinary people and ghosts and spirits not be included in the same principle and not be willing to see the great person? "Before heaven's time, heaven does not contradict" in Confucianism refers to the sage harmonizing with the heavenly way, but in Zhixu's view, it becomes the Buddha's wisdom harmonizing with the dharmadhatu.

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！凡有慧無定者，惟知佛性之可尚，而不知法身之能流轉五道也；惟知佛性之無所不在，而不知背覺合塵之不亡而亡也；惟知高談理性之為得，而不知撥無修證之為喪也。惟聖人能知進退存亡之差別，而進亦佛性，退亦佛性，存亦佛性，亡亦佛性。

The term "kang" refers to knowing only advancement and not retreat, knowing only preservation and not loss, knowing only gain and not loss. Those who can avoid such extremes are probably only the sages. Those who understand the principles of advancement and retreat, preservation and loss without losing their proper path are probably only the sages. Zhixu used Buddhist teachings to explain this, specifically to criticize those who have wisdom but no meditation, who only talk about rationality without practice: those who have wisdom but no meditation know the preciousness of Buddha-nature but do not know that the dharmakaya still cycles through the five paths — this is "knowing advancement but not retreat." They know that Buddha-nature is everywhere but do not know that when they turn away from enlightenment and conform to worldly conditions, Buddha-nature is as if it is not present — this is "knowing preservation but not loss." They know that talking about rationality is a gain but do not know that destroying practice and verification is the greatest loss — this is "knowing gain but not loss." Only the sages can understand the differences in advancement, retreat, preservation, and loss, and realize that advancement is Buddha-nature, retreat is also Buddha-nature; preservation is Buddha-nature, loss is also Buddha-nature.

進退存亡不曾增減佛性，佛性不礙進退存亡，故全性起修，全修在性，而不失其正也。若徒恃佛性，不幾亢而非龍乎？又約究竟位中解者：示現成佛是知進，示現九界是知退，示現聖行梵行嬰兒行是知存，示現病行是知亡，而於佛果智斷無所缺減，是不失其正也。

Advancements and retreats, existence and non-existence, these fluctuations do not add or subtract a single part from the Buddha-nature. Conversely, the Buddha-nature does not hinder these fluctuations from occurring as they are. It is precisely because of this that the entire practice arises naturally in accordance with one's true nature, and all practice does not go beyond one's true nature. This is called "not losing the right path." If one merely relies on the idea that "I inherently possess Buddha-nature" without putting in effort, it would become like a dragon that is lofty but not yet fully realized. This sentence is the main point of the entire passage, directly pointing out the flaw of merely talking about one's original nature while neglecting actual cultivation and verification. Additionally, this can be explained from the perspective of "ultimate attainment": the Buddha's manifestation of attaining enlightenment is "knowing advancement," the Buddha's manifestation of returning to the nine realms is "knowing retreat"; the Buddha's manifestation of the Sutra of Nirvana, which includes the five phases of the Five Elements, the holy conduct (conduct of morality, concentration, and wisdom), the pure conduct (conduct of compassion and benefiting others), and the infant-like conduct (manifesting as ordinary beings and performing minor good deeds) is "knowing existence"; and the Buddha's manifestation of the sick conduct (manifesting as beings' afflictions and suffering) is "knowing non-existence." In terms of the Buddha's fruit, there is no lack or reduction in the "wisdom virtue" (complete wisdom) and the "cessation virtue" (complete cessation of afflictions), which is exactly what is meant by "not losing the right path."

（坤下　坤上）坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。六畫皆陰，故名為坤。坤者，順也。在天為陰，在地為柔，在人為仁，在性為寂，在修為止；又在器界為載，在根身為腹為腑臟，在家為妻，在國為臣。順則所行無逆，故亦元亨。

"The hexagram 'Kun above and Kun below' indicates the structure of the primary hexagram: both upper and lower trigrams are Kun, making it a hexagram of pure yin. The hexagram statement says: The hexagram Kun, originally meaning 'originating, flourishing,' is favorable for being like a steadfast mare. A gentleman who goes forth, if he goes ahead he will become lost, but if he follows behind he will find the master. It is favorable to go to the southwest to gain companions, and unfavorable to go to the northeast to lose companions. Being steadfast in righteousness brings good fortune. Zhixu first explains it according to conventional understanding: all six lines are yin lines, so it is named 'Kun.' The meaning of Kun is 'following,' meaning gentle and yielding. In heaven it manifests as yin energy, in earth as gentle substance, and in human beings as benevolence. In terms of nature, it is 'stillness' (the inherent quiet nature), and in terms of cultivation, it is 'cessation' (the practice of stopping wandering thoughts) — this pair of stillness and cessation contrasts with the 'nature illumination and cultivation contemplation' of the hexagram Qian. The combination of stillness and illumination, and cessation and contemplation, constitutes the whole. In addition, in the physical world it is the earth that carries all things; in sentient beings it is the abdomen and internal organs; in a family it is the wife; in a country it is the minister. Being gentle and yielding ensures that actions are not opposed, so Kun is also called 'originating and flourishing.'"

然必利牝馬之貞，隨順牡馬而不亂。其在君子之體坤德以修道也，必先用乾智以開圓解，然後用此坤行以卒成之。若未有智解，先修定行，則必成暗證之迷；惟隨智後用之，則得主而有利，如目足並運，安穩入清涼池，亦如巧力並具，能中於百步之外也。若往西南，則但得陰之朋類，如水濟水，不堪成事；若往東北，則喪其陰之朋黨，而與智慧相應，方安於定慧均平之貞而吉也。

However, it must be "favorable to the virtuous mare's constancy"—like a mare following the stallion without wandering. In the hands of Zhixu, this phrase is precisely used to explain the sequence of "Ding" and "Hui": a gentleman who cultivates the Dao by observing the virtue of the Earth, must first use the wisdom of Heaven to attain a "comprehensive understanding" (complete comprehension), and then use the Earth's practice to finally complete it. If one has not yet attained the wisdom of understanding, and rashly proceeds with the practice of meditation, it will inevitably result in "mistaken attainment"—blind practice and mistaken realization in darkness; this is exactly what the hexagram statement says "first being lost." Only by following wisdom and then using it can one "gain mastery and benefit"—find the master and gain benefit. This is like eyes and feet working together, enabling one to walk steadily into a cool pool; or like skill and strength combined, enabling one to hit a target a hundred paces away. If one goes toward the Southwest, one merely gains a group of companions who are also yin and soft, like using water to save water, which accomplishes nothing—this is having meditation without wisdom, adding meditation upon meditation. If one goes toward the Northeast, one loses the company of the yin and soft, and instead aligns with wisdom, thus being able to dwell in the balanced virtue of meditation and wisdom and gain good fortune. Southwest is the original direction of the Earth (same kind), Northeast is the direction of Heaven (different kind). Zhixu interpreted the directional saying as a "selecting eye" for practice: "Rather than losing the same kind, one should seek the different kind."

彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無強，舍弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞，君子攸行。先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無強。此傳詳釋彖辭，先約地道明坤四德，次明君子體坤德而應地道也。資始所以稟氣，資生所以成形，由稟氣故方得成形，故名順承天也。德合無強，言其與天合德。西南則兌離以及於於巽，皆陰之類；東北則震艮以至坎乾，可賴之以終吉矣。

The Commentary on the Judgment says: What an ultimate virtue of the Earth! All things rely on it to be generated. It is gentle and submissive, bearing the heavenly way. The earth is profound and carries all things; its virtue is boundless. It is vast in capacity and its radiance is far-reaching, thus all things are harmonious and prosperous. A mare belongs to the category of the earth, walking on the earth without boundaries. Gentle and favorable for uprightness, this is the path of the gentleman. To act prematurely leads to losing the right way, but to follow later brings regularity. Going to the southwest to find companions, is to go with like-minded people; going to the northeast to lose companions, eventually leads to joy. The reason why uprightness is auspicious is because it follows the earth and is boundless. Note: The original text here uses 'Wuqiang' for 'Wujiang' and 'She Hong Guang Da' uses '舍' for '含', which are variant characters from the original text. These are retained as they are. Zhixu explains: This Commentary on the Judgment elaborately explains the Hexagram Statement. It first explains the four virtues of the Earth, namely, beginning, being prosperous, being beneficial, and being upright, based on the nature of the earth. The Heaven is 'Zi Shi' (the source of creation), so all things receive its qi; the Earth is 'Zi Sheng' (the source of growth), so all things take form from it. Since they first receive qi, they can then take form, thus the Earth is 'Shun Cheng Tian' (following and carrying the Heaven). 'De He Wu Qiang' means the Earth harmonizes with the Heaven in virtue. The southwest direction includes Dui and Li up to Xun, all belonging to the yin category; the northeast direction includes Zhen and Gen up to Kan and Qian, which can be relied upon to ultimately bring good fortune.

佛法釋者：以坤錶多所舍蓄而無積聚之如來藏性。約智名乾，約理名坤；約照名乾，約寂名坤；又可約性名乾，約脩名坤；又可修中慧行名乾，行行名坤。乾坤實無先後，以喻理智一如，寂照不二，性修交徹，福慧互嚴。今於無先後中說先後者，由智故顯理，由照故顯寂，由性故起修，由慧故導福；而理與智冥，寂與照一，修與性合，福與慧融，故曰「至哉坤元，萬物資生，乃順承天」也。

Using Buddhist teachings to explain: the Kun hexagram represents the "Tathāgata Nature" which can contain great giving and yet does not actually accumulate any particular thing. Then he lists four meanings of the pairing of Qian and Kun: on the side of wisdom, it is called Qian; on the side of the principle, it is called Kun; on the side of illumination, it is called Qian; on the side of stillness, it is called Kun; it can also be called Qian on the side of the original nature, and Kun on the side of practice; or it can be called Qian on the side of "Wisdom Practice" which emphasizes insight, and Kun on the side of "Action Practice" which emphasizes actual deeds. In reality, Qian and Kun have no order of precedence. They are used to illustrate that principle and wisdom are one, stillness and illumination are not separate, nature and practice are interconnected, and merit and wisdom support each other. Now, within the original lack of order, we speak of order because: principle is revealed by wisdom, stillness is revealed by illumination, practice arises from nature, and merit is guided by wisdom. Principle and wisdom are unified, stillness and illumination are one, practice and nature are harmonious, and merit and wisdom are perfectly integrated. It is precisely for this reason that the Commentary on the Judgment says, "How profound is the origin of the Kun hexagram, all things draw their essence from it, and follow the way of Heaven." In his view, the Kun hexagram's "following Heaven" means conforming to wisdom, practice conforming to nature, and merit conforming to wisdom.

稱理之行，自利利他，一行一切行，故德合於無疆之智而含弘光大也。牝馬行地，雖順而健，三昧隨智慧行，所以為佛之三昧也。夫五度如盲，般若如導，若以福行為先，則佛知見未開，未免落於旁蹊曲徑而失道。惟以智導行，行順於智，則智常而行亦常。故西南得朋，不過與類俱行而已；惟東北喪朋，則於一一行中具見佛性，而行行無非法界，當體絕待，終有慶矣。所以安貞之吉，定慧均平，乃可應如來藏性之無疆也。

Practicing in accordance with the true nature of the Dharma can benefit oneself and others, and performing one practice is equivalent to performing all practices. Therefore, its virtue corresponds to boundless wisdom, hence "containing and expanding with great radiance." A mare walks on the earth, though gentle yet strong; similarly, samadhi (meditative concentration) can only be called the Buddha's samadhi if it follows wisdom. The sutras say, "The five perfections are like the blind, and wisdom is like the guide"—generosity, morality, patience, effort, and samadhi are like the blind, while wisdom is the guide. If福德 practices are placed first, the Buddha's view cannot be opened, inevitably leading to wrong paths and losing the correct way, which is called "first losing the way." Only when wisdom guides practice and practice follows wisdom, then wisdom is constant and practice is also constant, which is called "later following and becoming constant." Therefore, going to the southwest "to gain friends" is merely walking with similar people, which is of no benefit to the path; only going to the northeast "to lose friends" can see the Buddha-nature in every practice, and each practice is the Dharma realm, immediate and absolute, incomparable, ultimately leading to joy. Therefore, "stability in sincerity" is auspicious because it balances stillness and wisdom, which is worthy of the boundless nature of the Tathagata's treasury.

象曰：地勢坤，君子以厚德載物。性德本厚，所以地勢亦厚；今法地勢以厚積其德，荷載群品，正以修合性之真學也。

The Great Image Commentary says: The form of the earth is represented by the Earth Trigram, and the gentleman takes inspiration from this, cultivating a deep virtue to carry and support all things. Zhixu explains the Great Image Commentary in accordance with the general principle of "focusing on the mind": originally, the profound virtue is inherent in one's nature, so the earth's form appears profound. Now, when people emulate the earth's form and cultivate a deep accumulation of virtue, shouldering and supporting all beings, this is truly the practical study of "aligning cultivated virtue with innate virtue." The Great Image of the Heaven Trigram speaks of "self-renewal without ceasing," which represents the active aspect; the Great Image of the Earth Trigram speaks of "cultivating profound virtue to carry all things," which represents the still aspect: one movement and one stillness both return to the same original mind nature.

初六：履霜堅冰至。象曰：履霜堅冰，陰始凝也；馴致其道，至堅冰也。此爻其靜為垢，其變為復。垢則必至於坤，復則必至於乾，皆所謂馴致其道者也。問曰：乾坤之初爻等耳，乾胡誡以勿用，坤胡決其必至乎？答曰：陽性動，妄動恐其洩也，故誡之；陰性靜，安靜則有成也，故決之。積善積惡皆如履霜，餘慶餘殃皆如堅冰。陽亦有剛善剛惡，陰亦有柔善柔惡，不當偏作陰柔邪惡釋之。

The line statement says: First line, Six, stepping on frost, hard ice is coming. The small image commentary says: Stepping on frost and knowing that hard ice is coming, is the beginning of the gathering of yin energy; following this path step by step, one reaches the stage of hard ice. Zhixu explains: This line, when the line is still, it is the hexagram Gou (the original text says 'gou', which is Gou), and when yin changes to yang, it becomes Fu. Gou is the beginning of yin, following this path inevitably leads to the pure yin hexagram Kun; Fu is the return of yang, following this path inevitably leads to the pure yang hexagram Qian — both are called 'gradually reaching the way', following a path step by step until the end. Someone asks: The first line of Qian and the first line of Kun are in the same position, why does Qian warn 'do not use' while Kun determines it 'will surely arrive'? The answer is: Yang's nature is active, and reckless activity fears leakage and loss, so it warns against it; Yin's nature is quiet, and when it is quiet, it achieves results, so it directly determines that it will surely reach something. Accumulating good deeds and accumulating evil deeds are like the layer of frost underfoot; future blessings and curses are like the hard ice that will eventually form. He especially reminds: Yang also includes strong good and strong evil, and Yin also includes gentle good and gentle evil; one should not interpret all Yin as evil.

《說統》云：「善乾惡坤，此晉魏大謬處。」《九家易》曰：「霜者，乾之命；堅冰者，陰功成也。」京氏曰：「陰雖柔順，氣則堅剛，為無邪氣也。陰中有陽，氣積萬象。」孫聞斯曰：「隤霜不殺菽，冬無冰，《春秋》皆為記異。然時霜而霜，時冰而冰，正令正道，以堅冰為至，而至之自初也，如是謂凝謂順。冰畢竟是陰之所結，然惟陽伏於內，故陰氣外冱而為冰。聖人於乾曰為冰，明是此處註腳。馴致二字，正表坤德之順處。腳跟無霜，不秋而凋；面孔無血，見敵輒走。」

Zhi Xu continuously cited previous scholars' views to support the idea that "the Earth (Kun) should not be regarded as entirely evil." The "Say Tong" states: considering the Heaven (Qian) as good and the Earth (Kun) as evil was a major mistake by commentators from the Jin and Wei periods. The "Nine Schools of the Book of Changes" says: frost is the command of Heaven, while solid ice is the function of Yin completed—this shows that the formation of ice is not Yin's fault, but rather Yin fulfilling its duty. Jing Fang says: although Yin is gentle and yielding, its energy is actually firm and strong, and there is no evil energy; Yin contains Yang, and when its energy accumulates, it gives rise to all phenomena. Sun Wen Si says: when frost should fall but it does not kill beans and millet, or when ice should form but there is no ice in winter, the "Spring and Autumn Annals" records these as abnormal and strange events—this shows that frost and ice themselves are normal, and their absence is abnormal. When frost falls when it should and ice forms when it should, this is proper season and proper principle; viewing "solid ice" as the final stage, which comes step by step from the first line, is called "coagulation" and "smoothness." Ice is indeed the result of Yin's coagulation, yet because there is hidden Yang within, the Yin energy can freeze externally to form ice. The "Say Guan Zhuan" says that Qian "is ice," which clearly serves as the best commentary here. The two characters "xun zhi" (gradual and orderly) precisely reflect the gentle and yielding aspect of the virtue of Kun. If there were no frost beneath one's feet, one would wither before autumn; if there were no color on one's face, one would flee at the sight of an enemy—this layer of Yin energy in the form of frost and ice is precisely the strength that allows a person to stand firm and endure.

若約佛法釋者：乾之六爻，兼性修而言之；坤之六爻，皆約修德定行而言。初上二爻表世間味禪之始終，中間四爻表禪波羅密具四種也：二即世間淨禪而達實相，三即亦世間亦出世禪，四即出世間禪，五即非世間非出世禪。

If we use Buddhist teachings to explain, Zhixu establishes a general framework for the six lines of the Kun hexagram: the six lines of the Qian hexagram are discussed together in terms of both nature virtue and cultivated virtue; the six lines of the Kun hexagram, however, are all discussed solely in terms of 'determined practice' (cultivation through meditation). The first line and the top line represent the beginning and end of 'worldly meditation'—so-called worldly meditation refers to clinging to the taste of meditation and being unable to transcend birth and death. The middle four lines represent the four types contained within 'meditation leading to the other shore' (transcendent meditation): the second line is worldly pure meditation that can realize the true nature, the third line is meditation that is both worldly and transcendent, the fourth line is meditation that is transcendent, and the fifth line is meditation that is neither worldly nor transcendent. This classification comes from Zhizheda's "The Sequential Method of the Perfection of Meditation," with each level higher than the previous: from conditioned worldly meditation, to meditation that is within the world yet realizes the true nature, then to meditation that transcends both, and finally to the highest meditation that goes beyond the distinction between worldly and transcendent. With this framework, the Buddhist explanation of the six lines below can be properly established.

又借乾爻對釋：初九有慧無定故勿用，欲以養成其定；初六以定含慧，故如履霜，若馴致之，則為堅冰之乾德。九二中道妙慧，故利見大人；六二中道妙定，故無不利。九三慧過於定，故惕厲而無咎；六三定有其慧，故舍章而可貞。九四慧與定俱，故或躍而可進；六四定過於慧，故括囊而無譽。九五大慧中正，故在天而利見；六五大定即慧，故黃裳而元吉。亢以慧有定而知悔，戰則定無慧而道窮也。

He also used the six lines of the Qian hexagram and the six lines of the Kun hexagram to contrast each other in his explanation, throughout the text taking the balance between wisdom and meditation as the standard. Initially, the line "Nine at the Beginning" represents having wisdom but lacking meditation, so it is "not suitable for use," and the proper approach is to cultivate meditation. The line "Six at the Beginning" represents meditation containing wisdom, so it is like walking on thin ice, and if one continues to cultivate it, it will achieve the firmness of the Qian hexagram's virtue. "Nine in the Second" represents the subtle wisdom of the middle path, so it is "favorable to see a great person"; "Six in the Second" represents the subtle meditation of the middle path, so it is "not unfavorable." "Nine in the Third" represents wisdom surpassing meditation, so one must be cautious and vigilant to avoid mistakes; "Six in the Third" represents meditation containing wisdom, so one can "contain brightness and remain constant" (the original text has "shě" instead of "hán," which is recorded as is). "Nine in the Fourth" represents both wisdom and meditation being present, so it is "perhaps leaping" and can move forward; "Six in the Fourth" represents meditation surpassing wisdom, so one can only "tie up the bag" and not gain recognition. "Nine in the Fifth" represents great wisdom and uprightness, so it is "a dragon in the sky" and favorable to see a great person; "Six in the Fifth" represents great meditation which is inherently wisdom, so it is "the yellow garment brings great good fortune." As for "Nine at the Top" "an exalted dragon brings regret," it is wisdom with meditation and thus knowing when to turn back; "Six at the Top" "a dragon fighting in the fields," is meditation without wisdom, so the path has reached its end. Reading through the entire contrast, one can see the key to Zhixu's interpretation of the Book of Changes: yang lines represent wisdom, yin lines represent meditation, and fortune or misfortune depends solely on whether wisdom and meditation are in harmony.

又約乾為正行、坤為助行者，坤之六爻即表六度。佈施如履霜，馴之可致堅冰，冰者乾德之象，故云乾為冰也。持戒則直方大，攝律儀故直，攝善法故方，攝眾生故大。忍辱為含章，力中最故。精進如括囊，於法無遺失故。禪定如黃裳，中道妙定遍法界故。智慧如龍戰，破煩惱賊故。

Another perspective is to take Qian as "zheng xing" (the proper practice of observing wisdom) and Kun as "zhu xing" (the auxiliary practice of virtue and merit). Thus, the six lines of the Kun hexagram correspond exactly to the six paramitas. The line "lu shang" (treading frost) in the first line represents giving, and if cultivated continuously, it can lead to firm ice, which is the image of Qian. Therefore, the "Say卦Transmission" says that Qian "is ice"—giving practiced to its extreme gives rise to wisdom. The line "zhi fang da" (upright, square, great) in the second line represents precepts. Precepts have three categories: the precept of restraint (stopping all evil) thus "zhi" (upright), the precept of cultivating good (practicing all good deeds) thus "fang" (square), and the precept of benefiting sentient beings (delivering all beings) thus "da" (great). The line "han zhang" (containing brightness) in the third line represents patience, because patience is the most powerful of all virtues yet does not show off. The line "kuang nang" (binding the bag) in the fourth line represents diligence, because diligence ensures that nothing is missed or lost, just as a bag is tightly sealed. The line "huang chang" (yellow garment) in the fifth line represents meditation, because the subtle meditation pervades the entire dharmadhatu. The line "long zhan" (dragon fighting) in the sixth line represents wisdom, because wisdom must fight against the thief of烦恼 (disturbances). The same set of line statements, previously paired with four dhyanas, are now paired with the six paramitas, clearly showing his view that "one hexagram and one line contain the resolution of all things."

六二：直方大，不習無不利。象曰：六二之動，直以方也；不習無不利，地道光也。純柔中正，順之至也。順理故直，依理而動故方，既直且方，則必大矣。此地道本具之德，非關習也。佛法釋者：世間淨禪即是實相，故直方大。正念真如為直，定之體也；善法無缺為方，定之相也；功德廣博為大，定之用也。世間淨禪法爾本具實相三德，能於根本禪中通達實相，故不習而無不利也。向淨禪中覷實相理，名之為動；動則三德之理現前，於禪開秘密藏，故地道光。

The Line Statement says: Six in the Second, is upright, square, and great, without the need for deliberate cultivation, there is no disadvantage. The Small Image Commentary says: The movement of Six in the Second is both upright and square; without the need for cultivation there is no disadvantage, because the way of the earth is clearly manifest and active. Zhixu explained according to the Yi: Six in the Second, with a yin line in a yin position and in the middle, is purely gentle and upright, reaching the extreme of correctness and moderation. Following the principle, therefore it is 'upright'; acting in accordance with the principle, therefore it is 'square'; being both upright and square, it must necessarily be 'great'. This is the inherent virtue of the way of the earth, unrelated to later cultivation. Interpreted through Buddhist teachings: the pure meditation of the world is itself the real nature, thus it is said 'upright, square, and great'. Right mindfulness and true suchness is 'upright', which is the nature of meditation; the perfection and completeness of good qualities is 'square', which is the manifestation of meditation; the vast and profound merit is 'great', which is the function of meditation. 'Upright, square, and great' correspond exactly to the nature, manifestation, and function of the three virtues. The pure meditation of the world inherently possesses the three virtues of the real nature, and can realize the real nature within the fundamental meditation, thus 'without cultivation there is no disadvantage'. Within pure meditation, glimpsing the principle of the real nature is called 'movement'; once moved, the principle of the three virtues appears, opening the 'secret treasure' (the hidden treasure of the Tathagata composed of the three virtues of Dharma-body, wisdom, and liberation), thus 'the way of the earth is bright'.

六三：含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也；或從王事，知光大也。蘇眉山曰：「三有陽德，苟用其陽，則非所以為坤也，故有章而含之。有章則可以為正矣，然以其可正而遂專之，亦非所以為坤也，故從事而不造事，無成而代有終。」佛法釋者：亦世間亦出世禪，亦愛亦策，故含章而可貞。或從一乘無上王三昧事，則藉此可發出世上上妙智而有終，不復成次第禪矣。

The line statement says: Six in the Third, is concealed with literary grace and can maintain uprightness; or it follows the king's affairs, does not take credit for success, and can complete others' tasks. The small image commentary says: Concealing literary grace and being upright is to wait for the right time to act; or following the king's affairs is because of his wise and broad illumination. Zhixu cites Su Shi (who was called Meishan) saying: Six in the Third occupies a yang position and possesses yang virtue. If it were to fully display this yang, it would not be坤. Therefore, it conceals its literary grace. Having literary grace can already be called upright; however, if it becomes upright merely for the sake of being upright and acts independently, it would not be坤. Therefore, it follows others in doing things, does not take credit for success, and completes others' tasks. Interpreted through Buddhist teachings: Six in the Third corresponds to 'both worldly and transcendent meditation'. This meditation still retains attachment to the state of meditation, yet has already awakened the aspiration for transcendence. It is involved in both aspects, hence it is said 'concealing literary grace and being upright' — the practice has already reached a considerable level, but it is not suitable to act alone. If one can follow the practice of 'the one vehicle, the highest supreme samadhi', that is, to practice according to the ultimate samadhi of the single Buddha vehicle, one can thus awaken the superior wisdom for transcendence and achieve a perfect conclusion, no longer remaining in the gradual practice of meditation. This is precisely what the small image commentary says 'knowing the illumination and greatness'.

六四：括囊，無咎無譽。象曰：括囊無咎，慎不害也。得陰之正，而處於上卦之下，位高任重，故括囊以自慎焉。吳幼清曰：「坤體虛而容物，囊之象也。四變為奇，塞壓其上，猶括結囊之上口。人之謹閉其口而不言，亦猶是也。」

The Line Statement says: Six in the Fourth, tighten the bag, neither wrong nor praised. The Small Image Commentary says: Tightening the bag without wrongdoing is because of caution, thus avoiding harm. Zhixu interpreted according to the Book of Changes: Six in the Fourth, with a yin line in a yin position, receives the proper yin, and is located at the lowest position of the Upper Trigram, thus having a high position and heavy responsibility. Therefore, tightening the bag comes from self-caution. He cited the Yuan dynasty scholar Wu Cheng (styled Yuqing) saying: The structure of the Kun trigram is hollow and can contain things, which is the image of a bag. The Fourth Line changes to an odd number (a yang line), like something blocking the top of the bag, just as tying the top of the bag. A person being cautious and keeping silent is exactly like this.

蘇眉山曰：「咎與譽，人之所不能免也。出乎咎，必入乎譽；脫乎譽，必罹乎咎。咎所以致罪，而譽所以致疑也。甚矣，無譽之難也。」佛法釋者：出世間禪切忌取證，取證則墮聲聞辟支佛地，雖無生死之咎，亦無利他之譽矣。若能慎其誓願，不取小證，則不為大乘之害也。

Su Shi said: Fault and praise are two things that people cannot avoid; once you escape from fault, you must fall into praise; once you get rid of praise, you must inevitably encounter fault. Fault leads to punishment, while praise leads to suspicion. Therefore, the matter of 'no praise' is extremely difficult — the Line Statement says 'no fault and no praise', it is easy to have no fault, but difficult to have no praise. Using Buddhist teachings to explain: the sixth line in the fourth position is paired with 'transcendent meditation', practicing this meditation most忌讳 is to hurry to attain results; once you attain results, you fall into the fruit of Sravakas and Pratyekabuddhas. Although this is free from the faults of birth and death and the cycle of rebirth, it also lacks the praise of benefiting all beings — this is exactly 'no fault and no praise'. If one can carefully guard the vow to save all beings, without greedily seeking the fruit of the lesser vehicle, then one will not become a calamity to the great vehicle. This is precisely what the small image refers to as 'caution not to harm'.

六五：黃裳元吉。象曰：黃裳元吉，文在中也。黃者，中色，君之德也；裳者，下飾，臣之職也。三分天下有其二，以服事殷，斯之謂乎。佛法釋者：非世間非出世禪，禪即中道實相，故黃；不起滅定，現諸威儀，同流九界，故如裳。此真無上菩提法門，故元吉。定慧莊嚴，名之曰文；全修在性，名文在中。

The Line Statement says: Six in the Fifth, yellow lower garment, great good fortune. The Small Image Commentary says: The yellow lower garment is originally good fortune because the virtue is contained in the middle. Zhixu interpreted according to the Book of Changes: Yellow is the color of the center, representing the virtue of the sovereign; the lower garment is the clothing of the subject, representing the duty of the subject. King Wen possessed two-thirds of the world, yet still served the Shang dynasty as a subject — this refers precisely to the situation of 'possessing the virtue of a sovereign while maintaining the position of a subject.' Interpreted through Buddhist teachings: Six in the Fifth corresponds to 'non-worldly and non-transcendent meditation,' this meditation in itself is the Middle Way truth, transcending the opposition between worldly and transcendent. Therefore, the color 'yellow' is chosen as it represents the middle. Those who attain this can arise without entering the state of complete cessation, yet simultaneously manifest various postures and behaviors, returning to the nine realms and coexisting with all beings, thus being like the lower garment, content to be in a lower position. This is truly the Supreme Bodhi Dharma, hence 'originally good fortune.' When meditation and wisdom adorn each other, it is called 'Wen'; when all practice does not go beyond one's nature, it is called 'Wen in the middle.'

上六：龍戰于野，其血玄黃。象曰：龍戰于野，其道窮也。其靜為夬，其變為剝，皆有戰之義焉。善極則斷惡必盡，惡極則斷善必盡，故窮則必戰，戰則必有一傷也。陳旻昭曰：「此天地既已定位，而震龍欲出，故戰于野也。震為龍，為玄黃，氣已盛故為血。窮乎上者必反下，故為屯卦之初爻。夫乾坤立而有君，故次之以屯；有君則有師，故次之以蒙。屯明君道，蒙明師道。乾坤即天地父母，合而言之，天地君親師也。」

The Line Statement says: Upper Sixth Line, the dragon fights in the outskirts, and the blood flowing out is of dark blue and yellow color. The Small Image Commentary says: The dragon fights in the wild because its path has reached its end. Zhi Xu explains: This line, when the line remains unchanging, is the hexagram Gua; when it changes from yin to yang, it becomes the hexagram Bo. Gua represents the gathering of many yang lines to expel one yin line, while Bo represents the gathering of many yin lines to expel one yang line. Both contain the meaning of conflict. When good accumulates to the extreme, it must certainly cut off evil; when evil accumulates to the extreme, it must certainly cut off good. Therefore, when reaching the end, conflict is inevitable, and when conflict occurs, one side must be harmed. He also cites Chen Minzhao's words: At this time, the positions of heaven and earth have already been determined, and the dragon of the Zhen hexagram is about to emerge, hence the conflict in the outskirts. The "Say卦传" says Zhen "is the dragon," and also says Zhen "is dark blue and yellow." Yang energy has already become strong, so it is called "blood." Those who have reached the end in the upper position must return to the lower position, so the Upper Sixth Line of the Kūn hexagram becomes the First Line of the Zun hexagram. After the Kūn and Qian hexagrams are established, there is then a ruler, so the "Sequence of Hexagrams" continues with Zun; having a ruler leads to having a teacher, so it continues with Meng. Zun explains the way of a ruler, while Meng explains the way of a teacher; Kūn and Qian are the heaven and earth, the parents. Combined, they are exactly the five words "heaven, earth, ruler, father, and teacher."

佛法釋者：無想天灰凝五百劫而墮落，非非想天八萬大劫而還作飛狸牛蟲，乃至四禪無聞比丘墮阿鼻獄，皆偏用定而不知以慧濟之，故至於如此之窮。

Using Buddhist teachings to explain the line "Its path is exhausted" in the Upper Sixth line: those who practice to the state of the realm of No-Thought Heaven have their minds and consciousness like dead ashes, remaining still for five hundred great aeons, but when the aeon is over, they still fall back down; those who practice to the realm of Neither-Perception-Nor-Non-Perception Heaven enjoy eight ten-thousand great aeons of meditative lifespan, but after their lifespan is exhausted, they are reborn as flying cats, cattle, or insects; even the "unheard-of monk" mentioned in the Lotus Sutra who practiced to the fourth dhyana mistakenly regarded the fourth dhyana as the fourth fruit, and at the time of death, he slandered the Dharma and fell into Avīci Hell. These are all cases where people rely solely on meditation without using wisdom to rescue themselves, thus falling into such an impasse. This is exactly the fate of the Upper Sixth line of the Earthly Hexagram, "having concentration but no wisdom," and it forms a contrast with the previous statement "losing friends in the Northeast, yet ultimately attaining happiness."

用六：利永貞。象曰：用六永貞，以大終也。此總明百九十二陰爻所以用六而不用八之旨也。八為少陰，靜而不變；六為老陰，動而變陽。今筮得坤卦，六爻皆六，則變為乾卦，不惟順承乎天，亦且為天行之健矣。佛法釋者：用八如不發慧之定，用六如發慧之定。發慧之定，一切皆應久修習之。禪波羅密至佛方究竟滿，故曰大終。

"The Use of Six" says: It is advantageous to maintain constancy and uprightness permanently. The Small Image Commentary explains: Using six and maintaining constancy and uprightness permanently is because it can conclude with the vast and great. Zhixu explains: This passage generally explains why the ninety-six yao of the yin lines take 'six' rather than 'eight'. 'Eight' represents the lesser yin, which is quiet and unchanging; 'six' represents the old yin, which is active and about to transform into yang. Now, if one draws the坤 (Earth) hexagram and all six lines are six, then the entire hexagram becomes乾 (Heaven). Not only can it be flexible and yielding to receive the heavenly way, but the hexagram itself becomes the vigorous and strong movement of heaven. Interpreted in terms of Buddhist teachings: Using 'eight' is like not cultivating the wisdom of meditation, while using 'six' is like cultivating the wisdom of meditation. Meditation that can generate wisdom should be practiced by all people for a long time. 'Chan Bodhi' (Bodhi through meditation) is only fully realized upon attaining Buddhahood, so it is said 'to conclude with the great' — to take the most vast and complete result as the final goal.

文言曰：坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。此仍以地道申贊坤之德也。贊乾，則自元而亨而利而貞；贊坤，則自貞而利而亨而元。乾之始必徹終，而坤之終必徹始也。文並可知。

The Classic of Changes says: The Earthly Trigram is most gentle and yielding, but when it moves, it becomes strong; it is most quiet, yet its virtue is square and upright. It follows the superior and thus has order, contains all things and spreads its moral influence widely. The virtue of the Earthly Trigram is approximately 'yielding'—receiving the heavenly way and following the proper time. Zhi Xu explains: This is still using the Earthly Trigram to elaborate and praise the virtue of the Earthly Trigram. When praising the Heavenly Trigram, it starts from Yuan, then proceeds to Heng, Li, and Zhen in order; when praising the Earthly Trigram, it starts from Zhen, then proceeds to Li, Heng, and Yuan in reverse. This is because the Heavenly Trigram's beginning necessarily reaches its end, while the Earthly Trigram's end necessarily returns to its beginning—alternating between yielding and opposing, clearly showing how the Heavenly and Earthly Trigrams connect at their ends. These sentences are clear in meaning and can be understood by looking at the text itself.

佛法釋者：即是直贊禪波羅密。以其住寂滅地，故至柔至靜；以其能起神通變化，普應群機，感而遂通，故動剛德方。由般若為導而成，故後得主而有常，所謂般若常故禪亦常也。於禪中具足萬行，一一妙行與智相應，導利含識，故含萬物而化光。非智不禪，故坤道為順；非禪不智，故承天時行也。

Using Buddhist teachings to explain: This passage is directly praising the practice of "Dhyana Paramita" (the Perfection of Meditation). Because it dwells in the state of Nirvana, it is said to be "the utmost softness" and "the utmost stillness"; because it can generate supernatural powers and transformations, universally responding to the capacities of all beings, and instantly corresponding to any request, it is said to be "when moving, it is strong" and "its virtue is square." Because it is accomplished through the guidance of Prajna wisdom, it is said to be "after attaining the principal function, it remains constant"—since Prajna wisdom is constant, meditation is also constant. In meditation, all kinds of practices are fully included, and each subtle practice corresponds with wisdom, guiding and benefiting all "sentient beings," hence it is said to "contain all things and transform them into light." Without wisdom, meditation cannot be complete, so the virtue of the Earthly Principle (Kun) is "to follow"—following wisdom; without meditation, true wisdom cannot be attained, hence it is said to "carry the Heaven and act in accordance with the right time." Here, the principles of Heaven and Earth are completely interpreted as wisdom and meditation: meditation arises in accordance with wisdom, and wisdom is realized through meditation.

積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。《易》曰「履霜堅冰至」，蓋言順也。順，即馴致其道之謂。洪化昭曰：「臣而順，必不弒君；子而順，必不弒父。此正所謂辯之於早者，不作慎字解。」

The classical text says: Those who accumulate good deeds will surely have remaining joy; those who accumulate evil deeds will surely have remaining calamity. When a minister kills his sovereign or a son kills his father, these are not caused in a single day, but have gradually accumulated over time. The reason for this is that when the time came for discernment, it was not done in time. The Zhou Changes say, "Walking on frost, the ice comes to be," which refers to the concept of "order" or "propriety." Zhixu explains that this "order" refers to the meaning of the small image commentary "gradually leading to the path" — following a path step by step. He cites Hong Huazhao's words: If a minister can be orderly, he will surely not kill his sovereign; if a son can be orderly, he will surely not kill his father. This is precisely what is meant by "discerning at an early stage." One must not interpret this "order" as "caution."

陳非白問曰：何故積善餘慶積惡餘殃，不發實相之美，但含而未發，以此為王三昧之助，弗宜偏修以至成也。蓋禪定隨智慧行，如地承天，如妻隨夫，如臣輔君。然智慧不得禪定，則不能終其自利利他之事，故禪定能代有終也。

Here the original text has a misplaced section and missing characters; it is recorded as is without conjectural supplementation. Chen Feibai asks: Why does accumulating goodness bring about residual blessings and accumulating evil bring about residual calamities? The question stops at the character "not," and the latter part of the question and Zhixu's answer are misplaced to later text (see the section "Is it clear about the first line of Qian and the first line of Kun? Answer:"). The sentences following "not" do not belong to this section in terms of meaning; they were originally an explanation of line six in the third position, "Containing the essence, it is proper to be firm and unchanging, without achievement but with a complete end." This means that the excellent quality that has not yet revealed its true nature is merely contained and not yet expressed. It should be used as an aid to the "King's Samadhi" (the highest of all samadhis, i.e., the Samadhi of the Avatamsaka Sutra), but should not be pursued exclusively in order to achieve quick results. Because samadhi should follow wisdom, just as the earth receives the heavens, the wife follows the husband, and the minister supports the sovereign. However, if wisdom is not supported by samadhi, it will not be able to complete the work of self-benefit and benefiting others. Therefore, samadhi can "complete the end" — it can complete the work of wisdom in a proper and complete way. Readers encountering a break in the flow of the text should recognize this as an error in the original text, not a jump in meaning.

天地變化，草木蕃；天地閉，賢人隱。《易》曰「括囊無咎無譽」，蓋言謹也。能謹則可以成變化，變化則草木亦蕃；不謹則天地必閉，閉則雖賢人亦隱矣，安得不括囊哉。佛法釋者：定慧變化，則三草二木各得潤澤生長；若入於出世果證，則灰身泯智，而無利生之事矣。故修此法門者，不可以不謹也。

In the classical texts, when heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The Zhou Changes say, "A bag tied up brings no blame or praise," which emphasizes the character of caution. Zhi Xu, interpreting the Yi, says: if one is cautious, they can achieve the changes of heaven and earth, and with such change, grass and trees flourish accordingly; if one is not cautious, heaven and earth become closed off, and with such closure, even the virtuous have no choice but to retreat. How then can one not tighten their bag? Using Buddhist teachings to explain: when concentration and wisdom are mutually transformative and harmonious, the different capacities of beings, such as the three grasses and two woods, can all receive nourishment and grow; but if one becomes fixated solely on the small fruit of the world-renouncing path, they will end up in "body turning to ashes and wisdom extinguished," with no further ability to benefit others. Therefore, those who practice this path must not be careless. This passage corresponds precisely with the previous explanation of the sixth line in the fourth hexagram, "no blame, no praise," which shows that caution is not shrinking back, but avoiding falling into the pit of the small vehicle path.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。黃是中色，即表中德；德雖在中，而通乎腠理，故雖屬正位，仍居四體，此釋黃裳義也。美在其中等，重牒上義以釋元吉之義。佛法釋者：以黃中三昧而通達實相之理，實相雖名正位，遍入一切諸法而居眾體。蓋惟深證非世間非出世上上之禪，故能暢於四支，發於事業，而三輪不思議化，普利法界，乃為美之至也。

A gentleman, by cultivating the virtue of harmony and balance, understands the principles of literature and culture, resides in the correct position, and remains secure in his essential nature. Beauty is contained within, thus flowing smoothly through his limbs and being expressed in his undertakings—this is the ultimate expression of beauty. Zhixu, interpreting this according to the Book of Changes, said: yellow is the color that represents the center, symbolizing the virtue of harmony and balance; although virtue is in the center, it permeates the texture of the skin and muscles, so although it belongs to the 'correct position,' it must still manifest in the limbs. This sentence explains the meaning of 'yellow garment.' The following sentences, starting with 'beauty is contained within,' are a repetition and elaboration of the previous meaning, used to explain 'original auspiciousness.' Interpreting this with Buddhist teachings: by attaining the 'threefold meditation of yellow center,' one realizes the true nature of reality; although the true nature is called the 'correct position,' it can pervade all dharmas and dwell within the essence of all dharmas. Only those who deeply realize the supreme meditation that transcends both worldly and supramundane realms can 'flow smoothly through the limbs and be expressed in undertakings,' thus using the three aspects of body, speech, and mind—unfathomable teachings—to universally benefit the entire dharmadhatu—this is the ultimate expression of beauty.

明於乾之初爻，而明於坤之初爻耶？答曰：乾是智巧，坤是聖力。非智巧則不能知善知惡，非聖力則不能積善積惡，故曰乾知大始，坤作成物。佛法釋者：十善為善，十惡為不善；無漏為善，有漏為不善；利他為善，自利為不善；中道為善，二邊為不善；圓中為善，但中為不善。善即君父之義，不善即臣子之義。以善統御不善，則不善即善之臣子；以不善妨礙於善，則善遂為不善所障，如君父之被弒矣。所以千里之行，始於一步，必宜辯之於早也。

This passage is the latter half of Chen Feibai's question and Zhixu's answer from the previous text, mistakenly placed here in the original text. Now it is quoted as is. To read it smoothly, Chen Feibai's question is: Why is the principle of "the accumulation of good deeds brings blessings, the accumulation of evil deeds brings calamities" explained in the first line of the Qian hexagram rather than the first line of the Kun hexagram? Zhixu answers: Qian represents "wisdom and skill," while Kun represents "saintly power." Without wisdom and skill, one cannot distinguish between good and evil; without saintly power, one cannot accumulate good or evil deeds. Therefore, the Great Treatise says, "Qian knows the beginning of things, Kun completes the creation of things." Qian is the one that initiates and knows, while Kun is the one that continues and completes. Therefore, the accumulation of good and evil deeds naturally belongs to the first line of the Kun hexagram. Using Buddhist teachings to explain "good" and "non-good," he proceeds step by step: the ten virtues are good, the ten evils are non-good; non-defiled is good, defiled is non-good; benefiting others is good, benefiting oneself is non-good; the middle way is good, falling into extremes is non-good; the perfectly integrated middle way is good, clinging to only emptiness or the middle is non-good. Good is like the position of a sovereign or father, while non-good is like that of a subject. If good governs non-good, then non-good becomes a subject of good and serves it. Conversely, if non-good hinders good, then good is obstructed by non-good, just as a sovereign is murdered. Therefore, a journey of a thousand miles begins with the first step, and one must surely discern from the beginning.

其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。「直方大，不習無不利」，則不疑其所行也。惟正故直，惟義故方，直方皆本具之德，而敬之一字，乃君子修道之要術也。敬即至順，順則必直且方，而德不孤，可謂大矣。佛法釋者：正念真如，是定之內體；具一切義而無減缺，是定之外相。既具內體外相，則必大用現前而德不孤，所以於禪開秘密藏，了了見於佛性而無疑也。

The Wenyan transmission explains the second line: "Straight" is its correctness, "square" is its meaning. The gentleman uses reverence to correct his inner self, and uses righteousness to regulate external affairs; when reverence and righteousness are established, virtue will not be isolated. The saying "Straight, square, and great, without practice there is no disadvantage" means that he has no doubts about what he does. Note: The original text is missing the character "straight" at the beginning of the sentence (the common version reads "Straight is its correctness, square is its meaning"), so we record it as is, and readers should know that the text is missing the initial character. Zhixu explains: precisely because it is correct, it is straight; precisely because it is meaningful, it is square. Straightness and squareness are both inherent virtues, and the character "reverence" is the key method for the gentleman to cultivate the Way. Reverence is the ultimate harmony, and harmony inevitably leads to both straightness and squareness, thus virtue is not isolated and can be called "great." Using Buddhist teachings to explain: correct mindfulness of true nature is the intrinsic nature of meditation (straight); possessing all meanings and principles without deficiency is the external manifestation of meditation (square). Since both inner nature and outer appearance are complete, the vast function must arise and virtue is not isolated (great), thus in meditation one can open the secret treasury, clearly see the Buddha nature without doubt—this is "no doubt in what one does."

陰雖有美含之，以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。文義可知。佛法釋者：亦世間亦出世禪，雖即具足，陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。

The Wenyan transmission explains the line Six in the Third: although the yin has good qualities, it remains concealed and follows the king's endeavors without claiming credit. This is the way of the earth, the way of a wife, and the way of a minister; the way of the earth does not claim success, but instead completes matters for others. Zhixu says: the meaning is clear and easy to understand. The original text also has a misplaced passage: after the sentence "In terms of Buddhist interpretation: it is both worldly and transcendent meditation, although it is fully complete," there should have been the words "it does not reveal the beauty of the ultimate reality, but contains it without expressing it... " (those words have been misplaced after the section "Chen Fei Bai asks"). Now it directly jumps to the Wenyan text of the line Six at the Top, "yin doubts the yang and must fight," with a section missing in between. I will now quote it as it is without making up anything. The following is the Wenyan text of the line Six at the Top: when yin is strong and doubts yang, a fight is inevitable; because it seems that yang has already disappeared, it is specially called "dragon" — indicating that yang is actually still present; also, because it has not yet completely separated from its yin kindred, it is called "blood." The term "xuanhuang" refers to the mixture of the color of heaven and the color of earth — the color of heaven is dark blue, and the color of earth is yellow.

夫陰陽皆本於太極，則本於體，何至相疑而戰哉？陽者見之謂之陽，不知與陰同體，故疑陰而必戰；陰者見之謂之陰，不知與陽同體，故亦疑陽而必戰。方陰之盛而戰陽，則有似乎無陽，故稱龍，以明陽本未嘗無焉；逮陰之動而變陽，則似離乎陰類，故稱血，以明陰仍未離類焉。夫惟動而將變，故玄黃相雜耳；變定之後，天玄地黃，豈可雜哉！

Zhi Xu explained: Yin and Yang both originate from the Taiji, meaning they share the same fundamental essence. How could they then come to suspect and fight each other? This statement follows the style of the "Great Treatise" which says, "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom." From the perspective of Yang, one sees it as Yang, but does not realize that Yang and Yin are originally the same essence, thus suspecting Yin and inevitably fighting. From the perspective of Yin, one sees it as Yin, but does not realize that Yin and Yang are originally the same essence, thus suspecting Yang and inevitably fighting. When Yin is strong and fights Yang, it seems as if Yang has disappeared, so the Line Statement specially refers to it as "dragon," indicating that Yang has never actually vanished. When Yin moves and transforms into Yang, it seems as if it has left the category of Yin, so it is called "blood," indicating that Yin has not actually left its original category. This is because it is at the moment of about to move and change, so the black and yellow colors are mixed together. Once the change is settled, the sky is naturally black and the earth is naturally yellow, how could they be mixed anymore?

子韶風草頌云：「君子何嘗去小人，小人如草去還生。但令鼓舞心歸化，不必區區務力爭。」得此旨者，可以立消朋黨之禍。不然，君子疑嫌小人，小人亦疑嫌君子，不至於兩敗俱傷者幾希矣。

Zhi Xu cited Zi Shao's "Song of the Wind Grass" saying: How can a gentleman really completely eliminate the petty people? Petty people are like wild grass; once removed, they will grow again. As long as one can inspire and transform them, making their hearts naturally align, there is no need to be overly meticulous or rely solely on force to struggle. He commented: Those who understand this can immediately resolve the disaster of factional strife. Otherwise, the gentleman suspects and hates the petty person, while the petty person also suspects and hates the gentleman. In such a case, it is rare to avoid mutual destruction. This is precisely the portrayal of "Dragon fighting in the wild, its blood turns black and yellow" in human affairs. The title "Wind Grass" of the song takes the meaning from the "Analects" "The gentleman's virtue is like wind, the petty person's virtue is like grass; when the wind blows over the grass, it must bend." It means that transforming through virtue is more effective than competing through force.

佛法釋者：始則誤認四禪為四果，及至後陰相現，則反疑四果不受後有之說為虛，而起謗佛之心，是必戰也。然世間豈無真證四果智德者耶？故稱龍，以顯四果之非虛焉。彼雖自謂四果，止是暗證味禪，實未離於生死之類，故稱血，以定其類焉。夫玄黃者，定慧俱傷之象也。以定傷慧，慧傷而定亦傷。然此俱約修德，故言傷耳。

Using Buddhist teachings to explain: That ascetic who had not heard the Dharma initially mistakenly took the fourth dhyana as the fourth fruit. When his life was about to end and the intermediate state of existence appeared, he instead doubted that the statement "the fourth fruit does not give rise to future existence" was false, thus giving rise to a defamatory thought towards the Buddha—this is called "definite battle," a conflict with the Dharma. However, is there not someone in the world who has truly attained the fourth fruit and is fully endowed with wisdom and virtue? Of course there is, so the line statement calls it "dragon," to show that the fourth fruit is not false. As for that ascetic, although he claimed to have attained the fourth fruit, in reality he had only secretly attained the meditation of desire, and had not really escaped from birth and death, so it is called "blood," to determine his destiny. The term "xuanyang" refers to the mutual injury between concentration and wisdom: using concentration to injure wisdom, resulting in both being injured. However, what is being discussed here is only in terms of "cultivated virtue," so it is possible to speak of the word "injury."

若本有寂照之性，則玄自玄，黃自黃，雖闡提亦不能斷性善，雖昏迷倒惑，其理常存，豈可得而雜哉。又觀心釋者：陰陽各論善惡，今且以陰為惡，以陽為善。善惡無性，同一如來藏性，何疑何戰？惟不達性善性惡者，則有無相傾，起輪迴見而必戰。戰則埋沒無性之妙性，似乎無陽，故稱龍，以顯性善之不斷焉。

If we consider the inherent nature of stillness and illumination, then blue-black remains blue-black, yellow remains yellow, and there is no mixture at all: even a person who has completely severed the roots of goodness and disbelieves in cause and effect, cannot sever his inherent nature of goodness; even when he is confused and inverted, the principle remains constant — how could it be mixed? This point employs the Tiantai school's doctrine of 'inherent goodness and evil': both good and evil are inherently present in the nature, thus they cannot be severed. He then explains from the perspective of 'observing the mind': both yin and yang can be discussed as good or evil. Now, let us temporarily regard yin as evil and yang as good. Good and evil do not have independent self-nature; they both arise from the same Tathagata Treasury Nature. Then, what is there to doubt or to fight about? Only those who do not understand the principle of inherent goodness and evil would clash between 'being' and 'non-being', giving rise to views of rebirth and inevitably fighting. Once there is fighting, the subtle nature without self-nature is obscured. It seems as if there is no yang, so it is called 'dragon', to show that the inherent nature of goodness has never been severed.

既以善惡相抗，則二俱有漏，故稱血，以顯未離生死類焉。夫善惡想傾奪者，由未達妙性體一，而徒見幻妄事相之相雜也。實則天玄地黃，性不可改，何嫌何疑，何法可相戰耶？善惡不同，而同是一性；如玄黃不同，而同是眼識相分；天地不同，而同一太極；又如妍媸影像不同，而同在一鏡也。若知不同而同，則決不敵對相除而成戰；若知同而不同，則決應熏習無漏善種以轉惡矣。

Since good and evil are set in opposition, both sides become 'leaky' and cannot escape birth and death, hence they are called 'blood,' to show that they have not yet escaped the cycle of birth and death. The thoughts of good and evil fight and compete with each other because they do not understand that the true nature is originally one, but only see the false appearances of things mixed together. In reality, the sky is naturally blue-black, the earth is naturally yellow, their nature cannot be changed, so what is there to hate or suspect, and what law can be used for fighting? Although good and evil are different, they share the same nature; just as blue-black and yellow, though different, are both appearances presented by the eye; heaven and earth, though different, both arise from the Taiji. Similarly, the images of beauty and ugliness, though different, are both reflected in a mirror. If one knows that 'different yet the same,' one will not treat good and evil as enemies to be eliminated through conflict; if one knows that 'the same yet different,' one will certainly cultivate the un-leaky good seeds to transform evil. Both statements are essential: only knowing the same will lead to the狂解 of denying good and evil; only knowing the different will lead to the painful struggle of using good to attack evil. This passage concludes the entire hexagram and is the most sharp expression of Zhixu's 'nature-inherent' thought in the study of the Book of Changes.

周易禪解卷第一。周易禪解卷第二。北天目道人蕅益智旭著。

The above is Volume One of "The Chan Interpretation of the Zhou Yi," which interprets the trigrams Qian and Kun. The following is Volume Two, interpreting the eight trigrams of the Upper Canon: Zun, Meng, Xu, Song, Shi, Bi, Xiao Xu, and Li. These interpretations are still authored by the Northern Tianmu Dao Person Zhuiyi Zhixu. Qian and Kun are the parents of heaven and earth. From Zun onwards, the text moves into the various worldly phenomena after all things have come into being. Zhixu's approach then shifts from "the general principles of nature and cultivation" to "observing the mind in accordance with particular circumstances."

（震下　坎上）屯：元亨利貞，勿用有攸往，利建侯。乾坤始立，震一索而得男，為動，為雷；坎再索而得男，為陷，為險，為雲，為雨；乃萬物始生之時，出而未申之象也。始則必亨，始或不正，則終於不正矣，故元亨而利於正焉。此元亨利貞，即乾坤之元亨利貞也。乾坤全體太極，則屯亦全體太極也，而或謂乾坤二卦大、餘卦小，不亦惑乎。夫世既屯矣，儻務往以求功，只益其亂；唯隨地建侯，俾人人各歸其主，各安其生，則天下不難平定耳。楊慈湖曰：「理屯如理絲，固自有其緒；建侯，其理之緒也。」

The hexagram is described as "Zhen below, Kan above." The hexagram statement says: The hexagram Zun (Obstruction), originally meaning "beginning," is characterized by "Yuan, Heng, Li, Zhen"; it is not advisable to go forward, but it is favorable to establish feudal lords. Zhi Xu interpreted this according to the Yi: The hexagrams Qian and Kun were just established, and Qian and Kun interacted to produce the six sons. Zhen is the first son obtained by Qian seeking from Kun, symbolizing movement and thunder; Kan is the second son obtained by Qian seeking from Kun again, symbolizing being trapped, difficulty, clouds, and rain. This is exactly the situation when all things are just beginning to grow, having already emerged but still unable to fully extend. Anything that begins must be prosperous; but if the beginning is not proper, the result will also be improper. Therefore, it says "Yuan Heng" and "favorable to Zhen Zheng." Here, "Yuan, Heng, Li, Zhen" refers to the "Yuan, Heng, Li, Zhen" of Qian and Kun. Qian and Kun are the whole of the Taiji; Zun is also the whole of the Taiji. Some people think that the two hexagrams Qian and Kun are great while the other hexagrams are small, which is not clear-sighted. This sentence expresses his consistent view that the sixty-four hexagrams should not be ranked in terms of importance. Since the world is already difficult and obstructed, if one continues to pursue achievements blindly, it will only increase chaos; only by establishing feudal lords locally, allowing everyone to have a place and live in peace, can the world be easily pacified. He quoted the words of the Song scholar Yang Jian (who was called Cihu): governing the hexagram Zun is like untangling a mess of threads; originally, there is a thread to start with. "Establishing feudal lords" is the thread to start with.

佛法釋者：有一劫初成之屯，有一世初生之屯，有一事初難之屯，有一念初動之屯。初成、初生、初難，姑置弗論；一念初動之屯，今當說之。蓋乾坤二卦表妙明明妙之性覺，性覺必明，妄為明覺，所謂真如不守自性，無明初動。動則必至因明立所而生妄能，成異立同，紛然難起，故名為屯。

Using Buddhist teachings to explain: "Zun" (屯) has four types: the stagnation at the beginning of a great creation, the stagnation at the birth of a life, the stagnation at the initial difficulty of an affair, and the stagnation at the initial movement of a thought. The first three are not discussed here, but today we focus on the "stagnation of the initial thought." The hexagrams Qian and Kun represent the "wonderful clarity" and "clear wonder" of the nature of awareness mentioned in the "Lengyan Jing" (Sutra of the Profound Meaning). The original nature of awareness is inherently pure and luminous, but beings mistakenly add another "clarity" to illuminate it, thus generating a false distinction between the illuminator and the illuminated, known as "ming jue" (awareness of clarity). This is called "true suchness not maintaining its own nature," and thus the delusion of ignorance first arises. Once it moves, it inevitably leads to "because of clarity, there is an object"—since there is an illumination, an object to be illuminated is established, and then a false mind arises to illuminate. Thus, distinctions between self and other, similarities and differences, arise, leading to confusion and difficulties, which is why it is called "Zun." Zhixu interpreted the "beginning of all things" in the "Zhou Yi" (Book of Changes) as the very moment when the initial delusion of ignorance arises and the distinction between subject and object first appears.

然不因妄動，何有修德？故曰：無明動而種智生，妄想興而涅槃現。此所以元亨而利貞也。但一念初生，既為流轉根本，故勿用有所往；有所往，則是順無明而背法性矣。惟利即於此處用智慧深觀察之，名為建侯。若以智慧觀察，則知念無生相，而當下得太平矣。觀心妙訣，孰過於此。

However, if there were no such moment of delusion, how could there be any practice at all? Therefore, it is said: when ignorance arises, the potential for all wisdom arises; when delusion arises, the possibility of nirvana appears—suffering is precisely the starting point for enlightenment. This is why the Zun hexagram both says "original prosperity" and "favorable to uprightness." But once this initial thought arises, since it is the fundamental cause of birth and death, it is said "do not act in going anywhere." Once one begins to act, it is following ignorance and turning away from the nature of the Dharma. The only beneficial thing is to use wisdom to deeply observe this initial thought, which is called "establishing a prince"—taking hold of the knot in the tangled thread. If one can observe the mind with wisdom, one will realize that this thought has no real arising aspect, and at that very moment, peace is attained. The profound secret of observing the mind is nothing more important than this. This passage is a model of the entire book's method of interpreting through the observation of the mind: each sentence of the hexagram statement is read as a step in practice.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。乾坤立而剛柔交，一索得震為雷，再索得坎為雨，非難生乎？由動故大亨，由在險中故宜貞。夫雷雨之動，本天地所以生成萬物，然方其盈滿交作時，則天運尚自草亂昧暝；諸侯之建，本聖王所以安撫萬民，然方其初建，又豈可遽謂寧貼哉。

The Commentary on the Judgment says: The hexagram Zun (Obstruction) represents the beginning of the union between the strong and the gentle, with difficulties arising. In a perilous situation, there is great success through maintaining the right course. The movement of thunder and rain fills the space between heaven and earth. All things created by heaven are still in the initial, confused and dark stage. It is appropriate to grant fiefs to feudal lords, but not to indulge in ease. Zhixu, interpreting the Book of Changes, said: After the hexagrams Qian (Heaven) and Kun (Earth) are established, the union of the strong and the gentle begins. The first inquiry yields Zhen (Thunder), the second inquiry yields Kan (Water), which is precisely the "difficulty arises." Because there is movement from Zhen, there is great success; because one is in the perilous situation of Kan, it is appropriate to maintain the right course. The movement of thunder and rain is originally the means by which heaven generates all things. However, at the very moment when this movement is fully active, heaven's workings are still in a confused and dark state. Granting fiefs to feudal lords is originally a method used by the sage king to pacify the people. However, at the very moment of granting fiefs, how can one immediately say that the world is at peace?

佛法釋者：無明初動為剛，因明立所為柔，既有能所，便為三種相續之因，是難生也。然此一念妄動，既是流轉初門，又即還滅關竅，惟視其所動何如耳。當此際也，三細方生，六粗頓具，故為雷雨滿盈天造草昧之象。宜急以妙觀察智重重推簡，不可坐在滅相無明窠臼之中。蓋凡做功夫人，若見雜念暫時不起，便妄認為得力，不知滅是生之窟宅，故不可守此境界，還須推破之也。

Using Buddhist teachings to explain: the initial movement of ignorance is called "rigidity," and when wisdom illuminates and establishes the object of illumination, it is called "softness." Once there is a subject and an object, it becomes the cause of the three continuous phenomena mentioned in the "Sutra of the Lotus of the Pure Law"—the world, sentient beings, and karmic results. This is called "difficulty in arising." However, this single moment of delusion is both the first gate through which the cycle of birth and death flows and the key passage for cessation and liberation. It depends on how one uses the mind in this moment. At this very moment, the three subtle aspects mentioned in the "Treatise on the Establishment of Faith" (the nature of ignorance, the nature of action, and the nature of perception) arise, and the six coarse aspects (the nature of wisdom, the nature of continuity, the nature of grasping, the nature of naming and labeling, the nature of action, and the nature of karmic suffering) are then fully established. Thus, it is the situation of "thunder and rain filling the sky, the beginning of chaos." At this time, one should quickly use the "Wisdom of Discriminating the Dharma" to investigate and distinguish layer by layer, and not rest in the trap of "cessation ignorance." Because those who practice meditation often mistakenly believe they have made progress when they see wandering thoughts temporarily cease, not realizing that "cessation" is actually the nest of "arising"—when thoughts cease but ignorance remains unbroken, it will arise again at any moment. Therefore, one should not remain in this state but must overturn and destroy it. This is a very practical warning given to those engaged in Zen practice.

象曰：雲雷屯，君子以經綸。在器界，則有雲雷以生草木；在君子，則有經綸以自新新民。約新民論經綸，古人言之詳矣；約自新論經綸者，豎觀此心不在過現未來、出入無時，名為經；橫觀此心不在內外中間、莫知其鄉，名為綸也。

The Great Image Commentary says: Clouds and thunder interacting signify the beginning of growth, and the gentleman takes this as a model for his endeavors in governing the world. "Jinglun" originally refers to the process of weaving silk, where the straight threads are called "jing" and the cross threads are called "lun," later extended to mean governing the world. Zhixu explains: In the world of phenomena, clouds and thunder are relied upon to grow grass and trees; in the gentleman, it is through jinglun that he renews and reforms the people. Regarding "xinmin" (renewing the people), the ancients have already explained it thoroughly; as for "zixin" (self-renewal), it means: observing the mind vertically, it is not in the past, present, or future, and it comes and goes without fixed time, which is called "jing"; observing the mind horizontally, it is not inside, outside, or in the middle, and its location is unknown, which is called "lun." He directly transforms the jinglun of governing the state into vertical and horizontal observation of the mind.

佛法釋者：迷於妙明明妙真性，一念無明動相即為雷，所現晦昧境界之相即為雲，從此便有三種相續，名之為屯。然善修圓頓止觀者，只須就路還家。當知一念動相即了因智慧性，其境界相即緣因福德性；於此緣了二因，豎論三止三觀名經，橫論十界百界千如名綸也。此是第一觀不思議境。

Using Buddhist teachings to explain: after losing the true nature which is profoundly clear and pure, a single moment of delusion gives rise to the phenomenon of 'thunder,' and the dark and confused state that arises from it is called 'cloud.' From this, there are three continuous phases, which is called 'Zun' (屯). However, those who skillfully practice the profound and immediate method of meditation and contemplation can simply 'return home along the same path'—there is no need to seek another way, but to turn around on this path of confusion and return home. One should know that this single moment of delusion, in its essence, is the 'cause of enlightenment wisdom' (the wisdom that illuminates the Buddha-nature), and the state of the phenomenon, in its essence, is the 'cause of merit and virtue' (the merit that supports and manifests the Buddha-nature). Together with the inherent 'true cause of Buddha-nature,' they are collectively known as the three causes of Buddha-nature. On these two causes, the 'three stops' and 'three contemplations' are established vertically: the stop of realizing the true nature, the stop of convenient means and following conditions, and the stop of ceasing dualistic distinctions; and the contemplations of emptiness, provisional existence, and the middle way. This is called 'Jing' (经). Horizontally, it refers to ten realms, a hundred realms, and a thousand such states, called 'Lun' (纶). This is precisely the first of the ten methods of contemplation in Tiantai teachings—the 'Contemplation of the Inconceivable Realm.' From here, Zhixu begins to associate the following hexagrams with the ten methods of contemplation. Readers should note this underlying thread.

初九：磐桓，利居貞，利建侯。有君德而無君位，故磐桓而利居貞；其德既盛，可為民牧，故利建侯以濟屯也。佛法釋者：一念初動，一動便覺，不隨動轉，名為磐桓，所謂不遠之復，乃善於修證者也。由其正慧為主，故如頓悟法門。

The Line Statement says: "Initial Nine, hesitating and not advancing, is favorable for staying in place and maintaining correctness, and favorable for granting fiefs to feudal lords." Zhixu, interpreting the Yi, says: "Initial Nine possesses the virtue of a ruler but not the position of a ruler, hence hesitating and not advancing, which is favorable for staying in place and maintaining correctness; since his virtue is abundant, he can be a shepherd for the people, hence favorable for granting him fiefs as a feudal lord to relieve hardship." Interpreting this with Buddhist teachings: when a thought first arises, one immediately becomes aware of it and does not follow it, which is called "Panhuan"; this is precisely what the initial Nine of the Fu hexagram says, "Returning without going far" — going out only a short distance and then returning, which is the true way of practicing and realizing. Because he is guided by correct wisdom, it is like the sudden enlightenment method — without needing step-by-step treatment, one realization is sufficient.

象曰：雖磐桓，志行正也；以貴下賤，大得民也。磐桓不進，似無意於救世，然斯世決非強往求功者所能救，則居貞乃所以行正耳。世之屯也，由上下之情隔絕，今能以貴下賤，故雖不希望為侯，而大得民心，不得不建之矣。佛法釋者：不隨生死流，乃其隨順法性流而行於正者也；雖復頓悟法性之貴，又能不廢事功之賤，所謂以中道妙觀遍入因緣事境，故正助法門並得成就，而大得民。

The Small Image Commentary says: Although hesitating and not advancing, his aspirations are proceeding along the correct path; by placing a noble position in a humble place, he thus gains the great support of the people. Zhixu interpreted this according to the Yi: hesitating and not advancing seems like having no intention to save the world; however, this world is not one that can be saved by those who forcefully seek achievements. Therefore, "dwelling in peace and upholding correctness" is precisely "acting correctly." The world is difficult because the feelings between superiors and inferiors are cut off and not communicated; now, since the first nine is placing a noble position in a humble place, even though he does not expect to become a prince, he gains the great support of the people, and the ruler is forced to grant him the title of a prince. Interpreted through Buddhist teachings: not following the flow of birth and death is precisely following the flow of the nature of reality along the correct path. Although he has already attained the noble status of the nature of reality, he is unwilling to abandon the humble aspects of worldly practices and actions, which is called "entering all conditions and situations with the middle way and profound insight." Therefore, both "correct practice" (insight) and "auxiliary practice" (worldly cultivation) are accomplished together, hence "gaining the great support of the people." This corresponds exactly to the second practice of the ten methods of contemplation, namely "cultivating the true Bodhi mind," which is the method of advancing both in practice and theory.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。柔德中正，上應九五，乃乘初九得民之侯，故邅如班如而不能進也。初本非寇，而二視之則以為寇矣，吾豈與寇為婚媾哉？寧守貞而不字，至於十年之久，乃能字於正應耳。吳幼清曰：「二三四在坤為數十，過坤十數，則逢五正應而許嫁矣。」佛法釋者：此如從次第禪門修證功夫。蓋以六居二，本是中正定法，但不能頓超，必備歷觀練熏修諸禪方見佛性，故為十年乃字。

The Line Statement says: Six in the Second, is troubled and hesitates, turning back and unable to move forward; the chariot and horses circle around but do not advance; what comes is not a robber but a suitor; the woman remains chaste and does not agree to marry, but after ten years she finally agrees. Zhi Xu interprets this according to the Book of Changes: Six in the Second possesses the virtue of gentle and upright, and corresponds upward with Nine in the Fifth. However, it is sitting on the head of Initial Nine, who is already a ruler with the people's support, so it hesitates and cannot move forward. Initially, Initial Nine was not a robber, but Six in the Second regarded him as one, thinking: How can I marry a robber? I would rather remain chaste and not agree to marry, waiting for ten years before I can marry the properly corresponding Nine in the Fifth. He cites Wu Cheng's words: the Second, Third, and Fourth Lines together form the trigram of K'un, and the number of K'un is ten; by passing through this ten-year period, it meets the properly corresponding Nine in the Fifth and can then agree to marry. Using Buddhist teachings to explain: this is like the gradual practice of the stages in the Chan path. Six in the Second, being a yin line in a yin position and in the middle, is originally in the correct middle and upright state; however, it cannot leap forward in one step, but must go through the four Chan methods of 'observation, cultivation,熏ization, and practice' (observation Chan refers to the methods of nine contemplations and eight back-abandonments; cultivation Chan refers to the nine stages of meditation;熏ization Chan refers to the lion's fierce movement samadhi; practice Chan refers to transcending samadhi) in order to see the Buddha-nature. Therefore, it is said 'after ten years' — although the concentration is correct, the path is long.

象曰：六二之難，乘剛也；十年乃字，反常也。乘剛故自成難，非初九難之也。數窮時極，乃反於常，明其不失女子之貞。佛法釋者：乘剛即是煩惱障重，故非次第深修諸禪，不足以斷惑而反歸法性之常。

The Small Image Commentary says: The difficulty of line six in two is because it is riding on a strong line; the delay of ten years before marriage is because it ultimately returns to the constant way. Zhixu explains: It is precisely because it is riding on a strong line that it brings difficulty upon itself, not because line nine at the beginning is difficult for it. When the number is exhausted and the time has come to an end, it returns to the constant way, indicating that line six in two has not lost the chastity of a woman. Interpreted in terms of Buddhist teachings: "Riding on a strong line" means the heavy burden of afflictions; therefore, one must deeply cultivate various meditative absorptions in order, otherwise it is insufficient to eliminate confusion and return to the constant nature of the Dharma. The previous line represents the sudden enlightenment path, while this line represents the gradual cultivation path. Zhixu does not neglect either, but merely points out that each has its own conditions.

六三：即鹿無虞，惟入于林中，君子幾，不如舍，往吝。欲取天下，須得賢才，譬如逐鹿須藉虞人。六三自既不中不正，又無應與，以此濟屯，屯不可濟，徒取羞耳。佛法釋者：欲修禪定，須假智慧，自無正智，又無明師良友，瞎煉盲修，則墮坑落塹不待言矣。君子知幾，寧舍蒲團之功，訪求知識為妙；若自信自恃，一味盲往，必為無聞比丘，反招墮落之吝。

The Line Statement says: Six in the Third, chasing a wild deer without a forest guardian to guide the way, will only charge blindly into the woods; a gentleman who sees this sign should not pursue it, for going forward will surely bring regret. "Yu" refers to an official who manages mountains and forests. Zhixu interpreted this according to the Book of Changes, saying: To gain the world, one must obtain virtuous talents, just as chasing a deer requires the help of a forest guardian. Six in the Third is neither in the center nor upright, and has no corresponding support above; with such conditions, trying to relieve difficulties will not succeed, and will only bring shame. Interpreted in terms of Buddhism: To practice meditation, one must rely on wisdom; if one lacks correct wisdom and also lacks a good teacher and friend, practicing blindly will inevitably lead to falling into pitfalls. A gentleman knows how to observe the signs, and would rather abandon the hard work on the meditation cushion and go to seek guidance from wise teachers; if one insists on self-reliance and blindly proceeds, one will inevitably become the "unheard monk" mentioned in the Lotus Sutra — focusing only on meditation without listening to teachings, mistakenly taking the four meditative absorptions as the four fruits, and thus bringing regretful downfall.

象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。堯舜揖讓，固是有天下而不與；湯武徵誅，亦是萬不得已，為救斯民，非富天下。今六三不中不正，居下之上，假言濟屯，實貪富貴，故曰以從禽也。從禽已非聖賢安世之心，況無無應與，安得不吝且窮哉。佛法釋者：貪著味禪，名為從禽，本無菩提大志願故。

The Small Image Commentary says: Pursuing a deer without a herdsman to guide the way is for the purpose of greedily chasing game; the gentleman abandons this because going forward will surely lead to regret and being at a loss. Zhixu explained according to the Yi: Yao and Shun's abdication of the throne was originally about possessing the world without claiming it for themselves; Tang and Wu's military campaigns and extermination were also out of sheer necessity, aimed at saving the people, not for personal wealth. Now, line six in the third position is neither central nor upright, yet it is located above the lower trigram, claiming to relieve hardship, but actually seeking wealth and honor. Therefore, it is said, "following the game." Pursuing game out of greed is already not the intention of sages and virtuous people to stabilize the world;何况 there is no corresponding support above (the original text has "wu wu ying yu" with an extra "wu," which is retained as is), how could one not feel regret and be in a desperate situation? Interpreted through Buddhism: clinging to the taste of meditation is called "following the game," because he originally had no great aspiration for Bodhi—his purpose of practice is wrong, and the deeper he goes, the further he strays.

六四：乘馬班如，求婚媾往，吉無不利。柔而得正，居坎之下，近於九五，進退不能自決，故乘馬而班如也。夫五雖君位，不能以貴下賤，方屯其膏；初九得民於下，實我正應，奈何不急往乎？故以吉無不利策之。佛法釋者：六四正而不中，以此定法而修，則其路迂遠難進，惟求初九之明師良友以往，則吉無不利矣。象曰：求而往，明也。佛法釋者：不恃禪定功夫，而求智慧師友，此真有決擇之明者也。

The line statement says: Six in the fourth, the chariots and horses circle around and do not advance; going to propose marriage and proceeding forward, it is auspicious and there is no disadvantage. Zhixu interpreted this according to the Yi: Six in the fourth is gentle and upright, located at the lower part of the Kan trigram, close to Nine in the fifth, and unable to decide on advance or retreat on its own, hence the chariots and horses circle around. Although Nine in the fifth holds the position of a ruler, it does not wish to humble itself to a lower position, but instead hoards its grace and does not distribute it downward; while Nine at the beginning has already gained the people's support, which is indeed the proper corresponding line for Six in the fourth, so why not hurry forward? Therefore, the line statement uses "auspicious and no disadvantage" to encourage it. Interpreted through Buddhist teachings: Six in the fourth is upright but does not occupy the center; using such a fixed method for cultivation, the path is winding and distant, making progress difficult; only by seeking the wise teacher and good friend like Nine at the beginning and then proceeding forward can one achieve auspiciousness without any disadvantage. The small image commentary says: going forward with a purpose is wise. Interpreted through Buddhist teachings: not relying on one's own meditation practice, but instead seeking the wisdom of teachers and friends, is truly the mark of a person with discerning insight.

九五：屯其膏，小貞吉，大貞凶。屯難之世，惟以貴下賤，乃能得民；今尊居正位，專應六二，膏澤何由普及乎？夫小者患不貞一，大者患不廣博，故在二則吉，在五則凶也。佛法釋者：中正之慧固可斷惑，由其早取正位，則墮聲聞辟支佛地，所以四弘膏澤不復能下於民；在小乘則速出生死而吉，在大乘則違遠菩提而凶。象曰：屯其膏，施未光也。非無小施，特不合於大道耳。

The Line Statement says: Nine in the Fifth, hoards grace and does not bestow it; in small matters maintaining uprightness brings good fortune, but in great matters maintaining uprightness brings misfortune. Zhixu interpreted according to the Book of Changes: in a time of difficulty and turmoil, only by humbling a noble position can one gain the people’s support; now Nine in the Fifth holds the noble position, yet only responds to the line of Six in the Second, how can grace be universally bestowed? Small persons fear not being focused, great persons fear not being broad; thus, the same focus brings good fortune for Six in the Second, but becomes misfortune for Nine in the Fifth. Interpreted through Buddhist teachings: although the wisdom of uprightness can indeed eliminate confusion, precisely because he attains the noble position too early, he falls into the fruits of the Shravakas and Pratyekabuddhas. Thus, the great compassion of the Four Great Vows (“I vow to liberate all sentient beings, I vow to end all afflictions, I vow to learn all Dharma gates, I vow to attain the Supreme Buddha Way”) can no longer be bestowed upon sentient beings. From the perspective of the lesser vehicle, this is a swift escape from birth and death, thus good fortune; from the perspective of the great vehicle, this is straying from Bodhi and moving further away, thus misfortune. The Small Image Commentary says: 「屯其膏」 means the giving is not yet broad. Zhixu adds: it is not that there is no small giving, but that it is not in accord with the great way.

上六：乘馬班如，泣血漣如。以陰居陰，處險之上，當屯之終，三非其應，五不足歸，而初九又甚相遠，進退無據，將安歸哉。佛法釋者：一味修於禪定，而無慧以濟之，雖高居三界之頂，不免窮空輪轉之殃，決不能斷惑出生死，故乘馬班如；八萬大劫，仍落空亡，故泣血漣如。象曰：泣血漣如，何可長也。佛法釋者：八萬大劫，究竟亦是無常。

The line statement says: "Upper Six, the chariots and horses circle around and do not advance, crying until their tears are exhausted and then their blood flows, continuing endlessly." Zhixu interpreted this according to the Yi: "Upper Six, with a yin line in a yin position, is at the very top of the Kan danger, precisely at the end of the difficulties of the Zun hexagram. Six Three is not its proper corresponding line, Nine Five is not worth following, and Initial Nine is too far away. Thus, there is no basis for moving forward or backward, so where can it go? Using Buddhist teachings to explain: if one only practices meditation without wisdom to save it, even if one resides at the top of the three realms in the non-thought non-non-thought heaven, one cannot avoid the calamity of 'exhausting emptiness and turning again' — when one practices emptiness to the extreme, one still turns in the cycle of rebirth, and can never cut off afflictions and escape from birth and death, hence 'chariots and horses circle around'. When the lifespan of eight million great eons of meditation is exhausted, one still falls into emptiness, hence 'crying blood endlessly'. The small image commentary says: 'Crying blood endlessly, how can this situation last long?' Zhixu added: 'Even eight million great eons are ultimately impermanent.' The six lines of the Zun hexagram, starting from the sudden awakening of the first thought, go on to the emptiness of single-minded meditation, precisely pointing out the two wrong paths of 'having wisdom but no meditation' and 'having meditation but no wisdom'.

（坎下　艮上）蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。再索得坎，既為險為水；三索得艮，復為止為山。遇險而止，水涵于山，皆蒙昧未開發之象也。蒙雖有蔽於物，物豈能蔽性哉，故亨。但發蒙之道，不可以我求蒙，必待童蒙求我。求者誠，則告之必達；求者瀆，則告者亦瀆矣，瀆豈發蒙之正耶。不憤不啟，不悱不發，孔子真善於訓蒙者也。

The hexagram is indicated by 「Kan below Gen above」. The hexagram statement says: The hexagram of Meng, it is smooth and unimpeded. It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, tell him; if he asks again and again, that is a desecration, and in that case, do not tell him. It is advantageous to maintain the correct path. Zhixu interpreted according to the Book of Changes: The second seeking of Qian and Kun results in Kan, which represents danger and water; the third seeking results in Gen, which represents stopping and mountain. Meeting danger and stopping, water contained within the mountain, are all images of ignorance not yet developed. Although ignorance is obscured by external things, can external things really obscure one's nature? Therefore, it is said 「smooth and unimpeded」. The method of enlightening ignorance should not be initiated by me seeking the ignorant, but rather waiting for the ignorant to seek me. If the seeker is sincere, then telling him will certainly lead to understanding; if the seeker is careless, then the one who tells him will also be treated carelessly—carelessness is not the proper way to enlighten ignorance. Confucius said, 「Do not enlighten until he is perplexed and unable to understand, do not guide until he wants to speak but cannot express himself.」 Truly, he is a master in teaching children.

佛法釋者：夫心不動則已，動必有險，遇險必止，止則有反本還源之機，蒙所以有亨道也。蒙而欲亨，須賴明師良友。故凡為師友者，雖念念以教育成就為懷，然須待其求我，方成機感；又必初筮則告，方顯法之尊重；其所以告之者，又必契理契機而貞，然後可使人人為聖為佛矣。

Using Buddhist teachings to explain: If the mind remains still, then it is fine; but once it moves, there must be danger (Kan). When encountering danger, one must stop (Gen). Once stopped, there is an opportunity to return to the original source — this is why the Meng hexagram has the way of success. A person in ignorance wishes to achieve success, and must rely on a wise teacher and good friend. Therefore, those who act as teachers and friends, although constantly thinking of educating others, must wait for the learner to seek them out before there is a 'mutual response' — the learner's capacity and the teacher's teaching must resonate with each other. It is like a drum that only sounds when struck. Moreover, one must inform the learner of the teaching from the very beginning, to show the dignity of the Dharma. As for the content of what is told, it must both conform to truth and match the learner's capacity, being upright and unbiased. Only then can everyone become a sage and Buddha. The four characters 'Qilǐ Qījī' (conforming to truth and timing) are the fixed principle of Zhixu's teachings: only conforming to truth without conforming to timing is empty talk; only conforming to timing without conforming to truth is catering to the vulgar.

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。山下有險，即是遇險而止，故名為蒙。蒙之所以可亨者，由有能亨人之師，善以時中行教故也。雖有善教，必待童蒙求我者，彼有感通之志然後可應，如水清方可印月也。初筮即告者，以剛而得中，故應不失機也。瀆則不告者，非是恐其瀆我，正恐瀆蒙而有損無益也。及其蒙時，即以正道養之，此聖人教化之功，令彼亦得成聖者也。

The Commentary on the Judgment says: The hexagram of蒙 (Gloom) represents a mountain below a dangerous situation, encountering danger and stopping, hence called蒙.蒙 can be smooth because it follows the way of smoothness in the appropriate middle path. "It is not I who seeks the naive, but the naive who seeks me" indicates mutual alignment of aspirations. "First divination reveals" because Nine in the Second is strong and in the middle. "Repeatedly treating it with contempt, contempt leads to no revelation" because that would be a desecration of the naive person's own ignorance. Cultivating the ignorant with the right path is the achievement of the sage's work. Zhixu explains: A mountain below danger means encountering danger and stopping, hence called蒙.蒙 can be smooth because there is a teacher who can bring about smoothness, who skillfully applies the principle of "timely middle" in teaching. Although there is good teaching, one must wait for the naive to seek me because he must first have a responsive aspiration before he can receive a response, just as water must be clear before the moon can be reflected. The first divination reveals because Nine in the Second is strong and in the middle, so the response does not miss the opportunity. Contempt leads to no revelation, not because I fear contempt, but because it would be a desecration of the naive person's own ignorance, causing harm rather than benefit. While he is still ignorant, using the right path to cultivate him is the achievement of the sage's education, enabling him eventually to become a sage.

象曰：山下出泉，蒙，君子以果行育德。溪澗不能留，故為果行之象；盈科而後進，故為育德之象。自既果行育德，便可為師作範矣。佛法釋者：此依不思議境而發真正菩提心也。菩提之心不可沮壞，如泉之必行；四弘廣被，如泉之潤物。

The Great Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of Enlightenment. The gentleman takes inspiration from this and acts decisively while cultivating virtue. Zhixu explains: Spring water cannot be retained even by streams and ravines, hence it is the image of "decisive action" — acting resolutely without lingering; spring water must fill a depression before it flows on, hence it is the image of "cultivating virtue" — nurturing virtue without rushing ahead. When one can act decisively and cultivate virtue, he can become a teacher and a model for others. Interpreted through Buddhist teachings: This is arising from the "unthinkable realm" observed in the hexagram Zhen, leading to genuine Bodhi mind, which is the second of the ten methods of contemplation in Tiantai Buddhism. The Bodhi mind should not be discouraged or ruined, just as spring water must flow forward inevitably; the four great vows widely benefit all beings, just as spring water nourishes all things.

初六：發蒙，利用刑人，用說桎梏，以往吝。以九二上九二陽為師道，以餘四陰爻為弟子。初六以陰居下，厥蒙雖甚，而居陽位，又近九二，故有可發之機。夫蒙昧既甚，須用折伏法門，故利用刑人，所謂撲作教刑也。然既說桎梏之後，當羞愧懲艾而不出；若遽有所往，則吝矣。象曰：利用刑人，以正法也。以正法而撲作教刑，豈嗔打之謂哉。

The line statement says: Initially, the sixth line, enlightening the ignorant, is beneficial for using punishment to restrain people, enabling them to be freed from shackles; however, if they proceed hastily, there will be regret. Zhixu explains: The primary hexagram uses the two yang lines, nine two and upper nine, as the teacher's path, and the remaining four yin lines as the students. Initially, the sixth line, being a yin line at the very bottom, although the ignorance is profound, it resides in a yang position and is close to nine two, thus presenting an opportunity for enlightenment. Since the ignorance is profound, it is necessary to use the method of 'folded suppression'—strictly subduing evil, in contrast to 'receiving and cultivating' (a gentle approach to attract), which are two methods of Buddhist education. Therefore, it says 'beneficial to use punishment on criminals,' which is also what the Book of Documents refers to as 'using the stick as a teaching punishment'—using the bamboo stick as a teaching tool. However, after having been freed from shackles, one should feel ashamed and repent, thoroughly self-reproach and refrain from repeating the mistake; if one rushes forward hastily, there will be regret. The small image commentary says: Benefiting from using punishment on people is to correct the law. Zhixu adds: Applying the bamboo stick teaching with proper law, how could it be about venting anger and hitting people?

九二：包蒙吉，納婦吉，子克家。以九居二，知及之，仁能守之，師之德也。蘇眉山曰：「童蒙若無能為，然容之則足為助，拒之則所喪多矣。明不可以無蒙，猶子不可以無婦；子而無婦，不能家矣。」佛法釋者：定慧平等，自利已成，故可以包容覆育群蒙而吉；以此教授群蒙修行妙定，名納婦吉；定能生慧，慧能紹隆佛種，為子克家。婦是定，子是慧也。象曰：子克家，剛柔接也。明納婦而云子克家者，以定必發慧，慧必與定平等，而非偏也。

The line statement says: Nine in the Second, if one includes the ignorant and is fortunate, if one accepts a wife and is fortunate, the son can support the family. Zhi Xu explained according to the Yi: a yang line in the second position, wisdom is sufficient to understand, and benevolence is sufficient to maintain, which is the virtue of a teacher and leader. He cited Su Shi's words: the child in the state of ignorance seems to do nothing, yet including him is enough to become a helper; rejecting him would result in greater loss. A wise person cannot lack the ignorant to contrast with, just as a son cannot lack a wife. If a son has no wife, he cannot establish a family. Explaining with Buddhist teachings: Nine in the Second has equal wisdom and insight, and has already achieved the practice of self-benefit, thus being able to include and nurture the ignorant and gain good fortune. Teaching the ignorant to practice the subtle meditation is called 'accepting a wife is fortunate'; meditation gives rise to wisdom, and wisdom continues and expands the Buddha's lineage, which is 'the son can support the family.' Here it clearly states: the wife symbolizes meditation, and the son symbolizes wisdom. The small image commentary says: the son can support the family, is the meeting of strength and softness. Zhi Xu explained: although it speaks of accepting a wife, it says 'the son can support the family,' because meditation must give rise to wisdom, and wisdom must be balanced with meditation, and cannot be biased toward one side.

六三：勿用取女，見金夫，不有躬，無攸利。以陰居陽，不中不正，乃駁雜之質，宜從上九正應處求其擊蒙之大鉗錘，方可治病；今貪九二之包容慈攝，殆如女見金夫而失節者乎。佛法釋者：不中不正，則定慧俱劣；而居陽位，又是好弄小聰明者；且在坎體之上，機械已深。若使更修禪定，必於禪中發起利使邪見，利使一發，則善根斷盡矣。象曰：勿用取女，行不順也。行不順，故須惡辣鉗錘以煆煉之，不可使其修定。

The Line Statement says: Six in the Third, do not marry this woman; she sees a wealthy man and neglects herself, bringing no benefit. Zhixu explained according to the Yi: Six in the Third, with a yin line in a yang position, is neither in the center nor in the correct place, indicating an impure and mixed nature. She should have gone to Nine at the Top, the correct corresponding position, to seek the great hammer that breaks ignorance, in order to cure the illness. Now she is instead attracted to Nine in the Second, which is包容 and compassionate, just like a woman seeing a wealthy man and losing her virtue. Interpreted through Buddhist teachings: not being in the correct place indicates both wisdom and concentration are weak; being in a yang position suggests a tendency to be clever. Also, being above the Kan trigram, her mind is already very subtle. If such a person is made to practice meditation, they will surely generate the wrong view of "five harmful views" — namely, views of self-existence, extreme views, wrong views, views based on wrong understanding, and wrong ascetic practices — which come quickly and strongly, and once they arise, all good roots are destroyed. The Small Image Commentary says: Do not marry this woman, because her behavior is not gentle. Zhixu explained: Because her behavior is not gentle, she must be trained with a harsh hammer, and must not be allowed to practice meditation.

六四：困蒙吝。陰爻皆蒙象也。初可發，三可擊，五可包，惟四絕無明師良友，則終於蒙而已，可恥孰甚焉。象曰：困蒙之吝，獨遠實也。非實德之師友遠我，我自獨遠於師友耳，師友且奈之何哉。

The line statement says: Six in the Fourth, being trapped in confusion, is regrettable. Zhixu explains: In the primary hexagram, the four yin lines all represent confusion: the first yin line can be enlightened, the third yin line can be confronted, the fifth yin line can be embraced, but the fourth yin line is too far from the yang lines above and below, having no real teacher or good friend, thus it can only remain in confusion for life. Is there anything more shameful than this? The small image commentary says: The regret of being trapped in confusion is due to its distance from real virtue. Zhixu explains: It is not that real virtuous teachers and friends have distanced themselves from me, but rather that I myself have distanced myself from teachers and friends — what can teachers and friends do about it? This line is the most sorrowful in the entire hexagram: confusion is not可怕, what is可怕 is to deliberately avoid real teachers and good friends.

六五：童蒙吉。以六居五，雖大人而不失其赤子之心，故為童蒙而吉。蓋上親上九之嚴師，下應九二之良友故也。蘇眉山曰：「六五之位尊矣，恐其不安於童蒙之分而自強於明，故教之曰童蒙吉。」象曰：童蒙之吉，順以巽也。學道之法，順則能入；設行不順，則入道無從矣。

The line statement says: Six in the Fifth, like a child who is still naive, is auspicious. Zhixu explains: A yao of yin in the fifth position, although it is in the position of a great person, does not lose the heart of a pure child, so it is called "childlike ignorance" and thus is auspicious. This is because it has above the superior nine, the strict teacher, and below the nine in the second, the good friend. He cites Su Shi's words: The position of six in the fifth is already very honorable, fearing that it would not be content with its role of "childlike ignorance," but instead be arrogant and think it knows everything, so it specifically teaches that "childlike ignorance is auspicious." The small image commentary says: The reason why "childlike ignorance" is auspicious is because it is gentle and humble. Zhixu explains: The method of learning the Way is to be gentle and thus enter the gate; if one's behavior is not gentle, then entering the Way is impossible. The previous line spoke of avoiding the harm of distant teachers and friends, while this line speaks of holding onto the blessing of being in a high position and remaining in a state of ignorance, contrasting with the previous.

上九：擊蒙，不利為寇，利禦寇。陽居陰位，剛而不過，能以定慧之力擊破蒙昧之關者也。然訓蒙之道，原無實法繫綴於人，所謂「但有去翳法，別無與明法」。若欲以我法授設，則是為寇；若應病與藥，為其解粘去縛，則是禦寇也。象曰：利用禦寇，上下順也。無實法繫綴於人，則三根普接，契理契機，故上下皆順。

The line statement says: Upper Nine, strike through ignorance; not favorable for robbery, favorable for defending against robbers. Zhixu explains: Upper Nine, with a yang line in a yin place, is strong but not excessive, capable of using the power of concentration and wisdom to break through the barriers of ignorance. However, the method of guiding the ignorant has no real method that can be fastened onto a person. Just as the Chan school says: there is only the method of removing the obstruction in the eye, not another method of giving light — light is inherent in the eye. If one forcefully imposes 'my method' upon others, that is robbery; if one can treat the illness directly, freeing them from attachment and removing their restraints, that is defending against robbers. The small image commentary says: favorable for defending against robbers, because both upper and lower are gentle. Zhixu explains: not fastening a real method onto people allows universal guidance for upper, middle, and lower roots. It is both in accord with truth and with roots, hence both upper and lower are gentle. This passage can be compared with the earlier Nine in the Second '包蒙' (enveloping ignorance): one embracing, one turning, both not departing from the principle of 'no real method given to people'.

（乾下　坎上）需：有孚，光亨貞吉，利涉大川。養蒙之法，不可欲速，類彼助苗，故必需其時節因緣。時節若到，其理自彰，但貴因真果正，故有孚則光亨而貞吉也。始雖云需，究竟能度生死大川，登於大般涅槃彼岸矣。

"The hexagram is composed of Qian below and Kan above." The hexagram statement says: "Need," meaning to wait. It emphasizes sincerity, brightness, and success through uprightness, which is beneficial for crossing a great river. "Need" refers to waiting. Zhi Xu continues the explanation of the previous hexagram, stating that the method of cultivating wisdom in the state of ignorance should not be rushed, for that would be like the person from the State of Song in the "Mencius" who uprooted the seedlings to help them grow. Therefore, one must wait for the right time and conditions. When the time comes, the truth will naturally become evident. What is valued is "causal truth and result correctness"—planting a true cause leads to a proper result. Thus, sincerity brings brightness, success, and uprightness, leading to good fortune. Although it begins with "waiting," in the end, one can cross the great river of life and death and reach the other shore of great nirvana. He directly interprets the "beneficial for crossing a great river" in the "Book of Changes" as crossing the sea of birth and death and reaching the shore of nirvana.

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚光亨貞吉，位乎天位，以正中也。利涉大川，往有功也。險在前而知須，乃是剛健之德，不妄動以自陷耳，坎何嘗拒乾哉。且坎得乾之中爻，與乾合德，今九五位乎天位，素與乾孚，則乾之利涉，往必有功，可無疑矣。

The Commentary on the Judgment says: "Need" means waiting, because there is danger ahead. Being strong and upright without falling into peril, its meaning does not lead to hardship or destitution. "Need with sincerity, bright and prosperous, correct and auspicious" is because the Nine in the Fifth occupies the heavenly position and is upright and just. "Beneficial to cross great rivers" is because going forward will surely bring results. Zhixu interpreted the Book of Changes thus: facing danger ahead yet knowing to wait, this is precisely the virtue of being strong and upright - not acting recklessly and thus falling into peril. How could the Kan (Water) really be rejecting the Qian (Heaven)? Moreover, the middle line of Kan originally comes from the middle line of Qian, sharing the same virtue. Now the Nine in the Fifth occupies the heavenly position, always in harmony with Qian. Therefore, if Qian wishes to cross a river, going forward will surely be successful, without doubt. This shows his consistent interpretation: the so-called "danger" is not an external enemy, for that single yang line in Kan originally comes from Qian.

佛法釋者：譬如五百由旬險難惡道名險在前，智慧之力不被煩惱所陷，故終能度脫而不困窮。坎中一陽本即乾體，喻煩惱險道之性本如來藏；以此不生不滅之性為本修因，則從始至終無非稱性天行之位。從正因性，中中流入薩婆若海，故利涉大川，從凡至聖而有功也。

Using Buddhist teachings to explain: Just as the Sutra of the Contemplation of the Buddha's Dharma in the Lotus Sutra describes a dangerous and difficult path of five hundred parasangs, which is 'danger in front.' Wisdom power is not trapped by afflictions, so ultimately one can be liberated without being exhausted. The middle yao (line) of the Kan hexagram is originally the body of Qian, symbolizing that the nature of the dangerous path of afflictions is originally 'Tathagata Treasury' — afflictions and Buddha-nature are not two separate things. Taking this unproduced and unextinguished nature as the initial cause for cultivation, then from beginning to end, there is nowhere that does not conform to the nature of 'heavenly movement' (one of the Five Phases in the Nirvana Sutra, meaning to act in accordance with natural principles). Starting from 'right cause Buddha-nature,' one flows continuously towards the ocean of all wisdom — each thought flows in the middle way towards the great sea of all knowledge, thus it is said 'beneficial for crossing great rivers,' effective from the level of ordinary beings up to the level of saints. The Surangama Sutra takes the unproduced and unextinguished nature as the fundamental cause for cultivation, which is the basis of this passage: if the cause is not true, the result will be twisted; if the cause is true, then the entire process is the result.

象曰：雲上於天，需，君子以飲食宴樂。果行育德之後，更無餘事，但飲食宴樂，任夫雲行雨施而已。佛法釋者：助道行行為飲，正道慧行為食，以稱性所起緣了二因莊嚴一性，如雲上於天之象。全性起修，全修在性，不藉劬勞肯綮修證，故名宴樂。此是善巧安心止觀，止觀不二，如飲食調適。

The Great Image Commentary says: Clouds rise into the sky but do not become rain, which is the hexagram of Need. The gentleman takes inspiration from this and engages in eating, drinking, and revelry. Zhixu explains: After the hexagram of Obstruction "acting with wisdom and cultivating virtue," there is nothing else to do but eat, drink, and revel, allowing the clouds to flow freely and the rain to fall naturally. When the practice is complete, the result comes of its own accord, without anxiety. Interpreted in terms of Buddhist teachings: the "practice" (sila) that supports the path is like "drinking," while the "wisdom practice" (panna) that directly cultivates the path is like "eating." Using the two kinds of Buddha-nature factors—causal and result factors—that arise in accordance with one's true nature to adorn the fundamental nature, it is like the image of clouds rising into the sky. All practice arises from one's true nature, and all cultivation does not go beyond one's true nature. There is no need to exert great effort to struggle through difficult stages of practice and realization. This is called "revelry." This is precisely the third of the ten methods of contemplation in Tiantai's teachings, "skillful establishment of calm and insight": calm and insight are not separate, just as drinking and eating are properly balanced.

初九：需于郊，利用恆，無咎。溫陵郭氏云：「此如顏子之需。」佛法釋者：理即位中，不足以言需；名字位中，且宜恆以聞熏之力資其慧性，未與煩惱魔軍相戰也。象曰：需于郊，不犯難行也；利用恆無咎，未失常也。九二：需于沙，小有言，終吉。郭氏云：「此如孔子之需。」佛法釋者：觀行位中，既已伏惑，則魔軍動矣，故小有言。象曰：需于沙，衍在中也；雖小有言，以吉終也。

The first line statement says: waiting in the outskirts, it is advantageous to maintain constancy and there will be no mistakes. Zhi Xu cites the words of Wengling Guo: this is like Yan Hui's waiting -- living in poverty and not seeking official positions all his life. Interpreted in Buddhist terms: those still in the position of 'the principle is already' cannot be said to be waiting, because they do not even know they have Buddha nature; only when they reach the position of 'name and form are already' should they constantly use the power of hearing and熏习 to nourish their wisdom nature, at this time they have not yet directly confronted the烦恼 and魔 army. The small image commentary says: waiting in the outskirts is not taking risks; it is advantageous to maintain constancy and without mistakes, meaning not losing the standard. The second line statement says: waiting on the beach, there is a little verbal criticism, but eventually it brings good fortune. Guo says: this is like Confucius's waiting -- traveling from state to state and repeatedly facing criticism. Interpreted in Buddhist terms: when one reaches the position of 'observing practice is already', the烦恼 have already been subdued, so the魔 army is disturbed, hence 'a little verbal criticism'. The small image commentary says: waiting on the beach is being in the middle in a spacious way; although there is a little verbal criticism, it eventually ends in good fortune. It is evident that the closer one gets to the shore of birth and death, the more phenomena there are, which is precisely a sign of effective practice.

九三：需于泥，致寇至。郭氏云：「此如周公之需。」佛法釋者：相似位中，將渡生死大河，故有以致魔軍之來而後降之。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。災既在外，故主人不迷，客不得便；但以願力使其來戰，以顯降魔成道之力，而三觀之功，敬而且慎，決無敗也。

The line statement says: Nine in the Third, waiting in the mud, attracted robbers. Guo said: This is like the Duke of Zhou's waiting — taking charge of state affairs while facing slanderous rumors. Interpreted through Buddhist teachings: When one reaches the position of 'similar and identical,' one is about to cross the great river of birth and death, thus attracting the army of demons. Then one can subdue them in one move. The Small Image Commentary says: Waiting in the mud, the calamity is still outside; it is oneself who attracts the robbers. As long as one is respectful and cautious, there will be no failure. Zhi Xu explained: Since the calamity is outside, if the master does not lose his way, the guest cannot gain an advantage — this is the meaning often said in the Chan school: 'If the master does not get confused, the dust of the guest cannot take hold.' A practitioner uses the power of vows to bring the army of demons to fight, thus displaying the power of subduing demons and achieving enlightenment. With the practice of the three views of emptiness, provisional existence, and middle way, as long as one is respectful and cautious, there will certainly be no failure. The coming of demons is not a bad thing; it is only when they come that one can subdue them. What one should fear is that one's own mind becomes chaotic first.

六四：需于血，出自穴。郭氏云：「此如文王之需。」佛法釋者：魔軍敗衄，超然從三界穴出而成正覺矣。象曰：需于血，順以聽也。未嘗用力降魔，止是慈心三昧之力，魔軍自退，而菩提自成耳。九五：需于酒食，貞吉。郭氏云：「此如帝堯館甥之需。」佛法釋者：魔界如即佛界如，惟以定慧力莊嚴而度眾生，故為需于酒食。象曰：酒食貞吉，以中正也。

The fourth line statement says: waiting in blood, emerging from a cave. Guo said: this is like King Wen's waiting—imprisoned in Youli but eventually escaping. Interpreted with Buddhist teachings: the demon armies have been defeated, thus emerging from the cave of the three realms to attain enlightenment. The small image commentary says: waiting in blood is to be柔顺 and obey. Zhi Xu explained: in reality, no effort was made to subdue the demons, but the power of the compassion samadhi caused the demon armies to retreat on their own, and enlightenment naturally arose—Buddha entered the compassion samadhi under the Bodhi tree, and the demon hosts dispersed, which is exactly this meaning. The fifth line statement says: waiting amidst wine and food, upholding the right path to gain good fortune. Guo said: this is like Emperor Yao marrying off his two daughters to Shun and treating him as a guest. Interpreted with Buddhist teachings: the true suchness of the demon realm is the same as the true suchness of the Buddha realm; there is no difference between them. Only by cultivating with the power of concentration and wisdom, one can adorn oneself and save all beings, thus saying 'waiting amidst wine and food'—being at ease with eating and drinking is itself saving beings. The image commentary says: waiting amidst wine and food and gaining good fortune is because the fifth line is in the middle and upright.

上六：入于穴，有不速之客三人來，敬之，終吉。郭氏曰：「此如仁傑之結交五虎。」佛法釋者：不惟入佛境界，亦可入魔境界，還來三界，廣度眾生。觀三界依正因果諸法，無不現現成成即是一心三觀，故常為三界不請之友，而三界眾生有敬之者必終吉也。象曰：不速之客來，敬之終吉，雖不當位，未大失也。既同流三界，雖不當佛祖之位，而隨類可以度生。設眾生有不知而不敬者，亦與遠作得度因緣，而未大失也。

The line statement says: "Upper Sixth, entering a cave, three uninvited guests arrive. One should honor them and ultimately attain good fortune." Guo said: This is like Di Renjie associating with the Wu family members to restore the state. Interpreted through Buddhist teachings: When one reaches this stage of practice, one can enter both the Buddha's realm and the Mara's realm; returning to the three realms, one can widely save all beings. Observing the various phenomena within the three realms, both the dependent and independent conditions, and the causes and effects, all are fully present as the "one mind seeing three views" — the views of emptiness, provisional existence, and the middle path are all contained within a single thought, without needing to seek elsewhere. Therefore, Bodhisattvas constantly act as "uninvited friends" to the beings of the three realms — coming to help without being asked, which is the reverse reading of "uninvited guests"; if beings in the three realms can honor him, they will certainly ultimately attain good fortune. The small image commentary says: Uninvited guests arrive, and honoring them leads to good fortune; although the position is inappropriate, there is no great loss. Zhi Xu explained: Since one is flowing with the three realms, even though one does not hold the exalted position of the Buddha or the ancestor, one can follow the forms of various beings to save them. If there are beings who do not understand and do not honor him, that is also planting a distant cause for their eventual salvation, so "there is no great loss."

（坎下　乾上）訟：有孚窒，惕中吉，終凶。利見大人，不利涉大川。天在上而水就下，上下之情不通，所以成訟。然坎本得乾中爻以為體，則跡雖違而性未嘗非一也。惕中則復性而吉，終訟則違性而凶；利見大人，所以復性也；不利涉大川，誡其逐流而違性也。

"The hexagram is indicated by 'Kan below and Qian above.' The hexagram statement says: The hexagram of Strife. Though honest, there is obstruction; being cautious and maintaining the middle path brings good fortune, but persisting in strife leads to misfortune. It is advantageous to see a great person, but not advantageous to cross a great river. Zhi Xu, interpreting the Book of Changes, said: Heaven is above and water flows downward; the feelings between upper and lower are not in communication, hence strife arises. However, the middle line of Kan originally comes from Qian, showing that although their appearances differ, their nature has never been separate. Being cautious and keeping the middle path restores the original nature, hence good fortune; persisting in litigation goes against the original nature, hence misfortune. 'Advantageous to see a great person' is to restore the original nature; 'not advantageous to cross a great river' is a warning against going with the flow and moving further away from the original nature."

佛法釋者：夫善養蒙之道，以圓頓止觀需之而已；若煩惱習強，不能無自訟之功。訟者，懺悔克責、改過遷善之謂也。有信心而被煩惱惡業所障窒，當以慚愧自惕其中而吉。若悔之不已，無善方便，則成悔蓋而終凶。宜見大人以決擇開發、斷除疑悔，不利涉於煩惱生死大川而終致陷沒也。

Using Buddhist teachings to explain: the method of cultivating and enlightening the ignorant is simply to use the round and sudden practice of meditation (yuan dun zhi guan) to wait for it (this refers to the previous hexagram, Xun). However, if the afflictions and habitual tendencies are strong, one cannot do without the practice of self-reproach. Here, the term "讼" does not mean to sue others, but rather refers to repentance, self-criticism, and changing one's ways for the better—this transformation is the key point of the entire hexagram. If one has faith but is blocked by afflictions and evil deeds, one should use a sense of shame and self-alertness to maintain the middle path, thus resulting in good fortune. However, if one is constantly regretful without proper means, it leads to "悔盖"—one of the five hindrances called "diao hui gai," where accumulated regret covers the good mind, thus resulting in final misfortune. At this time, one should seek the guidance of a great person, who can discern and eliminate doubts and regrets; one should not involve oneself in the great river of afflictions and birth and death, lest one be ultimately submerged. Thus, repentance must be measured: without repentance, the sins do not cease; excessive repentance leads to an unsettled mind.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。剛而無險，則不必自訟；險而無剛，則不能自訟。今處煩惱險惡窟中，而慧性勇健，所以有自訟改過之心也。所謂有孚窒惕中吉者，以剛德來復於無過之體，僅取滅罪即止，不過悔以成蓋也。所謂終凶者，悔箭入心，則成大失。

The Commentary on the Judgment says: The hexagram of Strife is characterized by a strong upper trigram and a dangerous lower trigram, thus being both dangerous and strong, which leads to strife. "With sincerity, obstruction, vigilance, and middle goodness" is because a strong line has reached the middle position. "Ultimately, misfortune" is because strife should not be pursued to the end. "Beneficial to meet a great person" is because it values the middle and correctness. "Not beneficial to cross a great river" is because it may lead to falling into a deep abyss. Zhi Xu explained with Buddhist teachings: if one is strong without danger, there is no need for self-reproach--there was no wrongdoing; if one is in danger without strength, there is no ability for self-reproach--even if there was a mistake, it cannot be changed. Now, being in a pit of烦恼 and evil, yet with a wise and courageous nature, one can thus generate the mind of self-reproach and amendment. So "with sincerity, obstruction, vigilance, and middle goodness" refers to returning to the original state of no wrongdoing with the virtue of strength and vigor, seeking only to eliminate sins and stopping there, without regretting excessively and thus becoming regret covered. So "ultimately, misfortune" refers to the "arrow of regret entering the heart" as mentioned in the "Discourse on the Buddha's Teachings," where regret is like an arrow piercing the heart, leading to great loss.

故不可使其成也。所謂利見大人者，中正之德有以決疑而出罪也；所謂不利涉大川者，心垢未淨而入生死海中，必至墮落而不出也。約觀心者，修慧行名見大人，修禪定名涉大川。需約無過之人，故可習定；訟約有過之人，習定則發魔事也。

Therefore, one must not allow this regret to grow unchecked.the so-called「利见大人」，means that the virtue of uprightness and correctness can help him make decisions in doubt and escape from wrongdoing.the so-called「不利涉大川」，means that if one's inner impurities have not yet been purified and he ventures into the great ocean of life and death, he will certainly fall into misfortune and be unable to escape. If we speak in terms of 「observing the mind」: practicing the cultivation of insight is called 「seeing the great person」, while practicing meditation is called 「crossing the great river」. The Need卦 speaks of a person without faults, so he can practice meditation; the Strife卦 speaks of a person with faults, and if one carries sins and impurities while practicing meditation, it will instead lead to demonic disturbances. This sentence is a practical warning for practitioners: before repentance is complete, one should not hurry to enter meditation.

象曰：天與水違行，訟，君子以作事謀始。天亦太極，水亦太極，性本無違；天一生水，亦未嘗違。而今隨虛妄相，則一上一下，其行相違，所謂意欲潔而偏染者也。只因介爾一念不能慎始，致使從性所起煩惱，其習漸強而違於性，故君子必慎其獨，謹於一事一念之始，而不使其滋延難治，夫是之謂善於自訟者也。佛法釋者：是破法遍，謂四性簡責，知本無生。

The Great Image Commentary says: Heaven and Water move in opposite directions, which is the nature of contention. A gentleman takes this as a model, and thus plans thoroughly before taking action. Zhixu explains: Heaven is also the Taiji, and Water is also the Taiji; in their essential nature, they are not contradictory. The Yellow River Chart says, "Heaven gives birth to Water," and there has never been any contradiction. However, now with the arising of delusive appearances, Heaven is above and Water is below, and their directions of movement become contradictory. This is precisely what is meant by "intending purity, yet becoming defiled." It is only because of a very subtle "a single thought" (an extremely subtle thought) that was not carefully guarded at the beginning, that the烦恼 and habitual tendencies arising from one's essential nature gradually become strong and contradict the nature. Therefore, a gentleman must certainly "be cautious in solitude," being careful with every matter and every thought as it first arises, so that it does not spread to the point of being difficult to control. This is called a person who is good at self-contestation. Interpreted in terms of Buddhist teachings: this corresponds to the fourth of the Ten Observational Methods of Tiantai, called "Breaking the Law of Universal Nature," which uses the method of "Fourfold Examination" — examining a single thought to determine whether it is self-born, other-born, mutually born, or born without cause, and finding that none of the four can be established — thus realizing that it is originally unborn. If the thought is originally unborn, then contention from where does it arise?

初六：不永所事，小有言，終吉。大凡善貴剛進，惡宜柔退。初六柔退，故為惡未成，改悔亦易，不過小有言而已。此如佛法中作法懺也。象曰：不永所事，訟不可長也；雖小有言，其辯明也。

The line statement says: Initially, do not prolong the dispute; although there is some verbal conflict, in the end it will result in good fortune. Zhixu explains: Generally, doing good should be strong and progressive, while doing evil should be weak and retreat. Since the initial line is weak and retreating, evil has not yet been committed, so repentance is easy; it is only some verbal conflict. This is like the "formal repentance" in the Buddhist tradition — following the monastic rules to confess in front of the monks, which is the shallowest of the three repentance methods, specifically for repenting of minor offenses. The small image commentary says: Not prolonging the dispute is because disputes should not be prolonged; although there is some verbal conflict, right and wrong will eventually be clarified.

九二：不克訟，歸而逋，其邑人三百戶，無眚。剛而不正，不能自克以至於訟；然犯過既重，何能無損？但可逋逃，處於卑約，庶免災耳。此如佛法中，比丘犯戒，退作與學沙彌者也。象曰：不克訟，歸逋竄也；自下訟上，患至掇也。佛法釋者：自既犯戒而居下流，欲以小小懺悔而復上位，罪必不滅，且亂法門矣。

The Line Statement says: Nine in the Second, in a lawsuit he cannot win, so he retreats and avoids; his territory is only three hundred households, and there is no calamity. Zhixu explains: Nine in the Second is strong but not in the correct position, unable to restrain himself, thus causing a lawsuit; however, since the offense is serious, how can there be no loss? He can only retreat and dwell in a humble and frugal place, thus barely avoiding calamity. This is like a bhiksu in the Buddhist community who commits a serious offense and is demoted to the position of "yuxue sandimi" — after committing a serious offense, he is subjected to the monastic assembly's羯磨 (karma) process, and is reduced to the status of a sandimi, following the community to learn the Dharma, preserving the qualification for precepts but losing the title of bhiksu. The Small Image Commentary says: unable to win the lawsuit, he retreats and flees; a lower position waging a lawsuit against a higher position, the calamity is self-inflicted. Interpreted through the Dharma: having already committed a precept, yet dwelling in a low position, yet hoping to restore his former status with a little repentance, the sin will certainly not be eradicated, and the Dharma gate will also be disturbed.

六三：食舊德，貞厲終吉，或從王事，無成。六三陰柔，不敢為惡，但謹守常規，小心翼翼，故得終吉；然是硜硜之士，恐不足以成大事也。象曰：食舊德，從上吉也。自立則不能，附人則仍吉，所謂「倚松之葛，上聳千尋」也。佛法釋者：雖非大乘法門，若開權顯實，則彼所行亦即是菩薩道，故必從上乘圓頓之解方吉。

The Line Statement says: Six in the Third, enjoying the virtue of the past, keeping upright and being aware of danger, ultimately attains good fortune; or following the affairs of the sovereign, without claiming success. Zhixu explains: Six in the Third is yin and soft, not daring to do evil, merely keeping to the conventional and being cautious, thus attaining good fortune in the end; however, this is only the kind of person described in the Analects as "a petty person who is stubborn and narrow-minded," who may not be capable of achieving great things. The Small Image Commentary says: Enjoying the virtue of the past, is to follow the superior and thus attain good fortune. Zhixu explains: To establish oneself independently is impossible, but relying on others still leads to good fortune, which is called "a vine clinging to a pine tree can reach a thousand feet high." Interpreted in terms of Buddhist teaching: although this is not the great vehicle, if one can "open the skillful means and reveal the truth" — discard the skillful means and reveal the true meaning — then what he does is the path of the Bodhisattva; thus, one must follow the superior and perfect teaching to attain good fortune.

九四：不克訟，復即命，渝安貞，吉。九四亦是不正之剛，故不能自克以至於訟；然居乾體，則改悔力強，故能復歸無過，而悟性命淵微之體，是則反常合道，猶佛法中因取相懺而悟無生者也。象曰：復即命，渝安貞，不失也。

The Line Statement says: Nine in the Fourth, in a dispute, cannot win, so he turns back and follows the mandate of Heaven, changes his attitude and remains steadfast in the right path, which is auspicious. Zhixu explains: Nine in the Fourth is also a strong line not in the correct position, so it cannot restrain itself and thus incurs disputes; however, it is located within the body of the Qian hexagram, which has strong power for repentance and awakening, so it can return to a state without error and understand the profound nature of life and destiny. This is called "returning to the normal and conforming to the Dao" — first deviating from the usual path but ultimately returning to the right way, just as in the Buddhist tradition, those who practice "taking forms repentance" can attain enlightenment of non-arising. Among the three types of repentance, the ritual repentance is the shallowest, the taking forms repentance relies on worship and visualization to attain auspicious signs and eliminate sins, and the deepest is the non-arising repentance — observing the emptiness of the nature of sins. To attain non-arising through taking forms repentance is to progress from repentance of action to repentance of principle. The Small Image Commentary says: turning back and following the mandate of Heaven, changing one's attitude and remaining steadfast in the right path, is not losing the right way.

九五：訟元吉。剛健中正，有不善未嘗不知，知之未嘗復行，乃至小罪恆懷大懼而不敢犯，大善而吉之道也。佛法，則性業遮業，三千八萬，無不清淨者矣。象曰：訟元吉，以中正也。

The Line Statement says: Nine in the Fifth, resolving disputes, great auspiciousness. Zhixu explains: Nine in the Fifth is strong and upright, precisely the statement in the Great Treatise that praises Yan Hui: "When there is unvirtuous conduct, one never fails to know it; when one knows it, one never repeats it." One is always fully aware of wrongdoing, and once aware, never repeats it; even the smallest transgression is met with great fear and one dares not commit it. This is the way of utmost virtue and great auspiciousness. In terms of Buddhist teaching, this corresponds to the two categories of precepts: "Xingye" (actions inherently evil, such as killing, stealing, sexual misconduct, and lying) and "Zheye" (actions not inherently evil, but forbidden by the Buddha to prevent wrongdoing, such as drinking alcohol), as well as the three thousand postures and eighty thousand details of conduct, all of which are pure. The Small Image Commentary says: resolving disputes brings great auspiciousness because Nine in the Fifth is upright and central. This line represents the positive standard of the entire hexagram: true "good litigation" is to scrutinize oneself with extreme precision.

上九：或錫之鞶帶，終朝三褫之。過極之剛，不中不正，數數犯過，數數改悔。就改悔處，薄有慚愧之衣，猶如鞶帶；就屢犯處，更無一日清淨，猶如三褫也。象曰：以訟受服，亦不足敬也。有過而改，名為慚愧，已不若無過之足敬矣，又何必至三褫而後為恥哉？此甚誡人不可輒犯過也。

The line statement says: "Upper Nine, perhaps he is given a large sash, but it is taken away three times in one day." Zhixu explains: "Upper Nine is overly strong, neither in the center nor upright, repeatedly committing mistakes and repeatedly repenting. From the aspect of his repentance, he is勉强 wearing a thin garment of shame, like the large sash; from the aspect of his repeated offenses, he has no day of purity, like being stripped of it three times in one day." The small image commentary says: "Clothing obtained through litigation is not worthy of respect." Zhixu explains: "Having faults and then repenting is called shame, but this is already inferior to having no faults at all, so why wait until being stripped three times a day to feel ashamed? This is a strong warning that one should not easily commit faults—repentance is valuable, but not committing faults is the best strategy."

（坎下　坤上）師：貞，丈人吉，無咎。夫能自訟，則不至於相訟矣。相訟而不得其平則亂，亂則必至於用師，勢之不得不然，亦撥亂之正道也。但兵凶戰危，非老成有德之丈人何以行之。佛法釋者：蒙而無過，則需以養之；蒙而有過，則訟以改之。但眾生煩惱過患無量，故對破法門亦復無量；無量對破之法，名之為師，亦必以正治邪也。然須深知藥病因緣，應病與藥，猶如老將善知方略、善知通塞，方可吉而無咎；不然，法不逗機，藥不治病，未有不反為害者也。

The hexagram is indicated as "Kan below, Kun above." The hexagram statement says: The hexagram of "Military Campaign" signifies upholding righteousness. If an elder of mature virtue and wisdom leads, it will be auspicious and without fault. "Military Campaign" refers to an army. Zhixu, interpreting the Book of Changes, said: If a person can self-criticize and self-reproach, he will not quarrel with others. If he quarrels and does not receive justice, chaos will arise, and once chaos occurs, military force must be used, which is unavoidable due to the situation, and it is also the correct way to restore order. However, warfare is dangerous and combat is perilous. Who other than an elder of mature virtue and wisdom could bear such responsibility? Using Buddhist teachings to explain: If a person is in a state of ignorance without wrongdoing, one should use the waiting of the hexagram "Need" to cultivate him. If a person is in a state of ignorance with wrongdoing, one should use the self-criticism of the hexagram "Contention" to correct him. However, the烦恼 and faults of sentient beings are boundless, so the methods for treating and eliminating them are also boundless. This boundless method of treatment is called "Military Campaign"—numerous methods are like thousands of soldiers and horses, all requiring the correct teaching to combat wrong views. However, one must deeply understand the relationship between the medicine and the illness, and apply the right treatment accordingly, just as an experienced general is skilled in strategy and knows where to go and where to block, thus achieving auspiciousness without fault. Otherwise, if the method does not match the root nature, the medicine cannot cure the illness, and it will inevitably become a source of harm instead.

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉，又何咎矣。用眾以正，謂六五專任九二為將，統御群陰，此王者之道也。兵者不得已而用之，猶藥治病，故名為毒天下。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means correctness. If one can use the multitude and bring them back to correctness, he can become a king. Nine in the Second is strong and virtuous, and in the middle, and corresponds with Six in the Fifth. He moves in a dangerous situation yet remains gentle. Using this method to harm the world yet the people still follow him, this is auspicious, so what fault is there? Zhixu interpreted according to the Book of Changes: "Using the multitude with correctness" refers to Six in the Fifth employing Nine in the Second as the great general, leading all the yin lines. This is the way of a king. Weapons are only used when unavoidable, just like medicine for curing illness. Medicine itself has toxicity, so it is said "to poison the world." The word "poison" here is not derogatory. Later in his text, Zhixu will elaborate on this very term.

佛法釋者：師是眾多法門，貞是出世正印也。能以眾多法門正無量邪惑，則自利利他，可以為法王而統治法界矣。剛中則定慧莊嚴，隨感而應，雖行於生死險道，而未嘗不順涅槃。以此圓頓妙藥，如毒鼓毒乳，毒於天下，而九界之民皆悉從之吉，又何咎矣。

Using Buddhist teachings to explain: "Shi" refers to the many paths or methods, while "Zhen" represents the worldly correct Dharma seal, that is, the three seals of Dharma and the one truth seal, used to determine whether what is spoken is truly Buddhist Dharma. If one can use the many methods to correct countless wrong views and delusions, then one can benefit oneself and others, becoming a king of the Dharma and ruling the entire Dharma realm. "Gang Zhong" means the mutual adornment of concentration and wisdom, responding to the beings' karmic conditions; although walking on the perilous path of birth and death, one is never deviating from the direction of Nirvana. With this ultimate and profound medicine, it is like the "toxic drum" mentioned in the Nirvana Sutra— a drum smeared with poison, when struck, those who hear the sound will die. This metaphor illustrates that the Buddha's ultimate and profound teachings can eliminate all beings' afflictions. It is also like "toxic milk"— poison was first added to the milk, then gradually transformed into refined醍醐 (a type of clarified butter), yet the poison remains and eventually causes harm. Using such poison to poison the world, yet all beings of the nine realms willingly follow, so it is auspicious, and what fault is there? Here, "du" (poison) is actually the most powerful medicine: without eliminating afflictions, one cannot save beings.

象曰：地中有水，師，君子以容民畜眾。地中有水，水載地也。君子之德猶如水，故能容陰民而畜坤眾；容民即所以畜眾，未有（片*戈）民以養兵者也，為君將者奈何弗深思哉。佛法釋者：一切諸法中悉有安樂性，亦悉具對治法，如地中有水之象。故君子了知八萬四千塵勞門即是八萬四千法門，而不執一法，不廢一法也。此是善識通塞，如撫之則即民即兵，失之則為賊為寇。

The Great Image Commentary says: Water is contained within the earth, symbolizing the army; the gentleman takes inspiration from this and is able to accommodate the people and raise up the masses. Zhixu explains: Water is actually supporting the earth. The virtue of the gentleman is like water, thus he can accommodate the people who are yin in nature and raise up the people of the earth (kun). Accommodating the people is the way to raise an army, and there has never been a case of supplying the army by harming the people (the original text here reads '（片*戈）', which is a composite character for 'qiang', meaning to harm, and is transcribed as such). How can those who hold positions of leadership, whether as a ruler or a general, not deeply reflect on this? Interpreted through the Dharma: All dharmas contain the nature of peace and happiness, and all dharmas possess methods for overcoming afflictions, just as water is contained within the earth. Therefore, the gentleman understands that 'eighty-eight thousand dust and labor doors are eighty-eight thousand dharmas'—the number of afflictions corresponds to the number of methods for overcoming them, and afflictions in their very nature are dharmas. Thus, one neither clings to any particular dharma nor discards any dharma. This is precisely the fifth of the ten methods of contemplation in Tiantai's teachings, 'good recognition of obstruction and passage': the same people, if properly pacified, become soldiers; if improperly handled, become bandits. It is all one thought; recognizing whether it is obstructed or unobstructed, dust and labor become dharmas.

初六：師出以律，否臧凶。大司馬九伐之法，名之為律。師出苟不以律，縱令徼倖成功，然其利近，其禍遠，其獲小，其喪大，故凶。孟子所謂「一戰勝齊，遂有南陽，然且不可」也。佛法釋者：初機對治之法，無過大小乘律；若違律制，則身口意皆悉不善而凶矣。象曰：師出以律，失律凶也。

The line statement says: "Initial line six, when going to war, one must follow military discipline and law; otherwise, even if one wins, it will be ominous." Zhixu explains: The "Nine Methods of Punishment" (jiu fa) in the "Rites of Zhou" (Zhou Li), which refers to the system of punishing princes for nine kinds of offenses, is called "law." If one goes to war without following law and order, even if one succeeds temporarily, the benefits gained are short-term while the calamities incurred are long-term. The gains are small and the losses are great, hence it is ominous. The "Mencius" records that Lu intended to use Shenzi to attack Qi. Mencius said: Even if one defeats Qi and thus gains the area of Nanyang, it is still not acceptable. Interpreted through Buddhist teachings: For beginners, the method to deal with afflictions is nothing more important than the precepts of great vehicle and small vehicle Buddhism. If one violates the precept system, then the body, speech, and mind all become unwholesome, hence it is ominous. The small image commentary says: When going to war, one must follow law and order; losing law and order leads to ominous outcomes.

九二：在師中吉，無咎，王三錫命。以大將才德，膺賢主專任，故但有吉而無咎也。陳旻昭曰：「九二以一陽而五陰皆為所用，不幾為權臣乎？故曰在師中吉，以見在朝則不可也。」佛法釋者：有定之慧，遍用一切法門自治治他，故吉且無咎，而法王授記之矣。

The Line Statement says: Nine in the Second, if in the army and following the middle path, it is auspicious, without fault, the king issues three mandates of commendation. Zhixu explains: Nine in the Second, with the ability and virtue of a great general, receives the exclusive appointment from a wise sovereign, so it is only auspicious and without fault. He cites Chen Mingzhao's words: Nine in the Second, with one yang line, makes five yin lines serve it, is this not quickly becoming a powerful minister? Therefore the Line Statement specifically says "auspicious in the army" — only auspicious in the army, indicating that such power would not be acceptable in the court. Interpreted through Buddhist teachings: wisdom based on meditation can universally apply all dhatus for self-cultivation and governing others, thus being auspicious and without fault, and the Buddha King then "bestows a prediction" — preordains his future time, place, and name for attaining Buddhahood.

象曰：在師中吉，承天寵也；王三錫命，懷萬邦也。自古未有無主於內而大將能立功於外者，九二之吉，承六五之寵故也。為天下得人者謂之仁，故三錫命於賢將，即所以懷萬邦。佛法釋者：承天行而為聖行梵行等，所謂一心中五行，故為法王所寵而授記，以廣化萬邦也。

The Small Image Commentary says: In the army, being in the center brings good fortune, which is receiving the favor of the sovereign; the sovereign issuing three mandates is to pacify all the states. Zhixu explains: Since ancient times, there has been no case where a general could achieve great deeds outside without someone in charge internally; the good fortune of Nine in the Second is precisely because it receives the favor of Six in the Fifth. The Mencius says, "To obtain talented people for the world is called benevolence," so issuing three mandates to virtuous generals is the way to pacify all the states. Interpreted through Buddhist teachings: by following the "heavenly way" (acting in accordance with natural principles), one achieves the "saintly way" (the practice of precepts, meditation, and wisdom), and the "Buddha way" (compassion and benefiting others). This corresponds to the five phases in the Nirvana Sutra—saintly way, Buddha way, heavenly way, infant way, and sick way—all fully present in one mind, as it is said, "the five phases in one mind." Therefore, being favored by the king of the Dharma and receiving a prediction is used to widely save all the states.

六三：師或輿尸，凶。不中不正，才弱志剛，每戰必敗，不言可知。佛法釋者：不知四悉因緣，而妄用對治，反致損傷自他慧命。象曰：師或輿尸，大無功也。六四：師左次，無咎。雖柔弱而得正，不敢行險徼倖以自取敗，故無咎也。佛法釋者：此如宣律師不敢妄號大乘。象曰：左次無咎，未失常也。

The third line statement says: The army may return with carts carrying corpses, which is ominous. Zhixu explains: The sixth trigram is not in the middle or the correct position, has weak ability and a stubborn mind, and will surely suffer defeat in every battle, so it is evident without further discussion. Interpreted in Buddhist terms: Not understanding the appropriate circumstances for the four kinds of preaching, one mistakenly applies remedial methods, thereby harming both one's own and others' wisdom lives. The small image commentary says: The army returning with carts carrying corpses is entirely ineffective. The fourth line statement says: The army retreats to the left without fault. Zhixu explains: Although the sixth trigram is weak, it is in the correct position, and does not dare to take risks or beby chance, thus avoiding failure. Interpreted in Buddhist terms: This is like Dao Xuan, the master of the Nanshan Vinaya School in the Tang dynasty, who devoted his life to the discipline of precepts and did not dare to claim himself as a great vehicle practitioner—acting within his capacity is exactly what is meant by 'retreating to the left'. The small image commentary says: Retreating to the left without fault is not losing the proper conduct.

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。柔中之主，當此用師之時，仗義執言以討有罪，固無過也；但恐其多疑而不專任九二之長子，故誡以弟子輿尸，雖正亦凶。

The Line Statement says: Six in the Fifth, there are wild animals causing harm in the fields, it is advantageous to declare the cause and take military action, without fault; if the eldest son leads the army, it is acceptable, but if the younger sons are involved together, they will return with corpses, even if they act uprightly, it will be dangerous. Zhixu, interpreting the Book of Changes, says: Six in the Fifth is a ruler who is gentle and upright, at the proper time for military action, relying on righteousness to declare the cause and attack the guilty, originally without fault; the danger lies in its suspicion and unwillingness to solely entrust the matter to Nine in the Second, the eldest son. Therefore, the Line Statement warns, "the disciple brings back corpses"—using people without focus, even with proper intentions, will result in danger. Military affairs most dread having two commanders; this is the only danger for Six in the Fifth.

佛法釋者：田中有禽，妨害良禾，喻心有煩惱，妨害道芽也。利執言者，宜看經教以照了之也。然看經之法，依義不依語，依了義不依不了義，依智不依識。若能深求經中義理，隨文入觀，則如長子帥師；若但著文字，不依實義，則如弟子輿尸，雖貞亦凶，此如今時教家。象曰：長子帥師，以中行也；弟子輿尸，使不當也。

Using Buddhist teachings to explain: There are wild animals in the field that hinder the good crops, symbolizing that烦恼 in the mind hinder the growth of the spiritual芽. "Li zhi yan" means one should study the scriptures to illuminate and destroy烦恼 — here "yan" is read as the words of the scriptures. However, reading scriptures has its own rules, namely the "Four Reliances" from the Nirvana Sutra: rely on meaning rather than words (follow the meaning rather than being attached to the wording), rely on the definitive teaching rather than the provisional teaching (follow the ultimate teaching rather than the provisional one), rely on wisdom rather than the mind (follow wisdom rather than the mind's delusions). If one can deeply explore the meaning of the scriptures and follow the scripture's words to enter into contemplation, then it is like "the eldest son leading the army"; if one only clings to the words without following the true meaning, it is like "the younger sons carrying corpses back," even if they remain on the right path, it is still dangerous — this is exactly like the current people who lecture on scriptures and teachings. Zhixu himself was a master who deeply studied the doctrinal teachings, and this self-criticism is especially meaningful. The Small Image Commentary says: the eldest son leading the army is following the middle way; the younger sons returning with corpses are improper in their conduct.

上六：大君有命，開國承家，小人勿用。方師之始，即以失律凶為誡矣；今師終定功，又誡小人勿用。夫小人必徼倖以取功者耳。蘇氏云：「聖人用師，其始不求苟勝，故其終可以正功。」

The Line Statement says: "Six at the Top, the great sovereign issues a decree, establishes feudal lords, and continues the lineage of the officials; common people should not be employed." Zhixu explains: At the beginning of the campaign, it had already warned with "losing the military discipline will bring misfortune"; now, after the war has ended and rewards are being distributed, it again warns that common people should not be employed. This is because common people must have relied onby chance (chance) to achieve military success. He cites Su's words: The sage does not seek to win hastily at the beginning of a campaign, so by the end he can fairly assess merit. By maintaining discipline at both ends, the middle naturally remains orderly.

佛法釋者：正當用對治時，或順治，或逆治，於通起塞，即塞成通，事非一概。今對治功畢，入第一義悉檀，將欲開國承家，設大小兩乘教法以化眾生，止用善法，不用惡法。儻不簡邪存正，簡愛見而示三印一印，則佛法與外道幾無辨矣。象曰：大君有命，以正功也；小人勿用，必亂邦也。

Using Buddhist teachings to explain: When employing methods of counteraction, sometimes one treats the problem directly, and sometimes one counteracts it in reverse; sometimes in places where things were originally clear, blockage arises, and sometimes in places of blockage, one immediately transforms it into clarity—there is no single method to apply. Now that the practice of counteraction has been completed, entering the "First Meaning Samgha," one is about to "establish a country and carry on the family," establishing both great vehicle and lesser vehicle teachings to guide all beings. At this time, only good methods are used, and evil methods are no longer employed. If one cannot distinguish between correct and incorrect views, and eliminate the afflictions of "love and wrong views" (greed and wrong views), and use the three marks of existence (impermanence, non-self, and nirvana) to determine the lesser vehicle, and the one real mark (the ultimate truth) to determine the great vehicle, then Buddhism and external teachings would be almost indistinguishable—this is what is meant by "small people should not be used." The Small Image Commentary says: When the great ruler issues an edict, it is to fairly assess merit; small people should not be appointed, for they will certainly disrupt the state.

（坤下　坎上）比：吉。原筮元永貞，無咎。不寧方來，後夫凶。用師既畢，踐天位而天下歸之，名比，比未有不吉者也。然聖人用師之初心，但為救民於水火，非貪天下之富貴；今功成眾服，原須細自筮審，果與元初心相合而永貞，乃無咎耳。夫如是，則萬國歸化而不寧方來；彼負固不服者，但自取其凶矣。

"The hexagram is indicated by 'Kun below and Kan above.' The hexagram statement says: 'The hexagram of Comparison, auspicious. Returning to the original intention, carefully considering and deliberating, if it is truly the beginning of goodness and can maintain uprightness for a long time, there will be no fault. Unstable states will come to submit, but those who come late will meet misfortune.' 'Comparison' means to be close and attached. Zhixu, based on the Book of Changes, explains: After the army has finished its campaign, ascending the throne of the Son of Heaven and having the world's hearts, this is called 'Comparison,' and 'Comparison' has never been inauspicious. However, the original intention of the sage at the beginning of the campaign was to rescue the people from water and fire, not to seek wealth and honor of the world; now that the achievements have been completed and the people are in submission, one should carefully consult and examine oneself: if it is indeed in accordance with the original intention and can maintain uprightness for a long time, then there is no fault. If this can be achieved, then all states will come to be civilized, and unstable states will also come to submit; as for those who rely on their strong positions and refuse to submit, they are only bringing upon themselves misfortune. He reads 'yuan shi' as 'tui yuan chunxin,' which is the foundation of the entire hexagram."

佛法釋者：善用對破法門，則成佛作祖，九界歸依，名比。又觀心釋者：既知對破通塞，要須道品調適，七科三十七品相屬相連名比。仍須觀所修行，要與不生不滅本性相應，名原筮元永貞無咎，所謂圓四念處、全修在性者也。一切正勤根力等，無不次第相從，名不寧方來；一切愛見煩惱不順正法門者，則永被摧壞而凶矣。

Using Buddhist teachings to explain: those who skillfully apply the method of counteracting and eliminating defilements can attain Buddhahood and become patriarchs, with all beings of the nine realms coming to rely on them. This is called 'bi'. If we explain it in terms of 'observing the mind': once one understands the common and obstructive aspects in the process of counteracting and eliminating (which is the practice of the previous hexagram's master), one must then proceed to 'the cultivation of the thirty-seven factors of enlightenment'—the sixth of the ten methods of contemplation in Tiantai Buddhism, which involves adjusting and coordinating the thirty-seven factors of enlightenment. The thirty-seven factors of enlightenment are divided into seven categories: the four establishments of mindfulness, the four right efforts, the four bases of success, the five roots, the five powers, the seven factors of awakening, and the eightfold correct path, which are interrelated and connected, and this is called 'bi'. At the same time, one must contemplate one's own practice to ensure it corresponds with the nature that is unborn and unceasing, which is called 'yuan shi yuan yong zhen wu jiu', which is also referred to as 'circle four establishments of mindfulness' (the four establishments of mindfulness in the circular teaching) and 'quan xiu zai xing' (the entire practice is within the nature). All the four right efforts, five roots, five powers, etc., come in sequence, which is called 'bu ning fang lai'; as for all defilements such as greed and wrong views, and those that go against the correct path, they are forever destroyed and thus become harmful.

彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。比則必吉，故非衍文，餘皆可知。佛法釋者：約人，則九界為下，順從佛界為輔；約法，則行行為下，順從慧行為輔。剛中，故能全性起修、全修在性。上下應者：約人，則十界同稟道化；約法，則七科皆會圓慧也。其道窮者：約人，則魔外不順佛化而墮落；約法，則愛見不順正法而被簡也。

The Commentary on the Judgment says: "Comparison (or harmony) is auspicious; comparison is assistance, with the lower ones following the upper ones." "The original divination is pure, enduring, and without fault" because the Nine in the Fifth is strong and upright in the center. "Those who are not at peace will come" indicates harmony between upper and lower. "Those who come later will be inauspicious" because their path has reached its end. Zhixu first clarified the text: the phrase "Comparison is auspicious" is not a later addition, because comparison must be auspicious; the other sentences are clear when taken at face value. Interpreting with Buddhist teachings: from the perspective of "people," the nine realms of beings below follow the Buddha realm, which is assistance; from the perspective of "practice," the "practice of conduct" below follows the "practice of wisdom," which is assistance. "Being strong and upright in the center" allows for the complete practice based on nature and the entire practice not deviating from the original nature.the so-called "upper and lower correspond" means, from the perspective of people, the ten realms of beings all receive the Buddha's teachings; from the perspective of practice, the seven categories of practices all return to the wisdom of perfect integration.所谓 "his path has reached its end" means, from the perspective of people, heavenly demons and external heretics do not follow the Buddha's teachings and fall into decline; from the perspective of practice, attachment to desires and wrong views do not follow the correct teachings and are excluded.

象曰：地上有水，比，先王以建萬國親諸侯。建萬國親諸侯，即所謂開國承家者也。佛法釋者：地如境諦，水如觀慧；地如寂光，水如三土差別，皆比之象也。約化他，則建三土剎網，令諸菩薩轉相傳化；約觀心，則立陰界入等一切境以為發起觀慧之地，觀慧名諸侯也。此是道品調適，謂七科三十七品相比無間。

The Great Image Commentary says: There is water on the earth, which represents comparison. Former kings took inspiration from this and established the feudal states, drawing close to the feudal lords. Zhixu's explanation says: Establishing the feudal states and drawing close to the feudal lords is the meaning of the line "establishing a country and inheriting a family" in the line at the top of the Qian hexagram. Interpreted through Buddhist teachings: The earth is like the "truth of the object" being observed, and the water is like the "observing wisdom" that observes; the earth also represents the constant illumination land, and the water represents the various differences of the three lands of the same dwelling, the provisional dwelling, and the actual realization dwelling—these are all images of "comparison" (mutual intimacy and reliance). In terms of transforming and guiding others, it is establishing a network of the lands of the three dhatus, enabling bodhisattvas to transmit teachings in succession; in terms of observing the mind, it is establishing the five aggregates, eighteen elements, and twelve entrances as all conditions for generating observing wisdom, with the observing wisdom being like the feudal lords. This is precisely "the harmonization of the path": the seven categories of thirty-seven factors of the path are closely connected without any gaps.

初六：有孚比之，無咎；有孚盈缶，終來有他吉。柔順之民，率先歸附，有孚而無咎矣。下賤之位雖如缶器，而居陽位，有君子之德焉，故為有孚盈缶，將來必得徵庸，有他吉也。

The Line Statement says: "Six at the Beginning, with sincerity attaching oneself, there is no fault; sincerity is like a full earthenware jar, eventually leading to unexpected good fortune." Zhixu, interpreting the Yi, says: The humble people are the first to attach themselves, and because of sincerity, there is no fault. Though it is in a low position, although it resembles a crude earthenware jar, it resides in a yang position, containing the virtue of the gentleman. Therefore, it is said, "With sincerity, the jar is full" — the vessel may be crude, but its contents are full. In the future, it will certainly be summoned and employed, hence the unexpected good fortune.

約佛法者：初六如人道，六二如欲天，六三如魔天，六四如禪天，九五如佛為法王，上六如無想及非非想天。今人道易趣菩提，故有他吉。約觀心者：初六如藏教法門，六二如通教法門，六三如愛見法門，六四如別教法門，九五如圓教真正法門，上六如撥無因果邪空法門。今藏教正因緣境，開之即是妙諦，故有他吉。象曰：比之初六，有他吉也。

Using Buddhist teachings to match the six lines of the hexagram: the first line corresponds to the human realm, the second line to the desire realm heavens, the third line to the Mara heaven (Tāhuà Zìzì Tian), the fourth line to the form realm meditation heavens, the fifth line to the Buddha as the king of the Dharma, and the sixth line to the non-thought heaven and the non-feeling and non-non-feeling heaven. The human realm is most easily inclined toward the Bodhi path—half suffering and half joy, with both a mind of renunciation and the strength for practice, hence it is said 'there is an unexpected good fortune.' Using the method of observing the mind to match the six lines: the first line corresponds to the 'Zangjiao' teaching (the Three Treasures Teaching, i.e., the Hinayana analysis of emptiness), the second line to the 'Tongjiao' teaching (a teaching that connects the previous Zangjiao and the later Bieyuan, the teaching of emptiness), the third line to a teaching that includes attachment and wrong views, the fourth line to the 'Biejiao' teaching (a teaching distinct from the two vehicles, with progressive stages of realization for Bodhisattvas), the fifth line to the 'Yuanjiao' true teaching (a teaching of perfect integration and immediate attainment), and the sixth line to the wrong teaching of denying cause and effect. Zangjiao, Tongjiao, Biejiao, and Yuanjiao together are called 'Huafǎ Sìjiāo' (the Fourfold Teaching Method), which forms the framework of Tiantai's doctrinal classification. Now, the 'Zhengyin yuanjing' (the true object of the cause) observed by the Zangjiao teaching, once revealed in a single sutra, is precisely the subtle truth, hence it is said 'there is an unexpected good fortune'—though the small teaching is small, when it is opened, it becomes perfect. The Small Image Commentary says: the first line of the ratio hexagram has an unexpected good fortune.

六二：比之自內，貞吉。柔順中正之臣，上應陽剛中正之君，中心比之，故正而吉也。佛法釋者：欲天有福亦復有慧，但須內修深定；又通教界內巧度，與圓教全事即理相同，但須以內通外。象曰：比之自內，不自失也。

The line statement says: Six in the Second, being close from within, upholding the correct path and thus attaining good fortune. Zhixu, interpreting the Book of Changes, explains that Six in the Second represents a minister who is gentle, compliant, and upright, harmonizing with the upright and yang ruler, Nine in the Fifth, from the heart. Therefore, it is upright and attains good fortune. Interpreting this with Buddhist teachings: the desire realm heavens possess both merit and wisdom, but still need to cultivate deep meditation internally. Another layer: the teaching of the vehicle of skillful means is a 'skillful approach' within the three realms, not requiring the analysis of form and mind, but directly realizing emptiness as it is. This is more skillful than the 'clumsy approach' of the teaching of the vehicle of containment, which requires gradual analysis to see emptiness. It is similar to the teaching of the vehicle of perfect enlightenment, which states that all worldly affairs are inherently the nature of truth, but still requires moving from internal to external, progressing from the skillful approach within the realms to the perfect enlightenment beyond the realms. The small image commentary says: being close from within, is not losing oneself.

六三：比之匪人。不中不正，居下之上，又無陽剛師友以諫諍之，故曰比之匪人。佛法釋者：魔波旬無一念之善，又愛見決不與佛法相應。象曰：比之匪人，不亦傷乎。六四：外比之，貞吉。柔而得正，近於聖君，吉之道也，但非其應，故名外比，誡之以貞。佛法釋者：色界具諸禪定，但須發菩提心，外修一切差別智門；又別教為界外拙度，宜以圓融正觀接之。象曰：外比於賢，以從上也。九五既有賢德，又居君位，四外比之，理所當然，亦分所當然矣。

The third line statement says: The one it is close to is not a proper person. Zhixu explains: The sixth line in the third position is not in the middle or in the correct position, and it is located above the lower trigram, and also lacks the guidance of a yang strong friend or teacher, so it is said 'to be close to an improper person.' Interpreted in terms of Buddhist teaching: Maha Māra, the demon king, has no moment of goodness; and the two kinds of afflictions, desire and wrong views, will never be in harmony with the Dharma. The small image commentary says: To be close to an improper person, how sad! The fourth line statement says: To be close to others outside, to maintain the correct position brings good fortune. Zhixu explains: The sixth line in the fourth position is gentle and in the correct position, approaching the ninth line in the fifth position, the sage ruler, which is a good path; however, the ninth line in the fifth position is not its proper match, so it is called 'external approach,' and thus the word 'zheng' is used to warn it. Interpreted in terms of Buddhist teaching: The beings of the form realm have complete various meditative absorptions, but they still need to generate the Bodhi mind, and to practice all the different wisdom teachings externally. Another layer: the special teaching is the 'clumsy path' outside the three realms—although it has left the three realms, its practice and attainment still follow a sequence, so it should be guided by the principle of the perfect and integrated view. The small image commentary says: To be close to virtuous people outside, is to follow the superior person above. Zhixu adds: The ninth line in the fifth position has both virtue and holds the position of the ruler, so the sixth line in the fourth position approaching it externally is reasonable both in reason and in position.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。陽剛中正，為天下之共主，故名顯比，而聖人初無意於要結人心也。如成湯於四面之網解其三面，任彼禽獸驅走，雖失前禽，邑人亦知王意而不警誡，此所謂有天下而不與，吉之道也。

The Line Statement says: Nine in the Fifth, shines brightly and is closely attached; the king hunts game, driving them from three sides but allowing the animals in front to escape, and the people in the city do not take precautions, which is auspicious. Zhixu, interpreting the Book of Changes, says: Nine in the Fifth is yang and upright, being the sovereign of the world, thus called "manifest attachment" — bright and clear attachment; and the sage has no intention of controlling people. This is like King Tang setting four nets to catch birds, but ordering to release three sides, allowing the birds to escape; although he loses the birds coming from the front, the people in the city understand the king's intention and do not take precautions. This is exactly what is meant by "having the world but not regarding it as his own," which is the way of auspiciousness.

佛法釋者：法王出世，如果日當空，名顯比。三輪施化，又初中後三語誘度，又令種熟脫三世得益，名王用三驅。於無緣人善用大舍三昧，即諸佛弟子亦不強化無緣之人，名失前禽邑人不誡。

Using Buddhist teachings to explain: The appearance of the Dharma King in the world is like the blazing sun shining universally, which is called "Xian Bi" (manifesting the comparison). As for "Wang Yong San Qu" (the king using three drives), it can be interpreted in three ways: first, using body, speech, and mind "San Lun" (three wheels) to teach and guide; second, using the threefold goodness of beginning, middle, and end "San Yu" (three words) to lead beings to liberation; third, benefiting sentient beings in the three times—past life planting the seed, present life ripening the fruit, and future life attaining liberation. For those without Dharma connection, the great letting go samadhi "Da She Sanmei" is employed—giving without forcing, even the Buddha's disciples do not forcibly convert those without Dharma connection, which is called "Shi Qian Qin, Yi Ren Bu Jie" (losing the previous birds, the people of the city do not admonish). The Buddha does not save those without Dharma connection, which is the same meaning as King Cheng Tang's net left open on three sides.

觀心釋者：實慧開發，如赫日麗天，名顯比。一心三觀，又轉接會前三教，名王用三驅。覺意三昧，隨起隨觀，不怕念起，只怕覺遲；一覺則歸於正念，不以前念之非介懷，名失前禽邑人不誡。象曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。

If we explain it from the perspective of observing the mind: true wisdom emerging is like the red sun shining high in the sky, which is called "xian bi" (manifesting comparison). As for "wang yong san qu" (the king uses three drives), it refers to two aspects: first, the concept of "yi xin san guan" (one mind with three views)—the views of emptiness, provisional existence, and middle way all existing in one thought; second, using the doctrine of the perfect teaching to transform, connect, and integrate the previous three teachings of secret, common, and distinctive teachings. Regarding "jue yi san mei" (the samadhi of mindful awareness), it refers to the practice of arising with awareness and observing each thought as it arises, maintaining constant mindfulness. This is similar to the common saying in the Chan school: "Do not fear thoughts arising, but fear delayed awareness; once awareness arises, return to proper mindfulness, and do not dwell on the faults of the previous thought." This is called "shi qian qin, yi ren bu jie" (losing the birds in front, the people of the city do not warn): the thoughts that have fled are not pursued, and the mind does not need to be overly alert or anxious. The Small Image Commentary says: "Xian bi" is auspicious because it is in the correct and central position; by letting go of what is departing and welcoming what is returning, the birds in front are lost; the people of the city do not need to be on guard because the superior person keeps them in the middle.

上六：比之無首，凶。陰柔無德，反據聖主之上，眾叛親離，不足以為人首矣。佛法釋者：窮空輪轉，不能見佛聞法，假饒八萬劫，不免落空亡。觀心釋者：豁達空，撥因果，自謂毗盧頂上行，悟得威音王那畔又那畔，實不與真實宗乘相應，業識茫茫，無本可據，生死到來，便如落湯螃蟹也。象曰：比之無首，無所終也。

The Line Statement says: Upper Sixth, being close yet without a leader, is ominous. Zhixu interpreted this according to the Yi: Upper Sixth isyin softness and lacks virtue, yet occupies a position above the sage, leading to rebellion and estrangement, making it unworthy of being a leader. Interpreted through Buddhist teachings: reaching the end of emptiness practice still remains in the cycle of rebirth, unable to see the Buddha or hear the Dharma; even if one lives for eight ten-thousand eons, one cannot escape falling into emptiness. If interpreted through observing the mind: this is the 'extreme emptiness' — a one-sided clinging to emptiness and negating cause and effect, which is a wrong view. Such people claim to walk on the head of Vairocana Buddha, claiming to have understood the messages from before the time of the Buddha Waimianwang, yet in reality, they have nothing to do with the true lineage of the Zen school and teachings. Their delusions are boundless, with no foundation to rely on. When death comes, they are like crabs falling into boiling water, panicking and confused. The Small Image Commentary says: being close yet without a leader means there is no conclusion. These words are Zhixu's most severe criticism of the prevailing狂禅 practices of his time.

從屯至此六卦，皆有坎焉。坎得乾之中爻，蓋中道妙慧也，其德為陷為險。夫煩惱大海與薩婆若海，豈真有二性哉。且從古及今，無不生於憂患，死於安樂，故四諦以苦居初，佛稱八苦為師。苦則悚惕而不安，悚惕不安則煩惱海動，而種智現前矣。聖人序卦之旨，不亦甚深也與。

This is Zhixu's general discussion of the six hexagrams following Zun (Qian). From the Zun hexagram to the Bi hexagram, these six hexagrams all contain Kan. The middle line of Kan is taken from Qian, indicating that it originally represents the profound wisdom of the middle way; yet the virtue it manifests is one of entrapment and danger—wisdom is precisely hidden within peril. The ocean of afflictions and the ocean of all wisdom (Sarvajna) — can they truly have two different natures? Moreover, from ancient times to the present, people are born in suffering and die in comfort, so the Buddha placed the "Dukha" (suffering) first among the Four Noble Truths, and called the "Eightfold Suffering" (birth, aging, illness, death, separation from loved ones, meeting with enemies, unfulfilled desires, and the intense suffering of the five aggregates) as his own teacher. When people suffer, they become alarmed and uneasy; once they are alarmed and uneasy, the ocean of afflictions is stirred up, and the wisdom of all dhatus (factors) is thus revealed. What profound intention does the sage have in arranging the order of the hexagrams? This passage can be regarded as the clearest expression of the concept that "suffering is the path to enlightenment" in the entire text.

（乾下　巽上）小畜：亨，密雲不雨，自我西郊。畜，阻滯也；又讀如蓄，養也。遇阻滯之境，不怨不尤，惟自養以消之，故亨，然不可求速效也。約世法，則如垂衣裳而天下治，有苗弗格；約佛法，則如大集會中魔王未順；約觀心，則如道品調適之後，無始事障偏強，阻滯觀慧，不能克證。

"The hexagram is indicated by 'Qian below and Xun above.' The hexagram statement says: The hexagram of Xiao Xu (Small Accumulation) is smooth and unimpeded; thick clouds are gathered but no rain falls, clouds coming from my western suburbs. Zhi Xu first explains the name of the hexagram: 'Xu' has two readings and two meanings. One is obstruction, and the other is read as 'xu,' meaning to raise or nurture. When encountering an obstructive situation, one should not blame others or complain about fate, but instead cultivate oneself to resolve it, thus achieving smoothness; however, one should not seek quick results. He then divides it into three layers: from the perspective of worldly affairs, it is like a sage king governing the world by simply wearing robes and holding a skirt, yet the three tribes still refuse to submit; from the perspective of Buddhist teachings, it is like the Buddha in the Great Assembly Assembly, yet the demon king has not yet submitted; from the perspective of observing the mind, it is like after the practice of 'Dao Pin Tiao Shi' (the cultivation of the moral virtues of the path) of the previous hexagram, the 'afflictions of worldly matters'—the habitual tendencies of烦恼 in worldly affairs—still remain strong, obstructing the wisdom of observation and preventing one from achieving enlightenment within a set time. These three layers are a fixed format for interpreting hexagrams throughout the book, allowing readers to determine on which level the author is speaking."

然聖人御世，不忌頑民；如來化度，不嫌魔侶；觀心勝進，豈畏夙障。譬諸拳石，不礙車輪；又譬鍾擊則鳴，刀磨則利，豬揩金山，益其光彩，霜雪相加，松柏增秀，故亨也。然當此時雖不足畏，亦不可輕於取功，須如密雲不雨自我西郊，直俟陰陽之和而後雨耳。蓋凡云起於東者易雨，起於西者難雨，今不貴取功之易，而貴奏效之遲也。

However, the sage governs the world without fearing the presence of stubborn people; the Buddha teaches all beings without despising the company of demons; those who cultivate the mind gradually progress upward, so why should they fear obstacles from past lives? Just as a large stone cannot stop a wheel, or as a bell needs to be struck to ring, a knife needs to be sharpened to be effective, and a wild boar scratching itself on a gold mountain actually enhances the beauty of the gold mountain; frost and snow accumulating on pine trees only make them more upright and vigorous. Obstacles are actually helpful conditions for achievement, so it is said "smooth." However, at this time, although obstacles are not to be feared, one must not be hasty or impetuous in seeking quick results. One should wait patiently, like "thick clouds without rain, arising from the west," until yin and yang are in harmony before the rain comes. Generally, clouds arising from the east are likely to bring rain, while those from the west are not; now what is valued is not quick results, but the delay in achieving them—patience is the essence of this hexagram.

楊慈湖曰：「畜有包畜之義，故云『畜君何尤』。此卦六四以柔得近君之位，而上下諸陽皆應之，是以小畜大，以臣畜君，故曰小畜。」其理亦通，其六爻皆約臣畜君說亦妙。

Zhi Xu cited Yang Jian's words saying: "Xu" means to raise and include, so the "Mengzi" cites Yan Zi's words saying "Xu Jun He You" — "Xu Jun" means to advise and restrain the ruler, so what is wrong with that? The sixth line in the fourth position is a yao of yin that has obtained a position close to the ruler's position, and all the yang yao above and below correspond with it. This is raising the great with the small, and the minister raising the ruler, so it is called "Xiao Xu." Zhi Xu commented that this reasoning is also reasonable, and interpreting all six yao according to "the minister raising the ruler" is also very ingenious. He does not exclusively uphold one interpretation, but includes all that makes sense, which is a characteristic of this book's approach.

陳旻昭曰：「小畜者，以臣畜君，如文王之畜紂也。亨者，冀紂改過自新，望之之辭也。密雲不雨自我西郊者，言只因自我西郊故不能雨，怨己之德不能格君，乃自責之辭，猶所云『臣罪當誅，天王聖明』也。六四則是出羑里時，九五則是三分天下有二以服事殷之時，上九則是武王伐紂之時，故施已行而既雨。然以臣伐君，冒萬古不韙之名，故曰君子征凶。」

Zhi Xu also quoted Chen Minzhao’s words, saying: 「the so-called小畜」 refers to ministers restraining and nurturing the sovereign, like King Wen’s attitude toward King Zhou. The statement 「亨」 expresses the hope that King Zhou would reform and change, which is an expression of expectation. The statement 「密云不雨, 自我西郊」 means that clouds arise from my western suburb (Zhou was west of Yin), so rain does not fall—this is a complaint that one’s virtue cannot move the sovereign, which is self-reproach, similar to Han Yu’s “Jiu You Cao” which says “The minister’s crime deserves punishment, yet the heavenly king is wise and virtuous.” According to this interpretation, the sixth line four refers to King Wen’s release from the prison of Youli, the ninth line five refers to the time when he had two-thirds of the land but still served Yin as a subject, and the top line nine refers to King Wu’s campaign against Zhou. Since the benevolent rule had already been implemented, it is said 「既雨.」 However, when a minister attacks the sovereign, it brings a reputation of universal wrongdoing, so the line statement says 「君子征凶.」 This interpretation reads the entire hexagram as a history of the Zhou overthrowing the Yin, coexisting with the previous view of inner contemplation.

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。既畜矣而云小者，以在我之柔德既正，又有上下之剛應之，所以一切外難不足擾我鎮定剛決之德，反藉此以小自養也。健則無物慾之邪，巽則無躁動之失，剛中則慧與定俱，故其志得行而亨也。雲雖密而尚往，則修德不妨益進；自西郊而施未行，則取效不可欲速。

The Commentary on the Judgment says: The hexagram of Small Accumulation is called Small Accumulation because the yao of the soft (yin) lines is in the proper position and both above and below correspond with it. Therefore, it is called Small Accumulation. It is both strong and vigorous and humble and compliant. The strong (yang) lines are in the center, and thus their aspirations are realized, leading to success. "Dense clouds without rain" indicates that the clouds are still moving forward; "from the western suburbs" indicates that the grace has not yet been extended. Zhixu explains: Although it is already called "Accumulation," it is still called "Small" because the soft virtue on my side is already upright, and the strong lines above and below correspond with it. Therefore, all external difficulties are not enough to disturb my firm and decisive virtue, but instead they help to slightly cultivate myself. "Strong" means there is no corruption from worldly desires; "Gentle" means there is no excess of restlessness; "Strong in the center" means wisdom and meditation are both present, thus the aspirations are realized and success is achieved. Although the clouds are dense but still moving forward, it shows that cultivating virtue should continue to be advanced; although the clouds come from the western suburbs and the grace has not yet been extended, it shows that results should not be sought too quickly.

象曰：風行天上，小畜，君子以懿文德。鼓萬物者莫妙於風。懿文德，猶所謂「遠人不服，則修文德以來之」，舞千羽於兩階而有苗格，即是其驗，故曰「君子之德風」也。觀心，則遍用事六度等對治助開，名懿文德。

The Great Image Commentary says: Wind moves across the heavens, which is the hexagram of Small Accumulation. The gentleman takes this as a model to cultivate and perfect his literary virtue. Zhixu's explanation: Nothing is more subtle than wind in stirring all things. "Cultivating literary virtue" refers to what the Analects says: "If distant people do not submit, cultivate and clarify literary virtue to attract them." Shun danced with dry feathers between the two steps, and the Yi people submitted, which is a verification of this statement. Therefore, the Analects also says, "The virtue of the gentleman is like wind; the wind passes over and the grass bows." If we consider this in terms of observing the mind, it means universally applying the six perfections and other practices in the realm of phenomena to counteract and assist in revealing the correct view. This is called "cultivating literary virtue." This sentence clarifies that what is accumulated in Small Accumulation is not anything else, but the seventh practice of the tenfold contemplative methods, namely "counteracting and assisting in revealing."

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。九二：牽復，吉。象曰：牽復在中，亦不自失也。九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。九五：有孚孿如，富以其鄰。象曰：有孚孿如，不獨富也。上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，德積載也；君子征凶，有所疑也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Line Statements and Small Images of the Xiaoxu Hexagram, as compiled by Zhi Xu, followed by a unified explanation. Initial Nine: Returning to the correct path, how could there be fault? Auspicious. Small Image: Returning to the correct path, in terms of principle, it is auspicious. Nine in the Second: Being drawn along to return together, auspicious. Small Image: Being drawn along to return and residing in the central position, one does not lose oneself. Nine in the Third: The spokes of the cartwheel have fallen off, husband and wife turn against each other. Small Image: Husband and wife turning against each other, indicates failure to properly manage the household. Six in the Fourth: With sincerity, the calamity of bloodshed is removed, fear is dispelled, and there is no fault. Small Image: With sincerity and fear dispelled, it is in harmony with the superior person's intentions. Nine in the Fifth: With sincerity and mutual connection, one can share wealth with neighbors. Small Image: With sincerity and mutual connection, one does not enjoy wealth alone. Nine at the Top: The rain has already fallen, and one has already found a place of rest, indicating virtue has accumulated fully; the woman remains virtuous and aware of danger, the moon is nearly full, and if a gentleman goes to war, it will be ominous. Small Image: The rain has fallen and one has found rest, indicating virtue has accumulated fully; the gentleman going to war will be ominous because of inner doubt.

時當小畜，六爻皆有修文德以來遠人之任者也。初九剛而得正，克己復禮，天下歸之，故吉。九二剛中，與初同復，故亦得吉。九三過剛不中，恃力服人，人偏不服，故輿說輻而不能行，尚不可以齊家，況可服遠人乎。六四柔而得正，能用上賢以成其功，故惕出而無咎。九五陽剛中正，化被無疆，故能富以其鄰。上九剛而不過，又居小畜之終，如密雲之久而既雨。

Zhi Xu interpreted the six lines of the hexagram according to the principles of the Book of Changes: at this time, the hexagram is Xiao Xu, and all six lines bear the responsibility of cultivating and promoting cultural virtue to attract distant people. The first line, Nine at the Beginning, is strong and occupies the correct position, able to restrain itself and return to propriety, thus winning the hearts of the people and hence is auspicious. The second line, Nine in the Second, is strong and occupies the center, and joins the first line in returning, hence also is auspicious. The third line, Nine in the Third, is overly strong and does not occupy the center, relying on strength to subdue others, but others do not submit, hence the chariot wheels fall off and the chariot cannot move; if even one's own affairs cannot be properly arranged, how can one attract distant people? The fourth line, Six in the Fourth, is gentle and occupies the correct position, able to employ the virtuous above to accomplish achievements, hence is free from blame and relieved of anxiety. The fifth line, Nine in the Fifth, is strong and upright in the center, with widespread education and benevolence, hence can enrich the neighbors. The sixth line, Nine at the Top, is strong but not excessive, and is at the end of Xiao Xu, like thick clouds gathering for a long time and finally raining.

遠近皆得安處太平，此乃懿尚文德至於積滿故能如此。然在彼臣婦，宜守貞而時時自危，不可恃君有優容之德而失其分。世道至此，如月幾望，可謂圓滿無缺矣；其在君子，更不宜窮兵黷武以取凶也。

People far and near can live in peace and security because they have continuously cultivated and promoted cultural virtue until it is fully realized. However, those in the positions of ministers or women should remain upright and constantly be alert to danger, and must not rely on the宽容 of the sovereign to neglect their proper duties. This is precisely the warning given in the Line Statement "The woman remains steadfast and is in danger." When the world reaches this stage, it is like the moon approaching fullness, which seems perfect without flaw. Yet, from the perspective of the gentleman, he should not resort to military campaigns that lead to misfortune. This is the warning in the Line Statement "The gentleman incurs misfortune by waging war." Once a hexagram is completed, the most important thing is these two cautionary statements.

○佛法觀心釋者：修正道時，或有事障力強，須用對治助開；雖用助開，仍以正道觀慧為主。初九正智力強，故事障不能為害而復自道。九二定慧得中，故能化彼事障反為我助而不自失。九三恃其乾慧，故為事障所礙而定慧兩傷。六四善用正定以發巧慧，故血去而惕出。九五中正妙慧，體障即德，故能富以其鄰。上九定慧平等，故事障釋然解脫，如既雨既處而修德有功。夫事障因對助而排脫，必有一番輕安境界現前，名之為婦；而此輕安不可味著，味著則生上慢，自謂上同極聖，為月幾望；若信此以往，則反成大妄語之凶矣，可不戒乎。

Using the Buddhist practice of observing the mind to explain the six lines of the hexagram: when correcting the path, sometimes the power of external obstacles is strong, and one must employ the method of "counteracting assistance" to open the way. Although one uses the method of assistance, one should still primarily rely on the wisdom of the correct path. In the first line, the power of right wisdom is strong, so the obstacles cannot hinder it, thus "returning to the true path." In the second line, holding to the middle with both concentration and wisdom, one can transform the obstacles into one's own strength without losing oneself, thus "renewing the return." In the third line, relying only on dry "Heavenly Wisdom" (wisdom without concentration), one is blocked by obstacles, and both concentration and wisdom are harmed, thus "the chariot wheel breaks, and husband and wife turn against each other" — husband and wife symbolize concentration and wisdom. In the fourth line, one skillfully uses right concentration to generate skillful wisdom, thus "the blood flows away and vigilance arises." In the fifth line, the profound wisdom of the middle and correctness can recognize that obstacles, in their very nature, are merit, thus "wealth is shared with neighbors." In the sixth line, concentration and wisdom are balanced, so the obstacles dissolve naturally, like rain having fallen and one being at ease, indicating the effectiveness of cultivation. After obstacles are removed through counteracting assistance, a state of "light ease" inevitably arises, which is called "woman." However, this light ease should not be clung to; once clung to, it gives rise to "superior arrogance," believing oneself to be equal to the ultimate enlightened beings, which is called "the moon nearly full." If one continues believing this thought, it leads to "great false speech" (claiming enlightenment without having attained it), which is the gravest sin for a practitioner. How can one not be cautious and fearful?

（兌下　乾上）履虎尾，不咥人，亨。約世道，則頑民既格，上下定而為履，以說應乾，故不咥人。約佛法，則魔王歸順，化道行而可履，以慈攝暴，故不咥人。約觀心，則對治之後，須明識次位，而成真造實履。觀心即佛，如履虎尾；不起上慢，如不咥人亨也。

"The hexagram is indicated by 'Dui below and Qian above.' The hexagram statement says: walking on a tiger's tail, the tiger does not bite, and there is success. 'Lǚ' means to tread or walk. Zhixu explains this in three layers: in terms of the world, the wicked people have already been transformed, and the distinctions between superior and inferior are established, thus entering the state of 'Lǚ'; the lower trigram Dui represents 'speech' (joy), which follows the upper trigram Qian with joy, so the tiger does not bite. In terms of Buddhist teaching, the demon king has already submitted, and the path of teaching is carried out, making it possible to tread; with compassionate mind subduing violence, so the tiger does not bite. In terms of observing the mind, after the practice of the previous hexagram, Xiao Xu (Small Accumulation), one must clearly recognize one's own position, in order to achieve real treading—this is the eighth of the ten methods of contemplation, 'Knowing One's Position.' Contemplating the mind, the present mind is inherently the Buddha, just like walking on a tiger's tail, a slight misstep leads to great false speech; and always not arising with the attitude of superiority, is like the tiger not biting and thus being successful. The pair 'Being the Buddha' and 'Not Arising with the Attitude of Superiority' is the key point of the entire hexagram of Lǚ."

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人亨。剛中上，履帝位而不疚，光明也。履之道莫善於柔，柔能勝剛，弱能勝強，故善履者雖履虎尾亦不咥人，不善履者雖履平地猶傷其足。此卦以說應乾，說即柔順之謂；臣有柔順之德，乃能使彼剛健之主中正光明，履帝位而不疚，否則不免於夬履貞厲矣。佛法釋者：以定發慧，以修合性，以始覺而欲上契本覺，以凡學聖，皆名為柔履剛。得法喜名說，悟理性名應乾；不起上慢，進趣正位，則能以修合性，處於法王尊位如九五也。

The Commentary on the Judgment says: "To walk or tread" means that the soft is treading on the strong. It is joyful and in harmony with Heaven, thus treading on a tiger's tail without being bitten, hence being smooth and unimpeded. The Nine in the Fifth is strong, upright, and in the center, treading in the position of the sovereign with no guilt in his heart, hence being bright and upright. (Note: The original text says "strong, upright, and above," but the commonly accepted version says "strong, upright, and in the center," and this version is retained without alteration.) Zhixu explains according to the Book of Changes: the way of treading is none better than the soft, for the soft can overcome the strong, and the weak can overcome the powerful. Therefore, those who are good at treading can tread on a tiger's tail without being bitten, while those who are not good at treading may even injure their feet while walking on level ground. The primary hexagram expresses joy and harmony with Heaven, where "joy" refers to the meaning of being soft and compliant. Ministers with the virtue of softness and compliance can enable the strong and upright sovereign to be in the center and bright, treading in the position of the sovereign without guilt, otherwise they will inevitably fall into the error of the Nine in the Fifth, "Decisive Treading,贞厉" (caution and danger). Interpreting this with Buddhist teachings: using meditation to generate wisdom, using cultivated virtue to align with innate virtue, using the "beginning awakening" (the mind of awakening in the later heaven) to connect with the "original awakening" (the inherent nature of awakening), and using the status of an ordinary person to learn from the sages, all of these are called "soft treading on the strong." Receiving the joy of the Dharma is called "joy," and realizing the rationality is called "responding to Heaven." If one does not develop pride and progresses step by step toward the correct position, one can align cultivation with innate nature, and be in the exalted position of the king of the Dharma, just like the Nine in the Fifth.

象曰：上天下澤，履，君子以辯上下，定民志。佛法釋者：深知即而常六，道不浪階，是為辯上下、定民志。初九：素履，往無咎。象曰：素履之往，獨行願也。此如伯夷叔齊之履。佛法釋者：以正慧力，深知無位次之位次，以此而往，則不起上慢矣。

The Great Image Commentary says: Above is Heaven, below is Marsh, which represents the hexagram of Following. The gentleman takes this as a model to distinguish the proper roles between superior and inferior, and to stabilize the people's minds. Interpreted with Buddhist teachings: deeply understanding "immediately and always six"—although in essence it is the Buddha, in terms of practice, it still maintains the six stages. Therefore, one absolutely does not recklessly leap over ranks, which is "distinguishing above and below, stabilizing the people's minds." The phrase "the way does not casually ascend stages" is of great importance: cultivating the Way cannot be done by arbitrarily surpassing ranks. The Line Statement of the first line says: proceeding with one's original simplicity and sincerity, there is no fault. The Small Image Commentary says: proceeding with simplicity and sincerity, is to personally fulfill one's own aspirations. Zhixu explains: this is like Boyi and Shuqi's practice—maintaining their original nature, starving to death on Shouyang without changing. Interpreted with Buddhist teachings: using the power of correct wisdom, deeply understanding the "position without position"—in terms of principle, there is no rank difference, but in terms of practice, there are distinct stages. Proceeding according to this understanding will not give rise to conceit.

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。此如柳下惠、蘧伯玉之履。佛法釋者：中道定慧進趣佛果，而不自滿足，潛修密證，不求人知，故吉。

The line statement says: Nine in the second position, the path one walks is smooth and wide, and the person who lives in seclusion maintains correctness and attains good fortune. The small image commentary says: The person who lives in seclusion maintains correctness and attains good fortune, because his mind is not disturbed by himself. Zhixu explains: This is like the conduct of Liu Xianghui and Qu Boyu — one was thrice dismissed but did not become angry, the other at fifty realized the mistakes of the previous forty-nine years. Both are people who, in the external world, find the path wide and smooth, and in their hearts, maintain their own integrity. Using Buddhist teachings to explain: One advances toward the Buddha's fruit with the wisdom and meditation of the middle way, yet does not consider oneself satisfied. One secretly cultivates and secretly attains realization, without seeking recognition from others, thus attaining good fortune. This line, when viewed together with the first nine, clearly shows that the effort of 'knowing one's proper position' is entirely in the silent and unspoken.

六三：眇能視，跛能履，履虎尾，咥人凶，武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。此如項羽、董卓之履。佛法釋者：知性德而不知修德，如眇其一目；尚慧行而不尚行行，如跛其一足。自謂能視，而實不見正法身也；自謂能履，而實不能到彼岸也。高談佛性，反被佛性二字所害，本是鹵莽武人，妄稱祖師，其不至於墮地獄者鮮矣。問：六三為悅之主，彖辭贊其應乾而亨，爻胡貶之甚也？答：彖約兌之全體而言，爻約六三不與初二相合、自信自任而言。

The line statement says: Six in the Third, having one eye blind yet thinking it can see, one leg lame yet thinking it can walk; stepping on a tiger's tail, the tiger bites, which is dangerous; a warrior assumes the role of a great ruler. The small image commentary says: A single eye can see, but it is not enough to truly see; a lame foot can walk, but it is not enough to walk with others; the danger of being bitten comes from being in the wrong position; a warrior assuming the role of a great ruler comes from being stubborn and self-willed. Zhixu explains: This is like Xiang Yu and Dong Zhuo's actions—relying on strength and acting recklessly, eventually leading to their downfall. Using Buddhist teachings to explain: Knowing only one's inherent nature but not cultivating later practices is like having one eye blind; valuing only wisdom practice but not action practice is like having one leg lame. Thinking one can see, yet not seeing the true dharmakaya; thinking one can walk, yet not reaching the other shore. Discussing the Buddha-nature, yet being harmed by the words 'Buddha-nature'; being a rough warrior, yet claiming to be a patriarch, such people rarely avoid hell. Someone asks: Six in the Third is the main line of the Dui hexagram (Joy), and the hexagram's statement praises its harmony with Qian and its smoothness, so why does the line statement criticize it so severely? The answer is: The hexagram's statement speaks of the entire Dui hexagram, while the line statement speaks of Six in the Third not harmonizing with Initial Nine and Nine in the Second, and being overly self-reliant—this same line, viewed as a whole is joyful, but viewed in isolation is reckless.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。此如周公吐握勤勞之履。佛法釋者：定慧相濟，雖未即證中道，然有進而無退矣。九五：夬履貞厲。象曰：夬履貞厲，位正當也。此如湯武反身之履，亦如堯舜危微允執之履。或云：此是誡辭，恐其為漢武也，須虛心以應柔悅之臣，乃不疚而光明耳。佛法釋者：剛健中正，決定證於佛性，從此增道損生，出沒化物，不取涅槃以自安穩矣。

The fourth line statement says: Treading on a tiger's tail, being cautious and anxious, ultimately attains good fortune. The small image commentary says: Being cautious and anxious yet ultimately attaining good fortune, is because the mind's intention is put into action. Zhixu explains: This is like the Duke of Zhou, who once washed his hair three times and stopped to comb his hair three times, and once ate a meal three times and stopped to spit out the food, showing his diligence and caution in practice. Interpreted in Buddhist terms: Concentration and wisdom support each other; even though one has not yet immediately attained the middle way, there is only progress and no regression. The fifth line statement says: Decisively walking on the ground, maintaining correctness while being aware of danger. The image commentary says: Walking decisively and being cautious, is because the position is proper. Zhixu explains: This is like the practice of King Tang and King Wu reflecting on themselves, and also like the transmission of Yao and Shun, who said, "The human mind is dangerous, the Dao mind is subtle; only by being precise and unified can one hold firmly to the middle." Some also say: This is a warning, fearing that he might become like Emperor Wu of Han, who was stubborn and self-willed. One must humbly accept the gentle and joyful ministers, in order to be free from guilt and bright. Interpreted in Buddhist terms: The fifth line is strong, upright, and correct, thus surely able to attain Buddha-nature. From this point on, "increasing the path and reducing birth and death"—each time one overcomes a fraction of delusion, the path of practice increases by that fraction, and the cycle of birth and death decreases by that fraction—freely coming and going to guide all beings, unwilling to attain Nirvana for personal security.

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。此如堯舜既薦舜禹於天，舜禹攝政，堯舜端拱無為之履。佛法釋者：果徹因源，萬善圓滿，復吾本有之性，稱吾發覺初心，故大吉也。

The Line Statement says: Upper Nine, reflecting on one's entire life of conduct, examining the signs of good and bad fortune; if one can act with fullness and without deficiency, it is a great good fortune. The Small Image Commentary says: Great good fortune while occupying a high position, is a great blessing. Zhixu explains: This is like Yao recommending Shun and Shun recommending Yu to Heaven, allowing them to manage state affairs, while Yao himself remains in quiet inaction — achieving success without claiming credit. Interpreted through Buddhist teachings: The result is completely connected to the original cause, all kinds of good deeds are fully complete, returning to the self-nature I originally possess, exactly matching the initial aspiration for enlightenment I had, so it is a great good fortune. The phrase "calling forth my initial aspiration for enlightenment" directly corresponds with the previous quote from "Wenyan" "the initial aspiration is ultimately not separate from the final attainment": when cultivation reaches its end, it is merely returning to the beginning.

周易禪解卷第二。周易禪解卷第三。北天目道人蕅益智旭著。

The above is Volume Two of "The Chan Interpretation of the Zhou Yi," which explains the eight trigrams of Zun, Meng, Xu, Song, Shi, Bi, Xiao Xu, and Liu; the following enters Volume Three, beginning with the trigrams Tai and Pi, still authored by the Northern Sky Eye Dao Person Zhu Yi Zhi Xu. The Liu trigram discusses "knowing one's proper position," while the Tai and Pi trigrams continue with "the ability to endure" and "detachment from attachment to the Dharma," precisely the last two stages of the Ten Multiplication Observations of Tian Tai.

（乾下　坤上）泰：小往大來，吉亨。夫為下者每難於上達，而為上者每難於下交；今小往而達於上，大來而交於下，此所以為泰而吉亨也。約世道，則上下分定之後，情得相通，而天下泰寧；約佛法，則化道已行，而法門通泰；約觀心，則深明六即，不起上慢，而修證可期；又是安忍強軟二魔，則魔退而道亨也。強軟二魔不能為患是小往，忍力成就是大來。

"The hexagram is indicated by 'Qian below and Kun above.' The hexagram statement says: The Tai hexagram, the small goes out and the great comes in, which is auspicious and smooth. Zhi Xu, based on the Book of Changes, explains: Those in lower positions often suffer from being unable to reach higher positions, while those in higher positions often suffer from being unable to connect with those below. Now, 'the small goes out' and thus reaches above, 'the great comes in' and thus connects with below. This is the reason why Tai is auspicious and smooth. He further divides this into three layers: from the perspective of the world, it is after the stability of the positions above and below, that feelings and intentions can communicate, leading to peace and security in the world; from the perspective of Buddhist teachings, it is when the path of education has been widely practiced, and the gates of the Dharma are unobstructed; from the perspective of observing the mind, it is deeply understanding the distinctions of the 'six levels' without developing an attitude of superiority, thus making the path of cultivation and realization possible. In addition, this hexagram corresponds to the ninth of the ten methods of contemplation, 'the ability to endure,' which involves enduring the 'two types of demons: strong and weak.' The strong demon is the fear and pressure in adverse conditions, while the weak demon is the fame and wealth in favorable conditions. Both hard and soft demons can disrupt the path. When the demons are subdued and the path is smooth, this is Tai. The inability of the two demons to cause trouble is 'the small going out,' and the accomplishment of endurance is 'the great coming in.'

彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。約四時則如春，天地之氣交而萬物咸通；約世道如初治，上下之情交而志同為善；約體質，則內陽而外陰，陽剛為主；約德性，則內健而外順，無私合理；約取舍，則內君子而外小人，見賢思齊，見惡自省。故君子道長，則六爻皆有君子之道；小人道消，則六爻皆有保泰防否之功也。

The Commentary on the Judgment says: The Tai hexagram "small things recede and great things come, auspicious and smooth" signifies the union of heaven and earth, resulting in the smooth flow of all things; the union of above and below leads to harmony of hearts and minds. The inner trigram is yang and the outer trigram is yin; the inner is strong and vigorous while the outer is gentle and compliant; the inner represents the gentleman and the outer represents the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. Zhi Xu explains step by step according to the principles of the Book of Changes: in terms of the four seasons, Tai is like spring, when the energies of heaven and earth meet and all things are smooth; in terms of the world order, it is like the beginning of peace, when the feelings between above and below unite and the will is aligned for good; in terms of constitution, it is inner yang and outer yin, with yang strength as the main element; in terms of virtue, it is inner strength and vigor and outer gentleness and compliance, without private desires and in accordance with reason; in terms of choice and rejection, it is inner gentleman and outer petty person — seeing a virtuous person one wishes to emulate him, seeing evil one reflects on oneself. Therefore, "the way of the gentleman grows" means that all six lines contain the way of the gentleman; "the way of the petty person declines" means that all six lines contain the effort to maintain the Tai situation and guard against the Pi situation. He does not interpret "inner gentleman and outer petty person" as excluding the petty person, but as taking the virtuous within and punishing the wicked outside, which is one level of resolution.

佛法釋者：若得小往大來，則性德之天與修德之地相交，而萬行俱通也；向上玄悟與向下操履相交，而解行不分作兩橛也。內具陽剛之德，而外示陰柔之忍；內具健行不息之力，而外有隨順世間方便；內合佛道之君子，而外同流於九界之小人，能化九界俱成佛界，故君子道長而小人道消也。

Using Buddhist teachings to explain: If one can achieve 'small retreat and great arrival,' then the nature virtue, which is 'Heaven,' and the cultivation virtue, which is 'Earth,' will merge together, making all kinds of practice smooth and unobstructed. The profound realization on the upward path and the practical cultivation on the downward path will merge, so that understanding and practice will not be split apart. Inside, there is the virtue of yang strength, yet outside, it manifests as the tolerance of yin gentleness. Inside, there is the strength of constant perseverance, yet outside, there are various convenient means that conform to the world. Inside, it aligns with the Buddha's path, being a 'junzi' (gentleman), yet outside, it flows with the nine realms of beings, blending with the 'xiaoren' (petty person). It is precisely because it is willing to blend with the petty that it can transform all nine realms into the Buddha realm. Therefore, the way of the junzi grows while the way of the xiaoren declines. Here, 'xiaoren dao xiao' does not mean driving away the petty people, but transforming the petty into junzi, thus complementing the previous explanation of worldly interpretation.

象曰：天地交泰，后以財成天地之道，輔相天地之宜，以左右民。佛法釋者：天地之道，即性具定慧；天地之宜，即定慧有適用之宜；財成輔相，即以修裨性也。左右民者，不被強軟二魔所壞，則能用此二魔為侍者也。

The Great Image Commentary says: When heaven and earth interact and connect, it becomes the trigram Tai (Peace). The ruler takes this as a model, shaping the way of heaven and earth, and assisting in what is appropriate, thus protecting the people. "Cai" (to cut and shape) is the same as "cai" (to manage), controlling excess. "Fu Xiang" means supplementing what is lacking. Explained by Buddhist teaching: "The way of heaven and earth" refers to the inherent nature of samadhi and wisdom within one's own nature. "The appropriate way of heaven and earth" means that samadhi and wisdom each have their proper occasions. "Cai Cheng Fu Xiang" refers to using cultivated virtue to supplement innate virtue. "Left and right the people" (protecting the people) means not being harmed by the two types of demons, but instead being able to use these demons as servants. This sentence best illustrates the practice of "An Ren" (patience and tolerance) in the trigram Tai: not avoiding demons, but subduing them.

初九：拔茅茹，以其匯，征吉。象曰：拔茅征吉，志在外也。陽剛之德，當泰之初，豈應終其身於下位哉。連彼同類以進，志不在於身家，故可保天下之終泰矣。九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。剛中而應六五，此得時行道之賢臣也，故宜休休有容：荒而無用者包之，有才能馮河者用之，遐者亦不遺之，勿但以二陽為朋，乃得尚合六五中正之道而光大耳。

The line statement of the first line says: Pulling up wild grass, its roots are pulled up together in clusters, and going forward brings good fortune. The small image commentary says: Pulling up wild grass and going forward brings good fortune, because the will is directed outward. Zhixu explains: The first line has the virtue of yang strength, and is at the beginning of the prosperous time, so how should it remain in the lower position for life? It leads its kind forward, and its will is not confined to itself or its family, thus it can maintain the world in peace and stability. The line statement of the second line says: Including the desolate and the corrupt, daring to walk across the river on foot, not abandoning distant people, not forming factions for private gain, thus it can follow the middle path. The image commentary says: Including the desolate and the corrupt while following the middle path, is because of its broad and bright nature. Zhixu explains: The second line is strong and upright, and is in harmony with the fifth line, which is the virtuous minister who meets the right time and can carry out his way, so he should have a broad mind and be able to tolerate others: include those who are idle and useless, employ those who have ability and dare to walk across the river on foot, do not abandon those who are distant; do not regard the other two yang lines as factions, thus it is worthy of the middle and upright way of the fifth line and can be bright and great.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。世固未有久泰而不否者，顧所以持之者何如耳。九三剛正，故能艱貞而有福，挽回此天地之際。

The Line Statement says: Nine in the Third, there is no constant level without inclination, no constant forward movement without turning back; maintaining uprightness in hardship will not result in error, there is no need to worry about one's sincerity, and there will be blessings in receiving俸禄. The Small Image Commentary says: there is no constant forward movement without turning back, because here is the boundary where heaven and earth meet. Zhixu explains: the world originally has no long period of peace that does not turn into blockage; it only depends on what method is used to control it. Nine in the Third is strong and upright, so it can maintain uprightness in hardship and gain blessings, turning back the critical point where heaven and earth meet. Nine in the Third is at the extreme of the Inner Trigram, precisely the critical point where Tai turns into Po, and the entire hexagram's weight rests on this line.

六四：翩翩不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。柔正之德，處泰已過中之時，雖無致治真實才力，而賴有同志以防禍亂，則不約而相信，故猶可保持此泰也。

The Line Statement says: Six in the Fourth, descending gracefully, does not wait for wealth to be with neighbors, nor does it need admonition to trust each other. The Small Image Commentary says: Gracefully not being wealthy is because the three yin lines are empty and not substantial; not needing admonition to trust each other is due to inner sincerity. Zhixu explains: Six in the Fourth has the virtue of gentle compliance and uprightness, situated at the time when the prosperous era has passed its midpoint; although it lacks genuine ability to achieve governance, it is fortunate to have companions with the same aspirations who can jointly guard against calamities, so it does not need to make agreements and can still maintain this prosperous condition.

俞玉吾曰：「泰之時，三陰陽皆應，上下交而志同，不獨二五也。乾之初爻即拔茅連茹以上交，四為坤之初爻，亦翩然連類而下交。三交乎上，既勿恤其孚；故四交於下，亦不戒以孚。上下一心，陰陽調和，此大道為公之盛，所以為泰。」季彭己曰：「失實，言三陰從陽而不為主也。陽實則能為主，陰虛則但順承乎陽而已，不有其富之義也。中心願者，言其出於本心也。」

Zhi Xu cited Yu Yan (who was called Yuwu) saying: When the Tai hexagram is formed, three yin lines and three yang lines correspond with each other in pairs, and they harmonize with each other above and below, with the same aspirations. This is not only between nine two and six five. The first line of Qian (Heaven) has already 'pulled out the reed and connected the roots', moving upward to connect. Six four is the first line of Kun (Earth), also gracefully leading its kind downward to connect. If nine three moves upward to connect and 'does not worry about sincerity', then six four moving downward to connect should also 'not need to be cautious about sincerity'. The upper and lower parts are united in heart, yin and yang are harmonious, which is exactly the flourishing situation described in the 'Book of Rites: The Mandate of Heaven' as 'In the time of the great way, the world is held in common'. Therefore, it is called Tai. He also cited Ji Pengji's words: The term 'losing reality' refers to the three yin lines only following the yang lines without taking the initiative. Yang is real, so it can take the lead; yin is empty, so it only follows the yang. This is the meaning of 'not possessing wealth'. The term 'inner wish' refers to this trust coming from the heart, not forced.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。柔中居尊，下應九二，虛心用賢，而不以君道自專，如帝乙歸妹，盡其婦道而順乎夫子。夫如是，則賢人樂為之用，而泰可永保矣。

The line statement says: Six in the Fifth, the emperor Yi married off his sister, thus gaining blessings and great good fortune. The small image commentary says: Thus gaining blessings and great good fortune is because it is in the center and fulfilling one's own will. Zhixu explains: Six in the Fifth is gentle and proper, occupying a position of honor, and corresponds with Nine in the Second below. It humbly employs virtuous ministers and does not act arbitrarily with the authority of a ruler. This is like King Yi of Yin who married off his sister, with the woman fulfilling her role as a wife and obeying her husband. If this can be achieved, then virtuous people will be happy to serve him, and the prosperous times can be maintained. To hold a position of honor yet be willing to humble oneself is the most important aspect of the Tai hexagram.

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。泰極必否，時勢固然，陰柔又無撥亂之才，故誡以勿復用師。上既失權，下必擅命，故有自邑告命者；邑非出命之所，而今妄自出命，亦可羞矣。然上六只是無才，而以陰居陰，仍得其正，非是全無德也，但遇此時勢，故命亂而出自邑人耳。

The Line Statement says: Upper Sixth, the city wall collapses and returns to the moat, do not use the army; issue orders from one's own territory, although maintaining correctness there is regret. The Small Image Commentary says: The city wall collapsing and returning to the moat indicates that the decree has become disorderly. Zhixu explains: When Tai reaches its extreme, it must turn into whether, this is the natural course of events; Upper Sixth is again a yin and flexible line without the ability to restore order, so it is warned not to use the army. Since the superior position has already lost authority, the lower ranks will inevitably issue orders on their own, hence the phrase 'issue orders from one's own territory'; a territory is not the place to issue decrees, yet now it issues orders on its own, which is quite shameful. However, Upper Sixth merely lacks ability; it is a yin line in a yin position, thus still maintaining correctness, and is not entirely without virtue; it is only encountering such circumstances that the decree becomes disorderly and is issued by the people of the territory.

約佛法釋六爻者：夫欲安忍強軟二魔，須藉定慧之力。初九剛正，故內魔既降，外魔亦伏，似拔茅而連匯。九二剛中，故外魔既化，內魔不起，尚中行而光大。九三過剛，故須艱貞方得無咎；以其本是正慧，必能取定，故為天地相際。六四正定孚於正慧，故雖不富而能以鄰；知魔無實，則魔反為吾侍而如鄰。六五定有其慧，故能即魔界為佛界，具足福慧二種莊嚴，如帝乙歸妹而有祉元吉。上六守其劣定，故魔發而成亂。

Using Buddhist teachings to explain the six lines of divination, the whole explanation is based on the concept of 'Essential Peace and Endurance against the Two Demons'. To overcome these two demons, one must rely on the power of meditation and wisdom. The first line, 'Nine at the Beginning', is strong and righteous, so internal demons are already subdued, and external demons also subside, like pulling up a weed and having its roots and tendrils rise together—subduing one leads to subduing many. The second line, 'Nine in the Second', is strong and righteous in the center, so external demons are transformed and internal demons do not arise again, thus emphasizing the middle path and radiating great brightness. The third line, 'Nine in the Third', is overly strong, so one must maintain righteousness amidst difficulties to avoid mistakes; since it is originally righteous wisdom, it can certainly attain meditation, thus being at the boundary where heaven and earth meet. The fourth line, 'Six in the Fourth', is the harmony of right meditation and right wisdom, so although not rich, it can associate with neighbors; once one realizes that demons have no real substance, demons become one's attendants, like neighbors. The fifth line, 'Six in the Fifth', combines meditation with wisdom, thus being able to transform the demon realm into the Buddha realm, possessing both virtue and wisdom, like Emperor Yi's sister marriage which brings great fortune and auspiciousness. The sixth line, 'Six at the Top', clings only to its own inferior meditation, so when demons arise, they cause chaos. The six lines move from subduing demons, transforming demons, using demons, to being disturbed by demons, forming a complete lesson on 'Endurance'.

（坤下　乾上）否之匪人，不利君子貞，大往小來。約世道，則承平日久，君民逸德，而氣運衰頹；約佛法，則化道流行，出家者多，而有漏法起；約觀心，則安忍二魔之後，得相似證，每每起於似道法愛而不前進。若起法愛，則非出世正忍正智法門，故為匪人，而不利君子貞，以其背大乘道，退墮權小境界故也。

"The hexagram is indicated by 'Kun below and Qian above.' The hexagram statement says: 'The hexagram of 'Opposition,' which signifies blockage, is not due to the proper person; it is not favorable for the gentleman to maintain uprightness. The great goes out, and the small comes in.' Zhixu explains this in three layers: in terms of the world situation, it refers to the fact that the time of peace has lasted too long, and both the ruler and the people have indulged in their virtues, leading to a decline in the trend of the times; in terms of Buddhist teachings, it refers to the widespread spread of the teaching, with many people taking up monastic life, which in turn leads to the proliferation of the conditioned path; in terms of observing the mind, it refers to after overcoming the strong and weak demons of endurance (i.e., the practice of the previous hexagram Tai), one attains a 'similar attainment,' yet often fails to proceed further because of the arising of 'love for the appearance of the Dharma.' This so-called love for the appearance of the Dharma refers to the attachment to the state of mind that is close to the true path. When the practice reaches the level of similarity, the state is secure and pleasant, and thus one is reluctant to break through further. Once such love for the Dharma arises, it is no longer the path of the transcendent right endurance and wisdom, hence it is called 'non-person,' and thus 'it is not favorable for the gentleman to maintain uprightness.' Because it deviates from the great vehicle path and regresses into the realm of the provisional teachings of the lesser vehicle. This is precisely the illness that the last of the ten methods of contemplation, 'abandoning love for the Dharma,' is meant to cure."

彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。佛法釋者：若起似道法愛，則修德不合性德之天，而萬行俱不通也；向上不與向下合一，而不能從寂光垂三土之邦國也。

The Commentary on the Judgment says: "The hexagram of Opposition says 'It is not advantageous for the gentleman to maintain uprightness,' and 'great things go away and small things come in.' This is because heaven and earth do not interact, and thus all things are not smooth. Above and below do not interact, and thus there are no states or nations in the world. The inner trigram is yin and the outer trigram is yang; the inner is soft and yielding, while the outer is strong and vigorous; the inner represents small people, while the outer represents gentlemen. The way of small people grows day by day, while the way of gentlemen declines day by day. Using Buddhist teaching to explain: if one arises with a love resembling the Way, then cultivation of virtue cannot harmonize with the nature virtue which is 'heaven,' and all kinds of practice become obstructed—this is 'heaven and earth not interacting and all things not flowing.' If the realization of the upward path does not merge with the practice of the downward path, then the realizations of the three lands—actual attainment, skillful means, and shared abode—cannot be manifested from the constant illumination land—this is 'above and below not interacting and there being no states in the world.' What is meant by 'no states' is not the destruction of a country, but rather the Bodhisattva's unwillingness to descend and save beings, so there is nowhere in the dharmadhatu to establish beings."

內證陰柔順忍，而置陽剛佛性於分外；內同二乘之小人，而置佛果君子於分外。自不成佛，不能化他成佛，故小人道長，君子道消也。強軟二魔，人每畏懼，故泰傳極慶快之辭以安慰之，令無退怯；順道法愛，人每貪戀，故否傳極嗟嘆之辭以警策之，令無取著。

Inside, one only proves the yielding and patient nature of yin, yet places the yang of Buddha-nature outside oneself, thinking it has nothing to do with oneself; inside, one is like the 'small person' of the two vehicles, yet places the Buddha-fruit of the 'great person' outside oneself, thinking it is too lofty to attain. In this way, one cannot become a Buddha oneself, nor can one guide others to become Buddhas. Therefore, it is said, 'the way of the small person prevails, and the way of the great person declines.' At the end, Zhixu points out the intention behind the wording of the Tai and Pi hexagrams: the two demons of strength and weakness are feared by all, so the Commentary on the Judgment of the Tai hexagram uses extremely joyful and reassuring language to comfort people, so that they do not retreat in fear; while the proper way of the Dharma and love is something everyone clings to, so the Commentary on the Judgment of the Pi hexagram uses extremely lamenting and regretful language to warn people, so that they do not become attached and greedy. One comfort and one warning are both treating the illness according to the symptoms. This sentence can be taken as a general rule for reading the tone of the Book of Changes.

象曰：天地不交，否，君子以儉德辟難，不可榮以祿。佛法釋者：觀此順道法愛，猶如險坑之難，而不取其味，是謂不可榮以祿也。初六：拔茅茹，以其匯，貞吉亨。象曰：拔茅貞吉，志在君也。六爻皆有救否之任，皆論救否之方，不可以下三爻為匪人也。初六柔順而居陽位，且有同志可以相濟，故拔茅連匯而吉亨；但時當否初，尤宜思患豫防，故誡以貞也。

The Great Image Commentary says: Heaven and Earth do not interact, hence the situation of 'no' (non-communication). The gentleman takes this as a model, practicing frugality and restraining his virtue to avoid calamity, and should not take honor and official rank as a source of glory. Interpreted through Buddhist teachings: observing this adherence to the Way and love, it is like a deep pit of danger, a calamity, thus one should not indulge in its taste—this is called 'not glorying in official rank.' The similar position represents that tempting 'official rank,' but by not taking it, one can pass through. The line statement of the first line says: uprooting a bundle of wild grass, pulling it up with its roots, maintaining uprightness leads to good fortune and smoothness. The Small Image Commentary says: uprooting wild grass and maintaining uprightness brings good fortune, indicating the intention towards the sovereign. Zhi Xu specially emphasized: all six lines of the '否' hexagram bear the responsibility of overcoming '否,' discussing methods to overcome '否,' and one should not regard the three lower yin lines as the 'non-human' mentioned in the hexagram statement. The first line is flexible and gentle, residing in a yang position, and has people of like-mindedness to assist, hence 'uprooting wild grass and connecting roots' brings good fortune and smoothness; however, at the beginning of the '否' period, especially one should foresee calamities and be prepared, hence using 'uprightness' to warn it.

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。柔順中正，上應九五陽剛中正之君，惟以仁慈培植人心，挽回天運，故小人得其包承而吉。然在六二大人分中，見天下之未平，心猶否塞不安；不安乃可以致亨，而非小人所能亂矣。

The line statement says: Six in the Second, encompasses and supports, small people gain good fortune, great people although in a blocked situation still achieve smoothness. The small image commentary says: Great people achieve smoothness in a blocked situation because they do not associate with small people and thus are not disturbed. Zhixu explains: Six in the Second is gentle and upright, and corresponds upward with the Yang and upright ruler at Nine in the Fifth. It merely uses compassion to cultivate people's hearts and restore the heavenly order, so small people gain good fortune through its encompassing and supporting. However, from the perspective of Six in the Second as a great person, seeing that the world is still not at peace, the heart remains closed and unsettled. It is precisely this unsettledness that leads to smoothness, and it is precisely this that small people cannot disturb. The phrase "unrest leads to smoothness" is most revealing: in a time of blockage, if the mind is first at peace, the matter is already settled.

六三：包羞。象曰：包羞，位不當也。以陰居陽在下之上，內剛外柔，苟可以救否者無不為之，豈顧小名小節。諺云：「包羞忍恥是男兒。」時位使然，何損於坤順之德哉。《易因》曰：「此正處否之法，所謂唾面自乾、褫裘縱博者也。」

The Line Statement says: Six in the Third, holds in shame. The Small Image Commentary says: holding in shame is because of improper position. Zhixu explains: Six in the Third, with a yin line in a yang position, is located above the lower trigram, internally strong yet externally yielding; as long as it can overcome the situation of opposition, it is willing to do anything, how could it care about minor reputation or details? A common saying goes: "To endure shame and humiliation is the way of a man." This is caused by the timing and position, how could it harm the virtue of yielding of the Earth trigram? He cites The Yijin, saying: this is exactly the way to deal with a time of opposition, which is called "spitting on the face and letting it dry" —娄 Shide taught his younger brother not to wipe off the saliva on his face when someone spits on it, but let it dry naturally; and "taking off the fur coat and letting others gamble" — removing the fur coat and allowing others to gamble without complaint. These two stories are both examples of great endurance of humiliation. He interprets a爻 traditionally regarded as derogatory as one of bearing humiliation and shouldering responsibility.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。剛而不正，以居上位，宜有咎也；但當否極泰來之時，又得疇類共離於祉，故救否之志得行。離者，附麗也。九五：休否，大人吉，其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。陽剛中正，居於君位，下應柔順中正之臣，故可以休否而吉。然患每伏於未然，亂每生於所忽，故必念念安不忘危、存不忘亡、治不忘亂，如係物于苞桑之上，使其堅不可拔。此非大人，其孰能之。

The fourth line statement says: Acting in accordance with the mandate of heaven, there is no error, and all like-minded people can be attached to blessings. The small image commentary says: Acting in accordance with the mandate of heaven without error, is the realization of one's aspirations. Zhixu explains: The fourth line is strong but not in the correct position, yet it is in a superior position, which should lead to error; however, at the time when darkness is about to turn into brightness, it can join with like-minded people to be attached to blessings, so the aspiration to overcome darkness is realized. "Li" here means attachment or reliance. The fifth line statement says: Stopping the obstruction, the great man attains good fortune; repeating "about to perish, about to perish," binding the state to the roots of a dense mulberry grove. The image commentary says: The great man attains good fortune because he is in the correct position. Zhixu explains: The fifth line is strong and upright, occupying the sovereign position, and harmonizes with the gentle and upright ministers below, thus being able to stop the obstruction and attain good fortune. However, calamities often lie hidden before they occur, and disturbances often arise from overlooked places, so one must constantly remember "security without forgetting danger, existence without forgetting demise, governance without forgetting chaos," just as binding something to the roots of a dense mulberry grove to make it unmovable. Who else but a great man can do this?

上九：傾否，先否後喜。象曰：否終則傾，何可長也。剛不中正，居卦之外，先有否也；但否終則傾，決無長否之理，故得後有喜耳。佛法釋者：順道法愛，非陽剛智德不能拔之。初六法愛未深，而居陽位，若能從此一拔，則一切俱拔，故勉以貞則吉亨，勸其志在於君，君即指法身實證也。六二法愛漸深，故小人則吉；大人正宜於此作否塞想，乃得進道而亨。六三法愛最深，又具小慧，妄認似道為真，故名包羞。

The line statement for Upper Nine says: The overturning of the situation of obstruction and blockage comes first with closure and blockage, then later with joy. The small image commentary says: When the situation of obstruction reaches its extreme, it must overturn, how can it last long? Zhixu explains: Upper Nine is strong but not in the middle and not upright, and is located outside the entire hexagram, so at first there is obstruction; but when obstruction reaches its extreme, overturning must occur, there is no way it can remain obstructed for long, so later there is joy. Using Buddhist teachings to explain all six lines of the hexagram, they are all explained in terms of 'Dharma love': following the Dharma, love is not the wisdom and virtue of the yang, which cannot be removed. The first line's Dharma love is not yet deep, but it is in a yang position; if it can be pulled out from here, everything can be pulled out, so it encourages it to maintain uprightness and thus be auspicious and smooth. It also advises it to 'have its mind set on the sovereign'—this 'sovereign' refers to the actual realization of the Dharma body. The second line's Dharma love gradually becomes deeper, so in terms of the small person it is auspicious; but for the great person, it should think of it as obstruction, seeing security as obstruction, in order to advance on the path and achieve smoothness. The third line's Dharma love is deepest, and it also has a bit of small cleverness, mistakenly taking a similar path as the real one, so it is called 'encompassing shame'—containing shame without being aware of it.

九四剛而不正，雖暫起法愛，終能自拔而志行。九五剛健中正，故直入正位而吉；然尚有四十一品無明未斷，所以位位皆不肯住，名其亡其亡；從此心心流入薩婆若海，證念不退，名繫于苞桑。上九陽居陰位，始亦未免法愛，後則智慧力強，故能傾之。

Nine in the Fourth is strong and vigorous but not in the correct position; although it temporarily arises with the desire for the Dharma, in the end it is able to pull itself out and realize its aspirations. Nine in the Fifth is strong, upright, and in the center, so it directly enters the correct position and attains good fortune; however, at this time there are still forty-one grades of delusion not completely cut off—circular teaching from the first stage of establishment to the stage of equal enlightenment involves forty-one grades, each cutting off one grade of delusion—so at each stage it does not stop, which is called "its loss, its loss": constantly reminding oneself that this is not yet home. From this moment, it constantly flows into the "Sarvajna Sea" (the sea of all wisdom), attaining "non-retrogression in thought" (each thought corresponds with the middle way without regression), which is called "attached to the sprout of mulberry" — what is attached is not the state of a kingdom, but the single thought that does not regress. Nine at the Top is a yang line in a yin position; at first it is also unavoidable to have the desire for the Dharma, but later, with the strength of wisdom, it is able to overturn it. At this point, the ten methods of contemplation from the Tiantai school, from "contemplating the inconceivable realm" to "freeing from the desire for the Dharma," are exactly matched by Zhixu; after the Pu卦, the same person (Tongren) hexagram begins the second group.

（離下　乾上）同人于野，亨。利涉大川，利君子貞。約世道，則傾否必與人同心協力；約佛法，則因犯結制之後，同法者同受持；約觀心，則既離順道法愛，初入同生性，上合諸佛慈力，下同眾生悲仰，故曰同人。蘇眉山曰：野者，無求之地。立於無求之地，則凡從我者皆誠同也。彼非誠同，而能從我於野哉？同人而不得其誠同，可謂同人乎？故天與火同人。物之能同於天者蓋寡矣。天非同於物，非求不同於物也。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Qian (Heaven). The statement of the hexagram "Tong Ren" (Union with Others) says: To achieve harmony with others, one must go to the wilderness to achieve success; it is advantageous to cross a great river, and it is advantageous for the gentleman to maintain the correct path. Zhi Xu first explains the name of the hexagram according to his usual three-tiered approach: from the perspective of worldly governance, after turning around from the state of "Bo" (Obstruction), where upper and lower are closed off, one must unite with the people as a whole; from the perspective of Buddhist precepts, after a monastic community has established regulations due to someone breaking a precept, those who practice together uphold the same precept; from the perspective of "Guan Xin" (Observing the Mind), which involves interpreting each line of the hexagram in relation to one's present moment of mind, the practitioner has already moved beyond "Shun Dao Fa Ai" (attachment to the taste and joy of following the correct path, which may hinder further progress), and has first entered into "Tong Sheng Xing" (the nature of being born together with all Buddhas), harmonizing upward with the compassionate power of the Buddhas and downward with the compassionate longing of sentient beings. Therefore, it is called "Tong Ren" (Union with Others). The following is an explanation by Su Shi (known as Su Mei Shan) from the Song dynasty: The term "wilderness" refers to a place where there is no desire. When a person stands in a place of no desire, anyone who follows him is truly in agreement. If they are not genuinely in agreement, who would follow me to the wilderness? If one seeks harmony with others but does not gain genuine agreement, how can it be called "Tong Ren"? Therefore, with Li (Fire) at the bottom and Qian (Heaven) at the top, the hexagram is named "Tong Ren" — among all things, those that can be in harmony with Heaven are very few. Heaven does not deliberately seek harmony with all things, nor does it deliberately seek to be different from them.

立乎上，而能同者自至焉，其不能者不至也。至者非我援之，不至者非我拒之。不拒不援，是以得其誠同而可以涉川也。苟不得其誠同，與之居安則合，與之涉川則潰矣。觀心釋者：野是三界之外，又寂光無障礙境也。既出生死，宜還涉生死大川以度眾生。惟以佛知佛見示悟眾生，名為利君子貞。

Su Shi continued: Heaven is simply high above, and those who are compatible will naturally come, while those who are not will not come. Those who come are not pulled by me, and those who do not come are not pushed away by me. Not pushing nor pulling, thus the recognition is sincere, and thus I can lead these people across the great river together. If there is no sincere recognition, then living a peaceful life together is stillwith difficulty acceptable, but when facing danger and crossing the river together, they will scatter. Following this, Zhixu turned to the aspect of 'Observing the Mind': 'Wild' refers to beyond the three realms, that is, the state of 'Constant Silence and Light Soil' which is a realm without any obstacles (Tiantai School divides the Buddha lands into four, and the Constant Silence and Light Soil is the highest and most ultimate level attained by the Buddha). Since practitioners have already left the cycle of birth and death, they should return to the great river of birth and death to save all beings. Always using the Buddha's knowledge and vision to guide beings and enable them to realize (the term 'Buddha knowledge and vision' comes from the Sutra of the Lotus Flower, referring to the ultimate realization directly experienced by the Buddha), this is what the Hexagram Statement refers to as 'Beneficial to the gentleman holding to the correct path' — beneficial to the gentleman maintaining the correct way.

彖曰：同人，柔得位得中而應乎乾，曰同人。（蘇眉山曰：此專言二。）同人曰：同人于野，亨。（蘇眉山曰：此言五也，故別之。）利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。觀心釋者：本在凡夫，未證法身，名之為柔；今得入正位，得證中道，遂與諸佛法身乾健之體相應，故曰同人。此直以同證佛性為同人也。既證佛體，必行佛德以度眾生，名為乾行。文明以健，中正而應，如日月麗天，清水則影自印現，乃君子之正也。惟君子已斷無明，得法身中道，應本具二十五王三昧，故能通天下之志，而下合一切眾生，與諸眾生同悲仰耳。

The Commentary on the Judgment says: The Hexagram of "Unity with Others" has a yin line that is both in the proper position and in the central position, and it corresponds with the upper trigram Qian (Heaven), hence it is called "Unity with Others." (Su Shi's note: This sentence specifically refers to the second line, line six-two.) The Hexagram Statement says, "Unity with others in the wild, success." (Su Shi's note: This sentence refers to line nine-five, so it is stated separately.) "Beneficial to cross great rivers" refers to the strength of the Qian trigram, which is strong and vigorous. The inner trigram is civilized and the outer trigram is strong and vigorous; being in the central position and maintaining the proper conduct, with the upper and lower trigrams corresponding, this is the correct path of the gentleman. Only the gentleman can understand the hearts of people throughout the world. "A yin line in the proper position and in the central position" refers to line six-two, which is a yin line in the second position; a yin line in a yin position is in the proper position, and being in the central position of the lower trigram is being in the central position. "Corresponding with Qian" refers to line six-two corresponding with the nine-five line of the upper trigram Qian in terms of yin and yang. Zhi Xu then explains this further by observing the mind: originally one is still a common person, not yet having attained the "Dharma-body" (the true nature of the Buddha), hence it is called "yin"; now one has entered the position of the sage and attained the middle way, thus corresponding with the nature of the Buddha's Dharma-body, which is strong and vigorous, hence it is called "Unity with Others." This directly takes "attaining the Buddha-nature together" as the meaning of "Unity with Others." Since one has attained the Buddha's nature, one must surely carry out the Buddha's virtues to save all beings, which is called "Qian's conduct." "Civilized and strong, in the central position and corresponding" is like the sun and moon hanging in the sky; as long as the water is clear, the reflection will naturally appear in it. This is exactly the middle and correct conduct of the gentleman. Only the gentleman has completely eliminated "ignorance" (the fundamental confusion that obscures the true nature), attained the Dharma-body and the middle way, and corresponds with the "Twenty-five Kings Samadhi" (a term from the Great Parinirvana Sutra, which refers to twenty-five kinds of samadhi that can break through the twenty-five kinds of birth and death realms in the three realms, hence called Kings Samadhi), thus being able to understand the hearts of people throughout the world, harmonizing with all beings below, and sharing the same deep compassion and yearning with all beings.

象曰：天與火，同人。君子以類族辨物。不有其異，安顯其同？使異者不失其為異，則同乃得安於大同矣。佛法釋者：如天之與火，同而不同，不同而同。十法界各有其族，各為一物，而惟是一心。一心具足十界，十界互具，便有百界千如之異，而百界千如究竟元只一心。此同而不同、不同而同之極致也。

The Great Image Commentary says: Heaven is above, fire ascends, both moving upward, thus forming the hexagram of "Union"; the gentleman understands this and learns to distinguish things by categories. Zhixu explains: Without first acknowledging that things differ, how can their sameness be revealed? Let the differences retain their differences, then "sameness" can securely become great unity. Further explaining from the perspective of Buddhism: Just as Heaven and fire appear similar yet different, and different yet similar. The ten realms (the six mundane realms: hell, hungry ghost, animal, asura, human, and heaven, plus the four sacred realms: arhat, pratyekabuddha, bodhisattva, and Buddha, making ten categories of life states) each have their own kind, each being an independent entity. Yet all are merely this one thought. One mind fully contains the ten realms, and the ten realms also mutually contain each other, thus giving rise to the myriad differences of "hundred realms and thousand suchnesses" (the ten realms mutually contain each other to form a hundred realms; each realm contains ten suchnesses as described in the Lotus Sutra, forming a thousand suchnesses). However, when we examine the hundred realms and thousand suchnesses to their very core, they are ultimately just this one thought. This is the ultimate of "sameness amidst difference, difference amidst sameness."

初九：同人于門，無咎。象曰：出門同人，又誰咎也。同人之道，宜公而不宜私。初九剛正，上無繫應，出門則可以至於野矣，故無咎。六二：同人于宗，吝。象曰：同人于宗，吝道也。六二得位得中以應乎乾，卦之所以為同人者也。然以陰柔不能遠達，恐其近匿於初九九三之宗，則吝矣。

Chu Ji: Going out of the door to harmonize with others, there is no fault. The Image Commentary says: After going out of the door to harmonize with others, who would blame you? Zhixu's explanation: The way of harmonizing with others should come from a public heart, not from private intentions. Chu Ji, a yang line in a yang position, is strong and upright, and there is no corresponding yin line above it (Chu and Si should correspond, but Ji Si is also a yang line, so they do not correspond). Therefore, it can go out of the door and can walk all the way to the wilderness, so there is no fault. Liu Er: Harmonizing with others only within one's own clan, there will be regret. The Image Commentary says: Harmonizing only within the clan is a path that leads to regret. Zhixu's explanation: Liu Er, a yin line in a yin position and in the central position of the lower trigram, is both appropriate and centered, and it corresponds with Ji Wu's Qian trigram above. It is the key line that gives the hexagram its name "Harmonizing with Others." However, since it is yin and soft, it cannot go far and reach, it is afraid that it will hide near Chu Ji and Ji San, the two yang lines that form the "clan," and not come out, thus falling into regret.

九三：伏戎于莽，升其高陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。夫二應於五，非九三所得強同也。三乃妄冀其同，故伏戎以邀之，升高陵以伺之。然九五陽剛中正，名義俱順，豈九三非理之剛所能敵哉？其，即指三；高陵指五，五遠於三，如高陵也。九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。離象為墉。四亦妄冀同於六二，故欲乘九三之墉以下攻之。但以義揆，知必取困，故能反則而弗攻耳。

Nine in the Third: The soldiers are hidden in the grassy wilderness, and someone climbs up a high hill to look around, but for three years they dare not take action. The Image Commentary says: The soldiers are hidden in the grassy wilderness because the opponent is strong; for three years they dare not take action, how can they ever act? Zhixu's explanation: Six in the Second originally corresponds with Nine in the Fifth, which is not something that Nine in the Third can forcefully take. Nine in the Third foolishly wants to harmonize with Six in the Second, so it hides soldiers to intercept on the way and climbs up a high hill to look for an opportunity. However, Nine in the Fifth is yang and strong, staying in the center and upholding righteousness, its position and moral standing are firm. How can Nine in the Third, which is unreasonable and forceful, ever be able to oppose it? The 'its' in the Line Statement refers to Nine in the Third itself, and 'high hill' refers to Nine in the Fifth—Nine in the Fifth is far away from Nine in the Third, just like a high hill. Nine in the Fourth: He has climbed onto the wall, yet ultimately does not attack, which is auspicious. The Image Commentary says: Climbing onto the wall without attacking is because, in terms of righteousness, it is not appropriate to attack; it is auspicious because after falling into difficulty, it returns to the principle. Zhixu's explanation: The image of the Li hexagram is a wall. Nine in the Fourth foolishly wants to harmonize with Six in the Second, so it wants to attack from above by stepping on Nine in the Third, which is like a wall. But when measured by righteousness, it realizes it will inevitably fall into difficulty, so it can return to the principle and finally does not attack.

九五：同人先號啕而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。六二陰柔中正，為離之主，應於九五，此所謂不同而同，乃其誠同者也。誠同而為三四所隔，能弗號啕而用大師相剋哉？中，故與二相契而不疑其跡；直，故號啕用師而不以為諱。鄭孩如曰：大師之克，非克三四也，克吾心之三四也。私意一起於中，君子隔九閽矣。甚矣，克己之難也！非用大師，其將能乎？楊誠齋曰：師莫大於君心，而兵革為小。

Nine Five: It harmonizes with others, first grieving and wailing before rejoicing, and only after mobilizing a great army to overcome obstacles can it meet. The Image Commentary says: Wailing first is because Nine Five is in the center and sincere in heart; the meeting of great armies refers to the confrontation and victory between both sides. Zhixu's explanation: Six Two is yin and flexible, residing in the center and upholding correctness, being the main line of the lower trigram Li (Fire), and corresponding with Nine Five, which is exactly what was previously mentioned as 'different yet the same,' representing true recognition. True recognition is blocked by Nine Three and Nine Four in between, so how could one not grieve and not mobilize a great army to overcome obstacles? Nine Five is in the center, so it is in harmony with Six Two, not doubting its actions because Three and Four are nearby; Nine Five is sincere in heart, so wailing and mobilizing an army are not concealed. The following is a quote from Zheng Hai Ru: The great army is not fighting against Nine Three and Nine Four outside, but against my own inner Three and Four. Private thoughts and distractions arise within, creating nine gates between the gentleman and truth. It is extremely difficult to restrain oneself! Without mobilizing a great army, how could it be achieved? Also quoted from Yang Wanli (who was known as Chengzhai): The greatest army is not the army of weapons and armor, but the single thought of the sovereign. Weapons and armor are minor matters.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。蘇眉山曰：無所苟同，故無悔；莫與共立，故志未得。觀心釋者：六爻皆重明欲證同人之功夫也。夫欲證入同人法性，須藉定慧之力，又復不可以有心求，不可以無心得。所謂時節若到，其理自彰。此修心者勿忘勿助之要訣也。

Upper Nine: In the suburbs of the city, harmonizing with others, there is no regret. The Image Commentary says: Harmonizing in the suburbs indicates that the mind's aspiration has not yet been realized. Su Shi explains: Upper Nine does not readily agree with others, hence there is no regret; yet there is no one to stand by him, so his aspiration remains unfulfilled. The following explanation by Zhixiu focuses on the aspect of mind: The six lines of the hexagram 'Tongren' (Harmony) all repeatedly emphasize the effort required to attain the state of 'Tongren'. To realize the 'Tongren Dharma Nature' (the true nature of unity with all Buddhas), one must rely on the two powers of 'Ding' (mental stability) and 'Hui' (wisdom). 'Ding' is the cessation of scattered thoughts, while 'Hui' is the illumination of truth. However, one must not deliberately seek it, nor wait for it without effort. When the right time and conditions arrive, the truth will naturally manifest. This is precisely the essential principle for cultivating the mind: one must neither forget the practice nor force progress.

初九正慧現前，不勞功力，便能出生死門。六二雖有正定，慧力太微，未免被禪所牽，不出三界舊宗。九三偏用其慧，雖云得正，而居離之上，毫無定水所資，故如升於高陵，而為頂墮菩薩，三歲不興。九四定慧均調，始雖有期必之心，後乃知期必之不能合道，卒以無心契入而吉。

Zhi Xu paired wisdom and meditation with the six lines of the hexagram: The first line, initial nine, represents pure wisdom arising naturally without much effort, thus being able to escape the cycle of birth and death, so the line statement says "harmonizing with people at the gate." The second line, six in the second, although possessing pure meditation, has weak wisdom, and thus is unable to transcend the three realms, being trapped by the pleasure of meditation, so it says "harmonizing with people in the family, being reluctant." The third line, nine in the third, focuses too much on wisdom, though it is in the correct position, but being above the fire trigram, it lacks the water of meditation to nourish it, thus like climbing a high hill but failing to reach the top, becoming a "fallen bodhisattva" who reaches the peak of practice but falls back due to lack of meditation, and remains stagnant for three years. The fourth line, nine in the fourth, balances meditation and wisdom equally, initially still clinging to the determination to succeed, but later realizes that this fixed desire is contrary to the Way, and finally attains good fortune by naturally entering the state of non-attachment.

九五剛健中正，而定力不足，雖見佛性，而不了了。所以先須具修眾行，積集菩提資糧，藉萬善之力，而後開發正道。蓋是直緣中道佛性，以為回出二諦之外，所以先號啕而後笑也。上九定慧雖復平等，而居乾體之上，僅取涅槃空證，不能入廛垂手，故志未得。

The Nine in the Fifth is strong and vigorous, and remains centered and upright, but lacks sufficient stability. Although it has already seen the Buddha-nature, it does not yet see it clearly. Therefore, one must first widely cultivate various practices, accumulating the requisites for enlightenment. Only by relying on the power of myriad good deeds can one then reveal the true path. This approach directly takes the Middle Way Buddha-nature as something beyond the two truths of ultimate truth and conventional truth. Thus, one must first wail and weep bitterly, and then turn to laughter. Although the stability and wisdom of the Nine at the Top are already equal, it resides at the very top of the Heaven trigram, only attaining the emptiness of Nirvana, and cannot 'enter the market and extend a hand'—return to the bustling marketplace to guide sentient beings. This is described as the mind's aspiration not yet fully realized.

（乾下　離上）大有：元亨。約世道，則同心傾否之後，富有四海；約佛法，則結戒說戒之後，化道大行；約觀心，則證入同體法性之後，功德智慧以自莊嚴：皆元亨之道也。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。佛法釋者：從凡夫地直入佛果尊位，證於統一切法之中道，而十界皆應順之，名為大有。剛健文明，聖行梵行皆已成也。應乎天而時行，證一心中五行，以天行為體，而起嬰兒行病行之用也。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Li (Fire). The hexagram statement of "Dàyǒu" (Great Possession) says: Greatness is smooth and unimpeded. Zhixu provided three interpretations: From the perspective of worldly governance, when people unite to transform blockages, the world becomes rich and prosperous throughout the four seas; from the Buddhist perspective, after establishing precepts and reciting them every half month, the path of teaching and cultivation becomes widely spread; from the perspective of observing the mind, after attaining the nature of the Buddha's true nature, one uses merit and wisdom to adorn oneself. All these are referred to as "yuanheng" — the fundamental path of thoroughness and accessibility. The commentary on the judgment says: The hexagram "Dàyǒu" has a yin line occupying the exalted position, thus attaining the middle, and all lines above and below respond to it, hence it is called "Great Possession." Its virtue is both strong and civilized, following the heavenly way and acting in accordance with the seasons, thus achieving great smoothness and unimpededness. "Yin line occupying the exalted position" refers to the sixth line in the fifth position, which is the sovereign position. Zhixu provided another interpretation from the Buddhist perspective: directly entering the exalted position of the Buddha's fruit from the level of ordinary beings, attaining the middle way that encompasses all dharmas, and all beings in the ten realms respond to it, which is called "Great Possession." "Jiangjian wenming" refers to the accomplishment of both "saintly conduct" (the practice of precepts, meditation, and wisdom) and "Brahman conduct" (the practice of compassion and benefiting others) as described in the "Sutra of the Great Parinirvana." "Ying hu tian er shi xing" refers to attaining the five kinds of conduct within one mind (saintly conduct, Brahman conduct, heavenly conduct, infant conduct, and sick conduct), with the "heavenly conduct" as the essence and the use of "infant conduct" (manifesting simple human and heavenly virtues to guide beginners) and "sick conduct" (manifesting suffering with all beings to guide and transform them).

象曰：火在天上，大有。君子以遏惡揚善，順天休命。佛法釋者：修惡須斷盡，修善須滿足，方是隨順法性第一義天之休命也。休命者，十界皆是性具性造，但九界為咎，佛界為休；九界為逆，佛界為順。

The Great Image Commentary says: Fire in the heavens, illuminating all things, this is the Great Possession; the gentleman thus understands the need to restrain evil and commend goodness, following the benevolent mandate of heaven. Zhixu explains this in a Buddhist perspective: evil created in the Later Heaven must be completely eradicated, and good cultivated in the Later Heaven must be fully perfected, only then can one follow the nature of the Dharma -- that is, the "First Meaning Heaven" (the highest truth, where the term "heaven" is used metaphorically to refer to the ultimate nature) -- which bestows a beautiful destiny. The term "restoring destiny" refers to the fact that all phenomena in the ten realms are inherently complete within the nature, and are also created by the nature; however, the first nine realms (from hell to the Bodhisattva) are tainted by faults, while the Buddha realm is beautiful; the nine realms are contrary to the nature, while the Buddha realm is in harmony with the nature.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。夫有大者，患其多交而致害也。艱則終亦如初矣。九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。大車，謂六五虛而能容也。雖有能容之聖君，然非九二積中之賢臣以應之，何能無敗。九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。剛正而居大臣之位，可通於聖君矣，豈小人所能哉。

Initial Nine: Not interacting with external things brings no harm, and it is not a fault. If one maintains a cautious and careful heart, there will be no calamity. The Image Commentary says: The Initial Nine of Great Possession is not engaging in excessive external dealings without harm. Zhixu's explanation: Those who possess great wealth and power most fear excessive interactions that bring disaster. If one always maintains a cautious and careful heart, by the end it will still remain pure as at the beginning. Nine in the Second: Using a large cart to carry heavy loads, going somewhere, there will be no calamity. The Image Commentary says: Using a large cart is because the load is accumulated within the cart and does not cause it to overturn. Zhixu's explanation: "Large cart" refers to the Sixth Five being humble and able to contain. Although there is a wise and enlightened ruler who can accommodate others, if there is no virtuous minister like Nine in the Second who is internally full and harmonious, how could it not collapse? Nine in the Third: The Duke and Marquis present all their offerings to the Son of Heaven, but the petty person cannot do so. The Image Commentary says: The Duke and Marquis present their offerings to the Son of Heaven, but the petty person would only become a source of harm. Zhixu's explanation: Nine in the Third, being yang and upright, holds the position of a minister, and can communicate with the wise and enlightened ruler above. How could this be something the petty person could bear?

九四：匪其彭，無咎。象曰：匪其彭無咎，明辯晰也。彭，盛也，壯也。九四剛而不過，又居離體，明辯晰而匪彭，可以事聖君矣。六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也。威如之吉，易而無備也。柔中居尊，專信九二，而天下信之。不怒而民威於鈇銊，不俟安排造作以為威也。蘇眉山曰：以其無備，知其有餘也。夫備生於不足，不足之形現於外，則威削。

Nine in the Fourth: He does not overstep or display excessive grandeur, thus there will be no calamity. The Image Commentary says: Not being ostentatious and having no calamity is because he discerns matters clearly and sees things thoroughly. Zhixu's explanation: "Peng" means grandeur and flourishing. Although Nine in the Fourth is strong and firm, he does not go beyond moderation, and he is located in the upper trigram Li (Fire). He is clear-sighted and discerning without displaying grandeur. Such a person is fit to serve a sage ruler. Six in the Fifth: His sincerity and trustworthiness connect with both above and below, and his authority naturally arises, bringing auspiciousness. The Image Commentary says: Sincerity and mutual communication are using sincerity to inspire the aspirations of others; authority and auspiciousness arise because he is approachable and does not set up defenses. Zhixu's explanation: Six in the Fifth, beingyin softness and centered, occupies a high position, and solely trusts Nine in the Second. Thus, all under heaven trust him. He does not need to be angry, and the people revere him more than the axe and the halberd. He does not need to make deliberate arrangements, yet authority naturally exists. Su Shi's explanation: It is precisely because he has no defenses that we know his virtue is abundant. Defenses arise from lack. When the signs of lack appear, authority is weakened.

上九：自天祐之，吉，無不利。象曰：大有上吉，自天祐也。蘇眉山曰：曰祐，曰吉，曰無不利，其為福也多矣，而終不言其所以致福之由，豈真無說也哉？蓋其所以致福者遠矣。孔子曰：天之所助者順也，人之所助者信也。履信思乎順，又以尚賢也，是以自天祐之吉無不利。信也，順也，尚賢也，此三者皆六五之德也。易而無備，六五之順也；厥孚交如，六五之信也；群陽歸之，六五之尚賢也。上九特履之爾。我之能履者，能順且信，又以尚賢，則天人之助將安歸哉？故曰聖人無功，神人無名。

The top line says: Favor from heaven, auspicious, nothing is unfavorable. The Image Commentary says: The top line of the hexagram Great Possession is auspicious because it receives the protection of heaven. Su Shi explains: It speaks of 'favor from heaven,' 'auspicious,' and 'nothing is unfavorable,' implying great fortune, yet it never mentions the source of this fortune. Is it really without cause? In fact, the reason for this fortune is far-reaching. Confucius in the Great Treatise says: Heaven supports those who follow the Way, and the people support those who are trustworthy. To be trustworthy and to follow the Way, and to honor the virtuous, thus receiving the protection of heaven, which is auspicious and brings no misfortune. Trustworthiness, following the Way, and honoring the virtuous are the virtues of line six in the fifth place: being easygoing and unguarded is the virtue of being in harmony with the Way; mutual trust and communication is the virtue of trustworthiness; and the gathering of all the yang lines is the virtue of honoring the virtuous. Line nine merely stands upon these three virtues. If what I practice is both harmonious with the Way and trustworthy, and I also honor the virtuous, then how could the favor of heaven and people be directed elsewhere? Therefore, the Zhuangzi says that the sage does not take credit, and the divine person does not seek fame.

約佛法釋六爻，又有二義：一約果後垂化，二約秉教進修。一約果後垂化者：初九垂形四惡趣中，而不染四趣煩惱，但是大悲，與民同患，故無交害而恆艱。九二垂形人道，能以大乘廣度一切，故有攸往而不敗。九三現行天道，不染諸天欲樂及與禪定，故非小人所能；設小人而入天趣，未有不被欲樂禪定所害者也。九四現二乘相，故匪其彭；不與二乘同取涅槃偏證，故明辯晰，

Zhi Xu again explained these six lines using Buddhist teachings, dividing the meaning into two aspects: the first is regarding the Buddha, after attaining enlightenment, returning to manifest in the world to guide sentient beings, and the second is regarding following the teachings and striving upward. First, regarding the aspect of the Buddha manifesting in the world after attaining enlightenment: the first line, 'Nine at the Beginning,' refers to the Buddha manifesting in the four evil realms of hell, hungry ghosts, animals, and asuras, yet not being tainted by the afflictions of these realms. He merely appears out of great compassion, suffering together with sentient beings, thus it is said 'without mutual harm' and constantly enduring hardship. The second line, 'Nine in the Second,' refers to the Buddha manifesting in the human realm, able to widely save all sentient beings with the Mahayana teachings, thus it is said that there is a direction of movement without failure. The third line, 'Nine in the Third,' refers to the Buddha manifesting in the heavenly realm, yet not being tainted by the pleasures of desire and meditation in the heavens, thus it is said that this is not something a small person can achieve—should a small person be reborn in the heavens, he would inevitably be harmed by the pleasures of desire and meditation. The fourth line, 'Nine in the Fourth,' refers to the Buddha manifesting the forms of arhats and pratyekabuddhas, thus it is said that he does not display grandeur; yet he does not, like the two vehicles, focus solely on the partial attainment of nirvana, thus it is said that his explanation is clear and thorough.

言有大乘智慧辯才也。六五現菩薩相，應攝受者而攝受之，故厥孚交如；應折伏者而折伏之，故威如吉。信以發志，是接引善根眾生；易而無備，是折伏惡機眾生也。上九現如來形，故自天祐之吉無不利，所謂依第一義天，亦現為天人師也。二約秉教進修者：初九秉增上戒學，故不與煩惱相交。九二秉增上心學，故於禪中具一切法而不敗。九三秉增上慧學，故能亨于天子。然此慧學，坐斷凡聖情解，掃空蕩有，

This refers to possessing the great vehicle wisdom and eloquence. Six in the Fifth indicates the manifestation of the Bodhisattva's form: for those who should be taken in with compassion, he takes them in, thus saying that trust and sincerity lead to mutual understanding; for those who should be subdued with severity, he subdues them, thus saying that authority brings auspiciousness. "Using trust and sincerity to inspire the mind" is for guiding beings whose good roots have matured; "being approachable without being guarded" is for subduing beings with poor roots. Nine at the Top indicates the manifestation of the Buddha's form, thus saying that protection comes from above, auspiciousness without any disadvantage—what is meant by relying on the First Principle Heaven is that it is manifested as the guide of heaven and humanity. Furthermore, regarding the aspect of following the teachings and cultivating: Nine at the Beginning upholds the "Higher Discipline of Precepts" (the first of the three trainings, which prevents wrongdoing by restraining unwholesome actions), thus not coming into contact with afflictions. Nine in the Second upholds the "Higher Discipline of Mind" (i.e., the discipline of meditation), thus being able to possess all dharmas in meditation without falling apart. Nine in the Third upholds the "Higher Discipline of Wisdom," thus being able to connect with the heavenly king. However, this discipline of wisdom requires cutting off completely the views and attachments of both the mundane and the holy, sweeping away emptiness as well as existence.

每為惡取空者之所藉口，所以毫釐有差，天地懸隔，小人弗克用之，用則反為大害。九四秉通教法，但是大乘初門，故匪其彭；雖與二乘同觀無生，而不與二乘同證，故明辯晰。六五秉別教法，仰信中道，故厥孚交如；別修緣了，故威如而吉。上九秉圓教法，全性起修，全修在性，故自天祐之吉無不利。

This is often used as an excuse by those who wrongly interpret emptiness and deny cause and effect. Therefore, a slight deviation can lead to a vast difference, and small people should not use this wisdom, for its use can lead to great harm. The Nine in the Fourth upholds the method of the 'General Teaching,' which is merely the first stage of Mahayana, so it does not proclaim itself as grand. Though it observes the arising of all dharmas as non-born, like the two vehicles, it does not stop at that level, thus demonstrating thorough understanding. The Six in the Fifth upholds the 'Distinct Teaching,' relying on the principle of the Middle Way, thus showing mutual trust and communication. It practices both 'Cause Conditions' and 'Knowledge Conditions' (Cause Conditions refer to meritorious deeds that assist the path, Knowledge Conditions refer to wisdom that illuminates the truth), thus appearing majestic and auspicious. The Nine at the Top upholds the 'Perfect Teaching,' cultivating entirely from the nature, and all cultivation remains within the nature. Thus, it receives protection from heaven, being auspicious and beneficial in all respects. The terms 'Storehouse Teaching,' 'General Teaching,' 'Distinct Teaching,' and 'Perfect Teaching' are the four teachings used by the Tiantai school to classify all Buddhist teachings, from shallow to deep.

（艮下　坤上）謙：亨，君子有終。約世道，則地平天成，不自滿假；約佛化，則法道大行之後，仍等視眾生，先意問訊，不輕一切；約觀心，則圓滿菩提，歸無所得。凡此皆亨道也。君子以此而終如其始，可謂果徹因源矣。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Kun (Earth). The hexagram statement of "Qian" (Humility) says: "It is smooth and prosperous; the gentleman can maintain this throughout." Zhixu's three interpretations are: from the perspective of worldly governance, it refers to after Da Yu controlled the waters and the land was level and the heavens were in order, yet he did not become arrogant or self-satisfied; from the perspective of Buddhist teachings, it refers to after the Buddha's teachings spread widely, still treating all beings equally, actively approaching them with respect, and not looking down upon anyone (the meaning of the Bodhisattva Changneng in the "Lotus Sutra" is the same); from the perspective of observing the mind, it refers to attaining the perfection of Bodhi, yet ultimately realizing that there is nothing to be gained. All these are ways of being smooth and prosperous. The gentleman maintains this virtue of humility from beginning to end, which can be said to carry the state of the Buddha's fruit all the way back to the original aspiration.

彖曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。儒則文王視民如傷，堯舜其猶病諸；佛則十種不可盡，我願不可盡，眾生度盡方證菩提，地獄未空不取滅度。所以世出世法，從來無有盈滿之日。苟有盈滿之心，則天虧之，地變之，鬼神害之，人惡之矣。以此謙德現形十界，則示居佛位之尊固有光，縱示居地獄之卑，亦無人能逾勝之也。吳幼清曰：謙者，尊崇他人以居己上，而己亦光顯；卑抑自己以居人下，而人亦不可逾越之。此君子之所以有終也。

The Commentary on the Judgment says: The hexagram of Humility is smooth and unimpeded. The heavenly way flows downward to benefit all and thus becomes more luminous; the earthly way resides in humility and thus its energy ascends. The heavenly way gives up fullness to increase humility; the earthly way changes fullness to flow into humility. The spirits and deities harm fullness to bestow blessings upon humility. Human conduct dislikes fullness and prefers humility. A humble person in a high position sees his virtue grow greater; in a low position, no one can surpass him. This is the reason why the gentleman can maintain his virtue throughout. Zhixu used both Confucian and Buddhist teachings to illustrate this: In Confucianism, King Wen regarded the people as wounded, and Yao and Shun still felt they had not done enough. In Buddhism, the Avatamsaka Sutra speaks of ten infinite aspects, my vows are boundless, and the great vow to save all beings before attaining Nirvana, and to empty the hells before attaining enlightenment. Thus, both worldly and transcendent practices have never had a day when one can claim completeness. Once one develops a mind of self-satisfaction, heaven will diminish him, earth will change him, the spirits and deities will harm him, and people will despise him. By manifesting this virtue of humility in the ten realms, one's manifestation in the exalted position of a Buddha is luminous; even if one manifests in the low position of hell, no one can surpass him. The following is a quote from Wu Cheng (styled Youching), a Yuan dynasty scholar: Humility is to elevate others above oneself, yet oneself becomes more illustrious; to lower oneself below others, yet others cannot surpass oneself. This is why the gentleman can maintain his virtue throughout.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。山過乎高，故多者裒之；地過乎卑，故寡者益之：趣得其平，皆所以為謙也。佛法釋者：裒佛果無邊功德之山，以益眾生之地；了知大地眾生皆具佛果功德山王，稱物機宜，而平等施以佛樂，不令一人獨得滅度。

The Great Image Commentary says: Mountains are hidden within the earth, which is the meaning of the hexagram "Modesty"; thus, the gentleman understands the need to reduce excess and supplement deficiency, and to measure things fairly in giving. Zhixu explains: When a mountain is too high, it must be reduced on the excess side; when the earth is too low, it must be supplemented on the deficient side; thus achieving balance, which is the function of modesty. Further explained from the perspective of Buddhist teaching: reducing the boundless merit of the mountain of the Buddha's fruit, to supplement the low land of sentient beings; at the same time, understanding that all sentient beings on the great earth originally possess the mountain of the Buddha's fruit, and thus measuring each person's capacity, equally giving them the joy of attaining Buddhahood, without allowing any one person to attain Nirvana alone and leave the sentient beings behind (this meaning is based on the Sutra of the Lotus Flower, "not allowing one person to attain final extinction alone").

初六：謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。蘇眉山曰：此最處下，是謙之過也。是道也，無所用之，用於涉川而已。有大難，不深自屈折，則不足以致其用。牧者，養之以待用云爾。六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。蘇眉山曰：謙之所以為謙者，三也。其謙也以勞，故聞其風被其澤者，莫不相從於謙。六二其鄰也，上六其配也，故皆和之而鳴于謙。而六二又以陰處內卦之中，雖微九三，其有不謙乎？故曰鳴謙貞吉。鳴以言其和於三，貞以見其出於性也。

Initial Line Six: A gentleman who is humble and humble again, using this virtue to cross a great river, is auspicious. The Image Commentary says: A gentleman who is humble and humble again cultivates himself by means of humility. Su Shi explains: The initial line is at the very bottom of the hexagram, which indicates excessive humility. This principle is not usually needed, but is only useful when facing great difficulties. When encountering major troubles, one must deeply humble oneself to fully utilize its function. "Pasture" means to raise or keep, so it is kept in reserve for future use. Line Six Two: A gentleman of humility whose virtue is widely known, maintaining uprightness brings auspiciousness. The Image Commentary says: A gentleman who is humble and maintains uprightness is auspicious because he truly has something within. Su Shi explains: The entire hexagram is characterized by humility, and the key lies in line Nine Three. The humility of Nine Three is based on merit, so those who hear of his example and receive his grace will not fail to be humble themselves. Line Six Two is close to Nine Three, and Line Upper Six corresponds to Nine Three, so they all harmonize with Nine Three and spread the virtue of humility. Moreover, Line Six Two, with a yin line in the central position of the inner trigram, would be humble even without Nine Three. Therefore, it is said that a gentleman who is humble and maintains uprightness is auspicious. "Ming" refers to harmonizing with Nine Three, and "Zhen" refers to the nature of humility originating from itself.

九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。蘇眉山曰：勞，功也。艮之制在三，而三親以艮下坤，其謙至矣。勞而不伐，有功而不德，是得謙之全者也。故彖曰君子有終，而三亦云。六四：無不利，撝謙。象曰：無不利撝謙，不違則也。雖居九三勞謙之上，而柔順得正，故無不利而為撝謙。夫以謙撝謙，此真不違其則者也。

Nine Three: A gentleman who has meritorious deeds but remains humble can maintain his virtue to the end, which is auspicious. The Image Commentary says: A gentleman who has meritorious deeds but remains humble is obeyed by all the people. Su Shi explains: 'Labor' refers to meritorious deeds. The main element of the mountain hexagram is in the third line, but Nine Three personally places the mountain beneath the earth, showing extreme humility. He labors without boasting, and achieves merit without claiming virtue. This is the complete attainment of humility. Therefore, the Commentary on the Judgment says, 'The gentleman has a proper conclusion,' and the line statement of Nine Three also says this. Six Four: There is no disadvantage; one can display and promote humility. The Image Commentary says: There is no disadvantage in displaying humility because it does not violate the principles. Zhi Xu explains: Although Six Four is above Nine Three, who is laborious and humble, it is yin and gentle, and its position is correct, so there is no disadvantage, and it becomes 'exerting humility' (huī means to spread or promote). To use one's own humility to promote others' humility is truly not violating the principles.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。蘇眉山曰：直者，曲之矯也；謙者，驕之反也：皆非德之至也。故兩直不相容，兩謙不相使。九三以勞謙，而上下皆謙以應之，內則鳴謙，外則撝謙，其甚者則謙謙。相追於無窮，相益不已，則所謂裒多益寡稱物平施者，將使誰為之？若夫六五則不然。以為謙乎？則所據者剛也。以為驕乎？則所處者中也。惟不可得而謂之謙，不可得而謂之驕，故五謙莫不為之使也。求其所以能使此五謙者而無所有，故曰不富以其鄰。至於侵伐而不害為謙，故曰利用侵伐。莫不為之用者，故曰無不利。蕅益曰：征不服正是裒多名謙。

Six Five: Though not wealthy himself, he can lead his neighbors, it is advantageous to launch military campaigns, and there is no disadvantage. The Image Commentary says: It is advantageous to launch military campaigns, because it is to attack those who do not submit. Su Shi's interpretation: Rectitude is used to correct what is crooked; humility is the opposite of arrogance. These two are not yet the ultimate virtue. Therefore, two people who are both upright cannot tolerate each other, and two people who are both humble cannot move each other. Nine Three, by virtue of his merit, is humble, and all the other lines respond with humility. Within is the sound of humility, and outside is the gesture of humility, and the most extreme is the humility of humility. If this mutual yielding and mutual praise continues endlessly, then what about the saying in the Great Image Commentary that 'reduce excess and make up for deficiency, and deal with things fairly and give them appropriately'? Who would be willing to do that? Six Five is different. If we say it is humble, its position is that of a strong and vigorous sovereign; if we say it is arrogant, it is in the middle path. Because it cannot be called either humble or arrogant, all the other five lines of humility are not unwilling to be commanded by it. To find the basis for its command over these five humilities, there is nothing to be found, so it is said 'not rich but leading his neighbors'. Even when launching military campaigns, it does not contradict its humility, so it is said 'advantageous for military campaigns'. No one is not used by it, so it is said 'no disadvantage'. Zhixu's own commentary: Launching military campaigns against those who do not submit is precisely the humility referred to in the Great Image Commentary as 'reducing excess'.

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也。可用行師，征邑國也。蘇眉山曰：鳴謙一也，六二自得於心，而上六志未得者，以其所居非安於謙者也。特以其配之勞謙而強應焉，貌謙而實不至，則所服者寡矣。故雖有邑國，而猶叛之。夫實雖不足，而名在於謙，則叛者不利；叛者不利，則徵者利矣。

Upper Sixth: Humble virtue spreads far and wide, favorable for military action, to attack one's own fiefdom and vassal states. The Image Commentary says: "Ming Qian" means the heart's aspirations have not yet been realized; it is favorable to take military action to attack one's own fiefdom. Su Shi explains: Although both "Ming Qian" are mentioned, Six in the Second has genuine inner attainment, while Upper Sixth says the heart's aspirations have not yet been realized, because Upper Sixth's position is inherently not one of contentment with humility. It merely follows in response to the laborious humility of the matching Nine in the Third, thus appearing humble but lacking in substance. Therefore, those who submit to it are few. Although it possesses fiefdom and vassal states, these states still rebel against it. However, although its substance is insufficient, it is nominally on the side of humility, so the rebels are at fault and disadvantaged; since the rebels are disadvantageous, the attacker is also advantageous.

佛法釋此六爻者，亦約二義：一約佛果八相，二約內外四眾。一約佛果八相者：初六即示現降神入胎及初生相，久證無生，復示更生，故為卑以自牧。六二即示現出家，久度生死，自言為生死故出家，是為鳴謙。九三即示現降魔成道，久超魔界，證大菩提，而為眾生現此勞事，使觀者心服。六四即示現三七思惟，久已鑑機，

Zhi Xu explained the six lines of the hexagram through the perspective of Buddhist teachings, dividing it into two aspects: the first corresponds to the 'Eight Manifestations of the Buddha's Enlightenment,' and the second corresponds to the 'Four Categories of the Buddhist and lay communities.' First, the Eight Manifestations: the first line, 'Six at the Beginning,' corresponds to the manifestation of the Buddha descending from the Tusita Heaven to take birth and his initial birth, which is a demonstration of humility and self-cultivation. The second line, 'Six in the Second,' corresponds to the manifestation of renouncing worldly life, as the Buddha, who has already transcended birth and death, claims to renounce the world in order to attain liberation, which is 'humility in speech.' The third line, 'Nine in the Third,' corresponds to the manifestation of subduing the demonic forces and attaining perfect enlightenment, as the Buddha, who has already surpassed the realm of demons and attained great Bodhi, now demonstrates this effort for the benefit of sentient beings, thereby winning the trust of onlookers, which is 'arduous humility.' The fourth line, 'Six in the Fourth,' corresponds to the manifestation of the Buddha's contemplation for twenty-one days after his enlightenment, during which he contemplated how to teach the Dharma, as the Buddha, who has already fully understood the roots of sentient beings,

而不違設化儀則。六五即示現轉大法輪，本無實法，皆是善巧權現，故為不富；能令十方諸佛同為證明，故為以鄰；破眾生三惑，令歸順於性具三德，故為利用侵伐。上六即示現滅度，以眾生機盡，應火雲亡，為志未得；即以滅度而作佛事，令諸眾生未種善根者得種，已種者熟，已熟者脫，為征邑國也。二約內外四眾者：

Yet it does not contradict the established rituals of teaching and guiding beings, so it is said to be not against the law. The Sixth Line in the Fifth Position is showing the turning of the great wheel of Dharma — originally there is no real Dharma to be spoken of; it is entirely a skillful means for illustration, so it is said 'not rich'; it can cause all the Buddhas in the ten directions to jointly bear witness, so it is said 'with its neighbors'; it removes the three kinds of delusions of sentient beings — views, afflictions, and ignorance — enabling them to return to the three virtues inherent in their original nature — the Dharma-body, wisdom, and liberation — so it is said 'using invasion and warfare'. The Sixth Line at the Top is showing entry into Nirvana — because the opportunity for beings to be transformed has come to an end, when the capacity to be influenced ceases, the body that should be present disappears (like smoke and clouds vanishing when the fire is gone), so it is said 'the mind has not yet attained'; and the Buddha uses this act of extinction as a Dharma activity, causing those who have not yet planted good roots to plant them, those who have planted them to mature, and those who have matured to be liberated. This is called 'conquering the city-state'. Now speaking of the next level of the inner and outer four assemblies:

初六是沙彌小眾，故為卑以自牧。六二是守法比丘眾，故為鳴謙貞吉。九三是弘法比丘，宰任玄綱，故為勞謙君子。六四是外護人中優婆塞等，故恆謙讓一切出家大小乘眾而為撝謙，乃不違則。六五是護法欲界諸天，故能摧邪以顯正，而征不服。上六是色無色天，雖亦護正摧邪，而禪定中無嗔恚相，不能作大折伏法門，故志未得。

Chu Liu represents the novice monks who take vows at a young age, so they cultivate themselves through humility. Liu Er represents the community of monks who uphold the precepts, so they are modest and upright, which brings good fortune. Ji San represents the monks who propagate the Dharma and preside over the monastic discipline, so they are virtuous and humble gentlemen. Liu Si represents the laymen who support the Dharma, such as the male lay followers (upasaka), who are external supporters. They always show humility towards all monastic practitioners, whether they follow the great vehicle or the lesser vehicle, which is called "restrained humility" or "not violating the rules." Liu Wu represents the devas of the desire realm who protect the Dharma, so they can destroy wrong views and promote the correct teachings, which matches "campaigning against those who are不服" (disobedient). Shang Liu represents the devas of the form realm and the formless realm. Although they also uphold the Dharma and destroy wrong views, they reside in deep meditation and have no manifestations of anger, so they cannot perform strong subduing actions. Therefore, their aspirations have not yet been fully realized.

（坤下　震上）豫：利建侯行師。約世道，則聖德之君以謙臨民，而上下胥悅；約佛化，則道法流行，而人天胥慶；約觀心，則證無相法，受無相之法樂也。世道既豫，不可忘於文事武備，故宜建侯以宣德化，行師以備不虞；道法既行，不可失於訓導警策，故宜建侯以主道化，行師以防弊端；自證法喜，不可不行化導，故宜建侯以攝受眾生，行師以折伏眾生也。又慧行如建侯，行行如行師；又生善如建侯，滅惡如行師。初得法喜樂者，皆應為之。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). The hexagram statement of "Yu" says: It is favorable to establish feudal lords and to mobilize troops. Zhixu's threefold explanation: From the perspective of worldly governance, it refers to a sage ruler who governs the people with humility and virtue, bringing joy to both superiors and inferiors; from the perspective of Buddhist teachings, it refers to the widespread propagation of the Dharma, bringing joy to both the human and celestial realms; from the perspective of contemplation of the mind, it refers to attaining the true Dharma that transcends all appearances, and experiencing the joy of the Dharma that is free from attachment. When the world is peaceful and joyful, one should not forget the importance of cultural governance and military preparedness, so it is favorable to establish feudal lords to spread virtue and to mobilize troops to guard against unforeseen circumstances. When the Dharma is widely propagated, one should not neglect teaching and admonition, so it is favorable to establish leaders who guide the community, akin to feudal lords, to oversee the Dharma, and to use strict measures, akin to military action, to prevent misconduct. When one personally attains the joy of the Dharma, one should not refrain from teaching others, so it is favorable to "establish feudal lords" — to compassionately guide all beings, and to "mobilize troops" — to firmly subdue beings through strictness. Furthermore, the single practice of wisdom contemplation is like establishing feudal lords, and the practice of conduct is like mobilizing troops; cultivating good roots is like establishing feudal lords, and eliminating evil is like mobilizing troops. All those who have initially experienced the joy of the Dharma should engage in these practices.

彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。順以動，雖豫之德，實所以明保豫之道也。夫六十四卦皆時耳，時必有義，義則必大，何獨豫為然哉？豫則易於怠忽，故特言之。佛法釋者：惟順以動，故動而恆順，所謂稱性所起之修，全修還在性也。時義豈不大哉。

The Commentary on the Judgment says: The hexagram Yu (Joy) is such that a single yang line gains the response of all the yin lines, and thus the mind is fulfilled and the will is carried out in accordance with the way. Therefore, there is peace and joy. When one is at peace and joy and acts in accordance with the way, even heaven and earth would be like that, let alone matters of human affairs such as being enfeoffed as a marquis or going to war. Heaven and earth act in accordance with the way, so the sun and moon move without losing their course, and the four seasons change without error. When sages act in accordance with the way, then punishments are clear and the people are loyal. The significance of the timing of the hexagram Yu is great. Zhixu explains: "Acting in accordance with the way" is indeed the virtue of the hexagram Yu, but it is actually pointing out how to preserve this peace and joy. The sixty-four hexagrams speak nothing other than "time." Sometimes there must be meaning, and when there is meaning, it must be significant. So why is the hexagram Yu specially emphasized? It is only because peace and joy are most likely to lead people to slackness and neglect, so it is specially reminded. Further, from the perspective of Buddhist teaching: precisely because one acts in accordance with the way, one's action is always in harmony with the way, which is called "practice arising from nature, complete practice is still within nature"—all practice arises from one's inherent nature, and all practice is still within the nature. How great is the significance of this timing!

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。佛法釋者：作樂，如經所謂梵唄詠歌自然敷奏也。崇德，以修嚴性也。殷薦上帝，即名本源自性為上帝。祖考，謂過去諸佛也。

The Great Image Commentary says: Thunder arises from beneath the earth, which is the meaning of the hexagram "Foretaste"; thus, the former kings composed music and extolled virtue, offering solemn sacrifices to the Supreme Deity and honoring ancestors as partners. Zhixu explains this with Buddhist teachings: "Composing music" is like the melodious chanting in Buddhist scriptures (as described in Pure Land texts where jeweled trees and nets of gems emit subtle sounds). "Exalting virtue" refers to cultivating the inherent nature virtue through Later Heaven practices. "Sacrificing to the Supreme Deity" means regarding the original self-nature as the Supreme Deity and offering it solemnly. "Ancestors" refer to the past Buddhas.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。夫盛極必衰，樂極必苦，豫不可以不慎也，故六爻多設警策之辭，亦即彖中建侯行師之旨耳。初六上和九四而為豫，自無實德，志在恃人而已，能弗窮乎。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。蘇眉山曰：以陰居陰，而處二陰之間，晦之極，靜之至也。以晦觀明，以靜觀動，則凡吉凶禍福之至，如長短黑白陳於吾前，是以動靜如此之果也。介于石，果於靜也；不終日，果於動也。是故孔子以為知機也。

Initial Line (Six at the Beginning): Exclaiming about ease leads to danger. The Image Commentary says: The initial line exclaims about ease, which results in danger because the heart is exhausted. Zhixu explains: When prosperity reaches its peak, decline is inevitable; when joy reaches its peak, suffering follows. In times of ease, one must not be careless. Therefore, the six lines of the Yu hexagram are mostly warning words. This is exactly the meaning of the Commentary on the Judgment that says "establishing a prince and leading an army." The initial line corresponds with the fourth line and thus gains ease, but it has no real virtue and relies entirely on others. How can it not reach a dead end? Second Line (Six in the Second): Steadfast as a stone, seeing clearly without waiting for a full day, maintaining uprightness brings good fortune. The Image Commentary says: Maintaining uprightness and gaining good fortune without waiting for a full day is because it is in the center and maintains uprightness. Su Shi explains: The second line is a yao (line) of yin in a yin position, and is sandwiched between two yin lines. It is extremely hidden and extremely still. With a hidden body observing the bright, and a still mind observing the moving, all good fortune and misfortune, happiness and suffering, appear as clearly as black and white. Therefore, whether moving or still, it is decisive. "Steadfast as a stone" is decisiveness in stillness, "without waiting for a full day" is decisiveness in movement. Therefore, Confucius praised the second line in the Great Treatise as one who understands the subtle signs.

六三：盱豫，悔，遲有悔。象曰：盱豫有悔，位不當也。六三亦無實德，上視四以為豫，急改悔之可也，若遲則有悔矣。夫視人者豈能久哉。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。為豫之主，故名由豫。夫初與三與六，皆由我而為豫矣；二五各守其貞，慎勿疑之。不疑，則吾朋益固結也。

Six in the Third: Looking up with eyes wide open in search of security, there is regret; delaying change will bring even more regret. The Image Commentary says: Looking up with regret is because it is in an inappropriate position. Zhixu's explanation: Six in the Third also lacks real virtue, relying only on Nine in the Fourth above for security; it is still possible to repent quickly, but if delayed, regret will remain. Living by others' breath is not sustainable. Nine in the Fourth: The security of the entire hexagram comes from it, achieving great gains, do not doubt, friends will gather like hairpins gathering hair. The Image Commentary says: The security and great gains come from it, because the will is greatly carried out. Zhixu's explanation: Nine in the Fourth is the main line of the hexagram 'Yue', hence called 'Yue'. Initial Six, Six in the Third, and Upper Six, the three yin lines, all depend on me for security; Six in the Second and Six in the Fifth each follow their own proper path and do not join in, so do not doubt them. Without doubt, my companions will unite more closely.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。二五皆得中，故皆不溺於豫而為貞也。但二遠於四，又得其正，故動靜不失其宜；五乘九四之剛，又不得正，安得不成疾乎？然猶愈於中喪其守而外求豫者也。上六：冥豫，成有淪，無咎。象曰：冥豫在上，何可長也。豫至於冥，時當息矣；勢至於成，必應變矣。因其變而通之，因其冥而息之，庶可以免咎耳。

Six in the Fifth: Suffering from a long illness yet never dying. The Image Commentary says: Six in the Fifth suffers from a long illness because it is above the yang line Nine in the Fourth; it never dies because its virtuous nature has not been lost. Zhixu's explanation: Both Six in the Second and Six in the Fifth are in the middle of the Primary Hexagram, so they do not indulge in comfort and can maintain correctness. However, Six in the Second is far from Nine in the Fourth and is in a proper position, so it remains balanced in both movement and stillness; Six in the Fifth, on the other hand, is riding on the yang line Nine in the Fourth and is not in a proper position, how could it not fall ill? Nevertheless, this is still better than those who have already lost their inner virtue and seek comfort externally. Six at the Top: Being in a state of confusion amidst comfort, after achieving success, there will be a change (the original text says '沦', but Zhixu later refers to it as '渝', meaning change). There will be no calamity. The Image Commentary says: Confusion amidst comfort at the top, how can it last long? Zhixu's explanation: When comfort becomes confused, the time for rest has come; when achievement is reached, change is inevitable. Following this change to adapt, following this confusion to stop, there is hope of avoiding calamity.

佛法釋者：九四為代佛揚化之人，餘皆法門弟子也。初六不中不正，恃大人福庇，而忘修證之功，故凶。六二柔順中正，能於介爾心中，徹悟事造理具兩重三千，其理決定不可變易，頓悟頓觀，不俟終日之久，此善於修心、得其真正法門者也，故吉。六三亦不中正，但以近於嚴師，故雖盱豫而稍知改悔，但無決斷勇猛之心，故誡以悔遲則必有悔。九四為卦之主，定慧和平，自利利他，法皆成就，

Zhi Xu explained the six lines of the hexagram using Buddhist teachings: the line nine in the fourth position represents a person who carries forth the Buddha's teachings and propagates the Dharma, while the other lines are disciples within the Dharma gate. The line six at the beginning is neither in the center nor in the proper position, relying solely on the blessings of great persons, forgetting one's own cultivation and realization, thus resulting in misfortune. The line six in the second is yin and gentle, following the right path and staying in the center, able to realize in a single thought the two aspects of the Dharma realms: 'the manifestation of all phenomena' and 'the inherent nature of all phenomena' (the Tiantai school teaches that in a single thought, all phenomena are inherently present, and also arise through conditions), understanding this truth which is unchangeable, achieving sudden enlightenment and insight without needing to wait for a whole day. This is the person who is good at cultivating the mind and has found the true Dharma gate, thus resulting in good fortune. The line six in the third is neither in the center nor in the proper position, but because it is close to the line nine in the fourth, the strict teacher, although longing for ease, still somewhat knows regret; however, lacking determination and courage, it warns that delaying regret will surely leave lasting sorrow. The line nine in the fourth is the main line of the hexagram, establishing wisdom and compassion in harmony and correctness, benefiting oneself and others, and having completed all Dharma gates.

故朋堅信而志大行。六五柔質不正，反居明師良友之上，可謂病入膏盲，故名貞疾；但以居中，則一點信心猶在，善根不斷，故恆不死。上六柔而得正，處豫之終，未免沈空取證；但本有願力，亦不畢竟入於涅槃，終能回小向大，而有渝無咎。死水不藏龍，故曰何可長也。若約位象人者：初六是破戒僧，六二是菩薩聖僧，六三是凡夫僧，九四是紹祖位人，六五是生年上座，上六是法性上座也。

Therefore, his companions firmly believe in him, and his aspirations are greatly realized. The line six five is weak and in an improper position, yet it is placed above wise teachers and good friends, which can be said to be in a critical condition, hence called "贞疾" (firm illness). However, because it is in the central position, there is still a bit of faith remaining, and the good roots have not been cut off, so it does not die. The line upper six is gentle and in a proper position, located at the end of ease, inevitably becoming immersed in emptiness and seeking only that part of enlightenment. However, its original aspiration remains, so it will not ultimately disappear into nirvana forever, and eventually it can return from the small vehicle to the great vehicle, hence it is said "有渝" (there is a change) without calamity. A stagnant pond cannot hold a dragon, so the Image Commentary says "how can it last long?" If the lines are compared to people: the line six at the beginning is a monk who has broken precepts, the line six two is a bodhisattva monk who has already attained sainthood, the line six three is a lay monk who has not yet attained fruit, the line nine four above the line six three is one who inherits the family position, the line six five is an elder (by years of monastic life), and the line upper six is an elder (by enlightenment of nature).

（震下　兌上）隨：元亨，利貞，無咎。約世道，則上下相悅，必相隨順；約佛化，則人天胥悅，受化者多；約觀心，則既得法喜，便能隨順諸法實相：皆元亨之道也。然必利於貞，乃得無咎；不然，將為蠱矣。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Dui (Lake). The hexagram statement of "Following" says: Greatly smooth and unimpeded, favorable to maintaining correctness, without error. Zhixu's three interpretations: From the perspective of worldly governance, when above and below are mutually joyful, they will certainly follow each other; from the perspective of Buddhist teachings, both the human world and the heavenly realm are joyful, thus more people will accept the teachings; from the perspective of observing the mind, once one has attained the joy of the Dharma, one can follow the true nature of all dharmas. These are all fundamental ways of understanding. However, it is necessary to maintain correctness to achieve benefit and avoid error; otherwise, it will turn into the situation of the hexagram "Gǔ" (Guilt), leading to decline.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。震為剛，兌為柔，今震反居兌下，故名剛來下柔也。內動外悅，與時偕行，故為天下隨時。猶儒者所謂時習時中，亦佛法中所謂時節若到，其理自彰。機感相合，名為一時，故隨時之義稱大。

The Commentary on the Judgment says: The hexagram of Following, has a yang line coming down to be beneath a yin line, with the inner trigram in motion and the outer trigram in joy, hence it is called Following. It is greatly smooth and unimpeded, maintaining correctness without error, thus all things in the world follow the appropriate time. The significance of following the time is great. Zhi Xu explains: Zhen is yang, Dui is yin, and now Zhen is placed beneath Dui, hence it is called "a yang line coming down to a yin line." The inner trigram Zhen is in motion, the outer trigram Dui is in joy, moving in harmony with the time, hence the world follows the time. This is similar to the Confucian teaching of "learning and reviewing at the right time" and "the gentleman being in the middle at the right time." It is also like the Buddhist teaching that when the right time comes, the truth naturally appears. The roots of sentient beings and the Buddha's response exactly coincide. The beginning of the sutras is called "at a certain time," hence the significance of following the time is great.

象曰：澤中有雷，隨。君子以嚮晦入宴息。觀心釋者：既合本源自性，上同往古諸佛，則必冥乎三德秘藏而入大涅槃也。初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。官者，物之正主。九五為六二正主，則六二乃官物也。而陰柔不能遠達，乃變其節以隨初。初宜守正，不受其隨則吉。蓋交六二於門內，則得二而失五；不如交九五於門外，雖失二而有功。君子以為不失也。

The Great Image Commentary says: Thunder within a marsh, this is the hexagram of Following; the gentleman understands that when the sky turns dark in the evening, he should return to his house to rest. Zhixu explains by observing the mind: once one has harmonized with the original nature, and is in the same nature as the ancient Buddhas, he must necessarily merge into the "Three Secret Treasures" (the secret treasures encompassed by the three virtues: Dharma-body, Prajna, and Liberation) and enter great Nirvana. The line Initial Nine: The master has changed, remaining steadfast brings good fortune; going out and interacting with people brings merit. The Image Commentary says: The master has changed, following the correct path brings good fortune; going out and interacting brings merit, and there will be no loss. Zhixu explains: "Official" refers to the proper place of a thing. Nine Five is the proper master of Six Two, so Six Two is the thing belonging to Nine Five. However, Six Two, being yin and soft, cannot travel far or be effective, so it changes its conduct to follow Initial Nine. Initial Nine should remain steadfast in its correct path and not accept its followers, which brings good fortune. Because receiving Six Two within the door is gaining Six Two but losing Nine Five; it is better to go out and associate with Nine Five, even though one loses Six Two, but gains merit. The gentleman considers this to be without loss.

六二：係小子，失丈夫。象曰：係小子，弗兼與也。繫初必失五，安有兩全者哉？所以為二誡也。六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。四為丈夫，初為小子。三近於四而遠於初，然皆非正應也。但從上則順，繫近則固，故周公誡以居貞，而孔子贊其志。

Six Two: Being attached to the young son, one loses the husband. The Image Commentary says: Being attached to the young son, one cannot be attached to both. Zhixu's explanation: Being attached to the initial nine inevitably leads to losing the nine five; how can both be achieved? This is a warning to Six Two. Six Three: Being attached to the husband, one forsakes the young son. Following and seeking can lead to gain, which is beneficial for maintaining peace and uprightness. The Image Commentary says: Being attached to the husband, one's mind forsakes the lower initial nine. Zhixu's explanation: Here, 'husband' refers to nine four, and 'young son' refers to initial nine. Six Three is close to nine four and distant from initial nine, yet neither of these has a proper connection with it. However, following the superior position is in harmony with propriety, and being attached to the near is more secure. Therefore, the line statement advises it to maintain peace and uprightness, and the Image Commentary praises its mind.

九四：隨有獲，貞凶。有孚在道，以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。六二欲往隨九五，必歷四而後至，四固可以獲之，獲則得罪於五而凶矣。惟深信隨之正道，則心跡可明而無咎，亦且同初九之有功也。

Nine in the Fourth: Following along the way, one may gain something, even if one remains upright, there is still danger; if one's heart is sincere and aligned with the right path, and one clearly expresses this, what calamity could there be? The Image Commentary says: Following along the way and gaining something, in terms of principle, is dangerous; having a sincere heart and aligning with the right path is the result of clear discernment. Zhixu's explanation: Six in the Second wishes to go up and follow Nine in the Fifth, but must necessarily pass through Nine in the Fourth to reach it. Nine in the Fourth could originally intercept it, but by doing so, it would offend Nine in the Fifth, hence the danger. Only by deeply believing in the correct path of following, can one clearly express one's intentions without calamity, and also achieve the same merit as Nine in the Beginning.

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。六二陰柔中正，五之嘉偶也。近於初而歷於四，跡甚可疑；九五陽剛中正，深信而不疑之，得二之心，亦得初與四之心而吉矣。上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。陰柔得正，居隨之極，專信九五而固結不解者也，故可亨於神明。然窮極而不足以有為矣。

Nine in the Fifth: To treat a virtuous partner with sincerity and integrity brings good fortune. The Image Commentary says: Sincerity and integrity in the beautiful and good is auspicious because it is both properly positioned and central. Zhixu's explanation: Six in the Second is yin and flexible, yet it is central and upright, making it the virtuous spouse of Nine in the Fifth. However, it is adjacent to Nine at the Beginning and must also pass over Nine in the Fourth, making its movements suspicious. Nine in the Fifth, being yang and upright, deeply trusts it without suspicion, thus winning the heart of Six in the Second as well as the hearts of Nine at the Beginning and Nine in the Fourth, hence the good fortune. Six at the Top: He is bound and tied with ropes, and then further bound with cords. The King of the Western Mountains holds a sacrificial ceremony. The Image Commentary says: To bind and tie is to have reached the extreme of upper position. Zhixu's explanation: Six at the Top is yin and flexible, yet it is properly positioned, standing at the extreme of being a follower, devoted solely to Nine in the Fifth and firm and unchanging, thus being able to communicate with the divine and hold a sacrificial ceremony. However, having reached the extreme, it is no longer capable of further action.

佛法釋者：三陽皆為物所隨，故明隨機之義；三陰皆隨順乎陽，故明隨師之道。初九剛正居下，始似不欲利生者，故必有渝乃吉，出門乃為有功。九四剛而不正，又居上位，雖膺弘法之任，有似夾帶名利之心，故有獲而貞凶；惟須篤信出世正道，則心事終可明白。九五剛健中正，自利利他，故孚于嘉而吉。六二柔順中正而無慧力，未免棄大取小。

Zhi Xu explained the entire hexagram with Buddhist teachings: the three yang lines are all followed by others, thus illustrating the principle of following the roots of sentient beings; the three yin lines all follow the yang lines, thus illustrating the principle of following teachers. The line 'Initial Nine' is strong and upright, yet is at the lowest position, initially seeming unwilling to benefit sentient beings, so it must change to be auspicious, and going out to interact with people is considered meritorious. The line 'Nine in the Fourth' is strong but improperly positioned, and is located in the upper trigram, although it takes on the responsibility of spreading the Dharma, it seems to be mixed with desires for fame and gain, thus even if it maintains uprightness, it is still ominous; only by firmly believing in the correct path of transcending the world can one's intentions finally be clearly expressed. The line 'Nine in the Fifth' is strong and upright, residing in the center and maintaining uprightness, benefiting itself while also benefiting others, thus being sincere in dealing with goodness is considered auspicious. The line 'Six in the Second' is gentle and upright, yet lacks wisdom, inevitably abandoning the Great Vehicle and choosing the Small Vehicle.

六三不中不正而有慧力，則能棄小從大。然雖云棄小從大，豈可藐視小簡而不居貞哉。上六陰柔得正，亦無慧力，專修禪悅以自娛，乃必窮之道也。惟以此篤信之力，迴向西方，則萬修萬人去耳。

Six in the Third is neither in the center nor in the proper position, yet it possesses wisdom and ability, so it can abandon the small vehicle and pursue the great vehicle. However, although it is said to abandon the small and follow the great, how can it lightly despise the small vehicle and neglect the precepts, failing to dwell in the correct path? Six at the Top isyin softness and occupies a proper position, yet it lacks wisdom, focusing solely on the joy of meditation for self-pleasure, which inevitably leads to a dead end. Only by turning this firm faith toward the Western Pure Land can one achieve what Yongming Yanshou Chan Master said, 'Ten thousand who practice will all be reborn.'

（巽下　艮上）蠱：元亨，利涉大川。先甲三日，後甲三日。蠱者，器久不用而蟲生，人久宴溺而疾生，天下久安無為而弊生之謂也。約世道，則君臣悅隨，而無違弼吁咈之風，故成弊；約佛法，則天人胥悅，舉世隨化，必有邪因出家者，貪圖利養，混入緇林，故成弊；約觀心究竟隨者，則示現病行而為蠱。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). The hexagram statement of "Gǔ" (Guilt) says: Greatly smooth and unimpeded, favorable for crossing a great river. On the three days before the "Jia" day and the three days after the "Jia" day (Jia is the first of the ten heavenly stems, symbolizing the beginning of a new decree or policy, the three days before serve as a warning before the fact, and the three days after serve as a reinforcement after the fact). Zhi Xu explains: What is meant by "Gǔ" is that when a vessel is not used for a long time, insects will infest it; when a person remains in ease and indulgence for a long time, illness will arise; when the world is peaceful and free of affairs for a long time, evils will arise. From the perspective of worldly governance, if the sovereign and ministers indulge in joy together without any spirit of candid advice or debate, then evils will arise; from the Buddhist perspective, if the heavens and humans are all joyful and the whole world is transformed, there will certainly be wicked people who mix into the monastic community for the sake of sustenance and benefits, thus contaminating the sangha, and evils will arise; from the perspective of observing the mind, those who follow those who have reached the ultimate state will manifest the "disease behavior" (Bodhisattvas intentionally appear to suffer with sentient beings in order to transform them), thus manifesting the image of "Gǔ".

約觀心初得小隨順者，既未斷惑，或起順道法愛，或於禪中發起夙習而為蠱。然治既為亂階，亂亦可以致治，故有元亨之理。但非發大勇猛如涉大川，決不足以救弊而起衰也。故須先甲三日以自新，後甲三日以丁寧，方可挽回積弊，而終保其善圖耳。

As for those who have only slightly attained a sense of compliance in the mind, still confused and not yet free from delusion, or who develop attachment to the methods of following the right path, or who in meditation awaken old habitual tendencies, all these become sources of disturbance. However, since a time of order can become the step leading to chaos, a time of chaos can also lead to order, so there is the principle of great smoothness and success. Yet, without the great determination and courage as if crossing a great river, it is certainly insufficient to overcome the evils and restore decline. Therefore, one must use the three days before the day of Jia for self-renewal, and the three days after the day of Jia for repeated reminders, in order to reverse long-standing evils and ultimately maintain this favorable situation.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。艮剛在上，止於上而無下濟之光；巽柔在下，安於下而無上行之德。上下互相偷安，惟以目前無事為快，曾不知遠憂之漸釀也。惟知此積弊之漸，則能設拯救之方，而天下可治。然豈當袖手無為而聽其治哉？必須往有事如涉大川，又必體天行之有終有始然後可耳。世法佛法、垂化觀心，無不皆然。

The Commentary on the Judgment says: The Hexagram of蛊 is formed when the strong lines are above and the yielding lines are below. The inner part is humble and obedient, while the outer part is still and quiet, thus forming蛊. If蛊 can be greatly transformed into a state of smoothness and ease, the world will be well governed. It is advantageous to cross a great river, which signifies going forth to undertake affairs. Three days before and three days after the Jia stem, the end becomes the beginning, which is the pattern of the operation of Heaven. Zhixu explains: The mountain (Gèn) has strong lines above, which only know to stop at the top without the radiance of giving downward; the wind (Xùn) has yielding lines below, which only know to rest at the bottom without the virtue of advancing upward. The upper and lower parts indulge in temporary ease and comfort, entirely unaware of the growing dangers ahead. Only by clearly recognizing that these accumulated evils are gradually built up can one take measures to save the situation, and thus the world can be properly governed. But is it acceptable to remain passive and let things take their course? One must act as if crossing a great river, and also understand the way of Heaven, which has an end and a beginning, and then proceed. Both worldly affairs and Buddhist teachings, guiding all beings and reflecting inwardly, are all like this.

象曰：山下有風，蠱。君子以振民育德。振民如風，育德如山。非育德不足以振民，非振民不足以育德。上求下化，悲智雙運之謂也。初六：乾父之蠱，有子，考無咎，厲終吉。象曰：乾父之蠱，意承考也。蠱非一日之故，必歷世而後見，故諸爻皆以父子言之。初六居蠱之始，壞猶未深，如有賢子，則考可免咎也。然必惕厲乃得終吉。而乾蠱之道，但可以意承考，不可承考之事。

The Great Image Commentary says: There is wind beneath the mountain, which is the hexagram of蛊; the gentleman understands from this the need to invigorate the people and cultivate virtue. Zhixu explains: Invigorating the people is like the wind's stirring, while cultivating virtue is like the mountain's solidity. Without cultivating virtue, one cannot invigorate the people; without invigorating the people, one cannot cultivate virtue. This is precisely the dual practice of seeking the Buddha's path and transforming sentient beings, the harmonious operation of compassion and wisdom. The line Initial Six says: Rectifying the faults left by the father, having such a son, the former father may be free from blame, though there is danger and hardship, it will ultimately lead to good fortune. The Image Commentary says: Rectifying the father's faults is to follow the father's original intention. Zhixu explains: Faults are not formed in a day, they must pass through several generations before they become evident, so each line uses the relationship between father and son. The line Initial Six is at the beginning of the formation of蛊, the corruption is not yet deep. If there is a wise son, the former father may be free from blame. However, one must remain vigilant and fearful to ultimately achieve good fortune. The way of rectifying faults can only be to follow the father's original intention, not to copy the father's actions.

九二：乾母之蠱，不可貞。象曰：乾母之蠱，得中道也。蘇眉山曰：陰性安無事而惡有為，故母之蠱乾之尤難。正之則傷愛，不正則傷義，非九二不能任也。二以陽居陰，有剛之實而無剛之跡，可以免矣。九三：乾父之蠱，小有悔，無大咎。象曰：乾父之蠱，終無咎也。蘇眉山曰：九三之德與二無異，特不知所以用之。二用之以陰，而三用之以陽，故小有悔而無大咎。

Nine Two: Rectifying the faults left by the mother, one should not be rigidly upright. The Image Commentary says: Rectifying the faults of the mother is to attain the middle path. Su Shi explains: The nature of the yin is to be content with inaction and to dislike active endeavors, so the faults on the mother's side are the hardest to rectify. If one insists on correcting them, it harms the relationship between mother and son; if one does not correct them, it harms righteousness. Only Nine Two can bear this responsibility. Nine Two, with a yang line in a yin position, has strong substance but does not display hardness, thus avoiding harm to both sides. Nine Three: Rectifying the faults left by the father, there is slight regret, but no great calamity. The Image Commentary says: Rectifying the faults of the father, in the end, there is no fault. Su Shi explains: The virtue of Nine Three is no different from Nine Two, but it does not know how to apply it. Nine Two uses it in a yin manner, while Nine Three uses it in a yang manner, hence there is slight regret but no great calamity.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。陰柔無德，故能益父之蠱。裕，益也。六五：乾父之蠱，用譽。象曰：乾父用譽，承以德也。柔中得位，善於乾蠱，此以中興之德而承先緒者也。上九：不事王侯，高尚其事。象曰：不事王侯，志可則也。下五爻皆在事內，如同室有斗，故以父子明之；上爻獨在事外，如鄉鄰有斗，故以王侯言之。尚志即是士之實事，可則即是廉頑起懦高節，即所以挽回斯世之蠱者也。

Six in the Fourth: Being lenient toward the faults left by the father, this will lead to regret. The Image Commentary says: Being lenient toward the father's faults, going forward will not achieve the goal. Zhixu's explanation: Six in the Fourth is yin and lacks virtue, so it only promotes the father's faults. "Yu" here means to increase or promote. Six in the Fifth: Rectifying the faults left by the father, thus gaining a good reputation. The Image Commentary says: Rectifying the father's faults and gaining praise, this is using virtue to carry on. Zhixu's explanation: Six in the Fifth is yin and gentle, sitting in the center and in a proper position, skilled in rectifying faults, this is someone who carries on the ancestors' cause with the virtue of revival. Nine at the Top: Not serving the prince, being lofty in one's own deeds. The Image Commentary says: Not serving the prince, this aspiration can be taken as a standard. Zhixu's explanation: The five lines below are all involved in the matter, like people fighting in the same house, so they must be persuaded, hence using the father-son relationship to explain; only the top line is outside the matter, like neighbors fighting, there is no need to intervene, hence using the prince. Valuing virtue and integrity is the real duty of a scholar; "ke zhe" refers to the high moral standards mentioned in the Mencius, which make the greedy honest and the timid courageous—this is exactly the way to correct the faults of this era.

統論六爻：約世道，則初如賢士，二如文臣，三如賢將，四如便嬖近臣，五如賢王，六如夷齊之類。約佛化，則下三爻如外護，上三爻如內護。初六柔居下位，竭檀施之力，以承順三寶者也。九二剛中，以慈心法門屏翰正法者也。九三過剛，兼威折之用，護持佛教者也。六四柔正，但能自守，不能訓導於人。六五柔中，善能化導一切。

General Discussion on the Six Lines: From the perspective of worldly governance, the first line represents a virtuous scholar in retirement, the second line represents a literary official, the third line represents a capable general, the fourth line represents a favored court minister, the fifth line represents a wise ruler, and the top line represents reclusive sages like Bo Yi and Shu Qi. From the perspective of Buddhist teachings, the lower three lines represent lay supporters, while the upper three lines represent monastic supporters. The first line, beingyin softness and in a lower position, represents those who exhaust their generosity to serve the Triple Gem of Buddhism. The second line, being阳刚 and in the center, represents those who use the path of compassion as a shield to protect the Dharma. The third line, being overly strong, uses authority and force to uphold Buddhism. The fourth line, beingyin softness and upright, can only guard oneself but cannot teach others. The fifth line, beingyin softness and in the center, is skilled in guiding and educating all beings.

上九行頭陀遠離行，似無意於化人，然佛法全賴此人以作榜樣，故志可則也。約觀心，則初六本是定勝，為父之蠱，但居陽位，則仍有慧子，而無咎，然必精厲一番，方使慧與定等而終吉。九二本是慧勝，為母之蠱，但居陰位，則仍有定，然所以取定者，為欲助慧而已，豈可終守此定哉。九三過剛不中，慧反成蠱，故小有悔。

Upper Nine practices the ascetic discipline of "Toutuo," which involves twelve simple and austere forms of spiritual cultivation aimed at shaking off worldly distractions. Though it seems he has no intention of converting others, the Buddha's teachings rely on such people to set an example, so his aspirations can serve as a standard. From the perspective of observing the mind: Initially, the First Line is dominated by the power of concentration, resulting in "the蛊 of the father"; yet since it occupies a yang position, there is still the wisdom, which is like the son, present, hence no blame; however, one must strive and refine oneself to make wisdom and concentration equal, eventually leading to a favorable outcome. The Second Line originally has wisdom dominating, resulting in "the蛊 of the mother"; yet since it is in a yin position, there is still concentration present; however, the reason for holding onto concentration is merely to support wisdom, so how can one cling to it permanently? The Third Line is overly strong and not centered, so wisdom becomes the蛊, hence there is slight regret.

然出世救弊之要，終藉慧力，故無大咎。六四過於柔弱，不能發慧，以此而往，未免隨味禪生上慢，所以可羞。六五柔而得中，定有其慧，必能見道。上九慧有其定，頓入無功用道，故為不事王侯而高尚其事之象，所謂佛祖位中留不住者，故志可則。

However, the key to curing afflictions and transcending the mundane world ultimately relies on wisdom, so there is no great calamity. The line Six in the Fourth is overly weak and unable to generate wisdom; if one continues in this way, it is bound to become attached to the pleasure of meditation and give rise to "superior pride" (the arrogance of claiming attainment without actual realization), which is shameful. The line Six in the Fifth, thoughyin softness, is in the central position, combining meditation with wisdom, and is certain to attain realization. The line Nine at the Top combines wisdom with meditation, directly entering the "non-effortful path" (a state of natural spontaneity without artificial effort), thus becoming an example of someone who does not serve kings and nobles but holds lofty aspirations; this is what the Chan school refers to as someone who cannot even remain in the position of a Buddha or a patriarch, so his aspirations can serve as a model.

（兌下　坤上）臨：元亨，利貞，至于八月有凶。約世道，則乾蠱之後可以臨民；約佛法，則弊端既革，化道復行；約觀心，則去其禪病，進斷諸惑：故元亨也。世法、佛法、觀心之法，始終須利於貞。若乘勢而不知返，直至八月，則盛極必衰，決有凶矣。八月為遁，與臨相反，謂不宜任其至於相反，而不早為防閒也。

The lower trigram of the primary hexagram is Dui (Lake), and the upper trigram is Kun (Earth). The hexagram statement of "Lín" (Approach) says: Greatly smooth and unimpeded, favorable to maintaining correctness; by August there will be danger. Zhi Xu's three interpretations: From the perspective of worldly governance, after eliminating accumulated evils, one can approach the people; from the Buddhist perspective, after removing evils, the path of teaching and cultivation is renewed; from the perspective of observing the mind, removing the fault of clinging to meditation, one further cuts through various delusions: thus it is greatly smooth and unimpeded. Worldly methods, Buddhist teachings, and the method of observing the mind all must always take maintaining correctness as beneficial. If one follows the momentum forward without knowing when to turn back, continuing until August, then when it reaches its peak, it will inevitably decline, leading to danger. August corresponds to the hexagram "Dùn" (Retreat), which is directly opposite to "Lín" (Approach) (the hexagram "Lín" has two yang lines at the lower part, while "Dùn" has two yin lines at the lower part). This means one should not allow it to develop to the opposite side without early prevention.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。剛浸而長，故名為臨。說而順，剛中而應，故為大亨。以正與乾之元亨利貞同道，此乃性德之本然也。若一任其至于八月而不早為防閒，則必有凶。以有長有消，乃自然之勢。惟以修合性者，乃能御天道，而不被天道所消長耳。

The Commentary on the Judgment says: The hexagram of "Approaching" indicates that the yang force gradually increases, the inner trigram is joyful and the outer trigram is gentle, the strong line is in the center of the inner trigram and corresponds with the line in the fifth position, thus achieving great success and aligning with the correct path. This reflects the principle of heaven. When it comes to the eighth month, there is danger, meaning that the yang energy is about to decline soon. Zhi Xu explains: Yang force gradually grows, hence it is called "Approaching." The inner trigram is joyful, the outer trigram is gentle, the strong line in the second position is in the center of the inner trigram and corresponds with the line in the fifth position, thus achieving great success. It follows the same path as the hexagram of "Creative Heaven" with "originating, great success, benefiting, and proper conduct," which is the inherent virtue of nature. If one allows it to develop until the eighth month without early prevention, there will certainly be misfortune. Because growth inevitably leads to decline, this is the natural trend. Only those who can align their later heaven cultivation with their inherent nature can control the heavenly way and not be led by its waxing and waning.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。澤，謂四大海也。地以載物，海以載地，此無窮之容保也。佛法釋者：教思無窮猶如澤，故為三界大師；容保無疆猶如地，故為四生慈父。

The Great Image Commentary says: There is a marsh over land, which is the hexagram "Approaching"; the gentleman understands that the mind of teaching and cultivating is boundless, and the protection and care of the people has no limits. Zhixu's explanation: Here, "marsh" refers to the four great seas. Land carries all things, and the sea carries the land, thus representing boundless capacity and protection. Interpreted from a Buddhist perspective: the mind of teaching and cultivating is boundless, just like the depth and breadth of a great marsh, hence the Buddha is called "Master of the Three Realms"; the boundless protection and care is like the vastness and thickness of the earth, hence the Buddha is called "Fatherly Compassion to the Four Types of Beings" (the four types of beings refer to beings born from eggs, flesh, moisture, and transformation).

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。約世道，則乾蠱貴剛勇，臨民貴仁柔；約佛法，則除弊宜威折，化導宜慈攝；約觀心，則去惡宜用慧力，入理宜用定力。初九剛浸而長，故為咸臨；恐其任剛過進，故誡以貞則吉。九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。二亦居陽剛浸長之勢，然此時尚宜靜守，不宜乘勢取進，故必吉乃無不利，若非吉便有不利矣。蓋乘勢取進，則未順於大亨以正之天命故也。

Chu Ji: With a heart of mutualsympathetic response and sincerity, one governs and oversees, maintaining uprightness and achieving auspiciousness. The Image Commentary says: When one approaches with sincerity and uprightness, it is auspicious, because the mind's actions align with the right path. Zhi Xu's three interpretations: From the perspective of worldly governance, rectifying accumulated evils requires strength and decisiveness, but governing the people requires compassion and gentleness; from the Buddhist perspective, eliminating evils requires strict authority and suppression, while guiding others requires loving kindness and acceptance; from the perspective of observing the mind, eliminating evil thoughts requires wisdom, and deepening the truth requires concentration. Chu Ji is a beginning of yang strength, hence it is called "Xian Lin" (mutual感应 and approach). However, one must beware of acting too strongly and advancing recklessly, so it warns that uprightness is necessary for auspiciousness. Ji Er: With a heart of mutualsympathetic response and sincerity, one governs and oversees, achieving auspiciousness without any adverse outcomes. The Image Commentary says: When one approaches with sincerity and uprightness, there is no adverse outcome, because it has not yet aligned with the heavenly mandate. Zhi Xu's interpretation: Ji Er is also in a position where yang strength is gradually increasing, yet at this time, it is more appropriate to remain quiet and self-restrained rather than seize the opportunity to advance. Therefore, one must first achieve auspiciousness before there can be no adverse outcomes; if not auspicious, there will be adverse outcomes. Because advancing recklessly is not in accordance with the heavenly mandate of "Great Prosperity through uprightness."

六三：甘臨，無攸利。既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。柔而志剛，味著取進，以臨為甘，而不知其無所利也。然既有柔德，又有慧性，必能反觀憂改，則無咎矣。六四：至臨，無咎。象曰：至臨無咎，位當也。佛法釋者：以正定而應初九之正慧，故為至臨。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。佛法釋者：有慧之定，而應九二有定之慧，此所謂王三昧也。中道統一切法，名為大君之宜。

Six Three: Approaching with sweet words and flattery brings no benefit; although there is concern, there will be no fault. The Image Commentary says: Approaching with sweetness is improper position; once there is concern, the fault will not last long. Zhixu's explanation: Six Three is soft in nature but strong in will, greedy for pleasures and eager to advance, treating approach as a sweet thing, but does not realize that it brings no benefit. However, since it has the virtue of yielding and the nature of wisdom, it must surely turn back and reflect, and thus there will be no fault. Six Four: Approaching in the most intimate way brings no fault. The Image Commentary says: Approaching in the most intimate way without fault is due to proper position. Zhixu's explanation in Buddhist terms: This is using pure meditation to correspond with the pure wisdom of Nine Two, so it is called 'approaching in the most intimate way'. Six Five: Approaching with wisdom is the proper way for a great ruler, and it is auspicious. The Image Commentary says: The proper way of the great ruler refers to actions in the middle way. Zhixu's explanation in Buddhist terms: This is using wisdom meditation to correspond with the wisdom of Nine Two, which is wisdom with meditation, known as 'King Samadhi' (the king of all samadhis, i.e., the Samadhi of Perfect Tranquility). The middle way principle encompasses all dharmas, so it is called the proper way of the great ruler.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。柔順得正，居臨之終，如聖靈在天，默祐子孫臣民者矣。佛法釋者：妙定既深，自發真慧，了知心外無法，不於心外別求一法，故為志在內而志無咎。

Six at the Top: By governing with a sincere and solid virtue, there is auspiciousness and no mistakes. The Image Commentary says: The auspiciousness of sincere governance comes from the mind being focused internally. Zhixu's explanation: The sixth line is a yin line that is gentle and compliant, and its position is correct. It is at the end of the path of governance, like the spirits of the former kings in heaven, silently protecting the people and descendants. From a Buddhist perspective: When subtle meditation is deep, real wisdom naturally arises, clearly understanding that there is nothing outside the mind. Therefore, there is no need to seek for methods outside the mind, hence the mind is focused internally and there is no mistake.

（坤下　巽上）觀：盥而不薦，有孚顒若。約世道，則以德臨民，為民之所瞻仰；約佛法，則正化利物，舉世之所歸憑；約觀心，則進修斷惑，必假妙觀也。但使吾之精神意志常如盥而不薦之時，則世法佛法、自利利他，皆有孚而顒然可尊仰矣。

The lower trigram of the primary hexagram is坤 (Earth), and the upper trigram is巽 (Wind). The hexagram statement of 《Guàn》 (Observing) says: When performing worship, one has already washed hands but has not yet offered the sacrifice; at this moment, sincerity is fully present, causing people to feel reverent and look up with respect. Zhi Xu's threefold explanation: From the perspective of worldly governance, it means governing the people with virtue, becoming an object of admiration for the people; from the perspective of Buddhist teachings, it means using the correct Dharma to educate and benefit all beings, so that the world unites and relies on it; from the perspective of observing the mind, it means advancing in cultivation, eliminating confusion, and must rely on subtle observation. As long as my spirit and will remain constantly focused and respectful as at the moment of having finished washing hands but before offering the sacrifice, then both worldly affairs and Buddhist practices, whether for self-benefit or benefiting others, will be filled with sincerity and command respect and reverence.

彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教，而天下服矣。陽剛在上，示天下以中正之德，順而不逆，巽而不忤，故如祭之盥手未薦物時，孚誠積於中而形於外，不言而人自喻之也。聖而不可知之之謂神。天何言哉？四時行焉，不可測知，故名神道。聖人設為綱常禮樂之教，民皆由之而莫知其所以然，獨非神道乎哉？神者，誠也；誠者，孚也；孚者，人之心也。人心本順本巽本中本正，以心印心，所以不假薦物而自服矣。

The Commentary on the Judgment says: Great observation is high above, gentle and humble, displaying the principle of being in the center and upright to the world. What is meant by "washing hands but not yet offering sacrifices, with sincere faith appearing as if looking up to the heavens," is that people below observe and are influenced. Observing the mysterious operation of heaven, the four seasons never fail; the sage establishes education based on this mysterious way, and the world thus submits. Zhixu explains: Yang strength is at the top, displaying the virtue of being in the center and upright to the world, gentle and not opposing, humble and not resisting, so it is like during worship when hands are washed but the sacrifice has not yet been offered, sincerity is accumulated in the heart and naturally appears outwardly, without a word, yet all people understand. The Mencius says, "A sage is called a god because he is unknowable." What has heaven said? The four seasons still proceed, no one can measure them, so it is called the way of the divine. The sage establishes the principles of rites and music, the people follow them daily without knowing why, is this not also the way of the divine? The divine is sincerity, sincerity is faith, and faith is the original mind of human beings. The human mind is naturally harmonious, humble, centered, and upright. By heart understanding heart, there is no need to offer sacrifices, and people naturally submit.

佛法釋：大觀者，絕待妙觀也；在上者，高超九界也；順者，不與性相違也；巽者，遍於九界一切諸法也；中者，不墮生死涅槃二邊也；正者，雙照二諦，無減缺也；以觀天下者，十界所朝宗也。世法則臣民為下，佛法則九界為下，觀心則一切助道法門等為下。天之神道即是性德，性德具有常樂我淨四德而不忒。以神道設教，即為稱性圓教，故十界同歸服也。

Zhi Xu further explains the Commentary on the Judgment from the perspective of Buddhist teachings: "Great observation" refers to a subtle and transcendent insight beyond all relative distinctions; "being above" means rising far above the previous nine realms; "following" means not contradicting one's true nature; "Xun" signifies permeating all phenomena in the nine realms; "middle" means not falling into the extremes of birth and death or Nirvana; "correct" means simultaneously seeing both the true and conventional truths without any deficiency; "observing the world" means that all ten realms are converging and revering. If applied to worldly affairs, subjects are in the lower position; if applied to Buddhist teachings, the beings of the nine realms are in the lower position; if applied to observing the mind, all auxiliary practices for cultivation are in the lower position. "The divine way of heaven" refers to the inherent virtue within one's nature, which possesses the four virtues of eternity, bliss, self, and purity without error. "Establishing teachings according to the divine way" means setting up a complete teaching in accordance with one's nature, so that all ten realms are united in reverence.

象曰：風行地上，觀。先王以省方觀民設教。佛法釋者：古佛省四土之方，觀十界之民，設八教之網以羅之，如風行地上，無不周遍也。初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。陰柔居下，不能遠觀，故如童幼之無知也。小人如童幼，則不為惡；君子如童幼，則無以治國平天下矣。

The Great Image Commentary says: Wind blowing over the land, this is the hexagram of Observing. The former kings understood from this to tour the four directions, investigate the people's conditions, and establish teachings and education. Zhixu explained with Buddhist teachings: ancient Buddhas tour the four kinds of Buddha-lands, namely the common abode of saints and ordinary beings, the provisional and remaining realm, the actual and unimpeded realm, and the constant and pure light realm, observing the beings of the ten realms of dharmas, and set up the "eight teachings" net to include them all. (The Tiantai school combines four types of methods of teaching, namely sudden, gradual, secret, and indeterminate, with four types of methods of teaching, namely hidden, common, distinct, and perfect, to form the eight teachings.) It is like wind blowing over the ground, reaching everywhere. The line Six at the Beginning says: viewing things like a child, a small person doing so has no fault, but a gentleman doing so is regrettable. The Image Commentary says: the childish observation of the beginning line is the way of the small person. Zhixu explained: the beginning line is yin and soft, located at the very bottom, and cannot see far, so it is like an infant's ignorance. A small person being like a child does not necessarily commit evil; but a gentleman being like a child cannot govern the country and pacify the world.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。柔順中正以應九五，女之正位乎內，從內而觀者也，士則丑矣。六三：觀我生進退。象曰：觀我生進退，未失道也。進以行道，退以修道，能觀我生，則進退咸不失道。六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。柔而得正，密邇聖君，無忝賓師之任矣。

Six Two: Observing from a crack in the door, it is advantageous for a woman to maintain uprightness. The Image Commentary says: Observing from a crack in the door and being advantageous for a woman to maintain uprightness, is also a disgrace for a man. Zhixu's explanation: Six Two is a yin line that is gentle and compliant, resides in the center and maintains uprightness, and corresponds to Nine Five. This is the proper position for a woman to remain in the inner chamber, only able to look outwards. If a gentleman were to do so, it would be a disgrace. Six Three: Observe one's own actions to decide on advancement or retreat. The Image Commentary says: Observing one's own actions and deciding on advancement or retreat, has not lost the path of uprightness. Zhixu's explanation: Advancing means going out to promote the great way, retreating means staying at home to cultivate the great way. If one can observe one's own actions, then whether advancing or retreating, one does not lose uprightness. Six Four: Observing the brilliance of the entire country, it is advantageous to serve as a guest of the king. The Image Commentary says: Observing the brilliance of the country, is to value the ceremony of guest etiquette. Zhixu's explanation: Six Four is a yin line that is gentle and in a proper position, closely adjacent to a sage king, and is worthy of the honor of being a guest teacher.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。修己以敬，萬方有罪，罪在朕躬，此君子之道也。上九：觀其生，君子無咎。象曰：觀其生，志未平也。處師保之位，天下誰不觀之？非君子能無咎乎？既為天下人所觀，則其為觀於天下之心，亦自不能稍懈，故志未平。

Nine in the Fifth: Observing one's own actions, the gentleman thus does not commit mistakes. The Image Commentary says: Observing one's own actions is actually observing the people. Zhixu's explanation: The Analects says to cultivate oneself with reverence towards others, and the Book of Documents says that if the world has wrongdoings, the blame lies entirely upon me. This is the way of the gentleman— the ruler looks at the people, which is the same as looking at himself. Nine at the Top: Observing others' actions, the gentleman thus does not commit mistakes. The Image Commentary says: Observing life, the mind is still not tranquil. Zhixu's explanation: Nine at the Top is in the position of the imperial teacher and guardian. Who in the world does not watch him? Without being a gentleman, how could one avoid mistakes? Since he is being watched by the people, he must constantly set an example for the world, so his mind cannot be tranquil.

約佛法釋六爻者：初是外道，為童觀，有邪慧故；二是凡夫，為窺觀，耽味禪故；三是藏教之機，進為事度，退為二乘；四是通教大乘初門，可以接入別圓，故利用賓于王；五是圓教之機，故觀我即是觀民，所謂心佛眾生三無差別；上是別教之機，以中道出二諦外，真如高居果頭，不達平等法性，故志未平。

Zhi Xu explained the six lines of the hexagram using Buddhist teachings: the first line, 'Six at the Beginning,' represents external heretics, who are called 'childlike observation,' because they possess only wrong and perverse wisdom. The second line, 'Six in the Second,' represents ordinary people, who are called 'peeking observation,' because they are attached to the pleasure of meditation. The third line, 'Six in the Third,' represents people with the roots of the 'Hearer Teaching,' who can further practice the six perfections in terms of worldly actions, but if they retreat, they may fall into the paths of the Arhats and Pratyekabuddhas. The fourth line, 'Six in the Fourth,' represents people with the roots of the 'General Teaching,' which is the first gate of great vehicle Buddhism. From here, they can be guided into the exclusive teaching and the perfect teaching, so it is favorable for them to be the guests of a king. The fifth line, 'Six in the Fifth,' represents people with the roots of the perfect teaching, so observing themselves is equivalent to observing all beings. This is what the Sutra of the Avatamsaka says: the mind, the Buddha, and all beings have no difference. The top line, 'Nine at the Top,' represents people with the roots of the exclusive teaching, who place the middle way outside of the two truths of true and conventional. They place true suchness high on the side of the result, and cannot comprehend the nature of all dharmas being equal, so their minds cannot be tranquil.

又約觀心釋六爻者：初是理即，如童無所知；二是名字即，如女無實慧；三是觀行即，但觀自心；四是相似即，鄰於真位；五是分證即，自利利他；六是究竟即，不取涅槃，遍觀法界眾生，示現病行及嬰兒行。

Zhi Xu again interpreted the six lines of the hexagram through the practice of observing the mind, aligning them with the Tiantai school's concept of 'six stages of the Buddha' (explaining that all beings inherently possess Buddha-nature, but the path to realization has six levels). The first line, 'Six at the Beginning,' corresponds to 'the stage of principle,' where beings, though inherently possessing Buddha-nature, are unaware of it, like a child. The second line, 'Six in the Second,' corresponds to 'the stage of name,' where one only hears about the Dharma in words, like a woman who has not yet developed real wisdom. The third line, 'Six in the Third,' corresponds to 'the stage of contemplation,' where one begins to observe and reflect according to the teachings, focusing on one's own momentary mind. The fourth line, 'Six in the Fourth,' corresponds to 'the stage of similarity,' where the attained state is already very close to genuine realization. The fifth line, 'Six in the Fifth,' corresponds to 'the stage of partial realization,' where one gradually eliminates defilements and realizes truth, being able to benefit oneself and others. The top line, 'Nine at the Top,' corresponds to 'the stage of complete realization,' where one attains complete Buddhahood without entering Nirvana, universally observing all beings in the Dharmadhatu, manifesting the 'illness practice' of sharing the suffering of all beings and the 'infant practice' of gently guiding them.

（震下　離上）噬嗑：亨，利用獄。約世道，則大觀在上，萬國朝宗，有不順者噬而嗑之，舜伐有苗、禹戮防風之類是也；約佛法，則僧輪光顯之時，有犯戒者治之；約觀心，則妙觀現前，隨其所發煩惱、業、病、魔、禪、慢、見等境，即以妙觀治之：皆所謂亨而利用獄也。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Li (Fire). The hexagram statement of Shihhe says: "It is smooth and favorable to apply punishment." Zhixu's three interpretations: From the perspective of worldly governance, the great sovereign sits high above, with all nations paying homage. If there are those who do not submit, they are crushed, as in the case of Yu Shun's campaign against the Youmiao or Yu the Great's execution of the Fangfengshi. From the Buddhist perspective, when the Dharma wheel shines brightly within the Sangha, those who break the precepts are punished according to the Vinaya. From the perspective of observing the mind, when subtle insight arises, one immediately uses profound observation to counteract the various phenomena that arise in practice, such as Fannao Jing (disturbing states), Ye Jing (karmic states), Binghuan Jing (illness states), Moshi Jing (demonic affairs), Chanding Jing (meditative states), Zengshangman Jing (arrogant states), and Xiejian Jing (wrong views), as listed in the Ten States of Meditation in the Mahā ārya Śāstra by Tiantai. All these are referred to as "smooth and favorable to apply punishment."

彖曰：頤中有物，曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。王道以正法養天下，佛法以正教養僧伽，觀心以妙慧養法身，皆頤之象也；頑民梗化而須治，比丘破戒而須治，止觀境發而須觀，皆有物之象也。剛柔分，則定慧平等；動而明，則振作而智照不昏；雷電合而章，則說默互資，雷如說法，電如入定放光也。二五皆柔，故柔得中，即中道妙定也。上行者，震有奮發之象，離有麗天之象。雖不當位者，六五以陰居陽，如未入菩薩正位之象；然觀行中定慧得所，故於所發之境，善用不思議觀以治之也。

The Commentary on the Judgment says: Having something in the mouth is called Shihhe. When the teeth bite, there is smoothness. The strong and the weak are separated, there is movement and clarity, thunder and lightning combine to manifest, the yao of the soft is in the central position and moves upward. Although the position is not appropriate, it is beneficial to apply punishment. Zhixu explains: The Way of the King uses correct laws to nurture the world, the Buddha's teaching uses correct doctrines to nurture the monastic community, and the practice of observing the mind uses profound wisdom to nurture the dharmakaya. These are all examples of "Yi" (mouth, nurturing); stubborn people obstructing the teaching must be punished, monks breaking precepts must be punished according to the rules, and in the practice of zhi guan, when phenomena arise, they must be observed. These are all examples of "having something in the mouth." "The strong and the weak are separated" means that wisdom and compassion are equal; "movement and clarity" means to be vigorous and wise, with clarity and no confusion; "thunder and lightning combine to manifest" means that teaching and silence support each other—thunder is like the sound of teaching, and lightning is like the light emitted during meditation. Six Two and Six Five are both soft lines, so it is said that the soft is in the center, meaning that it conforms to the subtle and middle path of meditation. "Going upward" is because Zhen represents the image of rising, and Li represents the image of attaching to heaven. "Although not in the proper position" refers to Six Five, which is a yin line in a yang position, like not yet entering the correct position of a Bodhisattva; however, in the stage of practice, wisdom and compassion are each in their proper place, so for the phenomena that arise, one can skillfully use the inconceivable observation to deal with them.

象曰：雷電噬嗑，先王以明罰敕法。明罰即所以敕法，如破境即所以顯德也。初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。夫噬嗑者，不論世法佛法，自噬噬他，皆須制之於早，不可釀至於深；又須得剛克柔克之宜，不可重輕失準。今初九在卦之下，其過未深，以陽居陽，又得其正，故但如屨校滅趾，即能懲惡不行而無咎也。滅趾，謂校掩其趾。

The Great Image Commentary says: Thunder and lightning colliding represent the hexagram噬嗑; the former kings thus understood the necessity of clearly defining punishments and regulating laws. Zhixu explains: Clearly defining punishments is the means of regulating laws, just as breaking through the current condition is the means of manifesting inherent virtues. The line Nine at the Beginning says: Wearing wooden shackles on the feet, covering the toes, there will be no misfortune. The Image Commentary says: Wearing shackles on the feet, blocking the toes, prevents him from walking. Zhixu explains: What is called 噬嗑, whether in worldly affairs or in Buddhist teachings, whether biting oneself or biting others, must be stopped early, not allowed to develop deeply; it must also be handled with proper combination of firmness and flexibility, with appropriate weight and measure. Now, Nine at the Beginning is at the very bottom of the hexagram, so the error is not yet deep. It is a yang line in a yang position and is proper, so just like wearing shackles on the feet covering the toes, it can stop wrongdoing from proceeding further without causing misfortune. "Muting the toes" means that the wooden shackles cover the toes.

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。陰柔中正，其過易改，故如噬膚；下乘初九之剛，故如滅鼻。滅鼻，謂膚掩其鼻。六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。在下之上，過漸深矣；以陰居陽，又有邪慧，如毒，吝可知也。然當噬嗑之時，決不至於怙終，故得無咎。

Six Two: Biting tender flesh, deeply enough to bury the nose, there will be no calamity. The Image Commentary says: Biting flesh and destroying the nose, because it is superior to the yang. Zhi Xu's explanation: Six Two is a yin and flexible line that is in the center and upholding the correct position; its mistake is easy to correct, so it is like biting tender flesh which is effortless; it is riding on the initial Nine below, so it is like the nose being buried. "Destroying the nose" means that the flesh covers the nose. Six Three: Biting dried meat, encountering poison, there is some regret, but no calamity. The Image Commentary says: Encountering poison, because of improper position. Zhi Xu's explanation: Six Three is in the upper position of the lower trigram, its mistake gradually deepens; it is a yin line in a yang position, and it carries a perverse wisdom, like poison. Regret is inevitable. However, at the time of the punishment of the噬嗑, it will not persist in its mistake, so there will be no calamity.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。田獵射獸，矢鋒入骨而未拔出，今噬乾胏時方乃得之，亦可畏矣，此喻積過已久也。然剛而不過，必能自克，故利於艱貞則吉。六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。柔雖如肉，而過成已久，如肉已乾矣；賴有中德可貴，如得黃金。守此中德之貞，兢兢惕厲，庶可復於無過耳。

Nine in the Fourth: Biting dry meat with bones, and biting out a bronze arrowhead, it is advantageous to maintain uprightness amidst difficulties, and it is auspicious. The Image Commentary says: Advantageous to maintain uprightness amidst difficulties and auspicious, indicates that virtue and achievements are not yet extensive. Zhixu's explanation: When hunting and shooting animals, the arrowhead is embedded in the bone and not removed. Now biting this dry meat with bones and biting out the arrowhead is quite terrifying, this metaphorically represents accumulated faults. However, Nine in the Fourth is strong but not excessive, and will certainly restrain itself, so it is advantageous to maintain uprightness amidst difficulties and thus auspicious. Six in the Fifth: Biting dry meat, and biting out gold, maintaining uprightness while being cautious of danger, there will be no calamity. The Image Commentary says: Maintaining uprightness amidst danger and no blame, indicates proper handling. Zhixu's explanation: Although Six in the Fifth is soft like flesh, the faults have accumulated for a long time, just like the meat has dried up. Fortunately, it has the virtue of being in the center, which is worth cherishing, like biting out gold. By maintaining the path of this central virtue with vigilance and caution, there is hope to return to a state of no fault.

上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。過惡既盈，不可復救，如荷厚枷，掩滅其耳，蓋由聰聽不明，不知悔過遷善以至此也。觀心釋者：初九境界一發，即以正慧治之，如滅趾而令其不行。六二境發未深，即以正定治之，所噬雖不堅硬，未免打失巴鼻。六三境發漸甚，定慧又不純正，未免為境擾亂，但不至於墮落。

Upper Nine: Shouldering a heavy wooden yoke that even covers the ears, it is dangerous. The Image Commentary says: "How the yoke covers the ears, the hearing is unclear." Zhixu explains: The accumulated evil has reached its peak, and there is no way to redeem it, just like shouldering a heavy wooden yoke that covers the ears; this is all due to the ears not understanding the truth and not knowing to repent and turn to goodness. "He" here is read as "he," meaning to carry or bear; "er" refers to the ear, and should not be taken as an interjection. Below, Zhixu explains the six lines from the perspective of observing the mind: Initially, when the state first arises, immediately use pure wisdom to counteract it, just like wearing a yoke that covers the toes, making it impossible to move. Six Two is when the state arises but not deeply, immediately use pure meditation to counteract it, the bite may not be hard, but it is unavoidable to "miss the nose"—a term from the Chan school, meaning to miss the point, being carried away by the state without clear awareness. Six Three is when the state arises gradually more strongly, and both meditation and wisdom are not pure, inevitably being disturbed by the state, but fortunately it has not yet fallen into ruin.

九四境發夾雜善惡，定慧亦不純正，縱得小小法利，未證深法。六五純發善境，所得法利亦大，然猶未入正位，仍須貞厲乃得無咎。上九境發極深，似有定慧，實則不中不正，反取邪事而作聖解，永墮無聞之禍也。

Nine in the Fourth indicates a state that is mixed with both good and evil, with neither concentration nor wisdom being pure. Although one may gain a little benefit from the practice, one has not yet attained profound realization. Six in the Fifth represents a state that is entirely good, with great benefits gained, but one has not yet reached the level of a saint. Therefore, one must remain steadfast in the correct path and always be cautious to avoid mistakes. Nine at the Top signifies a state that appears extremely deep, seeming to have both concentration and wisdom. However, in reality, it is neither balanced nor appropriate. Instead, one mistakenly takes erroneous states as sacred experiences, leading to eternal suffering as the "unheard bhiksu" described in the scriptures. The Buddha's teachings mention a bhiksu who wrongly regarded the fourth dhyana as the fourth fruit, and at the time of death, he saw delusive visions and slandered the Buddha, falling into hell. This serves as a warning against misrecognizing states.

（離下　艮上）賁：亨，小利有攸往。約世道，則所噬既嗑之後，偃武修文；約佛法，則治罰惡僧之後，增設規約；約觀心，則境發觀成之後，定慧莊嚴：凡此皆亨道也。然世法佛法，當此之時，皆不必大有作為，但須小加整飭而已。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Gen (Mountain). The hexagram statement of "Zhen" (Brightness) says: "It is smooth; going forward with small endeavors is beneficial." Zhixu's three interpretations are: from the perspective of worldly governance, it means after all necessary actions have been taken, to withdraw weapons and focus on refining civil administration; from the Buddhist perspective, it means after punishing corrupt monks, to establish and improve regulations; from the perspective of observing the mind, it means after the arising of phenomena and the accomplishment of observation, to use meditation and wisdom to adorn oneself. These are all paths to smoothness. However, both worldly affairs and Buddhist practice at this time do not require great upheaval, only slight adjustments and refinements—this is precisely the measure of "beneficial to go forward with small endeavors."

彖曰：賁，亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。天文也。文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。賁則必亨，以其下卦本乾，而六二以柔來文之，則是質有其文，亦是慧有其定，故亨也；上卦本坤，而上九分剛以文之，則是文有其質，亦是定有其慧，故小利有攸往也。文質互資，定慧相濟，性德固然，非屬強設，名為天文。體其有定之慧，寂而常照，為文明；體其有慧之定，照而常寂，為止：是謂以修合性，名為人文。性德則具造十界，故觀之可察時變；修德則十界全歸一心，故觀之可化成天下。

The Commentary on the Judgment says: The hexagram of Wen (Brightness) is smooth and unimpeded, because the flexible line comes down to adorn the strong line, thus achieving smoothness; and the strong line goes up to adorn the flexible line, thus achieving a small movement that is beneficial. This is the literary ornamentation of heaven. Civilized and knowing where to stop, this is the literary ornamentation of mankind. Observing the celestial phenomena allows one to understand the changes of time, and observing human culture allows one to educate and transform the world. Zhixu explains: Adornment necessarily leads to smoothness, because the lower trigram is originally Qian (Heaven), and the line six-two, being flexible, comes down to adorn it, thus bringing literary ornamentation into the essence, which is wisdom with stability, hence smoothness; the upper trigram is originally Kun (Earth), and the line upper nine, being strong, goes up to adorn it, thus bringing essence into literary ornamentation, which is stability with wisdom, hence a small movement that is beneficial. Literary ornamentation and essence support each other, stability and wisdom complement each other, and this is inherent in our nature, not artificially added, hence called "celestial literature." Understanding wisdom with stability, and maintaining constant observation in stillness, is called "civilization"; understanding stability with wisdom, and maintaining constant stillness in observation, is called "stop": this is called aligning later heaven cultivation with our inherent nature, hence called "human literature." Our inherent nature itself fully possesses and transforms the ten realms, so observing it allows one to understand the changes of time; cultivation allows the ten realms to be gathered into one mind, so observing it allows one to educate and transform the world.

象曰：山下有火，賁。君子以明庶政，無敢折獄。賁非折獄之時也。庶政苟明，則可以使民無訟矣。佛法釋者：山下有火，外止內明，故於三千性相之庶政，一一明之，了知一切法正、一切法邪，終不妄於其中判斷一是一非，而生取舍情見，如無敢折獄也。

The Great Image Commentary says: Mountains below fire, this is the hexagram of Brightness; the gentleman understands that he should clearly discern all governmental affairs and dare not hastily make judgments. Zhixu's explanation: The time for adornment is not the time for judgment. If all governmental affairs can be clearly discerned, then the people would have no disputes at all. Interpreted from a Buddhist perspective: Mountains below fire represent external stillness and internal brightness, so regarding all phenomena of the "three thousand dhatus" (the Tiantai school teaches that in one thought there are three thousand dhatus, encompassing the nature and appearance of all dhatus), one should discern each one clearly; at the same time, one should understand that from one perspective all dhatus are correct, and from another perspective all dhatus are wrong, ultimately not wrongly judging which is right or wrong, and not arising with attachment to this or aversion to that—this is just like "daring not to make judgments."

初九：賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。卦雖以剛柔相文得名為賁，而實非有事於矯飾也，故六爻皆取本色自賁，而終極於曰賁，正猶詩所謂素以為絢。蓋天下之真色，固莫有勝於白者。今初九抱德隱居，晚食以當肉，安步以當車，乃以義自賁者也。

Initial Nine: Adorning one's toes, abandoning the carriage and walking on foot. The Image Commentary says: Abandoning the carriage and walking on foot, is in accordance with the principle that one should not ride when it is inappropriate. Zhixu's explanation: Although the Primary Hexagram is named 'Bian' (Decoration) because of the mutual adornment of yin and yang, in reality it is not about artificial embellishment. Therefore, all six lines take the meaning of 'adorning oneself with one's natural color,' ultimately culminating in the line 'White Bian' (the original text here reads 'Bian,' which is likely a misprint for 'White'). Just as the Book of Poetry says 'using plainness to create brilliance' — plainness itself is the most brilliant. The true color in the world is none that surpasses white. Now, the Initial Nine, holding virtue and retreating from the world, eats only when hungry, which is like eating meat, and walks slowly, which is like riding a carriage. This is a person who adorns himself with virtue.

六二：賁其須。象曰：賁其須，與上興也。柔順中正，虛心以取益乎上下之賢，乃以師友自賁者也。九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。剛正而居明體之上，足以潤及於六二六四，而使之同為聖賢，乃以師道自賁者也。

Six Two: Adorning one's beard. The Image Commentary says: Adorning the beard, it moves in harmony with what is above. Zhixu's explanation: Six Two is yin and flexible, obedient and upright, humbly drawing benefit from the virtuous above and below. This is the person who uses teachers and friends to adorn himself, just as the beard itself cannot move, but moves with the chin. It is like the beard moves along with Nine Three. Nine Three: Adorned with a bright and moist appearance, maintaining uprightness brings good fortune. The Image Commentary says: The good fortune of enduring uprightness is because no one can oppress him. Zhixu's explanation: Nine Three is yang and upright, residing at the top of the Li (Fire) trigram, which represents clarity. It is sufficient to illuminate and moisten Six Two and Six Four, making them both become sages and virtuous people. This is the person who uses the way of teaching to adorn himself.

六四：賁如皤如，白馬翰如，匪寇婚媾。象曰：六四，當位疑也；匪寇婚媾，終無尤也。柔而得正，知白賁之可貴，故求賢無厭倦心：近則親乎九三，俯則應乎初九，仰則宗乎上九，無一非我明師良友；即六二六五，亦皆我同德相輔之朋。見賢思齊，見不賢而自省，安有寇哉？蓋由居上卦之下，則是上而能下，不敢自信自專，乃以虛心自賁者也。

Sixth line four: The decoration is pure and white, a white horse gallops in, which is not a bandit but a suitor. The Image Commentary says: The position of line four is naturally subject to suspicion; knowing that it is not a bandit but a suitor, there is ultimately no fault. Zhixu's explanation: Line four is yin and in a proper position, understanding that the simple and pure decoration is most precious, so it yearns for the virtuous without tiring. It is close to nine three, responds to nine one below, and honors nine nine above, none of them not being my wise teachers and good friends. Even six two and six five are also friends with me of the same virtue who support each other. Seeing a virtuous person, one thinks of emulating him; seeing an unvirtuous person, one reflects on oneself. How could there be any bandits? This is because it is in the lowest position of the upper trigram, belonging to being in a high position yet humbly placing oneself below, not being arrogant or self-reliant. Therefore, it is a person who uses humility to decorate himself.

六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。柔中而有陽剛之志，能知道德之樂，而不以勢位自驕，視天位之尊與丘園等，如大禹之菲飲食、惡衣服、卑宮室，為束帛戔戔吝惜之象，實則吾無間然而終吉，蓋以盛德自賁者也。

Six Five: Adorning oneself with a bundle of thin silk in the midst of hills, gardens, and fields, the amount is meager and seems stingy, yet ultimately it brings good fortune. The Image Commentary says: The reason for the good fortune of Six Five is due to joy. Zhixu's explanation: Six Five is a yin line that is flexible and in the center, yet it holds the ambition of yang. It understands the joy of morality, does not become arrogant due to power or status, and regards the dignity of the Son of Heaven as no different from hills, gardens, and fields. Just like Yu the Great who ate simply, wore coarsely, and lived in a humble dwelling, this is the image of 'a bundle of thin silk, frugal and stingy.' In reality, this is exactly what Confucius meant by 'I find no fault in him'—there is nothing to criticize, hence the final good fortune; this is the person who uses great virtue to adorn himself.

上九：白賁，無咎。象曰：白賁無咎，上得志也。以剛居艮止之極，又在卦終而居陰位，則非過剛。年彌高，德彌邵，純淨無疵，如武公之盛德至善以自賁者也。佛法釋者：初九以施自賁，六二以戒自賁，九三以忍自賁，六四以進自賁，六五以定自賁，上九以慧自賁。又初九為理賁，不以性德濫修德故；六二為名字賁，從此發心向上故；九三為觀行賁，不可暫忘故；六四為相似賁，不住法愛故；六五為分證賁，於三諦不漏失故；上九為究竟賁，復於本性，無纖瑕故。

The topmost line, Nine at the Top: Using pure white as ornamentation, there will be no mistake. The Image Commentary says: White adornment without fault, is being in a high position and having one's aspirations fulfilled. Zhixu's explanation: The topmost line, with a yang strength, is located at the highest point of Gen (Mountain), and is also at the end of the entire hexagram, yet it is in a yin position, so it is not overly rigid. As one grows older, virtue becomes more refined, pure and without any blemish, like Wei Wugong who adorned himself with great virtue and perfect goodness. Interpreted from a Buddhist perspective, the six lines correspond to the 'Six Perfections': the first line is adornment through giving, the second line through discipline, the third line through patience, the fourth line through diligence, the fifth line through meditation, and the topmost line through wisdom. Furthermore, they correspond to the 'Six Stages': the first line is the 'Essence Stage' of贲, because it does not pretend to have attained virtue through practice, but rather recognizes it as inherent; the second line is the 'Name Stage' of贲, because it is from here that one begins to aspire upward; the third line is the 'Observation Stage' of贲, because one must constantly observe without forgetting for a moment; the fourth line is the 'Similar Stage' of贲, because one does not remain attached to the desire for the Dharma; the fifth line is the 'Partial Realization Stage' of贲, because one no longer has any loss regarding the three truths of emptiness, provisional existence, and the middle way; the topmost line is the 'Final Stage' of贲, because one returns to one's original nature, with not even the slightest blemish.

（坤下　艮上）剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。約世道，則偃武修文之後，人情侈樂，國家元氣必從此剝；約佛法，則規約繁興之後，真修必從此剝；約觀心有二義：一約得邊，則定慧莊嚴之後，皮膚脫盡，真實獨存，名之為剝。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Gen (Mountain). The hexagram statement of "Bao" says: It is not favorable to go somewhere. The commentary on the judgment says: "Bao" means peeling off; the yao of yin is changing the yao of yang. It is not favorable to go somewhere because the power of the small person is increasing. To stop it by following the trend is an insight derived from observing the hexagram. The gentleman values the principles of decline, growth, fullness, and emptiness, because these are the workings of the heavenly way. Zhixu explains: From the perspective of worldly governance, after withdrawing troops and promoting culture, people's sentiments tend toward luxury and enjoyment, and the state's vital energy will certainly begin to decline from this point; from the Buddhist perspective, after numerous regulations and names, genuine practice will certainly begin to decline from this point; from the perspective of observing the mind, there are two meanings: first, from the aspect of what is gained, after using meditation and wisdom to adorn, superficial and superficial aspects will peel off completely, leaving only the real one remaining, which is also called "Bao."

一約失邊，則世間相似定慧，能發世間辯才文彩，而於真修之要反受剝矣。約得別是一途，今且約失而論，則世出世法皆不利有攸往。所謂不利有攸往者，非謂坐聽其剝，正示挽回之妙用也。往必受剝，不往，則順而止之，所以挽回其消息盈虛之數，而合於天行也。

Secondly, considering the aspect of what is lost, the worldly kind of approximate wisdom and insight can give rise to secular eloquence and literary talent, but they actually erode the essential aspects of true cultivation. From the perspective of what is gained, it is another path. Now, focusing on the aspect of what is lost, both worldly and transcendent practices are said to be "unfavorable for moving forward." This does not mean one should remain passive and let it deteriorate; rather, it points to the subtle method of restoration: moving forward necessarily leads to loss, whereas not moving forward means allowing things to stop naturally with the trend—this is precisely the method of harmonizing with the natural cycles of increase and decrease, and aligning with the way of heaven.

象曰：山附於地，剝。上以厚下安宅。山附於地，所謂得乎丘民而為天子也。百姓足，君孰與不足？故厚下乃可安宅，此救剝之妙策也。觀心釋者：向上事須從腳跟下會取，正是此意。六爻約世道，則朝野無非陰柔小人，惟一君子高居塵外；約佛化，則在家出家皆以名利相縻，惟一聖賢遠在蘭若；約觀心，則修善斷盡，惟一性善從來不斷。

The Great Image Commentary says: Mountains attached to the earth, this is the hexagram of "Breaking Up." A ruler learns from this to treat the people generously and secure his own position. Zhixu explains: A mountain remains standing because it is attached to the earth, which is exactly what Mencius said, that one can only become a king by gaining the support of the people. When the people are prosperous, how could the ruler be in want? Therefore, treating the people generously ensures the stability of one's own dwelling, which is the wise strategy to prevent decline. From the perspective of the mind: The great matter of upward aspiration must be experienced from one's own feet. This is precisely the meaning. Now looking at the six lines: From the perspective of worldly governance, the court and the people are nothing but weak and petty men, leaving only a gentleman high above the world. From the Buddhist teaching perspective, both lay and monastic people are bound by fame and fortune, leaving only a sage dwelling far away in a quiet retreat. From the perspective of observing the mind, the good deeds cultivated in the Later Heaven have been completely stripped away, leaving only the inherent goodness within the nature, which has never been cut off.

初六：剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。床者所以棲身，剝床則身無所棲矣。初在最下，故如剝足。於世法為惡民，於佛法為惡伽藍民，於觀心為剝損戒足也。別約得者，是剝去四惡趣因；然設無四惡趣，則大悲無所緣境，故誡以蔑貞凶。

Initial Line Six: The bed is being stripped away, starting from the foot of the bed, abandoning the correct path, which is dangerous. The Image Commentary says: Stripping the bed from the foot signifies the destruction of the lower part. Zhixu's explanation: The bed is used for resting the body. If the bed is stripped away, the body has nowhere to rest. Initial Line Six is at the very bottom, so it is like stripping the foot of the bed. In terms of worldly affairs, it corresponds to wicked common people; in terms of Buddhist teachings, it corresponds to wicked monks who work in the monastery (those who live in the temple and perform miscellaneous tasks); in terms of observing the mind, it corresponds to the loss of the 'foot' of upholding precepts. If we consider it from the aspect of what is gained, this signifies the removal of the causes leading to the four evil paths of hell, hungry ghosts, animals, and asuras. However, if there were no four evil paths, the great compassion of the Bodhisattva would have no object to focus on, so the line statement still warns that abandoning the correct path is dangerous.

六二：剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。於世法為惡臣，於佛法為惡檀越，於觀心為剝損禪定。無定，則散亂不能辨理，故未有與。別約得者，是剝去人天散善；然設無人天散善，則無以攝化眾生，故亦誡以蔑貞凶。

Six Two: The bed is being stripped away, reaching the junction between the bed frame and the legs, abandoning the right path, which is dangerous. The Image Commentary says: Stripping the bed at the joint indicates that one has not yet received the proper support. Zhixu's explanation: When paired with worldly affairs, it refers to wicked ministers; when paired with Buddhist teachings, it refers to benefactors with improper intentions (tanyue refers to lay donors who give alms); when paired with observing the mind, it refers to the loss of meditation. Without meditation, the mind becomes scattered, and one cannot clearly understand the truth, hence 'no one to support'—meaning there is no helper. If we consider it from the aspect of what is gained, this is the removal of good deeds practiced in the scattered mind of the human and heavenly paths. However, if there were no such scattered good deeds in the human and heavenly paths, there would be no way to guide and transform sentient beings, so it similarly warns 'abandoning the right path brings danger.'

六三：剝之無咎。象曰：剝之無咎，失上下也。於世法，為混跡小人之君子；於佛法，為有正見之外護；於觀心，為剝損智慧。剝慧則不著于慧，故能因敗致功，坐斷兩頭而失上下。又別約得者，是剝去色無色界味禪暗定，故得無咎。

Six Three: Being in a state of decline without fault. The Image Commentary says: Decline without fault is because it has disengaged from both above and below. Zhixu's explanation: When paired with worldly affairs, it is a gentleman among petty people; when paired with Buddhist teachings, it is a lay protector with correct views; when paired with observing the mind, it is wisdom being stripped away. When wisdom is stripped away, one no longer clings to wisdom, thus being able to achieve accomplishments through failure, cutting off both existence and non-existence at once and being unrelated to all the yin forces above and below. If we consider it from the aspect of what is gained, it is removing the meditation that clings to sensory pleasures in the form and formless realms, and the meditation that is dull without wisdom, thus achieving no fault.

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。下卦如床，上卦如身，今剝及身膚，不可救矣。於世法為惡宰輔，於佛法為惡比丘，於觀心為剝無一切因果。別約得者，是剝去二乘入真法門；然設無真諦，則無以出生死而不染世間過患，故誡以切近於災，所謂毫釐有差，天地懸隔也。

Six in the Fourth: The peeling has reached the skin and flesh of a person, which is dangerous. The Image Commentary says: peeling the bed to the skin, indicating that calamity is imminent. Zhixu's explanation: the lower trigram represents a bed, and the upper trigram represents the human body. Now the peeling has reached the skin and flesh of the body, which cannot be recovered. Applied to worldly affairs, this represents a corrupt minister; applied to Buddhist teachings, it represents a bad monk; applied to observing the mind, it represents completely stripping away all causes and effects (i.e., the view of annihilation). If we consider it from the aspect of what is gained, this is the removal of the path leading to the truth for the two vehicles of arhats and pratyekabuddhas. However, if there is no truth to rely on, one cannot escape birth and death and remains unspoiled by worldly afflictions. Therefore, it warns that calamity is already very close—this is what is meant by a slight error leading to a great difference.

六五：貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。於世法，為柔君以在君位，又居陽而得中，能師事上九高賢，挽回天下之亂，如文王之師呂尚。於佛法，為福德比丘作叢林主，率眾僧以師事聖賢。於觀心，為即修惡以達性惡；性惡融通，任運攝得佛地性善功德，故無不利。又別約得者，從空入假，剝二邊以歸中道，故須達中道統一切法，如貫魚以宮人寵，使法法皆成摩訶衍道，則無不利。

Six in the Fifth: Like a string of fish, leading the palace attendants in succession to receive the master's favor, there is no disadvantage. The Image Commentary says: Receiving the master's favor through the attendants, there is ultimately no mistake. Zhixu's explanation: In worldly terms, it refers to a weak ruler occupying the position of a ruler, yet being in a yang position and achieving the center, able to treat Upper Nine, the great sage, with the respect of a teacher, thus restoring the chaos of the world. Just as King Wen of Zhou took Lü Shang as his teacher. In Buddhist terms, it refers to a monk with virtue and merit becoming the abbot of a monastic community, leading the monks to honor the sages with the respect of a teacher. In the context of observing the mind, it refers to understanding the inherent evil in the nature through the evil actions created in the Later Heaven, as the Tiantai school teaches that the Buddha nature inherently contains both good and evil; the Buddha does not cut off the inherent evil but can freely transform and guide. Once the inherent evil is fully understood, it naturally leads to the accumulation of the good virtues inherent in the Buddha's nature, so there is no disadvantage. If we consider it from the aspect of what is gained, it is moving from the view of emptiness to the view of provisional phenomena, removing the extremes of emptiness and existence and returning to the Middle Way. Therefore, one must fully understand the Middle Way encompassing all phenomena, just as a string of fish or a line of palace attendants proceed in succession, making each phenomenon become the path of Mahayana, thus there is no disadvantage.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。於世法為事外高賢，如呂尚箕子之類；於佛法為出世高流，人間福田；於觀心為性善終不可剝，故如碩果不食。君子悟之以成道，小人恃之而生濫聖之慢者也。別約得者，亦指性德從來不變不壞。能悟性德，則當下滿足一切佛法，故君子得輿；執性廢修，則墮落惡趣，故小人剝廬。

The top line says: A large fruit remains uneaten, the gentleman thus obtains a carriage and chariot, while the petty person strips his own house. The Image Commentary says: The gentleman obtaining a carriage is because he is loved by the people; the petty person stripping his house is because he is ultimately incapable of being entrusted with responsibility. Zhixu's explanation says: When paired with the worldly way, it refers to a lofty sage who remains detached, like Lü Shang and Ji Zi; when paired with the Buddhist way, it refers to a transcendent monk, a source of merit in the world; when paired with observing the mind, it refers to the inherent goodness in one's nature that cannot be stripped away, hence like that large fruit that remains uneaten. The gentleman who understands this attains enlightenment, while the petty person, relying on it, develops arrogance, thinking himself a sage. If we consider it from the aspect of what is obtained, it also refers to the inherent virtue that has never changed or been destroyed. Those who realize the nature's virtue instantly possess all the Buddha's teachings, hence the gentleman obtaining the carriage; if one clings to the idea of 'inherent nature' and neglects actual practice, one will fall into evil paths, hence the petty person stripping his house.

（震下　坤上）復：亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。約世道，則衰剝之後必有明主中興而為復；約佛化，則淪替之後必有聖賢應現，重振作之而為復；約觀心又二義：一者承上卦約失言之，剝而必復，如平旦之氣，好惡與人相近，又如調達得無根信也；二者承上卦約得言之，剝是蕩一切情執，復是立一切法體也。若依第三觀，

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement of "Fu" (Return) says: Smooth and unimpeded. There is no illness in going out or coming in. Friends come without fault. Repeating this path, one returns after seven days. It is advantageous to go somewhere. Zhixu's explanation: From the perspective of worldly governance, after decline and decay, there must certainly be a wise ruler who revives the state, which is called "Fu"; from the perspective of Buddhist teachings, after the decline of the Dharma, there must certainly be a sage and virtuous person appearing in the world to revive and restore it, which is also called "Fu"; from the perspective of observing the mind, there are two meanings: one is to speak from the aspect of what was lost in the previous hexagram, when the process of elimination reaches its end, return must inevitably occur, just like the clear breath at dawn mentioned in the "Mencius," which is still close to ordinary people's good and evil, and also like the case of Devadatta (Tieda), who although falling into hell, still generated "rootless faith" (a single thought of faith arising勉强ly without the support of good roots); the other is to speak from the aspect of what was gained in the previous hexagram, elimination is the removal of all emotional attachments, and return is the establishment of the nature of all dharmas. If we match this with the third level of observation in Tiantai's teachings,

則從假入空名剝，從空入假名復。若一心三觀，則以修吻性名剝，稱性垂化名復。復則必亨，陽剛之德為主，故出入可以無疾；以善化惡，故朋來可以無咎。一復便當使之永復，故反復其道，至於七日之久，則有始有終，可以自利利他而有攸往也。

Then moving from the provisional view into the empty view is called "Pei," and moving from the empty view back into the provisional view is called "Fu." If we match this with the concept of "One Mind Three Views" (simultaneously comprehending the three truths of emptiness, provisional, and middle in a single thought), then using practice to align with one's true nature is called "Pei," and following one's true nature to benefit all beings is called "Fu." Since there is a return, it must be smooth and unimpeded: the virtue of yang is dominant, so going out and coming in does not cause any affliction; using goodness to transform evil, so when friends come, there is no mistake. Once there is a return, it should be allowed to continue returning, so it says "repeating this path," for seven days, with a beginning and an end, in this way one can benefit oneself and others and proceed forward.

彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。觀心釋者：佛性名為天地之心，雖闡提終不能斷，但被惡所覆而不能自見耳。苦海無邊，回頭是岸。一念菩提心，能動無邊生死大海。復之所以得亨者，以剛德稱性而發，遂有逆反生死之勢故也。此菩提心一動，則是順修，依此行去，則出入皆無疾，朋來皆無咎矣。

The Commentary on the Judgment says: The hexagram "Return" is smooth, because the yang is returning; it moves with agitation but follows the gentle, thus there is no illness in going out or coming in, and there is no mistake when friends come. Repeating this path, returning once every seven days, this is the way of heaven. It is advantageous to go forward, because the yang is growing. In the return, one can roughly see the original heart of the generation and renewal of heaven and earth. Zhixu explains this in terms of observing the mind: the Buddha-nature is called the heart of heaven and earth. Even the "one阐提" (a person who has completely cut off the roots of goodness), though extremely evil, will ultimately not be able to cut off this, but only is covered by evil and does not see it himself. The sea of suffering is boundless, but turning back is the shore. A single thought of seeking enlightenment, the Bodhi mind, can shake the boundless sea of birth and death. The hexagram "Return" can be smooth, precisely because this strong virtue is arising in accordance with its nature, thus creating the momentum to reverse the stream of birth and death. When this thought of the Bodhi mind arises, it is the practice in accordance with one's nature; following it, there is no illness in going out or coming in, and there is no mistake when friends come.

然必反復其道七日來復者，體天行之健而為自強不息之功當如是也。充此一念菩提之心，則便利有攸往，以剛雖至微，而增長之勢已自不可御也，故從此可以見吾本具之佛性矣。又出謂從空出假，入謂從假入空。既順中道法性，則不住生死，不住涅槃，而能遊戲於生死涅槃，故無疾也。朋謂九界性相，開九界之性相咸成佛界性相，故無咎也。

As for the necessity of "reversing the path and returning after seven days," it means understanding the vigorous movement of the heavenly way, and cultivating the effort of self-reliant perseverance, which should be like this. Expanding this single mind of bodhi, one is able to proceed forward; because although the yang energy is now extremely weak, its growing momentum is unstoppable, so from here one can see the Buddha-nature that is inherently complete within me. Furthermore, "coming out" refers to moving from the emptiness perspective into the provisional perspective, while "entering" refers to moving from the provisional perspective into the emptiness perspective. Since one follows the nature of the Middle Way, one does not remain stuck in birth and death, nor does one remain fixed in Nirvana, but can freely move between birth and death and Nirvana, thus there is no illness. "Friend" refers to the nature and appearance of the nine realms; by revealing the nature and appearance of the nine realms one by one, they all become the nature and appearance of the Buddha's realm, thus there is no mistake.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。楊慈湖曰：舜禹十有一月朔巡狩，但於冬至日則不行耳。觀心釋者：復雖有剛長之勢而利有攸往，然必靜以養其機，故觀行即佛之先王，既大悟藏性之至日，必關閉六根，脫粘內伏，暫止六度萬行商旅之事，但觀現前一念之心，而未可遍歷陰界入等諸境以省觀也。

The Great Image Commentary says: Thunder lies hidden in the earth, which is the hexagram of Return; the former kings closed the borders on the day of Winter Solstice, merchants and travelers did not go out, and the sovereign did not tour the land. Zhixu first cites the words of Yang Jian, a Song dynasty scholar (styled as Cihu): Yu Shun and Da Yu still went out for inspection on the first day of the eleventh lunar month, but they did not go out on the day of Winter Solstice. Then, interpreting from the perspective of observing the mind: Return has the trend of yang strength growing and is favorable for moving forward, but one must cultivate tranquility to nurture that vital energy. Therefore, the 'former kings' in the stage of 'Observing Practice is Buddha' must close the six sense doors of eyes, ears, nose, tongue, body, and mind on the 'Winter Solstice Day' of great awakening to the Buddha-nature, stripping away clinging to external phenomena, withdrawing them inward, and temporarily suspending the activities of the six paramitas and myriad practices, which are like merchants traveling, and focusing only on the present moment of mind. One must not traverse and observe all the various realms such as the five aggregates, eighteen elements, and twelve entrances.

初九：不遠復，無祇悔，元吉。象曰：不遠之復，以修身也。此如顏子。約佛法者，正慧了了，頓見佛性，頓具諸行，所以元吉，如圓教初住；又約六度，即是般若正道。六二：休復，吉。象曰：休復之吉，以下仁也。此如曾子。約佛法者，正定得中，鄰真近聖，如圓教十信；又約六度，即是正定與慧相連。

Chu Jiuzhou: Going out a short distance and then turning back, there is no regret, and it is very auspicious. The Image Commentary says: Returning without going far is used for cultivating oneself. Zhixu's explanation: This is like Yan Hui, who is always aware of his faults without ever committing them again. In terms of Buddhist teaching, this is pure wisdom clearly seeing the Buddha nature at the moment, and possessing all practices at once, so it is very auspicious, corresponding to the initial stage of the circular teaching's 'first dwelling' position (first breaking through ignorance, first attaining the dharmakaya). If paired with the six perfections, it is the correct path of wisdom. Liu'er: Returning in a beautiful and virtuous way, it is auspicious. The Image Commentary says: The auspiciousness of returning comes from being willing to be beneath the benevolent. Zhixu's explanation: This is like Zeng Shen, who examines himself three times a day. In terms of Buddhist teaching, this is pure meditation attaining the middle way, already close to reality and near the sacred position, corresponding to the 'ten faiths' stage of the circular teaching. If paired with the six perfections, it is pure meditation and wisdom united.

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。此如子路。約佛法者，有定有慧而不中正，故須先空次假後中，名為頻復，勤勞修證而得無咎；又約六度，即是精進勤策相續。六四：中行獨復。象曰：中行獨復，以從道也。此如蘧伯玉。約佛法者，正定而與初應，如通教利根接入於圓；又約六度，即是忍辱，由與初應，則生法二忍便成第一義忍。

Six in the Third: Repeatedly returning, although there is danger and hardship, there is no mistake. The Image Commentary says: The danger and hardship of repeated return, in terms of principle, is without fault. Zhixu's explanation: This is like Zilu, who was glad to hear of mistakes, and who would change and then relapse, and relapse and then change again. In terms of Buddhist teaching, this involves both determination and wisdom, but does not dwell in the middle and is not in the proper position, so it is necessary to first cultivate the emptiness view, then the provisional view, and finally the middle view, returning repeatedly, which is called 'repeated return'; diligent and arduous cultivation and verification thus result in no mistake. If matched with the six perfections, it corresponds to diligence—constantly urging the body and mind without interruption. Six in the Fourth: Walking in the middle and returning alone. The Image Commentary says: Returning alone while walking in the middle is to follow the correct path. Zhixu's explanation: This is like Qu Boyu, who at fifty years old realized the mistakes of the previous forty-nine years. In terms of Buddhist teaching, this is pure meditation corresponding to the initial nine, like those with sharp roots in the general teaching being guided into the perfect teaching. If matched with the six perfections, it corresponds to patience; since it corresponds to the initial nine, the two kinds of patience—patience with beings and patience with the Dharma—directly become 'the first meaning patience' (dwelling in the highest patience of the middle way reality).

六五：敦復，無悔。象曰：敦復無悔，中以自考也。此如周宣、漢文、宋仁。約佛法者，定慧調勻，亦且得中，但與陽太遠，故必斷惑證真之後，俟開顯而會入圓位，如藏通二乘；又約六度，即是持戒，雖遠於初，但自考三業無失，自然合理而得無悔。

Six in the Fifth: Being sincere and earnest in returning, there is no regret. The Image Commentary says: Being sincere and earnest in returning, thus one self-examines in the middle path. Zhixu's explanation: This is like the middle-renewing and maintaining rulers such as King You of Zhou, Emperor Wen of Han, and Emperor Renzong of Song. In terms of Buddhist teachings, this is the harmonious balance of concentration and wisdom, and being in the middle. However, it is still far from the yang line, so one must first eliminate defilements and attain the truth, and then after the Lotus Sutra reveals the true reality, one will return to the position of the perfect teaching. It is like the two vehicles of the Hinayana and the Sautrantika teachings. If matched with the six perfections, it is upholding precepts. Although it is far from the beginning line, as long as one self-examines and finds no faults in body, speech, and mind, it naturally conforms to reason and has no regret.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。此如王安石方孝孺等，生今反古，名為迷復，非昏迷不復之謂。約佛法者，不中不正，恃世間小定小慧以為極則，因復成迷，故不惟凶，且有災眚。若以此設化教人，必大敗法門，損如來之正法，至於十年而弗克征，以其似佛法而實非佛法，反於圓頓大乘之君道，如今世高談圓頓向上者是也。又約六度，即是佈施，而遠於智慧，著相，著果報，起慢，起愛，亦能起見，故雖是善因，反招惡果，良由不達佛法之君道故耳。

Six at the Top: A return that is lost in confusion, dangerous, with both natural disasters and human calamities. Using it to go to war will ultimately result in a great defeat, causing the sovereign to also suffer misfortune, leading to a period of ten years during which military campaigns cannot be launched. The Image Commentary says: The danger of returning in confusion arises from violating the proper way of a ruler. Zhixu's explanation: This is like people such as Wang Anshi and Fang Xiaoru, who live in the present age yet insist on restoring ancient systems, hence it is called 'returning in confusion,' not meaning they are in a state of confusion and unwilling to turn back. From the perspective of Buddhist teachings, it is neither in the middle nor in the proper position, relying on a little meditation and wisdom in the world as the highest standard. Because 'returning' has become a form of confusion, it not only brings danger but also invites calamity. If one uses this approach to teach and guide others, it will inevitably lead to the failure of the teaching, damage the correct Dharma of the Buddha, and result in a period of ten years during which military campaigns cannot be launched—because it appears like the Dharma but is not truly the Dharma, violating the great vehicle Mahayana path of the 'ruler's way.' Just as today's people who talk much about the great vehicle and often boast about the immediate attainment of enlightenment. If paired with the six perfections, it would be giving alms; yet it is distant from wisdom, clinging to external phenomena, clinging to results, giving rise to arrogance, attachment, and wrong views. Thus, although the cause is good, it leads to a bad result, truly because it does not understand the fundamental great path of the Buddha's teachings.

（震下　乾上）無妄：元亨利貞，其匪正有眚，不利有攸往。約世道，則中興之治合於天道而無妄；約佛法，則中興之化同於正法而無妄；約觀心，則復其本性，真窮惑盡而無妄：皆元亨而利於正者也。然世出世法，自利利他，皆須深自省察，不可夾一念之邪，不可有一言一行之眚。儻內匪正而外有眚，則決不可行矣。聖人持滿之戒如此。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement of "Wu Wang" (No False Movement) says: It is greatly smooth and favorable to maintain correctness; if it is not in accordance with correctness, there will be calamity, and it is unfavorable to go forward. Zhi Xu's three interpretations: From the perspective of worldly governance, the revival of the state conforms to the heavenly way, so it is real and free from falsehood; from the Buddhist perspective, the revival of teaching is in accordance with the correct dharma, so it is real and free from falsehood; from the perspective of observing the mind, the original nature is restored, the true suchness is fully revealed, and all delusions are completely cut off, so it is real and free from falsehood. These are all cases of great smoothness and favorability in maintaining correctness. However, both worldly and transcendent methods, whether for self-benefit or benefiting others, must be deeply self-examined, without any thought of wrongness, and without any misconduct in speech or action. If the mind is not correct and there is also misconduct externally, then it will absolutely not be feasible. The sages' warning about how to maintain when things are full is thus very strict.

彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往。無妄之往，何之矣？天命不祐，行矣哉！震之初爻全攬乾德為體，故曰自外來為主於內也。性德雖人人本具，然在迷情反為分外。今從性起修，了知性德是我固有，故名為主於內。夫既稱性起修，必須事事隨順法性。儻三業未純，縱有妙悟，不可自利利他。既不合於性德，則十方諸佛不護念之，安能有所行哉。

The Commentary on the Judgment says: The hexagram Wuwang (No Delusion) has a strong line coming from outside to become the master of the inner trigram. The trigram Zhen (Thunder) is dynamic and strong, and the strong line is in the center and corresponds with the upper trigram. Thus, it is greatly smooth and conforms to the right path, which is the mandate of heaven. If it does not conform to the right path, there will be calamity, and it is not advantageous to go anywhere. If one is truly without delusion but insists on going somewhere, where can one go? If heaven's mandate does not support, how can one move at all? Zhixu explains: The first line of the trigram Zhen entirely takes the strong and vigorous virtue of Qian (Heaven) as its own essence. Therefore, it is said, "a strong line coming from outside to become the master of the inner trigram." Although the virtue of nature is originally complete in everyone, to those who are confused, it seems like something external. Now, by cultivating in accordance with one's true nature, one realizes that the nature's virtue is originally one's own, so it is called "being the master within." Since one is cultivating in accordance with one's true nature, one must follow the nature of the Dharma in all things. If the body, speech, and mind are not pure, even if one has subtle realizations, one must not use them for self-benefit or benefiting others. If one does not conform to the nature's virtue, the Buddhas of the ten directions will not protect or cherish him, so what can he do?

象曰：天下雷行，物與無妄。先王以茂對時，育萬物。佛法釋者：師子奮迅，三世益物，名茂對時；番番種熟脫，使三草二木任運增長而歸一實，名育萬物。初九：無妄往吉。象曰：無妄之往，得志也。彖云無妄之往何之矣，乃指匪正有眚，出於無妄而往於妄也；此云無妄往吉，乃依此真誠無妄而往應一切事也，所以得志而吉。

The Great Image Commentary says: Thunder moves under heaven, and all things are endowed with the nature of truth and sincerity; thus the sage-kings understood to strive in accordance with the order of time, nurturing all beings. Zhixu explained with Buddhist teachings: The Buddha enters the samadhi of the lion's vigorous effort, benefiting all beings in the past, present, and future lives, which is called striving in accordance with the order of time; planting seeds repeatedly for beings, allowing them to mature and attain liberation, so that all beings, whether great, medium, or small grasses, and large or small trees (as illustrated in the Lotus Sutra's analogy of medicinal herbs, representing beings with different capacities), naturally grow and return to the same path of true reality, which is called nurturing all beings. The line Initial Nine says: To proceed with truth and sincerity, it is auspicious. The Image Commentary says: To proceed without falsehood is to realize one's aspirations. Zhixu explained: The Commentary on the Judgment says, "Where does the movement of the unassuming go?" referring to situations where something is not proper and leads to calamity—originally from truth, yet moving toward falsehood. Here, "to proceed without falsehood is auspicious" means to respond to all affairs based on this sincerity, thus realizing one's aspirations and achieving auspiciousness.

六二：不耕穫，不災畬，則利有攸往。象曰：不耕穫，未富也。田一歲曰災，三歲曰畬。世未有不耕而獲、不災而畬者。夫不耕不災，此絕無望於獲畬者也，然能獲能畬，此何以致之乎？孔子云：隱居以求其志，行義以達其道。又云：耕也，餒在其中矣；學也，祿在其中矣。六二以陰柔中正，上應九五陽剛中正之君，惟以求志達道為心，而毫不以富貴利祿為念，乃利有攸往而不變其塞耳。

Six Two: Not sowing for the sake of harvest, not clearing land for the sake of cultivated fields, this is actually beneficial for moving forward. The Image Commentary says: Not sowing yet reaping, indicates one has never intended to seek wealth. Zhixu's explanation: When land has been cultivated for one year, it is called 'zai' (i.e., zui, newly cultivated land), and when it has been cultivated for three years, it is called 'yu' (cultivated land). There is no such thing as reaping without sowing or obtaining cultivated land without clearing it. If one neither sows nor clears, this is someone who has no expectation of harvest or cultivated land; yet he is able to reap and obtain cultivated land, how is this possible? Confucius said: Retreating to maintain one's aspirations, promoting righteousness to realize one's principles. He also said: Farming may lead to hunger, but studying leads to salary. Six Two, with its yin and flexible nature, is in the center and upholds correctness, corresponding to Nine Five, the yang and upright ruler. Focused solely on maintaining his aspirations and attaining the great way, he does not place wealth and honor in his heart, thus it is beneficial to move forward without changing his conduct even in times of hardship.

六三：無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。不中不正，居震之上，此執無妄之理而成災者也。夫行人得牛，何乃執理而求償於邑人？豈非禍及無辜者乎。吳幼清曰：無妄之善有三：剛也，當位也，無應也。剛者，實也；當位者，正也；無應者，無私累也。諸爻或有其三，或有其二，或有其一。初九、三皆全，其最善也；九五九四有其二，九五剛而中正，九四剛而無應，是其次也；六二上九有其一，六二中正，上九剛實，是又其次也。

Six Three: A sudden misfortune—someone tied up a cow here, a passerby took it away, and people from the same town suffered as a result. The Image Commentary says: the passerby obtained the cow, while people from the same town suffered. Zhi Xu explains: Six Three is neither in the center nor in the proper position, and it is at the top of the shaking trigram. This is the person who clings to the principle of 'truth without falsehood' and thus brings about misfortune. Why should the passerby, who took the cow, insist on claiming it from the people of the same town? Is this not causing innocent people to suffer? The following is from Wu Cheng: The advantages of the hexagram Wu Wang are threefold: yang strength, proper position, and no response. Yang strength means fullness, proper position means correctness, and no response means no private attachments. Each line may have all three, two, or only one of these. The lines of Chiu Ji and Ji San have all three, which is best; Ji Wu and Ji Si have two, Ji Wu is strong and in the center and upright, Ji Si is strong and has no response, which is next; Li Er and Shang Ji each have one, Li Er is in the center and upright, Shang Ji is strong and solid, which is next.

唯六三於三者咸無焉，而亦得為無妄，何也？下比中正之六二，上比剛實無私之九四。譬如有人，在己雖無一善，而上有嚴師，下有良友，親近切磨，夾持薰染，亦不至於為惡，上六三之所以亦得為無妄也。陳旻昭曰：世固有忠臣孝子，遇不得已之時勢，竟冒不忠不孝之名，而萬古不能自白者。因災而息其欲自陳白之妄心，是為無妄之災。如係牛於邑而行人得之，彼行人決不可查考，而邑人決無以自白，惟有吞聲忍氣，陪償其牛而已。忠臣孝子之蒙怨者亦復如是。

Only the line six in the third position does not possess any of these qualities, yet it is still considered as "wu wang" (no false fortune). This is because it is below the line six in the second position, which is upright and proper, and above the line nine in the fourth position, which is strong, solid, and free from private interests. Just as a person may have no virtues of their own, but has a strict teacher above and a good friend below, and is constantly influenced by them through daily interaction and discussion, they will not commit evil deeds. This is why the line six in the third position can also be considered as "wu wang." (The original text says "shang six in the third position," and the character "shang" is likely a mistake for "ci.") The following is a quote from Chen Mingzhao: There are indeed loyal ministers and filial sons in the world, but when they encounter unavoidable circumstances, they may end up with a reputation of being disloyal or unfilial. They cannot clear their names for generations. Because of this disaster, their desire to prove themselves is extinguished, which is called "wu wang zhi zai" (a disaster of no false fortune). It is like a cow that is tied up in a town and is taken away by a passerby. The passerby cannot be traced, and the townspeople cannot defend themselves, so they can only silently endure and lose the cow. The loyal ministers and filial sons who suffer injustice are in the same situation.

九四：可貞，無咎。象曰：可貞無咎，固有之也。以陽居陰，不好剛以自任，蓋其德性然也。九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。剛健中正，此無妄之至者也。夫立身於無過之地者，未免責人太過，所謂執藥反成病矣，故勿藥而有喜。蓋以己律人，則天下孰能從之。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。以陽居陰，雖非過剛，而居無妄之極，則是守常而不知變通者也。既無善權方便，其何以行之哉。

Nine in the Fourth: It can maintain uprightness and will not commit mistakes. The Image Commentary says: If one remains upright without fault, it is because this virtue is inherent. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin position, does not like to display strength or take responsibility by itself. This is because its virtue is naturally like this. Nine in the Fifth: A disease arising without cause, but not taking medicine can lead to good fortune. The Image Commentary says: The medicine for treating a disease of no cause should not be taken lightly. Zhixu's explanation: Nine in the Fifth is strong and upright, and stays in the center and maintains uprightness. It is a person who is truly without false pretense and reaches the extreme. However, someone who is in a position of no fault is hard to blame others too severely. This is called taking the medicine and instead getting sick. Therefore, not taking medicine brings good fortune. Because using one's own standard to demand others, who in the world can keep up? Nine at the Top: It is truly without false pretense, but acting in this way brings calamity and no benefit. The Image Commentary says: Acting without false pretense leads to calamity at the extreme. Zhixu's explanation: Nine at the Top has a yang line in a yin position. Although it is not overly strong, being at the extreme of no false pretense makes it someone who rigidly follows the routine without knowing flexibility. Since it lacks skillful and adaptable methods, how can it be successful?

佛法釋者：六爻皆悟無妄之理而為修證者也。初九正慧直進，故現生克果而得志。六二正定治習，故須於禪法不取不證，則可以借路還家。六三不中不正，雖有小小定慧能開示人，令其得道得果，如行人得牛，而自己反成減損，久滯凡地，如邑人之災。九四慧而有定，自利有餘，

Zhi Xu explained the six lines of the hexagram through Buddhist teachings: the six lines all represent people who have realized the truth of 'real and without delusion' and have actually practiced and attained realization. The first line is pure wisdom moving forward continuously, so one can attain the fruit in this very life and have one's aspirations fulfilled. The second line uses pure meditation to counter habitual tendencies, so one must not cling to meditation and not remain fixed in that partial realization, thus being able to use this path to return to one's true nature (i.e., using meditation as a path to return to reality). The third line is neither in the center nor in the proper position; although it has a little bit of meditation and wisdom that can guide others and enable others to attain realization and fruits—like a passerby leading away a cow—the self actually suffers a loss, remaining stagnant in the status of an ordinary person for a long time, just like an innocent person in the same town suffering a disaster. The fourth line is wisdom combined with meditation, sufficient for self-benefit.

乃是達其性具定慧，非是修而後有。九五剛健中正，自利已圓，為眾生故，示現病行，豈更須對治之藥？即初心修觀亦復如是，一切境界無非性德，體障即德，無可對治也。上九不中不正，恃性德而不事修德，躬行多眚，何利之有？蓋由一味高談向上，以至於窮，故成災也。

This is realizing the inherent nature of innate purity and wisdom, not something acquired through cultivation. The Nine in the Fifth is strong and upright, maintaining the middle and upholding correctness, having already perfected self-benefit. For the sake of all beings, it manifests the "suffering path" of sharing in the suffering of all beings. Why would it need medicine to cure? Even those who first begin to cultivate and observe are like this: all phenomena are merely manifestations of the nature's virtues. Recognizing obstacles as immediate merit, there is nothing to be cured. The Nine at the Top does not occupy the center nor is it in the proper position. It relies solely on the inherent nature's virtues but refuses to put in the effort of cultivation. Its actions are full of faults. How can it bring any benefit? This is because it一味 talks about "the single stroke upward," leading to the extreme, thus resulting in calamity.

（乾下　艮上）大畜：利貞，不家食吉，利涉大川。畜，蓄積也，蓄積其無妄之道以養育天下者也。約世道，則中興之主復於無妄之道，而厚蓄國家元氣；約佛化，則四依大士復其正法之統，而深養法門龍象；約觀心，則從迷得悟，復於無妄之性，而廣積菩提資糧：皆所謂大畜也。世出世法，弘化進修，皆必以正為利，以物我同養為公，以歷境練心為要，故不家食吉而利涉大川也。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Gen (Mountain). The hexagram statement of "Da Xu" (Great Accumulation) says: It is advantageous to maintain rectitude; it is auspicious not to eat idly at home; it is advantageous to cross a great river. Zhixu's explanation says: "Xu" means accumulation, which refers to the accumulation of the true and unpretentious way of the previous hexagram, used to nurture the world. From the perspective of worldly governance, it is the restoration of the way of unpretentiousness by a ruler who revives the country's vital energy; from the perspective of Buddhist teachings, it is the reestablishment of the orthodox lineage by the "Four Reliance Bodhisattvas" (four types of saints who can be relied upon in the degenerate age), thus deeply cultivating outstanding talents in the Buddhist path; from the perspective of observing the mind, it is the transformation from confusion to enlightenment, returning to the nature of unpretentiousness, thus widely accumulating the merit and resources leading to enlightenment: all of these are called "Great Accumulation." Whether in worldly affairs or transcendent practices, whether promoting teachings or personal cultivation, one must always maintain rectitude as a benefit, regard the nurturing of all beings as a common goal, and regard the trials of experience as essential. Therefore, it is auspicious not to eat idly at home, and it is advantageous to cross a great river.

彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。乾之剛健，艮之篤實，皆有輝光之義焉，以此日新其德，則蓄積深厚廣大，故名大畜。然所謂利貞、不家食吉、利涉大川者，非是性外別立修德，乃稱性所起之修，全修在性者也。試觀乾德之剛，上行居卦之終，而六五能尊尚之，且卦體外止內健，豈非本性大正之道乎？六五以柔中之德，上則養賢師以風天下，下則養賢士以儲國用，豈非不家食吉之正道乎？且以柔中之德，應九二天德之剛，剛柔相濟，何遠不通，豈非利涉大川之正道乎？

The Commentary on the Judgment says: The Great Accumulation hexagram embodies strength, firmness, and radiance, and it renews its virtue daily. The strong lines ascend and honor the virtuous, thus restraining the strength, which is the great right path. To not eat idly is auspicious, meaning the state nourishes the virtuous. It is advantageous to cross a great river, meaning it follows the heavenly way. Zhixu explains: The strength of Qian and the firmness of Gen both contain the meaning of radiance; using this to renew virtue daily, accumulation becomes profound and vast, hence it is called "Great Accumulation." However, the notions of benefiting by maintaining correctness, not eating idly being auspicious, and benefiting by crossing a great river are not external practices apart from one's nature, but rather developments arising from one's nature. Look at the Yang strength of Qian ascending to the top of the hexagram (referring to the top line, upper nine), which is honored by the line six five. Moreover, the outer part of the hexagram is stopping, and the inner part is strength, which is precisely the great right path within one's nature. The line six five, with its yin softness in the center, honors the virtuous elders above to enlighten the world, and the capable men below to prepare for the state's needs. Is this not precisely the right path of "not eating idly is auspicious"? Furthermore, with its yin softness in the center, it responds to the Yang strength of line nine two, which possesses the virtue of heaven. The interaction of Yang and Yin is balanced, so how could distant places be unattainable? Is this not precisely the right path of "advantageous to cross a great river"?

象曰：天在山中，大畜。君子以多識前言往行以畜其德。一山之中具有天之全體，一念心中具攝十世古今。攬五時八教之前言，該六度萬德之往行，以成我自心之德。以此自畜，即以此畜天下矣。吳幼清曰：識，謂記之於心。德大於前言往行，猶天之大於山也。以外之所聞所見，而涵養其中至大之德，猶山在外而藏畜至大之天於中也。前言往行，象山中寶藏之多；德象天之大。

The Great Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation; thus, the gentleman understands the need to widely remember the words of past sages and the deeds of former virtuous persons, in order to cultivate his own virtue. Zhixu explains: Within a single mountain lies the entire heaven, and within a single thought lies the span of ten kalpas from past to future. One gathers the teachings of the five periods and eight methods of the past sages (the Tiantai school's classification of the Buddha's teachings into five periods: Avatamsaka, Shravakayana, Mahayana, Prajna, and Sutra and Nirvana, and eight methods of teaching and practice), and includes the six paramitas and myriad practices of past sages, to accomplish the virtue of one's own mind. Using this to cultivate oneself is also using it to cultivate the world. The following is from Wu Cheng: 'Mind' refers to what is remembered in the heart. Virtue surpasses the words and deeds of the past, just as heaven surpasses the mountain. Using external knowledge and experience to nurture the great virtue within, is like the mountain outside containing the great heaven within. The words and deeds of the past are like the abundant treasures within the mountain; virtue is like the vastness of heaven.

初九：有厲，利己。象曰：有厲利己，不犯災也。六爻皆具剛健篤實輝光之義而自新新民者也。初九陽剛在下，正宜隱居求志，故有惕厲之功，而先利自己。己利既成，任運可以利人；若己躬下事未辦，而先欲度人，則犯災矣。九二：輿說輹。象曰：輿說輹，中無尤也。剛而得中，專修定慧，似無意於得時行道者，然自利正是利他之本，故中無尤。

Chu Ji: There is danger, but it is advantageous to first take care of oneself. The Image Commentary says: danger is advantageous to oneself, meaning not to provoke calamity. Zhi Xu's explanation: The six lines of the Great Accumulation hexagram all embody the qualities of strength, sincerity, and brilliance, representing people who renew themselves and also renew others. The initial line is yang and is at the very bottom, so it should retreat and remain steadfast in its aspirations. Therefore, one should cultivate vigilance and caution, first perfecting oneself. When one has achieved self-perfection, it naturally benefits others. If one's own affairs are not yet settled, and one rushes to help others, calamity will follow. Ji Er: The axle of the carriage has been removed. The Image Commentary says: the carriage is removed from the axle, meaning to be in the center without error. Zhi Xu's explanation: Ji Er is yang and is in the center of the lower trigram, focusing on cultivating concentration and wisdom. It seems not to be eager to promote the great way. However, self-benefit is the foundation of benefiting others, so being in the center without error.

九三：良馬逐，利艱貞。曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。剛而得正，居乾之上，不患不能度生也，患其欲速喜進，失於防閒耳。故必利於艱貞，閒其輿衛，乃利攸往。亦以上有六四之良友、六五之賢君、上九之明師，與之合志，必能互相警勵，故可往也。

Nine in the Third: A fine horse galloping and chasing, it is advantageous to maintain uprightness amidst difficulties. Practicing daily the affairs of chariot warfare and defense, it is advantageous to proceed. The Image Commentary says: Advantageous to proceed is in harmony with the aspirations above. Zhixu's explanation: Nine in the Third is yang and in a proper position, located at the top of the Qian trigram, not troubled by the inability to transform sentient beings, but troubled by its eagerness to achieve results and its desire for advancement, lacking restraint. Therefore, it must be advantageous to maintain uprightness amidst difficulties, and to train well its chariots and guards, thus making it advantageous to proceed. Moreover, above it are Six in the Fourth, a good friend; Six in the Fifth, a virtuous sovereign; and Upper Nine, a wise teacher, all in harmony with its aspirations. They will surely mutually encourage and inspire each other, thus making it possible to proceed. (The original text says '曰闲舆卫', but the commonly circulated version uses '日', meaning daily practice.)

六四：童牛之牿，元吉。象曰：六四元吉，有喜也。柔而得正，下則應初九剛正之良友，親九三剛正之畏友，上則近六五柔中之聖君，過端未形而潛消默化，如童牛未角，先施以牿，更無牴觸之患。以此自養，以此為天下式，大善而吉，悅而且樂者矣。

Six in the Fourth: First fasten a crossbar to prevent the young ox from resisting, which brings great auspiciousness. The Image Commentary says: Six in the Fourth is greatly auspicious, there is joy. Zhixu's explanation: Six in the Fourth is a yin and flexible line in a proper position. It is in harmony with Nine at the Beginning, a righteous and virtuous friend below, and is close to Nine in the Third, a righteous but cautious friend above. It also relies on Six in the Fifth, a flexible and moderate sage ruler above. The signs of error have not yet formed and are already silently resolved and transformed. It is like the young ox's horns have not yet grown, but a crossbar is first fastened on it, so there is no hidden danger of pushing or injuring others. Use this to cultivate oneself and to set an example for the world. This is a great good and auspicious, bringing both joy and happiness.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。豶，犗也。犗則不暴，而牙仍堅利也。柔得中位，尊上賢而應下乾，性德既無偏頗，所養又復周足，自利成就，可以君臨天下，舉天下之善惡眾庶無不入吾陶冶，故如豶豕之牙。上九：何天之衢，亨。象曰：何天之衢，道大行也。以剛柔相濟之德，當聖君師保之任，隱居所求之志，至此大行無壅，蓋不啻行於天衢也。

Six in the Fifth: The tusks of a castrated wild boar, auspicious. The Image Commentary says: The auspiciousness of Six in the Fifth is due to joyous occasions. Zhixu's explanation: "Fen" means castration. Once castrated, the wild boar is no longer fierce, yet its tusks remain hard and sharp. Six in the Fifth is gentle and resides in the central position, looking upward to honor Nine at the Top's virtue, and looking downward to correspond with the Heaven trigram. Its inherent virtue is balanced and complete, self-cultivation is achieved, and thus it can rule the world. The world includes all beings, good and evil, who are all brought under its influence, just as the tusks of a castrated wild boar have power without harming others. Nine at the Top: How broad the heavenly thoroughfare is, it is prosperous. The Image Commentary says: The heavenly thoroughfare is where the Way is greatly practiced. Zhixu's explanation: Nine at the Top, with virtue that harmonizes both strength and flexibility, bears the responsibility of a sage ruler and teacher. The aspirations it held fast to during seclusion are now fully realized without obstruction, surpassing even the great path that connects to heaven.

（震下　艮上）頤：貞吉。觀頤，自求口實。約世道，則畜德以養天下；約佛化，則畜德以利群生；約觀心，則菩提資糧既積，而長養聖胎也。自利利他，皆正則吉；皆須視從來聖賢之所為頤者何如，皆須自視其所以為口實者何如。

The lower trigram of the primary hexagram is Zhen (Thunder) and the upper trigram is Gen (Mountain). The hexagram statement of "Yi" (Nourishment) says: Upholding righteousness brings good fortune. Observe how others nourish people, and then seek for sustenance in one's own mouth. Zhixu's three interpretations: From the perspective of worldly governance, it is to accumulate virtue in order to nourish the world; from the perspective of Buddhist teachings, it is to accumulate virtue in order to benefit all beings; from the perspective of observing the mind, it is that the nourishment for attaining enlightenment has already been sufficiently accumulated, and thus one can further cultivate the "saintly embryo" (a metaphor for the fruit of enlightenment being nurtured within the mind). Whether it is self-benefit or benefiting others, as long as it conforms to righteousness, it is auspicious; one must also observe how the sages of old nourished people, and also examine what one uses to fill one's own mouth.

彖曰：頤，貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民。頤之時大矣哉。養正則吉，明養而非正、正而不養皆非吉道也。不觀聖賢之所養，則無以取法思齊；不觀自養之口實，則無以匹休媲美。且如天地全體太極之德以自養，即能普養萬物；聖人養賢輔成己德，即可以及萬民。誰謂養正之外別有利人之方？故正自養時，即全具位育功能而稱大也。

The Commentary on the Judgment says: The hexagram of "Nourishment" brings good fortune when one adheres to the correct path, meaning that nourishment in accordance with the right way is auspicious. "Observing nourishment" refers to observing the object being nourished. "Seeking one's own sustenance" refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous in order to benefit the people. The significance of the timing of the hexagram of "Nourishment" is great. Zhixu explains: saying "nourishment in accordance with the right way brings good fortune" points out that merely nourishing without correctness, or merely being correct without nourishing, are not auspicious paths. Without observing what the sages and virtuous nourish, one cannot take them as a model; without observing what one uses to fill one's mouth, one cannot compare oneself with the ancients. For example, if Heaven and Earth use the entire virtue of the Supreme Ultimate to nourish themselves, they can universally nourish all things; if the sage nourishes the virtuous to assist in perfecting his own virtue, he can benefit the people. Who says that nourishing in the right way is separate from methods that benefit others? Therefore, when one is properly cultivating oneself, one already fully possesses the function described in the Doctrine of the Mean as "Heaven and Earth are in their proper places, and all things flourish," hence it is called great.

象曰：山下有雷，頤。君子以慎言語，節飲食。言語飲食皆動之象也，慎之節之，不失其止也，故知養正莫善於知止。初九：舍爾靈龜，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。陽剛為自養養他之具，知止為自養養他之貞。初九陽剛足以自養，如靈龜服氣，可不求食，而居動體，上應六四，觀彼口實，反為朵頤，失其貴而凶矣。此如躁進之君子，於佛法中，則如乾慧外凡，不宜利物。

The Great Image Commentary says: Mountains below the thunder, this is the hexagram of "Nourishment"; the gentleman understands from this that speech should be cautious and diet should be restrained. Zhixu explains: speech and diet are both images of movement; to be cautious and restrained in them is to not lose the principle of stillness, so it is known that cultivating the correct path has nothing better than knowing how to stop. Initial Nine: abandoning your own spiritual turtle, yet staring at me as I chew, dangerous. The Image Commentary says: observing my chewing, it is no longer worth cherishing. Zhixu explains: yang is the capital for self-cultivation and nourishing others; knowing how to stop is the correct path for self-cultivation and nourishing others. Initial Nine is yang, which is sufficient for self-cultivation, like the spiritual turtle that can breathe in vital energy without needing food; yet it is in a state of movement, and corresponds to Six in the Fourth, looking longingly at what others have in their mouths, and itself opens its mouth with saliva flowing, thus losing its precious nature, hence danger. This is like a gentleman who is eager to advance; in Buddhism, it is like an external worldly person in the stage of 'Dry Wisdom' (dry wisdom, not yet nourished by meditation), who is not yet suitable to benefit others.

六二：顛頤，拂經，于丘頤，征凶。象曰：六二征凶，行失類也。以上養下，乃理之常。六二陰柔，反藉初九之養，拂其經矣。又居動體，恐或不肯自安，將求頤於六五之丘。五雖與二為應，然亦陰柔，不能自養，何能養人？征則徒得凶耳。兩陰無相濟之功，故為失類。此如無用之庸臣，於佛法中，則如時證盲禪，進退失措。

Six Two: Turning upside down to seek sustenance downward, which goes against the usual way; instead turning to seek sustenance from the Six in the Fifth on the high hill, going there would be dangerous. The Image Commentary says: The danger of the Six Two's action is that it has lost its kindred. Zhixu's explanation: Sustenance from above to below is the usual way. The Six Two is a yin and flexible line, yet it turns to the Nine at the Beginning to sustain itself, which goes against the usual way. It is also in the trigram of Zhen (Thunder), which suggests it may not be content with its position and is about to seek sustenance from the Six Five on the high hill. Although the Six Five corresponds with the Six Two, it is also a yin and flexible line. If it cannot sustain itself, how can it sustain others? Going there can only bring unnecessary misfortune. There is no mutual support between two yin lines, hence the loss of kindred. This is like a useless official; in Buddhism, it is like a 'blind Chan' (a kind of dry meditation without wisdom eye) who has only temporarily attained a similar state of realization, and thus is lost in both directions.

六三：拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。陰柔不能自養，又不中正，以居動極，拂於頤矣，雖有上九正應，何能救之？終於無用而已。此如邪僻之宰官，於佛法中，則如六群亂眾，大失軌範。

Six Three: Defying the way of nurturing, even if one holds to uprightness, there will be misfortune. For ten years, one will not be of any use, and there will be no benefit. The Image Commentary says: For ten years, one is not used, indicating a great deviation from the right path. Zhixu's explanation: Six Three is阴柔 and incapable of self-nurturing, and it is neither in the center nor in the proper position. It is also at the extreme point of movement, completely defying the way of nurturing. Although it corresponds properly with Upper Nine, how can it be saved? In the end, it is of no use. This is like a corrupt official; in the Buddhist teachings, it is like the 'Six Groups of Monks' (six monks in the Vinaya scriptures who frequently break precepts and disrupt the monastic community), disturbing the assembly and greatly damaging the standard of conduct.

六四：顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。陰柔得正而居止體，雖無養具，得養之貞者也。下應初九，賴其養以自養養人，此如休休有容之大臣，吉之道也。初方觀我而朵頤，我隨其視之耽耽、欲之逐逐，以禮而優待之。在初則不足貴，在我則養賢以及萬民，可謂上施光矣。於佛法中，則如賢良營事，善為外護。

Six in the Fourth: Turning upside down to seek sustenance from below, it is auspicious; like a tiger with bright eyes watching intently, desiring continuously without error. The Image Commentary says: The auspiciousness of turning the mouth downward comes from the radiance of the superior position. Zhixu's explanation: Six in the Fourth isyin softness yet in the correct position, and is situated in the stillness of the mountain (Geng). Although it does not have the means to sustain others, it maintains the correct way of sustenance. It responds to Nine at the Beginning below, relying on the sustenance from Nine at the Beginning to sustain itself and also to sustain others. This is like a broad-minded minister, which is the way of auspiciousness. Nine at the Beginning originally looks at me with desire, and I follow its bright gaze and continuous desire with proper courtesy. This is not something worth much to Nine at the Beginning, but for me, it is to sustain the virtuous person and thus benefit the people. It can be said to be the radiance of the superior position. In the Buddhist teaching, it is like a virtuous attendant monk managing the temple affairs, skillfully acting as an external protector.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。陰柔無養人之具，空居君位，故名拂經。居止之中，順從上九，此亦養賢以及萬民，為得其正者也，但可處常，不可處變，宜守成，不宜創業耳。此如虛己之賢君，於佛法中，則如柔和同行，互相勉（最又+力）。上九：由頤，厲吉，利涉大川。象曰：由頤厲吉，大有慶也。以陽剛居止極，卦之所以為頤者此也。此如望隆之師保，可以拯濟天下者矣。於佛法中，則如證道教授，宰任玄綱。

Six in the Fifth: Defying the norm, dwelling in peace and upholding the right path brings good fortune; it is not suitable for crossing a great river. The Image Commentary says: The good fortune of dwelling in firmness comes from following the superior power with flexibility. Zhixu's explanation: Six in the Fifth is yin and soft, lacking the means to nourish others, yet occupying the position of a ruler, hence called 'contrary to the norm.' It is located in the middle of the stopping form of Gen, following up nine with flexibility, which is also a way of supporting the virtuous and benefiting all people, thus following the right path. However, it can only deal with the normal situation and not with changes, suitable for maintaining the existing order but not for initiating new endeavors. This is like a wise ruler who humbly waits on others; in the Buddhist context, it is like a gentle fellow practitioner who encourages each other (the original text has a rare character here, written as 'most' with 'force' added, meaning encouragement). Nine at the Top: The nourishment of the entire hexagram comes from it; maintaining a sense of danger and vigilance brings good fortune, suitable for crossing a great river. The Image Commentary says: The good fortune of being cautious comes from great joy. Zhixu's explanation: Nine at the Top, being yang and strong, is located at the extreme point of Gen's stopping form. The entire hexagram being called 'Yi' depends on it. This is like a respected teacher and guardian minister who can save the world. In the Buddhist context, it is like a teacher who has attained the path, presiding over the discipline of the Dharma gate.

（巽下　兌上）大過：棟撓，利有攸往，亨。約世道，則賢君以道養天下，而治平日久；約佛化，則四依以道化群生，而佛法大行；約觀心，則功夫勝進而將破無明也。夫治平既久，則亂階必萌，所宜防微杜漸；化道既盛，則有漏易生，所宜陳規立矩；功夫既進，則無明將破，所宜善巧用心也。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Dui (Lake). The statement of the hexagram Da Guo (Great Excess) says: The beams are bent downward, which is favorable for going forward and achieving success. Zhixu's three interpretations: From the perspective of worldly governance, it refers to a virtuous ruler nurturing the people with the right path, leading to a long period of peace; from the perspective of Buddhist teachings, it refers to the four-reliance great bodhisattvas guiding all beings with the correct path, leading to the widespread spread of the Buddha's teachings; from the perspective of observing the mind, it refers to great progress in practice, about to break through ignorance. When peace lasts long, the steps toward disorder will inevitably arise, so one should guard against small signs and prevent them from growing; when teachings are widespread, the faults of clinging to the conditioned realm will easily arise, so one should establish rules; when practice advances, ignorance is about to be broken, so one should skillfully apply the mind.

彖曰：大過，大者過也。棟撓，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。大者既過，所以必當思患豫防。初上皆弱，所以剛中，不宜恃勢令撓。剛雖過而得中，又以巽順而悅行之，所以猶有挽回匡濟之術，乃得亨也。永保無虞亦在此時，盛極忽衰亦在此時，其關係豈不大哉。

The Commentary on the Judgment says: The Great Excess hexagram signifies an excessive condition. The main beam is bent because the ends are too weak. Although the yang lines are excessive, they are in the center, acting with humility and joy, which is beneficial for movement and leads to success. The significance of the Great Excess hexagram is great. Zhixu explains: Since the excessive condition has already occurred, one must anticipate calamities and take precautions. The first line and the top line are both yin and weak, so the middle yang lines must adhere to the middle path. They should not rely on momentum to bend the main beam. Although the yang is excessive, it is in the center, and it is carried out with humility and joy, so there is still a way to correct and remedy the situation, hence achieving success. Preserving peace and security is precisely at this time, and sudden decline also occurs at this time. How significant is this situation?

象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。澤本養木，而反滅木，大過之象也。惟以獨立不懼、遁世無悶之力持之，庶學有本而養有素，可以砥柱中流耳。初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。世法佛法，當大過時，皆以剛柔相濟為得，過剛過柔為失。今初六以柔居巽體之下而在陽位，無功名富貴以累其心，唯庸德庸言、下學上達以為其務者也。約佛法者，定有其慧，兼以戒德精嚴，故無咎。

The Great Image Commentary says: Great water has submerged the trees, which is the image of the Great Excess; the gentleman thus understands the need to stand alone without fear and to retreat from the world without distress. Zhixu's explanation: A marsh and water are originally meant to nourish trees, but now they have submerged them, which is the image of excess. Only by possessing the strength of "standing alone without fear and retreating from the world without distress" can learning have a solid foundation, cultivation have depth, and one become a pillar in the middle of the stream. Initial Sixth: Using white reed grass as a cushion, there is no fault. The Image Commentary says: Using white reed grass is the symbol of a gentle person in a low position. Zhixu's explanation: In the time of Great Excess, both worldly and Buddhist practices are appropriate when they balance firmness and gentleness, and inappropriate when they are overly firm or overly gentle. Now, the Initial Sixth, with a yao of gentleness in the lowest position of the Xun trigram, is not burdened by fame or fortune. It only practices ordinary virtue, speaks in an ordinary manner, and attains the higher through starting from the lower. In Buddhist terms, this is meditation combined with wisdom, further enhanced by strict discipline, hence there is no fault.

九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。剛而得中，又居陰位，陽得陰助，如枯楊生稊、老夫女妻之象，蓋過於下賢者也。約佛法者，慧與定俱，如先見道，後修事禪，故無不利。九三：棟撓，凶。象曰：棟撓之凶，不可以有輔也。過剛不中，任其剛愎，以此自修則德必敗，以此治世則亂必生，故棟撓而凶。約佛法者，純用邪慧，故不可有輔。

Nine Two: A withered poplar tree sprouts new buds, and an old man marries a young wife; there is no misfortune. The Image Commentary says: An old man marrying a young wife represents an excessive union. Zhixu's explanation: Nine Two is yang and resides in the center of the lower trigram, yet it is in a yin position. Yang receives the assistance of yin, just like a withered poplar tree sprouting new buds and an old man marrying a young wife. This represents bending oneself down to the wise, which is excessive. In Buddhist terms, it is wisdom and concentration existing together. It is like first seeing the path and then practicing the worldly meditation, so there is no misfortune. Nine Three: The main beam bends, which is dangerous. The Image Commentary says: The danger of the main beam bending is due to the lack of assistance. Zhixu's explanation: Nine Three is overly strong and does not reside in the center, acting stubbornly and rigidly. If used for self-cultivation, it will surely lead to failure in virtue; if used for governing the world, it will surely bring about chaos and disorder. Therefore, the main beam bends and is dangerous. In Buddhist terms, it is using perverse cleverness, so no one can assist.

九四：棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。剛而不過，足以自立立人，但居悅體，恐其好大喜功而不安守，故誡以有它則吝。約佛法者，亦是慧與定俱，但恐夾雜名利之心，則自利利他未必究竟，故誡以有宅則吝。

Nine in the Fourth: The main beam is raised high, which is auspicious; if there are other thoughts, there will be regret. The Image Commentary says: The auspiciousness of the elevated beam is because it does not bend downward. Zhixu's explanation says: Nine in the Fourth is yang and strong but not excessive, sufficient to stand on its own and benefit others; however, since it is in the body of Dui (Joy), it fears that it may be ambitious and unwilling to stay within its proper place, thus warning that having other thoughts will result in regret. In terms of Buddhist teaching, this is also about wisdom and concentration being present together, but fearing that there is a mixture of desire for fame and wealth, so self-benefit and benefit to others may not be complete, hence the warning that having other intentions will result in regret. (When Zhixu quoted the line statement, he wrote '有它' as '有宅', which is phonetically similar and acceptable.)

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。雖云陽剛中正，然在大過之時，則是恃其聰明才智者也。享成平之樂，不知民事艱難，且不知下用賢臣，惟與上六陰柔無用之老臣相得，何能久哉。約佛法者，慧力太過，無禪定以持之，何能發生勝果。上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。居過極之地，惟有柔正之德而無濟難之才，故不免於凶，而實非其咎也。約佛法者，正定無慧，終為頂墮。

Nine in the Fifth: A withered poplar tree blooms flowers, an old woman marries a young man, there is no blame nor praise. The Image Commentary says: A withered poplar tree blooms flowers, how can it last long? An old woman marrying a young man is also a disgrace. Zhixu's explanation: Nine in the Fifth, although it is a yang line in the middle and upright, but in the time of excessive excess, becomes someone who relies on his own cleverness and wisdom. Enjoying peace and security, he does not know the hardships of the people, and does not understand how to use the virtuous ministers below, but only connects with the upper sixth line, a yin line without ability, in mutual affection. How can it last long? In Buddhist terms, it is wisdom power that is excessive, without meditation to hold it, how can it produce superior results? Upper Sixth: Wading through deep water, the head is submerged, dangerous, but without blame. The Image Commentary says: The danger of wading too deep is not to blame him. Zhixu's explanation: The upper sixth line is in the extreme position of excess, possessing only the virtue of flexibility and uprightness, but no ability to save in crisis, so it is inevitable to have danger, but it is really not his fault. In Buddhist terms, it has pure meditation but no wisdom, ultimately leading to 'top falling'—reaching the peak but falling down again.

（坎下　坎上）習坎：有孚，維心亨，行有尚。約世道，則太平久而放逸生，放逸生而患難洊至；約佛法，則從化多而有漏起，有漏起而魔事必作；約觀心，則慧力勝而夙習動，夙習動而境發必強：皆習坎之象也。然世出世法，不患有重沓之險難，但患無出險之良圖。誠能如此卦之中實有孚，深信一切境界皆唯心所現，則亨而行有尚矣，又何險之不可濟哉。

The upper and lower trigrams of the Primary Hexagram are Kan (Water). The Hexagram Statement of "Gai Kan" (Progressing Through Obstacles) says: With sincerity in the heart, there is only the path of success, and actions will be commendable. Zhixu's three interpretations: From the perspective of worldly governance, when peace lasts long, people become lazy and indulgent, and when indulgence arises, difficulties follow one after another; from the Buddhist perspective, when many people follow the teachings, there will be loss due to defilements, and when defilements arise, demonic affairs will certainly occur; from the perspective of observing the mind, when wisdom increases, past habitual tendencies will be stirred up, and when these tendencies arise, the realm of experience will certainly become intense: these are all signs of multiple dangers. However, both worldly and transcendent methods do not fear having multiple dangers, but fear lacking a good method to escape them. If one can truly be like the central Yang line of this hexagram, with inner solidity and genuine sincerity, deeply believing that all phenomena are merely manifestations of the mind, then there will be success and commendable actions, and how could there be any danger that cannot be overcome?

彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國。險之時用大矣哉。善觀心者，每即塞以成通。夫習坎雖云重險，然流而不盈，潮不失限，何非吾人修道之要術。所貴深信維心之亨，猶如坎卦之剛中一般，則以此而往，必有功矣。且險之名雖似不美，而險之義實未嘗不美：天不可升，天非險乎？山川丘陵，地不險乎？城池之險以守其國，王公何嘗不用險乎？惟在吾人善用險而不為險所用，則以此治世，以此出世，以此觀心，無不可矣。

The Commentary on the Judgment says: The hexagram "Cunning Water" signifies repeated dangers. Water flows continuously without overflowing, moving through perilous situations without losing its sincerity. "Only the mind is smooth" is because the strong line is in the center. "Going forward is commendable" is because going forward brings results. The danger of heaven is its high and inaccessible nature, the danger of earth is its mountains, rivers, and hills, and kings and princes set up fortifications to guard their states. The role of danger at specific times is great. Zhixu explains: Those skilled in observing the mind often achieve smoothness by focusing on "blockage" to attain "smoothness." Although repeated dangers may seem perilous, is not the flowing water without overflowing, and the ebb and flow of tides without losing their time limits, all of which are essential for our cultivation? What is precious is the firm belief that "only the mind is smooth," just as the strong line in the hexagram is firm in the center. Then, proceeding with this certainty will surely bring results. Moreover, although the term "danger" may seem unattractive, its meaning is not without beauty: the sky is high and inaccessible, is the sky not dangerous? Mountains, rivers, and hills, is the earth not dangerous? Using the danger of fortifications to guard the state, do kings and princes not use danger? The key lies in our ability to use danger skillfully rather than being used by it; using it to govern the world, to transcend the world, and to observe the mind, nothing is impossible.

象曰：水洊至，習坎。君子以常德行，習教事。常德行，即學而不厭也；習教事，即誨人不倦也。習坎之象，乃萬古聖賢心法，奚險之可畏哉？此正合臺宗善識通塞、即塞成通之法，亦是巧用性惡法門。初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。在險之時，不論自利利他，唯貴有孚而定慧相濟。今初六以陰居下，毫無孚信之德，乃汨沒於惡習而不能自出者也。

The Great Image Commentary says: Water flows in continuous waves, which is the meaning of the hexagram "Kan" (Obstruction); the gentleman thus understands the importance of maintaining constant virtue and mastering the teachings diligently. Zhi Xu explains: "Constant virtue" refers to learning without satiety, and "practicing the teachings" refers to teaching others without weariness. The image of repeated dangers is precisely the method of ancient sages and virtuous persons, so what danger is there? This exactly corresponds to the Tiantai school's method of "distinguishing ease and obstruction, transforming obstruction into ease," which skillfully applies the "nature evil" doctrine. The line "Initial Six": Repeated dangers, falling into a small pit at the bottom of the abyss, which is dangerous. The Image Commentary says: "Entering the abyss again," indicates losing the right path and thus being in danger. Zhi Xu explains: In danger, whether for self-benefit or benefiting others, the most important thing is to have sincerity and to balance wisdom and insight. Now, the line "Initial Six" has a yao of yin in the lowest position, lacking sincerity and virtue, representing someone who is submerged in bad habits and unable to extricate themselves.

九二：坎有險，求小得。象曰：求小得，未出中也。剛中有孚，但居下卦，則夙習尚深，未能頓達聖境，僅可小得而已。六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。不中不正，柔而志剛，自謂出險，不知前險之正來，此如邪見增上慢人，故終無功。

Nine Two: There is danger within the water, and only small gains can be obtained. The Image Commentary says: seeking small gains indicates that one has not yet emerged from the great danger. Zhixu's explanation: Nine Two, being a yang line in the center with sincerity, is located in the lower trigram, indicating deep-rooted past habits that cannot be overcome immediately, thus only small gains can be achieved. Six Three: Coming and going are all within the danger, with danger upon danger and still resting on danger, falling into a small pit within the danger, which is not helpful. The Image Commentary says: coming through the danger again and again, ultimately brings no benefit. Zhixu's explanation: Six Three is neither in the center nor in the proper position, is gentle in nature but strong in will, believing itself to have escaped the danger, without realizing that further danger is approaching; this is like those who hold wrong views and claim attainment without actual realization, hence ultimately bringing no benefit.

六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。柔而得正，與九五之中正剛德相與，所謂因定發慧，正出險之妙道也。正觀如酒，助道如簋，誠樸如缶，方便道如牖，從此可發真而無咎矣。

Six in the Fourth: One cup of wine, two bowls of food, placed in earthenware vessels, and offered through the window, conveying this simple gesture of respect, ultimately without fault. The Image Commentary says: A single cup of wine and two bowls of food signify the meeting of strength and flexibility. Zhixu's explanation: Six in the Fourth is a yin and flexible line in a proper position, interacting with the central and upright strength and vigor of Nine in the Fifth. This is called wisdom arising from stability, the wonderful way to escape danger. Pure observation is like the wine, the various practices that support cultivation are like the food in the bowls, sincerity and simplicity are like the earthenware vessels, and the expedient means are like the window. From here, true wisdom can be generated without error.

九五：坎不盈，只既平，無咎。象曰：坎不盈，中未大也。陽剛中正，已得出世真慧現前，如坎之不盈而風恬浪靜也。但初破無明，餘惑未盡，故中未大，此勉其速趣極聖而已。上六：係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。陰居險極，有定無慧，如凡外痴定，極至非想，終不脫三界繫縛；而見取既深，猶如置于叢棘，永不得免離也。

Nine in the Fifth: The water in the Trigram Kan has not overflowed, but is just level with the edge of the pit, without fault. The Image Commentary says: The water in Kan has not filled up, indicating that the virtue of being in the center has not yet become extensive. Zhixu's explanation: The Nine in the Fifth, being a strong Yang line in the center and upholding correctness, has already attained the real wisdom of transcending the world. It is like the water in Kan not overflowing, resulting in calm winds and waves. However, it has only just begun to remove ignorance, and the remaining confusion has not yet been completely cut off. Therefore, it is said that the virtue of being in the center has not yet become extensive — this is an encouragement to quickly proceed toward the ultimate holy position. Six at the Top: It is bound with a rope and thrown into a thorny bush, unable to escape for three years, which is dangerous. The Image Commentary says: Six at the Top has lost the correct path, hence the danger lasting for three years. Zhixu's explanation: Six at the Top is a Yin line dwelling at the extreme of a dangerous position, having fixedness but no wisdom. It is like the dull meditation of ordinary people and wrong path followers, who, even if they reach the non-thinking state of the non-conceptual heaven, are still bound by the fetters of the three realms. Their clinging to wrong views is deep, just like being thrown into a thorny bush and forever unable to escape.

（離下　離上）離：利貞亨，畜牝牛吉。火性無我，麗附草木而後可見，故名為離。約世道，則重險之時，必麗正法以御世；約佛法，則魔擾之時，必麗正教以除邪；約觀心，則境發之時，必麗正觀以銷陰：故皆利貞則亨也。牝牛柔順而多力，又能生育犢子，喻正定能生妙慧。

The upper and lower trigrams of the primary hexagram are both Li (Fire). The statement of the hexagram Li says: It is advantageous to maintain rectitude and thus achieve success; it is auspicious to raise a mother cow. Zhixu's explanation: Fire has no independent form; it must attach itself to grass and trees to be visible. Therefore, the hexagram is named Li, meaning attachment. From the perspective of worldly governance, in times of great difficulties, one must rely on the correct doctrine to govern the world; from the Buddhist perspective, when demonic disturbances arise, one must rely on the correct teachings to eliminate evil; from the perspective of observing the mind, when phenomena arise, one must rely on pure contemplation to dissolve the five aggregates: thus, it is advantageous to maintain rectitude and achieve success. A mother cow is gentle yet strong, and can give birth to calves, symbolizing pure meditation which gives rise to subtle wisdom.

彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。如日月必麗天，如百榖草木必麗土，吾人重明智慧亦必麗乎性德之正，則自利既成，便可以化天下矣。夫智慧光明必依禪定而發，禪定又依理性而成。今六五六二麗乎中正之位，故有亨道，如牝牛能生智慧犢子而吉也。吳幼清曰：上卦為重明，下卦三爻皆麗乎正。

The Commentary on the Judgment says: Li represents attachment and adherence. The sun and moon adhere to heaven, and all grains and plants adhere to earth. Layer upon layer of brightness adheres to the right path, thus achieving the accomplishment of education and guidance throughout the world. Soft lines adhere to the position of uprightness and correctness, thus achieving success, hence it says that it is auspicious to raise a mother cow. Zhixu explains: Just as the sun and moon must adhere to heaven, and all grains and plants must adhere to earth, our layer upon layer of brightness and wisdom must also adhere to the uprightness and correctness of our inherent virtue. Thus, self-benefit is achieved, and then we can educate and guide the world. The wisdom's brightness must arise from meditation, and meditation must arise from our inherent rationality. Now, the sixth line of the fifth position and the sixth line of the second position adhere to the position of uprightness and correctness, thus achieving the way of success, just as a mother cow can give birth to a wise calf and it is auspicious. The following is from Wu Cheng: The upper trigram represents the image of repeated brightness, and the lower trigram has all three lines adhering to correctness.

象曰：明兩作離，大人以繼明照于四方。明而又明，相續不息，自既克明其德，便足以照四方矣。初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。用觀之始，雖有正慧而行履未純，故常若錯然之象。惟兢兢業業，不敢自安，則德日進而習日除，可闢咎矣，豈俟咎之生而後除哉。

The Great Image Commentary says: Light rises twice, which is the trigram Li (Fire); thus, the superior person understands the need to continuously illuminate all directions with brightness. Zhixu explains: Light is clear and clear again, continuous without interruption; if one can clearly manifest one's inherent virtue, it is sufficient to illuminate all directions. The line Initial Nine says: Steps are confused and disorderly, but if one approaches them with reverence, there will be no fault. The Image Commentary says: Reverence for confused steps is used to avoid faults. Zhixu explains: At the beginning of practice, although one may have pure wisdom, one's actions are still not mature, so they often appear confused. Only by being diligent and cautious, never resting in self-satisfaction, can one gradually improve virtue and eliminate habitual tendencies, thus avoiding faults; why wait until faults arise to remove them?

六二：黃離，元吉。象曰：黃離元吉，得中道也。中正妙定，稱性所成，以此照一切法，使一切法皆成中道，乃絕待圓融之妙止也。九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。過用其慧而無定以濟之，有時歡喜太甚，則鼓缶而歌；有時憂慮太切，則大耋之嗟。悲歡亂其衷曲，乾慧不能自持，其退失也必矣。

Six Two: Attached to the central yellow, great auspiciousness arises. The Image Commentary says: The yellow brightness is the origin of auspiciousness, indicating attainment of the middle path. Zhixu's explanation: This is the subtle meditation of dwelling in the center and upholding correctness, achieving it by following one's true nature; using it to observe all dharmas, making all dharmas become the middle path. This is the wonderful 'stillness' that transcends all dualities and is perfectly unimpeded. Nine Three: Attachment at the time when the sun is westward, if not singing and drumming, one will lament with the sorrow of old age, which is dangerous. The Image Commentary says: When the sun is westward, how can it last long? Zhixu's explanation: Excessive use of wisdom without the regulation of meditation, sometimes excessive joy leads to singing and drumming; sometimes excessive worry leads to lamentations of old age. The turmoil of sorrow and joy disrupts the heart's melody, and that dry wisdom cannot sustain itself, leading inevitably to loss.

九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無無所容也。雖似有慧有定，而實不中不正，不能調適道品，故時或精進則失於太速，而突如其來如；時或懈怠則置諸罔覺，而焚如死如棄如也。夫進銳者退必速，其來既突，則決無所容矣，又何俟於焚死棄而後知其非善終之道哉。

Nine Four: It comes suddenly, like fire burning, like death, like being cast away. The Image Commentary says: Coming suddenly, there is nowhere to take refuge. Zhixu's explanation: Nine Four seems to have wisdom and stability, but in reality it is neither in the center nor in the proper position, and thus cannot properly arrange the thirty-seven stages of practice. Therefore, at times, its effort becomes too urgent, resulting in 'coming suddenly'; at other times, it becomes slack, and the practice is neglected without awareness, resulting in 'burning like fire, dying like death, being cast away like being discarded.' Those who advance too quickly will surely retreat quickly. Since the coming is so abrupt, there is certainly nowhere to take refuge. Why wait until after burning, dying, and being cast away to realize that this is not a proper ending? (The original Image Commentary says 'no place to take refuge,' with an extra 'no' character added.)

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。得中之定，能發實慧，進德固無疑矣。然堯舜其猶病諸，文王望道未見，伯玉寡過未能，孔子聖仁豈敢，從來聖賢之學皆如是也。上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。剛而不過，又居明極，自利已成，化他有術，人自歸慕而折首，非有醜惡而須伐也。身正則邦正，邦正則六合歸心，重譯奉命矣，是之謂王用出征，豈以奮武揚威為出征哉。

Six in the Fifth: Tears flow profusely, sorrow and lamentation, resulting in auspiciousness. The Image Commentary says: Six in the Fifth is auspicious because it is attached to the position of a prince or lord. Zhixu's explanation: Attaining the middle way in meditation leads to the emergence of true wisdom, and the cultivation of virtue naturally progresses without doubt. However, even Yao and Shun felt they had not done enough, King Wen looked at the great path as if he had not yet seen it, Qu Boyu found it difficult to avoid mistakes even when he wished to, and Confucius said he dared not claim to be a sage or a benevolent person. Throughout history, the study of sages and virtuous men has always been like this, hence their tears and lamentations. Nine at the Top: The king goes to war, achieving a glorious feat, capturing the principal villain, and the captives are not of the same kind, thus there is no fault. The Image Commentary says: The king uses military action to correct the state. Zhixu's explanation: Nine at the Top is yang but not excessive, and it is located at the extreme of brightness. Self-benefit has already been achieved, and the ability to guide others is also present. People naturally look up to and follow him, not because there are evil people who must be punished. When the self is upright, the state becomes upright, and when the state is upright, the world will be attracted. Even distant lands that can only communicate through translation come to obey orders. This is called 'the king going to war,' not because of force and intimidation to conquer.

上經始乾坤而終坎離，乃天地日月之象，又寂照定慧之德也，是約性德之始終。下經始咸恆而終既濟未濟，乃感應窮通之象，又機教相叩、三世益物之象也，是約修德之始終。又上經始於乾坤之性德，終於坎離之修德，為自行因果具足；下經始於咸恆之機教，終於既濟未濟之無窮，為化他能所具足。此二篇之大旨也。

Zhi Xu first explains the overall structure of the upper and lower parts of the text. The upper part begins with the trigrams Qian (Heaven) and Kun (Earth), and ends with Kan (Water) and Li (Fire), representing the images of heaven and earth, sun and moon. These also symbolize the virtues of stillness and illumination, meditation and wisdom, discussing the beginning and end of the inherent virtues of nature. The lower part begins with Xian (Harmony) and Heng (Permanence), and ends with Ji Ji (Already Perfect) and Wei Ji (Not Yet Perfect), representing the images of response and interaction, as well as the extremes of hardship and success. These also symbolize the mutual resonance between the roots of sentient beings and the teachings of the Buddha, as well as the Buddha's benefit to sentient beings in the past, present, and future lives. This discusses the beginning and end of the virtues of cultivation. Furthermore, the upper part starts with the inherent virtues expressed by Qian and Kun, and ends with the virtues of cultivation expressed by Kan and Li, indicating that both the causes and results of one's own cultivation are complete. The lower part begins with the resonance between the roots of sentient beings and the teachings expressed by Xian and Heng, and ends with the boundless nature expressed by Ji Ji and Wei Ji, indicating that both the capacity to transform others and the beings being transformed are complete. This is the general meaning of the upper and lower parts.

（艮下　兌上）咸：亨，利貞，取女吉。艮得乾之上爻而為少男，如初心有定之慧，慧不失定者也；兌得坤之上爻而為少女，如初心有慧之定，定不失慧者也。互為能所，互為感應，故名為咸。約世道，則上下之相交；約佛法，則眾生諸佛之相叩；約觀心，則境智之相發。夫有感應，必有所通，但感之與應皆必以正，如世之取女必以其禮，則正而吉矣。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Dui (Lake). The hexagram statement of "Xian" says: It is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. Zhi Xu explains: The Gen trigram is formed when the Kui trigram receives the upper line of the Qian trigram, making it the trigram of the young male. It is like the wisdom of a person who has just begun to cultivate, which is steady and does not lose its calmness. The Dui trigram is formed when the Qian trigram receives the upper line of the Kui trigram, making it the trigram of the young female. It is like the calmness of a person who has just begun to cultivate, which is wise and does not lose its clarity. The two trigrams mutually serve as the one that can feel and the one that is felt, and they mutually feel and respond, so the hexagram is named "Xian" — "Xian" means feeling. From the perspective of worldly governance, it represents mutual communication between above and below; from the perspective of Buddhism, it represents the mutual striking between sentient beings and the Buddha; from the perspective of observing the mind, it represents the mutual illumination between the object of observation and the wisdom that observes. Since there is a feeling, there must be a connection; however, the side that feels and the side that responds must both be upright, just as in the world, marriage must be conducted according to propriety, thus being upright and auspicious.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。咸何以為感哉？下卦坤體之柔，上於六而成兌；上卦乾體之剛，下於三而成艮：乃天地之二氣感應以相與也。又艮止而兌說，以男而下女，此感應之正，所以吉也。約佛法者，艮為生，兌為佛，眾生感佛既專，則佛說法應之；約觀心者，艮為觀，兌為境，觀智研境既專，則境諦開發而得悅矣。世出世法皆以感而成事，故可以見天地萬物之情。

The Commentary on the Judgment says: The hexagram Xian means to feel or be moved by. A yin line moves upward, and a yang line moves downward, so the energies of yin and yang respond to each other and are mutually affectionate; stillness brings joy, and a man submits to a woman below, thus achieving success, being favorable to upholding the right path, and being auspicious for marriage. Heaven and Earth respond to each other, thus giving rise to the transformation and growth of all things; the sage moves the hearts of people, thus bringing peace to the world. By observing what is being felt or moved, the actual conditions of heaven and earth and all things can be seen. Zhixu explains: Why is the hexagram Xian about feeling or being moved? The lower trigram is originally the softness of the Earth, rising to the sixth position to become the trigram Dui; the upper trigram is originally the firmness of Heaven, descending to the third position to become the trigram Gen: this is the mutual response and affection of the energies of Heaven and Earth. Moreover, Gen represents stillness and Dui represents joy, and a man willingly submitting to a woman below is the correct way of mutual response, thus being auspicious. In terms of Buddhist teaching, Gen represents sentient beings, and Dui represents the Buddha; when sentient beings feel the Buddha with single-minded devotion, the Buddha responds by teaching; in terms of contemplative practice, Gen represents the wisdom of observation, and Dui represents the object of observation; when the wisdom of observation thoroughly investigates the object with single-minded devotion, the true nature of the object becomes revealed and joy arises. Both worldly and transcendent practices depend on 'feeling' to accomplish things, so from here we can see the actual conditions of heaven and earth and all things.

象曰：山上有澤，咸。君子以虛受人。慢如高山，法水不停。今山上有澤，豈非以其虛而能受哉。初六：咸其拇。象曰：咸其拇，志在外也。咸雖感而遂通，須不違其寂然不動之體，又須善識時位之宜。儻因感而搖其主宰，則反失能應之本矣。大概感應之道，互為能所，然下三爻既居止體，且在下位，故皆不宜妄應於他；上三爻既居悅體，且在上位，故皆宜善應於物。

The Great Image Commentary says: A mountain with a marsh on top, this is the hexagram of "Salty"; the gentleman understands from this the importance of being humble and receptive. Zhixu explains: Arrogance is like a high mountain, and the waters of the Dharma cannot be retained. Now, how can there be a marsh on a mountain? It is precisely because it is hollow and empty, thus able to contain. The line Initial Six: The response is felt on the big toe. The Image Commentary says: "Salty on the big toe," indicates that the mind is external. Zhixu explains: Although the response is "instantaneous and unimpeded," it must not contradict the still and unmoving nature of the original essence. It must also be skillful in recognizing the appropriateness of time and place. If one is shaken by the response and loses one's own mastery, one would lose the very foundation of what can be responded to. In general, the way of response is mutual, with one being the one who feels and the other the one who is felt. However, the lower three lines are situated in the nature of stillness and are in a lower position, so they should not respond hastily. The upper three lines are situated in the nature of joy and are in a higher position, so they should be good at responding to external things.

今初六以陰居下，而為九四所感，未免腳指先動。夫用行舍藏原無定局，時止則止，時行則行，行得其當則吉，不得其當則凶，故未可判定是非。即所謂志在外者亦自不同：若志在天下，不顧身家，則吉；若志在利名，不顧心性，則可羞矣。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。陰柔中正而為九五所感，儻躁妄欲進則凶，惟安居自守則吉。蓋安居自守，乃順乎柔中之道而不害也。

Now, the initial line, being a yao of yin, is in the lowest position and is influenced by the nine in the fourth position, so its toes begin to move. Whether to act in the world or to retreat and conceal has no fixed rule; when it is appropriate to stop, it should stop; when it is appropriate to act, it should act. If the action is proper, it is auspicious; if not, it is inauspicious. Therefore, it is not yet possible to determine right or wrong here. Even the so-called "aspiration beyond oneself" varies: if the aspiration is for the world and one neglects one's own family, it is auspicious; if the aspiration is for fame and profit and one neglects one's body and mind, it is shameful. Line six-two: the influence is felt in the calf, which is dangerous; remaining in a stable position is auspicious. The Image Commentary says: although it is dangerous, remaining in a stable position brings auspiciousness, because being gentle and yielding does not suffer harm. Zhixu's interpretation: line six-two, being a yin and soft line, is in the central position and upholds correctness, influenced by the nine in the fifth position. If it becomes restless and acts recklessly, it will be dangerous; only by remaining in a stable position and self-restraint will it be auspicious. This is because remaining in a stable position and self-restraint follows the path of being gentle and yielding in the central position, thus not suffering harm.

九三：咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。以剛正居止極而為上六所感，未免亟亟以利生為務，不知欲利他者先須自利成就。若一被順境所牽，則頓失生平所養，亦可羞也。

Nine Three: The response is felt in the thigh, insisting on following others, leading to regret. The Image Commentary says: The response is felt in the thigh, indicating unwillingness to stay in place; the mind is inclined to follow others, but the adherence is too low. Zhixu's interpretation: Nine Three, with a yang strength holding firm at the extreme point of the mountain (Geng) trigram, is moved by the superior sixth line. It cannot help but rush to benefit all beings, but does not realize that to benefit others, one must first achieve self-benefit. Once led by favorable circumstances, all one's cultivation is lost at once, which is indeed shameful.

九四：貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。剛而不過，定慧齊平，得感應之正道，故吉而悔亡。見其己心他心互含互攝，有憧憧往來之象；既以心為感應之本，則凡有血氣莫不尊親，有朋從爾思之象。惟其得感應之正，雖終日感而不違其寂然不動之體，故未感害也；惟其悟一心之往來，雖知本自何思何慮，而還須精義入神以致用，利用安身以崇德，窮神知化以深造於不可知之域，故未肯遽以現前所證為光大也。

Nine in the Fourth: If one maintains correctness, it brings good fortune and the disappearance of regret; if one's mind is uncertain and fluctuating, only those of the same kind will follow one's thoughts. The Image Commentary says: "Maintaining correctness brings good fortune and the disappearance of regret," meaning that one has not yet suffered from the harm of being influenced by external forces; "Fluctuating and wandering thoughts" indicates that one's realm is still not broad enough. Zhixu's explanation says: Nine in the Fourth is yang but not excessive, thus it is in harmony with wisdom and insight, having attained the correct path ofsympathetic response (response and influence), hence it is good and without regret. It sees its own mind and others' minds interpenetrating, thus giving rise to the image of "fluctuating and wandering thoughts." Since it takes the mind as the fundamental basis of感应, all beings with life and breath will naturally respect and follow, thus giving rise to the image of "friends following one's thoughts." It is precisely because it has attained the correct path ofsympathetic response that although it is constantly engaged insympathetic response, it does not deviate from the still and unmoving essence. Therefore, it has not suffered from the harm ofsympathetic response. Also, it is precisely because it understands the movement within the mind that although it knows originally "there is no thinking or deliberation," it still needs to carefully study the meaning and principles as stated in the Great Treatise, to reach the subtle and profound, to apply it skillfully, to secure one's self and cultivate virtue, to thoroughly investigate the subtle and understand changes, thus penetrating the unfathomable realm. Therefore, it does not consider the current realization as already complete.

九五：咸其脢，無悔。象曰：咸其脢，志末也。陽剛中正而居悅體，如艮其背不獲其身、行其庭不見其人之象，乃允合於寂然不動、感而遂通之妙，故得毫無過失可悔，而善始善終，證於究竟，名為志末。末，猶終也。

Nine Five: The response is felt on the back of the neck, without regret. The Image Commentary says: 'The response is felt on the back of the neck,' indicating that the mind has reached the end. Zhixu's explanation: Nine Five, a yang line strong and upright, resides in the center and maintains correctness, situated in the structure of兑 (Joy), akin to the image in the 艮 (Mountain) hexagram, 'stopping at the back without seeing oneself, walking in the courtyard without seeing the person,' which precisely corresponds to the subtle aspect of 'being still and unmoving, yet responding instantly and fully.' Therefore, there is no error or regret, beginning and ending well, attaining the ultimate truth, hence called 'the mind has reached the end.' 'End' here means completion, not superficiality.

上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。柔而得正為兌之主，內依止德，外宣四辯，為咸其輔頰舌之象，說法無盡，誨人不倦，故曰滕口說也。然初之咸拇、上之咸舌皆不言吉凶者，以初心初步有邪有正，事非一概；說法利生亦有邪有正，轍非一途故也。觀於彖辭亨及利貞之誡，則思過半矣。

Upper Sixth: The response is felt in the jaw, cheek, and tongue. The Image Commentary says: "The response is in the cheek, cheek, and tongue," meaning the mouth and tongue are incessantly speaking. Zhixu's explanation: Upper Sixth is a Yin line that is in the correct position, being the main line of the Dui hexagram. Internally it follows the virtue of艮 (Gèn, stillness), and externally it promotes the "Four Unimpeded Discourses" (four kinds of unimpeded eloquence: Dharma, meaning, words, and joyful preaching). This gives the image of the response being felt in the jaw, cheek, and tongue — the teaching has no end, and the effort to guide others is tireless. Therefore, it is said "the mouth and tongue flow endlessly." However, both the initial line's "咸拇" (response in the big toe) and the Upper Sixth's "咸舌" (response in the tongue) do not indicate good or bad fortune, because when one first begins, the step may be right or wrong, and cannot be judged as a whole. Similarly, teaching and guiding others may also be right or wrong, and there are many paths. As long as one understands the hexagram's statement of "smooth" and the warning of "favorable to uprightness," one will understand most of it.

（巽下　震上）恆：亨，無咎，利貞，利有攸往。夫感應之機，不可一息有差；而感應之理，則亙古不變者也。依常然之理而為感應，故澤山得名為咸；依逗機之妙而論常理，故雷風得名為恆。澤山名咸，則常即無常；雷風名恆，則無常即常。又咸是澤山，則無常本常；恆是雷風，則常本無常。二鳥雙遊之喻，於此亦可悟矣。理既有常，常則必亨，亦必無咎。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Zhen (Thunder). The hexagram statement of "Heng" (Permanence) says: It is smooth, there will be no mistakes, it is favorable to maintain the correct path, and favorable to go forward. Zhixu explains: The opportunity for response and interaction cannot differ by even a breath; however, the principle behind such response is unchanging throughout the ages. By following the constant principle, the hexagram of Zai Shan (Lake over Mountain) is named "Xian" (Response); by following the skillful method of responding to the occasion, the hexagram of Lei Feng (Thunder over Wind) is named "Heng" (Permanence). The hexagram "Xian" is named so because "constant" is immediately "impermanent"; the hexagram "Heng" is named so because "impermanent" is immediately "constant". Furthermore, the hexagram "Xian" is the image of Lake over Mountain yet discusses response, indicating that impermanence is originally constant; the hexagram "Heng" is the image of Thunder over Wind yet discusses permanence, indicating that constant is originally impermanent. The analogy of "two birds flying together" from the "Great Parinirvana Sutra" (the Garaniti birds, male and female, always accompany each other without separation, symbolizing the coexistence of constant and impermanent without contradiction) can also be understood from this. Since the principle is constant, constant must be smooth and must have no mistakes.

但常非一定死執之常，須知有體有用：體則非常非無常，用則雙照常與無常。悟非常非無常之體，名為利貞；起能常能無常之用，名利有攸往也。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔相應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。

However, this "constant" is not a fixed and rigid constancy; one must understand that it has a nature and a function. From the perspective of its nature, it is neither constant nor non-constant; from the perspective of its function, it simultaneously reveals both constancy and non-constancy. To realize the essential nature that is neither constant nor non-constant is called "li zhen"; to generate the wonderful function that can be both constant and non-constant is called "li you you wang." The Commentary on the Judgment says: "Heng" means enduring. A strong line ascends, a flexible line descends, thunder and wind interact and stir, being humble and yielding while causing movement, with the interaction between the strong and the flexible. This is the meaning of the hexagram Heng. Enduring and smooth, without fault, favorable to upholding the correct path, is to proceed steadily along one's own way. The principle of heaven and earth is to be enduring and unceasing. Favorable for movement is because the end leads to the beginning. The sun and moon follow the heavenly way and thus can shine eternally; the four seasons change and thus can sustain all things. The sage proceeds steadily along his own way, and thus the world is cultivated and perfected. Observing what is constantly maintained, one can see the true nature of heaven, earth, and all things.

恆何以名久？以其道之可久也。震體本坤，則剛上而主之；巽體本乾，則柔下而主之：此剛柔相濟之常道也。雷以動之，風以鼓之，此造物生成之常道也。巽於其內，動於其外，此人事物理之常道也。剛柔相應，此安立對待之常道也。久於其道，即名為貞，便可亨而無咎。

Zhi Xu explains: Why is the hexagram "Heng" called "permanence"? Because this path can be maintained over a long time. The hexagram Zhen is originally based on the hexagram Kun, with a strong line ascending to become its master; the hexagram Xun is originally based on the hexagram Qian, with a gentle line descending to become its master: this is the constant way of mutual adjustment between strength and gentleness. Thunder comes to move it, wind comes to stir it, this is the constant way of the creative forces generating all things. Inside it is humble and obedient, outside it is vigorous and dynamic, this is the constant way of human feelings and affairs. Strength and gentleness correspond to each other, this is the constant way of establishing various opposing relationships. To proceed constantly along one's own path is called "Zhen," thus enabling one to achieve success without error.

天地之道亦若是而已矣。始既必終，終亦必始；始終相代故非常，始終相續故非斷。非斷非常，故常與無常二義俱成。天地則有成住壞空，日月則有晝夜出沒，四時則有乘除代謝，聖道則有始終體用，皆常與無常二義雙存，而體則非常非無常，強名為恆者也。

The principles of heaven and earth are no different. There must be a beginning if there is an end, and an end if there is a beginning; beginning and end alternate, so they are not constant; yet they continue without interruption, so they are not entirely extinguished. Since they are neither entirely extinguished nor constant, both the concepts of "constant" and "non-constant" apply simultaneously. Heaven and earth have four phases: formation, existence, decay, and emptiness. The sun and moon have day and night alternating. The four seasons have mutual transformation and alternation. The sacred path has beginning and end, form and function—all of them embody both the meanings of "constant" and "non-constant." Yet their essence is neither constant nor non-constant. We can onlywith difficulty give it a name called "constant" for simplicity.

象曰：雷風恆。君子以立不易方。方者，至定而至變、至變而至定者也。東看則西，南觀成北，不亦變乎；南決非北，東決非西，不亦定乎。立不易方，亦立於至變至定、至定至變之道而已。初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。夫居咸者每患無主靜之操持，而居恆者每患無變通之學問。今初六以陰居下，知死守而不知變通，求之愈深，愈失亨貞攸往之利，故凶。

The Great Image Commentary says: Thunder and Wind are the Hexagram of Constancy; the gentleman thus understands to establish himself without changing his direction. Zhixu's explanation: The term "fang" refers to something that is extremely fixed and extremely changeable, extremely changeable and extremely fixed. Standing eastward, it appears westward; standing southward, it appears northward. Is this not change? Yet south will never be north, east will never be west. Is this not fixed? "Establishing oneself without changing direction" is to stand on the path that is extremely changeable and extremely fixed, extremely fixed and extremely changeable. The line Six at the Beginning says: At the beginning, the constancy is dug too deep; even maintaining correctness brings misfortune, and there is no benefit. The Image Commentary says: The misfortune of excessive constancy arises from beginning too deeply. Zhixu's explanation: Those in the Hexagram of Mutual Influence often suffer from lacking a tranquil and still mindset; those in the Hexagram of Constancy often suffer from lacking the knowledge of adaptability. Now, the line Six at the Beginning, with a yin line at the very bottom, only knows to hold fast without knowing adaptability. The deeper the pursuit of constancy, the more it loses the benefit of "smoothness, uprightness, and going forth," hence misfortune.

九二：悔亡。象曰：九二悔亡，能久中也。以剛居柔，且在中位，不偏不倚，無適無莫，乃久於中道，非固執不通之恆，故悔亡也。九三：不恆其德，或承之羞，貞吝。象曰：不恆其德，無所容也。過剛不中，以應上六，未免宜久而不肯久，正與初六相反。然過猶不及，且陽剛而反不恆，尤可羞矣。張慎甫曰：三之不恆，藉口圓融變通而失之者也。

Nine in the Second: Regret disappears. The Image Commentary says: Nine in the Second, regret disappears, is able to maintain the middle path for a long time. Zhixu's explanation: Nine in the Second, with a yang line in a yin place, and located in the middle of the lower trigram, is neither biased nor partial, having no preconceived notions of closeness or distance towards people or matters. This is maintaining the middle path for a long time, not a rigid and unchanging constancy, so regret disappears. Nine in the Third: Cannot maintain one's virtue, someone will bring disgrace to him, even if he remains upright, there is still regret. The Image Commentary says: Not maintaining his virtue, is having nowhere to take refuge. Zhixu's explanation: Nine in the Third is overly strong and not in the center, and goes to correspond with Six at the Top, inevitably being long-lasting when he should be long-lasting, exactly opposite to Six at the Beginning. However, being excessive is just as bad as being insufficient. Moreover, being yang and yet unable to maintain, is even more shameful. The following is from Zhang Shenpu's words: The failure to maintain in Nine in the Third is a person who uses 'flexible and adaptable' as an excuse to lose his constant virtue.

九四：田無禽。象曰：久非其位，安得禽也。四為震主，恆於動者也，動非可久之位，安能得禽？蓋靜方能有獲耳。六五：恆其德貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。柔中而應九二之賢，似得恆之正者，然大君宰化導之權，乃絕無變通闔闢之用，不幾為婦道乎。上六：振恆，凶。象曰：振恆在上，大無功也。陰居動極，志大而才小，位尊而德薄，且下應九三不恆之友，其何以濟天下哉？王安石方孝孺似之。

Nine in the Fourth: Hunting without success. The Image Commentary says: To remain in an improper position for a long time, how can there be a successful hunt? Zhixu's explanation: Nine in the Fourth is the main line of the Zhen hexagram, persistently staying in the state of 'movement'; movement is not a position that can be occupied for long, how can there be a successful hunt? One must be still to gain something. Six in the Fifth: To constantly maintain one's virtue and hold on to it, it is auspicious for a woman, but ominous for a man. The Image Commentary says: A woman maintaining correctness is auspicious because she remains loyal to one man; a man should decide according to righteousness, following a woman is ominous. Zhixu's explanation: Six in the Fifth, being a yin and soft line in the center and corresponding to the virtue of Nine in the Second, seems to have attained the path of constancy; however, it holds the position of a ruler and controls the power to educate the world, yet has no ability to adapt and change, is it not close to the way of a woman? Six at the Top: To speak of constancy in a state of instability, is ominous. The Image Commentary says: To act with constant movement at the top, is greatly ineffective. Zhixu's explanation: Six at the Top, a yin line at the extreme of Zhen, has great ambition but small ability, high status but thin virtue, and corresponds downward to Nine in the Third, who cannot maintain constancy. On what basis can it save the world? Wang Anshi and Fang Xiaoru are similar to this.

（艮下　乾上）遁：亨，小利貞。夫世間之道，久則必變而後通，進則必退而後久。此卦剛而能止，是不以進為進，而正以退為進者也，故亨。然說一退字，便有似於自利之小道矣；若充此小道，不幾失立人達人之弘規乎？故誡以小利貞，言雖示同小道，而終利於大人之貞也。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Qian (Heaven). The hexagram statement of "Dun" (Retreat) says: "It is smooth, and it is advantageous to maintain uprightness in small matters." Zhixu explains: In the world, when something has lasted long, it must change in order to continue; when it has entered a situation, it must retreat a step in order to endure. This hexagram represents something strong and vigorous yet capable of stopping, meaning that it does not regard advancement as advancement, but rather uses retreat as a means of advancement, hence it is smooth. However, when one mentions the word "retreat," it seems as if it is merely a narrow path focused on self-interest. If this narrow path is expanded, would it not lose the grand scale of "establishing others and developing the people"? Therefore, it warns of "advantageous in small matters to maintain uprightness," meaning that although it appears similar to the narrow path, in the end it is advantageous for the great person to maintain uprightness.

彖曰：遁，亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉。尺蠖尚屈而後申，龍蛇亦蟄而後震，君子之學欲自利利他者，豈不以遁而得亨哉。且九五剛當其位，以應六二之賢，乃與時偕行之道，所以亨也。所言小利貞者，慮其陰柔自守之志漸漸浸而長也。夫善遁者，則退正所以為進；不善遁者，則退竟終於不進矣。所關顧不大哉。

The Commentary on the Judgment says: The Hexagram of Retreat is smooth, for it is through retreat that success is achieved. The strong lines are in proper positions and correspond with the lower ones, indicating action in accordance with the times. "A small benefit comes from uprightness" refers to the gradual growth of the yin and flexible elements. The significance of the timing in the Hexagram of Retreat is great. Zhixu explains: Even the caterpillar must first bend before it can stretch, and the dragon and snake must first hide before they can rise. If a gentleman seeks to benefit himself and others, is it not precisely through retreat that success is achieved? Moreover, the line nine in the fifth is strong and in a proper position, and it corresponds with the virtuous line six in the second. This is the way of moving in harmony with the times, hence the success. The phrase "a small benefit comes from uprightness" refers to the concern that the yin and flexible elements, which are inclined to self-preservation, might gradually grow. Those who are good at retreating use retreat as a means to advance; those who are not good at retreating, once they retreat, will never advance again. How significant is the relationship between these two?

象曰：天下有山，遁，君子以遠小人不惡而嚴。外健內止，未嘗有意於遠小人，而小人自不能媚也。以小人為用，故不惡；小不能擅權，故而嚴。約聖學者，天君為主，百骸聽命，耳目口腹之慾不能為亂也。初六：遁尾厲，勿用有攸往。象曰：遁尾之厲，不往何災也。處遁之時，須隨其德位以為進退，方不失亨貞之道。今初六陰柔居下，才位俱卑，惟固守為宜，不可妄往以取災也。此如樂正裘、牧仲。

The Great Image Commentary says: Heaven over mountains, this is the hexagram of Retreat; the gentleman understands from this to keep a distance from petty people, without needing to speak harshly and yet maintaining authority. Zhi Xu explains: The outer part is strong and active, the inner part is still and quiet. Originally, there is no intention to deliberately keep away from petty people, yet petty people naturally cannot flatter their way up. One still needs petty people, so there is no need to despise them; petty people cannot seize power, so there is inherent authority. If this is combined with the study of sages and virtuous people, it is the heart, the 'heavenly sovereign,' that takes charge, with the limbs and body parts obeying orders, and the desires of the ears, eyes, mouth, and stomach unable to cause disorder. The line Six at the beginning says: Retreat and fall to the last place, there is danger and hardship; do not go anywhere. The Image Commentary says: The danger of retreating to the end, what disaster is there if one does not go anywhere? Zhi Xu explains: In a time of retreat, one must decide on advancement or retreat according to one's virtue and position, so as not to lose the way of smoothness and uprightness. Now, the line Six is yin and weak, and occupies the lowest position, with ability and position both low. It is only suitable to hold fast and not to act rashly in advancing, thus causing disaster. This is like the people mentioned in the Mencius, such as the friends of Meng Xianzi, Luozheng Qiu and Mu Zhong.

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。柔順中正，非榮名利祿之所能牽，上應九五剛健中正之君以行其志，國有道不變塞焉，故象以執用黃牛之革。此如伊尹。

Six Two: Using a rope made of yellow oxhide to bind it tightly, no one can untie it. The Image Commentary says: Using a yellow ox, it is about firming one's own resolve. Zhixu's explanation: Six Two is a yin line that is flexible and follows, residing in the center and upholding correctness. It is not something that can be moved by fame and fortune; it corresponds to Nine Five, the strong and upright sovereign, to realize its aspirations. This aligns with what the Doctrine of the Mean says, that even when the state is clear and orderly, one does not change one's conduct in times of hardship. Therefore, the image of 'binding with a yellow oxhide rope' is taken. This is like Yi Yin.

九三：係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。剛而得正，可以有為，而居止極，則未免為遁之一字所繫。此絕人忘世之道，君子之疾也。然雖不能大有所為，亦須厲勉其精神以畜臣妾則吉。所謂不能治國，亦且齊家以為天下風可也。丈人現二子於子路，亦是此意，但無援天下之大手段耳。

Nine Three: Being restrained in retreat, there is danger of illness; nurturing servants and concubines brings good fortune. The Image Commentary says: The danger of being bound in retreat is due to illness and hardship; nurturing servants and concubines brings good fortune, but one cannot accomplish great undertakings. Zhixu's explanation: Nine Three is yang and in the correct position, originally capable of action, but it is at the extreme point of艮 (mountain), so it is inevitably bound by the concept of retreat. This is a path of isolation from people and forgetting worldly affairs, which is the illness of the superior man. Although one cannot achieve great things, one should still strive to nurture servants and concubines, which brings good fortune. That is to say, although one cannot govern the state, one can still manage the household well, setting a precedent for the world. The story in the Analects where the elder man with a bamboo basket lets his two sons greet Zilu is the same idea, but lacking the great means to save the world.

九四：好遁，君子吉，小人否。象曰：君子好遁，小人否也。以剛居柔，上輔九五，下應初六，承天子之德，撫天下之民，休休有容，君子之吉道，非小人所能學也。此如衛武公。（否本音）九五：嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。剛健中正，下應六二陰柔中正之賢，當此遁時，雖有英明神武作略，不自露其才華，遁之嘉美，貞而且吉者也。此如湯王。上九：肥遁，無不利。象曰：肥遁無不利，無所疑也。剛而不過，尊居師保之位，望隆於天下而不自伐其德，故為肥遁而無不利。此如太公。

Nine in the Fourth: Favorable retreat, it is auspicious for the gentleman, but not for the petty person. The Image Commentary says: The gentleman favors retreat, but the petty person does not. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin position, supports Nine in the Fifth above and corresponds with Six at the Beginning below. It receives the virtue of the Son of Heaven and comforts the people under heaven. It is broad-minded and tolerant, which is the auspicious path of the gentleman, something the petty person cannot attain. This is like the Duke of Wei Wu Gong. (The original text here has a small note: "Pǐ is read in its original pronunciation," referring to the word "pǐ" in the line statement "petty person pǐ," which is read as "fǒu," not as the pronunciation of the "Pǐ" hexagram.) Nine in the Fifth: A beautiful retreat, maintaining uprightness brings auspiciousness. The Image Commentary says: A beautiful retreat, uprightness brings auspiciousness, is to have one's mind properly set. Zhixu's explanation: Nine in the Fifth, being strong and upright in the center, corresponds with Six in the Second, a yin line that is upright and proper. At the time of retreat, although possessing brilliant and heroic strategies, it does not display its talents. This is a beautiful retreat, maintaining uprightness and bringing auspiciousness. This is like King Tang of Shang. Nine at the Top: A broad and unburdened retreat, there is no disadvantage. The Image Commentary says: A broad retreat, without any doubt in the heart. Zhixu's explanation: Nine at the Top, with a yang line that is strong but not excessive, holds the esteemed position of the royal teacher and advisor. Its reputation is widespread throughout the world, yet it does not boast of its virtue. Therefore, it is a broad and unburdened retreat, with no disadvantage. This is like Jiang Taigong.

（乾下　震上）大壯：利貞。夫退養之功愈密，則精神道德益壯。然大者既壯，不患不能致用，特患恃才德而妄動耳。利貞之誡，深為持盈處滿者設也。彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大，而天地之情可見矣。夫人一體之中，有大者，有小者；從其大體為大人，從其小體為小人。今言大壯，乃是大者壯也。剛則非情慾所能撓，動則非舊習所能囿，所以壯也。言利貞者，以大者本自正也，不正何以稱大？故正大而天地之情可見矣。約佛法者，天地即表理智，亦表定慧。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Zhen (Thunder). The hexagram statement of Dazhuang says: It is advantageous to maintain correctness. Zhixu explains: The more meticulous the effort of withdrawal and cultivation in the previous trigram, the stronger the spirit and morality become. However, once the great aspect has become strong, there is no need to worry about being unable to act, only to fear acting recklessly due to one's talents and virtues. The warning of "advantageous to maintain correctness" is specifically set for those who have already become full. The Commentary on the Judgment says: Dazhuang means the great aspect is strong. It is strong because it is both strong and dynamic. Therefore, it is advantageous to maintain correctness, because the great aspect is originally correct. Being correct and great, the reality of heaven and earth can be seen. Zhixu explains: In a person's body, there are great parts and small parts; following the great part (the mind and will) makes one a great person, following the small part (the ears, eyes, mouth, and stomach) makes one a small person, as stated in the Mencius. Now, when we say "Dazhuang," it refers to the great aspect being strong. Being strong does not allow one to be disturbed by emotions and desires, and being dynamic does not allow one to be limited by old habits, hence it is strong. The reason for saying "advantageous to maintain correctness" is that the great aspect is originally correct; without correctness, how can it be called great? Therefore, being correct and great reveals the reality of heaven and earth. In terms of Buddhist teaching, heaven and earth represent principle and wisdom, as well as tranquility and insight.

象曰：雷在天上，大壯。君子以非禮弗履。非禮弗履，正佛法中所謂悲體戒雷震也。初九：壯于趾，征凶有孚。象曰：壯于趾，其孚窮也。雖云大者必正，須知正者乃大。若恃其大以為正，正便成邪；恃其壯以為大，大必不久；恃其正以為壯，壯必有衰。洪範所以有高明柔克之訓，正為此耳。今初九過剛不中，故往則必凶；以其自信自恃，乃必窮之道也。

The Great Image Commentary says: Thunder in the sky, this is the hexagram Great Strength; the gentleman understands that he should not act against propriety. Zhixu explains: "Not to step on what is not proper," is exactly what the "Pu Men Pin" section of the Buddhist scriptures says, "Bodhisattva's compassion as the body, the precepts as thunder shaking," meaning that the precepts based on great compassion are like thunder, awakening people. The line Initial Nine: Strength is at the toe, going forward brings misfortune, this is indeed the case. The Image Commentary says: Strength at the toe, this certainty will lead to a dead end. Zhixu explains: Although the great aspect must be correct, one must know that it is "correct" that makes it great. If one relies on one's own greatness and assumes it is correct, then correct becomes wrong; if one relies on one's own strength and assumes it is great, then greatness will not last; if one relies on one's own correctness and assumes it is strong, then strength will surely decline. The "Gao Ming Rou Ke" teaching in the "Shang Shu · Hong Fan" (Book of Documents · Hong Fan) is precisely for this reason. Now, the Initial Nine is overly strong but not in the center, so going forward will certainly bring misfortune; because it is solely confident and self-reliant, this is certainly the path to a dead end.

九二：貞吉。象曰：九二貞吉，以中也。陽居陰位，剛而不過，又得其中，得中即得正矣。九三：小人用壯，君子用罔，貞厲。（羝氐+氏）羊觸藩，羸其角。象曰：小人用壯，君子罔也。雖本君子，但好剛任壯，未免同於（衽壬+任）金革、蹈白刃、暴虎馮河之小人，適足取困而已，何能決斯世之藩哉？若真是君子，則勢雖壯盛而不自恃，慊然似罔也已。

Nine Two: Upholding the Righteous Path brings吉祥. The Image Commentary says: Nine Two's virtue and auspiciousness come from its position in the center. Zhi Xu's explanation: Nine Two, with a yang line in a yin position, is strong but not excessive, and it is located in the center of the lower trigram; thus, it attains the center and also the rightness. Nine Three: The petty person uses brute force, while the gentleman uses 'wu' (non-assertiveness), upholds the right path but remains mindful of danger. A male sheep breaks down the top fence, and gets its horn stuck. The Image Commentary says: The petty person relies on strength, while the gentleman uses non-action as action. Zhi Xu's explanation: Nine Three is originally a gentleman, but because it favors strength and relies on force, it inevitably becomes like the petty person who is armored, barefoot, and fights with a sword, or who fights a tiger barehanded or crosses a river on foot. It ends up in a difficult situation, unable to break through the barriers of the world. If truly a gentleman, even with great strength, he would not be arrogant, and would retreat humbly as if possessing nothing. (The original text describes rare characters in the form of 'a character plus another character': 'd i' is written as 'd i + shi', and 'ren' is written as 'ren + ren', which is now transcribed as is.)

九四：貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。陽居陰位，以柔濟剛，得大壯之貞者，所以削平禍亂而不損其神；以此運載天下，無往而不得也。六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。柔而得中，故絕無剛壯喜觸之態而無悔也。位不當，猶所謂有天下而不與。

Nine in the Fourth: If one maintains correctness, it brings good fortune and the regret disappears. The fence is broken open and the horn is no longer stuck. Strength is on the伏兔 of the big cart. The Image Commentary says: The藩 is decisively broken, so it is still possible to proceed further. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin place, uses softness to moderate hardness, thus following the correct path of Da Zhuang. Therefore, it can eliminate calamities without exhausting its own spirit. Using this to carry the world, it can proceed wherever it goes. Six in the Fifth: Losing a sheep by the field, there is no regret. The Image Commentary says: Losing the sheep in the field, it is due to improper position. Zhixu's explanation: Six in the Fifth, being yin and occupying the center of the upper trigram, has no fierce or aggressive posture, hence no regret. Saying 'improper position' is like what the Analects says about Shun and Yu possessing the world but not regarding it as their own.

上六：（羝氐+氏）羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也；難則吉，咎不長也。質位俱柔，但有壯名而無壯義，故無攸利。然善用柔者，正不必慕大壯之虛名，惟艱守其柔克之道，則柔能勝剛，反得吉矣。此勸其不能遂則須退也。

Six at the Top: A male sheep heads against a fence, unable to retreat or advance, thus there is no benefit; enduring hardship while maintaining firmness brings good fortune. The Image Commentary says: Being unable to retreat or advance indicates that actions are not well considered; enduring hardship brings good fortune, meaning that misfortune does not last long. Zhixu's explanation: The essence and position of Six at the Top are both soft, possessing only the reputation of strength but not the actual strength, thus there is no benefit. However, those who are skilled in using softness do not need to envy the empty reputation of 'Great Strength'; if they remain firm in the way of overcoming with softness during hardship, then softness can overcome hardness, resulting in good fortune. This is advising it to retreat since it cannot advance.

（坤下　離上）晉：康侯用錫馬蕃庶，晝日三接。大壯而能貞，則可進於自利利他之域矣。當此平康之世，賢侯得寵於聖君，錫馬蕃庶，錫之厚也；晝日三接，接之勤也。觀心釋者：妙觀察智為康侯，增長稱性功德為錫馬蕃庶，證見法身理體為晝日三接。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Li (Fire). The hexagram statement of "Jin" (Progress) says: A noble lord of the state receives many chariots and horses as a reward, and is honored three times in one day. Zhixu's explanation says: When one is strong and can maintain correctness, they can enter a situation that benefits both themselves and others. In this time of peace and security, a virtuous noble lord is favored by the sage king: receiving many chariots and horses as a reward indicates a generous reward; being honored three times in one day indicates a diligent reception. A one-layer interpretation of the mind says: The Buddha's "skillful means wisdom" (transformed from the sixth consciousness, skillfully observing all dharmas to speak and resolve doubts) is that noble lord of the state. Growing in the cultivation of virtues in accordance with one's nature is receiving many chariots and horses as a reward, and realizing the rational body of the Dharma is being honored three times in one day.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。明若未出，不名平康之晉時；不順不麗，不名晉世之賢侯；不柔不進，不得錫接之蕃數。蓋六五之柔即坤全體，坤與合德，故進而上行以麗之也。觀心釋者：根本實智光明破無明住地而出，故云明出地上；定與慧俱，止觀不二，故云順而麗乎大明；無明實性即佛性，無明轉即變為明，故柔進而上行，是以功德智慧重重增勝也。

The Commentary on the Judgment says: Jin means advancement. Light rises above the earth, the flexible and yielding lines adhere to the great brightness, the flexible lines advance upward, thus it is said that the virtuous prince receives many chariots and horses, and is seen three times a day. Zhixu explains: If the light has not yet risen, it cannot be called the time of peaceful and secure advancement; if not flexible and not adhering, it cannot be called the era of the virtuous prince in advancement; if not gentle and not advancing, one cannot receive such abundant rewards and audiences. The line six in the fifth, being originally the whole of坤, combines with坤 in virtue, thus it advances upward to adhere to the brightness of Li. A commentary on the mind: The fundamental wisdom light breaks through the 'ignorance ground' (the root of all confusion) and reveals itself, thus the light rises above the earth; samadhi and wisdom are simultaneously present, stillness and observation are not separate, thus the flexible and yielding lines adhere to the great brightness; the true nature of ignorance is immediately the Buddha-nature, and when ignorance turns, it becomes light, thus the flexible line advances upward — therefore merits and wisdom increase progressively.

象曰：明出地上，晉。君子以自昭明德。本覺之性名為明德，始覺之功名之為昭，心外無法名之為自。自昭明德，則新民止至善在其中矣。初六：晉如摧如，貞吉。罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。晉之六爻皆應自昭明德以新民者也，而時位不同，所養亦異，故吉凶悔吝分焉。初六以陰居陽，定有其慧，且居順體，故可進而晉如；然在卦下，又與鼫鼠為應，非我良朋，則斷不宜欲速，故有阻而摧如。夫晉與摧皆外境耳，何與於我？但當守正則吉。縱令一時不足取信，惟寬裕以待之，終無咎矣。言獨行正者，自信自肯不求人知之意；言未受命者，猶孟子所謂命也有性焉、君子不謂命也之意。

The Great Image Commentary says: Light rises above the earth, which is the meaning of the hexagram "Progress." A gentleman understands from this to manifest his inherent luminous virtue. Zhixu explains: The original nature of enlightenment is called "mingde" (luminous virtue), the initial effort of awakening is called "zhao" (manifestation), and there is no law outside the mind is called "zi" (self). When one manifests his inherent luminous virtue, then the "new people" and "resting in ultimate goodness" mentioned in the Great Learning are included within it. The line "Initial Six": Advancing meets obstacles, but holding to the right path brings good fortune. Not being trusted, but being generous and patient brings no blame. The Image Commentary says: "Progress as if crushed," is to walk alone on the right path; "Generosity brings no blame," is because one has not yet received a mandate. Zhixu explains: All six lines of the hexagram "Progress" are about those who strive to manifest their virtue to renew the people, but their timing and positions differ, and the cultivation they undergo also differs, so good fortune, regret, sorrow, and calamity arise. The line "Initial Six" is a yao (line) of yin in a yang position, determined yet wise, and located in the body of the earth (Kun), so it can advance. However, it is at the very bottom of the hexagram and corresponds to the "sheshu" (a type of mouse), which is not a good friend, so it is definitely not advisable to seek quick results, hence encountering obstacles and setbacks. Advancing or encountering obstacles are merely external circumstances; how is that related to me? As long as one holds to the right path, good fortune follows. Even if one is temporarily not trusted by others, as long as one remains generous and patient, there will eventually be no fault. Saying "walking alone on the right path" means to be self-confident and self-accepting without seeking recognition from others; saying "not yet receiving a mandate" is like the things mentioned in the Mencius, which although belong to destiny, contain inherent nature, and a gentleman does not attribute them to destiny.

六二：晉如愁如，貞吉。受茲介福，于其王母。象曰：受茲介福，以中正也。柔順中正，自昭明德，常切望道未見之愁，正而且吉者也。上與六五王母合德，錫以本分應得之福，故名介福，縱令貴極人臣，非分外也。六三：眾允，悔亡。象曰：眾允之，志上行也。以陰居陽，定有其慧，當晉之時而在順體之上，初六所謂罔孚者，裕養至此，眾皆允之而悔亡矣。隱居以求其志，行義以達其道，故曰志上行也。

Six in the Second: Advancing with a troubled heart, maintaining uprightness brings auspiciousness; receiving this great blessing from the Queen Mother. The Image Commentary says: Receiving this moderate blessing is because of being in the center and maintaining uprightness. Zhixu's explanation: Six in the Second, being a yin line that is gentle and compliant, is in the center and maintains uprightness. It clearly manifests its inherent virtue, always holding the sorrow of "seeing the great way but as if not seeing it." It is a person who maintains uprightness and brings auspiciousness. It is in harmony with Six in the Fifth, the "Queen Mother," in terms of virtue, thus receiving the blessing it is due. Therefore, it is called "medium blessing" (great blessing); even if one reaches the highest rank of a minister, it is not extra. Six in the Third: Everyone praises him, regret disappears. The Image Commentary says: Everyone praises him, because his mind is directed upward and he acts accordingly. Zhixu's explanation: Six in the Third, being a yin line in a yang position, is determined yet wise. It is at the upper position of the earth element, during the time of advancement. The one who was "not trusted" at the beginning, through cultivation and tolerance, reaches this point, and thus everyone praises him, and regret disappears. When in seclusion, it holds fast to its aspirations; when in office, it promotes righteousness to realize its aspirations. Therefore, it is said "the mind is directed upward and he acts accordingly."

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。君子之自昭明德也，外宜晦而內宜明，故闇然而日章。以九居四，則外剛而內柔、外明而內晦者也，如鼫鼠：能飛不能過屋，能緣不能窮木，能遊不能度谷，能穴不能掩身，能走不能先人，不亦危乎。蕅益子曰：予昔初入閩中，見有鬻白兔者，人爭以百金買之。未幾，生育甚多，其價漸減至一錢許。好事者殺而烹之，臭不可食，遂無人買。博古者云：此非白兔，乃鼫鼠耳。噫！本以賤鼠，謬膺白兔之名，無德居高位元者蓋類此矣。

Nine in the Fourth: Advancing is like a shi-shu mouse, and maintaining uprightness is also dangerous. The Image Commentary says: The shi-shu mouse is upright and dangerous, because its position is inappropriate. Zhixu's explanation: A gentleman should clearly manifest his virtue, and externally should be restrained while internally should be bright, hence the Doctrine of the Mean says that a gentleman's appearance is dim but his virtue becomes more evident day by day. Now, when a yang line is in the fourth position, it becomes a person who is strong on the outside but soft inside, bright on the outside but dark inside, like a shi-shu mouse—capable of flying but unable to pass over a roof, capable of climbing but unable to reach the top of a tree, capable of swimming but unable to cross a valley, capable of digging but unable to hide itself, capable of running but unable to outrun a person. Is it not dangerous? Zhixu recounts a personal experience: When I first arrived in Fujian, I saw someone selling white rabbits, and people competed to pay a hundred coins for them. Soon, the white rabbits multiplied greatly, and the price dropped to about one coin. Some people killed them and cooked them, but they were so smelly that they could not be eaten, and then no one bought them anymore. A knowledgeable person said: These are not really white rabbits, but shi-shu mice. Alas! Originally a lowly mouse, yet it falsely claimed the name of a white rabbit; a person without virtue occupying a high position is probably of this kind. (The character "yuan" in "weiyuan" is a later addition.)

六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。以六居五，定有其慧，又為離明之主，得中道而處天位，正所謂自新新民、無所不用其極者也。雖俯乘鼫鼠之九四，仰承晉角之上九，而與坤順合德，故往接三陰，同成順麗大明之治，則吉無不利，舉世皆蒙其福慶矣，又何失得之可恤哉。

Six in the Fifth: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. The Image Commentary says: Not worrying about gain or loss, going forward brings joy. Zhixu's explanation: Six in the Fifth, with a yao of yin in the fifth position, is determined yet wise. It is also the main yao of the hexagram of brightness. Having attained the middle path and occupying the position of the Son of Heaven, it is exactly what the Great Learning refers to as self-renewal and renewing the people, exerting full effort in every aspect. Although it presses down on Nine in the Fourth, the鼫鼠, and supports Nine at the Top, the "Jin Jiao," it harmonizes with the lower trigram Kun's gentle and yielding virtue. Therefore, it goes forward to lead the three yin yao below, uniting them to achieve the state of gentle and yielding attached to great brightness, thus being auspicious without any disadvantage, benefiting the whole world. What gain or loss is worth worrying about?

上九：晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。上九亦外剛而內柔、外明而內晦者也，而居晉極，則如獸之角矣。以角觸人則凶，維用以自治，如伐邑然，則厲吉而無咎。然不能自治於早，至此時而方自治，雖得其正，不亦吝與？四十五十而無聞焉，斯亦不足畏也已，故曰道未光也。

Upper Nine: The progress has reached the top, and can only be used to attack one's own territory. Although there is danger and hardship, it is auspicious and without fault, but even if one remains upright, there is still regret. The Image Commentary says: It can only be used to attack one's own territory, indicating that the way is not yet fully bright. Zhixu's explanation: Upper Nine is also a person who is strong on the outside but weak inside, clear on the outside but obscure inside. He is at the extreme point of advancement, like the horn on the head of a wild animal. Using the horn to attack others is dangerous, so it can only be used to correct oneself, just like attacking one's own territory, which is auspicious despite danger and without fault. However, since he did not correct himself earlier, and only acts at this point, although it is proper, is there not still regret? Confucius said that if a person has not gained a reputation by the age of forty or fifty, he is not worth fearing, hence saying 'the way is not yet fully bright.'

（離下　坤上）明夷：利艱貞。知進而不知退，則必有傷。夷者，傷也。明入地中，其光不耀，知艱貞之為利，乃所謂用晦而明，合於文王箕子之德矣。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement of Mingyi says: It is advantageous to maintain uprightness in hardship. Zhixu explains: To only know advancement and not retreat will certainly lead to injury. "Yi" means injury. The light has sunk into the earth, and its brightness no longer shines forth; to understand the advantage of maintaining uprightness in hardship is what is beneficial, which is called "using obscurity to achieve clarity" — concealing one's brightness leads to greater clarity, which corresponds to the virtue of King Wen of the Zhou dynasty and Ji Zi. The commentary on the judgment says: The light has sunk into the earth, which is the meaning of Mingyi. The inner part is civilised and the outer part is gentle, thus suffering great difficulties, which is exactly the case of King Wen of the Zhou dynasty. It is advantageous to maintain uprightness in hardship by concealing one's brightness; facing internal difficulties yet keeping one's mind upright, which is exactly the case of Ji Zi.

文明柔順，雖通指一卦之德，意在六二；內難正志，專指六五；艱貞晦明，則文王箕子所同也。觀心釋者：煩惱惡業、病患魔事、上慢邪見，無非圓頓止觀所行妙境。象曰：明入地中，明夷。君子以蒞眾，用晦而明。甯武子之愚不可及，兵法之以逸待勞、以靜制動、以闇伺明，皆明夷之用也。聖學則闇然而日章。

Zhi Xu's explanation says: "Inner civilization and outer gentleness and compliance" although generally refers to the virtue of a single hexagram, its intention is specifically focused on line six in the second position; "inner hardship yet able to correct one's aspirations" refers specifically to line six in the fifth position; as for hardship and uprightness, concealment and brightness, these are the shared characteristics of King Wen and Ji Zi. Regarding the aspect of observing the mind:烦恼 and evil deeds, illness and demonic affairs, pride and wrong views, none are not the subtle realms observed by the perfect and immediate practice of cessation and contemplation — precisely seeing brightness in darkness. The Great Image Commentary says: brightness sinking into the earth, this is the hexagram of Ming Yi; the gentleman thus understands that governing the people requires a method of concealment yet in reality is clear-sighted. Zhi Xu explains: The Analects refers to Ning Wu Zi's "foolishness" as something others cannot imitate; military strategy's waiting idly, stillness to move, and observing from darkness while the bright is in view, are all methods of Ming Yi. In the learning of sages and virtuous men, it is the outward appearance of darkness while virtue becomes increasingly evident.

初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。此如太公伯夷之避紂也。先垂其翼，則不露其飛之形；及行之速，則三日而不遑食。蓋義當遠遁，不欲主人知之而有言耳。

Initial Nine: At the time of injured brightness, the bird flies in the air and lowers its wings. The gentleman walks on the road, not eating for three days; he goes somewhere, but the master speaks idly. The Image Commentary says: The gentleman's journey is about not eating the master's food according to righteousness. Zhi Xu's explanation: This is like Jiang Taigong and Bo Yi avoiding King Zhou of Shang. First lowering the wings, so as not to reveal the intention of flying; when moving quickly, three days are not enough to eat. This is because righteousness demands distant escape, unwilling to let the master know and thus invite idle talk.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。文明中正之德，當此明夷之時，雖左股業已受傷，猶往拯救，唯馬壯故吉耳。羑里既囚之後，仍率三分天下之二以服事殷，順而不忤，誠萬古人臣之則也。

Six Two: The light is injured, the injury is on the left leg; a strong horse is used for rescue, which is auspicious. The Image Commentary says: Six Two is auspicious because it is gentle and in harmony with the principle. Zhixu's explanation: Six Two possesses the virtue of civilization and uprightness, and at the time when the light is injured, although the left leg is already hurt, it still proceeds to rescue, only because the horse used is strong, hence the auspiciousness. After King Wen was imprisoned in Youli, he still led two-thirds of the feudal lords in serving the Shang dynasty, being gentle and not rebellious, which is indeed the model for all ministers throughout the ages.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。以剛居剛，在離之上，夜盡將旦之時也。正與上六闇主為應，如武王伐紂，得其大惡之首。然以臣伐君，事不可疾，當持之以貞耳。象云南狩之志，猶孟子所云有伊尹之志則可、無伊尹之志則纂也，辭義懍然。

Nine Three: At the time when the light is injured, going hunting to the south, capturing the chief villain; do not act too hastily, but hold to the right path. The Image Commentary says: The aspiration of going hunting to the south, is to gain great benefits. Zhixu's explanation: Nine Three, with a yang line in a yang position, is at the top of the Li trigram, which is the time when the long night is nearly over and the day is about to come. It corresponds well with the upper six, the dark ruler, just like King Wu of Zhou attacking King Zhou of Shang, capturing the chief villain. However, since it is a subject attacking the ruler, the matter cannot be rushed, and one should hold to the right path. The Image Commentary says 'the aspiration of going hunting to the south,' just as Mencius said one must have the ambition of Yi Yin to be justified, otherwise it is rebellion — the wording is very solemn.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。已居坤體，入暗地矣；柔而得正，稍遠於上，故猶可獲明夷之心而出門庭。如微子抱祭器以行遁，但出門庭，遜於荒野，非歸周也。

Six in the Fourth: It has entered the left abdomen, understood the mind of 'Mingyi', and then left the gate. The Image Commentary says: Entering the left abdomen means having understood the other's mind. Zhixu's explanation: Six in the Fourth has already entered the body of Kun, which is entering the dark place; but it isyin softness and in a proper position, still somewhat distant from the top line, so it can still understand the mind of the昏君 and leave the gate. This is like Wei Zi carrying the ritual vessels to flee from danger - merely leaving the gate and retreating to the wilderness, not going to submit to the Zhou dynasty.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。迫近暗君，身已辱矣。外柔內剛，居得其中，用晦而明，明照萬古，洪範九疇之燈誰能息之？上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。以陰居陰，處夷之極，初稱天子，後成獨夫者也。蓋下五爻皆明而示晦，故能用晦而明；此則不明而晦，故失則而終入地耳。

Six Five: Like Ji Zi, the enlightened one in darkness, it is advantageous to maintain the correct path. The Image Commentary says: Ji Zi's adherence to the correct path means his brightness cannot be extinguished. Zhi Xu's explanation: Six Five is close to the dark ruler, and has already suffered humiliation. Yet it is externally yielding and internally strong, occupying the central position, using concealment but in reality being discerning. Its brightness shines through the ages—like the lamp of the Nine Categories in the Book of Documents, who can extinguish it? Upper Six: Not bright and dark, initially rising to heaven, later falling to earth. The Image Commentary says: Initially ascending to heaven, it illuminates all surrounding countries; later falling to earth, it loses the standard. Zhi Xu's explanation: Upper Six, with a yin line in a yin position, is at the extreme point of injury. Initially it was still a Son of Heaven, but later became a solitary tyrant despised by all. The five lines below are originally bright but deliberately appear concealed, thus using concealment to achieve brightness; Upper Six, however, is originally not bright and dark, so it loses the standard and finally falls to earth.

（離下　巽上）家人：利女貞。欲救天下之傷，莫若反求於家庭；欲正家庭之化，莫若致嚴於女貞。牝雞之晨，維家之索，不可以不誡也。佛法釋者：觀行被魔事所擾，當念唯心。唯心為佛法之家，仍須以定資慧，以福助智，以修顯性，名利女貞。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Xun (Wind). The hexagram statement of "Family" says: It is advantageous for a woman to maintain uprightness. Zhixu explains: To heal the wounds of the world, it is better to focus on the family; to correct the education within the family, it is better to strictly require women to maintain uprightness. The Book of Documents says that when a hen crows, the family will decline, which is something that should not be neglected as a warning. From a Buddhist perspective, when one is disturbed by demonic affairs in the practice of observing conduct, one should constantly remember that all things are merely the mind. "Only mind" is the family of Buddhism; within this family, one still needs to use meditation to support wisdom, and virtue to assist wisdom, and to manifest the inherent nature through later heaven cultivation. This is called "advantageous for a woman to maintain uprightness."

彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正。正家而天下定矣。佛法釋者：禪定持心，則內冥法體；智慧了境，則外施化用。修德之定慧平正，本乎性德之寂照不二也。在因名男女，在果名父母；既證果德，十界歸仰，故名嚴君。性修不濫，名父父子子；真俗並照，名兄兄弟弟；福慧互資，名夫夫婦婦。一世界清淨故，十方世界皆悉清淨，名正家而天下定也。

The Commentary on the Judgment says: The Hexagram of the Family indicates that women are in the correct position within the family and men are in the correct position outside. Both men and women each attain their proper roles, which is the great principle of heaven and earth. In a family there is a dignified sovereign, which refers to the parents. The father is truly a father, the son truly a son, the elder brother truly an elder brother, the younger brother truly a younger brother, the husband truly a husband, and the wife truly a wife; thus the family is properly ordered. When the family is properly ordered, the world is at peace. Zhixu explains this from the perspective of Buddhist teachings: using meditation to control the mind is to internally abide in the true nature; using wisdom to illuminate external phenomena is to externally carry out the function of teaching and guiding. The balance of cultivation and wisdom in moral practice originates from the inherent stillness and illumination of the nature's virtue, which are not separate. In the cause, they are called husband and wife; in the result, they are called parents. Once one has attained the result of virtue, all ten realms bow and revere, hence it is called 'a dignified sovereign'. The nature and practice each maintain their proper boundaries without confusion, which is called 'father and son in their proper roles'; the true and the conventional are both illuminated at the same time, which is called 'brother and brother in their proper roles'; virtue and wisdom support each other, which is called 'husband and wife in their proper roles'. Because one world is pure, all ten directions are also pure, which is called 'correcting the family leads to the world being at peace'.

象曰：風自火出，家人。君子以言有物而行有恆。火因風鼓，而今風自火出，猶家以德化，而今德從家播也。有物則非無實之言，有恆則非設飾之行，所以能刑于寡妻，至于兄弟，以御于家邦耳。佛法亦然：律儀清淨，則可以攝善攝生矣。

The Great Image Commentary says: Wind arises from fire, which is the meaning of the hexagram Family. The gentleman understands from this that speech should have real content and actions should follow constant principles. Zhixu explains: Fire originally depends on wind to be stirred, but now wind arises from fire. This is like how a family originally depends on virtue to be cultivated, but now virtue spreads from the family. "Having substance" means not empty words, and "having constancy" means not superficial behavior. Thus, one can be like the Book of Poetry, first setting an example for one's wife, then extending to brothers, and finally governing the state and country. Buddhism is the same: when the precepts and conduct are pure, one can further cultivate all good dharmas and guide all beings (that is, the摄善法戒 and饶益有情戒 in the threefold pure precepts).

初九：閒有家，悔亡。象曰：閒有家，志未變也。以剛正居有家之初，即言有物、行有恆以閒之，則可保其終不變矣。佛法釋者：即是增上戒學。六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。陰柔中正而為內卦之主，故每事不敢自專自遂，唯供其中饋之職而已。佛法釋者：即是增上定學。

Initial Nine: At the beginning, establishing precautions for the family, regret disappears. The Image Commentary says: Having a home idly, is because the mind has not yet changed. Zhixu's explanation: With a yang yang and upright position in the initial stage of establishing a family, immediately using 'speech with substance and actions with consistency' to set boundaries and precautions, one can maintain it unchanged. In terms of Buddhist teachings: This is the upholding of the moral discipline in the threefold training. Six Two: Not acting on one's own initiative but achieving something, only managing the household's food and drink, maintaining uprightness and auspiciousness. The Image Commentary says: Six Two is auspicious because it is gentle and humble. Zhixu's explanation: Six Two is yin and soft, residing in the center and upholding uprightness, being the main line of the inner trigram, so it dares not act on its own initiative or pursue its own path, only fulfilling the duty of managing food and drink. In terms of Buddhist teachings: This is the upholding of the meditation discipline in the threefold training.

九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。過剛不中，似失於嚴厲者，然以治家正道觀之，則未失而仍吉。儻畏其悔厲而從事於嘻嘻，始似相安，終以失家節而取吝矣。佛法釋者：即是增上慧學。

Nine Three: Governing the household with excessive severity, filled with scolding, although there is regret and danger, it is still auspicious; if women and children laugh and play, in the end there will be regret. The Image Commentary says: "The household is scolded loudly," this is not inappropriate; "women and children laugh and play," this is losing the way of governing the household. Zhixu's explanation: Nine Three is overly strong and not in the center, seeming to be too severe; however, looking at the proper way of governing the household, it is still appropriate and auspicious. If one fears it may bring regret and danger, and instead turns to being overly cheerful and playful, at first it seems peaceful, but in the end, due to losing the way of governing the household, regret will follow. In terms of Buddhist teaching, this is the cultivation of superior wisdom.

六四：富家大吉。象曰：富家大吉，順在位也。陰柔得正，為巽之主，所謂生財有大道者也。佛法釋者：即緣因善心發，富有萬德，名為解脫。九五：王假有家，勿恤吉。象曰：王假有家，交相愛也。假，大也。書云不自滿假，詩云假以溢我，又曰假哉皇考，皆取大義。九五陽剛中正而居天位，以六合為一家者也。大道為公，何憂恤哉？樂民之樂者，民亦樂其樂，故交相愛。佛法釋者：正因理心發，性修交徹，顯法身德。

Six in the Fourth: It brings prosperity to the family and is a great auspicious sign. The Image Commentary says: Prosperity in the family is a great blessing, because it is a case of gentle and proper position. Zhixu's explanation: The sixth line is a yin line that is in a proper position, and it is the main line of the Xun hexagram. This is exactly what the Great Learning says: "There is a great way to generate wealth." From the perspective of Buddhism: This is the manifestation of the good mind based on the Buddha-nature, which possesses myriad meritorious virtues, called "the virtue of liberation." Nine in the Fifth: The king expands his family, and there is no need for worry, which is auspicious. The Image Commentary says: The king treats the whole world as his family, and thus there is mutual love. Zhixu's explanation: "Jia" means great. The Book of Documents says "not to be arrogant and self-satisfied," the Book of Songs says "to fill me with abundance," and also says "how great was my father," all using the meaning of "great." The nine in the fifth is a yang line that is in the center, upright, and occupies the position of the Son of Heaven. It is one who treats the whole world as one family. The great way is public, so what need is there for worry? One who takes the joy of the people as his own joy, the people also take his joy as their own, thus there is mutual love. From the perspective of Buddhism: This is the manifestation of the rational mind based on the Buddha-nature, where the nature and practice are completely integrated, thus revealing "the virtue of the Dharma body."

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。剛而不過，居巽之上，卦之終，其德可信，故不猛而威如，所謂其儀不忒、正是四國者也。佛法釋者：了因慧心發，稱理尊重，名般若德。

The top line says: With sincerity in heart and self-respect, the outcome is ultimately auspicious. The Image Commentary says: The auspiciousness of dignity comes from self-restraint. Zhixu's explanation says: The top line is yang but not excessive, located at the top of the Xun trigram and the end of the entire hexagram. Its virtue is sufficient to gain trust from others, so it is not fierce but has its own dignity, which is exactly what the Book of Poetry describes as having no mistakes in appearance and thus rectifying the four directions. From the perspective of Buddhism: This is the wisdom nature of the 'cause of enlightenment' being activated, harmonizing with truth and being respected by others, called 'Bodhi virtue'—combined with the previous two lines, the three virtues of Dharma body, liberation, and wisdom are all complete.

（兌下　離上）睽：小事吉。夫善修身以齊家者，則六合可為一家；苟齊之不得其道，則一家之中睽隔生焉。如火與澤，同在天地之間而上下情異；又如二女，同一父母所生而志不同行：是豈可以成大事乎？姑任其火作火用，澤作澤用，中女適張，小女適李可耳。觀心者亦復如是：出世禪定，世間禪定，一上一下，所趣各自不同，圓融之解未開，僅可取小證也。

The lower trigram of the primary hexagram is Dui (Lake), and the upper trigram is Li (Fire). The hexagram statement of "Kui" (Strife) says: "It is auspicious for small matters." Zhixu explains: Those who are good at self-cultivation and harmonizing their families can regard the six harmonies of the world as one family. But if they fail to harmonize properly, discord and separation will arise within the family. Just as fire and lake exist together in the world, yet one ascends upward and the other descends downward, differing in their nature; similarly, the middle daughter and the young daughter, though born from the same parents, have different aspirations and paths. How can such a situation lead to great achievements? Therefore, one should merely allow fire to fulfill its function as fire and lake to fulfill its function as lake. Let the middle daughter marry the Zhang family and the young daughter marry the Li family, and that is enough. Those who observe the mind are also like this: the meditation of the transcendent world and the meditation of the mundane world each have their own direction, differing in their goals. Without the opening of a comprehensive and flexible understanding, one can only attain minor realizations.

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。火澤因動，則上下勢睽，靜則未始上下也；二女因行，則其志不同，居則未始不同也。故曰吉凶悔吝生乎動。雖然，世豈能有靜而無動、有居而無行哉。今此卦以兌說而附麗乎離明，六五又以柔為離主，進而上行，且得中位，下應九二之剛，是以小事可獲吉也。此亦文王曲就人情，被睽所局而言之耳。

The Commentary on the Judgment says: The image of the Hexagram of parting is that fire rises upward and water flows downward; it is also like two daughters living in the same house, yet their hearts are not in the same direction. The lower trigram is Dui, representing joy, and the upper trigram is Li, representing brightness; joy is attached to brightness. The yao six in the fifth, being a yin line, ascends to the upper trigram and occupies the central position, and also descends to correspond with the yang line nine in the second, so it is only favorable for small matters. Heaven and earth move apart from each other, yet the nurturing of all things is the same; male and female differ in form, yet their hearts for seeking a partner are the same; all things differ in form, yet they all receive the principles of yin and yang. The situation of parting is indeed great. -- The following is Zhixu's explanation of the principles of the Book of Changes: Fire and marsh are divided into upper and lower positions because of movement; if they were still and unmoving, there would be no distinction of upper and lower. Two daughters differ in their hearts because they have married into two families; if they had lived together in the same house, they would not have differed at all. Therefore, the Great Treatise says that good fortune, regret, and misfortune all arise from movement. Although this is true, how can the world have only stillness and no movement, only staying and no action? In terms of the primary hexagram, joy is attached to brightness, and the yin line six in the fifth becomes the main line of the upper trigram Li, ascending to the central position, and descending to correspond with the yang line nine in the second. This is what the Commentary on the Judgment refers to as 'being in the center and responding to yang,' hence it is favorable for small matters. This is merely King Wen's accommodation to human feelings, speaking from the perspective of being limited by the situation of parting.

若充此睽之理性，以盡睽之時用，則天地睽而其事同，男女睽而其志通，萬物睽而其事類。有何一法不攝於睽，有何一法不從睽出哉。蓋於同起睽，則其吉小；於睽得同，則其用大也。佛法釋者：寂照一體，名天地睽而其事同；止觀雙行，名男女睽而志通；萬行不出正助二行，二行不離性具，如萬物不出陰陽二爻，二爻不離太極，名萬物睽而事類。

If the principle contained in the hexagram "Kui" could be fully expanded and its influence fully realized, then it would exactly be what the Commentary on the Judgment says: Heaven and Earth are separated yet their affairs are the same, male and female are separated yet their aspirations are connected, and all things are separated yet their affairs are of the same kind. Thus, which thing is not included in "Kui"? Which thing is not born from "Kui"? Generally speaking, when things arise from sameness, they produce discord, and the resulting good is small. But when one can see great harmony within discord, the function is great. Following this, Zhixu uses Buddhist teachings to explain: "Ji" refers to the mind's inherent stillness and immovability, while "Zhao" refers to the mind's inherent clarity and illumination. Ji and Zhao are two aspects of the same mind, one above and one below, seemingly conflicting, but actually the same mind, which is called "Heaven and Earth are separated yet their affairs are the same." "Zhi" is the meditation that stops delusive thoughts, while "Guan" is the wisdom that perceives reality. "Zhi Guan Shuang Xing" means meditation and wisdom are both practiced simultaneously, with meditation and wisdom seemingly conflicting yet aspirations fully connected, which is called "Male and female are separated yet their aspirations are connected." All the myriad practices of cultivation fall into two categories: "Zheng Xing" (direct contemplation of reality) and "Zhu Xing" (auxiliary practices such as giving, keeping precepts, etc.). Both categories depend on "Xing Ju" — all dharmas are inherently complete within the mind's nature, not added from outside. Just as all things arise from the two lines of Yin and Yang, which do not separate from the Taiji, this is called "All things are separated yet their affairs are of the same kind."

象曰：上火下澤，睽。君子以同而異。離得坤之中爻，澤得坤之上爻，其性同也；火則炎上，澤則潤下，其相異也。觀相元妄，則相異而性亦似異矣；觀性元真，則性同而相亦本同矣。惟君子知其以同而異，故不以異而昧同也。知異本同，故六而常即，不生退屈；知同而異，故即而常六，不生上慢。知異本同，故冥契真源；知同而異，故云興萬行。知異本同，故上無佛道可成，下無眾生可度；知同而異，故恆莊嚴淨土，教化諸眾生。知異本同，故生死及涅槃，二俱不可得；知同而異，故或遊戲生死，或示現涅槃。

The Great Image Commentary says: Above is fire, below is marsh, this is the Guī hexagram; the gentleman takes this as a model, in the great harmony allowing for differences. ——Zhi Xu first explained the principles of the Book of Changes: The Li hexagram is formed by replacing the central line of Qian with the central line of Kūn, and the Dui marsh is formed by replacing the upper line of Qian with the upper line of Kūn. Both originate from the same source, this is their 'nature' being the same; however, fire has an upward nature, while marsh water has a downward nature, this is their 'appearance' being different. If we look only at the 'appearance', it is originally illusory; since the appearances are different, even the nature seems to be different. If we look at the 'nature', it is originally real; since the nature is the same, the appearances are originally the same. Only the gentleman understands 'differences within the same', so he does not lose sight of the great harmony because of differences. ——Then he used the Tiantai doctrine to integrate this: Knowing that the root of 'difference' is originally 'sameness', therefore although passing through the six stages (the six levels of Tiantai's classification: the level of principle, the level of name, the level of contemplation and practice, the level of similarity, the level of partial realization, the level of ultimate realization), the present moment of mind is already the Buddha, thus not giving rise to the mind of retreat or self-abasement. Knowing that 'sameness' still contains 'difference', therefore although the present moment is already the Buddha, the six stages remain clearly distinct, thus not giving rise to the attitude of 'self-conceit' (pride in believing one has attained enlightenment without actually having done so). Knowing that difference is originally sameness, thus being able to implicitly conform to the true suchness; knowing that sameness contains difference, thus being able to manifest myriad practices like clouds rising and rain spreading. Knowing that difference is originally sameness, thus there is no Buddha path to attain upwards and no beings to save downwards; knowing that sameness contains difference, thus constantly adorning the Buddha-land and teaching all beings. Knowing that difference is originally sameness, thus both birth and death and Nirvana are ultimately unattainable; knowing that sameness contains difference, thus either playing within the cycle of birth and death to save others, or appearing to enter Nirvana for the sake of beings.

初九：悔亡，喪馬勿逐，自復；見惡人，無咎。象曰：見惡人，以辟咎也。剛正無應，居睽之初，信此以往，則無過而悔亡矣。縱令喪馬，不必逐之，馬當自復，勸其勿以得失亂吾神也；縱遇惡人，不妨見之，可以無咎，勸其勿以善惡二吾心也。如孔子見季康子、見南子、見陽貨等，皆所以辟咎耳，豈真有所利之也哉。蓋凡得失之念稍重，善惡之心太明，則同者必異，異者必不可同。惟率其剛正之天德，則得失泯，善惡融，雖居睽世而悔亡矣。

The line statement for the first line (Initial Nine) says: Regret disappears; if a horse is lost, there is no need to chase after it, for it will return by itself; even if one meets a person of bad character, there is no wrongdoing. The small image commentary says: Meeting a person of bad character is to avoid misfortune. -- Zhixu's explanation: The first line, with a yang line in a yang position, is both strong and upright. It has no corresponding line above it and is at the beginning of a time of discord. As long as one follows this upright path, there will be no mistakes, and regret will naturally disappear. Even if a horse is lost, there is no need to chase after it, for the horse will return by itself -- this is a warning not to let thoughts of gain and loss disturb one's mind. Even if one meets a person of bad character, there is no harm in meeting him, for this avoids wrongdoing -- this is a warning not to divide good and evil into opposing sides, nor to split one's own mind into two parts. Just as Confucius met with Ji Kangzi, Nanzi, and Yang Huo, it was all to avoid unnecessary misfortune, which is exactly what the small image commentary says: 'to avoid misfortune.' Could it really be that he sought some advantage from them? Generally speaking, once thoughts of gain and loss become strong, and the mind becomes overly clear in distinguishing good and evil, what was originally the same will become different, and what is already different will never be reconciled again. Only by following one's innate upright virtue can thoughts of gain and loss be eliminated, and attachments to good and evil be dissolved. Even in a time of discord, regret will disappear.

九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。剛而得中，上應六五柔中之主，而當此睽時，近與六三相鄰，五必疑其遇三而舍己也，故須委曲明其心事，如遇主于巷焉。夫君臣相遇，萬古常道，豈以於巷而謂之失哉。

The line statement for the second line says: Meeting the sovereign in a narrow alley, there is no fault. The Small Image Commentary says: Meeting the sovereign in a narrow alley, one has not lost the right path. -- Zhixu's explanation: The second line, being a strong yang line, occupies the central position of the lower trigram. Above it is the sixth line, a gentle and moderate yin line, who is the sovereign. However, at this time of discord, the second line is closely adjacent to the sixth line. The sovereign naturally suspects that the second line has allied with the sixth line and abandoned him. Therefore, the second line must subtly and indirectly clarify its intentions, just like unexpectedly meeting the sovereign in a narrow alley. Meeting the sovereign is an unchanging constant of the world. How could meeting in a narrow alley be considered losing the right path?

六三：見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。本與上九為應，而當睽之時，不中不正，陷於九二九四兩陽之間，其跡有可疑者。夫二自遇主于巷，四亦自遇元夫，何嘗有意汙我。我無中正之德，而自疑焉，故妄見其輿若曳，其牛若掣，而不敢往從上九；且自謂我之為人，必當被上九之天所劓，不得通其貞潔之情。如此，則無初矣。但睽極必合，心跡終必自明，賴遇上九之剛，後說弧以待之，故有終也。

The line statement for the third line says: One sees a cart being dragged backward, the oxen pulling the cart being pulled sideways, and the driver being subjected to the punishment of branding and nose-cutting; the beginning is not smooth, but the end is good. The Small Image Commentary says: Seeing the cart being dragged backward is because it is in an improper position; the beginning is not smooth but the end is good because it finally meets a yang force. Zhu Xiu explains: The sixth line three originally had a proper correspondence with the top nine, but at this time of discord, it is neither in the center nor in the proper position (a yin line is in a yang position), and is sandwiched between the second nine and the fourth nine, two yang lines, so its actions indeed raise suspicion. In reality, the second nine went off on its own to 'meet the master in the alley,' and the fourth nine went off on its own to 'meet the great man,' how could they have any intention of disgracing the sixth line three? It is only because the sixth line three lacks the virtue of being upright and just that it imagines its cart being dragged backward, the oxen being pulled sideways, and thus dares not proceed to follow the top nine. It also thinks that with its own character, it will certainly be branded on the forehead and have its nose cut off by the top nine (the 'heaven' in the line statement refers to branding, and 'yi' refers to nose-cutting). It cannot express its pure and virtuous heart. Thus, the beginning is naturally not smooth, so it is said 'no beginning.' But when discord reaches its extreme, it must eventually reconcile, and the heart and actions will eventually become clear. By meeting the yang of the top nine, the top nine later put down his bow and arrow to wait for it, so the end is good. This is 'a good ending,' which is what the Small Image Commentary says 'meeting a yang force.'

九四：睽孤，遇元夫，交孚，厲，無咎。象曰：交孚無咎，志行也。睽必有應，乃可相濟，二與五應，三與上應，四獨無應者也，故名睽孤。然初九剛正在下，可以濟睽，當此之時，同德相信，互相砥礪，可以行其濟睽之志而無咎矣。蓋君子深知以同而異，故陰與陽異而相應亦可，陽與陽同而相孚亦可耳。

The fourth line statement says: In a state of estrangement and isolation, encountering a righteous person with the same aspirations, they treat each other with sincerity, though there may be danger, there is no fault. The Small Image Commentary says: Treating each other with sincerity leads to no fault, because the aspiration to resolve the estrangement is carried out. —— Zhixu explains: In a time of estrangement, one must have the appropriate line to assist in resolving it. In the primary hexagram, the second line and the fifth line correspond, the third line and the top line correspond, but the fourth line has no proper correspondence above or below, so it is called 'kui gu' (estranged and isolated). However, the first line, with a strong yang and upright, is in a lower position, and is exactly the one who can help resolve the estrangement. At this time, two yang lines with the same virtue trust each other and mutually encourage each other, thus the aspiration to resolve the estrangement can be carried out without fault, which is what the Small Image Commentary refers to as 'zhi xing' (the aspiration is carried out). Here we clearly see the gentleman's deep understanding of the principle of 'yi tong er yi yi' (being the same yet different): yin and yang are different in nature, yet they can correspond; yang and yang are the same in nature, yet they can also trust each other — there is no need to rigidly adhere to the conventional rule of yin and yang pairing.

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。六五乃九二之主也，陰柔不正，反疑二之遇於三焉。以其居中，則猜忌未深，終與二合，故得悔亡。聖人又恐其躊躕未決也，故明目張膽而告之曰：厥宗上九，已說弧以待六三，其相合如噬膚矣，爾往從九二於巷，有何咎哉。孔子更為之鼓舞曰：不惟無咎，且君臣相合，睽終得濟而有慶也。

The line statement for the fifth line says: Regret disappears; the people of the same clan move smoothly as if eating soft flesh, so going forward brings no fault. The Small Image Commentary says: The people of the same clan move smoothly as if eating soft flesh, so going forward brings joy. Zhu Xiu explains: The fifth line is the ruler that nine two is destined to approach. It is yin and soft, yet occupies a yang position, which is not proper, and it suspects that nine two has joined with six three. Fortunately, it is in the central position of the upper trigram, so its suspicion is not deep, and in the end it can meet with nine two, so regret disappears. The sage fears it may hesitate, so he clearly tells it: Your clan's upper nine has already laid down his bow and arrow, waiting for six three. Their union is as smooth as biting into soft flesh (the term 'fu' refers to tender meat that is easy to bite, symbolizing ease). You just go to the small alley to meet with nine two, what fault is there? Confucius further encourages it in the Small Image Commentary, saying: Not only is there no fault, but when the ruler and subject finally unite, the situation of discord is finally resolved, which is a joyful event.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。上九與六三相應，本非孤也，睽而未合，則有似乎孤矣。三本不與二四相染，而其跡似汙，故見豕負塗也；二四各自有遇，本無心於染三，而虛妄生疑，故載鬼一車也。先則甚疑，故張弧而欲射之；後疑稍緩，故說弧而往視之；逮見其果非與寇結為婚媾，於是釋然如雲既雨而吉矣。既不疑三，亦不疑二與四，故群疑亡。統論六爻，惟初九剛正最善濟睽，餘皆不得其正，故必相合乃有濟也。佛法釋者：惟根本正慧，能達以同而異，故即異而恆同；否則必待定慧相資，止觀雙運，乃能舍異生性入同生性耳。

The line statement of the top nine says: In a state of estrangement and discord, one is isolated and without support, seeing a pig with mud on its back, as if seeing a whole cart full of ghosts; first drawing the bow to shoot, later putting down the bow; the one coming is not a strong enemy, but one coming to propose marriage; going forward and encountering rain is auspicious. The small image commentary says: The reason encountering rain is auspicious is because all doubts have disappeared. —— Zhixu explains: The top nine and the sixth three were originally a proper correspondence, and were not alone, but because of estrangement and discord, they appear to be alone. The sixth three originally had no connection with the second nine or the fourth nine, but its actions seem to be tainted, so the top nine sees it as a pig with mud on its back. The second nine and the fourth nine each have their own correspondences, and had no intention of tainting the sixth three, but the top nine wrongly suspects, so it seems to see a whole cart full of ghosts. At first, the suspicion was strong, so the bow was drawn to shoot; later, the suspicion eased, so the bow was put down and one went to look (the 'say' in 'say hu' means to remove or put down). When it was realized that the one coming was not a strong enemy, but one coming to propose marriage, the mind became at ease, like a mass of clouds finally turning into rain, which is smooth and auspicious. Since there is no longer doubt about the sixth three, nor about the second nine and the fourth nine, the small image commentary says 'all doubts have vanished.' —— General discussion on the six lines of the Guigu hexagram: Only the first nine is both strong and upright, most capable of resolving discord and estrangement; the other lines are not upright, so they must meet and correspond to resolve the discord. Zhixu finally connects this with Buddhist teachings: Only the fundamental wisdom (the fundamental wisdom directly corresponding to the truth of suchness) can understand 'sameness in difference,' so in the midst of differences, one constantly sees great sameness; otherwise, one must rely on the mutual support of samadhi and wisdom, 'stopping and observing together' (the stillness of stopping wandering thoughts and the wisdom of seeing reality simultaneously), to abandon the 'difference nature' (the nature of ordinary beings, who are born into various different existences due to delusion and karma) and enter the 'sameness nature' (the nature of sharing the same truth with all the saints).

（艮下　坎上）蹇：利西南，不利東北，利見大人，貞吉。大凡乖異不合，則所行必多阻難，然正當阻難時，豈無拯難良策哉。往西南，則說也，順也，明也，拯難之要道也；往東北，則止也，險也，益其蹇而已矣。惟大人能濟蹇，惟正道能出蹇。蹇故可以動心忍性增益其所不能而吉。

The lower trigram is Gen (Mountain) and the upper trigram is Kan (Water), forming the Hexagram Jian (Obstruction). The Hexagram Statement says: going to the Southwest is advantageous, going to the Northeast is disadvantageous; it is appropriate to go and meet a superior person of virtue; maintaining uprightness brings good fortune. - Zhi Xu explains: generally, when human affairs are discordant and not in harmony, action will inevitably encounter many obstacles; however, in the midst of such difficulties, is there not a wise strategy to overcome them? Going to the Southwest, where Dui (Lake) represents harmony and joy, Kun (Earth) represents flexibility and gentleness, and Li (Fire) represents brightness and illumination, is indeed the key to overcoming difficulties. Going to the Northeast, where Gen (Mountain) represents stillness and Kan (Water) represents danger, will only make the difficult situation worse. Only a superior person of virtue can rescue one from difficulty, and only by following the right path can one emerge from difficulty. It is precisely because one is in a difficult situation that one's mind can be stirred and one's character can become more resilient, allowing one to develop abilities that were previously unattainable, hence it is good fortune.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉。愚者汨於情慾之私，雖有不測之險臨其前，盲無見也，況能止哉。能止，不惟不陷於險，從此必求出險之良策矣，安得非智。本以東北之坎艮，往就西南之離兌與坤，故剛柔相濟而得其中；若守此東北，則終於險，終於止而已矣。

The Commentary on the Judgment says: "Jian means difficulty, with danger and entrapment ahead. Seeing danger and entrapment yet stopping one's steps is wisdom. Going toward the Southwest is advantageous because it leads to the middle path; going toward the Northeast is not advantageous because that path has reached its end. It is appropriate to go and see a superior person because going forward can establish achievements; each line is in its proper position and upholds righteousness, thus benefiting the state. The function of this situation of JIAN is indeed great." - Zhixu explains: The foolish are immersed in emotions and private desires. Even if there is an unseen danger before them, they are like the blind, unable to see it, let alone being able to stop. If one can stop, not only will they not fall into danger, but they will certainly seek out good strategies to escape from it. How can this not be wisdom? Originally, one starts from the Northeast, where Kan and Gen are, and moves toward the Southwest, where Li, Dui, and Kun are. Thus, the strong and the flexible are balanced and the middle path is attained. If one stubbornly stays in the Northeast without moving, then he will be trapped in danger all his life and remain stagnant forever.

惟九五陽剛中正，當大人之位，以拯邦國之蹇，故往見之者，必有拯蹇之功。然爻中獨上六明利見大人，餘不言者，見大人亦待其時。時止則止，時行則行，蹇之時用，即全體大易之時用也，六十四卦皆爾，每於人所忽者一提醒之云爾。

The Commentary on the Judgment says, "It is advantageous to see a great man," because the primary hexagram contains only the nine in the fifth yang line that is central and upright, occupying the position of a great man, who can relieve the difficulties of the state. Therefore, those who go to see him will surely achieve success in overcoming these difficulties. However, among the six lines, only the sixth at the top explicitly mentions "It is advantageous to see a great man," while the other lines do not mention it. This is because seeing a great man also requires the right timing. When the time comes to stop, one should stop; when the time comes to act, one should act. The concept of "time" in the蹇卦 is exactly the same as the concept of "time" throughout the entire Book of Changes. All sixty-four hexagrams follow this principle without exception. The sages merely remind people with a single sentence at the points where people tend to overlook it.

象曰：山上有水，蹇。君子以反身修德。山本毓泉，宜涵而不宜泛。今水流於上，使人不能厝足，此乃山有缺陷，非水之過也。君子知一切險難境界，惟吾心自造自現，故不敢怨天尤人，但反身以修其德。如治山者，培其缺陷，則水歸澗壑，而不復橫流矣。

The Great Image Commentary says: Mountains with water on top, this is the Hexagram of Obstruction; the gentleman takes this as a model, and instead focuses on self-cultivation and moral development. - Zhixu's explanation: Mountains are originally the place where spring water is born, and the spring water should be contained within the mountain, not overflowing. Now the water flows on the mountain, making it impossible for people to find a place to stand, which actually indicates a defect in the mountain itself, not the water's fault. The gentleman understands that all difficult situations are merely created and manifested by his own mind, so he does not blame heaven or accuse others, but instead turns back to cultivate his own virtue. Just like those who manage mountains, by repairing the defects of the mountain, the water naturally flows into the mountain streams and gullies, no longer flowing wildly everywhere.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。蹇以見險能止為知，故諸爻皆誡其往而許其來，來即反身修德之謂也。初六見險即止，知機而不犯難，其反身修德功夫最早，故可得譽。夫豈逡巡畏縮也哉，理宜修德以待時耳。

The line statement of the first line says: Going forward meets difficulty, returning brings praise. The small image commentary says: Going forward meets difficulty, returning brings praise, meaning one should wait for the right time. - Zhixu's explanation: The Jian hexagram takes 'seeing danger and knowing when to stop' as wisdom, so all six lines warn against going forward and affirm returning. Here, 'returning' refers to the great image commentary's idea of turning back to cultivate virtue. The first line immediately stops upon encountering danger, discerning subtle signs and not venturing into hardship. It begins cultivating virtue earliest, thus gaining praise. Is this not being timid and hesitating? In principle, one should first cultivate virtue and wait for the right time.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。陰柔中正，反躬無怍，而上應九五陽剛中正之君，方居險地，安得不蹇其蹇以相從事。然諸爻皆以能止為知，而此獨不然者，正所謂事君能致其身，公爾忘私，故雖似冒險，終無尤也。易讀曰：匪躬正本反身來。平日能反身以體蹇，才能臨時匪躬以濟蹇。

The line statement for the second line says: The king's ministers run through difficulties for the sake of the country, not for their own benefit. The small image commentary says: The king's ministers risk danger and run about, ultimately without fault. Zhu Xiu explains: The second line, being yin and soft, occupies the central position of the lower trigram and is in the proper position, thus reflecting no guilt when self-examining. It is in correspondence with the ninth line in the fifth position, a yang and strong ruler who is in the dangerous situation of Kan. How could it not risk difficulties to relieve the ruler's worries? All six lines are usually considered wise for being able to stop, but this line is different, which is exactly what the Analects refers to as 'serving the ruler by giving one's body,' being entirely for the public good and forgetting one's own self. Therefore, although it seems risky, there is nothing to blame. The book 'Yi Du' says: 'Not for one's own body' comes from 'self-reflection.' Only by reflecting on oneself and cultivating virtue daily, and understanding difficulties, can one, when facing affairs, be ready to sacrifice one's self and forget private interests to relieve difficulties.

九三：往蹇來反。象曰：往蹇來反，內喜之也。九三為艮之主，剛而得正，見險能止者也。既知往則必蹇，故來而反身修德，則內二爻無不喜之。六四：往蹇來連。象曰：往蹇來連，當位實也。已入坎體，其蹇甚矣。然設能來而反身修德，則猶可連於艮之三爻而獲止也。陰本不實，故來連於當位而實之九三也。

The third line statement says: Going forward meets difficulty, returning brings back to the original position. The Small Image Commentary says: Going forward meets difficulty, returning brings back, because the two lines of the inner trigram are pleased with it. - Zhixu's explanation: The third line is the main line of the lower trigram艮 (Mountain). It is strong and upright, being someone who can stop when encountering difficulty. It knows that going forward will certainly meet difficulty, so it turns back and cultivates virtue, thus the two lines of the inner trigram, the initial line and the second line, are not displeased with it. The fourth line statement says: Going forward meets difficulty, returning brings connection. The Small Image Commentary says: Going forward meets difficulty, returning brings connection, because it is in the proper position and can rely on a full yang line. - The fourth line has already entered the upper trigram坎 (Water), so the difficulty is even greater. But if it turns back and cultivates virtue, it can connect with the third line of the lower trigram艮 (Mountain) and achieve rest. Yin lines are by nature empty and not solid, so returning to connect with the third line, which is in the proper position and solid, is possible.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。居坎之中，蹇之大者也。剛健中正，六二應之，故得朋來共濟大蹇。然非朋之能來助我，實由我之中道足為拯蹇節則，故上下諸爻皆取節則於我耳。釋迦出五濁世，得無上菩提，為一切眾生說難信法，其真能為甚難希有之事者乎。

The fifth line statement says: Being in a great difficulty, friends of the same path come to help. The small image commentary says: In great difficulty, friends come because the fifth line is in the center and can become the standard. - Zhixu explains: The fifth line is in the middle of the upper trigram Kan, which is the most difficult part of the difficulty; but it is strong, upright, and proper, and has the second line corresponding to it, so it can gain help from friends to overcome the great difficulty. However, it is not that friends are capable of helping me, but rather that the middle path I uphold is sufficient to serve as a standard for rescuing from difficulty. Therefore, all the lines above and below take me as their standard. He then compares it with Buddhism: Shakyamuni appeared in the world of five defilements—impurity of time, impurity of view, impurity of afflictions, impurity of beings, and impurity of life—attained the Supreme Bodhi (complete and perfect enlightenment), and preached the difficult-to-believe teachings for all beings. That is truly someone who can do an extremely rare and precious thing.

上六：往蹇來碩吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。陰柔居險極，豈可更有所往，亦惟來而反身修德則碩吉耳。碩者，實也，大也。吉之所以能實大者，以利見九五大人故也。君子求諸已，故志在內則吉；輔世長民莫如德，故利見為從貴，此指天爵為貴，非徒以人爵也。須跋陀羅最後見佛得度，其碩吉之謂乎。

The line statement of the sixth line at the top says: Going forward meets difficulty, returning brings great benefit and good fortune, and it is appropriate to go and see a great person. The small image commentary says: Going forward meets difficulty, returning brings great benefit, because the mind is within; it is appropriate to see a great person, because following a superior person. Zhu Xiu explains: The sixth line, being a yin and soft line, is located at the very top of a dangerous position, where can it go further? It can only turn back and cultivate virtue, thus achieving great good fortune. "Shuo" means fullness and vastness; this good fortune is both real and vast because it is appropriate to go and see the ninth line five, the great person. A gentleman deals with all matters by looking inward, so having the mind within brings good fortune; assisting the world and nurturing the people has nothing more important than virtue, so "being beneficial to see a great person" is called following a superior person—here, the term superior refers to the virtue bestowed by heaven as mentioned by Mencius, not merely the official rank in the human world. Finally, he compares it with Buddhist teachings: Shubatuo Luo was the last one to see the Buddha before the Buddha's passing and attained liberation, which is probably this kind of "coming, being great, and being good fortune."

（坎下　震上）解：利西南，無所往，其來復吉；有攸往，夙吉。世間之局，未有久蹇窒而不釋散者。方其欲解，則貴剛柔相濟，故利西南；及其既解，則大局已定，更何所往，唯來復於常道而已。設有所往，皆當審之於早，不審輒往，凶且隨之，寧得吉乎。此如良將用兵，只期歸順；良醫用藥，只期病除；觀心修證，只期復性，別無一法可取著也。

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder). The hexagram statement says: going to the southwest is advantageous; there is nowhere to go, returning to the original place is auspicious; if there is a journey, it is auspicious to act early. - Zhixu explains: the situation in the world has no long period of difficulty without resolution. When the situation is about to be resolved, the most important thing is to balance the firm and the yielding. Therefore, it is advantageous to go to the southwest. When the situation has already been resolved and the overall situation is stable, where else can one go? It is only returning to the normal and proper path. If there is indeed a journey, one should also act early and examine the timing. If one does not examine the timing and goes forward recklessly, misfortune will follow, how can one achieve auspiciousness? - He then compares this with three examples: this is like a capable general using troops, who only seeks the enemy's submission; a good physician using medicine, who only seeks to remove the illness; a practitioner of cultivation who practices 'observing the mind' (reflecting on one's present moment mind), seeking to restore one's original nature, and there is nothing else to grasp or cling to.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉。險在前則宜止，險在下，則可動以免之，此皆時節因緣之道，不可得而強也。西南為坤，故往則得眾；來復東北，不過於柔，故乃得其中；早鑑事機，故往可有功。如天地之雷雨作，亦因夙得其時，故百果草木皆甲拆耳。

The Commentary on the Judgment says: The hexagram of Release signifies being in a dangerous situation yet still able to act; once action is taken, one escapes the danger. This is called Release. Going toward the Southwest is advantageous, meaning that going forward can gain the support of many; returning to the original place is auspicious, meaning that this conforms to the middle path; acting early when going forth is auspicious, meaning that going forward can achieve success. When the energies of Heaven and Earth are released, thunder and rain arise; when thunder and rain arise, the seeds of all fruits and plants burst their shells and sprout. The situation of Release is indeed great. - Zhixu explains: When danger is ahead, one should stop (this is the hexagram of Obstruction); when danger is beneath one's feet, one can act and escape it (this is the hexagram of Release); these are all determined by the right time and conditions, and cannot be forced. The Southwest belongs to the Earth, which represents the multitude, so going forward can gain support; returning toward the Northeast avoids excessive softness, thus conforming to the middle path; being able to see the signs early allows for success when going forward. Just as thunder and rain arise in the world because they occur at the right time, so all fruits and plants burst their shells and sprout together.

觀心釋者：兼修禪定，為利西南；萬行顯發，為往得眾；不舍正觀，名為來復；證於法身，為乃得中。有攸往而利生，必須夙能鑑機則吉；說法不虛，為往有功；性修融合，為天地解。悲體戒雷震，澍甘露法雨，則世出世果，三草二木，各得以時生長熟脫，非佛菩薩何能用此解之時哉。

From the perspective of "observing the mind" (returning to examine one's present moment mind), Zhixu explains that cultivating meditation together with other practices is called "benefiting the southwest." Practicing all kinds of meritorious deeds such as giving and keeping precepts is called "gaining many beings." Always maintaining the correct view of the true reality is called "returning to the original state." Attaining the "dharma body" (the body of the Buddha, whose nature is the true reality) is called "reaching the center." To go forth and benefit sentient beings, one must be able to discern the capacities of beings early on, which is auspicious. When the teachings are practical and not empty, it is called "achieving merit." When one's inherent nature and later cultivation merge into one, it is called "heaven and earth are resolved." The ethical virtues based on great compassion, like thunder, shake the world, and the rain of the Dharma falls like sweet dew. Thus, the results of worldly and transcendent paths, such as the three kinds of grass and two kinds of trees, grow, mature, and attain liberation according to their own seasons. Who else but the Buddha and Bodhisattvas can skillfully use the timing of "resolution" in this way?

象曰：雷雨作，解。君子以赦過宥罪。誤犯之過，則直赦之，令其自新；輕重諸罪，亦寬宥之，令得末減。佛法釋者：即作法、取相、無生三種懺法，令人決疑出罪。又觀心釋者，即是端坐念實相，銷滅眾罪也。

The Great Image Commentary says: Thunder and rain arise, which is the meaning of the Hexagram of Release; the gentleman takes this as a model, pardoning mistakes and lightening punishments. —— Zhixu's explanation: unintentional offenses should be pardoned outright, allowing the person to reform themselves; for various crimes of different severity, they should all be treated leniently, reducing punishments to the minimum. —— Then connecting with Buddhist teachings: this corresponds exactly to the three kinds of repentance methods: "Dharma Repentance" (confessing sins before the monastic community according to precepts), "Taking Form Repentance" (worshiping and meditating until one sees auspicious signs), and "Non-Arising Repentance" (observing the emptiness and non-arising nature of sins), which can eliminate doubts and regrets and free one from the defilements of sin. If further explained from the perspective of mind observation, it is exactly what the "Pu Xian Guan Jing" (Sutra of the Bodhisattva Pu Xian) teaches: sitting upright and maintaining proper posture, observing the true nature, and all sins will naturally be eliminated.

初六：無咎。象曰：剛柔之際，義無咎也。解則陰陽和矣，而以六居初，上應九四，適當其際，故義無咎。九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。以剛中而上應六五，本自無可狐疑。六三不中不正，意欲乘我，象如三狐，我田獵而獲除之，得與六五柔中相合，此正而吉者也。黃為中色，失喻直道，得其中直之道，故除疑而應乎貞矣。

The first line statement says: There is no fault. The Small Image Commentary says: It is at the junction of yin and yang, so by nature there is no fault. - Zhixu explains: The situation has already been resolved, and yin and yang are in harmony. The first line, being a yin line in the first position, is in correspondence with the fourth line, a yang line. This is exactly at the junction of yin and yang, so by nature there is no fault. The second line statement says: Hunting, capturing three foxes, obtaining a yellow arrow, maintaining correctness brings good fortune. The Image Commentary says: The second line attains good fortune by maintaining correctness because it has attained the middle path. - The second line, being a yang line in the middle, is in correspondence with the fifth line. There is nothing to doubt. However, the third line is neither in the middle nor in the proper position, and it is eager to surpass the second line. This image is like a fox. Therefore, I must hunt and capture it like a hunter, in order to harmonize with the flexibility and correctness of the fifth line. This is maintaining correctness and attaining good fortune. Yellow is the central color among the five colors, and the arrow symbolizes a straight path. Attaining both the central and straight principles, it can remove doubts and align with correctness.

六三：負且乘，致寇至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。陰柔不中不正，自無應與，上思負四，下欲乘二，不知其非道也。是故二以為狐而田之，四以為拇而解之，五以為小人而退之，上以為隼而射之，不亦至可羞乎。

The line statement for the third line says: carrying something yet sitting on a cart, one invites bandits; even keeping to the right path leads to disgrace. The Small Image Commentary says: carrying something while sitting on a cart is indeed awkward; one brings about warfare upon oneself, so who can blame one for that? —— Zhixu explains: the third line, being yin and flexible, is neither in the center nor in the proper position, and has no corresponding line. It looks upward to attach itself to nine two, and downward to dominate nine two, but does not realize this is not the right path. Therefore, nine two treats it like a fox to be hunted, nine four treats it like a toe to be cast off, six five treats it like a petty person to be expelled, and upper six treats it like a hawk to be shot down — is this not the utmost disgrace?

九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。三在四下，欲負於四，故四以三為拇。四未當位，不如九二剛中，故二自能田獲三狐以從五；四必待二之至，始信拇之宜解也。二與四皆陽類，故名為朋。

The fourth line statement says: Remove your big toe, and only then will there be trust among those who share the same path. The Small Image Commentary says: The reason for removing the big toe is because the position of nine in the fourth is inappropriate. —— Zhixu explains: Six in the third is below nine in the fourth and wants to attach itself to nine in the fourth, so nine in the fourth regards six in the third as a big toe attached to its body. Nine in the fourth is a yang line in a yin position and is not in the right place, and is not able to match nine in the second, which is a yang line that is central and strong. Therefore, nine in the second can act like a hunter capturing a fox, removing six in the third and following six in the fifth. However, nine in the fourth does not believe that this 'toe' should be removed until nine in the second arrives. Nine in the second and nine in the fourth are both yang lines, so they are called 'companions'.

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。五與二為正應，而三且思乘二，則五不能無疑於二矣。賴九二之君子，剛而得中，決能解去六三，上從於我而吉。但觀六三之退，則信九二之有解矣。

The line statement of the fifth line says: If a gentleman can remove troubles, it will be auspicious; this can be verified in a petty person. The Small Image Commentary says: When a gentleman removes troubles, a petty person will naturally retreat. -- Zhixu's explanation: The fifth line and the second line are originally a proper mutual response, but the third line is eager to surpass the second line, so the fifth line cannot help but have doubts about the second line. Fortunately, the second line is a gentleman, strong and centered, who is surely able to remove the burden caused by the third line and move upward to follow the fifth line, thus resulting in auspiciousness. The fifth line only needs to see the third line retreating, and can then be assured that the second line has indeed removed the burden.

上六：公用射隼于高墉之上，獲之，無不利。象曰：公用射隼，以解悖也。隼高飛而善摯，以喻負且乘之六三也。當解之時，人人樂為君子，獨六三悖理飛摯。二雖田之，四雖解之，以皆各有正應，不同上六之在局外；又陽與陰情必相得，故或以為狐，或以為拇；不如上六之絕無情繫，直以為隼。且居卦終，則公侯之位也；柔而得正，則藏器於身，待時而動者也，故獲之而無不利。

The line statement of the sixth line at the top says: The prince shoots a hawk from a high wall, and hits it, resulting in no adverse consequences. The small image commentary says: The prince shoots the hawk, which is to remove disorder. Zhu Xiu explains: The hawk flies high and is good at fighting, used to symbolize the 'carrying something while riding a carriage' six in the third. At the time of resolving difficulties, everyone is willing to be a gentleman, but the six in the third goes against the norm and fights in the air. Although nine in the second treats it as a fox to hunt, and nine in the fourth treats it as a toe to discard, these two lines each have their proper correspondences, unlike the sixth line at the top, which stands entirely outside the situation. Moreover, yin and yang necessarily have some connection in terms of their nature, so nine in the second sees it only as a fox, and nine in the fourth sees it only as a toe. Neither is as detached as the sixth line at the top, which directly sees it as the hawk to be shot. Furthermore, the sixth line at the top is in the final position of the hexagram, which is the position of a prince and marquis. A yin line in a yin position and being correct is exactly what the great treatise says about someone who keeps his talent hidden and waits for the right time to act. Therefore, one shot is enough, and there is no adverse consequence.

觀心釋六爻者：六三即所治之惑，餘五爻皆能治之法也。初以有慧之定，上應九四有定之慧，惑不能累，故無咎。九二以中道慧，上應六五中道之定，而六三以世間小定小慧，乘其未證，竊思亂之，故必獵退狐疑，乃得中直正道。六三依於世禪，資於世智，起慢起見，妄擬佛祖，故為正道之所對治。九四有定之慧固能治惑，以被六三見慢所負，且未達中道，故必待九二中道之慧，始能解此體內之惑。六五以中道定，下應九二中道之慧，慧能斷惑，則定乃契理矣。上六以出世正定，對治世禪世智邪慢邪見，故無不利。

Zhi Xu specially explains each line from the perspective of observing the mind: the sixth line is the confusion that needs to be overcome, while the other five lines are the methods for overcoming it. The first line is meditation with wisdom, and the top line and the fourth line, which have wisdom with meditation, are in harmony; thus, confusion does not affect them, so there is "no blame." The second line is wisdom in the middle way, and it corresponds with the middle way meditation in the fifth line; while the third line is only a small meditation and wisdom of the world, trying to disturb when people have not yet attained enlightenment, so it must be driven away like hunting for a fox, in order to attain the correct path that is both middle and straight. The third line relies on worldly meditation and worldly cleverness, thus giving rise to pride and wrong views, and recklessly comparing with the Buddha and ancestors, so it becomes the object to be overcome by the correct path. The wisdom with meditation in the fourth line is originally able to overcome confusion, but it is attached by the wrong views and pride of the third line, and since it has not yet fully understood the middle way, it cannot be resolved until the wisdom of the middle way in the second line arrives, thus overcoming the confusion that is rooted within itself. The fifth line is meditation in the middle way, corresponding with the wisdom in the middle way in the second line; wisdom can cut through confusion, and meditation is in harmony with the principle. The top line is the correct meditation beyond the world, which is exactly suitable for overcoming the wrong pride and wrong views arising from worldly meditation and worldly wisdom, so it is "beneficial in all directions."

（兌下　艮上）損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。難既解矣，相安於無事，必將剝民以奉君，此世道之損也；惑既治矣，從此增道損生，此觀心言損也。且以世道言之：凡為上者，必其勞而不怨、欲而不貪，真足以取信於民，則雖損之而元吉無咎；凡為下者，必以可貞之事益上，勿貢諛，勿獻異，勿開勞民傷財種種弊端，則利有攸往。

The hexagram of "Loss" (损) states: With sincerity in the heart, great good fortune, no fault, it is appropriate to maintain the right path and to go forth. What should be offered in sacrifice? Two bowls of simple food are sufficient. Zhi Xu first explains the concept of "loss" from two perspectives: worldly affairs and Buddhist practice. Once difficulties have been resolved and harmony is restored between superiors and inferiors, it is necessary to reduce the people's resources to support the ruler, which is the worldly meaning of "loss." Once confusion has been addressed, one's spiritual practice increases while the causes of birth and death decrease, which is the meaning of "loss" in terms of observing the mind. First, from the worldly perspective: those in positions of authority must work diligently without complaint, have desires without greed, and truly gain the trust of the people. In that case, even if the people's resources are reduced to support the ruler, it will bring great good fortune and no fault. Those in lower positions must act with integrity to benefit the ruler, avoid flattery, avoid presenting strange techniques and rare objects, and avoid causing harm through labor-intensive and wasteful practices. Only then is it appropriate to go forth.

蓋下事上，猶人事天地鬼神祖宗也，享以其誠，不以其物，雖二簋便可用享，豈以多物為敬哉。觀心者，信佛界即九界，故元吉無咎；知九界即佛界，故不動九界而利往佛界，不壞二諦而享於中道也。

Because those in the lower position serve those in the higher position, it is like people worshiping heaven, earth, ghosts, spirits, and ancestors: what matters is the sincerity, not the offerings; even two thin bowls of food are enough for the worship, how could the quantity of offerings indicate respect? —— The following is revised according to the view of the Observing the Mind Society: Those who practice observing the mind deeply believe that the Buddha's realm is right here, the same as the nine realms (hell, hungry ghosts, animals, asuras, humans, heavens, arhats, pratyekabuddhas, and bodhisattvas), so it is great auspiciousness without fault; also knowing that the nine realms are right here the Buddha's realm, so there is no need to abandon the reality of the nine realms' physical and mental states, which is beneficial for progressing toward the Buddha's realm, without destroying the two truths (the conventional truth and the ultimate truth) and offering in the middle way of the actual reality.

彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。下濟為益，上行為損，此聖賢觀於天下萬世不易之道而立此名也。上必有孚，乃可損下而元吉無咎；下必可貞，乃利有攸往以益上。雖二簋亦可用享，蓋不過各論其時，但貴與時偕行而已。

The Commentary on the Judgment says: The hexagram of Loss is about reducing what is below to increase what is above; its way is to go upward. If there is a reduction but the heart remains sincere, then it is great good fortune, without fault, suitable for maintaining uprightness, and appropriate for moving forward. What sacrifices are needed? Just two bowls of simple offerings would suffice. However, even using two bowls depends on the time; reducing a strong line to increase a weak line also depends on the time. In summary, reduction and increase, fullness and emptiness, must all follow the movement of the times. —— Zhixu explains: Giving downward is called 'Benefit,' while giving upward is called 'Loss.' These terms were established by the sages through their observation of the unchanging principles of the world and all generations. Those in superior positions must hold sincere hearts in order to reduce from below and still achieve great good fortune without fault; those in inferior positions must offer things that can maintain uprightness before they can go forward to increase the superior. Even simple offerings of two bowls are sufficient for sacrifice — this is merely according to the circumstances of the time; what is truly valuable is the ability to follow the movement of the times.

象曰：山下有澤，損。君子以懲忿窒欲。山下有澤，則山必日損。君子以為吾心之當損者莫若忿欲，故懲忿則如摧山，窒慾則如填壑，俾復於平地而後已也。初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。初與四為正應，宜損我以益四者也。四方陰柔有疾，故宜已我之事，而速往益之，則得無咎。然以剛益柔，但使斟酌得中可耳，勿令過也。以剛正而應柔正，故往則合志。

The Great Image Commentary says: A mountain below a marsh, this is the hexagram of Loss; the gentleman takes this as a model, restraining anger and curbing desires. - Zhixu's explanation: A marsh beneath a mountain, the mountain will inevitably be gradually eroded by the water. The gentleman thus reflects: the thing I should most reduce within myself is anger and desire. Restraining anger is like flattening a high mountain peak, curbing desire is like filling a deep ravine. I must make my heart once again level and peaceful before stopping. The line statement of Chou Ji says: Stop what you are doing and go quickly, there will be no blame, but you should consider carefully how to reduce yourself. The Small Image Commentary says: Stop what you are doing and go quickly, because the hearts of above and below are in harmony. - Zhixu's explanation: Chou Ji and Li Si form a proper correspondence. They should reduce themselves to benefit Li Si. Li Si, with her yin and soft nature, is suffering from illness, so Chou Ji should stop his own affairs and go quickly to help her, thus there will be no blame. However, using yang strength to benefit yin weakness, it is only right to do so with proper consideration and moderation, not to overdo it. Chou Ji, with his yang strength in the correct position, corresponds with Li Si, who has yin strength in the correct position, so going to help her is in harmony with her heart.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。九二剛中而不過剛，六五柔中而不過柔，各守其貞可矣，又何須更往益之，以成過猶不及之凶哉。弗損而益，其益乃大，故五有或益以十朋之龜者。

The line statement for the second line says: It is appropriate to maintain uprightness; going forward would bring misfortune; not going and reducing oneself, instead benefits the other. The small image commentary says: The second line is appropriate to maintain uprightness, holding uprightness as the mind. —— Zhixu's explanation: The second line is yang and resides in the center, not overly strong; the fifth line is yin and resides in the center, not overly soft. Each side maintaining uprightness is enough, why go forward to benefit others, leading to the misfortune of 'excess being as bad as deficiency'? Not reducing oneself, but the other naturally benefits, such a benefit is great — thus the line statement of the fifth line has 'perhaps benefiting with a tortoise worth ten friends,' meaning others bring a valuable tortoise worth ten friends to benefit it.

六三：三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。六三與下二爻，皆損下以益上者也。初二仍陽，三獨變而為陰，三人行損一人矣。今以一陰上行而益上九，在我固為國爾亡家，而上九陽剛，反能以弗損之益益我，不亦得其友乎。所以凡事宜專一也。

The line statement for the third line says: When three people go together, one should be reduced; when one goes alone, one will find a companion. The Small Image Commentary says: One should go alone; when three go together, suspicion arises. Zhu Xiu explains: The third line and the first line and the second line are both reducing themselves to benefit the superior. The first and second lines are still yang lines, but the third line has become a yin line, which is exactly 'when three people go together, one is reduced.' Now, the third line, being a yin line, moves upward to benefit the top line. On the third line's side, this is sacrificing family for the country; while the top line, being a yang line, can benefit the third line without losing itself, which is exactly 'finding a companion.' Thus, it is evident that in all matters, sincerity and focus are most important.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。陰柔不中，疾也。初九已遄來益我，我但資初九以自損其疾，則初有喜而我無咎矣。遄指初九。六五：或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上祐也。柔中虛己以應九二，九二守貞，弗以有形之物益之，故能使天下歸心，罔不來益以重寶也。蓋人君能虛心用賢，則合於上天，而自上祐之矣。

The line statement for the fourth line says: By reducing one's own illness, if people come quickly to help, there will be joy and no fault. The Small Image Commentary says: Reducing one's own illness is also a cause for joy. - Zhixu explains: The fourth line is yin and soft, not in the center, which itself is an illness. The first nine has already come quickly to increase me, so I only need to rely on the first nine to reduce my illness. The first nine will have joy, and I will have no fault. The word 'chuan' (quickly) in the line statement refers to the first nine. The line statement for the fifth line says: Someone brings a turtle with a value of ten pings to increase him, but he cannot refuse, which brings great good fortune. The Image Commentary says: The great good fortune of the fifth line comes from the protection of heaven. - The fifth line is yin and soft, in the center, and can humbly accept people. It connects downward with the second nine. The second nine holds to the correct path and does not use tangible wealth to increase it, but instead can bring the hearts of the people, and everyone brings precious treasures to increase it. Because the ruler can humbly employ virtuous people, it conforms to the way of heaven, and thus naturally receives the protection of heaven.

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。上九受六三之益極矣，苟不有以報之，三雖無怨，人必不服，安能無咎，安能貞吉，安能利有攸往。然欲益三，正不必損我也。蓋三之為臣，固所謂國爾亡家者，但深鑑其一人獨行之誠，則大得其志，而三以為得友矣，是謂弗損益之。

The line statement of the top yang line says: Without diminishing oneself but increasing the other, there is no fault, maintaining uprightness brings good fortune, it is appropriate to go forward, and one gains a minister who puts the public interest before his family. The small image commentary says: Without diminishing oneself but being able to increase the other, this is greatly realizing one's aspirations. - Zhixu's explanation: The top yang line has already received the increase from the third yin line to its maximum extent. If there is no return, although the third yin line does not complain, others would certainly be不服 (unconvinced). How can there be no fault, uprightness bringing good fortune, and appropriateness to go forward? However, to increase the third yin line, there is actually no need to diminish oneself. The third yin line, as a minister, is originally one who puts the country before his family. The top yang line only needs to deeply understand its sincere intention of coming alone, and its aspirations will be greatly fulfilled, and the third yin line will naturally regard itself as 'having found a friend.' This is called 'not diminishing or increasing.'

（震下　巽上）益：利有攸往，利涉大川。損而有孚，則與時偕行，可以致益，此世間盈虛消息之理也；增道損生，則日進於自利利他之域，此觀心成益也。攸往以處常，涉川以處變，苟得其益之道，則無不利矣。

The hexagram Yi (Benefit) consists of the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). The hexagram statement says: It is favorable to go somewhere, it is favorable to cross a great river. Zhu Xiu explains: By reducing and maintaining sincerity, one can adapt to changing circumstances, thus attracting gain. This reflects the constant principle of the world: fullness and emptiness, decline and growth. As for spiritual practice increasing daily and the causes of birth and death decreasing, thus gradually entering a state of benefiting oneself and others, this is the gain achieved through observing the mind. "There is a favorable going" refers to dealing with normal situations, while "crossing a great river" refers to dealing with critical situations. As long as one masters the way of gain, there will be no difficulty in either normal or critical situations.

彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利涉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方。凡益之道，與時偕行。中正，指九五六二言之。震巽皆屬木，故其道可涉川。天施，故坤得其初爻而為震；地生，故乾得其初爻而為巽。然不止於震巽而已，舉凡坎離艮兌等，無非天施地生之益，故其益無方，而與時偕行也。益即全體乾坤，全體太極，全體易道，其餘六十三卦無不皆然，聖人姑舉一隅，令人自得之耳。

The Commentary on the Judgment says: The hexagram of Gain is about reducing above to increase below, so the people are delighted without limit; when those in high positions humble themselves to go down to the lower positions, this path becomes bright. It is appropriate to go forward because nine in the fifth and six in the second are upright and correspond, bringing joy; it is appropriate to cross a great river because the way of wooden boats is made possible. The hexagram of Gain has Zhen (Thunder) below, representing movement, and Xun (Wind) above, representing compliance, so progress is made day by day without end; Heaven gives and Earth produces, so its increase reaches everywhere. All the way of increase must follow the trend of the times. - Zhixu explains: The words "upright and correct" refer to nine in the fifth and six in the second. Zhen and Xun both belong to wood in the Five Phases, so this path allows crossing a river. "Heaven gives" refers to Qian giving its first line to Kun to form Zhen; "Earth produces" refers to Kun giving its first line to Qian to form Xun. However, not only Zhen and Xun are like this; all hexagrams such as Kan, Li, Gen, and Dui also involve Heaven giving and Earth producing for increase. Therefore, the increase has no fixed direction and follows the trend of the times. The hexagram of Gain represents the whole Qian and Kun, the whole Taiji, and the whole Way of the Book of Changes; the other sixty-three hexagrams are also like this. The sage merely points out one aspect, leaving people to understand it themselves.

佛法釋者：損佛界之上，以益九界之下，損己利人，故民說無疆；本高跡下，故自上下下，而其道大光。天行、聖行，名為中正；梵行起於嬰病二行，名為木道乃行。放光現瑞以動之，四辯說法以巽之。開圓解以顯性德，名為天施；立圓行以成修德，名為地生。種而熟，熟而脫，番番四悉，名為與時偕行。

Zhi Xu revised the interpretation using Buddhist teachings, saying that the highest aspect of the Buddha's realm is reduced, while the lower aspects of the nine realms are increased, which is to say, sacrificing oneself for others. Therefore, it is said, "the people speak without boundaries." The Buddha's original nature is supremely high, yet his manifestations are extremely humble, thus it is said, "from above to below, his way shines brightly." In the Five Phases mentioned in the Nirvana Sutra, "Heavenly Way" (acting in accordance with the principle of the First Meaning Heaven) and "Sage's Way" (the practice of the holy person based on precepts, meditation, and wisdom) are called "the Middle and Righteous." "Bodhi Way" (benefiting others with compassionate and pure heart) arises from "Infant's Way" (demonstrating the same as small good deeds of human and heavenly beings) and "Sick Way" (demonstrating the same as having afflictions and suffering), thus called "the Way of Wood is to act." When the Buddha emits light and manifests auspicious phenomena to shake sentient beings, this is the "movement" of the Zhen trigram. When he teaches the Dharma, meaning, words, and eloquent discourse to guide sentient beings to follow the path, this is the "flexibility" of the Xun trigram. When he reveals the ultimate correct understanding to manifest the inherent "nature virtue," it is called "Heavenly Giving." When he establishes the ultimate practice to achieve the "cultivated virtue" of Later Heaven, it is called "Earthly Growth." Sentient beings' roots mature from being sown, then mature and attain liberation, and are repeatedly given the "Four Tans" (four ways of guiding sentient beings: world, for people, treatment, and ultimate meaning), which is called "moving in harmony with the times."

象曰：風雷益。君子以見善則遷，有過則改。風以鼓之，遷善之速也；雷以動之，改過之勇也。陸庸成曰：風之入也最微，故片善不遺，纖過必剔；雷之發也最迅，故遷無留留念，改無停機。初九：利用為大作，元吉無咎。象曰：元吉元咎，下不厚事也。居益之初，受上益最厚者也。以下位受此厚益，可安然無所事乎。然剛正而為震主，必能大作以致元吉，則無咎矣。蘇眉山曰：益之初九，損之上九，皆正受益者也。彼自損而專益我，將以厚責我也，我必有以塞之。故損上九利有攸往，益初九利用大作。然上之有為也其勢易，有功則其利倍，有罪則其責薄；下之有為也其勢難，有功則利歸於上，有罪則先受其責。故元吉而後無咎，以所居者非厚事之地也。

The Great Image says: Wind and Thunder mutually benefit each other, which is the hexagram of Benefit; the gentleman takes this as a model, seeing goodness and quickly approaching it, and when there is a fault, quickly correcting it. —— Zhixu explains: Wind coming to stir and move symbolizes the quickness of moving towards goodness; Thunder coming to shake and move symbolizes the courage of correcting faults. He also cites Lu Yongcheng's words: Wind penetrates the most subtly, so even the smallest goodness is not overlooked, and the slightest fault is certainly removed; Thunder acts the most swiftly, so moving towards goodness has no lingering thoughts, and correcting faults has no moment of pause. (Note: The original text has an extra character '留' after '迁无留', which is now recorded as is.) The line statement of Chujiu says: It is appropriate to have great achievements, great good fortune brings no fault. The Small Image says: Great good fortune brings no fault, because those in the lower position should not bear heavy responsibilities. (Note: The original text here reads '元吉元咎', the second '元' is likely a form of the character '无', and is recorded as is.) —— Zhixu explains: Chujiu is at the beginning of the hexagram of Benefit, and is the line that receives the most substantial benefit from above. Being in a lower position and receiving such a thick benefit, how could one remain calm and do nothing? Fortunately, it is a yang line that is properly positioned and is the main line of the lower trigram Zhen, so it certainly can have great achievements and bring great good fortune, thus bringing no fault. He also cites Su Shi (Mianshan) saying: The Chujiu line of the hexagram of Benefit and the Shangjiu line of the hexagram of Loss are both the proper sides that receive benefit. The other party reduces themselves and focuses on benefiting me, and in the future, they will demand much from me, so I must show results to repay this favor. Therefore, the Shangjiu line of the hexagram of Loss says 'It is advantageous to go somewhere', and the Chujiu line of the hexagram of Benefit says 'It is advantageous to have great achievements'. However, those in high positions act with ease, so when they have merit, their benefits are doubled, and when they have faults, their blame is lighter; those in low positions act with difficulty, so when they have merit, the merit belongs to above, and when they have faults, they are blamed first. Therefore, one must first achieve great good fortune, and then can talk about having no fault — because the position it occupies is not one that can bear heavy responsibilities.

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝吉。象曰：或益之，自外來也。陰柔中正，以受九五陽剛中正之益，惠我以心，而不惠我以物，故能使天下歸心，罔不來益我以重寶也。為臣則永貞吉，不可因天祐人助而異其心；為王則用享于帝吉，自新新民而其命維新。象曰自外來者，明其非心所期，以本無計功謀利之私故也。

The line statement for the second line says: Someone brings a valuable tortoise worth ten pings to increase his fortune, but he refuses it, and by maintaining a long and upright course he will be fortunate; the king uses it to sacrifice to Shangdi and it will be fortunate. The Small Image Commentary says: Someone comes to increase him, it comes from outside. Zhu Xiu explains: The second line, being a yin and flexible line in the middle and upright, receives the increase from the nine in the fifth, which is a yang and strong line that is upright and central. The nine in the fifth applies benevolence with the mind, not with material goods, so it can bring the hearts of the people under heaven to him. For a minister, it is fortunate to maintain a long and upright course, and not to change his original heart because he has received the help of heaven and people. For the king, using this gain to sacrifice to Shangdi is fortunate, and he himself renews daily, and thus the people also renew daily, so the mandate of heaven also renews. The Small Image Commentary says 'from outside,' indicating that this increase is not something he expected in his heart, because he originally had no private thoughts of calculating merit or seeking profit.

六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。不中不正，居下之上，而受上九之擊，其擊我也，正所以益我也。知凶事之真能益我，則無咎矣。位雖不中，而有孚則為中行，可以告公用圭。公指上九，圭以通信，信通則圭仍還公，不取公之物益我，但取公之擊以益我耳。恆人每以凶事為非益，故聖人特明凶事之益固有之。能信凶之為益，則不凶矣。

The third line statement says: To take on dangerous and difficult matters to benefit others, there is no fault; to act with sincerity and follow the middle path, when reporting to the prince, one holds a jade scepter as a token of trust. The Small Image Commentary says: To use dangerous matters for benefit, this is something that naturally exists. —— Zhixu explains: The sixth line three is neither in the center nor in the proper position, yet it is at the top of the lower trigram, thus being struck by the upper ninth line; but the upper ninth line striking me is precisely benefiting me. Understanding that true danger and hardship can benefit oneself, there is no fault. Although its position is not in the center, as long as one maintains sincerity, one's actions conform to the middle path, thus one can hold a jade scepter to report to the prince. Here, the "prince" refers to the upper ninth line, and the jade scepter is used to convey sincerity. Once sincerity is established, the jade scepter is returned to the prince — this shows that I am not using the prince's property to benefit myself, but only using the prince's strike to benefit myself. Common people usually think that dangerous matters are not beneficial, so the sage specifically points out: the benefit contained in dangerous matters is naturally present. If one truly believes that dangerous matters are indeed beneficial, then there is no danger.

六四：中行，告公從，利用為依遷國。象曰：告公從，以益志也。六四與上二爻，皆損上以益下者也。五上仍陽，四獨變而為陰，是直以身殉民，豈非遷國之象，豈非中行之道乎。初爻既受我益，剛而得正，有大公之心，方將利用大作以報我，我即以之為依可矣。由其志在益民，故民皆以公心從之。

The line statement for the fourth line says: To walk the middle path, to report to the prince and receive obedience, it is appropriate to rely on others to move the capital. The small image commentary says: To report to the prince and receive obedience is because the heart is devoted to benefiting the people. —— Zhixu explains: The fourth line and the upper fifth and upper ninth lines are both reducing from the upper position to benefit the lower position. The fifth and ninth lines are still yang lines, but the fourth line has become a yin line. This is equivalent to giving up oneself to serve the people — this is not precisely the image of moving the capital? Is it not precisely the practice of the middle path? Since the initial ninth line has received my benefit, and it is yang and upright, with a great and impartial heart, it is ready for great action to repay me, so I can rely on it. Because the fourth line's heart is devoted to benefiting the people, the people all follow it with a public heart.

九五：有孚惠心，勿問元吉，有孚惠我德。象曰：有孚惠心，勿問之矣；惠我德，大得志也。陽剛中正，應於六二，真實以益下為心者也。惠之以心，則惠而不費，天下咸被其澤，其元吉何必問哉。故能感六二永貞之吉，大得其志，而還報我以好德也。

The line statement of the fifth line says: With sincerity in heart and with genuine intentions to bestow benefits, there is great good fortune even without inquiry; the lower trigram also returns sincerity to my virtue. The small image commentary says: With sincerity in heart and with genuine intentions to bestow benefits, there is no need for further inquiry; the lower trigram returning sincerity to my virtue is a great realization of the heart's aspirations. Zhixu explains: The fifth line is yang and occupies the central position, being upright and corresponding with the second line. It is a person who genuinely regards benefiting the people as his fundamental intention. To bestow benefits with sincere intentions is what the Analects refers to as 'benefiting without cost.' The whole world benefits from it, so such great good fortune needs no further inquiry. Therefore, it can move the second line to attain the 'eternal sincerity' good fortune. The aspirations of the fifth line are greatly fulfilled, and the second line also turns back to repay it with beautiful virtue.

上九：莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九本宜損已以益六三者也，因六三不中不正，故不與其益而反擊之。三固得其凶事鉗錘之益，然在上九，豈可恆以此立心哉。以此立心，則舉凡在下者，皆亦莫益於我，而或擊於我矣，故誡以立心勿恆，恆則必凶。上九不中不正，不仁而在高位元，但思益我，不料擊我。思益而不得益，故曰偏辭；不料擊而得擊，故曰自外來也。

The line statement for upper nine says: No one comes to benefit him, but instead someone comes to attack him; his intention cannot remain like this forever, it is凶. The small image commentary says: No one benefits him, this is a one-sided statement; someone attacks him, this comes from outside. —— Zhixu explains: Upper nine should reduce himself to benefit six three, but since six three is neither in the center nor in the proper position, he not only does not give it benefit, but instead attacks it. Although six three indeed gains benefit from this calamity and refinement, can upper nine always hold such an intention? If he holds such an intention, then those in lower positions will not come to benefit him, but instead attack him. Therefore, the line statement warns, 'do not hold this intention constantly' — holding such an intention inevitably brings calamity. Upper nine is neither in the center nor in the proper position, which is exactly what Mencius called 'unrighteousness in a high position' (the original text has an extra 'yuan' character after 'high position,' which is likely a mistaken form of 'wu' and is not suitable for the meaning, so it is recorded as is). He only thinks others will benefit him, but fails to foresee being attacked. He expects to gain benefit but does not receive it, so the small image commentary says this is 'a one-sided statement'; he did not expect to be attacked but is attacked, so it is said 'it comes from outside.'

周易禪解卷第五。周易禪解卷第六，北天目道人蕅益智旭著。下經之二。

The Zhou Changes (I Ching) Zen Interpretation, Volume Five, ends here. The following is Volume Six of The Zhou Changes (I Ching) Zen Interpretation, still written by the Northern Tianmu Mountain hermit Zhuyi Zhixu. This volume interprets the second part of the lower section of the Zhou Changes (I Ching), starting from the Gua (Judgment) hexagram.

（乾下　兌上）夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。約世道，則民說無疆，坐享豐樂，而所行必決；約佛法，則損己利他，化功歸己，決當進斷餘惑，證極果也。夫世間豈容有陽而無陰、有男而無女、有君子而無小人。然陰居陽上，女占男先，小人據於君子之上，則必將共決去之，必將至王庭以揚之，必將相約相信而聲明其罪以號之，凡此皆有厲之道也。吾謂宜反身修德而告自邑，不宜以力爭而即戎，但使以德往化，則無不利矣。佛法釋者：體惑法界，即惑成智，名告自邑；敵對相除，名為即戎。

The hexagram Guai (Decisive) consists of the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: Publicly proclaiming the faults in the royal court, sincerely calling out and recognizing danger; first issuing warnings from one's own city, it is not advisable to use military force, but rather to go somewhere. Master Zhixu first explained this in two layers: from the perspective of the world, following the previous hexagram Yi (Benefit), where the people enjoy boundless happiness, and when doing things, decisions must be made; from the perspective of Buddhism, the previous merit of self-sacrifice for others and the power of teaching and transforming have returned to oneself, and thus it is natural to further eliminate remaining delusions and attain the ultimate result. How can the world tolerate only yang without yin, only male without female, only gentlemen without petty people? However, when yin lines press upon yang lines, women precede men, and petty people occupy the position of gentlemen, then it is certainly necessary to unite and decisively remove them, certainly necessary to publicly declare their faults in the royal court, certainly necessary to make mutual agreements and trust, and to call out their crimes. All these are paths fraught with danger. I think one should turn inward to cultivate virtue, first issuing warnings from one's own city; one should not fight by force and use weapons. As long as one goes with virtue to influence others, there will be no obstacles. He then connected this with Buddhist teachings: Recognizing that烦恼 and delusions, in their very nature, are the "Dharma Realm" (the true nature of all dharmas), and transforming delusions directly into wisdom, this is called "告自邑" (taking action from one's own heartland); confronting烦恼 as an enemy and directly eliminating it, this is called "即戎" (using weapons).

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。健而說，決而和，正明應以德化，不應以力爭也。知危則光，尚力則窮。利有攸往，則以德化小人，小人皆為君子，而剛長乃終也。

The Commentary on the Judgment says: "Gua" means to decide, which is the action of the yang force decisively removing the yin force. The lower trigram is Qian, symbolizing strength, and the upper trigram is Dui, symbolizing joy, so the decision is accompanied by harmony. Publicly proclaiming in the royal court is because a single yin line is above five yang lines. Sincerely calling out and recognizing danger, it is precisely because one knows the danger that the way becomes broad. First warning the city, and not being suitable for military action, is because excessive reliance on force leads to exhaustion. Being suitable for going somewhere is because the yang force has reached its peak. - Zhixu explains: "Strong and joyful, decisive and harmonious" these two phrases clearly indicate that one should use virtue to influence others rather than compete with force. Recognizing danger leads to the expansion of virtue; excessive reliance on strength leads to the end of the path. What is meant by "beneficial to go somewhere" is using virtue to influence the petty person, and each petty person becomes a gentleman, thus the yang force continues to grow until its peak.

象曰：澤上於天，夬。君子以施祿及下，居德則忌。祿宜施，德宜居；祿不施則恩枯，德不居則本喪。又以此施祿，則及下而可以化人；以此居德，則自滿而為人所忌。初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。重剛不中，不宜進，而壯於進步，徒自折耳，何能勝哉。九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。剛而得中，知懼知警，居德既周，則有戎可無患矣。

The Great Image says: Water rising from the marsh to the heavens, this is the hexagram Guai; the gentleman takes inspiration from this, distributing his salary to the people below and accumulating virtue within himself, yet he must be cautious. - Zhixu explains: Salary should be given out, virtue should be accumulated; if salary is not given out, grace will dry up; if virtue is not accumulated, the root will be lost. Conversely, using this heart to give out salary can benefit the people and influence them; but using this heart to boast about virtue leads to self-satisfaction, and instead invites hatred. The line statement of the initial nine says: The toe is strong and pushes forward, going forward but failing to win becomes a mistake. The Small Image says: Knowing that one cannot win yet still going forward, this is a mistake. - Zhixu explains: The initial nine is a yang line in a yang position, and is heavily strong, and not in the center, originally not suitable for advancing, yet insists on advancing with strength, only resulting in self-wounding, how can one win? The line statement of the second line says: Being vigilant and calling out, at dusk there is military action, no need to worry. The Small Image says: There is military action but no need to worry, because one has attained the middle way. - The second line is yang and occupies the central position of the lower trigram, both knowing caution and vigilance, and virtue has been accumulated in daily life, so even if there is military change, there will be no danger. (The term 'mo ye' in the line statement refers to 'mu ye', meaning dusk.)

九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。過剛不中，怒且悻悻然現於其面，太剛必折，有凶道也。君子於此，何不自夬其夬，舍上下四陽，而獨行其與上六應之正理，則以德相化，陰陽相和，庶遇雨而若濡。雖彼群陽不知我心、不諒我跡，或有慍者，然化小人之道必應如此，終無咎也。言夬夬者，群陽以決去小人為夬，今吾以決不同彼群陽為夬夬也。

The line statement for the third line says: Exerting strength to the point that the cheekbones are visible, there is danger. The gentleman makes a decision again and again, proceeds alone and meets rain, like being drenched and causing resentment, yet there is no fault. The small image commentary says: The gentleman makes a decision again and again, ultimately having no fault. —— Zhixu's explanation: The third line is overly strong and not in the center, anger is clearly visible on the face. Excessive strength leads to breaking, this is the way to bring misfortune. The gentleman is in this position, why not first reduce the intensity of his determination to 'remove the petty person'? Set aside the preconceptions of the four yang lines above and below, and proceed alone to carry out the proper correspondence with the sixth line above, using virtue to influence, harmonizing yin and yang, then it is almost like being drenched by rain. Although the group of yang lines does not understand my mind or appreciate my actions, they may even be angry with me. However, the method of influencing the petty person should be like this, ultimately having no fault. What is meant by 'decisive again and again' is that the group of yang lines regard removing the petty person as 'decisive', but now I regard 'decisively differing from the group of yang lines' as another level of 'decisive'.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。九四以下爻為臀，下爻純剛無柔，如有骨無膚。臀既無膚，行必次且不前。若讓彼羊在前，而隨其後，則羊仍屬我所牽，便可悔亡。但以剛不中正，聞此善言，決不相信也。羊指上六，為兌之主，四宜牽之，不宜決之，亦不宜與之爭前後也。

The fourth line statement says: The buttocks have no flesh and skin, making walking difficult and hesitant; if a sheep is led behind, regret disappears; but regret remains because one does not believe this. The Small Image Commentary says: Walking hesitantly is due to being in an improper position; not believing the words is due to lack of clarity in hearing and seeing. - Zhixu's explanation: The fourth line takes the lower lines as the buttocks, which are all yang lines and lack yin lines, like having only bones without flesh and skin. Since the buttocks have no flesh and skin, walking must be hesitant. If the sheep is led in front and I follow behind, the sheep is still being led by me, so regret disappears. However, the fourth line is yang but not central or upright, so it refuses to believe such good advice. Here, the 'sheep' refers to the sixth line above, which is the main line of the upper trigram Dui. The fourth line should lead it, not depart from it, nor compete with it over who goes first or last.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六柔脆如莧，而在五剛之上，如莧在陸，人人得踐踏之。嗟嗟，彼獨非坤德乎，彼獨非太極全體所成、還具太極全體者乎。是宜夬彼群陽所夬而護養之，乃為中行之道，可無咎耳。然在夬時，終不免以君子小人二其心，未肯忘於大同，故曰中未光也。聖人於復，則諄諄以保護微陽；於夬則諄諄以保護殘陰。陰陽豈可偏廢哉。上六：無號，終有凶。象曰：無號之凶，終不可長也。下之五爻，聖人所以勸誡群陽者至矣。以六居上，雖得其正，而陰柔才弱，不能惕號以自周備，故終不可長，不若反乎下以為姤耳。

The line statement of the fifth line says: Like the tender and brittle purslane, it must decisively remove it again and again; to walk the middle path brings no fault. The small image commentary says: To walk the middle path without fault is because the middle path is not yet fully bright. -- Zhixu explains: The sixth line at the top is so tender and brittle, like purslane, yet it is placed above five yang lines, like purslane growing on the road, where everyone can step on it. How pitiful! Is it not also the virtue of the softness and yielding of the earth? Is it not also the whole of the Taiji, which is generated by the Taiji and itself fully contains the Taiji? Therefore, what the fifth line should do is first decisively remove the thought of eliminating the yang lines, and instead protect and nurture them -- this is the way of walking the middle path, and thus there is no fault. However, when in the hexagram Guai, one inevitably distinguishes between the gentleman and the petty person, and is unwilling to forget about them and return to great harmony, so the small image commentary says 'the middle is not yet bright.' The sage repeatedly advises in the hexagram Fu to protect the initial faint yang, and in the hexagram Guai again repeatedly advises to protect the remaining solitary yin -- how can yin and yang be neglected on one side? The line statement of the sixth line says: There is no need to call out, ultimately there is misfortune. The small image commentary says: The misfortune of being unable to call out is because it cannot last long. -- Zhixu explains: Among the five lines below, the sage has already fully advised the group of yang lines. The sixth line, being a yin line at the top position, although it is in the correct position, is weak and lacks strength, unable to be as vigilant and self-protective as the second line, so it ultimately cannot last long; it would be better to reverse and fall down below, becoming the following hexagram Gou.

（巽下　乾上）姤：女壯，勿用取女。約世道，則決之於意中者，必將遇之於意外；約佛法，則決斷餘惑而上同諸佛者，必巧用性惡而下遇眾生。又約究竟，則夬是無間道，姤是解脫道；約初心，則夬是乾慧，姤是理水也。以無號之一陰忽反於下而得其所安，勢必漸壯，故九二宜包而有之，不宜使賓取之。佛法釋者：在佛為性惡法門，在眾生不了，則為修惡。九二行菩薩道，自可示同修惡，不令餘人作惡。又解脫道一得永得，名女壯；無所取著，名勿用取女。理水亦爾。

The hexagram Gou is composed of the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: "This woman is strong, do not take her as a wife." Zhi Xu first explains this in layers: in terms of the world, the person decided against by the hexagram Guai is thought to have been removed from the mind, yet inevitably meets again unexpectedly; in terms of Buddhist teaching, one who has completely cut off remaining delusions and attains the same realization as the Buddha must skillfully use "nature evil" (the inherent nature of evil in all beings, even in the Buddha nature) to meet with sentient beings. In terms of the ultimate position, Guai is the "uninterrupted path" (the moment of correctly cutting off afflictions), while Gou is the "liberation path" (the liberation attained after all afflictions are cut off). In terms of initial aspiration, Guai is "dry wisdom" (dry wisdom without the nourishment of meditation), while Gou is the "rational water" (the true suchness principle like water that nourishes). The upper trigram Guai's "no cry" solitary yin suddenly turns downward to find a place to rest, inevitably becoming gradually strong, so Nine in the Second should include and possess it, not allowing others to take it away. - Further interpreting in terms of Buddhist teaching: in the Buddha's aspect, this is the "nature evil teaching" (the Buddha does not cut off evil in nature, thus being able to enter evil paths to save beings), while in the aspect of sentient beings, because of ignorance, it becomes real "practice evil." Nine in the Second practicing the Bodhisattva path can naturally manifest the same practice evil as sentient beings to guide them, without allowing others to actually commit evil. Once the "liberation path" is attained, it is forever lost, hence called "the woman is strong"; not clinging to it, hence called "do not take the woman." The rational water that nourishes dry wisdom is also like this.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。不曰剛遇柔而曰柔遇剛者，柔為政也。佛法釋者：剛是性德，柔是修德，以修顯性，名柔遇剛；剛是妙觀，柔是妙止，從止起觀，名柔遇剛；剛是智慧，柔是禪定，因定發慧，名柔遇剛。修本無加於性，止亦不可偏勝，定亦不可偏多，故曰不可與長也。

The Commentary on the Judgment says: "Gou" means meeting, which refers to a yin and soft force meeting a yang and strong force. Do not marry this woman, meaning one should not remain with her for a long time. The heavens and earth meet and combine, thus all things become manifest. When a yang force meets a central and upright position, the world becomes widely accessible. The meaning contained in the timing of "Gou" is indeed great. -- Zhixu explains: The Commentary on the Judgment does not say "yang meets yin" but "yin meets yang," because in this hexagram the yin force is in charge. -- Continuing with the interpretation through Buddhist teachings: Yang represents the inherent "nature virtue," while yin represents the later-developed "cultivated virtue." By cultivating virtue, one manifests one's innate nature, which is called "yin meets yang." Yang represents subtle "observation," while yin represents subtle "cessation." From the cessation of delusive thoughts arises observation, which is also called "yin meets yang." Yang represents wisdom, while yin represents meditation. Wisdom arises from meditation, which is also called "yin meets yang." Originally, cultivation does not add anything to one's nature, cessation should not be biased toward one side, and meditation should not be excessive. Therefore, the Commentary on the Judgment says "one should not remain with her for long."

天地相遇，天得地之初爻而為巽。撓萬物者莫疾乎風，齊乎巽而萬物潔齊，故曰品物咸章也。九二之剛，下遇初六，上遇九五之中正。在世法中，則為大臣得君以撫民；在佛法中，則為智慧稱性以成福。故曰天下大行也。

The phrase "Heaven and Earth meeting" refers to the Heaven Trigram acquiring the first line of the Earth Trigram, transforming into the Wind Trigram. The "Commentary on the Changes" states that nothing stirs the myriad things more swiftly than wind. During the time of the Wind Trigram, all things are orderly and pure, hence the "Commentary on the Judgment" says "all things are clearly manifested"—all kinds of beings are clearly displayed. The line nine in the second position, being a strong line, meets the line six at the beginning below and the line nine in the fifth position above, which is centered and upright. In worldly terms, this represents a minister gaining the trust of the sovereign to pacify the people; in Buddhist terms, it signifies wisdom harmonizing with nature, thus achieving fortune and virtue. Therefore, the "Commentary on the Judgment" says "the world is greatly advanced."

象曰：天下有風，姤。后以施命誥四方。剝乎上者反乎下，名之曰復，性德也，觀慧也，不可即致用也，故如雷在地中而后不省方；夬乎上者反乎下，名之曰姤，修德也，止定也，即可以取效也，故如天下有風而後施誥命。復以見天地之心，姤以見時義之大；復即乾知大始，姤即坤作成物；復即金聲，姤即玉振；復即智巧，姤即聖力。而腐儒以抑陰戒小人釋之，不亦陋乎。

The Great Image Commentary says: When wind blows across the heavens, this is the Hexagram 45, Gou; the sovereign takes this as a model, issuing commands to admonish all directions. —— Zhixu explains: When something that was above is stripped away and turns to below, it is the Hexagram 1, Fu. This represents the inherent virtue of nature and the wisdom of observation, which cannot yet be immediately applied, so the Great Image of Fu says that thunder is hidden in the earth, and thus the former kings closed their doors and did not tour the four directions. When something that was above is decisively removed and turns to below, it is the Hexagram 45, Gou. This represents the cultivated virtue of later heaven and the meditation that stills wandering thoughts, which can immediately yield results, so the Great Image of Gou says that wind pervades the heavens, and thus the sovereign issues edicts. The Hexagram Fu is used to see the heart of the universe's continuous generation, while the Hexagram Gou is used to see the importance of timing. The Hexagram Fu corresponds to the Great Treatise saying that Qian governs the creation of all things, while the Hexagram Gou corresponds to Kun responsible for the completion of all things. The Hexagram Fu is like the first sound of the golden bell at the beginning of a musical performance, while the Hexagram Gou is like the final strike of the jade磬 at the end. The Hexagram Fu is like the skill of archery mentioned in the Mencius, while the Hexagram Gou is the force needed to hit the target. Those shallow Confucian scholars who interpret this hexagram merely as suppressing yin and admonishing petty people are not too superficial?

初六：繫于金柅，貞吉，有攸往見凶，羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。無君子莫治野人，無野人莫養君子，此世法之必應互相繫屬者也；無性不能起修，無修不能顯性，非智不禪，非禪不智，此佛法之必應互相繫屬者也。一陰始生於下，得九二金柅以繫之，此貞吉之道也；不繫則有攸往，往則見凶，如羸豕必能蹢躅，由不早為調御故耳。柔道宜與剛德相牽，則互相與有成矣。

The line statement for the first line says: It is tied to a bronze brake, and if it remains upright it will be auspicious; if it moves forward, it will meet misfortune, and even a weak pig will surely kick and be restless. The small image commentary says: Being tied to the bronze brake means that the soft path is restrained. —— Zhixu explains: The Mencius says that without a gentleman, the people of the countryside cannot be governed, and without the people of the countryside, the gentleman cannot be supported. This is an example in the worldly way that things must be connected with each other. In the Buddhist way, without the inherent nature, there can be no practice; without practice, there can be no manifestation of the nature; without wisdom meditation, there can be no meditation; without meditation wisdom, there can be no wisdom. This is an example in the Buddhist way that things must be connected with each other. A yin line has just emerged from below and is restrained by the nine in the second place, which is like the bronze brake. This is the way of uprightness leading to auspiciousness; if it is not restrained, it will run forward and meet misfortune, just like a weak pig that will surely kick and be restless, because it has not been properly tamed and guided from the beginning. The soft side should be connected with the strong virtue, so that both can achieve each other.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。修顯性，則性有修；定發慧，則慧有定。性修交成，定慧平等，無咎之道也。但可內自證知，豈可舉似他人。世法亦爾，吾民吾子，豈可令他人分治哉。九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。二近於初，故包有魚；三遠於初，故臀無膚。無膚則行必次且矣。然雖厲而無大咎者，以與初六同居巽體，但行未與柔道相牽合耳。

The line statement for the second line says: There is fish in the kitchen, no fault, but it is not appropriate to give it to guests. The small image commentary says: There is fish in the kitchen, by reason it is not the guests' turn. - Zhixu's explanation: Cultivating practice manifests the nature, and the nature contains cultivation; meditation generates wisdom, and wisdom contains meditation. Nature and cultivation mutually accomplish each other, and meditation and wisdom are equal and operate together. This is the way of no fault. However, this can only be personally verified and known within one's mind, how could it be presented to others for display? The worldly way is also the same: my people are like my children, how could they be entrusted to others to manage? The line statement for the third line says: The buttocks have no flesh, walking is hesitant and difficult, there is danger, but no great fault. The small image commentary says: Walking is hesitant because the action has not yet been connected. - Zhixu's explanation: The second line is close to the first line, so it says 'there is fish in the bundle'; the third line is farther from the first line, so it says 'the buttocks have no flesh'. Without flesh, walking will certainly be hesitant. However, although there is danger, there is no great fault, because it is together with the first line within the lower trigram of Xun, but its action has not yet connected with the soft path.

九四：包無魚，起凶。象曰：無魚之凶，遠民也。剛不中正，執性而廢修，恃慧而棄定，猶世宰輔，居上而遠民也。方其高談理性，正逞狂慧，不知其為凶；臨命終時，地獄相現，則悔無所及。猶包中無魚，起水而後知之。

The fourth line statement says: "There is no fish in the kitchen, and misfortune arises." The Small Image Commentary says: "The misfortune of having no fish is due to being distant from the people." Zhixu explains: The nine in the fourth line is yang but not central or upright, just like clinging to one's inherent nature while neglecting actual cultivation, relying on a bit of wisdom while abandoning meditation. It is also like a minister in the world who holds a high position but is distant from the people. When he talks much about reason and displays his unrestrained '狂慧' (wild wisdom) without stability, he does not realize that this is a source of misfortune. Only when he is about to die and the hellish realm appears before him does he regret it. This is like there being no fish in the kitchen until water is drawn up and then it is discovered.

九五：以（杞己+巳）包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。枸杞枝軟而長，以此包瓜，則其蔓交繫而不可解，此九二與初六相遇之象也。九五為姤之主，乃高居於上，遠不相及，但以剛健中正，則性德久熏成種，將欲發煥，故名含章。由其志不舍命，不肯自暴自棄，故初六雖不相遇，必有自天隕墜以遇我者矣。發得本有，名為自天；無心契合，名為有隕。又九二如大臣，能有初六之民，與民固結；九五如聖君，能用九二之賢臣，故名含章。既有九二，則並九二所遇初六之民而有之矣。民與之，即天與之，故云有隕自天。上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。居姤之終，不與柔遇，名姤其角。此如二乘偏真空慧，但免無魚之凶，不無焦芽敗種之吝也。

The line statement of the fifth line says: Using the branches and leaves of wolfberry to wrap the melon, it contains subtle elegance, and something falls from the sky. The small image commentary says: The fifth line contains subtle elegance because it is in the center and upright; something falls from the sky because it does not abandon the mandate of heaven. —— Zhixu explains: The branches of wolfberry are soft and long, using them to wrap the melon, the vines are intertwined and cannot be untangled, which is the image of the second line meeting the first line. The fifth line is the main line of the Guo hexagram, yet it is high above, far away from the first line and out of reach; only because it is strong, upright, and just, its inherent virtue has been cultivated over time and has become a seed, about to be revealed, so it is called "containing virtue." Because it does not abandon the mandate of heaven and does not give up on itself, even though the first line does not meet it, there must be something falling from the sky to meet it. What is revealed was originally there, so it is called "from heaven"; it is not intentionally seeking to match but naturally harmonious, so it is called "falling from the sky." In another way of speaking: the second line is like a minister who can possess the first line, these common people, and be closely connected with them; the fifth line is like a sage king who can employ the second line, this virtuous minister, so it is called "containing virtue." Since it possesses the second line, it also possesses the first line, these common people. When the people follow him, it is as if heaven grants him, so it is called "falling from the sky." The line statement of the top line says: Meeting at the horn, there is shame but no fault. The small image commentary says: Meeting at the horn is because it is at the very top, having reached the end, thus causing shame. —— Zhixu explains: The top line is at the end of the Guo hexagram, not meeting with that yin line, so it is called "meeting at the horn" —— only touching the tip of the horn. —— He then compares it with Buddhist teachings: This is like the wisdom of the two vehicles, the Shravakas and the Pratyekabuddhas, who lean toward the aspect of emptiness. Although they avoid the danger of "wrapping without fish" in the fourth line, they still suffer the regret of being criticized by the Mahayana sutras as "burnt sprouts and bad seeds" (like sprouts that have been burned or seeds that are ruined, unable to take up the Bodhi path again).

（坤下　兌上）萃：亨。王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。相遇則相聚，世出世之常也，聚安有不亨者哉。幽明之情萃，故有廟可假；上下之情萃，故大人可見。用大牲以假有廟，利攸往以見大人，皆順乎時義之所當然，所謂貞也。

The lower trigram is Kun (Earth) and the upper trigram is Dui (Lake), forming the hexagram Cui (Gathering). The statement of the hexagram says: "It is smooth. The king comes to the ancestral temple, it is appropriate to meet a great person of virtue, it is smooth, it is appropriate to maintain uprightness. Using oxen and sheep as sacrifices is auspicious, it is appropriate to go somewhere." Zhixu explains: The previous hexagram spoke of meeting, and when one meets, gathering follows; this is a common principle of both worldly and transcendent teachings. Since gathering occurs, how could it not be smooth? The hidden ancestors and the visible descendants gather together in sentiment, so the king can come to the ancestral temple. The superior ruler and the inferior subjects gather together in sentiment, so a great person of virtue can be met. Using oxen and sheep as sacrifices to honor the ancestral temple, and going to meet the great person of virtue when the opportunity is favorable, are all actions that follow the appropriate course of the situation. This is what the statement of the hexagram refers to as "Zhen" (uprightness).

彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。同一致孝享耳，有時雲二簋可用，有時雲樽酒簋貳，今則云用大牲吉；同一見大人耳，有時雲不利涉川，有時雲往蹇來碩，今則云利有攸往。夫豈有私意於其間哉。宜儉則儉，宜豐則豐；可往則往，可來則來，皆所以順天命而觀物情耳。

The Commentary on the Judgment says: "Cui" means gathering. Below is the earth (Kun), which is soft and yielding, and above is the lake (Dui), which represents joy. The nine in the fifth (nine five) is a strong yang line in the center and corresponds with the six in the second, thus enabling gathering. When the king comes to the ancestral temple, it is to fulfill filial piety and offer sacrifices. It is appropriate to see a great person and achieve success, because the gathering is proper. Using great sacrificial animals is auspicious and appropriate to go forward, which is in accordance with the mandate of heaven. Observing the object to which one thing gathers, the true nature of heaven and earth and all things can be seen. - Zhixu's explanation: It is the same to fulfill filial piety and offer sacrifices; the hexagram Dun says two small dishes are enough, the hexagram Kan says one cup of wine and two dishes are enough, yet here it says using great sacrificial animals is auspicious. It is the same to see a great person; the hexagram Song says it is not favorable to cross a great river, the hexagram Jian says returning is great, yet here it says it is appropriate to go forward. How can there be any personal bias here? When it is appropriate to be frugal, be frugal; when it is appropriate to be generous, be generous; when it is appropriate to go forward, go forward; when it is appropriate to retreat, retreat. All of this is merely following the mandate of heaven and observing the actual situation of things.

象曰：澤上於地，萃。君子以除戒器戒不虞。楊慈湖曰：澤所以能瀦水而高上於地者，以有坊也；民所以得安居而聚者，不可無武備也。除治戎器，戒備不虞，皆大易之道也。蕅益子曰：約佛法，則毗尼內禁；約觀心，則密咒治習。

The Great Image Commentary says: A marshy pool accumulating on the ground surface, this is the Hexagram of Accumulation; the gentleman takes this as a model, repairs weapons, and prepares for unexpected changes. (Note: The original text says '戎器' which is now recorded as '戒器'.) ——Zhi Xu cites Yang Chi Hu's words: A marsh can hold water and rise above the ground because of embankments; the people can live in peace and gather together because they cannot do without military preparedness. Repairing weapons and being prepared for unexpected events are great principles of the Book of Changes. ——He himself continues: In terms of Buddhist teaching, this corresponds to the 'Vinaya' (monastic discipline) that builds barriers within the mind; in terms of observing the mind, this corresponds to using mantras to counteract habitual tendencies from past lives.

初六：有孚不終，乃亂乃萃。若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。當萃之時，未有不志於萃者也。二陽為受萃之主，而四陰萃之。初與四為正應，本可信也，不中不正，故不能終其信，而乃亂乃萃焉。乃亂故若號，乃萃故一握為笑，言其號笑夾雜而為一握也。然既是正應，何所疑恤，不若往從為無咎耳。志亂故號笑夾雜，明相應之理未嘗亂也。

The line statement of the first line says: Originally there was sincerity but it could not be maintained to the end, thus it became confused and gathered together; sometimes crying in sorrow, sometimes laughing tightly clasped; there is no need to worry, going forward brings no fault. The Small Image Commentary says: Confused and gathered together, because its mind was confused. - Zhixu's explanation: At the time of gathering, no one does not wish to gather. The two yang lines, nine four and nine five, in the primary hexagram are the main ones that are gathered towards. The four yin lines all move upwards to gather. The first line and nine four originally formed a correct response and could be trusted; however, because it was not in the center and was not in the correct position, it could not maintain this trust to the end, thus sometimes confused and sometimes gathered. Confusion leads to crying in sorrow; gathering leads to laughing tightly clasped - meaning the crying and laughing are mixed together in a confused state. However, since it was a correct response, what is there to doubt or worry about? It is better to go forward and follow, thus there is no fault. The mind was confused, so crying and laughing were mixed; the Small Image Commentary points out 'its mind was confused,' which precisely shows that the principle of the correct response itself was not confused.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。柔順中正，上應九五陽剛中正之君，本無可疑者也。乃初六與六三皆往萃於九四，我居二者之間，設不自引而出，何以取信於九五乎。苟引出而得其信，則不必用大牲，而用禴亦利矣。舍二陰而獨從所應，故如用禴，其物甚薄。但由二有中德，故不變所守以隨兩陰耳。

The line statement for the second line says: If one is drawn upward and progresses, it is auspicious and without fault; if one maintains sincerity, even the simplest sacrificial offering of the spring sacrifice (censorial offering) is beneficial. The small image commentary says: Drawing upward and achieving auspiciousness without fault is because it maintains its central virtue without change. —— Zhixu's explanation: The second line is flexible and resides in the center, thus being upright. It corresponds with the ninth line five, the upright and central sovereign. Originally, there is nothing suspicious about this. Unfortunately, the first line six and the sixth line three both go to attach themselves to the ninth line four. I am caught between these two yin lines. If I do not draw myself out, how can I gain the trust of the ninth line five? As long as I withdraw and gain the trust of the ninth line five, then even the simplest sacrificial offering of the spring sacrifice is sufficient. By abandoning the two yin lines and following my proper correspondence alone, it is like using the spring sacrifice, with offerings of extreme simplicity. This is entirely due to the second line's virtue of residing in the center, so it does not change its virtue to conform to the two yin lines.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。上無應與，志欲萃而無從，故嗟如而無所利。然當萃之時，往從九四，亦可無咎，但非正應故得小吝，而九四則巽以受之矣。九四：大吉無咎。象曰：大吉無咎，位不當也。當萃之時，初六應之，六三歸之，不幾以臣擬君乎，故必大吉乃得無咎，如伊尹周公之終盡臣道可也。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward has no fault, but there is slight disgrace. The small image commentary says: going forward has no fault because the nine in the fourth line is flexible and accommodating. - Zhixu explains: the third line has no corresponding line above it, so it desires to gather but has nowhere to go, hence only sighing and gaining nothing. However, at the time of gathering, following the nine in the fourth line, it can have no fault; yet since the nine in the fourth line is not its proper match, there is slight disgrace, and the nine in the fourth line will flexibly accept it. The line statement for the fourth line says: great good fortune has no fault. The image commentary says: great good fortune has no fault because it is in an improper position. - At the time of gathering, the initial six corresponds with it, and the third line also adheres to it, which is almost like comparing it to a minister serving a ruler. Therefore, only by achieving great good fortune can there be no fault, just as I Yin assisted King Tang of Shang and the Duke of Zhou assisted King Cheng of Zhou, fulfilling the full duty of a minister.

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。陽剛中正，以天位而受萃者也。然惟二實應之，上實附之，而初與三已萃於九四矣，僅可無咎。若能忘吾位以任九四，聽彼二陰之匪孚我，而元萃於四者永貞弗改，則九四既為吾臣，二陰何一非吾民也，故得悔亡。設但恃其位以為萃，則志未光矣。上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。以陰居陰而在上位，心不自安，故齎諮涕洟，以附悅於九五，得無咎也。

The line statement for the fifth line says: gathering together and occupying the position, there is no fault; although some people do not come to be sincere and loyal, as long as one maintains the great virtue and uprightness for a long time, regret will vanish. The small image commentary says: gathering together and occupying the position, refers to the mind not yet being broad and great. —— Zhixu explains: the fifth line is yang and central and upright, holding the position of the Son of Heaven and receiving the gathering of people. However, only the second line is sincere and corresponds with it, and only the sixth line at the top is sincere and attached to it, while the first line and the third line have already gathered to the fourth line. Therefore, it can only achieve no fault. If it could forget its high position and fully entrust the fourth line, allowing those two yin lines not to come to attach to me, and if the fourth line, which is greatly attached, maintains uprightness for a long time, then since the fourth line is my minister, those two yin lines are not they who are not my subjects? Therefore, regret vanishes. If one relies only on its high position to seek people's attachment, then the mind is not broad and great. The line statement for the sixth line at the top says: sighing and weeping, tears flowing down, there is no fault. The image commentary says: sighing and weeping, is because being at the highest position and feeling inner unease. —— The sixth line at the top, being a yin line in a yin position and at the top of the hexagram, feels inner unease, thus sighing and weeping, and turning to please the fifth line, thus achieving no fault.

（巽下　坤上）升：元亨，用見大人勿恤，南征吉。氣聚而上升，如木之升於地，元亨可知也。巽順非果於有為者，故勸以用見大人勿恤。萬物齊乎巽，而相見乎離，故南征則吉，欲其嚮明以行志也。

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth), forming the hexagram of Ascending. The hexagram statement says: It is greatly smooth and unimpeded; using it to meet a great person of virtue, there is no need for worry; proceeding southward is auspicious. Zhixu explains: The lower trigram represents gathering, and when the energy gathers, it rises, just like a tree growing up from the ground. Therefore, it is greatly smooth and unimpeded, which is self-evident. However, Xun is characterized by gentle and yielding nature, not the kind that is decisive and bold. Hence, the hexagram encourages it to meet a great person of virtue without hesitation. The Sayings on the Trigrams state that in the season of Xun, all things are orderly; in the season of Li, they meet each other. The south belongs to Li, so proceeding southward is auspicious — meaning it should move toward the direction of brightness to realize its aspirations.

彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也；南征吉，志行也。巽木本柔，故必以時而升。木之升固必藉土，土亦以生木為功。今九二剛中而應六五，蓋不惟木之志，亦是土之志也。象曰：地中生木，升。君子以順德，積小以高大。道體本無大小，而君子之積德也，順而致之，必由小以高大。譬如合抱之木始於微芒，但不可（片*戈）伐，亦不可助長耳。

The Commentary on the Judgment says: The flexible and yielding follow the seasons and grow upward. The lower trigram is Xun (Wind), and the upper trigram is Qian (Heaven), which is yielding. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth, so great success is achieved. Using it to see a great person brings no worry, because there is joy; advancing southward is auspicious, because the will is carried out. -- Zhixu explains: The trigram Xun represents trees, which by nature are flexible and weak, so they must grow upward in accordance with the seasons. Although trees grow upward, they rely on the soil, and the soil also takes delight in growing trees. Now Nine in the Second is yang and in the center, and corresponds with Six in the Fifth, showing that the act of growing upward is not only the will of the tree, but also the will of the soil. The Great Image says: Trees growing out of the earth, this is the Ascending Trigram; the gentleman takes this as a model, cultivating virtue in accordance with his nature, accumulating small things into something great. -- Zhixu explains: The nature of the Dao has no distinction of big or small, but the gentleman cultivating virtue must achieve it in order, necessarily starting from small things and gradually growing great. Just as a large tree is grown from a single tiny sprout; one must not cut it down with axes, nor help it grow like the man from Song who pulled up his sprouts. (The character 「（片*戈）」 is a character formed by combining radicals to indicate the meaning of cutting, and is recorded as it appears in the original text.)

初六：允升，大吉。象曰：允升大吉，上合志也。為巽之主，上與二陽合志，故信能升而大吉也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。升九二之求孚於六五，以各不得其正，非如萃六二之孚於九五也。但萃之六二，以兩鄰同質而不同志，故中雖未變，而須引吉；今升之九二，以兩鄰異質而志相合，故不惟無咎，而且有喜。

The first line statement says: It is indeed possible to ascend, great good fortune. The Small Image Commentary says: It is indeed possible to ascend and great good fortune, because it is in harmony with the will above. - Zhixu's explanation: The first line is the main line of the lower trigram Xun. It is in harmony with the will of the second and third lines above, so it is indeed possible to ascend and great good fortune. The second line statement says: If one maintains sincerity, even the simplest sacrifice of the season of spring is beneficial and without fault. The Image Commentary says: The sincerity of the second line brings joy. - In the Ascending Hexagram, the second line seeks trust from the fifth line. Both lines are not in the proper position (a yang line in a yin position, or a yin line in a yang position), which is different from the second line of the Accumulating Hexagram seeking trust from the fifth line, where both lines are upright. However, in the Accumulating Hexagram, the second line has neighboring lines on both sides that are also yin lines, with the same nature but different wills, so even though its middle virtue remains unchanged, it still needs to be drawn out to be auspicious. In the Ascending Hexagram, the second line has neighboring lines with different natures but harmonious wills, so it not only has no fault but also brings joy.

九三：升虛邑。象曰：升虛邑，無所疑也。以堅剛之木，上升於柔順之土，何疑阻哉。六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。巽之升也為木，坤之升也為山，而人之升也為亨於天地山川鬼神，其事不同，其所以為順一也。方木之升於地，人但以為木克土耳，不知木升即是地升，以離地四微，別無木四微故。如太王之去豳而邑於岐，人但以為王棄豳耳，不知邑岐即是邑豳，以非舍豳人而別撫岐人故。

The third line statement says: Like ascending into an empty city without any obstruction. The Small Image Commentary says: Ascending into an empty city is because there is nothing to be suspicious or concerned about. Zhu Xiu explains: Using hard and strong wood to grow upward into soft and yielding earth, what could be suspicious or obstructive? The fourth line statement says: The king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Image Commentary says: The king holding a sacrifice at Mount Qi is a matter that follows the way. Taking the trigram Xun, ascending is represented by trees; taking the trigram Kun, ascending is represented by mountains; taking human beings, ascending is represented by sacrificing to heaven, earth, mountains, rivers, ghosts, and spirits. The three are different in their manifestations, but the reason for being "smooth" is the same. When trees grow upward from the earth, people only consider it as wood overcoming earth, but they do not realize that the upward growth of wood is the upward growth of the earth itself—because without the four subtle elements (water, fire, wind, earth) that constitute material form, there is no separate set of elements belonging to wood. Just as King Zhou Taowang left the area of Bin and established a settlement at the foot of Mount Qi, people only think he abandoned Bin, but they do not realize that establishing a settlement at Qi is the same as establishing one in Bin—because he did not abandon the people of Bin, but instead continued to care for them by settling in Qi.

六五：貞吉升階。象曰：貞吉升階，大得志也。朝有君子，則聖王之志得，猶地有喬木，則成園苑，故地未有不以升木為志者也。九二剛中而五應之，此明與以可升之道，猶聖王之設階以升君子。但恐其以陰居陽，不能鑑九二之孚，故特以貞誡之，欲其貞於九二也。上六：冥升，利于不息之貞。象曰：冥升在上，消不富也。升至於冥，可以息矣，而有不息之貞，則宜冥而益升，此所謂天爵也。修其天爵，則匹夫不為貧賤，而不富可消矣。

The line statement of the fifth line says: If one maintains correctness, it is auspicious; proceeding step by step upward. The small image commentary says: Maintaining correctness to gain auspiciousness and proceeding step by step upward, is greatly realizing one's aspirations. Zhu Xiu explains: When there are virtuous men in the court, the mind of the sage king is fulfilled, just as if tall trees grow on the ground and form a garden, so the earth naturally takes 'allowing trees to grow' as its own aspiration. The nine in the second line is yang and in the center, and the six in the fifth line corresponds with it. This clearly provides it with a path to ascend, just as the sage king specially sets steps for the virtuous to ascend step by step. However, fearing that the six in the fifth line, which is a yin line in a yang position, cannot see the sincerity of the nine in the second line, it specially uses the character 'zheng' to warn it to remain steadfast and faithful to the nine in the second line. The line statement of the sixth line at the top says: Proceeding upward even in darkness, it is appropriate to maintain the unceasingly correct path. The small image commentary says: Proceeding upward in darkness and occupying the highest position, is diminishing and not yet sufficient. When one has ascended to the point of darkness and confusion, one should naturally stop; but if there is an unceasingly correct path, then one should proceed upward even more in darkness. This is what Mengzi refers to as 'tian jue' (the heavenly rank, i.e., benevolence, righteousness, loyalty, and trustworthiness). When a person cultivates his heavenly rank, then even a common man is not poor or lowly, and the deficiency of 'not being rich' naturally disappears.

（坎下　兌上）困：亨，貞，大人吉，無咎，有言不信。升而不已必困，此盈虛消息之常也。困心衡慮，實所以致亨。然不以正道持之，不以大人處之，何能吉無咎哉。設無躬行實德，而但有空言，決不足以取信矣。

The lower trigram is Kan (Water) and the upper trigram is Dui (Lake), forming the hexagram of Guan (Obstruction). The hexagram statement says: "It is smooth; to maintain uprightness. A person of virtue and position gains good fortune without fault. Empty words cannot win trust." Zhu Xiu explains: The previous hexagram spoke of upward movement, but if one continues to rise without stopping, it will inevitably lead to obstruction. This is the constant principle of fullness, emptiness, decline, and growth. The Mencius says, "Troubled in heart, blocked in thought," when the heart is troubled and thoughts are blocked, this very situation is precisely the way to achieve smoothness. However, if one does not hold to the right path and does not treat it with the magnanimity of a great person, how can one gain good fortune without fault? If one lacks genuine virtue practiced in reality and only has empty words, it is certainly insufficient to gain trust.

彖曰：困，剛掩也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。坎剛在下，而為兌柔所掩，剛既被掩，水漏澤枯，困之象也。處險而說，素患難行乎患難，遁世無悶，不改其樂，非君子其孰能之。九二九五，皆以剛而得中，此大人之貞，吉之道也。苟不守此貞，而徒尚口，適足以取窮而已矣。

The Commentary on the Judgment says: The困卦 represents the situation where yang is obscured by yin. Being in a dangerous situation yet still able to be joyful, and remaining in a state of communication and success even in hardship, this is probably something only a gentleman can achieve. To maintain correctness and for the great person to gain good fortune, it is because the Nine in the Second and the Nine in the Fifth are yang lines in the middle. Empty words cannot be trusted, because relying solely on verbal ability will eventually lead to an end. —— Zhixu explains: The lower trigram is Kan (water), with yang in the lower position, which is obscured by the upper trigram Dui (lake), which is yin. When yang is obscured, the water leaks away and the lake dries up, which is exactly the image of困. Being in a dangerous situation yet still joyful is exactly what the Doctrine of the Mean says "suffering hardship but still proceeding through it," it is also what the Great Treatise says "retreating from the world without being bored," and it is also what Confucius praised Yan Hui for, "not changing his joy." Not a gentleman, who could do this? The Nine in the Second and the Nine in the Fifth are both yang lines in the middle positions of the upper and lower trigrams, which is the correctness that the great person maintains, which is the way to gain good fortune. If one does not maintain this correctness and only relies on verbal ability, then one will inevitably be forced into a desperate situation.

象曰：澤無水，困。君子以致命遂志。水在澤下，澤中無水，枯槁窮困，此已定之命也，君子致之而已，豈容作意而不順受。剛中故處險能說，此在我之志也，君子則心遂之，豈因顛沛而或稍違。

The Great Image Commentary says: When the marsh has no water, this is the困卦 (Guan hexagram); the gentleman takes this as a model, giving up his life to realize his aspirations. —— Zhixu's explanation: The water has flowed down below the marsh, leaving the marsh dry and destitute, which is a fixed fate. The gentleman merely surrenders it and accepts it calmly, how could he have a thought of resistance and not accept it smoothly? However, the yang is in the center, so even though he is in a dangerous situation, he remains joyful, for this is his own aspiration. The gentleman then pursues it with all his heart, how could he slightly deviate because of hardship and wandering?

初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。六爻皆處困者也，惟剛中大人能不失其所亨。初六居下，臀之象也，上應九四之株木，正當困時，不能相庇；而陰居險初，則如入于幽谷，三歲不能相見矣。

The line statement for the first line says: The buttocks are pressed by a bare tree stump, retreating into a deep valley, unable to meet people for three years. The small image commentary says: Retreating into the deep valley is because of darkness and lack of clarity. -- Zhixu's explanation: All six lines are in difficult situations, and only those with strong yang and centered virtue can maintain their success. The first line is at the very bottom of the hexagram, representing the buttocks; the line it corresponds to, nine in the fourth position, is like the bare tree stump. In times of hardship, nine in the fourth is preoccupied with its own difficulties and cannot protect it. Moreover, since this line is a yin line in the first position of the dangerous trigram kan, it is like retreating into a deep valley, unable to see people for three years.

九二：困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。當困之時，能以剛中自養，故名困于酒食。九五陽剛中正之君，必將以朱紱錫我，使我同濟時困；我但當默然以誠應之，如亨祀然，若遽往則必有凶，而志在救時，仍無咎也。中有慶，即是貞大人吉。此如伊尹就湯。紱，蔽膝也。

The second line statement says: Being confined by wine and food, the red sash is about to be presented; it is appropriate to hold a sacrifice, but rushing forward brings misfortune, yet there is no blame. The Small Image Commentary says: Being confined by wine and food is because of being in the center and having joy. ——Zhi Xu explains: In a time of hardship, the second line, which is yang and strong, can cultivate virtue by being in the center, so it is called 'being confined by wine and food' — being trapped by the sustenance of wine and food. The fifth line, which is a yang and upright ruler, will certainly present the red sash to me, allowing me to jointly relieve the current difficulties. I should only respond with sincerity, like holding a sacrifice, with respect. If I rush forward, there will certainly be misfortune. However, my intention is to save the situation, so there is still no blame. The Small Image Commentary says 'having joy in the center,' which is what the hexagram statement says 'upright, the great man is auspicious.' This is like Yi Yin being recruited by King Tang of Shang. 'Fu' is the sash in front of the ceremonial robe.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。陰柔不中不正，居於二陽之間，四如石，二如蒺藜。上六不與相應，故入其宮而不見其妻。由無禎祥之德，所以自取其凶。

The line statement for the third line says: Blocked by a big stone, sitting on thorns, returning home but not seeing one's wife, ominous. The small image commentary says: Sitting on thorns is because it is above the yang line; returning home but not seeing one's wife is an ominous omen. — Zhixu's explanation: The third line, being yin and neither centered nor in the proper position, is sandwiched between the second and fourth yang lines. The fourth line is like the big stone blocking the way, and the second line is like the thorns pricking. The sixth line above is also yin and cannot correspond, so returning to one's home does not result in seeing one's wife. This is entirely because it lacks the virtue that would bring good fortune, thus bringing about misfortune on its own.

九四：來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。夫處困而亨，非剛中者不能也。九四正在困時，猶不能忘情於初六，而來徐徐。既志在初六，豈惟不與九二合德，反困於九二之金車而吝矣。然九二剛中，必能與我同濟時困，不因我不當位而遂棄我，故可有終。

The statement of the fourth line says: Moving slowly, being blocked by a carriage adorned with gold, there is shame and regret, but ultimately there is a result. The Small Image Commentary says: Moving slowly is because the mind is fixed on the lower position; although the position is not appropriate, there is someone to help. - Zhixu's explanation: Being in a difficult situation yet still able to be prosperous is something that a yang line in the center cannot fail to achieve. The fourth line is at a time of hardship, yet still clings affectionately to the first line. Therefore, it moves slowly. Since it fixes its mind on the first line, it not only cannot align with the second line in harmony and virtue, but is instead blocked by the golden carriage of the second line, leading to shame and regret. However, the second line is a yang line in the center, and will certainly be willing to help me relieve the current difficulties. It will not abandon me just because my position is not appropriate, so ultimately there will be a good result.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。九五陽剛中正，居於尊位，視天下如一身者也。上六困于葛藟，如劓我之鼻；初六困于株木，如刖我之足。我方賴九二同行濟困，猶如赤紱，而彼方困于酒食，則是我困于赤紱也。然九二中直，必徐應我而有悅，我當竭誠以感之，如祭祀然，庶可以受福矣。

The line statement of the fifth line says: It is like having one's nose cut off and feet amputated, being trapped by a red sash; gradually there is joy, and it is appropriate to hold a sacrifice. The small image commentary says: Being subjected to the punishments of nose-cutting and foot-cutting indicates that the mind has not yet attained its purpose; gradually there is joy because it is in the center and upright; it is appropriate to hold a sacrifice because it can receive blessings. Zhu Xiu explains: The fifth line is yang and strong, upright and in the central position, occupying the exalted position, and sees the world as one body. The upper sixth line is bound by vines, like having one's nose cut off; the initial sixth line is obstructed by a tree stump, like having one's feet amputated. I was hoping that the second line would come to my aid to relieve the difficulties, and the red sash is the token I would give him; but he is stuck in 'being confined by food and drink' and is unwilling to come quickly, which is like me being trapped by this red sash. However, the second line is in the center and upright, and will certainly respond slowly with joy; I should exert my sincerity to move him, as in holding a sacrifice with reverence, in this way I may hope to receive blessings.

上六：困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。處困之極，可以動而行矣。陰柔才弱，疑慮未當，猶牽纏而不自安，懼其動而有悔，而每自退悔也，故聖人直以征吉決之。

The line statement of the sixth line at the top says: Being entangled by vines, standing on an unstable place; in the heart one says, "A single movement will bring regret," but in reality there is already regret; going forward brings good fortune. The small image commentary says: Being entangled by vines is due to improper handling; saying that movement brings regret and indeed regret occurs, yet moving forward is actually a good action. —— Zhixu explains: The sixth line is at the peak ofpredicament, originally capable of moving forward. Unfortunately, it isyin softness and lacks ability, hesitating improperly, and is further troubled by entanglement like vines, causing inner unrest and fear that any movement will bring regret, thus repeatedly retreating and regretting on its own. Therefore, the sage simply uses the two characters "征吉" (to proceed and good fortune) to make a decision for it.

（巽下　坎上）井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。夫井者，居其所而遷者也。知井之居所而遷，則知困之窮而通矣，故次困而明井。邑可改，井不可改；可改則有喪有得，既不可改，何喪何得。食水者往，未食者來，人有往來，井何往來。下瓶將及於水曰汔至，得水收繩未盡曰未繘井；繘井則有功，未繘羸其瓶則凶。此皆人之得喪，非井之得喪也。知井無得喪，則知性德六而常即；知人有得喪，則知修德即而常六。故曰井德之地也，又曰井以辯義。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), forming the Hexagram of the Well. The Hexagram Statement says: A city can be changed, but a well cannot be changed; the water in the well does not decrease or increase; people come and go to draw water from the well. The water is almost drawn up, but the rope has not yet been pulled all the way up, and the jar is broken, resulting in misfortune. Zhu Xiu explains: The well is what the Great Treatise refers to as "residing in its place yet moving." It remains in its original place, yet its function spreads to everywhere. Understanding that the well stays in its place while its function spreads, one can understand why the Hexagram of the Well follows the Hexagram of the困 (Obstruction). A city can be changed, but a well cannot be changed; only things that can be changed can have loss and gain. Since a well cannot be changed, what loss or gain is there? Those who have drunk the water have left, and those who have not yet drunk it come. People come and go, but the well itself has no coming or going. When the jar is lowered close to the water, it is called "qi zhi" (the water is almost reached). When the water is already drawn but the rope has not yet been pulled up completely, it is called "wei ju jing" (the rope has not yet been drawn up). Only when the rope is fully drawn up is there accomplishment; if the jar is broken before the rope is fully drawn, it is misfortune. All these are matters of human gain and loss, not the well's gain or loss. He then points out from the perspective of Buddhism: Knowing that the well itself has no gain or loss, one understands that the inherent "xingshe" (virtue of nature) although passing through the six stages (li jie, mingzi jie, guanxing jie, xiangsi jie, fenzheng jie, jingji jie) is present in the moment. Knowing that humans have gain and loss, one understands that the "xiude" (cultivated virtue) of the later heaven, although present in the moment, still has the six stages clearly present. Therefore, the Great Treatise says, "the well is the land of virtue," and also says, "the well distinguishes righteousness."

彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也；汔至亦未繘井，未有功也；羸其瓶，是以凶也。水輪含地，故鑿地者無不得水，喻如來藏性具一切陰界入等，故觀陰界入者無不得悟藏性，但貴以妙止觀力深入而顯發之。藏性一顯，自養養他更無窮盡也。困之貞大人吉，曰以剛中；今改邑不改井，亦曰乃以剛中。困似專指修德，其實發明全修在性；今似專指性德，其實要人全性起修。故隨明未有功而羸瓶則凶，其重修德甚矣。

The Commentary on the Judgment says: A wooden bucket follows the water and lifts it up, which is the well. The well nourishes people without ever being exhausted. A city can be changed, but a well cannot be changed, because Nine in the Second and Nine in the Fifth are yang and centered; the water is about to come up but the rope has not yet been drawn all the way, meaning that it has not yet succeeded; the jar is broken, so there is danger. -- Zhixu's explanation: Buddhism says that beneath the earth there is a water wheel supporting it, so digging the ground will always bring water up; this analogy refers to the Tathagata Treasury (the Buddha-nature inherent in all beings). Inherent in the nature of all beings is the complete set of the five aggregates, eighteen elements, and twelve entrances of the worldly phenomena. Therefore, those who observe the five aggregates, eighteen elements, and twelve entrances can all attain the nature of the Treasury. What is precious is using subtle meditation and insight to deeply enter and manifest it. Once the Treasury is manifested, one can benefit oneself and also nourish others without end. The困卦 says "Zhen, the Great Man is auspicious," and the Commentary on the Judgment interprets it as "with firm yang in the center." Here, it says "changing the city but not the well," and the Commentary on the Judgment also interprets it as "by having firm yang in the center." The困卦 seems to focus solely on cultivating virtue, but in reality, it aims to reveal that all cultivation is based on the nature of the mind. The井卦 seems to focus solely on innate virtue, but in reality, it aims to guide people to cultivate based on the entire nature of the mind. Therefore, the Commentary on the Judgment immediately follows by saying that if the rope is not yet drawn all the way, there is no achievement, and if the jar is broken, there is danger -- showing how highly it values cultivation of virtue.

象曰：木上有水，井。君子以勞民勸相。夫擔水惠人，則所及者寡；鑿井任伋，則所潤者多。擔水者有作善，鑿井者無作善也。君子之慰勞於民也，則勸其交相為養焉，故養而不窮矣。初六：井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舍也。井之六爻，三陰為井，三陽為泉。初居最下，故象如泥，不惟人不食之，禽亦不顧之矣，理即佛也。九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。在下之中，故為井谷；有泉可以射鮒，而上無應與，如甕既敝漏，不能相伋也。魚之至小者名鮒，蓋指初六。此是名字即佛，薄有聞熏，未成法器。

The Great Image says: Water above a wooden bucket, this is the Well hexagram; the gentleman takes inspiration from this, comforts the people and encourages them to help each other. - Zhixu explains: Carrying water to help others can only benefit a limited number of people; digging a well so that people can draw water from it can benefit many. Carrying water to give to others is an intentional good deed, while digging a well for people to draw water from is a natural good deed. The gentleman comforts the people, encouraging them to support each other, so the merit of nurturing is endless. (The original text says 'ren ji', where 'ji' is actually 'ji', which is recorded as such.) The line statement of the initial six says: The bottom of the well is muddy and cannot be drunk, an abandoned well even attracts no birds. The Small Image says: The muddy water cannot be drunk, because it is at the very bottom; the abandoned well attracts no birds, because it has been abandoned by people. - Zhixu explains: In the Well hexagram, the three yin lines represent the well itself, and the three yang lines represent the spring water. The initial six is at the very bottom, so it is symbolized as mud, not only not drunk by people, but even ignored by birds. - He then relates it to the first of the Tiantai 'six stages': This corresponds to 'the nature is Buddha', meaning that although all beings inherently possess Buddha nature and are in the nature of Buddha, they have not yet begun any practice. The line statement of the second nine says: A small hole at the bottom of the well can only catch small fish, and the bucket used for drawing water is broken. The Small Image says: Catching small fish in the well, because there is no corresponding line above. - The second nine is in the middle of the lower trigram, so it is called 'the well valley'; although there is spring water to catch small fish, there is no corresponding line above, just like the bucket is broken and cannot draw water. The smallest fish is called 'fu', here referring to the initial six. This corresponds to 'the name is Buddha', meaning that one has only slightly heard about the names and terms of Buddhism, has a little熏习, but has not yet become a vessel capable of holding the Dharma.

九三：井渫不食，為我心惻，可用汲；王明，並受其福。象曰：井渫不食，行惻也；求王明，受福也。以陽居陽，其泉潔矣，猶居下卦，不為人食，是可惻也。上六應之，故可用汲。蓋王既明而用賢，則賢者之福非止獨受而已。此是觀行即佛，圓伏五住故井渫，未證理水故不食，宜求諸佛加被，則可自利利他也。

The third line statement says: The well has been cleaned but no one comes to drink from it, making me sad; this well is still usable. If the king is wise, all people can share in his blessings. The Small Image Commentary says: The well has been cleaned but no one drinks from it, causing even travelers to feel sorrow; praying for the king's wisdom is to share in the blessings. Zhi Xu explains: The third line, with a yang yao in a yang position, represents clean spring water; however, it is still in the lower trigram and not used by people, which indeed causes sorrow. Fortunately, the sixth line above corresponds with it, so it is said 'it can be drawn from.' If the king is wise and employs virtuous ministers, then the blessings of the virtuous will not be enjoyed by just one person alone. He then relates this to the third stage of Tian Tai: This corresponds to 'Observing Practice as Buddha,' having already fully subdued the 'five dwelling afflictions' (the first dwelling of seeing afflictions and the three dwellings of thinking afflictions, plus the store of ignorance). Therefore, it is said the well has been cleaned; but it has not yet directly realized the true water of the Middle Way, so it is said 'not to drink.' At this time, one should pray for the protection and guidance of all Buddhas in order to benefit oneself and others.

六四：井甃，無咎。象曰：井甃無咎，修井也。甃者，以瓦石包砌其傍，所以御汙而潔泉者也，故曰修井。此是相似即佛，從思慧入修慧，御二邊之汙，而潔中道之泉。九五：井冽寒泉食。象曰：寒泉之食，中正也。陽剛中正，泉之至潔而泠然者也，功及於物，故得食之。此是分證即佛，中道理水，自利利也。上六：井收勿幕，有孚元吉。象曰：元吉在上，大成也。以陰居上，如井之收。收，即井欄。常露之而勿幕，眾皆汲之，而所養無窮矣。此是究竟即佛，功德滿足，盡未來際恆潤眾生。

The line statement for the fourth line says: Using bricks and stones to build the well wall, there is no fault. The Small Image Commentary says: Building the well wall without fault is to repair the well. —— Zhixu explains: The term "zhuo" refers to using tiles and stones to enclose the well's walls, to block filth and keep the spring water clean. Therefore, the Small Image Commentary says "repairing the well." This is equivalent to Tiantai's "similarly is Buddha," moving from wisdom born from thought to wisdom born from cultivation, blocking the pollution of the extremes of "emptiness" and "existence," and preserving the clear spring of the middle way. The line statement for the fifth line says: The well water is clear, it is a cold spring suitable for drinking. The Image Commentary says: The cold spring is drinkable because the fifth line is in the center and upright. —— The fifth line is yang and in the center and upright, being the clearest and most refreshing spring water, its function has extended to external things, so people can drink it. This is equivalent to "partial realization of Buddhahood," having individually realized the nature of the middle way, this clear spring, able to benefit oneself and others. (The original text may be missing the character "he" below "self-benefit," but it is recorded as is.) The line statement for the sixth line at the top says: Do not cover the well's fence, maintain sincerity, great good fortune. The Image Commentary says: Great good fortune at the top is great success. —— Zhixu explains: The sixth line, being a yin line at the top of the hexagram, is like the closing part of the well. "Closing" refers to the well's fence. Letting it remain open constantly, allowing everyone to draw from it, the nourishment is endless. —— This corresponds to the final stage: this is equivalent to "complete realization of Buddhahood," with complete and perfect merit, constantly benefiting all beings throughout the future.

（離下　兌上）革：已日乃孚，元亨利貞，悔亡。夫邑改而井不改者，言其處也。井舊則無禽而泥，可弗革乎。學者以變化氣質為先，猶火之鍛金也。方其煆也，金必苦之；既煆成器，而後信火之功也。此革之道，即乾坤之道，大亨以正者也。未信故有悔，已孚則悔亡矣。

The lower trigram is Li (Fire) and the upper trigram is Dui (Lake), forming the Hexagram of Revolution. The Hexagram Statement says: After a change, it takes some time before it is believed; great success, suitable for upholding the right path, regret disappears. Zhu Xiu explains: The previous trigram said that a city can be changed but a well cannot be changed, which refers to the position of the well; but once a well becomes old, it becomes muddy and even birds do not come to it, so can it not be changed? Scholars should take changing their nature as the primary task. This is like using fire to temper metal: when the metal is being tempered, it certainly feels uncomfortable; but once it becomes a vessel, it then acknowledges the merit of the fire. This way of change is the great way of Heaven and Earth, which is what the Commentary on the Judgment calls "great success through uprightness." People have not yet believed, hence there is regret; once they believe, the regret disappears.

彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。革而信之，明未革則人不信也；革而當，乃使人信，其悔乃亡，明不當則悔不亡也。須如天地之革時，湯武之革命，方可取信於人耳。革何容易。

The Commentary on the Judgment says: The卦 of Revolution is like water and fire extinguishing each other, and also like two daughters living in the same house but with conflicting hearts, hence it is called Revolution. It is only after some time that people come to believe in it, for it is only after the change that people accept it. The lower trigram is Li (brightness), representing civilization, and the upper trigram is Dui (joy), representing joy; thus it is greatly smooth and maintains correctness. When the change is appropriate, regret disappears. When heaven and earth undergo a change, the four seasons are formed; King Tang of Shang and King Wu of Zhou changed the old order, above following the will of heaven and below responding to the people's hearts. The timing of revolution is indeed great. -- Zhixu explains: "Revolution and belief" points out that people do not believe in it before the change; "Revolution and appropriateness, its regret then vanishes" means that only when the change is appropriate can people be convinced and regret disappear, thus indicating that if the change is inappropriate, regret will not vanish. One must be like heaven and earth changing to produce the four seasons, or like King Tang and King Wu's revolution, to be able to gain people's trust. Revolution is not an easy thing.

象曰：澤中有火，革。君子以治曆明時。時無實法，依於色心分位假立。心無形像，依色表見。色有共相及不共相，共相之在上者為日月星（宿百+西@人），因日月星（宿百+西@人）周行於天，據其所歷之度，以明春夏秋冬之時。春則萬物皆春，乃至冬則萬物皆冬，故知時惟心現，無在而無所不在。猶如火性無我，亦無在而無所不在，雖澤中亦自有之。彼大海中火光常起，即其驗也。

The Great Image Commentary says: Within the lake water there is fire, which is the卦 of Revolution; the gentleman takes this as a model, and refines the calendar to clarify the seasons. Here, Zhixu completely uses Buddhist terms to explain: "Time" does not have an independent existence; it is merely a conventional designation based on the changing positions of material phenomena and mental phenomena. The mind has no form, and it is through material phenomena that it becomes manifest. Material phenomena are divided into "common characteristics" (shared by all beings) and "non-common characteristics" (unique to each individual). Among the common characteristics, those above are the sun, moon, and star mansions. Because the sun, moon, and star mansions revolve around the sky in a cyclical manner, people measure the degrees they pass through, thereby establishing the seasons of spring, summer, autumn, and winter. When spring comes, all things display the characteristics of spring; when winter comes, all things display the characteristics of winter. This shows that "time" is merely a manifestation of the mind. It can be said to be nowhere and yet everywhere. This is similar to the nature of fire, which has no self-existence; it is neither in one place nor everywhere, yet even within the lake water, there is the nature of fire. The fact that firelight often arises from the sea is proof of this. (The original text used radicals to compose the character "宿," which is recorded here as it originally appeared.)

初九：鞏用黃牛之革。象曰：革用黃牛，不可以有為也。離為能革，兌為所革，而初九居下，上無應與，此不可以有為者也，但用黃牛之革以自鞏固可耳。六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。陰柔中正，為離之主，得革物之全能者也。革必已日乃孚，而上應九五，是其嘉配，故征吉而無咎。

The line statement for the first line says: Use yellow oxhide to bind tightly. The small image commentary says: Using yellow oxhide to bind is to indicate that one cannot yet take action. - Zhixu explains: The lower trigram is Li, which is the one capable of transformation, and the upper trigram is Dui, which is the one being transformed. The first line is at the very bottom, and there is no corresponding line above it, which is the situation where one cannot yet take action. One can only bind oneself tightly with yellow oxhide and remain steady. The line statement for the second line says: After some time, go to transform it; going forward will be auspicious and without fault. The image commentary says: Transforming after some time, the action will have a good result. - The second line, being a yin and flexible line in the middle and correct position, is also the main line of the lower trigram Li, which is fully capable of transformation. Transformation must be carried out after some time to be believed in, and it corresponds with the fifth line above, which is its ideal match. Therefore, going forward will be auspicious and without fault.

九三：征凶貞厲，革言三就，有孚。象曰：革言三就，又何之矣。過剛不中，而應上六。上六陰柔得正，乃君子而如文豹者也，何容更以剛燥革之。征則必凶，雖得其貞，亦仍危厲；但可自革以相順從，其言至於三就，庶亦可以取信也。

The line statement of the third line says: Going forward will bring misfortune; even maintaining the correct path is still dangerous. The discussion about change has been considered three times before it can be trusted. The small image commentary says: The discussion about change has already been considered three times; where else can one go? —— Zhixu explains: The third line is overly strong and not in the center, and corresponds with the sixth line above. The sixth line, being yin and in the correct position, is like a gentleman with a beautiful pattern, like a leopard. How can it tolerate the third line using a strong and impetuous approach to change it? Going forward will certainly bring misfortune; even if one maintains the correct path, it is still dangerous. It can only first change itself and then comply with the other party; only after thoroughly considering the matter three times can it be trusted.

九四：悔亡，有孚改命吉。象曰：改命之吉，信志也。兌金之質，本待煆以成器，而九四無應於下，則無肯成我者，悔可知也。但剛而不過，又附近於離體之上，其志可信，故悔亡而有孚，可以改其所秉之定命，而日進於自利利他之域矣。

The fourth line statement says: Regret disappears; if one maintains sincerity and changes one's original fate, it is auspicious. The Small Image Commentary says: Changing one's fate and achieving auspiciousness is because one's intention is trustworthy. -- Zhixu's explanation: The upper trigram is Dui, which belongs to metal, and metal needs fire to be refined into a tool; however, the fourth line does not have a corresponding line below, meaning there is no one willing to help achieve it, so regret is inevitable. Fortunately, it is a yang line in a yin position, strong but not excessive, and it is closely adjacent to the lower trigram Li, which represents fire. Therefore, its intention is trustworthy, so regret disappears and sincerity is established, enabling it to change its originally given fate and gradually enter a situation of benefiting oneself and others.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。以陽剛中正之大人，又得六二陰柔中正之應以輔助之，故如虎之神變，炳乎有文，不待占而足以取信於天下也。上六：君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。豹亦生而有文者也，但待時而變現耳。九三剛燥小人，既見其變，亦革言三就以相順從，然僅革面，未始革心，君子正不必深求也。若欲令心革而往征之，未免得凶，惟居貞以默化之則吉。

The line statement of the fifth line says: The great man changes like a tiger shedding its old fur, appearing fresh and new, without needing divination, he already has credibility. The small image commentary says: The great man changes like a tiger, his virtue and brilliance shining clearly. - Zhixu explains: The fifth line is a great yang that is upright and central, and it also corresponds with the second line, a yin that is upright and central, thus changing like a tiger shedding its old fur, with splendid patterns, without needing divination, he is credible to the world. The line statement of the sixth line at the top says: The gentleman changes like a leopard shedding its old fur, his virtue shining brightly, while the petty person only changes his appearance on the surface; going forward brings misfortune, but staying in place and maintaining righteousness brings good fortune. The small image commentary says: The gentleman changes like a leopard, his virtue flourishing; the petty person changing his appearance is being obedient to the ruler. - The leopard is born with patterns, waiting only for the right time to appear. The third line, which is a petty person with strong and impetuous yang, seeing that the sixth line has changed, also repeatedly considers the change three times to show obedience; however, he only changes his appearance and not his heart. The gentleman does not need to deeply blame him. If one forces him to change his heart and goes to war, misfortune is inevitable; only by staying in place, maintaining righteousness, and silently influencing him brings good fortune.

（巽下　離上）鼎：元吉亨。革物者莫若鼎，此陶賢鑄聖、烹佛煉祖之器也，安得不元吉而亨哉。彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。初陰為足，二三四陽為腹，五陰為耳，上陽為鉉，非鼎象乎；以木巽火而亨飪，非鼎用乎。勿謂鼎之道小，聖人亨以享上帝，亦此鼎耳；即大亨以養天下聖賢，亦此鼎耳。何必離事別求理哉。且以卦德言之，內則巽順，外則離而耳目聰明；六五以柔為離之主，進而上行，得中位而應九二之剛。此豈非聖賢佛祖自陶自鑄、自烹自煉之道，其元亨也宜矣。

The lower trigram is Xun (Wind) and the upper trigram is Li (Fire), forming the Hexagram of the Cauldron. The Hexagram Statement says: Great auspiciousness, smooth and unimpeded. Zhu Xiu explains: There is no transformation more thorough than the cauldron, which is used to mold virtuous men and sages, and to cook the Buddha and the sages. How could it not be great auspiciousness and smooth? The Commentary on the Judgment says: The cauldron is taken as an image of an object. Putting firewood into the fire is cooking. The sage cooks to offer sacrifices to the Supreme Deity, and also cooks on a large scale to nourish the sages of the world. The lower trigram is Xun, which is flexible and yielding, and the upper trigram is Li, which is bright and clear, with keen eyesight and hearing. The yao (lines) of yin ascend, occupying the central position and corresponding with the yang lines, thus achieving great smoothness and unimpededness. He then explains the image of the hexagram: The first line is yin, like the legs of the cauldron; the second, third, and fourth lines are yang, like the body of the cauldron; the fifth line is yin, like the handle of the cauldron; and the top line is yang, like the pole used to carry the cauldron. Is this not the image of the cauldron? Putting firewood into the fire to cook, is this not the function of the cauldron? Do not think the way of the cauldron is small: the sage uses this cauldron to offer sacrifices to the Supreme Deity, and also uses this cauldron to nourish the sages of the world. Why should one seek principles apart from concrete phenomena? In terms of the hexagram's virtue, inside is Xun, which is flexible and yielding, and outside is Li, which is bright and clear, with keen eyesight and hearing. The sixth line, which is yin, becomes the main line of the upper trigram Li, ascending and occupying the central position, and corresponding with the second line, which is yang. Is this not the way of sages and Buddhas molding themselves and cooking themselves? Its "originally smooth" is natural.

象曰：木上有火，鼎。君子以正位凝命。鼎者，國之重寶，君位之所寄也。得其道以正其位，則命可凝；德不稱位，則命去而鼎隨去矣。約象明之：德如木，命如火，有木則有火，木盡則火亡；有德以正其位則命凝，德亡則命亡，故曰惟命不於常也。

The Great Image Commentary says: Wood has fire upon it, which is the image of the Ding hexagram; the gentleman takes inspiration from this, rectifies his position and gathers the mandate of heaven. -- Zhixu's explanation: The Ding is the precious treasure of a state, and the position of the ruler is entrusted to it. By attaining the right path to rectify his position, the mandate of heaven can be held; if virtue is not equal to the position, the mandate will depart, and so will the Ding. In terms of the hexagram image: virtue is like firewood, and the mandate is like fire; there is fire only when there is firewood, and when the firewood is burned out, the fire ceases. When virtue is used to rectify the position, the mandate is gathered; when virtue is lost, the mandate is also lost. Therefore, the Book of Documents says, "The mandate does not remain with one family forever" -- the mandate of heaven is not fixed to one family.

初六：鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。初為鼎趾，應四故顛。然及其未烹物而顛之，舊積否惡從此可出矣。顛趾如得妾，出否如得子，母以子貴。因其子而知得妾之未悖，因出否而知顛趾之有功也。

The line statement for the initial line six says: The tripod has overturned its foot, and thus the filth inside is expelled; having taken a concubine and having a son from her who attains honor, there is no fault. The small image commentary says: The tripod's foot overturning is not against the norm; it is advantageous to expel the filth because it follows the superior. - Zhixu's explanation: The initial line six represents the tripod's foot, which is overturned because it corresponds with the ninth line four. However, overturning the tripod before cooking is advantageous, as the accumulated filth can now be expelled. Overturning the tripod's foot is like taking a concubine, expelling the filth is like having a son, and the mother becomes honored through her son. Through the son's honor, one realizes that taking a concubine is not against propriety; through expelling the filth, one realizes that overturning the tripod's foot was actually beneficial.

九二：鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。二當鼎腹之下分，陽剛故為有實，上應黃耳金鉉之六五，能護守之。初雖顛趾而有疾，終不害及我也。然在二，則宜慎所之矣。

The line statement for the second line says: There is something tangible in the tripod; my rival has illness and cannot approach me, which is auspicious. The small image commentary says: There is something tangible in the tripod; one should be cautious about where one is going; my rival has illness and ultimately has no fault. - Zhixu's explanation: The second line is in the lower part of the tripod body, with a yang line representing firmness and substance, hence it says 'there is something tangible.' It is in correspondence with the sixth line in the fifth position, the yellow ear and golden chain, which can protect and guard it. Although the first line has overturned the tripod foot and is suffering from illness, it ultimately cannot harm me. However, standing in the position of the second line, one should still be cautious about where one is going.

九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。三當鼎腹之中分，其實腴美，有雉膏可食矣，上無應與，如鼎方革耳而不可行者焉。賴六五柔中之黃耳，貫上九剛而不過之玉鉉，方將舉二以及三，如陰陽之和而得雨，則可以虧悔而終吉矣。懷道而不思致用，故失其義，猶所云不仕無義，激之使及時行道也。

The statement of the third line says: The tripod's handle has changed, it cannot be lifted, and the delicious wild chicken cannot be eaten; when it rains, regret decreases, and finally good fortune is obtained. The Small Image Commentary says: The tripod's handle has changed, which is losing the proper meaning. - Zhixu explains: The third line is in the middle of the tripod's belly, where the contents are most delicious, and there should be wild chicken to eat; however, there is no corresponding line above, just like the tripod's handle has changed and cannot be lifted. Fortunately, there is the flexible and centered yellow ear of the fifth line, and the strong but not excessive jade handle of the top line, which is about to lift up both the second and third lines together, just like yin and yang harmonize and rain comes down, thus reducing regret and finally obtaining good fortune. Holding the Dao without wanting to use it, so it is said 'losing its meaning,' just as the Analects says 'not taking office is unrighteous' — this is encouraging the third line to act out the Dao in time.

九四：鼎折足，覆公（攸-文+束），其形渥，凶。象曰：覆公餗，信如何也。四當鼎腹之上分，其實既滿，而下應初六，則不勝其重，足云折矣，形貌能無赧汗乎。始也不自知其德薄，知小力小，妄據尊位，而謀大任重；今一旦不勝其任，此其所自信者為如何也。

The fourth line statement says: The tripod breaks its legs, spills the delicacies of the prince, and the body of the tripod is stained with dirt, resulting in misfortune. The Small Image Commentary says: The delicacies of the prince are spilled, what was his former confidence now? Zhu Xiu explains: The nine in the fourth line is located at the upper part of the tripod body, which is already full, yet it connects downward with the weak six at the beginning. It cannot bear the weight, so the tripod legs naturally break. How can his face not be ashamed and sweaty? At first he did not know his virtue was shallow, his knowledge was limited, and his strength was small, yet he rashly occupied a high position and planned great affairs and shouldered heavy responsibilities. Now that he cannot bear the burden, what was his former confidence now? (The character '餗' in the line statement is written in the original text with a combination of radicals as '(you - wen + shu)', referring to the food in the tripod. The original form is preserved here.)

六五：鼎黃耳金鉉，利貞。象曰：鼎黃耳，中以為實也。五為鼎耳，而有中德，故其色黃；以虛受實，故為金鉉，鉉即指上九也。以鉉貫耳，以耳舉鼎，盡天下聖賢而養之，豈非聖人大亨之正道乎。然六五自本無實，特下應九二之剛中以之為實，即以此而養天下，所謂為天下得人者耳。

The line statement of the fifth line says: The tripod has yellow ears and a metal handle, and it is appropriate to maintain uprightness. The small image commentary says: The yellow ears of the tripod are symbolic of the virtue of being in the center as its substance. —— Zhixu explains: The fifth line represents the ear of the tripod, and it possesses the virtue of being in the center, so it takes the color yellow, which is the central color among the five colors. It uses the hollow earhole to receive the solid handle, so it is said 'metal handle,' where 'handle' refers to the upper nine. By using the handle to pass through the earhole, and using the earhole to lift the entire tripod, it can support the sages of the world. Is this not precisely the correct path of the sage 'greatly prosperous to nourish the sages'? However, the fifth line itself is a yin line, originally without substance, but it corresponds downward with the yang line nine two, which is upright and in the center, taking nine two as its substance. By relying on this to nourish the world, it is exactly what Mencius said 'to obtain the right people for the world.'

上九：鼎玉鉉，大吉無不利。象曰：玉鉉在上，剛柔接也。上為鼎鉉，自六五觀之，則如金之剛；自其剛而不過之德言之，則如玉之潤矣。金遇猛火則鎔，玉非火所能壞，以此舉鼎，故大吉無不利也。

The statement for the top line says: The tripod is carried by a jade pole, which brings great good fortune and benefits in all directions. The Small Image Commentary says: The jade pole is on top, indicating the meeting of firmness and softness. —— Zhixu explains: The top line represents the pole of the tripod. From the perspective of the fifth line, it appears as hard as metal; but in terms of its moderate firmness, it is as gentle as jade. Metal melts when exposed to fierce fire, but jade is not harmed by fire; therefore, using a jade pole to carry the tripod brings great good fortune and benefits in all directions.

（震下　震上）震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。主重器者莫若長子，長子未有不奮動以出者也，故震則必亨。然其亨也，必有道以致之。方其初動而來，虩虩乎如蠅虎之周環顧慮，仍不失其和，而笑言啞啞。夫惟存於己者既嚴且和，以此守重器而為祭主，縱遇震驚百里之大變，能不喪其匕鬯矣。佛法釋者：一念初動，即以四性四運而推簡之，名為虩虩；知其無性無生，名為笑言啞啞；煩惱業境種種魔事橫發，名為震驚百里；不失定慧方便，名為不喪匕鬯也。

The lower trigram is Zhen (Thunder) and the upper trigram is also Zhen (Thunder). The hexagram statement of Zhen says: It is smooth. When the thunder strikes, one is startled and looks around in all directions, but then laughs and speaks freely. The thunder's sound shakes a hundred miles away, yet the ladle in one's hand and the fragrant wine do not fall. Zhu Xiu explains: The person who presides over the ancestral temple's sacred objects has no one more suitable than the eldest son; the eldest son will not fail to rise up and take on great responsibilities, so the hexagram Zhen must be smooth. However, its smoothness must be achieved through a certain path. When the thunder begins to strike, one is startled and looks around in all directions, like a fly spider (a small spider that catches flies) that looks all around and is cautious everywhere, yet the mind remains peaceful and joyful, so one can still laugh and speak freely. It is precisely because the mind is cultivated with both seriousness and peace that one can guard the sacred objects of the ancestral temple and serve as the chief priest. Even when encountering a great disturbance that shakes a hundred miles, one can still hold onto the ladle and the fragrant wine without losing them. Zhu Xiu then uses Buddhist teachings to explain it: When a thought first arises, one uses the "Fourfold Examination of Nature" (examining whether this thought arises by itself, from another, from both, or without cause) and the "Fourfold Examination of Mind Movement" (examining the stages of no thought, desire for thought, actual thought, and after thought) to carefully distinguish it. This is called "xuxu" — being startled and looking around, examining repeatedly; after careful examination, one realizes that this thought has no self-nature and is originally unborn, thus the mind becomes tranquil, which is called "xiaoyan yaya" — laughing and speaking freely. When various afflictions arise in practice, when past karmic conditions appear, and when various demonic disturbances arise, this is called "zhengzhong bai li" — a great disturbance shaking a hundred miles. While maintaining the stability of meditation, wisdom, and skillful means, this is called "bu sang bi chang" — not losing the ladle and the fragrant wine.

彖曰：震，亨。震來虩虩，恐致福也；笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。恐懼乃能致福，福不可以幸邀，所謂生於憂患也；啞啞亦非放逸，仍不失其法則也。惟其養之有素如此，故雖當驚遠懼邇之變，人皆退避，而偏能出此凝定之神以當之，可以守宗廟社稷而為祭主也。為祭主，即是不喪匕鬯註腳。

The Commentary on the Judgment says: The hexagram Zhen is smooth and unimpeded. When the thunder comes, it causes alarm and looks around, because knowing fear brings about blessings; afterwards, one can talk and laugh freely, because there is still order after the event. The thunder's sound shakes a hundred miles, causing those far away to be startled and those nearby to be frightened. Such a person rises up to take responsibility, capable of guarding the ancestral temple and state, and serving as the chief priest. - Zhixu explains: Knowing fear brings about blessings, and blessings are not obtained by chance; this is exactly what Mencius said, "Born of hardship." The "yayay" laughter and talk is not indulgence or slackness, but still maintains one's own order. It is precisely because he has cultivated himself in this way all along that even when encountering great upheavals that cause distant people to be startled and nearby people to be frightened, while others retreat, he can still take up this calm and steady spirit to shoulder the responsibility, thus being able to guard the ancestral temple and state and serve as the chief priest. The phrase "as the chief priest" is precisely the explanation of the hexagram's statement "not losing the sacrificial wine."

象曰：洊雷震。君子以恐懼修省。君子不憂不懼，豈俟雷洊震而後恐懼修省哉。恐懼修省，正指平日不睹不聞慎獨功夫。平日功夫能使善長惡消，猶如洊雷能使陽舒陰散也。惟其恐懼修省慣於平日，故雖遇洊雷，亦復不憂不懼矣。問曰：孔子迅雷風烈必變，復云何通？答曰：此是與天地合德，變則同變，亦非憂懼。

The Great Image Commentary says: Continuous thunder sounds, this is the Zhen hexagram; the gentleman takes this as a model, maintaining fear and self-cultivation. - Zhixu's explanation: The gentleman originally has no worry or fear, how could he wait until thunder sounds continuously before he begins to fear and cultivate himself? Here, "fear and self-cultivation" refers precisely to the daily practice of being cautious in solitude as mentioned in the Zhongyong. Daily practice allows good thoughts to grow and evil thoughts to diminish, just as continuous thunder allows yang energy to expand and yin energy to dissipate. Precisely because fear and self-cultivation have become habitual in daily life, even when encountering continuous thunder, he remains untroubled and fearless. Someone asks: The Analects records that Confucius would change his expression and show concern when encountering sudden thunder and fierce winds, how can this be explained? The answer is: That is in harmony with the virtue of heaven and earth; when heaven and earth change, he also changes accordingly, which is not out of worry or fear.

初九：震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。六爻皆明恐懼修省之道，而德有優劣，位有當否，故吉凶分焉。初九剛正，為震之主，主器莫若長子，吉可知矣。

The line statement for the first line (Initial Nine) says: When thunder strikes, one is startled and looks around, but later laughs and remains calm, which is auspicious. The Small Image Commentary says: When thunder strikes and one is startled and looks around, it is knowing that fear brings blessings; later, when one laughs and remains calm, it is because there is still order after the event. Zhu Xiu explains: All six lines explain the principle of being fearful and self-cultivating, but since each line has different virtue and position, whether appropriate or not, they are divided into auspicious and inauspicious outcomes. The first line is yang and in the correct position, and it is the main line of the Zhen hexagram. The "Sequence of Hexagrams" says that there is no one more suitable than the eldest son to hold the ancestral temple's important objects, so its auspiciousness is evident.

六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。六二乘初九之剛，蓋嚴憚切磋之畏友也。藉此深自惕厲，以振刷我陰柔懦弱之習，舉吾平日所謂中正純善多種寶貝盡喪不顧，直躋於乾健高明之九陵，勿更留意求逐。然至於七日，復其故位，則中正純善之德仍在矣。

The line statement for the second line says: When thunder strikes, there is danger and hardship, and one estimates that wealth will be lost, and one ascends to a high hill of nine layers; there is no need to pursue, for after seven days the lost wealth will be regained. The small image commentary says: The danger and hardship caused by the thunder is because it is overpowering the yang strength above it. —— Zhixu's explanation: The line six two is pressing upon the yang strength of the first line nine, and the first line nine towards it is like a respectful and awe-inspiring friend who can sharpen and refine. It uses this pressure to deeply alert and motivate itself, thoroughly cleansing its own soft and weak nature, and completely abandoning even the various 'treasures' it once thought to be upright and pure. It directly ascends to the high and noble hill of the virtue of Qian, no longer paying attention to the things it has lost. However, by the seventh day, it returns to its original position, and the virtue of being upright and pure remains as before.

六三：震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。三遠於初，初之所以驚發我者，蘇蘇而不切矣。三當自以震行，勿因遠於畏友，而緩其恐懼修省之功，則無眚也。九四：震遂泥。象曰：震遂泥，未光也。九四亦震主也，以陽居陰，復陷四陰之間，雖似洊至，遂失其威而入泥，豈能如虩虩啞啞之有光哉。

The line statement for the third line says: The thunder shakes weakly and moves forward in the shaking, thus there is no calamity. The small image commentary says: The shaking is weak because its position is improper. ——Zhixu explains: The sixth line is far from the initial nine. The initial nine is used to awaken and stimulate my strength, but by the time it reaches here, it has become slack and not closely connected. The sixth line should take the initiative to exert the strength of shaking forward. It should not relax the effort of fear and self-cultivation just because it is far from a close friend. Only then can there be no calamity. The line statement for the fourth line says: The thunder is stuck in the mud. The small image commentary says: The thunder is stuck in the mud because it is not yet broad. ——The fourth line is also a main line in the thunder hexagram, but it is a yang line in a yin position, and it is also surrounded by four yin lines. Although it seems as if the thunder sounds continuously, it quickly loses its power and gets stuck in the mud. How can it compare with the initial nine, which has the sounds of 'xīxī' and 'yǎyǎ', which are bright?

六五：震往來厲，億無喪有事。象曰：震往來厲，危行也；其事在中，大無喪也。震六二者惟初九，故但云來厲；震六五者，則初九與九四也，初震既往，四震復來，五得藉此以自惕厲，令所行日進於高明，故曰危行，猶所云邦有道危言危行也。以六居五，不過於柔，又得中道，故其德甚多，而毫無所喪，但有恐懼修省之事耳。

The line statement of the fifth line says: Thunder shaking comes and goes with danger and hardship, but there is no loss, only matters to be dealt with. The small image commentary says: Thunder shaking comes and goes with danger and hardship, indicating that actions are lofty and not careless; it deals with matters staying on the middle path, so there is no loss. Zhu Xi explains: The shaking that affects the sixth line (yao) is only from the first line (initial nine), so the line statement only mentions 'coming with hardship'; the shaking that affects the fifth line involves both the first line and the fourth line. The first line's shaking has already passed, while the fourth line's shaking comes again. The fifth line uses this coming and going to be cautious, making its actions gradually more refined, so the small image commentary says 'dangerous conduct,' just as the Analects says 'when the state is well governed, speak and act with caution and integrity.' When the state is clear, both speech and conduct should be lofty and not careless. The fifth line, being a yin line in the fifth position, does not become overly weak, and it stays on the middle path, so its virtue is abundant, with no loss, except that it has more fear and self-cultivation.

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。初九之剛，固不足以及我；九四震亦遂泥，聲已索索無餘威矣。而陰柔弱極，方且視矍矍而惶惑無措，以此徵往，則中心無主，神已先亂，凶可知也。然震既不及其身，止及其鄰，即因震鄰而恐懼修省，亦可無咎。但禍未至而先防，乃明哲保身之道，儻與婚媾商之，必反以為迂而有言矣。君子可弗自勉乎。

The line statement of the sixth line above says: Thunder sounds diminish and fade away, the eyes are startled and look around, moving forward brings misfortune. The shaking has not fallen upon itself, but upon the neighbor, thus there is no fault; only the relatives by marriage will speak ill. The Small Image Commentary says: Thunder sounds diminish because it has not yet reached the center; although there is danger, there is no fault because seeing the neighbor's plight brings awareness and caution. - Zhixu explains: The yang strength of the first line is originally too weak to reach the sixth line; the fourth line's shaking is submerged in mud, and the thunder sound has already completely faded. However, the sixth line, being extremely weak in yin, still shows startled eyes and clumsy movements; proceeding in such a state, the mind is without direction, and the spirit is already disordered, so misfortune is inevitable. Nevertheless, since the shaking has not fallen upon itself but upon the neighbor, if it can be frightened by the neighbor's experience and thus reflect and reform, there would be no fault. However, being cautious before the calamity has arrived is a way of self-preservation; if it is discussed with relatives by marriage, they will certainly think it too cautious and speak ill. Should a gentleman not encourage himself?

（艮下　艮上）艮其背，不獲其身；行其庭，不見其人，無咎。夫動與止，雖是相對待法，亦是相連屬法，又是無實性法，究竟是無二體法也。不動曰止，不止曰動，此約相對待言也；因動有止，因止有動，此約相連屬言也；止其動則為靜，止其靜則為動，動其止則為動，動其動則為止，此約無實性言也；止即是動，故即寂恆感，動即是止，故即感恆寂，此約無二體言也。知動止無二體者，始可與言止矣。

The lower trigram is Gen and the upper trigram is Gen. The Hexagram Statement of Gen says: "Stopping on the back, not feeling one's own body; walking through the courtyard, not seeing anyone, without fault." Right from the beginning, Zhi Xu uses the fourfold perspective of Buddhist teachings to explain "movement" and "stillness": Movement and stillness are a pair of phenomena that depend on each other, are connected and interdependent, have no substantial self-nature, and ultimately are not two separate entities. Not moving is called stillness; not still is called movement, which is said in terms of mutual dependence. Because there is movement, there is stillness; because there is stillness, there is movement, which is said in terms of connection and interdependence. Stopping movement becomes stillness; stopping stillness becomes movement. Moving stillness again becomes movement; moving movement again becomes stillness, which is said in terms of no substantial self-nature. Stillness is movement at the same time, so even though it is quiet, it is always responsive; movement is stillness at the same time, so even though it is responsive, it is always quiet, which is said in terms of not being two separate entities. Only those who understand that movement and stillness are not two separate entities are qualified to discuss "stillness" with him.

夫人之一身，五官備於面，而五臟司之；五臟居於腹，而一背繫之。然玄黃朱紫陳於前，則紛然情起；若陳於背，則渾然罔知，故世人皆以背為止也。然背之止也，縱令五官競騖於情慾，而仍自寂然；逮情之動也，縱復一背原無所分別，而畢竟隨往。故以面從背，則背止而面亦隨止；以背從面，則面行而背亦隨行。究竟面之與背，元非二體，不可兩判。

He then continued to explain from the perspective of the human body: the eyes, ears, nose, tongue, and other five senses are all located on the face, governed by the five internal organs. The five internal organs are located in the abdomen, connected entirely by the spine. However, when black, yellow, red, and purple things are placed before someone, they become excited with desires; but if the same things are placed behind, they remain completely unaware. Therefore, people regard the back as a symbol of "stopping." However, this "stopping" of the back remains still even if the five senses compete for desires. When desire arises, although the back itself does not distinguish, in the end it still follows. Therefore, if the face follows the back, when the back stops, the face also stops. If the back follows the face, when the face moves, the back also moves. In the end, the face and the back are not two separate entities, and cannot be divided into two parts.

今此卦上下皆艮，止而又止，是艮其背者也。艮背何以能無咎哉？是必不獲其身，行其庭不見其人，斯無咎耳。身本非實，特以情慾錮之，妄見有身。今向靜時觀察：其中堅者屬地，潤者屬水，暖者屬火，動者屬風；眼耳鼻舌異其用，四支頭足異其名；三百六十骨節，八萬四千毫竅，畢竟以何為身。身既了不可得，即使歷涉萬變，又豈有人相可得哉，故行其庭而亦不見其人。此則止不礙行，即行恆止，故無咎也。

Now the hexagram has both upper and lower trigrams as Gen, meaning it is a double stop. This is exactly "Gèn qí bèi" (stopping at the back). But merely stopping at the back, how can it be without fault? One must certainly achieve "bù huò qí shēn" (not obtaining the self) and "xíng qí tíng bù jiàn qí rén" (walking through the courtyard without seeing a person), before it can be said to have no fault. The body is originally not real, but because it is bound by desires, one mistakenly perceives a self. Now, when quiet, observe it carefully: the hard part belongs to "dì dà" (earth element), the moist part to "shuǐ dà" (water element), the warm part to "huǒ dà" (fire element), and the moving part to "fēng dà" (wind element) (these four elements, earth, water, fire, and wind, are the basic elements in Buddhist teachings that constitute the physical body). The eyes, ears, nose, and tongue each have their own functions; the limbs and head and feet each have their own names. There are three hundred and sixty joints and eight ten thousand pores—so which one should be taken as the "body"? Since the body cannot be found and is ultimately empty, then even though one undergoes myriad changes, where can one find a "person's form"? Thus, walking through the courtyard, one does not see a person. In this way, stopping does not hinder action; the present moment is within action while constantly being still, so there is no fault.

彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。止其行而為靜，止其止而為動，動靜以時，無非妙止，故其道光明也。止非面牆之止，所非處所之所，特以法法本不相知，法法本不相到，猶此卦之上下敵應而不相與，是以覓身了不可得；雖行其庭，而亦了無人相可見，合於光明之道而無過也。

The Commentary on the Judgment says: "Gèn" means to stop. When it is time to stop, stop; when it is time to act, act. Motion and stillness do not miss their proper timing, and this path is bright. What is meant by "Gèn qí zhǐ" (to stop at the proper place) is to stop at the place where it should stop. The yao of the upper and lower trigrams correspond to each other and are of the same nature, opposing each other, not being close or harmonious. Therefore, one does not feel the presence of one's own body, and when walking through the courtyard, one does not see a person, and there is no mistake. - Zhixu's explanation: To stop movement becomes stillness; to stop stillness becomes motion. Motion and stillness both conform to the proper timing, and all are subtle forms of "stopping," so this path is bright. Here, "stopping" does not refer to sitting in meditation facing a wall, a form of dead stop; and "place" does not refer to a specific location. It is because all dharmas are originally not knowing each other, and all dharmas are originally not reaching each other, just like the trigram where the upper and lower trigrams oppose each other without being close. Therefore, seeking the "body" is ultimately unattainable; even when walking through the courtyard, one sees no trace of a "person." This conforms to the bright path and has no error.

象曰：兼山艮。君子以思不出其位。兩山並峙，各安其位者也，是故草木生之，禽獸居之，寶藏興焉，位位無非法界故也。君子於此非不思也，知離此現前之位，別無一法可得，故思不出其位。不出位而恆思，則非枯槁寂滅；思而不出其位，則非馳逐紛紜。恆思則能盡其位之用，故一切旋乾轉坤事業，無不從此法界流；不出則能稱其位之量，故一切位天育物功能，無不還歸此法界。

The Great Image Commentary says: Two mountains overlapping, this is the Gen hexagram; the gentleman takes this as a model, and his thoughts do not go beyond his own position. —— Zhixu's explanation: Two mountains standing side by side, each resting in its own place, so grass and trees grow upon them, birds and beasts dwell upon them, and treasures are nurtured within them — this is because each "position" is without exception a "dharma realm" (the complete reality of all dharmas). The gentleman here is not without thought, but knows that beyond this present position, there is nothing else to be obtained, so his thoughts do not go beyond his position. Constant thinking without going beyond the position is not the dead meditation of emptiness; thinking without going beyond the position is not the disturbance of chasing external phenomena. Only by constantly thinking can the function of this position be fully realized, so all great transformations of the world have no origin other than this dharma realm; only by not going beyond the position can one be in harmony with the measure of this position, so all functions of participating in the workings of heaven and earth and nurturing all beings have no other source than this dharma realm.

初六：艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。居艮之下，其位為趾，止之於初，不令汨於所欲往，斯固未失正而無咎矣。然必利於永貞，時止則止，時行則行，乃獲敦艮之吉耳。六二：艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。趾也，腓也，股也，皆隨心而為行止者也。然趾無力，不能自專，又正行時趾元自止。今六二其位為腓，而以陰居陰，當艮之時，力能專止而不隨心動，故曰不拯其隨。此非動靜不失其時之道，蓋由未肯謙退而聽命於天君，故令其心不快。

The line statement for the first line says: To stop the toe, there is no fault, it is favorable to maintain constancy and uprightness. The small image commentary says: To stop the toe, is to have not yet lost the right path. -- Zhixu's explanation: The first line is located at the very bottom of the mountain (Geng) trigram, corresponding to the toe. When about to take a step, it stops the movement, preventing it from being lost in the direction it wishes to go. This naturally means not losing the right path and having no fault. However, it is also necessary to maintain constancy and uprightness for benefit: when it is appropriate to stop, it stops; when it is appropriate to move, it moves. Only in this way can one eventually reach the top line "Dun Gen" which is auspicious. The line statement for the sixth line says: To stop the calf muscle, it cannot rescue the part it follows, the mind is not at ease. The image commentary says: It cannot rescue what it follows, because it does not yield and obey. -- Zhixu's explanation: The toe, calf muscle, and thigh all follow the command of the mind to move or stop. However, the toe has no strength and cannot decide on its own, and when a person is walking, the toe naturally moves and stops step by step. Now the sixth line corresponds to the calf muscle, and with a yin line in a yin position, it is exactly the time for stopping. It has the strength to stop on its own without following the mind's movement, thus saying "not rescuing what it follows." This is not the correct path of "not missing the right time" for movement and stillness, but rather because it refuses to yield and obey the mind, which is the "heavenly sovereign," resulting in an uneasy mind. (The original text says "the toe originally stops" with the character "yuan," which should be "yuan," and is recorded as such.)

九三：艮其限，列其夤，厲薰心。象曰：艮其限，危薰心也。三位在限，而以剛居剛，為艮之主，則腰臗硬直，不可屈申者也。夫上下本自相聯，猶如夤然，今分列而不相繫屬，其危厲不亦薰心矣乎。

The third line statement says: "Stopping at the waist, tearing the muscles between the spine, danger scorches the heart." The Small Image Commentary says: "Stopping at the waist, danger scorches the chest." Zhu Xiu explains: The third line is positioned exactly at the waist, and it is a yang line in a yang position, also the main line of the lower trigram Gen (Mountain). Therefore, the hips become stiff and straight, making bending and stretching difficult. The upper body and lower body are naturally connected, just as the muscles between the spine link the upper and lower parts. Now, these are forcibly torn apart, disconnected from each other, and that sense of danger naturally scorches the heart.

六四：艮其身，無咎。象曰：艮其身，止諸躬也。四位在於胸腹，彖云艮其背，而此直云艮其身，身止則背不待言矣。夫千愆萬繆皆由身起，今陰柔得正，能止諸躬，何咎之有。楊龜山曰：爻言身，象言躬者，伸為身，屈為躬。屈伸在我不在物，兼爻與象，是屈伸兼用矣。

The fourth line statement says: To stop the entire body, there is no fault. The Small Image Commentary says: To stop the body, is to stop oneself. —— Zhixu explains: The fourth line is located in the chest and abdomen. The hexagram statement speaks of 'stopping the back,' but here it directly says 'stopping the body.' Once the body is stopped, the back does not need to be mentioned again. A thousand kinds of faults and errors all arise from this body. Now, the sixth line in the fourth position, being a yin line in a yin place and thus correct, is able to stop itself, so how could there be any fault? He also cites Yang Guishan's words: The line statement says 'body' while the Small Image says 'bowing,' because when extended it is called 'body,' and when bent it is called 'bowing.' The initiative of bending and extending lies within me, not in external things. Combining the line statement with the Small Image, it is precisely the use of both bending and extending.

六五：艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。五位在心，心之聲由輔以宣，而以陰居陽，又復得中，能於言未出口前豫定其衡，故言無妄發，發必有序，而口過終可免矣。上九：敦艮，吉。象曰：敦艮之吉，以厚終也。為艮之主，居卦之終，可謂止於至善、無所不用其極者矣。性德本厚，而修德能稱性復之，故曰以厚終也。震為長男，故舉乾之全體大用而虩於其初；艮為少男，故舉乾之全體大用而敦於其上。一始一終，知及仁守之功備，非動非靜之體復矣。

The fifth line statement says: Stop the mouth and tongue, speak in an orderly manner, regret disappears. The Small Image Commentary says: Stop the mouth and tongue because it is in the central position and upright. —— Zhixu explains: The fifth line corresponds to the heart, and the voice of the heart is expressed through the mouth and tongue. The sixth line at the fifth position, being a yin line in a yang position, and located in the central position of the upper trigram, can first establish a standard before speaking. Therefore, speech is orderly and there is no disorder in words, and mistakes in speech can be avoided. The top ninth line statement says: Stop in a sincere and earnest manner, it is auspicious. The Image Commentary says: Stopping in a sincere and earnest manner is auspicious because it can conclude with sincerity and goodness. —— Zhixu explains: The top ninth line is the main line of the Gen trigram, and it is located at the end of the trigram. It can be said to be the 'stopping at the highest good' mentioned in the Great Learning, achieving the utmost in everything. The inherent virtue is originally sincere and earnest, and later heaven cultivation can align with the nature to restore it, so it is said 'concluding with sincerity.' —— Finally, he combines the two trigrams: Zhen is the eldest son, so the full use of Qian is lifted up and placed at the beginning of the trigram, showing the 'fearful' alertness. Gen is the youngest son, so the full use of Qian is lifted up and placed at the end of the trigram, showing the 'sincere and earnest' thickness. One beginning and one end, the practice of 'knowledge reaching it and benevolence guarding it' mentioned in the Analects is complete, and the original nature, which is neither movement nor stillness, is restored.

（艮下　巽上）漸：女歸吉，利貞。夫敦艮既非面牆，則止而不失其行之時矣。行之以巽，故名曰漸。君子將致身以有為，必如女之歸夫，始終以禮而非苟合，乃得吉耳。苟不利貞，則躁進固足取辱，雖漸進亦豈能正人哉。佛法釋者：理則頓悟，乘悟並銷，如震虩而艮敦；事非頓除，因次第盡，如女歸而漸進。又次第禪門名之為女，即事禪而達實相名之為歸，以圓解遍修事禪名之為貞。

The Hexagram Statement of the Hexagram "Gradual Progress" says: It is auspicious for a woman to marry; it is proper to maintain rectitude. - Zhixu explains: Since the Upper Trigram is Gen (Mountain), which represents "Dun Gen" (firm and steadfast), if it is not merely facing a wall and being rigidly fixed, then it is stopping but not missing the right time to act. When taking action, it uses the softness of Xun (Wind) to gradually enter, hence it is called "Gradual Progress." A gentleman who is about to commit himself to some endeavor must act like a woman getting married, from beginning to end following propriety, not engaging in a hasty or improper union, in order to achieve auspiciousness. If one cannot maintain rectitude, then rushing forward recklessly will surely bring disgrace, and even if advancing slowly, how can one properly guide others? - He continues to connect with Buddhist teachings: In terms of principle, one moment of enlightenment leads to complete sudden enlightenment, and all delusive thoughts vanish with the moment of awakening, just like the caution of the first line of Zhen (Thunder) and the firmness of the top line of Gen (Mountain). However, in terms of practice, one cannot eliminate all defilements at once, but must gradually eliminate them step by step, just like a woman marrying and proceeding gradually. Moreover, the "gradual stages" of the Chan school, which are compared to a woman, are compared to the practice of meditation in terms of phenomena leading to realization, which is compared to "returning" (marriage leading to a proper destination). Using the comprehensive and sudden correct understanding to universally practice various meditative practices in terms of phenomena is compared to "maintaining rectitude" (keeping proper conduct).

彖曰：漸之進也，女歸吉也。進得位，往有功也；進以正，可以正邦也。其位，剛得中也。止而巽，動不窮也。進有頓漸，今明以漸而進，故如女歸則吉也。得位則往有功，儻進不得位，則不可往明矣；以正則可正邦，儻進不以正，則不能正邦明矣。然此卦何以為進得位？則由九五剛得中耳。何以為往有功？則由止而巽，故動不窮耳。止者動之源，設無止體，則一動即窮，如溝澮因雨暫盈，可立待其涸也。象曰：山上有木，漸。君子以居賢德善俗。木在山上，以漸而長，觀者不覺；君子居德亦復如是。山有喬木，則山益高；俗有居賢德之君子，則俗益善。

The Commentary on the Judgment says: The hexagram of Gradualness speaks of advancing in an orderly manner, hence it is auspicious, like a woman going to marry. Advancing and obtaining a proper position, then proceeding forward can achieve success; advancing while following the right path can correct the state. The term 'position' refers to the Nine in the Fifth, which is yang and central. The lower trigram is K'un (Earth), which represents stillness, and the upper trigram is Xun (Wind), which represents compliance, so movement does not become exhausted. - Zhixu explains: Advancing can be of two kinds, sudden and gradual. Here it refers to gradual advancement, hence it is auspicious, like a woman going to marry. Obtaining a position and then proceeding forward can achieve success; conversely, if advancing without obtaining a position, one should not proceed forward, which is obvious. Following the right path can correct the state; conversely, if advancing without following the right path, one cannot correct the state, which is also obvious. Then why is this hexagram considered 'advancing to a proper position'? Because the Nine in the Fifth is yang and central. Why is it considered 'proceeding forward with success'? Because it is able to stop and comply, so movement does not become exhausted. 'Stopping' is the source of 'movement'; if there is no fundamental 'stopping', movement would quickly become exhausted. It is like a small ditch in the fields that fills up temporarily after rain, and one can stand still waiting for it to dry out. The Great Image says: Mountains with trees, this is the hexagram of Gradualness; the gentleman takes inspiration from this, cultivating virtue to improve customs. - Trees growing on a mountain, growing gradually, are not noticeable to those who look at them; the gentleman cultivating virtue is also like this. A mountain with tall trees appears even higher; customs with virtuous gentlemen become even more refined.

初六：鴻漸于于，小子厲，有言，無咎。象曰：小子之厲，義無咎也。洪覺山曰：漸何以象鴻也？鴻，水鳥，木落南翔，冰泮北徂，出則有時，居則有序。蘇眉山曰：鴻，陽鳥而水居，在水則以得陸為安，在陸則以得水為樂者也。初六陰爻，如鴻在水，上無應與，故為漸於水涯。於人則為小子，正宜乾乾惕厲，且宜有言以求人之切磋琢磨，如鴻在乾而哀鳴覓伴，乃無咎也。無應本宜有咎，以當漸初而能自厲，則其義可無咎矣。

The line statement of the first line says: Wild geese gradually fly to the water's edge, a child is in danger, and there is blame, but there is no fault. The Small Image Commentary says: The danger of the child is, by nature, without fault. (Note: The original text says 'gradually fly to the water's edge,' but the text here is recorded as 'gradually fly to the water's edge.') -- Zhi Xu first cites Hong Jueshan's words saying: Why does the gradual change hexagram take its image from wild geese? Wild geese are water birds, flying south when the leaves fall, and returning north when the ice melts. Their travel has a definite season, and their resting has a definite order. He also cites Su Shi's words saying: Wild geese are yang birds but rest by the water. When they are in the water, they find safety in being able to go on land; when they are on land, they find joy in being able to return to the water. He then continues saying: The first line is a yin line, like the wild geese still in the water; there is no corresponding line above, so it says gradually flying to the water's edge. In terms of human affairs, it is like a child who should be constantly diligent and cautious all day long; and should speak out, seeking others' discussion and refinement, just like the wild geese standing on the high ground by the water, calling for companions, thus having no fault. Originally, there is no fault when there is no corresponding line, but because it is at the beginning of the gradual change hexagram and can be self-aware, by nature it can have no fault.

六二：鴻漸于磐，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。二亦在水，而應九五，則如漸於磐石，飲啄皆和樂矣。養道以待時，豈無事而食哉。九三：鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用禦寇，順相保也。九三陽爻，如鴻在陸，上無應與，則無水矣。鴻不亂配，而六四亦無應與，與三相鄰。設三征而從四，則為離鴻群而可丑；設四俯而就三，則為失其道而雖孕亦不敢育，凶可知已。夫非配而私相為配，以理言之則寇也。三若守正而御之，則在我既無離群之丑，在四亦無失道之凶，乃可順相保耳。

The line statement for the second line says: The wild geese gradually fly to the rock, eating and enjoying themselves, which is auspicious. The small image commentary says: Eating and enjoying themselves, they are not just idling around. —— Zhixu explains: The second line is still in the water, but it corresponds with the fifth line. It is like the geese gradually landing on the rock, drinking water and feeding themselves happily. It is cultivating its own virtue in order to wait for the right time, how could it be idling around and eating for nothing? The line statement for the third line says: The wild geese gradually fly to the land; the husband goes to war and does not return, the wife is pregnant but dares not give birth, which is ominous; it is appropriate to resist strong enemies. The image commentary says: The husband going to war and not returning is leaving the flock, which is shameful; the wife being pregnant but not giving birth is losing the right path; it is appropriate to resist strong enemies, which is to preserve both by being gentle and harmonious. —— The third line is a yang line, like the geese resting on the land. Above it there is no corresponding line, so there is no water. The geese do not form improper pairings, and the fourth line also has no corresponding line, but it is close to the third line. If the third line goes to war to follow the fourth line, that would be leaving the flock, which is shameful; if the fourth line bends down to the third line, that would be losing the right path, even if pregnant, it dares not give birth, which is ominous. Any improper pairing is, by reason, called 'enemy'. If the third line keeps to the right path and resists this private relationship, then neither I nor the fourth line will suffer shame or danger, and thus both can be preserved by being gentle and harmonious.

六四：鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。四亦在水，而乘九三之剛，不足安身，如漸於木，非鴻之所能棲，以鴻之趾連，不能握木故也。或得其橫而且大有如桷者，庶幾可以無咎。意指上附九五言之。蓋以陰居陰則順，為巽之主則巽，故可冀其無咎耳。

The Line Statement for the fourth line says: The wild geese gradually fly up to the tree, perhaps finding a straight branch like a beam, without fault. The Small Image Commentary says: Perhaps being able to find a straight branch is because it is gentle and can enter by following the wind. —— Zhixu explains: The fourth line is also on the side of water, yet it is pressing upon the yang strength of the third line, unable to rest securely, like the wild geese flying to the tree — the tree is not a place where wild geese can rest, because their toes are webbed and cannot grasp the branches. Only if it happens to find a branch that is both horizontal and thick, like a beam, would it be almost without fault. This means it is leaning upward to rely on the fifth line. Because it is a yin line in a yin position, it is gentle, and as the main line of the upper trigram Xun, it can enter by following the wind, so it can be expected to have no fault.

九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。五本在陸，而居尊位，則如高陵矣。下應六二之婦，方飲食衎衎以自養，非九三之所能汙，故三歲不孕，終莫之勝而吉也。聖王得名世之臣，滿其夢卜求賢本願，不亦快乎。

The line statement of the fifth line says: The wild geese gradually fly up to the high hill; the wife does not conceive for three years, ultimately no one can surpass them, auspicious. The small image commentary says: Ultimately no one can intervene and achieve auspiciousness, because it is fulfilled as desired. —— Zhixu explains: The fifth line was originally on land, but because it occupies the exalted position, it becomes the high hill. It connects downward with the second line, which is the 'wife,' and the second line is on the solid rock 'eating and drinking joyfully' cultivating itself, not something that can be defiled by the third line. Therefore, it does not conceive for three years, ultimately no one can intervene between them, thus achieving auspiciousness. This is like a wise king obtaining a renowned virtuous minister, fulfilling his long-cherished wish and divination, is it not delightful?

上九：鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。上亦在陸者也，但九三為木落南翔之陸，入於人中，故凶；上九為冰泮北歸之陸，超於天外，故吉。所謂鴻飛冥冥，弋者何慕，但可遠望其羽，用為高人達士之儀則耳。又凡鴻飛之時，成配者以次在後，孤而無侶者獨在於前。今上九超然物外，下無應與，如世間義夫，志不可亂，故吉也。以羽為儀，則其為用也大矣，故曰聖人百世之師。

The line statement for the top nine says: The wild geese gradually fly to high places, their feathers can be used for ceremonial adornment, which is auspicious. The small image commentary says: The feathers can be used for ceremonial adornment and are auspicious because their aspirations are not disturbed. Zhixu explains: The top nine also falls on land, but the 'land' of the third nine is the place where the geese land when they fly south in autumn, falling into the world, hence it is inauspicious. The 'land' of the top nine is the place where the geese land when they fly north in spring, beyond the heavens, hence it is auspicious. Just as Yang Xiong said, 'The wild geese fly in the vast sky, how can the hunter dare to shoot them?' The wild geese fly high in the boundless sky, and the hunter can only admire from afar. People can only look at their feathers from afar and take them as a model for the virtuous and the enlightened. Moreover, when the wild geese fly, the paired ones follow one after another, while the single ones fly ahead alone. Now the top nine is beyond worldly matters, with no corresponding line below, like a man who keeps his virtue and does not remarry, his aspirations are not disturbed, hence it is auspicious. Using its feathers for ceremonial adornment has great significance, so the Mengzi says that the sage is the model for a hundred generations.

（兌下　震上）歸妹：征凶，無攸利。夫漸而進者，未有不歸其所者也。以少女而歸長男，過以相與，亦既得其所歸。然一歸則當終身守之，若更他往則凶；又設以少女用事擅權，則無所利。佛法釋者：修次第禪，蓋攝世間事定而歸佛法正慧者也。儻直用此事定而設化儀，則必墮於愛見之網而凶；若耽著此定，則紆偏權曲徑而無所利也。

The lower trigram is Dui (Lake) and the upper trigram is Zhen (Thunder), forming the hexagram Guimei (Following the Bride). The hexagram statement says: Going forward brings misfortune; there is no benefit. Zhi Xu explains: Those who proceed step by step will surely reach where they belong. The image of a young maiden marrying an elder son represents a close union, which is considered a proper conclusion. However, once married, one should remain faithful for life; if she goes elsewhere, misfortune will follow. If the maiden were to take charge of the household, there would be no benefit. He then connects this with Buddhist teachings: Practicing "Sequential Meditation" (meditation practiced step by step according to depth), is originally meant to bring worldly phenomena under control and return them to the correct wisdom of Buddhism. But if one directly uses such worldly meditation as a standard for teaching and guiding others, it will fall into the trap of "love and self-view" (attachment and ego), leading to misfortune. If one clings to this meditation without letting go, it is like taking a wrong and narrow path, which brings no benefit.

彖曰：歸妹，天地之大義也。天地不交，而萬物不興。歸妹，人之終始也。說以動，所歸妹也。征凶，位不當也；無攸利，柔乘剛也。如人有正配而不育，則必取少女以育子，此亦天地之大義。以例國君用名世為宰輔，不妨用小才小德為百官；觀心用妙定合妙慧，不妨用次第諸禪助神通。設使天地不交，則萬物不興，故歸妹者，乃人道之以終而成始者也。夫如是，則歸妹何過？獨恨其以說而動，則名為繼嗣，實在情慾。

The Commentary on the Judgment says: "Returning to Marriage" represents the great principle between heaven and earth. If heaven and earth do not interact, myriad things will not arise. "Returning to Marriage" is the end of human conduct and also the beginning of human conduct. Because of joy, one acts; the one being married is a young maiden. Going forward brings misfortune, because the lines are not in proper position; there is no benefit, because the yin is superior to the yang. -- Zhixu explains: It is like a man who has a wife but she has not given birth, so he must take a young concubine to bear children, which is also the great principle of heaven and earth. Taking this as an analogy: A sovereign may employ a renowned virtuous person as a prime minister, but he may also employ a less capable person to serve as a minister; a practitioner of the contemplative mind may combine subtle meditation with subtle wisdom, but he may also use the gradual stages of meditation to assist in supernatural powers. If heaven and earth do not interact, myriad things will not arise, so "Returning to Marriage" is precisely the turning point where human conduct moves from its end back to its beginning. If this is the case, then why is "Returning to Marriage" considered a fault? What is regrettable is that it "acts because of joy" -- acting out of desire and pleasure, nominally for the continuation of the lineage, but actually falling into desire.

如國君名為群寮，實在便嬖；觀心名為助道，實在味禪。故所歸者名為妹也。女舍夫而他適，臣舍君而他往，定舍慧而獨行，則必得凶，以卦中陰爻之位皆不當故；女恃愛而司晨，臣恃寵而竊柄，定久習而耽著，則無攸利，以卦中六三之柔乘九二初九之剛、六五上六之柔乘九四之剛故。

Similarly, the sovereign nominally employs officials, but actually favors those close attendants around him; those who practice meditation nominally use it to aid their spiritual path, but actually indulge in the pleasure of meditation. Therefore, the one who is married is called 「妹」 (a young woman, a concubine). A woman abandoning her husband to marry another, a minister abandoning the sovereign to seek another master, and meditation abandoning wisdom to act alone, will certainly result in misfortune—because the yin lines in the hexagram are in inappropriate positions. A woman relying on her favor to act like a rooster crowing at dawn, taking over the household beyond her place, and a minister relying on his favor to seize power, and meditation practiced for too long leading to attachment, will bring no benefit—because the yin lines at positions six three and six five overpower the yang lines at positions nine two and nine one, and the yin lines at positions six five and upper six overpower the yang line at position nine four.

象曰：澤上有雷，歸妹。君子以永終知敝。方雷之動，必感於澤，而雷則易息，澤恆如故。此豈可為夫婦恆久之道？亦豈君臣相遇之道？亦豈定慧均平之道乎？君子之於事也，未暇問其所始，先慮永其所終；苟以永終為慮，則知歸妹之敝矣。

The Great Image Commentary says: There is thunder above a marsh, which is the hexagram of Returning Wife; the gentleman takes inspiration from this, considering the long-term outcome and foreseeing the hidden faults. —— Zhixu's explanation: When thunder moves, it certainly causes a response from the marsh water; but thunder is easily exhausted, while the marsh remains as it is. How can this be considered the way of a husband and wife remaining together for a long time? How can it be considered the way of a ruler and minister meeting in harmony? How can it be considered the way of wisdom and insight being balanced and used together? The gentleman dealing with a matter does not wait to inquire about its beginning, but first considers how to maintain its long-term outcome; once he keeps the idea of 'eternal end' in mind, the faults in the matter of Returning Wife become clear.

昔有賢達，年高無子，誓不取妾。其妻以為防己之妒也，宛轉勸曰：君勿忌我，以致無後。賢達曰：吾豈不知卿有賢德哉，吾年老矣，設取幼妾，未必得子，吾沒之後，彼當如何？是以誓弗為耳。其妻猶未深信，乃密訪一少艾，厚價買之，置酒於房，誘其夫與之同飲，抽身出房，反鎖其門。賢達毅然從窗越出，喻其妻曰：吾豈以衰頹之身汙彼童女，令彼後半世進退失措也。幸速還彼父母，勿追其價。

Zhi Xu then told a story: Once there was a wise and virtuous man who had grown old and had no son, so he vowed not to take a concubine. His wife thought he was being suspicious of her jealousy, so she gently advised him: Do not worry about me, lest you cut off your descendants. The wise man said: Do I not know your virtue? It is only that I have grown old, and even if I take a young concubine, she may not be able to bear a son. After I die, what will become of her? That is why I have vowed not to do this. The wife still did not believe, so she secretly found a young woman, bought her at a high price, and set a banquet in the room, luring her husband to drink with her, while she herself left the room and locked the door behind her. The wise man resolutely climbed out of the window, and addressed his wife, saying: How could I use this aged body to defile that young girl, putting her in a difficult position for the rest of her life? Please quickly return her to her parents, and do not ask for the money you paid for her.

於是妻及親友無不歎服。未幾，妻忽受胎，連育三子，後皆顯達。噫，此所謂永終知敝、以德動天者乎。聖人於彖傳中隨順恆情，則以天地大義許之；於大象中勸修陰德，則以永終知敝醒之。知此義者，亦可治國，亦可觀心矣。

Thus, his wife and relatives could not help but admire him. Soon after, his wife suddenly became pregnant and gave birth to three sons, who later all achieved great success. Alas, this must be what is meant by "thinking of the long-term outcome and foreseeing the drawbacks" and a person who moves heaven with virtue. - Zhi Xu thus pointed out the two intentions of the sages: in the Commentary on the Judgment, following human common sense, it uses "the great righteousness of heaven and earth" to approve it; in the Great Image, encouraging people to accumulate Yin virtue, it uses the four characters "eternal end and knowing the drawbacks" to awaken people. Those who understand this can use it for governing the country or for observing the mind.

初九：歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也；跛能履吉，相承也。此卦以下兌為妹，以震為所歸者也。兌三爻中，六三為妹，而初九九二從嫁者為娣；震三爻中，九四為所歸主，而六五如帝乙之主婚，上六如宗廟之受祭。今初九以剛正之德，上從六三之妹，歸於九四而為其娣。六三如跛，待初能履，故得征吉。娣之為德，貴在能恆，相承於三，則三吉而初亦吉矣。

The first line statement says: A young maiden is married with her accompanying concubine; a lame person can walk, and going forward is auspicious. The Small Image Commentary says: Accompanying the maiden with a concubine indicates the ability to maintain constancy; a lame person can walk and is auspicious because of mutual support. Zhixu explains: This hexagram uses the lower trigram兑 (Lake) as the maiden being married off and the upper trigram震 (Thunder) as the person she is marrying. In the trigram兑, the third line six three represents the maiden, while the first line nine one and the second line nine two are the accompanying concubines. In the trigram震, the fourth line nine four represents the husband, and the fifth line six five symbolizes the host of the marriage like King Yi, while the sixth line six six represents the ancestral temple receiving worship. Now, the first line nine one, with its yang strength and correctness, follows upward to the third line six three, the maiden, and marries the fourth line nine four. The third line six three is like a lame person, who can walk only with the support of the first line nine one, so going forward is auspicious. The virtue of being a concubine lies in maintaining constancy; by supporting the third line six three, the third line is auspicious, and so is the first line nine one.

九二：眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。以剛中之德，亦從六三而為娣。六三如眇，待二能視。夫不自有其明，而使人獲其視，非幽人之貞其孰能之。然亦止是娣德之常耳。六三：歸妹以須，反歸以娣。象曰：歸妹以須，未當也。為兌之主，恐其說之易動也，故誡之曰：須待六五之命，勿令人輕我而反重我之娣以歸也。由位未當，故誡之。九四：歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。三既須五命而後歸我，則我之歸妹不愆期乎？然雖遲歸，會須有時，如大舜不得父命，則待帝堯之命而行也。

The line statement for Nine in the Second says: A one-eyed person can still see, it is suitable for the virtuous person who lives in seclusion and maintains quietude. The Small Image Commentary says: It is suitable for the person in seclusion to maintain virtue, meaning she does not change the constant way. —— Zhixu explains: Nine in the Second, with its yang strength in the center, also follows Six in the Third as a secondary wife. Six in the Third is like a one-eyed person, who can only see with the help of Nine in the Second. She does not claim the brightness for herself, but allows others to gain sight. Who could be the virtuous person in seclusion who can do this? However, this is only the usual role of a secondary wife. The line statement for Six in the Third says: Marrying a young maiden requires waiting, yet she is sent out as a secondary wife. The Small Image Commentary says: Marrying a young maiden requires waiting, because her position is improper. —— Zhixu explains: Six in the Third is the main line of the lower trigram Dui. The sage fears that it may act rashly due to its eagerness for pleasure, so it warns it: you must wait for the command of Six in the Fifth, do not let others look down on you, and instead send your secondary wife to marry. Because its position is improper, it is thus warned. The line statement for Nine in the Fourth says: Marrying a young maiden and missing the wedding date, marrying later will have its time. The Small Image Commentary says: Missing the wedding date is an intention of waiting before acting. —— Since Six in the Third needs to wait for the command of Six in the Fifth before marrying, then my side's marriage will not be on time. However, even though the marriage is delayed, there will eventually be a time for it. Just like Shun could not obtain his father's approval, so he waited for the command of Emperor Yao before acting.

六五：帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。五為帝乙，六三為妹，亦稱女君，初九九二為娣。以袂而論，則三不如初之與二；以女而論，則如月幾望而圓滿矣。夫以帝女之貴，而能行嫁於下，不驕不亢，豈非吉之道乎。

The line statement of the fifth line says: King Yi married his younger sister, but the sister's sleeve was not as beautiful as the sleeves of the accompanying bride's attendants; the moon is about to be full, which is auspicious. The small image commentary says: King Yi married his younger sister, but the main wife's sleeve was not as beautiful as that of the attendants; she was in the central position, and with her noble status she married down. - Zhixu explains: The fifth line represents King Yi, the sixth line is the young woman being married, also called 'the female ruler', and the first line and the second line are the attendants. In terms of the beauty of the sleeves, the sixth line is not as good as the first and second lines; but in terms of the woman herself, the sixth line is like the moon about to be full. A princess of the king, with her noble status, is willing to marry into a family of a minister, neither arrogant nor haughty, this is not precisely the way to gain auspiciousness?

上六：女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。震為兌所承之筐，兌為震所刲之羊。三承於六，筐則無實；六刲於三，羊則無血，故無攸利。蓋生不積德，死後無靈，不能使子孫繁衍，至於不獲已而歸妹，此非女士之過，皆上六無實之過也。君子永終知敝，早見及於此矣。

The line statement for the sixth line above says: The woman holds a basket but it is empty, the man slaughters a sheep but there is no blood, there is no benefit. The Small Image Commentary says: The sixth line above is empty and lacks substance, holding an empty basket. -- Zhixu explains: The upper trigram Zhen represents the basket that Dui is holding, and the lower trigram Dui represents the sheep that Zhen is slaughtering. Six in the third line presents to the sixth line above, but the basket is empty; the sixth line above slaughters six in the third line, but the sheep does not bleed, so there is no benefit. This is because the ancestor did not accumulate virtue in life, and after death there is no spiritual response, unable to produce descendants, so they had to marry a young girl to seek continuation of the lineage. This is not the fault of the newlyweds, but entirely the fault of the sixth line above being empty and lacking substance. The gentleman 'forever knows the end and understands the decay,' has already seen this.

周易禪解卷第六。周易禪解卷第七，北天目道人蕅益智旭著。下經之三。

The Zhou Changes (I Ching) Chan Interpretation, Volume Sixth, ends here. The following is Volume Seventh of the Zhou Changes (I Ching) Chan Interpretation, still written by the Northern Tianmu Mountain Daoist Master Zhi Xu. This volume interprets the third section of the lower part of the Zhou Changes (I Ching), starting from the Feng Hexagram.

（離下　震上）豐：亨，王假之，勿憂，宜日中。家有妻妾則豐，國有多土則豐，觀心有事禪助道則豐。豐則必亨，然非王不足以致豐。豐則可憂，而勿徒憂，但宜如日之明照萬匯可也。彖曰：豐，大也。明以動，故豐。王假之，尚大也；勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎。明而不動，動不以明，皆非王者之道，皆不可以致豐，故惟王乃能尚大耳。所謂勿憂宜日中者，亦非止之令其不昃，正宜用其明以照天下，則不為豐所蔽也。至於昃食盈虛，雖天地不能違時，徒憂何益。

The lower trigram is Li (Fire) and the upper trigram is Zhen (Thunder), forming the hexagram of Feng. The hexagram statement says: "It is smooth; when a ruler reaches this situation, there is no need for worry, and it is appropriate to shine like the sun at noon." Zhu Xiu explains: A family is considered abundant if it has both a wife and a concubine; a country is considered abundant if it has many virtuous ministers ("duo tu" refers to the many virtuous ministers mentioned in the Book of Shangshu, "Dushì," the original text says "tu," but this is recorded as is). A practitioner of the contemplative mind is also considered abundant if he uses phenomena and meditation to support his spiritual practice. Abundance certainly brings smoothness, but without the demeanor of a ruler, one cannot attract abundance. Abundance is actually something to be concerned about, but one should not just worry about it; instead, one should act like the sun, using its brightness to illuminate all things. The Commentary on the Judgment says: "Feng means great." The lower trigram Li represents brightness, and the upper trigram Zhen represents movement; brightness combined with action leads to greatness. When a ruler reaches this situation, it is to pursue grandeur; without worry and appropriate to be like the sun at noon, it is to illuminate the world. However, the sun at noon will eventually set westward, and the full moon will eventually wane; the fullness and emptiness of heaven and earth still change with the seasons. How much more so for human beings and spirits? Zhu Xiu explains further: If there is brightness without action, or action without brightness, these are not the ways of a ruler, and they are insufficient to bring about greatness. Therefore, only a ruler can pursue grandeur. The phrase "do not worry, be like the sun at noon" does not mean to hold the sun in place so it does not set westward, but rather to take advantage of this brightness to illuminate the world, so that one is not obscured by the concept of "abundance" itself. As for the sun setting and the moon waning, even heaven and earth cannot defy the seasons; what use is it to worry in vain?

象曰：雷電皆至，豐。君子以折獄致刑。折獄如電之照，致刑如雷之威。天之雷電，偶一至焉，常至則物必壞；君子之用刑獄，不得已爾，輕用則民必傷。天之雷電必在盛夏，君子之用刑獄，必於豐樂康阜之時。

The Great Image Commentary says: Thunder and lightning come together, which is the image of the Qiong hexagram; the gentleman takes this as a model, to judge lawsuits and carry out punishments. - Zhixu's explanation: Judging lawsuits should be as clear as lightning, and carrying out punishments should be as formidable as thunder. Thunder and lightning in the sky come occasionally; if they frequently occur, all things would surely be destroyed. The gentleman uses judicial punishment only when it is unavoidable; if used lightly, the people would certainly suffer. Thunder and lightning in the sky certainly occur in the height of summer; the gentleman uses judicial punishment also certainly when there is abundance and people are prosperous and healthy.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。他卦六爻，每以陰陽相應為得，所謂沉潛剛克、高明柔克也；惟禮六爻，則陽與陽相得，陰與陰相得，所謂強弗友剛克、燮友柔克也。初九剛正，遇九四為其配主，互相砥礪，故雖旬無咎，而往有尚。若不速往，至於過旬，不免日中則昃而有災矣。

The line statement for the first nine says: encountering a superior who is compatible with oneself, even though both are equal, there is no fault, and going forward will be praised. The small image commentary says: although equal and without fault, exceeding this limit will bring disaster. Zhu Xiu explains: in other hexagrams, the six lines often take yin and yang corresponding as favorable, which is what the Book of Documents, Hong Fan, says, using strength to govern those who are deep and hidden, and using softness to govern those who are lofty and bright. But in the hexagram Feng, the six lines are favorable when yang meets yang and yin meets yin, which is what Hong Fan says, using strength to govern those who are strong and unaffectionate, and using softness to govern those who are gentle and affectionate. (The original text mistakenly writes 'Li' instead of 'Feng' here, and this is recorded as is.) The first nine is yang and strong, encountering the fourth nine as its compatible superior, both mutually sharpening each other, so even though their strength is equal, there is no fault, and going forward will be praised. If not hastening forward, delaying beyond this limit, disaster will inevitably arise as the sun reaches its zenith and then begins to wane.

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。六二為離之主，至明者也，上與六五柔中合德，可以互相資益，而六五為九四所隔，如禮其蔀而日中見斗者焉。夫六五燮友，可以誠感，而不可以急應，故往則反得疑疾，惟有孚發若則吉。蓋信以除疑，發以撤蔀也。蔀本無實，因疑故有，志發則疑除，疑除則蔀撤而見九二之日矣。五本賢君，故其志可發。

The line statement for the second line says: The curtain is spread wider and wider, yet at noon one sees the Big Dipper; going forward will bring suspicion; if one uses sincerity to enlighten the other, it will be auspicious. The Small Image Commentary says: Using sincerity to enlighten is using sincerity to open the other's mind. - Zhixu's explanation: The second line is the main line of the lower trigram Li, and it is the most luminous line. It is above the sixth line, which is gentle and upright, and thus could mutually benefit. However, the sixth line is blocked by the ninth line in the fourth position, so it is like a curtain spread wide, yet at noon one sees the Big Dipper. The sixth line is a person who is harmonious and approachable, who can be moved by sincerity, but one cannot expect it to respond quickly. Therefore, going forward hastily will bring suspicion; only by using sincerity to enlighten will it be auspicious. Because sincerity can remove suspicion, and enlightenment can remove the curtain. The curtain is not a real thing, but arises from suspicion. When the mind is opened, suspicion is removed, and when suspicion is removed, the curtain is taken away, and thus one sees the sun of the second line. The sixth line is originally a wise ruler, so its mind can be opened. (The original text still mistakenly writes 'Feng' here as 'Li', and it is recorded as such.) The original text writes 'the day of the second line' as 'the day of the ninth line', and it is recorded as such.

九三：豐其沛，日中見沫，折其右肱，無咎。象曰：豐其沛，不可大事也；折其右肱，終不可用也。以剛正而居離體，可以照天下者也，應於上六，陰陽交而霈然大雨，故於日中但見水沫紛飛，失王假尚大之事，終不可以有為矣。明莫若左，動莫若右，上六居震之極，妄動自傷，故在九三如折右肱。此上之咎，非三咎也。

The third line statement says: The curtain is drawn more and more tightly, so that at noon only scattered drops of water are visible; the right arm is broken, but there is no fault. The Small Image Commentary says: The curtain drawn tightly is not able to accomplish great things; the broken right arm indicates that it is ultimately incapable of being entrusted with important tasks. Zhixu explains: The third line is a strong yang that is properly positioned within the lower trigram of fire, which is originally capable of illuminating the whole world. However, it corresponds with the sixth line above, and the yin and yang interact, causing a heavy rain to fall. Therefore, at noon only scattered drops of water are visible, and the great undertaking of 'the king comes and is honored' is lost. The function of brightness is most evident on the left, and the function of action is most evident on the right. The sixth line is at the extreme position of the upper trigram of thunder, and its reckless movement causes self-harm, so on the third line it appears as if the right arm is broken. This is the fault of the sixth line, not the fault of the third line.

九四：豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。以陽剛為震之主，興雲蔽曰，故為豐蔀見斗。幸遇初九剛正，如日方升而往有尚，力能等我而為夷主，相與摧散陰霾，行照天下，不失豐亨之義，故吉也。六二之豐蔀見斗，乃指六五被九四所蔽；今九四則自豐其蔀，致使日中見斗，故以位不當、幽不明責之。

The fourth line statement says: The curtain that blocks the light grows larger, and at noon the Big Dipper is seen; encountering a superior of equal status brings good fortune. The Small Image Commentary says: The curtain grows larger, indicating an improper position; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering a superior of equal status indicates a fortunate action. Zhixu explains: The fourth line, with its yang strength, serves as the main line of the upper trigram Zhen, causing clouds to rise and blocking the sun, thus producing the image of "abundant darkness and seeing the Big Dipper." (The original text mistakenly wrote "sun" as "says," but this is retained.) Fortunately, encountering the initial nine, which is also yang and upright, is like the rising sun and moving forward to receive praise; its strength is equal to mine, making it my "equal superior." Together, we can dispel the darkness and let light illuminate the world, not losing the original meaning of abundance and prosperity, hence the good fortune. The sixth line's "abundant darkness and seeing the Big Dipper" refers to the sixth line being obscured by the fourth line. Now, the fourth line itself raises the curtain, causing the Big Dipper to be seen at noon, so the Small Image Commentary criticizes it with "improper position" and "darkness and lack of clarity."

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。柔中居尊，而六二以信發之，雖全賴彼離明之德，亦實由我能來之也。君臣合德，天下胥蒙其慶矣。上六：豐其屋，蔀其家，窺其戶，［門＠貝］其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶，［門＠貝］其無人，自藏也。以陰居陰，處震之極、禮之上，拒絕離明，惟恐容光之或照及我也。故豐其屋，則堂高數仞，飛簷斜桷，若欲翔於天際者；蔀其家，則多設覆蔽，深自藏隱，縱窺戶而［門＠貝］若無人者。此乃從闇至闇，雖至三歲猶不相覿，凶何如哉。三歲言其甚久，亦以隔於九三，共三爻故。

The line statement of the sixth line says: "Recruiting a virtuous person with literary talent, there is joy and good reputation, auspicious." The small image commentary says: "The auspiciousness of the sixth line is due to joy." Zhu Xiu explains: The sixth line, being a yin line in the middle and occupying a high position, relies on the second line to enlighten it through sincerity. Although it entirely depends on the virtue of the second line, which is like the brightness of fire, it is also due to my own willingness to recruit such a person. When the ruler and minister's virtue are in harmony, the whole world benefits from this joy. The line statement of the sixth line above says: "Building a high house, making the family residence very secure; looking through the door crack, it is quiet and no one is seen, not even for three years, ominous." The small image commentary says: "The house is built high, like flying to the sky; looking through the door crack and seeing no one, is self-concealment." The sixth line, being a yin line in a yin position, is at the extreme position of the upper trigram Zhen and the top of the hexagram Feng. It entirely rejects the brightness of the lower trigram Li, fearing even a single ray of light might reach it. Therefore, "building a high house" means the hall is several chi high, with sloping eaves and cross beams, like flying to the sky; "making the family residence very secure" means setting up layers of barriers to hide deeply, so even if someone looks through the door crack, it is as if no one is there. This is moving from darkness to deeper darkness, so even after three years, one cannot see the person. Is there a more ominous situation than this? The term "three years" is used to describe an extremely long time, also because it is separated from the third line by three lines. (The original text still mistakenly writes "Feng" as "Li" here; "[door + shell]" is the original character "qu" meaning silence and emptiness, which is now recorded as is.)

（艮下　離上）旅：小亨，旅貞吉。日中則昃，月盈則食，故次豐之後明旅也。豐以尚大，旅以小亨，貞豈有大小哉。在大則大，在小則小，耍不失其貞而已；不失其貞，則無往而不吉矣。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也。旅之時義大矣哉。在外故名為旅。處旅莫尚於柔，用柔莫貴於得中，得中則能順剛，而天下無難處之境矣。止故能隨寓而安，麗明故能見機而作。此旅之貞，即乾之貞，即坤之貞，即大易之貞也。從來大聖大賢，自天子至於庶人，無不全以乾坤大易之貞而處旅，無不即於旅時而具見乾坤大易之貞者，詎可以造次而忽其時義之大哉。佛法釋者：下三土無非旅泊，千三土中作大佛事，故時義大；若以寂光法身視之，仍名小亨。

The lower trigram is Gen (Mountain) and the upper trigram is Li (Fire), forming the hexagram of Travel. The hexagram statement says: There is slight success; if one resides in exile while maintaining uprightness, it is auspicious. -- Zhixu explains: The sun passes its zenith and begins to set, the moon is full and then wanes, so after the hexagram of Great Excess comes the hexagram of Travel. The hexagram of Great Excess emphasizes grandeur, while the hexagram of Travel only has slight success; however, what is called "uprightness" (zheng) has no size? If one is in a great situation, it is great; if one is in a small situation, it is small. What matters is not losing that uprightness. If one does not lose that uprightness, then wherever one goes, it is auspicious. (The original text had the character "yao" instead of "yao," which is now recorded as is.) The Commentary on the Judgment says: The hexagram of Travel has slight success because the yin lines are in the outer trigram and occupy the central position, thus being obedient to the yang. The lower trigram Gen stops and adheres to the upper trigram Li's brightness, so there is slight success and residing in exile while maintaining uprightness brings auspiciousness. The meaning contained in this hexagram is indeed great. -- Zhixu explains: Being outside, it is called "travel." In the state of travel, the most important is flexibility; using flexibility, the most important is to be in the central position. Being in the central position allows one to be obedient to the yang, and thus there is no difficult situation in the world. Being able to stop, one can settle anywhere; adhering to brightness, one can act according to the right timing. This uprightness in traveling is the uprightness of Qian and the uprightness of Kun, that is, the uprightness of the entire Book of Changes. Since ancient times, great sages and virtuous persons, from the Son of Heaven down to common people, have all used the great uprightness of the Book of Changes to deal with travel, and none have not fully displayed the great uprightness of the Book of Changes precisely in their travels. How could one lightly regard the significance of this timing? -- He then connects it with Buddhist teachings: Among the four lands classified by Tian Tai, the three lower lands (the land of common beings and saints, the land of convenience and surplus, the land of real return without obstruction) are all temporary places of residence. Being able to do great Buddhist work in these three lands, thus it is said "the meaning of the timing is great." However, if one looks at the highest land of constant illumination and the state of the dharmakaya, then it is still only "slight success." (The original text had "yu san tu" instead of "qian," which is now recorded as is.)

象曰：山上有火，旅。君子以明慎用刑而不留獄。山如亭舍，火如過客。君子之省方巡狩也，法離之明，法艮之慎，故刑可用而獄不可留。蓋設使留獄不決，則不惟失離之明，亦且失艮之慎矣。觀心釋者：念起即覺，覺即推破，不墮掉悔也。

The Great Image says: Mountains have fire on them, which is the Travel卦; the gentleman takes inspiration from this, being clear-sighted and cautious in the use of punishment, not allowing cases to accumulate unresolved. - Zhixu's explanation: Mountains resemble the pavilions on the way, and fire resembles the travelers passing by. The gentleman tours the four directions, conducts regular inspections, follows the brightness of Li, and the caution of Gen, so punishment can be applied, but cases should not be left unresolved. If cases are suppressed and not judged, then not only is the brightness of Li lost, but also the caution of Gen is lost. - Further understood from the perspective of observing the mind: When a thought arises, it is immediately recognized; once recognized, it is immediately investigated and eliminated, thus not falling into the two obstructive afflictions of 'restlessness' (the mind being scattered and restless) and 'regret' (regret and unease).

初六：旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。陰柔在下，不中不正，旅而瑣瑣者也。瑣瑣猶云屑屑，由無高明遠大之志，所以自取其災。六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。當旅之時，各以在上相近之爻為次、為處、為巢，而陰宜依陽，陽宜附陰。今六二陰柔中正，順乎九三之剛，故為即次；以陰居陰而在艮體，為懷其資；下有瑣瑣之初六，而無二心於我，為得童僕貞。夫即次懷資猶屬外緣，得童僕貞則由內德。有德如是，可謂旅貞吉矣，終無尤。

The line statement for the first line says: In traveling, being occupied with trivial and mean matters, this is the reason for his self-inflicted misfortune. The small image commentary says: Traveling with trivial and mean matters, is the result of a blocked and constrained aspiration that brings misfortune. - Zhixu explains: The first line, being a yin and flexible line at the very bottom, is neither in the center nor in the proper position, thus representing a person who is occupied with trivial and mean matters during travel. "Suo suo" is like "xie xie," being overly concerned with minor details; because there is no lofty and far-reaching aspiration, he brings misfortune upon himself. The line statement for the second line says: In traveling, he has entered a lodging, is carrying his provisions, and has obtained a loyal servant. The image commentary says: Obtaining a loyal servant, there is ultimately no error. - During the time of traveling, each line takes the line immediately above it as the lodging, the place to stay, and the nest. Yin lines are suitable to rely on yang lines, and yang lines are suitable to rely on yin lines. Now, the second line, being a yin and flexible line in the center and in the proper position, follows the yang strength of the third line, thus called "ji ci" - entering the lodging; it is a yin line in a yin position and within the mountain structure, thus called "huai qi zi" - carrying provisions; below is the first line, who is occupied with trivial and mean matters, but has no double-mindedness towards me, thus called "de tóng pú zhēn" - obtaining a loyal servant. Entering the lodging and carrying provisions belong to external circumstances, while obtaining a loyal servant comes from internal virtue. With such virtue, it can be said that "traveling with firm virtue brings good fortune," thus there is ultimately no error.

九三：旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣；以旅與下，其義喪也。三以四為其次，而以陽遇陽，又屬離體，故焚其次而亦可傷矣。又復過剛不中，處此旅時，猶不知所以善與其下，致使童僕離心遠去，此豈人之罪也哉。

The third line statement says: In a journey, one burns one's lodging and loses the servant, and even maintaining the correct position brings danger. The Small Image Commentary says: Burning the lodging in a journey is already a serious injury; using a detached attitude toward subordinates, by principle, leads to losing them. Zhixu explains: The third line takes the fourth line as its lodging, but a yang line meets another yang line, and they are incompatible. Moreover, the fourth line belongs to the upper trigram, which is fire, so the lodging is burned and oneself is seriously injured. It is also overly strong and not centered. In a situation of being away from home, it does not know how to properly treat subordinates, causing the servant to become disloyal and leave. Can this be blamed on others?

九四：旅于處，得其資斧，我心不快。象曰：旅于處，未得位也；得其資斧，心未快也。君子行役，志元不在資斧。九四近附六五，聊可處矣。以陽居陰，陰為資斧，猶云資糧，可以致用，故名資斧。然五方在旅，不能即大用我以行其志，故雖獲於處，而猶未得位也；既未得位，故雖得其資斧，而於行道之心仍未快也。

The fourth line statement says: On a journey, there is a place to rest, and one has money and an axe, yet my heart is not at ease. The Small Image Commentary says: Being in a place during a journey means not yet having the proper position; having money and an axe, yet the heart is still not at ease. —— Zhixu explains: A gentleman going out to serve, his original aspiration is not about money. (The original text had '本' for '志本,' but it is recorded as '元' here.) The fourth line is close to the fifth line and relies on it, thuswith difficulty having a place to rest. It is a yang line in a yin position, and yin is '资斧,' meaning money and supplies that can be used, hence called '资斧.' However, the fifth line itself is also in a journey, and cannot immediately employ me to realize my aspirations. Therefore, although there is a place to rest, the proper position has not yet been attained; since not in the proper position, even with money and an axe, it is still not satisfying for the aspiration of practicing the Way.

六五：射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。此正所謂柔得中乎外而順乎剛者也。虛心以招天下之賢以濟吾旅，如射雉者，雖或亡其一矢，終必得雉，故人譽之，天命之矣。蓋以人合天，天必祐之，名為上逮。

The line statement of the fifth line says: "Shoot a wild chicken, losing one arrow, but ultimately gaining honor and a title." The Small Image Commentary says: "Ultimately gaining honor and a title is to reach up and connect with Heaven." Zhixu explains: This is precisely the line referred to in the Commentary on the Judgment as "the flexible element occupies the center in the outer position and is in harmony with the strong." It is like a person who sincerely invites talented people from all over the world to help him in his difficult situation. Just as the person who shoots the wild chicken, although he loses one arrow, eventually hits the chicken, so people give him honor, and Heaven gives him a title. Because when human affairs align with the will of Heaven, Heaven certainly protects him. This is called "shang dai" — reaching up and connecting with Heaven.

上九：鳥焚其巢，旅人先笑後號啕，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。處旅莫尚於柔，今以剛不中正而在離極，更無覆護之者，如鳥焚其巢矣。先則以處高為樂故笑，後則以焚巢無歸故號啕。離本有牝牛之德，乃以任剛傲慢，不覺喪之，凶何如哉。然巢之焚，由其以旅在上，乃是高亢加人，故義能招之，豈可歸咎於命數；牛之喪，由其不知內省，驕矜自是，故禍生於所忽，而終莫之聞，豈可怨尤於他人。

The statement for the top line says: A bird's nest is burned by fire; a traveler first laughs, then bursts into loud weeping; a cow is lost in a distant town, which is ominous. The Small Image Commentary says: To be in a state of wandering and hardship while occupying the highest position, by nature it is subject to being burned; a cow is lost in a distant town, ultimately no one will tell him. - Zhixu's explanation: In a state of wandering and hardship, the most important thing is to be gentle. Now the top line is strong and yang, not centered or upright, and is located at the extreme position of the fire trigram. There is no one above to protect it, just like a bird's nest being burned by fire. At first, because it is in a high position, it feels confident and thus laughs; later, because the nest is burned and it has no home, it bursts into loud weeping. The fire trigram originally contains the virtue of a mother cow, which is gentle and submissive. However, it acts stubbornly and strongly, and is arrogant towards others, gradually losing this gentle virtue. Is there anything more ominous than this? However, the nest being burned is due to the fact that it is in a state of wandering and hardship while occupying the highest position. This is lofty and domineering, naturally leading to this result, so how can it be blamed on fate? The cow being lost is due to the fact that it does not reflect and is arrogant and self-satisfied. The disaster arises from the place it overlooks, so ultimately no one is willing to tell him, so how can he blame others?

（巽下　巽上）巽：小亨，利有攸往，利見大人。善處旅者，無入而不自得，不巽則無以自容矣。巽以一陰入於二陽之下，陰有能而順乎陽以致用，故小亨而利有攸往、利見大人也。觀心釋者：增上定學，宜順於實慧以見理。

The lower trigram is Xun and the upper trigram is also Xun. The Hexagram Statement of Xun says: There is slight success, it is appropriate to go somewhere, and it is appropriate to meet a great person of virtue. - Zhixu's explanation: A person who is good at dealing with travel can find joy wherever they go; however, if they are not gentle and compliant, they will have nowhere to rest. The Hexagram Xun is a yao of yin entering beneath two yao of yang. Although yin has ability, it functions by being compliant with yang, hence it is "small success" and "favorable to going somewhere" and "favorable to meeting a great person." - Further understood from the perspective of observing the mind: This corresponds to the "practice of concentration" among the three studies, and one should be compliant with true wisdom in order to see the nature.

彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。君子之在旅也，得乎丘民而為天子，民有能而順乎君，君則殷勤鄭重，申吾命以撫綏之。蓋由剛巽乎中正之德，故其志得行，故柔皆順之也。剛不中正，則不足以服柔；柔不順剛，則亦不得小亨矣。利有攸往，利見大人，正所以成其小亨；不往不見，何以得亨也哉。象曰：隨風巽。君子以申命行事。風必相隨繼至，乃可以鼓萬物；君子必申明其命，篤行其事，乃可以感萬民，故曰君子之德風。

The Commentary on the Judgment says: Two Xun trigrams stacked together are used to repeatedly explain and clarify the government's decrees. Yang strength smoothly enters the position of uprightness and correctness, thus enabling the mind and will to be carried out; Yin flexibility all submit to Yang strength, so there is a small degree of success, it is favorable to go forward, and favorable to see a great person. -- Zhixu's explanation: When a gentleman is still in a state of wandering, as the Book of Mencius says, he can become the Son of Heaven if he gains the support of the people. When the people are capable and submit to the ruler, the ruler then earnestly and repeatedly explains his decrees to comfort them. This is entirely due to Yang strength's ability to smoothly enter the virtue of uprightness and correctness, thus enabling the mind and will to be carried out, and Yin flexibility then submits to it. If Yang strength is not upright and correct, it will not be sufficient to win the hearts of Yin flexibility; if Yin flexibility does not submit to Yang strength, it will not obtain this small success. "It is favorable to go forward" and "favorable to see a great person" are precisely for achieving this small success; without going forward or seeing a great person, how can one obtain success? The Great Image says: Wind follows wind, this is the Xun hexagram; the gentleman takes this as a model, explaining and clarifying decrees and earnestly carrying out affairs. -- Wind must follow wind continuously to move all things; a gentleman must repeatedly explain decrees and earnestly carry out affairs to move the people, thus the Analects say "The virtue of the gentleman is like wind" -- the virtue of the gentleman is like wind.

初六：進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。初六，巽之主也。巽主於入，而陰柔每患多疑，故或進而且退。夫天下事本無可疑，特其志自疑耳；決之以武人之貞，則志治而天下事不難治矣。此所云武人之貞，即彖所云有攸往而見大人者也。

The line statement for the first line says: Sometimes advancing, sometimes retreating; it is appropriate to have the constancy of a warrior. The Small Image Commentary says: Advancing and retreating uncertainly indicates hesitation in the mind; appropriateness of the constancy of a warrior is to regulate the mind. - Zhixu's explanation: The first line is the main line of the Xun hexagram. The nature of Xun is to 'enter,' but the flaw of yin softness is always suspicion, hence advancing and then retreating. Originally, there is nothing to doubt in the world, but it is only the mind that hesitates. Using the decisive constancy of a warrior to decide, once the mind is regulated, the affairs of the world will not be difficult to manage. Here, 'the constancy of a warrior' refers to the meaning of 'having a direction to go' and 'meeting a great person' as mentioned in the Commentary on the Judgment.

九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九五陽剛中正，為巽之主，如坐床上，則九二巽德之臣，固宜在床下矣。然以剛中得初六之順，未免有僭竊之嫌，故必用史以紀吾所行，用巫以達吾誠悃，紛若不敢稍疏，乃得中而吉無咎也。

The line statement for the second line says: Humble to the bottom of the bed; urgently summoning historians and diviners to convey sincerity, it is auspicious and without fault. The small image commentary says: Urgently conveying sincerity and achieving auspiciousness is because it is in the central position. - Zhixu's explanation: The nine in the fifth line is a strong yang that is upright and central, being the main line of the Xun hexagram, like sitting on the bed. Therefore, the nine in the second line, a minister with the virtue of Xun's flexibility and compliance, naturally should be beneath the bed. However, since it is a strong yang in the central position and gains the compliance of the initial six, it may be suspected of overstepping its authority. Therefore, it must use historians to record its actions and diviners to convey its sincerity, acting diligently without any negligence, thus conforming to the middle path and being auspicious without fault.

九三：頻巽，吝。象曰：頻巽之吝，志窮也。以剛居剛，非能巽者，勉強學巽，時或失之。蓋志窮則不止於志疑，疑可治而窮則吝矣。六四：悔亡，田獲三品。象曰：田獲三品，有功也。陰柔得正，為巽之主，順乎九五陽剛中正之君，此休休有容之大臣，天下賢才皆樂為用者也，故如田獲三品而有功。三品者，除九五君位，餘三陽皆受其羅網矣。

The third line statement says: To comply repeatedly, there is shame and regret. The Small Image Commentary says: To comply repeatedly and feel ashamed and regretful, indicates that one's will has reached its limit. - Zhixu's explanation: The third line, with a yang line in a yang position, is not naturally inclined to be flexible and compliant. It is forced to be compliant, and often fails. The state of 'exhaustion' of the third line is more advanced than the 'doubt' of the first line: doubt can still be corrected, but exhaustion leads only to shame and regret. The fourth line statement says: Regret disappears, and hunting yields three types of game. The Image Commentary says: Hunting and obtaining three types of game indicates merit. - The fourth line, with a yin line in a proper position, is the main line of the Xun hexagram. It complies with the yang and upright ruler, the fifth line, which is exactly the kind of broad-minded and capable minister described in the Book of Documents, Qin Shi. All the virtuous talents in the world are willing to be used by him, hence the merit of hunting and obtaining three types of game. The term 'three types' refers to the fact that, besides the fifth line, which is the ruler's position, the other three yang lines have all fallen into his net.

九五：貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。雖有其德，苟無其位，則不敢變更；雖有其位，苟無其德，則不能變更。九五蓋德位相稱者也，故得其巽之貞，而亦吉，亦悔亡，亦無不利。然事既變更，則是無初；變更得正，所以有終。又必丁寧於未更三日之先，且豫揆度於既更三日之後，則吉也。盤庚以之。

The line statement of the fifth line says: If one maintains correctness, it is auspicious; regret disappears and nothing is unfavorable; the beginning is not smooth but the end is good; three days before change, one should repeatedly warn and advise; three days after change, one should again examine and consider, which is auspicious. The small image commentary says: The auspiciousness of the nine in the fifth line is because it is in the correct position and in the center. —— Zhixu explains: A person may have the virtue, but without the position, he dares not make a change; a person may have the position, but without the virtue, he cannot make a change. The nine in the fifth line is a person whose virtue and position are in harmony, thus he attains the correct position of Xun, hence auspiciousness, hence disappearance of regret, hence nothing is unfavorable. However, since the change has already taken place, the old situation is gone, which is 'no beginning'; the change is correct, hence 'a good end'. Moreover, one must repeatedly warn and advise three days before the change, and again examine and consider three days after the change, thus it is auspicious. The migration of Pan Geng of the Shang dynasty used exactly this method.

上九：巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也；喪其資斧，正乎凶也。以陽剛居卦上，舉凡九五九二之能巽者，皆在我床下矣，而我方上窮而不知。故初六六四之資斧，皆為二五所用，而不為我用。其凶也，是其正也，何所逃乎。佛法釋六爻者：初是世間事禪，有進有退；二是空慧，宜史巫以通實相；三是乾慧，不能固守；四是出世間禪，多諸功德；五是中道正慧，接別入圓，故無初有終；上是邪慧，滅絕功德。

The line statement of the top line says: Humble to the very bottom of the bed, yet losing one's belongings and axe, even upholding the right path brings misfortune. The small image commentary says: Wind is beneath the bed, indicating being at the very top and reaching the extreme; losing one's belongings and axe is precisely where misfortune arises. —— Zhixu explains: The top line, being a yang line, is located at the top of the hexagram. All the yao such as nine five and nine two, which are flexible and yielding, appear to be beneath its bed. It is in an extreme position yet is unaware of it. Therefore, the two 'belongings and axes' of the initial line and the fourth line are taken by nine two and nine five, leaving nothing for it. Its misfortune is self-inflicted, where can it run? —— Then he connects each line with Buddhist teachings: The first line is worldly phenomena and meditation, with progress and retreat; the second line is the wisdom of seeing emptiness, which should be realized through the power of historians and shamans to understand reality; the third line is 'dry wisdom' (wisdom not yet nourished by the water of meditation), which is not firm; the fourth line is meditation beyond the world, possessing all kinds of virtues; the fifth line is the middle way wisdom, which can lead those from the 'special teaching' into the 'perfect teaching' (the four teachings of Tiantai school are: store, common, special, and perfect; the perfect teaching is the most complete and ultimate). Therefore, it is said 'no beginning, but has an end'; the top line is wrong wisdom, which extinguishes all virtues.

（兌下　兌上）兌：亨，利貞。入則自得，自得則說；自得則人亦得之，人得之則人亦說之矣，說安得不亨哉。然說之不以正，君子不說，故利貞焉。書云：無拂民以從己之慾，罔違道以千百姓之譽。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。剛中則無情慾偏倚之私，柔外則無暴戾粗浮之氣，此說之至正，天地同此一德者也。以此德而先民，民自忘勞；以此德而犯難，民自忘死。即此是說之大，民自勸而胥化於善，非以我勸民也。

The lower trigram is Dui and the upper trigram is also Dui. The Hexagram Statement of Dui says: "Smooth, favorable to holding to the correct path." —— Zhixu's explanation: The previous trigram discussed "entering." If one enters with the virtue of Xun (wind), one can find joy in oneself, and when one finds joy in oneself, others also find joy. When others find joy, how could there not be smoothness? However, if the joy is not in accordance with the correct path, the gentleman would not be joyful. Therefore, the Hexagram Statement adds the phrase "favorable to holding to the correct path." The Classic of Documents, Great Yu's Mandate, says: Do not follow your own desires by violating the people's will, nor seek the people's praise by violating the correct path. (The original text of these two sentences in the source differs slightly from the current version of the Classic of Documents, with the character "gān" written as "qiān," which is recorded here as is.) The Commentary on the Judgment says: Dui means joy. Yang strength is in the center while Yin softness is on the outside, joyful and in accordance with the correct path. Therefore, it follows the will of Heaven above and responds to the hearts of people below. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face hardship, the people forget life and death. The power of joy is indeed great, and the people naturally encourage each other. —— Zhixu's explanation: Yang strength in the center means there is no flaw of emotional desire or partiality; Yin softness on the outside means there is no harshness or coarseness. This is the most pure joy, and this is the virtue shared by heaven and earth. Carrying this virtue ahead of the people, the people naturally forget their toil; facing hardship with this virtue, the people naturally forget life and death. This is the great power of joy — the people encourage each other naturally and all turn to goodness, not because I am urging them.

象曰：麗澤兌。君子以朋友講習。澤相麗則不枯竭，學有朋則不孤陋。以文會友，講也；以友輔仁，習也。講而不習則罔，習而不講則殆。講則有言不背於無言，習則無言證契於有言；又講則即無言為有言，習則即有言成無言矣。

The Great Image Commentary says: Two lakes connected together, this is the Dui hexagram; the gentleman takes this as a model, and with friends discusses and practices learning. —— Zhixu's explanation: Two water lakes connected together will not dry up, and studying with friends will not lead to narrow-mindedness. Zengzi said "using literature to meet friends," which is "talking"; "using friends to assist in benevolence," which is "practicing." Confucius said "learning without thinking leads to confusion, thinking without learning leads to danger," here it is used to mean: only talking without practicing leads to confusion and no attainment, only practicing without talking leads to doubt and anxiety. Talking is to make spoken words not contradict the unspoken essence; practicing is to make the unspoken realization conform to spoken words. Going further, talking is to treat "no words" as "words" in setting up expressions; practicing is to transform "words" into "no words" in experiencing realization.

初九：和兌，吉。象曰：和兌之吉，行未疑也。剛正無應，和而不同，得兌之貞者也，無私故未有疑。九二：孚兌，吉，悔亡。象曰：孚兌之吉，信志也。剛中則誠內形外，自信其志，亦足以取信於天下矣。六三：來兌，凶。象曰：來兌之凶，位不當也。六三為兌之主，何以凶哉？乾得坤之上爻而為兌，以陽為體，以陰為用者也。若內無其體，徒欲外襲其用以來取悅於人，則亂義必矣，君子所以惡夫侒者。

The line statement for the initial line says: "By harmonious and pleasant interaction, it is auspicious." The Small Image Commentary says: "Harmonious and pleasant interaction is auspicious because there is nothing questionable in the action." - Zhixu's explanation: The initial line is yang and strong, upright, and has no corresponding line above it. This is exactly what the Analects refers to as "harmonious but not the same," which corresponds to the correct position of the Dui trigram. Because the mind is free of private interests, the action has nothing questionable. The line statement for the second line says: "By sincere and pleasant interaction, it is auspicious, and regret disappears." The Image Commentary says: "Sincere and pleasant interaction is auspicious because the mind is trustworthy." - The second line is yang and strong, located in the center, so sincerity naturally manifests externally. If one is confident in one's own mind, it is sufficient to gain trust from the world. The line statement for the third line says: "Running to please others, it is dangerous." The Image Commentary says: "Running to please others is dangerous because the position is inappropriate." - Zhixu's explanation: The third line is the main line of the lower trigram Dui. Why is it dangerous then? Because Dui is formed by changing the top line of Qian to the top line of Kun. It is based on yang strength and functions through yin softness. If there is no such yang strength internally, but one only wants to imitate the yin softness externally, running to please others, it will inevitably damage righteousness. This is exactly why the gentleman detests flattery. (The original text used the character "neng" but it is now transcribed as "ren".)

九四：商兌未寧，介疾有喜。象曰：九四之喜，有慶也。兌不可以不利貞也。三之來兌，何足戀惜，乃不忍絕而商之，心必未寧。惟介然自斷，速疾勿遲，則有喜矣。大臣不為諂媚所惑，天下且受其慶，不止一身有喜而已。

The statement of the fourth line says: After deliberating whether to be pleased, there is inner unease; by decisively cutting off this flaw, there will be joy. The Small Image Commentary says: The joy of the fourth line is a joyful event. —— Zhixu explains: Joy should not be contrary to the right path. The sixth line comes to flatter, so what is there to be attached to? However, the fourth line is reluctant to cut off this, still hesitating and weighing things, so naturally there is inner unease. Only by being upright and decisively making a decision, cutting off the matter swiftly without delay, can there be joy. A minister not being misled by flattery brings joy to the whole world, not just to himself.

九五：孚于剝，有厲。象曰：孚于剝，位正當也。陽剛中正，誠內形外之至者也，故不惟可孚於君子，亦可孚于剝正之小人，使彼改惡從善，反邪歸正，而有厲焉。蓋既有其德，又有其位，故化道如此之盛耳。上六：引兌。象曰：上六引兌，未光也。上六亦為兌主，然既無其體，惟思以悅引人，則心事亦曖昧矣。三欲來四，上欲引五，其情態同，而三不當位故凶，上猶得正故不言凶。

The line statement of the fifth line says: Even those who have deviated from the right path can be moved by sincerity, but there is danger. The small image commentary says: One can gain trust from those who have deviated because its position is properly aligned. —— Zhixu explains: The fifth line is yang and upright, representing a person whose inner sincerity is fully expressed. Therefore, not only can he gain trust from the virtuous, but even those who have deviated from the right path can be trusted, leading them to change their ways and return to the right path. However, there is inherent danger that needs to be cautious of. Because he possesses this virtue and holds this position, the way of influencing others is so powerful. The line statement of the top sixth line says: Drawing others to mutual delight. The image commentary says: The top sixth line drawing others to delight is not yet fully developed. —— The top sixth line is also the main line of the Dui hexagram, but since it lacks the essential yang nature, it only seeks to please others through flattery, making its intentions ambiguous. The sixth line in the third position wants to flatter the fourth line, and the top sixth line wants to attract the fifth line; both have similar attitudes. However, the sixth line in the third position is in an inappropriate position, hence it is dangerous, while the top sixth line, though a yin line in a yin position, is still considered upright, so the line statement does not mention danger.

（坎下　巽上）渙：亨，王假有廟，利涉大川，利貞。悅而後散之，謂公其悅於天下，而不獨樂其樂，故亨也。既能與民同樂，則上可以悅祖考，故王假有廟；遠可以悅四夷，故利涉大川。而悅不可以不正也，故誡之以利貞。

The hexagram of Huan is composed of the lower trigram Kan (Water) and the upper trigram Xun (Wind). The hexagram statement says: "It is smooth; the king comes to the ancestral temple, it is advantageous to cross a great river, it is advantageous to maintain uprightness." Zhi Xu explains: The upper trigram represents joy, and after joy comes dispersion, meaning that one should share one's joy with the people rather than keeping it for oneself, hence the smoothness. Since one can share joy with the people, going upward can bring joy to the ancestors, hence "the king comes to the ancestral temple." Going outward can bring joy to the four directions and the various tribes, hence "it is advantageous to cross a great river." Joy should not be without uprightness, so the hexagram statement uses "advantageous to maintain uprightness" as a warning.

彖曰：渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也；利涉大川，乘木有功也。九二剛來而不窮，六四柔得位乎外而上順於九五，此能擴充兌卦剛中柔外之德，而渙其悅於天下者也，安得不亨。又九五居上卦之中，此王假有廟以悅祖考之象；乘巽木而涉坎水，此遠悅四夷決定有功之象，而貞在其中矣。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the yang is coming forward and not exhausted, and the yin is in the outer trigram in the correct position and moves upward to harmonize with nine five. The king comes to the ancestral temple, indicating the king is in the central position; it is appropriate to cross a great river, indicating riding on a boat made of wood and achieving success. - Zhixu explains: Nine two, this yang comes forward and occupies the central position in the lower trigram without being exhausted, and six four, this yin is in the correct position in the outer trigram and moves upward to obey nine five. This is precisely expanding the virtue of "yang in the center and yin outside" of the trigram Dui, spreading this joy throughout the world, how could it not be smooth? Moreover, nine five is in the central position of the upper trigram, which is the image of the king coming to the ancestral temple to please the ancestors; riding on the wooden boat of the upper trigram Xun across the water of the lower trigram Kan, this is the image of pleasing distant tribes and certainly achieving success - and "zheng" is included within this.

象曰：風行水上，渙。先王以享于帝立廟。風行水上，不勞力而波濤普遍。先王享帝以事天，立廟以事先，盡其一念誠孝，即足以感通天下，恩波亦無不遍矣。故曰明乎郊社之禮、禘嘗之義，治國其如視諸掌乎。

The Great Image Commentary says: Wind blowing across the surface of water, this is the Hexagram of Dispersing; the former kings took inspiration from this, offering sacrifices to the Supreme Deity and establishing ancestral temples. —— Zhixu's explanation: Wind blowing on water does not require much effort, yet waves spread widely. The former kings offered sacrifices to the Supreme Deity to serve Heaven, and established ancestral temples to serve ancestors. As long as one fully expresses the sincere reverence and filial piety in one's heart, it is sufficient to communicate with the world, and the waves of grace will not fail to reach everywhere. Therefore, the Doctrine of the Mean says: Understanding the rites of the grand sacrifices and the rites of the ancestral offerings, governing the state is as easy as looking at one's own palm.

初六：用拯，馬壯吉。象曰：初六之吉，順也。初居坎下，受四之風而用拯，拯則出水而登陸矣。坎於馬為美脊，今初六順於九二，故為馬壯而吉。九二：渙奔其杌，悔亡。象曰：渙奔其杌，得願也。此正彖傳所謂剛來而不窮者也。當渙時而來奔據於杌，卓然安處中流，得其自悅悅他之願，故悔亡。

The line statement of the first line says: By exerting effort to save, if the horse is strong, it is auspicious. The Small Image Commentary says: The auspiciousness of the first line is because of its flexibility and obedience. -- Zhixu's explanation: The first line is at the very bottom of the lower trigram Kan, and is lifted out of the water by the wind from the sixth line. Once lifted out, it reaches the land. The Sayings on the Trigrams say that Kan is represented by a horse with a strong back; now the first line obeys the ninth line in the second position, so it is represented by a strong horse and is auspicious. The line statement of the second line says: In a time of dispersion, rushing toward the wooden post, regret disappears. The Image Commentary says: Rushing toward the wooden post, is fulfilling one's wish. -- This is exactly what the Commentary on the Judgment refers to as 'a strong line that does not reach its limit'. When in a time of dispersion, it rushes forward to occupy the wooden post, standing firm and stable in the current, fulfilling its own joy and also the joy of others, so regret disappears.

六三：渙其躬，無悔。象曰：渙其躬，志在外也。陰居坎體之上，六四上同上九之風而渙之，舉體散作波濤以潤於物，志在外而不在躬，故無悔也。六四：渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群無吉，光大也。此正彖所謂柔得位乎外而上同者也。陰柔得正，為巽之主，上同九五，下無應與，盡渙其群以合於大公。此則天下一家，萬物一體，名雖為渙，而實乃有丘矣。聖人無己，無所不己，光明正大之道，豈平常思慮所能及哉。

The third line statement says: To scatter one's own self, there is no regret. The Small Image Commentary says: To scatter one's own self, is to have one's mind outside the self. —— Zhixu explains: The sixth line in the third position, being a yin line, is located at the top of the Kan trigram. The sixth line in the fourth position moves upward to harmonize with the nine at the top, which represents wind, and thus blows it away. As a result, its entire body becomes waves that nourish all things. Its mind is in the world and not in itself, hence there is no regret. The fourth line statement says: To scatter one's own group, great good fortune; after dispersion, it becomes a hill and mountain, something not commonly thought of by ordinary people. The Small Image Commentary says: To scatter one's group and achieve great good fortune, is because of uprightness. —— This is exactly the line mentioned in the Commentary on the Judgment, "a yin line in the outer position and harmonizing with above." It is a yin line that is properly positioned and upright. It is the main line of the upper trigram Xun. It moves upward to harmonize with the nine in the fifth position, and downward it has no corresponding private group. It completely disperses its small group and returns to great publicness. In this way, the world becomes one family, and all things become one body. In name it is called "Huan" (dispersion), but in reality it has formed a hill and mountain. The sage has no private self, so there is no place that is not himself. This way of uprightness, how could it be thought of by ordinary minds?

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。發大號以與民同悅，如汗之發於中而浹於四體。蓋四之渙群，由五為王而居於正位，四乃得上同之。是故大號如汗渙於外，王居正位常在中，故無咎也。

The fifth line statement says: Like perspiration, spreading out a great decree, dispersing the accumulated wealth of the sovereign, there is no fault. The small image commentary says: The sovereign occupies his position without fault because he is in the upright position. - Zhixu's explanation: Issuing a great decree to bring joy to the people is like perspiration arising from within and spreading throughout the limbs. The sixth line is able to disperse its followers because the ninth line, as sovereign, is in the upright position. Therefore, the great decree spreads outward like perspiration, while the sovereign remains in the upright position, constantly maintaining the center, hence there is no fault.

上九：渙其血去逖出，無咎。象曰：渙其血，遠害也。血者，坎之象；逖者，遠也。人有大患，為其有身，常情執之，保為己躬；正理觀之，乃膿血聚，毒害本耳。上九用六四之風，以渙六三之躬，六三可謂忘身為國，故志在外而無悔。然非上九為其遠害，則六三何能興利乎。

The line statement of Upper Nine says: Remove the bloodshed calamity, escape far away, without fault. The Small Image Commentary says: Removing the bloodshed is to distance oneself from calamity. - Zhixu's explanation: "Blood" represents the image of the Kan hexagram, "逖" means far. The Tao Te Ching says that the reason people have great troubles is because of this body; ordinary people cling to their attachments and regard it as their own body to maintain; but from the correct perspective, it is merely a gathering of pus and blood, the root of all poisons. Upper Nine uses the wind of Six Four to scatter the body of Six Three; Six Three can be said to have forgotten itself and served the country, so its mind is outside and there is no regret. However, if it were not for Upper Nine removing calamity, how could Six Three bring about benefit?

合六爻言之：九二如賢良民牧，承流宣化；六四如名世大臣，至公無私；九五如治世聖王，與民同樂；上九如保傅司徒，教民除害。初因此而出險，既拔苦必得樂，故吉；三因此而忘我，既遠害必興利，故無悔也。

When considering the six lines together: Nine in the Second is like a virtuous local official who carries out the government's orders and promotes moral teachings; Six in the Fourth is like a renowned minister who is extremely impartial and free from personal bias; Nine in the Fifth is like a sage king who shares joy with the people; Nine at the Top is like officials such as the Grand Guardian, the Grand Tutor, and the Minister of Works, who educate the people and eliminate evils. Therefore, Six at the Beginning escapes danger; since the hardship has been removed, joy is certain, hence it is auspicious. Six in the Third thus forgets self-interest; since it has distanced itself from harm, benefit is sure to arise, hence there is no regret.

（兌下　坎上）節：亨，苦節不可貞。水以風而渙，以澤而節。節則不潰不涸，而可以常潤，故亨。夫過於渙必竭，故受之以節；然過於節則苦，又豈可常守乎。彖曰：節，亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。得中則不苦，苦則窮，窮則不可以處常；不苦則說，說則並可以行險。惟節而當位，斯為中正；惟中正故通而不窮。天有四時，王有制度，皆所謂中正以通者也。

The lower trigram is Dui (Lake) and the upper trigram is Kan (Water), forming the Hexagram of Restraint. The Hexagram Statement says: "It is smooth; but a harsh restraint cannot be maintained for long." Zhu Xiu explains: Water meets wind and disperses, but meets marsh and is restrained. With restraint, it does not overflow or dry up, thus being able to sustain for a long time and hence being smooth. Excessive dispersion will surely lead to exhaustion, so after the Hexagram of Dispersal comes the Hexagram of Restraint. However, excessive restraint becomes bitter, and how can it be maintained for long? The Commentary on the Judgment says: The Hexagram of Restraint is smooth because there is a balance of yin and yang, and the yang lines are in the central position. A harsh restraint cannot be maintained for long because it has reached its limit. Joyful engagement in a dangerous path, being in the correct position with restraint, being in the central position and upright, thus achieving smoothness. Heaven and Earth have limits, and the four seasons are formed. Using regulations to impose restraint, it does not damage goods or harm the people. Zhu Xiu explains: To be in the middle path is not bitter; bitterness means reaching the limit, and reaching the limit cannot be a constant way. Not bitter brings joy, and joy allows one to walk even dangerous paths. Only restraint that is in the correct position is considered upright and proper; only upright and proper leads to smoothness without exhaustion. Heaven has the four seasons, and the sovereign has regulations, which are examples of "upright and proper leading to smoothness" as stated in the Commentary on the Judgment.

象曰：澤上有水，節。君子以制數度議德行。若冕旒，若宗廟，若樂舞，若階陛，若蓍龜，若爵祿等，皆有其數以為度，制使各得其節，則無過與不及，而不奢不儉；若見君，若事親，若接賓，若居喪等，皆根乎德以成行，議使各當其節，則無過與不及，而可繼可傳。如澤節水，稱其大小淺深，要使不潰不涸而已。

The Great Image Commentary says: A marsh with water above it, this is the Hexagram of Moderation; the gentleman takes this as a model, establishing various measures and standards, evaluating the proper degree of virtue. —— Zhixu's explanation: Like the hanging beads on the crown, the scale of ancestral temples, the formation of ceremonial dances, the levels of steps, the use of yarrow stalks and tortoise shells, the distinctions in rank and salary, all have fixed numbers as standards, established so that each is in proper measure, neither excessive nor deficient, thus neither extravagant nor stingy; also like paying homage to the sovereign, serving one's parents, receiving guests, and observing mourning rites, all rooted in inner virtue and forming actions, evaluated so that each is in proper measure, neither excessive nor deficient, thus capable of being sustained and passed down. This is like a marsh setting a measure for water, weighing its size and depth, in the end ensuring that it neither overflows nor dries up.

初九：不出戶庭，無咎。象曰：不出戶庭，知通塞也。節之義亦多矣：或時節，或裁節，或品節，或名節，或撙節，或符節，或節制，或節文，或節限，或節操。今且以時節言之：剛正而居下位，九二塞於其前，故順時而止，不出戶庭；既知裁節，則品節名節皆善矣。復以節制言之：上應六四，水積尚淺，故宜塞使不流也。

The line statement for the first line says: Not stepping out of the inner courtyard, there is no fault. The small image commentary says: Not stepping out of the door and courtyard, is understanding when to be open and when to be closed. Zhu Xi explains: The character "jie" (节) has many meanings: sometimes it refers to seasonal periods, sometimes to cutting off or deciding, sometimes to classification or rank, sometimes to moral integrity, sometimes to restraint and frugality, sometimes to symbols or credentials, sometimes to regulation and restraint, sometimes to etiquette and refinement, sometimes to limits, and sometimes to personal conduct. Here, let us take the meaning of seasonal periods: The first line is yang and upright, and is in the lower position. The second line blocks it ahead, so it follows the trend and stops, not stepping out of the inner courtyard. Since it understands cutting off, then the classification of rank and moral integrity can also be maintained. Taking the regulation of water flow as an example: The first line corresponds to the fourth line, which is yin and has not yet accumulated much water, so it should be blocked to prevent it from flowing out.

九二：不出門庭，凶。象曰：不出門庭凶，失時極也。若以時節言之：既在可為之位，又有剛中之德，六三已闢其門，而乃上無應與，固守小節，豈非大失。復以節制言之：上對九五，水積漸深，便宜通之使流，鬍鬚阻塞以致洪泛，豈非失時之極。

The line statement for the second line says: Not leaving the courtyard gate, calamity. The Small Image Commentary says: Not going out of the courtyard gate and suffering calamity, is missing the opportunity to the extreme. Zhu Xiu explains: First, taking the seasonal timing into account: The second line is in a position where it can act, and has the virtue of a strong yang in the center. The sixth line three has already opened the door for it, yet it stubbornly remains in place without a corresponding line above, thus clinging to minor details without moving. Is this not a great mistake? Furthermore, taking the control of water into account: The second line above the fifth line nine, the water has gradually accumulated, and it should be guided to flow away, why block it and cause floods? Is this not missing the opportunity to the extreme?

六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。若以時節言之：陰不中正，居下之上，又為悅主，故始則恣情適意而不知節若，後則憂患洊至而徒有嗟若，自取其咎，無可以咎誰也。復以節制言之：上對上六，水已氾濫，而澤口不能節之，徒有嗟若而已，將誰咎乎。

The third line statement says: Without restraint, one can only sigh; there is no one else to blame. The Small Image Commentary says: Sighs caused by lack of restraint, who can be blamed? Zhixu explains: First, taking the seasonal timing into account: the third line, being a yin line, is not central or upright, and is located at the top of the lower trigram, which is the main line of the trigram Dui (Joy). Therefore, at first, it indulges in desires and enjoys itself without restraint, but later, continuous troubles arise, leaving only sighs; the calamity is self-inflicted, so no one else can be blamed. Furthermore, taking the control of water into account: the third line faces the sixth line at the top, and the water has already overflowed, yet the mouth of the marsh cannot restrain it, so one can only sigh, and who else can be blamed?

六四：安節，亨。象曰：安節之亨，承上道也。若以時節言之：柔而得正，居大臣位以承聖君，故為安節，所謂太平宰相也。復以節制言之：下應初九，塞而不流，任九五上六之波及於物，而我獨享其安，故亨。

The line statement of the fourth line says: Keeping a steady and restrained conduct, there is success. The Small Image Commentary says: The reason for the success of maintaining proper restraint is that it follows the correct path above. —— Zhixu's explanation: First, taking the seasonal timing into account: the fourth line, being yin and flexible, is in the proper position and upright, occupying the position of a minister who supports the wise sovereign, so it is called 'maintaining proper restraint,' which is what people refer to as a peaceful prime minister. Taking the control of water flow as an example: the fourth line responds to the first line, blocking the water so it does not flow out, allowing the waves of the fifth line and the sixth line above to nourish all things, while I alone enjoy peace and quiet, thus achieving success.

九五：甘節吉，往有尚。象曰：甘節之吉，居位中也。陽剛中正，居於尊位，所謂當位以節者也。無過不及，故甘而吉；行之無敝，故往有尚。自居位中，故非失時極之九二所能阻礙。上六：苦節貞凶，悔亡。象曰：苦節貞凶，其道窮也。若以時節言之：純陰而居節之極，固守不通，故其道既窮，雖正亦凶。彼執為正，實非正也，惟悔而改之則不窮，不窮則凶可亡矣。復以節制言之：水以流下為其節操，六三兌口上缺，不能節制，故上六盡其流下之節而不稍留，遂至枯竭而為苦節，故曰其道窮也。

The line statement of the fifth line says: A sweet and moderate restraint is auspicious; proceeding forward will be praised. The Small Image Commentary says: The reason sweet restraint is auspicious is because it is in the central position. —— Zhixu explains: The fifth line is yang and occupies the central position and is in the proper position, which is exactly the line referred to in the Commentary on the Judgment as 'being in the proper position and practicing restraint.' It neither oversteps nor falls short, so restraint is sweet and auspicious; proceeding forward without drawbacks, it will be praised. It is in the central position, so it is not hindered by the 'losing the extreme' of the second line. The line statement of the sixth line at the top says: A bitter and strict restraint, holding on to it is ominous; if there is regret, the ominous outcome is removed. The Small Image Commentary says: A bitter restraint, even though it is holding to the proper position, is ominous because its path has reached its end. —— Zhixu explains: First, taking the seasonal and climatic changes into account: the sixth line at the top is entirely yin and is located at the top of the Hexagram of Restraint. It clings stubbornly without knowing flexibility, so its path has reached its end. Although it is called 'proper,' it is still ominous. It thinks it is holding to the proper position, but in fact it is not proper. Only by regretting and changing can it avoid reaching the end; if it does not reach the end, the ominous outcome can be removed. Taking the restraint of water into account: water's nature is to flow downward, which is its conduct. The upper part of the trigram of Joy (represented by the third line) has a gap, so it cannot restrain the flow. Therefore, the sixth line at the top uses up all the restraint for downward flow, leaving nothing, eventually drying up, resulting in a bitter restraint. Therefore, the Small Image Commentary says 'its path has reached its end.'

（兌下　巽上）中孚：豚魚吉，利涉大川，利貞。四時有節，故萬物信之而各獲生成；數度德行有節，故天下信之而成其感應。孚者，感應契合之謂；中者，感應契合之源也。由中而感，故由中而應，如豚魚之拜風，彼豈有安排佈置、思議測度也哉。中孚而能若豚魚拜風，則吉矣。然欲致此道，則利涉大川，而又利貞。蓋不涉川，不足以盡天下之至變；不利貞，不足以操天下之至恆。不涉川，則不能以境煉心而致用；不利貞，則不能以理融事而立本也。

The hexagram of Zhong Fu is composed of the lower trigram Dui (Lake) and the upper trigram Xun (Wind). The hexagram statement says: When sincerity and trust extend even to ignorant creatures like young pigs and fish, it is auspicious; it is favorable to cross a great river and to maintain uprightness. Zhi Xu explains: The lower trigram represents the principle of regulation, with the four seasons having their proper order, so all things trust it and each can grow and mature. Rituals, laws, and virtue are regulated, so the world trusts them and achieves mutual response. "Fu" means mutual response and harmony; "Zhong" refers to the source of such response. From the center, there is feeling, hence also response from the center. It is like young pigs and fish leaping in the wind to indicate the coming of the wind; where is there any arrangement or calculation on their part? When sincerity and trust are as natural as the pigs and fish responding to the wind, it is auspicious. However, to reach this level, one must also find it favorable to cross a great river and to maintain uprightness. Because without crossing a great river, one cannot experience the most extreme changes in the world; without maintaining uprightness, one cannot grasp the most constant principles. Without crossing a great river, one cannot use the realm to refine the mind and put it into practice; without maintaining uprightness, one cannot use principle to integrate affairs and establish a foundation.

彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也；利涉大川，乘木舟虛也；中孚以利貞，乃應乎天也。合全卦而觀之，二柔在內，則虛心善順，毫無暴戾之私；分上下而觀之，兩剛得中，則篤實真誠，毫無情慾之雜。兌悅則感人以和，巽順則入人必洽，故邦不祈化而自化也。信及豚魚，猶言信若豚魚。蓋人心巧智多而機械熟，失無心之感應，不及豚魚之拜風者多矣，故必信若豚魚，而後可稱中孚也。巽為木，為舟，浮於澤上，內虛而木堅，故能無物不載，無遠不達。

The Commentary on the Judgment says: In the卦 of Zhongfu, the yin and flexible lines are within while the yang and strong lines are in the middle, the lower part is joyful and the upper part is harmonious, so this sincerity can move the states. Sincerity reaching even to a piglet and a fish is auspicious, meaning sincerity has reached even to the level of a piglet and a fish; it is suitable for crossing a great river, meaning riding on a wooden boat whose hull is hollow; sincerity and suitability for upholding the correct path is in accordance with the heavenly way. - Zhixu's explanation: Viewing the entire hexagram, the third and fourth yin lines are in the middle, which means being open-hearted and good at yielding, with no trace of fierce private desires; viewing the upper and lower trigrams separately, the second and fifth yang lines each occupy the central positions, meaning being solid and sincere, with no trace of emotional impurities. The joy of Dui can move people with harmony, and the flexibility of Xun can penetrate deeply into people's hearts and certainly lead to harmony, so the states do not need to seek to be moved by sincerity, they are moved by it naturally. "Sincerity reaching even to a piglet and a fish" is like saying sincerity is as simple as a piglet and a fish. Human minds are full of cunning and skill, and have become adept at calculation, having already lost the natural response without intention, which is far less than that of a piglet and a fish; therefore, one must be as sincere as a piglet and a fish to be worthy of being called "Zhongfu." In the "Sayings on the Trigrams," Xun is both wood and a boat, floating on the marshy water, with an empty interior and solid wood, so it can carry anything and reach anywhere.

人之柔在內如虛舟，剛得中如堅木，斯可歷萬變而無敗也。夫中孚即天下之至貞，惟利貞乃成中孚，此豈勉強造作所成，乃應乎天然之性德耳。試觀颶風將作，豚魚躍波，魚何心於感風，風何心於應魚，蓋其機則至虛，其理則至實矣。吾人現在一念心性亦復如是：不在內，不在外，不在中間，不在過去，不在現在，不在未來，覓之了不可得，可謂至虛。

Human yin is within, like the hollow part of a boat; human yang is in the center, like solid wood: only then can one endure all changes without failure. Zhongfu is the most pure "Zhen" in the world, and only by upholding correctness can Zhongfu be achieved; this is not something forced or artificial, but simply following the natural inherent virtue. Observe when a typhoon is about to arise, little pigs and little fish all leap out of the water: how could the fish have the mind to sense the wind? How could the wind have the mind to respond to the fish? This shows that their ability to sense is extremely subtle, yet the principle behind it is extremely real. He then turned this principle to the contemplation of the mind: our present moment of mind nature is exactly like this. The "Lengyan Jing" investigates the location of the mind, saying it is not inside, not outside, and not in the middle; when examining past, present, and future, it is not in the past, not in the present, and not in the future. Searching for it in this way, one ultimately finds nothing—this can be called "ultimate emptiness."

天非此無以為覆，地非此無以為載，日月非此無以為明，鬼神非此無以為靈，萬物非此無以生育，聖賢非此無以為道，體物而不可遺，可謂至實。夫十方三世之情執本虛，而心體真實，決不可謂之虛；天地萬物之理體本實，而相同幻夢，決不可謂之實。是故柔與剛非二物，內與中非二處也。知乎此者，方可名貞，方可涉川，方信及豚魚而吉矣。

But heaven cannot cover without it, earth cannot bear without it, sun and moon cannot shine without it, ghosts and spirits cannot be effective without it, all things cannot be born without it, and sages and virtuous persons cannot attain enlightenment without it; it is the fundamental essence of all things, without which nothing is left out—this can be called "the most real." The attachments of all beings in the ten directions and three ages are originally empty, yet the nature of the mind is real, and it cannot be said to be empty alone; the essential principles of heaven and earth and all things are originally real, yet their forms are like illusions, and it cannot be said to be real alone. Therefore, softness and hardness are not two separate things, and "inner" and "middle" are not two different places. Only those who understand this are fit to say "constancy," can cross great rivers, and can attain good fortune by being sincere even to a piglet and a fish.

象曰：澤上有風，中孚。君子以議獄緩死。澤感而風應，風施而澤受，隨感隨應，隨施隨受，此中孚之至也。君子知民之為惡也，蓋有出於不得已者焉，如得其情，則哀矜而勿喜，故於獄則議之，功疑惟重，罪疑惟輕也；於死則緩之，與其殺不辜，寧失不經也。如此，則殺一人而天下服，雖死不怨殺者矣。

The Great Image Commentary says: Wind over marsh, this is the Zhongfu hexagram; the gentleman takes this as a model, carefully examining cases and leniently handling capital punishment. - Zhi Xu explains: When the marsh is moved, the wind responds; when the wind acts, the marsh receives: responding to feeling as it arises, receiving as it is applied, this is the ultimate of Zhongfu. The gentleman knows that people committing evil often have unavoidable hardships; as Confucius said, if the truth is ascertained, one should show compassion and not be pleased with oneself. Therefore, cases should be examined repeatedly, following the principle from the Book of Documents, the Great Yu谟: when there is doubt about rewards, give more; when there is doubt about punishment, give less; capital punishment should be handled leniently, rather than killing the innocent, even if it means bearing the reputation of not following the law. In this way, killing one person brings peace to the world, and the person killed, though dead, does not resent the one who killed him.

初九：虞吉，有他不燕。象曰：初九虞吉，志未變也。君子戒慎乎其所不睹，恐懼乎其所不聞，皆是向一念未生前下手，即本體即功夫，即功夫即本體，故能遁世不見知而不悔，而天地位焉，萬物育焉，所謂闇然而日章者也。才起一念，則名為他，則志變而不燕矣。小人而無忌憚，行險徼（行亍+幸），皆從此一念構出，可不虞之於初也哉。中孚以天地萬物為公，若專應六四，便名有他。

The line statement for the first line (Initial Nine) says: If one carefully considers beforehand, it is auspicious; if there is another thought, one will not be at peace. The Small Image Commentary says: The initial nine achieves auspiciousness through careful consideration because the mind has not yet changed. Zhu Xi explains: The Doctrine of the Mean says that a gentleman is cautious in what others cannot see and fearful in what others cannot hear. These are actions taken before a thought has even arisen. The essence is the practice, and the practice is the essence, so one can retreat from the world and remain unknown without regret, thus allowing heaven and earth to be in their proper places and all things to flourish. This is what the Doctrine of the Mean calls 'dark but gradually becoming bright'—appearing dark on the outside but shining more and more within. When a thought arises, it is called 'another thought'; once the mind changes, one becomes restless. Small people act recklessly and take risks to seek profit, all stemming from this single thought. Zhongfu (Faithfulness) is impartial to heaven, earth, and all things. If one focuses only on the sixth line four, that is called 'having another thought.' (The original text used a combination of radicals to represent the character 'xìng' (favorable), which is recorded here as it originally appeared.)

九二：鳴鶴在陰，其子和之；吾有好爵，吾與爾靡之。象曰：其子和之，中心願也。剛得中而居二陰之下，此正闇然日章者也。鶴鳴子和，感應並出於天然，豈有安排勉強，故曰中心願也。子無專指，但取同德相孚之人。

The line statement of the second line says: A crane calls in the shade of a tree, and its kind responds; I have a good cup of wine, and I share it with you. The small image commentary says: The kind responds to it, expressing a sincere wish. —— Zhixu explains: The second line, with a strong yang and centered, is situated below two yin lines, representing a person whose exterior appears dull but whose brilliance becomes increasingly evident. When the crane calls, its kind responds, and this mutual response arises naturally, without any arrangement or coercion. Therefore, the small image commentary says, "a sincere wish." The term "zi" in the line statement does not refer specifically to a single person, but rather denotes those who share the same virtue and trust each other.

六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。若以卦體合觀，則三與四皆所謂柔在內者也；今以諸爻各論，則六三陰不中正，為兌之主，本應上九，而彼方登天獨鳴，不來相顧，近得六四，敵體同類。故有時欣其所得，則或鼓；有時怨其所應，則或罷；有時遙憶上九，則或泣；有時且娛六四，則或歌。皆由無德，不能當位故也。

The line statement for the third line says: encountering an equal opponent, sometimes beating drums and advancing, sometimes stopping and resting, sometimes weeping, sometimes singing. The Small Image Commentary says: beating drums and stopping alternately, because the position is improper. —— Zhixu's explanation: if we consider the entire hexagram, the third and fourth lines both belong to the 'softness within' mentioned in the Commentary on the Judgment. However, when considering each line separately, the sixth line in the third position is a yin line that is neither central nor upright, and it is the main line of the lower trigram Dui. It originally corresponds with the ninth line at the top, but the ninth line is only going upward alone, not turning back to care for it. Nearby, it meets the sixth line in the fourth position, which is also a yin line and an equal opponent. Therefore, when it is happy about its gains, it beats drums; when it is resentful about the corresponding line not responding, it stops; when it thinks of the ninth line at the top from afar, it weeps; and when it enjoys entertainment with the sixth line in the fourth position, it sings. All of this is because it lacks virtue and cannot hold its position.

六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絕類上也。柔而得正，陰德之盛者也，故如月幾望焉。六三妄欲得我為匹，我必亡其匹，絕其類，乃上合於天地萬物為公之中孚而無咎也。九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。陽剛中正，居於尊位，德位相稱，天下信之，攣如而不可移奪者也。然亦止盡中孚之道而已，豈有加哉，故但曰無咎。亦猶圓滿菩提歸無所得之旨歟。

The statement of the fourth line says: The moon is about to be full but not yet fully round; losing the companion horse, there is no blame. The Small Image Commentary says: Losing the horse is to cut off the connection with the same kind and to follow upward. -- Zhixu explains: The fourth line, being yin and in the correct position, is the line of greatest yin virtue, so it is like the moon about to be full. The sixth line tries to entice me into a relationship, but I must reject this relationship and cut off such connections in order to align upward with the middle sincerity of embracing all things in heaven and earth without blame. The statement of the fifth line says: Holding sincere heart and firmly holding the people's hearts, there is no blame. The Image Commentary says: Having sincerity and holding the people's hearts is because its position is correct and appropriate. -- Zhixu explains: The fifth line is yang and in the center, in the honorable position, with virtue and position in harmony, so the whole world trusts it, and the people's hearts are tightly bound and cannot be shaken. However, it is only fulfilling the way of middle sincerity to the fullest, so where could there be anything more? Therefore, the line statement only says 'no blame.' -- He then compares it with Buddhist teachings: This is just like what the Lengyan Sutra says, 'Perfect Bodhi, return to nothing gained' -- meaning that when one attains perfect enlightenment, there is no meaning of having gained anything extra.

上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。剛不中正，居巽之上、卦之終，自信其好名好高情見，而不知柔內得中之道者也。如雄雞舍其牝而登鳴於屋，已為不祥，況欲登天。天不可登，人必以為怪而殺之矣，何可長也。

The line statement of the upper ninth line says: The sound of the rooster reaches up to heaven, and guarding this is ominous. The small image commentary says: The sound of the rooster reaches up to heaven, how can this last long? Zhu Xiu explains: The upper ninth line is yang but not central or proper, residing at the top of the upper trigram Xun and at the end of the entire hexagram. It only relies on its own desire for fame and high status, but does not understand the principle of "yin within and yang in the center." This is like a rooster abandoning its hen and crowing on the roof. It is already an ominous sign, and how can it want to crow up to heaven? Heaven cannot be reached, so people will certainly regard it as strange and kill it. How can it last long?

（艮下　震上）小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宜上宜下，大吉。君子之制數度、議德行也，使其節如天地四時，則豚魚亦信之矣，夫豈有過也哉。自其不能應乎天者，以有他而不燕，故過或生焉。然過從求信而生，過則小矣。過生而聖賢為之補偏救弊，如行過乎恭、喪過乎哀、用過乎儉之類，未免矯枉過正，此亦所謂小過也。夫求信而成小過，其過可改也，故亨；矯枉而為小過，其過可取也，故亨。

The lower trigram is Gen (Mountain) and the upper trigram is Zhen (Thunder), forming the hexagram Xiao Guo (Minor Excess). The hexagram statement says: "It is smooth, appropriate to maintain correctness; suitable for small matters, not for great ones. A flying bird leaves a single call; it is not suitable to go upward but to go downward, which brings great good fortune." Zhixu explains: A gentleman establishes rites and regulations, evaluates virtue and measure, if he can make these standards as appropriate as heaven and earth and the four seasons, then even a piglet and a fish would be convinced, how could there be any fault? It is only because some people cannot follow the way of heaven, as the initial line of Zhong Fu (Sincerity) says, "having another thought but not resting," that faults arise from this. However, this kind of fault arises in the process of seeking sincerity, so it is not great. Once the fault has arisen, the sages and virtuous ones correct it, for example, the following words in the Xiao Xiang (Small Image) mention excessive reverence in conduct, excessive mourning in mourning, and excessive frugality in expenditure, which are somewhat overcorrecting, and this is called "minor excess." A minor excess arising from seeking sincerity, the fault can be corrected, so it is smooth; a minor excess arising from correcting the deviation, the fault is acceptable, so it is also smooth.

然必要於得正而已矣。貞則小過便成無過，不貞則小過將成大過。是故當小過時，但可為小事以祈復於無過之地，不可更為大事以致釀成不測之虞。譬如飛鳥已過，遺我以音，不宜上而宜下：上則音啞而我不得聞，下則音揚而我得聞之。得聞鳥音，以喻得聞我過而速改焉，則復於無過之地，過小而吉乃大矣。

However, in the end, it all comes down to 'correcting the right path.' By adhering to the right path, a minor mistake becomes no mistake at all; but if one does not adhere to the right path, a minor mistake will become a major one. Therefore, when a minor mistake occurs, one should only do small things and hope to return to a state without mistakes. One should not engage in great matters, which could lead to unforeseen calamities. For example, a bird has already flown past my head, leaving behind a call. It is not suitable to fly upward, but rather downward: if it flies upward, its sound is suppressed by the wind and I cannot hear it; if it flies downward, its sound rises and I can hear it. Being able to hear the bird's call is used as a metaphor for being able to hear others point out my mistakes and quickly correct them. In this way, one returns to a state without mistakes—though the mistake was small, the good result obtained is great.

彖曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉。飛鳥遺之音，不宜上宜下大吉，上逆而下順也。

The Commentary on the Judgment says: The hexagram of "Small Crossing" refers to crossing over in small matters. Because it is only in small matters that there is crossing over, it remains smooth and favorable. "Crossing over with benefit and uprightness" means that such crossing over must be in accordance with the right path, and the prerequisite for being in accordance with the right path is to act in harmony with the current situation. In this hexagram, the yao of the flexible lines are in the central position - in Yi studies, this is called "getting the center," meaning that the yao is in the middle position of the upper trigram or the lower trigram, neither leaning one way nor the other - so doing small things is favorable. The strong lines are in improper positions and not in the central position, so they are not suitable for doing great things. The overall shape of the hexagram also contains the image of a flying bird. A flying bird passes by and leaves a sound, it is favorable to fly downward rather than upward, thus achieving great good fortune, because flying upward is against the wind, while flying downward is with the wind.

小者即小事。小事有過，故仍不失其亨。設大者過，則必「利有攸往」乃亨矣。惟與時行，故雖過不失其貞。彖但言貞，傳特點出「時行」二字，正顯時當有過，則過乃所以為貞。倘不與時行，雖強欲藏身於無過之地，亦不名為貞也。且人有剛柔二德：任大事則宜用剛，處小事則宜用柔。今此卦柔得其中，得中則能與時行，故小事吉；剛失位而不中，不中則不能與時行，故不可以大事。

Zhi Xu explained: "Small" refers to minor matters. When there is an excess in minor matters, it still does not lose its smoothness; but if there is an excess in major matters, then one must follow the "favorable to go" of the Great Excess hexagram in order to achieve smoothness. This is because it is an excess that follows the trend of the time, so although there is an excess, it does not lose its correctness. The hexagram statement only mentions "uprightness," but the commentary on the judgment specifically points out "following the time," which is meant to clarify that when the trend of the time calls for an excess, this excess itself is maintaining correctness. If one does not correspond with the trend of the time, even if one forcefully hides oneself in a place without fault, it cannot be considered uprightness. Moreover, people have two kinds of virtues: strength for major matters and gentleness for minor matters. For major matters, one should use strength, and for minor matters, one should use gentleness. In this hexagram, the gentle line is in the central position, and being in the center allows it to follow the trend of the time, hence it is favorable for minor matters. However, the strong line is in an inappropriate position and is not in the center, and not being in the center prevents it from following the trend of the time, hence it cannot handle major matters.

且卦體中二陽爻如鳥之背，外各二陰如舒二翼，有似飛鳥之象。鳥若上飛，則風逆而音啞；鳥若下飛，則風順而音揚也。錢啟新曰：大過，大者過也，曰剛過而中；小過，小者過也，曰柔得中。其所謂過，皆有餘之謂。大成其大，如獨立遁世等事；小成其小，如過恭過哀過儉等事。初不是過剛過柔，更不是過中。故大過之後，受之以坎離之中；小過之後，受之以既濟未濟之中。君子以天下與世論，須是大過；以家與身論，須是小過。大過以剛大有餘為用，剛中之能事；小過以柔小有餘為用，柔中之能事。剛中又巽兌二柔之用，柔中又震艮二剛之用，都不是過中之過。又匪專以坎為剛中，離為柔中，故隨小大而皆亨。

Looking at the structure of the hexagram: the two central yang lines resemble the back of a bird, while the two yin lines above and below represent its spread wings, thus forming the image of a flying bird. If the bird flies upward, the wind is against it, and its call is muffled; if it flies downward, the wind is with it, and its call is clear. The Ming Dynasty scholar Qian Qixin (also known as Yi Ben) said: "Da Guo" refers to a great one surpassing boundaries, and the "Commentary on the Judgment" calls it "Yang exceeds the center"; "Xiao Guo" refers to a small one surpassing boundaries, and the "Commentary on the Judgment" calls it "Yin attains the center." The "exceeding" mentioned in both cases refers to "excess." Greatness achieving greatness, such as solitary and independent conduct or withdrawing from the world, and smallness achieving smallness, such as excessive respect, excessive sorrow, or excessive frugality. They are not really excessive in Yang or Yin, nor have they exceeded the center. Therefore, after "Da Guo" comes "Kan" and "Li," which represent the "center"; after "Xiao Guo" comes "Ji Ji" and "Wei Ji," which also represent the "center." In terms of the world and the times, a gentleman should be great in exceeding; in terms of family and self, a gentleman should be small in exceeding. "Da Guo" uses excess in Yang as its function, which is the skill of Yang in the center; "Xiao Guo" uses excess in Yin as its function, which is the skill of Yin in the center. Within Yang in the center, there are the two Yin hexagrams Xun and Dui; within Yin in the center, there are the two Yang hexagrams Zhen and Gen. These are not the kind of "exceeding" that goes beyond the center. Nor can Kan be regarded solely as Yang in the center or Li solely as Yin in the center. This is why, whether the exceeding is great or small, it can be smooth and successful.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。吳草廬曰：恭以救傲，哀以救易，儉以救奢，救其過以補其不足，趣於平而已，所謂時中也。項氏曰：曰行、曰喪、曰用，皆見於動，以象震也；曰恭、曰哀、曰儉，皆當止之節，以象艮也。

The Great Image Commentary says: Thunder resounding on a mountain, this is the hexagram of Small Crossing. The gentleman takes this image as a model, in daily conduct preferring excessive reverence, in mourning preferring excessive sorrow, and in expenditure preferring excessive frugality. The Yuan dynasty scholar Wu Caolou (whose name was Cheng) said: Reverence is used to cure arrogance, sorrow is used to cure negligence and carelessness, and frugality is used to cure extravagance; using this side's 'excess' to compensate for that side's 'deficiency' is merely to return to the mean, which is called 'timeliness and the mean' — following the situation to take the middle path. The Song dynasty scholar Xiang Anshi said: 'Acting,' 'mourning,' and 'expenditure' all manifest in action, taking the image of the upper trigram Zhen, because Zhen's trigram virtue is movement; 'reverence,' 'sorrow,' and 'frugality' are all aspects that should be restrained, taking the image of the lower trigram Gen, because Gen's trigram virtue is stillness.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。陰不中正，上應九四，宜下而反上者也，凶決不可救矣。六二：過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。設欲上進，則必過九四之祖，遇六五之妣。然兩陰不相應，而六二陰柔中正，居於止體，故不復上及六五之君，但遇其九四之臣，以知九四雖臣，而實有德，決不可過故也。二與四同功而異位，故有相遇之理。太公避紂而遇文王，此爻似之。九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。重剛不中，而應上六，如鳥身不能為主，反隨翼而高飛。既弗肯過防閒之，必有從而戕之者矣，其凶何如。

Initial Line: A flying bird flying upward incurs misfortune. The Small Image Commentary says: The flying bird causes misfortune, which is unavoidable. Zhixu explains: Initial Line is a yin line, neither in the center nor in the proper position, yet it corresponds to Nine in the Fourth. This is someone who should go downward but instead goes upward, so the misfortune is absolutely unavoidable. Second Line: It passes over the grandfather and meets the grandmother; it does not overstep the sovereign, only meeting a minister, thus there is no fault. The Image Commentary says: 'Not reaching the sovereign,' meaning a minister must not overstep. He explains: Second Line, if it wishes to advance upward, must pass over Nine in the Fourth, the 'father,' and meet Six in the Fifth, the 'mother.' However, Six in the Fifth and Second Line are both yin lines, and two yin lines do not correspond. Second Line itself is yin and moderate, located in the lower trigram Gen, which represents 'stopping.' Therefore, it does not seek further the sovereign in the upper trigram, but only meets Nine in the Fourth, the minister. Because it knows that although Nine in the Fourth is in the position of a minister, it actually has virtue, and must not be passed over. Second Line and Fourth Line have the same duties in the hexagram but different positions, so they have the principle of mutual meeting. Jiang Taigong avoided King Zhou and met King Wen of Zhou, which is similar to this line. Third Line: It does not add an extra layer of defense, and following Upper Six may result in being harmed, thus misfortune. The Image Commentary says: Following and being harmed, how severe is the misfortune. He explains: Third Line, with a yang line in a yang position, is strong and not in the center, yet corresponds with Upper Six. It is like a bird that cannot control its own body, but follows its wings upward. Since it does not add an extra layer of defense, it is certain to be harmed by those who follow, how severe is the misfortune.

九四：無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也；往厲必戒，終不可長也。九三信其剛正，自以為無咎者也，乃弗防而致戕；九四居位不當，自知其有咎者也，乃周公許其無咎，何哉？蓋人惟自見有不足處，方能過於省察。堯舜其猶病諸，文王望道未見，孔子五十學易，伯玉寡過未能，皆此意耳。四與初應，故弗過而遇之。但使初來聽命於四，則四為主而無咎；設使四往聽命於初，則初反為主，喜上而不喜下，初得凶，而四亦甚厲矣，故必戒而勿用，須是永守其不宜上宜下之貞，乃可長也。

Nine in the Fourth: There is no fault, and one does not need to be overly cautious and can naturally meet with favorable circumstances. Going forward would bring danger and caution is required; it is not advisable to take action, and one must maintain a steady adherence to the right path. The Small Image Commentary says, "Not exceeding and meeting," because the position of Nine in the Fourth is inappropriate; "Going forward brings danger and must be guarded against," indicates that continuing in this way will not last long. Qingyi's explanation: Nine in the Third is confident in its own strength and uprightness, believing it will not have faults, but fails to take precautions and thus incurs harm. Nine in the Fourth is in an inappropriate position, yet it recognizes its fault, and the Duke of Zhou, when composing the Line Statement, actually grants it "no fault." Why is this so? Because a person only becomes particularly careful when they recognize their own shortcomings. Even Yao and Shun had concerns about their own inadequacies. King Wen was still seeking the Way without having fully grasped it, Confucius was still studying the Book of Changes at fifty, and Qu Boyu wanted to commit fewer faults but realized he still fell short. These all express the same idea. Nine in the Fourth corresponds with Six at the Beginning, so it does not need to be overly cautious and can naturally meet with favorable circumstances. If Six at the Beginning comes up and obeys Nine in the Fourth, then Nine in the Fourth is in the leading position and there will be no fault. But if Nine in the Fourth were to obey Six at the Beginning, then Six at the Beginning would be in the leading position. Since Six at the Beginning is always eager to go upward and not downward, it would bring misfortune, and Nine in the Fourth would then be in great danger. Therefore, one must be cautious and not take action, and must maintain a long-term adherence to the correct path of "not going upward, but going downward," in order to sustain itself.

六五：密雲不雨，自我西郊，公弋取彼在穴。象曰：密雲不雨，已上也。陰柔不正，下無應與，雖為天下共主，膏澤不下於民，如雲自西郊，雖密不雨者焉。乃使九四之公，坐收下位群賢，如弋彼在穴而不費力。蓋由六五之已上，違於不宜上宜下之貞故也。此如紂不能用太公，反使文王取之。

Six Five: Thick clouds gather but do not rain; the clouds come from the western outskirts. The king uses arrows tied with cords to shoot at the game hiding in the cave. The Small Image Commentary says: The thick clouds do not rain because Six Five has risen too high. Qingyi's explanation: Six Five is yin and not in the proper position, and there is no corresponding support below. Although it is the sovereign of the world, its grace does not reach the people. It is like clouds gathering from the western outskirts, which are dense but do not bring rain. As a result, Nine Four, the 'public', easily gathers the virtuous talents below, like shooting at game in a cave with ease. This is because Six Five has occupied a high position and continues to rise, going against the proper way of 'not being suitable to go up, but suitable to go down'. This is similar to King Zhou not employing the Grand Marquis Jiang but allowing King Wen to invite him away.

上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，巳亢也。下應九三，而陰居動體卦極，方與初六鼓翰奮飛，故弗遇九三，而竟過之，一切飛鳥皆悉離之，遺群獨上，身死羽落而後已。其凶也，蓋天擊之，故曰災眚；其災也，實自取之，故曰已亢。桀紂亡國，亦僅失其不宜上宜下之貞所致而已，豈有他哉？設肯行過乎恭，喪過乎哀，用過乎儉，何以至此。

The sixth line at the top says: It refuses to meet and instead goes straight ahead, like a flying bird leaving the flock, resulting in misfortune. This is called calamity from heaven and man. The Small Image Commentary says: It refuses to meet and goes straight ahead because it has reached the extreme of excess. Qingyi's explanation says: The sixth line at the top is in correspondence with the ninth line in the third position, but it is a yin line located in the upper trigram Zhen, which is the trigram of movement, and it is at the highest position of the entire hexagram. It is thus in harmony with the first line at the beginning, and together they spread their wings to fly high. Therefore, it refuses to meet with the ninth line in the third position and passes it by. As a result, all the flying birds leave it, and it abandons its flock to go upward alone, until it dies and its feathers fall off. This misfortune seems as if heaven is striking it, so it is called 'calamity'. But this calamity is actually self-inflicted, so the Small Image Commentary says it 'has reached the extreme of excess'. The fall of Xia Jie and Shang Zhou was not due to any other reason, but only because they lost the correct way of 'not going up but going down'. How could they have fallen to this state if they had been overly respectful in their actions, overly sorrowful in mourning, and overly frugal in their expenditures?

（離下　坎上）既濟：亨小，利貞，初吉終亂。君子之於事也，恭以濟傲，哀以濟易，儉以濟奢，凡事適得其中，則無不濟者矣。無不濟故亨，不惟在大，而亦及小，蓋無所不亨者也。然安不忘危，存不忘亡，治不忘亂，乃萬古之正理。試觀舟不覆於龍門，而覆於溝渠；馬不蹶於羊腸，而蹶於平地。豈謂溝渠平地反險於龍門羊腸哉？禍每生於不測，患莫甚於無備故也。故必利貞以持之。不然，方其初得既濟，皆以為吉，終必以此致亂，不可救矣。如水得火濟而可飲可用，然設不為之防閒，則火炎而水枯，水決而火滅，不反至於兩傷乎？

The lower trigram is Li (Fire), and the upper trigram is Kan (Water), forming the hexagram Ji Ji (The Completion). It says: Smooth, success is achieved even in small matters; it is favorable to maintain the correct path; at the beginning it is auspicious, but eventually calamity will arise. Qingyi's explanation: A gentleman in dealing with affairs uses respect to relieve arrogance, sorrow to relieve carelessness, and frugality to relieve extravagance. In all matters, if one can achieve the middle way, nothing will be impossible. Since nothing is impossible, there is smoothness. This smoothness is not only found in great matters but also extends to small ones, meaning that all things are smooth. However, in times of peace, one should not forget danger; in times of survival, one should not forget the possibility of ruin; in times of peace, one should not forget the possibility of disorder. This is the constant principle throughout the ages. Consider how a boat does not capsize at the dangerous龙门 (Lion Gate), but rather in a small ditch; a horse does not stumble on the perilous path of Yangchang, but rather on flat ground. Is a ditch or flat ground more dangerous than the Lion Gate or Yangchang? Only because calamities often arise unexpectedly, and the greatest hidden danger is lack of preparedness. Therefore, one must use "li zhen" (favorable to maintain the correct path) to sustain it. Otherwise, when people first achieve the state of Ji Ji, they all think it auspicious, but eventually they will certainly bring about calamity, which is irreversible. Just as water can be used when it is tempered by fire, but if not guarded, the fire may become too strong and dry up the water, or the water may overflow and extinguish the fire. Would it not be a mutual destruction?

彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。小者尚亨，則大者不待言矣。六十四卦，惟此卦剛柔皆當其位，故貞。六二柔得其中，為離之主，以此濟水，水方成用，故初吉。然設以為既無不濟，便可終止，則必致水決火滅、火炎水枯之亂，或任其火燼水竭，故曰其道窮也。

The Commentary on the Judgment says: The hexagram "Already Achieved" is smooth and unimpeded, meaning even minor matters are smooth. "Beneficial to maintain the correct course" is because all the yao in the hexagram are properly positioned, with the yang yao in odd positions and the yin yao in even positions. "Initially auspicious" is because the yin yao in the second line is in the center. "Ending leads to disorder" is because its path has reached its end. Qingyi explains: If even minor matters are smooth, then major matters are certainly so. Among the sixty-four hexagrams, only this one has all the yang and yin lines properly placed—yang lines in odd positions and yin lines in even positions. Therefore, it is called "maintaining the correct course," which means being proper. The yin yao in the second line is the main line of the lower trigram Li (Fire), which is used to regulate the upper trigram Kan (Water), allowing the water to function properly. Therefore, it is said "initially auspicious." However, if one thinks that since everything is already achieved, one can stop there, then inevitably there will be calamities such as water overflowing and fire extinguishing, or fire burning to ashes and water drying up. Therefore, it is said "its path has reached its end."

象曰：水在火上，既濟。君子以思患而豫防之。方其既濟，似未有患，患必隨至，故君子深思而豫防，即彖所謂利貞者也。說統云：體火上之水以制火而防其溢，體水下之火以濟水而防其烈。初九：曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。六爻皆思患豫防之旨也。既濟則初已濟矣，輪猶曳而若欲行，尾猶濡而若欲渡，無事不忘有事，防之於初，則不至於終亂，故義無咎。

The Great Image says: Water above fire, this is the Hexagram of Completion. The gentleman takes this as a model, deeply considering possible misfortunes that may arise and taking precautions in advance. Quingyi explains: When things are completed, it seems there is no misfortune, yet misfortune is sure to follow. Therefore, the gentleman should think deeply and plan ahead, which is exactly what the Hexagram Statement means by "favorable to uprightness." The "Commentary on the Book of Changes" says: Observing water above fire, use it to control fire and prevent water from overflowing; observing fire below water, use it to nourish water and prevent fire from becoming too intense. Initial Nine: Holding back the chariot wheel so it does not move quickly, wetting the tail so it does not cross lightly, there is no fault. The Small Image says: Holding back the chariot wheel, in terms of principle, there is no fault. He then says: All six lines of the Hexagram of Completion discuss the principle of thinking of possible troubles and taking preventive measures. At the time of completion, Initial Nine has already crossed over, yet it still holds back the chariot wheel as if hesitating to move forward, and as if its tail is wet, hesitating to cross. This is remembering possible troubles even in times of peace, taking precautions at the beginning, thus avoiding eventual chaos. Therefore, in terms of principle, there is no fault.

六二：婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。九五陽剛中正而居君位，二以陰柔中正應之，必有小人慾為離間而竊其茀者。二得中道，故安然不尋逐之。惟勿逐乃七日自得，逐則失中道而弗得矣。勿逐二字，即思患豫防之妙。九三：高宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。以重剛居明極，高宗伐鬼方之象也。然且三年克之，困憊甚矣，況剛明未必如高宗者乎？況可用小人以窮兵黷武、殃民賊國乎？奈何不思患而豫防之也。

Six Two: A woman lost the curtain on her carriage, but there is no need to search for it; it will be recovered naturally after seven days. The Small Image Commentary says: Recovering it after seven days is because she remains on the middle path. Qiyi's explanation: Nine Five is a yang line that is upright and in the position of a ruler, while Six Two, with its yin and upright nature, corresponds with it. There must be a small person who wants to create a rift between Two and Five, thus stealing the curtain of Six Two. Since Six Two remains on the middle path, it is safe not to search. Precisely because she does not search, it will be recovered after seven days; if she searches, she would lose the middle path and not recover it. The two characters 'do not chase' are the profound wisdom of thinking ahead to prevent problems. Nine Three: King Wu Ding of the Yin dynasty waged war against the Ghost People, and it took three years to conquer them. It is not advisable to use petty people. The Image Commentary says: It took three years to conquer because they had already reached an extreme of exhaustion. His explanation: Nine Three, with a yang line in a yang position, is strong and added to strength, and it is at the top of the lower trigram Li, which represents brightness. This is the image of King Wu Ding of Yin waging war against the Ghost People. However, even then it took three years to conquer, and they were exhausted and weary to the extreme. How much more so if the strong and discerning person is not as capable as King Wu Ding? How much more so if petty people are used to wage war, harm the people, and destroy the country? Why not think ahead and prevent problems in advance?

六四：繻有衣袽，終日戒。象曰：終日戒，有所疑也。美帛曰繻，敝絮曰袽，繻必轉而為袽，可無戒乎？潘雪松云：四居三之後，離明盡而坎月方升時也。在三已稱日昃之離，在四何可忘終日之戒。蕅益曰：疑即是思患豫防之思。

Six Four: Beautiful silk will eventually become tattered rags; one must remain vigilant all day. The Small Image Commentary says: Remaining vigilant all day is because there is some doubt in the heart. Quingyi's explanation: Fine and beautiful silk is called 'xu', and tattered rags are called 'ru'; beautiful silk will certainly one day become tattered rags, can one not remain vigilant? A clear-minded person, Pan Xuesong, said: Six Four comes after Nine Three, which is precisely the time when the lower trigram Li (Fire) is about to lose its brightness and the upper trigram Kan (Water) is just beginning to rise. At Nine Three, it was already called 'ri zè zhi li' (the light of Li when the sun is westward); how can one forget to remain vigilant all day at Six Four? Quingyi added his own comment: The 'yi' (doubt) here refers to the 'si' (thought) in 'si huan yu fang' (thinking of possible troubles in advance).

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。離東坎西，下卦盡離明之用以致濟，猶如殺牛；九五以坎中剛正之實德而享受之，曾不費力，猶如禴祭。蓋雖有其德，苟無其時，不能致此；雖有其時，苟無實德，亦不能致此也。而思患豫防之旨，則在以誠不以物中見之。上六：濡其首，厲。象曰：濡其首厲，何可久也。以陰柔居險之極，在濟之終，所謂終止則亂，不能思患豫防者也。如渡水而濡其首，不亦危乎？

Nine in the Fifth: The eastern neighboring state sacrifices cattle in a grand ceremony, but the western neighboring state performs a simple and humble sacrifice of the four seasons, and thus actually receives the blessing. The Small Image Commentary says: The eastern neighbor sacrifices cattle, but the western neighbor's sacrifice is in harmony with the proper time; actually receiving the blessing means that great good fortune comes. Qingyi's explanation: In the eight trigrams, Li (Fire) is in the east and Kan (Water) is in the west. The primary hexagram has Li below and Kan above. The lower trigram uses the full function of Li's brightness to achieve the state of completion, just like sacrificing cattle in a grand ceremony. Nine in the Fifth, with the single Yang in the middle of Kan, possesses upright virtue and enjoys success effortlessly, just like the humble and sincere sacrifice of the four seasons. This shows that although one may have the virtue, without the right timing, one cannot reach this point; although one may have the timing, without genuine virtue, one cannot reach this point. The principle of thinking ahead to prevent problems is embodied in the emphasis on sincerity rather than offerings. Six at the Top: The head is wet, which is dangerous. The Small Image Commentary says: The head is wet and dangerous, how can this last long? His explanation: Six at the Top, being a Yin and weak line, is located at the top of the upper trigram Kan, which represents danger, and also at the end of the state of completion. This is exactly what the Commentary on the Judgment calls 'termination leads to disorder,' which is the situation of someone who does not think ahead to prevent problems. It is like crossing a river and getting the head wet, which is very dangerous.

（坎下　離上）未濟：亨，小狐汔濟，濡其尾，無攸利。既有既濟，必有未濟，以物本不可窮盡故也。既有未濟，必當既濟，以先之既濟，原從未濟而濟故也，是以有亨道焉。然未濟而欲求濟，須老成，須決斷，須首尾一致。倘如小狐之汔濟而濡其尾，則無所利矣。

The lower trigram is Kan (Water), and the upper trigram is Li (Fire). The hexagram is "Not Yet Completed" (Wèi Jì): It is smooth and favorable. A young fox seems about to cross the river but gets its tail wet, resulting in no benefit. Qingyi's explanation: Since there is the hexagram "Already Completed" (Jì Jì), there must also be the hexagram "Not Yet Completed" (Wèi Jì), because things cannot be fully exhausted. Likewise, since there is "Not Yet Completed," it must eventually reach "Already Completed," because the previous "Already Completed" was originally crossed over from "Not Yet Completed." Therefore, within "Not Yet Completed," there is the way of smoothness and favor. However, when in the state of "Not Yet Completed" and seeking to cross over, one must be mature and cautious, decisive and resolute, and consistent from beginning to end. If one is like the young fox, which seems about to cross the river but ends up getting its tail wet, then there will be no benefit.

彖曰：未濟亨，柔得中也。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。六五之柔得中，所謂老成決斷，而能首尾一致者也。未出中，言尚未出險中，此時正賴老成決斷之才識、首尾一致之精神，而可不續終如小狐乎？然雖不當位，而剛柔相應，則是未濟所可以可亨之由。

The Commentary on the Judgment says: The hexagram "Not Yet Completed" is smooth and unimpeded because the yao of yin is in the middle. "A small fox approaches the riverbank" indicates that it has not yet escaped from the perilous situation. "Its tail gets wet, there is no benefit" means that it cannot complete the matter. Although all six yao are not in the proper position, the yin and yang lines correspond in pairs. Qingyi explains: The yin line in the fifth position being in the middle refers to a person who is mature and decisive, and can maintain consistency from beginning to end. "Not yet out of the middle" means that it has not yet escaped from the perilous situation of Kan. At this moment, it entirely relies on the wisdom and decisiveness of a mature person, and the spirit of consistency from beginning to end. How can it be like a small fox that cannot complete the matter? As for "although not in the proper position, the yin and yang lines correspond" — in the primary hexagram, all six yao are not in the proper position, yet they correspond in pairs above and below. This is precisely the reason why "Not Yet Completed" can be smooth and unimpeded.

象曰：火在水上，未濟。君子以慎辨物居方。物之性不可不辨，方之宜不可不居，故君子必慎之也。如火性炎上，水性潤下，此物之不可不辨者也。炎上而又居於上，不已亢乎？是宜居下以濟水。潤下而又居於下，將安底乎？是宜居上以濟火。此方之不可不居者也。如水能制火，亦能滅火；火能濟水，亦能竭水。又水火皆能養人，亦皆能殺人。以例一切諸物，無不皆然。辨之可弗詳明，居之可弗斟酌耶？

The Great Image Commentary says: Fire on water, this is the hexagram of "Not Yet Completed." The gentleman takes this image as a model, carefully distinguishing the nature of things and placing them in their appropriate positions. Qingyi's explanation: The nature of things must not be overlooked, and the suitability of their positions must not be neglected, so the gentleman must certainly approach this with caution. For example, the nature of fire is to rise upward, and the nature of water is to flow downward; this is where the distinction of nature must not be ignored. Since fire has the nature to rise upward, if it is placed in the upper position, is it not excessive? It should be placed in a lower position to warm and nourish the water. Since water has the nature to flow downward, if it is placed in the lower position, where will it sink? It should be placed in an upper position to regulate and assist the fire. This is where the suitability of positions must not be neglected. Another example is that water can extinguish fire, but it can also put out fire; fire can nourish water, but it can also dry up water. Both water and fire can sustain people and also harm them. By analogy, all things are like this. To distinguish them, how can one not be thorough? To place them, how can one not consider carefully?

初六：濡其尾，吝。象曰：濡其尾，亦不知極也。陰柔居下，無濟世才，將終於不濟而可羞矣，豈知時勢已極，固易為力者哉？九二：曳其輪，貞吉。象曰：九二貞吉，中以行正也。剛而不過，以此曳輪而行，得濟時之正道者也。由其在中，故能行正，可見中與正不是二理。六三：未濟征凶，利涉大川。象曰：未濟征凶，位不當也。陰不中正，才德俱劣，故往必得凶。然時則將出險矣，若能乘舟以涉大川，不徒自恃其力，則險可濟也。

Initial Line: The tail is wet, there is regret. The Small Image Commentary says: The tail being wet indicates not understanding that the time has reached its end. Qingyi's explanation: Initial Line is yin and weak, located at the very bottom, lacking the ability to help the world, and will remain in a state of failure and shame. How could it know that the time has reached its peak, which is the easiest time to gain support and achieve success. Second Line: Holding back the chariot wheel and proceeding slowly, maintaining the right path brings good fortune. The Image Commentary says: The Second Line achieves good fortune by maintaining the right path because it is in the center and acts properly. His explanation: The Second Line is strong and vigorous but not excessive, using this attitude to slowly move the chariot wheel, which is the correct path to help the time. Because it is in the center of the lower trigram, it can act properly; thus, 'center' and 'righteousness' are not two separate concepts. Third Line: Going forward when not yet completed brings misfortune, but is beneficial for crossing a great river. The Image Commentary says: Going forward when not yet completed brings misfortune because the position is inappropriate. His explanation: The Third Line is a yin line, neither in the center nor in the proper position, lacking both ability and virtue, so rushing forward will certainly bring misfortune. However, the situation is about to escape the danger of the swamp; if one can use a boat to cross the great river, not relying solely on one's own strength, then the danger can still be crossed.

九四：貞吉悔亡，震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。剛而不過，如日方升，得濟時之德之才之位者也，故貞吉而悔亡。於以震其大明之用，伐彼幽闇鬼方，三年功成，必有賞于大國矣。濟時本隱居所求之志，今得行之。六五：貞吉無悔，君子之光，有孚吉。象曰：君子之光，其暉吉也。柔中離主以居天位，本得其正，本無有悔，此君子之光也。又虛己以孚九二，而其暉交映，天下仰之，吉可知矣。

Nine in the Fourth: If one maintains the correct path, it will be auspicious, and regret will vanish; by exerting divine power to attack the Ghost Country, after three years, one will receive a reward from a great state. The Small Image Commentary says: Maintaining the correct path brings auspiciousness and the disappearance of regret, meaning that one's aspirations are realized. Qingyi's explanation: Nine in the Fourth is strong and vigorous but not excessive, like the rising sun, representing a person who possesses the virtue, talent, and position to benefit the times. Therefore, by maintaining the correct path, auspiciousness is achieved and regret vanishes. It then activates the great brightness symbolized by the upper trigram Li, to attack the dark Ghost Country. After three years of success, a reward from a great state is certain. Serving the world and saving the times was the aspiration held in seclusion; now it is realized. Six in the Fifth: If one maintains the correct path, it will be auspicious, and there will be no regret; this is the radiance of a gentleman, with sincerity, it is auspicious. The Image Commentary says: The radiance of a gentleman refers to its radiance bringing good fortune. His explanation: Six in the Fifth, being gentle and in the center, is the ruler of the upper trigram Li, and is in the position of the Son of Heaven. It naturally follows the correct path and has no regret, which is the radiance of a gentleman. It also humbly receives the people below and maintains sincere trust with Nine in the Second, thus the radiance above and below shines together, and all under heaven look up to it, so good fortune is naturally known.

上九：有孚于飲酒，無咎；濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。六五之有孚吉，天下已既濟矣，故上九守其成，而有孚于飲酒，乃與民同樂，無咎之道也。然君子之於天下也，安不忘危，存不忘亡，治不忘亂，苟一任享太平樂，而無競業惕厲之心，如飲酒而濡其首，吾信其必失今日此樂，以彼不知節故。節者，如天地之四時必不可過，亦謂之極。初六柔疑太過，故云亦不知極；上九剛信太過，故云亦不知節。知極知節，則未濟者得濟，已濟者可長保矣。

Upper Nine: With sincerity and integrity, one drinks and enjoys oneself, without fault; but if one becomes so immersed in drinking that one's head is drenched, then sincerity and integrity lose their proper measure. The Small Image Commentary says: Drinking until one's head is drenched is a lack of restraint. Qingyi's explanation: Since Six Five already has sincerity and integrity leading to good fortune, the world has already passed through difficulties, so Upper Nine, in maintaining the established order, drinks with sincerity and enjoys oneself, which is sharing joy with the people. This is naturally a way without fault. However, a gentleman in dealing with the world, even in times of peace does not forget danger, even in times of survival does not forget the possibility of ruin, and even in times of peace does not forget the possibility of disorder. If one一味 indulges in the pleasures of peace without a diligent and cautious heart, constantly alert and cautious, it is like drinking until one's head is drenched. I can be certain that he will surely lose this present joy, because he does not know restraint. What is called 'restraint' is like the heavens and earth and the four seasons each having their own limits, which must not be exceeded. It can also be called 'extreme'. Initially, Six at the Beginning was too weak and hesitant, so the Small Image Commentary says it 'does not know the extreme'; Upper Nine was too strong and confident, so the Small Image Commentary says it 'does not know restraint'. If one knows both 'extreme' and 'restraint', then what is not yet completed can be completed, and what has been completed can be preserved for a long time.

伏羲設六十四卦，令人觀其象而已矣。夏商各於卦爻之下，繫辭焉以斷吉凶，如所謂連山、歸藏者是也。周之文王，則繫辭於每卦之下，名之曰彖；逮乎周公，復繫辭於每爻之下，名之曰象。孔子既為彖傳、象傳以釋之，今又統論伏羲所以設卦、文周所以繫辭，其旨趣、綱領、體度、凡例，徹乎性修之源，通乎天人之會，極乎鉅細之事，貫乎日用之微，故名為繫辭之傳，而自分上下焉。

Fu Xi drew the sixty-four hexagrams, merely for people to observe the images, without any written words. During the Xia and Shang dynasties, each dynasty added written statements beneath the hexagrams and lines to judge fortune and misfortune, which are the two ancient books called "Lianshan" and "Guicang". Later, during the time of King Wen of Zhou, he added written statements beneath each hexagram, calling them "Tuan", which is the hexagram statement. Then, the Duke of Zhou added written statements beneath each line, calling them "Xiang", which is the line statement. Confucius later composed the "Tuan Zhuan" and "Xiang Zhuan" to explain them. Now he summarizes and discusses: why Fu Xi originally established the hexagrams, and why King Wen and the Duke of Zhou added the statements. This general discussion covers the meaning, outline, structure, and rules, connecting to the origin of "Xing" and "Xiu" — "Xing" refers to the inherent nature of human beings, while "Xiu" refers to the cultivation efforts in later life. It connects the middle between heaven and humanity. It covers great matters as well as the most subtle aspects of daily life, without any omission. Therefore, it is called the "Xici Zhuan", which is long, so it is divided into upper and lower parts.

隨緣不變、不變隨緣之易理，天地萬物所從建立也；卦爻陰陽之易書，法天地萬物而為之者也；易知簡能之易學，玩卦爻陰陽而成之者也。由易理方有天地萬物，此義在下文明之。今先明由天地萬物而為易書，由易書而成易學，由易學而契易理。

Zhi Xu first establishes a general framework here, dividing the "Yi" into three layers. The first layer is "Yi Li," which refers to the principle of "following conditions without change, and remaining unchanged while following conditions" as mentioned in Buddhist teachings: the true suchness nature follows all conditions to manifest myriad phenomena, which is called "following conditions"; although it manifests myriad phenomena, its own nature remains unchanged, which is called "unchanged." Heaven and earth and all things are established based on this principle. The second layer is "Yi Shu," that is, the "Zhou Yi" composed of hexagrams and lines, which is made by following the patterns of heaven and earth and all things. The third layer is "Yi Xue," that is, the study mentioned in the following text "Qian is easy to know, Kun is simple in ability," which is the knowledge humans achieve by contemplating the hexagrams, lines, and yin and yang. As for the meaning that "Yi Li gives rise to heaven and earth and all things," this will be explained later; here, first it is clarified that heaven and earth and all things give rise to the Yi Shu, the Yi Shu gives rise to the Yi Xue, and the Yi Xue leads to the Yi Li.

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。是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. The humble and the exalted are arranged in order, thus the positions of the lines in the trigrams become clear. The movement and stillness in the heavens and earth each follow their regular patterns, thus the distinction between strong and weak lines is determined. People gather into groups because of similar aspirations, and creatures form communities because of similar kinds, thus good and bad fortune arise. In the heavens, they become the "images" of sun, moon, and stars; on earth, they become the "forms" of mountains, rivers, moving creatures, and plants, thus changes manifest. Therefore, the strong and the weak interact with each other, the eight trigrams push and stimulate one another, thunder is used to stir them, and wind and rain are used to nourish them. The sun and moon move ceaselessly, and the alternation of cold and heat comes and goes.

此先明由天地萬物而為易書也。易之乾坤，即象天地；易之貴賤，即法高卑；易之剛柔，即法動靜；易之吉凶，即法方物；易之變化，即法形象。是故易之有剛柔相摩、八卦相蕩，而變化無窮，猶天地之有雷霆風雨、日月寒暑，而萬物皆備。蓋無有一文一字是聖人所杜撰也。

Zhi Xu explains: This passage first explains how the Book of Changes originates from the heavens, the earth, and all things. In the Book of Changes, the trigrams Qian and Kun are taken as symbols of heaven and earth; the concepts of honor and disgrace are modeled after the high and low positions of heaven and earth; the qualities of strength and flexibility are modeled after movement and stillness; the concepts of good fortune and misfortune are modeled after the principle that things of the same kind gather together and things of the same nature group together; and the concept of change is modeled after the phenomena in heaven and the forms on earth. Therefore, the Book of Changes contains the mutual interaction of strength and flexibility, and the mutual influence of the eight trigrams leading to infinite changes, just as in the world there are thunder and lightning, wind and rain, sun and moon, cold and heat, and all things are complete. It is evident that there is not a single word or sentence in the Book of Changes that was invented by the sage out of nowhere.

乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。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。易簡而天下之理得矣，天下之理得，而成位乎其中矣。

Heaven's Way brings about masculinity, Earth's Way brings about femininity. Heaven governs the creation of all things, while Earth is responsible for shaping them. Heaven acts with ease, while Earth accomplishes things with simplicity. Ease makes things easy to understand, simplicity makes things easy to follow; easy to understand brings people close, easy to follow leads to success. Bringing people close ensures longevity, achieving success brings about expansion. Being able to last long is the virtue of the virtuous, being able to expand is the career of the virtuous. By grasping ease and simplicity, one masters the principles of the world; by mastering the principles of the world, one establishes one's place within heaven and earth.

此明由易書而成易學，由易學而契易理也。萬物雖多，不外天地；易卦雖多，不出乾坤。聖人體乾道而為智慧，智慧如男；體坤道而為禪定，禪定如女。智如金聲始條理，定如玉振終條理。智則直心正念真如，故易知而無委曲之相；定則持心常在一緣，故簡能而無作輟之歧。

Zhi Xu here turns to the Buddhist teaching of integration. He says: this passage discusses how the Book of Changes was formed from the Book of Documents, and how the study of the Book of Changes leads to the understanding of its principles. Although all things are numerous, they do not go beyond heaven and earth; although the hexagrams of the Book of Changes are numerous, they do not go beyond the trigrams of Heaven and Earth. The sage comprehends the principle of Heaven and thus attains wisdom, which belongs to yang, like a man; the sage comprehends the principle of Earth and thus attains meditation, which is the ability to concentrate the mind on a single object, meditation belongs to yin, like a woman. Wisdom is like the sound of the golden bell at the beginning of a musical performance, responsible for 'beginning to order'; meditation is like the sound of the jade chime at the end, responsible for 'ending to order'—this is using the words from the Mencius that refer to Confucius as 'gold voice and jade resonance' to explain the beginning and end of wisdom and meditation. With wisdom, one can 'straight heart and correct mindfulness of true suchness,' the mind not twisted, remembering the uncreated and unceasing true nature, so 'easy to know' without any twisted appearance; with meditation, one can keep the mind fixed on a single object for a long time, so 'simple ability' without the distraction of intermittent interruptions.

正念真如，故吾無隱乎爾而易知；持心一緣，故無入不自得而易從。易知，故了知生佛體同而有親；易從，故決能原始要終而有功。有親，不惟可大而又可久，即慧之定也；有功，不惟可久而又可大，即定之慧也。德業俱備，以修顯性，故得理而成位矣。易理本在天地之先，亦貫徹於天地萬物之始終。今言天下之理者，以既依理而有天地，則此理即渾然在天下也；亦以孔子既示為世間聖人，故且就六合內言之。

Because of the true nature of right mindfulness, it is as Confucius said, "I have nothing to conceal from you," completely open and unreserved, hence "easy to know." Because the mind is focused on a single state, it can be at ease anywhere, hence "easy to follow." Only because it is easy to know can one realize that the nature of all beings and the Buddha is originally one, thus leading to attachment; only because it is easy to follow can one determine to investigate the origin of things and grasp their conclusion, thus achieving merit. Attachment leads to both great and enduring results, which is the samadhi contained within wisdom. Achieving merit leads to both enduring and great results, which is the wisdom contained within samadhi. Virtue and deeds are both complete, meaning that through later heaven cultivation, the inherent nature is manifested, hence "attaining principle and achieving position." The principles of the Book of Changes have always existed before heaven and earth and run through the beginning and end of all things and beings. Here, why is it called "the principles of the world"? Because since the world and heaven depend on this principle, this principle is fully present throughout the world. Also, because Confucius appeared as a sage in the world, it is said in terms of the entire world and its four directions.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔得，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。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。

The sages established hexagrams and observed them, attaching words to explain fortune and misfortune. The yao, being either yang or yin, change and produce transformations. Therefore, fortune and misfortune symbolize loss and gain; regret and hardship symbolize worry and hesitation; transformation symbolizes advancement and retreat; yang and yin symbolize day and night. The movement of the six yao reflects the three fundamental principles of heaven, earth, and humanity. Therefore, the gentleman, when at ease, finds peace in the order of the hexagrams; when he delights, he repeatedly contemplates the words of each yao. Thus, when he is at rest, he observes the hexagrams and contemplates the words of the yao; when he acts, he observes the changes of the yao and contemplates the meaning of divination. Therefore, he is blessed by heaven, fortunate, and suitable in all matters.

惟其易理全現乎天地之間，而人莫能知也，故伏羲設卦以詮顯之，文周又觀其象，繫辭焉而明吉凶，以昭告之。順理者吉，逆理者凶也。夫易理本具剛柔之用，而剛柔各有善惡之能：剛能倡始，而過剛則折；柔能承順，而過柔則靡。然剛柔又本互具剛柔之理，故悟理者能達其相推而生變化。是故吉凶者，即失理得理之象也；悔吝者，乃憂於未然、慮於事先之象也。

Zhi Xu explains: It is only because the principles of the Book of Changes are fully manifested in the universe, yet people are unable to perceive them, that Fuxi established the hexagrams to explain and reveal them. King Wen and the Duke of Zhou further observed the hexagrams, attached commentaries to them, and clarified the auspicious and inauspicious, thereby making them known to people. Following this principle leads to auspiciousness, while going against it leads to misfortune. The principles of the Book of Changes inherently contain both the qualities of strength and flexibility, and these qualities each have the potential for both good and evil. Strength can initiate and create, but if it becomes excessive, it will break. Flexibility can accommodate and harmonize, but if it becomes excessive, it will become weak. However, within strength there is inherently the principle of flexibility, and within flexibility there is inherently the principle of strength. Therefore, those who understand this principle can comprehend the mutual transformation of strength and flexibility, giving rise to change. Thus, what is called 'auspiciousness and misfortune' is a symbol of losing or attaining this principle. What is called 'regret and hardship' is a symbol of worrying before the matter occurs and considering before taking action.

知吉凶之象，則必為之進退，而勿守其窮，故變化者，明示人以進退之象也。知悔吝之方，則必通乎晝夜而善達其用，故剛柔者明示人以晝夜之象也。然則六爻之動，一唯詮顯三極之道而已。三極之道，即先天易理，非進非退而能進能退，非晝非夜而能晝能夜。天得之以立極於上，地得之以立極於下，人得之以立極於中，故名三極之道，乃即一而三、即三而一之極理也。

Having understood the images of good and ill fortune, one must necessarily respond by either advancing or retreating, not stubbornly clinging to an unworkable situation. Therefore, "change" clearly indicates the signs of advancing or retreating. Understanding the way to deal with regret and hardship enables one to apply the principle day and night, so "yin and yang" clearly indicates the signs of day and night. Thus, the movement of the six lines in divination is merely elucidating the "three ultimate principles." The three ultimate principles are the principles of the Earlier Heaven: it itself is neither advancing nor retreating, yet it can both advance and retreat; it is neither day nor night, yet it can be both day and night. Heaven receives it and establishes order above, Earth receives it and establishes order below, and humans receive it and establish order in the middle. Therefore, it is called the three ultimate principles. It is the ultimate principle of "one and three, three and one"—the three ultimate principles are but one principle, and one principle encompasses the three ultimate principles. This is exactly the approach used by the Tiantai school in their concept of "one mind, three contemplations," which Zhixu adapted to explain the three categories of human beings.

夫易理既在天而天，在地而地，在人而人，是故隨所居處無非易之次序。祗須隨位而安，只此所安之位，雖僅六十四卦中之一位，便是全體三極，全體易理，不須更向外求。而就此一位中，具足無量無邊變化，統攝三百八十四種爻辭，無有不盡，是可樂而玩也。平日善能樂玩，故隨動皆與理合，縱遇變故，神恆不亂，自能就吉遠凶。此乃自心合於天理，故為理之所祐，豈徼（行亍+幸）於術數哉。

The principles of the Book of Changes are in heaven, they are heaven; in earth, they are earth; in human beings, they are human beings. Therefore, no matter where a person is, there is no place that is not part of the order of the Book of Changes. One merely needs to settle down in the position one is in — this single position, though only one among the sixty-four hexagrams, already contains the whole of the three fundamental principles and the entire principle of the Book of Changes, and there is no need to seek outside. Moreover, within this position, there are infinite and boundless changes, encompassing all 384 line statements without any being left out. This is the delightful and enjoyable aspect. Those who are accustomed to contemplating this can ensure that every action and movement aligns with the principle. Even when encountering unexpected events, their spirit remains constant and unconfused, naturally able to seek good fortune and avoid misfortune. This is due to the harmony between one's heart and the heavenly principle, thus being protected by the principle, not through relying on divination and numerology forby chance.

彖者，言乎象者也；爻者，言乎變者也；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。是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，憂悔吝者存乎介，震無咎者存乎悔。是故卦有小大，辭有險易；辭也者，各指其所之。

The Hexagram Statement refers to the overall image of a hexagram, while the Line Statement refers to the movement of a line. "Good fortune and misfortune" refer to the balance between gain and loss, and "regret and difficulty" refer to minor flaws. "No blame" means being able to correct mistakes effectively, not that there were no mistakes to begin with, but that mistakes can be remedied, hence there is no disaster or blame. Therefore, the ranking of importance is determined by the position of the lines; the distinction of the hexagram's virtue and magnitude is determined by the hexagram itself; the discernment of good fortune and misfortune is based on the statements of the hexagram and its lines; the concern for regret and difficulty is based on the concept of "intermediate" — "intermediate" refers to the extremely thin boundary between good and evil, indicating the moment when a thought first arises but has not yet taken form. What can move people's hearts and lead them to no blame is the word "regret." Therefore, hexagrams have both small and great aspects, and statements have both dangerous and easy aspects; the so-called "statements" are each pointing out the direction they are heading towards.

承上居則觀其象，而言象者莫若彖也；動則觀其變，而言變者莫若爻也。彼彖爻所言吉凶者，乃示人以失得之致，使人趣得而避失也；所言悔吝者，乃示人以小疵，使勿成大失也；所言無咎者，乃示人以善補其過，使還歸於得也。是故位以列其貴賤，使人居上不驕，為下不倍也。

Zhi Xu explains: Following the previous statement "When at rest, observe its image," the most complete explanation of the hexagram image is found in the Tu Cí; following "When in motion, observe its changes," the most detailed explanation of change is found in the Yao Cí. The good and bad outcomes mentioned in the Tu Cí and Yao Cí are meant to indicate to people the results of loss and gain, guiding them to pursue gain and avoid loss. The mentioned regret and meanness are meant to point out minor faults, preventing them from developing into major mistakes. The mentioned absence of blame is meant to indicate methods of rectification, enabling people to return to the state of gain. Therefore, by arranging the positions of the lines to indicate superiority and inferiority, people are guided to be humble when in a high position and not to abandon their post when in a low position.

卦以齊其小大，使人善能用陰用陽，不被陰陽所用也；辭以辯其吉凶，使人知吉之可趣、凶之可避也。此其辯別之端甚微，非觀象玩占者不能憂之；此其挽回之力須猛，非觀變玩占者不能震之。是故卦有小大，辭有險易，蓋明明指人以所趨之理矣。所趨之理即吉道也，自非全體合理，決不能有吉無凶。

Using trigrams to regulate the virtue of the hexagrams enables people to skillfully employ yin and yang, rather than being controlled by them; using words to distinguish good and bad fortune allows people to know that good can be pursued and bad can be avoided. The distinctions here are extremely subtle, and those who do not regularly observe phenomena and engage in divination will not develop anxiety or fear about these matters. The power to correct and transform must be swift, and those who do not regularly observe changes and engage in divination will lack the strength to be startled and reflect. Therefore, hexagrams have both small and great aspects, and words have both dangerous and easy aspects. This clearly points out the principles people should follow. The principle they should follow is the path of good fortune; if one's entire being does not align with this principle, it is impossible to have only good fortune and no misfortune.

易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情狀。與天地相似，故不違。知周乎萬物而道濟天下，故不過。旁行而不流，樂天知命故不憂。安土敦乎仁故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。

The Book of Changes aligns with heaven and earth, thus being able to encompass and connect the principles of heaven and earth. By looking up to observe the patterns of heaven and looking down to examine the patterns of earth, one understands the hidden and the manifest. By investigating the beginning of all things and returning to observe their end, one understands the principles of life and death. The essence and qi凝聚 to form bodies, while the soul wanders and disperses, thus understanding the nature of ghosts and spirits. The Book of Changes is similar to heaven and earth, so it does not contradict them; its wisdom extends to all things and its way is sufficient to save the world, thus having no errors; it communicates widely in all directions without wandering or losing its focus, delights in the way of heaven and understands destiny, thus not being troubled; it resides calmly in its own place and is sincere in benevolence, thus being able to love and care for all things. It encompasses the transformations of heaven and earth without error, thoroughly accomplishes all things with twists and turns without missing any, and comprehends the principles of day and night without any ignorance. Therefore, it is said: the divine is without fixed place, and the way of the Book of Changes has no fixed form.

夫觀象玩辭、觀變玩占者，正以辭能指示究竟所趨之理故也。易辭所以能指示極理者，以聖人作易，本自與天地準，故能彌合經綸天地之道也。聖人之作易也，仰觀天文，俯察地理，知天文地理之可見者，皆是形下之器，其事甚明；而天文地理所以然之故，皆不出於自心一念之妄動妄靜，動靜無性，即是形上之道，其理甚幽。此幽明事理，不二而二、二而不二，惟深觀細察乃知之也。

Zhi Xu explains: The reason we need to observe phenomena and study the words of the hexagrams is because the words of the hexagram lines can indicate the ultimate principle that human beings should ultimately follow. The reason the words of the Book of Changes can indicate this ultimate principle is that the sages who composed the Book of Changes originally aligned themselves with heaven and earth, thus being able to integrate and govern the principles of heaven and earth. The sages composed the Book of Changes by looking up to observe celestial phenomena and looking down to examine terrestrial features. They knew that the visible parts of celestial and terrestrial phenomena belong to the "formal" or material level, which is clearly evident. However, the reason why celestial and terrestrial phenomena are as they are all comes from the movement and stillness of one's own mind—movement and stillness themselves have no inherent nature. This is the "transcendent" principle, which is very subtle. The subtle and the evident, the phenomena and the principles, are not two separate things, yet they are divided into two, and they are divided into two yet not two. Only through deep observation and careful contemplation can one understand this.

原其所自始，則六十四始於八，八始於四，四始於二，二始於一，一何始乎？一既無始，則二乃至六十四皆無始也。無始之始，假名為生。反其所以終，則六十四終只是八，八終是四，四終是二，二終是一，一終是無，無何終乎？無既無終，則一乃至六十四亦無終也。無終之終，假名為死。由迷此終始死生無性之理，故妄於天地間攬精氣以為物，游魂靈以輪迴六道而為變，是故知鬼神之情狀也。

Investigating the beginning of all things: the sixty-four hexagrams begin with the eight trigrams, the eight trigrams begin with the four images, the four images begin with the two principles, and the two principles begin with the Supreme Ultimate, which is 'one'. Then where does this 'one' begin? Since 'one' has no beginning, then two and up to sixty-four also have no beginning. This 'beginning without a beginning' may be given the name 'birth'. Conversely, investigating its end: the sixty-four hexagrams ultimately return to the eight trigrams, the eight trigrams ultimately return to the four images, the four images ultimately return to the two principles, the two principles ultimately return to 'one', and 'one' ultimately returns to nothingness. Then where does this 'nothingness' end? Since 'nothingness' has no end, then 'one' and up to sixty-four also have no end. This 'end without an end' may be given the name 'death'. Because of losing sight of the nature of beginning and end, birth and death being without inherent self-existence, people in the world falsely seize vital energies to form bodies, allowing wandering souls to be reborn and constantly change across the six paths. Understanding this, one would then know the nature of ghosts and spirits.

聖人既如此仰觀俯察，乃至鬼神之情狀皆備知已，然後作易，所以易則與天地相似，故不違也。依易起知，知乃周乎萬物，而道濟天下，故不過也；依易起行，行乃旁行而不流，樂天知命，故不憂也。知行具足，則安土敦仁，廣度含識，故能愛也。是以橫則範圍天地之化而不過，曲成萬物而不遺；豎則通乎晝夜之道而知。橫遍豎窮，安有方所？既無方所，寧有體相哉？神指聖人，易指理性。

The sage, having observed the heavens and examined the earth, fully understood the conditions of ghosts and spirits, and then composed the Book of Changes. Therefore, the Book of Changes is similar to heaven and earth but does not contradict them. By following the Book of Changes, one's knowledge and perception can extend to all things, and its way is sufficient to save the world, thus there is no error. By following the Book of Changes in action, one's conduct can reach all directions without wandering or losing control, delighting in the Way of Heaven and understanding destiny, thus there is no worry. When both knowledge and action are complete, one can dwell in one's place, be steadfast in benevolence, widely transform all sentient beings, thus being able to love. In the horizontal aspect, it encompasses the creative power of heaven and earth without error, and achieves all things through twists and turns without omission. In the vertical aspect, it penetrates the way of day and night without ignorance. Since it extends horizontally to all directions and vertically through all times, where is there a fixed place? Since there is no fixed place, where is there a fixed form? Here, the term "shen" refers to the sage, and "Yi" refers to the principle of the mind's nature.

非無體之易理，不足以發無方之神知；非無方之神知，不足以證無體之易理。旁行者，普現色身三昧，現形六道也；不流者，不隨六道惑業所牽也。樂天者，恆觀第一義天也；知命者，善達十界緣起也。安土者，三塗八難皆常寂光也；敦仁者，於一切處修大慈大悲三昧也。晝者涅槃，夜者生死，了知涅槃生死無二致故，三世一照，名為通乎晝夜之道而知。

Without the formless principles of the Yi (I Ching), one cannot initiate the inconceivable wisdom that transcends all places; without the inconceivable wisdom that transcends all places, one cannot realize the formless principles of the Yi. The following explanation connects these ideas with Buddhist teachings: "Pang Xing" refers to "The Samadhi of Universal Manifestation of Bodies," meaning appearing in the form of beings in the six realms to save sentient beings; "Bu Liu" means not being carried away by the delusions and karmic forces of the six realms. "Le Tian" refers to constantly contemplating the "First Truth Heaven," which is the ultimate truth; "Zhi Ming" means understanding the "Ten Realms of Dependent Origination" — the ten realms include hell, hungry ghosts, animals, asuras, humans, devas, arhats, pratyekabuddhas, bodhisattvas, and buddhas, all arising due to causes and conditions. "An Tu" means that even the three evil realms and the eight difficult places are immediately the "Eternal Pure Land" of constant illumination and silence; "Dun Ren" means cultivating the great compassion and great mercy samadhi in all places. "Zhou" refers to Nirvana, and "Ye" refers to birth and death; since one understands that Nirvana and birth and death are essentially the same, and the past, present, and future three times are simultaneously illuminated, this is called "understanding the way of day and night."

一陰一陽之謂道，繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。富有之謂大業，日新之謂盛德，生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。

One yin and one yang alternate in operation and are called the "Dao"; those who can carry forward this Dao are called "goodness," and those who can accomplish this Dao are called "nature." The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom; the common people use it every day without realizing it, so those who can fully understand the way of the gentleman are few. It manifests benevolence and hides its function, stimulates the growth of all things without being like the sage who is troubled, its great virtue and great achievements have reached their peak. To encompass and be rich is called "great achievement," to renew every day is called "abundant virtue," to continue endlessly is called "change," to form images is called "Heaven," to imitate and take shape is called "Earth," to exhaust the divination numbers and foresee the future is called "divination," to understand change and apply it to affairs is called "affairs," and the transformation of yin and yang that is unpredictable is called "divine."

夫易雖無體，無所不體，非離陰陽形體而別有道也。一陰一陽，則便是全體大道矣。然非善稱理以起修者，不能繼陰陽以立極；而即彼成位於中者，全是本性功能。乃世之重力行者，往往昧其本性，是仁者見之謂之仁也；世之重慧解者，往往不尚修持，是知者見之謂之知也。百姓又日用而不自知，故君子全性起修、全修顯性之道鮮矣。

Zhi Xu explained: The Book of Changes, although without a fixed form, manifests everywhere, and is not something separate from yin and yang, these tangible things. One yin and one yang, right now, constitute the whole of the Dao. However, those who are not skilled in cultivating according to the principle of the nature of things cannot inherit yin and yang and establish the human standard. The person who has achieved 'being established in the middle' has fully realized the functions that are originally inherent in his nature. Those who emphasize practice often do not understand their own nature, which is 'the benevolent person sees it as benevolence.' Those who emphasize wisdom often do not put in the effort of cultivation, which is 'the wise person sees it as wisdom.' Common people use it every day without realizing it. Therefore, to be able to 'cultivate entirely according to one's inherent nature, and fully manifest the nature through cultivation'—to cultivate entirely according to the nature one already possesses, and to use all cultivation to manifest the nature—this way of the gentleman is very rare.

然仁者雖但見仁，而仁何嘗不從知以顯；知者雖但見知，而用何嘗不隨仁以藏。仁體至微而恆顯，知用至露而恆藏，此即一陰一陽之道，法爾鼓舞萬物而不與聖人同憂者也。不與聖人同憂，且指易之理體而言，其實聖人之憂亦不在理體外也；且聖人全體易理，則憂亦非憂矣。包含天地萬物事理，故為富有；變化不可窮盡，故為日新；業業之中具盛德，德德之中具大業，故為生生。

However, those who value benevolence may only see benevolence, yet benevolence is not revealed without wisdom; those who value wisdom may only see wisdom, yet the function of wisdom is not manifested without benevolence. The essence of benevolence is extremely subtle yet constantly present, while the function of wisdom is very evident yet constantly hidden. This is what is meant by "the interplay of yin and yang is called the Way," which naturally inspires all things without the concern of a sage. The phrase "not sharing the worries of the sage" refers to the principle of the Book of Changes; in reality, the worries of the sage are not outside the principle. Moreover, the sage himself embodies the principle of the Book of Changes, so his worries are no longer true worries. The principle of the Book of Changes encompasses all things and principles in heaven and earth, hence it is called "rich in resources"; its transformations have no end, hence it is called "daily renewal"; every endeavor contains great virtue, and every bit of virtue contains a great undertaking, hence it is called "the continuous generation of life."

凡德業之成乎法象者皆名為乾，不止六陽一卦為乾；凡效法而成其德業者皆名為坤，不止六陰一卦為坤。極陰陽之數，而知數本無數，從無數中建立諸數，便能知來，即謂之占，非俟揲蓍而後為占。既知來者，數必有窮，窮則必變，變則通，通則久，即是學易之事，非俟已亂而後治、已危而求安之謂事。終日在陰陽數中，而能製造陰陽，不被陰陽所測，故謂之神。自富有至謂神五句，贊易理之無體；極數三句，贊聖神之無方也。

All things that manifest as visible forms of virtue and achievements can be called "Qian" (Heaven), not only the hexagram with all six lines yang. All things that emulate and achieve virtue and achievements can be called "Kun" (Earth), not only the hexagram with all six lines yin. To exhaust the numbers of yin and yang, and at the same time understand that numbers have no inherent count, yet can establish various numbers from the infinite, thus foreseeing the future, is called "zhan" (divination), not necessarily only after using the yarrow stalks. Since the future is foreknown, one understands that numbers must have an end, and when they reach their end they must change, and only through change can there be continuity, and only through continuity can there be lasting existence. This is the "shi" (matter) of studying the Book of Changes, not merely acting when things are already in disorder or when danger has already arisen. Being constantly immersed in the numbers of yin and yang, yet able to reverse them and create yin and yang, not being measured by yin and yang, is called "shen" (divine). The five sentences from "Riches are called great achievements" to "The indescribable movement of yin and yang is called shen" praise the formless nature of the principles of the Book of Changes. The three sentences following "Knowing the ultimate numbers to foresee the future" praise the divine and mysterious nature of the sages.

夫易，廣矣大矣！以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫乾，其靜也專，其動也直，是以大生焉；夫坤，其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Book of Changes is truly vast and profound! In its distant aspect, it has no limits; in its near aspect, it is quiet and upright; in the space between heaven and earth, it encompasses everything. The trigram Qian, when still, is single-minded and unswerving, and when in motion, it is direct and unimpeded, thus giving rise to "greatness." The trigram Kun, when still, is inwardly gathered and closed, and when in motion, it is expansive and open, thus giving rise to "vastness." Its vastness matches that of heaven and earth; its adaptability matches the four seasons; its meaning of yin and yang matches the sun and moon; its simplicity and accessibility match the highest virtue.

上雲生生之謂易，指本性易理言也。依易理作易書，故易書則同理性之廣大矣。言遠不御，雖六合之外，可以一理而通知也；邇靜而正，曾不離我現前一念心性也；天地之間則備，所謂徹乎遠邇、該乎事理、統乎凡聖者也。易書不出乾坤，乾坤各有動靜，動靜無非法界，故得大生廣生而配於天地。既有動靜，便有變通以配四時；隨其動靜，便為陰陽以配日月；乾易坤簡以配至德。是知天人性修、境觀因果，無不具在易書中矣。

Zhi Xu explains: The previous text says "the continuous generation is called the Book of Changes," referring to the principle of ease inherent in our nature. Following this principle, the Book of Changes is created, so the Book of Changes is as vast as reason. It says "far beyond the Six Harmony can be understood," meaning even matters beyond the Six Harmony can be known through this principle. It says "nearby, still and correct," meaning it has never left my present moment of mind. It says "all things are included between heaven and earth," meaning it is comprehensive in near and far, includes both things and principles, and encompasses all beings and sages. The Book of Changes does not go beyond the two trigrams, Qian and Kun. Both Qian and Kun have movement and stillness, and this movement and stillness are nothing other than the entire dharmadhatu. Therefore, it can "greatly generate" and "broadly generate" and match heaven and earth. Since there is movement and stillness, there is change and adaptability to match the four seasons; following the different movement and stillness, it becomes yin and yang to match the sun and moon. The simplicity of Qian and the simplicity of Kun correspond to the highest virtue. From this, we can see that heaven and human beings, nature and cultivation, environment and observation, cause and effect, are all included in the Book of Changes.

子曰：易其至矣乎！夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位，而易行乎其中矣。成性存存，道義之門。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。言天下之至賾而不可惡也，言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。

Confucius said: The Book of Changes is perhaps the most complete. The Book of Changes is used by the sages to cultivate virtue and expand their undertakings. One's knowledge and vision should be lofty, while one's conduct should be humble. The lofty is modeled after Heaven, and the humble is modeled after Earth. Since Heaven and Earth have established their positions of high and low, the Way of the Book of Changes operates within them. To realize one's nature and constantly nurture it without losing it is the gateway to righteousness. The sages saw the complexity of all things under heaven and compared their forms and appearances, symbolizing their respective natures, thus called "xiang" (images). The sages also observed the changes of all things under heaven, examining their points of convergence and connection, and based on this, established rituals and systems, attaching words to judge auspiciousness and misfortune, thus called "yao" (lines). To speak about the most complex matters without causing aversion, and to discuss the most dynamic phenomena without causing confusion. One speaks after comparing, and acts after deliberating, achieving change through comparison and deliberation.

夫聖人依易理而作易書，易書之配天道人事也如此，故孔子作傳至此，不覺深為之嘆賞曰：易其至矣乎！夫易，乃聖人所以崇德而廣業也。知則高高山頂立，故崇；禮則深深海底行，故卑。崇即效天，卑即法地。蓋自天地設位以來，而易理已行於其中矣。但隨順其本成之性，而不使一念之或亡，則道義皆從此出，更非性外有少法可得也。是故易象也者，不過是聖人見天下之賾，而擬其形容、象其物宜者耳。

Zhi Xu explains: The sage relied on the principles of the Book of Changes to compose the Book of Changes, and the Book of Changes was perfectly aligned with the Way of Heaven and human affairs to such an extent. Therefore, when Confucius wrote the Great Treatise, he could not help but deeply admire and say, "The Book of Changes has reached its highest point!" The Book of Changes is precisely the tool used by the sage to cultivate virtue and expand his endeavors. "Knowing" should be like what the Chan school says, "standing on the highest mountain peak," so it is called "Chong" (high); "ritual" should be like what the Chan school says, "walking deeply in the sea," so it is called "Bi" (low). Chong means to emulate Heaven, and Bi means to take the example of Earth. Since Heaven and Earth established their positions of high and low, the principles of the Book of Changes have already been in operation. A person only needs to follow his original nature, not letting a single thought stray, then the Dao and righteousness flow from here naturally, and there is no need to seek for a single point of law outside of one's nature. Therefore, the "Xiang" (image) of the Book of Changes is merely what the sage saw the complexity of the world and compared its shape, symbolizing the nature of things.

易爻也者，不過是聖人見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶者耳。夫天下之物雖至賾，總不過陰陽所成，則今雖言天下之至賾，而安可惡？若惡其賾，則是惡陰陽；惡陰陽，則是惡太極；惡太極，則是惡吾自心本具之易理矣。易理不可惡，太極不可惡，陰陽不可惡，則天下之至賾亦安可惡乎？夫天下之事雖至動，總不出陰陽之動靜所為，則今雖言天下之至動，而何嘗亂？若謂其亂，則是陰陽有亂，太極有亂，吾心之易理有亂矣。易理不亂，太極不亂，陰陽不亂，則天下之至動亦何可亂乎？

The "yao" of the Book of Changes is merely what the sage observed from the changes in the world, and from understanding where these changes connect and interpenetrate, he established rituals and institutions, and attached words to judge fortune and misfortune. Although the affairs of the world are extremely complex, they are ultimately composed of yin and yang. So if we say "the most intricate in the world," how can we dislike it? If we dislike this intricacy, we are disliking yin and yang; if we dislike yin and yang, we are disliking the Taiji; if we dislike the Taiji, we are disliking the principle of the Book of Changes inherent in our own mind. The principle of the Book of Changes cannot be disliked, the Taiji cannot be disliked, yin and yang cannot be disliked; then how can we dislike the most intricate affairs in the world? Although the affairs of the world are extremely dynamic, they do not go beyond the actions of yin and yang in motion and stillness. So if we say "the most dynamic in the world," how can it be chaotic? If we say it is chaotic, then it is yin and yang that are chaotic, the Taiji that is chaotic, and the principle of the Book of Changes in our mind that is chaotic. The principle of the Book of Changes is not chaotic, the Taiji is not chaotic, yin and yang are not chaotic; then how can the most dynamic phenomena in the world be chaotic?

是以君子當至賾至動中，能善用其擬議，擬議以成變化，遂能操至賾至動之權。蓋必先有中孚之德存於已，而後可以同人。孚德既深，雖先或號啕，後必歡笑，況本無睽隔者乎？然欲成孚德，貴在錯地之一著，譬如藉用白茅，則始無不善；又貴在究竟之不變，譬如勞謙君子，則終無不吉。倘勞而不謙，未免為亢龍之悔；倘藉非白茅，未免有不密之失。而所謂不出戶庭者，乃真實慎獨功夫，非陽為君子陰為小人者所能竊取也。

Therefore, a gentleman, even when situated in the most complex and turbulent circumstances, can skillfully employ the practice of "imagination and deliberation"—first by comparison, then by discussion. Through comparison and discussion, transformation is achieved, thus enabling him to take the initiative in dealing with complexity and turbulence. Here, it is essential first to cultivate in one's heart the virtue of sincerity and trust as exemplified in the hexagram Zhongfou. Only then can one speak of the harmony and unity with others as in Tongren. When the virtue of sincerity is deeply established, even if one begins by wailing and weeping, eventually one will surely laugh and rejoice. And何况 those who have no barriers between them from the start? However, to attain this virtue of sincerity, the key lies first in the initial step, just as in Daguò Chilu "using white reeds as a mat," being cautious at the outset ensures no wrongdoing. The key also lies in maintaining consistency throughout, as in Qian Jiusan "the virtuous man who labors in humility," ensuring a favorable conclusion. If one labors without humility, one is bound to fall into Qian Shangjiu "the dragon soaring high brings regret." If the foundation beneath is not clean white reeds, one inevitably incurs the loss of secrecy and propriety. As for the phrase "not stepping out of the courtyard," this represents genuine diligence in solitude, something that cannot be imitated by those who appear virtuous on the surface but act wrongly behind the scenes. These sentences preface the several line statements that will be cited later.

鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎！同人先號啕而後笑。子曰：君子之道，或出或處，或默或語，二人同心，其利斷金；同心之言，其臭如蘭。金雖至堅，同心者尚能斷之，此所謂金剛心也。

The *Zhongfu* hexagram's *Jiu Er* line statement says: A white crane calls in the mountain shade, and its young crane responds in harmony; I have good wine, and I wish to share it with you. Confucius says: A gentleman resides in his own house; if his words are good, people a thousand miles away will respond to him, let alone those nearby. If his words are not good, people a thousand miles away will turn away from him, let alone those nearby. Words originate from oneself and are applied to the people; actions begin nearby and manifest far away. Words and deeds are the key to a gentleman; once the key is turned, it becomes the master of honor and disgrace. Words and deeds are what a gentleman uses to move heaven and earth; can he not be cautious! The *Tongren* hexagram's *Jiu Wu* line statement says: First wailing and crying, then laughing. Confucius says: A gentleman's way of dealing with the world involves sometimes taking office, sometimes retreating; sometimes being silent, sometimes speaking. When two people share the same heart, their sharpness is enough to cut through metal; the words of those with the same heart have the fragrance of orchids. At this point, Qiyi merely adds a single turn of phrase: Although metal is extremely hard, those with the same heart can still cut it, which is what the Buddha teaches as the 'Diamond Heart' — a mind that is firm and unshakable, capable of cutting through all afflictions.

初六：藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。苟，誠也。誠能從地穩放，即禪門所謂腳跟穩當者也。白茅潔淨而柔軟，正是第一寂滅之忍。

The *Daguo* hexagram's *Chilu* line statement says: Using white reed grass to cover the bottom, there is no fault. Confucius said: If you just place it directly on the ground, that would be enough; why use white reed grass to cover it? Where would there be any fault? This is the extreme of caution. Reed grass is a light and thin thing, yet its function is very important. If this method of caution is carried through, there will be no mishaps. Qingyi's explanation says: "Gou" should be understood as "cheng," meaning "indeed" or "truly." Truly being able to place something stably on the ground is, in the Chan school, called "jiegeng wudang" — standing firmly on the ground. White reed grass is clean and soft, corresponding exactly to the Buddhist concept of "diyi jiemie ren," the first level of patience, which refers to abiding in the nature of cessation, with the mind unmoving.

勞謙君子有終吉。子曰：勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。慎斯術也以往，即始而見終也，亦因該果海義；致恭以存其位，令終以全始也，亦果徹因源義。

The Line Statement of Nine in the Third of the hexagram "Modesty" says: A virtuous man who works diligently and humbly can maintain his position to the end, which is auspicious. Confucius says: One who exerts effort without boasting and achieves success without claiming the virtue, reaches the extreme of sincerity and thickness. This refers to the gentleman who humbly yields his merit to others. In terms of virtue, it should be grand; in terms of ritual, it should be respectful. What is called modesty is to be extremely respectful in order to preserve one's position. Quingyi's explanation: The previous section says "Be cautious in following this method," which sees the end from the beginning, equivalent to the Huayen School's "the cause contains the entire sea of results" — within the position of cause, the entire merit of the result is already included; this section says "exerting respect to preserve one's position," which completes the end to fulfill the beginning, equivalent to "the result thoroughly penetrates the source of the cause" — the merit of the result extends all the way back to the source of the cause. The mutual penetration of cause and result is the profound meaning of these two sections.

亢龍有悔。子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。不出戶庭無咎。子曰：亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成，是以君子慎密而不出也。子曰：作易者，其知盜乎！易曰：負且乘，致寇至。負也者，小人之事也；乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰負且乘致寇至，盜之招也。事者心事，器者象貌，佛法所謂懷抱於結使、不應著袈裟者也。招字妙甚，可見致魔之由皆由主人。

The line statement of the Upper Nine of the Qian hexagram says: A dragon flies too high and incurs regret. Confucius says: Being in a high position without a real position, occupying a high place without the people, virtuous people are in lower positions and there is no one to assist, so any action brings regret. The line statement of the Chou hexagram's Initial Nine says: Not leaving the courtyard, there is no fault. Confucius says: The origin of calamity is taking words as a step. The ruler's carelessness in secrecy leads to losing ministers, the minister's carelessness in secrecy leads to losing himself, and the carelessness in secrecy about confidential matters leads to calamity, so the gentleman is cautious in keeping secrets and does not easily speak out. Confucius also says: The people who composed the Book of Changes must have understood thieves. The line statement of the Li hexagram's Sixth Three says: Carrying things while riding in a carriage, invites thieves. Carrying things is what the petty person does, while the carriage is the tool of the gentleman; the petty person uses the gentleman's carriage, so thieves want to rob him. The superior person is arrogant, the inferior person is tyrannical, so thieves want to attack him. Storing wealth carelessly is like teaching people to steal; dressing in a seductive way is like teaching people to commit adultery. Therefore, "carrying and riding, leading to thieves coming," is inviting thieves by oneself. Qingyi explains this with Buddhist teachings: Here, "things" refers to inner matters, and "vessel" refers to external appearance. In Buddhist teachings, it says "carrying attachments in the heart, one should not wear the saffron robe" — meaning that someone who still harbors烦恼 (disturbances) should not wear the monastic robe, which is the same meaning. The word "invite" is used very skillfully, showing that the reason for inviting obstacles is entirely within oneself.

天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。

Heavenly numbers are one, two, three, four, five, six, seven, eight, nine, and ten. The odd numbers belong to Heaven, totaling five, and the even numbers belong to Earth, also totaling five. These five sets of numbers combine in pairs, each having its own corresponding relationship. The total of the Heavenly numbers is twenty-five, and the total of the Earthly numbers is thirty. Combined, the total of Heaven and Earth is fifty-five. From this comes change, and the movement of ghosts and spirits is thus understood.

此明河圖之數，即天地之數，即所以成變化而行鬼神者也。太極無極，只因無始不覺妄動，強名為一。一即屬天，對動名靜，靜即是二，二即屬地。二與一為三，三仍屬天；二與二為四，四仍屬地；四與一為五，五仍屬天；四與二為六，六仍屬地；六與一為七，七仍屬天；六與二為八，八仍屬地；八與一為九，九仍屬天；八與二為十，十仍屬地。十則數終，而不可復加。

Zhi Xu explained: This passage clarifies that the numbers of the Yellow River Chart are the numbers of heaven and earth, which are the sources of change and the movement of ghosts and spirits. The Taiji originally had no extreme, but since the beginningless one thought was not aware and thus falsely moved once, it was given a name called "one" — this point is where Zhi Xu directly connects the beginning of the numbers in the Yellow River Chart to the concept of a single moment of deluded movement in Buddhist teachings. "One" belongs to heaven; in contrast to movement, stillness is "two," and "two" belongs to earth. Adding one to two gives three, which still belongs to heaven; adding two to two gives four, which still belongs to earth; adding one to four gives five, which still belongs to heaven; adding two to four gives six, which still belongs to earth; adding one to six gives seven, which still belongs to heaven; adding two to six gives eight, which still belongs to earth; adding one to eight gives nine, which still belongs to heaven; adding two to eight gives ten, which still belongs to earth. When reaching ten, the numbers end and cannot be added further.

故河圖止有十數。然此十數總不出於天地，除天地外別無有數，除數之外亦別無天地可見矣。總而計之，天數凡五，所謂一三五七九也；地數亦五，所謂二四六八十也。一得五而成六，六遂與一合而居下；二得五而成七，七遂與二合而居上；三得五而成八，八遂與三合而居左；四得五而成九，九遂與四合而居右。既言六七八九，必各得五而成，則五便在其中；既言一二三四，則便積而成十，

Therefore, the Yellow River Chart contains only ten numbers. However, these ten numbers are derived from heaven and earth; apart from heaven and earth, there are no numbers, and apart from numbers, there are no heaven and earth to be seen. In total, the odd numbers belonging to heaven are five, namely one, three, five, seven, and nine; the even numbers belonging to earth are also five, namely two, four, six, eight, and ten. One added to the central five becomes six, and six combines with one and resides below; two added to five becomes seven, and seven combines with two and resides above; three added to five becomes eight, and eight combines with three and resides to the left; four added to five becomes nine, and nine combines with four and resides to the right. This is the origin of the Yellow River Chart's arrangement where six and one are in the north, seven and two in the south, eight and three in the east, and nine and four in the west. One, two, three, and four are called "generative numbers," while six, seven, eight, and nine are called "formed numbers," and each pair differs by one five. Since six, seven, eight, and nine all require adding five to be formed, five is already included within them; since one, two, three, and four, when added together, make ten, five is also contained within them.

十遂與五合而居中。積而數之，天數一三五七九，共成二十有五；地數二四六八十，共成三十；凡天地之數五十有五，而變化皆以此成，鬼神皆以此行矣。有陰陽乃有變化，有變化乃有鬼神。變化者，水火木金土，生成萬物也；鬼神者，能生所生、能成所成，各有精靈以為之主宰也。變化即依正幻相，鬼神即器世間主及眾生世間主耳。

Thus, the ten heavenly stems combine with the five elements and reside in the center. Adding them up: the numbers of heaven, one, three, five, seven, and nine, total twenty-five; the numbers of earth, two, four, six, eight, and ten, total thirty. The total numbers of heaven and earth together amount to fifty-five. All transformations arise from this, and all spirits and deities move according to this. There is transformation because of yin and yang, and there are spirits and deities because of transformation.the so-called transformation refers to the five phases—water, fire, wood, metal, and earth—that generate all things.the so-called spirits and deities refer to the producer and the produced, the creator and the created, each having a spirit as its master. In Buddhist terms, transformation refers to the two kinds of illusory appearances: the dependent environment (依报), which refers to the environment such as mountains, rivers, and countries, and the self (正报), which refers to the beings themselves. Spirits and deities are the rulers of the material world and the rulers of the world of beings, respectively.

大衍之數五十，其用四十有九。分而為二以象兩，卦一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。

The total number of yarrow stalks used in divination is fifty, but only forty-nine are actually employed. They are divided into two groups at random, symbolizing the two principles of Heaven and Earth. One stalk is then set aside, symbolizing the three elements of Heaven, Earth, and Humanity. Counting the stalks in groups of four, it represents the four seasons of a year. The remaining stalks, which are left over after counting, are held between the fingers, symbolizing the extra days in the lunar calendar, known as the leap month. Since there are two leap months in five years, this process is repeated twice, and then another stalk is set aside.

衍，乘也。大衍，謂乘此天五地五之數，而演至於萬有一千五百二十也。河圖中天地之數，共計五十有五。今以天五地五，原非兩五，是其定數；以對於十，亦是中數。一得之以為六，二得之以為七，三得之以為八，四得之為九，復合一二三四以成於十。故除中宮五數，以表數即非數，而惟取餘五十以為大衍之數，以表從體起用。及揲蓍時，又於五十數中，存其一而不用，以表用中之體，亦表無用之用。

Zhi Xu explains: "Yan" means multiplication and deduction. "Da Yan" refers to using the number five from Heaven and the number five from Earth to multiply and deduce, proceeding step by step to reach eleven thousand five hundred and twenty, which is exactly the total number of lines in the upper and lower parts of the Zhou Yi. This number is used as the number for all things. In the He Tu, the total number of Heaven and Earth is fifty-five. The five from Heaven and the five from Earth mentioned here are not two fives, but rather the fixed central number. When paired with ten, it remains the central number. Adding one to it makes six, adding two makes seven, adding three makes eight, adding four makes nine, and combining one, two, three, and four makes ten. Therefore, the central number five is subtracted to indicate that "number is not number." Only the remaining fifty is taken as the Da Yan number, representing the manifestation of function from the original substance. When actually performing the divination with the yarrow stalks, one leaves one stalk unused among the fifty, indicating the use of the central substance and also representing "useless use."

與本體太極實非有二。夫從體起用，即不變隨緣義也；用中之體，即隨緣不變義也。將此四十九策，隨手分而為二，安於左右，象吾心之動靜，即成天地兩儀。次以左手取左策執之，而以右手取右策之一，掛於左手之大指間，象人得天地合一之道而為三才。次四四以揲之，象天地間四時新新不息。次歸其所奇之策，扐於左手無名指間，以象每年必有閏日。又以右手取右策執之，而以左手四四揲之，歸其所奇之策，扐於左手中指之間，是名再扐，以象五歲必有兩個閏月，是為再閏。

The remaining stick is not a separate entity from the original太极 body. "From the body arises function" corresponds to the Buddhist concept of "unchanging while responding to conditions"; "the body within function" corresponds to "changing while remaining unchanging." The following are the specific steps. First, "divide into two": take the forty-nine sticks and divide them randomly into two piles, placing them on the left and right, symbolizing the movement and stillness of the mind, thus forming the two principles of heaven and earth. Second, "take one": first take the pile on the left with the left hand, then take one stick from the right pile with the right hand and place it between the thumb and index finger of the left hand, symbolizing that a person attains the unity of heaven and earth and becomes the three elements. Third, "count by four": count the sticks in the hand in groups of four, symbolizing the continuous renewal of the four seasons in the universe. Fourth, "return the remainder": take the leftover sticks, which are one to four, and place them between the ring finger and the palm of the left hand, symbolizing that each year has a leap month. Then take the right pile with the right hand and count them in groups of four with the left hand, placing the leftover sticks between the middle finger and palm of the left hand, which is called "second count," symbolizing that there are two leap months in five years, that is, "second leap."

已上分二、掛一、揲四、歸奇共四營而為一變。取其所掛所扐之策置之，然後再取左右揲過之策而重合之，重複分二、掛一、揲四、歸奇，故云再扐而後掛也，是為二變。又取所掛所扐之策置之，然後更取左右揲過之策而重合之，重複分二、掛一、揲四、歸奇，是為三變。

The four steps of "fen er, gua yi, xie si, gui qi" are collectively called "si ying." Completing one set of these steps is called "yi bian." After finishing one set, take out the stalks that were hung and those held between the fingers and set them aside. Then combine the stalks from both sides that have been counted again, and perform the steps of "fen er, gua yi, xie si, gui qi" once more—the text refers to this act of hanging again as "zai he er hou gua." This is called "er bian." Next, take out the stalks that were hung and held during the second set and set them aside, then combine the counted stalks from both sides again and perform the steps of "fen er, gua yi, xie si, gui qi" once more. This is called "san bian."

置彼三變所掛所扐之策，但取所揲之策數之。四九三十六則為○。四八三十二則為。四七二十八則為一。四六二十四則為Ｘ。於是成爻。○為陽動，動則變陰。為陰靜。一為陽靜，靜皆不變。Ｘ為陰動，動則變陽。故下文云：四營成易，三變成爻，十八變成六爻，則為卦也。此蓍草之數及揲蓍之法，乃全事表理、全數表法，示百姓以與知與能之事，正所謂神道設教、化度無疆者矣，謂之大乘，不亦宜乎？若不以惟心識觀融之，屈我羲文周孔四大聖人多矣。

Place all the stalks that have been lifted and held aside from the three changes aside, and take together the stalks that have been counted three times: if you get thirty-six stalks, that is four nines making thirty-six, and you draw a circle 「○」; if you get thirty-two stalks, that is four eights making thirty-two, and you draw another mark (the symbol in the original text is missing, but according to the method of divination, it should be the mark of lesser yin); if you get twenty-eight stalks, that is four sevens making twenty-eight, and you draw 「一」; if you get twenty-four stalks, that is four sixes making twenty-four, and you draw 「Ｘ」. One line is thus formed. 「○」 is old yang, which is yang but active, and when active it becomes yin; the missing mark is lesser yin, which is yin but still; 「一」 is lesser yang, which is yang but still—so all still ones remain unchanged; 「Ｘ」 is old yin, which is yin but active, and when active it becomes yang. Therefore the text says 「four operations form one change, eighteen changes form a hexagram」: four operations form one change, three changes form one line, eighteen changes form six lines, and a hexagram is thus drawn. Zhi Xu continues to integrate and explain: this system of stalks and the method of divination with stalks uses the entire phenomenon to manifest the principle, and the whole set of numbers to manifest the Buddhist teaching, indicating to the people the matter that everyone can know and practice. This is exactly what is meant by 「setting up divine ways for education」 to transform endlessly. To call it Mahayana is indeed very appropriate. If we do not use 「the view of mind-only」—observing all phenomena as merely manifestations of one's own mind—to integrate it, then we would be greatly failing the four great sages: Fuxi, King Wen, the Duke of Zhou, and Confucius.

乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。

The sixty lines of the Qian hexagram use a total of 216 stalks, and the sixty lines of the Kun hexagram use a total of 144 stalks. Together, they amount to 360 stalks, exactly matching the number of days in a year. The total number of stalks used for the sixty-four hexagrams in the upper and lower parts of the Zhou Changes is 11,520, exactly corresponding to the number of all things under heaven. This is the origin of the statement above that "Da Yan" leads to the number 11,520 through continuous calculation.

九七皆乾，而爻言其變，故占時用九不用七。一爻三十六策，則乾卦六爻，共計二百一十六策也。八六皆坤，而占時用六不用八。一爻二十四策，則坤卦六爻，共計一百四十四策也。合成三百六十策，可當期歲之日。然一歲約立春，至第二年春，則三百六十五日有奇；約十二月，則三百五十四日。而今雲三百六十，適取其中，亦取大概言之，不必拘拘也。

Zhi Xu explained: Both nine and seven belong to Qian (Yang), but the Line Statement refers to change, so when divining, nine is used instead of seven. A single old Yang line represents thirty-six strategies, and the six lines of the Qian hexagram together total two hundred and sixteen strategies. Both eight and six belong to Kun (Yin), so when divining, six is used instead of eight. A single old Yin line represents twenty-four strategies, and the six lines of the Kun hexagram together total one hundred and forty-four strategies. Combined, they make three hundred and sixty strategies, which corresponds exactly to the number of days in a year. However, if a year is counted from the Beginning of Spring to the next Beginning of Spring, it is three hundred and sixty-five days plus a little more; if counted by twelve lunar months, it is three hundred and fifty-four days. Here, the number three hundred and sixty is taken as an average between the two, and it is only an approximate figure, not something to be taken literally.

又合上下二篇六十四卦之策而總計之，陽爻百九十二，共六千九百一十二策；陰爻百九十二，共四千六百八策，故可當萬物之數。夫期歲之日、萬物之數，總惟大衍之數所表；大衍不離河圖，河圖不離吾人一念妄動，則時劫萬物，又豈離吾人一念妄動所幻現哉？

Now add up the total number of lines for the upper and lower parts of the sixty-four hexagrams: the yang lines total one hundred and ninety-two, each line corresponding to thirty-six strategies, totaling six thousand nine hundred and twelve strategies; the yin lines also total one hundred and ninety-two, each line corresponding to twenty-four strategies, totaling four thousand six hundred and eight strategies; when these two totals are added together, they amount to eleven thousand five hundred and twenty, thus equating to the number of all things. The number of days in a year and the number of all things altogether are merely expressed by the great derivation number; and the great derivation number cannot be separated from the Yellow River Chart, and the Yellow River Chart cannot be separated from our momentary false movement. If this is so, how can the number of kalpas in time and the myriad things in space be separated from the illusion created by our momentary false movement?

是故四營而成易，十有八變而成卦。一變必從四營而成，以表一念一法之中，必有生住異滅四相；三變成爻，以表爻爻各具三才之道；六爻以表三才各有陰陽；十八變以表三才各各互具而無差別。

Therefore, after four procedures, one change is completed, and after eighteen changes, one hexagram is formed. Quingyi's explanation: One 'change' must necessarily consist of 'four preparations,' used to indicate that within a thought or a dharma, there must necessarily be the four phases of birth, abiding, change, and destruction. Three changes form one line, used to indicate that each line possesses the way of the three principles of heaven, earth, and humanity. Six lines are used to indicate that the three principles each have both yin and yang aspects. Eighteen changes are used to indicate that the three principles each fully contain one another without difference. He here matches the procedure of divination with yarrow stalks to the Buddhist concept of 'four phases' and the Tiantai school's doctrine of mutual inclusion.

八卦而小成。三爻已可表三才，九變已可表互具，故名小成。引而伸之，觸類而長之，天下之能事畢矣。八可為六十四，不過引而伸之也；三百八十四爻以定天下之吉凶，是在觸類而長之也。至於觸類而長，則一一卦、一一爻，皆可斷天下事，而裁成輔相之能事無不盡矣。

"Eight Trigrams form a small completion." Qiyi explained: Three lines are sufficient to represent the three principles, and nine transformations are enough to indicate mutual inclusion, hence it is called "a small completion." "Draw them out and extend them, generalize by analogy and expand them, and all the skills under heaven will be completed." He explained: The Eight Trigrams can be expanded into sixty-four Trigrams, but this is merely drawing them out and extending them. The three hundred and eighty-four lines are used to determine the fortune and misfortune of the world, which lies in generalizing by analogy. When one reaches the stage of being able to generalize by analogy, then each Trigram and each Line can be used to judge all matters under heaven, and the ability of humans to assist Heaven and Earth, and to shape and complete all things, will have no omissions.

顯道神德行，是故可與酬酢，可與祐神矣。子曰：知變化之道者，其知神之所為乎。有一必有二，有二必有四，有四必有八，有八必有六十四，有六十四必有三百八十四。然三百八十四爻，秖是六十四卦；六十四卦，秖是八卦；八卦秖是四象；四象秖是兩儀；兩儀秖是太極。太極本不可得，太極不可得，則三百八十四皆不可得，故即數可以顯道也。

The Great Treatise says: The Book of Changes reveals the nature of the Way and the mysterious virtue, so it can be used to deal with all things and to assist the divine. Confucius said: Those who understand the principle of change, perhaps they also understand the workings of the divine. Qingyi's explanation: There must be two if there is one, there must be four if there are two, there must be eight if there are four, there must be sixty-four if there are eight, and there must be three hundred and eighty-four lines if there are sixty-four. However, the three hundred and eighty-four lines are only the sixty-four hexagrams, the sixty-four hexagrams are only the eight trigrams, the eight trigrams are only the four images, the four images are only the two principles, and the two principles are only the Supreme Ultimate. The Supreme Ultimate itself is beyond attainment. Since the Supreme Ultimate is beyond attainment, then the three hundred and eighty-four lines are also beyond attainment. It is precisely for this reason that the 'number' can manifest the 'Way'.

陰可變陽，陽可變陰，一可為多，多可為一，故體此即數之道者，可以神其德行也。既即數而悟道，悟道而神明其德，則世間至賾至動，皆可酬酢；而鬼神所不能為之事，聖人亦能祐之矣，先天而天弗違，此之謂也。人但知揲蓍為變化之數耳，若知變化之道，則無方之神、無體之易，皆現於靈知寂照中矣。故述傳至此，特自加子曰二字，以顯諮嗟詠歎之思，而史記自稱太史公曰乃本於此。

Yin can become Yang, and Yang can become Yin; one can become many, and many can return to one. Therefore, those who recognize that "the Way is already present in numbers" can apply their virtue in a marvelous way. Since they understand the Way through numbers and then apply the Way to cultivate virtue, they can deal with the most complicated and chaotic affairs in the world. Even things that ghosts and spirits cannot accomplish, the sage can assist. This is what is meant by "acting before the heavens do not contradict." People only know that divination with yarrow stalks is about changing numbers. But if one truly understands the Way of change, then the invisible gods and the formless Book of Changes will appear in one's clear awareness and quiet illumination. Therefore, when Confucius spoke about this, he specially added the words "Zi Yu" to express his deep admiration and reflection. The "Records of the Grand Historian" uses "Tai Shi Gong Yu" in the same way, learning it from this.

易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。前文雲君子觀象玩辭、觀變玩占，今言此四即易所有聖人之道也。夫玩辭則能言，觀變則能動，觀象則可以制器，玩占則可以卜筮決疑。言也，動也，制器也，卜筮也，聖人修身治人之事，豈有外於此四者哉？

The Book of Changes contains four principles of the sage's way: those who wish to speak and formulate doctrines value its hexagram and line statements; those who wish to take action value its changes; those who wish to make objects value its hexagram images; and those who wish to divinate and resolve doubts value its divinatory judgments. Qingyi explains: Previously it was said, "The gentleman, when at rest, observes the images and plays with the statements; when in motion, observes the changes and plays with the divination." Now, these four points are the sage's way contained in the Book of Changes. Playing with the statements of hexagrams and lines enables one to speak and formulate doctrines; observing the changes of lines enables one to take action; observing the images of hexagrams enables one to make objects; playing with divinatory judgments enables one to divinate and resolve doubts. Speaking, acting, making objects, and divining are precisely the entire affairs of the sage in cultivating himself and governing others. How could there be anything beyond these four?

是以君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物，非天下之至精，其孰能與於此。君子，學聖人者也；學聖人者必學易，善學易者，舉凡有為有行，必玩辭而玩占。果能玩辭玩占，則易之至精，遂為我之至精矣。

Therefore, when a gentleman is about to take action or make a move, he consults the Book of Changes and asks it for guidance; it accepts the inquiry and responds swiftly, like an echo. Whether the matter is distant or near, hidden or profound, he can thus foresee future events. If it is not the most subtle thing in the world, who could achieve this? Qiyi's explanation: The term 'gentleman' refers to one who studies the sages; those who study the sages must necessarily study the Book of Changes. Those who skillfully study the Book of Changes, when they are about to act or take action, will certainly contemplate the words of the hexagrams and their lines, as well as the divinatory judgments. If one truly contemplates the words and the judgments, then the most refined essence of the Book of Changes will become one's own most refined essence.

參伍以變，錯綜其數，通其變，遂成天地之文；極其數，遂定天下之象。非天下之至變，其孰能與於此。參者，彼此參合之謂；伍者，行伍定列之謂也。雖彼此參合，而不壞行伍之定列；雖行伍定列，而不壞彼此之參合，故名參伍以變。由彼此參合，則其數相錯；由行伍定列，則其數可綜，故云錯綜其數。舉凡河圖洛書之成象，揲蓍求卦之法式，無不皆然，非僅偏指一種也。陰陽各有動靜，故成天地之文；六十四卦各具六十四卦，故定天下之象。誠能觀象以通變，觀變以極數，則易之至變，遂為我之至變矣。

Three and three are intermingled and change alternately, combining and mixing the numbers together; by comprehending its changes, the brilliance of heaven and earth is formed; by exhausting its numbers, the forms of all things under heaven are determined. If it is not the most changeable thing in the world, who could achieve this? Qingyi explains: "Cen" means mutual intermingling and blending, while "wu" means arranging in rows and keeping them fixed. Although they are intermingled, they do not disrupt the fixed arrangement; although arranged in rows, they do not hinder mutual intermingling. Therefore it is called "cenwu yibian." Because of mutual intermingling, the numbers become interwoven; because of fixed arrangement, the numbers can be combined and integrated. Therefore it is said "cuozhong qishu." All the forms of the Yellow River Chart and the Luo Writing, as well as the method of divining by casting yarrow stalks to determine hexagrams, are all like this, not referring specifically to any one of them. Yin and yang each have movement and stillness, thus forming the brilliance of heaven and earth; each of the sixty-four hexagrams contains all sixty-four hexagrams, thus determining the forms of all things under heaven. If one can observe the forms to understand change and observe change to exhaust the numbers, then the ultimate change of the Book of Changes will become one's own ultimate change.

易，無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。夫易雖至精至變，豈有思慮作為於其間哉？惟其寂然不動，所以感而遂通。誠能於觀象玩辭、觀變玩占之中，而契合其無思無為之妙，則易之至神，遂為我之至神矣。

The Yi is without thought and without artificial creation; it is still and unmoving, but once it responds, it connects with all events throughout the world. If it is not the most profound and mysterious thing in the world, who could achieve such a feat? Quingyi's explanation: Although the Yi is extremely subtle and highly changeable, where is there any thought or artificial creation within it? Exactly because it is still and unmoving, it can respond instantly and connect with everything. If one can truly align with its profound and effortless nature through observing phenomena and interpreting words, and through understanding change and divination, then the ultimate mystery of the Yi will become one's own ultimate mystery.

夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰易有聖人之道四焉者，此之謂也。由此觀之，則易之為書，乃聖人所以極深而研幾者也。苟極其深，則至精者在我，而能通天下之志；苟研其幾，則至變者在我，而能成天下之務；苟從極深研幾處悟其無思無為寂然不二之體，則至神者在我，故能不疾而速、不行而至矣。謂聖人之道不全寄詮於易書中可乎？今有讀易而不知聖人之道者，何異舍醇醲而味糟粕也。

The Book of Changes is the means by which sages investigate the profound and examine the subtle. Because it is profound, it can communicate the aspirations of people throughout the world; because it is subtle, it can accomplish the affairs of the world; because it is mysterious, it can achieve results without haste and arrive without movement. Confucius said, "The Book of Changes contains the four ways of the sage," referring precisely to this. Qingyi's explanation: From this, we can see that the Book of Changes is indeed the means by which sages investigate the profound and examine the subtle. If one exhausts its depth, then "the highest refinement" resides within me, enabling me to communicate the aspirations of people throughout the world; if one examines its subtlety, then "the highest change" resides within me, enabling me to accomplish the affairs of the world; if one understands its essence of "extreme depth and subtle examination" and realizes its nature of thoughtless action and stillness without duality, then "the highest mystery" resides within me, allowing me to achieve results without haste and arrive without movement. How can it be said that the ways of the sage are not fully embodied and explained in the Book of Changes? Now, if someone reads the Book of Changes but does not understand the ways of the sage, it is like discarding the pure and fragrant wine to taste the residue.

子曰：夫易何為者也？夫易開物成務，冒天下之道，如斯而已者也。是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患，神以知來，知以藏往，其孰能與於此哉！古之聰明睿知、神武而不殺者夫。

Confucius said: What is the function of the Book of Changes? The Book of Changes opens up all things and accomplishes all affairs, covering the entire way of the world, that is all. Therefore, the sage uses it to communicate the minds of people throughout the world, to establish the undertakings of the world, and to decide the doubts of the world. Therefore, the virtue of the divining stalk is round and profound, while the virtue of the hexagram is square and wise. The meaning of the six lines is changeable and ever revealing. The sage uses these to purify his mind and to withdraw and conceal himself in secrecy. He shares in the joys and sorrows of the people, with good fortune, misfortune, calamity and blessing. He foresees the future with profound insight and contains the past with wisdom. Who can reach this level? Perhaps it is the sages of old who were wise and intelligent, possessed divine power, yet did not resort to warfare.

此欲明易書之妙，而先示易理之大也。夫所謂易，果何義哉？蓋是開一切物，成一切務，包盡天下之道者也。是故聖人依易理而成易書，以通天下之志，使人即物而悟理；以定天下之業，使人素位而務本；以斷天下之疑，使人不泣歧而徼（行亍+幸）。是故蓍之德，極其變化而不可測也；卦之德，有其定理而不可昧也；爻之義，盡其變通而未嘗隱也。

Zhi Xu explains: This passage aims to clarify the profound utility of the Book of Changes. Therefore, it first reveals the vastness of the principles of the Book of Changes. What exactly does the term "Yi" mean? It refers to the ability to develop all things and accomplish all affairs, encompassing all the principles of the world without exception. Thus, the sages created the Book of Changes based on these principles: using it to communicate the hearts of people across the world, enabling them to understand principles through things; using it to establish the affairs of the world, enabling people to be content with their roles and focus on fundamentals; using it to resolve doubts throughout the world, preventing people from weeping at crossroads like Yang Zhu and relying on chance. Therefore, the virtue of the yarrow stalks is to change to the extreme and be unpredictable; the virtue of the hexagrams is to have fixed principles that cannot be obscured; the meaning of the lines is to exhaust all aspects of change without concealment. (The character "yao" in the following sentence is described in the original text as "xing xu + xing," an alternative form of "xing," making the sentence "enabling people not to weep at crossroads and rely on chance.")

夫蓍圓而神，卦方以知，爻易以貢，皆所謂寂然不動、感而遂通者也。聖人即以此洗心退藏於密，所謂自明誠謂之教，能盡其性，則能盡人之性，故吉凶與民同患，神以知來，知以藏往，不俟問於蓍龜而後知吉凶也。此惟古之聰明睿知、斷惑而無惑可斷者，刀能與於此耳。

The divination herbs are round and subtle in their divine nature, the hexagrams are square and wise, and the changing lines are easy to transform and reveal timely messages. These all belong to the state of being still and unmoving yet responsive and interconnected. The sages used these to purify their minds and retreat into hidden places, which is what the Doctrine of the Mean refers to as "self-realization of sincerity is called teaching." When one exhausts one's own nature, one can exhaust others' nature, thus being able to share in the joys and sorrows of the people. One can foresee the future with divine insight and understand past events with wisdom, without needing to wait for the oracle bones and herbs to determine fortune or misfortune. Only the ancient sages, who were wise and intelligent, who had completely eliminated confusion and had no more confusion to eliminate, could achieve this. (The last sentence's "刀" is likely a mistake for "乃," as per the original text, and is recorded as such.)

是以明於天之道，而察於民之故，是興神物，以前民用。聖人以此齋戒以神明其德夫。夫神以知來，知以藏往，則又何俟蓍龜之神物，而後斷民之吉凶哉？但聖人能之，眾人不能，不藉蓍龜以示，則民不信也。是以明於借物顯理，乃天之道；因占決疑，乃民之習。故藉此蓍龜以開民用之前，而聖人亦示現齋戒然後卜筮者，正欲以此倍神明其德也。

Therefore, the sage understands the principles of heaven and investigates the actual conditions of the people, thus employing divination tools like the yarrow stalks and tortoise shells to guide the people in their daily lives. The sage also uses fasting and purification to make his virtue even more divine. Qingyi's explanation: If one can already foresee the future with divine insight and comprehend past events with clear wisdom, why wait until using divination tools like yarrow stalks and tortoise shells to judge the fortune and misfortune of the people? It is only because the sage possesses such abilities while ordinary people do not. Without using divination tools to demonstrate it, the people would not believe. Therefore, it is said that understanding "using external objects to reveal principles and meanings" is in accordance with the principles of heaven; "resolving doubts through divination" is the custom of the people. Thus, by using divination tools, the sage leads the people in their daily lives and guides them ahead of time. Moreover, the sage also demonstrates the practice of first fasting and purifying oneself before engaging in divination, thereby further enhancing his virtuous and divine nature.

是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入、民咸用之謂之神。是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。

Therefore, closing the door is called Kun, opening the door is called Qian; one closing and one opening is called transformation, and coming and going without end is called communication; appearing is called image, becoming a form is called object; making it and using it is called method; convenient entry and exit, used daily by the people without awareness, is called spirit. Thus, the Book of Changes has the Taiji, from which the two principles arise, from the two principles the four images, from the four images the eight trigrams, and the eight trigrams determine fortune and misfortune, from which great undertakings arise.

是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴，備物致用、立成器以為天下利莫大乎聖人，探賾索隱、鉤深致遠，以定天下之吉凶、成天下之亹亹者，莫大乎蓍龜。

Therefore, those who take the form of things as a model have none greater than heaven and earth; those that change and connect universally have none greater than the four seasons of spring, summer, autumn, and winter; those that hang high in the heavens and illuminate people have none greater than the sun and moon; the lofty have none greater than wealth and honor; those that prepare objects for use and create tools to benefit the world have none greater than sages; those that explore the complex, seek the subtle, draw out the profound, and bring in the distant, to determine the fortune and misfortune of the world and to inspire the diligence of all people have none greater than the yarrow stalks and turtle shells.

是故天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。易有四象，所以示也；繫辭焉，所以告也；定之以吉凶，所以斷也。易曰：自天祐之，吉無不利。子曰：祐者，助也。天之所助者順也，人之所助者信也。履信思乎順，又以尚賢也，是以自天祐之，吉無不利也。

Heaven produced divination tools like the yarrow stalks and tortoise shells, and sages took inspiration from them; when heaven and earth undergo changes, sages imitated them; when heaven displays omens and reveals auspicious or inauspicious signs, sages imitated them as well; when the Yellow River produced the River Chart and the Luo River produced the Luo Writing, sages took inspiration from them. The Book of Changes has the four images, which are used to indicate; it is tied with statements, which are used to inform; it uses auspicious and inauspicious signs to judge, which are used to decide. The line statement of the Upper Nine in the Great Possession hexagram says: "Supported by heaven, auspicious and nothing is unfavorable." Confucius said: "Supported" means assistance. What heaven assists is the person who follows the way; what the people assist is the person who keeps faith. Practicing sincerity and constantly following the way, and also respecting the virtuous, thus he can receive the support of heaven, and be auspicious and suitable for everything.

是故德既神明，方知易理無所不在。且如闔戶即謂之坤，闢戶即謂之乾，一闔一闢即是變，往來不窮即是通，見即是象，形即是器，隨所制用即是法，隨其民用出入即是神，則乾坤乃至神明，何嘗不即在日用動靜間哉？凡此皆易理之固然，而易書所因作也。是故易者，無住之理也。從無住本，立一切法，所以易即為一切事理本源，有太極之義焉。既云太極，則決非凝然（一）法，

Zhi Xu explained: Therefore, when virtue has reached the level of the divine, one realizes that the principles of the Book of Changes are present everywhere. For example, closing a door is called Kun (Earth), and opening a door is called Qian (Heaven); the act of opening and closing is transformation, while the continuous movement back and forth is communication. Manifestation is called xiang (image), and taking form is called qi (object). Using it according to what is made is called fa (method); using it according to the daily activities of the people is called shen (divine). Therefore, Qian, Kun, and even shen and ming (divine and virtuous), are not they not present in the ordinary activities of daily life and movements? All of this is the natural state of the principles of the Book of Changes, and it is the basis for the creation of the Book of Changes. Therefore, "Yi" (Change) is the principle of "wu zhu" (non-residence) — not remaining or clinging to any particular place; establishing all phenomena based on the fundamental principle of non-residence, which is a famous saying from the Sutra of the Lotus Sutra. Therefore, the Book of Changes becomes the origin of all things and principles, containing the meaning of "Taiji" (Supreme Ultimate). Since it is called Taiji, it certainly is not a rigid, motionless single method.

必有動靜相對之機，而兩儀生焉。既曰兩儀，則動非偏動，德兼動靜；靜非偏靜，亦兼動靜，而四象生焉。既曰四象，則象象各有兩儀之全體全用，而八卦生焉。既曰八卦，則備有動靜陰陽剛柔善惡之致，而吉凶定焉。既有吉凶，則裁成輔相之道方為有用，而大業生焉。易理本自如此，易書所以亦然也。是故世間事事物物，皆法象也，皆變通也，乃至皆深皆遠、皆賾皆隱也。

It must necessarily contain the subtle interplay of movement and stillness, thus giving rise to the two principles (two yi). Since it is called two yi, movement is not mere movement; its virtue encompasses both movement and stillness. Stillness is not mere stillness; it also encompasses both movement and stillness, thus giving rise to the four images (four xiang). Since it is called four xiang, each image possesses entirely the nature and function of the two principles, thus giving rise to the eight trigrams (ba gua). Since it is called eight trigrams, all extremes such as movement and stillness, yin and yang, strength and flexibility, good and evil are already included, thus enabling the determination of fortune and misfortune. Since fortune and misfortune exist, the way of shaping heaven and earth and assisting all things becomes applicable, thus giving rise to great achievements. The principles of the Book of Changes are inherently like this, and the Book of Changes itself is also like this. Therefore, all things in the world are models and manifestations, are changeable and adaptable, and are profound, distant, complex, and subtle.

而法象之大者莫若天地，變通之大者莫若四時，縣象著明之大者莫若日月，崇高之大者莫若天位之富貴，備物致用利天下者莫若天德之聖人，探賾索隱、鉤深致遠、定吉凶令人知趨避、成亹亹使人進德業者，莫若蓍龜之神物。是故天生神物，聖人即從而則之；天地變化，聖人即從而效之；天垂象、現吉凶，聖人即從而擬象之；河出圖、洛出書，聖人即法而為八卦九疇。然則易之有四象，

But among the principles of the cosmos, none is greater than heaven and earth; among the transformations, none is greater than the four seasons; among the lofty and bright, none is greater than the sun and moon; among the exalted, none is greater than the dignity and wealth of the Son of Heaven; and among those who prepare objects for use and benefit the world, none is greater than the sage who possesses Heavenly Virtue. As for exploring complexity, searching for the subtle, drawing out the profound, and summoning the distant, determining fortune and misfortune so people know what to approach and what to avoid, and inspiring people to strive diligently and enhance their virtue, nothing surpasses the divine objects such as the tortoise shell and the yarrow stalks. Thus, when heaven produces such divine objects, sages follow their example; when heaven and earth undergo change, sages imitate them; when heaven reveals signs and indicates fortune and misfortune, sages imitate them into hexagrams; when the Yellow River produces a map and the Luo River produces a book, sages take them as models to draw the Eight Trigrams and establish the Nine Categories of the Great Code. Thus, the Book of Changes has the four images,

所以示人動靜進退之道也；易有繫辭，所以昭告以人合天之學也；易有吉凶定判，所以明斷合理之當為，而悖理之不可為也。故大有上九之辭曰：自天祐之，吉無不利。吾深知其故也。夫天無私情，所助者不過順理而已；人亦無私好，所助者不過信自心本具之易理而已。誠能真操實履，信自心本具之易理，思順乎上天所助，則便真能崇尚聖賢之書矣，安得不為天所祐，而吉無不利哉？

This is used to indicate the way of action and inaction, advancement and retreat; The Book of Changes has the Great Treatise, which is used to enlighten people about the study of harmonizing human nature with heaven; The Book of Changes has determinations of good fortune and misfortune, which is used to understand how to make decisions: what is in accordance with reason should be done, and what goes against reason should not be done. Therefore, the line statement of the Upper Nine of Dàyǒu says, "Supported by heaven, it is auspicious and nothing is unfavorable," which I deeply understand the reason behind. Heaven has no partiality; it supports only those who follow reason. Humans also have no partiality; they support only those who believe in the inherent principles of the Book of Changes within their own hearts. If one can truly and sincerely practice, believe in the inherent principles of the Book of Changes within one's heart, and with one's whole mind consider and follow the direction supported by heaven, then one truly attains the reverence for the teachings of sages and virtuous people—how could one not be blessed by heaven, be auspicious, and have nothing unfavorable?

子曰：書不盡言，言不盡意。然則聖人之意其不可見乎？子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。乾坤其易之蘊耶！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。

Confucius said: Words cannot fully express meaning, and meaning cannot fully express the mind. Then, would the mind of the sage be invisible to others? Confucius said: The sage established hexagrams to fully express his mind, set up the structure of the hexagrams to fully express truth and falsehood, attached words to fully express what needs to be said, and through transformation and continuity, fully realized benefits, and through stimulation and movement, fully revealed the marvelous. The Qian and Kun trigrams are probably the essence of the Book of Changes. The arrangement of the Qian and Kun trigrams forms the Book of Changes; if Qian and Kun were destroyed, the Book of Changes would be unseen; if the Book of Changes is unseen, then Qian and Kun would be nearly extinguished.

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，舉而措之天下之民謂之事業。是故夫象，聖人有以見天地之賾，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, what is above the form is called "Dao," and what is below the form is called "Qi." To apply changes and modifications is called "bian," and to promote and spread it is called "tong." When it is applied to the people under heaven, it is called "shiye." So regarding "xiang": the sage observes the complexity in heaven and earth, compares its shape and appearance, and symbolizes its nature, thus called "xiang." The sage observes the changes in the world, examines its points of convergence and connection, and uses this to establish rituals and systems, attaching words to judge good and bad fortune, thus called "yao." The thorough examination of all the complexities is found in the hexagrams, the stirring of all changes is found in the words, the application of changes and modifications is in "bian," and the promotion and extension is in "tong." As for making it mysterious yet clear, that depends on the person who uses it. To accomplish it silently and have people believe without words, that depends on virtue.

上文發明易理易書，及聖人作易吾人學易之旨，亦既詳矣。然苟非其人，苟無其德，則隨語生解，亦何以深知易理易書之妙致乎？故更設為問答，而結歸其人其德行也。夫書何能盡言？言亦何能盡意？然則聖人之意豈終不可見乎？詎知聖意不盡於言，而亦未嘗不寓於言；聖言不盡於書，而亦未嘗不備於書。且如易書之中，亦既立象以盡意。聖意雖多，而動靜二機足以該之，

Zhi Xu explains: The previous passage has thoroughly explained the principles of the Book of Changes, the Book of Documents, and the purpose of the sages in composing the Book of Changes and our study of it. However, without the right person and without the proper virtue, merely producing a set of interpretations based on the words, how could one truly understand the subtleties of the Book of Changes and the Book of Documents? Therefore, Confucius further sets up a question and answer, ultimately concluding on the matter of the person and virtue. How can words fully express meaning? How can meaning be fully expressed through words? Then, is the mind of the sages truly beyond comprehension? One must know that although the mind of the sages is not fully expressed through words, it is also not entirely absent from words; although the words of the sages are not fully contained in books, they are also not entirely lacking in the books. Taking the Book of Changes as an example, it has already "established images to exhaust meaning." Although the mind of the sages is multifaceted, the two subtle aspects of movement and stillness are sufficient to encompass it.

故乾坤二象即可以盡聖人之意也。又復設卦以盡情偽，動靜雖只有二，而其中變態，或情或偽，不一而足，故六十四卦乃能盡萬物之情偽也。又復繫辭焉以盡其言，蓋舉天下事物一一言之，則勞而難遍；今借六十四卦而繫以辭，則簡而可周也。雖六十四卦已足收天下事物之大全，而不知事事物物中又各互具一切事物也，故變而通之，每卦皆可為六十四，而天下之利斯盡矣。

Therefore, the images of Qian (Heaven) and Kun (Earth) are sufficient to express the mind of the sage. Confucius then said, "Setting up hexagrams to fully express the true and false." Although movement and stillness are only two, the various changes within them, whether genuine or false, are countless, so the sixty-four hexagrams are needed to exhaust the true and false of all things. He also said, "Attaching words to the hexagrams to fully express their meaning." If one were to speak about every thing in the world individually, it would be laborious and difficult to cover everything thoroughly; now, by attaching words to the sixty-four hexagrams, it is concise and comprehensive. Although the sixty-four hexagrams are already sufficient to encompass the general aspects of all things in the world, people do not realize that within each particular thing or matter, all things are already contained. Therefore, one must "change and adapt them," allowing each hexagram to be transformed into another sixty-four hexagrams, so that the benefits of the world can be fully realized.

雖有三百八十四爻動靜陳設，若不於中善用鼓舞，使吾人隨處得見易理，則亦不足以盡神，而聖人又觸處指點以盡神矣。雖復觸處指點，然收彼三百八十四爻大綱，總不出乾坤二法，故乾坤即易之蘊藏也。夫本因易理而有乾坤，既有乾坤，易即立乎其中。設毀此乾坤二法，則易理亦不可見；設不見易理本體，則乾坤依何而有，不幾至於息滅哉？此甚言易外無乾坤，乾坤之外亦無易也。

Although there are 384 lines of movement and stillness laid out, if we do not properly inspire and illuminate them so that we can see the principles of the Book of Changes everywhere, it is still insufficient to fully manifest the "spirit" (shen). Therefore, the sage constantly points out and guides, to bring out the profound and mysterious aspects to their fullest. Although there are constant points of guidance, the overall framework of these 384 lines can be summarized into the two methods of Qian and Kun. Therefore, Qian and Kun are the essence of the Book of Changes. Originally, it was because of the principles of the Book of Changes that Qian and Kun came into being; once Qian and Kun exist, the Book of Changes is established within them. If Qian and Kun were destroyed, the principles of the Book of Changes would no longer be visible; if the principles of the Book of Changes cannot be seen, then what would Qian and Kun rely on for their existence? Would they not almost cease to exist entirely? This is a strong statement emphasizing that there is no Book of Changes outside of Qian and Kun, and no Qian and Kun outside of the Book of Changes.

蓋易即吾人不思議之心體，乾即照，坤即寂；乾即慧，坤即定；乾即觀，坤即止。若非止觀定慧，不見心體；若不見心體，安有止觀定慧？是故即形而非形者，向上一著即謂之道；無形而成形者，向下施設即謂之器。道可成器，器可表道，即謂之變；從道垂器，從器入道，即謂之通。自既悟道與器之一如，以此化天下之民，即謂之事業矣。是故夫象也者，不過是聖人見天下之賾，

Here, Zhixu explicitly points out his synthesis: what is called "Yi" is our inconceivable mind nature; Qian represents "illumination," while Kun represents "stillness"; Qian is wisdom, and Kun is concentration; Qian is "observation," and Kun is "cessation" — "cessation" is stopping a scattered mind, and "observation" is seeing the true nature in stillness. The Tiantai school combines these as "cessation and observation." Without cessation and observation, wisdom and concentration, one cannot see the mind nature; if one cannot see the mind nature, where can cessation and observation, wisdom and concentration come from? Therefore, something that is above form yet not form is called "Dao"; something that has no form but can manifest form is called "qi." Dao can become qi, and qi can manifest Dao, which is called "transformation"; when Dao manifests as qi and qi returns to Dao, it is called "communication." Since one has already realized that Dao and qi are originally one, and then uses this to teach and transform the people, it is called "practice." Therefore, what is called "xiang" is merely what the sage sees in the world's complexity,

而擬諸其形容象其物宜者也。夫爻也者，不過是聖人見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶者也。是以卦可極天下之賾，辭可鼓天下之動，變可盡化裁之功，通可極推行之妙。此終非書之所能盡言，亦非言之所能盡意也。神而明之，必存乎其人；而默而成之、不言而信，又必存乎德行耳。德行者，體乾坤之道而修定慧，由定慧而徹見自心之易理者也。

And this is merely comparing its shape and appearance, and symbolizing its nature. The term "yao" refers to the sage observing the changes in the world, examining where they meet and connect, and using this to establish rituals and regulations, attaching words to judge fortune and misfortune. Therefore, the hexagrams can encompass all the complexities of the world, the words can stir up all the changes, "bian" can exhaust the workings of transformation and regulation, and "tong" can reach the subtlety of spreading and applying them. These things are ultimately beyond the capacity of words to fully express or speech to completely convey. To make them mysterious yet clear, it must depend on those who use them; to achieve results silently and have people naturally believe without words, it must depend on virtue. What is virtue? It is to understand the principles of Heaven and Earth and cultivate meditation and wisdom, then through meditation and wisdom, fully perceive the principles of the Book of Changes within one's own mind.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；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，趨時者也。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 eight trigrams are arranged to form shapes, and the images of things are contained within them; when the trigrams are combined in pairs, the six lines are formed; the interaction between the strong and the yielding lines brings about change; attaching words to explain them reveals the direction of movement. Good fortune, regret, and hardship arise from movement; the strong and the yielding lines are used to establish the foundation; change and adaptability are used to follow the circumstances. Good and bad fortune are overcome by upholding the right path; the way of heaven and earth is made known to people by upholding the right path; the way of the sun and moon remains constant and bright by upholding the right path; all changes in the world return to upholding the right path. The trigram Qian is strong and vigorous, indicating simplicity to people; the trigram Kun is yielding and humble, indicating frugality to people. The lines are modeled after this; the images are imitated from this. The lines and images within the trigrams change, and good fortune and misfortune appear externally; achievements are revealed through change, and the feelings of the sage are expressed in the words of the trigrams. The greatest virtue of heaven and earth is called 'life,' and the greatest treasure of the sage is called 'position.' What is used to hold onto this position? It is benevolence. What is used to gather people's hearts? It is wealth. Managing wealth, regulating titles, and preventing the people from wrongdoing is called 'righteousness.'

此直明聖人作易，包天地萬物之理，而為內聖外王之學也。蓋自八卦成列，而天地萬物之象已皆在其中矣；因而重之，而天地萬物之交亦皆在其中矣；剛柔必互具剛柔，而天地事物之變又皆在其中矣；繫辭焉而命之，而吾人慧迪從逆之動又皆在其中矣。夫吉凶悔吝，皆由一念之動而生者也。一念之動，必有剛柔以立其本；一剛一柔，必有變通以趨於時。得其變通之正者則勝，不得變通之正者則負，故吉之與凶，唯以貞勝者也。此易中示人以聖賢學問，

Zhi Xu explains: This passage directly states that the sage composed the Book of Changes, encompassing the principles of heaven and earth and all things, making it a study of 'inner sagehood and outer kingship'. Since the eight trigrams were arranged, the images of heaven and earth and all things were included within them; by combining them in pairs, the interactions of heaven and earth and all things were included within them; the necessity of softness within hardness and hardness within softness, and the changes of heaven and earth and all things, were also included within them; attaching words to explain it, our various actions of 'wisdom and right direction following the reverse' were also included within it. 'Wisdom and right direction following the reverse' comes from the 'Great Yu谟' in the Book of Documents, meaning that following goodness leads to good fortune, while following evil leads to misfortune. Good fortune, misfortune, regret, and hardship all arise from a single thought. Once a thought arises, there must be both hardness and softness to establish its foundation; with one hardness and one softness, there must also be flexibility and adaptability to respond to the times. Those who attain the correct flexibility will succeed, while those who do not will fail; thus, good fortune and misfortune are determined by 'maintaining the correct path'. This is the sage's teaching given in the Book of Changes.

全體皆法天地事理，非有一毫勉強。是故天地之道，一健一順，各有盈虛消長之不同，皆以變通之正示人者也；日月之道，一晝一夜，亦有中昃盈缺之不定，皆以變通之正為明者也；天下之動，萬別千差，尤為至賾，實不可亂，乃歸極於變通之一正者也。夫乾之變現於六十四卦，雖有一百九十二爻，無不確然示人以易矣；夫坤之變現於六十四卦，雖亦一百九十二爻，無不隤然示人以簡矣。此易簡之理，正所謂千變萬化而貞夫一者也。爻即效此易簡，

This system of study is entirely based on the principles of heaven and earth and the ways of things, without any forced or artificial elements. Therefore, the way of heaven and earth is one of strength and vigor, and the other of gentleness and compliance, each having periods of fullness and emptiness, decline and growth, all indicating the correct path of change and adaptability. The way of the sun and moon is also one that governs day and the other that governs night, each having its proper position and also times of being full or incomplete, all shining with the correct path of change and adaptability. The changes in the world are countless and complex, yet they do not cause confusion, for in the end they all return to the correct path of change and adaptability. The changes of the Trigram Qian are displayed in the sixty-four hexagrams, although there are 192 yang lines, each one truly indicating the principle of simplicity. The changes of the Trigram Kun are also displayed in the sixty-four hexagrams, although there are also 192 yin lines, each one gently and humbly indicating the principle of simplicity. This principle of simplicity and clarity is precisely what is meant by the phrase "returning to the one pure and true." The lines (yao) are the imitation of this principle of simplicity and clarity.

象即像此易簡。苟吾心之爻象一動乎內，則事物之吉凶即現乎外。吉可變凶，凶可變吉，得此善變之方，乃見裁成輔相功業；而聖人所以教人之真情，則全見乎卦爻之辭，所應深玩細觀者也。是故生生之謂易，而天地之大德，不過此無盡之生理耳。聖人體天立極，其所以濟民無強者則在位耳。何以守位，則必全體天地之德，純一不已之仁耳。仁則物我一體矣。庶必加之以富，故曰財；富必加之以教，故曰義。此內聖外王之學，一取法於天地事物者也。

The concept of "xiang" is to imitate this simplicity. As soon as the trigrams within my mind move, the fortune or misfortune of things immediately appear outside. Good fortune can turn into misfortune, and misfortune can turn into good fortune; only by mastering this principle of transformation can one achieve the great accomplishments of shaping heaven and earth and assisting all things. The true intention of the sages is fully expressed in the words of the hexagrams and lines, which should be deeply contemplated and carefully observed. Therefore, it is said, "The easy and simple is called the Book of Changes." The greatest virtue of heaven and earth is nothing other than this endless principle of continuous generation. The sages observed the way of heaven and established standards for human society. Their ability to relieve the people is without end, because they hold the position of harmony. What sustains this position? It must be the complete embodiment of the virtue of heaven and earth, which is the pure and unceasing benevolence. With benevolence, the self and all things become one. When the people are numerous, they must be made rich, hence "wealth"; when they are rich, they must be guided by moral teaching, hence "righteousness." All the learning of inner sagehood and outer kingship is modeled after heaven, earth, and things. ("Ji min wu qiang" the character "qiang" is as in the original text, and should be read as "jiang," meaning without end.)

古者包犧氏之王天下也，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。本法天地身物以作八卦，既作八卦，遂能通神明之德於一念，類萬物之情於一身。

In ancient times, when Fuxi ruled over the world, he looked up to observe the phenomena in the heavens, looked down to study the principles on the earth, observed the patterns of birds and beasts and the suitability of the land, took inspiration from his own body for near things, and from all things for distant ones. Thus he began to draw the Eight Trigrams, using them to connect the virtue of the divine and to classify the conditions of all things. Quingyi's explanation: He drew the Eight Trigrams by taking inspiration from heaven, earth, his own body, and all things; once the Eight Trigrams were completed, they could unify the virtue of the divine within a single thought and classify the conditions of all things within one body.

作結繩而為網（ㄇ@人/古），以佃以漁，蓋取諸離。驅鳥獸魚蛇于山澤，使民得稼穡者，乃深明物各宜麗其所者也，故取諸離。包犧氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。魚鳥之害既除，田疇之利方起。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。農事既備，商賈隨興。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Fuxi made ropes into nets for hunting and fishing, which probably took its image from the Trigram Li. (The character for 'net' is described in the original text as 'ㄇ＠人／古', which is 'gu', meaning net.) Qingyi explained: driving birds, beasts, fish, and snakes into mountains, forests, rivers, and marshes so that people can settle down and cultivate the land, this shows a deep understanding of the principle that all things should be attached to their proper place. The virtue of the Trigram Li is 'Li', meaning attachment or adherence, hence the image taken from Li. After Fuxi's death, Shen Nong came to power. He carved wooden plows and bent wood for handles, teaching the people of the world how to till the land, which probably took its image from the Trigram Yi. He explained: once the pests of fish and birds were removed, the benefits of the fields could be realized. At noon, markets were established, gathering people from all over the world and collecting goods from everywhere. After exchanging, they dispersed, each obtaining what they needed. This probably took its image from the Trigram Shihe. He explained: once farming was established, commerce followed.

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。通變神化，全體乾坤之德，所謂自強不息、厚德載物者也。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。坤如重門，震如擊柝。暴客，溫陵郭氏以為初至之客，甚通，蓋使動者得隨地而安也。

After Shen Nong Shi died, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, so that the people would not become weary; they guided the people skillfully, so that each person could find his proper place. The principle of the Book of Changes is that when something reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can endure for a long time. Thus, it can receive the blessing of Heaven, be auspicious, and be suitable for all things. The Yellow Emperor, Yao, and Shun governed the world with ease, ruling without exertion, which probably took its image from the Qian and Kun hexagrams. Qing Yi's explanation: Understanding and guiding the changes fully embodies the virtue of Qian and Kun, which is exactly what the Great Image Commentary says, "Self-renewal without end" and "Great virtue bearing all things." Making a boat from hollowed tree trunks, and a paddle from sharpened wood, using the advantage of the boat and paddle to cross barriers and reach distant places, benefiting the world, probably takes its image from the Huan hexagram. Riding horses and driving oxen to carry heavy loads over long distances, benefiting the world, probably takes its image from the Sui hexagram. Setting up many gates and beating wooden drums at night to guard against violent guests, probably takes its image from the Yu hexagram. His explanation: The Yu hexagram has Kun below and Zhen above. Kun represents the many gates, and Zhen represents the sound of the wooden drum. As for "violent guests," Wenling Guo Shi thought they referred to guests arriving newly, which is a very reasonable interpretation — setting up many gates and beating the wooden drum is precisely to allow travelers to settle down wherever they go.

斷木為杵，掘木為臼，臼杵之利，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。由上明故下悅，所謂若大旱之望雨者是也。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。震木之下，別有天焉，宮室之象也。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。以巽木入於澤穴之中。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。以書契代語言，遂令之與天同久。

Cutting wood into a杵 and hollowing out wood into a臼 to pound rice, using the benefit of the杵 and臼 to relieve the people, is probably based on the image of the卦 of Little Crossing. Making a bow by stringing wood and sharpening wood into arrows, using the benefit of the bow and arrow to intimidate the world, is probably based on the image of the卦 of Estrangement. Qingyi explains: The卦 of Estrangement has the trigram Dui below and Li above, because the upper part is bright, so the lower part is joyful, just like a person who has long been suffering from drought seeing rain clouds. In ancient times, people lived in caves and dwelled in the wild, but later sages changed this to build houses, with beams above and eaves below, to protect against wind and rain, which is probably based on the image of the卦 of Great Strength. He explains: The卦 of Great Strength has the trigram Zhen below and Qian above. The wood represented by Zhen has another sky above it, which is the image of a house. In ancient times, the dead were buried with thick bundles of firewood covering them, and they were buried in the wilderness without mounds or trees, and mourning had no fixed period; later sages changed this to use inner coffins and outer caskets, which is probably based on the image of the卦 of Great Excess. He explains: The卦 of Great Excess has the trigram Xun below and Dui above, which is the image of Xun wood entering the pit of Dui marsh. In ancient times, people used knots to govern, but later sages changed this to use written contracts. Officials used them to manage affairs, and common people used them for verification, which is probably based on the image of the卦 of Finalizing. He explains: Using written contracts instead of spoken words makes them as enduring as heaven.

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。由此觀之，所謂易者，不過示人以象耳；而象也者，則是事物之克肖者也。所謂彖者，則是事物之材質也；所謂爻者，則是效天下之動者也。是故得有吉凶悔吝之生著也。夫動則必有吉凶悔吝之生著，君子可不思所以慎其動乎？

Therefore, the Book of Changes discusses "xiang" (images); "xiang" refers to simulation. The彖 (tuan) discourse speaks of the nature of a hexagram, while the yao (lines) imitate the changes in the world. Thus, fortune and misfortune arise, and regret and hardship become evident. Qingyi's explanation: From this, we can see that the Book of Changes is merely indicating "xiang" to people; and "xiang" refers to a precise imitation of things. "Tuan" refers to the material nature of things; "yao" refers to imitating the changes in the world. Thus, fortune, misfortune, regret, and hardship arise and become evident. Since any movement inevitably brings about fortune, misfortune, regret, and hardship, can a gentleman not think carefully about how to be cautious in his actions?

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。欲慎其動，當辨君民之分於身心，孟子所謂從其大體為大人、從其小體為小人也。觀於陽卦多陰、陰卦多陽，可以悟矣。奇者，天君獨秉乾綱之謂；耦者，意念夾帶情慾之謂。陽一為君，而兩陰之二為民以從之，所謂志壹則動氣，故是君子之道；陰二為君，而兩陽之一反為民以從之，所謂氣壹則動志，故是小人之道。

Why does the Yang trigram contain more Yin lines and the Yin trigram contain more Yang lines? Because the numerical value of the Yang trigram is odd, while that of the Yin trigram is even. How do we explain their virtues? The Yang trigram represents a ruler leading two commoners, which is the way of the gentleman; the Yin trigram represents two rulers leading one commoner, which is the way of the petty person. Qingyi's explanation: To be cautious in one's actions, one should clearly distinguish the roles of ruler and commoner within the body and mind, as Confucius said, "Following the great principle becomes a great person; following the small principle becomes a petty person." By observing that the Yang trigram has more Yin lines and the Yin trigram has more Yang lines, one can understand this principle. The term "qi" refers to the sovereign in the heart alone governing the principles; the term "cou" refers to the mingling of desires within thoughts. The Yang trigram has one Yang line as the ruler and two Yin lines, totaling two lines, as commoners following it, which is exactly what Mencius said, "A focused will can lead the qi," hence the way of the gentleman. The Yin trigram has two Yin lines, totaling two lines, as the rulers and one Yang line as the commoner following them, which is "a focused qi can lead the will," hence the way of the petty person.

易曰：憧憧往來，朋從爾思。子曰：天下何思何慮？天下同歸而殊塗，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，寒暑推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。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 *Yao Ci* of the fourth line of the *Xian* hexagram says: Coming and going in a state of restlessness, only the friend you think of will be obedient to you. Confucius said: What is there in the world that needs to be considered? All things in the world return to the same destination but take different paths; they arrive at the same end but have myriad considerations. What is there in the world that needs to be considered? When the sun goes away, the moon comes; when the moon goes away, the sun comes. The sun and moon move in succession, and light is produced. When cold departs, heat comes; when heat departs, cold comes. Cold and heat move in succession, and the years are formed. Departure is contraction, arrival is expansion. Contraction and expansion respond to each other, and benefit arises. The inchworm contracts its body in order to achieve expansion; the dragon and the snake retreat in order to preserve life. Studying the meaning and principles to the point of entering the mysterious, is to achieve practical application; using the way to establish oneself is to cultivate virtue. Beyond this level, there is nothing that human beings can know. To exhaust the mysterious and understand the workings of nature is the height of virtue.

夫心之官則思，而不知思本無可思也。能思無思之妙，則無思無慮而殊塗同歸；能達無思之思，則雖一致而具足百慮。思而無思，所謂退藏於密，屈之至也；無思而思，所謂感而遂通，信之至也。屈乃所以為信，信乃所以為屈。觀師所謂往復無際、動靜一源，肇公所謂其入離、其出微，皆此理耳。法界離微之道，豈思議之可及，故曰未之或知。苟證此思即無思、無思而思之妙，則可以窮神知化矣。殊途同歸、一致百慮，皆所謂一君二民之道也。

Zhi Xu explained: The function of the heart is thought, but people do not realize that "thought" itself has nothing to think about. If one can realize the subtlety of "no thought," then there is neither thought nor worry, and all paths lead to the same destination. If one can comprehend "thought without thought," then although all thoughts converge to one point, they are all complete and fulfilled. Thought without thought is what the Great Treatise of the Upper Classic says "retreating into secrecy," which is the extreme of contraction. Thought without thought yet able to think is "being moved and thus universally connected," which is the extreme of extension. Contraction is for extension, and extension is for contraction. The Master Qingliang Chenglun of the Huayen School said "reciprocating without limit, motion and stillness from the same source," and the monk Shengzhao said "its entering is free from attachment, its exiting is subtle," all referring to this principle. The subtle and subtle nature of the Dharma Realm is beyond the reach of thought and discussion, so it is said "no one knows it." If one truly attains the subtlety of "thought is no thought, no thought yet able to think," one can exhaust the mysterious and understand the workings of creation. "Divergent paths converging, unified thoughts with myriad considerations" all belong to the gentleman's way mentioned above, "one sovereign and two subjects."

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？妄計心外有法，而欲求其故，所謂困于石也；不知萬法唯心，而執有差別，所謂據于蒺藜也。無慧故名辱，無定故身危，喪法身慧命，故死期將至；永無法喜，故不見其妻。此二君一民之道也。

The Line Statement of the Third Line of the hexagram "困" says: Being trapped by a stone, leaning on thorns, entering one's own house yet not seeing one's wife, calamity. Confucius says: Being trapped in a place where one should not be trapped, one's reputation will certainly suffer disgrace; relying on a place where one should not rely, one's body will certainly be in danger. Suffering both disgrace and danger, death is approaching, how can one still see one's wife? Qingyi explains this with Buddhist teachings: mistakenly clinging to the idea that there are real things outside the mind, and still trying to investigate their reasons, this is "being trapped by a stone"; not knowing that all phenomena are manifestations of the mind, yet clinging to various differentiated appearances, this is "leaning on thorns". Without wisdom, one's reputation suffers disgrace; without meditation, one's body is in danger; having lost the dharmakaya and wisdom-life, death is approaching; forever unable to attain the joy of the Dharma, hence "not seeing one's wife". This line precisely represents the "two rulers and one subject" path of small people as mentioned above.

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。禽喻惑，器喻戒定，人喻智慧。解之上六，獨得其正，而居震體，如人有慧，故能以戒定斷惑也。宗門云：一兔橫身當古道，蒼鷹才見便生擒。亦是此意。

The Line Statement of the Sixth line at the Top of the Hexagram 解 says: The king and duke shot a falcon from a high wall, and hit it, there was no disadvantage. Confucius said: The falcon is a bird, the bow and arrow are tools, and the one who shot it is a person. The gentleman keeps the tools on his body, waits for the right moment, and then acts, how could there be any disadvantage? When he acts, there is no obstruction, so when he takes action, he immediately gains results. This means that when the tools are ready, then action follows. Rujie explained this using Buddhist teachings: the bird represents烦恼 and confusion, the tools represent precepts and meditation, and the person shooting the arrow represents wisdom. The Sixth line at the Top of the Hexagram 解 is alone in the entire hexagram to be in the correct position, and it is also in the body of Zhen, which represents thunder, just as a person has wisdom, so he can use precepts and meditation to eliminate confusion. In the Chan school, there is a saying: "A rabbit crosses the ancient path, and the eagle sees it and immediately captures it." This is also the same meaning.

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。易曰屨校滅趾無咎，此之謂也。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。夫戒定之器必欲其成，障戒障定之惡必宜急去。勿輕小罪以為無殃，懲之於小則無咎，釀之於終則必凶，修心者所宜時時自省自改也。

Confucius said: The petty person does not regard unkindness as shameful, does not regard injustice as fearful, will not make an effort if he does not see profit, and will not know punishment if he is not threatened. To suffer a small punishment and gain a great warning is the fortune of the petty person. The line statement of the first line of the "噬嗑" hexagram says, "Wearing shackles on the feet, covering the toes, without fault," which refers to this. Goodness without accumulation is insufficient to achieve a good reputation; evil without accumulation is insufficient to destroy oneself. The petty person regards small goodness as having no benefit and does not do it, and regards small evil as having no harm and does not remove it. Therefore, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. The line statement of the top line of the "噬嗑" hexagram says, "Wearing shackles on the neck, covering the ears, ominous." Qingyi's explanation: The set of "tools" of precepts and meditation must certainly be cultivated; evil that obstructs precepts and meditation must be quickly removed. Do not look down upon small sins, thinking there will be no retribution; if punished in small matters, there will be no fault; if it continues to accumulate until the end, it will certainly result in misfortune. Those who cultivate the mind should constantly examine themselves and correct themselves.

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，是以身安而家國可保也。易曰：其亡其亡，繫于苞桑。自有因過而憬悟以進德者，自有無過而託大以退道者，故君子雖未必有過，尤宜乾乾惕厲，如否之九五可也。安其位是德，保其存是知，有其治是力。

Confucius said: Those who bring about danger are those who think themselves firmly seated; those who bring about destruction are those who think themselves secure for life; those who bring about disorder are those who think themselves already well-governed. Therefore, the gentleman remains mindful of danger when he is safe, mindful of destruction when he is alive, and mindful of disorder when the world is well-governed. Thus, he remains safe and ensures the security of his family and country. The line statement of the ninth line of the "Gou" hexagram says: "It is finished, it is finished!" By maintaining such vigilance, the state is as firm as a rope tied to the roots of a mulberry tree. Shengyi explained: Some people suddenly realize their mistakes and thus improve their virtue; others have no mistakes but become arrogant and lose their spiritual practice. Therefore, even if a gentleman has no faults, he should especially be diligent and cautious all day long, as the "Qian" hexagram advises, and achieve the state of the ninth line of the "Gou" hexagram. "Being secure in one's position" relies on virtue, "ensuring survival" relies on wisdom, and "having governance" relies on strength.

子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。欲居尊位，莫若培德；欲作大謀，莫若拓知；欲任重事，莫若充力。德是法身，知是般若，力是解脫，三者缺一，決不可以自利利他。

Confucius said: Those with shallow virtue but high status, limited wisdom but grand plans, and weak strength yet heavy responsibilities rarely escape calamity. The Line Statement of Nine in the Fourth of the hexagram "Ding" says: "The tripod breaks its foot, overturning the delicacies of the prince and soiling the body of the tripod, which is ominous." This indicates that he is unable to bear his own responsibilities. Qingyi explained this with Buddhist teachings: To hold a high position, one should first cultivate virtue; to make great plans, one should first expand wisdom; to bear heavy responsibilities, one should first strengthen strength. Virtue corresponds to the "Dharma-body" in Buddhism, wisdom corresponds to "Prajna," and strength corresponds to "liberation," which together constitute the three virtues of Nirvana. The absence of any one of these three will certainly prevent one from benefiting both oneself and others.

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。此所謂德厚而位自尊者也。十法界不出一心，名之為幾。知此妙幾，則上合十方諸佛本妙覺心，與佛如來同一慈力，故上交不諂；下合十方六道一切眾生，與諸眾生同一悲仰，故下交不瀆。稱性所起始覺，必能合乎本覺，故為吉之先見。

Confucius said: To know the "ji" is approximately the way of the divine! A gentleman in his dealings with superiors does not flatter, and in his dealings with inferiors does not look down, which is approximately knowing the "ji." The "ji" refers to the initial subtle signs of change, and the beginning of auspiciousness. A gentleman acts upon these subtle signs without waiting for a full day. The line statement of "Yu" hexagram six-two says: "Upright and firm like a stone, without waiting for a full day, holding to the correct path to gain auspiciousness." If one is upright and firm like a stone, why would one need to wait for a whole day? The judgment is clear. A gentleman knows both the subtle and the obvious, both the gentle and the strong, thus being looked up to by all people. Master Qiyi explained this with Buddhist teachings: This is the person mentioned above who has deep virtue and thus naturally holds a high position. The ten realms of beings do not go beyond one mind, and this mind is called "ji." Knowing this subtle "ji," one harmonizes with the original profound wisdom mind of all Buddhas in the ten directions, sharing the same compassionate power as the Buddha Shakyamuni, hence "not flattering in upward dealings." In downward dealings, one harmonizes with all beings in the six realms of existence in the ten directions, sharing the same compassionate yearning as the beings, hence "not being disrespectful in downward dealings." The "beginning awakening" arising from conforming to one's true nature will certainly harmonize with the original awakening, hence it is called "auspiciousness appearing before it happens."

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，無祇悔，元吉。此所謂知大而謀自遠者也。欲證知幾之神，須修不遠之復。天地絪縕，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。此所謂力大而任可重者也。既有不遠之復，須有致一之功。男慧女定，不使偏枯，乃可以成萬德矣。

Confucius said: Yan Hui, this person, perhaps approaches the concept of "knowing the moment" (zhi ji). When he has an unvirtuous thought, he immediately recognizes it and stops doing it. The line statement of the first line of the hexagram "Fu" says: "Having traveled a short distance, he returns; there is no great regret, and it is highly auspicious." Qingyi explained: This is the person mentioned above who possesses great wisdom and whose plans are naturally profound. To realize the subtlety of knowing the moment, one must first cultivate the practice of "returning without going far." The vital energies of heaven and earth intermingle, and all things are nurtured and mature. When men and women unite their vital energies, all things are generated and nurtured. The line statement of the sixth line of the hexagram "Sun" says: "When three people walk together, one should be reduced; when one walks alone, he finds a companion." This refers to returning to purity and unity. He explained: This is the person mentioned above who has great strength and can bear a heavier burden. Having already cultivated the practice of "returning without going far," one must also cultivate the practice of "achieving unity." A man should be paired with wisdom, and a woman with meditation, avoiding imbalance on either side, in order to accomplish myriad meritorious deeds.

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。惟仁可以安身，惟知可以易語，惟力可以定交。仁是斷德，知是智德，力是利他恩德。有此三者，不求益而自益。今危以動則德薄，懼以語則知小，無交而求則力小，不亦傷乎？

Confucius said: A gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes good relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. When in a dangerous situation yet taking action, the people will not follow; when speaking out of fear, the people will not respond; when making requests without established relations, the people will not give. If no one gives, then those who harm him will come. The line statement of the Upper Nine in the hexagram "Benefit" says: "No one comes to benefit him, but someone attacks him; his mind is not steadfast, hence misfortune." Qingyi explained this using Buddhist teachings: Only benevolence can ensure stability, only wisdom can make speech calm, and only strength can establish relations. Benevolence corresponds to the Buddha's "Cutting Virtue," which is the virtue of eliminating all afflictions; wisdom corresponds to "Wisdom Virtue"; strength corresponds to "Mercy Virtue," which benefits others. With these three, one does not need to seek benefit and will naturally receive it. Now, acting when in a dangerous situation indicates shallow virtue; speaking out of fear indicates limited wisdom; requesting without established relations indicates weak strength—how could one avoid harm?

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，其衰世之意耶！夫易，彰往而察來，而微顯闡幽，開而當名辯物，正言斷辭，則備矣。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。

Confucius said: The trigrams Qian and Kun are probably the gateway of the Book of Changes. Qian represents the yang principle, and Kun represents the yin principle. When the virtues of yin and yang are combined, the qualities of firmness and flexibility take form, and they are used to express the creation of heaven and earth, and to connect with the virtue of the divine. The hexagrams mentioned in the Book of Changes are numerous but do not exceed their boundaries; when examining their categories, they seem to contain the purpose for use in times of decline and disorder. The Book of Changes makes clear the past and discerns the future, making the subtle evident and the hidden clear. When examined, the names are appropriate and the things are clearly distinguished; the words are upright and the judgments are decisive, thus being complete. The names it mentions are small, but the categories it takes are vast; its meaning is profound, and its words are rich in literary style; its words are indirect yet hit the mark, and the matters it discusses are elaborately presented yet contain hidden meanings. It uses the two aspects of good fortune and misfortune to assist the people in their actions, and to clarify the consequences of gain and loss.

有易理即有乾坤，由乾坤即通易理，如城必有門，門必通城。蓋乾是陽物，在天曰陽，在地曰剛，在人曰知；坤是陰物，在天曰陰，在地曰柔，在人曰仁。而陰不徒陰，陰必具陽；陽不徒陽，陽必具陰。故陰陽合德，而剛柔有體，即天道而為地道，即地道而為人道，即人道而體天地之撰、通神明之德。易理既然，易書亦爾。

Zhi Xu explained: There is the principle of yin and yang, and thus there are Qian and Kun. From Qian and Kun, one can access the principle of the Book of Changes, just as there must be gates in a city, and gates must lead into the city. Qian represents the yang aspect: in heaven it is called yang, in earth it is called strength, and in human beings it is called wisdom. Kun represents the yin aspect: in heaven it is called yin, in earth it is called softness, and in human beings it is called benevolence. Yin is not merely yin; within yin there must be yang. Yang is not merely yang; within yang there must be yin. Therefore, the virtues of yin and yang combine to form the qualities of strength and softness. Following the way of heaven, it becomes the way of earth; following the way of earth, it becomes the way of human beings; following the way of human beings, it can manifest the workings of heaven and earth and connect with the virtue of the divine. Since the principle of the Book of Changes is like this, the Book of Changes itself is also like this.

所以六十四卦之名雜而不越。雜，謂大小善惡邪正吉凶之不同；不越，謂總不外於陰陽二物之德。然使上古之世，有善無惡，有正無邪，則此書亦可無作。今惟以衰世既有善惡邪正之殊，欲即此善惡邪正，仍歸於非善非惡之至善、非邪非正之至正，所以方作易耳。是以易之為書，能彰往因，能察來果，能以顯事會歸微理，能使幽機闡成明象。

Therefore, the sixty-four hexagrams are called "miscellaneous but not transcending." By "miscellaneous," it means that great and small, good and evil, wrong and right, auspicious and inauspicious are all different. By "not transcending," it means that they all do not go beyond the virtues of yin and yang. If in ancient times there was only good and no evil, only right and no wrong, this book would not have been written. Now, because in the age of decline and disorder, good and evil, right and wrong have already been distinguished, the sage wanted to use these distinctions of good and evil, right and wrong, to still guide people back to the ultimate good of "neither good nor evil" and the ultimate right of "neither wrong nor right." Therefore, the Book of Changes can illuminate past causes, discern future results, bring manifest phenomena back to subtle principles, and reveal hidden mechanisms into clear hexagram images.

故以此開示天下萬世，名無不當，物無不辨，言無不正，辭無不斷也。一卦止有一名故小，一名具含眾義故大；包盡內聖外王之學故旨遠，辭不煩而意已達故文；言偏而意無不圓，故曲而中；事定而凡情難測，故肆而隱。因決疑以明失得之報，遂令民之蚩蚩亦可避失而趨得也。

Therefore, it is used to enlighten the world and all generations: names are not inappropriate, things are not left unclarified, speech is not improper, and judgments are not indecisive. A single hexagram has only one name, so it is said, "Its designation is small." Yet one name contains many meanings, so it is said, "Its analogy is vast." It encompasses the entire scope of inner sagehood and outer kingship, so it is said, "Its meaning is profound." Its words are not elaborate yet the meaning is conveyed, so it is said, "Its wording is refined." Its words may seem partial, yet its meaning is fully complete, so it is said, "It is crooked yet correct." Though the matter is decided, the minds of ordinary people find it hard to measure, so it is said, "It is open yet hidden." It uses this to clarify the consequences of gain and loss, thus enabling the simple and ignorant people to avoid loss and pursue gain.

易之興也，其於中古乎？作易者，其有憂患乎？言其有與民同患之深心也。是故履，德之基也；謙，德之枘也；復，德之本也；恆，德之固也；損，德之修也；益，德之裕也；困，德之辯也；井，德之地也；巽，德之制也。

The rise of the Book of Changes probably occurred during the middle ancient times. The person who composed the Book of Changes probably did so out of concern and anxiety. Qingyi explains: This indicates that the person who composed the Book of Changes had a deep heart of sharing the people's worries and troubles. Therefore, "The Book of Footsteps" is the foundation of virtue, "The Book of Humility" is the handle of virtue, "The Book of Returning" is the root of virtue, "The Book of Constancy" is the consolidation of virtue, "The Book of Loss" is the cultivation of virtue, "The Book of Gain" is the abundance of virtue, "The Book of Difficulty" is the test of virtue, "The Book of Well" is the foundation of virtue, and "The Book of Following" is the restraint of virtue. ("The handle of virtue" in "De Zhi Rutie" is commonly printed as "handle," but the original text reads "rutie," so it is recorded as such.)

心慈而力健，故為德基；內止而外順，故為德柄；天君為主，故是德本；動而深入，故德可固；譬如為山，故為德修；鼓舞振作，故為德裕；積而能流，故為德辯；入而能出，故為德地；遍入一切，故為德制。○素位而行之謂履，蘊高於卑之謂謙，為仁由已之謂復，動而有常之謂恆，去惡淨盡之謂損，積善圓滿之謂益，歷境煉心之謂困，有源不窮之謂井，無入不得之謂巽。其實六十四卦，無非與民同患、內聖外王之學，且就九卦指點者，以其尤為明顯故也。

Zhi Xu explained each hexagram: The hexagram "Lu" has the trigram Dui below and Qian above. Dui represents joy and a kind and gentle heart, while Qian represents strength and firm power, so it is the foundation of virtue. The hexagram "Qian" has the trigram Gen below and Kun above. It can stop internally and be gentle externally, so it is the handle of virtue. The hexagram "Fu" represents the return of one yang line, with the heavenly ruler in the heart regaining control, so it is the root of virtue. The hexagram "Heng" can move and penetrate deeply, so virtue can be firm. The hexagram "Sun" is like building a mountain by piling up earth, reducing and accumulating gradually, so it is the cultivation of virtue. The hexagram "Yi" can inspire and uplift, so it is the abundance of virtue. The hexagram "Kun" is like water accumulating over time and then flowing out, so it is the test of virtue. The hexagram "Jing" can both enter and exit, so it is the foundation of virtue. The hexagram "Xun" can pervade everything, so it is the regulation of virtue. He then added: To act in accordance with one's proper position is called "Lu." To conceal the high within the low is called "Qian." To practice benevolence entirely within oneself is called "Fu." To act with a constant pattern is called "Heng." To eliminate evil completely is called "Sun." To accumulate goodness until it is complete is called "Yi." To endure trials and refine the mind is called "Kun." To have a source and never run dry is called "Jing." To be free and unimpeded wherever one goes is called "Xun." In reality, none of the sixty-four hexagrams are not the inner sage and outer king learning of sharing the people's hardships. Here, only nine hexagrams are pointed out because they are especially clear.

履和而至，謙尊而光，復小而辯於物，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。和即兌慈，至即乾健；尊即山高，光即坤順；小即一陽而為眾陰之主；入於群動，故雜而不厭；譬如為山，方覆一簣，故先難而後易；鼓舞振作，則自然長裕；窮即澤之止水，通即坎之流水，由積故流，猶所謂隱居求志而行義達道也；井不動而澤及於物；巽能遍入一切事理深奧之域，故稱而隱。

The hexagram "Lu" is harmonious and can reach its goal; "Qian" is noble and radiant; "Fu" is subtle and can discern things; "Heng" is amidst changes without tiring; "Sun" is difficult at first but easy afterwards; "Yi" brings long-term prosperity without pretense; "Kun" is in hardship yet can achieve success; "Jing" remains steadfast in its position while its benefits flow outward; "Xun" weighs matters and remains hidden. Qingyi's explanation: "He" refers to the harmonious and gentle nature of the lower trigram Dui; "Zhi" refers to the strong and vigorous nature of the upper trigram Qian. "Zun" refers to the lofty nature of Gen mountain; "Guang" refers to the gentle nature of Kun earth. "Xiao" refers to the initial emergence of one yang line in the hexagram Fu, becoming the master of all yin lines. "Heng" is deeply involved in many changes, hence "zai bu yan" (mixed but not weary). "Sun" is like building a mountain by piling up earth; only after a basket of earth is poured down does it become easy. "Yi" can inspire and uplift, naturally leading to increasing wealth. "Kun" "qiong" refers to the water in Dui marsh that has stopped, while "tong" refers to the flowing water in Kan, because when it has accumulated enough, it can flow out, just as the Analects says, "retreating to seek one's aspirations and acting with righteousness to realize one's path." "Jing" remains unmoving yet its benefits reach all things. "Xun" can penetrate all matters and profound principles, hence "cheng er yin" (measuring and remaining hidden).

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，井以辯義，巽以行權。此正明九卦之用如此，以此而為內聖外王之學，所以能歸非善非惡之至善、非邪非正之至正，而聖人與民同患之線索亦盡露於此矣。○按此九卦，亦即是以餘九法助成不思議觀之旨，蓋易即不思議境之與觀也。作易者有與民同患之心，更設九法以接三根。履是真正發菩提心，上求下化。

The Book of Changes' hexagram "Footsteps" is used to make conduct harmonious, "Humility" to regulate propriety, "Recovery" to know oneself, "Perseverance" to maintain one's virtue, "Loss" to avoid calamity, "Gain" to promote benefit, "Obstruction" to reduce resentment, "Well" to discern righteousness and principles, and "Following" to adapt flexibly. Qingyi explains: This passage clearly explains the functions of the nine hexagrams. By applying them to the study of inner sagehood and outer kingship, one can reach the ultimate goodness of "neither good nor evil" and the ultimate correctness of "neither wrong nor right," and the thread of the sage's shared concerns with the common people is fully revealed here. He further adds a comment: These nine hexagrams correspond exactly to the "nine methods to assist in the inconceivable contemplation" in the Tiantai School's "Mahāzhi Guan."—because the "Book of Changes" is both the inconceivable realm and the method of contemplation of this realm. The author of the "Book of Changes," with the heart of sharing the people's troubles, intentionally established these nine methods to guide those of upper, middle, and lower capacities. The hexagram "Footsteps" corresponds to "genuine awakening of the Bodhi mind," which means seeking the Buddha's path above and guiding all beings below.

謙是善巧安心止觀，地中有山，止中有觀也；復是破法遍，一陽動於五陰之下也；恆是識通塞，能動能入也；損是道品調適，能除惑也；益是對治助開，成事理二善也；困是知次位，如水有流止，不可執性廢修也；井是能安忍，謂不動而潤物也；巽是離法愛，謂深入於正性也。

The hexagram "Qian" is paired with "skillful and skillful mind cultivation and contemplation": The hexagram "Qian" has a mountain hidden in the earth, which is exactly contemplation contained within stillness. The hexagram "Fu" is paired with "breaking all views": a single yang line arises among five yin lines, symbolizing the use of contemplative wisdom to break through all attachments. The hexagram "Heng" is paired with "recognizing the openness and blockage": being both active and entering, it can discern the openness and blockage on the path of practice. The hexagram "Sun" is paired with "adjusting the path of cultivation": it can remove confusion. The hexagram "Yi" is paired with "counteracting and opening": achieving goodness in both action and principle. The hexagram "Kun" is paired with "knowing the order of stages": just as water has flow and stillness, one cannot use the excuse of "inherent completeness of nature" to abandon actual practice. The hexagram "Jing" is paired with "being patient": remaining unmoved while nourishing all things. The hexagram "Xun" is paired with "detachment from the taste of the Dharma": deeply entering the true nature without clinging to the flavor of the Dharma. These nine are exactly the last nine methods of the "Ten Methods of Contemplation" in the "Mahāśāstra of Contemplation," and Zhixu paired each of the nine hexagrams accordingly.

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 Changes is something one cannot abandon. The principles it teaches are constantly changing, moving without staying in one place, circulating among the six lines of the hexagrams. It goes up and down without fixed position, with yin and yang alternating, and cannot be taken as a fixed standard. It only follows the changes to reach where it should. Its movements in and out, forward and backward have their rules, making people both internally and externally aware of caution. It also clearly tells people what worries are and why worries arise. Even though those who read it may not have a teacher or nurse by their side, they still receive guidance as if facing their parents. At first, one merely follows the words of the hexagrams and lines to infer their direction, for there is a constant and unchanging principle within. However, the way will not appear on its own unless the right person is present.

易書雖具陳天地事物之理，而其實切近於日用之間，故不為遠。雖近在日用之間，而初無死法，故為道屢遷。隨吾人一位一事中，具有十法界之變化，故變動不拘，周流六虛；界界互具，法法互融，故上下無常，剛柔相易，所以法法不容執著而唯變所適。唯其一界出生十界，十界趣入一界，雖至變而各有其度，

Zhi Xu explains: The Book of Changes, although describing the principles of heaven and earth and all things, actually has every sentence closely related to daily life, so it says "it cannot be distant." Although it is close at hand in everyday use, there is no fixed, rigid method, so it says "the way is ever changing." In every position we are in and every matter we encounter, the "ten realms" are fully present, so it says "it changes constantly, flowing through the six directions." The realms are mutually inclusive, and the teachings are mutually harmonious, so it says "up and down are ever changing, hardness and softness alternate." Therefore, no single teaching can be clung to; one can only adapt to the changes. Precisely because one realm can give rise to the ten realms, and the ten realms can all return to one realm, although it changes to the extreme, each has its own order.

故深明外內之機，使知競業於一念之微；又明示憂患之道，及所以當憂當患之故，能令讀是書者，雖無師保，而如臨父母，可謂愛之深教之至矣。是以善讀易者，初但循其卦爻之辭，而深度其所示之法，雖云不可為典要，實有一定不易之典常也。然苟非其人，安能讀易即悟易理，全以易理而為躬行實踐自利利他之妙行哉？

Therefore, the Book of Changes profoundly reveals the subtle workings within and without, prompting people to be diligent and cautious even in the slightest thought. It also clearly indicates the path of concern and the reasons for both worry and anxiety, enabling those who read this book, even without a teacher or nurse, to feel as if they are in the presence of their parents. It can be said that the love is deep and the teaching is thorough. Therefore, those skilled in reading the Book of Changes begin by following the words of the hexagrams and lines, deeply contemplating the principles they convey. Although it is said that "it should not be taken as a fixed doctrine," there is indeed an unchanging constant way. However, unless one is the right person, how could one instantly grasp the principles of the Book of Changes and transform the entire doctrine into personal practice that benefits oneself and others?

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 Changes is composed by investigating the beginning and concluding the end. The six lines are interwoven, discussing only the timing of each line and the things they represent. The meaning of the first line is difficult to understand, while the meaning of the top line is easier to grasp, because the first line is the origin and the top line is the conclusion. The words of the first line are derived by analogy and inference, while the words of the top line determine the final outcome. As for the interweaving of things, the narration of virtue and morality, and the distinction between right and wrong, these cannot be fully addressed without the middle lines. Alas! If one wishes to know about survival and demise, fortune and misfortune, then one can predict it during ordinary times. A wise person merely needs to look at the彖 (tuan) section of a single hexagram, and his thoughts will have already covered most of it.

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，其剛勝邪。

The second line and the fourth line have the same responsibilities but different positions, and thus their benefits 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 gentleness is not suitable for being in a distant position. Although the fourth line often faces fear, its key point is the absence of fault, while the second line receives praise because it employs 'gentle and moderate' qualities. The third line and the fifth line also have the same responsibilities but different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, reflecting the distinction between high status and low status. Being in such positions, using gentleness is dangerous, and using strength is what is appropriate.

夫離卻始終之質，則無時物；離卻時物，亦無始終。故學易者，須得其大體，盡其曲折，乃可謂居觀象動觀變也。然雖發心畢竟二不別，而初則難知，上則易知，以二心中先心難故。既發心已，終當克果，一本一未法如是故。是以初辭擬之，卒以此而成終。顧為學者又不可徒恃初心已也。若夫遍涉於萬事萬物之雜途，而撰成其德行，

Zhi Xu explains: Without the principle of 'origin and ultimate goal,' there would be no timing and matters for each line; without timing and matters, there would be no beginning and end. Therefore, those who study the Book of Changes must grasp its general principle and thoroughly understand its intricacies before they can talk about 'observing phenomena in quiet and observing changes in action.' The Avatamsaka Sutra says that 'the initial aspiration and the ultimate attainment of Buddhahood are essentially the same,' but the first line is difficult to know while the top line is easy to know, because the initial aspiration and the final attainment, in terms of mental states, the first thought is the most difficult. Once the aspiration is made, the final attainment is certain, which is due to the nature of one root and one tip, as it is naturally so. Therefore, the words of the first line are based on analogy and inference, while the words of the top line are formed accordingly to achieve the final outcome. However, scholars should not rely solely on the initial aspiration. As for comprehending the complex paths of all things and cultivating one's own virtue from them, (the character '末' in 'one root and one tip' is likely the correct one, as it appears in the original text.)

及深辯修行之是非，則非其中之四爻不備。夫事物雖有萬殊，是非雖似紛糅，豈真難辯也哉？噫！亦要歸於操存舍亡、迪吉逆凶之理，則所以自居者斷可知矣。知者觀於彖辭，提綱挈領以定大局，則雖時物相雜，而是非可辯，思過半矣。何謂是之與非？且如二與四同是陰也，而譽懼不同，則遠近之分也；

As for thoroughly distinguishing right from wrong in cultivation, one must necessarily have the four central lines in harmony. Although things may have myriad differences, and right and wrong may seem complex and hard to distinguish, can they really not be discerned? Alas! It is merely a matter of what Mencius said, "When you hold it, it exists; when you abandon it, it vanishes," and what the Book of Documents said, "Following goodness brings good fortune; opposing reason brings misfortune." In this way, one can clearly understand how to establish oneself and find one's life's purpose. A wise person examines the彖 (tuan) passage of a hexagram, grasping the main idea to determine the overall situation. Thus, even when circumstances and matters are intertwined and complex, right and wrong can still be discerned, and much of the deliberation is already resolved. What is meant by "right" and "wrong"? For example, the second line and the fourth line are both yin, but one is marked by praise and the other by fear; this is the distinction between near and far.

三與五同是陽也，而凶功不同，則貴賤之分也。柔宜近不宜遠，四之位近君，故雖多懼，而其要無咎；二之位遠君，但用柔中，故多譽也。剛宜貴不宜賤，五之位貴，上位必須剛德乃克勝也。此約時位如此。若約修證者，知慧宜高遠，行履宜切實穩當。故知內聖外王之學，皆於一卦六爻中備之。

The third line and the fifth line are both yang. Yet the third line is often凶 (adverse) while the fifth line is often功 (favorable), which reflects the distinction between nobility and commonalty. Softness is naturally suited to being close rather than distant: the fourth line is close to the position of the ruler, so although it may have many fears, its essential nature is without fault; the second line is far from the ruler's position, but because it uses 'softness in the middle,' it often receives praise. Strength is naturally suited to nobility rather than commonalty: the fifth line holds a noble position, and to be in a superior position one must possess the virtue of strength and vigor. This is speaking in terms of timing and position. If we consider cultivation and the path to enlightenment, wisdom should be lofty and profound, while actions should be practical and steady. From this we can see that the study of inner sagehood and outer kingship is fully contained within the six lines of a single hexagram.

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。六者非他也，三才之道也。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 Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthly ways. It integrates the three fundamental elements of heaven, earth, and humanity, each doubled, hence the six lines. This number six is not something else, but the way of the three elements. The way is dynamic and changing, hence called "yao"; yao has different levels of high and low, hence called "wu"; wu interacts with each other in a complex manner, hence called "wen"; wen has proper and improper positions, from which fortune and misfortune arise.

上明質與時物，且約人道言之，而實三才之道無不備焉。且如三畫便是三才，而三才決非偏枯單獨之理，當知一一才中還具兩才事理，故象之以六畫。而六者非他，乃表一一畫中又各還具三才之道，不但初二為地、三四為人、五上為天而已矣。是故三才各有變動之道，名之曰爻；爻有初終中間之等，故名曰物；物又互相夾雜不一，故名曰文；文有當與不當，故吉凶從此而生。而所以趨吉避凶、裁成輔相於天地者，則其權獨歸於學易之君子矣。

Zhi Xu explains: The previous passage discussed "returning to the beginning and ending to take as the basis" and "the time and things," which is spoken of in terms of human affairs. In reality, the way of the three principles (three heavens) is fully present. For example, three strokes represent the three principles, and the three principles are not isolated or one-sided. One should know that within each principle, the other two principles are also fully present in terms of things and principles. Therefore, six strokes are used to symbolize this. This "six" is not anything else, but rather indicates that within each stroke, the three principles are fully present. It is not only that the first and second lines represent earth, the third and fourth lines represent human, and the fifth and top lines represent heaven. Therefore, each of the three principles has its own changing way, which is called "yao"; yao has stages of beginning, end, and middle, so it is called "wu" (things); things are mixed together and not uniform, so it is called "wen" (patterns); patterns have proper and improper positions, and good and bad fortune arise from here. And the power to seek good fortune and avoid misfortune, to assist heaven and earth in shaping all things, belongs exclusively to the learned gentleman who studies the Book of Changes.

易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？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。此正明學易之君子，於末世中而成盛德，自既挽凶為吉，又能中興易道以昭示於天下萬世也。

The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably emerged during the time between King Wen and King Zhou. Therefore, its text is full of caution and anxiety. A person who remains cautious can ensure his safety, while one who is careless will bring about his downfall. Its principles are extremely vast, encompassing all things without omission. Throughout, it maintains a state of vigilance, aiming at avoiding mistakes. This is called the way of the Book of Changes. Quingyi's explanation: This clearly illustrates the gentleman who studies the Book of Changes achieving great virtue in a declining and chaotic era: he can transform misfortune into good fortune and revitalize the way of the Book of Changes, making it known to the world and generations to come.

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，神謀鬼謀，百姓與能。

Heavenly Mandate is the most vigorous in the world, its virtue constant and easy, thus it knows what is dangerous; Earth is the most gentle in the world, its virtue constant and simple, thus it knows what is obstructive. The Book of Changes can bring joy to the heart, refine thoughts to their finest details, determine the fortune and misfortune of the world, and accomplish the persistent aspirations of all people. Therefore, in all the changes and actions of the world, auspicious events are always preceded by omens; by observing the phenomena of things, one can know what tools to make, and by questioning about matters, one can foresee the future. Heaven and Earth establish positions of high and low, and the sage accomplishes his function within them; whether it is the plans of the divine or the plans of the hidden, the people can all participate and each do their part to the best of their ability. (The character '侯' in '能研诸侯之虑' is absent in the commonly circulated edition, but present in the base text, and is therefore included here.)

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 their symbolic images to inform people, while the line statements and the彖statements explain things with sincerity. When the strong lines and the weak lines are mixed together, the good and bad outcomes become evident. Change refers to the advantage and disadvantage, while good and bad outcomes depend on people's attitudes. Therefore, love and hatred attack each other, producing good and bad outcomes; distance and nearness depend on each other, leading to regret and hardship; truth and falsehood respond to each other, resulting in advantage and disadvantage. All the human feelings shown by the Book of Changes: those who are close but do not harmonize with each other are凶, or someone may harm them, leading to regret and hardship. Those about to betray others speak with shame; those who doubt speak in a confused manner; the virtuous speak little; the impetuous speak much; those who falsely accuse the good speak uncertainly; those who lose their integrity speak in a desperate manner.

夫易道雖甚大，而乾坤足以盡之。乾易而知險，坤簡而知阻。惟其知險，故險亦成易，否則易便成險矣；惟其知阻，故阻亦成簡，否則簡亦成阻矣。悟此簡易險阻之理於心，故悅；知此挽回險阻以成簡易之不可草率，故其慮研。既悅其理，又研其慮，則知行合一，全體乾坤之德，遂可以定吉凶、成亹亹也。是故世間之變化云為，舉凡吉事無不有祥，聖人於此，即象事而可以知器，

Zhi Xu explains: The Way of the Book of Changes is vast, but the two trigrams Qian and Kun are sufficient to explain it fully. Qian is simple and easy to understand, yet it reveals danger; Kun is concise and straightforward, yet it reveals obstacles. Because it understands danger, danger becomes simple and easy; otherwise, simplicity would become dangerous. Because it understands obstacles, obstacles become concise and straightforward; otherwise, simplicity would become obstructed. When one comprehends in the mind the principle of simplicity and obstacles, then one can "express it in the hearts of others." Knowing that to transform obstacles into simplicity cannot be done carelessly, one can "investigate thoroughly the thoughts." Both delighting in this principle and diligently examining one's own thoughts, this is the unity of knowledge and action, fully embodying the virtues of Qian and Kun. Thus, one can determine fortune and misfortune, and inspire the perseverance of people throughout the world. Therefore, in all the changes and expressions of the world, any auspicious event is preceded by a favorable omen. The sages, by observing these signs, can know what tools to create.

即占事而可以知來矣。由此觀之，天地一設其位，易理即已昭著於中，聖人不過即此以成能耳。然其易理甚深奧，亦甚平常。以言其深奧，則神謀鬼謀，終不能測；以言其平常，則百姓何嘗不與能哉？夫百姓何以與能？即彼八卦未嘗不以象告，即彼爻彖未嘗不以情言，即彼剛柔雜居，而吉凶未嘗不可見也。是故易卦之變動，不過以百姓之利言也；易辭之吉凶，不過以百姓之情令其遷善也。

By means of divination, one can foresee the future. From this, we see that once heaven and earth have established their positions of upper and lower, the principles of the Book of Changes are already clearly evident within them. The sages merely utilized these principles to accomplish their functions. However, the principles of the Book of Changes are both extremely profound and extremely ordinary. In terms of their profundity, even the divine plans of the gods and the secret schemes of the unseen cannot fully comprehend them. In terms of their ordinariness, are ordinary people not able to participate and each do their part? How can ordinary people participate? Because the eight trigrams do not cease to use their symbolic images to inform people, and the line statements and the彖 statements do not cease to use genuine situations to explain things. Moreover, the intermingling of the strong and the flexible leads to the visibility of good fortune and misfortune. Therefore, the changes of the hexagrams are merely in relation to the interests of the people; the good and bad fortune in the statements of the Book of Changes are merely using the genuine situations of the people to guide them towards goodness.

是故百姓之愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。此百姓之情，即易中卦爻之情也。凡易之情，近而相得則吉，不相得則凶，或害之，悔且吝矣。而此相得不相得之情，能致吉凶悔吝者，豈他人強與之哉？試觀將叛者其辭慚，乃至失其守者其辭屈，可見一切吉凶禍福無不出於自心，心外更無別法。此易理所以雖至幽深，實不出於百姓日用事物之間，故亦可與能也。

Therefore, the people's likes and dislikes attack each other, giving rise to good and bad fortune; the near and the distant take from each other, giving rise to regret and hardship; sincerity and falsehood respond to each other, giving rise to gain and loss. The human feelings of the people are exactly the feelings of the lines in the Book of Changes. All the situations shown in the Book of Changes: when people are close and harmonious, it is auspicious; when they are not harmonious, it is ominous; if there is someone who harms, there will be regret and hardship. The feelings of harmony and disharmony that bring about good, bad, regret, and hardship are not given to people by others. Look at the case of "a person about to betray others speaks with shame," up to "a person who has lost his virtue speaks in a cornered situation," showing that all good, bad, misfortune, and blessing come from one's own mind; there is nothing outside the mind. This is why the principles of the Book of Changes, though extremely profound, are actually not beyond the daily affairs of the common people, so the common people can also participate and do their part.

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。夫因蓍有數，因數立卦，因卦有爻，此人所共知也；藉此以和順道德，窮理盡性，此人所未必知也。且蓍之生也，實由聖人幽贊於神明而生之；數之倚也，實參兩於天地；卦之立也，實觀變於陰陽；爻之生也，實發揮於剛柔：此尤人所不知也。惟其蓍從聖人幽贊生，乃至爻從發揮剛柔生，故即此可以和順道德，使進修之義條理有章。既得進修之義，則理可窮，性可盡，而天命自我立矣。作易之旨顧不深與？

In ancient times, the sage composed the Book of Changes, secretly supporting the divine nurturing to produce the yarrow stalks, combining the heavenly number three and the earthly number two to establish numbers, observing the changes of yin and yang to set up hexagrams, expressing the function of hardness and softness to produce lines, making them harmonize with morality and have order in principles, thoroughly investigating the principles of things and the nature of human beings, thus attaining the understanding of heaven's mandate. Qingyi's explanation: Because there are yarrow stalks, there are numbers; because there are numbers, hexagrams are established; because there are hexagrams, lines are produced. This is something everyone knows. However, using this system to harmonize with morality and thoroughly investigate principles and exhaust nature is not something everyone knows. As for the growth of yarrow stalks, it is indeed produced through the sage's secret support of the divine; the establishment of numbers is indeed combining heaven and earth; the setting up of hexagrams is indeed based on observing the changes of yin and yang; the production of lines is indeed expressing the function of hardness and softness. These are even more unknown to people. Because yarrow stalks are produced through the sage's secret support of the divine, and lines are produced through expressing hardness and softness, therefore it is possible to harmonize with morality and make the principles of cultivating virtue and practicing industry orderly. Once one has obtained the principles of cultivating virtue and practicing industry, then principles can be thoroughly investigated, nature can be fully understood, and heaven's mandate is established by oneself. What is the depth of the purpose of composing the Book of Changes?

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。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。

In ancient times, the sages composed the Book of Changes to use it in accordance with the principles of nature and destiny. Therefore, they established the way of Heaven as Yin and Yang, the way of Earth as softness and strength, and the way of humanity as benevolence and righteousness. They combined the three elements of Heaven, Earth, and humanity, each doubled, so the Book of Changes uses six lines to form a single hexagram. By distinguishing the positions of Yin and Yang, and alternately using soft and strong lines, the Book of Changes uses six lines to form a structured composition. Heaven and Earth determine the positions of above and below, mountains and marshes communicate with each other, thunder and wind interact, water and fire do not dislike each other, and the Eight Trigrams are thus arranged in a crosswise manner. To calculate past events is to follow the sequence, while to foresee future events is to reverse the sequence, so the Book of Changes is the study of reversing the sequence.

吾人自無始以來，迷性命而順生死，所以從一生二，從二生四，乃至萬有之不同。今聖人作易，將以逆生死流，而順性命之理，是以即彼自心妄現之天，立其道曰陰與陽，可見天不偏於陽，還具易之全理，所謂隨緣不變也；即彼自心妄現之地，立其道曰柔與剛，可見地不偏於柔，亦具易之全理，亦隨緣不變也；即彼自心妄計之人，立其道曰仁與義，仁則同地，義則同天，

Zhi Xu here turns to the integration of Buddhist teachings. He says: From the beginningless past, we have lost our nature and life, following the stream of birth and death downward, so from one, two arise, from two four arise, and so on, until there are all the various differences in the myriad things. Now the sage composes the Book of Changes, aiming to go against the stream of birth and death and to follow the principles of nature and life. Therefore, regarding the 'Heaven' that is falsely appeared by our own minds, he establishes a principle called 'Yin and Yang'—thus showing that Heaven is not biased toward Yang, but still contains all the principles of the Book of Changes, which is 'changing with conditions but remaining unchanged'; regarding the 'Earth' that is falsely appeared by our own minds, he establishes a principle called 'Softness and Strength'—thus showing that Earth is not biased toward softness, but still contains all the principles of the Book of Changes, which is the same 'changing with conditions but remaining unchanged'; regarding the 'Human' that is falsely grasped by our own minds, he establishes a principle called 'Ren and Yi'—Ren is the same as Earth, and Yi is the same as Heaven,

可見人非天地所生，亦具易之全理，而隨緣常不變也。天具地人之兩，地具天人之兩，人具天地之兩，故易書中以六畫成卦而表示之。於陰陽中又分陰陽，於柔剛中互用柔剛，故易書中以六位成章而昭顯之也。何謂六位成章？謂天地以定其位，則凡陽皆屬天，凡陰皆屬地矣。然山澤未始不通氣，雷風未始不相薄，水火相反，而又未始相射也。是以八卦相錯，

It is evident that humans are not born from heaven and earth, but rather possess the complete principles of the Book of Changes, adapting to circumstances while remaining constant. Heaven contains both earth and human beings, earth contains both heaven and human beings, and human beings contain both heaven and earth. Therefore, the Book of Changes uses six lines to form a hexagram to express this. Within yin and yang, yin and yang are further divided; within softness and firmness, softness and firmness alternate. Hence, the Book of Changes uses six positions to compose a chapter and reveal this. What is meant by 'six positions composing a chapter'? It refers to the fact that once heaven and earth have determined their positions above and below, all yang elements belong to heaven, and all yin elements belong to earth. However, mountains and marshes are not without mutual connection, thunder and wind are not without mutual interaction, and water and fire, though opposite in nature, are not without mutual attraction—this is precisely how the principle of 'adapting to circumstances without change, and remaining constant while adapting to circumstances' is manifested in the positions of the hexagrams. Therefore, the Eight Trigrams are arranged in an interwoven manner.

而世間文章成矣。即此八卦相錯之文章，若從其從一生二、從二生四、從四生八之往事者，則是順生死流；若知其八止是四，四止是二，二止是一，一本無一之來事者，則是逆生死流。逆生死流，則是順性命理，是故作易之本意，其妙在逆數也。謂起震至乾，乾惟一陽，即表反本還源之象耳。

The world's patterns are thus formed. Looking at the patterns of the Eight Trigrams, if one follows the sequence of "from one to two, from two to four, from four to eight" as past events, then one is following the flow of life and death. But if one understands that eight is merely four, four is merely two, and two is merely one, and that "one" itself has no real existence, then looking at future events in this way is going against the flow of life and death. Going against the flow of life and death is the same as following the principles of life and nature. Therefore, the true meaning and subtlety of the Book of Changes lie in the concept of "reverse counting." Reverse counting refers to counting from the Zhen trigram up to the Qian trigram, with Qian representing pure yang, symbolizing the return to the origin.

雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。先以定動，猶如雷；後以慧拔，猶如風；法性之水如雨，智慧之照如日；妙三昧為艮止，妙總持為兌悅；果上智德為乾君，果上斷德為坤藏。

Using thunder to move all things, using wind to scatter all things, using rain to nourish all things, using the sun to warm all things, using Gen to stop all things, using Dui to make all things joyful, using Qian to govern all things, and using Kun to collect all things. Qingyi corresponded each with Buddhist teachings: first using meditation to shake off afflictions, like thunder's movement; then using wisdom to remove them, like wind's scattering; the water of nature's nature is like rain's nourishment; the illumination of wisdom is like the sun's warmth; the subtle "Samadhi," which is the state of the mind focused on one object, is the stopping of Gen; the subtle "Total Retention," which is the ability to hold all good dharmas without loss, is the joy of Dui; the wisdom virtue of the Buddha's result is the governing of Qian; and the virtue of cutting off defilements in the Buddha's result is the collecting of Kun.

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。帝者，吾人一念之天君也。不憤不啟，不悱不發，故出乎震；既發出生死心，須入法門以齊其三業；三業既齊，須以智慧之明見一切法；既有智慧，須加躬行；智行兩備，則得法喜樂，又可說法度人；說法則降魔為戰；戰勝，則賞賜田宅，乃至解髻珠以勞之；既得授記，則成道而登涅槃山矣。

Heavenly Emperor comes forth from the direction of Zhen, arranging all things in order in the direction of Xun, meeting all things in the direction of Li, commanding all things in the direction of Kun, delighting all things in the direction of Dui, waging war against yin and yang in the direction of Qian, comforting all things in the direction of Kan, and bringing all things to completion and beginning again in the direction of Gen. Master Qiyi explains this with Buddhist teachings: this "Emperor" is the heavenly sovereign within our mind. Confucius said, "Do not enlighten until the student is eager, do not prompt until he is struggling to express himself." People must first become eager, hence "coming forth from Zhen." Once they have aroused the mind of leaving birth and death, they must enter the Dharma gate to regulate body, speech, and mind. When body, speech, and mind are regulated, they must use the light of wisdom to see all dharmas. With wisdom, they must also add personal practice. When both wisdom and practice are present, they attain the joy of the Dharma and can teach others. Teaching requires subduing the army of Mara, which is "waging war." After victory, the Buddha rewards with fields and houses, even offering the precious jewels from his hair to comfort him, as illustrated in the Lotus Sutra. Once having received the Buddha's transmission, they attain enlightenment and ascend the mountain of Nirvana.

萬物出乎震，震，東方也。齊乎巽，巽，東南也，齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，饗明而治，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，萬物之所成終而所成始也，故曰成言乎艮。

All things originate from the Zhen direction, which is the East. In the Xun direction, things are orderly arranged; Xun is the Southeast direction. The term "qi" means that all things are clean and orderly. Li represents brightness; all things meet and see each other here, which is the Southern trigram. The sage faces south to govern the world, facing the brightness to manage affairs, which is probably based on this symbolism. Kun represents the earth; all things receive nourishment here, so it is said "all things are cultivated by Kun." Dui corresponds to the middle of autumn; all things are joyful here, so it is said "joy is expressed in Dui." "Struggle in Qian" refers to Qian, the Western-North trigram, which symbolizes the mutual confrontation of yin and yang. Kan represents water, which is the Northern trigram, representing toil and exhaustion; all things retreat and hide here, so it is said "toil is expressed in Kan." Gen is the Northeast trigram; all things here complete their end and begin anew, so it is said "completion is expressed in Gen." ("Xiang ming er zhi" is commonly written as "Xiang ming er zhi," and the original text is as such, so it is recorded as is.)

萬物皆出乎震，況為聖為賢、成佛作祖，獨不出乎震邪？萬物皆齊乎巽，而三業可弗齊邪？萬物皆相見乎離，而智慧可弗明邪？萬物皆養於坤，而躬行可弗履踐實地邪？萬物皆說乎兌，而可無法喜以自娛、可無法音以令他喜悅邪？陰陽相薄，即表魔佛攸分；萬物所歸，正是勞賞有功之意。自既成終，則能成物之始，自覺覺他之謂也。約觀心者，一念發心為帝，一切諸心心所隨之，乃至三千性相、百界千如，無不隨現前一念之心而出入也。

All things originate from the Zhen direction; how could the attainment of sainthood or sagehood, or the becoming of a Buddha or ancestor, not also come from the Zhen direction? All things are orderly and pure in the Xun direction; then how could the body, speech, and mind not be orderly and pure? All things see each other in the Li direction; then how could wisdom not be bright? All things receive nourishment in the Kun earth; then how could personal practice not be grounded? All things are joyful in the Dui direction; then how could there not be joy from the Dharma and Dharma sounds to delight oneself and others? "Yin and yang interact" indicates the division between demon and Buddha; "all things return to" signifies the reward and honor given to those who have merited it. Once one has achieved completion, one can also bring about the beginning of other things, which is to realize oneself and also to awaken others. If we consider the aspect of "observing the mind": a single moment of aspiration is the "Emperor," and all the heart rulers and mental factors follow it. Even the thousand realms and manifestations of the Tiantai school, and the myriad realms and forms, all arise and vanish according to the present moment of the mind.

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，燥萬物者莫熯乎火，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。夫神不即萬物，亦不離萬物，故曰妙萬物也。一念菩提心，能動無邊生死大海，震之象也；三觀破惑無不遍，巽之象也；慧火乾枯惑業苦水，離之象也；法喜辨才自利利他，兌之象也；法性理水潤澤一切，坎之象也；首楞嚴三昧究竟堅固，艮之象也。凡此皆乾坤之妙用也，即八卦而非八卦，故曰神也。

The term "Shen" refers to its ability to transform and manifest myriad things. Nothing moves things more swiftly than thunder, nothing shakes things more powerfully than wind, nothing dries things more intensely than fire, nothing pleases things more than marshes, nothing moistens things more than water, and nothing concludes and begins things more profoundly than mountains. Thus, water and fire pursue each other, thunder and wind do not contradict each other, mountains and marshes share a common breath, and only then can changes occur and myriad things be formed. Master Qiyi explained this from the perspective of Buddhist teachings: "Shen" is neither the things themselves nor separate from them, hence it is said to "wondrously manifest myriad things." A single thought of enlightenment can shake the boundless ocean of birth and death, which is the image of Zhen (Thunder); the "Three Observations" (Kong, Jia, Zhong), which remove delusions universally, is the image of Xun (Wind); the fire of wisdom dries the threefold suffering of afflictions, karma, and suffering, which is the image of Li (Fire); the joy of the Dharma and eloquence that benefit both self and others is the image of Dui (Lake); the water of the Dharma's nature moistens all things, which is the image of Kan (Water); and the ultimate firmness of the Samadhi of Shoulingyan is the image of Gen (Mountain). All these are the wondrous workings of Qian (Heaven) and Kun (Earth); they exist within the Eight Trigrams but are not the Eight Trigrams themselves, hence they are called "Shen."

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。健則可以體道，順則可以致道，動則可以趨道，入則可以造道，陷則可以養道，麗則可以不違乎道，止則可以安道，說則可以行道，此八卦之德也。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。讀此方知蠢動含靈皆有佛性。雖一物各象一卦，而卦卦各有太極全德，則馬牛等亦各有太極全德矣。

The trigram Qian represents strength and vigor, Kun represents flexibility and compliance, Zhen represents movement and action, Xun represents penetration and depth, Kan represents sinking and immersion, Li represents attachment and connection, Gen represents stillness and stability, and Dui represents joy and delight. Qingyi explains: Strength and vigor allow one to realize the Dao; flexibility and compliance allow one to seek the Dao; movement and action allow one to approach the Dao; penetration and depth allow one to create the Dao; the ability to sink allows one to nurture the Dao; the ability to attach allows one to follow the Dao without deviation; the ability to remain still allows one to dwell in the Dao; the ability to feel joy allows one to promote the Dao. This is the virtue of the eight trigrams. Qian symbolizes a horse, Kun symbolizes an ox, Zhen symbolizes a dragon, Xun symbolizes a chicken, Kan symbolizes a pig, Li symbolizes a wild chicken, Gen symbolizes a dog, and Dui symbolizes a sheep. He explains: Only at this point does one realize that all sentient beings possess Buddha-nature. Although each animal symbolizes one trigram, each trigram possesses the full virtue of the Taiji. Therefore, animals such as horses and oxen also possess the full virtue of the Taiji.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。若約我一身言之，則八體各象一卦。然卦卦有太極全德，則體體亦各有太極全德矣。又體體各有太極全德，則亦各有八卦全能也。又馬牛等各有首腹及與口等，則馬牛等各具八卦全能尤可知也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Eight Trigrams = Ba Gua Qiyi's explanation: If we consider our own body, each of the eight parts symbolizes one trigram. However, each trigram contains the complete virtue of the Taiji, so each part also possesses the complete virtue of the Taiji. Since each part has its own Taiji virtue, it also possesses the full function of the Eight Trigrams. Moreover, horses and cattle also have heads, bellies, and mouths, so they also possess the full function of the Eight Trigrams. This further confirms it. This is exactly what he consistently advocated, namely, 'each method contains all methods.'

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。只此眾物各體之八卦，即是天地男女之八卦，可見小中現大，大中現小，法法平等，法法互具，真華嚴事事無礙法界也。佛法釋者：方便為父，智度為母；三觀皆能破一切法為長男，三止皆能息一切法為長女；三觀皆能統一切法為中男，三止皆能統一切法為中女；三觀皆能達一切法為少男，三止皆能停一切法為少女。

Heavenly Stem Qian represents Heaven, so it is called the Father; Heavenly Stem Kun represents Earth, so it is called the Mother. Heavenly Stem Zhen is the first inquiry yielding a male, so it is called the Eldest Son; Heavenly Stem Xun is the first inquiry yielding a female, so it is called the Eldest Daughter; Heavenly Stem Kan is the second inquiry yielding a male, so it is called the Middle Son; Heavenly Stem Li is the second inquiry yielding a female, so it is called the Middle Daughter; Heavenly Stem Gen is the third inquiry yielding a male, so it is called the Youngest Son; Heavenly Stem Dui is the third inquiry yielding a female, so it is called the Youngest Daughter. Qingyi explains: These animals and bodies each correspond to the Eight Trigrams, which are also the trigrams of Heaven, Earth, Parents, and male and female. Thus, the small contains the great, and the great contains the small; all methods are equal and interdependent, truly reflecting the "Dharma Realm of Interpenetration" mentioned in the Avatamsaka Sutra. If interpreted through Buddhist teachings: skillful means is the Father, wisdom is the Mother; the three contemplations of emptiness, provisional existence, and middle path can eliminate all dharmas, corresponding to the Eldest Son; the three stops of emptiness, provisional existence, and middle path can cease all dharmas, corresponding to the Eldest Daughter; the three contemplations can encompass all dharmas, corresponding to the Middle Son; the three stops can encompass all dharmas, corresponding to the Middle Daughter; the three contemplations can penetrate all dharmas, corresponding to the Youngest Son; the three stops can cease all dharmas, corresponding to the Youngest Daughter.

乾為天，為圜，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。震為雷，為龍，為玄黃，為（敷-文），為大塗，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。

Qian symbolizes Heaven, symbolizes a circle, symbolizes a ruler, symbolizes a father, symbolizes jade, symbolizes metal, symbolizes coldness, symbolizes ice, symbolizes bright red, symbolizes a good horse, an old horse, a thin horse, and a horse with mottled color, symbolizes the fruit on a tree. Kun symbolizes Earth, symbolizes a mother, symbolizes silk and brocade, symbolizes a cooking pot, symbolizes stinginess, symbolizes fairness, symbolizes a pair of oxen following each other, symbolizes a large cart, symbolizes literary splendor, symbolizes multitude, symbolizes the handle of an object; in terms of color, it symbolizes black. Zhen symbolizes thunder, symbolizes a dragon, symbolizes a mixture of green and yellow, symbolizes the appearance of flowers in full bloom (the original text describes this character as 「敷－文」, which means 「旉」, the meaning of blooming flowers), symbolizes a broad road, symbolizes the eldest son, symbolizes decisiveness and impatience, symbolizes young green bamboo, symbolizes reeds; in terms of horses, it symbolizes a horse that is good at neighing, a horse with white on the left hind leg, a horse with all four legs raised, and a horse with a white spot on the forehead; in terms of crops, it symbolizes seeds breaking out of their shells and growing in reverse; its ultimate nature is to return to strength and to flourish brightly.

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。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 Xun symbolizes wood, wind, the eldest daughter, the straight line measured by a rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it symbolizes sparse hair, a broad forehead, and large white of the eyes. It also symbolizes making three times the profit in trade. Its ultimate meaning becomes the卦 of impatience. The trigram Kan symbolizes water, ditches, concealment, bending or straightening wood, bows and wheels. In terms of people, it symbolizes worry, heart disease, ear pain, and matters related to blood, as well as the color red. For horses, it symbolizes a horse with a beautiful back, an impatient horse, a horse that lowers its head, a horse with thin hooves, and a horse that walks with its legs dragging. For vehicles, it symbolizes many troubles and difficulties, smoothness, the moon, and thieves. For trees, it symbolizes hard wood with a lot of pith.

離為火，為日，為電，為中女，為甲胃，為戈兵，其於人也為大腹，為乾卦，為鱉，為蟹，為（嬴女+蟲），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 symbolizes fire, the sun, lightning, the middle female, armor and helmets (the original text says "jia wei," while the common version says "jia zhou"), spears and weapons; in terms of humans, it symbolizes a large belly; it symbolizes a dry hexagram; it symbolizes animals with hard shells and hollow interiors such as turtles, crabs, snails, clams, and tortoises; in terms of trees, it symbolizes trees that are hollow in the middle and withered at the top. (The character "snail" is described in the original text as "ying nu plus a bug.") The trigram Gen symbolizes mountains, narrow paths, small stones, gateways, fruits on trees and melons on the ground, gatekeepers and attendants, fingers, dogs, mice, and birds of prey with black beaks; in terms of trees, it symbolizes hard and knotted wood. The trigram Dui symbolizes marshes, young women, shamans, mouths and tongues, destruction and breaking, attachment followed by rupture; in terms of land, it symbolizes hard salt-alkali land; it symbolizes concubines and sheep.

此廣八卦一章，尤見易理之鋪天匝地，不間精粗，不分貴賤，不論有情無情。禪門所謂青青翠竹，總是真如；鬱鬱黃花，無非般若。又云牆壁瓦礫皆是如來清淨法身。又云：成佛作祖，猶帶汙名；戴角披毛，推居上位。皆是此意。前云乾健也，坤順也，乃至兌說也，而此健等八德則能具造十界。且如健之善者，則為天為君；其不善者，則為瘠為駁。順之善者，則為地為母；其不善者，則為吝為黑。

Zhi Xu explained: This chapter broadly lists the things symbolized by the Eight Trigrams, especially showing the universal application of the principles of the Book of Changes: not distinguishing between refined and crude, not differentiating between noble and humble, not separating sentient and insentient beings. The Chan school says, "Green bamboo is always true suchness; yellow flowers are nothing but Prajna Paramita," and also says, "Walls and gravel are all the pure dharmakaya of the Tathagata," and also says, "Becoming a Buddha or an ancestor still carries a tainted name; those with horns and fur are placed in the highest position." All of these are speaking of the same meaning. Previously it was mentioned that Qian represents strength, Kun represents compliance, and even Dui represents joy. These eight kinds of trigram virtues can fully encompass and create the ten realms. For example, the good aspect of "strength" becomes heaven and becomes a ruler; its unwholesome aspect becomes a thin horse or a spotted horse. The good aspect of "compliance" becomes earth and becomes a mother; its unwholesome aspect becomes stinginess and becomes black.

下之六卦無不皆然。可見不變之理常自隨緣，習相遠也；然瘠駁等仍是健德，吝黑等乃是順德，可見隨緣之習理元不變，性相近也。若以不變之體，隨隨緣之用，則世間但有天圜乃至木果等可指陳耳，安得別有所謂乾？故大佛頂經云無是見者。若以隨緣之用，歸不變之體，則惟是一乾健之德耳，豈更有天圜乃至木果之差別哉？

The six trigrams are all like this. This shows that the principle of 'unchanging' often acts according to conditions, which is what Confucius meant by 'habit becomes distant'. However, thin horses and mottled horses are still manifestations of the virtue of 'strength', and stinginess and black color are still manifestations of the virtue of 'smoothness'. This shows that the habits formed through conditions are based on an unchanging principle, which is 'nature is similar'. If we use the unchanging essence to follow the changing actions, then the world would only have specific things like heaven, roundness, and wooden fruits to point to, but where would there be another so-called 'Qian' (Heaven)? Therefore, the Great Buddha's Head Su文Lengyan Jing says 'there is no one who sees'—there is no specific 'seeing' to point to. Conversely, if we return the changing actions to the unchanging essence, then it is simply the virtue of Qian's strength, and where would there be the various differences like heaven, roundness, and wooden fruits?

故大佛頂經云無非見者。於此會得，方知孔子道脈，除顏子一人之外，斷斷無有能會悟者，故再嘆曰今也則亡。○此中具有依正因果、善惡無記、煩惱業苦等一切諸法，而文章錯綜變化，使後世儒者無處可討線索，真大聖人手筆，非子夏所能措一字也。歐陽腐儒乃疑非聖人所作，陋矣陋矣。

Therefore, the Great Buddha's Head First Samadhi Sutra also says, "There is nothing that is not the 'seeing'." Only by understanding this can one realize that Confucius's teaching lineage, apart from Yan Hui alone, has no one else who could comprehend it. Hence, after Yan Hui's death, Confucius repeatedly lamented, "Now there is none." He further remarked that this chapter contains all the teachings such as dependent and independent phenomena, causes and effects, good and evil and neutral actions,烦恼, karma, and suffering, and the text is intricately woven, making it difficult for later Confucian scholars to grasp the thread. Truly, this is the handiwork of a great sage, something that no one like Zi Xia could add even a single character to. How shallow and foolish it is for a迂腐 Confucian scholar like Ouyang Xiu to doubt that the "Sayings of the Hexagrams" was not written by a sage! How shallow and foolish!

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（禾*犀）也。物（禾*犀）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。

With heaven and earth, all things come into being. All things fill the space between heaven and earth, so after the trigrams Qian (Heaven) and Kun (Earth) comes屯 (Zun). Zun means fullness, and also signifies the beginning of all things. When all things first arise, they are necessarily naive and immature, so comes Meng. Meng means naivety, representing the immature stage of things (the character "zhi" is originally depicted with "he" and "xi" to show its form). When things are immature, they cannot avoid being nurtured, so comes Xu. Xu discusses the way of food and drink. When there is food and drink, there must be disputes, so comes Song. Disputes inevitably lead to the rise of people, so comes Shi. Shi means the multitude. When the multitude exists, there must be attachment, so comes Bi. Bi means attachment. After attachment, there must be accumulation, so comes Xiao Xu. Only when things accumulate can there be propriety, so comes Li. Following propriety and achieving smoothness allows for stability, so comes Tai. Tai means smoothness.

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。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。

Things cannot always be prosperous, so after the hexagram Tai (Prosperity) comes Po (Obstruction), meaning blockage. Things cannot always be obstructed, so comes Tongren (Union), meaning harmony with others. Those who can harmonize with others will surely have people following them, so comes Dayou (Great Possession), meaning possessing many things. When one possesses much, one must not be complacent, so comes Qian (Humility). When one is great and yet humble, one will surely be at ease, so comes Yu (Joy), meaning ease. Ease will surely bring followers, so comes Sui (Following), meaning following others. Those who follow others out of joy will surely have things to do, so comes Gu (Trouble), meaning affairs. When there are affairs, one can then achieve great things, so comes Lin (Approaching), meaning great. When something is great, it can then be admired by others, so comes Guan (Observation), meaning being observed. When something is observed, there will be a meeting, so comes Shike (Breaking Apart), meaning joining together. Things cannot be hastily joined together, they must be adorned with culture, so comes Ben (Brightness), meaning adornment. When adornment is extreme, then there is success, but it also comes to an end, so comes Bo (Splitting Apart), meaning decay.

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。

Things cannot ultimately cease to exist; when they are reduced to the top line, they return to the lower line, so they follow the hexagram "复" (Return). When there is a return, there is no more emptiness or delusion, so they follow "无妄" (No Delusion). Only after there is no delusion can there be accumulation, so they follow "大畜" (Great Accumulation). Only after accumulation can there be nourishment, so they follow "颐" (Nourishment). Nourishment means to nurture. Without nurturing, there can be no action, so they follow "大过" (Great Excess). Things cannot forever exceed, so they follow "坎" (Obstacle). Obstacle means to fall into a pit. When one falls into a pit, there must be something to rely on, so they follow "离" (Attachment). Attachment means to rely on. The order of the upper thirty hexagrams ends here.

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，故受之以遁。遁者，退也。物不可以終遁，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。

The order of the lower classics is as follows. After heaven and earth came all things; after all things came men and women; after men and women 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 to be established—'错' is the same as '措', meaning to place or establish. The way of husband and wife cannot be short-lived, so after the hexagram of 'Salty' comes 'Constant'. 'Constant' means enduring. Things cannot remain in one place forever, so comes 'Retreating'. 'Retreating' means withdrawal. Things cannot always retreat, so comes 'Great Strength'. Things cannot always be strong, so comes 'Progress'. Progress inevitably brings injury, so comes 'Bright Exile'. 'Exile' means injury.

傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。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。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。

A person who has been injured outside will certainly return home, so it follows the hexagram of Family. When the family's circumstances are in poverty, there will be separation, so it follows the hexagram of Strife. Strife means separation. Separation inevitably brings hardship, so it follows the hexagram of Obstruction. Obstruction means difficulty. Things cannot remain in difficulty forever, so it follows the hexagram of Release. Release means relief. Relief inevitably leads to loss, so it follows the hexagram of Reduction. Continuous reduction will eventually turn into increase, so it follows the hexagram of Gain. Continuous gain will inevitably lead to overflow, so it follows the hexagram of决 (Judgment). Judgment means decision. After decision, there will certainly be an encounter, so it follows the hexagram of Meeting. Meeting means encountering. When things meet and encounter, they will gather together, so it follows the hexagram of Accumulation. Accumulation means gathering.

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。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，故受之以禮。禮者，大也。

Gathering and rising is called Sheng, so it follows Sheng. Continuous rising inevitably leads to difficulty, so it follows Kun. Being trapped above inevitably leads to returning below, so it follows Jing. The well's path, when used for a long time, cannot avoid reform, so it follows Ge. Reforming things is most appropriate with Ding. Managing ancestral temple vessels is most appropriate with the eldest son, so it follows Zhen. Zhen means movement. Things cannot continue moving forever; they must be stopped, so it follows Gen. Gen means stopping. Things cannot remain still forever, so it follows Jie. Jie means gradual progress. Advancing inevitably leads to a destination, so it follows Gui Mei. Reaching a destination inevitably leads to grandeur, so it follows Feng. Feng means great. (The phrase 'therefore it is followed by Li, Li is great' has both 'Li' characters in the original text, which should be read as 'Feng'.)

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。

Those who push "Great" to its extreme will surely lose their place, so it follows the hexagram of "Traveling." Being in exile without a place to stay, it follows the hexagram of "Wind." Wind represents entering. After entering, people become joyful, so it follows the hexagram of "Lake." Lake represents joy. After joy comes dispersion, so it follows the hexagram of "Dispersing." Dispersing means separation. Things cannot remain separated forever, so it follows the hexagram of "Restraint." With restraint, people become trustworthy, so it follows the hexagram of "Middle Trust." Those who are trustworthy can surely act, so it follows the hexagram of "Minor Excess." Those who act in an extraordinary way can surely achieve success, so it follows the hexagram of "Already Completed." However, things cannot be exhausted, so finally the hexagram of "Not Yet Completed" is used to conclude.

序卦一傳，亦可作世間流轉門說，亦可作功夫還滅門說，亦可作法界緣起門說，亦可作設化利生門說。在儒則內聖外王之學，在釋則自利利他之訣也。

Zhi Xu explains: The "Xugua Zhuan" can be read as a passage on the cycle of birth and death in the world, or as a passage on the practice of eliminating birth and death, or as a passage on the interdependent arising of all dhatus, or as a passage on the way sages establish teachings to benefit all beings. From the Confucian perspective, it is the study of cultivating virtue internally and governing the world externally; from the Buddhist perspective, it is the essential method for self-benefit and benefiting others.

剛柔合德，憂樂相關，與求互換，見雜相循，起止盛衰之變態，乃至窮通消長之遞乘，世法佛法無不皆然，自治治人其道咸爾。而錯雜說之，以盡上文九翼中未盡之旨，令人學此易者，磕著砰著，無不在易理中也。筆端真有化工之妙，非大聖不能有此。

Zhi Xu wrote a general introduction to the "Zage Zhuan": the virtues of strength and flexibility are combined, sorrow and joy are connected, giving and seeking can be exchanged, manifestation and mixture alternate continuously, the arising and cessation, the flourishing and decline of various changes, as well as the alternation of poverty and success, decline and growth—all these are the same in the worldly and the Buddhist teachings. Taking care of oneself and governing others are also the same. Confucius explained these mixed aspects in order to supplement the meanings not fully expressed in the previous nine chapters of the "Yi Zhuan," so that those studying the "Yi" will find themselves always within the principles of the "Yi" wherever they go or whatever they encounter. This writing truly demonstrates the wonderful function of the divine, something only a great sage could express.

乾剛坤柔，比樂師憂。臨觀之義，或與或求。屯見而不失其居，蒙雜而著。臨有能臨所臨：以卦言之，陽臨陰也；以爻言之，上臨下也。觀有觀示觀瞻：二陽觀示四陰，則陽為能示，陰為所示也；四陰觀瞻二陽，則陰為能瞻，陽為所瞻也。建侯而利居貞，故見而不失其居；包蒙而子克家，故雜而著。

Heavenly Mandate is strong and vigorous, Earthly Mandate is soft and compliant; the Hexagram of "Comparison" brings joy, while the Hexagram of "Army" brings sorrow. The Hexagrams "Approach" and "Observation" signify one of giving and one of seeking. The Hexagram "Obstruction" shows emergence without losing its place, while the Hexagram "Ignorance" is a mixture that ultimately becomes clear. Qingyi explains: "Approach" has two aspects: the one that approaches and the one that is approached. In terms of the structure of the hexagram, it is yang approaching yin; in terms of the positions of the lines, it is the upper line approaching the lower. "Observation" has two aspects: "displaying" and "viewing." In the Hexagram of "Observation," the two yang lines above display to the four yin lines below, so yang is the one displaying and yin is the one being displayed. Conversely, the four yin lines look up to the two yang lines, so yin is the one viewing and yang is the one being viewed. The Hexagram "Obstruction" states "favorable for establishing a feudal lord," while the initial line says "favorable for staying firm in one's position," hence "emerges without losing its place." The second line of the Hexagram "Ignorance" says "encompassing guidance" and "the son can manage the household," hence "a mixture that ultimately becomes clear."

震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。損下益上為衰之始，損上益下為盛之始。時無實法，而包容萬事萬物，故大畜須約時言，所謂多識前言往行以畜其德，三大阿僧祇劫修行者是也。自恃無妄，則便成災，所謂唯聖罔唸作狂，又復道個如如，早已變了。

Zhen represents movement and action, Gen represents stillness and cessation. The hexagrams "Dun" and "Yi" mark the beginning of a transition from prosperity to decline and from decline to prosperity. The hexagram "Da Xu" discusses time, while "Wu Wang" discusses calamity. Qingyi's explanation: "Dun" refers to reducing the lower and increasing the upper, which marks the beginning of decline; "Yi" refers to reducing the upper and increasing the lower, which marks the beginning of prosperity. "Time" itself has no concrete substance, yet it can encompass all things, so "Da Xu" must be discussed in terms of "time," as stated in its "Great Image Commentary" "to know much of the words and deeds of the past in order to cultivate virtue." In Buddhism, this corresponds to the long process of cultivation over three great asamkhyeya kalpas. As for "Wu Wang," if one relies on the belief that there is no false thought, it actually leads to calamity—just as the "Book of Documents" says "only the sage, without careful thought, becomes a madman." In Chan Buddhism, it is also said that just as soon as one says "ru ru," it has already changed.

萃聚而升不來也，謙輕而豫怠也。勞謙反得輕安，豫悅反成懈怠，修德者所應知。噬嗑，食也；賁無色也。有間隔而可食，無采色為真賁，故違境不足懼，文采不足眩也。兌見而巽伏也。欲說法者，還須入定；欲達道者，先須求志。

The hexagram "Cui" signifies gathering together, and "Sheng" signifies ascending without returning. "Qian" brings ease, while "Yu" leads to laziness. Quingyi explains: Diligent yet humble, one attains ease; content and joyful, one becomes lazy—those cultivating virtue should understand this. The hexagram "Shihe" refers to eating, while "Ben" refers to colorlessness. His explanation: Because there is something in between, there is something to bite and eat; not applying color is the true ornament. Therefore, adverse circumstances are not to be feared, and external ornamentation is not worth showing off. The hexagram "Dui" signifies revelation, while "Xun" signifies concealment. His explanation: One who wishes to speak must first be still; one who wishes to understand the great way must first set a firm intention.

隨，無故也；蠱，則飭也。隨不宜無事生事，蠱不妨隨壞隨修。剝，爛也；復，反也；晉，（書/一）也；明夷，誅也。爛則必反，（書/一）則必誅，禍兮福所乘，福兮禍所乘，學易者所應觀象玩辭觀變玩占者也。井通而困相遇也。井不動而常通，困雖窮而相遇，此示人以自守之要道也。

The hexagram "Following" has no old matters to burden, while "Guilt" involves rectifying disorder. Quingyi explains: "Following" requires people not to create new troubles in times of peace, while "Guilt" allows for rectification while disorder persists. "Splitting" is decay, "Returning" is returning; "Progress" is daylight, "Darkening of the Light" is punishment. (The character "day" is described in the original text as "book/one" in form.) He explains: decay to its extreme must return, brightness to its peak must be punished. Misfortune carries blessings, and blessings carry misfortune. This is precisely where those studying the Book of Changes should "observe the images and play with the words, observe changes and play with divination." "Well" is通畅, "Obstruction" is meeting. He explains: the well remains still yet remains通畅, while in "Obstruction" one is inpredicament yet eventually meets; this indicates the importance of holding fast to one's proper path.

咸，速也；恆，久也。速即感而遂通，久即寂然不動，斯為定慧之道。渙，離也；節，止也；解，緩也；蹇，難也；睽，外也；家人，內也；否泰，反其類也。有離必有止，有緩必有難，有外必有內，有泰必有否，有否必有泰，類相反而必相乘，學易者不可不知。大壯則止，遁則退也。壯即宜止，遁即宜退，皆思患豫防之學。

The hexagram Xian signifies speed, while Heng signifies constancy. Qu Yi explains: speed is "sensing and thus communicating instantly," and constancy is "remaining still and unmoving." Together, these two phrases precisely represent the path of concentration and wisdom. The hexagram Huan signifies dispersion, while Jie signifies restraint; Jie signifies ease, while Jian signifies difficulty; Kui signifies going outward, while Jia Ren signifies going inward; Po and Tai are two opposite categories. He explains: if there is dispersion, there must be restraint; if there is ease, there must be difficulty; if there is outward, there must be inward; if there is Tai, there must be Po, and if there is Po, there must be Tai. These two categories oppose each other yet necessarily follow one another. Those who study the Book of Changes must not be unaware of this. The hexagram Da Zhuang should be restrained, while Dun should be retreat. He explains: when one is strong, one should restrain oneself; when one should retreat, one should retreat. These all belong to the study of anticipating and preventing troubles.

大有，眾也；同人，親也；革，去故也；鼎，取新也。眾必相親，相親必革弊而日新其德。小過，過也；中孚，信也。有過不妨相規，相規乃可相信。豐多故也，親寡旅也。豐必多故，旅必寡親，素位而行，存乎其人。離上而坎下也。智火高照萬法，定水深澄性海。小畜，寡也；履，不處也。但懿文德，則其道寡；雖辨定分，與時變通，而無定局。

The hexagram "Da You" signifies abundance, while "Tong Ren" signifies mutual attachment; "Ge" signifies removing the old, and "Ding" signifies bringing in the new. Qu Yuan's explanation: When people are numerous, they must inevitably draw close to one another; when they draw close to one another, they must necessarily eliminate evils and renew their virtue daily. "Xiao Guo" signifies excess, and "Zhong Fu" signifies sincerity. His explanation: Having a mistake does not prevent mutual admonition; only through mutual admonition can mutual trust be established. "Feng" signifies many changes, and having few close relatives signifies the image of a traveler. His explanation: Abundance inevitably brings many changes; being a traveler inevitably means having few relatives; to act in accordance with one's proper role, it depends entirely on the individual. "Li" is upward, while "Kan" is downward. His explanation: The fire of wisdom shines brightly through all phenomena, while the water of meditation deeply purifies the ocean of nature. "Xiao Xu" signifies scarcity, and "Lv" signifies instability. His explanation: If one merely cultivates literary virtue, the path is narrow; although one clarifies distinctions, without fixed patterns, one must always adapt.

需，不進也；訟，不親也；大過，顛也；姤，遇也，柔遇剛也；漸，女歸待男行也；頤，養正也；既濟，定也；歸妹，女之終也；未濟，男之窮也。不進乃可進，不親乃可親，大不可過，所以誡盈；柔能勝剛，所以成遇；定必須慧，故女待男；養正則吉，故須觀頤；已定者不必言，但當謀其未定者耳；終則有始，窮則思通。凡此，皆言外之旨、象中之意也。

The hexagram Need (Xu) signifies not advancing; the hexagram讼 (Song) signifies not being close. The hexagram Da Guo (Great Excess) signifies reversal; the hexagram Guo (Meeting) signifies encountering, specifically a soft element meeting a strong one. The hexagram Jian (Gradual Progress) signifies a woman waiting for the groom to come and marry her. The hexagram Yi (Nourishment) signifies the proper way of nurturing. The hexagram Ji Ji (Already Achieved) signifies stability. The hexagram Gui Mei (Return of the Maiden) signifies the destiny of a woman. The hexagram Wei Ji (Not Yet Achieved) signifies the hardship of a man. Qingyi explains: not advancing is actually for the sake of advancing; not being close is actually for the sake of being close. "Great" should not be excessive, and it is used to warn against complacency. Softness can overcome strength, so it can achieve harmony. Stability must be paired with wisdom, hence a woman should wait for a man. Nourishment according to the proper way is auspicious, so we should observe the hexagram Yi. Once stability is achieved, there is nothing more to say; only those who are not yet stable need planning. After completion comes a new beginning; when reaching an end, one thinks of connection. All these are implied meanings beyond the words and the significance within the images.

夬，決也，剛決柔也，君子道長，小人道憂也。上雲乾剛坤柔，則剛柔乃二卦之德，豈可以剛決柔，使天下有乾無坤，其可乎哉？且立天之道曰陰與陽，則天亦未嘗無陰也；立地之道曰柔與剛，則地亦未嘗無剛也。今所謂剛決柔者，但令以君子之剛，而決小人之柔，則小人可化為君子，而君子道長；設使以小人之剛，而決君子之柔，則君子被害，而小人亦無以自立，必終至於憂矣。

The hexagram "Gua" signifies决断, which means a strong line decisively removing a weak line; the way of the gentleman grows, while the way of the petty person causes anxiety and fear. Quingyi's explanation: Previously it was said "Qian is strong and Kun is weak," showing that strength and weakness are the virtues of the two trigrams Qian and Kun respectively. How can strength be used to decisively remove weakness, leading to a world where only Qian exists and Kun is absent? Moreover, the "Say on the Trigrams" states "Establishing the way of Heaven is called yin and yang," indicating that Heaven itself does not lack yin; "Establishing the way of Earth is called soft and strong," showing that Earth also does not lack strength. Now, when we speak of "strong decisively removing weakness," it is merely to advise people to use the strength of the gentleman to eliminate the weakness of the petty person, thus transforming the petty person into a gentleman, allowing the way of the gentleman to flourish. If instead, the strength of the petty person is used to decisively remove the weakness of the gentleman, then the gentleman would be harmed, and the petty person would have nowhere to stand, ultimately leading to anxiety and fear.

所以性善性惡俱不可斷，而修善須滿，修惡須盡也。問：何謂君子之剛？答：智慧是也。何謂君子之柔？答：慈悲是也。何謂小人之剛？答：嗔慢邪見是也。何謂小人之柔？答：貪慾痴疑是也。噫！讀此一章，尤知宣聖實承靈山密囑，先來此處度生者矣。不然，何其微言奧旨，深合於一乘若此也。思之佩之。

Therefore, in terms of nature, the good and evil inherent in nature cannot be eliminated; what can be eliminated is the cultivation of later heaven. The cultivated good must be perfected, and the cultivated evil must be completely eradicated—this is the doctrine of the Tiantai school of "inherent good and evil in nature." Someone asks: What is the firmness of a gentleman? Answer: It is wisdom. What is the gentleness of a gentleman? Answer: It is compassion. What is the firmness of a petty person? Answer: It is anger, arrogance, and wrong views. What is the gentleness of a petty person? Answer: It is greed, ignorance, and doubt. Alas! Having read this chapter, I am even more convinced that Confucius truly received the secret instructions from the Buddha at the Ling Mountain assembly, arriving here first to save all beings. Otherwise, why would his subtle and profound teachings be so deeply in harmony with the one vehicle of Buddhist doctrine? It is worth seriously considering and deeply admiring.

憶曩歲幻遊溫陵，結冬月臺，有郭氏子來問易義，遂舉筆屬稿。先成繫辭等五傳，次成上經，而下經解未及半，偶應紫雲法華之請，旋置高閣，屈指忽越三載半矣。今春應留都請，兵阻石城，聊就濟生庵度夏。日長無事，為二三子商究大乘止觀法門，復以餘力拈示易學，始竟前稿。嗟嗟！從閩至吳，地不過三千餘里；從辛巳冬至今夏，時不過一千二百餘日，乃世事幻夢，蓋不啻萬別千差。交易耶？變易耶？

I recall the days when I wandered like a shadow to Wencheng, and spent the winter staying at the Moon Platform. A young man from the Guo family came to ask about the meaning of the Yi Jing, so I took up my brush and began to write. First I composed explanations of the Great Treatise and the five commentaries, then I wrote the Upper Classic, but the explanations of the Lower Classic were not yet half done. By chance, I was invited to lecture on the Fo Hua Sutra at the Zi Yun Temple, and so I put the manuscript aside. Counting the years, I suddenly realized that three and a half years had passed. This spring, I was invited to stay in the capital Nanjing, but was blocked by military affairs at the Stone City, and so I spent the summer at the Jisheng An. The days were long and idle, and I discussed the great Mahayana practice of stopping and observing with two or three fellow practitioners. I also used my spare time to explain the Yi Jing to them, and thus completed the manuscript I had left unfinished. Alas! The distance from Fujian to the Wu region is no more than three thousand miles; the time from the winter of the Xinsi year to this summer is no more than one thousand two hundred days. Yet the affairs of the world are like illusions and dreams, and the differences between them are countless. Is this 'transaction' or 'change'? 'Transaction' refers to the mutual exchange of yin and yang, while 'change' refers to the constant transformation of form. These are the two original meanings of the term 'easy' explained by the Yi Jing, and he borrowed them to question his own experiences in the past few years.

至於歷盡萬別千差世事，時地俱易，而不易者依然如故。吾是以知日月稽天而不歷，江河競注而不流，肇公非欺我也。得其不易者，以應其至易；觀其至易者，以驗其不易。常與無常，二鳥雙遊。吾安知文王之於羑里，周公之被流言，孔子之息機於周流，而韋編三為之絕，不同感於斯旨耶？予愧無三聖之德之學，而竊類三聖與民同患之時，故閣筆而復為之跋。時乙酉閏六月二十九日也。北天目道人古吳蕅益智旭書

When one has experienced the myriad differences of worldly affairs, and time and place have all changed, yet the "unchanging" remains as it was. I thus understood the words of the monk Sengzhao in his treatise "On the Non-Change of Things," which says, "the sun and moon revolve around the heavens yet have not actually moved," and "the rivers and streams flow ceaselessly yet have not actually flowed away." He did not deceive me. By grasping the unchanging, one can deal with the myriad changes; by observing the myriad changes, one can verify the unchanging. "Permanence" and "impermanence" are like the two birds flying together with their wings in Buddhist scriptures. How do I know that King Wen, imprisoned in Youli, the Duke of Zhou, subjected to slander, and Confucius, who traveled through the states and later returned in peace to break the ropes three times while studying the Book of Changes, did not share the same feeling as I do? I am ashamed that I lack the virtue and learning of these three sages, yet I have privately encountered a situation similar to theirs, "sharing the people's troubles," so I put down my brush and wrote this跋. It was in the leap year of the sixth month, twenty-ninth day, in the year Yiyou. Written by the Northern Tianmu Hermit, Gu Wu Qiyi Zhixu.

繫辭傳曰：天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。（此河圖之。數也。解現繫辭上傳中。）

The Great Treatise says: The number of heaven is one, the number of earth is two; the number of heaven is three, the number of earth is four; the number of heaven is five, the number of earth is six; the number of heaven is seven, the number of earth is eight; the number of heaven is nine, the number of earth is ten. The five odd numbers belong to heaven, the five even numbers belong to earth. These five groups of numbers combine in pairs, each having a corresponding match. The total of the heavenly numbers is twenty-five, the total of the earthly numbers is thirty, and the total of heaven and earth numbers is fifty-five. Change arises from this, and the movement of ghosts and spirits is thus understood. The original commentary notes: This refers to the numbers of the Yellow River Chart, explained in the Great Treatise. (The note 'This is the number of the Yellow River Chart.' has a dot in the original text.)

此先天之數。除中五天地生數以為太極本位，用餘五十為揲蓍之策也。五位相得者：一得五而為六，二得五而為七，三得五而為八，四得五而為九，中得一二三四而為十也。各有合者：一合六，二合七，三合八，四合九，五合十也。一與九為十，二與八為十，三與七為十，四與六為十，一二三四為十，共成五十。而中之五點，每點含十，故以中五為本數也。然雖先天之數，亦含後天八卦之用。且如一六生水，故坎居正北；二七生火，故離居正南；

This is the Earlier Heaven numbers: subtracting the central five, which represents the fundamental position of the Taiji, from fifty, which is used as the number of the divination stalks. The phrase "five positions are in harmony" means that adding one to five gives six, two to five gives seven, three to five gives eight, four to five gives nine, and the central five combined with one, two, three, and four makes ten. The phrase "each has its counterpart" means that one combines with six, two with seven, three with eight, four with nine, and five with ten. In addition, one and nine combine to make ten, two and eight combine to make ten, three and seven combine to make ten, four and six combine to make ten, and the sum of one, two, three, and four is also ten, thus making fifty in total. The central five points, each containing ten, make the central five the fundamental number. The arrangement of the Yellow River Chart is that one and six are at the bottom, two and seven at the top, three and eight on the left, four and nine on the right, and five and ten in the center. Although this is the Earlier Heaven numbers, it also includes the usage of the Later Heaven Trigrams: for example, one and six generate water, so the Kan trigram is located in the due north; two and seven generate fire, so the Li trigram is located in the due south;

三八生木，故震居正東；四九生金，故兌居正西；五十生土，故土仍居中。乾寄位於西北者，陽位陽數之間也；坤寄位於西南者，陰數陰位之盡也。陰陽互結而為山，故艮居東北；陰陽互鼓而為風，故巽居東南。○約出世法者：一是地獄之惡，六是天道之善，為善惡一對；二是畜生之惑，七是聲聞之解，為解惑一對；三是餓鬼之罪苦，八是支佛之福田，為罪福一對；四是修羅之嗔恚，九是菩薩之慈悲，為嗔慈一對；五是人道之雜，十是佛界之純，

Three and eight generate wood, so the Zhen trigram is located in the east; four and nine generate metal, so the Dui trigram is located in the west; five and ten generate earth, so earth remains in the center. The Qian trigram is located in the northwest because it is between the yang position and yang number; the Kun trigram is located in the southwest because it is the end of the yin number and yin position. Yin and yang condense together to form mountains, so the Gen trigram is located in the northeast; yin and yang stir together to form wind, so the Xun trigram is located in the southeast. He then turns to the worldly method, matching the ten numbers of the He Tu with the ten dhatus: one is the evil of hell, six is the goodness of the heavenly realm, forming a pair of good and evil; two is the confusion of animals, seven is the enlightenment of arhats, forming a pair of enlightenment and confusion; three is the suffering of hungry ghosts, eight is the merit field of the Pratyekabuddha, forming a pair of sin and merit; four is the anger of the asuras, nine is the compassion of the Bodhisattva, forming a pair of anger and compassion; five is the mixed nature of the human realm, ten is the pure unity of the Buddha realm.

為純雜一對。又約十度修德者：一是佈施，六是般若，此二為福慧之主，如地生成萬物，故居下；二是持戒，七是方便，此二為教化之首，如天普覆萬物，故居上；三是忍辱，八是大願，此能出生一切善法，故居左；四是精進，九是十力，此能成就一切善法，故居右；五是禪定，十是種智，此能統御一切諸法，故居中。實則界界互具，度度互攝。蓋世間之數，以一為始，以十為終，華嚴以十表無盡，當知始終不出一心一塵一剎那也。

The pure and mixed pairs are formed. He also matches the ten perfections, which are the ten kinds of paramitas cultivated by the Buddha, with the virtues: the first is giving, and the sixth is wisdom, which are the main aspects of merit and wisdom, like the earth that generates all things, so they are placed below. The second is morality, and the seventh is skillful means, which are the primary aspects of teaching and guiding, like the sky that universally covers all things, so they are placed above. The third is patience, and the eighth is great vows, which can give rise to all good dharmas, so they are placed on the left. The fourth is diligence, and the ninth is the ten powers, which can accomplish all good dharmas, so they are placed on the right. The fifth is meditation, and the tenth is all-knowledge, which can govern all dharmas, so they are placed in the center. In reality, the dharmadhatu is mutually inclusive with the dharmadhatu, and the paramitas are mutually contained within each other. In the world, numbers begin with one and end with ten. The Avatamsaka Sutra uses the number ten to represent infinite continuation. One should know that from beginning to end, everything does not go beyond one mind, one particle of dust, and one moment.

大禹因洛書而作九疇。今以一三五七九居四方及中央正位，以二四六八居四維偏位，又隱其十，正表陽德為政，而陰德輔之。在人，則為知及仁守之學，智巧聖力之象也。左右前後縱橫斜直視之，皆得十五之數，以表位位法法之中，皆具天地之全體滿數，非分天地以為諸數也。物物一太極，於此可見。

Yu the Great based the Nine Categories of the "Huang Fan" on the "Luo Writing." Now the "Luo Writing" places the numbers one, three, five, seven, and nine in the central and cardinal positions, while the numbers two, four, six, and eight are placed in the corner positions. The number ten is omitted, which signifies that Yang Virtue governs the state, while Yin Virtue supports it from the side. In human terms, this is the study referred to in the "Analects" as "knowing how to reach it and keeping it with benevolence," and it is also a symbol of wisdom, skill, sainthood, and strength as mentioned in the "Mencius." Whether viewed from left and right, front and back, horizontal and vertical, or diagonal, the sum of any three numbers is fifteen. This represents that within each position and each principle, the entire nature of heaven and earth and the complete number are fully contained, not dividing heaven and earth into separate numbers. The saying "each thing possesses its own Taiji" is clearly evident here.

約出世法，則九界皆即佛界，故不別立佛界之十；又九波羅密皆即種智，故不別立種智之十。蓋凡數法若至於十，便是大一數故；數於此終，即於此始故。

In terms of the teachings beyond the world, the nine realms are immediately the Buddha's realm, so there is no need to establish another symbol representing the Buddha's realm as 'ten'; the nine kinds of Perfections are immediately all wisdom, so there is no need to establish another symbol representing all wisdom as 'ten'. Because whenever a number reaches ten, it equals returning to a greater 'one'; the counting here ends, and also begins anew here. The Luo Writing omits 'ten', precisely for this reason.

繫辭傳曰：易有太極，是生兩儀，兩儀生四象，四象生八卦。（太極非動非靜，雙照動靜，故必具乎陰陽。陽亦太極，陰亦太極，故皆非動非靜，雙照動靜，還具陰陽而成四象。四象亦皆即是太極，所以皆亦非動非靜，雙照動靜，還具陰陽而成八卦。然則八卦只是四象，四象只是陰陽，陰陽只是太極，太極本無實法，故能立一切法耳。）

The Great Treatise says: The Book of Changes contains the Taiji, from which the two principles (yin and yang) arise, from which the four images arise, and from which the eight trigrams arise. The original commentary notes: Taiji is neither motion nor stillness, yet it simultaneously reveals both motion and stillness, so it must contain both yin and yang. Yang is also Taiji, and yin is also Taiji, so they too are neither motion nor stillness but reveal both motion and stillness, and each contains both yin and yang to become the four images. The four images are all Taiji, so they too are neither motion nor stillness but reveal both motion and stillness, and each contains both yin and yang to become the eight trigrams. Thus, the eight trigrams are merely the four images, the four images are merely yin and yang, and yin and yang are merely Taiji. Taiji originally has no definite form, precisely because it has no form to grasp, it can establish all forms.

若從一生二，從二生四，從四生八，從八生六十四等，是為順數；若從六十四溯至八，八溯至四，四溯至二，二溯至一，一亦本無實法，是為逆數。順數則是流轉門，逆數則是還滅門。流轉從陰陽二畫出，還滅從陰陽二畫入，故曰乾坤其易之門。聖人作易，要人即流轉而悟還滅，超脫生死轉回，故曰易逆數也。

Zhi Xu explained: If one proceeds from one to two, from two to four, from four to eight, and from eight to sixty-four, this is called "shun shu" or ascending counting. If one goes from sixty-four back to eight, from eight back to four, from four back to two, and from two back to one, and this "one" originally has no real attainment, this is called "ni shu" or descending counting. Ascending counting represents the door of birth and death cycles, while descending counting represents the door of transcending birth and death. The cycle of birth and death flows out from the two trigrams of yin and yang, while the transcendence of birth and death flows back into the two trigrams of yin and yang. Therefore, the Great Treatise says, "Qian and Kun are the gate of the Book of Changes." The sages composed the Book of Changes to enable people to realize the transcendence of birth and death within the cycle of birth and death, thus escaping the cycle of rebirth and death. Hence, it is said, "The Book of Changes is descending counting." (The character "zhuàn" in "shengsi zhuàn huai" should be read as "lun.")

先天八卦，約體言之：乾南表天，坤北表地，離東表日，坎西表月。震居東北，動之初也；兌居東南，海之象也；巽居西南，入之初也；艮居西北，山之象也。須彌在此方視之，則居西北。日月星辰至西北，皆為須彌腰所掩，故妄計天缺西北也。

The "Earlier Heaven Trigrams" refer to the trigram positions established by Fuxi, describing the fundamental structure of the universe. This contrasts with the "Later Heaven Trigrams" (the trigram positions of King Wen, which describe the functions of the four seasons). "Approximating the essence" means discussing only the fundamental nature, not the functions. The four cardinal directions are as follows: Qian (Heaven) consists of three pure yang lines and symbolizes Heaven, located due south; Kun (Earth) consists of three pure yin lines and symbolizes Earth, located due north; Li (Fire) has outer yang and inner emptiness, symbolizing the sun, located due east; Kan (Water) has outer yin and inner solidity, symbolizing the moon, located due west. The four intermediate directions are as follows: Zhen (Thunder) has one yang line emerging from two yin lines, representing the beginning of movement, located in the northeast; Dui (Lake) has the top line open like a marsh, symbolizing the sea, located in the southeast; Xun (Wind) has one yin line hidden beneath two yang lines, representing the beginning of entry, located in the southwest; Gen (Mountain) has one yang line stationary above two yin lines, symbolizing a high mountain, located in the northwest. The eight trigrams are arranged in this manner to form a complete circle, completing the Earlier Heaven compass diagram. The following is a passage from Zhixu where he connects Buddhist teachings with the principles of the I Ching: Gen (Mountain) symbolizes a mountain, and in Buddhist teachings, the central mountain of the world, "Mount Sumeru" (translated as the Wondrous High Mountain), appears to be located in the northwest when viewed from our continent. When the sun, moon, and stars reach the northwest, they are obscured and hidden by the waist of Mount Sumeru. People do not understand this, so they wrongly conclude that "the sky is missing in the northwest" (as in the legend from the "Huainanzi" where Gonggong angrily collided with Buzhou Mountain, causing the pillar of heaven to break and the northwest to tilt). The original text of this section included a compass diagram, and the following text explains the diagram.

隨拈一陰一陽，必還具一陰一陽，故六重之而成六十四卦。其實卦卦無非太極全體，故得為四千九十六卦也。

Take any single line, whether yin or yang; within that line there must be both yin and yang. This process continues layer by layer, with the two principles (yin and yang) being folded upon each other six times (two becomes four, four becomes eight, eight becomes sixteen, sixteen becomes thirty-two, thirty-two becomes sixty-four), resulting in the sixty-four hexagrams. In reality, each hexagram is not a part of the Taiji, but rather the whole of Taiji. Since each hexagram contains the whole, each hexagram within the sixty-four also contains the sixty-four hexagrams. Thus, sixty-four multiplied by itself gives four thousand nine hundred and sixty hexagrams (the "Forest of Changes" by Jiao Yanshou of the Han dynasty established four thousand nine hundred and sixty hexagrams, using exactly this number).

約一天下，亦以此卦圖而分佈之；約一省一府一縣，亦各以此卦圖而分佈之；近約一宅，亦以此卦圖而分佈之；即單約一房一坐具地，亦以此卦圖而分佈之。大不礙小，小不礙大；大亦只是六十四卦，小亦全具六十四卦。一時一刻亦有此六十四卦，亙古亙今亦只此六十四卦。若向此處悟得，便入華嚴事事無礙法界，故李長者藉此以明華藏世界。不然，豈令福建在南，則有乾無坤；燕都在北，則有坤無乾；天竺在西，但為坎地；支那在東，惟是離方也耶？

In terms of the whole world, this map of the sixty-four hexagrams can be spread out to assign directions; when reduced to a province, a prefecture, or a county, each can also use the same hexagram map for orientation; even closer, for a single residence, the same hexagram map can be used; and even for a single room or a small area, such as the square mat used by monks for sitting, lying, and worshiping, which is no larger than a square foot, the entire sixty-four hexagram map is still applicable. A large scope does not hinder a small one, and a small scope does not hinder a large one: whether it is the whole world or a single seat, it is always the sixty-four hexagrams. This applies to space, and also to time: within a single moment or a single instant, there are the sixty-four hexagrams, and from ancient times to the future, it is still only the sixty-four hexagrams. The following is the integration of Buddhist teachings: if one can understand this, then one has entered into the concept of "the Dharma Realm of Mutual Inclusion Without Obstruction" mentioned in the Avatamsaka Sutra, where each particular phenomenon pervades and includes all others, without mutual hindrance, without the need to expand the small or reduce the large, and naturally corresponding with each other. The Tang Dynasty Avatamsaka scholar Li Tongxuan (known as "Li the Elder," author of the "New Commentary on the Avatamsaka Sutra") used this hexagram map precisely to explain the "Avatamsaka World" (the realm of Vairocana Buddha, a world of infinite layers of adornment). If we do not understand it in this way, would it not become the case that Fujian, being in the south, only has the Qian hexagram and no Kun hexagram; Beijing (Yandu), being in the north, only has the Kun hexagram and no Qian hexagram; India (Tianzhu), being in the west, is entirely the Kan hexagram; and China (Zhi Na), being in the east, is only the Li hexagram?

男即父，女即母。又父只是男，母只是女。坤體得乾為三男，有慧之定，即止而觀也：震為觀穿義，艮為觀達義，坎為不觀觀義。乾體得坤為三女，有定之慧，即觀而止也：巽為止息義，兌為停止義，離為不止止義。震動艮靜，坎能動能靜，乾非偏於動也；巽動兌靜，離能動能靜，坤非偏於靜也。又震動而出，巽動而入，艮靜而高，兌靜而深。坎兼動靜，而從上之下，上終不窮；離兼動靜，而從下之上，下終不盡。信知一一皆法界也。

The father and three sons, the mother and three daughters are not two separate things: the three sons are the father, and the three daughters are the mother; conversely, the father is merely the male, and the mother is merely the female. The trigram Kūn (Earth) consists of three yin lines, and when it receives the single yang line from the trigram Qián (Heaven), it produces three male trigrams—yang entering the first line forms Zhèn (Thunder), entering the middle line forms Kǎn (Water), and entering the top line forms Gèn (Mountain). This corresponds to the sequence of "one inquiry and obtaining the male" in the "Shuoguà Zhuan" (Commentary on the Trigrams). In Buddhist terms, this is equivalent to "wisdom arising from meditation," that is, from stillness leading to observation. The three sons correspond to the three meanings of "observation" in the Tiantai School's "Mogu Zhi Guan" (Great Contemplation of the Buddha): Zhèn represents the meaning of "penetrating observation," as it can penetrate confusion; Gèn represents the meaning of "attaining observation," as it can realize the true nature; and Kǎn represents the meaning of "non-observation," as it naturally illuminates without the arising of the observer and the observed. The trigram Qián (Heaven) consists of three yang lines, and when it receives the single yin line from the trigram Kūn (Earth), it produces three female trigrams—yin entering the first line forms Xùn (Wind), entering the middle line forms Lí (Fire), and entering the top line forms Duì (Lake). This corresponds to "wisdom arising from meditation," that is, from observation returning to stillness. These correspond to the three meanings of "stillness": Xùn represents the meaning of "cessation," as it extinguishes delusions; Duì represents the meaning of "stopping," as it remains unmoving; and Lí represents the meaning of "non-stopping," as it naturally stops without needing to stop. Now looking at movement and stillness: Zhèn is active and outward, Gèn is still and high like a mountain; Kǎn can both move and be still, as water flows downward from above, and the source at the top is never exhausted. Xùn is active and inward, Duì is still and deep like a marsh; Lí can both move and be still, as fire rises upward from below, and the root at the bottom is never exhausted. From this, we can certainly know that each trigram and its image is a complete and perfect "Dharma Realm" in its entirety.

《說卦傳》曰：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。又曰：震，東方也。乃至艮，東北之卦也。此須約觀心工夫解釋，具在《說卦傳》解中。後天八卦，約用而言：離表火騰，故旺於南；坎表水降，故旺於北。交發立堅，溼為巨海，乾為洲潬。故坎雖居北，而水輪含十方界；坤艮之土亦遍四維。火勢劣水，抽為草木，故有震巽。木旺於春，故震居東方。巽亦屬木，又能生火，其象為風，故居東南。地性堅者名之為金，金旺於秋，故居西方。乾亦屬金，又表須彌是四寶所成，在此地之西北也。

The *Sayings on the Trigrams* says: The sovereign of all things originates from the trigram Zhen (Thunder), becomes orderly in Xun (Wind), is seen in Li (Fire), reaches its full nourishment in Kun (Earth), brings joy in Dui (Lake), brings conflict in Qian (Heaven), brings toil in Kan (Water), and completes the cycle in Gen (Mountain). It also says: Zhen is the trigram of the East, and following the sequence, it leads up to Gen, the trigram of the Northeast. This sequence itself determines the positions of the Later Heaven Trigrams: Zhen in the East, Xun in the Southeast, Li in the South, Kun in the Southwest, Dui in the West, Qian in the Northwest, Kan in the North, and Gen in the Northeast, arranged clockwise, which corresponds to the four seasons of spring growth, summer flourishing, autumn harvest, and winter storage. This is also the distinction between the Earlier Heaven and Later Heaven Trigrams: the Earlier Heaven discusses the fundamental nature of Qian (Heaven) in the South and Kun (Earth) in the North, while the Later Heaven discusses the function of all things in accordance with the seasons. This passage also explains the practice of 'observing the mind' (returning to self-awareness), which is thoroughly explained in the annotations to the *Sayings on the Trigrams* in this book, and is not repeated here. The Later Heaven Trigrams are explained in terms of their functional operation: Li represents fire, which rises upward, so it is strong in the South; Kan represents water, which flows downward, so it is strong in the North. The following passage from the *Sutra of the Great Compassion* explains the formation of the world: fire rising and water descending interact, condensing into solid forms, with moist areas becoming the sea and dry areas becoming islands and sandbanks. Therefore, although Kan is located in the North, the water element encompasses all directions of the world; Kun and Gen, both belonging to earth, are spread throughout the four cardinal directions and the four corners. Fire cannot overcome water, so when forced out, it becomes grass and trees, giving rise to the trigrams Zhen and Xun: wood is strong in spring, so Zhen is located in the East; Xun also belongs to wood and can generate fire, its image being wind, so it is located in the Southeast. The hard part of earth is called metal, which is strong in autumn, so Dui (metal) is located in the West; Qian also belongs to metal, and it represents Mount Meru, made of four precious substances: gold, silver, lapis lazuli, and crystal, located in the Northwest of our land, so Qian is located in the Northwest. As for Kun in the Southwest and Gen in the Northeast, the text only mentions 'earth spreads throughout the four cardinal directions' and does not elaborate on each one individually.

右圖說有八，或與舊同，或與舊異，只貴遙通儒釋心要而已。觀者恕之。蕅益敬識。

The above eight essays (the "Yellow River Chart Explanation," the "Luo Writing Explanation," the order and directions of the Eight Trigrams and the sixty-four hexagrams, and the order and directions of the King Wen trigrams, totaling eight essays) some of which agree with previous interpretations, others differ from them; what I value is merely to enable the essential teachings of Confucianism and Buddhism to be mutually connected, and I do not presume to establish a definitive conclusion. If readers notice discrepancies, please be lenient. Zhi Xu respectfully records.

（瑞）叨侍大師五年，每見久精易學之士，一聞大師拈義，無不傾服。遂發心募梓全集，輒以《易禪》居首。大師解易既畢，方出圖說，故並附於末卷。或有問曰：紫陽《本義》，圖說在前，謂聖人作易精微之旨，全在語言文字之先，今胡得倒置耶？

I have been serving Master Qiyi for five years, and often see those who have studied the Yi Jing for many years, all of whom are deeply convinced by Master's exposition of the meaning of the Yi Jing. Therefore, I resolved to raise funds to publish Master's complete works, and placed this book, The Buddhist Interpretation of the Yi Jing, at the beginning of the collection. Master first explained the entire text of the Yi Jing and its commentaries, and only then presented these several diagrammatic explanations. Therefore, the printed edition follows the order of the exposition, placing the diagrammatic explanations at the end. Some people have therefore raised a question: Zhu Xi (whose courtesy name was Ziyang) in his The Original Meaning of the Zhou Changes arranged the diagrams such as the Yellow River Chart and the Luo Writing at the beginning of the book, meaning that the subtle intentions of the sage in composing the Yi Jing were prior to the emergence of language and characters. Now, why do you place the diagrams at the end, reversing the order?

大師答曰：聖人悟無言而示有言，學者因有言而悟無言，所以古有左圖右書之說，何倒之有？且文字與圖皆標月指耳，不肯觀月而爭指之前後，不亦惑乎？問者默然。茲因校刻，並識此語。願我同志閱斯編者，了知文字與圖無非吾人心性註腳，不作有言會，不作無言會，庶不負法恩矣。門弟子通瑞百拜敬書。

The master replied: The sages first realized the state that cannot be spoken of, and then used spoken words to enlighten others. Scholars, on the other hand, rely on spoken words to return and realize the original source that cannot be spoken of. Therefore, ancients spoke of "left diagram, right text," meaning that diagrams and texts are used together, and how could they be reversed? Moreover, both words and images are merely "the finger pointing at the moon" (a phrase from the "Sutra of the Great Compassion," meaning that the finger is only to indicate the moon; if one mistakes the finger for the moon, it is wrong). If one does not look back at the moon but instead argues about the order of the finger, is it not very confused? The person who asked the question remained silent. Now, taking the opportunity of collating and printing, I have recorded this passage together. May those readers who share my aspirations, when opening this book, understand that both words and diagrams are merely annotations of our own nature. One should not cling to "spoken words" to seek understanding, nor cling to "unspoken words" to seek understanding. Only in this way can one not辜负 the master's teaching. A disciple of the master, Tongrui, respectfully bows and writes.