Zhou Yi Chan Zhen (周易闡真)

自秦焚典策，惟易以卜筮之書，僅得不毀。漢除挾書之律，易經始置博士，而焦京田孟之屬，大多以灼揲占驗為能，遂使聖神授受三古奧奇，或與風角烏情視為小說家言，而易流為卜筮之書。

Since the Qin Shi Huang burned the classics, only the Book of Changes survived because it was regarded as a book for divination. When the Han dynasty lifted the ban on private possession of books, the Book of Changes began to have official scholars appointed to study it. However, people like Jiao Yanshou, Jing Fang, Tian He, and Meng Xi mainly focused on divination through灼龟 and揲蓍, and predicting outcomes. Thus, the profound teachings passed down by Fuxi, King Wen, and Confucius were regarded like "Fengjiao" (divination by wind direction) and "Wqing" (divination by bird calls), as mere tales of fiction. As a result, the Book of Changes fell into the category of a book for divination.

逮後伯陽魏氏，始合三易，作《參同契》一書，抉羲、農、姬、孔之義蘊，衍河、洛圖象之精深，人勰以天察之道而愈明，物性其情，驗之身而益著。然其稱物罕譬，寄寓窅深，後賢不察。又或以私意相揣，遂致異說蜂起，爭以黃白吐納為事，而易又流為鍊度之書。

Later in the Eastern Han dynasty, Wei Boyang combined the principles of the three Yis, the "Lianshan," "Guicang," and "Zhouyi," into a single work called the "Cantongqi." He elucidated the profound meanings of Fuxi, Shen Nong, Ji Chang (King Wen of Zhou), and Confucius, and explored the deep implications of the diagrams of the Yellow River Chart and the Luo Writing. By using the principles of heaven to understand human affairs, the principles became clearer; by verifying them against the nature of all things and testing them on oneself, they became more evident. However, he rarely used straightforward metaphors, and his meaning was deep and hard to grasp. Later scholars could not fully understand his intent, and some guessed at his meaning based on their own private interpretations, leading to various conflicting views. As a result, people began to focus on alchemy, particularly the external alchemical techniques for transmuting metals, and breathing exercises and qigong, turning the Yi into a book about alchemy and immortality.

悟元道人者，金城棲雲山之肥遁士也。其生平著述《三易注略》若干卷，餘既序而傳之矣。茲復出其《周易闡真》一編，索餘為識其著書之由。蓋道人以蚤年始學隱跡黃冠，神解超超，道心夙契。後遇龕谷老人，彌分邪正之源。又值仙留丈，盡抉元真之秘，以為丹道即易道也，聖道即仙道也。

Wuyuan Daoren is a reclusive and worldly-wise gentleman living on Qiyun Mountain in Jincheng (now Lanzhou, Gansu). He has written several volumes of "San Yi Zhu Lue," which I have already written a preface for and circulated. Now he has presented the compilation "Zhou Yi Chanzhen" to me, asking me to record the reasons for his writing. Originally, the Daoren had begun studying Dao early in life, concealed his appearance and became a Daoist, with extraordinary insight. He had an early connection with the "Daoxin" (the pure and sincere original mind of the Earlier Heaven). Later, he met the old man of Kan Gu, who helped him clearly distinguish the sources of heretical practices from orthodox ones. Then he met the elder Xianliu, who fully revealed the secret teachings of the "Yuanzhen" (the primordial true vital energy of the Earlier Heaven). Thus, he came to believe that the alchemical path is the same as the Yi path, and the way of the sages is the same as the way of the immortals.

易非卜筮鍊度之書，實皆窮理、盡性、至命之學也。於是述伯陽之遺義，參神聖之蘊奇，取其龍蛇鉛汞之法，驗以爻繫圖象之說，別其劣歧，歸於宗主，其辭約、其義繁、其文淺、其指深，取類極邇，而見道甚遠，其身心性命之功，殆不謬乎。吾儒之為之者，嗚呼！若道人者，庶可與言易哉！

The Book of Changes is not a book for divination or alchemy for worldly salvation. In fact, it is entirely about the study of principles, the complete realization of nature, and the attainment of destiny. Therefore, he explained the meaning left by Wei Boyang, combined the profound insights of sages throughout history, and adopted the methods of alchemists called "dragon and tiger lead and mercury" (using dragon and tiger, lead and mercury as metaphors for temperament and yin-yang medicinal substances). He used the line statements, the Great Treatise, and the theories of the River and Lake diagrams to verify these ideas, distinguishing the wrong paths among them and returning to a fundamental principle. His writings are concise in wording but rich in meaning, simple in sentence structure yet profound in implication, using very familiar analogies to reveal a high and distant truth. His system of cultivating body, mind, and destiny is probably without error, and it is in line with the practices of our Confucian scholars. Alas! A person like Wu Yuan Dao Ren is the only one who can be discussed on the subject of the Book of Changes.

《易》曰：成性存存，道義之門。又曰：一陰一陽之謂道。繼之者，善也；成之者，性也。仁者見之謂之仁，智者見之謂之智，百姓日用而不知，故君子之道鮮矣。

The Great Treatise says: To realize one's nature and constantly nurture it is the gateway to the Way. It also says: The alternation of Yin and Yang in operation is called the Dao. What can follow this Dao is called "goodness," and what can complete this Dao is called "nature." The benevolent see in it what is called benevolence, the wise see in it what is called wisdom, and the common people use it daily without realizing it, so those who truly understand the Way of the gentleman are few.

今以道人之書觀之，元微香邈，與道大適，不必標奇領異而已。得易之簡能之妙，所謂苟非其人，道不虛行。彼執金堤水防之言，務熊經鳥伸之術，其於伯陽氏之書，猶未升其堂而嚌其胔也，何足以盡易之蘊乎！

Now looking at the writings of Wu Yuan Dao Ren, the meaning and principles are profound and deep, perfectly aligned with the great Dao. They do not rely on being novel or unique to gain attention, but truly grasp the subtle essence of the "Easy and Simple" nature of the Book of Changes, which can bring about all things. As stated in the "Great Treatise" of the Book of Changes, without such a true person, the Dao would not arise spontaneously. As for those who rigidly adhere to the idea of "gold embankment water defense" (a metaphor for strictly conserving vital energy without letting it out), or focus solely on "Xiong Jing Niao Shen" (a type of qigong exercise imitating a bear climbing a tree and a bird stretching its neck), they are still outsiders who have not even entered the hall yet, trying to taste the meat. They are far from being able to fully understand the profound mysteries of the Book of Changes!

昔唐道士王遠知，著有《易總》，忽一日，雷電晦冥，似有神物取去。今道人此書，當敏慎護持，勿盡洩造化之秘藏，致煩丁甲也。嘉慶庚申夏，梁溪楊芳燦序。

In the Tang dynasty, the Daoist priest Wang Yuanzhi wrote a book called "Yi Zong." One day, there was a sudden storm with thunder and lightning, and the sky became dark, as if the book had been taken away by a divine creature. Now, this book should be carefully guarded by Daoists, and one should not reveal all the secrets of destiny, lest the divine generals such as the Six Ding and Six Jia come to seize it. In the summer of the Gengshen year of the Jiaqing era (1800), Yang Fangcan from Liangxi (now Jiangsu Wuxi) wrote this preface.

丹經之由，始於後漢魏伯陽真人。真人成道後，憐世之學人惑於旁門邪說，不知聖賢大道，每多空空一世，到老無成，遂準易道而作《參同契》，以明性命源流、陰陽真假、修持法則、功夫次序。

The origin of the Dan Jing texts began with Wei Boyang, the true person, during the Eastern Han dynasty. After attaining enlightenment, he pitied those who studied the Way but were misled by heretical doctrines, failing to understand the great principles of sages. Many wasted their lives in vain, achieving nothing by old age. Therefore, he composed the "Cantong Qi" based on the principles of the Yi Jing, to explain the origin of "Xingming" (nature and fundamental life), the true and false aspects of yin and yang, the rules of cultivation, and the proper sequence of practice.

托物取象，譬語多端，以性命、陰陽、剛柔謂之藥物；以修持功夫次序謂之火候；以修持功夫不缺謂之鍛鍊；以勇猛精進謂之武火；以從容漸入謂之文火；以陰陽、剛柔、中正謂之結丹；以陰陽混成、剛柔悉化謂之丹熟；以無聲無臭、神化不測謂之脫丹。其寓意亦如周易，擬諸其形容，象其物宜，始有金丹之名、丹法之說、修特性命之理。

He uses external things to symbolize concepts, and there are many ways of metaphorical expression. He calls life and death, yin and yang, strength and flexibility "drugs" (the basis for cultivation); he calls the order and sequence of practice "fire timing"; he calls continuous effort "refinement"; he calls vigorous and diligent practice "strong fire"; he calls calm and gradual practice "gentle fire"; he calls yin and yang, strength and flexibility each in their proper balance "formation of the golden elixir"; he calls the complete blending of yin and yang and the elimination of all extremes of strength and flexibility "elixir matured"; he calls the state of being without sound or smell, mysterious and indescribable "transcending the elixir." His method of expressing meaning is similar to the Zhou Changes, by comparing things to their forms and expressions, taking appropriate symbols from things, thus giving rise to the term "golden elixir," the method of elixir cultivation, and the principles of cultivating life and nature.

《參同》一出，詳明其備，大露天機矣。後之了道群真，皆祖《參同》譬象，各作丹經，發《參同》所末發，詳而又詳，明而又明，性命之理無餘蘊矣。

When The Great Unity of Heaven and Earth was first published, it explained things in a detailed and comprehensive manner, revealing great heavenly secrets. Later generations of true sages and masters all took the analogies and images from The Great Unity of Heaven and Earth as their foundation, each composing their own alchemical texts to elaborate on what was not fully explained in The Great Unity of Heaven and Earth. They explained things more and more clearly, making the principles of life and death even more evident, leaving no more hidden mysteries.

其如書愈多，而人愈感，後學之人不得真傳，直以譬象為真實，或以坎離為心腎，或以震兌為肺肝，或以屯蒙為子午抽添，或以復姤為心腎氣生，或以既濟為心腎交合，甚至以陰陽為男女，以彼我為採戰，以煆煉為爐火，以金丹為服食，以有為為搬運，以無為為空寂，皆認後天有形、有象之物，不知先天無形、無象之真，以一盲而引眾盲，埋沒古人度世之婆心矣。

No matter how many books one reads, one becomes more confused. Later scholars who studied the Way failed to receive the true transmission and took metaphors and symbolic representations as literal facts: some took the hexagrams Kan and Li as the heart and kidney, some took Zhen and Dui as the lung and liver, some took Zun and Meng as the "drawing in and adding" practices of the Zi and Wu hours (drawing out yin energy and adding yang energy), some took Fu and Gou as the movement of heart and kidney energies, some took Ji Ji as the union of heart and kidney energies; even some took yin and yang as male and female, "self and other" as the alchemical practices of sexual intercourse, "refining" as burning herbs in a furnace, "golden elixir" as a pill to be swallowed, "having action" as moving blood and qi, and "non-action" as sitting in stillness and emptiness. These people recognized only the later heaven's tangible and visible things, not the earlier heaven's intangible and formless true essence. It is like a blind person leading a group of blind people, thus burying the compassionate intentions of the ancients to guide all beings.

予自童子時，即知有此一大事因緣，留心參學，所遇緇黃，皆不出上行議論，彼時亦以為然，不敢非之，後遇龕谷老人，即分邪正，復遇仙留丈人，群疑盡失，始知丹道即易道，聖道即仙道。易非卜筮之書，乃窮理、盡性、至命之學也。

From my childhood, I have known that there is a great matter of life and death in human existence, and I have been careful to seek and learn about it. The monks and Taoist priests I met all had discussions that could not escape the mistaken interpretations mentioned above. At that time, I thought they were right and did not dare to criticize them. Later, I met the old man of Kan Valley, who helped me distinguish between wrong practices and correct ones. Then I met the elder Xianliu, and all my doubts were cleared away. At that time, I realized that alchemy is the same as the Yi Jing, and the way of the sage is the same as the way of the immortal. The Yi Jing is not a book for divination, but a study of "exhausting principles, completing nature, and reaching destiny."

予不敢自私，爰於《三易注略》之後，體二師之旨，述伯陽之意，盡將丹法寓於周易圖卦繫辭之中，略譬象而就實義，去奧語而取常言，直指何者為藥物，何者為火候，何者為進陽，何者為退陰，何者為下手，何者為止足，何者為煅煉，何者為溫養，何者為結丹，何者為脫丹，何者為先天，何者為後天，何者為有為，何者為無為，何者為逆運，何者為順行。

I dare not claim these as my own, so after the "Brief Notes on the Three Changes," I reflected on the teachings of my two masters, expounding the original meaning of Wei Boyang, and incorporated the entire alchemical method into the diagrams, hexagrams, and Great Treatise of the Zhou Changes. I omitted metaphorical representations and directly conveyed the actual meaning, abandoned obscure cryptic language and used plain speech, clearly explaining what is "drugs," "fire timing," "advancing yang" (advancing yang fire, increasing true yang), "retreating yin" (retreating yin symbol, eliminating false yin), "beginning practice" (the starting point of cultivation), "sufficient effort" (the point where effort should stop), "calcining," "nurturing," "forming the elixir," "transcending the elixir," "Earlier Heaven" (the true essence before birth), "Later Heaven" (the form and qi after birth), "with effort," "without effort," "reverse operation" (reversing to return to origin), and "normal operation" (proceeding naturally to generate human beings).

其圖象、卦象、爻象，細為分析，通部分作二股，一進陽，一運陰，承上起下，一氣貫串，使學者易於閱看。至於十翼，乃宣聖直言其理，學者自能推求，故餘不及注，惟取大象傳、雜卦傳，略釋數語，以備參考。其中重複語，亦如周易重複象，雖有重複語，並無重複意，書成之後，名曰《易理闡真》，乃闡其修持性命之真耳。

The images, hexagrams, and lines in the text are all carefully analyzed in detail. The entire book is divided into two main parts: one discussing the enhancement of yang energy, and the other dealing with the transformation of yin energy. These sections follow each other logically, connecting the previous content and leading into the next, maintaining a continuous flow that makes it easy for scholars to read. As for the "Ten Wings," these are texts in which Confucius directly explained the principles of the Book of Changes, allowing scholars to deduce the meanings themselves. Therefore, I do not provide additional commentary, but only briefly explain the Great Image Commentary and the Miscellaneous Hexagram Commentary as references. There are repeated phrases in the text, just as there are repeated hexagram and line images in the Book of Changes. Although the words are repeated, their meanings are not. After completing the writing, I named it "Clarifying the True Meaning of the Book of Changes," which is simply to explain its true meaning concerning the cultivation of life and nature.

夫易，廣矣，大矣。以言其遠，則不御；以言其邇，則靜而正；以言其天地之間，則備矣。所以，開物成務，通天下之志，定天下之業，斷天下之疑，無所不包，無所不該，詎可就一事而論哉！然其歸根處，總以窮理、盡性、至命為學。

The Book of Changes is vast and grand. In its distant aspect, it is boundless and limitless; in its near aspect, it is quiet and upright. In regard to all things between heaven and earth, it contains everything. Therefore, it can open up all things, accomplish all affairs, understand the minds of people throughout the world, establish the careers of people throughout the world, decide the doubts of people throughout the world, encompassing all things and embracing all aspects. How can we limit it to just one particular matter? However, when we trace back to its root, its study always centers on 'investigating principles' (to thoroughly examine the principles of things), 'exhausting nature' (to fully manifest the inherent nature), and 'reaching destiny' (to thoroughly understand the root of life and destiny).

闡真者，即闡其窮理之真，盡性之真、至命之真。先窮性命之理，後了性命之功，性命俱了，渾熱天理，復見本來面目。在儒，則謂之明善復初；在道，則謂之還原返本。再加向上功夫，陰陽混化，無聲無臭。在儒，則謂義精仁熟，至誠如神；在道，則為九還七返，形神俱妙。金丹之道盡，性命之功畢。

What is called "阐真" refers to revealing the true nature of understanding principles, perfecting one's nature, and attaining the true essence of life and destiny. First, one thoroughly investigates the principles of nature and destiny, then completes the cultivation of nature and destiny. When both nature and destiny are fully realized, they become unified with the heavenly principle, and one regains one's original true self, free from the influence of later heaven. In Confucianism, this is called "ming shan fu chu" (understanding the inherent goodness and returning to the original state), while in Taoism, it is called "huan yuan fan ben" (returning to the original state). After this, one proceeds to further cultivation, harmonizing yin and yang completely, reaching a state of being without sound or smell. In Confucianism, this is called "yi jing ren shu, zhi cheng ru shen" (the virtue is refined and the benevolence is perfected, sincerity reaches the level of the divine), while in Taoism, it is called "jiuan qi fan, xing shen ju miao" (nine returns and seven returns, form and spirit both reach perfection). At this stage, the doctrine of the golden elixir is fully realized, and the cultivation of nature and destiny is completed.

予之意如是，古來群真之意亦如是，即伯陽參同之意亦無不如是也。時大清嘉慶三年歲次戊午春王正月元宵節，素樸散人梧元子劉一明自序於自在窩中。

My meaning is this, and this has been the meaning of all the sages throughout history, even the meaning of Wei Boyang's "The Great Compendium of the Supreme Ultimate" is no different. At the time of the Great Qing Jiaqing third year, which corresponds to the wuwu cycle in the stem-branch calendar (1798), during the Lantern Festival of the first lunar month in spring, the simple hermit Wu Yuanzi Liu Yiming composed an introduction himself at the place called Zizai Wo.

棲雲山素樸散人悟元子劉一明體述，門人沖和張陽全校閱，後學劉卜雲重刊。

This book was compiled and written by Liu Yiming, a hermit of Qiyun Mountain, known as Wuyuanzi, and reviewed and edited by his disciple Chonghezi Zhang Yang. It was later reprinted by Liu Buyun, a later scholar.

古河圖，先天陽五行，後天陰五行，生初陰陽五行混合。

At the beginning of the volume, three ancient River Charts are listed: one marked "Earlier Heaven Yang Five Phases" (comprising the Origin God, Origin Nature, Origin Qi, Origin Spirit, and Origin Emotion corresponding to the numbers one, three, five, seven, and nine), one marked "Later Heaven Yin Five Phases" (comprising the Conscious Spirit, Ghost Soul, Impure Essence, Wandering Soul, and Delusive Mind corresponding to the numbers two, four, six, eight, and ten), and one marked "Initial Combination of Yin and Yang Five Phases," depicting the state at the moment of birth when the Earlier Heaven and Later Heaven systems of the Five Phases are perfectly integrated.

河圖者，五行順行，自然無為之道也。伏羲時，有龍馬出孟河，其背有點，二七在前，一六在後，三八在左，四九在右，五十在中。其位五象五行，一六在後，象北方壬癸水；二七在前，象南方丙丁火；三八在左，象東方甲乙木；四九在右，象西方庚辛金；五十在中，象中央戊己土。

The Yellow River Chart discusses the natural and effortless flow of the Five Phases in their proper order. During the time of Fuxi, a dragon horse emerged from the Meng River. Its back had circular dots arranged in groups: two and seven in front, one and six behind, three and eight on the left, four and nine on the right, and five and ten in the center. These five directions correspond to the Five Phases—one and six behind symbolizing the north with Ren water and Gui water; two and seven in front symbolizing the south with Bing fire and Ding fire; three and eight on the left symbolizing the east with Jia wood and Yi wood; four and nine on the right symbolizing the west with Geng metal and Xin metal; and five and ten in the center symbolizing the center with Wu earth and Ji earth.

中五點，又象太極含四象；中一點，又象太極含一氣。雖五十五點，其實二五，二五其實一五，一五總是中一。因其有五行，故分五點，因其五行有陰陽，故又積為十點，因其五行各有陰陽，故又積為五十五點。

The five central points symbolize the Taiji containing the four images; the single central point symbolizes Taiji containing one qi. Although there are fifty-five points on the diagram, they are actually just two sets of the Five Phases of yin and yang. The two sets of Five Phases are actually one set of Five Phases. When the single set of Five Phases is considered as a whole, it is no more than the single central point. Because there are the Five Phases, they are divided into five points. Because each of the Five Phases is divided into yin and yang, they accumulate into ten points. Because each of the Five Phases has its own yin and yang, they accumulate into fifty-five points.

孔傳曰：天一地二，天三地四，天五地六，天七地八，天九地十。蓋天地造化之道，不過一個陽五行，一個陰五行，一生一成而已。雖分五行，而實一陰一陽運用之，雖陰陽運用，而實一氣來往運用之。

It is said that Confucius said in the Great Treatise of the Book of Changes: the heavenly numbers are one, two, three, four, five, six, seven, eight, nine, and ten. The original principle of the creation and transformation of heaven and earth is simply a set of the Five Phases of yin and a set of the Five Phases of yang, one governing generation and the other governing completion. Although divided into the Five Phases, in reality it is the interplay of yin and yang that operates them; although it is said to be yin and yang that operate, in reality it is the movement of a single qi coming and going that operates.

故其象：土生金，金生水，水生木，木生火，火生土，土又生金。從中而始，從中而終。始之終之，無非一氣，無非一中。中也者，天下之大本也，即土宮中和合四象也。和也者，天下之達道也，即四象在外一氣流行也。中者，和也、一氣也，總是太極也。

Therefore, the image of the Yellow River Chart is: earth produces metal, metal produces water, water produces wood, wood produces fire, fire produces earth, and earth again produces metal. It begins from the center and also ends at the center; whether starting or concluding, it is nothing but a single flow of energy, nothing but the concept of "center." The "center" refers to the great principle of the world as mentioned in the Doctrine of the Mean, which is the harmonious combination of the four elements within the central earth palace. The "harmony" refers to the universal path of the world as mentioned in the Doctrine of the Mean, which is the four elements surrounding the center, connected and flowing through a single energy. Whether it is "center," "harmony," or the single flow of energy, when summarized, they all belong to the "Taiji."

惟人也，秉天地陰陽五行之氣而生身，身中即具此陰陽五行之氣。但此五行有先天有後天，先天五行屬陽，後天五行屬陰，一三五七九，陽五行，先天也；二四六八十，陰五行，後天也。

Only humans are formed by receiving the qi of heaven and earth, yin and yang, and the Five Phases. Therefore, within the human body there exists this system of yin and yang and the Five Phases. However, the Five Phases are divided into 'Earlier Heaven' and 'Later Heaven': the Earlier Heaven Five Phases belong to yang, and the Later Heaven Five Phases belong to yin. The numbers one, three, five, seven, and nine are yang Five Phases, belonging to Earlier Heaven; the numbers two, four, six, eight, and ten are yin Five Phases, belonging to Later Heaven.

以先天而論，一為元精，屬水，為壬水；三為元性，屬木，為甲木；五為元氣，屬士，為戊土；七為元神，屬火，為丙火；九為元情，屬金，為庚金，此五元也。五元既具，五德即於此而寓之。

From the perspective of Earlier Heaven: the first is 'Origin Essence,' belonging to water, represented by Ren water; the third is 'Origin Nature,' belonging to wood, represented by Jia wood; the fifth is 'Origin Qi,' belonging to earth, represented by Wu earth; the seventh is 'Origin God,' belonging to fire, represented by Bing fire; and the ninth is 'Origin Emotion,' belonging to metal, represented by Geng metal—these are the 'Five Origins,' the five fundamental elements of Earlier Heaven. Once the Five Origins are present, the Five Virtues are inherent within them.

五德者，仁、義、禮、智、信也。元精者，不精之精，其體純粹，發而為智。無神者，不神之神，其體圓通，發而為禮。元性者，無性之性，其體柔慈，發而為仁。元情者，無情之情，其體剛烈，發而為義。元氣者，無氣之氣，其體純一，發而為信。

The so-called "Five Virtues" are Ren, Yi, Li, Zhi, and Xin. "Original Essence" is essence that does not fall into physical form or impurity; it is pure in essence, and when it manifests, it becomes Zhi. "Original Spirit" is spirit that does not fall into mental activity; it is comprehensive and penetrating in essence, and when it manifests, it becomes Li. "Original Nature" is nature that does not fall into temperament; it is gentle and loving in essence, and when it manifests, it becomes Ren. "Original Emotion" is emotion that does not fall into desire; it is strong and resolute in essence, and when it manifests, it becomes Yi. "Original Qi" is qi that does not fall into breath; it is pure and unified in essence, and when it manifests, it becomes Xin.

五元者，五行之氣。五德者，五行之性。五元、五德生於先天，藏於後天，當人在胞胎之中，混混飩飩，一氣混淪，形跡未見，其理已具，所謂未生出者，如圖中五五點攢於一處。

The "Five Elements" represent the energies of the Five Phases, while the "Five Virtues" represent their qualities. The Five Elements and Five Virtues originate from the Earlier Heaven, yet they are concealed within the Later Heaven forms. When a person is still in the mother's womb, they are in a state of confusion and沌沌, with a single mass of energy that has not yet differentiated, and their form is not yet visible. Yet the principle is already fully present—this is called the "state before birth." It is like the five points gathered together in the center of the Yellow River Chart.

太極之象，古人教人窮取父母未生以前面目者，即此也。以其事在未生身以前，故謂先天。以後天而論，二為識神，屬火，為丁火；四為鬼魄，屬金，為辛金；六為濁精，屬水，為癸水；八為游魂，屬木，為乙木；十為妄意，屬土，為己土，此五物也。五物既具，五賊即於此而寓之。

This is the image of the Taiji. Ancient sages taught people to investigate their original nature before their parents gave birth to them, referring precisely to this. Since this occurs before the body is formed, it is called "Earlier Heaven." From the Later Heaven perspective: two refers to the "discriminating mind" (the mind that distinguishes and calculates), belonging to fire, specifically Ding fire; four refers to the "ghost soul," belonging to metal, specifically Xin metal; six refers to the "impure essence" (physical essence), belonging to water, specifically Gui water; eight refers to the "wandering soul," belonging to wood, specifically Yi wood; and ten refers to the "false intention" (erroneous thoughts), belonging to earth, specifically Ji earth—this is the "five substances." Once the five substances are present, the "five thieves" are also contained within them.

五賊者，喜、怒、哀、樂、欲也；游魂主生，其性善，感則生喜；鬼魂主死，其性惡，感則生怒；識神至靈，其性貪，感則生樂；濁精至浮，其性痴，感則生哀；妄意至動，其性亂，感則生欲。但後天五物、五賊，雖是五行所化，其中猶有分別，五物之中，精、神、意皆後起，雖魂、魄最先，魂更先於魄也。

The so-called "Five Robbers" refer to the five things that rob the true nature: joy, anger, sorrow, pleasure, and desire. The wandering soul governs life, and its nature is benevolent; when it is touched by external things, it gives rise to joy. The ghostly spirit governs death, and its nature is evil; when it is touched, it gives rise to anger. The conscious mind is most skillful, and its nature is greedy; when it is touched, it gives rise to pleasure. The turbid essence is most light and floating, and its nature is foolish; when it is touched, it gives rise to sorrow. The wandering thought is most restless, and its nature is scattered; when it is touched, it gives rise to desire. However, although the five substances and the five robbers of the Later Heaven are all transformed from the Five Phases, there is a distinction in their order: among the five substances, essence, spirit, and intention are later developments, while the soul and the spirit are the earliest, with the soul coming before the spirit.

魂者，歷劫輪迴之種子，為人為鬼是他，為聖為賢是他，為善為惡也是他，被毛戴角也是他，身未生時他先來，氣未絕時他先去。當人破胞出頭之時，哇的一聲，即魂入竅之時，魂一入竅，受後天木氣與先天元性相合，假依真存，故嬰兒落地時無聲者，不成。以其游魂未入，雖有元性，不能獨存，假借真存，真亦借假而留也。

"The soul" is the seed that has gone through countless cycles of suffering and rebirth: it is what becomes a human or a ghost, a sage or a virtuous person, a good deed or a wicked one, or even falls into the state of an animal with fur and horns. It arrives before the body is formed and departs before the breath stops. When an infant breaks through the amniotic sac and cries out with a loud "wa," that is the moment the soul enters the body's orifices. Once the soul enters the body, it receives the wood energy of the Later Heaven, combining with the original nature of the Earlier Heaven. The false depends on the true to exist, and the true relies on the false to remain. Therefore, if an infant does not cry upon birth, it will not survive; because the wandering soul has not yet entered. Even if there is original nature, it cannot exist alone. The false relies on the true to exist, and the true relies on the false to remain.

至於魄者，借血氣之靈，受金氣而凝結，生後七七四十九日而始全，死後七七四十九日而始滅，世俗亡人，七七四十九日之期，正為此耳。魂之為物，遷移不定，離此去彼，離彼來此，輪迴不息，歷劫不壞，魄則隨身而有無之。識神雖受火氣而生，亦魂之所出；濁精雖受水氣而生，亦魄之所攝。

As for the "魄", it is formed by the clarity of blood and qi, and solidifies by receiving the metal qi. After birth, it takes forty-nine days to fully develop, and after death, it takes forty-nine days to completely dissipate. The reason why the people hold a forty-nine day mourning period for the deceased is precisely because of this. The "魂" is something that constantly moves from one place to another, from here to there, and back again, endlessly cycling through rebirths without being destroyed by the passage of ages. However, the "魄" exists only with the physical body and ceases to exist when the body perishes. The "识神", although born from the fire qi, actually originates from the "魂". The "浊精", although born from the water qi, is actually governed by the "魄".

意者，思慮動作，所以役使精神魂魄四物者也。五物、五賊，皆是生身以後所有，所謂已生出者也。以其事在生身以後，故謂後天。至於心、肝、脾、肺、腎，濁而有形，又不在此例矣。有生之初，後天五行與先天五行，兩而合一，五物為五元所統攝，五賊為五德所制伏，一舉一動，皆先天主宰，後天不過為役從耳。

"Intent" refers to thoughts and mental activity, which are used to drive the four elements: essence, spirit, soul, and shadow. The five substances and the five thieves are all things that come into existence after birth, which is called "the realm after birth"; since these things arise after birth, they are referred to as "Later Heaven." As for the five internal organs—heart, liver, spleen, lungs, and kidneys—they are turbid and have form, and thus they are not included in this category. When a person is first born, the Later Heaven Five Phases and the Earlier Heaven Five Phases merge together. The five substances are governed by the five elements, and the five thieves are subdued by the five virtues. Every action is guided by the Earlier Heaven, while the Later Heaven merely serves as a subordinate.

故嬰兒無識無知之時，至善無惡，仁之至矣。仁即元性之見端也，人我兩忘，義之至也；義即元情之見端也，聲色不迷，智之至矣；智即元精之見端也，心氣和平，禮之至矣；禮即元神之見端也，誠一不二，信之至矣；信即元氣之見端也。

Therefore, when an infant is without knowledge and awareness, it is purely good and free from evil, which is the extreme of benevolence—benevolence is the manifestation of the Origin Nature; when one forgets self and others, it is the extreme of righteousness—righteousness is the manifestation of the Origin Emotion; when it is not misled by sounds and colors, it is the extreme of wisdom—wisdom is the manifestation of the Origin Essence; when its heart and spirit are peaceful, it is the extreme of propriety—propriety is the manifestation of the Origin God; when it is sincere and undivided, it is the extreme of faith—faith is the manifestation of the Origin Qi.

靜之則為五元，動之則為五德，動靜皆是先天用事，間有喜、怒、哀、樂之跡，俱出無心，喜而不留，怒而不遷，哀而不傷，樂而不淫。喜、怒、哀、樂之未發，謂之中，發而皆中節，謂之和。中也、和也，是謂無慾。無慾則精、神、魂、魄、意，各安其位，聽其先天主宰。

When still, it is the Five Elements; when in motion, it is the Five Virtues. One movement and one stillness are both governed by the Earlier Heaven. Occasionally, traces of joy, anger, sorrow, and joy may appear, but they all arise without intention. Joy is not clung to, anger does not transfer to others, sorrow does not harm the true nature, and joy does not lead to excess. Before joy, anger, sorrow, and joy arise, it is called "zhong" (centering); when they arise, they are all in proper measure, called "he" (harmony). "Zhong" and "he" are called "wu yu" (no desire). When there is no desire, the spirit, mind, soul, vital force, and intention each remain in their proper place, yielding to the Earlier Heaven.

先天、後天，陰陽相交，二五之精，妙合而凝，或先天動而後天成，或後天動而先天成，真不離假，假不離真，真賴假以全，假賴真而存，渾然一氣，無傷無損，圓成具足，如圖之五行。陰陽同居，一氣流行之象。古人教人窮取娘生面者，即在此也。

Heavenly and earthly principles, yin and yang, interact and merge, with the essence of the two energies and the Five Phases mysteriously converging. Sometimes the Earlier Heaven moves first and the Later Heaven follows to complete it; sometimes the Later Heaven moves first and the Earlier Heaven follows to complete it. The true cannot be separated from the false, and the false cannot be separated from the true. The true is preserved through the false, and the false is sustained through the true. It is a single, undivided essence, unharmed and complete, just like the Five Phases in the Yellow River Chart, where yin and yang coexist and the single energy flows continuously. The ancients taught people to contemplate the "original face at birth" (one's true nature at the moment of birth), referring precisely to this state.

即其二八之年，先天氣足，陽極而陰潛生，交於後天，於是魂魄不定，識神起而精竅開，意亂心迷，五物並興，五賊相戕，五元五德，漸次剝消，日復一日，年復一年，陰氣純而陽氣盡，不死豈能乎？此順則生人之道也。惟聖人有先天之學，能於先天未極之時而保陽，於後天將生之時而退陰，借後天養先天，以先天化後天，行無為之道，直入聖基。

By the time one reaches sixteen or so, the earlier heaven energy is fully present, yang reaches its peak and yin quietly arises, meeting the later heaven. Thus the soul becomes unsettled, the discerning spirit awakens and the vital orifices open, thoughts scatter, the mind becomes confused, and the five elements all arise together, the five thieves fight each other, and the five principles and five virtues are gradually worn away. Day after day, year after year, yin becomes pure and yang is exhausted, how could one not die? This is the path of the ordinary person following the natural course. Only the sage possesses the study of the earlier heaven, able to preserve yang before yang reaches its peak in the earlier heaven, and withdraw yin before yin arises in the later heaven. Using the later heaven to cultivate the earlier heaven, and using the earlier heaven to transform the later heaven, practicing the way of non-action, directly stepping onto the foundation of becoming a sage.

無為之道，乃不外此河圖妙理，河圖自中而生陰陽五行，即生人順生之道也。河圖五行，陰陽相合，一氣渾然，即生聖逆運之道也。逆運非返還之謂，乃逆藏五行，歸於中黃太極，復見父母未生以前面目耳。

The way of non-action, "wu wei," is nothing but the profound principle of the Yellow River Chart. The Yellow River Chart originates from the center to generate yin and yang and the Five Phases, which follows the path of ordinary people. However, when the Five Phases and yin and yang of the Yellow River Chart combine harmoniously and become unified, it represents the reverse path leading to the sage's attainment.所谓 "reverse movement" does not mean turning back or retreating, but rather reversing the Five Phases inward, returning them to the central position of the Taiji, and thus re-experiencing the original nature before the parents' birth.

孟子曰：仁義理智根於心，其生色也。睟然現於面，盎於背，施於四體。四體不言而喻，蓋心為一身之主，具有仁義理智之德，以一心而運仁義禮智，純是天真，五物五賊，皆順聽其命，五行攢簇，四象和合，性即是命，命即是性，性命一家，陰陽渾化，形神俱妙，與道合真，根心生色，不言而喻，自然而然也。

Mencius says in "The Great Learning" that benevolence, righteousness, propriety, and wisdom are rooted in the heart. Their manifestations appear as a gentle and refined expression on the face, filling the back and flowing into the limbs. The limbs do not need to be instructed, yet they naturally know how to act. Originally, the heart is the master of the body, possessing these virtues of benevolence, righteousness, propriety, and wisdom. Using this heart to operate these virtues is entirely natural, with the five elements and their destructive forces all obeying and following. The five phases gather together, and the four images harmonize without interruption. At this point, nature becomes life, life becomes nature, and nature and life become one. Yin and yang are completely blended, and the form and spirit merge into the marvelous. Thus, one merges with the Dao and becomes genuine. This is the natural state where virtues rooted in the heart manifest as expressions, and understanding comes naturally without words.

但此心，非肉團之頑心，乃天地之心，五行不到，四大不著，所謂元牝之門者是也。無方所、無定位，擬之則失，議之則非，不可以言傳，不可以筆肖。開闔有時，動靜自如，不偏不倚，至虛至靈，強而名之，太極是也，強而圖之，這個○是也，即河圖中之一點。因其此心為天地之根，為性命之源，後之高明者，強圖以連環樣（圖），使人自醒自悟，以神契之耳。

But this "heart" is not the dull flesh in the chest, but the "heart of heaven and earth": the Five Phases cannot reach it, and the four elements of earth, water, fire, and wind cannot attach to it. It is what the "Book of Dao" calls the "gate of the primordial and the feminine." It has no place, no fixed position. Once you try to compare it, you lose it; once you attempt to discuss it, you get it wrong. It cannot be transmitted through words, nor can it be described with ink and brush. It opens and closes at the right time, moves and stills naturally, is neither biased nor inclined, is extremely empty yet extremely responsive. If we try to give it a name, we call it "the Supreme Ultimate"; if we try to draw a picture of it, it is this circle ○, which is the central dot in the Yellow River Chart. Because this heart is the root of heaven and earth, the source of life and death, later generations of enlightened people have tried to draw it as a set of interlocking rings, to awaken people's awareness and enable them to understand it by themselves, using their minds to subtly align with it.

是心也，其大無外，其小無內，三千大千容不得他，釋氏五千四十八卷藏經，說不像他；儒家六經四書，論不及他；道家丹經子書，千帙萬卷，形容不盡他。以言其無，則又活活潑潑；以言其有，則又杳杳冥冥。有無不立，動靜不拘。有此心，則出死入生；失此心，則出生入死。生之死之，只在此心得失之間耳。

This mind, when said to be great, is great beyond any outer limit; when said to be small, is small beyond any inner limit. The entire universe of the three thousand great thousand worlds cannot contain it. The Buddhist canon of five thousand and forty-eight volumes, called the Great Treasury of Sutras, cannot describe it. The Confucian Six Classics and Four Books cannot discuss it. The Daoist alchemical texts and the myriad writings of the philosophers cannot fully express it. If we say it is "non-being," it is alive and active; if we say it is "being," it is indistinct and formless. Neither being nor non-being can establish it. Motion and stillness cannot confine it. With this mind, one goes beyond death and into life; without this mind, one goes from life into death. Whether one is born or dies depends only on the gain or loss of this mind.

仁義禮智根於心，根於此心也。此心內有五行之氣，而無五行之質，藏於五行之中，而不落於五行，本於父母未生之前，現於父母既生以後，寂然不動，感而遂通，所以主宰乎仁義禮智之德。仁義禮智，皆此心之變化也。因其能變化仁義禮智，又有信之名。信非外而言語之信，乃陰陽合一，真實無妄之信。真實者，妙有也。無妄者，真空也。空而不空，不空而空，仁義禮智，皆在其中。

To say that benevolence, righteousness, propriety, and wisdom are rooted in the heart means that they are rooted in this heart. This heart contains the energies of the Five Phases but does not have the forms of the Five Phases. It is hidden within the Five Phases but does not fall into the limitations of the Five Phases. It originates before the parents gave birth to me, yet it manifests after the parents gave birth to me. It is usually still and motionless, but when it comes into contact with something, it is unimpeded and all-encompassing, thus being able to govern the four virtues of benevolence, righteousness, propriety, and wisdom. Benevolence, righteousness, propriety, and wisdom are all manifestations of this heart. Because it can generate benevolence, righteousness, propriety, and wisdom, it is also called "faith." This faith is not the kind of faith that is merely kept in words and promises, but rather faith that unites yin and yang, being real and without deceit. "Real" is "wonderful existence," and "without deceit" is "empty reality." Empty yet not empty, not empty yet empty, and benevolence, righteousness, propriety, and wisdom are all contained within it.

無為之事者，以道全形之事。以道全形，即以信而統仁義禮智也。即以仁義禮智，而歸於一信也。即以仁義禮智而歸於一信也。即以仁義禮智而歸於一心也。亦即仁義禮智而歸於一中也。信也，心也，中也，總一氣也。一氣流行，五元五德，凝結不散，渾然太極，不滲不漏，後天五物五賊，亦皆化而為陽。先天氣，後天氣，兩而合一，了性即可了命，上德無為之道，河圖之理畢露矣。

The so-called "wu wei" (non-action) refers to matters that preserve the body through the Dao. Preserving the body through the Dao means using "xin" (trust, faith) to unify benevolence, righteousness, propriety, and wisdom, that is, bringing benevolence, righteousness, propriety, and wisdom back to "xin," back to the heart, and back to the middle. Whether it is "xin," the heart, or the middle, they all ultimately converge into one kind of qi (vital energy). This kind of qi flows ceaselessly, with the five elements and five virtues凝聚ing together without scattering, forming a single Taiji (Supreme Ultimate). It is impermeable and unbroken, and the five substances and five thieves of the Later Heaven are all transformed into yang. The qi of the Earlier Heaven and the qi of the Later Heaven merge together, and thus the nature is fully realized, and the destiny follows suit—this is the "wu wei Dao" practiced by those of superior virtue. The principles of the Yellow River Chart are fully revealed here.

古洛書，陰陽五行錯亂，陰陽五行蹤整。

At the beginning of the volume, two ancient Luo Writing diagrams are listed: one marked "yin and yang five phases are disordered," depicting the chaos of the five phases mutually controlling each other after the Later Heaven; the other marked "yin and yang five phases are restored" (where "踪" means to summarize and organize), depicting the scene of reorganizing the disordered five phases and returning yang from within yin.

洛書者，陰陽錯綜，五行逆運，有為變化之道也。大禹治水時，有神龜出洛河，其背有文，九文近頭，一文近尾，三文近左肋，七文近右肋，四文近左肩，二文近右肩，六文近右足，八文近左足，五文在背中，其位九，象九宮，中五又象太極，中一文又象一氣；其形方，方象地。

The Luo Writing discusses the interweaving of yin and yang, the reverse movement of the Five Phases, and the path of action leading to transformation. When Da Yu was controlling the floods, a divine turtle emerged from the Luo River, with patterns on its back: nine at the head, one at the tail, three on the left side, seven on the right side, four on the left shoulder, two on the right shoulder, six on the right foot, eight on the left foot, and five in the center of its back. It has nine positions, symbolizing the 'Nine Palaces'; the five in the center symbolizes the Taiji, and the central pattern symbolizes the primordial qi. Its shape is square, symbolizing the earth.

洛書，蓋取逆克之理。逆克者，以陰克陽，右行也。故中士克北方水，北方水克西方火，西方火克南方金，南方金克東方木，東方木克中央土。陰前陽後，陰靜陽動，靜以制動，以克為主，收斂成就之功也。收斂成就，乃金火之功，火以煉之，金以刑之，故金居火位，火居金位，金火同宮，而萬物無不借賴，陶熔成就矣。

The Luo Writing employs the principle of "reverse overcoming."the so-called reverse overcoming means using yin to overcome yang, moving to the right. Therefore, the central earth overcomes the northern water, the northern water overcomes the western fire, the western fire overcomes the southern metal, the southern metal overcomes the eastern wood, and the eastern wood overcomes the central earth. Yin comes first and yang follows, with yin being still and yang being active. Using stillness to control activity, and overcoming through restraint, this is the practice of gathering and achieving results. The gathering and achieving results depend on the functions of metal and fire: using fire to melt and using metal to shape. Hence, in the Luo Writing, metal is placed at the position of fire and fire at the position of metal. Metal and fire are together in one palace, and all things rely on this process of forging and melting to be formed.

金火陰陽具錯，水木陽不動而陰錯者，金火克而水木生氣收斂也。克之正所以全生，逆之正所以成順，故外錯克而中綜生。錯者，錯亂也。陰陽錯亂於外而相剋也。綜者，總整也。陰陽總整於中而相生也。錯中有綜，借陰復陽，後天中返先天之道，不在是乎？

Gold and fire have their yin and yang intermingled, but water and wood have only the yin positions intermingled while the yang positions remain still. This is because when gold and fire exert control and restriction, the life qi of water and wood recedes inward. To control is to nurture its vitality; to act against is to achieve harmony. Therefore, the outer layer is intermingled and mutually restrictive, while the inner part is integrated and mutually nourishing. "错" means disorder, referring to the yin and yang being disordered and mutually restrictive on the outer layer; "综" means integration, referring to the yin and yang being gathered and harmonized in the center, mutually supporting each other. Disorder contains integration; using yin to restore yang — is not the path from Later Heaven back to Earlier Heaven precisely here?

人自有生以後，陽極陰生，五行錯亂，陰陽不交，彼此戕害，真者埋沒，假者張狂，七情六慾，般般倶有，五蘊八識，件件皆全，百憂感其心，萬事勞其形，以苦為樂，以假作真，本來面目全失，如書，陰水克陽火，陰火克陽金，陰金克陽木，陰木克陽土，陰土克陽水之象。書有五無十者，陰土錯外去克水也。

After birth, when yang reaches its peak, yin arises. The Five Phases become disordered, yin and yang fail to harmonize, and they harm each other. The true is buried, while the false becomes rampant. The seven emotions and six desires are all present; the five aggregates and eight consciousnesses are all complete. Hundreds of worries disturb his mind, and ten thousand affairs exhaust his body. He takes suffering as joy and falsehood as truth, losing his original nature. This is just like the Luo Writing, where yin water overcomes yang fire, yin fire overcomes yang metal, yin metal overcomes yang wood, yin wood overcomes yang earth, and yin earth overcomes yang water. The Luo Writing only has five elements, not ten, because yin earth has moved to the outer layer to overcome water.

天有好生之德，借神龜洩露返還之道。使人人歸家認祖，在性命根本上著腳耳。根本在於何處？即中五之中一文，所謂元牝之門者是也。這個門，生之在此，死之在此，順之在此，逆之在此，五行錯亂分散亦在此，五行總整攢簇亦在此。

Heaven has a virtue of cherishing life, and through the divine turtle, it revealed the path of "returning to the original heaven" (returning from the later heaven to the earlier heaven), so that all people may return to their ancestral roots and establish themselves at the fundamental level of life and destiny. Where is this fundamental? It lies in the central five numbers, specifically the mark known as the "gate of the primordial female and male." This gate: birth occurs here, death occurs here; proceeding in the normal order happens here, and reversing the cultivation also happens here; the disorder and dispersion of the five phases occur here, and the consolidation and gathering of the five phases also occur here.

蓋此處有天地之根，有仁義禮智之信也。因其有仁義禮智之信，錯之能以綜，散之能以合。失此信，則五元皆傷、五物皆發，仁義禮智之性，變而為喜怒哀樂之性；守此信，則五元皆生、五物皆化，喜怒哀樂之性，變而為仁義禮智之性。

Because this place has the root of heaven and earth, and the principle of "trust" that unifies benevolence, righteousness, propriety, wisdom, and sincerity. Because of this trust, disorder can be restored and dispersion can be reassembled. If this trust is lost, the five elements will all be harmed and the five substances will all become active, transforming the innate nature of benevolence, righteousness, propriety, wisdom, and sincerity into the emotional tendencies of joy, anger, sorrow, and joy. But if this trust is maintained, the five elements will all flourish and the five substances will be transformed, turning the emotional tendencies of joy, anger, sorrow, and joy back into the innate nature of benevolence, righteousness, propriety, wisdom, and sincerity.

書中五者，仁義禮智，皆本於信也。外四十者，以信而運仁義禮智也。信於仁，則能仁；信於義，則能義；信於禮，則能禮；信於智，則能智。一信而仁義禮智，無不隨心變化矣。

The central number five in the Luo Writing represents the principle of "trust" as the foundation of benevolence, righteousness, propriety, and wisdom. The total of the outer numbers is forty, indicating that trust is used to operate and transform benevolence, righteousness, propriety, and wisdom. If one is sincere and does not deceive in benevolence, one can achieve benevolence; if one is sincere and does not deceive in righteousness, one can achieve righteousness; if one is sincere and does not deceive in propriety, one can achieve propriety; if one is sincere and does not deceive in wisdom, one can achieve wisdom. With just this trust, benevolence, righteousness, propriety, and wisdom can all change and manifest according to one's will.

變化之道，即後天中返先天之道，即書錯中有綜。三五合一之象，五行有陰有陽，只有二五，並無三五。所謂三五者，就中五三家之數論之也。中五共五文，北第一文為水。西第二文為火，東第三文為木，南第四文為金，中第五文為土。木生火為一家，積數二三為一五；金生水為一家，積數一四為一五；土居中央為一家，積數自為一五。三家相見，是謂三五合一。

This changeable path is the path of returning from Later Heaven to Earlier Heaven. It is the image of the Luo Writing, where there is a comprehensive unity within the differences, and the unity of three and five. The Five Phases have both yin and yang. Originally, there are only two fives, yin and yang, and not three fives. The term 'three and five' refers to the division of the central five into three families. The central five consists of five lines: the first line to the north represents water, the second to the west represents fire, the third to the east represents wood, the fourth to the south represents metal, and the fifth in the center represents earth. Wood generates fire, forming one family, and two plus three make five; metal generates water, forming another family, and one plus four make five; earth is in the center and forms its own family, itself being five. When these three families come together, it is called 'three and five united'.

三五合一，總是一陰一陽，二五之精，妙合而一之，二五合一，總是陰中返陽，一五攢簇而一之，一五攢簇，渾渾淪淪，循環無端，無聲無臭，何有一五，何有二五，更何有三五乎？

Three and five combine into one, ultimately amounting to the unity of yin and yang. The essence and mystery of the two fives are skillfully merged into one. When the two fives combine, it is ultimately about returning yang from within yin, gathering one five into a whole. When this single five is gathered, it becomes a complete and unified whole, flowing continuously without beginning or end, silent and odorless. At that point, where is there any distinction of one five, two fives, or three fives?

後天中返先天之道，即於陰五行中返還陽五行，復歸於一氣耳。返之之道，莫先返乎信。老子云：恍兮惚兮，其中有物；窈兮冥兮，其中有精，其精甚真，其中有信。此信即先天來復之信。

The path to return to the Earlier Heaven within the Later Heaven is simply to return from the Yin Five Phases to the Yang Five Phases, and to rejoin into one qi again. To return, nothing is more important than first returning to the "trust" or "faith." The Tao Te Ching, Chapter 21, says: "Vague and indistinct, yet within it there is something tangible; deep and dark, yet within it there is vital energy. That vital energy is extremely real, and within it there is the trustworthy principle." This "trust" is the message of the true Yang of the Earlier Heaven returning again.

此信一復，戊土發現，內有主宰，萬緣皆空，諸慮俱息，則不哀而生智，信中生智，是戊土克癸水，而水返陽矣。水返陽而智本於信，智不妄用，無貪無求，心平氣和，而樂真而有禮，智中出禮，是壬水克丁火，而火返陽矣。火返陽而禮本於智，和而不同，非禮不履，燥氣悉化，則不怒而成義。

When this message came back, the "Wu Earth" (Earlier Heaven true meaning) appeared, bringing about a master, and all attachments became empty, all thoughts ceased, so sorrow ceased and wisdom arose—wisdom born from trust, this is Wu Earth overcoming Gui Water, and water returned to the yang position. Water returning to yang, wisdom is based on trust, wisdom is not misused, without greed or desire, the mind is calm and peaceful, thus transforming false joy into true joy and harmonizing with propriety—propriety born from wisdom, this is Ren Water overcoming Ding Fire, and fire returned to the yang position. Fire returning to yang, propriety is based on wisdom, able to be harmonious without being fickle, doing nothing that is not proper, all impatience and anger vanished, thus anger ceased and righteousness was achieved.

禮中出義，是丙火克辛金，而金返陽矣。金返陽而義本於禮，義不過偏，通權達變，循規蹈矩，則喜善而藏仁。義中生仁，是庚金克乙木，而木返陽矣。木返陽而仁本於義，仁不過懦，至善無惡，誠一不二，則無慾而有信，仁中行信，是甲木克己土，而土返陽矣。土返陽而信本於仁，止於其所，而不動不搖，真土現象，假土自靜，戊己相合，喜、怒、哀、樂皆歸無慾，仁、義、禮、智皆歸一信。

From ritual arises righteousness, which is Bing fire overcoming Xin metal, and the metal returns to the yang position. When metal returns to yang, righteousness takes ritual as its foundation, and acting with righteousness does not become extreme; it can be flexible and adaptable while still following proper conduct, thus preferring good deeds and containing benevolence within — from righteousness arises benevolence, which is Geng metal overcoming Yi wood, and the wood returns to the yang position. When wood returns to yang, benevolence takes righteousness as its foundation, and acting with benevolence does not become weak; it is pure goodness without evil, sincere and consistent, thus free from desire and possessing trust — from benevolence arises trust, which is Jia wood overcoming Ji earth, and the earth returns to the yang position. When earth returns to yang, trust takes benevolence as its foundation, remaining steady in its proper position, unmoving and unshaken; the true earth (Earlier Heaven's true intent) manifests its form, and the false earth (Later Heaven's false intent) naturally becomes still. Wu and Ji earth combine, and desires such as joy, anger, sorrow, and joy all return to the state of no desire; rites, righteousness, propriety, and wisdom all return to one trust.

五氣朝元，後天五物，皆聽命於五元，四象和合，五行一氣，三五合一，結成聖胎，渾然天理，人慾不生，還原返本，歸根復命，依然是生初本來面目。

At this stage it is called "Five Qi Converging to the Original Essence": the five elements of the Later Heaven obey the five primal essences of the Earlier Heaven. The four images harmonize, the five phases merge into one qi, three and five unite, forming the "Holy Embryo" (the embryonic form of attaining enlightenment). It is a complete unity of heavenly principle, with human desires no longer arising, returning to the original nature, reverting to the source, and once again being in the original state at birth.

如書，陽五行居於正位，陰五行居於偏位，錯中有綜也。錯中有綜，陰中返陽，金丹有象。在儒，則謂明善復初；在釋，則謂摩河般若波羅密。摩河者，華言大也。般若者，華言智慧也。波羅密者，華言登彼岸也。以大智慧登彼岸，亦明善復初，還原返本之義。三教聖人，皆不外此。

Just as in the Luo Writing, the yang Five Phases are located in the four cardinal positions, while the yin Five Phases are in the four corner positions, this is called "错中有综" (a mixture of error and completeness). "错中有综" means returning yang from yin, thus giving the golden elixir a form. In Confucianism, this is called "明善复初" (realizing goodness and returning to the beginning), and in Buddhism, it is called "摩诃般若波罗蜜" (Great Wisdom to the Other Shore). "摩诃" means "great" in Chinese, "般若" means "wisdom," and "波罗蜜" means "reaching the other shore." Using great wisdom to reach the other shore means the same as realizing goodness and returning to the beginning, or returning to one's original nature. The sages of Confucianism, Buddhism, and Taoism all speak within this scope.

逆運妙理，金丹有為之道，全以逆運，故曰七返九還、金液大還丹。七為陽火之數，火居金位，火運金而入庫返真；九為陽金之數，金居火位，金遇火而生明還元。火返真而後天之氣悉化，金還元而先天之氣逆回，生生不息。仁義禮智，本於一信，金木水火，歸於中土。五行攢簇，洛書已返成河圖矣。

The secret of reverse operation is the practice of the "active" path of the golden elixir. It entirely relies on reversing the flow, hence it is called "seven returns and nine returns, great golden elixir return." Seven represents the number of yang fire, and in the Luo Writing, fire is placed in the position of metal, so fire transforms metal and leads it to return to its true essence. Nine represents the number of yang metal, and in the Luo Writing, metal is placed in the position of fire, so metal meets fire and produces brightness, returning to its original essence. When fire returns to its true form, the later heaven's qi is completely transformed. When metal returns to its original essence, the earlier heaven's qi reverses back, thus continuing endlessly. Benevolence, righteousness, propriety, and wisdom all take "trust" as their foundation. Metal, wood, water, and fire all return to the central earth. When the five elements gather together, the Luo Writing has already returned to the Yellow River Chart.

有為事畢，無為事彰，再加向上工夫，修河圖妙理，了先天為無自然之功，可以神化不測矣。修道者能於洛書錯綜變化處，鑽破個孔竅，於中心一文處立定腳根，逆而修之，何患五行不能攢簇，陰陽不能和合，金丹不能凝結，性命不能俱了乎？

After completing the affairs of "having action," the affairs of "non-action" will naturally manifest; adding another layer of upward effort, practicing the profound principles of the Yellow River Chart, and achieving the principle of natural non-action to complete the Earlier Heaven aspect, one can attain miraculous transformations that are unpredictable. If a practitioner of the Way can break through a hole in the intricate changes of the Luo Writing and firmly establish themselves on the central line, proceeding in the reverse direction, how can they worry about the Five Phases not gathering, yin and yang not harmonizing, the golden elixir not condensing, and both life and nature not being fully realized?

河圖形圓，陰陽合一，五行一氣，無為順生自然之道。洛書形方，陰陽錯綜，五行剋制，有為逆運變化之道。圓以象天，一氣流行，渾然天理，無修無證，從太極中安身，所以了性。方以象地，兩儀變化，天人合發，有增有減，在陰陽中造作，所以了命。

The Yellow River Chart is circular in shape, with yin and yang combined into one, and the Five Phases all unified as a single qi. It represents the path of non-action, natural development, and spontaneity. The circular form symbolizes heaven, where a single qi flows continuously, embodying the complete heavenly principle. There is no need for cultivation or attainment; one simply resides in the Taiji. This is the practice of realizing the nature. The Luo Writing is square in shape, with yin and yang intermingling and interacting, and the Five Phases mutually controlling each other. It represents the path of action, reverse transformation, and change. The square form symbolizes earth, where the two principles alternate and transform, with heaven's timing and human effort combining to produce results. There is increase and decrease, and actions are taken within the framework of yin and yang. This is the practice of realizing the life force.

無為者，純陽未破，上德之人修之；有為者，後天已交，中下之人修之。特以上德之人，五行合一，先天祖氣未傷，性命一家，無待返還之功，只用天然真火以溫養之，不為後天所傷，神全氣足，誠則能明，由中達外，露出法身，永久不壞，歷劫長存，道家謂之身外有身，釋家謂之跳出輪迴，儒家謂之聖而不可知之之謂神。

The "wu wei" path is practiced by those who are purely yang and whose essence has not yet been damaged, belonging to the category of those with superior virtue. The "you wei" path is practiced by those who have already entered the Later Heaven, belonging to those with middle or lower aptitude. This is because those with superior virtue have the Five Phases unified, their original heavenly vital energy undamaged, and their life and nature as one. They do not need to perform the practice of returning to the source. Instead, they simply use the natural true fire to nurture it, preventing the Later Heaven from causing damage. Their spirit is complete and their energy is full, and from sincere sincerity, clarity and awareness arise. This spreads from within to outside, revealing the "dharma body," which is permanent and unchanging, enduring through countless kalpas. This state is called by Daoism "a body outside the body," by Buddhism "breaking free from the cycle of rebirth," and by Confucianism "when a sage reaches a level beyond measurement, it is called the divine."

至於中下之人，或為氣質所拘，或為積習所累，先天破而後天用事，性命分為兩處，若無有為之道，則已失者而難返，已去者而難還。雖有志士，不能成功，故河出圖，洛出書，聖人圖之以留世，使人深玩其義，各了性命也。

As for those of mediocre or lower ability, some are restricted by their temperament, and some are burdened by long-established habits. The Earlier Heaven is broken, and the Later Heaven takes over, causing the vital essence and life force to become separated. If there is no practice of the path of active cultivation, then what has been lost cannot be regained, and what has departed cannot be restored. Even those with aspirations will not succeed. Therefore, when the Yellow River produced the map and the Luo River produced the book, the sages recorded them and passed them down to future generations, so that people may deeply contemplate their meanings and thus complete their own vital essence and life force.

坤卦傳曰：敬以直內，義以方外。敬者，謹固牢藏也。直者，至中至正、不偏不倚也。以敬直內，率性之謂道也。即河圖無為自然之道。義者，變化裁制也。方者，不動不搖、循規蹈矩也。以義方外，修道之謂教也。即洛書有為變化之道。

The Book of Changes, the section on the Kun hexagram's Wenyan transmission says: using "respect" to make the inner self upright, and using "righteousness" to make the outer conduct square. "Respect" is being cautious and firm in keeping; "upright" is being perfectly centered and unbiased. Using respect to make the inner self upright is what the Doctrine of the Mean calls "following nature's way," which is the path of non-action and naturalness as described in the Yellow River Chart. "Righteousness" is being adaptable and decisive in all circumstances; "square" is being unwavering and following established norms. Using righteousness to make the outer conduct square is what the Doctrine of the Mean calls "cultivating the way is called teaching," which is the path of action and change as described in the Luo Writing.

無為以修內，有為以修外，修內者性也，修外者命也。上德者，修性而命即立，自誠而明也；下德者，須先修命而後修性，自明而誠也。自誠明謂之性，為上德者而說；自明誠謂之教，為下德者而言。

Non-action is used for cultivating the inner self, while action is used for cultivating the outer self. Cultivating the inner self involves cultivating the "nature" (xing), while cultivating the outer self involves cultivating the "destiny" (ming). Those of superior virtue need only cultivate their nature, and their destiny will naturally be established, which is what the "Doctrine of the Mean" refers to as "self-true and then bright." Those of inferior virtue must first cultivate their destiny and then their nature, which is what the "Doctrine of the Mean" refers to as "self-bright and then true." "From true to bright is called nature," which refers to those of superior virtue; "from bright to true is called teaching," which refers to those of inferior virtue.

今立內圓外方之圖，以明上德者修內以制外，先圓而後方；下德者修外而安內，先方而後圓。雖是如此說，下德者必以內圓為本，但不過著重處在外方耳。但方圓二字，大有妙用，圓非空寂無為，其中有防危慮險之功。方非斷絕人事，其中有依世法而修道法之功。

Now draw a diagram with a circle inside a square to illustrate: those of superior virtue cultivate the inner self to control the outer, first achieving roundness and then squareness; those of inferior virtue cultivate the outer to secure the inner, first achieving squareness and then roundness. Although this is said, those of inferior virtue must certainly take internal roundness as the foundation, but they emphasize the outer squareness. The words "square" and "circle" have great significance: circle does not mean sitting in emptiness and doing nothing, but rather includes the effort of being vigilant against danger and being cautious to avoid mistakes; square does not mean cutting off worldly affairs, but rather includes the effort of relying on worldly practices to cultivate the Way.

知得河圖五行一氣，中黃一點，則圓之所以為圓，不落於寂滅著空之學矣。悟得洛書五行錯綜，克中有生，縱橫逆順，到頭總歸中黃，則方之所以為方，不落於勉強執相之學矣。方之圓之，總在中黃一點，方亦從此而方，圓亦從此而圓，識不得中黃，方亦不是，圓亦不是。噫！月到天心處，風來水面時，一股清意味，料得少人知。

Understanding that the Five Phases of the Yellow River Chart converge into one qi, and are all unified at the point of the Central Earth (the central position of the Earthly Branches), one realizes why a circle is round, and does not fall into the study of emptiness and void; realizing that the Five Phases of the Luo Writing are interwoven and contain vitality within their mutual restraint, and that their movement in all directions, whether vertical or horizontal, forward or backward, ultimately return to the Central Earth, one understands why a square is square, and does not fall into the study of forced attachment to forms. Whether square or circle, both are rooted in the Central Earth: the square becomes square from there, and the circle becomes round from there. If one does not recognize the Central Earth, neither the square nor the circle can be truly understood. Alas! Just like the poem of Shao Yong says, when the moon rises to the center of the sky, and the clear wind passes over the water, that subtle and clear flavor, I wonder how few people can truly grasp it.

羲皇畫卦次序橫圖，無中生有圖。

This section first presents two diagrams: one is the "Horizontal Diagram of the Sequence of the Hexagrams Drawn by the Yellow Emperor," which arranges the hexagrams in order according to the sequence of the Taiji generating two principles, the two principles generating four images, and the four images generating the eight trigrams; the other is the "Diagram of Generating Something from Nothing," which depicts the process of generating a spark of vitality from emptiness.

先天橫圖，乃伏羲畫卦之序也。當其無卦而生卦，本圖之中五，太極也。先畫一奇，以象陽儀，次畫一偶，以象陰儀。太極生兩儀，本圖之奇偶也。復於兩儀之上，各畫一奇一偶，以象太陽、太陰、少陽、少陰，兩儀生四象。本圖之奇偶，分金、木、水、火四象也。復於四象之上，各畫一奇一偶，以成八卦，四象生八卦。本圖之四象，各有陰陽也。

The Earlier Heaven diagram represents the order in which Fuxi arranged the trigrams. When there are no trigrams yet and they are about to be created, the central number "five" in this diagram represents the Taiji. First, draw a single continuous line (yang), symbolizing the yang trigram; then draw a broken line (yin), symbolizing the yin trigram: this is "Taiji gives rise to two principles," which corresponds to the odd and even lines in this diagram. Then, on top of each of the two principles, draw one odd and one even line, symbolizing the sun, moon, young yang, and young yin: this is "two principles give rise to four images," which corresponds to the four elements of metal, wood, water, and fire in this diagram. Then, on top of each of the four images, draw one odd and one even line, forming the eight trigrams: this is "four images give rise to the eight trigrams," which corresponds to each of the four images having both yin and yang in this diagram.

畫四象不及於土者，太極即土也。陰陽對配相交生卦者，亦土也。因其生生不息，謂之土，因其一氣運用，謂之太極。太，極也，土也，一而已，故不及土，僅畫四象。四象既有陰陽，則八卦相交，彼此相蕩。蓋一卦蕩於八卦之上，八卦相蕩，重而為六十四卦矣。

The four images were drawn without mentioning earth, because the Taiji itself is earth. The medium through which yin and yang pair and interact to produce the trigrams is also earth. Because it is ever-renewing, it is called earth; because it is the movement of a single vital force, it is called Taiji. Taiji and earth are actually the same thing, so earth is not listed separately, only the four images are drawn. Since each of the four images already contains both yin and yang, the trigrams interact with each other and push against one another. One trigram pushing against the eight trigrams, and the eight trigrams pushing against each other, overlapping to form the sixty-four trigrams.

一卦六畫，下三畫按天地人三才也；上三畫相蕩因重之畫，按天地人各有陰陽也。八卦者，即四象之陰陽。六十四卦者，即四象陰陽配合之生氣。八卦成列，因而重之，則陰陽相交，生生不息，豈只六十四卦哉。

A trigram consists of six lines. The lower three lines represent the three principles of heaven, earth, and humanity. The upper three lines are formed by the mutual interaction and overlapping of these principles, and they follow the division of yin and yang for heaven, earth, and humanity. The Eight Trigrams are the yin and yang of the Four Symbols. The sixty-four trigrams are generated by the combination of the yin and yang of the Four Symbols. When the Eight Trigrams are arranged in order and overlapped, yin and yang interact, leading to continuous generation. This process goes beyond just the sixty-four trigrams.

畫卦僅以六十四卦終者，特以造化之道，不過四象之陰陽變化耳。四象陰陽，是謂八卦，一卦行於八卦之位，八卦行於六十四卦之位，千卦萬卦，總不外乎六十四卦。然所以行氣者，六十四卦。六十四卦，總是八卦，八卦總是四象，四象總是兩儀，兩儀總是太極，一氣流行也。

Drawing hexagrams stops at the sixty-four hexagrams because the principles of creation are merely the yin and yang changes of the four elements. Each of the four elements divided into yin and yang becomes the eight trigrams; one trigram goes through all the positions of the eight trigrams, and the eight trigrams go through all the positions of the sixty-four hexagrams. Even if there are thousands or ten thousands of hexagrams, they cannot go beyond the sixty-four hexagrams. However, the actual movement of qi is within these sixty-four hexagrams. The sixty-four hexagrams ultimately return to the eight trigrams, the eight trigrams return to the four elements, the four elements return to the two principles, and the two principles return to the Supreme Ultimate. In the end, it is just one qi flowing throughout.

然則太極者，萬化之根本，生物之祖氣，有此太極，方有陰陽，方有四象，方有八卦，方有六十四卦。若無太極，陰陽於何而出，四象於何而生，八卦於何而列，六十四卦於何而行？

Thus, the Taiji is the fundamental source of all changes and the original qi that gives birth to all things. With Taiji, there is yin and yang, the Four Symbols, the Eight Trigrams, and the sixty-four hexagrams. If there were no Taiji, where would yin and yang come from? How could the Four Symbols arise? On what basis would the Eight Trigrams be arranged? And what would drive the sixty-four hexagrams to function?

羲皇畫卦生卦，其即河圖生數之妙乎？紫陽讀《參同契》有文云：一自虛無兆質，兩儀因一開根。四象不離二體，八卦互為子孫。萬象生乎變動，吉凶悔吝茲分。百姓日用不知，聖人能究本源。先天生卦，奧義於此畢露矣。

Fuxi drew the trigrams and generated the hexagrams, which might be the profound application of the numbers from the Yellow River Chart. After reading the "Cantong Qi," the immortal Zhang Boda wrote a few rhymed lines, roughly meaning: "One first appears from the void, and the two principles take root from this one; the four images depend on the two principles of yin and yang, and the eight trigrams generate each other like children; all phenomena arise from movement, and the distinctions of good fortune, misfortune, regret, and hardship come from this; common people use it daily without knowing, while only sages can investigate its origin. The profound meaning of the Earlier Heaven trigrams is fully revealed here."

人之本來真心，空空洞洞，不掛一絲毫，至虛至無，即太極○也。所謂無名天地之始，但此虛無太極，不是死的，乃是活的，其中有一點生機藏焉。此機名曰先天真一之氣，為人性命之根、造化之源、生死之本，虛無中含此一氣，不有不無，非色非空，活活潑潑的，又曰真空。

Human beings' original true heart is empty and hollow, with nothing attached, extremely empty and non-existent, which is the circle of the Taiji. This is what the Book of Dao (Laozi) says, "The beginning of heaven and earth is nameless." But this empty and non-existent Taiji is not dead, but alive, containing a bit of vital energy. This vital energy is called "the true and original qi of the Earlier Heaven," which is the root of human nature and life, the source of creation, and the origin of life and death. Within the emptiness lies this kind of qi, which cannot be called existence or non-existence, not color nor emptiness, lively and active, and is also called "empty yet not empty."

真空者，不空而空，空而不空，所謂有名萬物之母。虛無中既有一點生機在內，是太極含一氣，一自虛無兆質矣。一氣既兆質，不能無動靜，動為陽，靜為陰，是動靜生於一氣，兩儀因此一氣開根也。既有動靜，動極而靜，靜極而動，性情精神，即於此而寓之，是兩儀生四象，四象不離二體也。既有性情精神之四象，四象各有動靜，是四象生八卦矣。八卦互相生克，遞為子孫，六十四卦於此而生，萬象變動於此而出矣。

The concept of "vacuum" refers to something that is not empty yet empty, and empty yet not empty, which is what the "Book of Dao" describes as "the mother of all things with form." In the state of emptiness, there is a spark of vitality, which is the Taiji containing the primordial qi. This primordial qi, once manifesting as form, cannot avoid having movement and stillness: movement is yang, stillness is yin. This movement and stillness arise from the primordial qi, and the two principles (yin and yang) originate from this qi. Once movement and stillness are established, movement reaches its extreme and turns to stillness, and stillness reaches its extreme and turns to movement. Thus, the nature, emotion, essence, and spirit reside within this dynamic. This is the process by which the two principles generate the four images, and the four images depend on the two principles of yin and yang. Once the four images of nature, emotion, essence, and spirit are established, each of them also has movement and stillness, which is how the four images generate the eight trigrams. The eight trigrams then generate and control each other in a layered manner, like generations of descendants, leading to the sixty-four trigrams. Thus, the changes of all phenomena are manifested.

然萬本於八，八本於四，四本於兩，兩本於一，一本於虛。虛者，氣之始。一者，氣之母。虛無為體，一氣為用，體用如一，兩也，四也，八也，萬也，皆在虛無一氣中運用。何有吉凶悔吝乎？

However, all phenomena originate from the Eight Trigrams, which originate from the Four Symbols, which originate from the Two Principles, which originate from the 'One,' and the 'One' itself originates from the 'Void.' The Void is the beginning of Qi; the 'One' is the mother of Qi. Taking the Void as the essence and the single Qi as the function, essence and function are originally one. Whether it is the Two Principles, the Four Symbols, the Eight Trigrams, or all phenomena, they all operate within the Void and single Qi. In this way, how can there still be good fortune, misfortune, regret, and hardship?

若失虛無一氣，則動靜不時，四時不和，八卦錯亂，萬象變動，而吉凶悔吝，於茲分矣。這個秘密，迷之者，順其陰陽，有生有死，萬劫沉淪，故曰百姓日用而不知；悟之者，逆其陰陽，出死入生，立躋聖位，故曰聖人能究本源。日用不知者，不知虛無一氣也。能究本源者，能保虛無一氣也。

If one loses the principle of emptiness and nothingness, then movement and stillness would lose their proper sequence, the four seasons would not harmonize, the Eight Trigrams would become disordered, and all phenomena would change accordingly, from which good fortune, misfortune, regret, and difficulty arise. This secret, those who are confused follow the movement of yin and yang, so that life brings death, and they are trapped in endless suffering, hence it is said, "the people use it every day but do not know it." Those who are enlightened reverse the movement of yin and yang to cultivate, thus escaping death and entering life, and immediately attain the status of a sage, hence it is said, "the sage can investigate its origin." Using it every day without knowing it means not knowing the principle of emptiness and nothingness; being able to investigate its origin means being able to preserve the principle of emptiness and nothingness.

夫天地能役有形，不能役無形，能役有情，不能役無情，能役有心，不能役無心。能究本源，安心於虛無，養心於一氣，雖兩儀、四象、八卦、六十四卦，皆在虛無根本之處運用。未曾生出，萬象皆空，惟有這個○。試問這個虛無一氣的物事，吉凶何能加得，悔吝何能近得？

Heaven and Earth can control tangible things but not intangible ones; they can control things with feelings but not things without feelings; they can control things with a mind but not things without a mind. Those who can investigate the origin place their mind in emptiness and cultivate their mind within the unity of qi. Thus, the two principles, four images, eight trigrams, and the sixty-four hexagrams all operate from this fundamental emptiness. Before all phenomena arise, everything is empty, and there is only this circle. Now ask: How can fortune and misfortune attach to this empty and unified qi? How can regret and hardship approach it?

羲皇生卦列卦，妙矣哉。妙者，妙其八卦成列，乾陽健於始，坤陰順於終。陰陽初生，皆在中央。乾始者，乾易知，坤終者，坤簡能。在天地為易知、簡能者，在人道為良知、良能。渾然天理，一動一靜，皆在當中一點子虛白處立根基。人能於無卦生卦處究其本源，忽然見其本來面目，則知這個虛無一氣的物事，至無而含至有，至虛而含至實，無形而能變化，是變化無窮，吾心自有一羲皇，吾身自具生生不息之道也。

Fuxi created the trigrams and arranged them in order, truly marvelous! The marvel lies in the arrangement of the Eight Trigrams. The trigram Qian, representing Heaven, is placed at the beginning because it is strong and vigorous, embodying yang. The trigram Kun, representing Earth, is placed at the end because it is gentle and yielding, embodying yin. The origin of yin and yang is located in the center. Qian is placed at the beginning because it is easy to understand through the principle of change; Kun is placed at the end because it is simple and effective in accomplishing things. In the context of heaven and earth, this is called "easy to know and simple in ability," while in human affairs, it is called "good knowledge and good ability." The whole of heaven's principle is unified, and every movement and stillness is rooted in the central point of emptiness and clarity. If a person can investigate the origin at the place where the trigrams have not yet been formed, he will suddenly see his original nature. Then he will understand: this empty and subtle essence contains the utmost reality within the utmost emptiness, and within the utmost void lies the utmost substance. It has no form yet can change endlessly. At that moment, he will realize that there is a Fuxi within his heart and the great way of continuous generation within his body.

羲皇八卦方位古圖，羲皇先天六十四卦圓圖，羲皇先天六十四卦方圖，邵堯夫方圓內外合一圖，先天陰陽混成圖，逆運先天結丹圖，煉神還虛圖。

This section includes seven diagrams: "Fuxi's Ancient Diagram of the Eight Trigrams' Positions," which illustrates the positions of the Earlier Heaven Trigrams; "Fuxi's Earlier Heaven Diagram of the Sixty-Four Hexagrams in a Circle," which arranges the sixty-four hexagrams in a circular form; "Fuxi's Earlier Heaven Diagram of the Sixty-Four Hexagrams in a Square," which arranges the sixty-four hexagrams in a square formation; "Shao Yaofu's Combined Square and Circle Diagram," which is Shao Yong (also known as Yaofu) combining the square diagram into the circular diagram to form a single diagram with a square inside and a circle outside; "Earlier Heaven Diagram of Yin and Yang Combined," which depicts the harmonious unity of yin and yang in the Earlier Heaven; "Diagram of Inverting the Earlier Heaven Qi to Form the Golden Elixir," which illustrates the process of inverting the Earlier Heaven energy to form the golden elixir; and "Diagram of Cultivating the Spirit to Return to Void," which depicts the final stage of cultivating the spirit to return to emptiness and breaking through the void.

羲皇八卦圓圖、卦位，天地列上下之位，日月行天地之中。雷動於地下，風吹於天上，澤上仰天，山下附地，天地反覆，有陰有陽，山澤通氣，有生有成，風雷相薄，有升有降，水火相射，有寒有暑，此八卦之象也。

Fuxi arranged the eight trigrams in a circular diagram. The trigram Qian (Heaven) and Kun (Earth) are placed at the top and bottom respectively. The trigram Li (Fire) representing the sun and Kan (Water) representing the moon move within the space between Heaven and Earth. The trigram Zhen (Thunder) represents thunder shaking beneath the earth, and the trigram Xun (Wind) represents wind moving above the sky. The trigram Dui (Lake) is above and looks upward to Heaven, while the trigram Gen (Mountain) is below and adheres to the earth. Heaven and Earth reverse each other, thus producing yin and yang. The energies of mountain and lake connect with each other, thus producing life and completion. Wind and thunder approach each other, thus producing rising and falling. Water and fire shoot at each other, thus producing cold and heat. This is the imagery taken from the eight trigrams.

天地為包羅，日月行造化，日自左旋而陽氣升，故震一陽，兌二陽，亁三陽，在左；月自右退而陰氣生，故巽一陰，艮二陰，坤三陰，在右，此八卦之氣也。氣行而六十四卦即生矣。六十四卦，即八卦相蕩，變化而生者，氣行於內者也，象見於外者也。但八卦氣行之序，亦逆道也。有逆方有生，不逆不能生。順生即在逆退之中。

Heaven and Earth form a vast framework encompassing all things. The sun and moon operate within this framework to bring about transformation. The sun rises from the left and rotates upward, generating yang energy, so the trigrams 《Zhen》 (Thunder) with one yang, 《Dui》 (Lake) with two yang, and 《Qian》 (Heaven) with three yang are arranged on the left. The moon moves backward from the right, generating yin energy, so the trigrams 《Xun》 (Wind) with one yin, 《Gen》 (Mountain) with two yin, and 《Kun》 (Earth) with three yin are arranged on the right. This is the way the Eight Trigrams move with energy. When energy moves, the sixty-four trigrams are generated. The sixty-four trigrams arise from the mutual interaction and transformation of the Eight Trigrams: energy moves internally, while images appear externally. However, the order in which the Eight Trigrams move with energy is also "reverse": there is generation only through reversal; without reversal, there can be no generation. The natural vitality that follows the correct path is actually hidden within the reverse movement.

圖圓者，圓以象天，天之為運，一氣上下，周而復始，循環無端，太極之象，未生出者也。未生之道不可見，可見者，生出之卦。已生逆回，則未生者，即在其中，故卦位震一陽，在左至下；離二陽一陰在左中，兌二陽，在右近上；乾三陽，在左至上。其序則乾一、兌二、離三、震四，卦位自下而上，卦序自上而下，以示逆中有順，順中有逆。其乾一、兌二、離三、震四之逆來者，即巽五、坎六、艮七、坤八也。

The diagram is drawn in a circle, using the circle to symbolize heaven. The movement of heaven is a single breath moving up and down, continuously cycling without beginning or end, which represents the image of the Taiji, the state of "not yet born." The principles of "not yet born" are invisible, while the visible are the hexagrams that have already been generated. By tracing back from the hexagrams that have already emerged, the state of "not yet born" can be understood. Therefore, the positions of the hexagrams are as follows: Zhen has one yang line at the bottom left, Li has two yang lines with one yin line in the middle left, Dui has two yang lines at the top right, and Qian has three yang lines at the top left. However, their sequence numbers are Qian one, Dui two, Li three, Zhen four. The positions of the hexagrams are arranged from bottom to top, while their sequence numbers are counted from top to bottom, to show that within the reverse there is order, and within the order there is reverse. The hexagrams that are in reverse order from Qian one, Dui two, Li three, Zhen four are Xun five, Kan six, Gen seven, and Kun eight.

一氣順上，則為震、兌、離、乾之陽；一氣逆下，則為巽、坎、艮、坤之陰。陽退即陰生，陽進即陰退，陰陽總是一氣變化。非一氣之外，別有陰陽。但一氣生機，總在一逆之妙，惟逆故來，逆來則陽氣收斂歸根，而仍得生，故《繫辭傳》曰：數往者順，知來者逆。是故易逆數也。可知先天太易，全在逆上也。

A flow of energy rising upward becomes the yang of the trigrams Zhen, Dui, Li, and Qian; a flow of energy descending downward becomes the yin of the trigrams Xun, Kan, Gen, and Kun. When yang retreats, yin arises; when yang advances, yin retreats. Yin and yang are merely changes in this single flow of energy, not existing separately outside of it. The vitality of this flow lies in the subtlety of "reversal": only through reversal can yang energy return; when it returns through reversal, yang energy gathers and returns to its root, thus continuing to generate. Therefore, the Great Treatise says: understanding past events is by following the order, knowing future events is by reversing the order, so the Book of Changes is based on reversing the order. From this we can see that the study of the Earlier Heaven and the Book of Changes entirely depends on the concept of "reversal."

卦位順生，卦序逆序，其意深哉。不特八卦如是，即六十四卦方圓圖，亦無不如是。圓圖即八卦相蕩之道。相蕩者，一卦蕩而行八卦之氣，八卦相蕩，而行六十四卦之氣，非八卦之外，別有六十四卦。六十四卦，無非八卦運用，八卦總是一陰一陽運用，一陰一陽運用，總是一氣逆順運用耳。

The positions of the trigrams follow the order of generation, but the sequence of the trigrams is arranged in reverse. The intention behind this is profound. Not only do the eight trigrams follow this principle, but also the diagrams of the sixty-four trigrams, both square and circular, are arranged in the same way. The circular diagram explains the principle of mutual interaction among the eight trigrams: when one trigram interacts with others, it spreads through the energies of all eight trigrams; when the eight trigrams interact with each other, they spread through the energies of all sixty-four trigrams. This does not mean that the sixty-four trigrams exist outside the eight trigrams. The sixty-four trigrams are merely the applications of the eight trigrams. The eight trigrams are always about the application of yin and yang, the application of yin and yang, and in the end, it is just the application of a single energy, moving in reverse and forward directions.

圓圖方圖，仍是八卦之氣，惟方圖乾西北，坤東南，以乾一、兌二、離三、震四、巽五、坎六、艮七、坤八斜行。二圖似不相同，但圓以象天，方以象地，上者為陽，下者為陰。地，西北高而東南低，高即陽，低即陰也。方亦以亁一、兌二序之者，易道之逆道也。千變萬化，總是一逆，無有二理，妙哉！

The circular and square diagrams both use the energies of the Eight Trigrams. However, the square diagram places the Trigram Qian in the Northwest and the Trigram Kun in the Southeast, arranging them in the order Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight diagonally. Although the two diagrams appear different, the circle represents heaven and the square represents earth. What is above is yang, and what is below is yin. The earth is high in the Northwest and low in the Southeast; high is yang, and low is yin. The square diagram also follows the same order of Qian one, Dui two, which is precisely the path of "reversal" in the Way of Change. All changes and transformations ultimately come down to the single concept of "reversal," with no other principle, which is truly marvelous!

邵子移方圖於圓圖之中，大得羲皇心傳矣。蓋羲皇圓圖，仰觀於天而畫，方圖俯法於地而畫，地本無為，因受天之氣而有為。天之氣五運也，地之氣六氣也，天運入於地氣之中，則甲、乙、丙、丁、戊、己、庚、辛、壬、癸，行於子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥之位；金、木、水、火、土五行之氣，化而為風、寒、暑、溼、燥、火矣。

Shao Yong moved the square diagram into the circular diagram, which can be said to have greatly grasped the true transmission of Fuxi. Because Fuxi's circular diagram was drawn by observing heavenly phenomena, while the square diagram was drawn by examining geographical features. The earth originally had no action, but it became active because it received the qi from heaven. The qi of heaven is called "five movements," and the qi of earth is called "six qi." When the movements of heaven entered the qi of earth, the ten heavenly stems, Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui, began to move along the twelve earthly branches, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. The five elements' qi, metal, wood, water, fire, and earth, also transformed into the six qi, wind, cold, heat, dampness, dryness, and fire.

圓以外運之，方以內生之，天氣動而地氣靜，一氣往來，以乾坤為包羅，以六爻為變化。陽逆則陰生，陽順則陰退，四時成而百物生，先天造化之道，於此了了。但這個內方外圓、天動地靜之道，還有秘密難言處，羲皇不能明示於人，只以六十四卦列為方圓二圖而已。邵子亦不能筆書於人，只以方圓二圖，合為內方外圓一圖而已。

The circle operates externally while the square generates internally; the movement of heavenly energy is active while the stillness of earthly energy is passive. A single breath flows between them, with the hexagrams of Qian and Kun forming the encompassing framework and the six lines serving as the mechanism for change. When yang moves in reverse, yin arises; when yang moves in the correct direction, yin retreats. Thus the four seasons are formed and all things come into being. This is the principle of the Earlier Heaven's creation and transformation, now clearly understood. However, there are still secret aspects to this principle of the square within and the circle outside, with heaven active and earth still. Fuxi could not fully explain it to others, so he arranged the sixty-four hexagrams into two diagrams, one circular and one square. Shao Yong also could not write it down for others, so he combined the two diagrams into a single image of a square within a circle.

羲皇非不欲示也，示之不過以卦為圖，其於不可卦、不可圖者，不能示也。邵子非不欲書也，書之不過以內方外圓圖之，其於不能方圓、不拘方圓之所以然者，不能書也。

Fuxi was not unwilling to give instructions, but what he could indicate was only the diagram formed by the trigrams; as for the parts that could not be expressed through trigrams or depicted in pictures, he could not convey them. Shao Yong was not unwilling to write, but all he could write was the diagram of the inner square and outer circle; as for the reasons that could not be expressed through square and circle or constrained by them, he could not write them down.

然有卦有圖，其不能示、不能書者，可於卦圖推之。方圓八卦，交錯十六卦，十字正中處X，即是太極，為陰陽出入之門戶，陰亦在此生，陽亦在此生，四象和合在此，五行攢簇在此，故震、巽一陰一陽，卦居中。如圖書中五之義，惟其有此太極，故陰陽有生有成，有分有合，有動有靜。

But since there are hexagrams and diagrams, things that cannot be indicated or written down can be inferred from the hexagrams and diagrams. The square and circular diagrams intermingle the eight trigrams to form sixteen hexagrams. The central point where the cross is intersected is the Taiji, the gateway where yin and yang enter and exit: yin is born here, yang is born here; the four images converge here, and the five phases gather here. Therefore, the hexagram Zhen, which represents one yang, and Xun, which represents one yin, are located exactly at the center, just as the number 'five' in the center of the He Tu and Luo Shu. It is precisely because of this Taiji that yin and yang have birth, formation, division, union, movement, and stillness.

陽自西北而逆退於中央，生氣在中也；陽自中央而順往於東南，陰氣在外也。陰為賓而陽為主，以陽統陰，以陰順陽，陰隨乎陽之進退以為進退，此方之義也。

Yang comes from the northwest and returns to the center in reverse, which means the life qi is gathered in the center; Yang moves from the center to the southeast in a forward direction, which means the Yin qi spreads outward. Yin is the guest, Yang is the host: using Yang to control Yin, allowing Yin to obey Yang, with Yin following Yang's movements in retreat and advance — this is the purpose of the square diagram.

圓圖左陽升、右陰降，陰來交陽，一陰生於天上；陽來交陰，一陰生於地下。陽生、陰生，皆在圖之正中。圖象天之一氣上下，上而陽，下而陰，象一氣運陰陽。其中陰陽相交處，即太極一氣也。太極即一氣，一氣即太極。以體言，則為太極，以用言，則為一氣。

On the circular diagram, the left side represents yang rising, and the right side represents yin descending. Yin comes to meet yang, and one yin is generated in the heavens, which is the trigram Qian giving rise to Xun. Yang comes to meet yin, and one yang is generated beneath the earth (the original text here says 'one yin,' which is likely a copying error), which is the trigram Kun giving rise to Zhen. The generation of yang and yin both occurs at the center of the diagram. The image represented by the diagram shows the movement of a single qi from heaven to earth: rising is yang, descending is yin, indicating the continuous circulation of qi in terms of yin and yang. The place where yin and yang meet is the Taiji, which is one qi. Taiji is one qi, and one qi is Taiji: from the perspective of essence it is called Taiji, and from the perspective of function it is called one qi.

時陽則陽，時陰則陰，時上則上，時下則下，陽而陰，陰而陽，一氣活活潑潑，有無不立，開闔自然，皆在當中一點子運用。這一點子，即是造化爐、陰陽窟。羲皇不能明示者，即此。邵子不能明書者，即此。

When it should be yang, it is yang; when it should be yin, it is yin. When it should rise, it rises; when it should descend, it descends. From yang to yin, from yin to yang, a single vital energy flows freely and vividly. Neither presence nor absence can be fixed, opening and closing all arise naturally, all functioning through that central point. This point is called the 'Caohua Lu' (the furnace of creation and transformation) and the 'Yinyang Ku' (the cave where yin and yang enter and exit). Fuxi could not clearly indicate this, and Shao Yong could not clearly write it down.

學者能於方圖十字當頭上知其根由，圓圖乾坤交代處，悟得實跡，即於十字當頭立定腳根，於當中一點子修持性命。方以治內，圓以應外，以太極一氣為體，以四象八卦為用。圓中有方，方外有圓，方圓不拘，吾身自有羲皇六十四卦。

A scholar who can see the origin in the center where the square diagram's cross lines meet, and realize the practical starting point at the place where the circle diagram's Qian and Kun trigrams alternate, should then firmly establish himself at that central point and cultivate his vital energy and life force. Use the square to govern the inner self, and the circle to respond to external affairs. Take the Taiji vital energy as the fundamental essence, and the four images and eight trigrams as the means of action. Within the circle there is the square, and outside the square there is the circle; neither the square nor the circle should be rigidly adhered to. In this way, there is naturally within my body a set of the sixty-four hexagrams of Fuxi.

方圓二圖，不必泥文執象，可以得意忘言，活活潑潑的矣。但方圓著重處，總在能逆，逆則生，順則死，順中之生有限，逆中之生無窮，有生則不生，無生則長生，一逆一順，天地懸遠。羲皇序出逆數之象，宣聖釋出逆數之理，邵子注出未生之卦，其易為逆道也無疑。

The two diagrams, the Circular Diagram and the Square Diagram, do not require one to fixate on words or literal images; rather, one should grasp their meaning and forget about language, thus becoming lively and spontaneous. The emphasis of both diagrams lies in the concept of "reversal." Moving in reverse leads to life, while moving in the usual direction leads to death. Life in the usual direction is limited, but life in the reverse direction is boundless. Having a form that seems to allow life actually prevents true longevity, whereas returning to a state of non-existence allows for true longevity. The difference between reversal and following is as vast as heaven and earth. Fuxi arranged the hexagrams in reverse order, Confucius explained the principle of reversal, and Shao Yong commented on the hexagrams that have not yet emerged. The Book of Changes is a path of reversal, and this is without doubt.

古經云：五行順生，法界火坑，五行顛倒，大地七寶。世之盡性至命者，舍此先天逆道，別無他術矣。逆者何？逆即逆回於父母未生以前本真耳。

The ancient scriptures say: When the Five Phases follow the order of mutual generation, the entire realm becomes a fire pit; when the Five Phases are reversed, the whole earth becomes seven precious treasures. Those who wish to "fully realize their nature and attain their destiny" must abandon all other paths and follow this method of reverse cultivation based on the Earlier Heaven. What is "reverse"? Reverse means going back to the original true nature before the parents gave birth to me.

人秉天地陰陽五行之氣而生，天之陽氣至健，結而為命，地之陰氣至順，凝而為性。有生之初，健順相合，性命一家，性不離命，命不離性，性即命，命即性，所謂天命之謂性。

Human beings are born from the qi of heaven and earth, yin and yang, and the Five Phases: the yang qi of heaven is extremely strong and vigorous, and when condensed, it becomes 'destiny'; the yin qi of earth is extremely gentle and compliant, and when condensed, it becomes 'nature'. At birth, strength and compliance are combined, so destiny and nature are one: nature cannot be separated from destiny, and destiny cannot be separated from nature; nature is destiny, and destiny is nature—this is what the Doctrine of the Mean calls 'the mandate of heaven is called nature'.

當此之時，渾然天理，流行不息，先天主事，後天未發，萬有皆空，諸塵不染，一動一靜，皆在太極中運用，故其性動而不至於暴燥，動而巽緩，巽而不過於懦弱，巽而果行，類動合一，亦如雷風相薄也。

At this time, the heavenly principle is fully present, continuously flowing without interruption, with the Earlier Heaven Trigrams in charge and the Later Heaven Trigrams yet to be activated. All phenomena are empty, free from all worldly defilements. Every movement and stillness operates within the Taiji. Therefore, his nature: when moving, it does not become impetuous, but carries the gentle quality of the Xun Trigram; when gentle, it does not become weak, but can still act decisively—combining the movement of the Zhen Trigram with the penetration of the Xun Trigram, just as thunder and wind approach each other in the Earlier Heaven Trigrams.

明而不至於自用，明而似陷，陷而不至於昧真，陷而能明，明陷合一，亦如水火不相射也。和而不流於偽妄，和而止所，止而不落於空寂，止而能和，和止合一，亦如山澤通氣也。

Clear-sighted, yet not to the point of relying solely on one's own cleverness; clarity carries the hidden depth of the Water trigram (Kan). Hidden depth, yet not to the point of burying one's true nature; within hidden depth, there is the emergence of light — the brightness of the Fire trigram (Li) and the depth of the Water trigram (Kan) combine as one, just as water and fire do not harm each other. Gentle and harmonious, yet not to the point of being false or exaggerated; gentleness carries the stillness of the Mountain trigram (Gen). Stillness, yet not to the point of falling into emptiness or desolation; within stillness, there remains gentleness — the harmony of the Lake trigram (Dui) and the stillness of the Mountain trigram (Gen) combine as one, just as the mountain and the marsh share the same breath.

陽也，而有陰藏，陰也，而有陽藏，陽健陰順，陰陽渾成，空空洞洞，中懸黍米寶珠，圓陀陀，光灼灼，淨倮倮，赤灑灑，不識不知，順帝之則所謂率性之謂道也。

It is yang, yet it contains yin; it is yin, yet it contains yang. Yang represents strength and vigor, while yin represents softness and compliance. Yin and yang blend together seamlessly, creating a void that is empty yet profound. In the center hangs a pearl the size of a millet grain, round, bright, pure, and free from any attachments. It requires no recognition, no knowledge, and naturally conforms to the principle of the heavenly sovereign—this is precisely what the "Doctrine of the Mean" refers to as "to follow nature is the Way."

道者何？即太乙含真氣，不假作為，從容中道，真空妙有，至善無惡之謂。至善無惡，則是善之極，無滲漏，無內外，無人我，無修證，無配對，一靈真性，炯炯不昧，非色非空，即色即空，非有非無，即有即無，色空如一，有無不立，純是天機，絕無人機，生氣常存，雖有仁義禮智之性，而無仁義禮智之形，不仁而至仁，不義而至義，不禮而至禮，不智而至智，即仁、即義、即禮、即智，一善可以該四德，一氣可以該萬法，更何有五物、五賊之滓質？

What is the "Dao"? It is "Taiyi containing true qi" — the primordial true vital energy is contained within, without relying on artificial human effort, naturally and freely aligning with the middle way. In the void, there is profound existence; it is purely good with no evil. Pure goodness without evil means goodness has reached its extreme: no leakage, no distinction between inside and outside, no distinction between self and other, no need for cultivation or attainment, and no opposing pairs. A single bright true nature shines clearly and distinctly, neither form nor void, yet form and void are one; neither existence nor non-existence, yet existence and non-existence are one. Form and void are perfectly integrated, existence and non-existence cannot be established, it is purely natural, without any artificial intention. Vital energy remains constant and unlost. Although possessing the inherent virtues of benevolence, righteousness, propriety, and wisdom, these virtues are not seen in form. Not deliberately being benevolent yet reaching the extreme of benevolence, not deliberately being righteous yet reaching the extreme of righteousness, not deliberately being proper yet reaching the extreme of propriety, not deliberately being wise yet reaching the extreme of wisdom. The single character "goodness" can encompass all four virtues, and a single breath can encompass all dharmas. Where then are the impurities of the five substances and the five thieves?

此所謂未生出者也。未生出者，天真在內，未散於外，即本來面目，即聖賢種子，即仙佛懷胎。這個面目、種子、懷胎，人人具是，個個圓成，處聖不增，處凡不減，聖凡同途，及其先天氣足，後天潛生，陰氣用亊，精、神、魂、魄、意俱起，聖凡即分矣。於此，而能保守此本來面目者，惟天縱之聖人能之，一切常人未有不棄真入假，自傷其性命者。

This is what is called the state of "not yet arising." When it has not yet arisen, the true essence of nature is contained within, not scattered outward. This is the "original face," the seed for becoming a sage or virtuous person, and the embryo for becoming a immortal or Buddha. This face, this seed, this embryo, is possessed by everyone, complete in each person: sages do not have an extra bit, and ordinary people do not lack a bit. Sages and ordinary people originally walk on the same path. But when the qi of the Earlier Heaven is fully matured and the Later Heaven begins to emerge, the Yin energy starts to take charge, and the spirit, soul, shadow, and mind all arise together, and thus the sage and the ordinary person part ways. At this critical point, only the naturally endowed sages can preserve the original face; all ordinary people, without exception, abandon the true and fall into the false, thus injuring their own life and death.

古來聖師，大慈大悲，以抱一無為之道，留於後世，蓋欲人人成道，個個了真耳。一者，先天真一之氣，即陰陽混合不二之氣，即性命凝結不散之氣。此氣在人身中，四大不著，五行不到，無形無象，至虛至靈，活活潑潑的，號日谷神。此神主宰萬象，掌握陰陽，所云谷神不死，是謂元牝。元牝之門，是謂天地根心。

Since ancient times, the great sages have shown boundless compassion, leaving the principle of "holding on to unity and non-action" for future generations, with the sole intention that everyone can attain the Dao and each person can realize their true nature. The term "one" refers to the primordial true energy of the Earlier Heaven, which is the energy where yin and yang are blended into one, not divided into two. It is the energy where life and destiny are united and not scattered. This energy exists within the human body, not grasped by the four elements of earth, water, fire, and wind, nor can the Five Phases reach it. It is formless and without appearance, extremely empty yet extremely vital, lively and active, and is called "the spirit of the valley." This spirit governs all phenomena and controls yin and yang. It is the fundamental heart of the universe as mentioned in the "Book of Dao and Virtue" where it says, "The spirit of the valley does not die; this is called the primordial female. The gate of the primordial female is called the root of heaven and earth."

抱者，持守也。抱一者，即持守此一氣，綿綿常存而不失，所云守黃庭、養谷神也。但抱一非空空無為之說，乃逆退先天真陽，不為後天假陰所傷也。逆退真陽，自有真陰溫養，真陰真陽相會，健順合，元牝交，動不離靜，靜不離動，自有天然真火，爐中赫赫長紅，先天漸凝，後天漸化，谷神堅固，即成無漏真人。

"Embracing" means to hold on. So "embracing oneness" means to hold onto this energy continuously without losing it, which is what the alchemists call "guarding the Yellow Court and nurturing the grain spirit." However, embracing oneness is not just sitting in stillness doing nothing; it is to reverse and draw back the "Earlier Heaven True Yang" (the pure original yang energy that has not been tainted), preventing the "Later Heaven False Yin" (the turbid yin energy that arises after birth) from harming it. When the true yang is drawn back in reverse, the "true yin" (the pure quiet yin of Earlier Heaven) naturally comes to nurture it. The union of true yin and true yang, the harmonious combination of strength and gentleness, the meeting of the primordial male and female principles, movement without losing stillness, and stillness without losing movement, naturally leads to a natural true fire burning brightly in the alchemical furnace. The qi of Earlier Heaven gradually condenses, the qi of Later Heaven gradually dissipates, the grain spirit becomes firm and unshakable, and thus becomes a true person without any leakage.

所謂要得谷神長不死，須憑元牝立根基。真精既返黃金屋，一顆靈光永不離也。真精、靈光，皆谷神之別名。靈光不離，即谷神不死，谷神不死，則得長生矣。

The Dan Jing says: In order for the spirit essence to remain eternal and not die, one must establish a foundation through the gate of the original yin and yang. Once the true essence has returned to the golden chamber (the dan field), the luminous light will forever remain undivided. This is exactly what is being discussed. "True essence" and "luminous light" are both alternative names for the spirit essence. When the luminous light does not disperse, the spirit essence does not die; when the spirit essence does not die, one attains longevity.

是谷也，在圓圖，則乾坤中虛處是；在方圖，則十字中分處是；在人身，則四象和合處是。是神也，在圓圖，則乾坤交代處是；在方圖，則十字交接處是；在人身，則四象動靜處是。有谷則神存，失谷則神亡，生之在此，死之在此，陰生在此，陽長在此，古人號曰生門、死戶，又曰造化爐、陰陽戶。儒曰道義之門，釋曰不二法門，道曰眾妙之門。總而言之曰這個而已。

This "valley" corresponds to the empty space between the Trigrams 乾 (Heaven) and 坤 (Earth) in the circular diagram, and to the central cross point in the square diagram. In the human body, it is where the four elements harmonize. This "spirit" corresponds to the junction where 乾 and 坤 meet and change in the circular diagram, to the intersection of the cross in the square diagram, and in the human body, it is where the dynamic and static aspects of the four elements are in motion. When there is a valley, the spirit exists; when the valley is lost, the spirit perishes. Birth occurs here, death occurs here, yin is born here, and yang grows here. The ancients called it the "gate of life" and "gate of death," also the "furnace of creation" and "gate of yin and yang." Confucianism calls it the "gate of morality and righteousness," Buddhism calls it the "gate beyond duality," and Taoism calls it the "gate of all wonders." In summary, it is simply called "this."

若有上智者得遇明師，指示這個端的，逆而修之，聖胎現成，不使陽極生陰，直登彼岸，再加向上工夫，煉神還虛，逆於父母未生以前面目，打破虛空，跳出陰陽之外，聖而不可知之之謂神矣。噫！順去死，逆去活，往往教君尋不著，不遇真師，逆之一宇，豈易知哉！

If a person of superior wisdom meets a true master who points out the true origin of "this," he can reverse the process and naturally form a holy embryo. This prevents yang from reaching its extreme and giving rise to yin, allowing him to directly cross over to the other shore. Adding another level of upward cultivation, "refining the spirit back to emptiness," he reverses back to his original nature before his parents gave birth to him, breaking through the void and stepping beyond yin and yang. This is called "the saint's attainment is so profound it is beyond comprehension, which is called the divine." Alas! Following the natural path leads to death, while reversing the process leads to life. This saying often leaves one unable to find the right path. Without encountering a true master, how can one easily understand the concept of "reversal"?

文王索生八卦圖，文王後天八卦方位，後天順行造化圖，後天逆運變化圖，金木交併圖，坎離顛倒圖，乾坤顛倒圖，解脫本面。

This section presents eight diagrams: "King Wen's Diagram of the Eight Trigrams Originating from Parents," which depicts the trigrams Qian and Kun (Heaven and Earth) seeking each other to produce six child trigrams; "Later Heaven Positioning of the Eight Trigrams," which shows the arrangement of the Later Heaven trigrams; "Diagram of the Orderly Progression in Later Heaven," which illustrates the process of yin and yang transformation leading to birth, aging, illness, and death; "Diagram of the Reverse Transformation in Later Heaven," which depicts the gradual return to the Earlier Heaven through reverse cultivation within the Later Heaven; "Diagram of Metal and Wood Interacting," which portrays the union of the trigram Dui (Metal) and Zhen (Wood), harmonizing their nature; "Diagram of Inverting Kan and Li," which illustrates the practice of drawing yang from Kan and filling yin into Li; "Diagram of Reverting Qian and Kun," which depicts the restoration of Qian and Kun to their original positions, with the qualities of strength and gentleness returning to their source; "Diagram of Liberation," which portrays the final state of freeing oneself from all constraints and revealing one's true nature.

文王後天八卦，仍是羲皇所畫之卦，不過於已成卦中，看出有此一番道理，故變其卦之義，卦之氣，發羲皇未發，非強作也。如乾為老陽，乃諸陽之宗，為父。坤為老陰，乃群陰之主，為母。

King Wen's Later Heaven Trigrams still use the same eight trigrams drawn by Fuxi, but after they were already drawn, a deeper meaning was discovered within them. Therefore, the meanings and energies of the trigrams were changed, bringing out aspects that Fuxi did not fully develop. This was not forced or artificial. For example, Qian is the old yang, the master of all yang, hence it is regarded as the father; Kun is the old yin, the master of all yin, hence it is regarded as the mother.

父母相配，陰陽相交，必生男女，故乾一索坤，得坤之初爻而生巽，為長女；坤一索乾，得乾之初爻而生震，為長男。乾再索坤，得坤之中爻而生離，為中女；坤再索乾，得乾之中爻而生坎，為中男。乾三索坤，得坤之上爻生兌，為少女；坤三索乾，得乾之上爻而生艮，為少男。

The parents are compatible, and yin and yang interact, inevitably producing children. Therefore, the Trigram Qian first seeks the Trigram Kun, obtaining the first line (a yin line) from Kun to produce the Trigram Xun, which represents the eldest daughter. The Trigram Kun first seeks the Trigram Qian, obtaining the first line (a yang line) from Qian to produce the Trigram Zhen, which represents the eldest son. The Trigram Qian seeks the Trigram Kun again, obtaining the middle line from Kun to produce the Trigram Li, which represents the middle daughter. The Trigram Kun seeks the Trigram Qian again, obtaining the middle line from Qian to produce the Trigram Kan, which represents the middle son. The Trigram Qian seeks the Trigram Kun once more, obtaining the top line from Kun to produce the Trigram Dui, which represents the young daughter. The Trigram Kun seeks the Trigram Qian once more, obtaining the top line from Qian to produce the Trigram Gen, which represents the young son.

乾索坤之三陰，陽變為陰而生三女；坤索乾之三陽，陰變為陽而生三男。男女既生，於是男從父而女從母，乾統三男，居於東北；坤統三女，居於西南。乾老父三陽真氣，為三男所得，健德收斂，故得藏於西北寒盛之方；坤老母三陰真氣，為三女所得，順性失常，故遷於西南殺機之鄉。

The trigram Qian seeks the trigram Kun and obtains three yin lines; the yang position turns into yin and produces three daughters. The trigram Kun seeks the trigram Qian and obtains three yang lines; the yin position turns into yang and produces three sons. Once the sons and daughters are born, the sons follow their father and the daughters follow their mother. Qian governs the three trigrams of sons and resides in the Northeast. Kun governs the three trigrams of daughters and resides in the Southwest. The three yang energies of the old father Qian are divided by the three sons, so its strong and vigorous virtue becomes concealed and not apparent, thus it retreats to the Northwest, the place with the strongest cold. The three yin energies of the old mother Kun are divided by the three daughters, so its gentle and yielding nature loses its regularity, thus it moves to the Southwest, the place where the severe and sharp season occurs.

離得坤之中陰，陰麗陽中，陰借陽而生明，故居正南火旺之方。坎得乾之中陽，陽陷陰中，陽入陰而生潮，故居正北水旺之方。

The Trigram Li obtained the central yao of the Trigram Kun, with the yin line attached between two yang lines. Yin relies on yang to generate brightness, hence it resides in the direction of Due South where the fire energy is strongest. The Trigram Kan obtained the central yao of the Trigram Qian, with the yang line sinking between two yin lines. Yang enters the yin to produce the ebb and flow of tides, hence it resides in the direction of Due North where the water energy is strongest.

震得乾之初陽，初陽主生長，故居正東木旺之方。兌得坤之末陰，末陰主消化，故居正西金旺之方。艮得亁之末陽，末陽主靜養，故居東北陽弱之方。巽得坤之初陰，初陰主潛進，故居東南陽盛之方。

The Trigram Zhen (Thunder) has the Yang of the first line from the Trigram Qian (Heaven), and the initial Yang governs growth and development, so it resides in the direction of Due East where the Wood energy is strongest. The Trigram Dui (Lake) has the Yin of the top line from the Trigram Kun (Earth), and the final Yin governs decline and completion, so it resides in the direction of Due West where the Metal energy is strongest. The Trigram Gen (Mountain) has the Yang of the top line from the Trigram Qian (Heaven), and the final Yang governs stillness and rest, so it resides in the Northeast where the Yang energy is weak. The Trigram Xun (Wind) has the Yin of the first line from the Trigram Kun (Earth), and the initial Yin governs concealment and gradual progress, so it resides in the Southeast where the Yang energy is strong.

乾、坎、艮、震屬陽，造生萬物；巽、離、坤、兌屬陰，化成萬物。父母男女，自相配合，以行卦氣，後天六十四卦亦於此而生。六十四卦生，造之化之，生之成之，造而又化，化而又造，生而又成，成而又生，消息盈虛，無有停息，此已生出者，故謂後天。後天者，順生之道也。而逆運之道亦在內。

The trigrams Qian, Kan, Gen, and Zhen belong to the Yang category and are responsible for creation and generating all things. The trigrams Xun, Li, Kun, and Dui belong to the Yin category and are responsible for transformation and completing all things. Parents and children combine with each other, circulating the trigram energies, and the Later Heaven's sixty-four hexagrams thus arise. Once the sixty-four hexagrams are generated, there is both creation and transformation, birth and completion: creation follows transformation, transformation follows creation; birth follows completion, completion follows birth. There is constant waxing and waning, fullness and emptiness, without ever stopping. All of these belong to the aspect of "already being born," hence it is called "Later Heaven." Later Heaven follows the path of generating all things; while the path of reversing and returning to the source is also contained within it.

離本陽而反為女者，外陽而內陰，陰居中位，真陰也。坎本陰而反為男者，外陰而內陽，陽居中位，真陽也。外陽者，後天之陽；內陰者，先天之陰；外陰者，後天之陰，內陽者，先天之陽。先天是主，後天是賓，坎離輻輳，水火相濟，寒暑有時，故足以代乾坤而行造化。

The trigram Li is originally a yang trigram, yet it is considered as female, because its outer two lines are yang and its inner line is yin. The yin in the central position is the true yin. The trigram Kan is originally a yin trigram, yet it is considered as male, because its outer two lines are yin and its inner line is yang. The yang in the central position is the true yang. The outer yang is the yang of later heaven, while the inner yin is the yin of earlier heaven; the outer yin is the yin of later heaven, while the inner yang is the yang of earlier heaven. Earlier heaven is the host, and later heaven is the guest. The trigrams Kan and Li come together, with water and fire mutually regulating each other, and the alternation of cold and heat follows a regular pattern, so they are sufficient to replace the trigrams Qian and Kun in carrying out the transformations of the universe.

震，陰多陽少，而為男者，震乃陽氣方升。陽氣升而足以破陰氣。兌，陽多陰少，而為女者，兌為陰氣外現。陰氣現而足以滅陽氣。震為生機，兌為殺機，金木相併，生殺分明，故足以代乾坤而成造化。

The Zhen hexagram has more yin lines and fewer yang lines, yet it is considered masculine, because Zhen represents the initial rising of yang energy, and once yang energy begins to rise, it is sufficient to overcome yin energy. The Dui hexagram has more yang lines and fewer yin lines, yet it is considered feminine, because Dui represents the manifestation of yin energy externally, and once yin energy appears, it is enough to eliminate yang energy. Zhen represents vitality, while Dui represents destructive power. The metal of Dui and the wood of Zhen interact, clearly distinguishing between creation and destruction, thus being able to replace Qian and Kun to accomplish the process of generation and transformation.

乾與巽交不合，坤與艮交不正。乾老陽，坤老陰，不能生育，艮僅交接巽陽，巽只順生其陰，故八卦方位，乾坤艮巽居於四隅，坎離震兌居於四正也。此後天逆順之道。聖賢盡性至命之學，亦不外此。

The trigrams Qian and Xun do not harmonize with each other, nor do Kun and Gen fit properly. Qian represents old yang, and Kun represents old yin, and they are no longer capable of producing offspring. Gen can only follow the remaining yang from Xun, while Xun itself merely follows the yin that gave it birth. Therefore, in the Later Heaven arrangement of the eight trigrams, Qian, Kun, Gen, and Xun are placed in the four corners (northwest, southwest, northeast, southeast), while Kan, Li, Zhen, and Dui are placed in the four cardinal directions (north, south, east, west). This reflects the principle of the Later Heaven trigrams having both reverse and forward arrangements. The scholarly pursuit of "exhausting the nature and attaining the destiny" by sages does not go beyond this scope.

人之本來，陰陽混成，性命一家，健順相合，純是先天，一交後天，真中有假，假陷其真，健體有虧，順體有傷，性命分為兩處，於是健德不彰，靈明而誤用，元神昧而識神出矣。順德不真，昏暗而有險，元精藏而濁精生矣。如圖坎離居中正位，乾移西北，坤遷西南也。

Human nature originally consists of yin and yang blended together as one, with "nature" (heart nature) and "destiny" (essence and qi) residing together in harmony. The virtue of Qian (Heaven), characterized by strength, and the virtue of Kun (Earth), characterized by compliance, are perfectly aligned, representing a state of pure Earlier Heaven. Once entering Later Heaven, truth becomes mixed with falsehood, and falsehood obscures truth: the essential nature of strength is diminished, and the essential nature of compliance is harmed. Nature and destiny are separated and placed in different positions. Thus, the virtue of strength no longer manifests — the inherent clarity is misused, and the Origin God (the natural awareness of Earlier Heaven) becomes obscured, giving rise to the "discriminating mind" (the calculating and discerning mind of Later Heaven). Similarly, the virtue of compliance is no longer pure — it becomes dark and concealed, with danger hidden within. The pure essence of Earlier Heaven remains hidden, while turbid essence arises. In the Later Heaven Trigrams diagram, the trigrams Kan and Li occupy the central north and south positions, while the trigram Qian is pushed to the northwest corner and the trigram Kun is moved to the southwest corner.

後天精神用事，動而暴燥，氣性發矣。和而同流，妄情起矣。如圖震居於正東卯地，陽變為陰，兌居於正西酉地，和變為殺也。精神性情變幻，陰氣潛入而進，陽氣衰弱而止，如圖巽居東南陽旺之地，艮居東北陽暗之鄉也。

In the Later Heaven arrangement, once the essence and spirit take charge, any movement leads to impatience and fierce temper, and the "temperament" (inherited blood and disposition) erupts; if one is always accommodating and follows the crowd, the "false emotions" (erroneous mental states) arise. On the diagram, the Zhen trigram occupies the Due East position of Mao, where it should be purely yang, yet it turns into yin; the Dui trigram occupies the Due West position of You, where it should be harmonious, yet it turns into severe and killing. The essence, spirit, nature, and emotions change so unpredictably that yin qi quietly invades and advances step by step, while yang qi gradually weakens and stagnates. On the diagram, the Xun trigram occupies the Southeast area where yang qi is strong, while the Gen trigram occupies the Northeast corner where yang qi is dim.

噫！後天一發，陰漸長，陽漸消，不至消盡其陽而不止。圖之乾遇巽而垢，坤逢艮而剝，離上坎下，火水不濟。震東兌西，雷澤歸妹之所由來也。是道也，天地自然順行之道，陽極必陰，陰極必死，亦人之無可如何者。但聖人又有逆運之道，善能竊陰陽、奪造化、轉乾坤、扭氣機於後天中返先天，死裡逃生，其道何在？仍不外乎後天八卦之理。

Alas! Once the Later Heaven begins to move, yin grows day by day while yang diminishes day by day, and it will not stop until the yang is completely exhausted. In the diagram, the Qian trigram meets the Xun trigram, forming the Gou hexagram— one yin quietly arising among five yangs; the Kun trigram meets the Gen trigram, forming the Bo hexagram— one yang alone remaining among five yins. The Li trigram is above and the Kan trigram is below, fire rises upward and water flows downward, they do not interact, which is the image of Wei Ji; the Zhen trigram is in the east and the Dui trigram is in the west, the young male and the young female lose their proper order, which is the origin of the Gui Mei hexagram. This is the natural way of heaven and earth moving in the order of the Later Heaven: when yang reaches its peak it must turn to yin, and when yin reaches its peak it must turn to death, which is something human power cannot change. But the sages have another method of reversing the order, skillfully seizing yin and yang, reclaiming the transformation of nature, turning heaven and earth, and shifting the vital energy. They return from the Later Heaven to the Earlier Heaven, escaping from death. But where is this path? It still cannot escape the principles of the Later Heaven trigrams.

圖之坎、離、震、兌居於四正，乾、坤、艮、巽居於四隅，此中天機，非師難知。離中一陰，人心是也；坎中一陽，道心是也。道心本是乾家中陽，因交後天，入於坤宮，陽陷陰內，健者不健矣。人心本是坤家中陰，因失先天，入於乾宮，陰竊陽位，順者不順矣。若能虛其心，則人心化。人心化，則陰順而仍還於坤火，返其真矣。若能實其腹，則道心生。道心生，陽則健而仍還於乾，水歸於源矣。

The trigrams Kan, Li, Zhen, and Dui occupy the four cardinal directions of southeast, northwest, northeast, and southwest respectively. The trigrams Qian, Kun, Gen, and Xun retreat to the four corners. The hidden wisdom here is difficult to comprehend without guidance from a true master. The central yao (line) of the Li trigram is the "human heart" — the mind of knowledge, desire, and emotion in the Later Heaven. The central yao of the Kan trigram is the "Dao heart" — the mind of innate goodness and heavenly principle in the Earlier Heaven. The Dao heart originally belonged to the central yao of the Qian trigram, but because it entered the Later Heaven, it fell into the Kun palace, where the yang was trapped within the yin. Thus, the strong and vigorous became weak. The human heart originally belonged to the central yao of the Kun trigram, but because it lost the Earlier Heaven, it entered the Qian palace, where the yin took the place of yang. Thus, the gentle and yielding became unyielding. If one can "empty the heart" — remove private desires and preconceptions from the chest, the human heart will naturally dissipate. When the human heart dissipates, the yin will return to its proper place, reverting to its original state. If one can "fill the belly" — cultivate the true vital energy within the abdomen, the Dao heart will naturally arise. When the Dao heart arises, the yang will regain its strength, returning to its original position, and the water will flow back to its source.

兌為金，他家客氣也。震為木，我家主氣也。震本陽，其中有陰；兌本陰，其中有陽。主氣為客氣所盜，東虛而西實，若於殺中求生，殺氣變而為和氣，金情戀木慈仁，金還其元矣。木性愛金順義，木返其本矣。

The Trigram Dui belongs to metal and represents the "courteous" energy, which is an external disturbance. The Trigram Zhen belongs to wood and represents the "dominant" energy, which is the inherent controlling force. Zhen is originally a yang trigram, but it contains one yin line in the middle; Dui is originally a yin trigram, but it contains one yang line in the middle. The dominant energy of one's own is taken by the external courteous energy, resulting in emptiness on the east and fullness on the west. If one can seek vitality amidst the harsh and destructive energy, the harsh energy can transform into a harmonious and pleasant one: the affection of metal is drawn to the kindness and compassion of wood, and thus metal returns to its original nature; the nature of wood is attracted to the righteousness of metal, and thus wood returns to its root.

取坎填離，健復本命，借離煉坎，順還本性，以震求兌，健動而能和順；以兌求震，和順而能健動，健順如一，乾坤相合，四象相和，五行攢簇，後天精、神、魂、魄、意歸真，五德五元，渾然圓成，還原返本，金丹有象，所謂「乾坤交媾罷，一點落黃庭」。

"Taking the Water Trigram and filling the Fire Trigram" refers to retrieving the true yang from the center line of the Water Trigram and using it to fill the deficiency in the Fire Trigram, thus restoring the original "destiny" through the re-emergence of strength and vitality. "Borrowing the Fire Trigram to refine the Water Trigram" involves using the clarity of the Fire Trigram to refine the stagnation within the Water Trigram, thereby restoring the original "nature" through the re-emergence of flexibility and gentleness. Using the Thunder Trigram to seek the Lake Trigram signifies a dynamic and vigorous action that is also harmonious and gentle. Using the Lake Trigram to seek the Thunder Trigram signifies a harmonious and gentle state that is also dynamic and vigorous. Strength and gentleness combine as one, Heaven and Earth recombine, the four trigrams harmonize with each other, the Five Phases converge to the center, and the five essences—spirit, soul, vitality, form, and will—return to their true forms. The five virtues and five elements become perfectly complete. Returning to the original state, the "Golden Elixir" takes shape, which is what the alchemical texts refer to as "Heaven and Earth have united, and a single point falls into the Yellow Court."

一點者，丹元也。黃庭者，中央也。丹落中央，陰陽一氣，還我娘生本來面目，基址堅固，所謂「一粒金丹吞入腹，始知我命不由天」。噫！健順一失，性命分離，五行錯亂。健順一復，性命凝結，五行攢簇。一失無不失，一復無不復，後天變化有為之道大矣哉！

The term "one point" refers to "Dan Yuan" — the initial seed of the golden elixir. "Huang Ting" refers to the central part of the body. When the elixir settles in the center, yin and yang combine into a single qi, restoring one's original form at birth. The foundation becomes firm, which is what the elixir scriptures say: "When a single grain of golden elixir enters the abdomen, one realizes that one's destiny is not determined by heaven." Alas! Once the qualities of strength and harmony are lost, nature and life separate, and the Five Phases become disordered. Once strength and harmony are restored, nature and life unite, and the Five Phases gather together. If one point is lost, nothing remains intact. If one point is restored, everything is recovered. This "active" way of transformation in the Later Heaven is truly remarkable!

但還原返本，乾坤相合，只完得前半工夫，還有後半工夫，猶未完的。蓋道至乾坤相合，是將後天已返成先天矣。既返成先天，從此再立鼎爐，別置鉗錘，用無為逆運之道，顛倒乾坤，乾逆退而坤順生，借陰以全陽，溫之養之，用天然真火烹煉，消盡一身後天陰濁之氣，煅成一個金剛不壞之物，從虛無中透出，入於無聲無臭之境，還我未生身以前面目，方是大解大脫，逍遙自在，無拘無束之天矣。

However, restoring the original state and harmonizing heaven and earth only completes the first half of the practice. The second half is yet to come. When one reaches the stage of harmonizing heaven and earth, it means that the later heaven has already been transformed into the earlier heaven. Once transformed into the earlier heaven, one must then establish a new cauldron and use a different set of tools, switching to the method of "non-action" (wuwei) for reverse cultivation: reversing heaven and earth, making heaven retreat and conceal in reverse, and allowing earth to develop in its natural order. Using the yin energy to preserve the yang energy, one gradually warms and nurtures the body, employing "true fire"—a natural fire that does not rely on mental force—to refine and purify the body's later heaven yin and turbid energies, transforming them into an indestructible diamond-like substance. Emerging from nothingness, one enters a state of silence and odorlessness, returning to one's original nature before birth. Only at this stage does one achieve great liberation and release, entering a realm of complete freedom and boundlessness.

先天八卦，一氣循環，渾然天理，從太極中流出，乃真體未破之事；後天八卦，分陰分陽，有善有惡，在造化中變動，乃真體已虧之事。

The Earlier Heaven Trigrams represent a continuous cycle of one qi, a unified manifestation of heavenly principles, directly flowing from the Taiji. They describe the "true essence"—the original complete and perfect nature of human life—before it has been damaged. The Later Heaven Trigrams, on the other hand, involve the separation of yin and yang, with both good and evil present, constantly changing within the process of creation and transformation. They describe the state after the true essence has already been diminished.

真體未破，是謂生出者，須當無為。無為之妙，在乎逆中行順，逆藏先天之陽，順化後天之陰，歸於父母未生以前面目，不使陰氣有傷真體也。真體有傷，是已生出者，當須有為，有為之竅，在乎順中用逆，順退後天之陰，逆返先天之陽，歸於娘生本來之面目，務使陽氣還成真體也。

The true essence that has never been damaged belongs to the category of the original heavenly vital energy that has not yet manifested, and should be cultivated through the practice of "wu wei" (non-action). The subtlety of wu wei lies in "reversing in order to follow": reversing to gather the heavenly yang energy, following to dissipate the later heaven yin energy, returning to the original form before the parents gave birth to me, and preventing the yin energy from harming the true essence. If the true essence has already been injured, it belongs to the category where the later heaven vital energy has already begun to manifest, and therefore "you wei" (active cultivation) must be used. The key to you wei lies in "following in order to reverse": following to remove the later heaven yin energy, reversing to return the heavenly yang energy, returning to the original form at the time of birth, and ensuring that the yang energy regathers to form the true essence again.

但先天未生出者，猶有分別；後天已生出者，亦有分別。當在胞胎之時，先天陰陽，五行一氣，包含無形無跡不可見。未生出者，及其生身以後，未交後天，不識不知，順帝之則，至善無惡，雖有陰陽五行之性，而無陰陽五行之質，一氣渾然，亦未生出者也。

However, among the "unmanifested" aspects of the Earlier Heaven, there are distinctions, and among the "manifested" aspects of the Later Heaven, there are also distinctions. While still in the mother's womb, the yin and yang and the Five Phases are combined into one qi, encompassing the fetus, invisible and intangible, unseen and unperceived. This is one form of the unmanifested. After birth, before entering the Later Heaven, the person is in a state of confusion and ignorance, naturally following the heavenly principle—this is what the "Great Ode" from the Book of Poetry says: "Not knowing, not recognizing, following the Mandate of Heaven." It is purely the utmost goodness with no evil, though it already possesses the "nature" of yin and yang and the Five Phases, it has not yet formed the "substance" of yin and yang and the Five Phases, remaining as a single qi, which is another form of the unmanifested.

先天逆中順行者，即逆藏先天陰陽五行，而歸於胞胎一氣之中，順化後天之陰，而保此一氣也。當生身之初，後天陰陽五行，入於軀殼之中，與先天陰陽五行相合，先天之內，即雜後天之氣。雖後天之氣未發，而形跡已露，如嬰兒善惡剛柔，本於性成，但後天為先天所統攝，性相近耳。此已生出者也。

The concept of "reversing in order to follow" mentioned in the Earlier Heaven system refers to reversing the process of collecting the yin and yang and the Five Phases of the Earlier Heaven back into the original unified qi of the embryo, while simultaneously following the process of dissolving the later heaven's yin qi, in order to preserve this unified qi. When a person is first born, the yin and yang and Five Phases of the Later Heaven enter the body, mixing with those of the Earlier Heaven. At this point, the Later Heaven's qi has not yet manifested, but its traces are already present—like the innate nature of goodness, evil, strength, and softness in an infant, which are inherent from birth. However, since the Later Heaven is still governed by the Earlier Heaven, Confucius only said "human nature is similar." This is a form of something that has already emerged.

及其先天陽極，交於後天，知識開而靈竅閉，其機已發，大肆張狂，亦已生出者也。後天順中用逆者，即順退已發之陰，歸於初生未發之處，返出先天之陽，以還此初生也。

When the yang of the Earlier Heaven reaches its peak and turns to enter the Later Heaven, the mind opens up, and the clear and bright passage closes. Once the mechanisms of the Later Heaven have begun to operate, they become excessive and unrestrained — this is another kind of emergence. The Later Heaven's concept of 'following the natural course while using the reverse' means following the path to reduce the already excessive yin energy, returning it to the state before it had begun to manifest, and then bringing back the yang energy of the Earlier Heaven to restore the original state of its beginning.

陽健陰順，復見本來面目，仍是先天後天兩而合一之原物，從此別立乾坤，再造鼎爐，行先天逆中用順之道，即為九還七返大還丹矣。今以先天圖，移於後天圖內者，使知真體未破者，行無為自然之道，以道全形，逆中行順，以化後天之陰；真體已虧者，行有為受化之道，以術退命，順中用逆，以復先天之陽，先後合一，有無兼用，九還七返，歸於大覺，金丹之事了了。

Yang energy is strong and vigorous, while Yin energy is soft and compliant. When they return to their original state, they are still the original substance unified by Earlier Heaven and Later Heaven. From this point on, a new Heaven and Earth are established, and a new furnace is created, practicing the method of "using order within reversal" from Earlier Heaven. This achieves the great elixir known as "nine returns and seven returns." Now, by placing the Earlier Heaven hexagram diagram inside the Later Heaven hexagram diagram, it is to show people that for those whose true essence remains intact, they should follow the path of "non-action and naturalness," relying on the great Dao to preserve their form, practicing "order within reversal" to eliminate the Yin of Later Heaven. For those whose true essence has been lost, they should follow the path of "action and transformation," relying on formulas to renew their life and essence, practicing "reversal within order" to restore the Yang of Earlier Heaven. When Earlier Heaven and Later Heaven are combined as one, both the "having" and "non-having" methods are used together. Through nine returns and seven returns, they return to great awakening, and the matter of the golden elixir is thus completed.

何圖形圓，陰陽合一，無為自然之道也。洛書形方，陰陽分位，有為變化之道也。先天形圓，陰陽一氣，用逆全順，亦無為自然之道也。後天形方，陰陽分判，順中用逆，亦有為變化之道也。

The Yellow River Chart is circular in shape, with yin and yang combined as one, following the path of "non-action and natural spontaneity." The Luo Writing is square in shape, with yin and yang occupying specific directions, following the path of "active transformation." The Earlier Heaven Trigrams diagram is circular, with yin and yang unified as one qi, using reverse methods to achieve the natural order, also following the path of non-action and natural spontaneity. The Later Heaven Trigrams diagram is square, with yin and yang clearly separated, using reverse methods within the natural order, also following the path of active transformation.

河圖先天，皆以道全形之事；洛書後天，皆以術延命之事。先天後天者，即河圖洛書之註釋。河圖洛書，是先天後天之數，先天後天是河圖洛書之理，數得理而始明，理得數而有本。

The Yellow River Chart and the Earlier Heaven Trigrams both discuss "preserving the form through the Dao"—the matter of safeguarding this physical form through the great Dao. The Luo Writing and the Later Heaven Trigrams both discuss "prolonging life through techniques"—the matter of continuing this vital essence through methods and arts. The Earlier Heaven and Later Heaven Trigrams are actually interpretations of the Yellow River Chart and the Luo Writing. The Yellow River Chart and the Luo Writing represent the "numbers" of the Earlier Heaven and Later Heaven Trigrams, while the Earlier Heaven and Later Heaven Trigrams represent the "principles" of the Yellow River Chart and the Luo Writing: numbers require principles to be understood, and principles require numbers to have a foundation.

河圖洛書，相為表裡，先天後天，相為表裡。無洛書，則河圖無變化，無後天，則先天不成全。河圖為洛書之體，洛書為河圖之用。先天為後天之體，後天為先天之用。體用俱備，理數兼該，性命雙修之道，無餘蘊矣。

The River Chart and the Luo Square are complementary to each other, just as the Earlier Heaven and Later Heaven are complementary. Without the Luo Square, the River Chart would not give rise to change; without the Later Heaven, the Earlier Heaven would not attain completeness. The River Chart is the 'body' of the Luo Square, and the Luo Square is the 'function' of the River Chart; the Earlier Heaven is the 'body' of the Later Heaven, and the Later Heaven is the 'function' of the Earlier Heaven. When both body and function are complete, both principle and number are included, and the principle of cultivating both life and nature is fully explained without any omission.

今仿邵子內方外圓之圖，移河圖於洛書之中，移先天於後天之中，河圖洛書為一圖，先天後天為一圖，成內圓外方二圖，以變化內圓外方之義。又以四圖合為一圖，以示圖為活圖，理為活理，不得以圖說圖，以卦說卦也。

Now, following the method used by Shao Yong of the Song dynasty, with the inner part square and the outer part round, place the River Chart within the Lake Chart, and move the Earlier Heaven trigrams into the Later Heaven trigrams. Combine the River Chart and Lake Chart into one diagram, and combine the Earlier Heaven and Later Heaven into another diagram, creating two diagrams with inner circles and outer squares, to illustrate the changing relationship between inner and outer. Then combine these four diagrams into one, to indicate that the diagrams are living diagrams and the principles are living principles, and one should not rigidly interpret the diagrams by means of diagrams or the trigrams by means of trigrams.

以道全形者，圓成無虧，防危慮險之功，誠之者性也。以術延命者，陰陽錯綜，返本還原之道，明之者教也。內方外圓者，自誠而明，無為而抵有為也；外方內圓者，自明而誠，有為而歸無為也。無為了性，有為了命。了性所以成後天之功，了命所以復先天之氣，先天全，後天化，有無不立，性命俱了，現出父母未生以前面目，露出無始五行不到的本橡。圖書，先後八卦，一以貫之，渾然太極，萬象歸空，陰陽混化，無聲無臭至矣。

A person who cultivates "to perfect the form through the Way" has a complete and unimpaired essence, and their practice involves preventing danger and guarding the essence, as described in the "Zhongyong" as "those who achieve sincerity." They approach cultivation by starting from nature. A person who cultivates "to prolong life through techniques" must work within the interplay of yin and yang to return to the original state, as described in the "Zhongyong" as "those who realize clarity." They approach cultivation by starting from teaching. Inner square and outer roundness represent "sincerity leading to clarity," beginning from non-action and reaching action. Outer square and inner roundness represent "clarity leading to sincerity," beginning from action and returning to non-action. Non-action is "realizing the nature," and action is "realizing the life force": realizing the nature completes the practice of the Later Heaven, while realizing the life force restores the original true qi of the Earlier Heaven. When the Earlier Heaven is preserved and the Later Heaven is fully transformed, one no longer clings to either existence or non-existence, and both nature and life force are completed. The original appearance before parents were born is revealed, and the fundamental form beyond the Five Phases is unveiled. The Yellow River Chart, the Luo Writing, and the Earlier and Later Heaven Trigrams all follow the same principle, forming a single Taiji: all phenomena return to emptiness, yin and yang merge into one, and there is no sound or smell. Here, the cultivation comes to an end.

儒曰，執中；道曰，守中，釋曰，虛中。中之一字，乃三教聖人之心法，所以修性命而成大道。千經萬典，說來說去，只說的這一字，篆文中字從○、從|，在人即秉□之良，為至善無惡，圓明不昧之物，所謂先天真一之氣者是也。

Confucianism speaks of "zhí zhōng" (holding the center), Daoism speaks of "shǒu zhōng" (guarding the center), and Buddhism speaks of "xū zhōng" (empty center). The character "zhōng" (center) is the common essential teaching of the sages of the three teachings. It is relied upon to cultivate life and achieve the great way. Thousands of scriptures and myriad classics, when examined thoroughly, all speak of this single character. The seal script character "zhōng" is composed of a circle "○" and a vertical line "｜"; when applied to a person, it refers to the innate knowledge and ability one is born with, which is perfectly good without evil, roundly bright without darkness, that is, what is called "xiān tiān zhēn yī zhī qì" (the true primordial qi of the Earlier Heaven). (The original text here is missing one character, marked as a box, and we dare not make up a guess.)

○中有|，渾然天理，一氣上下，流行不息之義，且|在○之當心，左為陽，右為陰，即河圖左陽右陰。一氣上下之象，薛道光曰：「有物先天地，無名本寂寥，能為萬象主，不逐四時調。」寂寥者，即○。萬象主，即|。至無而含至有，至虛而含至實，故謂中。

A single vertical line standing in the center of the circle represents the unity of heavenly principles, a continuous flow of vital energy moving up and down without interruption. This vertical line is positioned exactly at the center of the circle, with its left side belonging to yang and its right side to yin, matching the pattern of the Yellow River Chart which has yang on the left and yin on the right. This symbolizes the movement of vital energy rising and falling. In the Song dynasty, the alchemist Xue Daoguang wrote four lines of poetry describing something that existed before heaven and earth, nameless and formless, inherently empty and quiet, yet capable of governing all phenomena without changing with the four seasons. In the poem, "寂寥" refers to the circle, and "万象主" refers to the vertical line. From absolute nothingness, there is absolute presence; from absolute emptiness, there is absolute reality, so it is called "center."

是中也，不偏不倚，無前無後，無背無面，無頭無尾，非有非無，非色非空，虛圓不測，無象而能主宰萬象，無形而能造化有形，生天生地生人物。在人，非四大一身之中，非中外之中，無方所、無定位，視之不見，聽之不聞，摶之不得。古人推其理而肖其形，強名之曰「十字街」，曰「四會田」，曰「通衢路」，曰「戊己門」，曰「元牝門」，曰「元關竅」，曰「生殺舍」，曰「刑德門」，曰「生死關」，曰「陰陽戶」，曰「性命竅」，曰「天地根」，曰「人獸關」，曰「懸胎鼎」，曰「造化爐」，名號多端，總而言之，曰「中」。

This "center" is not biased toward any side, nor does it lean toward any end; it has no front or back, no head or tail; it is not existence, nor non-existence; it is not form, nor emptiness. It is empty yet spiritually aware, round yet unfathomable, without form yet capable of governing all forms, without shape yet able to create tangible things. Heaven, earth, people, and all things arise from it. When it comes to human beings, it is neither located in any particular part of the physical body composed of the four elements of earth, water, fire, and wind, nor is it the middle between inside and outside. It has no position, no fixed place; it cannot be seen, heard, or grasped. Ancient sages investigated its nature and compared its form, giving it many names: "Crossroad," "Four Converging Field," "Broad Avenue," "Gate of Wu and Ji," "Gate of Original Mother," "Original Gate," "Gate of Life and Death," "Gate of Punishment and Merit," "Gate of Life and Death," "Gate of Yin and Yang," "Gate of Life and Destiny," "Root of Heaven and Earth," "Gate of Human and Beast," "Suspended Embryo Cauldron," "Cauldron of Transformation." Though these names are numerous, they all ultimately point to one word: "center."

中也者，天下之大本也，亙古聖賢仙佛，皆從此中生出。其大無外，其小無內，放之則彌六合，卷之則退藏於密，悟之者立躋聖位，迷之者萬劫沉淪。蓋此「中」，乃性命之根，在先天，性命如一，而為中（圖）；在後天，中分而為性命（圖），其實後天中返出先夭，性了命凝，性命歸根，仍是一中。

"The Middle" is the fundamental principle of all things in the universe. From ancient times to the present, all sages, immortals, and Buddhas have emerged from this Middle. It is vast without any outer boundary and minute without any inner limit; when expanded, it fills the universe in all directions, and when contracted, it retreats to the most hidden and subtle place. Those who comprehend it instantly attain the rank of sages, while those who lose it will be lost in endless cycles of suffering. Originally, this Middle is the root of both nature and destiny. In the Earlier Heaven, nature and destiny are one, combining into a single Middle (the original text here includes an illustration); in the Later Heaven, this Middle splits into two, giving rise to nature and destiny as separate entities (the original text here includes an illustration). In reality, as long as one can return to the Earlier Heaven state within the Later Heaven, nature will be perfected and destiny will be consolidated, and both nature and destiny will return to their original root, once again becoming that single Middle.

老子云：「谷神不死，是謂元牝。元牝之門，是謂天地根。」紫陽云：「要得谷神長不死，須從元牝立根基。」谷神，即中也。元牝為陰陽，即性命也。谷神不死，中含性命，元牝之基，性命成中。守此中者，聖人也；失此中者，凡人也。聖凡之分，只在得失之間耳。

The sixth chapter of the *Laozi* says: "The spirit of the valley does not die; this is called the original female. The gate of the original female is called the root of heaven and earth." In the Song dynasty, Zhang Boda (who was known as Ziyang) also said: "To obtain the spirit of the valley that does not die, one must first establish a foundation from the original female." Here, "the spirit of the valley" refers to "the center." Originally written as "xuan pu," the term "xuan" was changed to "yuan" by Qing scholars to avoid the name of the sage emperor. One "xuan" and one "pu" represent one yang and one yin, and when applied to human beings, they correspond to sex and life. "The spirit of the valley does not die" means that the center contains both life and sex; "establishing the foundation of the original female" means that only when life and sex are united does the center become complete. Those who can maintain this center are sages, while those who lose it are ordinary people. The distinction between sages and ordinary people lies only in the difference between possession and loss.

一切常人，為氣質所拘，為積習所染，性命分居兩處，中有虧損，日虧日損，性亂命搖，神昏氣濁，將中之原物全然失卻。中一有失，性命無本，形雖動而神已喪，焉能長久乎？三教聖人，以中為本者；欲人執守此中，保全性命耳。

All ordinary people are bound by their innate temperament and gradually tainted by accumulated habits. Their nature and life are separated, and the "middle" between them becomes diminished. Day by day it is lost, day by day it is damaged. Their disposition becomes chaotic, their life force wavers, their spirit becomes dull, and their breath becomes turbid. Eventually, the original "middle" is completely lost. Once the middle is lost, life and nature have no foundation. Although the body may still move, the spirit has entirely vanished. How could this last long? The sages of the three teachings all regard the middle as the fundamental principle, precisely to urge people to firmly hold onto this middle in order to preserve their life and nature.

中之一字，為修道者始終之要著，築基在此，採藥在此，烹煉在此，溫養在此，進陽在此，退陰在此，結丹在此，脫丹在此，七返九還，無一不在此。但這個「中」，人不易見，亦不易知，不可以有心求，不可以無心守。有心求之，則落於色相；無心守之，則入於空寂，均非中道。真正中道，非有非無，即有即無，非色非空，即色即空，不落偏，於恍惚中求，於杳冥內尋，庶乎近焉？

The character "zhong" (center) is the crucial point for a practitioner of the Dao, from beginning to end: laying a foundation here, gathering the elixir here, cooking and refining it here, nurturing it here, "advancing the yang fire" here, "retreating the yin symbol" here, forming the elixir here, and shedding the elixir here. It is said that the "seven returns and nine transformations" have no step outside of this. However, this "zhong" is not easy to see or understand. It cannot be sought with a deliberate mind, nor can it be guarded with an indifferent mind. Seeking it deliberately leads one into form and appearance; guarding it indifferently leads one into emptiness and stillness—both extremes miss the middle path. The true middle path is neither existence nor non-existence, yet it is both existing and non-existing; neither form nor emptiness, yet it is both form and emptiness, not leaning toward either side. One must seek it in a state of vague and dim awareness, and search for it within the deep and mysterious, only then can one approach it somewhat.

天下學人，不知此中是個什麼物事，或謂黃庭穴，或謂天谷穴，或謂百會穴，或謂絳宮，或謂明堂，或謂咽喉，或謂兩腎中間，執守幻身穴竅，便謂守中抱一，妄冀長生，不但不能長生，反而促死，哀哉！

All those who study the Dao fail to understand what the "middle" truly is. Some say it is the Huangting acupoint, others the Tiangu acupoint, others the Baihui acupoint, others the Jianggong, others the Mingtang, others the throat, others the center between the two kidneys. They cling stubbornly to a particular acupoint on their physical body, claiming they are practicing "shouzhong baoyi," and foolishly hope to achieve longevity through this. In the end, they do not attain longevity, but instead hasten their death. How pitiful!

儒曰：「喜、怒、哀、樂之未發，謂之中。」又曰：「不偏不倚之謂中。」道曰：「前弦之後後弦前，藥味平平氣象全。」又曰：「陰陽得類歸交感，二八相當自合親。」釋曰：「吾有一物，上柱天、下柱地，無頭無尾，無背無面。」又曰：「舍利子，色不異空，空不異色，色即是空，空即是色。」此皆言中之實落處也。

Confucianism says: When joy, anger, sorrow, and pleasure have not yet arisen, it is called "zhong" — this is from the "Zhongyong"; it also says: "zhong" is when there is no leaning to one side — this is Zhu Xi's explanation in his "Zhongyong Zhangju". Taoism says: After the upper half-moon and before the lower half-moon, the medicine is balanced and harmonious, and the situation is complete; it also says: Yin and Yang each have their own kind and interact with each other, and when the amounts of two and eight are appropriate, they naturally unite — all from Zhang Bodian's "Wuzhen pian", discussing the midpoint where fire is neither too old nor too tender, and Yin and Yang are each half. Buddhism says: I have something, which supports the sky above and the earth below, has no head or tail, no front or back — this is a saying from the Chan school; it also says: "Sheli zi", form and emptiness are not different, emptiness and form are not separate, form is emptiness, and emptiness is form — this is from the "Prajna Paramita Heart Sutra". All these statements talk about the real and concrete place of "zhong".

若人能於此等處留心，極深研幾，就正於真師，認得真正之中。將柱扙子穿在中鼻孔內，主登彼岸，絕不費力，從此直進大路，緩步而行，終有到家之日，經云：「得其一，萬事畢。」豈虛語哉！

If someone is willing to pay attention to these aspects and thoroughly study the subtle details, then take them to a genuine master for verification, and recognize the true 'center,' it would be like inserting a staff into a bull's nose and leading it along. To cross to the other shore would be effortless. From then on, one can steadily walk on the main path, slowly proceeding, and eventually reach home. The Dao Classic says: 'Mastering one aspect, all things are completed.' Is this not empty talk?

悟真曰：「道自虛無生一氣，便從一氣產陰陽，陰陽再合成三體，三體重生萬物張。」

Zhang Boduan's "Wuzhen Pan" says: The great way arises from nothingness, producing a single qi. This qi then differentiates into yin and yang. When yin and yang interact, heaven, earth, and humanity are formed as the three fundamental principles. These three principles generate each other in a cycle, allowing all things to flourish.

所謂虛無一氣者，乃天地之根，陰陽之宗，萬物之祖，即金丹是也。世人不知金丹是何物事，皆於一身有形有象處猜量，或以為金石煅煉而成，或以為男女氣血而結，或以為心腎相交而凝，或以為精神相聚而有，或以為在丹田氣海，或以為在黃庭泥丸，或以為在明堂玉枕，或以為在兩腎中間，如此等類不可枚舉，皆是拋磚弄瓦，認假作真。故學道者如牛毛，成道者如麟角。殊不知金者，堅久不壞之義，丹者，圓明無虧之義。丹即本來先天真一之氣，此氣經火煅煉，歷劫不壞，故謂金丹。

The concept of "xu wu yi qi" refers to the root of heaven and earth, the origin of yin and yang, and the ancestor of all things, which is also called "jin dan." People do not know what "jin dan" really is, and they guess wildly about it in the realm of the physical body: some think it is made from the burning of metals and stones, others think it is formed from the union of male and female blood and qi, others think it is the meeting and condensation of heart fire and kidney water, and others think it is the gathering of essence and spirit. Some say it is located in the dantian and qihai, others in the huangting and niantan, others in the mingtang and yuzheng, and others in the middle between the two kidneys. Such statements are endless, all just throwing bricks and playing with tiles, mistaking the false for the true. Therefore, there are many people who study the Way, but few who truly attain it. They do not realize that "jin" refers to something firm and enduring, not subject to decay, and "dan" refers to something complete and bright, without any deficiency. The "dan" is the original, pure, and primordial qi of heaven and earth, which, after being refined through fire, endures through countless calamities without being destroyed, hence it is called "jin dan."

是丹也，至無而含至有，至虛而含至實，無形無象，先天而立其體，後天而發其用，不可以知知，不可以識識。擬之則失，證之則非，古人強圖之以○，強名之曰道，曰虛無、曰先天一氣、曰無極、曰太極。

This pill exists in the most empty yet contains the most substantial, in the most void yet contains the most real; it has no form and no image. In the Earlier Heaven it establishes its essence, and in the Later Heaven it manifests its function. It cannot be known through knowledge or perception, nor can it be distinguished by the mind; once you attempt to describe it, it becomes distorted, and once you try to point it out, it disappears. In ancient times, unable to express it otherwise, they reluctantly drew a circle 「○」 to indicate it, and gave it names such as "the Way," "voidness," "the first breath of the Earlier Heaven," "non-polarity," and "the Supreme Ultimate."

曰道者，無名之名也。曰虛無、無極者，自未生物時言之。曰太極一氣者，自方生物時言之。其實虛無一氣，無極太極，總是道之一個物事，非有二件。這個物事，即是金丹。在河圖洛書，即中五之中一點；在先天後天，即陰陽相交之中一竅，人人具足，個個圓成，處聖不增，處凡不減，只緣秉氣所拘，積習所染，順其後天之陰，迷失本宗，流蕩忘返，莫知底止矣。

Calling it "Dao" is merely giving a name to something nameless. Calling it "Xu Wu" or "Wu Ji" refers to the state before all things come into being. Calling it "Tai Ji" or "Yi Qi" refers to the state when all things are about to come into being. In reality, Xu Wu and Yi Qi, Wu Ji and Tai Ji, are all just one thing, namely "Dao," and not two separate things. This one thing is the golden elixir. In the River Chart and the Writing of the Luo, it is the single point in the central five numbers. In the Earlier Heaven and Later Heaven hexagram diagrams, it is the single opening where yin and yang intersect. Every person originally possesses it fully, each person originally completes it. It is not added to by the sages, nor is it missing from the common people. It is only because people are bound by their inherited temperament and stained by accumulated habits, following solely the later heaven's yin, losing sight of their original root, wandering outside without turning back, that they have no end to their suffering.

古來聖賢，慈悲度世，設金丹有為之道以覺人，蓋欲人人歸根復命，還其當初一個原物而已。其法有二：一有為，一無為。無為者，即河圖陰陽相合，先天圖陰陽對交，一氣渾然之理；有為者，即洛書陰陽錯綜，後天圖陰陽生克，兩儀變化之理。上智之人，行無為之道，以溫養這個○；中下之人，行有為之道，從無守有，以復還這個○。其實這個到復還來時，仍歸無為，無為到盡頭時，圓陀陀、光灼灼、淨倮倮、赤灑灑，堅固穩定，長久不壞，跳出五行，脫出陰陽，我命由我不由天矣。

Since ancient times, the sages and virtuous have compassionately saved the world by establishing the "having-action" method of the golden elixir to awaken people. Their intention is simply to lead everyone back to their original nature, returning the original object they once had. There are two methods: one is "having-action" and the other is "non-action." The "non-action" path is based on the harmony of yin and yang from the Yellow River Chart, the mutual interaction of yin and yang in the Earlier Heaven hexagram, and the principle of the unified vital force. The "having-action" path is based on the intermingling of yin and yang from the Luo Writing, the generation and overcoming of yin and yang in the Later Heaven hexagram, and the transformation of the two principles. Those with superior roots follow the non-action path, directly nurturing the essence indicated by the circle; those with medium or inferior roots follow the having-action path, starting from "nothingness" to guard "being," gradually returning the original essence. In fact, when the original essence is returned, it still returns to non-action. When non-action is practiced to its utmost, the essence becomes round, bright, pure, and bare, solid and stable, enduring and unchanging, transcending the Five Phases and going beyond the realm of yin and yang—my life is now in my own hands, not controlled by heaven.

但聖賢大道，窮理盡性至命之學，有工程，有次序，有文烹，有武煉，有急緩，有先後，有止足，毫髮之差，千里之失，欲要行得，先須知得，知得一分事，行得一分事，知得十分事，行得十分事，世間迷人在皮囊上強扭捏，自以為修持性命，非修性命，乃是傷性命也。

But the great way of the sages is the study of "exhausting principles, fulfilling nature, and reaching destiny" as explained in the "Say卦Transmission": there is work, order, gentle cooking with a low fire, fierce forging with a strong fire, the right measure of slow and quick, the proper sequence of before and after, and the limits of stopping and continuing. A difference of a hair's breadth leads to a thousand miles' error. To act properly, one must first understand properly: knowing one part allows one to do one part, knowing ten parts allows one to do ten parts. Those who are confused in the world only force and twist their physical forms, thinking they are cultivating their life and destiny, but in reality, they are harming their life and destiny.

性命且不知，妄想長生，豈不愚哉？夫命者，先天正氣。性者，先天元神，命屬陽，性屬陰，性命相合，陰陽混一，是謂金丹。金丹者，性命之別名，乃虛無中結就，非後天一身所產之物。不知性命，焉能修持性命？不識金丹，焉能凝結金丹？故窮理工夫，最為先著。果是窮透河圖洛書奧妙，先天後天機密，則宇宙在乎手，萬化生乎身，大地裡黃芽長遍，滿乾坤金花開綻，一步一趨，皆是大道，攢簇五行，和合陰陽，還我生初本來面目。

If one does not even know about life and death, yet dares to seek immortality, is this not foolish? The term 'life' refers to the righteous energy of the Earlier Heaven; the term 'nature' refers to the Origin God of the Earlier Heaven. Life belongs to yang, nature belongs to yin; when nature and life combine, yin and yang blend together, and this is called the golden elixir. The golden elixir is merely another name for life and nature, formed in emptiness, not produced by this later heaven body. How can one talk about cultivating life and nature without knowing them? How can one talk about condensing the golden elixir without recognizing it? Therefore, the first step is to thoroughly investigate the principles. If one truly explores the profound secrets of the Yellow River Chart and the Luo Writing, and the mysteries of Earlier Heaven and Later Heaven, then the universe is held in one's hands, and all transformations arise from oneself: yellow sprouts sprout everywhere on the earth, golden flowers bloom everywhere in the universe, every movement conforms to the Great Dao, the Five Phases gather and return to the center, yin and yang harmonize into one, and one regains the original nature at birth.

金丹凝結，洛書後天有為之功畢，再行溫養之功了河圖先天之道，以復其父母未生以前面目。打破虛空，至於無聲無臭，大丈夫之能市畢矣。盡性由自悟命，祖師傳不得口訣，徒自猜量耳。

Once the golden elixir is formed, the "active" practice of the Later Heaven Luo Book is completed. Then comes the practice of gentle cultivation, to conclude the Dao of the Earlier Heaven He Tu, restoring the original form before the parents gave birth. Until breaking through the void and entering the state of absolute silence and odorlessness, the great man's task is complete. As for the step of "exhausting one's nature," it depends entirely on one's own insight. As for the step of "achieving longevity," without direct transmission of the master's secret words, one can only guess blindly.

金丹有為之道，後天變易之道也。變易之道，以乾坤為體，以坎離為用，以屯蒙六十四卦為氣候，周而復始，一氣流行也。金丹之道，以乾坤為鼎爐，以坎離為藥物，以屯蒙六十四卦為火候，陰而陽，陽而陰，陰陽迭運，亦一氣流行也。

The "active" way of the golden elixir is the changing way of the Later Heaven. The way of change takes the Qian and Kun trigrams as its essence, the Kan and Li trigrams as its function, and the sixty-four hexagrams from Zun and Meng as its climatic changes, cycling continuously and flowing without interruption. The way of the golden elixir uses the Qian and Kun trigrams as the cauldron, the Kan and Li trigrams as the medicinal substances, and the sixty-four hexagrams from Zun and Meng as the timing of the fire. It moves from yin to yang, and from yang to yin, with yin and yang alternating in operation, also flowing continuously without interruption.

徐從事《參同箋註》云：「乾坤者，易之門戶，眾卦之父母。坎離，匡廓運轂正軸牝牡牡，四卦以為橐籥，復冒陰陽之道。」

Xu Congshi's "Commentary and Annotations on the Secret of the Union" says: The Qian and Kun trigrams are the gateways of the Book of Changes, serving as the parents of all other trigrams; the Kan and Li trigrams are like the outer frame and the central hub of a chariot wheel, one yin and one yang, matching each other. These four trigrams function as the leather bag and the blowing tube of a bellows, enclosing the entire principle of yin and yang within them.

又云：「月節有五六，經緯奉日使，兼併為六十，剛柔有表裡，朔旦屯值事，至暮蒙當受，晝夜合一卦，用之依次序，既未至晦爽，終則復更始，日月為期度，動靜有早晚，春夏據動體，促子到辰巳，秋冬當外用，自午訖戌亥，賞罰應春秋，昏明順寒暑，爻辭有仁義，隨時發喜怒，如是應四時，五行得其理。」此言金丹之道，不外乎變易之道。變易之道，不外乎天地、日月、陰陽造化之道。

It is also said that the monthly seasonal periods consist of five six-day cycles totaling thirty days. Both the meridians and the parallels are governed by the sun's movement, combining to form exactly sixty hexagrams. The yao (lines) of yang and yin each have their internal and external aspects. On the first day of the month, at dawn, the hexagram Zun takes charge, and by evening it is replaced by Meng. One day and one night together use one hexagram, proceeding in order. When reaching Ji Ji and Wei Ji, it is precisely at the transition between the end of the month and the beginning of the next, and the cycle then restarts. Using the movement of the sun and moon as a measure, motion and stillness each have their own times: spring and summer belong to the active side, from Zi to Chen and Si; autumn and winter belong to the passive side, from Wu to Xu and Hai. Rewards and punishments correspond to the growth in spring and the killing in autumn, while darkness and brightness follow the coming of cold and the arrival of heat. The line statements contain benevolence and righteousness, expressing joy and anger according to the time. Thus, it corresponds with the four seasons, and the five phases each find their proper order. This passage explains that the golden elixir doctrine cannot escape the principle of change, and the principle of change itself cannot escape the principles of heaven and earth, the sun and moon, and the transformations of yin and yang.

人能以剛健為鼎，柔順為爐，則乾坤鼎爐立矣。人能虛人心，靈性不昧，振道心；正氣常存，則坎離藥物得矣。鼎爐立，藥物得，法天地，效日月。當剛健而即剛健，剛健必歸於中正；當柔順而即柔順，柔順必歸於中正，仁義並行，動靜如一，日乾夕惕，其功不缺，與時偕行，隨機應變，即是乾坤坎離四卦，以為橐籥始於屯蒙，終於既未，即是賞罰應春秋，昏明順寒暑，爻辭有仁義，隨時發喜怒，一部易理，在吾方寸之中，又何患乎大道不成，性命不了耶？

If a person can use the virtue of strength and uprightness as a cauldron, and the virtue of gentleness and compliance as a furnace, then the cauldron and furnace of Qian and Kun are established. If one can empty the mind of human desires, allowing the spirit to no longer be clouded, and at the same time revitalize the Dao-heart, keeping the righteous energy present in the body, then the medicine of Kan and Li is obtained. Once the cauldron and furnace are established and the medicine is obtained, one should then follow the pattern of heaven and earth, and imitate the sun and moon: when strength and uprightness are needed, one should be strong and upright, and this strength and uprightness will inevitably return to the middle and correct; when gentleness and compliance are needed, one should be gentle and compliant, and this gentleness and compliance will also inevitably return to the middle and correct. Benevolence and righteousness proceed together without contradiction, movement and stillness remain consistent, working diligently during the day and remaining vigilant at night, never missing a day of practice. Following the timing of the occasion, and being able to respond to changes when they arise—this is using the four trigrams of Qian, Kun, Kan, and Li as a bellows. Starting from Zhun and Meng, and ending with Ji Ji and Wei Ji—this is aligning rewards and punishments with the Spring and Autumn, aligning brightness and darkness with the cold and heat of the seasons, and having the line statements contain benevolence and righteousness, expressing joy and anger according to the time. The entire meaning of the Book of Changes is contained within this inch of my mind, so what need is there to worry about not attaining the great Dao or not resolving the matters of life and death?

紫陽翁云：「先把乾坤為鼎器，次搏烏兔藥來烹，既驅二物歸黃道，爭得金丹不解生。」此詩洩盡丹法天機，而無餘蘊矣。今立鼎爐、藥物、火候全圖，以乾在上為鼎，坤在下為爐，坎離居中為藥物。四卦列之於外，以象陰陽之橐籥。其餘六十卦，屯蒙為始，既未為終，列之於內，以象朝暮之火候。

Zhang Boduan has a poem which says: first set up the trigrams Qian and Kun as the cauldron, then catch the golden crow of the sun and the jade rabbit of the moon as the two ingredients, and cook and refine them. Since these two things have already been brought together on the Yellow Path, how could the golden elixir not be produced? This poem has completely revealed the secret of the elixir-making method, leaving no room for further interpretation. Now, drawing a complete diagram of the cauldron, the ingredients, and the fire control: Qian is at the top as the cauldron, Kun is at the bottom as the furnace, Kan and Li are in the middle as the ingredients. These four trigrams are arranged around the outside, symbolizing the bellows of yin and yang. The remaining sixty trigrams start with Zhun and Meng and end with Ji Ji and Wei Ji, arranged inside the circle, symbolizing the fire control of morning and evening.

屯者，陽氣動於陰中也。蒙者，陽氣陷於陰中也。既濟者，陰陽已合也。未濟者，陰陽不交也。陽氣初動即扶陽，所以進陽火，朝之功也；陽氣有陷即養陽，所以運陰符，暮之功也。

The Zun hexagram represents the initial emergence of yang energy within yin; the Meng hexagram signifies yang energy being trapped within yin and unable to emerge; the Ji Ji hexagram indicates that yin and yang have already united; and the Wei Ji hexagram shows that yin and yang do not interact with each other. When yang energy first begins to emerge, it needs support, so one should "advance yang fire" — meaning to intentionally uplift and gradually advance yang, which is the practice in the morning. When yang energy is trapped, it needs cultivation, so one should "move yin symbol" — meaning to gather and remain still, using gentleness to protect yang, which is the practice in the evening.

既濟，陰陽已合，須當隨時而保濟，保濟者，借陰全陽也；未濟，陰陽不交，須當待時而求濟，求濟者借陽益陰也。借陽益陰，進陽火，自屯至既濟三十卦，所以致其濟也；借陰全陽，運陰符，自蒙至未濟三十卦，所以防不濟也。始於屯蒙，終於既未，其餘五十六卦，俱皆陰符陽火之事，可以類推而知。然其妙用處，總在坎離、陰陽、健順，歸於中正耳。健順中正，則始而屯蒙，終而既未，皆自然而然，豈容勉強也。

The hexagram Ji Ji signifies that yin and yang have already combined, and thus one should follow the right timing to protect this "ji" (benefit). To protect means using yin to preserve yang. The hexagram Wei Ji signifies that yin and yang have not yet combined, and thus one should wait for the right timing to seek this "ji." To seek ji means using yang to supplement yin. Using yang to supplement yin is called "advancing the yang fire," and from the hexagram屯 (Zun) to Ji Ji, there are thirty hexagrams, aiming to achieve this "ji." Using yin to preserve yang is called "moving the yin symbol," and from the hexagram Meng to Wei Ji, there are thirty hexagrams, aiming to prevent the "non-ji." Starting with Zun and Meng, and ending with Ji Ji and Wei Ji, the remaining fifty-six hexagrams discuss the matters of the yin symbol and yang fire. Following this example, it is easy to understand. However, its true use lies in bringing the trigrams Kan and Li, yin and yang, and the qualities of strength and compliance back to the center and correctness. When strength and compliance are aligned with the center and correctness, from the beginning with Zun and Meng to the end with Ji Ji and Wei Ji, everything is natural and effortless, leaving no room for any forced effort.

金丹大道，始終兩段功夫，一進陽火，一運陰符。進陽火者，陰中返陽，進其剛健之德，所以復先天也。運陰符者，陽中用陰，運其順柔之德，所以養先天也。進陽火，必進至於六陽純全、剛健之至，方是陽火之功盡；運陰符，必運至於六陰純全，柔順之至，方是陰符之功畢。

The Golden Elixir Great Way has only two stages of practice: the first is "advancing the yang fire," and the second is "cultivating the yin symbol." Advancing the yang fire means bringing yang back within the yin, increasing the quality of firmness and strength, with the purpose of restoring the Earlier Heaven; cultivating the yin symbol means using yin within the yang, transforming the quality of softness and compliance, with the purpose of nurturing the Earlier Heaven. Advancing the yang fire must be carried to the point where all six lines are pure yang, reaching the extreme of firmness and strength, only then is the stage of yang fire fully completed; cultivating the yin symbol must be carried to the point where all six lines are pure yin, reaching the extreme of softness and compliance, only then is the stage of yin symbol fully completed.

陽火陰符，功力俱到，剛柔相當，健順兼全，陽中有陰，陰中有陽，陰陽一氣，渾然天理，圓陀陀、光灼灼、淨倮倮、赤灑灑，聖胎完成，一粒黍米寶珠，懸於太極空中，寂然不動，感而遂通，感而遂通，寂然不動，常應常靜，常靜常應，本來良知良能，面目全現，所謂「一粒金丹吞入腹，始知我命不由天」也。

Both the yang fire and yin symbol energies have been fully cultivated, with the qualities of strength and softness in perfect balance, and the attributes of vigorousness and compliance both fully present. Yang contains yin, and yin contains yang, so yin and yang merge into a single force, forming a complete manifestation of the natural order. It is round, bright, pure, and unadorned, and the "sacred embryo" is thus formed. It resembles a pearl the size of a grain of millet, suspended in the void of the Taiji. It is still and unmoving yet responsive to any perception; responsive to perception yet still and unmoving. It is constantly responding to external things yet remains always quiet; remains always quiet yet is constantly able to respond. The innate knowledge and ability, the original nature, are fully revealed. This is what the alchemical texts refer to as "swallowing a single golden pill, and then realizing that one's destiny is not determined by heaven."

再加上向上工夫，煉神還虛，打破虛空，脫出真身，永久不壞，所謂「聖而不可知之之謂神」，進於形神俱妙，與道合真之境矣。

On top of this, there is a higher level of practice: refining the spirit back to nothingness, breaking through the void, escaping the true body, and achieving permanent incorruptibility. The passage in Mencius, "Jin Xin Xia" which says "the divine is what is beyond knowledge," refers precisely to this stage; from here, both form and spirit reach a subtle and profound state, merging with the great Dao in truth.

今立六陽六陰，陽火陰符全圖，以復臨、泰、大壯、夬、乾、姤、遯、否、觀、剝、坤十二卦。列之於外，其餘五十二卦，列之於內。雖是六十四卦，總是十二卦統之。復之一陽進，而凡一陽之卦，皆在其中。臨之二陽進，而凡二陽之卦，皆在其中，至於三陽、四陽、五陽，俱皆如此。運陰亦然，左陽卦者，先進陽火以復先天也。右陰卦者，後運陰符以養先天也。

Now drawing this complete diagram of six yang and six yin, with the full diagram of yang fire and yin symbol, the twelve message hexagrams of 《复》, 《临》, 《泰》, 《大壮》, 《夬》, 《乾》, 《姤》, 《遯》, 《否》, 《观》, 《剥》, and 《坤》 are arranged on the outer circle, while the remaining fifty-two hexagrams are arranged on the inner circle. Although it is said to be the sixty-four hexagrams, in reality, all of them are governed by these twelve hexagrams: 《复》 represents one yang coming forward, and all hexagrams with one yang are included within it; 《临》 represents two yangs coming forward, and all hexagrams with two yangs are included within it; similarly, three yangs, four yangs, and five yangs are also classified in this way. The side of yin follows the same pattern. The yang hexagrams on the left side first "advance yang fire" to restore the Earlier Heaven; the yin hexagrams on the right side later "move yin symbol" to nurture the Earlier Heaven.

先復後養，先天凝結，性命堅固，金丹有為無為之事了了。此圖與前圖相為表裡，前圖是火候之功力，此圖是火候之次序，用功力而依次序，依次序而用功力，步步腳踏實地行去，自有進益，庶不至毫髮之差，千里之失也。

First comes cultivation, then comes nurturing. The primordial qi of the Earlier Heaven solidifies into form, and both nature and life become stable. Thus, the two matters of "having effort" and "without effort" in the golden elixir are both completed. This diagram and the previous one complement each other: the former discusses the skill of fire timing, while the latter discusses the order of fire timing. When practicing skill, one must follow the order; when following the order, one must truly exert effort, proceeding step by step with solid practice. Naturally, one will make steady progress day by day, avoiding even the slightest error that could lead to a great mistake.

素樸散人悟元子劉一明述注，門人沖和張陽全校閱，後學黃燮榳重刊。

This volume was written and annotated by Liu Yiming, who styled himself as Su Pu San Ren and Wu Yuan Zi. It was proofread by his disciple Chong He Dao Ren Zhang Yang Quan, and later reprinted by Huang Xie Ting.

乾：元、亨、利、貞。初九，潛龍勿用。九二，見龍在田，利見大人。九三，君子終日乾乾，夕惕若，厲無咎。九四，或躍在淵，無咎。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

The Hexagram Qian Statement: Primordial, prosperous, beneficial, and constant. The First Line: A dragon hidden away, not yet to be displayed. The Second Line: The dragon has appeared in the fields, suitable to meet a superior and virtuous person. The Third Line: The gentleman works diligently all day, remains vigilant even at night, though there may be danger, there will be no mistake. The Fourth Line: Either rising up or retreating to the deep, there will be no mistake. The Fifth Line: The dragon flies in the sky, suitable to meet a superior and virtuous person. The Top Line: The dragon rises too high, inevitably leading to regret. Use of all Nines: Seeing a group of dragons who do not take the position of leader, it is auspicious.

乾者，健也。剛強不屈之義。卦體六爻皆奇，純陽之象，故謂乾。此進陽火之卦，造命之學，所以行健而用剛道也。健莫健於天，天之為道，一氣流行，循環無端，經久不已，無物不復，無物能傷，健之至矣。

"Qian" means "Jian," which signifies strength and unyielding resilience. This hexagram consists of six yang lines, representing a pure yang image, hence its name Qian. It discusses the hexagram of "Yang Fire," belonging to the study of "creating destiny" — the practice of reclaiming one's life sovereignty within the Later Heaven. Therefore, one should cultivate the virtue of strength and employ the way of firmness. There is nothing in the world more vigorous and resilient than heaven: the path of heaven is continuous, flowing without interruption, cycling endlessly without beginning or end, enduring over time without ceasing. Nothing is left untouched by its circulation, and nothing can harm it — it is vigorous to the extreme.

故當春而生物者，健之元也。元者，初也。陽氣之初生，而萬物俱皆萌甲，元何其健乎？夏而長物者，健之亨也。亨者，通也，陽氣之通暢。陽氣通暢，而萬物俱皆發旺，亨何其健乎？秋而成物者，健之利也。利者，宜也，陽氣之便宜。陽氣便宜，而萬物俱皆成實，利何其健乎？冬而藏物者，健之貞也。貞者，靜也，陽氣之寧靜。陽氣寧靜，而萬物俱皆歸根，貞何其健乎？

Therefore, in spring, all things sprout and grow, which is the vigorous "Yuan." Yuan means the beginning: when the yang energy first arises, all things rise together to break through the soil and sprout, how vigorous is this Yuan! In summer, all things flourish, which is the vigorous "Heng." Heng means smooth and unimpeded: when the yang energy becomes smooth and unimpeded, all things grow vigorously and thrive, how vigorous is this Heng! In autumn, all things mature and bear fruit, which is the vigorous "Li." Li means appropriate: when the yang energy is just right, all things mature together to bear fruit, how vigorous is this Li! In winter, all things are gathered and stored, which is the vigorous "Zhen." Zhen means stillness: when the yang energy is calm and still, all things return to their roots, how vigorous is this Zhen!

元、亨、利、貞，四時迭運，總是一健行之，一為體而四為用。體以施用，用以全體，體用如一，故天道健行而不息也。惟人也，資天之氣而始形，即具此天之健德，即有此元亨利貞之健用。人之健德，即本來之良知、先天之正氣，名曰真陽，又曰真一之精，又曰真一之氣；儒曰精一；道曰抱一；釋曰歸一。無非教人修此一點剛健正氣耳。

The principles of Yuan, Heng, Li, and Zhen rotate with the four seasons, ultimately representing the concept of "Jian" (strength) in action. One is the essence, four are the applications. The essence is manifested as application, and the application returns to protect the essence. The essence and application merge into a single whole, so the heavenly way is characterized by strength and never ceases. However, humans, by receiving the heavenly qi, take form and thus possess the heavenly virtue of strength, which includes the four functions of Yuan, Heng, Li, and Zhen. Human strength is the inherent knowledge of goodness and the original righteous qi. Daoist alchemists call it "Zhenyang" (true yang), "Zhenyi zhi jing" (true one essence), or "Zhenyi zhi qi" (true one qi). Confucianism speaks of "Wei jing wei yi" (only refinement and unity), Daoism speaks of "Bao yi" (embrace unity), and Buddhism speaks of "Gui yi" (return to unity)—all are simply teaching people to cultivate this righteous strength of the heavenly way.

是氣也，本於先天，藏於後天，處聖不增，處凡不減，有生之初，不垢亦不淨，不生亦不滅，不色亦不空，寂然不動，感而遂通，處於萬物之中，不為萬物所屈，本自元，本自亨，本自利，本自貞，皆在無心中運用，不待勉強，出於自然，不健而健，健而不健，健之無形跡可窺，所謂天人者是也。

This energy originates from the Earlier Heaven, resides in the Later Heaven; it does not add an extra fraction in the sage, nor does it diminish in the ordinary person. At the moment of birth, it is neither defiled nor pure, neither born nor destroyed, neither belonging to form nor to emptiness; it is still and unmoving, yet responds instantly when touched. It exists among all things without being overwhelmed by them. It is originally smooth, originally beneficial, originally advantageous, originally upright, operating naturally without effort, purely by nature: it seems not vigorous yet is extremely vigorous, though extremely vigorous it does not appear to be vigorous. This inherent strength has no form to be perceived—this is called the "Heavenly Person."

一交後天，氣質發而外物誘，性相近而習相遠，棄真認假，良知有昧，於是元者不元，亨者不亨，利者不利，貞者不貞，健之德已虧，健之用已非，神昏氣濁，性亂命搖，身雖動而陽氣消，不死豈能之乎？

Once the Later Heaven is entered, the nature received is manifested, and external things come to entice, leading to the differentiation described by Confucius as "nature is similar, but habits make them differ." People abandon the true and take the false, causing the original knowledge to be covered by confusion. From then on, what should be original is not original, what should be prosperous is not prosperous, what should be beneficial is not beneficial, and what should be sincere is not sincere. The virtue of strength is lost, and the function of strength is corrupted. The spirit becomes dim, the breath becomes turbid, the nature becomes disordered, and the root of life is shaken. Although the body is still active, the yang energy is gradually worn away. How can one avoid death in such a condition?

故聖人有造命之學，於後天中返先天，能以修持本來乾健之德，永久不壞耳。修持之道，仍不外此元、亨、利、貞之用。人能看破一切，猛醒回頭，志於性命，恍惚杳冥之中，便有一點生機潛發，此健之元也。人能一心修養，真履實踐，經久不殆，行以達其所欲，即健之亨也。人能振發精神，勇力前進，剛氣凝聚，諸緣不礙，生死如一，即健之利也。人能格物致知，辨別是非耶正，止於其所而不遷，即健之貞也。

Therefore, the sages have another discipline called "creating destiny," which enables one to return to the Earlier Heaven within the Later Heaven, restoring the original virtue of Heaven, making it permanent and unchanging. The path of cultivation still cannot escape the four functions of Yuan, Heng, Li, and Zhen. If a person can see through all worldly things, suddenly awaken and turn back, establishing his mind and will upon life and death, then in the state of being vague and dim, a subtle vitality will quietly arise — this is the vigorous "Yuan." If a person can concentrate his mind on cultivation, sincerely carry it out, and persevere without ceasing, proceeding step by step until he achieves his goal — this is the vigorous "Heng." If a person can rally his spirit, strive forward with courage, and gather his strength into a solid mass, so that all external conditions cannot hinder him, viewing life and death as one matter — this is the vigorous "Li." If a person can investigate things, increase true knowledge, distinguish right from wrong, good from evil, and remain firmly in the proper position without moving — this is the vigorous "Zhen."

元以生其健，亨以通其健，利以成其健，貞以固其健。元、亨、利、貞一氣運用，由勉強而歸自然，渾然天理，仍是良知本來面目，可以與天同功用，與天同長久矣。但是道也，有藥物，有火候，有功力，有急緩，有止足。修之合法，養之隨時，方能進於佳境。倘差之毫髮，失之千里。元亨利貞，四者缺一，則健德不成，命非我有。此進陽之火候，不可不知也。

"Yuan" is used to generate this strength and vigor, "Heng" to make this strength and vigor flow smoothly, "Li" to accomplish this strength and vigor, and "Zhen" to maintain this strength and vigor. The four elements of Yuan, Heng, Li, and Zhen combine into one unified force, starting from a forced effort and gradually becoming natural, forming a single, pure heavenly principle, which is the original nature of the mind. In this way, one can align with the workings of heaven and share in its enduring nature. However, on this path, there are herbs, fire timing, effort, and the proper balance between urgency and caution, as well as the limits of when to pause and when to stop. Only by practicing correctly and nurturing at the right time can one gradually reach a good state. If even a slight deviation occurs, it would lead to a great distance from the goal. If any one of the four—Yuan, Heng, Li, or Zhen—is missing, the virtue of strength and vigor cannot be attained, and one's life and destiny would not belong to oneself. This is the timing for "Jin Yang Huo" (advancing the yang fire), which must not be unknown.

初九，在健之初，健德方振，如潛藏之龍，正當培養正氣之時，未可自恃其健，故曰「勿用」。九二，健而得中，不偏不倚，剛柔相當，如見龍在田，生氣常存，天良不昧，聖胎有象。所謂大人者，不失其赤子之心者也，故曰「利見」。

"The initial line 'Nine at the Beginning' is at the beginning of the strong and vigorous force. The virtue of strength is just beginning to arise, like a dragon still hidden, which is a time for cultivating righteousness and not yet ready for reckless action. Therefore, the line statement says 'do not use'—this stage is about building a foundation and accumulating energy without releasing it. 'Nine in the Second' is strong and vigorous yet positioned in the center of the lower trigram, balanced and neither leaning towards strength nor weakness. It is like a dragon appearing in the fields: vitality is constantly present, innate knowledge is no longer obscured, and the 'sacred embryo' has begun to take form. The 'great person' mentioned in the line statement refers to the one described in 'Mencius: Part Below of Li Lou' as 'one who does not lose the innocence of a newborn child.' Therefore, it says 'favorable to see'—this stage is about the establishment of harmony and the natural emergence of innate knowledge."

九三，浩氣充塞，剛而得正，日則勉於行，夕則察其過，日乾夕惕，健行不息，雖有危厲，故能無咎。九四，健德已成，聖胎完全，待時脫化，如龍或躍而起，或在於淵，審查氣候，防危慮險，故可無咎。

The "Nine in the Third" line represents a state where righteous energy fills the chest, strong and properly positioned. During the day, one exerts oneself diligently, and at night, one examines one's faults. Day and night, one remains diligent and cautious, maintaining a vigorous and unceasing effort. Even in dangerous circumstances, there will be no mistake—this stage of practice involves constant vigilance day and night, with the fire never allowed to cease. The "Nine in the Fourth" line signifies that the virtue of strength has been cultivated, and the "divine embryo" is fully formed, awaiting the right moment for transformation. Like a dragon that sometimes rises and sometimes retreats to the deep, one must carefully observe the timing and the signs, being cautious of dangers, thus avoiding mistakes—this stage of practice involves the elixir already formed but not yet transformed, with advancement or retreat depending entirely on the right time.

九五，剛健中正，陰陽混化，身外有身，形神俱妙，與道合真，不但成己，而且成物，如飛龍在天，隱顯不測，隨時濟物。所謂大人者，正己而正物者也。放曰「利見」。上九，進健太過，獨剛不柔，知進而不知退，如亢旱之龍，龍至於亢，不能生物。健至太過，必敗其事。陽極必陰，天寶得而復失，理有可決，故曰「有悔」。

The 'Nine in the Fifth' line is both strong and upright, with yin and yang blending into one. Beyond the physical body there exists a spiritual body; both form and spirit reach a subtle and profound state, merging with the great Dao and becoming true. Not only does it achieve self-realization, but it can also achieve the realization of all things, like a dragon flying in the sky, appearing or disappearing, unpredictable, helping others wherever and whenever needed. The 'Great Person' mentioned in the line statement refers to what the 'Mencius' describes as 'correcting oneself so that things are also corrected.' Therefore, it says 'beneficial to see'—this step represents the completion of the elixir and the transformation from self-cultivation to helping others. The 'Nine at the Top' line, however, advances yang to an excessive degree, being overly strong and unwilling to be gentle, knowing only progress and not retreat. It is like a dragon suffering from extreme drought; when a dragon reaches the state of excess, it can no longer nurture all things. Excessive strength will surely lead to failure. When yang reaches its peak, it must turn to yin. The difficult-to-obtain heavenly treasure is once again lost, and this is a certain truth, so it says 'there is regret'—this step serves as a warning against overstepping the proper timing and failing to achieve success.

大抵行健用剛之道，貴乎隨時，隨時之健，能剛能柔，元、亨、利、貞，無往而不可健，無往而有傷健矣。聖人恐人不知用健之道，大書特書曰：「用九，見群龍無首，吉。」此言太煞分明。九為河圖一三五，陽生之數。用九者，即用健也。龍之為靈昭昭也，變化不測，能上能下，能大能小，能隱能顯，迎之不見其首，隨之不見其後。

In general, when following a path of strength and firmness, the most important thing is to adapt to the timing. To be strong in accordance with the time allows one to be strong when appropriate and flexible when necessary. The principles of origin, prosperity, benefit, and righteousness can all be applied with strength, and at every step, strength is not harmed. The sage feared people would not understand the proper measure of using strength, so he deliberately wrote a sentence with great emphasis: "When using the number nine, seeing a group of dragons without a leader, it is auspicious." This statement is clear beyond doubt. The number "nine" is formed by adding one, three, and five from the Yellow River Chart, representing the number of yang energy generation. So, "using nine" means using strength. Dragons are extraordinary creatures, clearly distinct and unpredictable: they can ascend or descend, be large or small, hidden or visible. When facing them, you cannot see their head; when following them, you cannot see their tail.

修健之道，如御龍也。用健而能隨時，如群龍之變化也。當潛而潛，當見而見，當乾而乾，當躍而躍，當飛而飛，健而不至過，高而不至亢，緩急止足，各隨其時，此無首之健，用之而未有不取吉者。

Cultivating the path of firm and vigorous virtue is like riding a dragon. With firmness that can adapt to changing circumstances, it is like a group of dragons displaying countless transformations: when to hide, they hide; when to appear, they appear; when to be diligent and earnest, they are diligent and earnest; when to leap, they leap; when to soar high, they soar high. This is firm and vigorous without excess, rising high without reaching an extreme. Whether slow or quick, when to stop and when to rest, all depend on the appropriate timing. This is the "without a head" firmness, not fixing any particular posture as the primary one, so that it never fails to bring good fortune.

但無首變化之道，須要真知灼見，若不見而猜想做作，雖天寶在望，未許我得。用之必先見之，見而後用，則有用，用中無用，無功，功裡施功，有無不立，順逆不拘，大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，取之左右逢其原，用九而不為九所用，方且進於剛健中正純粹之精，我命由我不由天，與天為徒矣。

This principle of "no beginning" change cannot be understood without true knowledge and insight. If one does not see clearly and only guesses, then even though the heavenly treasure is right before one's eyes, it may not come to one's hands. To use it, one must first see it clearly; only after seeing it clearly can one truly use it. In using it, one does not focus on the act of using; it seems as if there is no effort, yet effort is added upon effort. Neither "having" nor "not having" is fixed; neither following the natural course nor opposing it is held fast. At that time, yellow sprouts will sprout everywhere on the earth, golden flowers will bloom all over the world, and one can walk freely, with everything being the way. Just as the saying in the "Liyu" chapter of the "Mengzi" says, "Taking it from left and right, meeting its source." This is using the "nine" without being used by the "nine," thus advancing toward the qualities of strength, correctness, and purity. My life is now in my own hands, not controlled by heaven, and I can walk alongside heaven.

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。初六，履霜，堅冰至。六二，直方大，不習無不利。六三，含章可貞，或從王事，無成有終。六四，括囊，無咎無譽。六五，黃裳元吉。上六，龍戰于野，其血玄黃。用六，利永貞。

The Hexagram Kūn Statement: Primordial, prosperous; it is appropriate to hold firm to uprightness, like a mare. A gentleman who goes forth first loses his way, but later finds his master. Going to the Southwest brings friends, but going to the Northeast leads to losing friends. To abide by the right path is auspicious. The First Line: Stepping on frost indicates that hard ice is about to come. The Second Line: Upright, square, and great, without needing to be artificial, there is no disadvantage. The Third Line: Concealing inner virtue while holding firm to uprightness, if assisting the sovereign's cause, not taking credit for oneself, yet achieving a good ending. The Fourth Line: Like tying up a bag, one remains restrained, neither making mistakes nor receiving praise. The Fifth Line: Like wearing a yellow lower garment, great auspiciousness. The Sixth Line: A dragon fights in the outskirts, its blood black and yellow. All Sixes: It is appropriate to hold firm to uprightness permanently.

坤者，順也。柔順卑下之義，卦體六爻皆偶，純陰之象，故謂坤。此運陰符之卦，修性之學，所以行順而用柔道也。順莫順乎地，地本至陰，無陽不能生成萬物。其所以生成萬物者，順乎天之陽氣，進退而生成之，是地本不元亨，而元亨之利，在於能貞耳。地之順天不可見，觀於牝馬之順，而地之順可知矣。

"Kun" means "to be yielding," representing the quality of being gentle and humble. This hexagram consists of six yao all of the yin type, symbolizing pure yin, hence it is called Kun. It is the hexagram that discusses "the movement of the yin symbol," belonging to the study of cultivating one's nature. Therefore, one should practice the virtue of yielding and employ the way of gentleness. There is nothing in the world more yielding than the earth. The earth, being the ultimate yin, cannot nurture all things without the yang. It is precisely because it follows the yang energy of heaven, adapting to the advance and retreat of yang that it can nurture all things. Thus, the earth itself does not inherently possess the qualities of originality and prosperity; its originality and prosperity come from its ability to "uphold" — to hold fast and bear up. The earth's yielding nature is not visible, but one can infer it by observing a mother horse yielding to the male horse. Therefore, the yielding nature of the earth can be understood.

牝者，陰柔之總名。凡物之陰者，皆屬北。馬為健行之物，牝馬順牝（疑為牡）馬而行，則牝馬所到之處，即是牝（疑為牡）馬能到之處，雖柔亦剛，地順之利貞，亦如牝馬之利貞耳。

"Pen" is the general term for all things that are yin and soft. Anything that is yin belongs to this category. A horse is an animal good at traveling, and the female horse follows the male horse. (The original text uses the character "pen" here, but the editor notes that according to the meaning, it should be "mu.") Therefore, the places the female horse can reach are also the places the male horse can reach—although it is soft, it also possesses the ability of strength. The earth's "shun" (submission) is beneficial and has constancy, just like the benefit and constancy of the female horse.

人受地之陰氣以成形，即具此柔順之德。柔順之德，即人生之初，秉彝之良能，此能交於後天，為氣質所拘，積習所染。順非所順，順其所欲，良能變為假能矣。聖人教人行順道者，由假順而變為真順，還其當日不識不知，順帝之則之本面耳。故曰「君子有攸往，先迷後得主。」

Human beings take in the yin energy from the earth and thus take form, so they are naturally endowed with the virtue of flexibility and compliance. This virtue of flexibility and compliance refers to the innate ability humans possess at birth. Once this innate ability enters the Later Heaven, it is constrained by the temperament it inherits and tainted by accumulated habits over time. As a result, the direction of compliance becomes wrong—following one's private desires exclusively, turning the innate ability into a false one. The sages teach people to follow the right path, aiming to transform this false compliance back into true compliance, restoring them to their original state of "not knowing or understanding, yet following the Mandate of Heaven." Therefore, the Hexagram Statement says: "The gentleman who goes forth, first is confused, then finds the master."

夫剛為柔之主，剛能統柔，柔不能統剛，亦只順承其剛而已。以柔順剛，不但無能者順有能，凡返邪歸正，改惡遷善，存誠去妄，以人心順道心之事，皆係以柔順剛之義。先迷者，人心用事，道心埋藏，順其人慾，以假傷真，由迷而失主也。後得主者，道心用事，人心安靜，順其天理，以真滅假，得主而不迷也。

Hardness is the master of softness: hardness can lead and control softness, but softness cannot lead or control hardness; it can only follow and accept hardness. Using softness to subdue hardness does not merely refer to the weak obeying the strong; any situation where one abandons evil and returns to goodness, changes wickedness into virtue, cultivates sincerity and eliminates false thoughts, or allows the human heart to obey the heavenly heart, falls under the principle of using softness to subdue hardness.the so-called "first being misled" refers to the human heart being dominant and the heavenly heart being suppressed, following one's private desires without restraint, using falsehood to harm truth, thus losing the master.所谓 "later regaining the master" refers to the heavenly heart being dominant and the human heart being subdued, following heavenly principles without deviation, using truth to eliminate falsehood, thus regaining the master and no longer being lost.

人能由迷生悟，以陰順陽，借人心復道心，以道心制人心。先失主而後得主，雖愚必明，雖柔必強，何病於柔乎？順之道，莫大於地。順之象，莫著於月。月本純陰無陽，與日會於虛危之處，行至西南坤位，初三吐蛾眉之光，魄中生魂，是謂得朋。至於十五，光輝盈輪。十六日景自此漸錯，月光至此漸退；魂中生魄，行至東北艮地，二十八餘光於此全消，所謂喪朋。

If a person can rise from confusion to enlightenment, using the yin to follow the yang, and use the human heart to recover the way-heart, then use the way-heart to control the human heart, this is like first losing the master and then regaining him. The Zhongyong says, "Even the foolish will become wise, and even the soft will become strong." In this case, what is there to fear about softness? When it comes to the principle of following, nothing is greater than the earth; when it comes to the manifestation of following, nothing is clearer than the moon. The moon is originally a body of pure yin with no yang. It first meets the sun at the constellations of Hu and Wei, and when it reaches the southwest position of Kun, on the third day it begins to emit a crescent-like light, which is like the soul arising from the魄. This is called "gaining a companion." By the fifteenth day, the light is full; after the sixteenth day, the sun's shadow gradually shifts, and the moonlight begins to diminish day by day — the soul gives rise to the魄. When it reaches the northeast position of Gen, on the twenty-eighth day, the remaining light is completely gone. This is called "losing a companion."

西南月光方生，陰順其陽之進也。東北月光全消，陰順其陽之退也。陽進則月明，陽退則月昏。月之昏明，亦順其日之進退耳。修道君子，用順而行柔道，能如月之順日，則知得知喪，進之退之，無有不利者也。利者何利？利其順之得正，尤利其安居於正。方是全始全終之吉道。

The moonlight in the southwest is just beginning to appear, indicating that yin follows the advance of yang; in the northeast, the moonlight has completely faded, indicating that yin follows the retreat of yang. When yang advances, the moon shines brightly; when yang retreats, the moon becomes dim. The brightness and dimness of the moon are merely following the advance and retreat of the sun. The gentleman who cultivates the Way follows the principle of 'following' and practices the gentle path. If he can follow the moon's obedience to the sun, he will understand when to gain and when to lose, advancing when appropriate and retreating when appropriate, without any disadvantage. So what is 'beneficial'? The benefit lies in following in the correct way, especially in being able to steadily maintain this correctness. This is the auspicious path that has a beginning and an end.

曰安貞者，安正也。以正而安，止於其所，不順而必期其順，不正而必至於正。煉己持心，拔去一切輪迴種子，不使有一點滓質留於方寸之中。虛極靜篤，人心不起，道心即生，貞下起元，柔即是剛，順即能健，元而未有不亨，亨而未有不利，利而未有不吉者。安貞之順，豈小焉哉！

the so-called "an zhen," means to be secure in the right path: by adhering to correctness one attains security, remaining in the proper place one should be. What is originally not smooth is certainly sought to be made smooth; what is originally not correct is certainly made correct. Thus one must "lian ji chi xin" — to refine oneself and hold fast to one's mind, uprooting all seeds that lead to cycles of rebirth at their roots, ensuring not even a trace of impurity remains in one's innermost being. When emptiness reaches its extreme and stillness is profound, the human mind no longer arises, and the way-heart naturally emerges. At the end of "zhen" comes "yuan": softness becomes strength, ease leads to vitality. Once "yuan" is attained, there is no failure; once "heng" is achieved, there is no adversity; once "li" is realized, there is no misfortune. The harmony of "an zhen" carries a meaning far beyond triviality.

初六，在順之初，繫可真可假之際，稍有不正，客氣潛入，必至一陰生而群陰畢集，即有履霜堅冰至之象，故順之須謹於始也。六二，柔順中正，中則其心直而能謹慎。正則其行方而有裁制，內直外方，循規蹈矩，自能大其德業，故不習無不利也。

"The 'Six at the Beginning' line is at the beginning of a flexible and yielding position, at a critical point where things can be either genuine or false. A slight deviation from correctness allows external 'courteous' influences to quietly enter, leading to the emergence of one yin and then many yins gathering together, resulting in the image of 'treading on frost and encountering ice.' Therefore, following the right path is most important at the beginning, and the key is to be cautious at the start. This step focuses on preventing small issues from developing into bigger ones. The 'Six in the Second' line is both flexible and yielding, and it is upright. By being upright, the heart is upright and cautious; by being correct, actions are proper and have discernment and restraint. Inside it is upright, outside it is proper, and every movement conforms to propriety, naturally enabling great virtue. Therefore, it is said that one does not need to be刻意造作 and can achieve success in all things. This step focuses on being upright within and proper without, flexible yet upright and correct."

六三，性柔志剛，含藏章美，順守其正，不以外假而傷內真。即有事而不得不外順者，其必或從王事，欲順於人，不失於己，故無成而能有終也。六四，以柔居柔，內念不出，外念不入，順時順命，不致禍而不求福，如括結囊口，內外一空，故無咎而亦無譽也。

The sixth trigram in the third position has a gentle nature but a strong will. It conceals its inner virtue and remains steadfast on the right path, not letting external illusions affect its true essence. Even when forced to conform externally, it is merely 'following the king's affairs'—taking on a task without overstepping. It accommodates others without losing itself, thus achieving a favorable outcome without claiming success. This step involves concealment and restraint, maintaining authenticity amidst worldly matters. The sixth trigram in the fourth position, being a yao of yin in a yin position, keeps its inner thoughts contained and external influences out. It follows the timing and destiny without seeking misfortune or blessing. It is like sealing the mouth of a bag, leaving both inside and outside empty. Thus, it avoids mistakes and does not seek praise. This step involves the elimination of both internal and external influences, focusing solely on preservation.

六五，柔順虛中，德足服人，不言而信，不教而化，如黃裳著體，喑然日章，美德在內，自著於外，故為順道之元吉也。上六，自尊自大，以柔為剛，不能順人，欲人順己，如龍戰于野，乖和失中，陰差陽錯，未得於人，早傷其已，故其血玄黃也。

The 'Six in the Fifth' line is gentle and compliant, with a middle that is empty and capable of containing, and its virtue is sufficient to gain the trust of people. It does not need to speak and people will believe, it does not need to teach and people will be moved. It is like wearing a yellow lower garment, which is exactly what the 'Doctrine of the Mean' refers to as 'silent yet gradually bright'—not showing off but shining more and more. Virtue is hidden inside and naturally manifests outside, so this is a great fortune of following the right path. This stage of practice is cultivating virtue in emptiness, influencing others without words. The 'Six at the Top' line is self-important, pretending softness as strength, refusing to comply with others, and instead demanding others to comply with itself. It is like 'a dragon fighting in the fields': violating harmony, losing the middle way, yin and yang being misplaced. It has not yet gained any advantage from others, but has already harmed itself. The blood it flows out is dark and yellow. This stage is being soft yet forcing strength, resulting in damage to both yin and yang, a sign of defeat.

觀於六爻之順，是非不等，邪正各別，求其順之而得利於己者，其惟六二；順之而能感化人者，其惟六五乎。噫！順道豈易能哉？毫髮之差，千里之失，不謹於始，必敗於終。聖人大書特書曰：「用六，利永貞。」為後人開一大道，使行順道者永於貞，方能順之得真，方能順之得利。

Looking at the concept of "following the right path" discussed in the six lines of divination, there are different kinds of following and distinctions between right and wrong: to find a path that benefits oneself, only the second line "Six in the Second" is suitable; to find a path that can influence others, only the fifth line "Six in the Fifth" is appropriate. Alas! How difficult it is to follow the right path! A slight deviation leads to a great mistake; if one is not cautious at the beginning, failure is inevitable at the end. Therefore, the sage solemnly wrote: "All Sixes, advantageous to maintain firmness." This is a path opened for future generations. Those who wish to follow the right path must adhere firmly to the character "Zhen" (constancy and sincerity), only then can they truly follow the right path and gain real benefit.

夫用六之道，用順道也。六為河圖二四陰生之數，陰主順用。六者用順也，用順所以以虛求實，以無求有耳。古今學人，自恃聰明，依一己之見，妄猜私議，不肯低心下氣，求人請益，以故皓首窮年，一無所得；或亦有尋師訪友，不能辨別邪正，入於旁門曲徑，至死不悟者；或有能辨別其邪正，究明性命之理，遵道而行，又半途而廢，不永於貞者。凡此皆非用六之道，俱不能成道。

The way of "All Sixes" is the way of following in harmony. The number "six" is formed by adding two and four in the Yellow River Chart, representing the yin number that gives rise to softness and compliance. Therefore, using six means using harmony. To use harmony is to seek the real through the empty, and to seek the existent through the non-existent. Throughout history, those who have pursued the Dao: some rely on their own cleverness, making wild guesses and private comments without humbly seeking advice from others, thus aging in vain and achieving nothing; others seek teachers and friends, yet cannot distinguish between right and wrong, getting lost in wrong paths and never realizing until death; still others can discern right from wrong and have understood the principles of life and death, yet they abandon the Dao halfway and fail to maintain steadfastness in "Zhen." These are not the way of "All Sixes," so they cannot attain the Dao.

若欲成道，須要知順，又須要順其正，更需要永順其正。能永順其正，柔中即有剛，不隱不瞞，至死不變，脫去後天氣質之性，露出先天不識不知、順帝之則之本面，性了而命亦可了，一永貞而柔順之道至矣，盡矣。

If one wishes to attain the Way, one must first understand what it means to be顺应 (to follow in harmony). One must follow in the correct way, and even more importantly, remain forever in this correct way. When one remains forever in this correct way, softness naturally contains firmness: being open and honest, not concealing or hiding, remaining steadfast until death, shedding the habits brought by later heaven's nature, and revealing the original nature of "not knowing and not knowing, following the Mandate of Heaven." When the nature is resolved, the destiny is also resolved. A single "永贞" (eternal sincerity) represents the ultimate realization of the way of softness and harmony, reaching the end of the explanation.

屯：元亨，利貞。勿用有攸往，利建侯。初九，磐桓，利居貞，利建侯。六二，屯如邅如，乘馬班如。匪寇，婚媾，女子貞不字，十年乃字。六三，即鹿無虞，惟入于林中；君子幾，不如舍。往吝。六四，乘馬班如。求婚媾，往吉，無不利。九五，屯其膏。小，貞吉；大，貞凶。上六，乘馬班如，泣血漣如。

The Hexagram Statement of Zhun: Primordial, prosperous, beneficial, and proper; it is not suitable to go forward, but suitable to enfeoff vassals. The Second Line: Wandering without progress, suitable to remain in peace and uphold correctness, suitable to enfeoff vassals. The Third Line: Pursuing a deer without a herdsman to guide, only to rush into the forest; the gentleman perceives the signs, better to abandon it, for proceeding with determination will bring hardship. The Fourth Line: Riding a horse yet hesitating, going to propose marriage is auspicious, no misfortune. The Fifth Line: Moisture gathers within but does not flow out. Upholding correctness in small matters is auspicious, but upholding correctness in great matters brings misfortune. The Top Line: Riding a horse yet hesitating, crying until tears are exhausted and blood flows.

屯者，前進有難之義，卦德上坎陷、下震動，動於險中，險中之動，不易出險，故謂屯。此進陽下手之卦，承上乾卦而來，乾為健德。進陽者即進其健，因其不健而進於健耳。健德為先天真陽本來正氣。這個氣交於後天，隱而不現，雖然不現，未嘗全泯，間有發現之時，特人為世事所迷，妄念所蔽，當面錯過，不宜認真耳。

"Zun" means encountering difficulties while moving forward. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Zhen, representing movement. It signifies movement amidst danger; moving in a dangerous situation makes it difficult to escape, hence the name Zun. It is the first hexagram that begins with "advancing yang," following the hexagram Qian above: Qian discusses the virtue of strength, and advancing yang means increasing this quality of strength—since originally there was no strength, one must gradually progress toward it. The virtue of strength is the original true yang of the Earlier Heaven, the inherent righteous energy of human beings. This energy, when entering the Later Heaven, becomes hidden and no longer apparent; although it is not apparent, it has not entirely disappeared. It often shows itself occasionally, but people are often distracted by worldly affairs and obscured by false thoughts, thus missing it when it appears and failing to take it seriously.

當其發現之時，即吾身中活子時也。這個時，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，乃陰陽之門，生死之戶，性命之源，健順之根，造命之鼎，偃月之爐。先天真陽元氣在此，知之者，勤而修之，於後天中返先天，自微而著，由一陽而漸生漸長，必至六陽純全，是屯中又有元亨之道也。

At the very moment it emerges, it is the "living Zi Hour" within my body — not bound by time or the passing of hours, but the instant when true yang spontaneously arises. At this moment, it aligns with the virtue of heaven and earth, the brightness of sun and moon, the order of the four seasons, and the fortune and misfortune of spirits and gods. It is the gate through which yin and yang enter and exit, the threshold that distinguishes life and death, the origin of one's true nature and destiny, the root of strength and harmony. It is also the cauldron for creating destiny and the furnace for the inverted moon. The true yang original qi of the Earlier Heaven is here. Those who understand it should seize it and diligently cultivate it, returning from the Later Heaven back to the Earlier Heaven, from subtle to manifest, from the initial movement of yang to its gradual growth and increase, eventually reaching the state of pure yang — this is the reason why the hexagram Zun contains the principle of "originating and flourishing."

但人為氣質所拘、積習所染，先天真陽，埋沒已深，雖有回復之時，然正氣弱而邪氣盛，正不勝邪，未能遽然增升，是在乎謹封牢藏，守此一點生機，不為客氣所傷，以為返還之本，故曰利貞，又曰勿用，有攸往，貞。非空空無為，勿往，非絕無一事，特以人心用事已久，道心不彰，陰中返陽，乃險中之動，若冒然下手，速欲成功，愈滋其險。欲返其陽，莫若先正其心。

This is because people are constrained by their innate temperament and tainted by accumulated habits, causing the original true yang of the Earlier Heaven to be deeply buried. Although there are occasional moments of recovery, the righteous energy is weak while the evil energy is strong, and the righteous cannot overcome the evil, so it cannot quickly become strong and rise up. Therefore, one must strictly seal and firmly preserve, guarding this bit of vitality, so that external influences do not harm it, serving as the capital for returning to the Earlier Heaven. Hence, the Hexagram Statement says "favorable to uprightness" and also says "not suitable for going forward." Here, "uprightness" does not mean doing nothing at all; here, "not going forward" does not mean doing nothing. It is because the human mind has been in charge for too long, and the Dao mind cannot be clearly manifested. To return the yang from the阴, is itself an action in a dangerous situation. If one acts hastily and impatiently, eager for quick success, it will only make the danger even worse. To return the yang, it is best first to align the mind.

曰利建侯者，即是正心之象。侯為一國之主，心為一身之主。建侯則一國之難漸可治，正心則一身之險漸可消。心著一正，根本堅固，元氣不散，於是隨時進火，漸採漸煉，則已失者可以得，已去者可以還。利於貞而動，動不妄動，動必以時，元而未有不亨，亨而未有不利者也。

The Hexagram Statement says "It is advantageous to establish feudal lords," which is the image of "rectifying the mind." A feudal lord is the ruler of a state, and the mind is the ruler of the body: by establishing feudal lords, the troubles of a state can gradually be pacified; by rectifying this mind, the dangers of the body can gradually be dispelled. When the character "zheng" (correct) is placed upon the mind, the root becomes firm and the vital energy does not dissipate. Thus, following the right timing, one can gradually take and gradually refine, restoring what has been lost and bringing back what has departed. Advantage lies in maintaining correctness before taking action: action is not reckless, but must be in harmony with the right time. In this way, there is no failure without success, and no success without benefit.

初九，剛居屯初，陽氣下伏，如大廈之盤桓，利於居貞，而堅固根本，如一國之君侯，利於建侯，而培植元氣，此遇屯而須當守正於始也。六二，正在屯中，故屯如邅如，柔順中正，煉己待時，故乘馬班如。其乘馬班如，欲動而不動者，非以其初生之陽，有所寇傷於人，特欲待其陰陽相當，方求婚媾配合耳。其待時婚媾之象，如女子貞不字，十年乃字矣。此在屯而不遽求其濟也。

The first line, "Nine at the Beginning," represents a strong line positioned at the start of a difficult situation. The yang energy is still hidden beneath the surface, similar to the hesitation of a newly built great hall, which is suitable for staying calm and maintaining righteousness to strengthen the foundation. It is also like a king establishing feudal lords, who should first "establish a vassal" to cultivate the fundamental vitality. The practice at this stage is to remain steadfast and grounded at the beginning of difficulties. The second line, "Six in the Second," is precisely in the middle of the difficulty, hence the description "difficult and wandering." However, it is gentle, compliant, and upright, capable of refining itself to wait for the right opportunity, hence "riding a horse and hesitating." Riding a horse and lingering, wanting to move but not moving, is not because the initial yang energy will harm or take away from it, but rather waiting until yin and yang are balanced before proceeding to seek union. This waiting and seeking union is like a woman remaining chaste and not marrying, only agreeing to marriage after ten years. The practice at this stage is to be in the midst of difficulties without urgently seeking to "overcome" them.

六三，無知小人，愚而自用，妄貪天寶，本險而又行險，如即鹿無虞，惟入于林中，亦無足怪。至於明道君子，須當知幾，不如告之以待時。若不待時，急欲成功，往而前進，必有招險之吝。此在屯而急欲求其濟也。六四，柔而得正，煉己待時，真陽在望，正當調和丹頭之時，不可當面錯過者，是以求婚媾往吉，無不利。此在屯而隨時求其濟也。

The sixth line in the third position is a foolish person who lacks knowledge, ignorant and self-deluded, foolishly attempting to seize the heavenly treasure. Already in a dangerous situation, he still seeks further danger, like chasing a deer without a guardian to guide him, rushing blindly into the forest—this outcome is not surprising. As for the wise gentleman who understands the way, he should recognize the signs and advise waiting for the right time. If he refuses to wait and insists on achieving success quickly, pushing forward without restraint, he will surely encounter danger and hardship. This step represents the mistake of being in the situation of屯 (difficulty) yet urgently seeking to overcome it. The sixth line in the fourth position is gentle and occupies a proper position, capable of refining oneself and waiting for the right time. At this moment, the true yang is already before him, precisely the time to harmonize with the 'Dan tou'—the initial sprout of the medicinal herb. It is absolutely essential not to miss this opportunity, hence going to propose marriage is auspicious and beneficial in all respects. This step represents the practice of being in the situation of屯 (difficulty) yet seeking to overcome it in accordance with the right timing.

九五，陽剛中正，聖胎有象，已實其腹，如有膏矣。然聖胎雖結，陰氣未退，尚在險中，如屯其膏矣。當此之時，有為事畢，無為事彰，是以小貞吉，大貞凶。此大而知小，待時而能出屯也。上六，在屯之終，正是出屯之時，柔而無能，乘馬班如，措手無策，雖真陽在望，未許我得，泣血漣如，何益於事？此小而不能大，無屯而亦有屯也。

The 'Nine in the Fifth' line is yang and upright. The 'sacred embryo' has already taken form and is full within the abdomen, like accumulated richness. However, although the sacred embryo has formed, the yin energy has not yet completely receded, and the person is still in danger, hence it is said '屯其膏'—the richness is accumulated but cannot be given out. At this point, the phase of active effort has been completed, and the phase of non-action is about to emerge. Therefore, being steadfast in small matters brings good fortune, but being steadfast in great matters brings misfortune. This step involves being in a great situation yet knowing how to hold to small things, waiting for the right time and being able to move out of difficulty. The 'Six at the Top' line is at the end of the difficulty, when one should be emerging from the difficulty, yet is weak and ineffective, hesitating on horseback, helpless and uncertain. Even though true yang is right in front, it is not within one's share, resulting in tears of blood, with no help to the situation. This step is being able to hold to small things but not able to achieve great things, originally without difficulty yet creating difficulty for oneself.

大抵進陽運火之道，須要知時，知時採藥，借後天返先天，可以出屯，可以濟屯。若不知時，過與不及，真陽終為陰氣所陷，而不得出，故卦辭曰「元亨、利貞。」貞而方能利，利則元而未有不亨，利貞之元亨，其即待時出屯之義歟？

In the method of "advancing the yang energy and warming the fire," the most important thing is to know the right time. Only by knowing the time can one gather the herbs, use the Later Heaven to return to the Earlier Heaven, and thus overcome difficulties and rescue from them. If one does not know the time, one either goes too far or does not reach the right point, and the true yang energy is ultimately trapped by yin energy and cannot emerge. Therefore, the Hexagram Statement says "originally prosperous, beneficial and correct": first one must be steadfast and correct, then one can talk about benefiting; once one has benefited, the origin (yang) will naturally be prosperous. From benefiting and correctness to origin and prosperity, isn't this precisely the meaning of waiting for the right time to emerge from difficulties?

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。初六，發蒙，利用刑人，用說桎梏，以往吝。九二，包蒙，吉；納婦，吉；子克家。六三，勿用取女，見金夫，不有躬。無攸利。六四，困蒙，吝。六五，童蒙，吉。上九，擊蒙，不利為寇，利禦寇。

The Hexagram of Enlightenment: It is smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. At the first divination, he is told; if he persists and keeps纠缠, it is a violation, and then he is no longer told. It is favorable to maintain the correct course. The line Initial Six: To enlighten the ignorant, it is favorable to use punishment to establish authority; if one merely removes his shackles and leaves him to his own devices, this will lead to difficulties. The line Nine in the Second: To embrace the ignorant, it is favorable; to marry a wife, it is favorable; the son will be able to support the family. The line Six in the Third: Do not marry this woman, for she loses herself when she sees a wealthy man, and there is no benefit. The line Six in the Fourth: Being trapped in ignorance, there is difficulty. The line Six in the Fifth: Like an ignorant child, it is favorable. The line Nine at the Top: To strike forcefully against ignorance; it is not favorable to become a thief oneself, but favorable to resist thieves.

蒙者，昏昧無知之義。卦體上艮，二陰進於一陽之下；下坎，一陽陷於二陰之中，皆有陰傷其陽之象，故謂蒙。又卦德險在止中，有險而能止，兼有止蒙之義。此運陰符下手之卦，承上坤卦而來。坤者，行順道也。運陰符者，運其不順之陰，而歸於順也。

"The hexagram 'Meng' means confusion and ignorance. The structure of this hexagram has the upper trigram Gen (Mountain) with two yin lines placed below one yang line, and the lower trigram Kan (Water) with one yang line enclosed between two yin lines. Both situations represent the harm of yin to yang, hence the name 'Meng'. Looking at the hexagram's virtue, danger and entrapment are contained within stillness, indicating that although there is danger, it can be held in check, so it also conveys the meaning of 'stopping confusion'. It is the first hexagram to begin the process of 'operating the yin symbol', following the hexagram 'Kun' above: 'Kun' discusses following the correct path, while 'operating the yin symbol' refers to transforming the unsmooth yin into a smooth state, bringing it back to harmony."

人自先天陽極，後天陰生，元神昧而識神用事，陷真認假，誤用聰明，巧智百出，外雖明而內實暗，此蒙之所由來也。一入於蒙，性亂命搖，一日千生萬死，莫知底止，險之極矣。若知有險而能止之，黜聰毀智，如愚如訥，外雖無知，內實有知，由假蒙而歸真蒙，是蒙中反有亨道矣。

When the yang energy of the Earlier Heaven reaches its peak, the yin energy of the Later Heaven arises accordingly, causing the Origin God to become obscured and the consciousness spirit to take over. It traps the true essence and mistakes the false for the real, misusing wisdom and employing all sorts of cunning. Though appearing intelligent on the surface, the inner state is completely dark — this is the origin of "Obstinacy." Once one falls into Obstinacy, one's nature becomes chaotic and the root of life is shaken. In a single day, one may experience thousands of lifetimes and deaths, with no clear direction, reaching the peak of danger. If one recognizes the danger and can stop it, by abandoning wisdom and destroying cunning, appearing as a foolish person or someone who speaks little and is not eloquent, though seeming ignorant on the outside, one's inner understanding is clear. By returning from "false Obstinacy" to "true Obstinacy," there is actually a path of success hidden within Obstinacy.

蒙之亨者，莫過於童，蒙童之蒙，不識不知，順帝之則。寂然不動，感而遂通，一舉一動，皆從本性中流出，儼然聖賢身分，天人面目。行蒙道者，必歸於童之蒙，方是返本還元之蒙。然此返本還元之蒙，匪我求重蒙，童蒙求我也。

The most prosperous in the hexagram of Meng is the child. The kind of ignorance of the child, not knowing and not being aware, naturally conforms to the principles of Heaven. It remains still and motionless, yet responds instantly when touched; every movement flows naturally from its original nature, appearing as if it were the personification of sages and the appearance of heavenly beings. Those who practice the path of Meng must return to this kind of ignorance of the child, only then can they achieve the return to their original nature. However, this return to original nature is precisely what the hexagram statement says: "Not I seeking the child-like ignorance, but the child-like ignorance seeking me." It is not I who goes to seek it, but it itself comes to me.

匪我求童蒙者，非由勉強，不著於色也。童蒙求我者，出於自然，不落於空也。不著於色，不落於空，非色非空，既非求真，又不除假，常靜常應，常應常靜，不蒙而似蒙，蒙而實不蒙。外物不得而入，內念不得而生，不求真而真即在是，但此非色非空之道，有養蒙發蒙二法，不可不知。

"Fi Wo Qiu Tong Meng" means this is not something sought after forcefully, so one does not cling to "form" — not getting caught up in the tangible and visible; "Tong Meng Qiu Wo" means it comes naturally, so one also does not fall into "emptiness" — not sinking into a state of complete void. Not clinging to form, not falling into emptiness, neither form nor emptiness: one does not deliberately seek after the true, nor deliberately eliminate the false; always quiet yet always able to respond to things, always responding to things yet always remaining quiet. It appears not to be covered yet seems covered, appears covered yet is actually not covered. External things cannot enter, internal thoughts cannot arise, without seeking the true, the true is naturally here. However, this path of neither form nor emptiness has two methods: "Yang Meng" and "Fa Meng," which should not be unknown.

當其陰陽混成，天真未傷，客氣未入，蒙屬於真，如初筮著策未分之時，必先告命，須當虛靜誠敬，以行無為之道。及其陰陽已判，天真有虧，客氣潛入，蒙歸於假，如筮策再三瀆亂之時，不待告命，可以變化裁制，以行有為之道。

When yin and yang were still blended as one, the true nature was undamaged and external influences had not yet intruded, this state of confusion belonged to true confusion, just like the initial divination when the yarrow stalks had not yet been separated. At this time, one should be empty, quiet, sincere and respectful, following the path of non-action. But when yin and yang had already been divided, the true nature had suffered some loss, and external influences had quietly entered, this confusion became false confusion, similar to the yarrow stalks being repeatedly manipulated and disordered. At this point, there is no need to consult the spirits, and one may freely adapt and make judgments, following the path of action.

無為之道，養真蒙也。有為之道，化假蒙也。養真化假，有為無為，隨時而用，不失其正，或自有為而歸無為，或自無為而成有為，總以至善無惡，渾然天理，還元返本，歸於童蒙為極功。行蒙道者，可不以正哉！

The path of "wu wei" is used to cultivate the true and pure nature; the path of "you wei" is used to eliminate the false and superficial. Cultivating the true and transforming the false, both "wu wei" and "you wei," are used according to the right timing, without losing the proper way: sometimes one starts with "you wei" and returns to "wu wei," and sometimes one begins with "wu wei" and achieves "you wei." In the end, the highest practice is to return to the state of a child's innocence, where goodness is complete and evil is absent, and the natural way is fully realized. How could those who practice the path of purity and simplicity not adhere to the principle of "zheng" (correctness)?

初六，在蒙之初，人心方起，急須嚴加剋制，如利用刑人也。若姑息養奸，縱性為惡，如用說桎梏以往，漸入於下愚不移之地，而莫可救止，取吝必矣。此貴防陰於蒙之初也。九二，剛而能柔，借陰養陽，是包蒙也，蒙在包中，外暗內明，不但陽氣不傷，而且陽氣增長，如納婦之吉。而子自克家，此能養陽於蒙之時也。

The line "Six at the Beginning" is at the start of the hexagram of Keeping Ignorance. At this stage, human nature is just beginning to stir, so it is necessary to quickly and strictly restrain it, which is called "Using Punishment on the Criminal." If one indulges and allows evil to grow unchecked, it is like removing shackles and chains, letting the person gradually fall into the state Confucius called "the foolish who cannot be changed," from which there is no return, inevitably leading to hardship. The key here is to prevent the negative influence at the very beginning of the process. The line "Nine in the Second" is strong yet flexible, using the yin energy to nurture the yang energy, which is called "Containing the Ignorance" — wrapping the ignorance within. When ignorance is contained internally, the outside remains dark while the inside becomes clear. Not only is the yang energy not harmed, but it grows day by day, like the auspiciousness of "Welcoming a Wife"; the son will naturally be able to support the family. This step is about nurturing the yang energy during the period of ignorance.

六三，陰柔不中不正，恣情縱欲，故勿用取女。勿用者，以其人心用事，貪財好色，如淫奔之女，見金夫不有躬，未得於人，早失其己，其無所利，可知此蒙，而又滋其蒙也。六四，性質本愚，又與小人為伍，不知親近高明之士，以擴充其識見，終困於蒙而不得出，豈只取吝而已乎？此蒙而不知其蒙也。

The sixth line in the third position is yin and soft, neither in the center nor upright, indulging in desires, so it says, "Do not take this woman." This is because she is ruled by her own desires, greedy for wealth and lust, like a woman who runs away from her husband. She loses herself upon seeing a wealthy man, and before she gains anything from others, she has already lost herself, gaining nothing at all. This shows that being in the state of confusion only deepens one's confusion. The sixth line in the fourth position is inherently dull, and further associates with petty people, not seeking to learn from the wise to broaden one's understanding, eventually being trapped in confusion and unable to escape. This is not only bringing about hardship but also shows that one is in confusion without realizing it.

六五，於止知其所止，以無能而順有能，借剛濟柔，雖蒙不蒙，正童蒙不識不知，順帝之則之吉道。此蒙而自知其蒙也。上九，剛而居於蒙之極，是能懲忿窒欲，猛力以退客氣，如擊蒙也。

The 'Six in the Fifth' line knows when to stop and understands where to stop, using its own inadequacy to follow those who are capable, borrowing strength to support its own weakness. Though in confusion, it is actually not confused, embodying the auspicious path of a child who 'does not know and does not know, yet follows the Mandate of Heaven.' This is being in confusion yet knowing one's own confusion. The 'Nine at the Top' line, with a strong line at the extreme of confusion, can restrain anger and suppress desires, using force to drive away external influences, which is called 'overcoming confusion.'

退陰之道，不利於人心而為寇，利於道心而禦寇，去人心，振道心，陰氣退盡，陽氣純全，復見本來面目，此蒙而終不能蒙也。觀於六爻之蒙，真假大別，真者用而假者去，養之退之，皆能不失其正，陰符之道盡矣。

The way to eliminate darkness is: it is not appropriate for "human desires" to take charge and then become thieves, but rather for "the way of virtue" to be the master and to resist the thieves. Removing human desires and reviving the way of virtue, darkness is completely eliminated, and yang energy is pure and complete. One reclaims the original nature—this is being in the state of confusion yet ultimately not being confused. Viewing the six lines of the hexagram of confusion, the true and the false are clearly distinguished: the true is kept for use, the false is removed; what should be nurtured is nurtured, what should be eliminated is eliminated, and none of it goes astray. The principle of "moving the dark symbol" is fully explained here.

需：有孚，光亨，貞吉，利涉大川。初九，需于郊，利用恆，無咎。九二，需于沙，小有言，終吉。九三，需于泥，致寇至。六四，需于血，出自穴。九五，需于酒食，貞吉。上六，入于穴，有不速之客三人來，敬之終吉。

The Hexagram of Need: With sincerity in the heart, brightness and smoothness, upholding the right path brings good fortune, suitable for crossing a great river. The First Line: Waiting on the outskirts, suitable for perseverance, without fault. The Second Line: Waiting on the sandbank, slightly attracting some gossip, ultimately good fortune. The Third Line: Waiting in the mud, thieves come knocking. The Fourth Line: Waiting in the blood, eventually escaping from the pit. The Fifth Line: Waiting amidst food and drink, upholding the right path brings good fortune. The Sixth Line: Falling into the pit, three unexpected guests arrive, treat them with respect, ultimately good fortune.

需者，有待之義。卦德上坎陷，下乾健，健而能處於險中，故謂需。此養健待時之卦，承上屯卦而來。屯者，動於險中，在後天中返先天，所以行健道而取坎陷之真陽也，但陽在坎中，所陷已久，不能遽然出險，必須漸次導引，待時而採，非可自恃其健，冒然下手，反招其險者。

"Xu" means waiting. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Qian, representing strength and vigor. It signifies strength and vigor that can remain calm in danger, hence the name Xu. This hexagram discusses "cultivating strength and waiting for the right time." It follows the hexagram Zun. Zun involves initiating action in danger and returning to the Earlier Heaven from the Later Heaven, so one must follow the path of strength and vigor to retrieve the true yang line that is trapped within Kan. However, this single yang line has been trapped in Kan for a long time and cannot be released all at once. It must be guided step by step, waiting for the right moment to take action. One should not rely solely on strength and act hastily, as that would instead invite danger.

夫人自陽極生陰，乾中之陽，走於坤宮，坤實成坎；坤中之陰，入於乾官，乾虛成離，於是假陰假陽用事，健者不健，順者不順，意不誠而心不正，健不知險，順不知阻，行險僥倖，無所不至。今欲出險，須要知險，能知其險，是能信險，一信其險，內有主宰，戒慎恐懼，煉己待時，一舉一動，止於其所，不為客氣所傷，是以需之道，有孚光亨，貞而得吉也。

Human beings grow from yang to its extreme and then give rise to yin. In the center of the Qian trigram, the yang line moves into the Kun trigram, filling it up and transforming it into Kan. In the center of the Kun trigram, the yin line moves into the Qian trigram, hollowing it out and transforming it into Li. Thus, false yin and false yang take over: the strong and vigorous no longer display strength, the gentle and compliant no longer show compliance; their thoughts are not sincere, their hearts are not upright. The strong do not recognize danger, the gentle do not recognize obstacles, and they proceed recklessly, capable of doing anything. Now, to escape danger, one must first recognize it. To recognize danger is to trust in it. Once one truly believes in danger, there is a master within the mind. From then on, one becomes cautious and respectful, cultivates oneself, waits for the right moment, and acts in accordance with one's proper position, not harmed by external influences. Therefore, the way of the Xu hexagram is "having sincerity, brightness, and smoothness"—maintaining sincerity in heart, being bright and open, and upholding righteousness to attain good fortune.

有孚光亨者，信險而能處險也。貞吉者，守正而能無險也。既信險，又守正，以健御險，借險養健，待時進步，人於穴而探虎子，不特不為陰氣所傷，且能取坎中所陷之真陽，歸於乾宮，此利涉大川之所由來也。大川至險，即坎之象，坎為陷陽之物，其險最大，信險而正涉之，時未至而養健，時已至而進健，進之養之，不失其時，能以處險，能以出險，其健無往而不利矣。

The phrase "having sincerity and brightness, and thus achieving great success" means that one can remain calm and secure within a dangerous situation because they trust in the existence of danger. "Maintaining sincerity brings good fortune" refers to holding firm to the right path, thus transforming danger into safety. When one both acknowledges danger and remains steadfast in the right way, they can use their strong and vigorous nature to manage the danger, using the danger itself to cultivate their strength. When the time is ripe, they can move forward—just like entering a tiger's den to retrieve the tiger cub. Not only are they not harmed by the negative energy, but they can also retrieve the true yang line that is trapped within the Kan trigram and return it to the Qian trigram. This is the origin of "being advantageous for crossing great rivers." A great river represents the most dangerous place, which is the image of the Kan trigram. Kan is something that traps yang, and thus presents the greatest danger. By trusting in danger and using the right path to cross it: when the time is not yet ripe, cultivate strength; when the time is ripe, advance with strength. Advance when needed, cultivate when needed, and never miss the opportunity. This way, one can remain secure within danger and also escape from it. This strength will be beneficial wherever one goes.

初九，剛而自下，有健不用，在塵而能出塵，不為名利所染，如需于郊也。然剛者，多才多能，每不樂居於人下，恐有需而不固之咎，惟利用恆，方能有始有終，而無半途更變之咎矣。此剛而堅固之需也。九二，稍恃其健，即便有險，如需于沙也。需沙之險，雖非大凶，其行阻滯，難免小言自悔。既能自悔，勝心即化，剛即能柔，不入險而險不來，終得以吉全之，此剛而知險之需也。

The first line, "Initial Nine," is strong yet content to remain in a lower position. It is strong and vigorous but does not rush to act. It is present in the world yet able to transcend it, not tainted by fame or fortune. It is like waiting in the countryside. However, strong people are often talented and unwilling to be subordinate, and they may commit the mistake of being impatient. Therefore, only by "using perseverance" can one start and finish a task without changing course halfway. This step is a strong and firm waiting. The second line, "Nine in the Second," slightly relies on its own strength, and danger follows. It is like waiting on the beach. The danger of waiting on the sand is not a great misfortune, but action is hindered, leading to some idle remarks and self-reproach. Since it understands self-reproach, the desire to win will fade, and strength can become flexibility. By not entering dangerous situations, danger will not come knocking. In the end, it can achieve good fortune and remain secure. This step is waiting that is strong yet aware of danger.

九三，剛強躁進，不能待時，急欲成功，本要向前，反落於後，如需于泥也。需泥之健，無險而自招險，致寇之至，理有可決，此剛而不知險之需也。六四，柔弱無能，本自有險，如需于血也。又柔居柔位，在昏暗之地，而不能自出，如在穴也。幸其柔而守正，以無德而順有德，借人濟己，亦能出自穴，而終不為陰氣所傷，此柔而順剛之需也。

The yao at Nine in the Third is strong and impetuous, eager to achieve success without waiting for the right time. It tries to move ahead but ends up falling behind, like being stuck in muddy ground. A strong and vigorous force waiting in the mud, which originally has no danger, creates its own peril and invites thieves. This is a certain truth. This step is a waiting that is strong yet unaware of danger. The yao at Six in the Fourth is weak and incapable, inherently carrying danger, like waiting in a pool of blood. It is also in a weak position and in a dark place, unable to escape on its own, like falling into a pit. Fortunately, although it is weak, it remains upright, relying on its own lack of virtue and obedience to those who are virtuous, using others' strength to save itself, thus eventually escaping the pit without being harmed by darkness. This step is a waiting that is weak yet submissive to strength.

九五，陽剛中正，內有主宰，借假修真，雖有險而若無險，如需于酒食也。酒食為慰心實腹之物，慰心實腹，樂道忘年，時有險而道不險，外有險而內不險，貞而未有不吉者。此剛而守正之需也。

The 'Nine in the Fifth' line is yang and upright. It has its own mastery within, able to use the false to cultivate the true. Though in a dangerous situation, it remains as if there were no danger. It is like calmly waiting amidst wine and food. Wine and food are things that comfort the mind and fill the stomach; when the mind is comforted and the stomach is full, one delights in the great way and forgets the years. Though the situation may be dangerous, the path is not; though the outside may be dangerous, the inside is not. Upholding correctness brings no misfortune. This step is a strong and upright waiting.

上六，在需之終，宜出險而反行險，如入于穴矣。然入穴由於不能煉己，若能煉己，煉到無己時，則虛室生白，神明自來，始而入于穴，終而出於穴，是以有不速之客三人來，敬之終吉也。

The sixth line at the top represents a situation where one is at the end of waiting, expected to emerge from danger, yet instead moves further into peril, as if falling into a pit. However, falling into the pit is due to not having 'refined oneself'—not having purified this private self. If one can refine oneself until even the concept of 'self' is gone, the state described in the 'Zhuangzi · Human World' where 'the empty room produces brightness' will arise, and the divine will naturally come. Although one may have initially fallen into the pit, in the end, one can still emerge from it. Therefore, it is said that three unexpected guests arrive, and by treating them with respect, the outcome will be favorable.

不速之客，乾之三陽也，即本來不死之人，有生以來走失他家，而為客矣。待其時而復之，自一陽而漸至三陽純全，仍是我家之物，饒他為主我為賓，所當敬之，而弗敢有違者。敬之弗違，陰陽混合，金丹凝結，保命全形，其吉多矣。此煉己結丹之需也。然則進火之道，或養健，或用健，或處健，或濟健，各有其時，待時而用，不失其正，健以知險，雖涉大川，亦無不利矣。

The three "uninvited guests" are the three lines of yang in the Qian trigram, which are also my original immortal self. Since I have been wandering away into others' homes since birth, they have become guests. When the time comes, I will welcome them back, gradually from the first yang to the full three yang, restoring what belongs to me. At this time, I should let them take the lead, while I become the guest, and I should be respectful and obedient, without any deviation. Respectful yet not opposing, yin and yang merge into one, the golden elixir solidifies into form, both life and nature are preserved, and the body is complete, thus bringing great auspiciousness. This stage is the waiting period for refining oneself and forming the elixir. In this way, the method of "advancing the fire" sometimes involves nurturing strength, sometimes using strength, sometimes dwelling in strength, and sometimes supporting strength, each according to its own time. Waiting for the right moment to act, without losing the proper path, being strong yet aware of danger, then even crossing a great river would not be disadvantageous.

訟：有孚、窒、惕、中吉，終凶。利見大人，不利涉大川。初六，不永所事，小有言，終吉。九二，不克訟，歸而逋，其邑人三百戶，無眚。六三，食舊德，貞厲，終吉。或從王事，無成。九四，不克訟，復即命渝，安貞吉。九五，訟，元吉。上九，或錫之鞶帶，終朝三褫之。

The Hexagram Statement of the卦讼 says: There is genuine integrity in the heart, yet it is obstructed by injustice. If one remains ever vigilant and stays on the middle path, it will be auspicious. However, if one persists in litigation to the end, it will be dangerous. At this time, it is appropriate to seek the guidance of a virtuous superior, but not suitable to冒险 cross a great river. The line Six at the Beginning says: Do not delay the dispute. Although there may be some verbal conflict, in the end it will be auspicious. The line Nine in the Second says: If one cannot win the lawsuit, retreat and avoid it. His territory consists of only three hundred households, thus there will be no misfortune. The line Six in the Third says: Enjoy the inherited salary from ancestors, remain upright yet remain cautious, in the end it will be auspicious. Even if one assists the sovereign in affairs, do not seek credit. The line Nine in the Fourth says: If one cannot win the lawsuit, change one's mind and abandon the dispute, remain upright and it will be auspicious. The line Nine in the Fifth says: If such a person decides the dispute, it will be highly auspicious. The line Nine at the Top says: Even if one wins the dispute and is rewarded with official robes and sash, one will be stripped of them three times in a single morning.

訟者，爭辯是非之義。卦德內坎險，外乾健，因險恃強，因強致險。二者俱有乖和之義，故謂訟。此陷真爭勝之卦，承上蒙卦而來。蒙者有險而能止，所以退其後天氣質之陰也。

"The hexagram 'Strife' refers to disputing right and wrong. The moral quality of this hexagram is: the inner trigram is Kan (Water), representing danger and entrapment, and the outer trigram is Qian (Heaven), representing firmness and strength. Because there is danger within, one relies on strength, and because one relies on strength, danger arises. Both contain the meaning of discord and conflict, hence it is called 'Strife.' This is a hexagram that obscures true nature and is characterized by striving for superiority. It follows the previous hexagram 'Obstinacy.' 'Obstinacy' discusses encountering danger and knowing when to stop, with the intention of eliminating 'the later heaven's negative qualities'—the dark and biased tendencies formed by the mixed energies received at birth."

人受後天陰陽五行之氣而成身。受陰氣之多者，性陰險；受陽氣之多者，性暴躁。陰陽之氣雜亂者，陰險暴躁兼有之。此氣質則然，惟大聖人能化其氣質，其次中下之人，為氣質所拘，偶有觸犯，陰毒發而躁性起，爭勝好強，詭計百出，損人利己，鬥口鬥智，辨是論非等等乖和失中之事，皆名曰訟。

Human beings receive the qi of yin and yang and the Five Phases from the Later Heaven to form their physical bodies. Those who receive more yin qi tend to be阴险 (scheming and treacherous); those who receive more yang qi tend to be暴躁 (impetuous and irritable). Those whose yin and yang qi are mixed and disordered will exhibit both scheming and treacherous tendencies along with impetuousness and irritability. This is due to their temperament. Only great sages can transform their temperament, while those of average or lower ability are constrained by their temperament. Occasionally, they may be provoked, and their hidden maliciousness arises, leading to impatience and irritability. Consequently, they become competitive, cunning, and self-serving, engaging in verbal disputes, mental maneuvering, debating right and wrong, and comparing merits and faults. All such actions that deviate from harmony and the middle path are called "suits."

修道者，須要知得氣質之性，為害最大，依世法而修道法，先將陰險暴躁之氣一筆勾消，健於內而不健於外，境有險而心絕無險，可以漸化氣質，不在是非場中鬧矣。然身未離塵世，猶有患難相侵，我雖不陰險，而人以陰險來傷，我雖不暴躁，而人以暴躁來欺。此無故陷害，自信處心無愧，其中受屈，窒塞不通，事在不得不辯明者。但欲辯之於外，不若自訟於內，故曰訟有孚窒，惕中吉。

A person cultivating the Dao must understand that "the nature of temperament" is the greatest harm. One must rely on the principles of living in the world to practice the principles of the Dao. First, eliminate the habits of being阴险 (deceitful) and暴躁 (irritable). Use strength only within oneself, not outwardly to show off. Even if circumstances are dangerous, the mind should never become dangerous. In this way, one can gradually transform one's temperament and no longer quarrel in matters of right and wrong. However, since the body has not yet left the worldly realm, one will still face troubles and hardships: although I am not deceitful, others may use deceit to harm me; although I am not irritable, others may use irritability to bully me. Such unjust harm, though I have no guilty intentions, leads to injustice and委屈 (wronged feelings) that cannot be resolved. When the matter reaches a point where it must be clarified, rather than argue outwardly, one should examine oneself inwardly. Therefore, the Hexagram Statement says, "With sincerity, obstruction, vigilance, and staying in the center is auspicious." — Having sincerity but being obstructed, only through inner vigilance and maintaining the middle path is it fortunate.

能惕於中，邪念止而正念生，窒塞可通，陰險可化，勝心可無矣。否則不能惕中，因小忿而失大事，躁性外發，陰謀內生，未得於人，早傷其己，始不謹而終必凶。然亦有事惕於中，自訟不明，而必告訟於人，借人分辨是非邪正者。但分辨其是非邪正，惟利於見大人，若不見大人，則非所利。

One who remains vigilant within the heart will have evil thoughts cease and right thoughts arise, blockages will be cleared, sinister habits will be eliminated, and the desire to outdo others will be extinguished. Conversely, if one fails to remain vigilant within, a small grudge may lead to the neglect of great spiritual cultivation, impatience will manifest outwardly, and schemes and deceit will grow within. Before even surpassing others, one may have already harmed oneself. If the beginning is not cautious, the end will certainly be dangerous. However, there are cases where the heart is indeed vigilant, yet self-criticism is unclear, and one must seek others' judgment to discern right from wrong and good from evil. To discern right and wrong, it is beneficial to consult a 'Great Person'; without consulting a Great Person, there can be no real benefit.

蓋大人者，正己而正物者也。能規人之過，能勸人之善，能破人之疑，能開人之慧，見之最利。否則既不能惕中，而自化氣質，又不能見大人，而擴充識見，恃一己之陰險，爭勝好強，陷其真而從其假，訟非所訟，自招其禍，是以不利涉大川。惕中可以見大人，不惕中便是涉大川，惕中吉，不惕中凶。修道者，可不自訟於早乎？

The term "great person" refers to someone who first rectifies himself and then helps others to do the same. He can point out your faults, encourage you to do good, dispel your doubts, and open your wisdom. Meeting such a person is most beneficial. Otherwise, if one cannot be internally vigilant and transform his nature, nor seek out the great person to broaden his understanding, but instead relies solely on a deceitful heart to compete and fight, losing the true and following the false, engaging in disputes that should not be contested, and thus inviting misfortune, the hexagram statement says "it is not advantageous to cross a great river." Being internally vigilant is equivalent to meeting the great person; lacking such vigilance is like crossing the great river. Being cautious leads to good fortune, while lacking caution leads to misfortune. How can a person on the path of cultivation not begin to settle this matter within his own heart at an early stage?

初六，柔而自下，有訟之事，無訟之心，是以不永所事。然既在訟中，亦必辨明其事，雖小有言，終不成訟，究得以吉全之。此柔而不訟者也。九二，所應相敵，不克訟而即不訟，歸而逋其邑人三百戶，以避其鋒，雖有災眚，不能及之。此剛而不訟者也。

The first line, Six at the Beginning: The nature is gentle and it resides in a low position. Although involved in a dispute, the mind does not harbor the desire for contention, so it does not prolong the matter, 'not prolonging the affair.' However, since one is already involved in a lawsuit, it is necessary to clarify the matter, hence 'a little speech,' a few words of contention, but ultimately it does not develop into a full dispute, and thus ends in a favorable outcome. This line corresponds to the step of gentleness and not contending with others. The second line, Nine in the Second: The corresponding party is equal in strength, so when unable to win, one simply withdraws and retreats to a small town of three hundred households, avoiding the opponent's attack. Although there may be misfortune, it does not reach oneself. This line corresponds to the step of strength and willingness to stop contention.

六三，柔弱本不敢訟，是以食舊德也。食舊德而危厲自處，小心謹慎，不致訟而自無訟，終得以吉全之。然既在訟中，我不訟而人必訟，須當借高明者，分辨其是非，事明即止，是以或從王事無成，此柔能順則，不成其訟者也。

Line Six in the Third: By nature weak and timid, one does not dare to engage in disputes, thus 'consuming the old virtue,' enjoying the legacy of past virtue and family blessings. Enjoying the old while maintaining a cautious and fearful heart, being careful and avoiding disputes, naturally there are no disputes, and thus attains a favorable outcome. However, since one is already involved in a dispute, not contesting leads the other party to contest. Therefore, one should seek the guidance of a wise person to discern right and wrong, and once the matter is clarified, one should immediately withdraw. Hence the line statement says 'perhaps following the king's affairs, without achieving success'—even though one participates in the king's affairs, one does not claim the achievement. This line corresponds to a step of gentle compliance, following the principles, and preventing disputes from arising.

九四，以剛遇剛，必有爭端，而能以柔處之，不克訟而即不訟，化其氣質之性，復於天命之性，以不安貞，渝變為安貞，不求吉而吉即隨之，此剛而自反，不果於訟者也。九五，剛健中正，以德服人，能化一切陰險、好強之輩，皆歸於不訟，是以為訟之元吉。此正己正人，能使無訟者也。

The fourth line of the nine: When encountering strength with strength, conflict is inevitable, but one can respond with gentleness. If unable to win, one may choose not to fight at all. This transforms the 'nature of temperament'—the bias formed by later heaven's inherited qi—back to the 'nature of heavenly mandate'—the originally endowed ultimate goodness. It changes the heart that was not at ease with uprightness into one that is content with uprightness, and thus, without seeking good fortune, good fortune naturally follows. This line corresponds to the effort of being strong yet willing to self-reflect, and not pushing the dispute to its final stage. The fifth line of the nine: Strong and upright, it resides in the center and uprightness, winning people's hearts through virtue, and can transform all cunning and ambitious people into those who do not contend. Therefore, it is the greatest good fortune in a dispute. This line corresponds to the effort of first rectifying oneself and then guiding others, thus eliminating disputes from the root of human relations.

上九，爭勝好強，不知自反，到得訟終，外雖得勝，內實敗德，如或錫之鞶帶，終朝三褫之。一錫而三奪，其所得於人者少，而其所自失者多，此有己無人，終敗其訟者也。然則不訟即吉，有訟即凶，不惕於始，必敗於終。訟之不可有也如是夫。

The top line says: Being competitive and eager to win, not knowing when to reflect, until the dispute reaches its end, although winning externally, internally one's virtue has already been ruined. As the line statement says, even if one is awarded official robes and sash, they will be stripped away three times in one morning. Gaining once but losing three times, what one gains from others is little, while what one loses oneself is much. This line corresponds to someone who only thinks of oneself and not of others, ultimately losing the case. Thus we see: not engaging in disputes brings good fortune, while engaging in disputes brings misfortune. If one does not remain vigilant at the beginning, the end will surely be failure. This is the reason why disputes should not exist.

師：貞，丈人吉，無咎。初六，師出以律，否臧凶。九二，在師中，吉，無咎，王三錫命。六三，師或輿尸，凶。六四，師左次，無咎。六五，田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。上六，大君有命，開國承家，小人勿用。

The hexagram "Military Campaign" states: When mobilizing troops, one must adhere to the right path. It is auspicious to be led by an experienced and prudent elder. There will be no mistakes. The first line says: When the army moves out, it must follow discipline. If discipline is not properly maintained, there will be danger. The second line says: Being in the army yet maintaining the middle path is auspicious, with no mistakes. The king has issued three commendations. The third line says: The army may return with carts carrying corpses, which is dangerous. The fourth line says: The army retreats to the left to encamp, with no mistakes. The fifth line says: There are wild animals destroying the fields, which is suitable for hunting and capturing them, with no mistakes. It is appropriate to have the eldest son lead the army. If a young and incapable person leads the army and the army returns with corpses, even if one adheres to the right path, it will still be dangerous. The top line says: The Son of Heaven issues an edict, bestowing fiefs upon the feudal lords and continuing the family lineage. Commoners should not be appointed to any position.

師者，眾也。以一人而統眾人之義。卦德上坤順、下坎險，順而行險，故謂師。此借陽退陰之卦，承上需卦而來。需者，順時進陽也，進陽所以為退陰計耳。退陰之法，以正除邪，以真滅假，猶如師貞，師者刑殺之道，須要有剛有柔，有仁有義，通權達變，方能濟事。否則，能剛而不能柔，能柔而不能剛，或獨仁而不知用義，或獨義而不知行仁，皆不得正，不得正，即不得吉，反致其咎。

"The word 'Teacher' refers to a multitude, implying the idea of one person leading many. The moral quality of this hexagram is: the upper trigram is坤 (Kun, Earth), representing flexibility and compliance, and the lower trigram is坎 (Kan, Water), symbolizing danger and peril. Following the situation to take on danger is called 'Teacher.' This is a hexagram that uses yang to overcome yin, following the previous hexagram, 'Need.' 'Need' discusses advancing yang in accordance with the right timing, and advancing yang is a preparation for overcoming yin. The method of overcoming yin is to use righteousness to eliminate wickedness, and truth to destroy falsehood, as stated in the hexagram statement, 'Teacher: Righteousness.' Military action must adhere to righteousness. Warfare is the way of punishment and execution, which must combine firmness with flexibility, and flexibility with firmness, embodying both benevolence and righteousness, and being adaptable and resourceful in order to accomplish tasks. Otherwise, if one is only firm and not flexible, or only flexible and not firm; or if one emphasizes benevolence without knowing righteousness, or emphasizes righteousness without practicing benevolence: these are not considered 'righteousness.' Without righteousness, one cannot achieve good fortune, but instead invites misfortune."

惟老成練達之丈人，明善惡，分邪正，知吉凶，識急緩，剛柔不拘，仁義並行，行險能順，順以濟險，借後天，返先天，依先天，化後天，不但陰氣不能陷陽，而且群陰皆順其陽，此吉而無咎之道。若非丈人，見理不明，邪正罔分，入於旁門曲徑，冒然下手，不特不能退陰，而且有以助陰，取咎必矣。何能致吉成道乎？

Only a mature and experienced "father-in-law" can discern good from evil, distinguish right from wrong, foresee fortune and misfortune, and recognize urgency and ease. He is not confined by rigidity or flexibility, but practices benevolence and righteousness together without contradiction. He can walk on dangerous paths while remaining gentle and compliant, and use this gentleness to rescue from peril. He relies on the "Later Heaven" — this physical body and its vital energies — to return to the "Earlier Heaven" — the pure essence that has not been tainted. Then, following the energy of the Earlier Heaven, he transforms the dross of the Later Heaven. In this way, not only can the yin forces not harm the yang, but all yin forces will submit to yang. This is the proper and auspicious path. If one is not such a father-in-law, lacking clarity in understanding, unable to distinguish right from wrong, and mistakenly entering into wrong paths, acting hastily and recklessly, not only will he not eliminate yin, but he will actually help yin, inevitably inviting misfortune. How can he even hope to attain good fortune and achieve enlightenment?

夫人當先天未失之時，純是天真，如國家太平，雖有智士良將，無所用之。及交後天，六賊作禍，七情猖狂，如國家有事，群寇作亂，若無刑殺剿除之道，不能反危為安，故金丹有為之道，煅去後天一切滓質，不使有纖微之疵，留於方寸之中，期必復見當年完完全全一個事物而後已。此師之道，所由貴也。

When a person has not yet lost the state of the Earlier Heaven, they are pure and innocent, like a country in peace and order, where even wise strategists and capable generals have no place to be used. But once they fall into the Later Heaven, the six thieves of the eyes, ears, nose, tongue, body, and mind begin to trouble them, and the seven emotions of joy, anger, sorrow, happiness, love, hate, and desire run rampant, just as a country falls into chaos and bandits rebel. Without a system of punishment and suppression, one cannot turn danger into safety. Therefore, the part of the golden elixir cultivation that involves active effort is precisely to eliminate all the impurities of the Later Heaven, not allowing the slightest flaw to remain in the heart. One must necessarily restore the original complete state. This is why the art of warfare is valuable.

初六，在師之初，先要知其火候、層次、進退、規矩，循序而進，依法而行，能謹慎於始，自然決勝於終，如師出以律也。倘不明火候，冒然作為，如師無律否臧自招其凶耳。此退陰貴明火候也。

The first line, initial six: It is at the beginning of taking action, so first one must understand the 'fire timing'—the timing and urgency of effort, as well as levels, advances and retreats, rules and order, proceeding in order and acting according to established norms. If one begins cautiously, naturally one will achieve success in the end, just as the line statement says, 'the army proceeds in order.' If one does not understand the fire timing and acts rashly, then the army will lack discipline and be poorly managed, inviting misfortune. The practice corresponding to this line is: retreating the yin, which is valuable only when one first understands the fire timing.

九二，剛中有柔，有進有退，隨時變通，不但不當為陰氣所傷，且能點化群陰，皆歸於正，如在師中得吉，而又能無咎。然此師中之吉，繫外爐加減之功，亦必內而心君誠一不二，內外相濟，方能全吉而無咎。亦如王三錫命，君信臣而臣報君，未有不成其功者。此退陰必須內外相濟也。

Nine Two Line: Within firmness there is softness, capable of both advancement and retreat, adaptable to changing circumstances. Not only will it not be harmed by yin energy, but it can transform all yin forces, guiding them back to the correct path. As stated in the line statement, being in the army yet achieving good fortune, without any fault. However, this good fortune of being in the army belongs to external adjustments and movements; it is also necessary for the inner 'heart sovereign'—the single-minded intention—to be sincere and unwavering, with inner and outer aspects harmonizing, in order to achieve complete good fortune without fault. This is similar to a king issuing three commendations, with the king trusting his minister and the minister serving the king, which will never fail. The practice corresponding to this line is: to retreat yin, one must have harmony between inner and outer.

六三，不知火候進退之法，愚而自用，行險僥倖，欲求長生，反而促死，輿尸之凶，或者必有。此不知退陰而冒險者也。六四，柔而居柔，自知無造命之學，不敢妄作妄為，自守本分，如師左次，雖不能致吉，亦可以無咎。此不能退陰而能守正者也。

Line Six in the Third: Not understanding the principles of advancing and retreating in timing, being foolish and stubborn, taking dangerous paths and relying on luck, intending to seek longevity, yet hastening one's own death. The line statement describes a perilous situation like returning with a corpse, and such danger is likely unavoidable. This line corresponds to the first type of person who fails to retreat from darkness and rashly takes risks. Line Six in the Fourth: Naturally weak and occupying a position of softness, aware of lacking the knowledge of 'changing destiny'—the art of altering one's fate—does not dare to act recklessly, but instead remains content with one's proper role, like an army retreating and camping on the left. Although not achieving good fortune, it can avoid mistakes. This line corresponds to the second type of person who cannot retreat from darkness but still manages to stay on the right path.

六五，柔順得中，虛心自處，物來順應，使其客氣自消自化，如田有禽，利執言也。然理服君子，法制小人，須要有剛有柔，方能濟事。若獨柔無剛，反能敗事。長子帥師，柔以剛濟能成事。弟子輿尸，獨柔不剛能敗事，此退陰必須剛柔相濟也。

Six Five Line: The line is characterized by flexibility and proper positioning in the center, with humility and a willingness to respond naturally to events. External 'courtesy'—which refers to superficial and unauthentic energies not rooted in truth—will naturally dissipate, just as in a field where wild animals cause harm, it is appropriate to hunt and capture them. However, reasoning can persuade the virtuous, but for the petty, laws and regulations must be used. There must be both firmness and flexibility to accomplish things; if there is only softness without firmness, it will lead to failure. The line statement says 'the eldest son leads the army,' which represents firmness within flexibility, capable of achieving success; it also says 'the younger son carries the corpse,' which indicates only softness without firmness, leading to failure. The practice associated with this line is: to overcome darkness, firmness and flexibility must be combined.

上六，在師之終，客氣悉化，本固邦寧，心君安泰，無復用刑殺之道矣。然外邪既除，主人會穩坐中央，可以知其幾希之微。一念善則存之，一念惡則去之，有功者賞，無功者罰，亦如大君有命，開國承家，小人勿用，必須拔去歷劫輪迴種子而後已。此退陰必須內外清靜也。六爻俱有退陰之道，吉凶不等，惟九二有剛有柔，通機達變，能以點化群陰，而不為群陰所傷，有為之功大矣哉。

The Sixth at the Top, one line: It is at the end of military action, where external forces have been completely eliminated, the foundation is firm and the state is at peace. The sovereign, the 'Heart Ruler', is tranquil and free from troubles, and there is no need to resort to punishment again. However, after the external evils have been removed and the ruler sits firmly in the center, one should be attentive to the slightest details. When a good thought arises, it should be held on to; when an evil thought arises, it should be discarded. Those who have merit are rewarded, and those without are punished. This is similar to the Son of Heaven issuing an edict, bestowing fiefs upon the feudal lords, and passing down the family lineage, while completely excluding the petty people. One must uproot the seeds of past lives and deaths at the root to conclude the matter. The practice associated with this line is: to retreat the yin, one must achieve clarity both inside and outside. Observing all six lines, each has its own way of retreating yin, but the degree of fortune or misfortune varies. Only the Second Nine, which is strong yet flexible, understands the timing and is adept at responding to changes, able to transform the multitude of yin without being harmed by them. The practice of 'having action' has indeed a great effect.

比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。初六，有孚，比之，無咎。有孚盈缶，終來有他吉。六二，比之自內，貞吉。六三，比之匪人。六四，外比之，貞吉。九五，顯比，王用三驅，失前禽，邑人不誡，吉。上六，比之無首，凶。

The Hexagram of "Comparison" states: To be close and assist each other brings good fortune. One should trace back to the very moment of divination, hold fast to the original, enduring, and pure foundation, and thus avoid mistakes. One's heart must not be complacent, and only then will others come close. Those who lag behind and then try to be close will meet with misfortune. The line Initial Six: To be close with sincerity brings no fault; sincerity full as a jar, eventually brings unexpected good fortune. The line Six in the Second: To be close from within, maintaining correctness brings good fortune. The line Six in the Third: To be close to the wrong person. The line Six in the Fourth: To be close to the virtuous outside, maintaining correctness brings good fortune. The line Nine in the Fifth: To be close with brightness, like a king hunting who drives the game from three sides and lets those fleeing towards him go free, without needing to specially instruct the people in his territory, brings good fortune. The line Six at the Top: To be close without a beginning, brings misfortune.

比者，彼此親比相效之義。卦體一陽居於尊位，上下五陰，皆順從之。又卦德順以通險，故謂比。此以陰順陽之卦，承上訟卦而來。訟者，陰不順陽，而陷陽，陰陽乖戾，五行相戕，賊害其真，故終凶。若知其凶，逆而修之，陰不陷陽而順陽，陰陽相和，五行一氣，性定命凝，此以邪比正，以假比真之道。比之吉者也。

"Bi" means mutual affinity and emulation. In terms of the hexagram structure, a yang line is in the honorable position of nine five, with the five yin lines above and below all obeying it; in terms of the hexagram virtue, it refers to using flexibility to overcome danger, hence it is called "Bi." This is a hexagram where yin follows yang. It follows the previous hexagram "Song." "Song" discusses how yin does not obey yang, but instead harms yang, resulting in discord between yin and yang, with the five phases mutually harming each other, thus stealing the "true" essence from the human body, leading to a dangerous outcome. If one recognizes the danger, one can reverse the situation: let yin not harm yang but instead follow yang, achieving harmony between yin and yang, the five phases returning to a unified energy, the mind becoming tranquil, and the foundation of life solidifying. This is the path of using the wrong to approach the right, and the false to approach the true, which is the auspicious meaning of the hexagram "Bi."

比正比真之吉，莫貴乎比其原本。原本者，即坎宮所陷先天一點陽氣，此氣乃天一所生，名曰真一之精，又曰真一之水，又曰真一之氣，乃生物之元氣，在卦為原筮，在人為元仁。原筮者，蓍策未分之時。元仁者，陰陽混成之真。但此元氣，陷於陰中，為後天所蔽，易失難尋，非虛極靜篤、心堅志遠，而不能復還，故原筮元永貞，方能無咎也。

Closeness to the true and the correct brings good fortune, and the most important thing is to approach the original source. This original source refers to the single point of "Earlier Heaven" yang energy trapped within the坎卦 position. This energy originates from the Heaven element, known as "True One's Essence," also called "True One's Water," or "True One's Qi." It is the primordial energy that generates all things; in the hexagram image it is called "Original Divination," and in human terms it is called "Original Benevolence." "Original Divination" refers to the moment when the divination herbs have not yet been separated and the mind has not yet arisen. "Original Benevolence" refers to the point where yin and yang are blended together, undivided and unbroken. However, this primordial energy is trapped within the yin energy, obscured by later heaven habits, making it easy to lose and hard to recover. Only by being completely empty and deeply still, with a firm and enduring mind, can it be drawn back. Therefore, the hexagram statement says "Original Divination, Original Permanence, and Uprightness," which allows one to avoid mistakes.

永貞則貞下起元，元氣一復，陰氣即順，仍是當年無傷無損，渾然天理，一無所咎，囫囫圇圇之原本也。《道德經》云：“致虛極，守靜篤，萬物並作，吾以觀其復。”《沁園春》云：“七返還丹，在人先須煉己待時。”永貞之道，即致虛守靜，煉己之功也。

Being able to maintain constancy and righteousness for a long time is called "Zhen Xia Qi Yuan"—at the end of upholding correctness, new beginnings of the original vitality emerge again. Once the vital energy is restored, the yin energy follows suit, returning to the original state of being unharmed, whole and pure, conforming entirely to the natural order without any fault. The "Dao De Jing" speaks of attaining emptiness to its utmost and maintaining stillness to its most solid state; when all things grow together, it is precisely at this moment that one can observe their return to origin. The Ci poem "Qinyuanchun" also mentions the practice of "Qi Fan Chuan Dan," which requires first refining oneself and waiting for the right moment. This shows that the path of "Yong Zhen" is indeed a process of attaining emptiness and maintaining stillness, refining oneself and holding the mind firmly.

蓋煉己不熟，即我家真陰不現，致守不專，則他家真陽不來，欲伏西鄰之情，先降東家之性。不寧方來，正所以煉己待時，以求其復耳。不寧二字，其中有隨時加減、防危慮險等等工程，正解永貞之義。我不寧而彼方來，所謂將欲取之，必先與之也。先與者，順其所欲，以我而比他，所以取彼之歡心。後取者，誠能動物，他來而比我，所以盜彼之生氣，先後分明，人我共濟，還丹可結。否則，我不能先與，妄想彼來，宜先者反後，宜後者反先，顛倒其比，是名後天，所謂“凡俗欲求天上事，尋時須要世間財，若他少行多慳吝，千萬神仙不肯來”，取凶必矣。焉能致吉成道乎？

The practice of refining one's own essence is not yet pure, so my true yin — the quiet and pure aspect of my nature — does not manifest. If I cannot maintain stillness and emptiness with focus, then the true yang — the original vital energy lost in the world — will not return. To subdue the emotions from the west, I must first subdue the nature from the east. The hexagram statement says, "Only when the mind is not at rest will it come," which means one should refine oneself and wait for the right time in order to bring back the original vital energy. The two characters "not at rest" contain the work of adjusting the fire and water constantly, and being cautious of dangers, which exactly explains the meaning of "eternal sincerity." I dare not be idle, for only then will the other side come, which is called wanting to take, but first giving. Giving means following the other's wishes, and approaching them to win their affection; taking means sincere intention that moves external things, so they come to me, and I can then take their life energy. The order of first and later is clear, and the mutual support between self and other allows the elixir to form. Conversely, if I do not first give, but instead foolishly expect the other to come, the order is reversed — what should come first is placed later, and what should come later is placed first — thus the sequence of approaching is reversed, which is called falling into the Later Heaven. As the alchemical texts say: ordinary people who wish to seek heavenly matters must first give up worldly wealth. If one does not do good deeds and is greedy, even a thousand immortals will not come. This can only bring self-destruction, how can one speak of gaining good fortune and achieving enlightenment?

初六，自卑自下，以柔比剛，是信於比而比之，即能無咎者。蓋信於比，即能虛心，虛心即能實腹，不但有孚無咎，方且有孚盈缶，終來有他吉，必將比於至善之地矣。此信比而終吉者也。六二，柔順得中，未比於外，先比於內，是比之自內也。自內之比，煉己持心，隨時採藥，欲取於被，不失於我，此內比之得正者也。

The first line, Six at the Beginning: It is situated in a low position, and with a yielding and gentle nature, it approaches and adheres to the strong and yang. This is first believing in the path of adherence and then proceeding to adhere, thus having no faults. Because it believes in adherence, the mind becomes open; when the mind is open, the abdomen becomes full. Not only does it have 'faith without fault,' but also 'faith filling the jar,' meaning sincerity is abundant as if a jar is full. Eventually, another auspicious fortune comes, and it certainly attains the highest good through adherence. This line corresponds to the step of sincere adherence leading to ultimate good fortune. The second line, Six in the Second: It is gentle and proper in the center, not first seeking adherence externally, but first seeking adherence internally. This is 'adhering from within.' Internal adherence is about refining oneself and maintaining the mind, constantly taking in the elixir, seeking it from the other side, without losing oneself. This line corresponds to the step of internal adherence in accordance with the right path.

六三，性質本愚，又與小人為伍，以陰比陰，是比之匪人也。匪人之比，無益有損，何貴於比，此外比之不正者也。六四，以柔比剛，見賢思齊焉，雖愚必明，雖柔必強，此外比之得正者也。九五，剛健中正，陽氣足而陰氣自化，是顯然之比也。顯然之比，非有勉強，出於自然，猶如王者驅禽，四面而開一面，用三驅失前禽也。

Line six three: The nature is originally dull, and one associates with petty people, attaching to darkness with darkness, which is called 'affectionate attachment to the wrong person'. Affectionate attachment to the wrong person brings only harm, not benefit. What is the value of attachment then? This line corresponds to the case of outward attachment to an improper person. Line six four: By being gentle and compliant, one attaches to the strong and yang, seeing a virtuous person and wishing to emulate him. Even if one is foolish, one will eventually become wise; even if one is weak, one will eventually become strong. This line corresponds to the case of outward attachment to a proper person. Line nine five: Strong and upright, residing in the center and being correct, the yang energy is full, and the yin energy naturally dissipates. This is luminous and clear attachment. Luminous and clear attachment requires no effort, it comes naturally, just as a king hunting, setting nets on all sides but leaving one side open, so the line statement says 'the king uses three drives, losing the birds ahead'.

用三驅者，取真收順也。失前禽者，舍假放逆也。取真舍假，真者來而假者自化。收順放逆，順者得而逆者自無。修道至於真假俱化，逆順皆無，方寸之中，湛然常寂，至善無惡，雜念不生，如邑人不誠而自化，此內外一氣之比者也。

The concept of "using three drives" refers to taking the genuine and receiving the compliant; "losing the preceding birds" means abandoning the false and releasing the rebellious. Taking the genuine and abandoning the false, when the genuine comes, the false naturally dissipates; receiving the compliant and releasing the rebellious, when the compliant is obtained, the rebellious naturally perishes. Practicing the Way until both true and false are completely transformed, and both rebellion and compliance are utterly eliminated, the mind becomes clear and still, purely good with no trace of evil, and no impure thoughts arise. It is like people in a territory who naturally become harmonized without needing special admonition. This line corresponds to the unity of internal and external forces in mutual attachment.

上六，愚而自用，既不能內比，又不能外比，依一己之陰，隨心造作，終無出頭之日，是比之無首也。無首之比，空空一世，到老無成，自取其凶，此始終不知比人者也。夫修真之事，以無道而比有道，以無德而比有德，總要真心實意，步步著力，期必道德歸於中正而後已。道德中正，金丹入口，點化群陰，如貓捕鼠。

The sixth line at the top: one is foolish and stubborn, unable to be close to others internally or externally. He relies solely on his own negative energy, acting recklessly according to his own will, and will never have a chance to succeed. This is called "comparing without a leader" — being close to others but without a beginning or leader. Such closeness is in vain, leading to nothing in old age and inviting danger. This line corresponds to those who never understand the importance of being close to others throughout their lives. In the practice of cultivation, one must use one's own lack of virtue to be close to those who have virtue, and one's own lack of morality to be close to those who have morality. One must be sincere and earnest, making steady progress, and not stop until one's morality is balanced and upright. When morality is balanced and upright, the golden elixir enters the mouth, transforming all negative energy, as clean and efficient as a cat catching a mouse.

噫！採藥時須用橐龠，煉己時還要真鉛。若行此道，不知原筮之物，不識永貞之元，任性作為，不落於比之匪人，即歸於比之無首，致咎取凶，勢所必有，學者可不親近真師乎？

Alas! When gathering herbs, one must use the "tuo yue"—a device like a bellows that moves the true vital energy; when refining oneself, one must also have the "zhen qian"—a true yang essence drawn from the other's domain as a foundation. If one takes this path without knowing what the "yuan shi" refers to, or failing to recognize the original beginning that "yong zhen" upholds, and acts recklessly according to one's own temperament, one will inevitably fall into "bi zhi fei ren" or end up in "bi zhi wu shou," inviting mistakes and encountering danger. How can a person seeking the Way fail to seek out a true master?

小畜：亨。密雲不雨，自我西郊。初九，復自道，何其咎？吉。九二，牽復，吉。九三，輿說輻，夫妻反目。六四，有孚，血去惕出，無咎。九五，有孚攣如，富以其鄰。上九，既雨既處，尚德載。婦貞厲，月幾望，君子征凶。

The Hexagram Statement of the Hexagram of Small Accumulation says: Smooth. Dense clouds are gathered but rain does not fall, the clouds arise from the western outskirts. The First Line: Returning to one's own path, where is there a mistake? It is auspicious. The Second Line: Being drawn along together to return, it is auspicious. The Third Line: The wheel's spokes fall off, husband and wife turn against each other. The Fourth Line: Holding sincere intentions, calamity is removed, anxiety is dispelled, there is no mistake. The Fifth Line: Holding sincere intentions and being closely connected, using one's own abundance to benefit neighbors. The Top Line: The rain has fallen, the atmosphere is calm, upholding virtue and accumulating depth; although a woman remains upright, there is danger, the moon is about to be full, at this time a gentleman going on a journey meets with danger.

小畜者，小其養也。卦德上巽伏下乾健，健而巽行，巽伏其健，健不自用，故謂小畜。此以小養大之卦，承上師卦而來。師之道，借陽而退陰也。借陽退陰，貴乎先養其陽，能養其陽，則以小自居，滿而不盈，剛而不躁，有若無，實若虛，其心日下，其德日高，可以漸造於聖賢之域，此小畜所以有亨道也。但小畜雖亨，若大過於小，是柔道用事，剛道退位，志氣不振，懦弱無能，畜之小而亨之小，其行不遠，大道難成。猶如密雲不雨，自我西郊也。

"The Small Accumulation" means to restrain one's cultivation and keep it small and low. The moral quality of this hexagram is: the upper trigram is Xun (Wind), symbolizing hidden and yielding, while the lower trigram is Qian (Heaven), symbolizing strong and vigorous. The strong and vigorous energy is carried out with humility, using the softness of Xun to restrain the strength of Qian, so that the strong does not display its power. Therefore, it is called "Small Accumulation." This is a hexagram that begins with small cultivation and gradually grows. It follows the previous hexagram, "The Army," which focuses on using yang energy to drive away yin energy. To use yang to drive away yin, the first thing is to nurture the yang energy. If one can maintain the yang energy, one can adopt a humble attitude: full without thinking oneself complete, strong without being impetuous, possessing ability yet appearing as if not, being充实 yet seeming empty, with the heart becoming increasingly humble and the virtue growing thicker day by day, gradually approaching the realm of sages. This is why "Small Accumulation" has the way of success. However, although "Small Accumulation" is successful, if "small" is taken to an extreme, it becomes the dominance of the soft path and the retreat of the strong path, leading to lack of ambition and weakness. The cultivation becomes small, the success also small, and one cannot go far, the great way cannot be achieved, just like thick clouds blocking the sky but no rain falling, with the clouds only rising from the western outskirts.

陰氣結而為雲，陽氣通而為雨，只雲不雨，陰氣盛而陽氣弱，生機將息，我家之近者，尚無濟，他家之遠者，更何求？空空一小，入於寂滅之學，豈能還我乾元面目乎？此小畜之火候，不可不知也。

Heavenly Yin energy condenses into clouds, while Heavenly Yang energy flows smoothly to bring rain. If there are only clouds but no rain, it indicates that Yin energy is strong and Yang energy is weak, and the vital energy is about to be extinguished. If even the nearby areas cannot be helped, how can we expect to help those far away? To cling solely to the concept of 'smallness' in a passive and empty way leads one down the path of nihilism. How can we ever restore the original form of 'Qian Yuan'—the state of pure Yang and completeness? The timing and conditions described in the section of 'Xiao Xu' must be clearly understood.

初九，剛而居卑，韜明養晦，抱道而處，不以外假而傷內真，是能復於自道也。能復自道，雖畜之小而得其養，剛氣日增，不但無咎，而且致吉，此大而自小之畜也。九二，剛以柔用，敏而好學，不恥下問，結交有道君子，彼此資益，明善復初，是為牽復也。牽復之畜，外愈虛而內愈實，小而反得其吉，此大而知小之畜也。

The first line, "Initial Nine": It is strong and vigorous yet resides in a low position, restraining its sharpness, nurturing and concealing itself, holding fast to the great way and self-cultivating. It does not let external false things harm the true essence within. This is called "Returning to the Way," returning to one's own inherent path. Being able to return to one's own way, although the cultivation is small, it truly sustains it. The yang energy grows day by day, without fault and gaining auspiciousness. This line corresponds to the cultivation of being great in essence yet dwelling in smallness. The second line, "Nine in the Second": It is strong and vigorous yet employs it with gentleness, wise and eager to learn, not ashamed to seek advice from those less capable. It associates with virtuous gentlemen, mutually supporting and enhancing each other, understanding the good way and returning to the beginning. This is called "Tied Return." The cultivation of "Tied Return" appears more empty externally but is more substantial internally. Being in smallness leads to auspiciousness. This line corresponds to the cultivation of being great in essence yet knowing how to take smallness.

九三，剛而自用，有己無人，乖和失中，終必敗剛，如輿說輻，而車不能行，又如夫妻反目，而家不能興，此大而不知小之畜也。六四，以無能而處於有能之中，必有血傷之咎。然柔而得正，自信一己純陰，為害最大，而能借他家之陽，警惕勉力，煉己持心，本有害者，可以脫去其害，本有咎者，可以歸於無咎。此小而知大之畜也。

Nine in the Third line: Strong and stubborn, only thinking of oneself and not others, deviating from harmony and straying from the middle path, ultimately this strong force will be ruined, like a cart wheel losing its spokes and the cart cannot move forward; also like a couple turning against each other, leading to the family's prosperity not being realized. This line corresponds to a domestic animal that is large but does not know how to take small things. Six in the Fourth line: Being in a position among many capable people with an incapable body, it should have the fault of bloodshed. However, it is gentle and in a proper position, fully aware that its pure yin is most harmful, thus it can borrow the yang from others, remain vigilant and self-disciplined, refining itself and maintaining its mind. Originally harmful things can be removed, and originally faults can be turned into no fault. This line corresponds to a domestic animal that is small but knows how to seek the big.

九五，陽剛巽進於中正，真信在中，陰陽混合，金丹凝結，是有孚攣如矣。攣如之信，本固邦寧，命基堅牢，急須化其氣質之性，以歸真知之性，如富以鄰矣。此小而藏大之畜也。

The fifth line of the Nine Five: Yang strength advances with a humble manner to the central and upright position, genuine belief resides in the heart, yin and yang blend together, and the golden elixir takes form. This is 'having sincerity that binds closely'—sincerity that binds without dispersion. This binding without dispersion brings firm foundation and peace in the state, and a solid foundation for life. At this time, it is essential to eliminate the 'nature of temperament' and return to the 'nature of true knowledge'—the original clarity not obscured by later heaven habits, just as the line statement says 'wealth benefiting one's neighbors,' using one's own wealth to benefit the neighbors. This line corresponds to an animal that appears small on the outside but has great capacity within.

上九，剛居柔位，在小畜之終，如既雨既處矣。雨所以濟亢旱，既雨則陽氣處而不亢，既處則陽氣和而雨無用。修道所以用陰者，特以制暴躁之假陽耳。假陽既息，真陽須進，小畜之終，正當大畜之時。若終於小而不能大，陰反傷陽，如尚德載婦，女子掌權，又如月幾於望，光明漸虧。修道君子，只知小而不知大，以之孤寂守靜，無作無為則可，以之盡性至命，行道致遠，適以招凶而已。此終於小而不知大之畜也。觀於六爻之言，小畜原有亨道，是在人小之如何耳。小之當，則以小畜大而致吉，小之不當，則以小害大而招凶。學者可不先究其小中之火候乎？

The upper ninth line: A yang line is in a yin position, at the end of the hexagram of small accumulation, like rain has already fallen and the atmosphere has become calm. Rain is used to relieve drought, and once the rain has fallen, the yang energy is settled and no longer excessive; once the atmosphere is calm, the yang energy is harmonious, and the rain is no longer needed. The reason for using yin in the practice of the Way is merely to subdue the restless "false yang" — the false yang that is like floating fire and is capricious. Once the false yang has been subdued, the true yang should then rise. The hexagram of small accumulation reaches its end, which is the time to transition to great accumulation. If one remains only in the state of small accumulation and fails to move towards great accumulation, yin will harm yang, just as the line statement says that emphasizing virtue becomes like a woman carrying things or a woman taking charge; it is also like the moon being about to full but already beginning to wane. A gentleman who practices the Way, if he only knows the small and not the great, may be acceptable if he uses it for solitude and stillness, or for non-action. But if he uses it for perfecting his nature and attaining his destiny, he will only invite misfortune. This line corresponds to the final stage of small accumulation without knowing the transition to great accumulation. Looking at all six lines, the hexagram of small accumulation originally has the way of success, but it depends on how one approaches the "small." If the small is appropriate, it can nourish the great and bring good fortune; if the small is inappropriate, it can hinder the great and bring misfortune. How can those who study the Way not first clearly understand the timing within the concept of "small"?

履：履虎尾，不咥人，亨。初九，素履，往，無咎。九二，履道坦坦，幽人貞吉。六三，眇能視，跛能履，履虎尾，咥人凶，武人為于大君。九四，履虎尾，愬愬終吉。九五，夬履，貞厲。上九，視履考祥，其旋元吉。

The Hexagram of Footsteps says: To walk on a tiger's tail, yet the tiger does not bite, it is smooth and prosperous. The First Line: To act with a simple and sincere heart, to move forward without fault. The Second Line: The path is smooth and wide, the person who remains in seclusion and holds to the right way finds good fortune. The Third Line: The eyes are half-blind yet one thinks oneself sighted, the feet are lame yet one thinks oneself able to walk, thus to walk on the tiger's tail, to be bitten by the tiger, it is dangerous; like a brave warrior who dares to act as a great ruler. The Fourth Line: To walk on the tiger's tail with caution and vigilance, in the end it is good fortune. The Fifth Line: To act with firm and decisive strength, to hold to the right way while being aware of danger. The Top Line: To look back on the journey of one's actions, to examine the signs of good and bad fortune, to be able to maneuver and achieve completeness, it is a great good fortune.

履者，前進也。卦德上乾健下兌悅，陰悅於陽，有一陰進而變為純陽之象，故謂履。此進陽防危之卦，承上比卦而來。比者，陰順其陽也。然欲陰順，須先進陽，進陽至於中正，而陰自順之，此進陽之道所宜先也。

"Lu" means to move forward and act. The moral quality of this hexagram is: the upper trigram is Qian (Heaven), representing strength and vigor, and the lower trigram is Dui (Lake), representing harmony and joy. The yin line is joyful and follows the yang line, with one yin line advancing and transforming into a pure yang image, hence called "Lu." This is a hexagram of advancing yang while preventing danger, following the previous hexagram "Bi." "Bi" discusses the harmony of yin following yang; however, to achieve this harmony, one must first advance yang. When yang reaches the central and upright position, yin will naturally follow. Therefore, the step of advancing yang should come first.

人之真陽，本來自有，不待他求，交於後天，真情昧而妄情生，於是真陽走失於外，如虎奔而寓於西，屬於他家矣。雖在他家，原是我家之物，但人不肯招攝復還耳。招攝之道，不求於乾，不求於坤，不求於離，不求於坎，專求於兌。兌為少女，代坤母而行順道，能以陰極復陽，其性和悅，和則能緩，悅則能信，緩則能漸行，信則能耐久。能緩能信，力行不怠，可以進于堅剛不壞之地，復見乾元面目，而不為假陰假陽所傷。如履虎尾不咥人，而有亨道也。

The true yang within a person is originally present within oneself and does not need to be sought from outside. When it falls into the Later Heaven, true clarity becomes obscured and false emotions arise, causing the true yang to wander away, like a tiger fleeing and taking refuge in the west, becoming the property of another household. Though it is in another's possession, it remains originally one's own, but a person is unwilling to summon and bring it back. The way to summon and bring it back is not by seeking from Qian, nor from Kun, nor from Li, nor from Kan, but exclusively from Dui. Dui represents the young maiden, who takes the place of the maternal Kun to practice gentleness and compliance. It can restore yang energy at the moment of extreme yin. Its nature is harmonious and joyful: harmony allows for calmness, joy allows for sincerity and trustworthiness; calmness enables gradual progress, and sincerity and trustworthiness allow for perseverance. Being calm and sincere, and diligently practicing without slack, one can reach the state of firm and unshakable strength, regaining the original appearance of Qian's primordial energy, and not being harmed by the false yin and false yang— the false emotions and superficial energies of the Later Heaven. Just as one can walk on a tiger's tail without being bitten, thus attaining the way of smooth progress.

虎為咥人之物，履之最險，若能和悅履之，而不過猛，如履虎尾也。履虎尾而瞻前顧後，不即不離，循序漸進，防危慮險，火候不差，陰者可以化而為陽，陽者可以還而為純，不但不為虎咥，而且能盜彼殺中之生氣，保命全形，此進陽無阻無滯亨通之道。和悅履健，豈小補雲哉！

A tiger is a dangerous creature that bites, so stepping on it is extremely perilous. If one can practice with a harmonious and pleasant attitude, without excessive boldness, it is like stepping on the tiger's tail. Stepping on the tiger's tail while being cautious both ahead and behind, not getting too close nor too far away, proceeding step by step, being vigilant against danger, and maintaining the right timing and measure, then the yin can be transformed into yang, and yang can return to its pure state. Not only will one not be bitten by the tiger, but one can even steal a bit of life energy from the dangerous situation, preserving one's life and body. This is the way of advancing yang without any obstruction or hindrance, achieving smooth success. Practicing the virtue of harmony and kindness in the context of strength, how could this be only a minor benefit?

初九，心強氣壯，素信於履道者，信於履而即能履，以是往而下手修為，必將進於無咎之地矣。此志念堅固之履也。九二，樂在其中，自有真悅，不戀假悅，一切外物，不得而移之，是以履道坦坦也。坦坦之履，無貪無求，心安神靜，非始終如一守貞之幽人，不能為樂道忘年之履也。

The first line, Nine at the Beginning: The heart is strong and the spirit is vigorous. He has always been devoted to the path of practice and action. If he believes in something, he will truly act upon it. Relying on this, he will proceed forward in cultivation and certainly reach a position without fault. This line corresponds to firm determination and steadfast practice. The second line, Nine in the Second: Joy lies in this path, with genuine happiness, no longer clinging to false pleasures. All external things cannot shake him. Therefore, it is said, "Walking the path is smooth and level." A level path, free from greed and desire, the mind is at peace and the spirit is tranquil. If one is not a person who remains steadfast from beginning to end, adhering to the right path without wavering, he could not achieve such joy in the great way and forget the years.

六三，愚而自用，藥物不知，火候不曉，以不明為明，以不能為能，冒然行道，如眇能視、跛能履，履虎尾，咥人，自取其凶。又如武人為于大君，自招其禍。此愚而自用之履也。九四，剛而不躁，以誠而入，以柔而用，防危慮險，如履虎尾，愬愬，戒慎恐懼，不但虎不能咥，終必履於純陽之地，而得吉。此剛而能柔之履也。

Six in the Third line: foolish and stubborn, not knowing medicine, not understanding the timing of fire, taking ignorance as knowledge, and taking inability as ability, rushing forward blindly to practice the Way. It is like a person with half-blind eyes thinking they can see, or a lame person thinking they can walk, and then stepping on a tiger's tail, getting bitten by the tiger, and inviting misfortune. It is also like a brave soldier trying to become a great ruler, inviting disaster. This line corresponds to the practice of being foolish and self-willed. Nine in the Fourth line: strong and vigorous but not impetuous, proceeding with sincerity and depth, using gentleness in action, being cautious and mindful of danger. It is like stepping on a tiger's tail while being 'suspicious and cautious,' remaining vigilant and fearful. Not only does the tiger not bite him, but ultimately he will enter the territory of pure Yang and achieve good fortune. This line corresponds to the practice of being strong and vigorous yet flexible and yielding.

九五，剛健中正，從心所欲，不逾矩。履道果決而不犯難心，然履道至於中正，金丹已有象，須當貞一不二，以危厲自處，方無得而復失之患。此自有入無之履也。上九，剛居柔位，視其所履之火候，考其藥物之老嫩，循序而進，旋始旋終，終以全始，期以至於陰陽混合、圓成無虧而後已。此全始全終之履也。然則進陽之道，必須剛中有柔，柔中有剛，剛柔相濟，不急不緩，和悅從容為貴乎。

The Nine in the Fifth line: It is strong and vigorous, residing in the center and maintaining correctness. One can act according to one's will without exceeding the rules. It practices decisiveness and firmness, without fear of difficulties. However, when practice reaches the state of correctness and centrality, the golden elixir has already taken form, one must then adhere strictly to the correct path, without any other thoughts. One must maintain a mind of vigilance and caution to avoid the hidden danger of losing what has been gained. This line corresponds to the practice of transitioning from 'active effort' to 'non-action'. The Nine at the Top line: A strong line occupies a soft position, looking back to examine the fire timing, and assessing the maturity of the herbs. It proceeds step by step, carefully attending to the entire process from beginning to end, using the conclusion to complete the beginning. It will not rest until yin and yang are perfectly blended and there is no deficiency. This line corresponds to a practice that has a clear beginning and a complete end. Thus, the path of advancing yang must involve both firmness and softness, with softness containing firmness and firmness containing softness. The soft and the firm must be in mutual balance, neither too hasty nor too slow, with harmony and ease being most precious.

泰：小往大來，吉，亨。初九，拔茅茹，以其，征吉。九二，包荒，用馮河；不遐遺，朋亡。得尚于中行。九三，無平不陂，無往不復，艱貞無咎；勿恤其孚，于食有福。六四，翩翩，不富以其鄰，不戒以孚。六五，帝乙歸妹，以祉元吉。上六，城復于隍，勿用師，自邑告命，貞吝。

The Hexagram Tai states: small things go out, great things come in, it is auspicious and smooth. The First Nine: uprooting grass, pulling up a whole cluster together, going forth for a campaign is auspicious. The Second Nine: the chest can contain filth and disorder, with the determination to cross a river on foot; not abandoning distant people, nor forming factions, thus being worthy of the practice of the middle and correct path. The Third Nine: there is no straight path that does not incline, no forward journey that does not return; maintaining correctness in hardship brings no fault, there is no need to worry about one's sincerity, and in enjoying the salary there is inherent fortune. The Fourth Six: light and graceful descent, not waiting for wealth to join neighbors, without admonition already in harmony. The Fifth Six: Emperor Yi married off his sister, thus gaining blessing, greatly auspicious. The Upper Six: the city wall collapsed and was filled into the dry ditch below the city, do not again use the army, only issue orders from one's own territory, even with correctness, hardship is inevitable.

泰者，通和之義。卦德上坤順、下乾健，陽健於內，陰順於外，健順如一，陰陽相應，故謂泰。此陰陽相交之卦，承上小畜而來，小畜一陰，而畜五陽，陰氣主事，陽氣不振，小於畜而不能大於畜，其行不通。通行之道，必須大小無傷，陰陽相當，陰順陽而陽統陰，陰陽和合，方能濟事，故泰之為道，小往大來，吉而得亨也。

"Tai" means harmony and smoothness. The moral quality of this hexagram is: the upper trigram is坤 (Kun), representing flexibility and compliance, and the lower trigram is乾 (Qian), representing strength and vigor. Yang energy is strong and active within, while Yin energy is compliant and supportive outside. Strength and flexibility merge together, and yin and yang respond to each other, hence it is called "Tai." This is a hexagram of yin and yang intersecting, following the previous hexagram "Xiao Xu." "Xiao Xu" represents a situation where a single Yin line is restraining five Yang lines, with Yin energy dominant and Yang energy weak, resulting in a small accumulation that cannot grow large, thus the path is blocked. To make progress, both small and large must not harm each other, and the balance between yin and yang must be appropriate. Yin should comply with Yang, and Yang should govern Yin, leading to harmony between yin and yang, thus enabling success. Therefore, the path of "Tai" involves the small moving outward and the large moving inward, resulting in auspiciousness and smoothness.

小者陰也，大者陽也。小往則陰順，大來則陽健。陽健於內，陰順於外，先天漸復，後天漸化，可以造於純陽無陰之地。於理得吉，於行行亨，但致泰之道有火候、有工程，進之退之，各有其時。不失其時，健而順行，以順養健，未泰者而能致，已泰者而能保，由了命而了性，自有為而無為，完成大道，理有可決也。

"Small" refers to yin, and "great" refers to yang. Small things going outward signify yin's submissiveness; great things coming inward signify yang's strength and vitality. Yang's strength and vitality reside internally, while yin's softness and compliance reside externally. "Earlier Heaven" gradually returns, and "Later Heaven" gradually assimilates, leading to a state of pure yang without yin. In terms of principle, this is auspicious; in terms of practice, it is smooth and harmonious. However, the path to achieving great harmony involves timing and effort. When to advance and when to retreat each has its own moment. By not missing these moments, proceeding with strength and following the proper sequence, using softness to nurture strength, those who have not yet achieved harmony can attain it, and those who have can maintain it. From "realizing one's destiny" — first establishing a solid foundation for one's life — to "realizing one's nature" — then thoroughly understanding one's mind and nature — from "active effort" to "non-action," ultimately completing the great way. This is a definite truth.

初九，一陽潛生，諸陽皆有動機，如拔茅之茹根以及匯葉也。致泰者，乘此一陽發現，而即下手修為，漸採漸煉，由微而著，未有陽不健而陰不順者，故曰征吉。剛而乘時以致泰也。

The first line, Initial Nine: A single yang energy quietly emerges, and all other yang energies follow with signs of movement, like uprooting a reed and pulling up its roots and similar leaves together. To attract harmony and prosperity, one should immediately begin cultivation when this initial yang appears, gradually gathering and refining it, from subtle to evident. There is no yang that is not strong and vigorous, nor yin that is not compliant, so the line statement says 'prosperous omen'. This line corresponds to a step of strength and timing that brings about harmony and prosperity.

九二，剛健中正，通權達變，是以包荒用馮河，不遐遺朋亡也。包荒者，度量寬宏，用柔也。馮河者，志氣勇敢，用剛也。不遐遺者，靜觀密察，柔之至。朋亡者，閒邪存誠，剛之至，剛中有柔，柔中有剛，文烹武煉，左之右之，無不宜之，得尚于中行矣。此剛柔相濟以致泰也。

Nine Two Line: It is strong and vigorous, residing in the center and upholding the right position, thus being capable of penetrating and adapting to circumstances. Therefore, the line statement says, "Encompassing vastness, crossing rivers with confidence, not neglecting distant things, and eliminating companions." "Encompassing vastness" refers to broad-mindedness and tolerance, which belongs to the use of softness; "crossing rivers with confidence" refers to boldness and courage, which belongs to the use of strength; "not neglecting distant things" refers to quiet observation and careful examination, which reaches the extreme of softness; "eliminating companions" refers to guarding against evil thoughts and cultivating sincerity, which reaches the extreme of strength. Strength contains softness, and softness contains strength. It is like gentle fire cooking and fierce fire refining, or moving left or right, all appropriate and suitable. This is how it matches the practice of the principle of center and correctness. This line corresponds to the effort of harmonizing strength and softness to achieve the step toward prosperity.

九三，三陽已足，陽極必陰，泰極必否，如無平不破，無往不復。當此之時，須要知進知退，艱難守貞，防危慮險，方無得而復失之咎。既無其咎，功成人間，名標天上，且食天福，享壽無窮，何憂恤之有。此剛極守正以保泰也。

Nine in the Third line: Three yang lines have already been fulfilled. When yang reaches its extreme, it must turn to yin; when prosperity reaches its peak, it must turn to adversity. Just as there is no flat ground that remains level without inclination, and no journey that proceeds without turning back. At this point, one must know when to advance and when to retreat, maintain the right path amidst difficulties, guard against danger and consider risks, so as not to lose what has been gained. If there is no mistake, then one's achievements will be realized in the world, one's name will be recorded in heaven, and one will enjoy the blessings of heaven, with an endless life. What then is there to worry about? This line corresponds to the effort of maintaining the right path even when yang has reached its extreme, thus preserving prosperity.

六四，當陽極交陰之際，不能防危慮險，一陰潛生，群陰皆動，如翩翩不富以其鄰，無待相戒而孚合，金丹已得而復失。此以柔傷剛而失泰也。六五，當正泰之時，以陰養陽，陽氣凝結，如帝乙歸妹，以祉及於臣下，陰戀陽而陽戀陰，陰陽同氣，自有天然真火，爐中赫赫長紅。雖在已泰而不失初泰之吉，此以柔養剛而全泰也。

Line Six in the Fourth: At the critical moment when yang reaches its peak and is about to pass to yin, it fails to guard against danger and does not foresee risks. A bit of yin energy quietly arises, and all the yin forces begin to move. As the line statement says, they descend gracefully without waiting for wealth, and naturally follow their neighbors, without needing to warn each other, they become harmonious. The golden elixir is already obtained but is then lost again. This line corresponds to the situation of injuring yang with yin and losing the state of Tai (peaceful harmony). Line Six in the Fifth: At the time of Tai (peaceful harmony), using yin to nurture yang allows yang energy to condense. It is like Emperor Yi marrying off his sister, spreading blessings to his ministers. Yin clings to yang and yang clings to yin, yin and yang return to the same breath, naturally forming a true fire, with the furnace burning brightly. Although already in the state of Tai, it does not lose the auspiciousness of the initial attainment of Tai. This line corresponds to the step of nurturing yang with yin to preserve the state of Tai.

上六，在泰之終，順之極，只知泰之順，不知泰之逆，不防於早，必敗於終，如城傾而復于隍矣。當此之時，好事已去，難以為力，故曰勿用行師。凶事已臨，後悔不及，故曰自邑告命貞吝。此柔而不知早於保泰也。然則致泰保泰，各有其時，有為無為，各有其法；隨時而行，依法而作，健所當健，順所當順，健以致泰，順以保泰，未泰者能泰，已泰者長泰，何患不吉不亨，大道不成乎。

The sixth line at the top: It is at the end of the situation of Tai (Prosperity), where the yin (soft) is extremely compliant, only knowing to follow the trend of Tai without understanding the need to reverse and cultivate, and not taking early precautions, leading to inevitable failure, just like a collapsed city wall being filled back into the dry ditch below. By this time, the favorable situation has already passed, and there is no way to reverse it, so the line statement says 'Do not use military force'; the calamity has already arrived, and regret is too late, hence it says 'The city announces the command, and there is a loss.' This line corresponds to a situation of softness and lack of early effort to maintain Tai. From this we can see: attracting Tai and maintaining Tai each have their own timing; action and non-action each have their own rules. Follow the timing in action, act according to the rules, be strong and vigorous when appropriate, be compliant and gentle when appropriate. Use strength to attract Tai, and use compliance to maintain Tai. Those who do not have Tai cannot attain it, and those who already have Tai can maintain it long. Why worry about not being auspicious and not being harmonious, and the great way not being achieved?

否：否之匪人，不利君子貞，大往小來。初六，拔茅茹，以其彙，貞吉，亨。六二，包承，小人吉，大人否亨。六三，包羞。九四，有命無咎，疇離祉。九五，休否，大人吉；其亡其亡，繫于苞桑。上九，傾否，先否後喜。

The Hexagram of "Opposition" states: blockage and obstruction arise because of inappropriate people; it is not favorable for the gentleman to maintain uprightness; the great moves outward, the small moves inward. The First Line: uprooting grass, pulling up a cluster along with it, uprightness brings good fortune and smoothness. The Second Line: embracing and following, it is favorable for the petty person, but even in obstruction, the great person can still achieve smoothness. The Third Line: what is concealed is an act of shame. The Fourth Line: acting in accordance with the mandate of heaven without error, all similar ones can rely on and gain benefit. The Fifth Line: stopping the obstruction, it is favorable for the great person; constantly keeping in mind the warning of "about to perish, about to perish," one can be as firm as a vine tied to a cluster of mulberry roots. The Top Line: overturning the obstruction, first there is obstruction, then joy follows.

否者，窒塞之義，卦德內坤順、外乾健，順其所欲，剛強用外，陰氣主事，陽氣退避，健順各別，故謂否。此陰陽不合之卦，承上履卦而來。履者，和悅以進健，使其陰陽相合，健順如一耳。

"Po" means obstruction and blockage. The moral quality of this hexagram is: the inner trigram is Kun, representing flexibility and compliance, while the outer trigram is Qian, representing strength and vigor. Following one's desires leads to strength being confined externally, while the yin energy prevails and the yang energy retreats, with strength and compliance separated. Hence it is called "Po." This is a hexagram where yin and yang do not harmonize, following the previous hexagram "Lu," which discusses advancing with a harmonious and joyful approach to achieve the union of yin and yang, integrating strength and compliance into one.

蓋陰陽不交，真陰變為假陰，真陽變為假陽，先天失而邪氣入，邪氣入而正氣退，是以否之匪人，不利君子貞也。匪人為邪氣，君子為正氣，當先天未傷，真陽在內，一團正氣，即是君子，及先天已失，真陽散外，一身所有，僅是邪氣，順其後天之陰，恣情縱欲，無所不至，即是匪人。匪人不利於君子，即是邪氣不利於正氣。當此之時，修道者正宜黜聰毀智，斂藏神氣，以保真陽，特以此不利之時，正大往小來，陰氣用事之時，若不知防危慮險，愈致其否，不利甚矣。

When yin and yang cease to interact, true yin becomes false yin, and true yang becomes false yang. Earlier Heaven is lost and evil qi enters. With evil qi entering, righteous qi retreats. Therefore, the hexagram statement says, "The gate of non-human beings is closed; it is not advantageous for the gentleman to maintain his constancy." "Non-human beings" refer to evil qi, while "the gentleman" refers to righteous qi. When Earlier Heaven has not yet been harmed and true yang remains within, there is a gathering of righteous qi, which is the gentleman. But when Earlier Heaven is lost and true yang disperses outward, all that remains is evil qi, which follows the Later Heaven's yin qi to indulge in reckless desires and act without restraint, which is the non-human being. The non-human being is disadvantageous to the gentleman, meaning evil qi is disadvantageous to righteous qi. At this time, those who practice the Way should eliminate wisdom, discard cunning, and gather and conceal spirit and qi, in order to preserve true yang. One must understand that this period of disadvantage is when the great things are going outward and the small things are coming inward, and yin qi is dominant. If one does not understand how to guard against danger and think ahead, one will only make the blockage deeper, which will be very disadvantageous.

初六，一陰潛生，否之根已立，否之機必發，如拔茅布，以其匯矣。當斯時也，陰氣方生，陽氣未傷，若能早為致濟，猶可轉否為泰。蓋以正御否，否即不來，於理得吉，於行得亨，此防陰於未否之先也。

The first line of the initial hexagram: A single point of yin energy quietly arises, the foundation of blockage is established, and the sign of blockage is certain to manifest, like uprooting a cluster of reeds by pulling one. At this time, yin energy has just begun to arise, and yang energy has not yet been harmed. If timely intervention is made, the state of blockage can be transformed into one of harmony. Using righteous energy to resist blockage will prevent blockage from occurring. In terms of reasoning, it is auspicious; in terms of action, it is smooth. The practice corresponding to this line is: prevent yin energy before blockage occurs.

六二，陰氣漸進，殺氣將發，外君子而內小人，是謂包承。包承之陰，雖未至於傷陽，已有傷陽之勢，在小人邪氣順行則吉，在大人正氣不通則否。修道者，儉德辟難，不為陰氣所惑，亦否中得亨之一道，此防陰於方否之時也。六三，陰氣結聚，順其所欲，認假為真，以為得計，實包羞而不知其羞者，此順陰而不知有否也。

Six in the Second line: Yin energy gradually advances and presses in, the severe and killing energy is about to arise. The appearance seems like that of a gentleman but the inside is that of a petty person, which is called 'encompassing and supporting'. This encompassing and supporting Yin energy, although not yet reaching the point of harming Yang energy, already has the tendency to harm Yang. For the petty person, following the evil energy is considered auspicious; for the superior person, the righteous energy being blocked is considered not auspicious. The person who cultivates the Way should now practice frugality in virtue to avoid calamity, not be misled by Yin energy, which is also a way to achieve success while in the state of 'Opposition'. The practice corresponding to this line is: when righteousness is blocked, prevent Yin energy. Six in the Third line: Yin energy condenses and gathers, persistently following its own desires, mistaking illusion for reality, and believing itself to be clever, in reality concealing shame without realizing it. This line corresponds to those who follow Yin energy blindly and are completely unaware that they have already fallen into a state of blockage.

九四，在陰極交陽之際，否中藏泰，生機又現，無命者而又有命矣。人之健德，天命之良心也。此心人人具足，個個圓成，處聖不增，處凡不減，但為氣質所拘，人慾所蔽，以苦為樂，不肯回頭耳。若肯回頭，天良發現，一善可以解百惡，立登道岸，有咎者即可至於無咎。是道也，雖凡夫俗子，知而行之，災變為福，刑化為德，疇離祉乎。此陽生而即能不否也。

The fourth line of the ninth hexagram: It is at the critical moment when yin reaches its extreme and is about to transfer to yang. Within the state of '否' (obstruction), there is hidden '泰' (auspiciousness), and the vital energy reappears. Those who were originally without destiny now regain their fate. The virtue of firmness and strength inherent in human beings is the conscience bestowed by heaven. This heart is complete in everyone, perfect in each person. It is not added to by sages and not diminished in common people. It is only restrained by temperament and obscured by human desires, mistaking suffering for joy and unwilling to turn back. If one is willing to turn back, the heavenly goodness will be revealed, and a single good thought can resolve myriad evils. Immediately, one can cross over to the path of Dao, and past mistakes can be instantly transformed into innocence. This line corresponds to the effort of yang energy arising immediately, removing all blockage.

九五，剛健中正，守道心而去人心，不求否休而自休。其休者，以其能防否於正泰之時，居三陽之內，正泰之時也。其亡其亡，繫于苞桑，未亡而防亡，方泰慮不泰，陰氣焉得而入之？此防陰於正泰之時也。

Nine Five Line: It is strong and vigorous, residing in the center and in the correct position. It maintains the 'True Mind'—the genuine knowledge inherent in the transmission of Heaven's principles—eliminating the 'Human Mind'—the delusive awareness that follows emotional desires. It does not seek closure or cessation, yet closure naturally ceases. This is because it can stop closure by preventing it in the proper time of prosperity and openness. This line is located within the three Yang lines, which is precisely the time of prosperity. The line statement says, 'Its loss, its loss, tied to the young mulberry tree.' Before actual loss, it guards against loss; while still in prosperity, it worries about decline. How could Yin energy even enter? The practice corresponding to this line is: to prevent Yin energy at the proper time of prosperity.

上九，在否之終，陰氣當退，陽氣當進，正當傾否之時。修道者，乘此機會，天人合發，抑陰扶陽，先否後喜，易如反掌，此進陽於否終之時也。然則不能使泰而不否者，後天循還之道。而能於否中致泰者，先天逆運之功，但須要認得藥物，知的火侯，不先不後，隨時進退耳。

The top line: It is at the end of closure, when yin should retreat and yang should advance, precisely the time for overturning closure. A person cultivating the Way takes advantage of this opportunity, when both heaven's timing and human effort are activated, to restrain yin and support yang, first closing off then experiencing joy, easily as turning over a palm. This line corresponds to the practice of bringing yang up at the moment when closure is about to end. From this we see: not being able to keep the state of Tai (smooth) from turning into Po (obstruction) is the constant way of Later Heaven's cycle; while being able to bring about Tai from Po is the practice of Earlier Heaven's reverse method. However, one must recognize the elixir, know the timing, neither rushing ahead nor lagging behind, but advancing and retreating according to the opportunity.

同人：同人于野，亨。利涉大川，利君子貞。初九，同人于門，無咎。六二，同人于宗，吝。九三，伏戎于莽，升其高陵，三歲不興。九四，乘其墉，弗克攻，吉。九五，同人，先號咷而後笑，大師克相遇。上九，同人于郊，無悔。

The Hexagram Statement of the Hexagram of Fellowship says: To be in harmony with others in the vast open fields, it is prosperous; it is appropriate to cross a great river, and it is appropriate for the gentleman to maintain correctness. The First Line: To go out and be in harmony with others at once, there is no fault. The Second Line: To be in harmony only within one's own clan, inevitably leads to hardship and regret. The Third Line: To hide troops in the grassy wilderness and climb a high hill to look around, yet for three years no action is taken. The Fourth Line: To reach the walls of the opposing side, yet ultimately not launch an attack, it is auspicious. The Fifth Line: To be in harmony with others, first crying aloud, then laughing, after the great army has won, they meet each other. The Top Line: To be in harmony with others in the nearby suburbs outside the city, there is no regret.

同人者，人我如一之義。卦德上乾健、下離明，明而行健，健而通明，誠中達外，成己成物，故謂同人。此混俗和光，善與人同之卦，承上泰卦而來。泰者，陰陽相當，健順如一也。

"The Hexagram of Fellowship" means harmony between people and oneself. The virtue of this hexagram is: the upper trigram is Qian (Heaven), representing strength and perseverance, and the lower trigram is Li (Fire), representing brightness. Because of clarity, one can act with strength and perseverance; because of strength and perseverance, one can achieve brightness. Sincerity resides within and extends outward, achieving both oneself and others. Therefore, it is called "Fellowship." This is a hexagram that blends with the common people, contains its radiance, and is skilled in harmonizing with others. It follows the previous hexagram, "Great Communication," which discusses the balance of yin and yang, and the unity of strength and smoothness.

修道者，至陰陽相當，健順如一，聖胎已結，可以混俗和光，以修向上事矣。但混俗和光，須要大公無私，在於無我。無我則無人，無我無人，則人我之心去。人我之心去，則人即是我，我即是人，如天之無物不覆，如日之無處不照，可以物我歸空，如同人于野，同而未有不亨者也。

A person who practices the Way cultivates until yin and yang are in balance, and the virtues of strength and harmony are unified, and the "sacred embryo" has been formed. At this point, they can blend with the common people and conceal their brilliance, proceeding to further cultivation. However, to blend with the world and conceal one's light, one must be completely impartial and selfless. The key lies in "no self." Without a self, there is no person; without self and person, the mind of opposition between self and others is removed. When the mind of self and others is removed, others become me and I become others, like heaven that covers all things without discrimination, like the sun that shines everywhere without exception. One can thus achieve the state where both things and self are unified in emptiness. In this state, one can harmonize with others in the wilderness, and harmony brings universal success.

野為曠遠無人之處，同人如在野，則無我相，無人相，無眾生相，是能實心同人矣。但能同之於順，不能同之於逆，能同之於平易，不能同之於危險，則同之不是實心，而終不得亨。曰利涉大川者，以其大險大難之境。若能同去，則其無險無難之處，無往不利矣。

"Wild" refers to a remote and uninhabited place; to be harmonious with others as if in the wilderness means there is no self, no other person, no sentient beings, and this is true sincerity in harmonizing with others. If one can only harmonize in favorable conditions but not in adverse ones; can only harmonize in easy situations but not in dangerous ones, then such harmony is not genuine and will ultimately not lead to success. The hexagram statement says "favorable for crossing great rivers," which refers precisely to situations of great danger and difficulty: if one can harmonize through such perilous circumstances, then in places without danger, success will naturally come effortlessly.

世之凡夫俗子，未嘗無有同人者，但多出於私而不得其正，可同者同之，不可同者亦同之，非同人于野之旨，故涉川之利，其必利於君子之貞乎。君子者，同之以正，而不同之以心。正者，同理而已。心有變遷，理無變遷，以理而同，則無心，無心則人我之見俱化，推理是守，內可以成己，外可以成物，明以照遠，健以直行，健明兩用，剛柔相濟，內不失已，外不傷人，圓陀陀，光灼灼，淨倮倮，赤灑灑，立於萬物之中，而不為萬物所屈，處於陰陽之內，而不為陽陰所拘矣。

In the world, ordinary people may not entirely lack the ability to harmonize with others, but most do so out of selfishness and thus fail to act rightly. They harmonize where they should not and fail to harmonize where they should. This is not the true meaning of "harmonizing with others in the wild." Therefore, the benefit of crossing a great river must surely rest upon the righteousness of the gentleman. The gentleman harmonizes with others by following the right path, not by selfishness. What is called "right" is simply aligning with "reason." The mind may change, but reason remains constant. By harmonizing according to reason, there is no selfishness; without selfishness, personal biases and distinctions vanish. Devoting oneself entirely to seeking and upholding reason, one can cultivate oneself inwardly and benefit others outwardly. With brightness illuminating the distant and strength advancing directly, both vigor and clarity are used together, with firmness and flexibility balanced. Inwardly, one does not lose oneself; outwardly, one does not harm others. At that time, one stands amidst all things without being bent by them, existing within yin and yang without being confined by them.

初九，在同人之時，剛而能明，將欲出門同人，不遽出門，先辨其是非可否，而後同。同之能以無咎者，此剛而謹始之同也。六二，居於內體，與二陽同處，是同人于宗，僅能同之於親，不能同之於疏，乃同人羞吝之道，此柔而不遠之同也。

Initial line: Initially, it is in a time of harmony and unity. It is strong and vigorous, yet capable of discernment. About to go out to harmonize with others, it does not rush out, but first clarifies the right and wrong, then proceeds to harmonize. Thus, such harmonizing has no mistakes. This line corresponds to harmonizing that is strong and vigorous, yet cautious from the beginning. Second line: It is in the center of the inner trigram, sharing the same position with two yang lines. This is called 'harmonizing with the clan,' meaning it can only harmonize with close ones, not distant ones. It is the way of harmonizing that inevitably involves some shame or regret. This line corresponds to harmonizing that is weak and limited in scope.

九三，剛明太過，自尊自大，問或同人出於勉強，不由自然，如伏戎于莽，升其高陵也。高陵之同，順我者能同，逆我者不能同。如此之人，雖三歲之久，終不能興同人之事，此剛而勉強之同也。九四，以剛乘剛，彼強我勝，彼我不能同心，如乘其墉而弗克攻矣。然剛而能柔，不能同而不強攻，亦同人之吉道，此剛而能柔之同也。

Nine in the Third line: Being strong, vigorous, and clear-sighted is excessive, leading to self-importance. Occasionally agreeing with others is forced rather than natural, like hiding troops in the grass and then climbing a high hill to look around. Standing on the high hill, one agrees with those who align with one's ability but refuses to agree with those who oppose it. Such a person, even after three years, will not be able to establish a harmonious endeavor. This line corresponds to forced and rigid harmony. Nine in the Fourth line: Using strength to overpower strength, when the other is strong, one insists on surpassing them, resulting in lack of unity. It is like reaching the enemy's city walls but failing to attack. However, being strong yet capable of turning to gentleness, and refraining from forced attacks when harmony is not possible, this is a fortunate path within harmony. This line corresponds to harmonious cooperation that can shift from strength to gentleness.

九五，剛健中正，道全德備，先無人同，而終必有同者，是同人先號咷而後笑也。夫道高者毀來，德修者謗興，知音之少，亦無足怪。然成己之後，而欲成物，大公無私，以正而同，如大師克之，久則誠能動物，方且人人尊服，而皆同之，何患知音之不遇哉！此大公無私，利涉大川之同也。

The line statement for the fifth line of the Nine Five: It is strong and vigorous, occupying the central position and being upright. His way is complete and his virtue is perfect. At first, no one is willing to agree with him, but in the end, surely someone will come to agree with him. This is what the line statement means: first he loudly weeps, then he laughs. Those who have high virtue attract slander, and those who have cultivated good virtue provoke criticism. True understanding is rare, which is not surprising. However, after achieving himself, he still wishes to achieve others, being completely impartial and using the right way to agree with others. It is like a great army finally achieving victory. Over time, sincere intentions can move external things, and everyone will respect and admire him and agree with him. Why worry about not finding a true understanding person? This line corresponds to being completely impartial and capable of crossing great rivers and dangerous waters in order to achieve agreement.

上九，剛以柔用，在塵而能出塵，處世而能出世，外雖同而內不同，如同人于郊。於郊之同，大智若愚，大巧若拙，境遇不得而移，不致悔而自無悔，此和而不流之同也。然則同人之道，須要通權達變，量時度務，同之得正為貴，以正而同，既健且明，無往而不可同，無往而有苟同，同人于野之旨得矣。

The upper ninth line: It is strong and vigorous yet applies itself with gentleness, being amidst the world yet transcending it, existing in the world yet surpassing it. Though its exterior appears the same as others, its interior does not follow along. It is like harmonizing with people in the suburbs. Harmonizing in the suburbs, great wisdom appears as foolishness, great skill appears as clumsiness. His circumstances do not shake him, and he does not need to deliberately guard against regret, for there is naturally no regret. This line corresponds to harmonizing in a manner that is harmonious yet not following the current. Thus, the way of harmonizing with people must be flexible and adaptable, assessing the situation and carefully considering matters, valuing harmonizing in a proper way. Harmonizing by the right path is both strong and bright, so there is no place where harmonizing is not possible, and no place where it becomes mere superficial conformity. The essence of "harmonizing with people in the wild" is thus attained.

大有：元亨。初九，無交害。匪咎，艱則無咎。九二，大車以載，有攸往，無咎。九三，公用亨于天子，小人弗克。九四，匪其彭，無咎。六五，厥孚交如，威如吉。上九，自天佑之，吉無不利。

The Hexagram Statement of 《Dà Yǒu》 says: Greatness is smooth and unimpeded. The First Line: If one does not interact with external things, there will be no harm; it is not a fault, and if one can endure hardship, there will be no fault at all. The Second Line: Using a large cart to carry goods, proceeding on a journey, there is no fault. The Third Line: The Duke presents his produce to the Son of Heaven, but the petty person cannot bear such a task. The Fourth Line: Not displaying one's grandeur, there is no fault. The Fifth Line: His sincerity resonates with others, yet he does not lose his dignity, which is auspicious. The Top Line: Receiving assistance from Heaven, it is auspicious and nothing is unsmooth.

大有者，有之大也。卦德上離明、下乾健，明以行健，健中出明，愈健愈明，愈明愈健，故謂大有。此富有日新，嚴以治內之卦，承上否卦而來。否者陰氣用事，陽氣退讓，認假失真，蔽塞靈竅，日晦日暗，本來天德全無矣。若欲復還天德，無中生有，非健明之道不能。

"The Great Possession" refers to the vastness of what is possessed. The moral quality of this hexagram is: the upper trigram is Li (Fire), representing brightness, and the lower trigram is Qian (Heaven), representing strength and vigor. By using brightness to carry out strength and vigor, and by generating brightness from strength and vigor, the more strength and vigor there is, the brighter it becomes, and the brighter it becomes, the stronger and more vigorous it is. Therefore, it is called "The Great Possession." This is a hexagram of wealth that is renewed daily and of strict self-cultivation, following the previous hexagram, "The Oppression." "The Oppression" discusses the dominance of yin energy, the retreat of yang energy, the loss of truth through illusion, the blocking of the clear and luminous passageways, and the increasing darkness and confusion. The original Heavenly Virtue is entirely lost. If one wishes to restore the Heavenly Virtue and generate existence from non-existence, one must take the path of strength and vigor and brightness.

何謂健？一念純真，剛強不屈者是也。何謂明？燭照萬事，虛靈不昧者是也。能健則心堅志遠，無道不修，無德不立，而富有；能明則辨理透徹，真知確見，有善即遷，有過即改，而日新。既健且明，內有主宰，萬物難移，於是真履實踐，如天上有日，光照一切，無物不覆，無物能瞞。大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，有之大而行之遠，元而未有不亨者也。

What does "jian" mean? It means a single thought that is pure and true, strong and unyielding. What does "ming" mean? It means illuminating all things while remaining clear and lucid. If one is strong and vigorous, the mind becomes firm and the aspirations reach far, so no path of Dao is unwilling to cultivate, and no virtue is unwilling to establish, thus becoming rich. If one is enlightened, one can discern principles clearly, possess true knowledge and firm views, immediately follow goodness when encountered, and immediately correct faults when recognized, thus constantly renewing oneself. Being both strong and vigorous and bright and clear, one has a firm inner master, and nothing in the outer world can shake one. Thus, one can truly practice and embody the Dao, just as the sun in the sky shines upon all things, covering everything without exception, and nothing can hide from its light. At that time, the "yellow sprout" will spread throughout the land, and the "golden flowers" will bloom all over the world—these two phenomena are the signs of the successful inner alchemy and the emergence of true energy. Walking freely, everywhere is the Dao. What one possesses is vast, and what one practices is profound, thus originating and never encountering any obstruction.

初九，在大有之始，所有不大，正當潛修密煉，不可因外物而傷內真者，是以無交害匪咎也。然不交於外物，倘有妄念內生，亦即是物，仍是有害有咎，惟艱以處之，煉已持心，假者去而真者來，不有者能有，方能始終一無所咎矣。此初有須當靜養於內也。九二，剛健得中，已富有於內，如大車以載，能以任重，可以不為外物所傷矣。然德克於內，須驗於外，唯有攸往，事上境上，輕輕過去，不動不搖，方是大有，而內外一無所咎矣。此已有須當驗之於外也。

The first line, Initial Nine: It is at the beginning of Great Possession, and what is possessed is not yet extensive. One should therefore concentrate inwardly and cultivate secretly, not allowing external things to harm the true essence within. Hence the line statement says, "No harm from interaction, no fault." However, even though one does not interact with external things, if false thoughts arise within, these false thoughts are also external things, and they still bring harm and fault. Only by maintaining a difficult and steadfast mind, refining oneself and holding the mind firmly, can the false be removed and the true arrive. What was originally not present can then become present, and thus one can remain without fault from beginning to end. This line corresponds to the practice of: At the beginning of possession, one must cultivate inwardly. The second line, Nine in the Second: It is strong and upright, and occupies the central position. Within it is already rich, like a large cart carrying heavy loads, capable of bearing weight and not being harmed by external things. However, although virtue is established within, it must also be verified externally. Only by moving forward, passing through matters and situations lightly, without disturbance or entanglement, can one truly possess Greatness, with no fault inside or outside. This line corresponds to the practice of: When one has already possessed, one must verify it externally.

九三，剛居剛位，有之大而行之大，能以完全天德，如公用享于天子也。公用之享於天子者，剛正有為之才；修道之享於天者，剛正有為之德。以德享天，自命不凡，方且與天為配，何礙於大。若夫剛而不正之小人，無而為有，予聖自雄，適以違天，焉能享天？此大有，須貴剛之得正也。

Nine in the Third line: A strong line in a strong position, possessing great power and acting with great scope, can fully realize the innate virtue. Just as a marquis presents his resources to the Son of Heaven, a marquis can present to the Son of Heaven because of his upright and capable talent; a cultivator can ascend to present to Heaven because of his upright and capable virtue. Using virtue to present to Heaven naturally leads to an extraordinary aspiration, which can be matched with Heaven, so what is there to hinder this 'greatness'? As for those strong but not upright petty persons, who have nothing yet pretend to have it, who self-proclaim as sages and display their heroism, they precisely contradict Heaven's will, how can they present to Heaven? This line indicates: In the matter of Greatness, what is precious is being strong yet upright.

九四，剛明兼備，有健不恃，有明不用，是匪其彭也。匪彭之剛明，外示不足，內常有餘，有者愈有，大者愈大，自無得而復失之咎。此大有，尤貴剛而能柔也。六五，柔順虛心，自信一己之無，而知他人之有，以柔求剛，借剛濟柔，是以厥孚交如，威如吉也。五本無威，以其能交於剛，雖愚必明，雖柔必強，無即能有，小即能大。此未有須當求人之有也。

Nine in the Fourth line: Both strong and vigorous and bright and radiant are present, but without relying on strength and without showing off brightness. This is called "Fēi qí péng," meaning not showing off one's grandeur. Not showing off, though outwardly seeming insufficient, has plenty within. The more one has, the more one gains; the greater one becomes, the more one grows. Thus, there is no mistake of losing what one has already gained. This line indicates that in the matter of Great Possession, especially valuable is being strong yet flexible. Six in the Fifth line: Gentle and humble, aware of one's own lack and recognizing others' possession, one uses gentleness to seek strength, and borrows strength to supplement gentleness. Therefore, the line statement says, "Ju fú jiāo rú, wēi rú jí," meaning mutual trust is like this, and with dignity, it is auspicious. The Fifth line, originally without authority, gains it by connecting with the strong and yang. Even if one is foolish, one becomes wise; even if one is weak, one becomes strong. What one originally lacks can become possessed, and what is small can grow great. The practice associated with this line is: when one has nothing, one must seek what others possess.

上九，在大有之終，剛柔相當，健明如一，渾然天理，金丹凝結，我命由我不由天，是以自天佑之，吉無不利也。天之所以命於人者，健德。人之所以順乎天者，明德。以明保健，天命常在，天命在而天即佑之。此大有，須當全天之有也。然則大有實學，非健以治內，明以應外者不能行。既健且明，未有者而能有，已有者而能大，健明兩用，實腹虛心，富有日新之道盡矣。

The top line: It is at the end of the Great Possession. The strong and the gentle are in balance, the vigorous and the bright are united, forming a complete heavenly principle. The golden elixir is formed, and my life is under my own control rather than determined by heaven. Therefore, the line statement says, "If heaven supports you, it is auspicious and nothing will be unprofitable." What heaven gives to humans is the virtue of strength and vigor; what humans use to follow heaven is the virtue of brightness. Using brightness to support strength and vigor, the heavenly mandate remains constant. When the heavenly mandate remains constant, heaven naturally supports him. The practice corresponding to this line is: at this point in Great Possession, one must fully preserve the part given by heaven. From this we can see that the true study of Great Possession cannot be practiced by those who merely use strength and vigor to govern the mind and brightness to deal with external things. Being both vigorous and bright, what is originally absent can become present, and what is already present can become great. Using both strength and brightness together, the abdomen is full while the heart is empty, and the principle of constant renewal is rich. At this point, the explanation is complete.

謙：亨，君子有終。初六，謙謙君子，用涉大川，吉。六二，鳴謙，貞吉。九三，勞謙，君子有終，吉。六四，無不利，撝謙。六五，不富以其鄰，利用侵伐，無不利。上六，鳴謙，利用行師，征邑國。

The Hexagram of Humility states: It is smooth, and the superior man can be good at the beginning and maintain it to the end. The first line: A superior man who is humble again and again, using this virtue of humility to cross a great river, is auspicious. The second line: The virtue of humility arises and is heard, maintaining the correct position is auspicious. The third line: Having merit yet still being humble, the superior man is good at the beginning and maintains it to the end, auspicious. The fourth line: There is no disadvantage, everywhere practicing the virtue of humility. The fifth line: Not waiting for his own wealth, he can lead his neighbors, it is appropriate to go to war, there is no disadvantage. The sixth line: The name of humility is known outside, it is appropriate to move the army to attack his own territory.

謙者，有而不居之義。卦德上坤順、下艮止，剛止於內，柔順於外，內剛而外柔，故謂謙。此以陰保陽之卦，承上同人而來。同人者，混俗和光，以明用健也。以明用健，健不妄用，非涵養深厚者，不能行。涵養之功，即以陰保陽之功。以陰保陽，所以虛極靜篤，止於其所也。

"The卦 'Qian' means having something but not claiming it. The moral quality of this hexagram is: the upper trigram is坤 (Kun), representing flexibility and yielding, and the lower trigram is艮 (Gen), representing stillness and cessation. The strong and yang force stops within, while the flexible and yielding appears outwardly. Inside it is strong and yang, outside it is flexible and yielding, hence it is called 'Qian'. This is a hexagram where yin protects yang, following the previous hexagram 'Tong Ren'. 'Tong Ren' discusses blending with the masses and restraining one's brilliance, using brightness to guide strength. Using brightness to guide strength ensures that strength is not misused; only those with deep cultivation can achieve this. The practice of cultivation is the practice of using yin to protect yang. Using yin to protect yang requires being extremely humble and profoundly still, resting securely in the place where one should be."

艮為死我之處，坤為生我之處，未死先學死，陽之止也。不生即長生，陰之順也。陽止者，止假陽、養真陽也；陰順者，運真陰、退假陰也。假陽上而真陽存，是謂養；假陰退而真陰現，是謂順。能養能順，嚴以治己，虛以應物，心愈低而道愈高，外不足而內有餘，順理順人，止於至善之地而不遷，此謙道之所以亨也。

Geng is the place where I am destined to die, and Kun is the place where I am born. Before dying, I first learn to die; this is the yang "stop." Not indulging in false life leads to true longevity; this is the yin "following."the so-called yang stop means stopping the false yang and nurturing the true yang;the so-called yin follow means transforming the true yin and removing the false yin. When false yang is stopped and true yang is preserved, this is called cultivation; when false yin is removed and true yin appears, this is called following. Being able to cultivate and follow, one will govern oneself strictly, receive external matters with humility, the more humble the heart, the higher the spiritual attainment, the more outwardly deficient, the more internally abundant, following both heavenly principles and human sentiments, resting in the highest good without moving. This is why the way of humility is smooth and unobstructed.

然能謙之於始，不能謙之於終，是有始無終。止之不固，順之不當，謙之假而不真，亦不得亨。惟修道君子，於止知其所止，虛其所有，示其所無，一念純真，有始有終，尊道而行，愈久愈力，故得先天之氣，自虛無中來，凝結而成丹。若非君子無而為有，虛而為盈，自滿自足，雖外恭而內不敬，始勤終怠，必至止真陽而用假陽，順人慾而背天理，不但不吉，而且不亨，何足以為謙哉？

However, if one can only be humble at the beginning but not at the end, that is being without beginning and end: the foundation is not solid, the compliance is not appropriate, humility is false rather than true, and thus cannot achieve success. Only the virtuous person who cultivates the Way knows when to stop and knows what he should stop at, he empties all that he possesses, and displays only what he lacks. With a single thought of sincerity, he has both beginning and end, reveres the Great Dao and acts accordingly, the more time passes, the more effort he puts in, thus he can obtain the "Earlier Heaven's Qi"—that primordial energy arising from the void, condensed into a pill. If one is not such a virtuous person, he has nothing yet pretends to have it, is empty yet pretends to be full, is self-satisfied and self-sufficient, outwardly respectful but inwardly not truly reverent, starts with diligence but later becomes slack, he will inevitably stop the true yang and use the false yang, comply with human desires and violate heavenly principles, not only not auspicious, but also not harmonious, how can he be called humble?

初六，其性柔順，固自能謙，又居卑下，不敢先人，是謂謙而又謙之君子。如此之謙，順固能謙，逆亦能謙，用涉大川之險，無有不致吉者。此柔而自下之謙也。六二，柔順中正，以無能而順有能，是謂鳴其謙也。謙而至鳴，示己之無；尊人之有，虛心即能實腹，謙而即得其吉者，此柔而順剛之謙也。

The first line, Six at the Beginning: By nature gentle and compliant, it originally possesses humility, and it is situated in a low position, not daring to take precedence over others. This is called humility twice over. Such humility can be practiced in favorable circumstances, and also in adverse ones. Using it to cross a great river, there is no failure to gain good fortune. This line corresponds to humility that is gentle and self-effacing. The second line, Six in the Second: Gentle and compliant, it is in the center and upright. By its own lack of ability, it complies with those who are capable. This is called 'humility expressed through sound.' Humility that is expressed through sound shows one's own lack and respects others' possessions. When the heart is empty, the belly becomes full; one humility brings good fortune. This line corresponds to humility that is gentle and compliant with the strong and yang.

九三，以一陽而居於群陰之中，能以謙道點化群陰，是謂勞謙也。謙而至勞，其德日大，其心日小，我謙而人自謙，非真心實意之君子不能。此剛而有終之謙也。六四，柔而守正，既能謙於有德，又能謙於無德，既能謙於尊上，又能謙於卑下，是謂撝謙也。謙而至撝，左之右之，隨在皆然，此柔而無不利之謙也。

The third line: A yang line in the midst of many yin lines, able to use the way of humility to influence the yin lines, is called "lao qian" (exerting oneself in humility), having merit yet remaining humble. Humility that involves exertion leads to ever-growing virtue and ever-humbling heart. When I humble myself, others will naturally do the same; a true gentleman does not do this insincerely. This line corresponds to a humble virtue that is strong and persevering. The fourth line: Gentle and upright, it can be humble towards those with virtue and also towards those without virtue; it can be humble towards superiors and also towards inferiors. This is called "hui qian" (extending humility), practicing humility everywhere. When humility is extended, whether to the left or the right, it is always appropriate regardless of one's position. This line corresponds to a humble virtue that is gentle and always favorable.

六五，柔而得中，不但自謙，亦能化人于謙，是以不富以其鄰。鄰為相近之人，又在順體，能化於近，不能化遠，非是真謙。能化於順，不能化逆，亦非真謙，利用侵伐，利用於遠逆矣。謙至逆順不拘，遠近皆通，其行無往而不利矣。此尊而能以虛心之謙也。

Six Five Line One: Gentle and proper in position, not only is the line itself humble, but it can also influence others to be humble as well. Therefore, the line statement says, "Not rich with its neighbor." "Neighbor" refers to those nearby. This line is also located within the hexagram of Kūn, which represents gentleness. Therefore, it can only influence those nearby and not those far away, and thus cannot be considered true humility. It can only influence those who are in harmony with it, but not those who are contrary. Therefore, it says "Useful for invasion and warfare," meaning that this virtue of humility should also be applied to distant places and adverse situations. When humility is not restricted by whether the situation is favorable or adverse, or by proximity, then wherever it is applied, it will be beneficial. This line corresponds to a person in a high position who remains humble and open-minded.

上六，自尊自大，有己無人，是謂鳴謙。謙鳴於上，自不能謙，焉能化人于謙？是以利用行師，征邑國也。邑國，近我順我者也。近我順我者，且用行師征之，而後得利，何況遠我逆我者乎？此尊而不能自卑之謙也。

The sixth line at the top: self-respect and self-importance, only knowing oneself and not others, this is called 'making humility known,' yet it is merely spreading the name of humility outward. The name of humility is only proclaimed above, but in reality, the person is not humble. How can such a person influence others to be humble? Therefore, the line statement says 'it is advantageous to use military force, to conquer nearby states.' 'Nearby states' refer to those close to me and obedient to me; even these must be conquered by force to gain advantage, let alone those distant and rebellious. This line corresponds to a false humility where one holds a high position but does not humble oneself.

謙之為道居多，或剛而能謙，或柔而能謙，或謙子柔，或謙於剛，總以謙虛自卑為貴。虛心則能實腹，自卑則能登高，借陰濟陽，不在是乎。噫！謙受益，滿招愆。謙之一字，其事雖微，其功最大，學者能于謙之一字作實落功夫，有始有終行去，則內而陰陽和，外而人我通，氣質化而天真獨露，生氣常存，何患金丹不結、大道不成哉。

The path of humility is varied: some are strong yet humble, others weak yet humble; some humble the weak, others the strong. In the end, humility and self-abasement are precious. Only with a humble heart can one have a full mind; only by being lowly can one reach high. Using yin to supplement yang, is this not exactly what it is? Alas! Humility brings benefit, while self-satisfaction brings misfortune. The character "humility" may seem small, but its effect is great. If a person who studies the Way can make solid efforts on the character "humility," and carry it through from beginning to end, then internally yin and yang will harmonize, and externally, others and oneself will communicate. The nature will change, and the true self will naturally appear. Vitality will remain constant and unceasing. Why worry about not achieving the golden elixir or attaining the great Way?

豫：利建侯行師。初六，鳴豫，凶。六二，介于石，不終日，貞吉。六三，盱豫悔，遲有悔。九四，由豫，大有得。勿疑，朋盍簪。六五，貞疾，恆不死。上六，冥豫，成有渝，無咎。

The Hexagram Statement of 豫 says: It is appropriate to enfeoff vassals and deploy troops. The First Line: To proclaim ease and comfort loudly, brings calamity. The Second Line: Upright and firm as a rock, there is no need to wait until the next day to decide on action, uprightness brings good fortune. The Third Line: To look with wide eyes upon others' ease and comfort brings regret, further delay brings more regret. The Fourth Line: The ease and comfort of the people comes from him, great gain is obtained; do not hesitate, friends will gather like scattered hair drawn together by a hairpin. The Fifth Line: To guard against this illness, even over a long time, does not lead to death. The Sixth Line: To be confused and indulgent in ease, though the matter is accomplished, change is inevitable, if it can be changed, there is no fault.

豫者，樂也。卦德上震動、下坤順，順時而動，動而通順，故謂豫。此以陰招陽之卦，承上大有而來，大有健明兩用，富有日新之道也。富有日新，須要順時而動，方能成功。若能順時，則進健得正，用明得當，火候不差，多銖有準，急援得法，進退合節，由有為而至無為，自無得而復失之患。其順動之樂為何如？順動之象，莫如建侯行師，侯為一國之主，將為眾軍之主，建侯順天時，則一國治，行師順人心，則眾軍全。心為一身之主，如侯如將也。順動利於建侯行師，即利於正心修身。順時而動，則利；不順時而動，則不利。利則得樂，不利則不樂。致樂之道，順而動之盡矣。

"The hexagram 'Yu' means joy. The moral quality of this hexagram is: the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Kun (Earth), representing following. Moving in accordance with the right time leads to smoothness and success, hence it is called 'Yu'. This hexagram is one that attracts Yang through Yin, following the previous hexagram 'Da You'. 'Da You' discusses the principles of combining strength and brightness, being rich and ever-renewing; to achieve richness and renewal, one must move in accordance with the right time, thus achieving success. When one moves in accordance with the right time, then advancing with strength is correct, using brightness is appropriate, the timing is precise, the measure is accurate, emergency measures are orderly, and movements are in harmony. From 'having action' to 'non-action', there is no danger of losing what has been gained. What a lofty state of joy this is! The image of moving in accordance with the right time is nowhere more fitting than in the act of enfeoffing princes and sending armies: a prince is the ruler of a state, and a general is the leader of an army. Enfeoffing princes in accordance with the right time leads to good governance of a state; sending armies in accordance with the people's will ensures the safety of the army. The 'heart' of a person is the ruler of the body, just like the prince or the general. Moving in accordance with the right time is beneficial for establishing princes and leading armies, which is also beneficial for rectifying the heart and cultivating oneself. When movement is in accordance with the right time, it is advantageous; when it is not, it is not. Advantage leads to joy, disadvantage leads to sorrow. The path to joy is fully expressed in one phrase: 'moving in accordance with the right time.'"

初六，居豫之初，又在三陰之下，性質本愚，且與小人為伍，自暴自棄，以苦為樂，是謂鳴豫。豫而至鳴，無樂而自為樂，終必入於下愚不移之地，而不得樂。此匪正取凶之樂也。六二，無貪無求，樂天知命，如介于石，確然有守，不以外假而傷內真，至於非分之樂，不俟終日，則即去之。此守貞得吉之樂也。

The first line, Six at the Beginning: It is at the beginning of the Yu hexagram and is located at the very bottom of the three yin lines. Its nature is originally dull and ignorant, and it associates with petty people, self-abandoning, mistaking hardship for joy. This is called "Ming Yu," which means proclaiming joy. When joy is proclaimed, there is no real joy, yet it is forced to be considered as such, eventually leading to a state of profound ignorance that cannot be changed, and thus failing to attain true joy. This line is associated with joy that is improper and leads to misfortune. The second line, Six in the Second: It has no greed or desire, delights in the Way of Heaven, and is content with its destiny. It is as firm as a rock, truly holding on to its principles, not allowing external false things to harm its inner truth. When encountering joy that does not belong to it, there is no need to wait until the end of the day; it can be discarded immediately. This line is associated with joy that is proper and leads to good fortune.

六三，舍己之樂，仰望他人之樂，是謂盱豫。豫至於盱，未得於人，先失其己，致悔之道。既知盱人無益而速悔，則可無悔。否則，不能悔速，而悔遲，終必有悔，而不得樂。此失正致悔之樂也。九四，以一陽而居於群陰之中，不為群陰所惑，且能點化群陰，皆來順之，是謂由豫大有得也。大得之象，如亂髮朋盍而歸於一管簪，以一御紛，以定止亂，陽氣常振，陰氣自化，樂何如之，此用剛有得之樂也。

Six in the Third line: Setting aside one's own inherent joy and looking up to others' joy, this is called 'Xu Yu'. When joy reaches the point of looking up to others, one has not yet obtained anything from others, yet has already lost oneself. This is a path that invites regret. If one realizes that looking to others is unhelpful and quickly repents, regret can be avoided. But if one does not repent quickly and delays, eventually regret will come, and joy will not be obtained. This line corresponds to joy that is lost due to being out of alignment and inviting regret. Nine in the Fourth line: A yang line in the midst of many yin lines, not being misled by the yin lines, but instead being able to guide them so that they all become obedient. This is called 'You Yu, Da You De'. The image of great gain is like scattered hair being gathered together by a hairpin, using one to control the many, using stability to stop disorder. Yang energy constantly revitalizes, and yin energy naturally dissipates. What a free and easy joy this is. This line corresponds to joy that is gained through the proper use of strong yang energy.

六五，柔而不剛，孤寂守靜，空而不實，如有疾而不能樂矣。然柔而得中，即不能致樂，亦不至招凶，雖有疾而恆不死，不死不活，獨守一貞，安於小乘，縱真陽在望，未許我有，此著於頑空無樂也。上六，在豫之終，只知順行其樂，不知逆運其樂，是謂冥豫。豫至於冥，執固不通，順其所欲之樂，雖樂事已成，必有渝變，樂極生悲，終必自敗，與人無咎，此隨心所好失樂也。

Six in the Fifth line: It is weak and not strong, lonely in stillness, empty and not full, like having a sickness yet unable to be happy. However, it is gentle and in the center, though it does not bring happiness, it does not bring misfortune either. Therefore, though sick, it remains alive for a long time—yet it is neither alive nor dead, alone in holding to 'uprightness,' content with a minor path. Even though 'true yang' is in sight, it does not allow me to truly possess it. This line corresponds to those who are attached to emptiness and have no real joy. Six at the Top line: It is at the end of the Joyful卦, only knowing to follow and enjoy this joy, not knowing to reverse and transform this joy. This is called 'blind joy,' being dull and immersed in comfort. When joy becomes dull, it is fixed and unenlightened, following one's desires for pleasure alone. Even though the joyful things have been achieved, there will certainly be changes, joy turning to sorrow, ultimately leading to self-destruction, for which one cannot blame others. This line corresponds to those who lose true joy by following their own desires.

然則樂之為道，總在能順。致樂之道，總在能順時而動。順時而動，陽氣舒暢，如雷出地外，奮發登天，震驚百里，一切邪魔魍魎，盡皆遁跡，生機不息，大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，樂莫樂於此也。

Therefore, the path to happiness always lies in the character "shun" (smoothness or following). The way to attract happiness is always through moving in harmony with the right timing. When one moves in accordance with the right time, the yang energy becomes smooth and unobstructed, just like the spring thunder arising from the earth, vigorously rising into the sky, its sound shaking a hundred miles, driving away all evil spirits and hidden creatures. Vitality continues endlessly, and the earth is covered with "yellow sprouts," while "golden flowers" bloom throughout the world. Walking freely, everywhere is the Dao—there is no happiness greater than this.

隨：元亨，利貞，無咎。初九，官有渝，貞吉，出門交有功。六二，係小子，失丈夫。六三，係丈夫，失小子。隨有求得，利居貞。九四，隨有獲，貞凶，有孚在道以明，何咎？九五，孚于嘉，吉。上六，拘係之，乃從維之，王用亨于西山。

The Hexagram of Following says: Greatly prosperous, favorable to maintain correctness, without fault. The First Nine: The duty under charge has changed, maintaining correctness is auspicious, going out and interacting with others brings benefit. The Second Six: Attached to a young child, losing the mature husband. The Third Six: Attached to the mature husband, losing the young child; such following brings gain for what is sought, favorable to maintain correctness. The Fourth Nine: Following brings gain, even maintaining correctness is dangerous; as long as one is sincere, conforms to the right path, and is discerning, what fault could there be? The Fifth Nine: Sincere in goodness, auspicious. The Upper Six: He is bound and tied with ropes; the King of Zhou offered sacrifices on the western mountain and achieved prosperity.

隨者，相從之義。卦德上兌悅、下震動，我動而人悅，人悅而我動，有彼此相應之義，故謂隨。此以性求情之卦，承上謙卦而來。謙者虛其所有，示其所無，所以借陰以全陽，乃陽復以後之事。當陽未復之時，若非有招攝之法，而真陽不來。招攝之法即隨道也。

"Following" means mutual adherence. The moral quality of this hexagram is: the upper trigram Dui represents harmony and joy, and the lower trigram Zhen represents movement. When I move, the other party is joyful, and when the other party is joyful, I move again. This contains the meaning of mutualsympathetic response and adherence, hence it is called "Following." This is a hexagram that uses "nature" to seek "emotion," following the previous hexagram "Humility." "Humility" discusses the act of emptying what one has and displaying what one lacks, with the intention of preserving yang energy through yin energy, which is something done after yang energy has returned. When yang energy has not yet returned, without a method of attracting and guiding it, true yang will not come back; this method of attracting and guiding is exactly the approach discussed in the hexagram "Following."

本卦震兌相合，震屬東家，為性，為我；兌屬西家，為情，為彼。有生之初，性情如一，先天真陽，原是我家之物，交於後天，走失於外，不為我有，屬於他家矣。若欲還原返本，仍要在他家盜來，隨之為道，順其所欲，漸次導之也。

This hexagram is formed by the combination of the Zhen and Dui trigrams. Zhen belongs to the "Eastern House," representing "nature," which represents me; Dui belongs to the "Western House," representing "emotion," which represents the other person. When a person is first born, nature and emotion are originally one. But once entering the "Later Heaven," the original true yang from the Earlier Heaven, which was mine, has wandered away and is no longer mine, becoming the other person's. If we wish to return to the original state, we must steal it back from the other person. The "Following" hexagram is about following the other person's will step by step and guiding it back.

順欲者，以我而隨彼，取彼之歡心，使彼來隨我也。彼我相隨，以性求情，以情歸性，失去故物，仍還我家，是以隨道而得以元亨也。但隨道雖能元亨，而藥物有真假，火候有次序，動靜有時節，進退有早晚，毫髮之差，千里之失，是以隨之元亨，尤利於貞耳。

The idea of following the other's will is that I first comply with him to win his favor, so that he will then comply with me. Mutual compliance, using "nature" to seek "emotion," and then bringing "emotion" back to "nature," allows the recovery of lost possessions, hence the hexagram "Following" can achieve great success. However, although the path of following can lead to great success, there are genuine and fake medicines, the order of fire and water has its sequence, stillness and movement have their proper time, and advancement and retreat have their proper timing. A slight deviation leads to a great error, so the great success of "Following" particularly depends on the character "zheng" (constancy) to be beneficial.

貞者，正也。以正而隨，我以正感，彼以正應，彼我皆正，假情亦化為真情，假性亦化為真性。金木交併，木性愛金順義，金情戀木慈仁，剛柔一氣，性情相合，返樸歸醇，渾然天理，金丹凝結，寂然不動，感而遂通。感而遂通，寂然不動，始而有咎者，終而一無所咎矣。試明隨之是非吉凶。

"Zhen" means "correctness." To follow with correctness, I use correctness to influence, and the other party responds with correctness. Both act with correctness, so even false feelings become genuine feelings, and false nature becomes true nature. Metal and Wood meet and merge—Wood nature loves Metal and submits to righteousness, while Metal affection cherishes Wood and embraces benevolence. Strength and softness return to one breath, nature and feeling mutually harmonize, returning to simplicity and sincerity, forming a unified heavenly principle. The golden elixir is formed, remaining still yet responding instantly when touched. Once touched, it remains still again. Originally there was an error, but by the end there is no error at all. Now we will clarify the good and bad, fortune and misfortune of following.

初九，在隨之初，隨是隨非。隨之官者，既為其官，必有渝變，須當辨別可否，以正而隨，方能得吉。既知其正，於是出門交物，借世法而修道法，未有不成其功者。此謹慎於始之隨也。六二，柔而無知，隨其後起之陰，失其元初之陽，是繫於小子，失其丈夫矣。此柔而失真之隨也。

Initial Line (Initial Nine): Being at the beginning of following, following correctly is right, following wrongly is wrong. The line statement says that the duty one is responsible for has changed. Since one has taken on this duty, there must be change, so one must discern whether to follow or not, and follow according to the right path, in order to achieve good fortune. Once the right path has been discerned, one then goes out and interacts with external things, using the ways of the world to cultivate the great way, and there is no failure. This line corresponds to following that is cautious from the beginning. Second Line (Six in the Second): Weak and ignorant, following the later arising yin energy, losing the original yang energy, which is called 'binding the small person, losing the great person.' This line corresponds to following that is weak and has lost the true principle.

六三，性柔志剛，能隨他家之陽，不隨我家之陰，是繫於丈夫，失其小子，隨之有求必得矣。然柔者，多信道不篤，易於失守，尤必居於正，而不遷移，愈久愈力，方能得他家之陽，歸於我家。此柔而居正之隨也。

Six in the Third line: It is flexible and gentle in nature but has a strong will. It follows the yang of another family but not the yin of its own, which is called 'binding the husband and losing the son.' By following in this way, if there is a desire, there will certainly be a gain. However, the weak and gentle often lack firm belief and are easily lost, so it is especially important to remain in the correct position and not move. The longer one persists, the more effort is put in, and eventually the yang of another family can be drawn back and returned to one's own. This line corresponds to a flexible and upright follower.

九四，剛而能隨，隨之必有所獲，但以剛隨剛，剛之大過，雖正亦凶，幸其剛以柔用，有孚在道，明於是非邪正，知進知退，不致咎而自無咎。此剛而信道之隨也。九五，樂在其中，隱惡揚善，隨剛隨柔，執兩用中，無一行之不正，無一事之不當，從心所欲、不逾矩。此信其嘉德之隨也。

The fourth line: Being strong and vigorous yet able to follow, following inevitably brings gain; but following with strength by following strength leads to excess, even if one remains upright, there is danger. Fortunately, it is strong yet can use flexibility, with sincerity and adherence to the right path, discerning right from wrong, knowing when to advance and when to retreat, avoiding blame naturally without it. This line corresponds to a follower who is strong and sincere in upholding the great way. The fifth line: Joy lies in this path, concealing others' evils and praising others' virtues, following strength when appropriate and flexibility when appropriate, grasping both ends and taking the middle, no action is wrong, no matter what is done is proper, acting freely without transgressing the rules. This line corresponds to a follower who is sincere in upholding the virtue of beauty and goodness.

上六，愚而無知，使心用心，我不能先去隨他，即欲他來隨我，如拘係之，乃從維之，強求強合，妄想太過，猶如王用亨于西山，縱天寶在望，終在西而不歸東，究是落空事業，此懸虛不實之隨也。然則隨道之所以元亨者，利在於貞耳。以正而隨，將欲取之，必先與之，我能隨他，他即隨我，真陰真陽，兩而相合，恍惚中有象，杳冥內有精，先天之氣，自虛無中來，凝而為一黍之珠，從微而著，元而未有不亨，亨而未有不利，利貞之隨，咎於何有？既無其咎，大道可成矣。

The sixth line at the top: foolish and ignorant, acting with artificiality in the mind, unwilling to follow others first, but instead wanting others to follow oneself. It is like restraining and binding people and further tying them with ropes, forcing them to conform, and recklessly trying to force harmony. It is also like the King of Zhou setting up a sacrifice on the western mountain, although the heavenly treasures are already in sight, they remain on the west and do not return to the east, resulting in an empty endeavor. This line corresponds to an empty and unsubstantial following. Therefore, the way of following can achieve great success, because the benefit lies in the character of 'uprightness.' Following with the right path, if one wants to take, one must first give; if I can follow him, he will follow me. 'True yin' and 'true yang' mutually harmonize, and in a state of indistinctness, the image appears, and in profound darkness, the essence is contained. The 'primordial energy' comes naturally from nothingness, condenses into a pearl as small as a grain of millet, and gradually becomes evident. From the beginning, there is no failure, and from success, there is no benefit. Following that is both advantageous and upright, where could there be a mistake? If there is no mistake, the great way can be attained.

蠱：元亨，利涉大川。先甲三日，後甲三日。初六，幹父之蠱，有子，考無咎。厲終吉。九二，幹母之蠱，不可貞。九三，幹父之蠱，小有悔，無大咎。六四，裕父之蠱，往見吝。

The Hexagram Gǔ Statement says: Greatly smooth and unimpeded, favorable to cross a great river; three days before the day of Jia, and three days after the day of Jia. The line Initial Six says: Rectify the faulty affairs left by the father, having such a son, the deceased father has no blame; although there is danger and hardship, ultimately it is favorable. The line Nine in the Second says: Rectify the faulty affairs left by the mother, do not be rigid in one approach. The line Nine in the Third says: Rectify the faulty affairs left by the father, slightly regrettable, but without great fault. The line Six in the Fourth says: To be lenient and indulgent towards the faulty affairs left by the father, continuing in this way will lead to difficulties and troubles.

六五，幹父之蠱，用譽。上九，不事王侯，高尚其事。

The Line Statement of the fifth line says: To eliminate the corrupt affairs left by ancestors, one relies on the reputation and prestige of others. The Line Statement of the top nine says: Not serving princes and nobles, not seeking fame and fortune, but regarding one's own moral cultivation as the most important thing.

蠱者，敗壞之義。卦德上艮止、下巽入，有一陰入而陽止之象，故曰蠱。又巽在止中，止其陰而不上進，兼有飭蠱之義。此棄假歸真之卦，承上豫卦而來。

The character "蛊" means decay and corruption. In terms of the hexagram's moral qualities, the upper trigram of the hexagram "Gǔ" is Gèn, which represents "stopping"; the lower trigram is Xùn, which represents "entering." Together, they form an image of a yin force entering and being stopped by yang, hence the name "Gǔ." Furthermore, Xùn is under the covering of Gèn's stopping, which prevents the yin force from continuing to rise, thus also implying the meaning of "rectifying the蛊" (remedying decay). This hexagram discusses the idea of discarding later heaven artificiality and returning to earlier heaven authenticity, following the previous hexagram "Yù."

豫者，順而動之，順動則順時、順理，非禮不動，防其動之有蠱也。人之生初，至善無惡，渾然天理，本無可修，亦無可證，既無所傷，亦無所飭，及至二八之年，陽極生陰，性相近而習相遠，如巽之一陰，生於二陽之下，陰氣進步，由是本來面目有蠱矣。

The hexagram Yu talks about initiating action in accordance with the way. Initiating in accordance with the way means responding to the right moment and following the proper principles, and not doing anything that goes against propriety, in order to prevent action from leading to disorder. When a person is just born, they are pure and good with no evil, a complete embodiment of heavenly principle, originally having nothing to cultivate and nothing to attain; since they have not been harmed, there is nothing to correct. But by the time they are about sixteen years old ("the age of twenty-eight"), the yang energy reaches its peak and then yin energy arises. Human nature was originally similar, but habitual influences cause them to become more and more distant from each other, just like the single yin line in the hexagram Xun, which arises from beneath two yang lines. The yin energy gradually advances, thus the person's "original nature" (the true nature of the Earlier Heaven) begins to deteriorate.

然天道未有陰而不能陽，人事未有壞而不能修者，此飭蠱之道，所由貴也。飭蠱之道，如艮之一陽，止於二陰之上。不為陰氣所傷，藉此一陽，歸根復命，此務本之學。君子務本，本立而道生，一念回機，如同本得此蠱中，而反得元亨者也。

However, in the way of Heaven, there is no segment of Yin energy that cannot be transformed back into Yang, and in human affairs, there is no single failure that cannot be rectified. The value of the doctrine of "reforming a corrupted situation" lies precisely here. The method of rectifying disorder is like the single Yang line in the Gen hexagram, firmly resting upon two Yin lines, not being harmed by Yin energy. By relying on this remaining Yang energy, one can "return to the root and restore the original nature" (return to the fundamental essence of life and restore the inherent mandate of Heaven). This is the study of focusing on the root. A gentleman specializes in working on the root; once the root is established, the great way naturally arises from it. A single turning of the mind reverses the situation, just as one can achieve "original prosperity" (greatly flourishing and unimpeded) even amidst disorder.

元亨不在於蠱，而在於飭蠱。飭蠱之道，不在於空寂無為，須要在大險大難中修持，龍潭虎穴裡作為，方能復我本來真體，煉成金剛不壞之物，是以蠱之元亨，又利涉大川也。大川至險而難涉，大川涉利而不傷，則其小險無險之處，不得而傷，又可知矣。但涉川之利，有作用、有火候，毫髮不容有差。

"The term 'Yuan Heng' does not refer to the destruction itself, but to the act of rectifying destruction. The way to rectify destruction does not lie in sitting in emptiness and doing nothing, but rather in cultivating in extremely dangerous and difficult situations, making efforts in circumstances as perilous as a dragon's pit and a tiger's den. Only then can one restore the original true nature and forge something as unbreakable as a diamond. Therefore, the hexagram 'Gǔ' (Guilt) is said to have 'Yuan Heng' and also states 'Li Shen Da Chuan' (favorable for crossing a great river). The great river is the most dangerous and hardest to cross; if one can cross it without harm, then it is evident that smaller dangers or places with no danger cannot harm him. However, the reason crossing the river is favorable lies in specific methods and the 'huohou' (timing and measure of practice), which must be precise to the slightest degree."

先甲三日，後甲三日，正作用火候之秘訣，人之陰陽，如月之盈虧，月白初三傍晚，陽光發現於西南庚地，在卦為震，所謂震納庚也。至於十五傍晚，現於東方甲地，在卦為乾，所謂乾納甲也。十三、十四、十五，此三日光輝方圓，即先甲三日；十六、十七、十八，此三日光輝已虧。即後甲三日。人之陽氣方純，亦先甲三日，陰氣已生，亦後甲三日，甲前是陽，甲後是陰，此先天後天陰陽之界。

The hexagram statement says, "Three days before the Jia day, and three days after the Jia day," which is exactly explaining the secret of action and timing. The waxing and waning of yin and yang in the human body is like the phases of the moon: starting from the third day of the lunar month, the sunlight appears in the southwest direction, which corresponds to the stem Geng, and in the trigram Zhen, which is called "Zhen nasheng Geng" in the Najia method. On the fifteenth day of the lunar month, the moonlight is full in the eastern direction, which corresponds to the stem Jia, and in the trigram Qian, which is called "Qian nasheng Jia." The three days from the thirteenth to the fifteenth, when the moon is gradually full, are called "three days before the Jia day." The three days from the sixteenth to the eighteenth, when the moon starts to wane, are called "three days after the Jia day." When the human body's yang energy is just complete, it corresponds to the "three days before the Jia day." When the yin energy has already begun to arise, it corresponds to the "three days after the Jia day." Before the Jia day, it belongs to yang; after the Jia day, it belongs to yin. This is the division between "Earlier Heaven" (the original state, not yet contaminated by Later Heaven) and "Later Heaven" (the formed form, with yin energy already mixed).

修道者，須知的事之蠱與不蠱，皆在此先甲後甲之際。當陽氣將純之時，防陰以保陽，及陰氣已生之後，退陰以復陽，防陰氣於未生之時，退陰氣於已生之後，則陽氣未益者可以保，已蠱者可以還，此去假歸真，務本之實學，貞而未有不元亨，元亨而未有不利者也。

A person who practices the Way must understand: whether things are ruined or not depends on the boundary between "before Jia" and "after Jia." When the yang energy is about to be complete, one must guard against yin energy to preserve yang energy; when yin energy has already emerged, one should "retreat the yin symbol" (use yin methods to dispel the yin energy of Later Heaven) to restore yang energy. Preventing yin energy before it arises and removing it after it has arisen allows yang energy that has not yet been lost to be preserved and yang energy that has already been damaged to be recovered. This is the essential study of removing the false aspects of Later Heaven and returning to the true essence of Earlier Heaven. Upholding correctness ("Zhen") will not fail to be fully understood, and once fully understood, there will be no misfortune.

初六，在蠱之始，根本圓成，若防陰於未蠱之先。如干父之蠱，有子隨之，考宜有咎者，即可無咎。但飭蠱之道，非是空空無為，必須危厲戒懼，庶乎客氣不生，根本不傷，能謹於始，自吉於終。此防陰於未蠱之先者也。

The first line, 'Six at the Beginning,' refers to a time when failure has just begun and the foundation is still intact. If one can prevent the influence of yin before failure occurs, it is like rectifying a disorder left by one's father and having a virtuous son to carry on the legacy, so that the father who caused the disorder is no longer blamed. However, rectifying failure is not about doing nothing; one must remain vigilant and always cautious, so that the 'external disturbing influences' (later heaven external disturbances) do not arise, and the foundation remains undamaged. Being careful at the beginning leads to a favorable conclusion. This line discusses the effort of preventing yin influence before failure occurs.

九二，剛以柔用，柔為本而剛為乾，不過於剛，不傷其柔，剛柔如一，通權達變，如干母之蠱不可貞。此飭蠱不過於剛者也。九三，以剛乾剛，剛之太過，如父剛子剛。幹父之蠱，未免小有所悔。然在飭蠱得正，雖有小悔，可無大咎耳。此傷蠱太過於剛者也。

The line nine in the second represents using strong force in a gentle manner: taking gentleness as the foundation and strength as the means of action. Strength does not exceed its limit and does not harm gentleness. Strength and gentleness are combined as one, capable of adapting to circumstances. It is like rectifying the disorder in the mother's side without being overly rigid (as the line statement says "not suitable for firmness"). This line discusses rectifying disorder without being overly strong. The line nine in the third represents using strength to deal with strong matters. Strength becomes excessive, like a father being strong and the son also being strong. In rectifying the disorder left by the father, there is inevitably some minor regret. However, the rectification is still proper, so although there is some minor regret, there is no major calamity. This line discusses rectifying disorder with excessive strength.

六四，獨柔無剛，有蠱而不即飭，姑息養奸，如父有蠱而子裕之，以是往而修道，邊以自取羞吝耳。此飭蠱太過於柔者也。六五，柔順虛心，示己之無，稱人之有，如干父蠱而用譽也。以譽而用，借他家之剛明，以破我家之昏暗，有蠱即可歸於無蠱。此飭蠱善用其柔者也。

The sixth line in the fourth position has only softness and no firmness. It has already encountered failure but does not immediately correct it, instead indulging excessively, thus allowing the problem to grow worse. This is like a father having a failing matter but the son only indulges it. With such an attitude towards cultivation, one can only bring disgrace and regret. This line discusses the failure to be firm in rectifying failure. The sixth line in the fifth position is gentle and humble, willing to acknowledge one's own lack and to commend others for their strengths. This is like rectifying the father's failure by relying on the reputation of others. The function of relying on others' reputation is to use the firmness and clarity from the 'other side' (the true yang side) to break through the darkness and confusion of the 'this side' (one's own side), thus transforming failure into non-failure. This line discusses the skill in using gentleness to rectify failure.

上九，剛居於柔，無貪無求，根本不傷，無蠱而亦不飭，是以不事王侯，高尚其事也。不事王侯者，不圖名利之事也。高尚其事者，尚其道德之事也。尚道德而不圖名利，其居高、其事大，止於至善之地而不遷，俯視一切，萬物皆空，根本堅固，不待修為，而自無蠱。此無蠱而亦不飭者也。

The upper ninth line is a yang line occupying a yin position. It has no desire, no pursuit, and is not harmed at all. Since it is not ruined, there is no need for correction. Therefore, it says, "Not serving princes and nobles, but elevating his affairs." Not serving princes and nobles means not seeking fame, status, and wealth. Elevating his affairs means considering moral cultivation as the highest priority. Valuing morality without seeking fame and fortune, his position is lofty, his deeds are great, and he remains in the state of ultimate goodness without moving on. Looking down upon the world, everything appears empty to him. The fundamental nature is already firm, so there is no need for deliberate cultivation, and thus there is no ruin. This line describes the state of being inherently unruined and therefore requiring no correction.

然則飭蠱務本之道，總以陰陽混合，止於至善為歸著。若未到至善之地，雖無大蠱，難免小蠱，故蠱之元亨，利於涉大川。大川涉而利，自有為而入無為，性命皆了，形神俱妙，與道合真，永為堅久不壞之物，飭蠱之道盡矣。

Thus, the principle of rectifying disorder and returning to the root ultimately rests upon the unity of yin and yang, resting in the state of ultimate goodness. If one has not yet reached the state of ultimate goodness, even if there is no great disorder, there will inevitably be minor disorders. Therefore, the hexagram "Gǔ" (蛊) speaks of "original completeness and harmony" and says it is suitable for crossing a great river. When one successfully crosses the great river and gains advantage, one can transition from the stage of "active effort" to the stage of "non-effort" (natural transformation). Both nature and destiny are fully resolved, and the physical form and spirit together return to the marvelous, merging with the great way and becoming genuine. Thus, the way of rectifying disorder is fully explained here.

臨：元亨，利貞。至于八月有凶。初九，咸臨，貞吉。九二，咸臨，吉無不利。六三，甘臨，無攸利；既憂之，無咎。六四，至臨，無咎。六五，知臨，大君之宜，吉。上六，敦臨，吉，無咎。

The Hexagram of Approaching: It is greatly smooth and open, suitable to maintain correctness; by the eighth month there will be danger. The Statement of the First Nine: By sincere feeling to approach the people below, maintaining correctness brings good fortune. The Statement of the Second Nine: By sincere feeling to approach the people below, good fortune, nothing is harmful. The Statement of the Third Six: By flattery to approach the people below, nothing is beneficial; if one is anxious and alert about this, there will be no mistake. The Statement of the Fourth Six: To approach the people below personally and closely, there is no mistake. The Statement of the Fifth Six: By wisdom to approach the people below, this is the proper way for the great ruler, bringing good fortune. The Statement of the Upper Six: By sincerity and steadfastness to approach the people below, good fortune, no mistake.

臨者，監察也。卦德上坤順、下兌悅，悅而順理，順行其悅，故謂臨。此臨爐採藥之卦，承上隨卦而來。隨者，以震家而求兌家，以兌家而歸震家，所謂金來歸性初，乃得稱還丹。陽氣已復，從微而著，漸次增長，於是臨爐下功，扶陽抑陰，陽氣未有不長，陰氣未有不消者。此臨所以有元亨之道也。

"Lin" means to be in a high position looking down, overseeing and observing. In terms of the qualities of the trigrams, the upper trigram is坤 (Kun), whose nature is to be yielding; the lower trigram is 兑 (Dui), whose nature is to be joyful. Joyful yet in accordance with reason, following the principles to express joy, this is called "Lin." This refers to the hexagram associated with "approaching the furnace to gather the true yang energy of the Earlier Heaven." It follows the previous hexagram "Su" (Following). The hexagram "Su" discusses using the trigram Zhen (Thunder) to seek out Dui (Lake), and then returning Dui back to Zhen, which corresponds to the alchemical saying "Jin lai gui xing chu, nai de cheng huan dan" — the true golden energy returns to its original nature, and only then can it be called "huan dan" (returning elixir). Once the yang energy has been restored, it shifts from being weak to becoming prominent, gradually increasing. Thus, at the furnace, one begins to work, supporting the yang energy and restraining the yin energy. Yang energy will not cease to grow, and yin energy will not fail to diminish. This is why the hexagram "Lin" possesses the principle of "yuan heng" (primordial and universal harmony).

元者，一陽初回。亨者，二陽增升。臨爐下手即採此二陽也。但二陽浸長，陰氣猶盛，陽氣猶弱，必須防危慮險，勿忘勿助，以和為體，以順為用，隨時而行，欲取於彼，不失於我，惟利於貞耳。

The term "yuan" refers to the initial return of a single yang line, which corresponds to the step in the hexagram "Fu" where one yang line returns. The term "heng" refers to the continued growth of two yang lines, which corresponds to the step in the hexagram "Lin" where two yang lines gradually increase. When starting the alchemical process in the furnace, one is drawing upon precisely this energy of two yang lines. However, although the two yang lines are gradually increasing, the yin energy is still strong and the yang energy remains weak. Therefore, one must be cautious and mindful, neither forgetting nor hastening the process, with the principle of balance and harmony as the foundation, and with flexibility and gentleness as the method of application. One should act according to the timing, seeking to obtain from the other side without losing the fundamental aspect on one's own side. Thus, only by adhering to the correct path can there be benefit.

貞者，正也。以正而臨，時未至而不強求，時已至而不錯過，火候爻銖不差，元氣不洩，生機不息，其行亨通，而無所阻矣。否則，不知藥物老嫩，不明功夫急緩，冒然下手，速欲成功，藥物不真，火候有差，其進銳者其退速，必至二陽順長者，未幾而二陽又消，臨反為觀。至于八月有凶，不貞即不利，不利則元而不亨，得而復失，大事去矣。故臨爐之道，必以和緩順時，不失火候為貴歟。

"Zhen" means "correct." To approach matters with correctness, one should not force action when the time is not ripe, nor miss the opportunity when it arrives. The precision of the fire's intensity must be exact, without leaking vital energy or interrupting the natural process. In this way, things will naturally proceed smoothly without obstruction. Otherwise, if one does not understand whether the "medicine" (the collected primordial true yang energy) is old or young, and does not know whether to proceed quickly or slowly, one may act hastily, solely seeking rapid results. If the medicine is not genuine and the fire's timing is wrong, the more forcefully one proceeds, the faster one will retreat. This will inevitably lead to the original smooth growth of the two yang energies quickly retreating, turning the hexagram "Lín" (Approach) into "Guān" (Observation). The phrase "until the eighth month there is misfortune" means that without adherence to correctness, it is not beneficial. Without benefit, even though there is "yuan" (originative power), one cannot achieve "heng" (smoothness), and what is gained will be lost, leading to great failure. Therefore, the practice of the furnace must value gentleness, following the timing, and maintaining proper fire control.

初九，在臨爐之始，陽氣方生，而能剛以處之，一念純真，有感即臨，以正而感，不正不感，正而未有不吉者。此謹慎於初之臨也。九二，陽氣浸長，剛柔如一，寂然不動，感而遂通，陽戀陰而陰戀陽，大小無傷，生機不息，自微而著，終必至於陽氣純全之地。此剛氣吉利之臨也。

The first line, "Nine at the Beginning," is positioned at the start of the hexagram, where yang energy is just beginning to emerge. It demonstrates the virtue of being strong and upright, with a pure and unadulterated thought. As soon as there is a response, it comes into effect. It is about approaching with the right path, not responding to wrong paths, and thus there is no misfortune. This line speaks of a cautious approach at the beginning. The second line, "Nine in the Second," shows yang energy gradually increasing, with yang and yin blending together. It remains still and motionless, yet responds instantly when there is a connection. Yang clings to yin and yin clings to yang, with neither large nor small being harmed. Vitality continues without interruption, growing from subtle to evident, ultimately reaching a state of pure yang. This line speaks of a proper balance of yang energy, which is auspicious and beneficial.

六三，柔而無知，口是心非，務外失內，是謂甘臨。臨至於甘，能言不能行，一無所利可知，既無所利，甘變為苦，憂所必有。然既悅之，自卑自下，虛己求人，則回頭是岸，有咎者亦可以無咎。此棄假就真之臨也。

The sixth line in the third position is weak and lacks insight, speaking inconsistently with what is in the heart, and only exerting effort externally while neglecting the inner self. This is called 'sweet approach' or 'sweetly approaching,' meaning using sweet words to approach. When approaching reduces to nothing but sweet talk, saying one thing but failing to do it, there is no real benefit at all, which is obvious. Since there is no gain, the sweet becomes bitter, and sorrow is inevitable. However, if one can genuinely accept this and be humble, lowering oneself to seek guidance from others, then there is a chance to turn back, and even past mistakes can be transformed into none. This line discusses abandoning falsehood and returning to authenticity in approaching.

六四，柔而守正，煉己持心，以待初生之陽，是為至要之臨。臨於至要，大藥發現，自無當面錯過之咎。此乘時採藥之臨也。六五，柔順得中，以無求有，以虛求實，是謂能知其臨。能知其臨，則心君清泰，神明內照，彼到而我待之，陽來則陰受之，急緩止足，無不合宜，先天之氣，自虛無中結就矣。此混合陰陽之臨也。

The sixth line in the fourth position is flexible and upright, and the essential practice is first to cultivate 'refining the self and holding the mind' (to train the mind to be firm and controlled), waiting for the initial spark of yang energy. This is the most critical step of approaching. If one can properly grasp this critical point, when the 'great elixir' (the primordial qi condensed into the elixir mother) appears, one will naturally not miss the opportunity. This line discusses the approach of gathering the elixir at the right time. The sixth line in the fifth position is flexible and in the middle, using one's own 'nothingness' to seek the 'existence' of the other, and using one's own 'emptiness' to seek the 'substance' of the other. This is called understanding how to approach. Understanding how to approach means the mind ruler is clear, tranquil, and secure, and the spiritual clarity is inwardly observing. When the other side arrives, I remain quietly waiting for it. When the yang energy comes, the yin receives it. Whether it should be urgent or slow, whether it should stop or be sufficient, everything is just right. The 'primordial qi' (the original true qi not yet formed into substance) naturally condenses and forms from the void. This line discusses the approach of blending yin and yang.

上六，在臨之終，自有為而入無為，返樸歸醇，至善無惡，不識不知，順帝之則，是謂敦臨。臨至於敦，則如如穩穩，有無不立，物我皆空，本來面目全現。此全始全終，有吉無咎之臨也。

The sixth line at the top of this hexagram is at the end of the hexagram of Approaching. It moves from a stage of active engagement to one of non-action, returning to simplicity and returning to sincerity. It is pure goodness without evil, not deliberately seeking knowledge or understanding, but following the natural way. This is exactly what the Classic of Poetry, Great Ya, "Huangyi" says: "Not knowing, not knowing, following the Mandate of Heaven." This is called "Dun Lin." When approaching reaches the state of sincerity, it is like and stable, neither establishing existence nor non-existence, external things and self are both empty, and the original nature is fully revealed. This line speaks of an approach that has a beginning and an end, with good fortune and no misfortune.

觀於六爻，各有臨道，惟三爻甘臨不利，其餘五爻，皆隨時而行，進退急緩，俱有妙用，實為臨爐火候之指南。學者能於臨卦中鑽研出個消息，則金丹火候，可得其大半矣。

Looking at all six lines, each line has its own appropriate situation. Only the third line's sweet talk is unfavorable. The other five lines can act according to the timing, whether advancing or retreating, quick or slow, all have their proper use, truly serving as a guide for the fire's intensity in the furnace. Those who study the Dao can gain a significant understanding from the hexagram of "Approach," and thus grasp most of the timing for the golden elixir's fire.

觀：盥而不薦，有孚顒若。初六，童觀，小人無咎，君子吝。六二，窺觀，利女貞。六三，觀我生，進退。六四，觀國之光，利用賓于王。九五，觀我生，君子無咎。上九，觀其生，君子無咎。

The Hexagram of Observing: It is like the moment after washing one's hands for worship but before offering the sacrifice, with sincerity in the heart and dignity in appearance. The Line Statement of the First Line: Observing like a child, this is not a fault for the common people, but becomes a disgrace for the gentleman. The Line Statement of the Second Line: Peering through a crack in the door, this is beneficial for a woman to maintain uprightness. The Line Statement of the Third Line: Reflect on one's own actions, and decide whether to advance or retreat. The Line Statement of the Fourth Line: Observing the brilliance of a country, it is suitable to be a guest of the king. The Line Statement of the Fifth Line: Reflect on one's own actions, and the gentleman has no fault in doing so. The Line Statement of the Top Line: Observing the actions of others, the gentleman has no fault in doing so.

觀者，覺察戒慎之義。卦德上巽入、下坤順，順時而漸進，進之而不猛，有覺察之義，故謂觀。此神明覺察之卦，承上蠱卦而來。蠱者，巽在止中，止其陰氣不能入，所以飭蠱也。飭蠱之道，非神明覺察之功不能。覺察之功全在於後天中返先天，順道中行逆道。人當陰盛陽弱之時，如本卦四陰順生，二陽漸消，陽氣勢必為陰氣所消盡。

"Observation" means to perceive and be cautious and vigilant. In terms of the hexagram's virtue, the upper trigram is Xun, whose nature is to enter; the lower trigram is Kun, whose nature is to follow. Following the opportunity and advancing gradually without force, this contains the meaning of perception, hence it is called "Observation." This hexagram discusses the concept of "divine perception" (clear spirit and constant self-reflection and inspection). It follows the previous hexagram "Gǔ" (Guilt). The hexagram "Gǔ" has Xun within the encompassing stillness of Gen, stopping the yin energy so that it cannot enter, thus enabling the rectification of disorder. The way to rectify disorder cannot do without the practice of divine perception. The practice of perception lies entirely in "returning to the Earlier Heaven within the Later Heaven"—returning from the formed Later Heaven body and mind to the unpolluted Earlier Heaven origin, taking an inverse path of cultivation within the forward process of creation. When a person is in a state of excessive yin and weak yang, it is like this hexagram, with four yin lines growing in accordance with the trend and two yang lines gradually retreating, inevitably leading to the complete erosion of yang energy by yin.

神明覺察者，逆此弱陽，而不為陰氣所傷也。但人氣質有拘，積習已深，陰氣不能遽然而順，是必用漸修之功，順其欲而徐緩導之，使其自消自化，自順自退耳。何則？真者來而假者自化，內能誠而客氣自無。陽漸進於上，陰順退於下，陽統陰而陰順陽，陰陽相應，內外如一，猶如祭神盥而不薦，有孚顒若也。

The concept of divine awareness refers to reversing a slight amount of yang energy against its flow, preventing it from being harmed by yin energy. However, human nature is constrained by temperament and habitual tendencies, which have become deeply rooted; yin energy cannot immediately obey. Therefore, one must gradually cultivate and guide it along with its desires, allowing it to naturally dissipate, transform, submit, and retreat on its own. Why is this so? When true essence arrives, false influences naturally dissipate; when the heart is sincere, the external disturbances (later heaven's miscellaneous energies) naturally vanish. Yang energy advances layer by layer upward, while yin energy obediently retreats downward. Yang controls yin, and yin submits to yang, with yin and yang responding to each other, harmonizing internally and externally, just like the moment before offering a sacrifice when hands are washed but the offering has not yet been presented, with sincerity in the heart and solemnity in appearance.

盥者，以水淨手也。薦者，以物供祭也。有孚者，誠信於中也。顒若者，溫恭於外也。凡祭神先淨手，誠信於中；後供物，溫恭於外。取其用誠漸感，以神交而不以形交，神觀之義。

"Guàn" means washing hands with water, "jiàn" means presenting offerings, "yǒu fú" means sincerity and trustworthiness in the heart, and "yóng ruò" means outwardly gentle and respectful. When offering sacrifices to deities, first washing hands represents cultivating inner sincerity; then presenting offerings represents showing outward respect and humility. What is valued is using sincere intentions to gradually connect, using spirit rather than physical form to communicate, which is the meaning of "shén guān" (observation by spirit, not by eyes).

修真之道，如祭神也，先誠信於心，而後行持於身，神明默運，不疾而速，以誠而入，以柔而用，陰陽隔礙潛通，虛室生白，由神觀而至大觀，一粒黍珠懸於太虛之中，光輝朗耀，山河大地，如在掌上，一步一趨，皆合妙道，更何有陰不順，而陽不還哉？

The path of cultivation is like worshiping deities: first establish sincerity in the mind, then practice it diligently in action. Deities operate in secret, not hurried but naturally swift; entering with sincerity and employing the way of gentleness, the originally separated aspects of yin and yang become secretly connected. In the empty heart, brightness naturally arises, which is what the "Zhuangzi · Human World" refers to as "a vacant room gives birth to brightness." From "spiritual observation" to "great observation," a grain of millet-sized elixir pearl hangs in the vast void, its radiance clear and bright, mountains, rivers, lands, and territories all appear as if on the palm. Every movement and action conforms perfectly to the profound way. How could there be any failure of the yin qi to obey or the yang qi to return?

噫！神而明之，存乎其人，須要知的本卦順而巽進，進本於順之妙義，知之則神觀大觀，保真除假而長生；不知則小觀近觀，認假棄真而傷生，只在觀之真假上分別耳。

Alas! The Zhou Changes, Great Treatise says, "To divine and make it clear lies in the person." Whether one can divine and apply it effectively depends entirely on the individual. One must understand that this hexagram signifies "smooth and gentle progress," meaning progress is based on obedience and humility. When understood, it leads to divine vision and great insight, preserving the true and eliminating the false, thus attaining longevity. When not understood, it results in narrow and superficial vision, mistaking the false for the true, losing the real, and harming vitality. The difference lies only in whether one observes the true or the false.

初六，昏暗至極，自暴自棄，甘居於下愚不移之地，此頑童無知之見。在衣食小人，亦無足咎，至於修道君子，所當觀大不觀小，而亦甘居於人下，適以羞吝而已。此至下之觀也。

The first line, 'Six at the Beginning,' represents a state of extreme darkness and ignorance, where one gives up and remains in a state of foolishness without change, like a stubborn child. For common people who are only preoccupied with food and clothing, it is not worth blaming; but for a gentleman who cultivates the Way, he should look at the big picture rather than the small details. If he also willingly falls behind others, he is only bringing disgrace upon himself. This line describes the lowest level of observation.

六二，柔而中正，處於小人之中，而不為小人所誘矣。然雖不為所誘，獨修一己之陰，不求他家之陽，所見不遠，如門內窺觀，不敢出門，在女子守貞則利。至於丈夫修德立業，則非所利矣。此不遠之觀也。

Six in the Second line is flexible and upright, residing in the center and maintaining correctness. Although it is in the midst of petty people, it is not lured by them. However, even though it is not lured, it only focuses on cultivating its own yin, without seeking the yang from the other side. Its vision is limited, like looking out from a door crack without daring to step outside. This is advantageous for a woman maintaining her virtue, but for a man cultivating virtue and establishing achievements, it is not beneficial. This line discusses the observation of limited vision.

六三，在觀上下之際，是觀其我生之善否，而進退之也。觀我生者，果善則進，而再觀人之善，以增我之善不到處；觀我生者，不善則退，而不遽觀人之善，先去我之所不善。此知進退之觀也。

The sixth line in the third position is located at the boundary between the upper and lower trigrams. It refers to examining one's own actions to determine whether to advance or retreat. Examining oneself: if one's actions are indeed good, then one should advance further and look at others' virtues to supplement one's own shortcomings. Examining oneself: if one's actions are not good, then one should retreat and not rush to observe others' virtues, but first remove the bad aspects within oneself. This line discusses the principle of knowing when to advance and when to retreat in the Book of Changes.

六四，柔而得正，親近有道之士，是謂觀國之光。能觀國光，借彼之大觀，以濟我之小觀，小即能大，饒他為主我為賓，如用賓于王之利。此以小借大之觀也。

Six in the Fourth line is flexible and upright, able to draw close to virtuous people, which is called 'Observing the brilliance of the state.' Being able to see the brilliance of a country allows one to use the great view of others to supplement one's own small view, thus transforming the small into the great. It is appropriate to let others be the host and oneself be the guest, as the line statement says it is suitable to be the king's guest. This line discusses the view of borrowing the great to supplement the small.

九五，巽進於中正之位，剛柔相當，正大藥發生凝結命寶之候。觀我生者，正觀其我生之大藥，歸於中正耳。藥歸中正，藥即是火，火即是藥，一時辰內管丹成。但此一時之功，難得易失，必須深明火候大觀之君子，方無當面錯過之咎。此有為之大觀也。

The fifth line of the hexagram is at the position of the middle and correctness, with the virtue of yielding and following. The strength of yang and the softness of yin are perfectly balanced, which is the time when the great elixir arises and condenses into the essence of life and destiny, the fundamental treasure of life and nature. What is meant by 'observing my life' is to examine the great elixir that arises within me and guide it back to the middle and correct position. Once the elixir reaches the middle and correct position, the elixir becomes fire, and fire becomes the elixir. Within an hour, the elixir can be formed into a pill. However, this hour of effort is rare and easily lost. Only those who deeply understand the timing and fire can avoid the mistake of missing the opportunity. This line discusses the stage of active cultivation in the great observation.

上九，在觀之終，是聖胎已結，可以剛居於柔，由大觀而又神觀，棄有為而入無為矣。觀其生者，正觀其陰氣潛生以退之耳。陰氣退盡，陽氣純全，真人出現，不為造化所拘，方是修道君子，成始成終，一無所咎之觀矣。此無為之神觀也。

The upper ninth line of this hexagram is at the end of the Hexagram of Observation. The "sacred embryo" (a symbol of the internal elixir being formed) has already matured, allowing the strong to dwell in the gentle, moving from great observation to divine observation. One moves from active effort to effortless action. The phrase "observing its birth" refers to observing the emergence of yin energy in the dark, so that it can be removed in time. When yin energy is completely eliminated and yang energy is pure, the "true person" (the perfected true nature) appears, no longer bound by the workings of nature. This is the complete and faultless observation of the virtuous person on the path of cultivation. This line describes the stage of effortless action in divine observation.

然則神觀大觀，覺察之道，修道者始終不可離者也。始而有為以大觀，終而無為以神觀，神觀大觀，兩而合一；藥物得真，火候有準，金丹焉得不成。觀之為用大矣哉。

So, the practices of Shen Guan and Da Guan are essential for cultivators throughout their entire path. At the beginning, during the stage of active effort, they use Da Guan, and at the end, during the stage of effortless action, they use Shen Guan. Shen Guan and Da Guan together form a complete whole. If the medicinal substances are truly collected and the fire timing is accurately controlled, how could the golden elixir fail to be formed? The role of observation is truly immense!

噬嗑：亨，利用獄。初九，屨校滅趾，無咎。六二，噬膚，滅鼻，無咎。六三，噬臘肉，遇毒，小吝，無咎。九四，噬乾胏，得金矢，利艱貞，吉。六五，噬乾肉，得黃金，貞厲，無咎。上九，何校滅耳，凶。

The Hexagram Statement of the噬嗑 hexagram: It is smooth and favorable for the use of punishment and the resolution of legal cases. The Statement of the Second Line: A wooden yoke is on the foot, covering the toes, without fault. The Statement of the Third Line: Biting flesh, deeply so that the nose is drawn in, without fault. The Statement of the Third Line: Biting dried meat, consuming poison, there is a minor regret but no fault. The Statement of the Fourth Line: Biting dry meat with bones, biting out a metal arrowhead, favorable to maintain uprightness in difficulty, auspicious. The Statement of the Fifth Line: Biting dried lean meat, obtaining gold, uprightness with caution, without fault. The Statement of the Top Line: A wooden yoke is on the shoulder, covering the ears, dangerous.

噬者，食也。嗑者，合也。食物口合之義。卦體上下二陽象唇，三陰象齒，中一陽象口中有物。又卦德上離明、下震動，動而必明，明而後動，有不空於動之義，故謂噬嗑。此格物致知窮理之學，承上臨卦而來。臨者，二陽而臨四陰，所以進陽採藥也。但藥物有老嫩，火候有時刻，毫髮之差，千里之失，此窮理功夫不可缺也。

"Shi" means to eat, and "He" means to close or join together. Combined, they signify the meaning of having something in the mouth and the upper and lower parts biting together. In terms of the structure of the hexagram, the two yang lines at the top and bottom resemble lips, while the three yin lines in the middle represent teeth, and the central yang line represents something held in the mouth. In terms of the moral quality of the hexagram, the upper trigram is Li (Fire), symbolizing brightness, and the lower trigram is Zhen (Thunder), symbolizing movement. When movement occurs, it is necessarily accompanied by clarity and understanding; only after clarity is achieved does movement take place. This implies that movement should not be empty or reckless, hence the name "Shi He." This hexagram discusses the process of investigating things to gain knowledge and thoroughly examining principles. It follows the previous hexagram "Lin," which describes the approach of two yang lines over four yin lines, focusing on gathering medicinal substances. However, medicinal substances vary in maturity, and the timing for using them is strictly determined. Even the slightest error can lead to significant failure, so the effort to thoroughly understand principles is absolutely essential.

蓋了性了命之學，全在窮理上定優劣，明得一分，行得一分，明得十分，行得十分，或知性而不知命，或知命而不知性，或知有為而不知無為，或知無為而不知有為，或知藥物而不知火候，或知下手而不知結果，凡此皆是窮理不徹，而行持必不通，惟欲動之，須先明之，先明後動，動而無不如意，是以噬嗑用明中之動，有亨道也。明中之動，動必本明，其亨其利，有象治獄。天下難治之事，莫如獄，獄之真情不明，是者為非，非者為是，冒然用刑，殃及無辜，誤傷性命。

In general, the study of attaining nature and destiny depends entirely on the depth of understanding: the clearer the understanding, the more effective the practice. Someone who knows nature but not destiny, someone who knows destiny but not nature; someone who knows active action but not passive non-action, someone who knows passive non-action but not active action; someone who knows herbs but not the timing of fire, someone who knows how to start but not how to complete. All these cases result from not thoroughly understanding the principles, and thus their practice will inevitably encounter obstacles everywhere. If one wishes to act, they must first understand; only after understanding can one act, and once acting, there will be no failure. Therefore, the "噬嗑" hexagram uses "movement within clarity" (action based on understanding), thus achieving smoothness. Movement within clarity means that all movement must be based on clarity; its smoothness and benefit are symbolized by the process of judging a case. The most difficult thing in the world is dealing with legal cases: the true facts are unclear, right is mistaken for wrong and wrong is mistaken for right, and punishment is applied hastily, harming the innocent and causing unnecessary deaths.

修道如治獄也。辨別真假是非，如治獄之審斷善惡，去假存真，而保性命，如治獄之賞善、罰惡，而伸冤屈。人能以治獄之道窮究其實理，則明於心而見於行，盡性至命，未有不亨不利者也。

Following the Dao is like presiding over a court case. Distinguishing truth from falsehood and right from wrong is like judging good and evil in a court case. Removing the false and preserving the true to safeguard one's life is like rewarding the good and punishing the evil to clear up injustice. If a person can approach the investigation of truth with the same seriousness as a court case, he will achieve clarity in his mind and manifest it in his actions, fully realizing his nature and attaining his destiny, without any obstruction or difficulty.

初九，剛而不明，冒然前進，進必至咎，是以屢校滅趾，以戒其足，勿妄動。不變動於初，自不致咎於終。此行道先貴窮理也。

The first line, 'Initial Nine,' describes a strong but unenlightened situation where one acts rashly and impulsively, leading inevitably to mistakes. Therefore, the line statement uses the image of a foot bound in shackles, covering the toes, to warn against reckless movement. If one does not act carelessly at the beginning, there will be no mistakes at the end. This line emphasizes that before taking action, one should first thoroughly understand the principles.

六二，柔而不剛，見理未真，僅得其膚廓，未得其肯綮，若急欲行之，不但無補於內，而且有傷於外，如噬膚滅鼻矣。鼻所以辨香臭，口食物而鼻先臭之。口不知味，雖鼻能辨，亦屬於無用。幸其柔而中正，見理未真，不敢行持，得以無咎。此窮理未入者也。

Six in the Second line is weak and not strong, and its understanding is not yet clear, only touching the surface without reaching the core (kenqing). If one tries to act hastily, it brings no benefit internally and causes harm externally, like biting the skin and sinking the nose. The nose is used to discern scents, while the mouth is for eating; the mouth cannot taste, so even if the nose can discern, it is of no use. Fortunately, it is gentle and resides in the center and is upright, so when understanding is not clear, it does not act rashly, thus avoiding mistakes. This line discusses the stage where one has not yet entered the study of principles.

六三，居二之上，識見稍高於二，較二更進一層，如噬臘肉也。肉在膚內，肉至於臘，須剛烈深入而後知味。三雖進益，猶未得真，似是而非，若有妄動，必反招凶，如噬臘肉遇毒矣。然志剛而性柔，不能成事，亦不敗事，雖有小吝，終得無咎。此窮理漸入者也。

The sixth line in the third position is above the sixth line in the second position, and its insight is slightly higher than that of the second line, advancing one step further. It is like biting into dried腊 meat. The meat is inside the skin and has dried into腊, requiring a strong and forceful bite to taste its flavor. Although the third line has made some progress, it has not yet grasped the true essence, appearing somewhat ambiguous. If it acts recklessly at this time, it will certainly invite misfortune, just as biting into腊 meat might lead to poisoning. However, its will is strong but its nature is gentle, so it cannot achieve success nor suffer complete failure. Though there may be minor disgrace, it will ultimately avoid major faults. This line describes the gradual entry into understanding the principles.

九四，居於明體，在三之上，窮理較三更進一層，如噬乾胏矣。胏為貼骨之肉，絲膜相雜，骨肉相連，又至於乾，不易剝去，若不刻入深進，而不能見真。以象取之，得金矢；以理取之，利艱貞。艱貞之利，不能辨而強辨，深造自得，如用金矢，而無微不入，似是而非之假，可以一概剝去，而得其真。明明朗朗，明於動而動之，無有不吉者。此窮理見真者也。

Nine in the Fourth is located within the body of Li (Fire), and is above Six in the Third, thus advancing one level further in understanding compared to Six in the Third. It is like biting the dry meat that is attached to the bone. "Zou" refers to the flesh that is closely attached to the bone, with sinews and membranes interwoven between them, connecting bone and flesh, yet dry and hard, making it difficult to remove. Without diligent and thorough effort, one cannot see the true essence. In terms of the image, it is like biting out a metal arrowhead; in terms of principle, it is appropriate to maintain rectitude amidst difficulties. The advantage of maintaining rectitude in hardship lies in the determination to clarify things even when they are indistinct, deeply cultivating and achieving understanding on one's own. It is like using a golden arrowhead, which can penetrate even the most minute details, allowing one to remove all false appearances and thus attain the true. With a clear and bright mind, acting only after full understanding, there is no misfortune. This line discusses having reached the true understanding through thorough investigation.

六五，居於四上，柔而虛中，窮理較四更進一層，如噬乾肉矣。窮理至四之金矢，是非邪正，判然分明，如干肉而噬之無味，無容再嚼矣。然雖無味，猶當溫故知新，於已明之理，更下一層功夫，已明而益求其明，必無一毫疑惑，而後篤行之。以象取之得黃金，以理取之為貞厲。黃金者，明而歸中。貞厲者，正而驚懼，虛中驚懼，實見得有些一番道理。明於內而驗於外，無行不合道，無事不得吉。此窮理絕無一疑者也。

The sixth line in the fifth position is located above the ninth line in the fourth position. It is gentle and compliant, with an empty center, advancing one step further than the ninth line in the fourth position in terms of understanding principles, like chewing dry lean meat. When the principle of understanding reaches the stage of the golden arrowhead of the ninth line in the fourth position, right and wrong, correct and incorrect are clearly distinguished, just like dry meat that has no taste, requiring no further chewing. However, even though there is no taste, one should still review the old and gain new understanding, making further efforts on the already understood principles. One should seek greater clarity after understanding, until there is not the slightest doubt, and only then can one act with firmness. From the image, one gains gold; from the principle, one maintains correctness and remains cautious. The so-called gold refers to clarity returning to the middle path; the so-called '贞厉' refers to uprightness with a heart full of vigilance. Being empty in the middle and remaining vigilant in the heart is what truly allows one to see the underlying principles. Once the inner understanding is clear, one can verify it externally, ensuring that actions are always in accordance with the Way and that all affairs achieve good outcomes. This line discusses reaching the stage where understanding principles is free from any doubt.

上九，剛而不明，不知辨別實理，誤用聰明，入於旁門，空空一世，終歸泯滅，是以何校滅耳也。目明而耳聰，不能明理，應滅其目，何至來耳。蓋以迷人不明大道者，皆由亂學亂問，聽信盲師，不辨真假，著空執相，每多招凶受害，其禍根在耳。出乎爾旨反乎爾，不明於始，受傷於終，理有可決。此絕不知窮理者也。

The line statement for the Upper Ninth line says that this line is strong but not clear, does not understand the true principles, misuses wisdom, follows wrong paths, wastes his life, and finally disappears. Therefore, the line statement says that he carries a yoke on his shoulder and covers his ears. Normally, the eyes are for seeing clearly and the ears are for hearing clearly. Since he does not understand principles, the thing that should be covered is the eyes, so why does it say the ears? This is because those who are lost on the wrong path fail to understand the great way because they learn and ask questions in disorder, believe in blind teachers, cannot distinguish truth from falsehood, or cling to emptiness or forms, often leading to misfortune and suffering. The root of the trouble lies in the ears. The Book of Mencius, in the section on the King of Liang, quotes Zengzi as saying, "What you do to others, will be done to you." If one does not understand at the beginning, he will suffer at the end. This is a principle that can be determined. This line talks about completely not understanding the principles.

然則窮理功夫，須要剝去一層又一層，直剝到道之骨髓處，無些子疑惑，方是真知灼見。若未到道之骨髓處，猶有隔礙，未云得真，不可妄動自招其禍。噫！縱識硃砂與黑鉛，不知火候也如閒，大都全借修持力，毫髮差殊不結丹。窮理工夫，豈小焉哉！

Therefore, the practice of investigating principles must be carried out layer by layer, peeling away until reaching the very essence of the great way, without any doubt, only then can it be considered true knowledge and insight. If one has not yet peeled down to the essence of the great way, and there still remains an obstacle in between, one cannot claim to have truly attained it; one must not act recklessly and invite misfortune. Alas! The Daoist scriptures say: even if one recognizes cinnabar and black lead as the two kinds of medicinal substances, without understanding the timing of the fire, it is all in vain. Basically, it all depends on the cultivation and practice; a difference of even the slightest degree will prevent the formation of the elixir. Is the practice of investigating principles not a great matter indeed!

賁：亨。小利有攸往。初九，賁其趾，舍車而徒。六二，賁其須。九三，賁如濡如，永貞吉。六四，賁如皤如，白馬翰如；匪寇，婚媾。六五，賁于丘園，束帛戔戔，吝，終吉。上九，白賁無咎。

The Hexagram Statement of 贲: It is smooth and unimpeded; going a little way is advantageous. The Statement of the Second Line: He decorates his toes and abandons the carriage to walk on foot. The Statement of the Third Line: The decoration is moist and bright, and long perseverance is auspicious. The Statement of the Fourth Line: The decoration is white and pure, a white horse gallops in; it is not a thief, but one who comes to propose marriage. The Statement of the Fifth Line: He is decorated in the hills and gardens, the bundle of silk is very small, though it appears to be a shame, in the end it is auspicious. The Statement of the Top Line: He decorates with pure white, without fault.

賁者，文飭之義。卦德上艮止、下高明，明乎其所止，止於其所明，自明明德，而止於至善，故謂賁。此潛修密煉之卦，承上觀卦而來。觀者，隨時漸進，神明覺察之道，能覺能察，迴光返照，大智若愚，大巧若拙，止其明而明有養，明於止而止其所，明止相賁，明而不至於誤用，止而不落於空寂。止以明為體，明以止為用，明不傷而止得正，明之止之，未有不亨者也。

"Ben" means adornment and refinement. In terms of the nature of the hexagram, the upper trigram is Gen (mountain), whose nature is to stop; the lower trigram is Li (fire), whose nature is brightness. To know where one should stop and to stop at the place one understands, to manifest one's inherent virtue of brightness and to stop at the ultimate goodness, is called "Ben." This hexagram speaks of hidden cultivation and secret practice, following the previous hexagram "Guan" (Observation). The hexagram "Guan" discusses the way of divine perception that gradually progresses with the timing: able to perceive and observe, to turn back one's light, appearing wise to the great wisdom and clumsy to the great skill. Stopping that brightness, brightness is cultivated; stopping at the place of brightness, one stops at the right place. Brightness and stopping adorn each other; brightness does not get misused, and stopping does not fall into emptiness. Stopping is based on brightness, and brightness is applied through stopping. Brightness is not harmed, and stopping is properly maintained. Thus, both brightness and stopping are achieved, and there is no failure.

然雖明止相賁，尤必以止明為貴。止明，非空空無為，全不用明之謂，特明於內而不明於外，止於明而不止於不明，明在止中，不輕用明，自小之義也。自小，則戒慎恐懼，黜聰毀智，神明內守，虛靈不昧，一切外物不得而移之，其利居多。但太過於小，是止而不明，非本卦明止相合之象，如何得亨、得利乎？

However, although it explains that stillness and clarity complement each other, it is especially important to value 'stopping clarity' (keeping clarity contained and not revealing it outwardly).the so-called stopping clarity does not mean being empty and inactive or completely not using clarity, but rather having clarity inside without it being apparent outside, stopping at clarity rather than stopping at obscurity; clarity is hidden within stillness and not easily used. This is what is meant by self-restraint and humility. Self-restraint and humility allow one to be cautious and respectful, to suppress wisdom and discard cunning, to let the spirit remain internally guarded, to be empty yet clear, not confused. Thus, external things cannot shake him, and he gains most of the benefits. But if humility becomes excessive, it becomes only stillness without clarity, which does not match the image of the hexagram where clarity and stillness are paired. How then can one achieve success and benefit?

夫所謂止者，止於至善，寂然不動也。所謂明者，明其明德，感而遂通也。靜則無為，動則有作，明於止而止行明，得於心而驗於事，方謂真止，方謂真明。辭曰“利有攸往”者，所以驗此止、驗此明耳。

The concept of "stop" refers to remaining in the place of ultimate goodness, still and unmoving; the concept of "brightness" refers to manifesting one's inherent virtue, responding immediately to any stimulus. When still, it is non-action; when moving, it is active effort. To stop while maintaining brightness, and to have it in the heart while verifying it through actions, is called true stopping and true brightness. The hexagram statement says "it is advantageous to go somewhere," which is precisely using actual deeds to test this stopping and this brightness.

凡人當無事之時，每心地明亮，知其所止，及至有事，即便昏迷，不知其所止矣。若能由明而止以養明，由止而明以通明，明止不拘，隨時而用，大火裡栽蓮，泥水中拖船，一靈妙有，法界圓通，明於止而止其所當止矣。

When people have nothing to do, they often have a clear mind and know where to stop. But when there is something to deal with, they immediately become confused and don't know where to stop. If one can move from clarity to stillness to cultivate this clarity, and from stillness to clarity to connect this clarity, then clarity and stillness are not fixed in one place. Instead, they are used according to the timing. In this way, one can walk through fierce fire as if planting lotuses, or drag a boat through muddy water — even in the most difficult situations, one can pass through them. A bit of spiritual vitality remains naturally, and the entire realm of phenomena is integrated and harmonious. Only then can one truly stop in clarity, and stop at the right place.

初九，剛而能明，自卑自下，抱道而居，如賁其趾也。賁趾之剛，不以外假而傷內真，是以舍其車，而甘於徒行。此剛而守正之賁也。六二，居於二陽之中，虛己求人，知其一己之明有限，眾人之明無窮，必有所須，而識見始能擴充，此柔而借剛之賁也。

The first line, initial nine, is strong yet clear, and holds itself in a low position, adhering to the great way. It is like adorning one's toes. This kind of strength does not use external false things to harm the true inner essence, so it prefers to give up the carriage and willingly walk. This line discusses the ornate and upright贲. The second line, six two, is located between two yang lines. It is willing to empty itself and seek guidance from others, understanding that an individual's wisdom is limited while the wisdom of many is boundless. One must rely on something (as stated in the line statement 'must'), so that insight can be expanded. This line discusses the ornate and dependent on strength贲.

九三，剛明太過，只知用明，不知虛明，明必不能達遠，是以賁如濡如也。幸其剛而得正，永久不變其所守，雖不能賁於外，而能賁於內，亦致吉之道。此剛而用明之賁也。

The third line, nine, is overly strong and overly bright. It only knows how to display brightness outwardly, but does not know how to make brightness subtle and refined. Such brightness will not reach far, so it is said that the decoration is smooth and lustrous but stops at the surface. Fortunately, it is strong and upright, maintaining its position for a long time without change. Although it does not decorate itself outwardly, it can decorate itself inwardly, which is also a way to bring good fortune. This line discusses the贲 that is strong and insists on using brightness.

六四，居於上體，柔而不明，有應初陽，不恥下問，是以賁如皤如，白馬翰如，以不明而急求其明也。但以上求下，有挾貴自尊之嫌，多不誠信。幸其柔而得正，真心實意，出於自然，不是勉強，匪有寇傷，乃欲求其婚媾耳。此柔而求明之賁也。

Six in the Fourth occupies a position in the upper trigram, is weak and unclear, and corresponds with the Nine at the Beginning in the lower trigram. It is willing to ask questions even though it is below, so it is said that the ornamentation is pure white and a white horse rushes forth. This is because it is unclear and eager to understand. However, since it is in a superior position seeking understanding from a lower one, there is a suspicion that it may be asking with an air of superiority and without sincerity. Fortunately, it is gentle and upright, and its sincerity comes naturally, not forced. There is no danger of being harmed by a robber, but rather it simply wishes to seek a marriage partner. This line discusses the贲 (ornamentation) that arises from weakness seeking clarity.

六五，柔而不剛，執中無權，孤寂守靜，是以賁于丘園，束帛戔戔也。丘園者，曠遠無人之處，絕無人事可知，戔戔之帛，而又束之，絕無威儀可知。無人事、無威儀，過於澹泊，不近人情，乃修道者羞吝之事。然柔而得中，雖不明乎大道，亦不失為養靜之人，終得以吉全之。此柔而自得之賁也。

Six in the Fifth line is weak and not strong, though it holds the center, it lacks the ability to adapt and change. It is alone in maintaining quietude, thus it is said that in the hills and gardens, adorned with refined things and a small amount of bound silk, it is very scarce. The term 'hills and gardens' refers to remote and deserted places, indicating that there is no interaction with people. The small amount of silk is still bound tightly and not used freely, showing that there is no dignity or ceremony. With no human interaction and no dignity, it is too detached and unfeeling, which is a disgrace for a person on the path of cultivation. However, it is gentle and holds the center, even though it does not fully understand the great way, it is still considered a person who is good at maintaining quietude, and ultimately can preserve good fortune. This line speaks of the贲 that is weak yet content.

上九，剛柔相當，自明明德，而止於至善，不賁而賁，賁至於無色，是謂白賁也。賁而至白，明止如一，氣質俱化，渾然天理，而無一毫人慾之咎矣。此剛柔混合之賁也。然則，賁之為道，必以明止相需為貴，明於止而止其所，止其明而明不昧，明之止之，隨時而用，潛修密煉之功是矣。

The upper ninth line is a yao that perfectly balances hardness and softness. It clearly manifests its inherent virtue of brightness and remains in the highest good, without embellishment, which paradoxically becomes true embellishment. Embellishment reaches the state of pure whiteness, where brightness and stillness become one, and the nature is completely transformed, becoming a single mass of heavenly principle, with no trace of human desire. This yao discusses the harmonious combination of hardness and softness in the hexagram of贲. Thus, the principle of贲 must value the mutual use of brightness and stillness: stopping at the right place in brightness, stopping the brightness so that it does not become dull, being both bright and still, and applying it according to the occasion—this is the secret of quiet cultivation and secret practice.

剝：不利有攸往。初六，剝床以足，蔑。貞凶。六二，剝床以辨，蔑。貞凶。六三，剝之，無咎。六四，剝床以膚，凶。六五，貫魚以宮人寵，無不利。上九，碩果不食。君子得輿，小人剝廬。

The Hexagram of Splitting: It is not advisable to go anywhere. The Statement of the First Line: The bed is being stripped away, beginning with the foot of the bed, the right path is abandoned, and holding to the right path is dangerous. The Statement of the Second Line: The bed is being stripped away, reaching the place where the bed frame meets the foot, the right path is abandoned, and holding to the right path is dangerous. The Statement of the Third Line: Being in the midst of stripping yet able to maintain oneself, there is no fault. The Statement of the Fourth Line: The bed is being stripped away, reaching the skin of the person on the bed, it is dangerous. The Statement of the Fifth Line: Like a string of fish leading a group of palace attendants to receive the king's favor, nothing is unfavorable. The Statement of the Topmost Line: A large fruit remains uneaten; the gentleman thus receives a carriage to carry him, while the petty person loses even his house.

剝者，消化也。卦德上艮止、下坤順，陰順生而陽止息，且卦體五陰而消一陽，陽氣將盡，陰氣將純。故謂剝。此後天陰消其陽之卦，承上噬嗑而來。噬嗑者，動而必明，所以先窮理也。窮理者，窮其陰陽消長之理耳。

"Pei" means to erode or dissipate. In terms of the hexagram's virtue, the upper trigram is Gen (Mountain), which has the nature of stopping; the lower trigram is Kun (Earth), which has the nature of yielding. Yin energy grows in a yielding manner while Yang energy stops and does not advance. In terms of the hexagram's structure, five yin lines are eroding one yang line, indicating that Yang energy is about to be exhausted and Yin energy is about to become complete. Therefore, it is called "Pei." This hexagram discusses the Later Heaven situation where Yin energy erodes Yang energy, following the previous hexagram "Shihe," which talks about an action that brings clarity. To fully understand the principles, one must first exhaust the understanding of the principles of the waxing and waning of Yin and Yang.

人秉天地陰陽五行之氣而生身，有命而即有性，性命寓於一身之中矣。當人生之初，性命一家，先天後天混而為一，陰陽未分，邪正未判，圓成之象。及其成人氣足，先天陽極，交於後天，一陰潛生，日復一日，年復一年，陰氣漸盛，陽氣漸弱，不至消盡其陽而不止。如卦體五陰而剝一陽，當此之時，陽不勝陰，其所餘者，幾希之陽耳。

Human beings receive the energies of heaven and earth, yin and yang, and the Five Phases to form their bodies. Once they have a "destiny" or "fate," they also possess a "nature," and both nature and destiny reside within the body. At birth, nature and destiny are unified, with Earlier Heaven and Later Heaven blending together, yin and yang not yet separated, and good and evil not yet distinguished. It is a complete and perfect state. However, as one grows up and blood and qi become abundant, the yang from Earlier Heaven reaches its peak and transitions into Later Heaven, with a small amount of yin energy gradually emerging day by day and year by year. The yin energy grows stronger while the yang energy weakens, and this process continues until the yang energy is completely consumed. It is like this hexagram where five yin lines erode one yang line, at which point the yang cannot withstand the yin. What remains is only a little bit of yang.

人若不知，而猶認假為真，有攸往而自恃其強，必至陽氣消盡，不利甚矣。至人於此，有抑陰扶陽之道，不使陰氣消陽於盡，即於此一點陽氣未盡處，順而止之，黜聰毀智，緊閉靈竅，以為返本還元之基。

If a person does not understand this principle and mistakenly takes illusions as reality, blindly moving forward with self-assumed strength, they will certainly exhaust their yang energy, which would be very detrimental. The enlightened sages have another method to restrain yin and support yang, preventing yin from completely consuming yang. They stop the remaining yang energy at the point where it has not yet been exhausted, suppress wisdom, discard cunning, tightly close the spiritual gate, and use this as the foundation for returning to the original state.

蓋不能使陽而不陰者，天地循環之氣機；而能於陰中保陽者，聖人逆運之功力。特以聖人有先天而天弗違之道，能以奪造化、轉生殺也。至於一切常人，順行造化，以陰剝陽，陽氣消盡化為純陰，不死豈能之乎？聖人於剝之一卦，直彖曰：“不利有攸往。”凡惜性命者，可以早悟矣。

In general, it is impossible for yang to remain forever without turning into yin, for this is the natural cycle of the heavens and earth. However, those who can preserve yang within yin are sages who work against the natural flow. This is precisely why sages possess the ability mentioned in the Wenyan of the Qian hexagram in the Zhouyi, "Before heaven's action, heaven does not contradict it"—acting before the heavenly timing, and heaven does not oppose him. Thus, they can seize the power of creation and transformation, and control the power of life and death. As for ordinary people, they follow the natural order, allowing yin to strip away yang, until yang is completely exhausted and turns into pure yin. How could they not die? Regarding the hexagram of "Pei" (Biting), the Taiyuan directly states "It is not advantageous to go anywhere." Those who value their lives should understand this and awaken early.

初六，一陰潛生，自下消陽，如剝床以足也。床足之剝，其氣雖微，其害最大，蔑貞之凶，即於此始。此陰氣方進之剝也。六二，陰氣浸長，自下而上，如剝床以辨也。辨不是足，辨上是床，陰氣漸升，將上於床，與陽爭權，蔑貞之凶，不旋踵而至矣。此陰氣漸盛之剝也。

The first line, Six at the Beginning, represents the initial emergence of a small amount of yin energy, which starts to erode yang energy from the very bottom, like peeling away the bed's legs first. Although this yin energy is still weak, its harmful effect is great, and the danger of abandoning the righteous path begins here. This line describes the initial stage of peeling, where yin energy is just beginning to encroach. The second line, Six in the Second, shows yin energy gradually increasing and moving upward, like peeling the part where the bed frame connects to the legs. The '辨' here refers to the connection between the legs and the frame; as yin energy rises layer by layer, it is about to reach the bed and compete with yang for dominance, and the danger of abandoning the righteous path is imminent. This line describes the stage of peeling where yin energy is gradually becoming stronger.

六三，在順體之上，不順陰而順陽，與陽相應，乃安靜之陰，雖在剝時可以無咎。此陰氣順止之剝也。六四，陰氣結聚，順升而上，六陽已剝去四陽，陰盛陽弱，上床用事，乃切近之災，如剝床以膚，凶之至矣。此陰氣用事之剝也。

The sixth line in the third position is located at the top of the坤 (Earth) trigram, which represents compliance. Although it is a yin line, it does not follow yin but instead follows yang, resonating with the yang line at the top. This is a quiet yin, which although in a time of decline, can still be without fault. This line describes the decline of yin that is compliant and stops. The sixth line in the fourth position is where the yin energy gathers and rises. It follows the trend upward, and in the six lines, four yang lines have already been removed. Yin is strong and yang is weak, and the yin energy has climbed up to take control, creating an imminent disaster, like peeling the bed to the skin, which is extremely凶 (dangerous). This line describes the decline of yin taking control.

六五，在止體之中，與陽相親，乃客氣中發現之真陰。真陰現象，不但不傷於陽，而且能統群陰，皆順其陽。以物取之，如一魚前領，而群魚貫後；以人取之，如後以眾宮人進寵於君王。知之者，借真陰以保真陽，則一真百真。剝者不剝，吉無不利，信有然者，此陰氣順陽無剝也。

Six in the Fifth is located in the middle of the mountain (Geng) trigram, and is close to Nine at the Top, a yang line. It is a true yin that emerges from the later heaven's mixed and disturbed energies. This true yin, inherent from the earlier heaven, is capable of following and supporting the true yang. When true yin appears, it does not harm yang, but instead leads all the yin to follow yang. Taking an analogy from nature, it is like a fish leading a school of fish; taking an analogy from human society, it is like a queen leading her attendants to receive the king's favor. Those who understand this use true yin to preserve true yang, the original yang of the earlier heaven. Once one aspect is true, all aspects become true. What should be stripped away is not stripped away, resulting in good fortune without any adverse outcome. This is indeed true. This line speaks of yin following yang without becoming a stripping away.

上九，在剝之終，諸陽剝去，尚留一陽，猶未剝盡，知之者順而止之，不為群陰所傷，如碩果不食也。果中有仁，存此一仁則生，失此一仁則死，生之死之，只在此一仁得失之間。但此一仁，庶民去之，君子存之。蓋君子知此一仁為生生化化之本，保之守之，不但陰氣不能傷，而且借陰以全陽，如得其輿，安而行之。至於一切小人，順其所欲，知進而不知退，消陽至盡，終歸大化，如剝其廬，自失所庇矣。此聖功能止其剝也。

The Upper Nine is the last line in the Hexagram of Splitting. All the yang lines have been stripped away, leaving only one yang line, which has not yet been completely removed. Those who understand this stop the process at this point, avoiding harm from the many yin lines. It is like a large fruit that remains uneaten. Inside the fruit's core is the seed, which sustains life. Keeping this seed means life, losing it means death. Life or death depends only on whether this seed is preserved or lost. However, ordinary people lose this seed, while the gentleman preserves it. The gentleman knows that this seed is the fundamental source of continuous generation and transformation. By preserving and maintaining it, he is not only protected from the yin forces but can also use the yin to complete the yang, like being carried by a carriage and walking safely. As for the petty person, he follows his desires, knowing only advancement and not retreat, consuming the yang until nothing remains, ultimately dissolving into the great transformation. It is like a house being completely stripped away, leaving him without shelter. This line speaks of the effort of the sage who can stop the process of decline.

六交之剝，陰傷陽者凶，陰順陽者吉。修道者可不順而止之，以保其陽乎？順而止之，顛倒之間，剝即變復，人能知剝中藏復，於此一陽未盡處下手，則後天中返先天之道得矣。噫！此天機也，知之者能有幾人哉！

In the Six Lines divination, the concept of "Peeling" (剥) refers to the harm done to yang by yin, which brings misfortune, while yin following yang brings good fortune. How can a person who practices the Way not follow and stop it, in order to preserve their own yang? By following and stopping it, a reversal occurs, and the hexagram Peeling (剥) transforms into the hexagram Returning (复). If a person understands that the hexagram of Peeling contains the hexagram of Returning, and acts at the point where the yang energy has not yet been completely stripped away, then the path of returning from Later Heaven to Earlier Heaven is achieved. Alas! This is a heavenly secret; how many can truly understand it?

復：亨。出入無疾，朋來無咎。反復其道，七日來復。利有攸往。初九，不遠復，無祗悔，元吉。六二，休復，吉。六三，頻復，厲，無咎。六四，中行獨復。六五，敦復，無悔。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。

The Hexagram of Returning: It is smooth and unimpeded. Going out and coming back brings no harm, and friends of the same kind come without fault. It moves in a cycle, returning to its original path every seven days. It is favorable to go somewhere. The Statement of the First Line: One does not go very far and returns, without great regret, which is very auspicious. The Statement of the Second Line: Returning in a beautiful way, which is auspicious. The Statement of the Third Line: Repeatedly returning and repeatedly losing, though there is danger, there is no fault. The Statement of the Fourth Line: Walking among many yin forces yet returning alone. The Statement of the Fifth Line: Returning in a sincere and steadfast manner, without regret. The Statement of the Sixth Line: Losing direction and not knowing how to return, which is dangerous and brings disaster; using such a person to lead an army in battle will result in great defeat, with the ruler also suffering misfortune, and for ten years they will be unable to go to war.

復者，還返之義。卦德上坤順、下震動，動作順心，天運轉，人事通，又卦體一陽動於群陰之下，陽氣始回，二者均有復道，故謂復。此先天陰中復陽之卦，承上賁卦而來。賁者，明而止所以養明運火，採取先天真陽耳。採取真陽，乃陰中返陽，重整家事，別立鼎爐之道，能以奪造化、了生死，復而未有不亨者也。

"Fu" means returning and returning to the original state. In terms of the trigram's virtue, the upper trigram is坤 (Kun), whose nature is to be yielding; the lower trigram is震 (Zhen), whose nature is to be active: when activity occurs, everything goes smoothly, the heavenly cycle turns, and human affairs become unobstructed. Furthermore, in terms of the trigram's structure, a single yang line is situated beneath a multitude of yin lines, beginning to move, indicating the return of yang energy. Both aspects contain the principle of "Fu," hence the trigram is named "Fu." This trigram discusses the return of the true yang from within yin, following the previous trigram "Beren." The trigram "Beren" represents clarity that can be restrained, used to cultivate this clarity and regulate the fire timing to obtain the true yang from the Earlier Heaven. Obtaining the true yang means returning yang from within yin, a method of restoring order and establishing a new furnace, capable of seizing the power of nature and resolving birth and death. A return without obstruction is always smooth.

復道雖亨，但人認假棄真，多不知其復耳。若知其復，則回頭是岸，道心發現，人心自退，可以出入乎陰陽之中，而不為陰陽所疾傷矣。然雖無疾傷，須要復之知時，時未至而不可強求，時已至而不可錯過，方能得真。

The path of returning is though smooth, but people often mistake the false for the true and mostly do not realize the need to return. If one understands the necessity of returning, then turning back is the way to salvation: the "Dao heart" (the original essence of the Earlier Heaven, the true heart in harmony with the principles of heaven) will manifest, and the "human heart" (the mind of later heaven, filled with emotions, desires, and thoughts) will naturally recede. Thus, one can enter and exit between yin and yang without being harmed by them. However, although one may not be harmed, one must still understand the timing of returning: one must not force it when the time is not ripe, and must not miss it when the time has come. Only in this way can one truly attain it.

夫人當初生之時，至善無惡，及交後天，陰傷其陽，本來天真有失矣。雖是失去，未嘗全無，猶有一息生機在內，間或發現為私慾所瞞，為世事所混，當面不識耳。復之，必乘此生機發現之時，下手急採，方能為我所有。若生機未現，空寂守靜，將何而復乎？是以朋來而復，方能無咎。朋者，二月相合，其一為陽，其一為陰，陰極陽生，陰中有陽，是謂朋來。陰不極，陽不生，而朋不來。若朋不來，陰陽不交，生氣自何而有？故必朋來而生機方發，生機發而不先不後，收入造化爐中，片刻之間，災變為福，刑化為德，先因真陽失而有咎者，今則真陽還而可以無咎矣。

When a person is first born, they are pure and good, with no evil; but once they enter the Later Heaven, the yin energy harms the yang energy, and their original innocence is lost. Although there is some loss, it is not entirely gone; there is still a breath of life remaining, which occasionally shows itself, but is obscured by private desires and confused by worldly affairs. When it appears directly, one may not recognize it. To restore it, one must seize the moment when this vital energy is revealed and quickly take it in, so that it can truly become one's own. If the vital energy has not yet appeared, merely sitting in stillness and waiting will not help; what can one restore then? Therefore, the Hexagram Statement says that 'friends come' in order to have no faults. The term 'friends' refers to two characters joined together, one belonging to yang and the other to yin; when yin reaches its extreme, yang arises, and yin contains yang, which is called 'friends coming'. If yin has not reached its extreme, yang does not arise, and 'friends' do not come; if 'friends' do not come, yin and yang do not interact, and where does the life energy come from? Therefore, only when 'friends come' does the vital energy begin to move. Once the vital energy is activated, one must take it in at the right moment, without being too early or too late, and put it into the furnace of creation. In an instant, calamity becomes blessing, punishment becomes virtue. Previously, there was fault due to the loss of true yang; now that true yang returns, there can be no fault.

但復之雖能無咎，其道有功力，有次序，漸以復之，不能速復，即復之也不能堅固，必先煉己持心，待時而動，是以反復其道，七日來復也。反覆者，顛倒道運之義。七日者，陽火之數。人之性情和氣，陽火也，為真；人之客氣躁性，陰火也，為假。真者全生，假者傷生。反復其道者。先返此假火復歸於真火，七日而陽火生，陰火滅，虛極靜篤，黑中有白，先天之氣，自虛無中現象，漸採漸煉，還丹可結。但是道也，非知之艱，行之維艱，知之尤貴於行之。若知而不行，猶如無知。有攸往而下手速修，必自一陽而漸復，至於六陽純全，其復之亨利，為何如耶。

But even though returning to the original state may not involve faults, this path involves differences in the depth of effort and the order of steps. One can only return layer by layer, not all at once; even if one returns at once, it will not be firm. One must first practice the method of refining the self and holding the mind steady, waiting until the right time to act. Therefore, the hexagram statement says, "Reversing the path, returning after seven days." "Reversing the path" refers to reversing the natural order of creation and turning it back in the opposite direction. "Seven days" refers to the number of the yang fire. A person's peaceful nature belongs to yang fire, which is genuine; while a person's superficial and impetuous nature belongs to yin fire, which is false. The genuine can preserve life, while the false harms life. What is meant by "reversing the path" is first returning the false fire back to the true fire. After seven days, the yang fire arises and the yin fire ceases. The state becomes extremely empty and profoundly still, and a single thread of white light appears in the darkness. The "primordial qi" emerges from nothingness, taking shape gradually, and through slow gathering and refining, the elixir can be formed. However, the difficulty of this path does not lie in knowing it, but in doing it. Knowing it is especially valuable when put into practice. If one only knows but does not act, it is as if one does not know at all. When one begins to move forward and start practicing, one must begin from the first yang and gradually return, continuing until reaching full yang. At that time, the smoothness and benefits of returning will be how magnificent!

初九，在復之初，真陽未失，稍有客氣潛入而即退之；至容且易，是不遠之復。不遠復，而人心不生，道心常存，自無祗悔，能謹於始，自吉於終，此元陽不失之復也。

The first line, "Nine at the Beginning," is at the start of the hexagram "Returning." True yang has not yet been lost, and a slight intrusion of yin is quickly expelled, making the action both easy and effortless. This is described as moving only a short distance before returning. Moving only a short distance before returning means that the mind of later heaven (human desires and thoughts) does not arise, while the mind of earlier heaven (the true heart in harmony with heavenly principles) remains constant. Thus, there will naturally be no great regret. Being cautious at the beginning ensures a favorable outcome at the end. This line speaks of the return of the original yang that has not yet been lost.

六二，知識有限，本不能明善復初者，然柔順得正，見賢思齊，與有道之君子同處，借彼之明智，以破己之昏暗，不知復者亦知復，不能復者亦能復，是謂休善之復。此柔而借剛之復也。

The second line, six, has limited insight and originally cannot achieve the restoration of goodness and return to the beginning. However, being gentle and upright, it aspires to emulate the virtuous, associates with the wise, and uses others' wisdom to overcome its own ignorance. Thus, even those who originally did not understand restoration come to understand it, and those who could not restore themselves are now able to do so. This is called beautiful and good restoration. This line discusses the restoration through the reliance on strength by the gentle and weak.

六三，復善不固，旋復而旋失，是謂頻復。然性柔志剛，一心於復，危厲自處。人一能之，己百之，人十能之，已千之，雖愚必明，雖柔必強，始而有咎者，終而可以無咎。此困而學，勉強而行之復也。

The sixth line in the third position returns to goodness but is not firm, as the strong force returns but immediately loses it, which is called repeatedly returning and repeatedly losing. However, although his nature is gentle, his will is strong, and he is determined to return, always regarding himself as being in a dangerous and difficult situation. The *Zhongyong* says: when others can do something once, he does it a hundred times; when others can do it ten times, he does it a thousand times. Thus, even the most dull will surely become intelligent, and even the most weak will surely become strong. Those who have had faults at the beginning can eventually have none at the end. This line discusses the return through learning in adversity and striving forward with effort.

六四，柔而得正，居於群小之中，而不為群小所惑，借世法而修道法，獨能明善復初者，此學而知，利而行之復也。六五，柔順得中，循規蹈矩，素位而行，不願乎外，是謂敦厚。其復者，復於敦厚，不思而得，不勉而中，出於性成，既無所失，亦無可復，不致悔而自無悔，此生而知，安而行之復也。

The sixth line in the fourth position is flexible and upright, situated among a group of petty people yet not swayed by them. It uses worldly methods to cultivate the Way, and alone can realize the restoration of goodness and return to the beginning. This line discusses the restoration that comes through learning and then knowing, acting when seeing benefit. The sixth line in the fifth position is flexible and follows the middle path, adhering to rules and content with its own position, without generating false thoughts beyond its role. This is called being thick and sincere. Its restoration is to return to this sincerity: it is grasped without thinking, conforms to the middle without effort, and arises naturally from its innate nature. Since there is nothing lost, there is nothing to restore, and thus no regret is needed, naturally without regret. This line discusses the restoration that comes through innate knowledge and acting calmly and naturally.

上六，在復之終，順其後天之陰，不知先天之陽，人心用事，道心全味，是迷於復，而終不知回頭者，招凶致災，勢所必有，如此之人，途而不悟，外而爭勝好強，內而心神大傷，如用行師，終有大敗，禍及國君。雖十年之久，必有克徵，終亦必亡而已。此始終不知有復也。

The sixth line at the top in this hexagram is at the end of the hexagram of "Returning." Following the later heaven's yin, it does not know about the earlier heaven's yang. The "human mind" is in charge, while the "way mind" is completely obscured. This describes a person who has lost their way and does not know how to return, always refusing to turn back. Such a person invites misfortune and calamity, which is inevitable. These people continue to be lost without realizing it, striving for dominance externally while suffering great damage internally. It is like leading an army into battle and ultimately suffering a great defeat, with the calamity even involving the sovereign. Even after ten years, they still cannot achieve victory in battle, and in the end, they can only lead to destruction. This line describes someone who is completely unaware of the concept of returning from the beginning.

復有天時之復，有人事之復。天時之復，真陽發現，出於自然；人事之復，真陽堅固，出於功力。天時人事，兩而合一，方能有濟。六爻除上爻迷復，其餘五爻，皆有復道，或安而行，或利而行，或勉強而行。總以復於元初本來面目為極功。

There is also the concept of "Fu" related to heaven's timing and that related to human affairs. The "Fu" of heaven's timing is the natural emergence of true yang, while the "Fu" of human affairs is the firm preservation of true yang, achieved through effort. Only when heaven's timing and human affairs are combined can true accomplishment be achieved. Among the six lines of a hexagram, the top line is lost and cannot be restored, but the other five lines each have their own path to restoration: some proceed calmly, some act when they see benefit, and some act with effort. Ultimately, the highest attainment is to return to the original "true nature."

無妄：元亨，利貞。其匪正，有眚。不利有攸往。初九，無妄，往，吉。六二，不耕獲，不菑畬，則利有攸往。六三，無妄之災，或繫之牛，行人之得，邑人之災。九四，可貞，無咎。九五，無妄之疾，勿藥有喜。上九，無妄，行有眚，無攸利。

The Hexagram Statement of 无妄: Greatly smooth and prosperous, suitable to maintain correctness; if one's actions are not correct, there will be calamity, and it is not suitable to go forward. The Statement of the Second Line: Not holding to false expectations, going forward brings good fortune. The Statement of the Third Line: Not cultivating for harvest, nor clearing land for its fertility, this is advantageous for going forward. The Statement of the Third Line: Not holding to false expectations yet still suffering misfortune—someone tied up a cow there, a passerby took the cow away, and the people of the same town were implicated in the disaster. The Statement of the Fourth Line: It is suitable to maintain correctness, without fault. The Statement of the Fifth Line: Not holding to false expectations yet falling ill, without medicine one will recover naturally and have joy. The Statement of the Top Line: Not holding to false expectations, but at this time any action will bring calamity, nothing is beneficial.

無妄者，誠一不二之義。卦德上乾健、下震動，動而剛健，志之所在，外即行之，故謂無妄。此勇猛進陽之卦，承上剝卦而來。剝者，順其所欲，陰剝其陽也。剝陽皆由不知進陽，而為陰所剝。若知進陽，一念純真，十二時中，無有間斷，以性命為一大事，外物不得而屈，漸可至於真實無妄，渾然天理地位，是無妄而即有元亨之道也。

"The hexagram 'Wu Wang' means sincerity without duality and no slightest illusion. In terms of the qualities of the hexagram, the upper trigram is Qian (Heaven), which represents strength and vigor; the lower trigram is Zhen (Thunder), which represents movement. When there is movement, it becomes strong and vigorous. The mind's intention is directed, and immediately action follows. Therefore, it is called 'Wu Wang'. This hexagram discusses the principle of advancing yang with courage. It follows the previous hexagram 'Bo' (Breaking). The hexagram 'Bo' represents following one's desires, allowing yin to erode yang. Yang is eroded because one does not understand the practice of advancing yang (using yang strength to enhance yang energy) and is thus eroded by yin. If one understands the practice of advancing yang, maintaining a pure and unimpeded thought, without interruption for twelve hours a day, treating life and death as the most important matters, then external things cannot shake him. Gradually, one can reach the state of true and unpretentious reality, where the entire nature is in harmony with heaven's principle. Thus, the hexagram 'Wu Wang' itself contains the principles of original prosperity and harmony."

卦之動在內，志於道也，志於道而生機已振，元氣即復。健在外，篤於行也，篤於行而天德可修，元氣能通，能復能通，所以元而亨。然無妄之道，雖能元亨，尤必利於動之正、健之正。動之正，則元氣不傷。健之正，則元氣增長。以正無妄，道心常存，人心永滅，復見本來面目，如如穩穩，不為萬物所移矣。若無妄匪正，則動而失時，健而不當，本欲無妄，反致有妄，是謂災眚，不利有攸往矣。

The movement of this hexagram is within the inner trigram, indicating a commitment to the Dao. Commitment to the Dao brings about vitality and restores the original energy. The outer trigram represents firmness in action; by acting with sincerity and consistency, the Heavenly Virtue can be cultivated and the original energy can flow smoothly. Being able to restore and connect, it is both "original" and "smooth." However, although the way of Wuwang can achieve originality and smoothness, it is especially important to act rightly and act with firmness. Right action preserves the original energy, while proper firmness allows the original energy to grow continuously. By following the right path in Wuwang, the "Dao heart" remains constant, and the "human heart" is permanently eliminated, allowing one to see the "original nature" clearly, remaining steady and unmoved by external things. If one acts in Wuwang but does so improperly, the action will be inappropriate and the firmness will be misapplied, intending to avoid falsehood but instead creating falsehood, which is called calamity, and thus one should not proceed further.

夫進陽者，以其有妄而期必於無妄。匪正之無妄，人心用事，順其所欲而行。藥物不真，火候失度，何能完成大道乎！故無妄本有元亨之道。尤利於正，方是真實無妄矣。

The concept of advancing Yang is based on the fact that there was originally a false illusion, so one desires to definitely attain the state of no false desire. That kind of improper non-illusion is when the "human heart" is in charge, acting according to one's own desires: using false medicines and losing control of the fire timing, how can one complete the great way? Therefore, the state of no false desire inherently contains the principles of original flourishing. Especially, one should emphasize maintaining correctness, which is the true state of no false desire.

初九，在無妄之始，剛而得正，是動而無敢有妄者。人事吉凶，全在起念之初，起念正則行正，起念邪則行邪，能無妄於內，自無妄於外，以是往而修道，未有不得其吉者。此能謹於初之無妄也。

The first line, "Nine at the Beginning," is at the start of the hexagram Wuwang. It is strong and upright, representing a person who is resolute and does not indulge in false thoughts. The fortune or misfortune of human affairs depends entirely on the moment a thought arises: if the thought is upright, the action will be upright; if the thought is wrong, the action will be wrong. If one can remain sincere within, then outwardly there will be no falsehood; with such an attitude in cultivation, there is no failure to gain good fortune. This line speaks of the beginning of sincerity and caution in Wuwang.

六二，柔而不剛，宜靜不宜動，如不耕穫，不菑畬也。耕穫菑畬，須有力有種者為之，柔而不剛，無力無種，何敢妄為？然柔而中正，虛心自處，能借他家之陽，以濟我家之陰。虛心即能實腹，以是用柔，則利有攸往，有妄者可以無妄。此以柔順剛之無妄也。

Six in the Second line is soft and not strong, suitable for stillness rather than action. Therefore, it does not till the land for harvest, nor plow for fertile fields. Tilling and clearing land require someone with strength and seeds; being soft and not strong, lacking both strength and seeds, how dare one act recklessly? Yet, being gentle and residing in the center and proper position, with an open heart and self-restraint, it can borrow the yang from 'another's place' to supplement the yin of 'this place'. When the heart is open, the abdomen becomes full—'open heart and full abdomen' is a common phrase in alchemy, where an open heart is the essence and a full abdomen is the application. By using softness in this way, it becomes advantageous to move forward. Originally, what is baseless can become genuine. This line discusses the principle of bearing the strong with gentleness in the Book of Changes.

六三，智小而謀大，妄冀天寶，非徒無益，而又害之，是無妄之災也。無妄而致災，隨心造作，固執不通，如或繫之牛，行人之得，邑人之災，未取於彼，先失其己，縱真陽在望，未為我有。此順其所欲之無妄也。

The wisdom of the third line is small but its ambitions are great. It foolishly desires heavenly treasures, which not only bring no benefit but actually cause harm. This is the situation of suffering misfortune even without harboring false expectations. Suffering misfortune without being reckless is due to acting on one's own desires without restraint and being stubborn and unenlightened. As the line statement says, someone tied up a cow, but a passerby led it away, and the people of the same town suffered. Before gaining anything from the other side, they had already lost what they had here. Even though the true yang is visible, it will never be possessed. This line discusses acting on one's desires in an unrestrained and unwise manner.

九四，由動進健，正當調和丹頭之時，稍有不謹，藥火飛揚，無妄而即有妄。然剛以柔用，可貞而即守貞，防危慮險，以靜待動，借陰養陽，自無得而復失之咎。此剛而能柔之無妄也。

The fourth line, Nine in the Fourth, moves from the inner trigram to the outer trigram, which represents the transition from the inner to the outer. This is precisely the time when the 'red head' (the initial medicinal substance for forming the elixir) is being prepared. If there is even a slight lack of caution, the medicine and fire will scatter upward, turning the original state of no false movement into one of false movement. However, by applying strong force in a gentle manner, he can immediately maintain the correct path, preventing danger and considering risks, waiting quietly for the movement, using yin to nourish yang, thus naturally avoiding the fault of losing what has been gained. This line discusses the principle of being strong yet able to use flexibility in the context of the hexagram of no false movement.

九五，剛健中正，從心所欲，不渝矩。聖胎已結，有為事畢，無為事彰，如無妄之疾，勿藥有喜也。夫聖胎凝結，先天已復，本自無疾，其疾不過後天未化之餘陰。然本固邦寧，至誠自歸無妄，此剛柔混合之無妄也。

The line nine in the fifth is strong and vigorous, occupying the central and correct position. It acts according to its will without exceeding the proper bounds. The "sacred embryo" has already formed, and the affairs of action have been completed, while the affairs of non-action have emerged. As the line statement says, without false movement there is illness, and without taking medicine there is naturally joy. Since the sacred embryo has solidified, the earlier heaven's energy has been restored, and originally there is no illness to speak of. That little bit of illness is merely the remaining residual yin energy from the later heaven that has not yet been fully transformed. However, since the fundamental basis is firm, the whole country naturally becomes secure. When sincerity reaches its extreme, it naturally returns to a state of no false movement. This line discusses the state of no false movement characterized by the harmonious combination of yang and yin.

上九，在無妄之終，已健而猶用健，知進而不知退，持盈未已，直以一位之無妄，而欲了性了命，必致火候有差，得而復失，是以無妄行有眚，無攸利，此不知止足之無妄也。然則無妄之道，總以得其中正為利，若不中正，動之健之，皆失其則，不能致福，反招其災。

The upper ninth line is at the end of the hexagram Wuwang. It has already reached the state of strength but continues to use strength, not knowing when to stop, pushing forward without retreating, holding on to fullness without restraint. It insists on achieving the ultimate through this single position of Wuwang, inevitably causing mistakes in the timing, losing what was about to be obtained. Therefore, when Wuwang occurs, any further action will bring calamity, and nothing will be beneficial. This line discusses the Wuwang that does not know when to stop. Thus, the way of Wuwang is most beneficial when it attains the middle and upright; if it is not middle and upright, whether it moves or acts strongly, it loses the standard, not bringing good fortune but instead inviting misfortune.

噫！月至圓，存乎口訣；時至子，妙在心傳。不得師指，枉自猜量。震之一陽，生於陰下，即時至子也。乾之三陽，復於純全，即月至圓也。子時而進陽，月圓而運陰，進陽有時，運陰有日，知陽而不知陰，知進而不知退，縱金丹到手，必至得而復失，無妄之災，理有可決。修道者，可不急求明師口訣乎。

Alas! When the moon becomes full depends entirely on a mnemonic; when the hour of Zi arrives, its subtlety lies in transmission from the heart. Without guidance from a true master, one merely guesses in vain. The single yang line in the Zhen hexagram arises from beneath the yin lines, which is called "the time of Zi"—the beginning of yang's movement; the three yang lines in the Qian hexagram return to purity, which is called "the moon is full"—the time when yang energy is complete. At the Zi hour, one should "cultivate yang fire"; when the moon is full, one should "cultivate yin symbols" (using yin methods to transform and reduce yin). Cultivating yang has its appointed time, and cultivating yin has its appointed day. Knowing only yang and not yin, knowing only advancement and not retreat, even if one attains the golden elixir, it will surely be lost again, and misfortune without cause can be determined by reason. How can a person cultivating the Dao not urgently seek the oral instructions of a true master?

大畜：利貞。不家食，吉。利涉大川。初九，有厲，利已。九二，輿說輹。九三，良馬逐，利艱貞；曰閑輿衛，利有攸往。六四，童牛之牿，元吉。六五，豶豕之牙，吉。上九，何天之衢，亨。

The Hexagram Statement of the Great Accumulation: It is favorable to maintain correctness. One should not stay at home to eat, but go out to eat at the court, which is auspicious. It is favorable to cross a great river. The Line Statement of the First Nine: There is danger, it is favorable to stop and remain still. The Line Statement of the Second Nine: The axle of the carriage has fallen off, so it cannot move forward. The Line Statement of the Third Nine: A good horse gallops forward, it is favorable to maintain correctness in hardship; daily training of the carriage and defense, it is favorable to go forward. The Line Statement of the Fourth Six: Adding a crossbar to the horn of a young ox, which is greatly auspicious. The Line Statement of the Fifth Six: A castrated pig, though having teeth, does not harm people, which is auspicious. The Line Statement of the Upper Nine: Shouldering the great thoroughfare that connects all directions in the heavens, it is smooth and unimpeded.

大畜者，大養之義。卦德上艮止、下乾健，有健而能止，故謂大畜。此溫養聖胎之卦，承上覆卦而來。復者，復其先天之氣也。當先天之氣來復，於內自微而著，還其乾元面目，命基已固，聖胎已結，自有為而入無為，可以謹封牢藏，防危慮險，溫養沐浴，期於大化神妙不測之地，為金剛不壞之物。

"The Great Accumulation" means great cultivation and nurturing. In terms of the qualities of the hexagram, the upper trigram is Gen (Mountain), which has the quality of stopping; the lower trigram is Qian (Heaven), which has the quality of strength and vigor. Being strong and vigorous yet able to stop, this is called "The Great Accumulation." This hexagram discusses the nurturing of the sacred embryo, following the previous hexagram "Fu" (Return). The hexagram "Fu" talks about the restoration of the earlier heaven's energy. When the earlier heaven's energy returns, it becomes evident from being subtle to manifest, reverting to the original form of Qian Yuan, and the foundation of life has become firm. The "sacred embryo" has formed, thus transitioning from active cultivation to non-action. It can be carefully sealed and preserved, securely held, guarding against danger and considering risks. "Nurturing and bathing" (gentle fire nurturing, pausing advancement and retreat), expecting to reach a state of great transformation spreading widely, mysterious and unpredictable, becoming something unbreakable like a diamond."

是道也，利於止健，不利於用健，故曰利貞。貞者，靜也。止健者，養健也。養健之功，即守中抱一之功。守中抱一，宜靜而不宜動，靜則保健，動則傷健。止非絕世離塵，靜非空寂無為，其中有抽添加減，內外兼修之道，故必不家食，方能大畜而致吉。不家食者，是外爐加減，內運真火，止於內而又止於外，綿綿若存，勿忘勿助，即遇大險大難之境，不動不搖，方是真畜，方是畜之大。

This path is suitable for restraining strength and vitality rather than for expelling them, so the hexagram statement says "favorable to uprightness." "Uprightness" refers to stillness. Restraining strength and vitality means nurturing them; nurturing strength and vitality is also the practice of maintaining the center and embracing oneness. Maintaining the center and embracing oneness is suitable for stillness rather than movement: stillness preserves strength and vitality, while movement damages them. However, the "stopping" here is not about isolating oneself from the world or retreating from society, and the "stillness" here is not about being barren and inactive. There is another method involving adding and subtracting, internal and external cultivation, so one must "not stay at home to eat," in order to greatly nurture and achieve auspiciousness. "Not staying at home to eat" means making adjustments externally while cultivating true fire internally. It stops both internally and externally, continuously and subtly, as if present and as if absent, neither forgetting nor promoting it. Even when encountering extremely dangerous and difficult situations, one remains unmoved. This is true nurturing, and only then can one nurture greatly.

是以又利於涉大川也。大川之涉，所以養於內而驗於外，即九年面壁之功。面壁者，如壁列萬仞，離種種邊，止於不識不知，打破虛空地位也。打破虛空，聖胎脫化，形神俱妙，與道合真，畜之大而成之大，與天為徒矣。

Therefore, the hexagram statement also says it is suitable to cross a great river. Crossing a great river means taking what is cultivated within and verifying it externally, which is the kind of practice like Bodhidharma's nine years of meditation facing the wall. Facing the wall refers to standing like a wall thousands of feet high, free from all partial views and extremes, stopping at a place where one is unaware and unknowing. By suddenly breaking through the void, the holy embryo undergoes transformation, and both form and spirit become profound and mysterious, merging with the great way to become true. The more cultivated, the greater the achievement, and from then on, one becomes akin to heaven.

初九，在大畜之始，進健則凶，止健則吉，有厲利己，正當棄有為而入無為之時。此養健於初也。九二，剛以柔用，保惜聖胎，待時脫化，如輿說輹，則車不行矣。修道者，剛健歸中，聖胎已結，急須住火停輪，不可更進其健，有傷元氣者。此養健得中也。

The first line, "Nine at the Beginning," is at the start of the Great Accumulation hexagram. When the strong and vigorous energy is pushed forward, it brings misfortune, but when it is restrained, it brings good fortune. Therefore, there is danger and it is appropriate to stop. This is the time to abandon active striving and enter into non-action. This line speaks of cultivating the strong and vigorous energy at the beginning. The second line, "Nine in the Second," applies the strong and vigorous energy in a gentle and yielding manner, cherishing and guarding the "sacred embryo," waiting for the right moment for transformation. It is like a cart that cannot move once the rabbit under the axle is removed. Those who practice the Way, having already brought their strong and vigorous energy into the middle path and formed the sacred embryo, must now "stop the fire and halt the wheel" (cease the fire of cultivation and stop the circulation of energy). They must not continue to advance their strong and vigorous energy, lest they damage their vital energy. This line speaks of cultivating the strong and vigorous energy and achieving the proper balance.

九三，養健已到氣足神全，誠於中而將達於外，如良馬逐而欲行矣。雖然聖胎完成，猶有一身陰氣未嘗化盡，全在艱辛守貞，一意不散，如日閉輿衛，時時防跌，十月功完，自然脫化，則利有攸往矣。此養健防危也。

The third line, Nine, indicates that cultivation of firm strength has reached a state where energy is full and spirit is complete. Sincere intent has accumulated within and is about to manifest outwardly, like a fine horse ready to gallop and rush forward. Although the holy embryo has been completed, there remains a trace of yin energy not yet fully transformed. One must rely on diligent adherence to the right path, keeping the mind focused without scattering, like daily practicing the defense of a carriage. By maintaining vigilance constantly, as if preventing a fall, after ten months of perfect effort, transformation naturally occurs, making it appropriate to move forward. This line emphasizes the cultivation of firm strength without forgetting caution against danger.

六四，應於初陽，健德方生，而即養之。如童牛之牿也。牛性馴順，其健在角，牛在於童，其角方生，方生能養，元氣不散，漸長斯養，終必養至於純全之處，其吉已在於方健之養。此養健而堅固元氣也。

Six in the Fourth is in correspondence with Nine at the Beginning. When the yang line first emerges, it is immediately cultivated and nurtured, like adding a crossbar to the horn of a young ox. Oxen are naturally docile, and their strength lies in their horns. When the ox is still young and its horn is just beginning to grow, it is restrained and cultivated at this early stage, so that its vital energy will not be lost. It grows and is nurtured layer by layer, eventually reaching full maturity. Its good fortune is already determined in the initial cultivation and nurturing of this emerging strength. This line discusses the cultivation of yang strength to solidify the vital energy.

六五，正當大畜之時，以陰養陽，如豶豕也。豕之去勢曰豶。豕去其勢，則氣質俱化，虛心而全實腹，如豶豕之牙也。豕柔牙剛，以柔養剛，剛得柔養而無傷。此養健而混合陰陽也。上九，在大畜之終，功完行滿，霹靂一聲，真人現出，驚愚駭俗；始於有作無人見，及至無為眾始知，何天之衢，誰不稱哉。

The line Six in the Fifth is at the time of great accumulation, using yin to nurture yang, just like castrating a pig. When a pig is castrated, it is called "fen." After castration, the pig's nature is completely transformed, its heart becomes empty and its abdomen becomes full, as the line statement says about the castrated pig's teeth. Pigs are gentle in nature but have strong teeth; nurturing the strong with the gentle allows the strong to be tempered without harming others. This line discusses nurturing strength while blending yin and yang. The line Nine at the Top is at the end of the hexagram Great Accumulation, when the accomplishment is complete, and with a thunderclap, the "true person" appears, startling the foolish and common people. At first, when one makes efforts intentionally, no one can see it; but when one reaches the state of non-action, everyone realizes it. Shouldering the vast and interconnected path of heaven, who would not praise it?

修道者，而至於脫胎成真，身外有身，超出乎天地之外，不但成已，而且成物，畜之大而顯之大，其亨為何如乎。此養健而歸於神化也。然則，溫養聖胎之道，總要知得大畜健而止。既健又止，始則有為，終則無為，健而止於至善無惡，渾然太極，一氣流行，有無俱不立，物我悉歸空，性命雙修之道盡矣。

A person who practices the Way achieves the transformation of the body and becomes truly realized, possessing a body beyond the physical. They transcend the heavens and earth, not only achieving their own perfection but also the perfection of all things. When the cultivation is great, its manifestation is also great. What a magnificent state of prosperity this must be. This line discusses the cultivation of a strong and vigorous spirit that ultimately leads to divine transformation. Therefore, the principle of nurturing the sacred embryo must understand that the Great Accumulation hexagram represents both strength and restraint. Strength combined with restraint begins with active effort and ends with effortless action. Strength that can stop at the highest good, where neither good nor evil exists, is a complete unity of the Taiji, with the vital energy flowing naturally. Neither existence nor non-existence is established; external things and the self are both returned to emptiness. The path of cultivating both the vital energy and the spirit is thus fully explained here.

頤：貞吉。觀頤，自求口實。初九，舍爾靈龜，觀我朵頤，凶。六二，顛頤，拂經，于丘頤，征凶。六三，拂頤，貞凶，十年勿用，無攸利。六四，顛頤，吉；虎視耽耽，其欲逐逐，無咎。六五，拂經，居貞吉，不可涉大川。上九，由頤，厲吉，利涉大川。

The Hexagram of Cultivation says: To maintain correctness brings good fortune. Observing the way of nourishment, one should seek for sustenance oneself. The statement of the Second Line says: Abandoning the turtle that can breathe and sustain itself, yet watching me eat heartily, brings danger. The statement of the Third Line says: Inverting the proper way of nourishment, going against the norm, seeking sustenance from a high hill, going forward brings danger. The statement of the Fourth Line says: Inverting the way to seek sustenance downward brings good fortune; like a tiger watching intently, seeking continuously without interruption, there is no fault. The statement of the Fifth Line says: Going against the norm, but dwelling in correctness brings good fortune, yet one cannot cross a great river. The statement of the Top Line says: The world relies on him for sustenance, though there is danger, ultimately it is good fortune, suitable for crossing a great river.

頤者，腮頷。凡口食物則動，取其有養人之義。卦德上艮止。下震動。動不離止，止以養動，動不妄動，止不空止，動止如一，故謂頤。此擇善固執，虛以求實之卦，承上無妄而來。無妄者，動而健行，若非有涵養之功。則動之健之，皆不得當。無妄而即有妄，此養之道所由貴。養者，養其正，而去其不正也。正則有益於身心，不正則有害於身心，是以頤之道必貞，而始能得吉。

"The Yi" originally refers to the jaw and lower jaw. Whenever something is eaten in the mouth, the jaw moves, symbolizing the sustenance of human life. In terms of the hexagram's moral quality, the upper trigram is Gen (Mountain), which represents stillness; the lower trigram is Zhen (Thunder), which represents movement: movement does not depart from stillness, and stillness is used to nurture movement; movement is not reckless movement, and stillness is not empty stillness. Movement and stillness are combined as one, hence the name "Yi." This hexagram discusses the principle of choosing goodness and adhering to it, seeking reality through emptiness. It follows the previous hexagram "Wu Wang" (No Falsehood). "Wu Wang" speaks of immediate and vigorous action; if there is no cultivation of restraint, then whether one moves or is vigorous, it will not be appropriate. One's intention may be to avoid falsehood, but it may immediately become false. The value of the way of cultivation lies precisely here.the so-called "cultivation" refers to nurturing the right and removing the wrong. The right benefits the body and mind, while the wrong harms them. Therefore, the way of cultivation must adhere to the right in order to achieve good fortune.

然欲養之正，必先觀其養道之真假，觀非眼觀之謂，乃心中辨別是非，以窮理也。理明則真知灼見，動而修正，靜而養正，動靜皆得其所養，可以自求口實矣。不曰求口食，而曰求口實，不曰求口實，而曰自求口實，是所求者正，所實者大，不在膏梁厚味，而在仁義道德。然其所以飽仁義而味道德，總在自求，而不由人，一日克己復禮，天下歸仁焉。

However, to cultivate properly, one must first clearly discern whether the way of cultivation is genuine or false. This "observation" is not about seeing with the eyes, but discerning right and wrong in the mind, which is to investigate the principles. Once the principle is clearly understood, one gains true knowledge and insight: when moving, one cultivates righteousness; when still, one nurtures righteousness. In both action and stillness, each finds its proper cultivation, thus enabling one to seek the fulfillment of the mouth on one's own. The classic text does not say "seeking food for the mouth" but "seeking the substance of the mouth," and does not say "seeking the substance of the mouth" but "seeking the substance of the mouth oneself." This shows that what is sought is genuine, and what is fulfilled is great, not in the deliciousness of fatty meats and fine grains, but in righteousness and morality. Yet, the reason one can be satisfied with righteousness and find joy in morality lies in seeking it oneself, not relying on others, as said in the Analects of Confucius, "If one day one overcomes oneself and restores propriety, the world will return to benevolence."

自求口實，則得實，是在自求何如耳。口者，虛中之物。實者，充實之謂。虛其心，實其腹，虛實相應，時動則動，動而進陽；時靜則靜，靜而運陰，動以修外，靜以養內，動靜不拘，內外合道。止固養，動亦養，動止皆不失其正，終得完成大道，以吉全之矣。

To seek fulfillment in the mouth, one can attain fulfillment; the key lies solely in how one seeks it. "Mouth" refers to something in the middle that is empty, and "real" means being filled. Empty the heart, fill the belly, with emptiness and fullness responding to each other: when action is needed, act, and acting is "advancing yang fire" (using yang strength to nourish yang energy); when stillness is needed, be still, and stillness is "cultivating yin symbol" (using yin flexibility to transform and reduce yin). Action is used to cultivate the outer aspects, while stillness is used to nurture the inner aspects. Neither action nor stillness is fixed; both inner and outer align with the Dao. Stillness is indeed cultivation, and movement is also cultivation. Neither movement nor stillness loses its correctness, and ultimately one will surely complete the Great Dao, bringing auspiciousness and protection to all.

彼一切以飢渴之害為心害者，養其小而失其大，謂之自求口食則可，謂之自求口實，則失之遠矣。既失其實，何得謂養乎？

As for those who regard the harm of hunger and thirst as the harm of the heart, they only nurture the small and lose the great. To say that he himself seeks food in his mouth is acceptable, but to say that he himself seeks the fulfillment of his mouth is very far off. If the "fulfillment" has already been lost, how can it still be called nurturing?

初九，剛而妄動，不養於內，求養於外，棄真認假，如舍爾靈龜。觀我朵頤矣。此養口失實，不謹於始之養也。六二，以無德而欲養有德，自高自大，無而為有，虛而為盈，是顛倒其養，拂其借剛養柔之經，常于丘頤矣。此愚而自用，不知求實之養也。

The first line, Nine at the Beginning, is strong and reckless, not cultivating within but seeking nourishment outside, abandoning the real for the false. Just as the line statement says, abandoning your turtle, yet watching me eat greedily. This line speaks of nourishing only the stomach and losing inner fulfillment, starting without caution. The second line, Six in the Second, lacks virtue yet desires to nourish those who have virtue, being arrogant and self-important. Originally empty, it claims to be full. This reverses the proper way of using strength to nourish softness, instead constantly seeking nourishment from high hills. This line speaks of foolishness and self-deception, lacking understanding of seeking truth.

六三，居於動而順其所欲，只在衣食上打點，不在性命上留心，養其小體為小人，是拂其養實之頤。即口食得正，亦是凶道。如此之人，雖終身而不知有德可修，豈僅十年勿用，無攸利乎？此愚而無知，終於不實之養也。

The sixth line in the third position is located within the trigram Zhen (Thunder), yet it follows its own desires, focusing only on food and clothing, and neglecting the preservation of life and spirit. It nurtures only its small physical body, becoming a petty person, which goes against the true way of nourishing oneself as described in the hexagram Yi (Abundance). Even if its nourishment of the mouth and stomach is proper, it remains a path of misfortune. Such a person may never realize that there is virtue to cultivate, let alone benefit from it within ten years. This line speaks of ignorance and foolishness, ultimately failing to reach the actual substance of nourishment.

六四，有應於陽，以尊屈卑，不恥下問，借他人之剛明，以破己之柔暗，是謂顛頤。但以尊屈卑，恐有挾貴而問，其心不誠之嫌，幸其柔而得正，如虎視眈眈，其欲逐逐，目專一而心真切，出於自然，絕無勉強，未取於人，先求其己。求實即得實，始而有咎者，終可無咎。此不實求實，以上求下之養也。

The sixth line in the fourth position corresponds with the yao below it, which is yang. This represents a person of high status humbly taking a low position, not ashamed to ask for help from others. By borrowing others' strength and clarity, it overcomes one's own weakness and confusion. This is called seeking nourishment by reversing the usual order. However, when a person of high status humbles himself, there may be a suspicion that he is using his position to ask questions without sincerity. Fortunately, he is gentle and upright, like a tiger that stares intently, continuously seeking without interruption, with focused eyes and sincere heart, natural and not forced. Before obtaining anything from others, he first works on himself. Seeking truth leads to truth. Those who start with faults may end without them. This line discusses seeking truth from untruth and seeking from a higher position to a lower one.

六五，虛心自處，只知養內，不知養外，是拂其養實之常經矣。然雖不能養實，而能養虛，居於貞而不遷移，亦致吉之道。但不可涉大川，以成金丹有為之功。此虛而不實、孤寂守靜之養也。

Six in the Fifth line is empty and self-contained, focusing only on internal cultivation and neglecting external matters, which goes against the usual principle of practical cultivation. However, although it cannot cultivate the real, it can cultivate the empty. By remaining settled and steadfast in righteousness without moving, it also leads to auspicious outcomes. But one must not attempt to cross a great river, meaning that it cannot achieve the step of active alchemy. This line speaks of being empty rather than solid, and solitary in maintaining purity and stillness.

上九，則居於柔，止於其所，動靜如一，既能養內，又能養外，既能養己，又能養人。其所養者大，乃養道所由，得以全始全終者，是謂由頤。然全始全終之養，須要在危厲之處做出，方能得吉。故又利涉於大川。大川至險之地，逆境也。逆境能養，則順境能養，自不待言。養而至於逆順不拘，險易無礙，則氣質俱化，陰陽混合，止於至善而不遷，聖胎凝結，大道完成矣。此虛實兼該、有始有終之養也。

The upper ninth line is a yang line occupying a yin position, stopping at the right place, with movement and stillness integrated as one. It can nourish both inside and outside, itself and others. Its nourishment is great, which is why the way of nourishment can have a beginning and an end, and thus the world is nourished through it. However, this nourishment that has a beginning and an end must be carried out in a dangerous and perilous situation to achieve good fortune, so it is said to be suitable for crossing a great river. A great river is the most dangerous place, which represents adversity. In adversity, one can nourish; in favorable conditions, one can nourish even more, which is self-evident. When nourishment is achieved without being restricted by adversity or favorable conditions, and without being hindered by danger or ease, then the nature is completely transformed, yin and yang are blended into one, and it stops at the highest good place without moving again. The holy embryo is formed, and the great way is completed. This line speaks of nourishment that is both empty and substantial, with a beginning and an end.

六爻各有所養，邪正不同，是非不等。求其剛柔相當，順逆不拘，有為無為，全始全終，其推上九之一爻乎？修道者急須靜觀密察，以虛求實，養其正而歸於至善無惡之地而後可。

Each of the six lines has its own method of cultivation; the evil and the good are different, and right and wrong are not equal. One must find a line that is just right in terms of firmness and softness, not bound by favorable or adverse conditions, capable of both action and non-action, and able to begin and end properly. Perhaps this is the line of the Nine at the Top. Those who practice the Way must urgently observe in silence and examine carefully, seeking the real through emptiness, cultivating the correct and returning to the state of utmost goodness without evil, and then proceed.

大過：棟橈，利有攸往，亨。初六，藉用白茅，無咎。九二，枯楊生稊，老夫得其女妻，無不利。九三，棟橈，凶。九四，棟隆，吉，有它吝。九五，枯楊生華，老婦得其士夫，無咎無譽。上六，過涉滅頂，凶，無咎。

The Hexagram of Great Excess: The main beam is bent, favorable to go forward, and smooth. The Line Statement of the Second Line: Using clean reeds to pad the sacrificial vessel, no fault. The Line Statement of the Third Line: A withered poplar tree sprouts new shoots, an old man marries a young woman, nothing is unfavorable. The Line Statement of the Fourth Line: The main beam is raised but not bent, favorable; if there is another desire, it is a matter of shame and regret. The Line Statement of the Fifth Line: A withered poplar tree blooms, an old woman marries a young man, no fault and no praise. The Line Statement of the Sixth Line: Wading through deep water, the water covers the head, dangerous, but not blameworthy.

大過者，陽氣有過也。卦德上兌悅、下巽入；巽於內而悅於外，順其所欲，樂極生悲，卦體內四陽而外二陰，陽過於陰，陰不及陽，故謂大過。此調和藥物，實必用虛之卦，承上大畜而來。大畜者，健而能止，止健正，所以養健，不使陽氣太過耳。金丹之道，取二八兩弦之氣，凝結成胎，須要大小無傷，兩國俱全，若陽氣太盛，陰氣太弱，陰陽不調，失其生生之道。陰極必敗，陽極必虧，棟橈摧折之患，勢所必有，棟至摧折，大廈盡傾。

"The Great Excess" refers to the excess of yang energy. In terms of the nature of the hexagram, the upper trigram is Dui (Lake), which represents joy; the lower trigram is Xun (Wind), which represents entering or yielding. Inside, there is a continuous yielding and entering, while outside there is a constant joy, following one's desires to the point of extreme pleasure, which then leads to sorrow. In terms of the structure of the hexagram, there are four yang lines inside and two yin lines outside, indicating that yang exceeds yin, and yin cannot keep up with yang, hence the name "Great Excess." This hexagram discusses the harmonization of medicinal substances, where when there is an actual excess, one must use a virtual or balancing approach. It follows the previous hexagram, "Great Accumulation," which represents strength that is able to be restrained, properly controlling the vigorous and strong energy to cultivate it, preventing yang energy from becoming excessive. In the practice of golden elixirs, the "two eighths" of the waxing and waning moon phases are taken, to form a fetus, requiring that both large and small elements remain unharmed, and both parties are preserved. If yang energy is too strong and yin energy is too weak, and yin and yang are not in harmony, then the principle of continuous generation and renewal is lost. When yin reaches its extreme, it will surely fail; when yang reaches its extreme, it will surely be deficient. The disaster of the main beam bending and breaking is inevitable; once the main beam breaks, the entire building will collapse.

修道者，進陽太過，不知止足，能大而不能小，神室有傷，亦如此類。若能巽進而不至於過猛，和緩而不至於固執，通權達變，防危慮險，則剛柔相應，陰陽相濟，雖大而能不過，可以利有攸往，盡性至命，亨通而無阻滯矣。

A person practicing the Way may focus solely on "advancing the yang fire" to an excessive degree, not knowing when to stop. This leads to being able to do great things but not small ones, causing injury to the "spirit chamber" (the inner sanctuary for calming the spirit and cultivating the elixir). This is exactly the kind of situation that arises. If one can proceed gradually without being overly forceful, and act calmly and composedly without being stubborn, being able to adapt flexibly while also being cautious and foreseeing dangers, then both firmness and softness can harmonize with each other, and yin and yang can balance each other. Thus, although great, it does not exceed the limit, allowing for appropriate movement, fully expressing one's nature and attaining the ultimate destiny, achieving smoothness without obstruction.

初六，性質本柔，又居卑下，柔之太過，謹慎之至，如借用自茅，而不敢先人，傲氣悉化，自無過大之時。此小而不妨太過者也。九二，剛而能柔，陽太過而借陰之濟也，過而不過，如枯楊生稊，老夫得其女妻，陰陽相當，生機常存，剛而不傷，自無不利。此用柔而剛不過者也。

The first line, "Six at the Beginning," is inherently weak and located at the very bottom, so its weakness is excessive. It is extremely cautious, like using white reed grass as a foundation, not daring to take the lead. All arrogance is transformed into humility, thus naturally avoiding excess. This line discusses how smallness to this extent does not hinder it from being considered an excess. The second line, "Nine in the Second," is strong yet flexible, representing yang that is excessive but balanced by yin. Although it has passed the limit, it is as if it has not exceeded it. It is like a withered poplar tree producing new shoots or an old man marrying a young wife, where yin and yang are perfectly balanced, vitality is constant, strength is maintained without harm, and nothing is unfavorable. This line discusses using flexibility to prevent excess in strength.

九三，以剛用剛，只知前進，不知後退，金丹得而復失，棟橈之凶，所不能免。此用剛而太於過者也。九四，大而能小，心平氣和，如棟隆不敗，動與吉會矣。修道至於大而能小，已是陰陽相合，再不可過於用柔，若用柔太過，又傷於剛，大道難成，遺笑於大方，適以取吝而己。此剛而用柔不可過者也。

The third line uses strength to overcome strength, only knowing to advance and not knowing to retreat. It is like obtaining the golden elixir only to lose it again, or a load-bearing beam that bends and breaks, which is inevitably dangerous. This line discusses the use of strength that goes too far. The fourth line is capable of both great and small actions, calm and balanced, like a load-bearing beam that rises but does not break. A single movement brings good fortune. When one practices the Way and can handle both great and small matters, it has already achieved the harmony of yin and yang. It is no longer appropriate to overuse softness. If softness is overused, it harms the strength, making the great Dao difficult to achieve, and one will be laughed at by experts, leading only to self-shame. This line discusses the use of softness that should not be excessive.

九五，剛於悅而不能柔以悅，如枯楊生華，老婦得其士夫，過於淫奢，自滿自足，陽極生陰，真為假傷，理有可決，幸其剛而得中，內有主宰，不為客氣所惑，得以無咎。既已實腹，不能虛心中道而止，卻亦無譽。此剛而持盈之大過者也。

The fifth line, known as 'Nine in the Fifth,' expresses a single-minded use of strength in joy, without the softness of yielding. It is like a withered elm tree blooming flowers or an old woman marrying a young husband, which is excessive indulgence and self-satisfaction. When yang reaches its extreme, yin arises, and the genuine is harmed by the false. This can be determined by reason. Fortunately, it is strong yet moderate, with a central principle, not misled by 'external influence,' thus avoiding blame. However, although the belly is full, it cannot humble itself and stop in moderation, so it cannot be praised. This line describes an overabundance of strength and continuous holding on to fullness.

上六，在大過之終，愚而自用，不知藥物火候，任心造作，迷而不返，升之高，傷之甚，過涉滅頂，自招其凶，與人無咎。此柔而妄想之大過者也。觀於六爻之義，大過者凶，不過者吉。大過之中，亦有不過之道。是在人善於調和陰陽，歸於中正，不偏不倚為貴歟。

The sixth line at the top in the hexagram of Great Excess is at the end of the hexagram. It is foolish and self-willed, ignorant of medicine and the timing of fire, acting recklessly according to personal whims, losing direction and failing to realize the need to turn back. The higher one ascends, the greater the injury; venturing too deep into water drowns the head. The danger is self-inflicted and cannot be blamed on others. This line describes a weak and foolish overreach. Considering the meaning of all six lines: excess leads to misfortune, while moderation leads to good fortune. Within the context of Great Excess, there are also paths of moderation. This depends on whether a person is skilled in balancing yin and yang and returning to the center and uprightness, avoiding extremes—this is what is truly valuable.

習坎：有孚，維心亨，行有尚。初六，習坎，入于坎窞，凶。九二，坎有險，求小得。六三，來之坎坎，險且枕，入于坎窞，勿用。六四，樽酒，簋貳，用缶，納約自牖，終無咎。九五，坎不盈，只既平，無咎。上六，係用徽纆，寘于叢棘，三歲不得，凶。

The卦 of "Progressing Through Obstacles": In the heart there is sincerity, and only this genuine sincerity allows for smoothness, making one's actions worthy of commendation. Initial Six: Trapped in deep obstacles, and falling into a small pit at the bottom of the obstacle, it is dangerous. Nine in the Second: Still in the midst of obstacles, only a small gain can be obtained. Six in the Third: Coming and going are all obstacles, both dangerous and blocked by the obstacles, unable to find a place to rest, falling into a small pit at the bottom of the obstacle, no action should be taken. Six in the Fourth: A single cup of thin wine, two bowls of simple food, carried in a clay jar, conveying this simple intention through the window, ultimately without error. Nine in the Fifth: The water in the obstacle has not overflowed, but is only just level with the edge of the pit, without error. Six at the Top: Bound by ropes, imprisoned among thorny brambles, unable to escape for three years, dangerous.

坎者，險也，陷也。習坎者，通險也。卦德上坎險、下坎險，由此險而達彼險，險而能通，故謂習坎。此黑中有白，陰中返陽之卦，承上頤卦而來。頤者，以虛求實，求其坎陷之真陽也。人自乾坤相交之後，一點元陽，走於坤宮，坤實而成坎，乾變而成離，於是陰陷其陽，天根昧而心交物，性相近而習相遠，日習日下，陷於下愚不移之地，而莫知底止矣。

The meaning of "Kan" is danger and falling into a pit; "Xí Kǎn" refers to finding a way out amidst repeated dangers. In terms of the moral quality of the trigrams, the upper trigram Kan represents danger, and the lower trigram Kan also represents danger. Moving from one dangerous situation to another, being in danger yet able to proceed, is called "Xí Kǎn." This is a trigram that contains "black with white" and "yin returning to yang"—the upper and lower lines of Kan are yin, while the middle line is yang, like a mass of darkness containing a single light. The practice of cultivation is to return that single yang back into pure yin. This trigram follows the previous trigram "Yi" (Nourishment): "Yi" speaks of seeking real things with a mind of emptiness, and what is sought is precisely that single "true yang" (the innate vitality of the earlier heaven) that is trapped in the water of Kan. Since humans have been born from the union of the two primordial energies of Heaven and Earth, the single "original yang" in the trigram Qian has entered the palace of Kun. Originally, Kun was three yin lines, but with the addition of this yang, it becomes full and forms Kan; originally, Qian was three yang lines, but losing this yang makes it hollow and forms Li. Thus, yin traps yang, and the root of the heavenly vitality becomes obscured and unclear. The mind becomes only focused on external attachments. Confucius said, "Human nature is similar, but habits make them differ." Habits gradually decline, eventually leading to the state of "lower stupidity that cannot be changed," where one no longer knows where to stop.

然習惡則惡，習善則善，是在人習之如何耳。習惡者，入險之道；習善者，出險之道，出險須要能信其險。信者，心之主宰，若能信險，則不為外物所惑，習於善而即能善，所謂一念回機如同本得，是以習坎有孚，維心亨也。

However, being accustomed to evil leads to becoming evil, and being accustomed to good leads to becoming good. The key lies in how a person cultivates these habits. Being accustomed to evil is the path leading into danger; being accustomed to good is the path leading out of danger. To escape danger, one must first truly believe that they are indeed in danger. "Faith" is the master of the mind. If one truly believes there is danger, they will not be misled by external things, and cultivating good will genuinely result in goodness. As it is said, "A single change of mind is like having it from the beginning"—when the mind turns back, what is inherently complete becomes immediately available. Therefore, the hexagram statement says, "To be accustomed to hardship, with sincerity, the mind alone is harmonious": being in a dangerous situation yet maintaining sincere faith, only this true heart can get through.

有孚即心亨，不孚心不亨。有孚之心，即是道心，道心發現，人心不起，正氣增長，邪氣漸退，可以出入乎陰陽之中，而不為陰陽所拘矣。但信其有險，須要習而出險，信而不習，如不信也。既能信又能習，不隱不瞞，真履實踐，日習日善，自卑登高，由下而上，漸習於高明之境，盡性至命，還元復初而無難，故日“行有尚”。尚者，上也。行之能上，不行不上，知之尤貴於行之耳。

With sincerity, the heart becomes unobstructed; without sincerity, the heart becomes obstructed. This sincere heart is called the "Daoxin" (the true mind that naturally arises from heaven's principle, without any private intention). When the Daoxin arises, the "renxin" (the false mind arising from emotions, desires, and private intentions) does not arise. The righteous energy grows day by day, while the evil energy gradually diminishes. Thus, a person can move freely within the yin and yang, not being constrained by them. However, merely believing one is in danger is not enough; one must genuinely cultivate and practice to escape from danger. Believing without cultivation is like having no belief at all. If one can both believe and cultivate, without concealment or pretense, and step by step sincerely practice, day by day cultivating goodness, gradually ascending from the low to the high, from the lower to the higher, entering the realm of higher clarity and wisdom, then realizing one's nature and returning to the original state will not be difficult. Therefore, the hexagram statement says, "Actions are esteemed." "Shang" means "Shang" (upper): only by willing to act can one ascend; without action, one cannot ascend. Thus, knowing is not as valuable as truly doing.

初六，性質本愚，又習於愚，日習日下，是謂習坎。在下之習，如在坎坑，又鑽窞孔，入於下流之處，而莫知所止，不凶而自致凶，此愚而又習於愚者也。

Chilu is a yin and soft line located at the very bottom of the entire hexagram, inherently dull and ignorant. It is further tainted by ignorance, gradually sinking deeper and deeper. This is precisely what is meant by "Xi Kan" — repeatedly going around in circles in deep traps. This downward trend is like a person who has already fallen into a Kan pit and then continues to dig into a small hole at the bottom of the pit, sinking further and further into the lowest place without knowing when to stop. Originally not necessarily dangerous, it is the person's own behavior that brings about danger. This describes a type of person who is inherently dull and accustomed to ignorance.

九二，居於二陰之中，日與小人為伍，不知親近有道之士，終陷於下而為愚人，如在坎坑之中而有險也。幸其剛而得中，陷之不深，雖不能出險，內有主宰，亦不為下流所惑。但嫌其信險而不習出險，僅小有得，不能明善復初，大有得耳。此剛而不知習善者也。

Nine in the Second position is a single yang line trapped between the upper and lower yin lines, just like being constantly surrounded by petty people day after day, not knowing how to seek the company of virtuous teachers and friends. In the end, it remains in the lower position and becomes a fool, just as one is in a pit of danger. Fortunately, it is yang and occupies the central position of the lower trigram, so it is not trapped very deeply. Although it cannot escape the danger, it still has a master within, so it is not easily misled by vulgar habits. The regret is that it trusts in the danger but is unwilling to put in the effort to cultivate and escape from it. Therefore, it only gains a little, but cannot restore its original goodness and return to its original state to gain much. This is a type of person who has a strong spirit but does not know how to practice goodness.

六三，性質本險，又愚而自用以行險，險而又險，是來之坎坎矣。且近上險，前進上險，後退亦險，是險且枕矣。如此之人，不信有險，俞習俞險，習之者久，陷之者深。如入于坎窞，終在險地，永為勿用之人矣。此柔而只知習惡者也。

Six Three is a yin and flexible line that is not upright, inherently dangerous in nature. It is also ignorant and stubbornly ventures into danger, adding more danger upon danger. This is what the line statement refers to as "coming with a thudding sound." It is closely adjacent to the danger of the upper trigram; moving forward is dangerous, and retreating is also dangerous, so it is said "danger and lying down"—both forward and backward movement are blocked by danger. Such a person does not realize they are in danger. The more they practice, the more dangerous it becomes; the longer the habit, the deeper they fall into peril, like falling into a small hole at the bottom of the Kan. They remain constantly in a dangerous situation and become permanently unfit for use. This describes a type of person who is yin and flexible, yet only indulges in evil habits.

六四，在上剛下柔之際，性質在中人之列，習於善則能善，習於惡則即惡，可善可惡，如一樽酒而用二簋盛之也。然四與五同居，信於善者，信於善而虛心下賢，借他人之明智，以破己之昏暗，如用缶納約，自牖以通其明。不能善者亦能善，始有咎者，終可無咎，此柔而能習其善者也。

Six in the Fourth is located at the boundary between the upper Yang and the lower Yin, and its nature belongs to the category of 'average people': if accustomed to goodness, it can become good; if accustomed to evil, it can become evil. It is neither definitely good nor definitely evil, just as there is only one jar of wine but two vessels to hold it, with limited quantity and different containers. Fortunately, Six in the Fourth is adjacent to Nine in the Fifth, and is willing to follow the path of goodness: once it follows the path of goodness, it humbly and humbly seeks advice from the virtuous, using others' wisdom to overcome its own ignorance. Just as the Line Statement says, using a simple earthenware vessel to express a simple heart, and passing light through a window. Those who originally could not become good can become good, and those who initially had faults can eventually have none. This is a type of Yin that can be influenced and transformed by goodness.

九五，居二陰之間，陽剛中正，把柄在手，既能不滿不盈，不見惡於小人，又能不遷不流，大有異於小人，如坎水不盈，只既平。不滿於內，亦不流外，實腹而能虛心，出於性成，是以無咎。此上智不移，不待習而自善者也。

Nine in the Fifth is the yang line residing in the center of the upper trigram, situated between two yin lines. It is yang and upright, giving the practitioner control over their own cultivation. It enables one to avoid self-satisfaction and excess, not being disliked by petty people, and also to not follow the flow of the times, differing greatly from petty people. Just like water in the center of a depression that does not overflow but remains level with the rim of the pit. Inside it is not self-satisfied, outside it does not flow out. It is able to 'fill the belly' (cultivate the original vital energy to fullness) and also 'empty the mind' (without the slightest private intention). This is natural to one's nature, so there is no fault. This is the type of person of superior wisdom, who is not moved by habitual tendencies, and does not need deliberate cultivation to naturally align with goodness.

上六，雖係小人，本性未嘗不善，但性善而不知習善，自縛自束。繫於不善，自暴自棄，居於險地，如係用徽纆，寘于叢棘，終亦必亡而已。豈僅三歲不得出險哉！此下愚不移，終不習而終惡者也。然則，修道者，當自醒自悟。急須拜求真師，尋個出頭之路，以了性命，甚勿以福緣淺薄、自暴自棄，為世間無用之物。

The Sixth at the Top, although belonging to the category of petty people, does not entirely lack goodness. However, although possessing a good nature, they do not cultivate goodness, instead binding themselves and tying themselves to unwholesome things. They give up themselves, remaining in dangerous situations. Just as the Line Statement says, they are bound by ropes and imprisoned among thorny bushes, ultimately ending up in death. It is not merely a matter of being trapped in danger for three years! These are the truly foolish who cannot change, always refusing to cultivate and eventually falling into evil. Therefore, those who pursue the Way should awaken themselves, realize their own enlightenment, and quickly seek a true teacher to find a way out, thus completing their great matter of life and death. Do not make excuses about having shallow good fortune and give up on themselves, becoming useless beings in the world.

蓋身心性命之學，人人有份。回頭是岸，立登聖基，是在人之能信能習耳。果能信之習之，日習日善，必將習於至善無惡，渾然天理地位矣。人何樂而不習善者哉！

To understand the study of body, mind, life, and destiny, everyone has a share. Turning back is the shore, and right now one can establish the foundation for becoming a sage. It all depends on whether one is willing to believe and to practice. If one truly believes and practices it day by day, cultivating goodness gradually, one will certainly reach the state of ultimate goodness with no evil, a complete harmony with the heavenly principle. Why would a person not willingly cultivate goodness?

離：利貞，亨。畜牝牛吉。初九，履錯然，敬之，無咎。六二，黃離，元吉。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。九四，突如其來如，焚如，死如，棄如。六五，出涕沱若，戚嗟若，吉。上九，王用出征，有嘉折首，獲匪其醜，無咎。

The卦 of Li: It is advantageous to maintain firmness and correctness, thus achieving success; nurturing the gentle virtue of a mother cow, it is auspicious. Initial Nine: The steps are confused and disorderly, but as long as there is a fraction of reverence and caution, there will be no mistake. Six in the Second: Attached to the central yellow light, it is greatly auspicious. Nine in the Third: The remaining light at sunset, if one cannot strike the pot and sing, accept the time and follow destiny, then only old age and weakness remain, which is dangerous. Nine in the Fourth: The approach is abrupt, like a fierce fire burning the body, like death approaching, like being abandoned by others. Six in the Fifth: Tears flow profusely, sorrow and lamentation, it is auspicious. Nine at the Top: The king leads an army to campaign, establishing a beautiful merit, cutting off the chief villain, the captives are not his accomplices, there will be no mistake.

離者，麗也，明也。卦體一陰附麗於二陽之中，虛中能明之象。卦德上離明、下離明，由此明而及彼明，由彼明而達此明，明內而又明外，內明而又外明。千明萬明，總是兩明，內明外明，總是一明，故謂離。此雄裡懷雌、陽中有陰之卦，承上大過而來。

The trigram "Li" means attachment and brightness. In terms of the trigram structure, a single yao (line) of yin is attached between two yao of yang, symbolizing an empty center that gives rise to the image of brightness. In terms of the trigram's virtue, the upper trigram "Li" represents brightness, and the lower trigram "Li" also represents brightness. From one brightness, it extends to another, and from that brightness, it reflects back upon this one. Brightness is both inside and outside, and outside and inside. A thousand brightnesses and ten thousand brightnesses are ultimately just these two layers of brightness above and below. Inner brightness and outer brightness, in the end, are all the same brightness, hence it is called "Li." This is a trigram that embodies "a strong male embracing a gentle female" and "yang containing yin"—within its strong and vigorous nature, there is a touch of gentle compliance. It follows the previous trigram "Da Guo" (Great Excess).

大過者，陽剛太過，雄而不雌，任心造化，誤用其明矣。明者，離宮虛靈之氣，為人之神，心之主。心虛則靈，元神主事，明而得正，能以濟陽。心亂則迷，識神主事，明而不當，足以傷陽，是以離利於貞而亨也。然雖離利於貞而亨，若只知用明，不知養明，亦不得亨。

The *Daguo* hexagram discusses excessive yang energy, which acts aggressively without restraint and refuses to remain in a yielding state, allowing personal desires to dominate and misdirect one's inner light. The term "ming" refers to the subtle, clear energy of the *Li* trigram (in the human body, it corresponds to the heart), which is the essence of the spirit and the governing principle of the mind. When the mind is empty and clear, the "Origin God" (the innate, undiscriminating divine spirit of the Earlier Heaven) is in charge, and the light is properly used, thus supporting the yang energy. However, when the mind is disturbed and confused, the "discriminating spirit" (the later heaven, discriminative consciousness acquired through experience) takes control, and the light is misused, thereby harming the yang energy. Therefore, the *Li* hexagram favors maintaining proper conduct to achieve success. Yet, although it is beneficial to maintain proper conduct, if one only uses the light without nurturing it, success cannot be achieved.

夫用明者，外明也。養明者，內明也。外明必本於內明，用明須當先養明，是以又畜牝牛吉也。畜者，養也。牛者，順象。牛至於牝，絕不用剛，其性至順，人能以柔順養明，雌而不雄，回光反照，閒邪存誠，先明內而後明外，內外俱明，虛靈不昧，無一物能瞞，無一物能移，自明明德而止於至善，其吉為何如乎？但明而致吉之道，有火候、有工程，稍有不謹，明而不亨，故明必至於內外無一不明、無一不正，方是明之利、明之亨、明之吉也。

What is called "using brightness" refers to brightness that is expressed outwardly; what is called "cultivating brightness" refers to brightness that is nurtured inwardly. External brightness must be based on internal brightness. To use brightness, one must first cultivate it. Therefore, the Hexagram Statement says, "Rearing a female ox is auspicious." "Rearing" means to nurture, and "ox" is taken as a symbol of gentleness and compliance. The ox is specifically a female one, entirely avoiding hardness and strength, and its nature is the most gentle and compliant. If a person can use gentleness and compliance to nurture brightness, remain in the state of yielding rather than striving, "returning the light inward" (drawing the outward-seeking spiritual light back to illuminate oneself), guarding against evil thoughts, cultivating sincerity, first making the inner bright and then the outer bright, making both inner and outer bright, remaining clear and alert without confusion, nothing can be hidden from it, nothing can move it, and one naturally manifests the inherent brightness of virtue and rests in the highest good. How could such auspiciousness need to be spoken of? However, on the path from brightness to auspiciousness, there is "fire timing" (the pace and order of effort), and "project" (the gradual process of actual cultivation). If one is not cautious, even with clarity, it cannot be smooth. Therefore, one must achieve that there is no place within or without that is not bright and upright, only then can one truly attain the benefit, the smoothness, and the auspiciousness of brightness.

初九，在明之初，不知養明，而即用明，履必錯然也。錯然之履，不但不能進明，而且有以傷明，惟敬之、博學之、審問之、慎思之、明辯之，自始自終，瞭然於心，而後篤行之，方無錯然之咎矣。此用明須當先求明者也。

Chujiu is at the beginning of brightness. Not understanding the need to first cultivate brightness, but instead rushing to use it, will inevitably lead to confusion and disorder. Such disorderly steps not only fail to promote brightness, but can actually damage it. Only by maintaining reverence and caution, studying broadly, asking carefully, thinking seriously, and distinguishing clearly, thoroughly understanding from beginning to end in the mind, and then practicing sincerely and firmly, can one avoid the mistake of disorderly steps. This means that before using brightness, one must first obtain it.

六二，自知不明，而能虛心下賢求人之明，是謂黃離也。黃為中色，明而歸中，示己之無，尊人之有，雖愚必明，雖柔必強，不失其柔順之本質，其吉在於能虛心矣。此不明而求人之明者也。

Six in the Second knows its own lack of clarity but remains humble and willing to submit, seeking guidance from the virtuous. By borrowing others' clarity to compensate for its own darkness, this is called 'Yellow Fire'. Yellow is the central color among the five colors, bright yet returning to the middle path. Willing to acknowledge one's own lack and respect others' possession, even if one is dull, it will surely become clear; even if one is weak, it will surely become strong, while still maintaining its essential nature of flexibility and gentleness. Its auspiciousness lies in its humility. This is a type where one seeks clarity from others despite being unclear oneself.

九三，獨剛不柔，只知用明，不知養明，剛明太過，如日昃過缶之明，高極必下，明極必暗，是不能鼓缶而歌，則有大耋之嗟，不中不和，適以取凶而已。此用明而自敗其明者也。

Nine in the Third is unique in having only yang strength but not combining with yin flexibility. It only knows to use brightness but does not know to nurture brightness. Both strength and brightness are excessive. It is like the light after the sun has begun to set, which has already passed its peak. When something rises to an extremely high point, it must inevitably fall; when brightness reaches its extreme, it must turn dark. At this moment, if one cannot sing and rejoice with a drum, or accept the natural course of time calmly, then one can only be left with the sorrow of old age and decline. This is not in the middle way and cannot achieve harmony, thus inviting misfortune by oneself. This is a case of using brightness but ultimately ruining one's own brightness.

九四，剛而不正，不能明內，即欲明外，是突如其來如也。突來之明，躐等而求，性躁行偏，妄作招凶，焚如、死如、棄如，欲求長生，反而傷命。此不明而自以為明者也。六五，居外明之中，所當明內而又明外者，乃懦弱無能，或見理不真，或力有不及，是以出涕沱若、戚嗟若也。然涕沱戚嗟，不敢妄作妄為，自守本分，亦致吉之道。此明而知己不明者也。

Nine in the Fourth is yang and strong but does not occupy the correct position. Internally it is still not clear, yet it urgently seeks to be clear externally. This is what the Line Statement says: "Suddenly appearing as if from nowhere." This sudden emergence of clarity is achieved by skipping levels and acting hastily, showing impatience and bias, leading to reckless actions that invite misfortune. Thus, "burned like by fire, died like by death, cast away like by abandonment"—as if burned by fire, as if dying, as if being cast away. It intended to seek longevity, yet harmed its own life. This is a type of one who is not actually clear but thinks itself clear. Six in the Fifth is located in the external clarity of the Upper Trigram. It should be clear both internally and externally, yet it is weak and incapable, or lacks a clear understanding, or lacks the strength. Therefore, "tearing up tears like a flood, sorrowful and lamenting"—tears flow profusely, sorrow and lamentation abound. However, precisely because it only weeps and laments, it dares not act recklessly, and can remain within its proper bounds. This is also a path leading to good fortune. This is a type of one who is actually clear yet knows that it is not yet clear.

上九，居重明之上，剛而有為，既能明內，又能明外，既能明順，又能明逆，取象王用出征，有嘉折首，獲匪其醜也。人之真心，如王明明德，如出征，明德而德即明，如有嘉功，除去人心，如折首惡，不強制雜念，如不獲從丑，用明而至折首之明，則後天一切客氣，不退而自化，寂然不動，感而遂通，內外光明，而無一毫根塵之咎矣。此明而至善無惡者也。

The uppermost line, the Ninth, is located above the two layers of brightness. It is strong and vigorous, capable of action. It can illuminate the inner self and the outer self, and can understand the principles of natural transformation as well as the method of reversing cultivation to return to the elixir. Therefore, it is symbolized as "The king goes out to campaign, achieving a glorious victory, capturing the enemy's leader but not the common soldiers." A person's "true mind" (the original mind free from private desires) is like this king. Manifesting the inherent virtue is like going out to campaign, and when virtue is revealed, virtue itself becomes clear, like achieving a glorious deed. Removing the "human mind" is like cutting off the main villain; not forcefully suppressing scattered thoughts is like not capturing the followers. When clarity is used to the extent of cutting off the main villain, all external disturbances (foreign restless and evil energies) do not need to be driven away; they naturally dissipate. Thus, it becomes still and unmoving, yet responsive when touched, with inner and outer brightness, free from any faults of the six senses and six defilements. This is a type of clarity that reaches the highest perfection of good without evil.

然則，用明之道，須要知雄守雌，剛中有柔，明而得正為貴乎。倘有剛無柔，不落於突如其來，即歸於日昃之離，不但不能增明，反而有以傷明。修道者，欲用其明，可不先養其明乎。

This suggests that using the clear path requires one to "know strength and hold to humility" (understanding the use of strength, yet remaining in a yielding position). Strength contains flexibility, clarity achieves proper balance, and this is most precious. If there is strength without flexibility, one either falls into the sudden and impetuous advance of nine in the fourth, or descends into the declining light of nine in the third. Not only does this fail to increase brightness, but it actually harms it. Those who cultivate the Way wish to use their own brightness; how can they not first nurture it?

咸：亨，利貞。取女吉。初六，咸其拇。六二，咸其腓，凶，居吉。九三，咸其股，執其隨，往吝。九四，貞吉，悔亡。憧憧往來，朋從爾思。九五，咸其脢，無悔。上六，咸其輔、頰、舌。

The Hexagram of Mutual Attraction: It is smooth and favorable to maintain the correct position; it is auspicious to marry. Six at the Beginning: The response is only felt at the big toe. Six in the Second: The response is felt on the calf, which is dangerous; but if one remains still and unmoving, it is auspicious. Nine in the Third: The response is felt on the thigh, and one clings blindly to others, thus proceeding with regret. Nine in the Fourth: To maintain the correct position brings auspiciousness and removes regret; if one's mind is unsettled, then only friends who share the same sentiments will follow one's thoughts. Nine in the Fifth: The response is felt on the back, and there is no regret. Six at the Top: The response is felt only on the jaw, cheeks, and tongue.

咸者，感也。卦德上兌悅、下艮止，剛止於內，柔悅於外，悅以止為體，止以悅為用，有陰陽相應之義。故謂咸。此調和陰陽之卦，承上坎卦而來。坎者，陰陷其陽，陽不健而陰不順，陰陽不交，此調和之功不可缺。

The meaning of "Xian" issympathetic response, which refers to mutual response. In terms of the trigram qualities, the upper trigram is Dui representing joy, and the lower trigram is Gen representing stillness: the strong and vigorous aspect is restrained within, while the soft and compliant aspect is harmonious on the outside. Taking stillness as the fundamental nature and harmony as the initiating expression, it contains the meaning of yin and yang responding to each other, hence it is called "Xian." This is a trigram that harmonizes yin and yang, following the previous trigram Kan. The trigram Kan discusses how yin has trapped yang, preventing yang from being strong and vigorous and yin from being soft and compliant, resulting in yin and yang not communicating with each other. Therefore, the step of harmonizing is absolutely essential.

但調和陰陽，貴乎自然，不貴乎勉強。自然者，無心之感也。勉強者，有心之感也。無心之感，陰陽相和，咸無不感；有心之感，陰陽各別，感之有限，故咸有亨道也。

But harmonizing yin and yang is valuable in being natural, not in being forced. Natural refers to "unintentional feeling" (feeling without private intent, allowing things to happen naturally); forced refers to "intentional feeling" (feeling with private intent, seeking forcefully). When feeling is unintentional, yin and yang naturally harmonize, and there is nothing that cannot be connected; when feeling is intentional, yin and yang separate from each other, and the extent of connection is very limited. Therefore, the hexagram Xian inherently contains the way of smoothness and success.

咸道雖亨，然無心有無心之是非；有心有有心之是非，不得以枯木寒灰之無心，即謂咸之亨通。枯木寒灰，純陰無陽，何得謂感。所謂感者，陰陽潛通之義，如卦象少男少女同處，彼此無心，及至陰陽氣足，彼此情動，自然相感，此不感之感，何得以蠢然無心為感乎？

The Xian hexagram is indeed smooth and unobstructed, but even without intention, there can be unintentional matters, and with intention, there can be intentional matters. One cannot take the state of a dead tree and cold ashes, which are completely insensitive, as being without intention, and then call this the smoothness of the Xian hexagram. A dead tree and cold ashes are purely yin with no yang; how can there be any response? The concept of "response" refers to the subtle connection between yin and yang. It is like the situation depicted in this hexagram, where a young man and a young woman are in the same room, originally without intention. When the energies of yin and yang are sufficient, their feelings naturally arise, and thus they naturally respond to each other. This is what is called "response without intention." How can one regard that dull and ignorant stillness as response?

所謂無心者，無人心也。無人心即有道心，道心是心非心。所謂有心者，有人心也。有人心即無道心，人心非心是心。道心為真，人心為假。用假心，則感之不正，陰陽兩離。用真心則感之得正，陰陽相通，或陰感而陽應，或陽感而陰應，均以道心為主。以正而感，感以正，而不感以心，何物不可感，何感不能利乎。

What is meant by "no mind" is the absence of "human mind" (a false mind that arises from emotions, attachments, and desires). Without human mind, there naturally arises "the mind of the Dao" (the original pure mind that spontaneously manifests in accordance with heavenly principles). Although the mind of the Dao seems like a mind, it is not the ordinary mind that clings and creates. What is meant by "having a mind" is having the human mind; once the human mind is present, the mind of the Dao disappears. Although the human mind does not seem to be a mind, it is precisely the heart that causes disturbances. The mind of the Dao is true, while the human mind is false. Using a false mind to perceive leads to an incorrect perception, causing yin and yang to become discordant. Using a true mind to perceive leads to correct perception, allowing yin and yang to naturally connect. Either yin initiates and yang responds, or yang initiates and yin responds, always with the mind of the Dao as the main factor. Perceiving with correctness, one perceives "correctness" rather than private desires. Then, what could possibly remain unperceived, and which kind of response could fail to bring benefit?

天下感之以正者，莫如貞女，女德主乎貞靜，不輕失身於人，必待其佳配而有感。此感之不以心而以正。卦德先止後悅，悅本於止之所由來也。修道者，調和陰陽，使陰陽感通，能取貞女之德以為感，則所感皆正，寂然不動，感而遂通，感而遂通，寂然不動，止於其所，逆之、順之，無不遂心如意而得其吉矣。

In the world, nothing can respond to the right way of feeling as a chaste woman can. A woman's virtue is centered on chastity, not easily giving herself to others, but waiting for the right partner to respond. This is feeling not from private desire, but from the right path. The virtue of this hexagram is first to stop and then to be pleased, showing that harmony and joy come from being steady and calm. Those who cultivate the Way harmonize yin and yang, making them communicate and respond to each other. If they take the virtue of the chaste woman as a standard for this communication, then whatever they respond to will be correct. Being still and unmoving, once they feel, it connects smoothly; once it connects, they return to stillness and calm, remaining in the proper position. Whether they reverse their cultivation to return to their origin or follow the natural way to respond to things, they will all find what they desire and achieve auspicious results.

初六，性愚志劣，不能煉己持心，妄想大事，如咸其拇矣。拇為足大趾，能動不能行之物，不能行而感之，感不得其正。此動人心之感也。六二，柔而無剛，內無道心，為人心所感，如感其腓矣。腓為足肚，宜靜不宜動之物。不宜動而妄動，動必招凶。然柔順得中，雖有人心感動，能居於正，不為人心所感，亦凶中致吉之道。此無道心之感也。

Initial Six is of dull intelligence and weak will, unable to 'cultivate oneself and hold the mind' (eliminate habitual tendencies and maintain mental focus), yet dares to pursue great matters concerning life and destiny. As stated in the line statement, 'the foot's big toe is touched.' The big toe is capable of movement but not of walking; attempting to move it in pursuit of sensation without the ability to walk leads to improper sensation. This is a response stirred by the human mind. Six Two is yin and lacks yang, with no Dao heart within, and is instead moved by the human mind, like sensing the calf of the leg. The calf is a part that should remain still and not move; moving when it should not leads to misfortune. Fortunately, it is gentle and resides in the center of the lower trigram, though disturbed by the human mind, it can remain in proper position and not be led by the human mind, which is a path from misfortune to good fortune. This is a response without the Dao heart.

九三，陽剛宜守道心，不可因外物而動。人心者，乃剛而不中，見景生情，如感其股矣。感之於股，不能止於其所，隨風起塵，執守不專，有道心而又生人心，以是往而行道，未免見羞於大方。此失道心之感也。

Nine Three is yang and strong, so it should remain steadfast in the Dao and not be moved by external things; once it is strong but not in the middle, and it becomes emotionally reactive to external circumstances, then the human mind is in control, just as the line statement says, "It touches the thigh." Thesympathetic response falls on the thigh, and it cannot stop at the proper place, like dust rising with the wind, lacking firm control. Originally having the mind of the Dao, yet giving rise to the human mind, with such a mind going about the Dao, it is bound to embarrass itself before those with clear insight. This is a loss of the mind of the Dao.

九四，陽剛本有道心，似乎貞而得吉，又剛而能柔，無感亦無所害，似乎有悔可亡，乃有應。初陰，為私慾所牽，道心中又來人心，外無感而內有感，故憧憧往來，朋從爾思也。朋從之思，因人心而昧道心，性亂情迷，一身皆為人心所搖動。此起人心又昧道心之感也。

Nine in the Fourth is yang and strong, originally having the mind of the Way, so it appears that upholding correctness will bring good fortune. It is also strong yet contains flexibility, not acting recklessly without causing harm, so even though it seems to have regret, that regret can be dispelled. Unfortunately, it corresponds with Six at the Beginning, which is a yin line, influenced by private desires. Thus, within the mind of the Way, human desires arise. Externally there has been no response, but internally it has already responded. Therefore, it is said, "Confused movements come and go, companions follow your thoughts." These thoughts of companions following one's mind are clouded by human desires, obscuring the mind of the Way. The mind becomes chaotic, the emotional consciousness is confused, and the entire body is disturbed by human desires. This is a case where the mind of humanity has already arisen, and the mind of the Way has already been obscured.

九五，在上陰下陽之際，執兩用中，道心常存，人心不生，因物付物，皆出無心，如感其脢矣。脢為背肉，在心之上，近心而離心。道心人心所隔者，毫髮之間，感之於脢，雖近於心，而實非心，非心之心，是謂真心。真心非色非空，無方無所，虛靈不昧，是謂無心。以無心感有心，雖有心亦歸於無心，無心無悔，渾然天理，止於至善之地，而不遷矣。此守道心而無人心之感也。

The Nine in the Fifth position is at the junction between the upper yin and the lower yang. It can grasp both extremes and use the middle, maintaining the way-heart constantly and preventing the human heart from arising. When encountering things, it responds appropriately to them, all without intention, just as the Line Statement says, "It touches the flesh behind the neck." The flesh behind the neck is located on the back, above the heart, close to the heart yet separate from it. The distance between the way-heart and the human heart is only a hair's breadth; when the response falls on the flesh behind the neck, although it is near the heart, it is not that private heart. A heart that is not private is called the "true heart." The true heart is neither form nor emptiness, has no fixed location, is empty and luminous without being confused or dull, which is called "no mind." Using the no mind to respond to the mind, even if there is a private mind, it is included within the no mind; with no mind there is no regret, it is entirely in the heavenly principle, resting in the highest good without moving. This is maintaining the way-heart and having no human heart's response.

上六，在咸之終，又在悅之極，順其所欲，務外失內，巧言令色，一切是假，是謂咸其輔頰舌也。凡口、言、笑三者皆動，口動而心未有不動者。此絕無道心全用人心之感也。

The Sixth at the Top is at the end of the Qian卦, and is at the extreme of harmony and joy. It follows its own desires blindly, focusing only on the outside and neglecting the inside, using flattery and a pleasant appearance, everything is false. This is called "咸其辅颊舌." Whenever the mouth, speech, or laughter moves, the mouth moves, the heart cannot help but move with it. This is a complete lack of the Way and a pure use of the human heart's response.

六爻皆有感道，或以人心感，或以道心感，或有道心而又感於人心，或背人心而只感以道心，是非不等，惟止於至善而感之，則道心常存，人心永滅，真陰真陽，隔礙潛通，如磁石吸鐵，金丹自虛無中結就矣。

Each of the six lines has its own way of responding: some are moved by human feelings, some by the Dao heart, some originally possess the Dao heart but are moved by human feelings, and some turn away from human feelings and are moved only by the Dao heart. The distinctions of right and wrong, high and low, vary accordingly. Only by resting in the highest good can the Dao heart remain constant and the human heart be completely eliminated. Even if the true yin and true yang (the original portion of yin essence and yang energy inherent in the Earlier Heaven) are obstructed, they can still connect secretly, like a magnet attracting iron, naturally coming together. Thus, the "golden elixir" (the round and bright essence formed by the fusion of life and nature, returning to its original source) is condensed and formed from nothingness.

恆：亨，無咎，利貞。利有攸往。初六，浚恆，貞凶；無攸利。九二，悔亡。九三，不恆其德，或承之羞，貞吝。九四，田無禽。六五，恆其德，貞，婦人吉，夫子凶。上六，振恆，凶。

The Hexagram of Constancy: It is smooth and without fault, favorable to maintain uprightness; favorable to go somewhere. Initial Six: Seeking constancy from the beginning, even maintaining uprightness brings danger and no benefit. Nine in the Second: Regret disappears. Nine in the Third: Unable to maintain constancy in one's virtue, perhaps leading to disgrace, even maintaining uprightness brings regret. Nine in the Fourth: Hunting but failing to catch game. Six in the Fifth: Maintaining constancy in one's virtue, maintaining uprightness; favorable for a woman, but dangerous for a man. Upper Six: Seeking constancy with restlessness, dangerous.

恆者，久也。卦德上震動、下巽入，巽緩而動，動而從容，不即不離，心堅志遠，故謂恆。此真履實踐之卦，承上離卦而來。離者，明內而又明外，期於深造自得，明無不通也。

"The meaning of 'Heng' is constancy. In terms of the trigram qualities, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Xun (Wind), representing entry. Using Xun's gentle nature to guide movement, the movement is calm and unhurried, neither rushing forward nor withdrawing, with firm will and long-term vision. Therefore, it is called 'Heng.' This is a hexagram that emphasizes practical perseverance, following the previous hexagram 'Li' (Fire). 'Li' discusses clarity both internally and externally, aiming for deep cultivation and personal attainment, achieving clarity without limits."

但通明之道，非有恆心者不能。恆則專心致志，愈久愈力，不生懈怠，可以了性，可以了命，此恆有亨道，而又能無咎矣。但恆雖亨而無咎，尤利於恆之得正。若不得正，棄真入假，仍是不亨而有咎。彼世間盲修瞎煉之徒，入於旁門外道，以非為是，予聖自雄，負修養虛名，碌碌一生，至死不悟者，何嘗不能恆？但恆於邪道，不恆於正道，欲求長生，反而促死，及至年滿月盡，自無出路，咎且不免，安能得吉？故恆亨無咎之道，惟利於貞耳。雖然，利於恆之正，尤利於恆行之正。

But to attain this clarity, one without perseverance cannot achieve it. With perseverance, one can concentrate fully, and the longer one persists, the stronger the effort becomes. Without laziness or slackness, one can resolve both 'xìng' (matters of innate nature) and 'mìng' (matters of form and qi). Therefore, the hexagram of 'Héng' (Perseverance) itself contains the way of smoothness and success, and it can be without fault. However, especially important is that this perseverance must be in the right direction. If it is not in the right direction, one may abandon truth and fall into falsehood, remaining unsmooth and with fault. Those who blindly practice and cultivate without guidance fall into wrong paths, taking error for correctness, claiming to be sages, boasting of their strength, carrying a false reputation of cultivation, working hard all their lives, yet dying without realization. How can they not be persistent? It is that they persist in wrong paths rather than right ones. They intend to seek longevity, yet they hasten their own death. When their lifespan is exhausted, they find no way out, and faults are unavoidable, how can there be auspiciousness? Therefore, the path of perseverance leading to smoothness and without fault lies solely in the character 'zhēn' (uprightness). Though this is so, it is beneficial to persevere in uprightness, and even more beneficial to act in uprightness.

曰利有攸往者，利在於恆，行其正耳。貞者，正也，理也。理者，身心性命之道。是道也，盜陰陽、竊造化，脫生死、出輪迴，乃恆久之大事，非一朝一夕之功能成，必須柔巽漸進，由卑登高，由淺及深，一步步腳踏實地行去，方能奏效。

The Hexagram Statement says "It is advantageous to go somewhere," meaning the benefit lies in consistently upholding the right path. "Zhen" means uprightness, which refers to the principle governing the body and mind. This principle involves "stealing yin and yang, and seizing the workings of nature" (recovering one's inherent vitality within the movement of heaven and earth's yin and yang). It involves transcending birth and death and escaping the cycle of rebirth, which is a long-term endeavor, not something that can be achieved in a day or two. One must approach it with a gentle and compliant attitude, gradually advancing step by step, from low to high, from shallow to deep, proceeding steadily and solidly, in order to achieve success.

蓋經久不易之大事，必經久不已之大功而後成，利貞之恆，利有攸往之恆也。但欲行其正，先要知其正，窮理盡性，以至於命，盡性至命之功，全在窮理透徹耳。

A great matter that remains unchanged must be accomplished through persistent effort that never ceases; thus, the constancy of "li zhen" is also the constancy of "li you xu wang." However, to act rightly, one must first understand what constitutes correctness. The "Shuo Gua Zhuan" of the Zhou Changes states "qiong li jin xing, zhi yi zhi ming," indicating that the effort to fully realize one's nature and reach destiny depends entirely on thoroughly investigating principles.

初六，在恆之初，不辨是非，而即深入，妄想久遠之事，是浚恆也。浚者，深也。不明理而深入，雖欲求正，反招其凶。此無攸利之恆也。九二，剛而得中，深明火候，通權達變，恆於時而不恆以心，恆於道而不恆於事，恆之無形跡者，此悔亡之恆也。

The initial line, "Six at the Beginning," is at the beginning of the hexagram of Constancy. It is not yet clear whether something is right or wrong, yet it plunges deeply into it, trying to grasp distant and great matters. This is called "Deep Constancy." "Deep" means going deep; when the principle is not yet clear, one goes too deep, although intending to seek correctness, it instead brings about danger. This is a kind of constancy that brings no benefit. The second line, "Nine in the Second," is yang and occupies the center of the lower trigram. It deeply understands the timing of effort (the pace and timing of practice), and can adapt flexibly. It maintains constancy in the right timing rather than in one's own will, maintains constancy in the Dao rather than in specific matters. This is a form of constancy that does not become attached to form, hence it is a constancy that dispels regret.

九三，剛而居正，亦有志修道者。但剛而不中，急欲成功，其進銳者其退速，是不恆其德，或承之羞也。羞者，何羞？羞其志於德，而不能恆於德，志於正而不能恆行其正，遵道而行，又半途而廢，雖正亦吝。此有始無終之恆也。

Nine in the Third is yang and occupies the proper position, which could be considered as someone with aspirations to cultivate the Way. However, being overly strong without moderation, he is eager for success; those who advance too quickly also retreat too soon. This is what is meant by 'not maintaining his virtue, perhaps suffering disgrace.' Where is the disgrace? It lies in setting one's mind on virtue yet not maintaining it, setting one's mind on correctness yet not consistently acting rightly. Though one is clearly following the Way, he abandons it halfway. Even though he is inherently correct, he ends up only with regret. This is a form of constancy that begins but does not end.

九四，剛居動體，時在有為，如有田可耕矣。乃居於柔位，志氣不振，恆久抱道，不能行持，如空田而無禽相顧，何貴於剛？此無一為之恆也。六五，柔而得中，無思無為，安常守分，志誠專密，可謂恆其一德矣。然貞一不二，以之避世養靜則可，以之盡性至命則難，故為婦人之吉，夫子之凶。此寂滅孤修之恆也。

Nine in the Fourth is yang and occupies the position of the trigram Zhen (Thunder), which is a time when action should be taken, like having a piece of land to till. Unfortunately, it is placed in a yin position, so its ambition cannot be raised. Although it has held to the Dao for a long time, it cannot put it into practice, just like guarding a piece of land without any animals coming to it. In such a case, what is the value of being strong? This is a constant that leads to nothing. Six in the Fifth is yin and occupies the center of the upper trigram. It has no thoughts or actions, is content with the ordinary, and adheres to its proper role. Its mind is sincere and focused, which can be said to be holding to a virtue. However, such steadfastness is suitable for withdrawing from the world and cultivating quietude, but not for realizing one's nature and attaining destiny. Therefore, it is auspicious for women but ominous for men. This is a constant that leans toward quietude and solitary cultivation.

上六，無而為有，虛而為盈，自尊自大，有己無人，是謂振起之仁。振起之恆，大極自敗，高極必下，終歸空亡。此自欺招凶之恆也。然則，修道者，貴乎恆於正道，尤貴乎恆行於正道，方能有往有利，盡性至命，作世間恆久不易之大事，但須要識得藥物，知得火候，進退急緩，不失其正耳。

Six at the Top originally has nothing yet pretends to have it, is empty yet pretends to be full. It is self-important, seeing only itself and not others. This is called the restless constancy of the hexagram. This restless constancy, when expanded to its extreme, leads to collapse; when elevated to its highest point, it inevitably falls, ending in emptiness. This is constancy through self-deception, which invites misfortune. Therefore, those who cultivate the Way must value constant adherence to the right path, especially constant movement along the right path, in order to achieve success and benefit, to fully express their nature and fulfill their destiny, accomplishing this great enduring task in the world. However, one must recognize the 'drug' (the primordial true yin and yang qi used in alchemy), understand the 'fire timing,' and maintain proper pace and timing in both advancement and retreat, never losing the right path.

遯：亨，小利貞。初六，遯尾，厲，勿用有攸往。六二，執之用黃牛之革，莫之勝說。九三，係遯，有疾厲，畜臣妾，吉。九四，好遯，君子吉，小人否。九五，嘉遯，貞吉。上九，肥遯，無不利。

The卦 of Dùn: It is smooth and favorable, with advantage in small matters to hold fast to the correct position. Initial Six: Retreat and fall to the last position, there is danger, and it is not appropriate to go anywhere. Sixth Two: Use a rope made of yellow ox hide to bind it, no one can untie it. Ninth Three: While retreating, there is still something attached, like a dangerous illness; using this heart to raise servants and concubines is auspicious. Ninth Four: Knowing how to retreat properly, the gentleman thus is auspicious, but the petty person cannot do so. Ninth Five: Retreat in a beautiful and proper manner, holding to the correct position brings auspiciousness. Upper Nine: Retreat in a broad and easy manner, there is nothing unfavorable.

遯者，斂藏之義。卦德上乾健、下艮止，健本於止，以止用健，有健而不輕自用，故謂遯。此藏陽伏氣之卦，承上咸卦而來。咸者，由止致悅，調和陰陽之道。調和陰陽，莫先貴乎伏氣。伏氣者，不恃健而止健也。

"遁" means to retreat and conceal. In terms of the moral qualities of the trigrams, the upper trigram is Qian (Heaven), symbolizing strength, and the lower trigram is Gen (Mountain), symbolizing stopping. Strength is based on stopping, and stopping is used to control strength. One possesses great strength but does not easily use it, hence it is called "遁." This is a trigram of "concealing yang and restraining vital energy" (concealing yang energy and fixing the original vital energy). It follows the previous trigram, "Xian" (Salting). "Xian" discusses the generation of harmony and joy through stopping and stability, which represents the principle of harmonizing yin and yang. However, the most important aspect of harmonizing yin and yang is "restraining vital energy."the so-called restraining vital energy means not relying on one's own strength, but instead restraining this strength.

人之健德，繫先天正氣，及其一陰來姤之後，陰氣浸長，陽氣當退，至人於此，知其陰氣承天而動，難與力爭，不去退陰，先欲保陽。保陽者，收斂精神，止於其所，所以伏先天之氣也。能伏其氣，陽氣不傷，陰氣自化，是遯中而有亨道也。

The righteous virtue of firmness and strength inherent in a person originates from a single point of pure energy from the Earlier Heaven. When the first trace of yin emerges, forming the image of the Hexagram of Meeting, yin energy gradually increases, and yang energy should then retreat. At this time, a sage understands that yin energy moves in accordance with the heavenly timing and cannot be directly opposed. Therefore, instead of hastily retreating from yin, he first focuses on preserving his yang. Preserving yang means gathering and restraining his spirit, keeping it steady in its proper place, thereby concealing the original pure energy from the Earlier Heaven. If one can successfully conceal this breath, yang energy will not be harmed, and yin energy will naturally be transformed. This is the way of achieving success through retreat.

但遯之為道，非避其陰，亦非坐觀成敗，乃借陰全陽之謂。借陰全陽，尤貴遯之於早。蓋早則陽氣盛而陰氣弱，易於遯；遲則陽氣弱而陰氣盛，難於遯。二陰四陽，陰氣猶順乎陽氣，於此而遯，遯之在先，是以遯之亨道，在於小利貞之時也。

But retreating along this path is not about avoiding yin or passively watching the success or failure, but rather using yin to preserve yang. To use yin to protect yang, it is especially important to retreat early: retreating early, yang is still strong and yin is still weak, making it easier to retreat; retreating late, yang has already weakened and yin is at its peak, making retreat difficult. The Dùn hexagram has two yin lines below and four yang lines above, indicating that yin still follows yang. At this time, retreating is taking the initiative, so the passage where retreat can be successful is at the time of "small benefit in uprightness."

小利貞者，陰氣未至傷陽氣，若至三陰生，陰氣不利不貞，大肆張狂，遯之不及矣。故止健伏氣之亨道，須在二陰方進之時乎。二陰方進，彼此無傷，陰順其陽之遯，小利貞，亦大利貞也。

The phrase "small benefit of uprightness" means that the yin energy has not yet harmed the yang energy. If we wait until the three yin energies arise (forming the image of the "否" hexagram), the yin energy will neither be beneficial nor upright, but instead will become rampant and unrestrained. At that point, it would be too late to retreat. Therefore, to stop the strong and vigorous yang energy and to conceal the true essence of yang, one must act before the two yin energies have just begun to rise. When the two yin energies are just ascending, they have not yet caused any harm, which is when yin follows the retreat of yang. Although this is called "small benefit of uprightness," in reality it is equivalent to "great benefit of uprightness."

初六，居於卑下，如遯之於尾也。在尾之遯，客氣難傷，遯之最利。然以陰柔無能者居之，未免遯之不固，為物移轉，自招危厲。若勿用有攸往，遯之堅固，何厲之有？此遯之宜謹始者也。

Chu Liu is located at the very bottom of the entire hexagram, like retreating all the way to the tail. Retreating to the tail means that "external floating impure qi" (foreign restless and evil influences) cannot harm it, making this the most advantageous position for retreat. However, the person occupying this position is usually a weak and incapable yin person, who cannot retreat firmly and is easily pulled by external forces, thus inviting danger and peril. If one can truly achieve "do not act in any direction," retreating firmly, then where would there be any danger or peril? This means that retreat is valuable when it is cautious from the very beginning.

六二，柔順中正，止於其所，客氣難入，如執之用黃牛之革，莫之勝說也。牛革之執，致虛守靜，外緣不入，內念不出，不遯而遯，此遯之不失守者也。九三，下近二陰，剛為柔牽，不知早遯，是遯有私繫，其疾甚厲。夫人之正氣如主人，客氣如奴僕，繫於陰而以假傷真，是養奴僕而失主人，故畜臣妾吉，此遯之有私繫者也。

Six Two is flexible and upright, remaining in the proper position, thus preventing external influences from penetrating. Just as the line statement says, it is like binding with a rope made of yellow oxhide, which no one can untie. This kind of firm adherence, like oxhide, is the practice of 'achieving emptiness and maintaining stillness': external attachments cannot enter, and internal thoughts cannot escape. It appears as if there is no retreat, yet it is the most complete retreat. This is a type of retreat that maintains integrity without losing ground. Nine Three is closely followed by two yin lines, and is restrained by the softness, not understanding the need for early retreat. This is a type of retreat mixed with personal attachments, which can be very dangerous. A person's vital energy is like the master, while external influences are like servants. When attached to the yin, the false harms the true, akin to keeping servants while losing the master. Hence, the line statement says that using this heart to nurture servants is still auspicious. This is a type of retreat accompanied by personal attachments.

九四，剛以柔用，能藏真陽於陰氣方生之時，是好於遯也。好於遯而無私繫，惜命如惜寶，不使有一毫陰氣潛生於方寸之中，是以為君子之吉。若夫小人剛強自用，不知伏氣，認假傷真，則不吉矣。此遯之宜去私繫者也。

Nine in the Fourth is yang and capable of using flexibility, able to conceal the true yang when the yin energy is just beginning to arise. This is being skilled in withdrawal. Being skilled in withdrawal without private attachments, cherishing one's life as one would a precious treasure, not allowing even the slightest yin energy to secretly arise in the heart, thus it is the auspiciousness of the gentleman. As for the petty person, being stubborn and self-willed, not understanding the concept of restraining energy, mistaking the false for the real and harming the genuine, that is inauspicious. This is saying that the most important aspect of withdrawal is to eliminate private attachments.

九五，剛健中正，所親者陽，所遠者陰，擇善固執，是調嘉美之遯也。遯之嘉美，不以假傷真，貞而未有不吉者，此遯之歸於中正者也。上九，在遯之上，剛柔混合，萬物不能移，造化不能拘，自由自專，是謂肥遯也。遯至於肥，內無所傷，外無所損，不伏氣而氣自伏，此遯之無有不利者也。

The Nine in the Fifth is strong and upright, drawing near to the yang and keeping away from the yin. It selects goodness and holds on firmly, which is called a beautiful retreat. Retreating beautifully, without using falsehood to harm truth, maintaining uprightness brings no misfortune. This is a type of retreat returning to uprightness. The Nine at the Top is at the top of the Dùn hexagram, where the strong and the gentle are perfectly blended. Nothing can move it, and the workings of nature cannot restrain it. It is free and self-mastery, called "Féi Dùn." Retreating to such a broad and easy extent, there is no inner injury and no outer loss. There is no need to deliberately suppress the vital energy, and the vital energy naturally becomes subdued. This is a type of retreat that brings benefit in all directions.

六爻惟上爻真體未傷，乃無為保健之功，其餘皆陰陽相雜，真體已虧，故必先伏其氣，而後不為客氣所侵。修道者，當真體未傷，須行無為之道以養陽。及真體稍虧，須行伏氣之功以防陰。其體不一，其用亦有異，是貴乎神而明之，存乎其人耳。

In the six lines of divination, only the top line retains its true essence without being harmed, which represents the practice of 'wu wei' (non-action) to preserve the strong and vigorous energy. The other lines are mixed with yin and yang, and their true essence has already been diminished, so it is necessary first to subdue the energy and then prevent it from being invaded by external influences. Those who cultivate the Dao should practice 'wu wei' to nurture the yang energy when the true essence is still intact; once the essence begins to diminish, they should practice the method of subduing energy to guard against the invasion of yin. The condition of the true essence varies, so the methods of cultivation also differ. What is valuable is the ability to understand and discern appropriately in different situations, which ultimately depends on each individual's own efforts.

大壯：利貞。初九，壯于趾，征凶，有孚。九二，貞吉。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。九四，貞吉，悔亡。藩決不羸，壯于大輿之輹。六五，喪羊于易，無悔。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。

The Great Strength hexagram: It is advantageous to maintain uprightness and firmness. Nine at the Beginning: The strength of strength is only in the toes, thus going to war brings danger, and this is certainly the case. Nine in the Second: Upholding uprightness brings auspiciousness. Nine in the Third: The petty person uses strength recklessly, while the superior person knows not to use it; even though uprightness is maintained, there is still danger. A ram uses its horns to push against a fence, but ends up getting its horns stuck and injured. Nine in the Fourth: Upholding uprightness brings auspiciousness, and regret disappears. The fence is broken through, the horns are no longer stuck, and the strength is in the axle of the big cart. Six in the Fifth: Losing a sheep on level ground, there is no regret. Six at the Top: The ram pushes against the fence, cannot retreat, nor can it pass through, bringing no benefit; but if one is willing to make efforts in difficult places, auspiciousness is achieved.

大壯者，陽氣強壯之義。卦德上震動、下乾健，健於內而果於行，健行不息，故為大壯。此進陽壯氣之卦，承上恆卦而來。恆者，久於其道之功。久於其道，則身體力行，心堅志遠，一念不回，深造自得，是非大壯之人不能也。

"The Great Strength" signifies the vigorous and robust nature of yang energy. In terms of the qualities of the trigrams, the upper trigram Zhen represents movement, and the lower trigram Qian represents strength: internally strong and vigorous, externally decisive and resolute, moving forward without ceasing, hence it is called "Great Strength." This is a trigram of "increasing yang and strengthening vital energy," following the previous trigram "The Constant." "The Constant" speaks of the practice of remaining steadfast on the Dao; being able to remain steadfast on the Dao leads to acting with body and mind, with firm will and long-term vision, a single thought not retreating, deepening one's cultivation and achieving understanding naturally—this is not something the Great Strength person cannot accomplish.

益大壯之人，自命不凡，俯視一切，放得下，提得起。有大壯之志，即能行大壯之事，作人之所不能作，為人之所不能為，超凡入聖，為天下希有之事，如雷之一動，自地昇天，驚愚駭俗，震動一切矣。

In general, those who are truly great and strong have lofty aspirations, looking down upon the world around them. They can let go of what they should let go of, and take up what they should shoulder. With the ambition of great strength, they can accomplish great deeds: doing things others cannot do, making actions others cannot make, surpassing the ordinary and entering the realm of sages, achieving rare accomplishments under heaven. This is like a spring thunderclap that starts from beneath the earth and rises straight to the heavens, startling the foolish and shaking the vulgar, shaking everything up.

但大壯之道，尤貴壯之得正，若不得正，則壯之不大，其行不利。彼世間旁門外道之徒，著空執相，認假為真，水火不避，患難不懼，有至死不變者，何嘗不是壯？其如壯之不正，不但壯不能大，而且因壯傷生，何貴於壯？特以大壯之道，惟利於貞耳。

But the path of Da Zhuang particularly values its correctness. If it is not correct, then the strength cannot be great, and actions will not proceed smoothly. Many people outside the orthodox path either fixate on emptiness or on appearances, mistaking illusions for reality, not avoiding water or fire, not fearing hardship, and even refusing to change even at the cost of death. Are they not also called "strength"? Unfortunately, their strength is not correct, so not only does the strength not become great, but they harm their lives by showing off strength. What is the value of such strength? Therefore, the way of Da Zhuang benefits only through the character "Zhen," which means uprightness.

貞者，正也，理也。以理而壯，則內有主宰而志正，外無妄動而行正。志正則剛強不屈，萬物難移而內壯；行正則果決有斷，諸事能成而外壯。志以固其行，行以全其志，內外兼修，不壯者能壯，已壯者能大。已正而壯，其利寧有限量乎。

"Zhen" means rightness, which is principle. By following principle to strengthen, there is a master principle, and the will becomes right; externally, not acting recklessly, actions become right. When the will is right, it becomes strong and unyielding, and nothing in the world can move it, this is internal strength; when actions are right, they are decisive and resolute, and all matters can be accomplished, this is external strength. Using will to solidify actions, and using actions to complete the will, cultivating both inner and outer aspects together, those who were originally not strong can become strong, and those already strong can become even greater. Once one has attained rightness and can also strengthen it, what benefits can there be without limit?

初九，在大壯之始，正當虛己求人，究明性命之理而後用。壯者，乃以剛自居，冒然進步，妄想高登，速欲成功，是壯於其趾矣。壯趾之壯，其進銳者，其退速，遠行必凶，可於理信之。此不謹於始之壯也。

Chujiu is at the beginning of Dazhuang, and it should be humble and seek advice from others, thoroughly understanding the principles of life and death before taking action. Those who are strong, however, wrongly consider themselves strong and rush forward recklessly, hoping to achieve success in one step, eager for quick results. This is called 'Zhuang Yu Zhi' (strength in the toe). Strength concentrated in the toe signifies a rush forward that leads to rapid retreat; the further one goes, the greater the danger, and this can be confidently understood by reason. This is a kind of strength that begins without caution.

九二，剛以治內，柔以應外，外不足而內有餘，不壯而壯，壯之有得於中，中而未有不正，正而未有不吉者。此嚴以治己之壯也。九三，躁進無忌，不壯於內而壯於外，小人以是而貪圖名利可也。至於修道君子，所當萬有皆空，而亦用壯於外，其壯罔用，不特壯不得正，即得其正，未取於彼，先傷於我，亦是危厲之道。如羝羊觸藩，必羸敗其角。此剛而務外之壯也。

Nine in the Second uses strength to govern the inner self and softness to deal with external matters. It appears insufficient on the outside but is abundant within, seeming weak but actually strong, strong in accordance with the middle path. When in harmony with the middle, there is no deviation, and when there is no deviation, there is no misfortune. This is a strong quality that strictly disciplines oneself. Nine in the Third is impetuous and unrestrained, strong on the outside but weak within. Small people may use this to pursue fame and gain, but for a cultivated gentleman, who should regard all things as empty, to use strength externally is inappropriate. This kind of strength is not proper, and even if it becomes proper, it has not yet obtained anything from the other side, yet it has already harmed itself. It is the same as a male sheep ramming a fence, inevitably damaging its own horns. This is a strong quality that is rigid and forcefully directed outward.

九四，剛而能柔，陰陽混合，金丹已結，所當正己之後、正人之時，是以貞吉而又悔亡也。貞吉者，正己之吉。悔亡者，正人之悔亡。又近六五虛心下賢之知音，不但不敗其己之壯，而且能大人之壯，如藩決不羸，壯于大輿之輹。此正己正人之壯也。

Nine in the Fourth is strong yet flexible, with yin and yang blending harmoniously. The "golden elixir" has already been formed, and it is precisely the time when one has already established oneself and should now correct others. Therefore, it is both "faithful and auspicious" and "regret disappears." "Faithful and auspicious" refers to the auspiciousness gained from self-correction, while "regret disappears" refers to the elimination of regret through correcting others. It is also close to Six in the Fifth, a humble and virtuous person who appreciates talent. Not only does it not weaken its own strength, but it can also complete the strength of others. As the line statement says, the fence is broken but the horn is not blocked, and the strength is on the axle of the big cart. This is strength that corrects oneself and others.

六五，居於動體，柔而無剛，時在可壯，人不能壯，如喪羊於平易之地矣。然雖人不能壯，幸其柔順虛心，借他人之知識，以開自己之茅塞。虛心即能實腹，不壯者能壯，既壯者能大，可無喪羊之悔矣。此己不壯而借人之壯也。

Six in the Fifth occupies the position of the Trigram Zhen (Thunder), which is characterized by softness and lack of firmness. At a time when strength could be exerted, it fails to become strong itself, like losing a sheep on flat ground. However, although it cannot become strong on its own, it is fortunate that it is gentle, humble, and willing to borrow others' insights to dispel its confusion. Being humble (without personal prejudice) allows for inner strength (true energy filling the abdomen). What was originally weak can become strong, and what was already strong can grow even more. Thus, the regret of losing the sheep is dispelled. This is a case where one is not strong itself but borrows the strength of others.

上六，愚而自用，妄猜私議，入於旁門，到得年滿月盡，生平所學，俱歸無用，如羝羊觸藩，不能退、不能遂矣。居動之極，禍已釀成，如何能退？在事之終，後悔不及，如何能遂？退之不能，遂之不得，空空一世，有何利乎？然則柔而無能者，與其自己用壯而受害，不若及早虛心求師，困而學之，勉強而行之，從艱難處下一番死功夫，不患不到大壯之地。此本不壯，而歸正即壯也。

The Sixth at the Top is foolish and stubborn, making reckless guesses and private comments, thus falling into wrong paths. When his lifespan is exhausted, all his learning becomes useless, just like a male sheep butting against a fence, unable to retreat or proceed. It resides at the extreme point of the Trigram of Zhen (Thunder), meaning calamity has already been formed, how can it retreat? It is also at the end of affairs, so regret is too late, how can it proceed? Unable to retreat, unable to advance, wasting a lifetime, what benefit is there? Therefore, the weak and incapable, rather than acting proudly and suffering harm, should seek a wise teacher early. Even if learning late and proceeding with effort, as long as one puts in hard work in difficult situations, one will not fail to reach the state of Great Strength. This is because originally not strong, but once returning to the correct path, it becomes strong.

六爻皆有壯道，吉凶不一，求其壯於內，而能正己者，其惟九二。壯於外而能正人者，其惟九四乎。然則修道者，當未了道，必先正己，既已了道，又須正人。正己者，修道也；正人者，立德也。修道立德，方是壯之正、壯之大。大壯之利貞，必以道全德備為極功也。

Each of the six lines has its own strength and path, with varying fortune and misfortune: among them, the one that is strong within and can maintain proper conduct is only the Nine in the Second; the one that is strong outside and can correct others is only the Nine in the Fourth. Therefore, a person cultivating the Way must first correct himself before attaining the Way; after attaining the Way, he must then correct others. Correcting oneself is cultivating the Way; correcting others is establishing virtue. Only when both cultivating the Way and establishing virtue are achieved can one be considered truly strong and upright, truly strong and great. The "favorable constancy" mentioned in the Great Strength hexagram must ultimately be based on a complete virtue and full virtue as the highest achievement.

晉：康侯用錫馬蕃庶，晝日三接。初六，晉如摧如，貞吉；罔孚，裕無咎。六二，晉如愁如，貞吉，受茲介福于其王母。六三，眾允，悔亡。九四，晉如鼫鼠，貞厲。六五，悔亡，失得勿恤；往吉，無不利。上九，晉其角，維用伐邑，厲吉，無咎，貞吝。

The hexagram "Jin" (Progress): A peaceful vassal receives a great reward of chariots and horses from the Son of Heaven, and is honored three times in one day. Six at the Beginning: One desires advancement but meets obstacles; by maintaining uprightness, one brings good fortune; although temporarily not trusted, with ease and composure, there will be no mistake. Six in the Second: One desires advancement but feels anxious; by maintaining uprightness, one brings good fortune, and will receive this great blessing from the Queen Mother. Six in the Third: All people believe in him, and regret disappears. Nine in the Fourth: Advancement is like that of a shrewd rat, even with uprightness, there is danger. Six in the Fifth: Regret disappears, and there is no need to worry about gain or loss; going forward brings good fortune, and there is no disadvantage. Nine at the Top: Advancement reaches the end of the animal's horn, and can only be used to attack one's own territory; although there is danger and hardship, it ultimately brings good fortune, and there will be no mistake, but maintaining such uprightness brings some regret.

晉者，進也。卦德上離明、下坤順，由順而生明，用明而行順，順時順理，其明日增，故謂晉。此自誠而明，進火之卦，承上遯卦而來。遯者，止其健，而不輕用健也。不輕用健則心虛，心虛則燭照覺察，戒慎恐懼，不為物慾所瞞，黑中有白，神明自來矣。

"The hexagram '晋' means progress. In terms of the qualities of the trigrams, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Kun (Earth), representing compliance. Brightness arises from compliance, and with this brightness, one proceeds in compliance, following the natural order and the principles of things. As brightness increases day by day, this is called '晋'. This hexagram represents progress through sincerity leading to clarity, and it focuses on 'advancing the fire' (advancing the yang fire, meaning to advance in effort and increase yang energy). It follows the previous hexagram '遯' (Retreat). '遯' speaks of restraining one's vigorous strength and not easily using it. Not easily using strength leaves the mind open and empty. When the mind is empty, it becomes capable of illumination and awareness, being cautious and respectful, not deceived by worldly desires. In darkness, a small light appears, and the divine spirit naturally comes forth."

人之本來良知良能之性，炯炯不昧，其德本明，因交後天，識神用事，人心起而道心藏，良知之健，變為不良之健，良能之順，變為不良之順。心與物交，錮閉靈竅，神明有昧矣。

Human beings originally possess a point of innate goodness and ability, which is bright and clear, never dull or obscured. Its virtue is inherently luminous. However, once it falls into the Later Heaven, the "discriminative spirit" (a false consciousness arising from later heaven's sensory experiences and distinctions) takes control. When the human mind arises, the Dao mind retreats. The vigorous nature of innate goodness becomes a harmful vigor, and the gentle nature of innate ability becomes a harmful gentleness. When the mind interacts with external things, it seals the spiritual窍, and thus the divine wisdom becomes obscured and dull.

聖人教人進火者，由不明而復進於明耳。進明之功，非順道不能。順者，順時順理，常存道心，不生人心，知之能之，無一不良。天之賦人者良，人之順天者亦良。天人合發，元神不昧，自誠而明，其明日增，由小而大，自微而著，漸進於高明遠見之處，有象於康侯，用錫馬蕃庶，晝日三接也。

The sages teach people to "enter the fire," aiming to return from darkness back to brightness. To increase brightness, one must follow the proper path. By "following the proper path" is meant following the timing of heaven, following the principles of things, maintaining the mind of the Dao, and not giving rise to the mind of human desires. What one knows and can do is entirely good and benevolent. The nature given to humans is good; when humans follow heaven, they also act in a good and benevolent way. When heaven and humans act together, the "Origin God" (the innate divine nature of the Earlier Heaven) is no longer obscured. From sincerity comes clarity, and brightness grows day by day, gradually increasing from small to great, from hidden to manifest, gradually entering the realm of high wisdom and far-sightedness, which corresponds exactly to the imagery in the Hexagram Statement of the noble man who receives a chariot and horses, and is visited three times a day.

康侯者，安泰寧靜之侯。馬在午，屬於離明之象。蕃庶者，地所生，屬於坤順之象。晝日者，日之明，明在上也。三接者，地之順，順在下也。人之良知良能之真心，為一身之主，如一國之有康侯也。真心不背於天良，用明用順，如康侯用錫馬蕃庶也。

"Kanghou" refers to a peaceful and tranquil prince. The horse is paired with the earthly branch Wu, symbolizing the image of Li (Fire), which represents clarity. "Fanshu" refers to numerous things produced by the earth, symbolizing the image of Kun (Earth), which represents compliance. "Zhou ri" refers to the brightness of daylight, with clarity in the upper trigram. "Sanjie" refers to the earth's compliance, with compliance in the lower trigram. A person's true heart and innate ability is the master of the body, just like a country having such a prince. The true heart does not deviate from the innate goodness, using both clarity and compliance, just as Kanghou was granted a large number of chariots and horses.

由順而生明，以明而行順，如晝日三接也。三接者，乃再三之順，不順而必至於順，其中有閒邪存誠之功。閒邪存誠，人心順、道心彰，誠則明矣，明則誠矣。誠明兼該，明明德而止於止善，進火之功盡矣。

From order comes clarity, and with clarity, order is carried out, which is called "three times receiving during the day." The term "three times receiving" refers to repeatedly achieving order; even if originally not orderly, one must strive to be orderly. There is a kind of effort called "eliminating evil and preserving sincerity" (preventing evil thoughts and maintaining sincerity). By eliminating evil and preserving sincerity, the human mind becomes obedient, and the way becomes evident. When sincerity is achieved, clarity follows, and when clarity is achieved, sincerity is realized. Sincerity and clarity are both present, thus manifesting the inherent virtue of clarity and resting in ultimate goodness. This completes the process of advancing the fire.

初六，在明之初，大理未明，宜靜不宜動，是以晉如摧如，守貞而吉也。夫守貞而吉者，以其未能至信，先須窮理，充裕於內，運火自無差錯之咎矣。此未進明，先求其明也。

Initial Line Six is at the beginning of brightness, and the great principles have not yet been fully understood. It is suitable to be still rather than to act. Therefore, it says, "Progressing as if crushed"—trying to advance leads to obstruction, so only by holding to the correct path is auspiciousness achieved. Why is holding to the correct path auspicious? Because it has not yet gained the trust of others. First, one must thoroughly investigate the principles, making the inner self abundant. In the future, when using fire, there will naturally be no mistakes. This is before entering into brightness, first seeking to obtain brightness.

六二，處於三陰昏暗之中，不但不能增明，而且有以蔽明，是以晉如愁如也。然柔而守正，不為假陰所惑，不進而亦不愁，是以貞而得吉。蓋能貞則致虛守靜，真陰現象，假陰自化，如受茲介福于其王母矣。此處不明，不遽進明也。

Six Two is in the midst of three dark lines, and not only cannot increase brightness, but there is even the danger of obstructing brightness, hence it is said 'advancing as if in sorrow'. However, it is gentle and upright, not deceived by false dark influences. Though it does not advance, it does not worry, thus by uprightness it attains good fortune. Because uprightness allows one to cultivate emptiness and stillness; when emptiness and stillness reach their extreme, the true yin (the original yin essence inherent in the Earlier Heaven) naturally manifests, and the false yin (the yin of later heaven arising from worldly thoughts and attachments) naturally dissipates. Just as the line statement says, receiving this great blessing from the Queen Mother. This is being in an obscure place, not urgently seeking to advance into brightness.

六三，不能自下而順，乃自上而順，似乎不正而致悔。然性柔志剛，不順陰而順陽，借他家之明，以濟我家之暗，我順他而他即順我，是以眾允其進，有悔可亡。此己不明，順人之明也。

Six in the Third cannot move upward smoothly, but instead moves downward smoothly, appearing to be improper and thus inviting regret. However, it is gentle in nature yet strong in will, not yielding to yin but following yang, using the brightness of 'his family' to illuminate the darkness of 'my family'—in alchemy, one's own later heaven aspect is called 'my family,' while the earlier heaven true yang is called 'his family.' By following him, he also follows me, so everyone trusts its upward movement, and the inherent regret can be dispelled. This is a type of being unclear oneself yet following the clarity of another.

九四，居於明體，已進於明矣。但在二陰之內。明藏暗中，又應初陰，明而有私，邪正不分，是非相雜，以是進明如鼫鼠夜行，所見不大，其行不遠。雖用明得正，終有危厲。此剛而有私之明也。

Nine in the Fourth has already reached the form of Li (Fire), which signifies clarity. However, it is sandwiched between two yin lines, so the clarity is hidden within darkness. It also corresponds with the yin line at the beginning, meaning that the clarity is mixed with private motives, unable to distinguish right from wrong, and contains both good and bad. This kind of advancement in clarity is like a large rat traveling at night, seeing little and moving only a short distance. Although using clarity is still considered proper, there is still a danger and hardship. This is a clarity that is strong but mixed with private intentions.

六五，居於二陽之內，既明其我家不明，又明其他家有明，借剛濟柔，本有悔者而悔可亡。悔由於心之不虛，若知虛心，則以己求人，即能實腹，既實其腹，則吉凶止足，如在掌上，可以失得勿恤，直行無疑，往而進火下功。吉無不利者。此虛以招實之明也。

Six in the Fifth is situated between two yang lines. It clearly understands that its own nature is not bright, yet it recognizes that the other side is bright. By borrowing the strength of the yang to support its own yin, there is originally a sense of regret, but this regret can be dispelled. Regret arises from the heart not being willing to be humble; if one understands humility and seeks guidance from others, one can achieve 'filling the belly' (true energy filling the interior). Once the belly is filled, the distinction between good and bad fortune becomes as clear as looking at one's palm lines. One can then be free from worries about gains and losses, proceed confidently without hesitation, and boldly move forward to exert effort in the fire element, leading to auspiciousness and no obstacles. This is the clarity of brightness achieved through humility.

上九，剛強自勝，只知進明，不知虛明，是以維用伐邑也。邑為私邑，伐邑即克己之功。克己之功，虛人心也。若不虛心，獨恃其剛，強制強伏，必危厲而後得吉，得無咎，以是用明，雖克己得正，亦屬勉強，不由自然，未免取吝於大方。此剛而高亢之明也。

The upper ninth line is strong and ambitious, only knowing to advance clearly without knowing to let this clarity be tempered. Therefore it says, "It is necessary to use clarity to subdue the city." "City" refers to one's private territory; subduing the city means the practice of restraining oneself. Restraining oneself ultimately means emptying the mind of personal desires. If one does not empty the mind and relies solely on one's own strength, using force to suppress force, one must first undergo a period of danger and hardship before achieving good fortune and avoiding blame. Although such use of clarity, though restraining oneself, is considered correct, it is ultimately forced and not natural, inevitably leading to regret in the eyes of those skilled in the matter. This is a strong and lofty clarity.

然則，進明運火之道，未明必先求其明，既明又當虛其明，虛實並用，剛柔相當；自誠而明，明本於誠，其明日進日高，用之不盡，取之不竭，大地裡黃芽長遍，滿世界金花開綻，無處不可用明，無處能傷其明矣。

This suggests that the method of advancing the Ming (illumination) through fire is: before the light appears, one must first seek the light; once the light is clear, one should keep it subtle. Using both emptiness and substance, firmness and softness in balance; from sincerity comes illumination, and illumination relies on sincerity as its foundation. This light grows day by day, becoming ever more refined, inexhaustible and boundless. It spreads everywhere, producing "yellow sprouts" and blooming "golden flowers"—both are metaphors used in alchemy to describe the awakening of the primordial true yang and the manifestation of the alchemical light. At that time, one can use this illumination anywhere without harming it.

明夷：利艱貞。初九，明夷于飛，垂其翼；君子于行，三日不食。有攸往，主人有言。六二，明夷，夷于左股，用拯馬壯，吉。九三，明夷于南狩，得其大首；不可疾，貞。六四，入于左腹，獲明夷之心，于出門庭。六五，箕子之明夷，利貞。上六，不明，晦；初登于天，後入于地。

The卦 of Mingyi: It is advantageous to maintain uprightness amidst hardship. Initial Nine: A bird with its light injured is flying, with its wings hanging down; the gentleman is traveling, and for three days he does not eat. If he goes somewhere, the host will speak ill of him. Sixth Two: The light is injured, injured on the left leg; with a strong horse, he is rescued, which is auspicious. Ninth Three: During a southern tour, the light is injured, yet the chief culprit is captured; do not act too hastily, but maintain uprightness. Sixth Four: Entering the left territory, he discovers the intention of Mingyi, and thus walks out from the courtyard. Fifth Six: Like Ji Zi, he hides his light, which is advantageous to maintain uprightness. Upper Six: Not only is there no light, but it is dark; at first rising to the heavens, later falling into the earth.

明夷有二義。一夷者，藏也。一夷者，傷也。卦德上坤順、下離明，明在順中，明而順時，以順養明，故謂明夷。又明在暗中，明而有傷，亦謂明夷。此自明而誠，退火之卦，承上大壯而來。大壯者，健於動也。健於動，須要知其進退，若有進無退，壯之太過，必傷其明，明傷而壯，未有不敗者，此退火之功所由貴。

"The hexagram 'Ming Yi' has two meanings: one 'Yi' refers to concealment, and the other 'Yi' refers to injury. In terms of the hexagram's virtue, the upper trigram is坤 (Kun, Earth), representing compliance, and the lower trigram is离 (Li, Fire), representing brightness: brightness is within compliance, and brightness can be nurtured through compliance, hence it is called 'Ming Yi'. Also, because brightness is in darkness, brightness is injured, so it is also called 'Ming Yi'. This hexagram represents returning from brightness to sincerity, emphasizing the practice of 'retreating fire' (reducing yang fire and lowering the fire intensity). It follows the previous hexagram 'Da Zhuang'. 'Da Zhuang' discusses strength and activity; strength and activity require understanding of advancement and retreat. If one only knows advancement and not retreat, the strength becomes excessive and inevitably injures one's brightness. If brightness is already injured yet one continues to exert strength, there is no way to avoid failure. The value of this practice of retreating fire lies precisely here."

退火者，藏明於至幽至密之處，而不輕自用也。修道之所以進火用明者，以其不明而進至於明耳。既進至於明，內外不昧，可以韜明養晦，必至於至善無惡之地，使明無一點有傷，方謂火返其本，有氣無質，一團和氣，良知良能，元神不昧，非色非空，即色即空，色空不拘，如日在地上能照外，日在地下能照內。內之外之，無一不明，不明之明，勝於用明，明而無形跡可窺矣。無形跡可窺，方是火退，而火返本。但此火退、返本之道，亦逆道也。

The concept of "retreating fire" refers to concealing light in the most hidden and secret place, unwilling to use it easily. The reason for advancing fire and using light in spiritual cultivation is because originally there is no clarity; one must gradually progress toward clarity. Once one has reached clarity, both inside and outside are no longer dark or confused, and then one should conceal one's light and cultivate in obscurity, proceeding until reaching the state of utmost goodness with no evil, ensuring that this clarity remains undamaged. This is called "fire returning to its origin": it has only energy but no substance, forming a single, harmonious sphere of energy, with innate knowledge and ability intact, the origin god not obscured, neither color nor emptiness, yet both color and emptiness. It is not bound by either. Just like the sun, when it is on the earth, it can illuminate the outside; when it is underground, it can illuminate the inside: regardless of moving inward or outward, there is no place that remains unilluminated. This kind of "clarity without clarity" surpasses deliberate use of clarity, as the clarity is so profound that there is no trace or form to be observed. Only when there is no trace or form to be observed can it be said that the fire has retreated and returned to its origin. However, this path of retreating fire and returning to its origin is also a path of "reverse" cultivation.

逆者何逆？逆其所生之明於內，有明而不自用也。有明不用，非空空無為便能了事，其中有防危慮險之功，隨時收斂之道，要在於艱難不能自由處返來，若返於順，而不能返於逆，則火不歸元，明不入真，終必有傷，故明夷利於艱貞也。艱難守正，順時而退，明不受傷，丹元無滲漏之患，所謂“縱識殊砂與黑鉛，不知火候也如閒，大都全借修持力，毫髮差殊不結丹”。

What is "reversing" (逆)? It refers to drawing back the light that one has generated inwardly, rather than using it outwardly. Having light without using it is not simply being idle and doing nothing; there is a practice of being vigilant against danger and a method of constantly withdrawing. The key lies in returning from a difficult situation where one is not free. If one can only return by following the natural flow and cannot reverse, then the fire will not return to its origin and the light will not reach the true essence, eventually leading to harm. Therefore, the hexagram "Brightening Darkness" (明夷) emphasizes "persevering with firmness" (艰贞). In hardship, one must maintain righteousness and retreat in accordance with the situation, so the light will not be harmed, and there will be no risk of leakage of the fundamental vital energy ("Dan Yuan"). Zhang Bodaon's "Wuzhen Pian" explains clearly: even if one recognizes the two ingredients, cinnabar and black lead, without understanding the timing of the fire, it is all in vain. This matter entirely depends on actual cultivation; a slight error will prevent the formation of the elixir.

蓋以修丹之道，全要以火為準則，少於火而丹不成，過於火而丹即傷，及丹已成，急須住火停輪，沐浴溫養，守中抱一，深藏其明於無聲無臭之地，不使有一點火氣耳。

Because the path of alchemy requires fire as the standard: if the fire is insufficient, the elixir cannot form; if the fire is too strong, the elixir will be harmed. Once the elixir has formed, one must quickly stop the fire and halt the wheel (cease the practice of circulating fire through the heavens), and shift to bathing and nurturing, maintaining the center and embracing unity, keeping this brightness hidden in a place without sound or smell, so that no trace of fire remains.

初九，在明夷之初，雖無傷之形，已有傷之幾，急須退火，以免其害。以象取之，如明夷于飛垂其翼；以人取之，如君子于行，三日不食，有攸往。垂翼之飛，不食而往，明於退而急退者。然主人有言者，退火乃聖胎凝結以後之事。聖胎凝結，自有真火，不用假火，如愚如訥。人所嫌忌，有言毀謗，必不能免。然雖有毀有謗，外傷而內不傷。此退火於未傷之前也。

The first line, "Initial Nine," is at the beginning of the hexagram of Ming Yi. Although there is no visible sign of injury yet, there is already a hint of injury, so it is necessary to quickly reduce the fire in order to avoid future troubles. Taking an analogy from natural phenomena, it is like a bird whose light has been injured, flying with its wings hanging down. Taking an analogy from human affairs, it is like a gentleman traveling, who for three days does not eat but still has to move forward. Flying with hanging wings and moving without eating are both examples of people who clearly understand when to retreat and act accordingly. As for the line statement saying "the master has spoken," this is because reducing the fire is something that happens after the "sacred embryo" (the formed embryo of internal alchemy) has been formed. Once the sacred embryo has been formed, there is already "true fire" within, so there is no need for false fire. On the outside, it appears foolish or dull, which is exactly what others will resent and criticize, leading to inevitable slander and defamation. However, even though there is slander and defamation, it only harms the outside, not the inside. This is retreating from fire before any injury occurs.

六二，退火稍遲，而即見傷，如明夷于左股也。然柔順虛心，見傷即知。用壯馬急拯其不能早退之失，可不至於大傷其明，亦致吉之道。此退火於見傷之時也。

Six in the Second retreats from fire, but slightly lags behind, thus immediately suffering an injury, like the light being harmed and the injury occurring on the left leg. Fortunately, it is gentle and humble, and upon sensing the injury immediately, it uses a strong horse to urgently remedy its failure to retreat earlier, thus avoiding great harm to its clarity. This is also a path leading to auspiciousness. This refers to retreating from fire after the injury has already occurred.

九三，剛明兼備，運天然真火，煅去人心之首惡，人心一去，邪火自化，如明夷于南狩，得其大首也。但人心有識神居之，為歷劫輪迴之種子，不易去之，若去太猛，反激邪火妄動。真人有傷，惟不可疾貞，漸次化之，人心終有消滅之時。此運真火而明不傷也。

Nine in the Third is endowed with both firmness and clarity, capable of employing the 'natural true fire' (a genuine yang fire that is not artificial or forced, inherently complete). This true fire can burn away the primary evil within people's hearts. Once the heart's evil is removed, the false fire naturally dissipates, just as the Line Statement says, capturing the main culprit while touring the south. However, people's minds are occupied by the 'discriminating spirit,' which is the seed of past lives and rebirths, difficult to eliminate. If removed too forcefully, it may instead provoke the false fire to stir, causing harm even to the true person within the body. Therefore, one should follow the Line Statement's advice of 'not being hasty, but maintaining sincerity,' gradually transforming it through layers. Eventually, the human heart will be completely purified. This is the way of using true fire to achieve brightness without injury.

六四，養明於幽深至密之處，如入于左腹矣。左腹之明，視之不見，不識不知，可獲明夷之心，于出門庭，出有心而入無心，一切邪火，焉得而發之。此退假火而明不傷也。

Six in the Fourth keeps the light nurtured in a deep and secret place, like entering the left abdomen. The light within the left abdomen is unseen, not needing recognition or knowledge, thus it can understand the intentions of Mingyi. From the courtyard, one steps out: what goes out is with intent, what returns is without intent, so where could evil flames arise? This is retreating the false fire while the light remains unharmed.

六五，守中抱一，絕不用明，而明常存，所謂內有天然真火，爐中赫赫長紅，如箕子之明夷，利在於貞也。利貞之明夷，外不足而內有餘。此養真火而明不傷也。

Six in the Fifth maintains the center and embraces unity, entirely not using brightness, yet brightness remains constantly present. This is called having a natural true fire within, like a furnace that remains brightly red. Just as Ji Zi concealed brightness, benefiting by holding firm to correctness. This kind of 'beneficial uprightness' in Mingyi appears insufficient on the outside but is abundantly sufficient within. This is nurturing the true fire while brightness remains unharmed.

上六，不明火候，只知順用其明，不知逆退其明，是不明而反晦也。不明反晦，無益有損，自招其災，如初登于天而進明，後入于地而傷明，金丹得而復失，前功俱廢矣。此不知退火而明終傷也。

The Sixth at the Top does not understand the timing of fire, and only knows to follow along using its own brightness, without knowing to reverse and withdraw the brightness. As a result, it not only fails to become bright, but instead turns into darkness. Being unenlightened yet turning into darkness brings only loss and no benefit, inviting self-inflicted misfortune. Just as the Line Statement says, initially rising to the heavens is advancing brightness, but later falling into the earth is injuring brightness. Having obtained the 'Golden Elixir' only to lose it, all previous efforts are wasted. This is the result of not knowing how to retreat the fire, leading ultimately to injury of brightness.

噫！養火即養明。退火即藏明，明藏於內，火返其真，虛靈不昧，期其神化，歸於無形無色而後已。但須要知得養明、退火之火候耳。若不知火候，不特不能養明，而且有以昧明，是亦明夷而已，何能濟事乎！

Alas! Cultivating fire is cultivating brightness, and retreating fire is concealing brightness. When brightness is hidden within, the fire returns to its true origin, becoming empty and luminous without confusion. One should continuously hope for its divine transformation, ultimately returning to formless and colorless. However, one must understand the proper timing for cultivating and retreating fire. If the timing is not understood, not only will brightness not be cultivated, but it may instead become confused. This would merely result in "bright injury" — injury to brightness — which can never accomplish anything.

家人：利女貞。初九，閑有家，悔亡。六二，無攸遂，在中饋，貞吉。九三，家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。六四，富家，大吉。九五，王假有家，勿恤，吉。上九，有孚威如，終吉。

The Hexagram of the Family: It is advantageous for a woman to maintain firmness and correctness. Nine at the Beginning: At the start, establish rules within the family to prevent disorder, and regret will vanish. Six in the Second: Do not go out on one's own to achieve anything, but instead manage household affairs and food preparation within the home, maintaining correctness brings good fortune. Nine in the Third: Governing the family with excessive strictness causes the family members to groan in hardship, although there is regret and danger, in the end it is fortunate; if women and children laugh and play without any discipline, eventually there will be regret. Six in the Fourth: Bring prosperity to the family, which is a great blessing. Nine in the Fifth: The sovereign governs his family with sincere virtue, there is no need for worry, and it is fortunate. Nine at the Top: One maintains sincerity and has authority, ultimately leading to good fortune.

家人者，家中有人，治內之道。卦德上巽入、下離明。明則可以巽行其道，巽則能以漸通其明，巽明相需，如以風吹火，火隨風生。有治家之道，故謂家人。此煉己持心、迴光返照之卦，承上晉卦而來。晉者，明由順生，進火用明之功。進火用明，須先明內，明內者煉己也。

"The Hexagram 'Family' refers to having people in the family and discusses the principles of governing within. In terms of the hexagram's virtue, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Li (Fire), representing brightness: with brightness, one can promote the way through the method of Xun (flexibility); with Xun (flexibility), one can gradually spread the brightness. Xun and brightness depend on each other, just like using wind to blow fire, which makes the fire flourish. This contains the principle of governing the family, hence it is called 'Family.' This hexagram discusses 'cultivating oneself and holding the mind' and 'returning light to oneself,' following the previous hexagram 'Progress.' 'Progress' discusses how brightness arises from flexibility, which is the practice of using brightness in fire; but to use brightness in fire, one must first cultivate brightness internally, and cultivating brightness internally is the practice of cultivating oneself."

煉己者，煉我家之陰耳。我家之陰為何陰？人心是也。人身精、神、魂、魄、意，皆屬陰，聽命於人心，人心靜而五者皆靜，人心動而五者皆動，煉己即煉此人心耳。煉去人心，道心自現，道心現而心明，則精、神、魂、魄、意，皆化而為護法神矣。

The concept of "refining oneself" refers to refining "my family's yin"—in alchemy, the later heaven aspect of one's own body is called "my family," and the yin components within it are the objects to be refined. What exactly is "my family's yin"? It is the human mind. The five elements of essence, spirit, soul, shadow, and intention in the human body all belong to yin, and they all obey the human mind: when the human mind is still, these five elements also become still; when the human mind is active, these five elements also become active. Therefore, refining oneself ultimately means refining the human mind. Once the human mind is refined, the way mind naturally emerges; when the way mind appears, the mind becomes bright and clear, and then essence, spirit, soul, shadow, and intention all transform together, becoming divine beings that uphold the great way.

人之身，如家也。人之精、神、魂、魄、意，如一家之人也。煉人心而生道心，精、神、魂、魄、意，各安其位，各伺其事，喜、怒、哀、樂，皆和而中節，如一家治也。取象利女貞，女以守貞為貴，煉己如女之守貞不字，則我家之真陰現象。真陰現象，則心虛靈不昧，外物不得而入，可以循序漸進，以求他家之陽，無有不利者。

A person's body is like a household, and the essence, spirit, soul, vital force, and intention are like the members of that household. By refining the heart and cultivating the Dao-heart, the essence, spirit, soul, vital force, and intention will each take their proper place and perform their respective functions. Joy, anger, sorrow, and joy will be in harmony and measured, just as a well-ordered household. The Hexagram Statement takes the image of "favoring a woman's constancy": a woman values constancy, and refining oneself is like a woman maintaining her constancy without easily marrying, thus allowing the "true yin" within the household to manifest. When the true yin manifests, the heart becomes clear and lucid, not obscured by external influences, and one can then gradually seek the "yang of another household" (the true yang of the Earlier Heaven), which will bring no disadvantage.

卦體二虛於下，五實於上。虛心即能以實腹，利女貞，正所以致虛守靜，以為成家立業計耳。故修道者，戒慎恐懼，於不睹不聞之內，不使有一毫陰氣潛藏於方寸之中也。

In terms of the hexagram structure, the line Six in the Second holds a yin quality in a lower position with an empty center, while the line Nine in the Fifth holds a yang quality in an upper position with a solid center: being able to 'empty the mind' allows one to 'fill the abdomen.' The phrase 'favoring a woman's constancy' signifies the need to cultivate emptiness and stillness, planning for future family and career. Therefore, those who practice the Way should be cautious and fearful, making efforts in places others cannot see or hear, ensuring not even the slightest trace of yin energy hides in the mind's smallest space.

初九，在家人之初，剛於煉己，如閒有家也。有己即能防閒剋制，方寸之中，空空洞洞，內念不生，外物不入，本有悔而悔可亡。此煉已於有己之初者也。

The initial line, Nine at the Beginning, is at the start of the Family hexagram. It represents the ability to be strong and resolute in cultivating self-discipline. As stated in the line statement, one should establish rules and restraints right from the beginning within the family. Since there is still a 'self' present, one must restrain and control oneself, keeping the mind empty and free from thoughts, and preventing external desires from entering. Originally there is regret, but this regret can be dispelled. This is a type of cultivation of self-discipline at the very beginning of having a self.

六二，柔而中正，返觀內照，心清意靜，不專遂於外，而謹慎於內，以靜制動，以一御紛，外物不納，客氣難入，如婦人在中饋而居貞，未有不得吉者。此煉己而用柔道者也。

Six in the Second is gentle and upright, looking inward with self-reflection, keeping the mind clear and intentions tranquil, not seeking accomplishment solely from the outside, but being cautious in all things within. By stillness it moves others, and by focus it controls chaos; external things cannot enter, and superficial influences find it hard to penetrate. It is like a woman staying at home managing food and drink while maintaining purity and steadfastness, and there is no failure to gain good fortune. This is a type that cultivates oneself through the path of gentleness.

九三，煉己功勤，雜念不生，如家人嗃嗃，悔厲驚懼，不敢為惡，自然得吉。否則有念不去，姑息養奸，恣情縱欲，如婦子嘻嘻，略無家法，焉能到得無己之時？如此修道，終不成道，取吝而已。此煉己當用剛道者也。

Nine in the Third line emphasizes diligent and arduous cultivation of oneself, where miscellaneous thoughts do not arise. It is like governing a household with strict discipline, causing family members to groan in hardship. Although there may be regret and danger, and fear in the heart, one dares not commit evil deeds, thus naturally attaining good fortune. Conversely, if one refuses to eliminate thoughts, indulges them, and indulges in desires, it is like a woman or child laughing and chatting, with no discipline at all. How could one ever reach the state of 'no self'? Such cultivation will never lead to enlightenment, and one will only end up with regret. This is a category of cultivating oneself that should use a firm approach.

六四，以柔求剛，借剛濟柔，不即不離，漸次導引。虛心即能實腹，富有日新，方且積法財、聚天寶，其吉之大，不僅無己而已。此煉己柔而用剛者也。九五，陽剛得中，心正而身修，如王者假家施治，而天下自平，其吉出於自然，非有勉強，何憂恤之有？此煉己而剛柔如一者也。

Six in the Fourth uses softness to seek out firmness, borrows firmness to support its own softness, neither rushing forward nor letting go, but gradually guiding and advancing step by step. Being humble allows for a full belly, being rich and ever-renewing, it is accumulating 'method treasure' and gathering 'heavenly treasure' (both referring to the meritorious deeds and the original true energy needed for cultivation), its great auspiciousness is not only achieving 'no self' but more. This is a category of refining the self by using softness to employ firmness. Nine in the Fifth, being yang firmness and occupying the center of the upper trigram, has a correct mind and cultivated body, like a king governing his family with sincere sincerity, thus the world naturally becomes peaceful; its auspiciousness comes from nature, without any forced effort, so what is there to worry about? This is a category of refining the self where firmness and softness are perfectly integrated.

上九，剛而居於巽體之上，可信其煉己有威如矣。煉己威如，嚴之於初，自能吉之於終，此煉己而有始有終者也。子書云：煉己不熟，還丹不結。還丹頭一步功夫，先要煉己，煉己煉到無己時，虛室生白，先天之氣，自虛無中來，凝結而成黍米之珠，其光通天徹地，一切魍魎邪魔，焉得而近之，煉己之功豈小焉哉！

The Upper Nine is yang and resides at the top of the Xun trigram. It can be believed that its cultivation of itself has already attained dignity. When the cultivation of oneself is dignified, beginning with strict requirements naturally leads to a favorable outcome at the end. This is a type of cultivation that has a beginning and an end. Daoist texts say: If the cultivation of oneself is not mature, the elixir cannot be formed. The first step in forming the elixir is to cultivate oneself. When the cultivation of oneself reaches the state of "no self," a vacant heart naturally produces white light. The primordial qi arises from the void and condenses into a "grain of millet" (a term used by alchemists to describe the initial true seed of the golden elixir, which is as small as a grain of millet). Its light penetrates heaven and earth; where could any malevolent spirits or evil demons dare to approach? This cultivation of oneself is no small matter!

睽：小事吉。初九，悔亡。喪馬勿逐自復，見惡人，無咎。九二，遇主于巷，無咎。六三，見輿曳，其牛掣，其人天且劓。無初有終。九四，睽孤，遇元夫，交孚，厲無咎。六五，悔亡，厥宗噬膚，往何咎？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。

The Hexagram of Separation: Small matters are auspicious. Nine at the Beginning: Regret disappears. If a horse is lost, there is no need to chase after it; it will return on its own. If one meets a repulsive person, there will be no fault. Nine in the Second: Meeting the master in a narrow alley, there will be no fault. Six in the Third: Seeing a large cart stuck, the oxen pulling it are also restrained, and the driver is punished by being stabbed on the forehead and having his nose cut off. At first there is difficulty, but in the end there will be a good result. Nine in the Fourth: In a state of separation and isolation, encountering a strong and upright man, and interacting with sincerity, although there is danger, there will be no fault. Six in the Fifth: Regret disappears. Members of the same clan come together as easily as biting into soft meat. Going forward, what fault could there be? Nine at the Top: In a state of separation and isolation, seeing a pig covered in mud, and also seeing a cart carrying ghosts and monsters. At first, one draws the bow to shoot, but then lowers the bow. Originally, the person is not a robber, but comes to propose marriage. Going forward, if one meets rain, it will be auspicious.

睽者，彼此相違之義。卦德上離明、下兌悅，悅生於內，明用於外，悅非所悅，明非所明，悅明不當，故謂睽。此陰陽相隔，和緩調理之卦，承上明夷而來。明夷者，真明有昧之義。真明有昧，假明即出，識神用事，順其所欲，明於外而不明於內，性亂命搖，與道相隔，此睽之所由來也。然睽則睽矣。又有致合之道，特以明雖在外，若能虛其心，可以返明於內。欲雖起內，若能實其腹，可以掃欲於外。明返欲掃，神定情忘，則陰陽隔礙潛通，睽者亦可以致合，故小事吉也。

The hexagram "Kui" means mutual contradiction. In terms of the nature of the trigrams, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Dui (Lake), representing joy. Joy arises from within, while brightness is expressed outwardly. However, the joy is not directed toward what it should be, and the brightness is not applied where it should be. Thus, both joy and brightness are misused, which is why it is called "Kui." This hexagram represents a situation where yin and yang are separated and requires gentle adjustment. It follows the previous hexagram "Mingyi" (Darkness of Light). "Mingyi" discusses the dimming of true brightness. When true brightness becomes obscured, false brightness emerges, and the "conscious mind" takes control, following its own desires. Brightness is present outwardly but absent inwardly, leading to disorder in nature, instability in destiny, and separation from the Dao. This is the origin of the hexagram "Kui." However, even though there is contradiction, there is still a way to restore harmony: although brightness has moved outward, if the mind can become humble, brightness can be brought back inward; although desire arises from within, if the abdomen is filled, desire can be pushed outward. When brightness returns inward and desire is pushed outward, the spirit becomes tranquil and desires are forgotten. Thus, even if yin and yang are separated, they can still communicate in secret, and what is separated can be reunited. Therefore, the hexagram statement says "small matters are auspicious."

小事者，陰之事。人心用事已久，道心埋沒，大事已去，今欲致合，必先去人心而後生道心，道心復後，大事方吉。正在睽中，求其人心不壞，其事足矣。安敢望其大事之吉乎。試就小事吉者論之。

So-called small matters refer to those on the yin side. Human hearts have been in charge for a long time, while the way-heart has been buried and hidden, and the great matter of life and death has already been lost. Now, if one wishes to restore harmony, one must first eliminate the human heart, and only then can the way-heart arise. Only after the way-heart is restored can the great matter be considered auspicious. At present, we are in a state of divergence, and the only thing we can hope for is that the human heart does not worsen further. That is enough; how dare we expect auspiciousness in the great matter? Now, we can only speak from the aspect of "small matters being auspicious."

初九，在睽之初，道心方去，人心方來，若能剛而守正，不為人心所惑，道心自復，有悔者可以悔亡，如喪馬勿逐自復也。然必見惡人無咎者，惡人即人心，人心俱有五賊，足以敗道，不見人心，不知五賊作禍，見人心而順其所欲，漸次導引，五賊不得張狂，所以避害耳。此濟睽於方睽之時也。

The initial line, "Nine at the Beginning," is at the start of the Guī Hexagram. At this time, the Way-heart is just departing, and the human-heart is just arriving. If one can remain firm and upright, not being swayed by the human-heart, the Way-heart will naturally return, and the original regret can be dispelled. Just as the Line Statement says, if a horse is lost, there is no need to chase after it; it will return on its own. As for the statement "seeing an evil person brings no blame," the "evil person" refers to the human-heart. Human beings carry within them the "Five Robbers" (the eyes, ears, nose, tongue, and mind, which steal the true energy outwardly), which can ruin the Way. If one does not confront the human-heart, one will not realize the mischief caused by the Five Robbers. By confronting the human-heart and temporarily yielding to its desires, gradually guiding it step by step, the Five Robbers will not become rampant. This is the proper way to avoid harm. This is addressing the issue at the very beginning of separation.

九二，當陰陽正睽之時，邪氣盛而正氣弱，道心未易相遇。然剛以柔用，從小道中進步，借人心生道心，如遇主于巷，本有咎者，即能無咎。此濟睽於正盛之時也。

At Nine in the Second, yin and yang are greatly divergent, with evil forces strong and righteous forces weak, making it difficult to encounter the way. However, it is yang and yet able to use flexibility, advancing step by step along a small path, cultivating the way through human hearts. Just as the line statement says, encountering the master in a narrow alley, originally having a fault, thus being able to have no fault. This is taking action to remedy the situation when divergence is at its height.

六三，愚而自用，順其所欲，如輿曳而牛掣也。不悅於內而悅於外，未得於彼，早失於己，如天頭而劓鼻也。如此之人，務外傷內，認假失真，到頭一著，窮無所歸，始悔自錯，故無初有終也。但不能悔於初，而悔於終，悔之無益。此不睽而自致其睽也。

Six in the Third is foolish and stubborn, following only his own desires, like a big cart being held back and the oxen being restrained. He is displeased within but seeks approval from outside, and before he even gets anything from the other side, he has already lost himself, like having a spike driven into his forehead and his nose cut off. Such a person is concerned only with the outside and harms the inside, mistaking the false for the real, and when he finally reaches a dead end, he begins to regret his wrong path. Therefore it is said, 'Without beginning, but with an end.' However, he cannot regret at the beginning, but only at the end, and then regret is of no use. This is originally not discordant, yet he himself creates discord.

九四，陽在陰中，道心為人心所陷，人心惟危，道心惟微，孤陽無依，是睽孤也。然道心雖微，若能敏而好學，不恥下問，交孚抱道之君子，彼此資益，人心日去，道心日增，久之人心化，道心存。陰陽混合，孤者可以不孤，有咎者可以無咎。此以尊交卑，能濟其睽也。

Nine in the Fourth has a single yang element situated within yin, where the way of the Dao is obscured by human desires. This corresponds to the saying in the Book of Documents, the Great Yu Mandate, that "the human heart is perilous, and the way of the Dao is subtle." A single yang element, isolated and without support, is called "kui gu" (separation and isolation). Although the Dao is subtle, if one is quick to learn and not ashamed to ask questions, and associates sincerely with virtuous gentlemen who uphold the Dao, mutual benefit can be achieved. Through this, the human heart gradually diminishes and the way of the Dao gradually grows. Over time, the human heart is completely transformed and the way of the Dao remains. Yin and yang blend harmoniously, and the isolated can no longer be isolated, and errors can be eliminated. This is using a high position to connect with the low, thus correcting separation.

大五，柔順虛心，居二陽之中。既明其我家純陰，又明其他家有陽，虛人心而求道心，本有悔者，而悔可以亡矣。夫道心者，人心之宗，厥取道心之宗，點化人心之假，如噬膚之易，以是往而行道，有何睽之咎乎？此以虛求實，能濟其睽也。

Six in the Fifth isyin softness and humble, residing between two yang lines. It clearly understands that its own nature is purely阴, while the other side has yang. By emptying the mind and seeking the way, there is originally regret, but this regret can be dispelled. One must know that the way is the true nature of the human mind. Taking this true nature of the way to transform the false nature of the human mind is as easy as biting into soft flesh. With such a mind, proceeding on the path of the way, how could there be any deviation or mistake? This is seeking the real through emptiness, thus being able to correct deviations.

上九，處睽之極，道心埋沒已久，人不反顧，是睽孤也。道心埋沒，人心用事，習染成性，疑慮百出，如豕負塗，載鬼一車矣。若欲復道心，須先明人心，但明之貴於見之，見豕見鬼，實見的人心為害甚大。既能見得，即能明得，先不明而用心，如先張之弧也。後能明而復道心，如後說之弧也。無人心而不見道心，無道心而難知人心，借人心復道心。

The upper ninth line is at the extreme of the hexagram Guī, where the way of the Dao has been buried for a long time, and people are unwilling to look back even once. This is also called "Guī gū." The way of the Dao is buried, and human desires take over, becoming habitual and forming nature. Doubts and uncertainties arise in abundance, just like seeing mud all over a pig's back or a cart full of ghosts and monsters. If one wishes to restore the way of the Dao, one must first clearly see the human heart; and the key to seeing clearly is to truly "see" it. Seeing the pig and the ghosts is precisely seeing the great harm caused by the human heart. Since one can see it, one can also understand it: previously not understanding but wrongly using the human heart is like drawing the bowstring to shoot. Later, upon realizing and restoring the way of the Dao, it is like putting the bow down afterwards. Without the human heart, one cannot see the way of the Dao; without the way of the Dao, one cannot recognize the human heart. Therefore, one must use the human heart to restore the way of the Dao.

人心雖罪之魁，亦功之首，匪寇而實婚媾也。人心既見，道心即復，於是虛人心，振道心，往而濟睽，則陰陽和合，如遇其雨，洗去一切舊染之汙，仍是當年圓成無虧之物，其吉為何如乎。此睽終必合，乘時而濟睽也。

Human hearts may be the root of wrongdoing, yet they are also the key to virtue. As the saying goes, "It is not a robber but a suitor" — it is not coming to plunder, but rather to unite in marriage. Once the human heart is seen through, the way-heart naturally recovers. Thus, by emptying the human heart and raising the way-heart, one goes forth to mend the discord, and yin and yang become harmonious again. It is like encountering a good rain that washes away all past defilements, restoring the original perfect essence as it was. Can the auspiciousness of this be doubted? This is the inevitable reconciliation of discord, seizing the opportunity to mend the separation.

六爻俱有睽而致合之道，僅得免其陰陽不睽，而不能陰陽有濟，故彖曰：“小事吉。”然小事能吉，大事即能吉，睽終而合，陰陽相通，至此而求，大事未有不致吉者。修道者，可不先求其小事之吉乎。

Six yao all have a path from separation to harmony, but merely avoiding further separation of yin and yang does not mean they complement each other. Therefore, the彖辞 says "small matters are auspicious." However, if small matters can be auspicious, then great matters can also be auspicious. Separation eventually leads to harmony, and yin and yang become interconnected. At this stage, seeking for success in great matters will surely be attained. How can a person on the path of cultivation not first seek the auspiciousness of small matters?

蹇：利西南，不利東北。利見大人，貞吉。初六，往蹇，來譽。六二，王臣蹇蹇，匪躬之故。九三，往蹇，來反。六四，往蹇，來連。九五，大蹇，朋來。上六，往蹇，來碩，吉。利見大人。

The卦蹇: It is advantageous to go toward the Southwest and not toward the Northeast; it is advantageous to meet a superior person, and to maintain uprightness brings good fortune. Six at the Beginning: Going forward meets difficulties, but returning brings praise. Six in the Second: The king's minister repeatedly endangers himself to rescue the difficult situation, not for his own benefit. Nine in the Third: Going forward meets difficulties, it is better to return. Six in the Fourth: Going forward meets difficulties, but returning allows one to join with others. Nine in the Fifth: Being in a great difficulty, friends come to assist. Six at the Top: Going forward meets difficulties, but returning brings great achievements and good fortune; it is advantageous to meet a superior person.

蹇者，前進屯難之義。卦德上坎險、下艮止，止於險中，故謂蹇。此後天中保先天之卦，承上家人而來。家人者，明不外用，煉己之功也。煉己者，煉其後天之陰耳。

"Jian" means encountering obstacles in advancement and facing difficulties. In terms of the nature of the trigrams, the upper trigram is Kan (Water), representing danger, and the lower trigram is Gen (Mountain), representing stopping. Stopping within danger is why it is called "Jian." This is a hexagram that preserves the Earlier Heaven within the Later Heaven, following the previous hexagram "Jiaoren" (Family). "Jiaoren" discusses the practice of not letting one's light shine outward, which is the cultivation of oneself; cultivating oneself involves refining the yin aspect of the Later Heaven.

人自先天失散，後天用事，人心惟危，如坎卦二陰在於一陽之外也。道心惟微，如坎卦一陽陷於二陰之中也。陽陷陰中，道心為人心所累，而不能振發，全是人心用事，險之極矣。但有險須要能止於險。能止於險，則人心漸消，道心漸生，可以處險，可以出險，而不為後天陰氣所傷矣。

After the Earlier Heaven was lost and the Later Heaven took over, "the human mind is perilous," just like the two yin lines in the Kan trigram surrounding a single yang line. "The Dao mind is subtle," just like the single yang line in the Kan trigram sinking between two yin lines. This is exactly what the alchemical tradition calls "the fullness in the center of Kan": the two outer yin lines represent the Later Heaven form and shell, while the single yang line in the center is the true yang from the Earlier Heaven that has fallen into the Later Heaven, like a single seed. Yang sinking into yin, the Dao mind is dragged down by the human mind and cannot rise, entirely relying on the human mind to govern, reaching the utmost peril. But since there is peril, one must be able to stop within the peril. When one can stop within the peril, the human mind gradually fades away, and the Dao mind gradually arises. One can then dwell safely in the perilous situation or escape from it, without being harmed by the Later Heaven's yin energy.

辭曰：“賽利西南，不利東北”者，正處險出險之訣。西南屬坤，虛極靜篤之鄉，虛極招實，靜篤則動，先天之氣自虛無中來，道心發現，人心自退，乃生我之處，故利。東北為艮，陰氣剝陽將盡之方，陰氣剝陽，順其所欲，人心用事，道心將亡，乃死我之處，故不利。

The hexagram statement says, "Jian is advantageous in the southwest, and disadvantageous in the northeast." This is precisely the oral rule for dealing with difficulties and emerging from them. The southwest belongs to the Earth trigram, which is a place where emptiness reaches its extreme and stillness reaches its utmost depth. When emptiness reaches its extreme, it can attract reality; when stillness reaches its utmost depth, it will transform into movement. The primordial qi originates from emptiness, and when the way of the Dao is recognized, the human heart naturally retreats. This is the place where I am born, hence it is advantageous. The northeast belongs to the Mountain trigram, which is a direction where the yin qi erodes the yang qi, and the yang qi is about to be completely stripped away. When yin qi erodes yang, it follows one's desires without restraint, and the human heart takes charge, while the way of the Dao is about to perish. This is the place where I perish, hence it is disadvantageous.

利於生道心而退人心，不利於起人心而傷道心。生道心即能處險，退人心即能出險。然必利見大人，貞吉者，特以大人者，不失其赤子之心者也。赤子之心，不識不知，無貪無求，即是道心。有道心即為大人，無道心即為小人，去人心，非見道心不能。見得道心，方能去得人心。

It is beneficial to cultivate the way heart and to eliminate the human heart, but harmful to arouse the human heart and harm the way heart. Cultivating the way heart allows one to remain calm in dangerous situations, while eliminating the human heart enables one to escape from dangerous situations. As for the necessity of 'seeing a great person' in order to achieve 'uprightness and auspiciousness,' it is because a great person is one who does not lose the heart of a newborn. The heart of a newborn requires neither knowledge nor understanding, has no greed or desire, and is thus the way heart. Having the way heart makes one a great person; lacking the way heart makes one a petty person. Removing the human heart is impossible without first seeing the way heart—only by first seeing the way heart can one remove the human heart.

利見大人者，即利見於道心耳。道心一見，邪正即分，穩穩當當，性定情忘，不為人心所誘，止則能以御險，動則能以濟險。止之動之，皆是道心運用，以正遇險，險中守正，終必出險解險，完成大道，以吉全之矣。

The phrase "li jian daren" means benefiting by seeing one's own Dao heart. When the Dao heart arises, good and evil become clearly distinct, and one remains steady and composed, forgetting emotions and not being tempted by human desires. In stillness, one can resist dangers, and in action, one can relieve dangers. Whether still or moving, it is the Dao heart that is at work, using righteousness to meet dangers, maintaining righteousness amidst peril, and ultimately emerging from danger, resolving it, and achieving the Great Dao. This concludes with the character "ji" (auspiciousness), completing the matter perfectly.

初六，在蹇之初，與物未交，人心未起之時，若往而交物，即起人心而有蹇，不往而來，人心不起，道心常存，而美譽之德在是矣。此柔而謹慎於未蹇者也。

At the beginning of the hexagram Jian, the initial line is still before engaging with external things, and human thoughts have not yet arisen. At this point, if one moves forward to engage with external matters, the arising of human thoughts brings about difficulties; if one does not move forward but returns instead, human thoughts do not arise, and the mind of the Dao remains constant, thus preserving the virtue of beauty. This is a case of yin softness that is cautious even before difficulties arise.

六二，與五相應，五為坎中真陽，如王。二為艮中真陰，如臣。真陽有險，即真陰有險，如王臣蹇蹇也。有蹇而能止於其所，虛人心、求道心，不以艱難困苦移其志，所謂匪躬之故歟？此柔而能處於蹇者也。

Six Two corresponds with Nine Five: Nine Five is the single point of true yang in the Kan hexagram, like a king; Six Two is the true yin in the Gen hexagram, like a minister. Since true yang is in danger, true yin is also in danger, hence the saying 'the king's minister is resolute.' Facing difficulties yet remaining in the proper place, letting go of worldly concerns and seeking the way of virtue, not changing one's aspirations despite hardship, this is probably the meaning of the line statement 'not for one's own sake.' This refers to the category of yin that remains tranquil amidst difficulties.

九三，剛躁太過，與險為鄰，往即有蹇，幸其剛而得正，見險能止，不往來反，掃去人心，把持道心，遇蹇而無蹇。此剛而不入於蹇者也。六四，獨柔不剛，本自有險，強欲出險，往必有蹇，幸其屈己求人，不恥下問，來連有道之士，擴充其識見，道心漸生，人心漸去，終必出險而無蹇，此柔而借剛濟蹇者也。

Nine in the Third is overly strong and impetuous, and it is close to danger, so moving forward brings obstacles. Fortunately, it is strong and occupies a proper position, so when encountering danger, it can stop and retreat, eliminating human desires and maintaining the way. Thus, it is strong but does not fall into obstacles. Six in the Fourth is solely soft without strength, and it is already in danger. Trying to escape danger by moving forward will surely lead to obstacles. Fortunately, it is willing to humble itself and seek help from others, not ashamed to ask those below. It returns to connect with virtuous people, broadens its knowledge, and the way gradually grows stronger while human desires gradually diminish. In the end, it will surely escape danger without encountering obstacles. This is the category of being soft but using strength to overcome obstacles.

九五，陽陷於陰中，道心為人心所蔽，是謂大蹇。然剛中而正，借人心修道心，道心一來，人心即化，剛柔混合，先天之氣，從虛無中凝結成丹，大蹇而能大濟。此剛柔一氣，而無蹇者也。

Nine in the Fifth, the single yang is trapped within yin, and the way-heart is obscured by the human heart, which is called "Great Obstruction." However, the yang is strong and resides in the center, thus it can use the human heart to cultivate the way-heart. When the way-heart arises, the human heart is immediately transformed. The strong and the gentle blend together, and the primordial qi condenses into an elixir from the void. Being in Great Obstruction, it can actually bring great salvation. This is a category where yin and yang combine into one qi, and there is no obstruction at all.

上六，在蹇之終，正當人心安靜，道心發現之時，若不明火候，強制人心，反昧道心，往有蹇矣。不制人心，來養道心，而碩大之德在是矣。然必利見大人者，大人為了道成真，出險之人，從險地一一經歷過來，藥物火候，無不通曉。蹇終之時，正是生門死戶，可言可凶之處，須要真師大人口傳心授，方能殺裡求生，出蹇濟蹇，而不為陰陽所拘矣。此求師口訣，而濟蹇者也。

The Sixth at the Top is at the end of the Jian hexagram, a time when the human mind is quiet and the way of the Dao begins to emerge. At this moment, if one does not understand the timing and forcefully suppresses the human mind, it will only obscure the Dao heart, leading to further difficulties ahead. If one does not suppress the human mind but instead turns back to cultivate the Dao heart, great virtue will be cultivated here. As for the necessity of 'advantageous to see a great person,' it is because such a great person has already attained the Dao and become true, having emerged from danger. They have experienced the perilous situation step by step, and have a complete understanding of 'drugs' and 'timing.' When the Jian hexagram concludes, it is at the boundary between the gate of life and the gate of death, a place that can bring either good or bad fortune. At this critical moment, one must have the oral transmission and heart-to-heart guidance of a true master to seek life from the killing energy, to overcome and rescue from Jian, without being bound by yin and yang. This is a type of oral instruction for seeking a master to rescue from Jian difficulties.

然則，出蹇濟蹇之道，須要真師訣破生門死戶，方能濟事。不知生門死戶，不但道心識不得，即人心亦識不得。識不得道心，焉能生得道心？認不得人心，焉能去得人心？道心不生，人心不去，縱然弄盡旁門，不蹇而自致蹇，無益於性命，反傷於性命，可不畏哉！

Thus, to escape from difficulties and to rescue oneself from them, one must have a true teacher — that is, a genuine master who has received the oral transmission of the secret instructions — to directly reveal the "birth gate" and the "death gate." The "birth gate" refers to the particular point where the true yang energy of the Earlier Heaven arises and can be cultivated. The "death gate" refers to the path through which the Later Heaven's yin energy leaks away, consuming one's life and essence. Without understanding where the birth gate and death gate are, one cannot recognize the "way heart," nor can one recognize the "human heart." The "way heart" is the heavenly principle and innate knowledge of goodness, the true heart of the Earlier Heaven. The "human heart" is the mind that moves with emotions, desires, and thoughts, belonging to the Later Heaven. If one cannot recognize the way heart, how can one cultivate it? If one cannot distinguish the human heart, how can one eliminate it? If the way heart cannot be cultivated and the human heart cannot be eliminated, even if one thoroughly practices all the wrong paths and wrong teachings, one who was originally not in difficulty will create difficulty for oneself. This will bring no benefit to the study of life and essence, and will instead harm one's life and essence. Is this not terrifying?

解：利西南。無所往，其來復吉；有攸往，夙吉。初六，無咎。九二，田獲三狐，得黃矢，貞吉。六三，負且乘，致寇至，貞吝。九四，解而拇，朋至斯孚。六五，君子維有解，吉，有孚于小人。上六，公用射隼于高墉之上，獲之，無不利。

The Hexagram of Release: It is advantageous to go to the Southwest. If there is no place to go, return to your original position, which is吉利; if there is a place to go, set out early, which is吉利. Initial Six: No fault. Nine in the Second: In hunting, three foxes are captured, and yellow copper arrows are obtained; maintaining the correct path brings good fortune. Six in the Third: Carrying wealth yet riding a large chariot, thieves are attracted, although acting with uprightness, there is still regret. Nine in the Fourth: Remove the binding on your big toe, friends of the same path come, and mutual trust is established. Five in the Fifth: A gentleman only needs to resolve entanglements to have good fortune, and this sincerity can be felt even by the petty person. Six at the Top: The prince shoots eagles and falcons from a high wall, and captures them all at once, there is no disadvantage.

解者，脫散之義。卦德上震動、下坎險，陽氣動而出險，險外之動，動之遂心，故謂解。此乘時採藥之卦，承上睽卦而來。睽者，陰陽不和，悅明不當，陰氣用事，陽氣有陷，此解脫陽氣之功不可缺。解脫陽氣者，採藥也。採藥貴乎知時，若不知時，當面錯過，陰氣仍在，陽氣又去。雖藥在咫尺，未許我得。

"Jie" means to release or dissipate. In terms of the trigram qualities, the upper trigram Zhen represents movement, and the lower trigram Kan represents danger. When yang energy moves, it escapes from the danger; action occurs outside the perilous situation, so it proceeds smoothly and effortlessly, hence the name "Jie." This hexagram discusses "gathering medicinal herbs" — "gathering medicinal herbs" refers to capturing the primordial yang energy of the Earlier Heaven at the moment the right opportunity arrives. It follows the previous hexagram "Kui," which deals with the disharmony between yin and yang, improper use of joy and clarity, with yin energy prevailing and yang energy trapped. At this stage, the practice of releasing the trapped yang energy becomes essential. This release is called "gathering medicinal herbs." The most important aspect of gathering medicinal herbs is understanding the right timing. If one does not grasp the timing, the opportunity will pass by, yin energy will remain dominant, and yang energy will have already dispersed, even if the medicine is nearby, it will not be obtained.

悟真云：“鉛遇癸生須急採，金逢望後不堪嘗”。當其一陽生於坤地，先天之氣，自虛無中來，天地之心迴轉，所謂西南得朋，正鉛遇癸生，大藥發現，道心震動，人心安靜之時，此自然之解，吉之先見者也。是以解利西南，無所往，其來復，吉。無所往而來復，非人所勉強而然，乃一時自然之現露，出之於天。但天時已到，尤賴人力，急須下手扶陽抑陰，天人合發，藉此一點陽氣，復而又復，復於純陽無陰之地，道心常存，人心永滅，方是解去危難，縱橫逆順，無不如意，是以有攸往夙吉也。

Zhang Boduan's "Wuzhen Pan" says: "Lead meets the癸 birth and must be quickly gathered, gold meets the full moon and is no longer fit to taste." "Lead" refers to the original Heaven's true yang, and "癸 birth" refers to the instant when true yang first begins to move. "After the full moon" refers to the time after the moon is full, when yang energy begins to decline. When one yang is born in the Earth (Kun) - that is, when a spark of original true yang suddenly arises in the midst of pure yin in a state of stillness - the original qi comes from nothingness, the heart of heaven and earth turns around, which is what the "Kun" hexagram describes as "gaining a companion in the southwest." This is precisely when lead meets the癸 birth, the great elixir appears, and the "Dao heart" is stirred while the "human heart" becomes still. This is a natural release, the first sign of a good omen. Therefore, the "Jie" hexagram says it is favorable to the southwest; if there is no place to go, returning to its original position is favorable. This "coming back without going anywhere" is not something people force, but rather naturally appears at a moment, coming from heavenly timing. However, although the heavenly timing has arrived, it still requires human effort to cooperate. One must quickly take action to support yang energy and restrain yin energy. Heavenly timing and human affairs both arise together, using this bit of yang energy to repeatedly warm and nurture it, going back again and again, until it reaches the state of pure yang without any yin, the Dao heart remains forever, and the human heart is completely extinguished. Only then can the danger be truly removed. After that, whether going in any direction, following or opposing, everything is in harmony with one's will, hence it is said, "There is a place to go, and it is auspicious from the beginning."

夙者，早也。早則藥氣方生，屬於先天；遲則藥氣已過，屬於後天。藥氣方生而急採，則先天堅固而得吉；藥氣已過而始採，則後天又發而不吉。夙吉二字，大有深意，有不得不早者，所謂“若到一陽才動處，便宜進火莫延遲”者是也。

"Su" means early. If it is early, the medicinal energy is just beginning to arise, belonging to the Earlier Heaven; if it is late, the medicinal energy has already passed, falling into the Later Heaven. If one quickly takes action when the medicinal energy is just beginning, the true yang of the Earlier Heaven can be firmly established, which is auspicious; but if one acts after the medicinal energy has passed, the later heaven's consciousness, emotions, and desires will again arise, which is inauspicious. The two characters "su ji" (early auspiciousness) carry profound meaning, indicating the necessity of acting promptly. As the alchemical texts say, "If it reaches the point where the first yang begins to move, it is convenient to advance the fire and not delay." At the moment when the first yang begins to stir, one should "advance the yang fire," that is, use the power of intention and breathing to enhance the yang energy, without any delay for even a moment.

初六，居於至險之地，柔弱無能，不能自出，而知親近有道之士，借他人之智慧，以解自己之昏暗，有咎者亦能無咎。此柔而借剛解險者也。

The first line, 'Initial Six,' is in the most dangerous position. It is inherently weak and incapable, unable to escape danger on its own. However, it understands the importance of seeking guidance from a wise person, using others' wisdom to dispel its own confusion. Although it originally has a fault, it can transform into a state without fault. This line represents a step where a weak and passive force relies on the strength and wisdom of others to overcome difficulties, akin to the effort of seeking a teacher's guidance when beginning a spiritual path.

九二，以一陽而居於二陰之內，剛而能柔，惟精惟一，允執厥中，既不使人心為惡，如田中獲狐，而不縱放其狐，又不求人心強滅，如得黃矢，而不傷害其狐。不縱不傷，順其所欲，漸次導之，使其自消自化，不解而解，解之而最吉者。此剛而用柔解險者也。

Nine in the Second line, with a single yang line situated between two yin lines, is strong and vigorous yet capable of yielding and harmonizing. This perfectly aligns with the saying from the Book of Documents, the Great Yu's Mandate, which states, 'Be diligent and single-minded, and hold firmly to the middle path.' It neither allows the human mind to run wild and commit evil, like capturing a fox in the field without releasing it, nor does it forcefully suppress the human mind, like possessing a bronze arrow but not using it to injure the fox. It neither indulges nor harms, but gently guides the desires of the mind, allowing them to gradually subside and transform. It appears as if there was no deliberate effort to resolve the issue, yet the resolution is already achieved. This is the most auspicious way of resolving difficulties. This line represents the method of using softness to resolve difficulties through firmness, which is what the Daoist alchemists refer to as taming the human mind without forcefully opposing it.

六三，愚而自用，妄想天寶，無道心而強制人心，以心制心，不但不能去人心，而且有以招人心。如負物者欲乘車，自致寇傷，雖解事屬正，然恃一己之陰，不求他家之陽，亦修道者取吝之事。此柔而強欲解險者也。

The third line, six, represents a person who is ignorant and self-willed, foolishly trying to obtain the 'Heavenly Treasure'—that is, the great elixir of the Earlier Heaven. However, he lacks the 'Dao heart' as his master, yet insists on suppressing the 'human heart,' using the Later Heaven heart to control the Later Heaven heart. As a result, not only does he fail to eliminate the human heart, but he actually attracts it. This is like a person carrying something trying to ride a carriage, thereby inviting bandits to rob him. Although the intention to be liberated is proper, relying solely on one's own yin nature without seeking the true yang from 'the other family'—that is, the single true yang coming from the Earlier Heaven, beyond the person's own consciousness—this is the way a Dao practitioner brings upon himself difficulties. This line represents an attempt by a yin nature to forcibly overcome difficulties, which is the practice of closed-door, blind cultivation.

九四，剛而不正，又應初陰，道心中人心相雜，解陰而不果，如解而拇矣。夫解散人心，所以振道心也。人心解去於道心來至，信之解之，在拇能動不能行，可見人心惟危，道心惟微矣。此剛為柔牽不解險者也。

Nine in the Fourth line, although belonging to the yang category, is in an improper position and corresponds with the Yin line Six at the Beginning. Within the 'way heart,' there is a mixture of the 'human heart.' One wishes to eliminate the Yin energy but lacks decisive action. This is like what the line statement says, having only loosened the binding on the big toe. To understand that dissolving the human heart is to awaken the way heart: only when the human heart is dissolved can the way heart arrive. Although one believes in it and tries to dissolve it, one can only move the big toe slightly and cannot take a step forward. This precisely illustrates the saying from the Book of Documents, the Great Yu's Plan, that 'the human heart is perilous and difficult to control, the way heart is subtle and hard to maintain.' This line represents a step of effort where yang is hindered by yin, and the difficulty of overcoming danger remains unresolved.

六五，虛人心而求道心，是君子維有解也。道心為君子之心，人心為小人之心。道心之解與未解，可於人心驗之，人心化盡，方是道心之難解，若稍有一點人心，而道心之難猶未解去，故修道者必使宥密之中，而無絲毫滓質為極功。此點化群陰之解險者也。

Six in the Fifth line, the line statement says, "The gentleman maintains a state of release." To seek the mind of the Dao by emptying the mind of human desires is what this line refers to. The mind of the Dao belongs to the gentleman, while the mind of humanity belongs to the petty person. Whether the knot of the Dao mind is undone can be tested through the human mind: only when the human mind is completely purified can the true difficulty of the Dao mind be resolved; as long as there remains even a trace of the human mind, the difficulty of the Dao mind has not yet been overcome. Therefore, those who cultivate the Dao must ensure that not even the slightest trace of impurity or residue remains in the most hidden and subtle aspects, only then can their practice be considered complete. This line points to the practice of transforming all the group yin energies within the body and liberating oneself from dangers and difficulties.

上六，在解之終，一切客氣盡消，只有人心未死，此一點人心，貪圖無比，即罪之魁，如隼鳥棲於高墉，所當急須解去者。幸在解終，正氣盛而邪氣弱，以道心而解人心，直下斷絕，無不利者。此大公無私之解險者也。

The sixth line at the top of the hexagram 解 (Release) is at the end of the hexagram. All external influences — that is, miscellaneous energies arising from later heaven's acquired habits — have been completely eliminated, leaving only the human mind, which is still alive. This human mind is insatiable in its desires, being the root of all evils, like a hawk perched on a high wall, which is the most urgent thing to be removed. Fortunately, at the end of the hexagram 解, the righteous energy is strong and the evil energy is weak. Using the Dao mind to eliminate the human mind, cutting off the connection completely, there is no adverse result. This line represents a great impartiality and a complete release from danger, a perfect conclusion to the process.

然則，解難出險之道，貴於知時，尤貴於剛柔相當，不先不後，不急不緩，乘時下手，未有不獲利者。然所以獲利處，總要知的西南坤位耳。噫！藥出西南是坤位，欲尋坤位豈離人，分明說破君須記，只恐相逢認不真。西南坤位，豈易知哉！

Thus, the way to remove dangers and escape from perilous situations lies in understanding the right timing and properly combining strength and flexibility: neither rushing ahead nor lagging behind, neither being impetuous nor sluggish, seizing the opportunity at the right moment, and there will be no failure to gain benefit. However, the key to gaining benefit ultimately lies in recognizing the "southwest坤 position"—that is, the direction and time when true yang arises. Alas! The origin of medicine comes from the southwest坤 position, yet how can one find this坤 position without relating it to the human body? The words have been clearly spoken; I urge all of you to remember them, for fear that when the moment actually comes, one still cannot recognize it clearly. How difficult it is to truly recognize the southwest坤 position!

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。初九，已事遄往，無咎，酌損之。九二，利貞，征凶。弗損益之。六三，三人行則損一人，一人行則得其友。六四，損其疾，使遄有喜，無咎。六五，或益之十朋之龜，弗克違，元吉。上九，弗損益之，無咎，貞吉。利有攸往，得臣無家。

The hexagram "Loss" says: With sincere intentions, great good fortune arises, no mistakes occur, and one can maintain the correct path, which is favorable for going somewhere. What should be offered? Two thin dishes are sufficient for sacrifice. Initially, when the matter is completed, one should quickly proceed, without error, but one should consider reducing. At the second position, it is favorable to maintain the correct path; hastening forward brings danger; there is no need to reduce further, but rather to increase. At the third position, when three people walk together, one should remove one; when one walks alone, one may find a companion. At the fourth position, reducing the illness so that it recovers quickly brings good fortune, without error. At the fifth position, someone presents a tortoise worth ten strings of pearls, which cannot be refused, bringing great good fortune. At the top, there is no need to reduce, but rather to increase, without error, and maintaining the correct path brings good fortune. It is favorable to go somewhere, obtaining servants without distinction between family and household.

損者，減其有餘也。卦德上艮止、下兌悅，有所說而即止之，止其悅而無妄念。卦體二五，剛柔得中，虛實相應，剛而不至於躁，柔而不至於懦，減其有餘，增其不足，故謂損。此損中有益之卦，承上蹇卦而來。蹇者，有險能止，後天中保先天之道。然欲保先天，非去後天不能。去後天者，行損道也。

"Loss" refers to removing excess. In terms of the trigram qualities, the upper trigram is Gen (Mountain), representing stillness, and the lower trigram is Dui (Lake), representing joy. When the heart experiences joy, it immediately stops, and stopping the joy prevents the arising of false thoughts. In terms of the structure of the hexagram, the second line, Nine in the Second, and the fifth line, Six in the Fifth, are yin and yang respectively, each occupying the middle position. One is empty and the other is solid, corresponding to each other. The yang is strong but not impetuous, and the yin is gentle but not weak. By removing excess and supplementing deficiency, this is called "Loss." This hexagram discusses loss, yet it contains the idea of gain. It follows the previous hexagram, "Obstruction," which talks about being able to stop in the face of difficulties, representing the principle of preserving the original true yang in the later heaven condition. However, to preserve the original, one must eliminate the later heaven; eliminating the later heaven involves the path of loss.

但損之為道，是不順其欲而止其欲。人多不能誠信於中，不能誠信，有始無終，不但不得吉，而且致其咎。若能誠信，則起念即真，信之於心，自能見之於行，不致吉而吉即在，不致咎而咎自無。

But the practice of reducing loss involves not following desires but restraining them. People mostly cannot truly believe this in their hearts; if they do not firmly believe it, their efforts will start but not finish, not gaining good fortune but instead inviting mistakes. If they can truly believe it, then when a thought arises, it becomes real. If the heart is confident, it will naturally be reflected in actions, without seeking good fortune but good fortune being present naturally, without avoiding mistakes but mistakes naturally disappearing.

雖然信於損固吉，固無咎，尤貴於信之得正，損之得正。世間觀空守靜，忘物忘形，至死不變之輩，何嘗不是信於損？但信非所信，損非所損，有損無益，仍是不吉，仍是有咎。是以可貞於信，辨其是非，分其邪正，明於心而驗於事，有攸往而無不利矣。

Although it is true that firmly believing in reduction and naturalness brings good fortune and no mistakes, it is more important that what is believed in is proper and what is reduced is appropriate. Those in the world who blindly focus on emptiness and stillness, forgetting external things and even their own bodies, never changing until death, are not they who truly believe in reduction? Unfortunately, they have believed in the wrong object and reduced in the wrong place, only reducing without adding anything, resulting in still bad fortune and mistakes. Therefore, one must hold to the right path on top of firm belief, discern right from wrong, distinguish between good and evil, have clear understanding, and also test it in actual situations. Only then can one move forward without encountering misfortune.

但有往之利，雖利於信之正、損之正，尤貴乎真履實踐，有始有終。若未到從容中道之地，而功不可歇，必須為道日損，為功日益，損之又損，益之又益，直至損無可損，益無可益，剛柔相應，內外合道，至善無惡，渾然天理，而損益之功，方無所用矣。故曰曷之用二簋，可用享。

But even when there is benefit from going forward, although it comes from proper belief and proper reduction, the more important thing is to carry it out genuinely and to have a beginning and an end. If one has not yet reached the state of being at ease and naturally in harmony with the middle way, one must not stop practicing for a moment: one must, as the Book of Dao says, "cultivate the Dao by daily reduction," while also increasing one's efforts. Reduce again and again, increase again and again, until there is nothing left to reduce and nothing left to increase. Then the hard and the soft correspond to each other, the inner and the outer are in harmony with the Dao, pure goodness without evil, and the whole is unified with the heavenly principle. At that time, the efforts of reduction and increase would no longer be needed. Therefore, the Hexagram Statement says, "What is used? Two bowls of food are enough for offering."

簋為虛圓之物，二簋即二五剛柔之中。剛柔歸中，剛中有柔，柔中有剛，剛柔如一，二五之精，妙合而凝，還原反本，聖胎有象，由是享自在無為之樂，我命由我不由天，信乎損而損中有益，豈小焉哉！

The gui is a hollow and round ritual vessel. "Two gui" precisely refers to the Second and Fifth lines, where the yao of yin and yang each adhere to the middle path. Both yang and yin return to the center, with yang containing yin and yin containing yang, and yang and yin merging into one. This is exactly what Zhou Dunyi said in his "Taisi Tu Shuo" ("Explanation of the Taiji Diagram") that "the essence of two and five merge mysteriously and solidify." From this return to the origin, the "saintly embryo" — that is, the image of internal alchemy forming into shape — has already shown signs. Thus, one can enjoy freedom and non-action, with one's life and destiny being self-determined rather than controlled by heaven. Clearly, firm belief in reduction leads to reduction, yet within reduction there is increase. How small can its function be!

初九，剛決勇猛，信於損而即欲行其損，是以已事遄往，損之必能無咎矣。但損之在初，恐其勇猛太過，有損而不正之失，必酌其是非可否，而後損之，方是損中有益，而無一咎之損。此損之須謹於初者也。

The first line, 'Initial Nine,' represents a strong and decisive nature, with courage and diligence. Once one understands the principle of reduction, they should immediately take action. Therefore, the line statement says that after completing a task, one should quickly proceed, ensuring that the reduction is without error. However, at the beginning of the reduction process, there is a risk of excessive boldness, leading to mistakes in the method or deviation from the correct path. One must carefully consider the rightness or wrongness of the action before proceeding, so that the reduction is beneficial and free from error. This line emphasizes the need for caution at the outset of the reduction process, which is the first step in 'cultivating oneself and building a foundation,' and one must not act recklessly.

九二，剛而有得於中，道心常存，人心不生，陰陽和合，金丹有象，正宜謹固牢藏之時，若不知止足而又損益，反起人心，有昧道心，不利且凶。蓋以剛氣歸中，不偏不倚，弗可損益矣。此不損而亦不益者也。

The second line of the Nine, which is a yang line, is located in the central position and has attained a proper state. The "way heart" remains enduring, while the "human heart" does not arise. Yin and yang harmonize, and the "golden elixir"—which represents the manifestation of the primordial true essence of heaven and earth—has already appeared. This is precisely the time to be cautious in guarding and to keep it deeply concealed. If one does not understand the principle of knowing when to stop and be content, and instead continues to add or subtract, it will stir up the human heart and obscure the way heart, which is both disadvantageous and dangerous. Since the yang energy has already returned to the central and upright position, neither biased nor excessive, there should be no further reduction or addition. This line emphasizes the practice of neither decreasing nor increasing, which is referred to by alchemists as the method of gentle nurturing and solid consolidation.

六三，愚而無知，見景生情，不能損人心，而反用人心，求益而反有損，如三人行，則損一人矣。若知益中有損，而能損去人心之二心，益其道心之一心，陰陽相當，損中有益，如一人行，則得其友矣。此求益而必用損者也。

The line statement of the third line says that one is foolish and ignorant, and as soon as one encounters a situation, one's emotions and thoughts arise, unable to reduce the 'human mind,' instead using the human mind. One intends to seek benefit but ends up suffering loss. Just as the line statement says, when three people walk together, one should be subtracted. If one understands that within increase there is also reduction, one can remove the distractions of the human mind's fickleness and increase the pure and single-minded heart of the Dao. When yin and yang are in balance, reduction itself contains increase, just as the line statement says, when one walks alone, one may find a companion. This line teaches that to seek increase, one must first make efforts in reduction.

六四，純陰無陽，其疾已深，幸其柔而得正，以陰順陽，誠求他家不死之方，以損我家之沉痾。不能損者亦能損，不速損者亦速損。損中有益，不但有喜，而且無咎。此損柔而求剛益者也。

In the fourth line, the hexagram consists entirely of yin lines with no yang, indicating a deep-rooted illness. Fortunately, although it is yin and soft, it occupies a proper position and can follow yang with sincerity, earnestly seeking the 'other family's'不死 formula—the 'other family' refers to the先天 true yang existing beyond the individual's conscious mind, and the '不死 formula' is the Earlier Heaven true one breath. This is used to treat the heavy old illness of the 'my family.' What could not be reduced before can now be reduced, and what was previously reduced slowly can now be reduced quickly. In the process of reduction, there is also gain; there is not only joy but also no fault. This line speaks of the practice of reducing one's own yin and seeking the true yang to bring about increase.

六五，柔而得中，止於其所，虛心即能實腹，虛實相應，剛柔相濟，二五之精，妙合而凝，或益之十朋之龜矣。或益者，不求益而益，益出自然，非有勉強，乃返本還原之吉道，所謂“敲竹喚龜吞玉芝，鼓琴招鳳飲刀圭”者在是。此損柔而剛自益者也。

Line six-five, the line statement says that the yin and softness is in the center, resting in its proper place. When the mind becomes empty, the abdomen naturally becomes full. "Emptying the mind" refers to eliminating the distractions of the conscious mind, while "filling the abdomen" refers to the true energy filling the dantian. One empties and one fills, responding to each other, and the hard and soft balance each other. "The essence of two and five combines and condenses," thus just as the line statement says, someone gives a tortoise worth ten pings. "Or benefit" means not seeking to increase but increase comes naturally, benefiting spontaneously without force, which is the auspicious path of returning to the original state. This is exactly what the "Wuzhen Pan" says, "Knocking on bamboo to summon the turtle to eat the jade chrysanthemum, playing the zither to attract the phoenix to drink the knife pill"—using stillness and calmness to attract the primordial qi and consume it. This line talks about the practice of reducing yin softness so that true yang naturally increases.

上九，在損之終，是損之於無可損，益之於無可益，由明明德而止於至善。弗損益之，已是無一行之有咎，無一事之不正，全始全終，而得其吉矣。修道至於止至善，道心常存，金丹凝結，以是往而點化人心，無有不利者。

The upper ninth line is the last line of the hexagram of "Loss." It has already reduced to the point where there is nothing more to reduce and increased to the point where there is nothing more to add. It progresses from the "cultivation of the bright virtue" mentioned in the "Great Learning" to "resting in the highest good." Since there is no need to reduce or increase further, there are no wrong actions and no affairs that are not in accordance with the right path. It has a beginning and an end, thus resulting in good fortune. When the cultivation of the Way reaches the state of resting in the highest good, the "mind of the Way" remains constant and the "golden elixir" is formed. With such a state, it is beneficial to transform the "human mind."

蓋道心者主人，人心者奴僕，道心用事，一步一趨，皆是天理，私慾不生，雖人心亦化為道心，得臣無家，滓質俱消，“群陰剝盡丹成熟，跳出凡籠壽萬年。”此損益而歸於至善者也。

Because the "Dao heart" is the master and the "human heart" is the servant; when the Dao heart is in charge, every action conforms to heavenly principles, private desires do not arise, and even the human heart is transformed into the Dao heart. As the Line Statement says, one gains servants without distinguishing between self and others, eliminating all impurities and dross. It is said, "When all the yin elements are stripped away, the elixir matures, and one escapes the ordinary cage for a life of ten thousand years." When the yin substances are completely removed, the elixir is matured, and one is liberated from the mundane confines. This line represents the culmination of the benefits and losses leading to the ultimate good.

損之功用，至精至微，不拘成規，隨時變通，總以剛柔如一，止於至善無惡之地為極功。行損道者，可不誠信於損，全始全終乎。

This art of reduction and refinement is extremely subtle and intricate, not bound by fixed methods, but requiring adaptability at all times. The ultimate goal is to achieve the unity of hardness and softness, reaching a state of pure goodness without evil. How could one who practices the way of reduction and refinement not firmly believe in it and persistently carry it through to the end?

益：利有攸往，利涉大川。初九，利用為大作，元吉，無咎。六二，或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。六三，益之用凶事，無咎。有孚，中行，告公用圭。六四，中行，告公從，利用為依遷國。九五，有孚惠心，勿問元吉，有孚惠我德。上九，莫益之，或擊之，立心勿恆，凶。

The Hexagram of Gain: It is advantageous to go somewhere, advantageous to cross a great river. Nine at the Beginning: It is advantageous to initiate great undertakings, great good fortune, no fault. Six in the Second: Someone presents a valuable tortoise worth ten strings of pearls, unable to refuse, long adherence to uprightness brings good fortune; the king uses it to sacrifice to the Supreme Deity, good fortune. Six in the Third: Applying gain to perilous and difficult matters, no fault. With sincere heart, acting with uprightness, holding a jade圭 to report to the prince. Six in the Fourth: Acting with uprightness, reporting to the prince and obtaining approval, advantageous to rely on a great state and move the capital. Nine in the Fifth: With sincere heart and holding benevolence, no need for divination, great good fortune, people will remember my virtue with sincerity. Nine at the Top: No one comes to benefit him, instead someone attacks him, the mind cannot be constant, dangerous.

益者，增加其不足也。卦德上巽入、下震動，動而漸入，不急不緩而入之，故謂益。此益中用損之卦，承上解卦而來。解者，陽氣動而出險，漸生漸長，增益善之不足也。但益善非損不善，不能益其善，而損其不善，至於益之又益，損之又損，直至益無可益，損無可損，至於至善無惡之地而後已。是以利有攸往也。

"The hexagram '益' means to supplement what is lacking. In terms of the nature of the hexagram, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Zhen (Thunder), representing movement. Once there is movement, it gradually penetrates, entering without haste or delay, hence it is called '益'. This hexagram discusses the concept of increasing benefit through reduction, following the previous hexagram 'Jie' (Release). 'Jie' speaks of the movement of yang energy to escape from danger, gradually growing and becoming stronger, which is about adding benefit to what is lacking. However, to increase good, one must also reduce evil; by increasing good and reducing evil, one continues to benefit and reduce until there is nothing more to benefit or reduce, reaching a state of pure goodness with no evil. Therefore, the hexagram statement says 'It is advantageous to go somewhere.' "

人自無始劫以來，千生萬死，罪積如山，孽深似海，輪迴種子，愈久愈深，今欲行有益性命之事，非先拔去輪迴種子不能濟事。輪迴種子豈能遽去哉？其事有火候、有工程，非可懸虛不實，須要循序漸進，步步出力，益道心、損人心，益正氣、損邪氣，益中有損，方能有濟，利有攸在，利在於行出有益之事耳。

Since the beginning of time, people have undergone countless lives and deaths, accumulating sins as high as mountains and afflictions as deep as the sea. The seeds of rebirth have become increasingly entrenched. Now, if one wishes to do something beneficial for life and death, one must first remove these seeds of rebirth, otherwise nothing can be accomplished. How can these seeds of rebirth be completely eliminated at once? This matter has a 'fire timing'—that is, the pace and timing of effort—and a 'project'—that is, the order and stages of cultivation. It cannot be discussed in abstraction; one must proceed step by step, gradually making efforts: increasing 'Dao heart' and reducing 'human heart,' increasing righteous energy and reducing evil energy, with increase involving reduction, in order to achieve something. What is meant by benefit is that benefit lies in doing actual good deeds.

但行有益之事，貴乎有始有終，若有始無終，仍是行而不利，無益有損。故有益、利行之道，惟在專心致志，下一番死工夫，從艱難困苦中做出，消盡歷劫輪迴種子，方能復我本來原物，是以又利涉大川也。大川至險，性命所關，若於至險之地能行去，則凡無險之處，自無不利矣。

But doing beneficial things is valuable only if one begins and ends them; if one starts but does not finish, it is as though one has done nothing and gains nothing, resulting in harm rather than benefit. Therefore, the path leading to benefit and advantage lies only in focusing wholeheartedly and making a great effort, overcoming difficulties and hardships, and eliminating the seeds of past cycles of rebirth, so as to restore my original nature — the true and pure nature of the Earlier Heaven. Therefore, the Hexagram Statement says, "It is advantageous to cross a great river." A great river is extremely dangerous, affecting life and death. If one can pass through the most dangerous places, then naturally there is no disadvantage in places without obstacles.

卦德動而巽進，徐徐下功，不急不緩，其即隨時增減之道乎。初九，在益之初，即能勇猛直行，大作大用，是初念已真。能益於初，自能無咎於終。此用剛而決於益者也。

In terms of the moral qualities of the trigram, once there is movement, it becomes gentle and compliant, gradually deepening, not hasty nor slow, which precisely reflects the principle of increasing and decreasing according to the right time. The first line, being at the beginning of the process of increase, can advance courageously and achieve great results and application, showing that the initial thought is sincere and clear. If the beginning can be increased, the end naturally has no fault. This line represents the effort of using a strong and decisive yang force to take the first step in increasing.

六二，柔順中正，識急緩、知吉凶，煉已持心，損之又損，先天之氣，自虛無中來，陰陽相合，如或益之十朋之龜矣。十朋之益，二五之精，妙合而凝，如龜之蟄神藏氣，聖胎有象，當斯時也，正宜守貞不二，沐浴溫養，至於十月功完，脫胎成真，積功累行，護國佑民，受皇王之封號；用享于帝，天爵修成，而人爵即從之，其吉為何如乎？此用柔而自然益者也。

The second line, line one, is characterized by flexibility and adherence to the center and correctness. It recognizes the urgency and slowness, knows the auspicious and inauspicious, and can 'refine oneself and hold the mind'—that is, to refine one's habitual tendencies and maintain mental focus. Through continuous reduction, the primordial qi arises from nothingness, yin and yang combine, just as the line statement says, someone presents a tortoise worth ten pings. This benefit of ten pings is precisely 'the essence of two and five, mysteriously combining to condense,' like a tortoise that hides its spirit, indicating the formation of the 'saintly embryo'—a sign of the internal elixir condensing. At this point, one should hold fast to purity and singleness, practicing the 'bathing and nurturing' method—stopping the fire timing and quietly nurturing without hastening—until the ten months are completed, the embryo is shed, and the true body is attained. Then, accumulating merit and virtue, protecting the country and benefiting the people, receiving imperial titles. What is called 'using it in the service of the emperor' is first cultivating the heavenly rank, and the worldly rank naturally follows. How could this auspiciousness need to be spoken of? This line uses the gentle and natural method to gain benefit.

六三，不中不正，咎過極多，不可益以吉事，須用凶事磨礪，自能戒懼修省，有孚於中行也。有孚則心誠，中行則行謹，心誠行謹，公而無私，事無不可告於人者，如用圭通信，損中有益，凶事亦可化為吉事，始而有咎者，終可無咎。此用柔而勉強益者也。

The line in the third position, six, is neither in the center nor in the correct place, and has many mistakes. It cannot be improved by favorable circumstances or good events; instead, it must be tempered by hardship and danger, so that it will become cautious and self-reflective, as stated in the line statement. Having sincerity in heart and acting with moderation leads to genuine intentions and careful behavior. When the heart is sincere and actions are cautious, being public and impartial, there is nothing that cannot be communicated to others, just as holding a jade token to convey truthfulness. Within reduction there is increase, and misfortune can be transformed into good fortune. Those who initially have faults may ultimately become faultless. This line describes the effort of a yin and flexible force to gain benefit through hardship.

六四，居於上巽之體，正當益己之後、益人之時，故中之於行，或因人指點，或借事開導，告其為人，人有益之公事，使學者心悅誠服，樂於從之耳。

Six in the Fourth line, located within the Upper Trigram Xun, signifies a time when one has already benefited and should now benefit others. Therefore, actions should be moderate: either guide individuals according to their abilities, or use specific matters to teach them the principles of conduct, assist in beneficial public affairs, and make those who seek the Way happy and willing to follow.

然道高者毀來，德修者謗興，必須依有大力者而為之，方能現身說法，使人遷善改過，是以利用為依遷國也。遷國之利，大行其道，如大顛之依文公，長春之依元帝。此無位者必借人力而益人者也。

However, those who practice the Way with high virtue often attract slander, and those who cultivate moral excellence may face defamation. They must rely on powerful individuals to promote their cause, thereby demonstrating their principles and guiding others to reform and become virtuous. Therefore, the line statement says it is advantageous to rely on a great state and relocate the capital. The benefit of relying on a country's migration lies in being able to widely spread one's teachings, just as the Tang dynasty monk Da Dian relied on Han Wengong Han Yu, and the Yuan dynasty master Qiu Chuzhi relied on the Yuan emperor. This line discusses how those without power must depend on others to benefit others.

九五，陽剛中正，大道完成，渾然天理，可信其惠心在內，而即有元善之吉矣。夫惠心者，天之心也。天良之心常存，視萬物為一體，視人我如一家，一言一行，俱有益於世道人心，又可信其有惠德矣。既有惠心，又有惠德，猶如風吹物，莫不鼓舞而興起，如許遜令於旌陽，梅福官於南昌，皆能存惠心而行惠德。此有位者，不借人力而益人者也。

The fifth line of the ninth hexagram represents a strong yang line that is in the central position and upright, indicating that the great way has already been completed, and the whole is in harmony with the heavenly principle. It can be trusted that within it there is a heart of benevolence, thus bringing about the utmost goodness and auspiciousness. The so-called benevolent heart is the heart of heaven. The heavenly principle of goodness remains ever constant, viewing all things as one, and others as part of one's own family. Every word and action benefits the moral order and the hearts of people. Therefore, it can be trusted that it possesses benevolent virtue. With both a benevolent heart and benevolent virtue, it is like the wind that gently moves all things, inspiring and uplifting them. It is like Xu Xun in the Jin Dynasty who served as the magistrate of Jingyang County, and Mei Fu in the Han Dynasty who served in Nanchang, both of whom possessed a benevolent heart and practiced benevolent virtue. This line speaks of a person in a position of authority who can benefit others without needing to rely on others' help.

上九，剛而誤用，不能益已，強欲益人，不但莫益於人，而且為人擊責矣。夫益人之道，先要能損己過，己過損去，而益於善矣。己善，而後可以善人。此循序漸進，恆久之心。若立心不恆，未益於己，即欲益人，無益有損，自取其凶，此好強者，未益己而即欲益人者也。

The upper ninth line represents a single yao, which is yang and strong but wrongly placed. Instead of first improving oneself, it forcefully tries to benefit others. As a result, it brings no benefit to others and instead invites attack and blame. To truly benefit others, one must first reduce one's own faults. Only when one's faults are reduced can one truly contribute to goodness. One must first become good oneself before being able to guide others towards goodness. This is a gradual and consistent approach. If one's intention is not persistent, and one rushes to benefit others before benefiting oneself, it will lead to harm rather than benefit, inviting misfortune. This yao warns against the flaw of those who are eager to benefit others before they have benefited themselves.

然則，益之為道，當道未成，必先益己，及道已成，再去益人。益己益人，各有其時，如未到已益之後，不可益人。然益己益人，總要先能損己之過耳。能損已過而至於無過，可以益己，可以益人，無往不利矣。

This suggests that the principle of benefiting others is: when the great path has not yet been established, one must first benefit oneself; only after the great path is established should one benefit others. Benefiting oneself and benefiting others each have their own time. If one has not yet completed benefiting oneself, one should not go on to benefit others. However, whether benefiting oneself or benefiting others, one must first be able to reduce one's own faults. If one can reduce faults to the point of having none, then one can both benefit oneself and benefit others, and there will be no disadvantage in going anywhere.

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。初九，壯于前趾，往不勝為咎。九二，惕號，莫夜有戎，勿恤。九三，壯于頄，有凶。君子夬夬獨行，遇雨若濡，有慍無咎。九四，臀無膚，其行次且，牽羊悔亡，聞言不信。九五，莧陸夬夬，中行，無咎。上六，無號，終有凶。

The卦 of Guaie: In the royal court, openly proclaiming, with sincerity calling out and maintaining vigilance, first admonishing from one's own city, not suitable to immediately use force, favorable for going somewhere. Initial Nine: The toes are eager to advance, going forward but unable to win becomes a mistake. Nine in the Second: Being cautious and alert, even if there is an attack by soldiers at dusk or night, there is no worry. Nine in the Third: Strength is now on the cheekbone, there is danger. The gentleman resolutely goes alone, meets rain that drenches his clothes, though angry, there is no mistake. Nine in the Fourth: The buttocks have no flesh, walking is slow and difficult to advance; leading a sheep to walk slowly, regret disappears, but regrettable is that he does not believe this. Nine in the Fifth: Even soft and brittle things like purslane are decisively removed, acting in the middle, there is no mistake. Six at the Top: No place to call for help, ultimately there is danger.

夬者，決也。卦體一陰居於五陽之上，陽將純而陰將盡，卦德健而和，和以行健，健而不猛，均有以陽去陰之義，故謂夬。此以陽退陰之卦，承上損卦而來。損者，止其悅而不妄悅，所以進陽退陰，以正氣而退客氣也。

"Guai" means decision and removal. In terms of the hexagram structure, one yao of yin is at the top of five yao of yang, indicating that yang is about to be complete and yin is about to be eliminated. In terms of the hexagram's virtue, it is strong and vigorous yet harmonious, using harmony to promote strength, which is vigorous but not fierce, all containing the meaning of using yang to remove yin. Therefore, it is called "Guai." This hexagram discusses the use of yang to expel yin, following the previous hexagram "Sun." "Sun" discusses restraining joy without being reckless in joy, with the intention of "advancing yang fire" and "retreating yin symbol." "Advancing yang fire" refers to enhancing the original true yang, while "retreating yin symbol" refers to eliminating the later heaven yin quality. This uses righteous energy to drive away the "guest energy."

客氣者，識神所招，欲退客氣，莫若先去識神。人自交於後天，識神用事，酒色迷真，財氣亂性，情慾俱發，思慮紛生，心君迷惑，習於性成，非一朝一夕之故，豈能斬然決去哉！不能斬然決去，必須從容行事，隨時下手，終必識滅，滅而元神復，人心化而道心全，重見本來乾元面目矣。但此識神為人心所戀，欲去識神，莫若先明其心。心若一明，則道心現，而識神易去，故夬揚于王庭也。

The so-called "external qi" is drawn in by the "discriminating spirit." The "discriminating spirit" refers to the ruling spirit formed by later heaven experiences, perceptions, and emotions, in contrast to the original spirit of the earlier heaven. To eliminate the external qi, one should first remove the discriminating spirit. Since people have fallen into the later heaven, the discriminating spirit holds power, leading to confusion of the true nature through wine and lust, disturbance of the original nature through wealth and ambition, and the simultaneous arousal of desires and thoughts. The mind becomes confused and, over time, these habits become fixed into character, which is not something that can be cut off in a single moment. Since it cannot be cut off all at once, one must act calmly and seize opportunities whenever they arise, eventually eliminating the discriminating spirit. When the discriminating spirit is gone, the original spirit—the innate clarity of the earlier heaven—will be restored, transforming the human mind into a Dao mind, and one will once again see the original form of the Qian trigram. However, the discriminating spirit is precisely what the human mind clings to. To remove the discriminating spirit, one should first make the mind clear. When the mind is clear, the Dao mind will appear, making it easier to eliminate the discriminating spirit. Therefore, the Gua of "Judgment" says that one should openly proclaim it in the royal court.

王庭者，心君所居之處，乃分辨邪正之地。心明邪正，則心不為識神所迷，易於去之。但識神用事已久，根深權大，非可冒然下手，必須急緩得法，方能濟事。曰孚號者，真心實意，以聚正氣也。曰有厲者，戒慎恐懼，以防邪氣也。曰告自邑者，煉己也。曰不利即戎者，待時也。

"The Wangting" is the place where the heart ruler resides, which is where the distinction between good and evil is made. When the heart clearly discerns good and evil, it will not be deceived by the discerning spirit, and it will be easy to eliminate it. However, the discerning spirit has ruled for a long time, with deep roots and great authority, so one cannot act rashly. One must proceed with a proper balance of urgency and caution in order to achieve success.the so-called "Fu Hao" means gathering righteous energy with sincere intention;the so-called "You Lei" means being cautious and fearful in guarding against evil influences;the so-called "Gao Zi Yi" refers to "Lian Ji" — first making efforts in cultivating oneself and overcoming personal habits;the so-called "Bu Li Ji Rong" means "Dai Shi" — waiting for the right time without forcing an attack.

既能聚正氣，又能防邪氣，更能煉己待時，萬緣皆空，只一識神，乘時而決之，未有不利者也。卦德健而和，從容不迫，待時下手，其即決陰之妙訣乎？

It can both gather the righteous energy and guard against evil influences, and further refine oneself to wait for the right moment. All external attachments are emptied, leaving only the consciousness. Seizing the opportunity to eliminate it will bring no harm. The hexagram's virtue is strong yet harmonious and gentle, calm and unhurried, waiting for the right moment to act. Is this not the wonderful method to eliminate the yin energy?

初九，在決陰之初，獨剛不柔，冒然前進，是壯于前趾矣。前趾之壯，不但不能決陰，而反有以助陰，陽不勝陰，無咎而自致咎。此剛而不謹於決陰者也。

The first line, line one, is at the beginning of the decisive action against yin. It has only strength and no flexibility, advancing rashly, which is what the line statement refers to as the toes pushing forward forcefully. The toes pushing forward forcefully not only does not dispel the yin energy, but actually adds strength to it. Yang cannot overcome yin, and although there is no fault, it brings about its own mistake. This line represents strength without caution in decisively overcoming yin, which is a fault of starting off with impatience.

九二，剛而能柔，儆惕自號，戒備嚴密，雖莫夜有戎，已伺於未發之先矣。何憂恤之有？此剛而能緩於決陰者也。九三，剛躁太過，急欲成功，壯氣現之於頄，宜有凶道，幸其以正去邪，為君子夬夬之決，但嫌其獨剛不柔，其行遇雨，若濡不能遽遂其志而有慍。然行既遇濡，始雖不能剛決，終必和決之，亦可無壯頄之咎矣。此剛而速於決陰者也。

Nine in the Second line, being yang and capable of flexibility and compliance, remains vigilant and self-aware, calling out in warning. Its defenses are tightly secured, so even if there is an attack by soldiers at dusk or night, it has already detected and prepared for it before the incident occurs. What then is there to worry about? This line represents a strong yet gentle resolution of yin. Nine in the Third line, however, is overly strong and impetuous, eager to achieve success quickly. Its aggressive spirit is evident on the cheekbones, indicating a path that is inherently dangerous. Fortunately, it uses righteousness to overcome evil, showing the decisive actions of a gentleman. However, it is too rigid and lacks flexibility, like encountering rain while traveling, getting wet and unable to fulfill one's wishes immediately, thus causing some anger. Yet, since it has been drenched by the rain, although it could not act decisively at first, eventually it will resolve the matter in a gentle manner, thus avoiding the mistake of excessive strength on the cheekbones. This line represents a strong and hasty resolution of yin.

九四，剛居不正，道心為人心所累，如臀無膚，其行次且而決陰不果。幸其道心未抿，能以牽引陽氣而增長，本有悔而悔可亡。但嫌其不信決陰之言，道心中猶雜人心耳。此剛為柔傷，不知決陰者也。

The fourth line of the ninth hexagram is a yang line that is not in the correct position, and its "way heart" is dragged down by the "human heart." It is like the buttocks without skin and flesh, making it difficult to walk and slow to move, and when deciding to reject the negative, it is not decisive. Fortunately, its way heart has not yet been extinguished, and it can lead the yang energy to grow. Originally there is regret, but the regret can be dispelled. However, it is regrettable that it does not believe the sincere advice of rejecting the negative, and the way heart still contains human desires. This line represents a yang line being harmed by yin, and a failure to take the step of rejecting the negative.

九五，切近上陰，陰尊陽卑，道心為人心所瞞，貪戀識神，或決或不決，如莧陸夬夬。一時不能決斷其根然。夫道心人心所爭者，毫髮之間，這邊是道心，那邊是人心，果於決陰，便是道心，不果於決陰，便是人心。心者，神之室，識神與人心相連，故夬夬不定，幸其陽將純、陰將盡之時，理終勝欲，雖決之不能自然，亦必勉強而能決，是以中於行，而可無咎。此剛為柔牽，勉強決陰者也。

The fifth line of the nine lines, the yang line, is closely adjacent to the yin line above. The yin line holds the position of honor while the yang line is below. The "way heart" is obscured by the "human heart," and the mind is attached to the "discriminating spirit." It wavers, sometimes wanting to decide and sometimes not, just like the line statement describes the soft and brittle purslane that cannot make a decision, unable to cut off its root at once. One must know that the struggle between the way heart and the human heart is only a hair's breadth apart: one side is the way heart, the other is the human heart. Deciding decisively against the yin is the way heart; deciding indecisively is the human heart. The mind is the dwelling of the spirit, and the discriminative spirit is connected to the human heart, hence the wavering and hesitation. Fortunately, when yang is about to be complete and yin about to be exhausted, the heavenly principle ultimately overcomes human desire. Although the decision is not natural, it can still be forced through, thus the action conforms to the middle path and will have no faults. This line represents a step where yang is hindered by yin and a forced decision against yin is made.

上六，在決之終，群陰退盡，只有識神一陰未消，其時當決，其勢必滅，陽氣一進，陰氣即化，是以無號終有凶。陰氣之無號，即陽氣之孚號，陰氣之終凶，即陽氣之終吉。此陽氣純全，陰氣悉化之決者也。

The sixth line at the top represents the final decision. At this point, all the yin forces have already retreated, leaving only the 'conscious mind' yin line still present. At this moment, the decision should be made, and its momentum will inevitably lead to elimination. As yang energy advances, the yin energy will soon transform away. Therefore, the line statement says there is nowhere to call for help and ultimately there is danger. The inability of yin energy to call for help is precisely the sincere call of yang energy; the ultimate danger of yin energy is precisely the ultimate good fortune of yang energy. This line represents a complete yang energy and the complete transformation of all yin energy in the decision.

然則，決陰之道，不可太剛，不可太柔，必須剛中有柔，柔中有剛，漸次而決，進一分陽，退一分明，陽氣進全，陰氣自化。若不知急緩運用，速欲成功，反助陰氣，有傷陽氣，陰氣終不能退，故退陰之道，須要深明火候耳。

Thus, the method of removing yin energy must not be too strong, nor too gentle; it must be strong with flexibility and gentle with firmness, proceeding step by step. Advance one part of yang energy, and retreat one part of yin energy. When yang energy reaches fullness, yin energy will naturally be transformed. If one does not understand the balance between urgency and gradualness, and only seeks quick results, it will instead promote yin energy and damage yang energy, and yin energy will never be effectively removed. Therefore, the practice of "retreating yin" must deeply understand the concept of "fire timing" — that is, the proper pace and measure of effort.

姤：女壯，勿用取女。初六，繫于金柅，貞吉。有攸往，見凶，羸豕孚蹢躅。九二，包有魚，無咎，不利賓。九三，臀無膚，其行次且，厲無大咎。九四，包無魚，起凶。九五，以杞包瓜，含章，有隕自天。上九，姤其角，吝，無咎。

The Hexagram of Meeting: A strong woman is not suitable to marry. Six at the Beginning: Tie the cart with a metal brake, and if one remains steadfast, it will be auspicious; if one moves forward, there will be danger, like a weak sow that jumps about restlessly. Nine in the Second: There is a fish in the bundle, without fault, but it is not suitable to present to guests. Nine in the Third: The buttocks have no flesh, walking is slow and difficult, though there is danger, there is no great fault. Nine in the Fourth: There is no fish in the bundle, which will cause danger. Nine in the Fifth: Cover the melon with branches of the osier tree, the beauty is contained within, and there will be good things falling from heaven. Nine at the Top: Meet someone on the horn, there will be some hardship, but no fault.

姤者，遇也。不期而相遇之義。卦體一陰而入於五陽之下，五陽而遇一陰，故謂姤。此防陰保陽之卦，承上益卦而來。益者，增其陽之不足也。增其不足，必自一陽增至於六陽，陽純全而後已。然陽極必生陰，一陰潛生，陽氣即傷，故彖辭所以直謂姤，女壯也。但陽極必陰者，造化順行後天之道，而能借陰全陽者。

"Gu" means meeting, referring to an unexpected encounter. In terms of the hexagram structure, one yin line enters beneath five yang lines, and the five yang lines meet with one yin line, hence the name "Gu." This hexagram discusses the prevention of yin and the protection of yang. It follows the previous hexagram "Yi," which talks about replenishing the deficiency of yang energy. To replenish, one must increase from one yang to six yang, stopping only when yang energy is complete. However, when yang reaches its extreme, yin is inevitably generated. A single yin line quietly emerges, causing yang to be harmed. Therefore, the hexagram statement directly states that "Gu" is "Nü Zhuang" — strong yin energy. However, the saying that extreme yang leads to yin refers to the later heaven order of natural processes. But practitioners of the Way can reverse this, using yin energy to complete yang energy.

聖人逆運先天之學，如本卦二五，剛而得中，通權達變，剛中有柔，柔中有剛，可以出入乎陰陽之中，而不為陰陽所拘，用六而不為六所用，如遇女不取，陰氣雖壯，終聽命於陽氣，不但陽氣不傷，而且陰氣亦漸消化，此防陰之功所由貴也。

The teachings passed down by the sages are based on the Earlier Heaven doctrine, which runs counter to the natural course of creation. For instance, in the Primary Hexagram, the second and fifth lines, which are yang lines, each occupy the central position. They are flexible and adaptable, containing both yang and yin within them. They can move freely between yin and yang without being bound by either. They use the number six, which represents yin, but are not controlled by it. This is like encountering a strong woman but not marrying her. Although yin is strong, it ultimately obeys yang. Not only is yang not harmed, but yin is also gradually transformed. This is why the practice of "preventing yin" is so valuable.

初六，一陰潛生，其力足以敵五陽，如金柅能以止車於不行。修道者，守貞不失，防患於早，為吉。若有妄動，自招其陰，則凶。特以一陰進而群陰皆動，如一羸豕，能以引群豕而蹢躅，其機雖微，為害最大。此陰氣之始生也。

The first line of the hexagram describes the initial emergence of a single yin force, which although weak, is capable of countering five yang forces. It is like a metal brake that can stop a cart in its tracks. A person cultivating the Way who maintains firm virtue without losing it and takes precautions early will be fortunate. However, if there is reckless movement, inviting yin forces, it will be dangerous. Particular attention should be paid to the fact that once a single yin force begins to move, all other yin forces will follow. It is like a thin and weak sow that can cause a whole herd of pigs to become restless and chaotic. This initial sign, though subtle, can lead to the greatest harm. This line describes the stage when yin energy is just beginning to emerge.

九二，剛以柔用，戒慎恐懼，能防始生之陰，如魚在包中不能為害，其利在主不在賓，蓋已伺之於早矣。此防陰於未發也。九三，剛而自恃，不能防閒於早，陰氣已發，制伏甚難，道心中人心相雜，如臀無膚，其行次且，主宰不定矣。幸其剛而守正，日乾夕惕，危厲自處，可無以陰傷陽之咎矣。此防陰於已發也。

Nine in the Second line, yang and strong, yet using flexibility and obedience, is cautious and fearful, able to prevent the emergence of yin energy. It is like a fish wrapped in a cloth, unable to cause harm. The benefit lies with the master rather than the guest, for it has already been waiting there. This line speaks of preventing yin energy before it arises. Nine in the Third line, yang and self-reliant, fails to guard against it in time, so yin energy has already begun to act, making it difficult to control. The "way of the heart" is mixed with "human desire," like the buttocks without skin and flesh, making walking slow and difficult, unable to take charge of oneself. Fortunately, it is yang and upholding the right path, diligent during the day and vigilant at night, placing itself in a dangerous and severe situation as a warning, thus avoiding the mistake of allowing yin to harm yang. This line speaks of preventing yin after it has already emerged.

九四，剛而失守，不能防陰而縱陰，坐觀成敗，道心有昧，人心亂生，禍起蕭牆，如魚出包中，無所不至矣。此不知防陰而見傷也。

The fourth line of the ninth hexagram is yang and lacks firmness, unable to restrain yin but instead indulging yin, sitting idly and watching the outcome, with the way obscured and human hearts confused, calamity arising from within, like a fish escaping its container, able to go anywhere. This line speaks of failing to restrain yin and ultimately suffering injury.

九五，剛健中正，天人混合，以道心而制人心，如以杞之陽，包瓜之明，黜聰毀智，光華內含，陰氣不得而近之，以是處姤，人力可以迴天，陽氣不傷，陰氣自化矣。此以陽防陰而無傷也。

Nine in the Fifth line, the strong and vigorous yang is in the center and upright, uniting heaven's mechanism with human affairs. It uses the 'Way-heart' to subdue the 'Human-heart,' like wrapping a sweet melon with the strong branches of the Chinese parasol tree. It discards cleverness and destroys skill, keeping brilliance hidden within, so that yin cannot approach. With such an attitude in the situation of the 'Encounter' hexagram, human effort can reverse heaven's course, yang energy remains unharmed, and yin naturally dissipates. This line speaks of preventing yin with yang without any harm.

上九，剛而高亢，不能防陰於早，陽極必陰，剛極必敗，金丹得而復失，自取其咎，與陰無咎。此防陰不早而終傷也。六爻或知防陰，或不知防陰，或防陰於早，或防陰於遲，求其防於早，而陰不能生，其惟九二，以陽統陰，使其自消自化，得其中正者，其惟九五乎。防陰得其中正，用六而不為六所用，借陰保陽，不在是乎。

The upper ninth line represents a yao that is yang and lofty, unable to prevent yin in time. When yang reaches its extreme, yin necessarily arises; when yang is overly strong, it will inevitably decline. The "golden elixir" is obtained but then lost, which is self-inflicted misfortune, and the yin energy cannot be blamed. This yao illustrates the consequence of failing to prevent yin in time and ultimately suffering harm. Among the six yao, some understand how to prevent yin, while others do not; some prevent yin early, while others do so late. Regarding the prevention of yin that is timely enough to prevent yin from arising, only the second yao (nine two) achieves this. As for the yao that governs yin with yang, causing yin to dissipate naturally and harmonize with the middle and upright, that is only the fifth yao (nine five). Preventing yin while harmonizing with the middle and upright, using the number six of yin without being controlled by it, and preserving yang through yin, is not precisely this?

萃：亨。王假有廟，利見大人，亨利貞。用大牲吉，利有攸往。初六，有孚不終，乃亂乃萃；若號，一握為笑，勿恤，往無咎。六二，引吉，無咎，孚乃利用禴。六三，萃如嗟如，無攸利，往無咎，小吝。九四，大吉，無咎。九五，萃有位，無咎，匪孚；元永貞，悔亡。上六，齎諮涕洟，無咎。

The Hexagram of Accumulation: It is smooth. The king goes to the ancestral temple to invite the spirits and offer sacrifices, which is beneficial to meet a person of great virtue, smooth and beneficial to maintain the right path. Using great sacrificial animals is auspicious, and it is beneficial to go somewhere. Initially Six: Having sincerity but not able to persist, thus the mind is confused and the gathering and dispersing are unstable; if one calls for help, within a single handshake the sorrow turns into laughter, there is no need to worry, and going forward has no fault. Six in the Second: Being recommended by others brings auspiciousness, no fault, with sincerity in the heart, even a humble sacrifice of the lesser offering is sufficient. Six in the Third: Wanting to gather but only resulting in sighs, bringing no benefit, going forward has no fault, but only a slight hardship. Nine in the Fourth: Greatly auspicious, no fault. Nine in the Fifth: Gathering and occupying a high position, no fault, but still not convincing everyone; as long as one maintains the great right path for a long time, regret will disappear. Six at the Top: Sighing and weeping, tears and snot flowing, no fault.

萃者，聚也。卦德上兌悅、下坤順，我順人而人即悅，故謂萃。此攢簇藥物之卦，承上夬卦而來。夬者，以陽而決陰也。決陰之道，乃丹頭到手以後之事。當丹頭未得，若無攢簇藥物之功，而丹頭不結。但人自有生以後，性相近而習相遠，忘其本真，逐於外假，心神不定，精氣耗散，非可遽能收攝，是貴乎以順為體，以和為用，循序漸進，火候不差，專心致志，愈久愈力，自然已失者而可還，已去者而可返，猶如王者假神有廟也。

"The hexagram 'Cui' means gathering. In terms of the hexagram's virtue, the upper trigram is Dui, meaning Joy, and the lower trigram is Kun, meaning顺 (following). By following others, others naturally become joyful, hence the name 'Cui'. This hexagram discusses 'gathering together the elixir ingredients'—collecting and gathering the scattered essence, spirit, and vital energy. It follows the previous hexagram 'Gua'. 'Gua' talks about using yang energy to decisively remove yin energy; however, decisively removing yin comes after obtaining the 'dan tou' (elixir head). 'Dan tou' refers to that single grain of innate true essence needed for forming the elixir. When the 'dan tou' has not yet been obtained, if one lacks the practice of gathering the elixir ingredients, the 'dan tou' cannot be formed. Since birth, people's nature is similar but their habits differ. Forgetting one's true nature, chasing external illusions, the mind is unsettled, and essence and energy are wasted. This cannot be restored quickly. Therefore, it is important to take following as the foundation and harmony as the method, proceeding step by step, maintaining accurate timing, and focusing with sincerity. The longer one persists, the more effective it becomes. Naturally, what has been scattered can be regained, and what has left can return, just like a king welcoming deities in the ancestral temple."

祖先為人之根本，忘其根本，則不孝而非人，王者假神在廟，所以使人人皆知有根本之當報耳。人之本來天真，如祖先之根本也。人之棄真認假，如忘祖先之根本也。人能收斂神氣，修持性命，復還本來天真，如不忘祖先之根本也。王者之不忘根本，能以聚天下之人心。修道者之不忘根本，能以攢性命之大藥。但此不忘根本之事，須要大人行之，非一切不知性命之小人所能行，是以利見於大人亨也。

Ancestors are the root of human beings; forgetting the root is unfilial and makes one no longer a true human. Kings perform sacrifices in the ancestral temple to make everyone aware that the root should be repaid. Human nature at its original state is like the root of ancestors; when people abandon truth and take on falsehood, they are like forgetting the root of ancestors. When people can restrain their spirit, cultivate their life and death, and restore their original innocence, they are like not forgetting the root of ancestors. When a king does not forget the root, he can gather the hearts of the people; when a cultivator does not forget the root, he can accumulate the great elixir of life and death. However, this act of not forgetting the root must be done by a "great person"—that is, someone who has completed virtue and can correct himself and others. It is not something that the petty people who do not understand the study of life and death can do. Therefore, the hexagram statement says it is favorable to see a great person and achieve smoothness.

蓋大人者，正己而正物者也。正己則無我，神氣不散，以正為己也。正物則無人，氣質俱化，以正為物也。正己正物，內念不生，外物不入，內外一正，仁義禮智，皆本於信，金木水火，俱歸於土，先天聚，後天化，性定命凝，聚正之亨利，豈小焉哉！

The so-called great person is one who first rectifies himself and then rectifies external things. Rectifying oneself eliminates the self, making the spirit and energy not scattered, treating "correctness" as oneself. Rectifying external things eliminates distinctions between self and others, transforming the nature entirely, treating "correctness" as external things. Rectifying both self and external things, internal thoughts do not arise, external desires do not enter, and both inside and outside return to the single character "correctness": benevolence, righteousness, propriety, wisdom all take "trust" as their foundation, metal, wood, water, fire all return to "earth." This is the Daoist method of matching the Five Phases with the Five Virtues, and using the central Wu and Ji earth to govern the Four Symbols. The qi of the Earlier Heaven gathers, the material of the Later Heaven transforms away, the nature becomes stable and the destiny solidifies. The prosperity and benefits obtained through gathering correctness, how could they be considered small!

夫天之所以命於人者，正耳。人之所以報於天者，亦正耳。以正報天，不忘根本，如用大牲，上亨於天，未有不致其吉者。然用大牲致吉之道，非空空一念便能了事，須要腳踏實地，一步步行去，方能成功。若知而不行，猶如不知，何能得吉？利有攸往，知之貴於行之耳。

Heaven gives mankind a "zheng" character; mankind uses a "zheng" character to repay Heaven. To repay Heaven with righteousness and not forget one's origin is like offering great sacrifices to Heaven, which brings no misfortune. However, the principle of achieving good fortune through great sacrifices is not merely a thought; one must proceed step by step, solidly and practically, to achieve success. If one merely knows but does not act, it is the same as not knowing at all, how can one attain good fortune? The saying "it is beneficial to go forward" precisely means that "knowing" is valuable only when it can be "acted upon."

初六，陰柔無斷，不辨是非，或信此，或信彼，乃亂乃萃，信非所當信，聚非所當聚矣。幸應四陽，若知亂萃無益，自悔悲號，親近真師，一經握引，暗中指點，當亦會得，道不遠人，人之為道而遠人。先號後笑，直下承當，不必憂恤，即時往而攢簇五行，和合四象，何患不到無咎之地哉！此改邪歸正之萃也。

The first line of the hexagram represents a situation where the yin and softness lack decisiveness, unable to distinguish right from wrong, shifting from one belief to another, causing confusion and instability. It gathers what it should not and believes what it should not. Fortunately, it corresponds with the fourth line, which is yang. If it realizes that haphazard gathering is unhelpful and repents with sorrow, seeking the guidance of a true master who has received the oral transmission, then through the master's guidance and subtle hints, it can understand. The *Zhongyong* says that the Way is not far from people; it is people who distance themselves from it. First calling out, then laughing, directly taking responsibility, there is no need for worry. Immediately proceed to gather the five phases within the body—gold, wood, water, fire, and earth—and harmonize the four images from the four directions. Why worry about not reaching a state of perfection? This line represents the gathering of rectitude after having strayed.

六二，居於三陰皆暗之中，一身純陰，而能順其所欲，漸次導引，化其氣質之性，聚其真如之性，其利如用禴祭神，以誠感通。始而有咎者，終而可以無咎。此柔而守正之萃也。

The second line, line six, is situated in the midst of three dark lines, entirely阴, yet it can follow its own desires gradually to guide and transform the 'nature of temperament'—the habitual tendencies formed through later heaven's inherited form and qi—into the 'true suchness nature'—the pure and unstained nature of earlier heaven. The benefit is like using a meager sacrifice to worship the gods, relying on a single sincere heart to connect with the divine. Those who initially have faults can ultimately become without faults. This line represents the gathering ofyin softness and uprightness.

六三，愚而自用，執著一己之陰，妄想成道，空而不實，是萃如必終嗟如，其無所利可知。幸其賢士在望，若能往而相聚，借剛濟柔，亦可以免嗟如之咎。但不能聚正人於早，及至受其害而後聚，難免小吝矣。此柔而借剛之萃也。

Six in the Third line, the爻 is foolish and self-opinionated, clinging to its own Yin nature, and foolishly seeking enlightenment, falling into emptiness and unreality. Therefore, although it desires union, it ultimately ends in sighs and lamentations, and there is no benefit to be expected. Fortunately, there are virtuous and wise people nearby. If it can go and join them, using others' Yang to assist its own Yin, it can avoid the mistake of vain lamentation. However, it cannot gather the right people in time, and only when it has already suffered does it seek union, inevitably encountering some minor difficulties. This line represents the union of Yin by means of Yang.

九四，剛而能柔，陰陽相當，還丹凝結，大丹有望，不但聚之如意而大吉，必將聚於一無所咎之地矣。此凝結還丹之萃也。

In the fourth line of the ninth trigram, the yang energy is strong yet flexible and compliant, with a balanced proportion of yin and yang. The 'returning elixir'—which refers to the true yang that has dispersed and is now returning to coalesce into an elixir—has already solidified. A great elixir is expected, not only to gather perfectly as desired and bring great auspiciousness, but also to reach a state of perfection without any faults. This line represents the coagulation of the returning elixir.

九五，剛而中正，上智不移，正位凝命，無修無證，不待作為，五行一氣，本自無咎。雖然無咎，嫌其居於悅體，自滿自盈，信非所信，後悔必有。若知實腹而又虛心，行無為之事，溫養聖胎，永於貞一，用天然真火，鍛盡後天餘陰，號曰無漏真人，何悔之不亡乎？此溫養聖胎之萃也。

The fifth line of the ninth hexagram represents a yang line that is strong and occupies the central position, thus embodying the highest wisdom and unwavering resolve. This person maintains their proper position, stabilizes the destiny bestowed by heaven, and does not need to cultivate or attain anything. There is no need for deliberate effort, as the five phases are unified into one qi, and there is no inherent fault. Although there is no fault, it is regrettable that it resides in the structure of Dui (Joy), which easily leads to self-satisfaction and overfullness. If one believes in things that should not be believed, regret is inevitable. However, if one understands that after filling the abdomen with true energy, one must also empty the mind—after the true qi is full, one must cleanse all thoughts—practicing the way of non-action, nurturing the 'sacred embryo,' and always remaining steadfast in purity and unity, using the 'natural true fire' of the Earlier Heaven to burn away the remaining yin matter of the Later Heaven, then one can be called the 'leakless immortal.' What regret could remain? This line represents the gathering of nurturing the sacred embryo.

上六，愚而無知，誤入旁門，以假為真，雖天寶在望，未許我聚，空空一世，臨死方悔，齎諮涕洟，自致其傷，與人無咎。此始不謹而終因之萃也。

The sixth line at the top represents a person who is foolish and ignorant, mistakenly entering into wrong paths and practices, mistaking falsehood for truth. Although the "Heavenly Treasure" — that is, the great elixir of the Earlier Heaven — is right before their eyes, they are unable to gather it, thus wasting their whole life in vain. At the moment of death, they regret and weep bitterly. This is a wound they have brought upon themselves, not to be blamed on others. This line signifies a gathering that results from initial carelessness and ultimately leads to suffering.

六爻各有所萃，是非邪正不同，求其陰陽相當，剛柔如一之萃，其惟九四。以虛養實，了命了性，其惟九五乎？噫！金蝦基，玉老鴉，認得真的是作家。

Each of the six lines has its own combination, differing in their nature, whether they are righteous or unrighteous. To discuss a combination that balances yin and yang properly and unites hardness and softness, only the line nine in the fourth position is suitable. To discuss a combination that nurtures the real through the empty and achieves both life and death, then only the line nine in the fifth position would be appropriate. Alas! The hidden terms used by alchemists such as "golden shrimp base" and "jade old crow" refer to the true medicinal substance. Only those who truly recognize them can be considered experts.

升：元亨。用見大人，勿恤。南征吉。初六，允升，大吉。九二，孚，乃利用禴，無咎。九三，升虛邑。六四，王用亨于岐山，吉，無咎。六五，貞吉，升階。上六，冥升，利于不息之貞。

The Hexagram of Ascending: Greatly prosperous and unimpeded. It is appropriate to go and see a great virtuous person, without worry. Proceeding toward the south is auspicious. Initial Six: Obtaining permission to ascend, greatly auspicious. Nine in the Second: With sincere heart, even a humble sacrifice is beneficial, without fault. Nine in the Third: Ascending into an empty and uninhabited city. Six in the Fourth: The king holds a sacrifice at Mount Qi, auspicious, without fault. Six in the Fifth: Upholding the correct path is auspicious, like ascending steps one by one. Upper Six: Ascending in darkness, it is beneficial to continue holding the correct path without ceasing.

升者，自卑登高之義。卦德上坤順、下巽入，徐緩進步，順時而行，不即不離，漸入真常，故謂升。此謹慎火候之卦，承上姤卦而來。姤者，巽入於健，陽極陰生，邪氣日進，正氣日退，習染成性，漸入下愚不移之地矣。所以者何？因其陽失其健，陰亦不順耳。

"Sheng" means to ascend from a low place to a high place. In terms of the trigram qualities, the upper trigram is Kun (Earth), representing compliance, and the lower trigram is Xun (Wind), representing entry. It signifies a gradual progress, moving in accordance with the right timing, neither too close nor too distant, gradually entering the realm of true and constant virtue. Therefore, it is called "Sheng." This hexagram discusses caution in the timing of actions, following the previous hexagram "Gou." "Gou" speaks of a soft and compliant force entering into the midst of a strong and vigorous one. When yang reaches its peak, yin begins to emerge, and evil influences gradually encroach, while the righteous energy gradually recedes. Over time, these influences become habitual, leading to a state of ignorance that cannot be changed. Why is this so? Because the yang has lost its strength and vigor, and thus the yin does not comply.

金丹大道，未復其陽，先順其陰，陰若一順，則人慾不生，正念常存，循序漸進，可以自無而至有，自虛而至實，下學上達，明善復初而無難，故升有元亨之道也。但此元亨之升，乃竊陰陽、奪造化，超凡入聖之事，其中火侯細微，工程攸遠，非一切妄猜私議，盲修瞎煉者所能行，必須真師口傳心授，真知確見，方能一直前行，無阻無擋，是以用升之道，利於見大人也。

The Great Way of the Golden Elixir requires that before restoring yang energy, one must first make the yin energy obedient. Once the yin energy is obedient, human desires will cease, and pure intentions will remain. Proceeding step by step, one can gradually move from nothing to something, from emptiness to reality, from learning the basics to reaching the higher levels. Thus, realizing goodness and returning to the original state will not be difficult. Therefore, the hexagram "Ascending" (升) has the principle of great success and smoothness. However, this original success and ascent involves stealing yin and yang, reclaiming the process of creation, and transcending the mundane to become a sage. Within this process, the "fire timing" — the pace and measure of effort — is extremely subtle, and the "project" — the stages of cultivation — is extremely long. It is not something that can be achieved by those who guess randomly, talk privately, or practice blindly. One must rely on a "true teacher" who transmits knowledge through oral instruction and heart-to-heart guidance, with genuine understanding and insight, to proceed smoothly without obstacles. Therefore, the practice of ascending is beneficial for encountering a great person.

大人，即完成大道之聖人。蓋大人成己成物，一言一語，俱有道理。如風之無物不入，能以開人之智慧；如地之無物不長，能以救人之災殃。見大人而後用之，則藥物得真，火候有準，可以勿恤，嚮明遠行，一步有一步之益，一日有一日之功，自卑登高，由淺及深，終必進於聖賢之域，其吉為何如乎？

So-called Great Men are the sages who have completed the Great Dao. A Great Man achieves himself and also achieves all things; every word and action conforms to reason. Like wind, he penetrates everything, awakening people's wisdom; like earth, he nurtures all things, rescuing people from calamities. After seeing a Great Man, one can then begin to practice diligently, and the true essence of medicine will be understood, the timing of fire will be clear. Then there is no need to worry, and one can proceed towards the bright path. Each step brings its own benefit, each day its own effectiveness. From the low to the high, from the shallow to the deep, ultimately one will surely reach the realm of sages. How could such good fortune not be spoken of?

初六，性柔志剛，虛心自下，親近有道之士，而高明者，未有不允其升，不授其真者。此柔而順剛之升也。九二，剛而有得於中，深明藥物火候，以誠而入，以柔而用，漸次下功，如以禴祭神，用誠感通，必升於一無所咎之地矣。此剛而用柔之升也。

The first line, "Six at the Beginning," is characterized by gentle disposition and strong will, humbly positioned below and drawing close to wise people. Those who are lofty and enlightened do not prevent its ascent nor withhold the true method from it. This line represents the ascent of a yin line that is gentle and follows the yang. The second line, "Nine in the Second," is yang and resides in the center with attainment, deeply understanding herbs and timing, entering with sincerity and employing gentleness in practice. It proceeds step by step, like offering a modest sacrifice with sincere intent to communicate with the divine, surely reaching a state of perfect virtue. This line represents the ascent of yang through the use of gentleness.

九三，予聖自雄，不知尋師訪友，妄猜私議，冒然前進，欲向其前，反落於後，如升於虛邑，何能進於高明之地？此不知求師之升也。六四，柔而守正，順時進步，煉己持心，自卑登高，漸入佳境，如王用亨于岐山，未有不升於上者。此吉而無咎之升也。

The third line, nine, thinks itself wise and displays heroic ambition, fails to seek teachers or friends, makes hasty guesses and private comments, and moves forward recklessly. It intended to advance but ends up falling behind, like ascending into an empty city, which cannot reach a superior state. This line represents an ascent without seeking guidance. The fourth line, six, is gentle and upright, progressing in accordance with the right timing. It practices 'cultivating oneself and holding the mind'—refining one's habits and maintaining mental focus—to ascend gradually from a low position to a higher one, entering a better state. This line represents a favorable and error-free ascent, like King Wen of Zhou holding a sacrifice at Mount Qi.

六五，虛人心而求道心，虛心即能實腹，所謂一念回機，如同本得，其增益道德，如升階之易，此柔而虛心之升也。上六，愚而自用，執著一己之陰，妄想增升道德，了命了性，升之不息，冥之不息，愈升愈冥，焉能出晦暗而進於高明？若欲升之不冥，必須求師口訣，利于不息之貞，懲忿窒欲，閒邪存誠，愈久愈力，亦可升於明善復初之地。此柔而歸正之升也。

Six in the Fifth line, empties the mind of human desires and seeks the mind of the Dao. When the mind becomes empty, the abdomen naturally becomes full. As it is said, a single change of thought turns the mechanism, just as if it had always been so. It increases virtue and morality as easily as climbing steps. This line represents a gentle and humble ascent. Six at the Top line, is ignorant and self-assured, clinging to its own dark nature, foolishly trying to improve virtue and complete one's destiny, constantly ascending without pause, yet constantly sinking into darkness. The higher it goes, the more confused it becomes. How can one escape darkness and enter clarity? If one wishes to ascend without confusion, one must seek the true teacher's instructions, constantly uphold the right path, restrain anger, block desires, guard against evil thoughts, and cultivate sincere intentions. The longer one does this, the more effective it becomes, and one can reach the stage of restoring original goodness. This line represents a gentle and returning to the right path ascent.

升之為道，以剛道而行柔道也。卦德巽而順行，外柔內剛，循序漸進，不急不緩。深造自得，未有不升於聖賢之堂奧者。然火候之秘，總要真師口傳心授。彖曰：“用見大人，勿恤，南征吉。”可以知矣。

The principle of rising is to apply the way of strength and vigor to promote the way of flexibility and gentleness. The virtue of the hexagram is characterized by gentle and yielding nature that penetrates deeply and follows the natural order. It appears soft on the outside but strong within, proceeding step by step without haste or delay. Through deep cultivation, one can achieve personal insight and thus ascend to the realm of sages and virtuous persons. However, the secret of timing and method must be passed down by a true master through oral instruction and inner transmission. The hexagram statement says, "To see a great person, do not worry, a southern campaign is auspicious," from which this meaning can be clearly understood.

困：亨。貞，大人吉，無咎。有言不信。初六，臀困于株，入于幽谷，三歲不覿。九二，困于酒食，朱紱方來，利用享祀，征凶，無咎。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。九四，來徐徐，困于金車，吝，有終。九五，劓刖，困于赤紱，乃徐有說。利用祭祀。上六，困于葛藟，于臲卼，曰動悔，有悔。征吉。

The Hexagram of Being Impeded: It is smooth. Holding to the right path, the great virtuous person is auspicious and without fault. At this time, even if there are words spoken, they are not believed. Initial Sixth: The buttocks are trapped against a stump, falling into a deep valley, three years without seeing the sun. Nine in the Second: Impeded by wine and food, the red official robe has just arrived, favorable for worship, but advancing hastily brings danger, yet without fault. Sixth in the Third: Trapped by a stone, leaning against thorns, returning home but not seeing the wife, dangerous. Nine in the Fourth: Coming slowly and hesitantly, trapped by a luxurious carriage, some hardship, but ultimately a good outcome. Nine in the Fifth: Suffering the punishment of nose-cutting and foot-cutting, trapped by the red official robe, slowly there is joy. Favorable for worship. Upper Sixth: Trapped by vines, in a state of uncertainty and restlessness, the mind changes with a thought, and regret follows; if genuine regret arises, going forward is auspicious.

困者，窮難也。卦體下坎，一陽陷於二陰之中，上兌，一陰居於二陽之上，均係陰浸其陽，陽氣不通之象，故謂困。卦德險中出悅，悅出於險，兼有濟困之義。此磨礪身心之卦，承上萃卦而來。萃者，由順得悅，所以攢簇藥物，返本還原也。但能攢簇於平易，不能攢簇於艱險，仍是不能順、不能悅。特以修道者平易之境，皆能有守，艱險之地，每多變志，或為衣食逼迫改唸，或因疾病纏綿墮志，或因年老灰心，或因魔障歇功，諸如此類，皆是道心不力，為困所拘，終不成道。若果身困而心不困，境困而道不困，處險能悅，困中反有亨道矣。

"Confusion" refers to being in a state of distress and difficulty. In terms of the structure of the hexagram, the lower trigram is Kan (Water), which represents a yang line trapped between two yin lines, and the upper trigram is Dui (Lake), which represents a yin line pressing down upon two yang lines. Both situations depict the erosion of yang by yin and the blockage of yang energy, hence the name "Confusion." In terms of the moral quality of the hexagram, it speaks of joy arising from danger, with joy emerging from hardship and also implying relief from distress. This hexagram discusses the process of refining the body and mind, following the previous hexagram "Cui" (Gathering). "Cui" deals with achieving joy through smoothness and harmony, used for gathering medicinal ingredients and returning to the original state. However, such gathering can only occur in smooth and comfortable conditions, not in difficult and challenging ones, and thus cannot be considered truly smooth or joyful. Because those who practice the Way can maintain their discipline in peaceful times, but when faced with hardship, they often change their aspirations: some change their minds due to pressure from food and clothing, some lose their determination due to illness, some lose heart due to old age, and some stop their practice due to obstacles. Such situations all indicate that the mind of the Way is not strong enough, and is constrained by difficulties, ultimately preventing attainment of the Way. If one can be physically confined yet mentally unconfined, and be in a difficult situation yet not be confined by it, and still find joy amidst danger, then there will be a path to success even in hardship.

雖然處險能悅，因為人所不及，亦必困所當困，若困所不當困，亦不得亨。蓋困之亨道，在於得其正耳。以正處困，以正而亨，困而與時偕行也。與時偕行，惟俱中正之德之大人能之。特以大人者，大智若愚，大巧若拙，諸念不生，遇境難遷，素位而行，不願乎外，不但所處得其吉，而且順命能無咎。至於一切衣食之徒，不信於困，行險僥倖，稍不如意，形於辭色，怨天尤人，咎即隨之，何能致吉？以正處困，險而能悅，則為大人；困而不信，悅以行險，則為小人。同一險也，同一悅也，而大人小人分之。修道者，遇困可不守其正乎？

Although being able to find joy in adversity is already beyond the capacity of ordinary people, one must still be confined to the right place of confinement; if confined to the wrong place, one will still not achieve success. The key to achieving success through adversity lies in maintaining the rightness of one's position. By adhering to the right path in adversity, one can achieve success through the same path. This is how one can move forward in adversity while keeping pace with the times. Only those who possess both the virtue of centrality and uprightness, the "great persons," can achieve this. Because great persons are wise beyond measure and skillful beyond appearance, they do not give rise to various distractions. When facing circumstances, they do not change their ways, remain content with their proper roles, and do not covet things beyond their due. Not only can they achieve auspiciousness in their circumstances, but they also accept the mandate of heaven without fault. As for those who are only preoccupied with food and clothing, they do not understand the meaning of adversity. They take risks and rely onby chance, and when things do not go as expected, they express their dissatisfaction through words and expressions, blaming heaven and people. Faults follow immediately, how can they achieve auspiciousness? To deal with adversity through the right path and to find joy in danger is the way of the great person. To be in adversity yet not believe in it, and to take risks in pursuit of joy, is the way of the petty person. Although both are in danger and both find joy, the great person and the petty person are thus distinguished. How can a person on the path of cultivation not adhere to the right path when encountering adversity?

初六，在困之初，其困不大，又近二陽，不宜受困，乃柔弱無剛，自暴自棄，甘居人下，如臀困于株木，入于幽谷矣。如此之人，不當困而困，雖三歲之久，終不能出險。此小困而自致大困者也。

The first line, 'Initial Six,' is at the beginning of thepredicament, where the困 is not yet severe. It is close to two yang lines, so it should not be confined. However, it is weak and lacks strength, self-abandoning and willing to be below others, like the buttocks stuck on a stump, falling into a deep valley. Such a person should not be confined but brings confinement upon themselves. Even after three years, they will still not escape the danger. This line describes a minor confinement that leads to a major one through self-inflicted circumstances.

九二，陽陷陰中，正在衣祿不足之時，如困于酒食也。幸其剛而得中，為道忘軀，身困而心不困，一日苦盡甜生，大道完成，方且服天衣、食天祿，如朱紱方來，修天爵而人爵即從之，先困後亨，理有可必。先困後亨之象，其利如用亨祀，以誠格天，久而見功，若正在困中，急欲出困，反招其凶，亦無咎，其困而不亨矣。此先困而後得亨者也。

Nine in the Second line, the yang energy is trapped within the yin, representing a time of insufficient food andofficial stipend. It is like being trapped by wine and food. Fortunately, it is yang and in the center, devoted to the Dao and forgetting the self. Though the body is in hardship, the mind remains untroubled. Eventually, after hardship comes ease, and the great Dao is completed. At that time, one will wear heavenly robes and receive heavenlyofficial stipend, just as the red official robe arrives first, and then the worldly rank follows. First hardship, then ease, is a natural course. The image of first hardship then ease brings benefits like performing worship with sincere intent to move heaven, and over time, results are seen. If one is in hardship and urgently seeks to escape it, misfortune may arise. Even so, it is not a fault, but simply being trapped without ease. This line speaks of first hardship and then ease.

六三，愚而自用，不知尊師敬友，為正人君子所嫌惡，如困于石，據于蒺藜，自入於困矣。如此之人，本無實學，自負有道，務外失內，亦如人於其宮，不見其妻，終亦必亡而已。此無困而自致困者也。

The sixth line in the third position, the person is foolish and self-opinionated, not knowing how to respect teachers and friends, and is disliked by upright and virtuous people. It is like being trapped by a stone and leaning against thorns, walking into difficulties by oneself. Such a person originally has no real learning, yet is arrogant and self-satisfied, focusing only on appearance while losing the essence. It is like returning home but not seeing one's wife. In the end, such a person will surely perish. This line describes someone who originally has no hardship but brings hardship upon himself.

九四，出險地而居悅體，正當濟困之時，乃剛居於柔，不能速濟，似乎以柔傷剛，來徐徐如困於金章，而有吝道矣。然在困已久，不能直行其道，徐徐而來，終有如意之時。此有困而漸濟困者也。

The fourth line of the ninth hexagram moves out of a dangerous situation and enters the structure of Dui (Lake), which signifies joy and relief. It is precisely the time to rescue from hardship, but the yang is in a yin position, unable to act quickly, as if the yin is harming the yang, resulting in a slow and hesitant response, like being trapped by ornate carriage decorations, leading to a path of hardship. However, after a long period of hardship, it is not possible to continue along this path indefinitely. Gradually proceeding, eventually there will be a time of fulfillment. This line describes being in hardship and gradually overcoming it.

九五，陽剛中正，遇合不偶，有大作之道，而無大作之時，難行法財兩用之事，不能隨心所欲，如劓鼻刖足，赤紱受困，此抱道者之大困也。既在困中，未可強求於外，須當被褐懷玉，自苦自力，乃徐有悅也。徐悅之利，如用祭祀，以誠而入，日久功深，自有完成大道之時，此信困而漸出困者也。

The fifth line of the nine lines, the yao, is yang and occupies the central position, thus being upright and correct. However, the circumstances are not favorable, and although there is great ability and skill in the Dao, there is no suitable opportunity to act upon it, making it difficult to carry out the practice of using both methods and resources—meaning the combination of the essential instructions for cultivation and the necessary funds. One cannot act as desired, as if having had his nose cut off and his feet amputated, or being trapped in red official robes. This is a great hardship encountered by those who hold the great Dao. Since one is in a state of hardship, one should not forcefully seek external help, but rather, as the Tao Te Ching says, wear coarse clothes while holding a precious jade, willingly embracing simplicity and hardship, and striving on one's own. Only then can one gradually attain joy. This slowly gained joy brings benefits similar to performing rituals with sincere intent; through persistent effort over time, one naturally reaches the completion of the Dao. This line discusses the acceptance of hardship and the gradual emergence from it.

上六，昏愚無知，自作聰明，妄清私議，如葛藟抑扯，穿鑿聖道，自謂得真，即便扭捏，日久受害，向前不得，退後不能，臲卼困危，是曰動悔，與其動而有悔，不若及早自悔，尋師訪友，明而後行，始雖入於旁門，而受困致悔，終必聞乎大道，而征往得吉，此有悔而終出困者也。

The sixth line at the top represents a single yao. Though dull and ignorant, it acts as if it were wise, making reckless comments, entangling itself like a vine, fabricating interpretations of the sage's teachings, and believing itself to have mastered the true way. It twists and distorts, and over time, it suffers harm, unable to move forward or retreat, feeling unstable and in peril. This is called 'movement brings regret' — once it moves, regret follows. It is better to regret early on and seek guidance from a teacher, understand the truth, and then act. Although it initially strays into wrong paths and suffers regret, in the end it will surely hear the great way and proceed to gain good fortune. This yao describes someone who eventually regains insight and escapes frompredicament.

六爻之用，有大人之困，有小人之困。大人之困，處險能悅，信其困而終無咎，小人之困，悅以行險，不信困而終有悔。困而致亨之道，險而能悅，待時守正，盡之矣。

The use of the Six Lines divination method includes both the difficulties of great people and the difficulties of small people. The difficulties of great people are those that occur in dangerous situations yet they remain joyful, believing in their own hardships and ultimately having no mistakes. The difficulties of small people are those that seek joy and take risks, not believing in their hardships and ultimately leaving regret. The way to achieve success through hardship is to be joyful in dangerous situations, wait for the right time, and hold to the correct path. That is all.

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。初六，井泥不食，舊井無禽。九二，井穀射鮒，甕敝漏。九三，井渫不食，為我心惻；可用汲，王明並受其福。六四，井甃，無咎。九五，井洌，寒泉食。上六，井收勿幕，有孚，元吉。

The Well Hexagram: A city can be moved, but a well cannot be moved. The water in the well neither decreases nor increases, and people come and go to draw water from it. The bucket is almost at the well's mouth, yet the rope has not been drawn out, and the water jar is broken, which is dangerous. Initial Six: The well is full of mud and cannot be used for drinking. An abandoned well even attracts no birds. Nine in the Second: The water at the bottom of the well can only reach small fish, and the bucket is broken. Nine in the Third: The well water has been cleaned, yet no one comes to drink it, which makes me feel sorrowful. This water could be drawn, and if the king is virtuous, all people could share the blessing. Six in the Fourth: The well wall is built with bricks and stones, which is without fault. Nine in the Fifth: The well water is clear and cold, suitable for drinking. Six at the Top: The water has been drawn up, do not cover the well's mouth. With sincerity in heart, great good fortune comes.

井者，有本之水，養人不窮，取其養義。卦德上坎險、下巽入，漸進以通險，有險而能出，如木下水而出水，故謂井。此積功修德之卦，承上升卦而來。升者，巽進而順行，所以增益其道德耳。道德增益，已巽進於無險之地，根本堅固，己無險而可以濟人之險，於是積功修德，以己所養，養人之養，誠中達外，有益於彼，無傷於我，如井，改邑不改井，無喪無得，往來井井也。

"The Well" represents water with a source, which nourishes people without end, emphasizing the meaning of "nourishing." In terms of the trigram qualities, the upper trigram is Kan (Water), symbolizing danger, and the lower trigram is Xun (Wind), symbolizing entering. This suggests gradually going deeper through difficulties, facing danger and yet emerging from it, like a wooden bucket lowered into water and then lifting it out. Therefore, it is called the "Well" hexagram. This hexagram discusses the accumulation of virtue and moral cultivation, following the previous hexagram "Ascending." "Ascending" speaks of gentle and compliant progress in accordance with the natural order, used to enhance one's own morality. After moral cultivation has been enhanced, one has gently progressed to a place without danger, with a firm foundation. Since there is no danger oneself, one can then help others in danger. Thus, accumulating merit and virtue, using what one has cultivated to nourish others, being sincere within and manifesting outwardly, benefiting others without harming oneself. Just as the "Well" hexagram says, the city may change but the well remains unchanged, losing nothing and gaining nothing, with people coming and going to draw water from it.

夫修道者，養己已足，如井有水也。養己之後而養人，如改邑也。以自養者養人，如不改井也。養人必本於自養，養己如是，養人如是，如井無喪無得也。以養己者養人，人己皆得其所養，如往來井井也。若未到成道以後，強欲化人，則謂無本，無本之養，內無主宰，隨人使用，逐風揚塵，未益於人，先失其己，亦如井中取水，汔至於井，繘猶未至，井水羸其瓶，自取其凶。蓋開導後學之事，在大道完成之後。大道完成，性命由我不由天，承先啟後，可以有益於人，無傷於我。故六爻皆以自養為主也。

A person who cultivates the Way has cultivated himself sufficiently, like a well that has water. After cultivating himself, he then cultivates others, like moving and rebuilding a city. Using what he has cultivated himself to cultivate others, it is like a well that does not change its location. Cultivating others must be based on cultivating oneself; cultivating oneself follows this principle, and so does cultivating others, just as well water neither decreases nor increases. Using what one has cultivated oneself to cultivate others, both person and self are nourished, like all who pass by coming to the well to draw water. If one tries to guide others before attaining the Way, this is called having no foundation. Without a foundation, there is no inner mastery, one is at the mercy of others, swayed by the wind, and before benefiting others, one loses oneself, just like drawing water from a well where the water is nearly at the mouth, but the rope has not yet been pulled up, and the water jar is broken, leading to self-harm. One must know that guiding others comes only after the Way is complete. When the Way is complete, one's life and destiny are in one's own hands, not in heaven's. Only then can one lead the way, benefiting others without harming oneself. Therefore, all six lines of the hexagram emphasize self-cultivation first.

初六，性質本愚，不知求人以養已，乃無而為有，亦欲效高明者以養人，如舊井有泥無水，積汙百端，禽亦不顧，焉能養人乎？此絕不知自養者也。

The first line, 'Initial Six,' is inherently ignorant and does not understand the need to seek nourishment from others. Yet it fabricates the idea of imitating the wise to nourish others, like an old well filled only with mud and no water, accumulating all sorts of filth, so that even birds avoid it. How can such a thing nourish people? This line describes someone who completely lacks the ability to nourish themselves.

九二，正在養己之時，自養未足，即欲養人，無益於彼，先傷於我，如井谷外射，僅能養鮒，甕敝水漏，浸潤有限，其所以益於人者少，而其所自失者多，此養己未足者也。

Nine in the Second line, this line describes a situation where one is still in the process of self-cultivation and has not yet achieved sufficient nourishment. Yet, they attempt to nourish others, which is not beneficial to others and harms themselves. It is like water shooting out from the bottom of a well, which can only sustain small fish. The jar is also broken and leaking, so the amount of nourishment is limited, benefiting few while causing much loss to oneself. This line refers to someone who has not yet achieved sufficient self-cultivation.

九三，進於下體之上，養己已到可以養人之時，但近於險，未遇知音，限於不得養，如井水渫泛而無人食之也。然雖無人食，其道德崇高，望之者默相感化，是以為我心惻也。心惻者何？以其可用汲，望其有明眼王公大人信而取用，則人人皆得法範，而受福無窮矣。此養己已足者也。

Nine in the Third line moves to the upper position of the lower trigram, indicating that self-cultivation has reached a sufficient level to benefit others. However, it is close to danger and has not encountered a true understanding companion, thus being restricted and unable to fully express its nurturing potential. It is like a well whose water has been drawn up but no one is drinking from it. Although no one is using it, its moral virtue is lofty, and those who look up to it are subtly influenced. Therefore, it is said, "My heart feels sorrowful." Why does the heart feel sorrowful? Because this well's water is indeed accessible, and one hopes that a wise and discerning official or noble person will recognize and use it, so that everyone can benefit from its principles and enjoy boundless blessings. This line speaks of someone whose self-cultivation has already become sufficient.

九四，居於險體，雖無養人之德，幸其柔而守正，能知自養，如井之甃以防險，內不傷而外不損，可無陷人之咎矣。此自知養己者也。

The fourth line of the ninth hexagram is in the body of the Kan trigram, which represents water and danger. Although it has not yet cultivated the virtue of nurturing others, it is fortunate in beingyin softness and upholding correctness, understanding self-cultivation. It is like building a well wall with bricks and stones to prevent collapse, so that there is no injury within and no damage without, thus avoiding the fault of harming others. This line speaks of someone who knows how to nurture themselves.

九五，陽居陰內，外虛內實，虛實如一，剛柔混合，大道完成，是謂有本之水，如井冽寒泉，所養深厚，取之不盡，用之不竭。此養己足而可養人者也。

The ninth line of the fifth hexagram has a yang line occupying a yin position, with the outer part empty and the inner part full. The emptiness and fullness combine into one, and the strong and the gentle blend together, completing the great way. This is called water with a source, like well water that is clear and cold spring water that is sweet. Its depth is profound, and its supply is inexhaustible. This line speaks of a person who is self-sufficient and can nourish others.

上六，養己已到，如井功已收，可以勿幕井口，因人開導，自能有益於人，無傷於我。特以其吉已在於養己之初矣。此養人必本於養己者也。然則，養人之事，在成道以後，若未成道，未可養人，強欲養人，即有羸瓶之凶，養人者可不知先自養乎。

The sixth line at the top represents one line of cultivation, where self-cultivation has already reached its home. It is like a well that has already yielded its harvest; there is no need to cover the well mouth anymore. One can now guide others according to their capacity, and this will naturally benefit others without harming oneself. Note that its auspiciousness was actually determined from the beginning of self-cultivation. This line emphasizes that cultivating others must be based on self-cultivation. Therefore, cultivating others should be done after attaining the Way; if one has not yet attained the Way, one should not attempt to cultivate others. Forcing oneself to cultivate others before attaining the Way brings the danger of breaking the water jar. How could one who cultivates others not understand the importance of self-cultivation first?

革：巳日乃孚，元亨，利貞，悔亡。初九，鞏用黃牛之革。六二，巳日乃革之，征吉，無咎。九三，征凶，貞厲。革言三就，有孚。九四，悔亡。有孚，改命吉。九五，大人虎變，未占有孚。上六，君子豹變，小人革面。征凶，居貞吉。

The卦 of Revolution: It is not believed until the day of Si, but then it becomes greatly prosperous, favorable to maintaining the right path, and regret disappears. Initial Nine: Use a yellow ox hide to bind it tightly. Six in the Second: Only begin to change it on the day of Si, going forward brings good fortune, without fault. Nine in the Third: Rushing forward brings danger, even maintaining the right path has peril; if the proposal for change is discussed three times before being decided, it can gain trust. Nine in the Fourth: Regret disappears. With sincerity, changing the heavenly mandate brings good fortune. Nine in the Fifth: A person of great virtue changes like a tiger's pattern, already having trust without needing to consult. Six at the Top: The gentleman changes like a leopard's pattern, while the petty person only appears to comply. Rushing forward brings danger, while staying in the right path brings good fortune.

革者，去而不用之義，所以去舊也。卦德上兌悅、下離明，悅本於明，以明制悅，悅而不得有妄，明而不得有昧，明中出悅，悅中有明，故謂革。

"Revolution" means to remove something and no longer use it, used here to signify the removal of old corruption. In terms of the trigram qualities, the upper trigram is Dui (Lake), representing joy, and the lower trigram is Li (Fire), representing clarity. Joy is based on clear discernment, and clarity restrains joy, thus joy does not lead to recklessness, and clarity does not lead to confusion. Clarity gives rise to joy, and joy contains clarity, hence it is called "Revolution."

卦象兌為西方金，離為南方火，以火鍊金，金遇火而生明返陽，火遇金而入庫返本，亦革之義。此煅煉陰氣之卦，承上困卦而來。困者，險中出悅，所以取坎中真陽以出險也。然能取坎中真陽，而不能復離中真陰，金丹不結，仍不得悅，此明中出悅之道，不可缺也。明中出悅，鍛鍊陰氣之功也。鍛鍊陰氣，是鍛鍊己之私慾，無我之謂也。

In terms of the trigram images, Dui represents the metal of the west, and Li represents the fire of the south. Using fire to refine metal: when metal meets fire, it produces brightness and returns to the yang; when fire meets metal, it returns to its original position, thus returning to its source. This is the meaning of "Geh." This trigram discusses the process of refining yin energy, following the previous trigram, "Kun." "Kun" talks about joy arising from danger, with the intention of extracting the true yang from the central line of the Kan trigram to escape frompredicament. However, only the true yang of the central line of Kan can be extracted, but the true yin of the central line of Li cannot be restored. Therefore, the "golden elixir" cannot be formed, and true joy cannot be obtained. Thus, the path of "joy arising from brightness" is essential. Joy arising from brightness refers to the practice of refining yin energy; refining yin energy means refining one's private desires, which is achieving "no self."

人為萬物之靈，秉天地陰陽五行之正氣而生，當有生之初，不識不知，順帝之則，至善無惡，真性炯炯，虛靈不昧，喜怒哀樂，不著於心，富貴窮通，不動其意，虎[上凹下兒]不能傷，刀兵不能加，水火不能浸，生死不能累，飢只食，寒只衣，無思無慮，德本明也。及至二八，陽極生陰，後天用事，氣質之性發，知識之竅開。當斯時也，惟天縱上智之聖人，先天而天弗違，後天而奉天時，能保先天之真，而不為後天所傷。其次，中下之人，鮮有不為後天所規弄者。

Human beings are the most intelligent creatures among all things, born with the righteous energy of heaven and earth, yin and yang, and the Five Phases. At birth, they are unaware and follow the principles of the Supreme Deity, pure and good, with an innate brightness of true nature, clear and luminous, not dull or confused. They do not cling to joy, anger, sorrow, or joy, nor are they disturbed by wealth, poverty, success, or failure. A tiger or a fierce wild ox cannot harm them. The character for '兕' is described as 'upper concave, lower child', meaning a fierce wild ox. Weapons cannot reach them, fire and water cannot touch them, and life and death cannot affect them. When hungry, they eat; when cold, they wear clothes. They have no thoughts or worries, and their original virtue is bright. However, by the age of sixteen, yang reaches its peak and yin arises. Later Heaven takes control, and the 'nature of form and qi'—the habitual nature acquired through later Heaven's inheritance of physical form and qi—begins to manifest. At this time, the gateway of knowledge opens. At this stage, only those with innate wisdom and intelligence, the sages, can act before the timing of heaven and not be opposed by heaven, or act after the timing of heaven and follow the sequence of heaven's timing, thus preserving the true nature of Earlier Heaven and not being harmed by Later Heaven. Those of medium and lower intelligence are rarely not controlled by Later Heaven.

自此而後，百憂感其心，萬事勞其形，認假為真，棄正入邪，日復一日，年復一年，性相近而習相遠，明德有傷，新者積而成舊，淨者染而有垢，此舊染之汙，所由來也。原其有舊染之汙者，皆由有己，一有其己，則道心昧而人心生，明非所明，悅非所悅，順其所欲，無所不至矣。革者，即革其己之不明，以復於明耳。然欲革其己之不明，須要己先能明，己既能明，則信於革，而己之不明可革矣。是以革之道，已日乃孚也。

From this point on, various worries disturbed his mind, and countless affairs tired his body. He took falsehoods as truths, abandoned the right path for the wrong, day after day, year after year. Though people's nature is originally similar, their habits differ greatly, and thus the virtue of clarity is harmed. What is new becomes old over time, and the pure gets tainted, which is the origin of "old stains." Investigating the root of these old stains, it is all due to the presence of "self" (己). Once there is a self, the "way-heart" becomes obscured, and the "human-heart" arises. Clarity is misused, joy is misused, and following desires leads to anything being possible. The term "revolution" (革) refers to removing one's own ignorance to restore original brightness. However, to remove one's ignorance, one must first be able to see clearly. Once one can see clearly, one will believe in the change, and thus one's ignorance can be removed. Therefore, the way of change says "already on the day of faith" — only when the day of brightness arrives can there be trust.

日者，明之象。孚者，信之謂。不明不信，能明乃信，明之信之，初念已真，未有不能革己者。是以革有元亨之道也。但革雖有元亨之道，又須革之得正，若是非不分，真假罔辨，一概革之，入於頑空寂滅之學，不正即不利，不利仍是不元亨，惟以正而革，克己復禮，去妄存誠，煅去後天一切滓質，現出先天一靈真性。到此地位，還原返本，渾然天理，純白無玷，有己之悔可亡矣。是道也，非知之艱，行之維艱，是在人之能信於革耳。

"The sun" represents the image of brightness, and "fu" means trust. Without understanding, one cannot be convinced; only with understanding can one be convinced. When one truly comprehends and is convinced, the initial thought becomes clear and genuine, and there is no need to change oneself. Therefore, the hexagram "Gé" (Revolution) has the principle of great smoothness and success. However, although revolution may have the principle of original smoothness and success, it must be carried out properly. If one fails to distinguish right from wrong and truth from falsehood, and indiscriminately eliminates everything, it falls into the study of empty void and extinction. If it is not proper, it is not beneficial, and if it is not beneficial, it still does not qualify as original smoothness and success. Only by changing in accordance with the right path, restraining oneself and restoring propriety, eliminating delusions and preserving sincerity, and purging all impurities of the later heaven, can the original heaven's clarity and true nature be revealed. At this stage, returning to the original state, one becomes completely unified with the principle of heaven, pure and spotless. The regret caused by "having self" can then be dispelled. This path is not difficult to understand, but difficult to practice, and it all depends on whether a person can be convinced of the necessity of change.

初九，剛而不明，不能逆革其內，乃順革於外，如鞏用黃牛之革，顧外失內，固執不通。此舍本逐末之革也。六二，虛心自處，明於革而先能去其私慾，私慾能去，則無己，無己則有人，有人則以己求人，即能實腹，實腹而己愈明，是以征吉，而且無咎。此虛心求明之革也。

The first line, "Nine at the Beginning," represents a yang force that is strong but not clear, unable to change from within but instead changing outwardly. It is like using yellow oxhide to bind the outside, attending to the exterior while neglecting the interior, being stubborn and unenlightened. This line represents a change that neglects the root and focuses on the branches. The second line, "Six in the Second," is characterized by humility and self-restraint, understanding the principle of change and first removing personal desires. When personal desires are removed, the self is eliminated; without the self, one can accommodate others; by accommodating others, one can seek help from others, thus achieving "filling the abdomen" — allowing true energy to fill the lower abdomen. Once the abdomen is full, one becomes even more enlightened, so moving forward is auspicious and without fault. This line represents a change that seeks clarity through humility.

九三，剛而太過，只知革人，不知革己，雖革事得正，亦有凶屬。蓋以不能革己，即欲革人，不但人不受我革，且將有言來革我，雖欲不自革而不能。是以革言三就也。三就之革，可信其終於不能革己矣。此自大自尊之革也。

Nine Three is the third line. Yang is excessive, knowing only how to change others but not oneself. Although the matter to be changed is proper, there is still a dangerous aspect. Because one cannot first change oneself and then go on to change others, others will not accept the change, and there will be words that reverse the change against oneself. At that time, even if one does not wish to change oneself, it will be impossible. Therefore, the line statement says that the proposal for change should be discussed three times before it is decided. When a change is decided after three discussions, it shows that ultimately it is still not possible to change oneself. This line represents a change that is arrogant and self-important.

九四，有剛不用，是以有悔可亡，悔出於不信革己。若信革己，剛即能柔，可以變化氣質，而不為陰陽所拘，豈僅有己之悔可亡，方且有改命之吉。此剛以柔用之革也。

The fourth line of the ninth hexagram indicates that there is strength but not excessive use, so regret can be dispelled. Regret originally arises from not being convinced to change oneself. If one is convinced to change oneself, strength can transform into gentleness, allowing transformation of nature without being constrained by yin and yang. Not only can the regret of having a self be dispelled, but also there is the auspiciousness of changing heaven's mandate. This line employs gentleness to effect a change through strength.

九五，陽剛中正，主宰在內，扶陽抑陰，開生門、閉死戶，留人道、塞鬼路，一切客氣，自消自化，如虎威常在，不變之變，無容占信其已革矣。此大人用剛有為之革也。

The fifth line of the Nine Five is yang and strong, occupying the center and being upright, governing internally, supporting yang energy and restraining yin energy, opening the 'gate of life' and closing the 'gate of death'—the 'gate of life' is where the true yang of the Earlier Heaven originates, and the 'gate of death' is the path through which later heaven yin energy leaks away. This preserves the correct path of human beings and blocks the wrong path leading to the realm of ghosts. All external influences naturally dissipate, like the tiger's authority ever present. It seems unchanged but in reality has undergone a great transformation. There is no need to consult or inquire; one can trust that it has completely transformed. This line represents the great change initiated by a superior person through active and decisive action with strength.

上六，在革之終。柔而得正，煉己功勤，虛極靜篤，如豹不威之變，誠中達外，氣質俱化，根塵全消，淨倮倮、赤灑灑，形神俱妙，與道合真矣。此君子用柔無為之革也。然用柔無為之革，惟有信心之君子能之，一切不信心之小人，則不能。蓋小人者，革面不革心，志念不堅，有始無終，必落空亡而致凶。君子者，永居於貞，志念良久，愈久愈力，終必成道而得吉。此邪正結果之革也。

The sixth line at the top represents a single yao, situated at the end of a transformation. It isyin softness and occupies a proper position, diligently practicing the discipline of refining oneself. It is empty to the extreme and still to the point of solidity, like leopard patterns that change but do not display ferocity. Its sincerity is evident both internally and externally, with its nature completely transformed. The six roots and six dusts are entirely eliminated, leaving it pure and unattached, with both form and spirit reaching a marvelous state, merging with the Dao and becoming genuine. This yao describes the transformation achieved by a gentleman through gentle and non-action. However, only a gentleman with confidence can achieve such transformation through gentleness and non-action. Those without confidence, the petty people, cannot do so. For petty people only reform the outer appearance but not the inner self; their aspirations are not firm, they start but do not finish, and inevitably fail, leading to misfortune. The gentleman always remains steadfast in uprightness, with enduring aspirations that grow stronger over time, ultimately attaining the Dao and achieving good fortune. This yao discusses the transformation resulting from the paths of righteousness and wrongfulness.

六爻俱有革道，是非不等，總以無己為歸著，若稍有一點己在，革去而又來，陰氣不盡，陽氣不純，古經所謂“七返還丹，在人先須煉己待時”者，正欲其革去一切舊染之行，不使有絲毫之疵，留於方寸之中也。

All six lines of divination have the principle of transformation, each differing in its particular way, but they all ultimately converge on the idea of 'having no self.' If there is still a trace of 'self' remaining, then after transformation it will come back again; if the yin energy is not completely eliminated, the yang energy will not be pure. The ancient alchemical texts say, 'Seven returns to form the elixir; in humans, one must first refine oneself and wait for the right time.' This means that before one can refine the elixir, one must first refine oneself and then wait for the appropriate opportunity. This is precisely telling people to eliminate all old habits and impurities, so that not the slightest flaw remains in the heart.

鼎：元吉，亨。初六，鼎顛趾，利出否。得妾以其子，無咎。九二，鼎有實，我仇有疾，不我能即，吉。九三，鼎耳革，其行塞；雉膏不食，方雨虧悔，終吉。九四，鼎折足，覆公餗，其形渥，凶。六五，鼎黃耳、金鉉，利貞。上九，鼎玉鉉，大吉，無不利。

The Hexagram of the Cauldron: Greatly auspicious, smooth and unimpeded. Initial Six: The foot of the cauldron is upside down, favorable to remove the filth from the cauldron. Marrying a concubine and having a son, no fault. Nine in the Second: The cauldron is filled with food, my rival is ill and cannot approach me, auspicious. Nine in the Third: The handles of the cauldron are removed, movement is obstructed; unable to eat the delicious wild chicken, waiting for rain, regret and sorrow are dispelled, ultimately auspicious. Nine in the Fourth: The foot of the cauldron is broken, spilling the delicacies of the prince, the body of the cauldron is stained with filth, dangerous. Six in the Fifth: The cauldron is paired with yellow handles and metal lifting bars, favorable to maintain the right course. Nine at the Top: The cauldron is paired with jade lifting bars, greatly auspicious, nothing is unfavorable.

鼎者，烹煎鍛鍊之器，所以取新也。卦德上離明、下巽入，累進而生明，其心日下，其明日增，下而又下，增而又增。且卦體二五，虛實相應，明中能虛，巽中能實。虛明，則明無不照，而富貴窮通不能動其心。實巽，則德無不修，而吉凶禍福不能亂其性。巽進而生明，虛明而巽進，虛實相濟，如火得木而光華倍增，如木遇火而濁氣悉化，有煅煉烹煎之義，故謂鼎。

"The hexagram 'Ding' represents a cooking vessel used for boiling and refining, symbolizing the process of renewal. In terms of the hexagram's virtue, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Xun (Wind), representing entry. It proceeds layer by layer, entering deeply and generating brightness. Its heart becomes increasingly humble day by day, while its brightness increases day by day. It descends again and again, and its brightness grows again and again. In terms of the hexagram's structure, the line Nine in the Second and Six in the Fifth correspond in terms of emptiness and substance: brightness can be empty, and entry can be substantial. Being empty yet bright, brightness can illuminate all things, and wealth, poverty, success, and failure cannot shake his mind; being substantial yet flexible, virtue can be cultivated in all aspects, and good fortune, misfortune, calamity, and blessing cannot disturb his nature. Entering deeply to generate brightness, being empty and bright while entering deeply, with emptiness and substance supporting each other, it is like fire meeting wood to enhance its brilliance, and wood meeting fire to eliminate its impurities, containing the meaning of refining and boiling. Therefore, it is called the hexagram 'Ding'."

此煅煉大藥之卦，承上井卦而來。井者，巽進而通險，險通則後天所陷之真陽已出，大藥已生，可以巽進其明，運火煅煉矣。鍛鍊之功，所以消化陰氣、堅固陽氣，使生者而熟，舊者而新，能以明心，能以凝命，是以鼎本元吉，而又有亨道也。

This is a hexagram explaining the process of refining the great elixir. It follows the previous hexagram, "Well." The "Well" hexagram discusses the quality of being gentle and penetrating through difficulties; once the difficulties are overcome, the true yang that was trapped in the Later Heaven has emerged, and the great elixir has been produced. At this point, one can gently and deeply enhance its clarity and apply the fire to refine it. The refining process is used to digest yin energy, strengthen yang energy, transforming the raw into the mature and the old into the new. It can clarify the mind and consolidate the life force. Therefore, the hexagram "Tripod" is inherently very auspicious and also possesses the principle of smooth progress.

元者，善之長生之機。鼎之烹煎大藥，即烹煎此生機不壞，萬劫長存耳。但是道也，有火候，有次序，毫毛差殊，金丹不成，是在人先須窮究實理耳。

"Yuan" is the beginning of all good things, the source of continuous generation and renewal. The great medicine cooked in the tripod is the cooking of this vital energy, which prevents it from decaying and allows it to endure through countless ages. However, this path requires "fire timing" and proper sequence; even a slight error prevents the golden elixir from being successfully cultivated. Therefore, people must first thoroughly investigate and understand the actual principles involved.

初六，在鼎之下，為下德之人，性質昏愚，其趾多顛而不正，欲立其鼎，不利於取新，利於去舊，能去其舊，則否出而趾不顛，周周正正，止於其所而不遷，如妾本下賤，生子則貴，亦可無咎，其初之有顛矣。此煉己之事，為立鼎之初功也。

The first line, 'Initial Six,' is at the very bottom of the tripod. It represents a person of low virtue, whose nature is dull and foolish. The tripod's legs are often crooked and unstable. Trying to establish this tripod is not conducive to acquiring new things, but rather to removing the old. By removing the old, filth is expelled and the tripod's legs become straight and stable, upright and steady, resting in its proper place without moving. It is like a concubine who, though originally of low status, becomes esteemed after giving birth to a son. This line discusses the matter of 'purifying oneself,' which is the first step in establishing the tripod.

九二，剛而得中，真陽返回，已實其腹矣。腹既能實，道心常存，人心不生，如我仇有疾，不我能即矣。此養道心，自無人心也。

Nine in the Second line, yang and in the center, 'true yang' returns, and has already 'filled the abdomen.' Since the abdomen is full, the 'way heart' remains, and the 'human heart' does not arise. Just as the line statement says, my opponent is sick and cannot approach me. This line speaks of nurturing the way heart, so the human heart naturally does not arise.

九三，獨剛無柔，實腹之後，不知虛心，是革去鼎耳，雖能了命，未能了性，其行塞窒，不能通前達後，壽同天地一愚夫，如不食雉膏也。幸其剛而守正，方雨行塞，有虧即悔，悔則自能虛心，既能虛心，其行不塞，由了命而又了性，終得以吉全之。此有道心，又虛人心也。

The third line, nine, is characterized by a single strong and unyielding quality without flexibility. After filling the belly, it does not know how to empty the heart, which is like removing the handles of a cooking pot. Although it can complete the cultivation of life energy, it cannot complete the cultivation of nature energy. Its actions become blocked, and the flow is obstructed, so even if its lifespan is as long as heaven and earth, it remains a foolish man, just as the line statement says, unable to enjoy the delicious wild chicken. Fortunately, it is strong and upright, and when the path is blocked, heaven sends timely rain. Once there is a deficiency, there is regret; once there is regret, it naturally becomes humble; once it becomes humble, its actions are no longer blocked. Thus, it completes both life and nature energy, and ultimately attains a favorable outcome. This line speaks of having a spiritual mind and being able to let go of the worldly mind.

九四，由巽入明，金丹有象，正當防危慮險，用天然真火，煅盡後天群陰之時，乃剛為柔牽，鼎足又折，起人心而傷道心，如公餗覆傾命寶，得而復失，形雖存而神已喪，其凶不可言矣。此起人心，有昧道心也。

The fourth line of the Nine, the practice has gradually shifted from softness and compliance to clear awareness and observation. The internal elixir has begun to condense, and the 'Golden Elixir' is taking shape. This is precisely the time to be cautious and vigilant, to use the 'natural true fire' inherent in one's nature to thoroughly burn away all the tainted and negative habits accumulated through later heaven. Yet, this line's yang strength is restrained by the yin below, resulting in 'yang being pulled by yin'. The tripod, which should stand firm, breaks again, and the private intentions of the human mind rise, harming the mind of the Dao. It is like breaking the tripod and spilling the delicacies of a noble, thus overturning the treasure of life and death, losing the elixir once again. The body remains, but the Origin God has dispersed, the danger is beyond description. This line corresponds precisely to the moment when the human mind arises, and the mind of the Dao becomes obscured.

六五，柔順得中，虛人心而用道心，如鼎黃耳、金鉉也。黃耳者，鼎耳之中虛。金鉉者，鼎扃之中實，鼎耳貫鼎扃，剛柔相濟，虛實相應，火即是藥，藥即是火。當此之時，利於貞一不二，防危慮險，不必分外增減矣。此虛人心而養道心也。

The fifth line, six, is yin and gentle, residing in the center of the upper trigram. It can empty the private intentions of the human mind and use the mind of the Dao as the sole master, just like the yellow ears of a tripod paired with a golden crossbar. The yellow ear refers to the hollow part of the tripod's handle, while the golden crossbar refers to the horizontal bar that goes through the handle, which is solid in the middle. The tripod handle is attached to the lid, with one hollow and one solid, complementing each other in hardness and softness, and corresponding in emptiness and fullness. At this stage, the fire and the medicine have already become one. Igniting the fire is nurturing the medicine, and nurturing the medicine is performing the fire; they are no longer divided into two parts. At this point, the most important thing is to maintain a single-minded and unwavering intention, constantly being vigilant against danger, without adding or subtracting anything from the fire's timing. This line corresponds to the step of emptying the human mind and nurturing the mind of the Dao.

上九，在鼎之終，鼎新之功已盡，有無俱不立，物我悉歸空，靜則無為，動則自然，剛即是柔，柔即是剛，不用剛而剛全，不用明而明通，已到至誠可以前知地位，如鼎之玉鉉也。鉉而至玉，剛柔如一，氣質俱化，形神俱妙，與道合真，乃修道之極功，聖賢之全能，超出乎陰陽之外，而不為陰陽所拘，是以大吉無不利。此道心人心俱皆混化也。

The uppermost line, the Nine at the Top, is located at the end of the Hexagram of the Cauldron, indicating that the work of renewing by replacing the old with the new has been fully accomplished. There is no clinging to existence or non-existence; external things and the self alike are transformed into emptiness. Stillness is non-action, and movement is natural. Hardness is softness, and softness is hardness. There is no deliberate use of hardness, yet it is strong and complete; there is no deliberate use of brightness, yet it illuminates thoroughly. It has reached the level described in the Doctrine of the Mean as ultimate sincerity leading to foreknowledge, like the handle of the cauldron being made of jade. When the handle is jade, hardness and softness are perfectly integrated. All later heaven qualities and habits are completely dissolved. The physical form and the Origin God merge into the marvelous, uniting with the Great Way as true. This is the highest achievement of cultivation and the perfect ability of sages and virtuous persons, transcending the realm of yin and yang and no longer bound by it. Therefore, it is great good fortune with nothing adverse. At this stage, the "Dao heart" and the "human heart" have been thoroughly blended into one.

修鼎之功，有剛有柔，有進有退，有增有減，不到有無不立，神化不測之地，不為極功。若不知剛柔、進退、增減之法，不落於三之鼎耳革，即歸於四之覆公餗，毫髮之差，千里之失。修道者，可不巽緩進明、謹慎火候乎。

The process of refining this elixir in the cauldron requires both firmness and gentleness; there are times to increase the fire and times to withdraw the symbol; there are measures to add and measures to reduce. One cannot be considered truly accomplished until reaching a state where neither existence nor non-existence is clung to, and changes are mysterious and unpredictable. If one does not understand the principles of firmness and gentleness, advancement and retreat, addition and reduction, they will either fall into the situation of the Nine in the Third, where the cauldron's handle becomes distorted and movement is obstructed, or into the situation of the Nine in the Fourth, where the contents of the cauldron are overturned and all previous efforts are wasted. A slight error leads to a great mistake. How can a person cultivating the Way not be gentle and proceed slowly to cultivate clarity and be cautious in maintaining the fire's timing?

震：亨。震來虩虩，笑言啞啞；震驚百里，不喪匕鬯。初九，震來虩虩，後笑言啞啞，吉。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。六三，震蘇蘇，震行無眚。九四，震遂泥。六五，震往來厲，億無喪，有事。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。

The Zhen hexagram: Smooth. Thunder suddenly comes, people are startled and look around; after the thunder, they talk and laugh freely, emitting a soft laughter. The thunder shakes a hundred miles away, but the sacrificial knife and wine in the hands of the priest do not get lost. Initial Nine: When the thunder comes, one is startled and uneasy, but later can talk and laugh freely, which is auspicious. Six in the Second: When the thunder comes, there is danger, estimating that one may lose property, so one must climb up to the high nine hills to take shelter; there is no need to chase, and after seven days, the lost property will be regained. Six in the Third: The thunder awakens and alerts people, and moving forward during the shaking will not bring disaster. Nine in the Fourth: The thunder is stuck in the mud. Five in the Fifth: The thunder coming and going brings danger, estimating that there will be no loss, but there is still something to do. Six at the Top: When the thunder comes, one shivers and looks around anxiously, and traveling is dangerous. The thunder does not fall on oneself but on the neighbor, which is without fault, but the in-laws will have some remarks.

震者，動也。取象為雷，卦體一陽生於二陰之下，靜中有動，二震相合，由此動而達彼動，由彼動而生此動，千動萬動，總是一動，故謂震。此動而行道，恐懼修省之卦，承上革卦而來。革者，由明得悅，以火鍊金，革去舊染也。革去舊染，非是忘物忘形，灰心息念之謂，須要在動中革去，方能濟事。

The trigram Zhen means movement, and its symbolic image is thunder. The trigram consists of a single yang line above two yin lines, representing movement contained within stillness. When two Zhen trigrams are stacked one above the other, movement from one side leads to movement on the other, and movement on the other side leads back to movement on the first side. Although there are countless movements, they all originate from a single movement, hence the name Zhen. This trigram represents practicing the Way while being mindful of fear and self-examination. It follows the trigram Ge (Revolution), which speaks of joy arising from clarity and awareness, like using fire to refine metal, removing long-standing habits. Removing old habits does not mean forgetting external things, forgetting the body, or having a dead heart and cutting off thoughts. Rather, one must remove them through daily actions and responses to matters, which is the true way to accomplish things.

蓋大道活活潑潑，不色不空，依世法而修道法，借人事而修天德，有為無為，了性了命，無窮事業，盡要在動中做出，是以震有亨道也。但動有內動、有外動。內動者，內念之動；外動者，物來之動。內動屬我，外動屬彼。內動真，則外動亦真；內動假，則外動亦假。君子戒慎乎其所不睹，戒慎乎其內動也。恐懼乎其所不聞，恐懼乎其內動也。

The great Dao is lively and active, neither resting on visible forms nor on emptiness. One should follow the worldly methods to cultivate the Dao beyond the world, and use worldly affairs to cultivate innate virtue. There is the effort of action and the effort of non-action; there is the section for realizing the nature and the section for realizing the vital force. Infinite and endless endeavors must all be carried out in action. Therefore, the Zhen hexagram itself contains the way of smoothness and success. However, action can be divided into two kinds: one is internal movement, and the other is external movement. Internal movement is the arising of one's own thoughts, while external movement is the response to external things. Internal movement belongs to oneself, and external movement belongs to the other. If internal movement is genuine, then external movement will also be genuine; if internal movement is false, then external movement will also be false. The Zhongyong says that a gentleman is cautious even when others cannot see, and the caution is precisely this internal movement; he is fearful even when others cannot hear, and the fear is precisely this internal movement.

內無妄動，自有真動，真動之動，終日動未嘗動，以是而應外來之動，皆以無心應之，是以震來虩虩、笑言啞啞也。震來者，靜中忽有動來也。虩虩者，懼貌。啞啞者，笑聲。人之一念之善，道心發現，便是天堂；一念之惡，人心做作，便是地獄。地獄天堂，非世間所有，皆在人心生出，念之善惡，邪正分之，生死關之，有念而能修省之。

Inside, there is no false movement; naturally, there is true movement. This kind of movement is constantly active yet seems as if it has never moved. It responds to external movements without intention, so the line statement says that when the thunder-trigram comes, one is startled and looks around, but afterwards laughs softly. When the trigram of thunder comes, it is like a sudden motive arising from stillness; 'xixu' means the appearance of fear; 'yayay' is the sound of laughter. When a person has a good thought, the 'Dao heart' appears, and at that moment, it is heaven; when a person has a bad thought, the 'human heart' arises, and at that moment, it is hell. Hell and heaven are not places apart from the world; they arise from this very heart of a person. The goodness or wickedness of thoughts separates right from wrong and also relates to life and death. It is precisely because of thoughts that there is room for self-cultivation and self-examination.

惡念漸去，善念漸生，久之念念相續，皆歸於正，則道心常存，人心不起，浩氣充塞，主人公穩坐中央，寂然不動，感而遂通，一切事物之來，言笑自若，啞啞應之，付於無心而已。雷震驚百里，亦不喪匕鬯矣。匕者，箸也。鬯者，美酒也。雷震百里，其聲至大，易足驚人，遇此而能不喪匕鬯，則其聲色貨利，富貴窮通，一切逆順境遇，必不能動於中矣。

Evil thoughts gradually diminish, while good thoughts gradually grow. Over time, each thought connects with the next, all returning to the right path. The "Dao heart" remains constant, and the "human heart" does not arise. A vast and noble energy fills the body, with the Origin God, the central figure, sitting calmly in the center, still and unmoving yet instantly responsive. When all things arrive, he can respond with ease and laughter, handling them with a quiet and composed manner, entrusting them to the unattached mind. In this way, even if thunder shakes a hundred miles, he will not lose his spoon and sacrificial wine. The spoon is used for taking food, and the sacrificial wine is used in worship. Thunder shaking a hundred miles is a great display of power, easily startling people. Yet, in the face of such a disturbance, he does not lose his spoon and wine. Therefore, all external disturbances, wealth and poverty, success and failure, can no longer shake his inner self.

蓋君子懼內動，不懼外動。懼內動者，養其氣也。不懼外動者，不動其氣也。內能養氣，外不動氣，時動則動，時不動則不動，與雷同道，與時偕行，千動萬動，懼是真動，何礙於動。震之亨者，正在此也。

A gentleman fears internal movement but not external movement. Fearing internal movement is to cultivate his vital energy; not fearing external movement is to prevent his vital energy from being pulled by external circumstances. Internal movement nurtures energy, external movement does not disturb it. When it is appropriate to move, he moves; when it is not appropriate, he does not. This is the same as thunder, which moves in accordance with the right time. Thus, no matter how many times he moves, all movements are genuine movements. What is the harm in movement? The reason the Zhen hexagram is considered prosperous lies precisely here.

初九，在動之初，而能戒慎恐懼，於不睹不聞之中，是以震來虩虩，後笑言啞啞也。先虩虩者，辨別是非，謹之於始也。後啞啞者，得心應手，全之於終也。先懼後喜，動之而最吉者。此剛而得正之動者也。

The first line, 'Initial Nine,' is at the beginning of movement. It can be cautious and fearful even in places unseen or unheard, so the line statement says, 'When Zhen comes, there is a sudden fear and alarm, then laughter and speech in a soft tone.' The initial fear signifies first distinguishing right from wrong and being cautious at the beginning; the later soft tone indicates that the practice has become effortless, allowing one to preserve at the end. Starting with fear and ending with joy, this is the most auspicious movement among the six lines. This line corresponds to a movement that is strong and upright.

六二，以柔乘剛，妄想太高，行其所不能行，是有失主意，動其危厲之億，如喪貝登躋于九陵之上矣。幸其柔而守正，雖億而不敢妄行，即此便是生意，不必再尋生意，而危厲可無，是以勿逐七日得。此柔而恐懼於內動者也。

The line six in the second position has a yin and soft quality that dominates over the yang and strong, aspiring to an overly high position and attempting things beyond its capacity, thus losing its focus and generating various considerations about danger, as mentioned in the line statement, losing wealth and ascending to the ninth hill. Fortunately, it is gentle and upholds the correct path, although its thoughts are uncertain, it does not dare to act rashly—this very hesitation is the source of vitality, there is no need to seek vitality elsewhere, thus danger and hardship can be avoided. Therefore, there is no need to pursue, and after seven days, the lost item will return by itself. This line corresponds to those who are weak and inwardly fearful.

六三，柔居剛位，既懼己之無能，又懼事之犯難，內外一懼，蘇蘇戰傈，身心不能自主矣。然性柔志剛，能親有道之士，借剛濟柔，不能行者亦能行，是以震行而得無眚。此柔而恐懼求人者也。

The line six in the third position represents a yin and soft person occupying a yang and strong position. He is afraid of his own lack of ability and also afraid of the difficulty of the matter, with fear both inside and outside, feeling anxious and trembling, unable to take control of his body and mind. Fortunately, his nature is gentle and compliant, yet his aspirations are strong. He can approach those who are virtuous and rely on their strength to compensate for his own weakness. Therefore, things that were previously impossible for him to accomplish become possible. Hence, the line statement says that moving forward amidst movement brings no calamity. This line corresponds to those who are weak and, due to fear, turn to others for help.

九四，剛居不正，又在二陰之間，日與小人為伍，有行道之力，而無行道之志，是遂泥之動，一步不能前進矣。此剛而不知恐懼者也。六五，獨柔無剛，有動之時，無動之德，往億來億，億而不果，恐懼危厲之億，何濟於事？幸其柔而得中，不敢妄為，無喪行於外，有懼事於內，亦不失其柔之本質。此柔而恐懼謹外者也。

Nine in the Fourth is yang and strong but occupies an improper position, sandwiched between two yin lines. It constantly associates with petty people, possessing the strength to act but lacking the will to pursue the right path, thus becoming the line statement that describes being stuck in mud, unable to move forward at all. This line corresponds to those who are strong but do not understand fear or self-cultivation. Six in the Fifth is isolated and yin without any yang, encountering a time when action is needed but lacking the virtue to act. It hesitates back and forth, deliberating for a long time yet fails to reach a conclusion. Such deliberation that merely circles around danger offers no real help. Fortunately, it is yin and gentle, occupying the center of the upper trigram, not daring to act recklessly, with no real loss externally and still maintaining a sense of caution internally. This is considered not to have transgressed the nature of yin. This line corresponds to those who are weak but are cautious and fearful in external matters.

上六，在重震之上，內外一懼，而無實行，是以震索索，視矍矍也。索索矍矍，懦弱無能，以一懼而終其事，不能遠達，無凶而亦有凶。然在外動之極，震不于其躬，于其鄰，本有咎者，亦可無咎。無咎者，以其懼人，不敢為惡。則賢人君子，必將導引為善，是以婚媾有言矣。此柔而恐懼於人者也。

The sixth line at the top is located at the very top of two Zhen trigrams stacked together. Both inside and outside, there is only fear, but no actual action is taken. Therefore, the line statement says that when there is a tremor, one shivers and looks around anxiously. Shivering and looking around anxiously are signs of timidity and incompetence. A lifetime's affairs are concluded in one word of fear, and one does not go far. Originally not meant to be凶 (adverse), it still ends up being凶. However, since it is at the extreme point of external movement, the thunder does not strike itself but strikes the neighbor. Therefore, although there should be a fault, it can avoid it. Avoiding fault is because he fears others and dares not do evil. Thus, the virtuous and noble will surely guide him toward goodness, so the line statement says that the marital relatives will have idle talk. This line is paired with those who are weak and only know fear.

六爻皆有懼道，或內懼，或外懼，或致凶，或無咎，皆為修省得吉之道。求其懼於內，而不懼於外，謹於始而能全於終者。其惟初九之一爻乎？然則，修省之道，必以內懼外不懼為貴。內懼者，謹之於內也。外不懼者，見之於行也。先恐懼而後修持，一切外物，不得而動之，可以盡性，可以至命，順之逆之，無可無不可矣。

Six爻 each have their own way of being afraid: some are afraid internally, some externally, some invite misfortune, some avoid mistakes, but all can become paths for self-cultivation and self-examination to attain good fortune. If one is to find a爻 that is both internally cautious and externally fearless, beginning carefully and ending in preservation, it is probably only the initial line, Nine at the Beginning. Thus, the principle of self-cultivation and self-examination lies in valuing internal fear and external fearlessness. Internal fear means being cautious in thought; external fearlessness means demonstrating it in action. First, one must hold a mind of fear, then gradually cultivate and practice, so that all external things cannot shake him. In this way, one can fully realize his nature and understand the heavenly mandate. Whether acting in accordance or against it, there is nothing that must be done, and nothing that should not be done.

艮：艮其背，不獲其身；行其庭，不見其人。無咎。初六，艮其趾，無咎，利永貞。六二，艮其腓，不拯其隨，其心不快。九三，艮其限，列其夤，厲薰心。六四，艮其身，無咎。六五，艮其輔，言有序，悔亡。上九，敦艮，吉。

The Gèn hexagram: Stopping behind, one does not feel one's own body; walking through a courtyard, one does not see others. There is no fault. Initial Six: Stopping at the toes, there is no fault, beneficial for maintaining rectitude over a long period. Sixth Two: Stopping at the calf, one cannot save back the following foot, thus the mind is not at ease. Ninth Three: Stopping at the waist, tearing the flesh between the spine, a sense of danger and distress lingers in the heart. Sixth Four: Stopping at oneself, there is no fault. Sixth Five: Stopping at the cheek, speech is orderly, regret disappears. Upper Nine: Stopping with sincerity and firmness, auspicious.

艮者，止也。取象為山，卦體一陽止於二陰之上，陽尊陰卑，陽統陰而陰順陽，陽不為陰所傷，內止外止，止於內而又止於外，一止而內外貫之，故謂艮。此靜以養氣，擇善固執之卦，承上鼎卦而來。鼎者，巽進而生明，明出於巽，明而無處不通，無處有傷，烹煉大丹之功。然欲烹煉大丹，非擇善固執，止於其所者不能。止於其所，非空空無為，其道有行有止，行之止之，皆止於其所也。

The meaning of Gen is to stop, and its symbolic image is a mountain. The structure of the hexagram consists of a yang line stopping over two yin lines. The yang line holds a superior position, while the yin lines occupy a lower position. The yang line governs the yin lines, and the yin lines obey the yang line, with the yang line not being harmed by the yin. The inner trigram represents stopping, and the outer trigram also represents stopping. Stopping occurs both internally and externally, with the concept of stopping running through both parts. Therefore, it is called Gen. This hexagram represents a state of stillness to cultivate energy, choosing a proper place, and remaining firm and unshaken. It follows the hexagram of Ding, which discusses the gradual progress of flexibility leading to clarity and awareness, which arises from the gentle and compliant nature of Xun. Clarity and awareness reach a state where everything is accessible and nothing is harmed, representing the practice of refining the great elixir. However, to refine the great elixir, one must choose a proper place and firmly hold on, stopping at the right place, which is impossible to achieve otherwise. To stop at the right place does not mean doing nothing; on this path there is both movement and stopping. Whether moving or stopping, one must stop at the right place.

卦德內止者，止而止於其所也。外止者，行而止於其所也。止以養所止，行以驗所止，以此止而通彼止，以彼止而達此止，行止皆歸於一止。止而又止，如以此止背彼止，故謂艮其背。以止背止，是由止而行，行以驗止，行止相連，止而不入於空寂，行而不涉於放蕩，行即是止，止即是行，止固止，行亦止，內外一止，止於其所而不遷，是以不獲其身，行其庭，不見其人也。

In terms of the moral quality of the hexagram, the inner trigram's stillness is a stillness that stops at the right place; the outer trigram's stillness is an action that still stops at the right place. Using stillness to cultivate the place where it stops, and using action to test the place where it stops; from one side's stillness to the other side's stillness, and from the other side's stillness back to this side's stillness, action and stillness finally return to the same stillness. Stopping again and again, it seems as if this one stillness is facing away from that one stillness, so the hexagram statement says 'Geng its back.' Using stillness to face stillness means moving from stillness into action, then using action to confirm stillness; action and stillness are connected continuously, stillness without falling into emptiness and cessation, action without becoming reckless and scattered. Action is stillness, and stillness is action; stillness is indeed stillness, and action is also stillness. The inner and outer trigrams are one stillness, stopping at the right place without moving, so it is said that one does not feel the presence of one's own body, and walks through the courtyard without seeing others.

不獲其身者，無我也。行庭不見人者，無人也。凡人有人我之分，內外之別者，由於有心，有心則有我，有我則有人，有我有人，不知其所止矣。能艮其背，則人我之心俱化，無人我之心，則人心去而道心生，只有一理，以理行止。

One does not feel the existence of one's own body, thus there is no "self" concept; walking through a courtyard without seeing people, thus there is no "other" concept. The general public distinguishes between self and others, and separates inside from outside, because they hold a private heart: having a private heart leads to the existence of "self," and having "self" leads to the existence of "other." Once "self" and "other" are established, one does not know where to stop. When one can achieve "Gèn qí bèi" (to be still at the back), the distinction between self and other is completely eliminated. Without the heart of self and other, the private intentions of the "human heart" will fade away, and the "way heart" will arise, leaving only the heavenly principle in the chest. All actions and stillness will follow this principle.

靜則守正，以理而止，不由身而止，止其所，內不知有身也。動則行正，以理而行，不順人而行，止其所，外不知有人也。無我無人，既能止內，又能止外，動靜隨時，內外合道，行之止之，皆出無心，一理而已。更何有咎之不無乎？學者能於艮其背上用功夫，止於其所，不動不搖，則得其一而萬事畢，何患金丹不結、大道不成乎？

When still, one remains on the right path, stopping according to principle rather than bodily desires, stopping at the proper place, so that one does not feel the presence of a body within; when moving, one follows the right path, acting according to principle rather than following others' wishes, stopping at the proper place, so that one does not feel the presence of a person outside. There is no self, no person. One can stop internally and externally, adapting to change in stillness and motion, and aligning both inner and outer with the Way. Whether moving or stopping, it all comes from an unconscious state, merely a principle. How could there be any mistake? If a person studying the Way focuses on the three characters "Gèn qí bèi" (stop on the back), stopping at the proper place, unmoving and unshakable, then he has grasped the "one" and everything is completed. Why worry about the formation of the golden elixir or the attainment of the great way?

初六，自卑自下，不敢妄動，如艮其趾也。止之於趾，非禮不履，初念已真，止而即能無咎。然柔者多無主宰，恐有止而不固之嫌，惟利於永貞，久於其道，方能始終而無一咎矣。此恆久守正之止也。

The first line, 'Six at the Beginning,' is in a low and humble position, not daring to act rashly, just as the line statement says, stopping at the toe. Stopping at the toe is an improper place, not taking a single step. However, the initial thought is sincere, and once it stops, there is no mistake. But those who areyin softness often cannot maintain control, fearing that even if they can stop, they may not be able to hold on firmly. Therefore, it is only beneficial to maintain a steady and upright path, persisting along this path for a long time, so that there will be no mistakes from beginning to end. This line corresponds to a stop that is enduring and upright.

六二，柔而無剛，止之不固，稍進於上，如艮其腓也。腓不自行，隨足而行，止之於腓，由於無則明者以拯援，是以其心不快，不得不止耳。此柔而勉強之止也。九三，剛而不柔，躁動無忌，如腰夤也。知進而不知退，必敗其剛，有限而止，如列其夤也。列夤之止，其厲在於熏心好勝，急欲成功耳。此剛而勉強之止也。

The line Six in the Second is yin and weak, lacking strength and firmness, so its stopping is not secure. It is slightly higher than the line Six at the Beginning, like the line statement says, stopping at the calf. The calf cannot walk by itself; it can only follow the foot. It stops at the calf because there is no strong and clear person to help, so the mind is not at ease, and it stops only out of necessity. This line is paired with a weak and forced stopping. The line Nine in the Third is strong and vigorous but lacks flexibility, acting rashly without restraint, and is located at the waist. It only knows to advance and not to retreat, inevitably damaging its strength; it stops only when restrained, like the line statement says, tearing the back muscles. This kind of stopping, which is torn apart, is dangerous because the desire to be strong and competitive is within, and there is an eagerness to achieve success. This line is paired with a strong and forced stopping.

六四，柔而守正，雖動而不易其方，如艮其身也。能止於身，躬自厚而薄責於人，則遠怨矣，是以無咎。此柔而治己之止也。六五，柔而得中，止於內，而又止於外，如艮其輔也。輔口開即動，止之於輔，口不妄開，必言不妄發。即或有言，是有序之言，或言而益於世道人心，或言而關乎身心性命，自不能行、引人於善，亦積功立德之事，本有悔而悔可亡。此柔而益人之止也。

The sixth line in the fourth position is yin and flexible yet maintains correctness, though it is active, it does not change its direction. Just as the line statement says, it stops within itself. Being able to stop within itself, it holds itself accountable heavily and others lightly, thus avoiding resentment and having no fault. This line corresponds to a stopping that is gentle and inwardly focused on self-cultivation. The sixth line in the fifth position is yin and occupies the central position, stopping both internally and externally, just as the line statement says, stopping at the cheek. The cheek opens and moves, but stopping at the cheek means not speaking recklessly or saying things without thought; even when speaking, it is orderly speech: either speaking beneficially to the world and people's hearts, or speaking about matters concerning body, mind, and life. Although one may not yet achieve this, guiding others toward goodness is also an accumulation of merit and virtue, so the inherent regret naturally disappears. This line corresponds to a stopping that is gentle and beneficial to others.

上九，在重艮之上，既能內止，又能外止，內外一止，是謂敦艮。止而至敦，剛柔悉化，性定情忘，止於至善之地而不遷，無生無滅，如崇高大山，與天地同長久。此全始全終之止也。然則，止於其所之道，必須有為無為，行止如一，陰陽混化，止於至善無惡之地，方為極功。若不到至善無惡之地，未云全吉。修道者，可不知其所止之地乎？

The upper ninth line is located at the top of two Gen trigrams stacked together. It can stop internally and externally, with internal and external stopping being one and the same, which is called Dun Gen. Stopping reaches the state of being thick and solid, where both hardness and softness are completely transformed. The nature is stable, and emotional awareness is forgotten. Stopping at the highest good without moving, there is neither birth nor death, like a lofty mountain that lasts as long as heaven and earth. This line corresponds to stopping that has a beginning and an end, with the beginning and end complete. Thus, the principle of stopping at the right place must combine active effort and effortless action, as well as action and stopping, all unified. Yin and yang are fully harmonized, stopping at the state of ultimate goodness without evil, which is the complete achievement. If one has not reached the state of ultimate goodness without evil, then it is still not entirely auspicious. How can a person cultivating the Way not first clarify where they should stop?

漸：女歸吉，利貞。初六，鴻漸于干，小子厲，有言，無咎。六二，鴻漸于磐，飲食衎衎，吉。九三，鴻漸于陸，夫征不復，婦孕不育，凶。利禦寇。六四，鴻漸于木，或得其桷，無咎。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。上九，鴻漸于陸，其羽可用為儀，吉。

The Hexagram of Gradual Progress: A woman going to marry is auspicious, and it is favorable to maintain the right course. Six at the Beginning: Wild geese gradually fly to the lowlands by the water, a young man is in danger, and there will be idle talk, but there is no fault. Six in the Second: Wild geese gradually alight on large stones, with ease and comfort in eating and drinking, which is auspicious. Nine in the Third: Wild geese gradually fly to higher ground, the husband goes on a distant campaign and does not return, the woman is pregnant but does not give birth, which is dangerous; it is favorable to guard against thieves and bandits. Six in the Fourth: Wild geese gradually fly to trees, perhaps finding a straight beam to rest on, with no fault. Nine in the Fifth: Wild geese gradually fly to the hills, the woman is childless for three years, but ultimately nothing can surpass her, which is auspicious. Nine at the Top: Wild geese gradually fly to high ground, their feathers can be used for ceremonial adornment, which is auspicious.

漸者，徐緩不速之義。卦德上巽入、下艮止，止於其所而徐入，故謂漸。此循序漸修之卦，承上震卦而來。震者，動而修省，不妄動也。不妄動，則戒慎恐懼，剛氣在內，心堅志遠，可以脩金丹有為之道矣。有為之道，乃後天中返先天之道。返先天，所以使無者而復有，去者而仍還也。無者使有，去者仍還，非一朝一夕之功，其中火候細微，工程攸遠，必須循序漸進，方能深造自得。

The meaning of the hexagram "Jian" (Gradual) is to proceed slowly without haste. In terms of the moral qualities of the hexagram, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Gen (Mountain), representing stopping. Stopping at the right place and then gradually proceeding further is called "Jian." This hexagram represents a method of proceeding step by step and cultivating in an orderly manner, following the hexagram Zhen (Thunder) above. The hexagram Zhen discusses cultivating oneself and self-examination while in motion, avoiding reckless action. By avoiding reckless action, one can remain cautious and respectful, maintaining a strong and vigorous energy within, with a firm will and a long-term perspective. Only then can one begin to engage in the active practice of "Jin Dan" (the golden elixir). The so-called active path refers to returning from the Later Heaven to the Earlier Heaven. Returning to the Earlier Heaven means restoring what has been lost and bringing back what has strayed. Making the nonexistent become present and the departed return is not something that can be achieved in a day or two. The timing and process are subtle and the work is long, requiring gradual progress in order to advance day by day and gain true understanding.

卦之剛止於內，柔巽於外，以剛用柔，借柔養剛，實以虛用，虛以實行，剛柔相當，虛實兼該，如二五陰陽相應，真陰真陽，自然匹配，非若假陰假陽；強求之合。是道也，如女歸之道也。凡女歸男，男先求女，用媒妁以通信，兩家無嫌，然後女歸男家，男貪女愛，生子生孫，夫妻偕老，此女歸之吉，即男子之吉。

In this hexagram, the yang line is resting within the inner trigram, while the yin line is flexible and resides in the outer trigram. Using strength through a gentle approach, and employing softness to nurture firmness; in actual matters, one should use subtle methods, and in empty matters, one should apply solid strength. The balance between firmness and softness is equal, and both emptiness and reality are present. Just as Six in the Second and Nine in the Fifth correspond with each other in yin and yang, true yin and true yang naturally harmonize, unlike the artificial yin and yang of the Later Heaven, which require forced effort. This principle is similar to the way a woman marries a man. Whenever a woman marries a man, the man usually initiates the proposal, sending messengers through a matchmaker, and there is no mutual resentment between the families. Only then does the woman move to the man's home. The man's desire and the woman's affection lead to the birth of children and grandchildren, and the couple live together until old age. This is the good fortune of the woman, which is also the good fortune of the man.

若男不求女，女先求男，不用媒妁，私通苟合，急欲速成，不但女不吉，即男亦不吉，男女俱皆不吉，不過遂一時之樂，久必敗事。故修道者，用漸修之功，不求速成，剛以柔用，如以男求女也。不急不緩，循序而進，愈久愈力，如用媒妁以禮通信也。功夫到日，由勉強而歸自然，陰陽相合，剛柔混成，一粒靈丹，自虛無中凝結成象，如女歸男，男女匹配，而自生育，是以漸修之道，如女歸則吉也。

If the man does not come to ask, but the woman goes first to seek the man, without the mediation of a matchmaker, and they meet secretly and hastily desire quick results, then not only is the woman not auspicious, but the man is also not auspicious; both man and woman are not auspicious, but only gain temporary pleasure. However, over time, it will surely bring about misfortune. Therefore, those who cultivate the Way use gradual cultivation, not seeking quick success: using the yang in a gentle and harmonious way, like the man seeking the woman; neither too urgent nor too slow, proceeding in order, the longer the time, the stronger the effect, like the matchmaker communicating according to propriety. When the effort has reached the time, it changes from forced effort to natural and spontaneous action, yin and yang combine, the strong and the gentle blend into one, a single elixir condenses into form from the void, just like a woman marrying into the man's family, the man and woman being united and naturally giving birth. Therefore, the path of gradual cultivation is like a woman getting married, which brings auspiciousness.

但漸道雖吉，尤利於漸之得正，若不得正，亦不得吉。彼世之爐火閨丹，著空執相之徒，有終身行之不休不歇者，何嘗不云漸。但漸之不得其正，空空一世，到老無成，其吉安在？故必以正而漸，窮理盡性，以至於命，自有為而入無為，由勉強而抵自然，未有大道不成者也。

However, although gradual cultivation is auspicious, what is more important is gradually attaining the right path. If the path is wrong, one cannot attain good fortune. There are many people in the world who burn furnaces to refine external medicines, or engage in secret practices within the confines of a woman's chamber, and others who are overly attached to emptiness or cling to forms. Among them, there are many who never stop practicing throughout their lives, and who claim that they are proceeding step by step. But their gradual progress is not on the right path, so they toil in vain all their lives, and in the end achieve nothing. Where then is the good fortune? Therefore, one must gradually cultivate along the correct path: thoroughly investigating matters and principles, fully manifesting one's true nature, and proceeding until one reaches the mandate of heaven. From efforts made with intention, one enters the state of effortless action; from forced practice, one moves to natural spontaneity. In this way, there is no failure in attaining the great way.

初六，在漸之至下，如鴻漸于干也。乾為水涯下流之地，漸之於乾，失其高飛之序。始不謹而終必凶，及至年滿月盡，反怨丹經之謬，是小子危厲而有言矣。有言之厲，自取之耳，與人無咎。此柔而不正之漸也。

The first line, 'Initial Six,' is at the lowest position of the Gradual Hexagram. As the line statement says, the wild geese fly to the lowland by the water. The dry land is the low area downstream of the riverbank; the wild geese only gradually arrive here, and then lose the order of ascending from low to high. Starting without caution leads to a certain danger; when years and months are exhausted and nothing is gained, one then blames the alchemical texts for deceiving, which is what the line statement refers to as 'the young man is in danger and brings about idle talk.' This idle talk and danger are self-inflicted, so one cannot blame others. This line corresponds to a gradual process that is weak and improper.

六二，止而得中，如鴻漸于磐矣。磐為平穩之石，磐亦非鴻止之處，漸之於磐，煉己待時，虛心即能實腹，是以飲食衎衎，樂在其中，其吉可知。此柔而得中之漸也。

The second line, six in the second position, is able to stop and remain in the middle of the lower trigram, just as the line statement says, the wild goose alights on a large stone. A磐 is a steady and solid stone; a large stone is not the ultimate resting place for a wild goose. Gradually reaching the stage of the stone, it is just right for cultivating oneself and waiting for the right time. First, the mind should be emptied of private intentions, and the dantian will naturally become full. Therefore, the line statement says that eating and enjoying oneself can be done in a leisurely manner, and joy is naturally present, so good fortune is self-evident. This line corresponds to the gradual and gentle trigram of the gentle and centered.

九三，剛而不中，漸之太高，如鴻漸于陸矣。陸為平頂之大山，漸之於陸，失其自卑登高之序，急欲成功，陰陽不和，涉假傷真，如夫征不復，貪戀外妻，婦孕不育，私通姦夫，適以取凶而已。凶之者，以其剛道貴於止所而禦寇，不貴於自用而為寇。此剛而失守之漸也。

Nine in the Third line is strong and vigorous but not in the center, rising too quickly, just as the line statement says about wild geese flying to high ground. Land is a flat mountain; moving gradually onto land loses the proper order of ascending step by step from lower to higher. Hurrying for success, yin and yang are not in harmony, and clinging to the false harms the true, just as a husband goes on a distant campaign and does not return, while the wife is infatuated with a lover outside, or a woman is pregnant but does not give birth, secretly having another lover, resulting only in self-inflicted danger. The reason for the danger is that the way of yang is esteemed for staying in its proper place to guard against thieves, not for displaying its strength and becoming a thief. This line corresponds to the gradual progress of something strong but losing its proper position.

六四，以柔居柔，如鴻漸于木，或得其桷矣。桷為屋角之平，木亦非鴻止之處，漸之於桷，或可暫時休歇，虛極靜篤，以待陽復，自無當面錯過之咎矣。此柔而守正之漸也。

Six in the Fourth line has a yin and flexible quality occupying a yin position, just as the line statement says, the wild geese flying up to the trees, perhaps finding a straight rafter. A rafter is a straight beam at the eaves of a house; trees are not really suitable places for wild geese to rest long, so gradually reaching this straight rafter, they can only rest temporarily. At this time, the mind is empty to the extreme and still to the point of solidity, waiting solely for the return of a yang force, thus naturally avoiding the mistake of missing an opportunity. This line corresponds to the gentle and upright gradual progress.

九五，陽剛中正，如鴻漸于陵矣。陵為山之高而得中者，剛漸於中，燥氣俱化，真陰真陽，性情和合，不復為假陰假陽所隔，如婦三歲不孕，終莫之勝也。真復假化，真陰真陽，兩弦之氣，結而為丹，不孕者亦孕，所謂“一粒金丹吞入腹，始知我命不由天”，其吉為何如乎？此剛柔混合之漸也。

The fifth line is yang and upright, just as the line statement says, the wild geese fly to the mountain ridge. A ridge is a high place within the mountain that is in the center; yang gradually reaches the center, and the fierce and urgent energy is completely transformed. The true yin and true yang nature and emotion harmonize with each other, no longer interrupted by the false yin and false yang of the later heaven. Just as the line statement says, a woman is unable to conceive for three years, but eventually nothing can surpass her. When the true is restored, the false naturally disappears; true yin and true yang are like the two crescent moons, upper and lower, combining to form a full moon, condensing into a pill. Originally unable to conceive, she becomes pregnant, exactly as the alchemists say, when one swallows a single golden pill, one realizes that one's fate is not determined by heaven. How can such a good fortune be described? This line corresponds to the gradual blending of yang and yin.

上九，在漸之終，剛柔悉化，自卑登高，漸無可漸，聖胎完成，如鴻漸于陸，棲於平穩之處矣。漸於平穩，正當休歇罷功，修德修行，接引方來之時，是以其羽可用為儀吉。此全始全終之漸也。六爻俱有漸道，惟初之太弱，三之太剛，非漸之吉道，其餘四爻，皆循序漸進之功，或柔或剛，各隨時而行，漸進之全體，大用畢露矣。

The line of Upper Nine is at the end of the Zhan hexagram, where both the strong and the gentle have been fully transformed. It ascends from the low to the high, with no further room for gradual progress. The holy embryo has matured, like the wild geese gradually flying to high ground and resting in a stable place. When gradual progress reaches stability, it is the time to stop, consolidate achievements, cultivate virtue, and guide future learners. Therefore, the line statement says that its feathers can be used for ceremonial decoration and thus bring good fortune. This line corresponds to the gradual process that has a beginning and an end, complete from start to finish. Each of the six lines has its own method of gradual progress, but the line of Initial Six is too weak and the line of Nine in the Third is too strong, and thus they do not qualify as favorable paths of gradual progress. The other four lines represent orderly gradual progress, either gentle or strong, each following the timing of the situation. The full nature and great application of the path of gradual progress are fully revealed here.

歸妹：征凶，無攸利。初九，歸妹以娣，跛能履，征吉。九二，眇能視，利幽人之貞。六三，歸妹以須，反歸以娣。九四，歸妹愆期，遲歸有時。六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。上六，女承筐無實，士刲羊無血，無攸利。

The卦 of归妹: Traveling is dangerous and there is no benefit. Nine at the Beginning: Marrying a sister with a concubine, even with a limp one can walk, going forward is auspicious. Nine in the Second: With one eye one can see, it is beneficial for those who remain quiet and steadfast. Six in the Third: The sister to be married can only wait, and instead marries as a concubine. Nine in the Fourth: Marrying the sister missed the proper time, delaying the marriage is sometimes acceptable. Six in the Fifth: King Yi married off his sister, the sleeves of the main wife were not as beautiful as those of the concubine. The moon is about to be full, which is auspicious. Six at the Top: A woman carries a basket but it is empty, a man slaughters a sheep but there is no blood, there is no benefit.

歸妹者，交合不正之義。卦德上震動、下兌悅，內悅而外動，以動而遂說，順悅之動，如以女求男，陰先陽後，交合不正，故謂歸妹。此假中求真之卦，承上艮卦而來。艮者，止於其所，去其不正之悅，非禮之動耳。

The meaning of the hexagram "Gui Mei" is about the union of male and female that is not in accordance with the right path. In terms of the moral qualities of the hexagram, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Dui (Lake), representing joy. Inside there is joy, but outside there is reckless movement, because the movement follows along with that joy. This movement that follows the joy is like a woman taking the initiative to seek a man, with yin in front and yang behind, resulting in an improper order of union, hence it is called "Gui Mei." This is a hexagram that seeks truth within illusion, following the previous hexagram Gen (Mountain). The hexagram Gen discusses stopping at the proper time, eliminating improper joy and unbecoming actions.

人當先天未破，後天未交之時，陰陽合一，陽統陰而陰順陽，一氣流行，生機不息，渾然天理，不待人力而自交者也。及其後天用事，先天真陽走失於外，識神借靈生妄，陰差陽錯，五行相戕，欲動情生，心與物交，由內以悅外，因外以動內，我家之陽，皆為他家所消矣。

When a person's original qi has not yet been damaged and the later heaven consciousness has not yet taken control, yin and yang are originally united: yang governs yin and yin follows yang, with a single flow of energy circulating continuously, vitality never ceasing, and it is simply a single expression of heavenly principle, naturally harmonizing without the need for human intervention. But once the later heaven takes charge, the original "true yang" escapes outward, and the consciousness, relying on that bit of spiritual light, generates various false thoughts. This leads to confusion between yin and yang, with the five phases harming each other. When desire arises, the mind becomes active, and the heart interacts with external objects. From inner joy, one pursues external phenomena, and is then pulled back by external conditions, causing one's own yang energy to be entirely consumed by external forces.

我家者，東家，屬震。他家者，西家，屬兌。東家為主，性也。西家為客，情也。以兌求震，是以情亂性，客氣賊害主氣矣。且兌為金，主刑殺。震為木，主生德。以刑殺而克生德，陽氣日消，陰氣日長，消而又消，長而又長，陰純陽盡，雖欲不死而不能。是以歸妹征凶，無攸利也。

The so-called "my house" refers to the east house, which corresponds to the trigram Zhen (Thunder); the so-called "his house" refers to the west house, which corresponds to the trigram Dui (Lake). The east house is the host, representing nature; the west house is the guest, representing sentiment and perception. Using Dui to seek Zhen means allowing sentiment and perception to disturb nature, and the guest energy reversely harms the host energy. Moreover, Dui belongs to the metal element in the Five Phases, which signifies punishment and destruction; Zhen belongs to the wood element, which signifies growth and development. Using punishment and destruction to suppress growth and development leads to a gradual decline of yang energy and an increase of yin energy. The decline continues until it reaches its peak, and the growth continues until it reaches its peak, until all is yin and yang energy is completely extinguished. Even if one does not wish to die, it is impossible to avoid death. Therefore, the Hexagram Statement says that the hexagram Guimei (Return to Marriage) warns of a dangerous journey, with no benefit to be gained.

然歸妹以兌求震，雖交合不正，聖人有後天中返先天之道，若以震家而求兌家，不但不為兌金所克，而且能盜兌中攝去之真陽，復還於震，情來歸性，刑化為德，木性愛金順義，金情戀木慈仁，金木交併，性情相合，由不正而仍歸正，還元返本，聖胎凝結，逢凶化吉，無攸利者，而亦無不利矣。試明不正中之正。

However, the hexagram Gui Mei is based on Dui seeking Zhen; although the order of union is not proper, the sages have a method to return to the Earlier Heaven within the Later Heaven: if one turns around and lets Zhen seek Dui, not only will it not be overcome by Dui's metal, but it can also reclaim the "true yang" that was taken away from Dui and return it to Zhen. In this way, the emotional consciousness returns to its original nature, punishment transforms into virtue; the wood nature loves metal and follows righteousness, while the metal emotion loves wood and returns to benevolence. The union of metal and wood, the combination of nature and emotion, returns from the improper to the proper, returning to its origin and root. The holy embryo is formed, misfortune turns into good fortune, and what was originally considered unbeneficial becomes beneficial in all aspects. The following section will explain the proper aspect within the improper.

初九，剛而居下，如歸妹以娣，娣為從嫁之妻，妹以娣自屈，時不正而德正，非禮不履，又如跛而能履，外物不得點染，以是往而修道，悅所當悅，未有不致其吉者。此時不正而能守正者也。

The first line, line nine, is yang and occupies the lowest position. It is like the line statement says, a younger sister who is married off and becomes a concubine. A younger sister who willingly takes the position of a concubine and humbles herself shows that although her position is not proper, her virtue is correct. She does not step into any improper conduct, just as a lame person can still walk, and external influences cannot touch him. With such a heart, one who practices the Way will be joyful when appropriate and will not fail to attain good fortune. This line corresponds to those who are in an improper position but can maintain proper conduct.

九二，剛以柔用，外暗內明，如眇而能視，抱道幽居，守貞不二，以性命為一大事，自有真樂，不戀假樂，無時不貞，無事不利。此能守正而不入不正者也。

Nine in the Second line expresses yang strength in a gentle manner, appearing outwardly obscure but inwardly clear, just as the line statement says, a single eye can still see. He holds the great Dao, lives in quiet solitude, maintains a steadfast and upright heart without wavering, and regards his life's matters as the top priority, naturally attaining a genuine joy. He does not yearn for false pleasures, remains upright at all times, and has no affairs that go smoothly. This line corresponds to the kind of person who upholds uprightness and refuses to fall into wrongdoing.

六三，柔而不正，務外失內，認假傷真，自取下賤，如歸妹以須矣。若能反而悔悟，以須歸娣，親近賢人，雖不能入於聖賢大道，亦可免其不正之愆。此反不正而就於正者也。

The line six in the third isyin softness and occupies an improper position, constantly seeking outwardly and neglecting the inner self, mistaking the false for the true and thus harming the genuine. This leads to a decline, just as the line statement says, where one marries a younger sister only to end up waiting in vain. If one can turn back and repent, retreating to marry as a secondary wife and drawing near to the virtuous, although one may not enter the path of the sages, one can avoid that improper mistake. This line corresponds to those who move from an improper position back toward the proper.

九四，剛居於柔，煉己待時，如歸妹愆期，遲歸有時也。愆期者，一非時不動，去人心也。遲歸者，動必有時，復道心也。去人心，復道心，所謂“致虛極、守靜篤，萬物並作，吾以觀其復”者在是。此由不正而待時復正者也。

Nine in the Fourth is a yang line that occupies a yin position, representing the practice of refining oneself and waiting for the right time. This is similar to the line statement which speaks of a sister getting married but missing the wedding date, delaying the marriage until a more suitable time. Missing the wedding date means remaining still when the time is not right, in order to eliminate the 'human mind'; delaying the marriage means acting only when the time is right, in order to restore the 'way mind'. Eliminating the human mind and restoring the way mind, this is what the 'Laozi' refers to when it speaks of making emptiness reach its extreme and maintaining stillness until it becomes solid, allowing all things to grow and for me to observe them returning to their original roots. This line corresponds to those who wait for the right time from an improper position and then return to the proper path.

六五，柔順虛心，屈尊下賢，由不正而求其正，如帝乙歸妹，其君之袂，不如其娣之袂良，借人濟己，雖愚必明，雖柔必強，亦如月與日交，得以生明，而幾望其光之吉，不可限量。此本不正借人歸正者也。

The line six in the fifth is flexible and humble, willing to set aside its position of honor to seek out talented people. It does not seek the right path in a rigid way. Just as the line statement says, Emperor Yi married his sister, and the main wife's sleeve was not as beautiful as the sleeve of the concubine who accompanied her. By borrowing the strengths of others to make up for one's own shortcomings, even the most dull will inevitably become wise, and even the most weak will inevitably become strong. It is like the moon and sun shining together to produce light; when the moon is almost full, its brilliance and auspiciousness are boundless. This line corresponds to those who were originally not on the right path, but who return to the right path by relying on the strength of others.

上六，昏愚無知，誤入旁門，在後天陰陽中作活計，強求強合，妄冀長生，反而促死。如女承筐無實，士刲羊無血，私通苟合，一旦事敗，性命有傷，其無攸利可知，此終歸不正，不知反正者也。然則，順其後天陰陽者，終落空亡，逆其先天陰陽者，必歸實濟。順為凡，逆為仙，只在中間顛倒顛，逆運之道，豈易知哉。

The Sixth Line at the Top is about someone who is foolish and ignorant, mistakenly entering into wrong paths and practices, relying only on the Later Heaven yin and yang for survival, forcing things together, and foolishly seeking immortality, which ultimately leads to their own demise. It is like the Line Statement says: a woman carrying a basket but finding it empty, a man slaughtering a sheep but seeing no blood, secretly engaging in improper relationships. Once exposed, their lives are at risk, and it is obvious that there is no benefit in this. This line corresponds to those who always remain on the wrong path, unaware of returning to the right way. Therefore, following the Later Heaven yin and yang leads to emptiness, while reversing back to the Earlier Heaven yin and yang will surely bring real achievement. Following the conventional path makes one an ordinary person, while reversing the path makes one a immortal. The difference lies only in the reversal of the middle; the principle of reversing to return to the original is not something easy to understand.

豐：亨。王假之，勿憂，宜日中。初九，遇其配主，雖旬無咎，往有尚。六二，豐其蔀，日中見斗，往得疑疾；有孚發若，吉。九三，豐其沛，日中見沬；折其右肱，無咎。九四，豐其蔀，日中見斗，遇其夷主，吉。六五，來章，有慶譽，吉。上六，豐其屋，蔀其家，闚其戶，闃其無人，三歲不覿，凶。

The Hexagram of Abundance: It is smooth and prosperous. The king personally comes to the place, there is no need to worry, it is appropriate to be like the sun in the middle of the sky. Initial Nine: Meeting a suitable superior, although still at the beginning of the ten days, there is no fault, going forward will be praised. Six in the Second: The covering is great, the sun is at its zenith but the Big Dipper is seen; going forward will bring suspicion and illness, but with sincerity and effort, it is auspicious. Nine in the Third: The curtains are great, the sun is at its zenith but a small star is seen; breaking the right arm, there is no fault. Nine in the Fourth: The covering is great, the sun is at its zenith but the Big Dipper is seen; meeting a superior of equal rank, it is auspicious. Six in the Fifth: Attracting beauty, with blessings and reputation, it is auspicious. Six at the Top: The house is great, but the dwelling is obscured; looking in through the door crack, it is quiet and empty, three years without seeing anyone, it is dangerous.

豐者，盛大也。卦德上震動，下離明。明以運動，動本於明。明動相濟，明大而動大，故謂豐。此運火防危之卦，承上漸卦而來。漸者，止而巽行，所以循序漸進，不使火候有差耳。火者，明之象，運火即運明也。明為覺察之德，能覺則有道心而神知，能察則無人心而心明。神知心明，潛修密煉，明於動而動必明，其明日增，其動日大，明動並行，修道最易，此豐之所以有亨道也。

The meaning of "丰" is grandeur. In terms of the moral qualities of the trigrams, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Li (Fire), representing brightness. Using brightness to guide action, and action based on brightness. Brightness and movement complement each other; the greater the brightness, the greater the movement, hence it is called "丰." This hexagram represents the use of fire while being cautious to avoid danger, following the previous hexagram "Jian" (Gradual). The hexagram "Jian" discusses stopping first and then proceeding gently, aiming for gradual progress to prevent mistakes in the fire's timing. Fire symbolizes brightness, and using fire refers to employing this awareness of brightness. Brightness is the virtue of perception: when one is aware, the "Dao heart" is present and the mind is clear; when one is observant, the "human heart" does not arise and the mind is clear. A clear mind and a bright heart, practicing secretly and diligently, acting with clarity, and when action occurs, it is in harmony with brightness. Brightness increases day by day, and movement grows stronger day by day. Brightness and movement proceed together, making the path of cultivation most effortless. This is why the hexagram "Feng" is considered prosperous.

然明動之豐雖亨，須要知進知退，能大能小，防危慮險，方能豐者長豐，亨者長亨，如王假之有勿憂之道也。假者，大也。王者，當治道豐盛之時，諸事易於尚大，大而知保，何憂其大，勿憂之道為何道？宜日中之道也。

However, although the hexagram Feng (Abundance) is flourishing and dynamic, one must understand when to advance and when to retreat, being able to expand and also to contract, always being cautious of dangers, so that the already flourishing can remain flourishing and the already smooth can remain smooth. Just as the hexagram statement says, the king personally visiting the place and having no cause for worry. "Jia" means great. When the king is in a period of abundant governance, everything is easy to pursue greatness; if greatness is understood and preserved with caution, why worry about its magnitude? What is the meaning of this lack of worry? It is the meaning of being appropriate like the sun at its zenith.

日為離明之象。中者，無偏無倚之謂。進明豐足，火候已到，藥物已成，急宜灶底抽薪，住火停輪，當止即止，明不過用也。明不過用，進退隨時，剛柔相當，不偏不倚，未豐者能以致，已豐者能以保，更何憂其豐而又不豐乎？

The sun represents the image of the Li hexagram, which symbolizes brightness. "Middle" refers to the idea of being neither biased towards one side nor the other. When clarity and awareness have reached a state of sufficiency, and the fire has been properly controlled, the medicinal substance has been fully prepared, it is time to quickly remove the firewood from beneath the stove, stop the fire, and halt the process. When it is time to stop, one must stop immediately. The brightness should not be prolonged. The movement of advancing and retreating should be determined according to the situation, and the balance between firmness and flexibility should be appropriate, neither leaning too much towards one side nor the other. Those who have not yet reached fullness can strive to reach it, and those who have already reached fullness can maintain it. What then is there to worry about the brightness not being sustained?

初九，在豐之初，其明不大，正當致豐之時，有應同德之賢，是遇其配主矣。遇配主而彼此資益，以增其明，雖在旬初，可以無咎，其用剛往而有尚，其理可決。此剛而致豐於始也。六二，所應非人，不但不能增明，反蔽其明，如豐其蔀，日中見斗矣。斗見、日中，日光不勝斗光，其明障蔽不通，以是往而運火行符，是非罔辨，其行犯難，必得疑疾矣。幸其真師在望，若知己不明，誠求他家之明，借剛濟柔，奮發精神，勇猛前進，不但無疑，而且致吉。此柔而借剛致豐也。

The first line, "Initial Nine," is at the beginning of the Fullness hexagram. The light is not yet bright, and this is precisely the time to strive for fullness. There is also a virtuous person with the same aspirations who corresponds with it, as stated in the line statement. When encountering a matching master, both parties benefit, and the light gradually increases. Although still in the early stage of a ten-day cycle, there will be no mistakes. By using its strong and vigorous nature to move forward, it will be praised. This can be determined. This line corresponds to the first step of being strong and vigorous, and beginning to strive for fullness at the start. The second line, "Six in the Second," does not correspond with a suitable person. Not only does it not enhance its brightness, but it actually obscures it. This is like the line statement saying that an obstruction is great, and when the sun is at its zenith, one can only see the Big Dipper. The appearance of the Big Dipper at noon indicates that the sunlight cannot overcome the brightness of the Dipper, and the light is obscured and not clear. In such a state, using fire and symbols will lead to confusion between right and wrong, and actions will inevitably face difficulties and certain doubts. Fortunately, the true teacher is right in front of you. As long as you recognize your own lack of clarity and sincerely seek the clarity of others, using others' strength to supplement your own weakness, and striving forward with determination, you will not have doubts and will achieve good fortune. This line corresponds to the step of being weak and seeking fullness by borrowing others' strength.

九三，用明太過，欲豐其明，反昧其明，如日中見沫矣。沫見日中，日光不勝星光，明傷極矣。原其故，只知用剛，不知用柔，只知用明，不知養明。其進銳者，其退速，如拆其右肱，自取其敗，與人無咎。此剛而不能柔之豐也。

The third line uses brightness excessively, trying to make brightness more prominent, yet ends up obscuring its own brightness. It is like the line statement says, when the sun is at its zenith, small stars are seen. The appearance of small stars at noon indicates that the sunlight cannot overpower the starlight, and brightness has been harmed to the extreme. The reason for this is that he only knows how to use strength but not flexibility, only knows how to use brightness but not how to nurture it. Those who advance too forcefully will also retreat quickly, like breaking off one's own right arm, which is self-inflicted failure, not attributable to others. This line corresponds to the hexagram of abundance, which is strong but incapable of flexibility.

九四，剛居動體，有近於陰，不但不能豐明，而且有以豐蔀，如日中見斗矣。然剛而能柔，不用其明，能養其明，是以遇其夷，主吉。夷者，視而不見，隱藏之謂。大凡真正修道之士，被褐懷玉，多隱於卑下之處，人不能識，四能遇之，彼此勸勉，養明而不用明，明自不傷，剛自不敗。此剛而能柔之豐也。

Nine in the Fourth line is yang and located in the moving part of the hexagram, and it is close to a yin line. It is not able to bring about brightness and grandeur, but instead adds obstruction, just as the line statement says that when the sun reaches its zenith, one sees the Big Dipper. Fortunately, it is strong yet flexible, not displaying its brightness for personal gain but nurturing it instead. Therefore, the line statement says that encountering a superior who is equal to oneself brings good fortune. "Yi" means seeing but as if not seeing, meaning to hide. Generally, those who truly cultivate the Way wear coarse clothes but have a jade heart, often living in humble places where few can recognize them. Nine in the Fourth is able to meet such people, encouraging each other, nurturing brightness without using it. Thus, brightness remains unharmed and strength does not fail. This line corresponds to the hexagram of abundance, which is strong yet flexible.

六五，柔順得中，虛心即能實腹，是以來章有慶譽也。來章者，虛實生白，神明自來也。有慶譽者，始於有作無人見，及至無為眾始知也。五在正豐之時，虛實相應。明動自然，金丹已結，正宜行無為之道，用文火以混養。此柔而無為之豐也。

Six in the Fifth is soft and yielding, occupying the center of the upper trigram. It first empties the mind, allowing the dantian to naturally become full. Therefore, the line statement says that beauty of culture is attracted, there is good fortune and reputation. What is meant by 'coming chapter' is that a vacant room produces brightness, and the divine spirit naturally arrives. What is meant by 'having good fortune and reputation' is that when one first begins to act, others do not see it, but when one enters into non-action, people then become aware. Six in the Fifth is precisely in the time of abundance, where emptiness and reality correspond to each other, and clarity and movement naturally align. The 'golden elixir' has already condensed, making it most appropriate to follow the way of non-action, using only a gentle fire to slowly nurture it. This line corresponds to the abundance of softness entering into non-action.

上六，柔而無知，不明大道，孤寂守靜，自滿自足，虛裝門面，入於黑暗不明之地，如有屋無人，不明於始，見凶於終，豐之極，凶之極，所謂巍巍佛堂，其中無佛者即是。此柔而頑空之豐也。然則，豐之為道，未豐須當先明後行而致豐；已豐須當住火停輪而保豐。致豐保豐，各隨其時，防危虛險，用明運火，不失之太過，不失之不及，得其中為吉歟。

The Sixth Line at the Top is weak and ignorant, not understanding the great way, and only sits alone in solitude, content and satisfied, maintaining an empty facade, falling into the realm of darkness and confusion, just like the Line Statement says of a grand house that is empty inside. At the beginning, it does not understand, but at the end, it meets danger; when abundance reaches its peak, so does danger reach its peak. This is exactly like the saying of a grand Buddhist temple that has no Buddha inside. This line corresponds to a weak state that falls into emptiness. Therefore, the principle of abundance is: for those who have not yet reached abundance, they must first understand and then act to seek abundance; for those who have already reached abundance, they must stop their efforts and preserve it. Seeking abundance and preserving abundance each have their own timing. Being cautious of danger, using clarity to manage the fire, neither overdoing nor underdoing, achieving the middle path is considered auspicious.

旅：小亨，旅貞吉。初六，旅瑣瑣，斯其所取災。六二，旅即次，懷其資，得童僕，貞。九三，旅焚其次，喪其童僕，貞厲。九四，旅于處，得其資斧，我心不快。六五，射雉，一矢亡，終以譽命。上九，鳥梵其巢，旅人先笑後號咷；喪牛于易，凶。

The Traveler hexagram: Slightly smooth, in traveling one should maintain correctness to be auspicious. Initial Six: The traveler is petty and calculating, which is the reason for his own misfortune. Sixth Two: The traveler enters an inn, carries money, and gains a servant, maintaining correctness. Ninth Three: The traveler burns his dwelling, loses his servant, even maintaining correctness there is danger. Ninth Four: The traveler finds a place to stay, obtains money and an axe, but my heart is not pleased. Sixth Five: Shooting a mountain pheasant, missing an arrow, eventually gaining reputation and rank. Upper Nine: The bird burns its nest, the traveler first laughs, then cries aloud; losing an ox in the border town, dangerous.

旅者，過而不留之義。卦德上離明、下艮止，止以用明，明本於止，止其明而不輕用，故謂旅。此養火出塵之卦，承上歸妹而來。歸妹者，悅而妄動，順其後天之陰，埋沒先天之陽，以假為真，以苦為樂。修道者，先須看破世事，一切萬緣萬有，以旅視之，不悅假傷真，不因外動內，明於止而止其所，止其明而明不傷，明止兼用，可以在塵出塵矣。是以旅小而得亨，旅貞而得吉也。

The meaning of "旅" is to pass through without stopping. In terms of the moral quality of the hexagram, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Gen (Mountain), representing stillness. Using stillness to apply brightness, brightness originates from stillness. By stopping and not easily using this brightness, it is called "travel." This hexagram is about cultivating the fire energy, being in the world but remaining detached. It follows the previous hexagram, "Gui Mei," which discusses reckless movement due to joy, following the later heaven's yin and burying the earlier heaven's yang, mistaking the false for the true, and the painful for the joyful. A person on the path of cultivation must first see through worldly matters: treating all conditions and possessions as transient travelers, not being attached to the false and thus harming the true, nor being disturbed by external influences. By understanding stillness, stopping at the proper place, and holding onto this brightness without injury, using both brightness and stillness together, one can be in the world yet transcend it. Therefore, the hexagram statement says that traveling slightly brings smoothness, and maintaining correctness brings good fortune.

小亨者，以止行明，明不妄用也。貞吉者，明本於止，止於至善也。以止行明，對景而忘情，明本於止，黜聰而毀智，不動不搖，如山之穩定地上，不昏不迷，如日之光照天中，內無所動，外無所昧，有事明以應之，無事明以止之，無貪無求，不迎不隨，不留不滯。蓋以旅之為道，一過而已，非可久戀他鄉，顧其外而忘其內，逐於末而棄其本，可明則明，雖明亦止，當止即止，雖止亦明，明止如一，有何不亨，有何不吉乎？

What is meant by slight progress is to use stillness to achieve clarity, and clarity is not used recklessly. What is meant by upholding the right path and gaining good fortune is that clarity originates from stillness, and stillness is established in the highest good. Using stillness to achieve clarity means facing external circumstances while forgetting emotional attachments; clarity originating from stillness means abandoning cleverness and discarding cunning. Remaining unmoved and unshaken, like a great mountain standing firmly on the earth; not confused or lost, like the sun shining in the middle of the sky. Internally, nothing is disturbed; externally, nothing is obscured. When there is something to deal with, use clarity to respond; when there is nothing, use clarity to maintain. Without greed or desire, neither welcoming nor following, neither clinging nor hesitating. Because traveling is by nature a passing thing; one cannot linger in foreign lands, focusing on the outside while forgetting the inside, chasing the superficial while losing the fundamental. When clarity is needed, use clarity; though clarity is used, it remains stillness. When stillness is needed, use stillness; though stillness is used, it remains clarity. Clarity and stillness merge into one, so how could there not be smooth progress, and how could there not be good fortune?

初六，柔而不明，不能看破世事，於止不知其所止，或旅於此，或旅於彼，瑣瑣不休，自取其災。此柔而不正之旅也。六二，柔順得中，止於其所，如旅人即之於次，內懷資本也。有資本而和光混合，與下流同居，可以不為下流所惑，所謂“圓即圓兮方即方，教人爭得見行藏”者即此。此柔而中正之旅也。

The first line, Six at the Beginning, represents a weak and confused state, unable to understand the world and not knowing where to stop. It moves from place to place, unsettled and without resolution, bringing misfortune upon itself. This line corresponds to a weak and improper journey. The second line, Six in the Second, is gentle and resides in the center of the lower trigram. It stops at the right place, just as the line statement says, a traveler resting in an inn with his money still in his possession. Having resources yet blending in with the common people, it can dwell among ordinary people without being influenced by them. This is exactly what the Daoist alchemists mean by being round when appropriate and square when appropriate, making it impossible for others to discern one's true nature. This line corresponds to a gentle and upright journey.

九三，剛而不柔，不能止內，強欲止外，斷絕人事，驚愚駭俗，如旅焚其次，喪其童僕矣。焚次之旅，雖旅事得正，起人嫌疑，亦招災取厲之道。此剛而太過之旅也。九四，剛而且明，如在處之旅，把柄在手，成己之後，又當成物，可以隨方結緣，積功累行而無難矣。然此應皆陰，雖有資斧，而無知音，不能如願，是以我心不快。自古有資斧而不能大行其道者，比比皆然。此剛而不得時之旅也。

Nine in the Third is strong and not yielding, internally unable to restrain itself but forcing restraint externally, cutting off all human affairs, shocking the world. It is like the line statement which describes a traveler burning his own dwelling and losing his servant. Although this traveler's actions are somewhat proper, it arouses suspicion from others and leads to misfortune. This line corresponds to a strong and excessive journey. Nine in the Fourth is both strong and clear, like a traveler who has found a place to stay, holding the handle in his own hands. After achieving himself, he should also achieve others, able to connect with people everywhere, accumulating merit and virtue without difficulty. However, it corresponds entirely to yin lines, although possessing funds and tools, there is no understanding companion, thus unable to accomplish what he wishes. Therefore, I feel unhappy. Since ancient times, those who have resources and ability but cannot achieve their path are numerous. This line corresponds to a strong and vigorous journey occurring at an inopportune time.

六五，柔順虛中，如射雉一矢亡也。射雉者，不用明也。矢亡者，不用剛也。不用明而明足，不用剛而剛全，剛明俱皆不用，氣質悉化，因物付物，既不失乎己，又不背乎人，德足服眾，終得以譽名命之，此柔順而能和光之旅也。

Six in the Fifth is soft and yielding, with a quiet and empty heart, just as the line statement says: shooting a mountain chicken and losing an arrow. Shooting a pheasant is not using one's own brightness; losing the arrow is not using one's own strength. Not using brightness but brightness is sufficient; not using strength but strength is complete. Both strength and brightness are restrained and not used, thus the later heaven's nature and habits are entirely transformed. It follows things and responds to things, neither losing oneself nor contradicting others. Virtue is sufficient to win the people's admiration, and in the end, one attains fame and rank. This line corresponds to the gentle and yielding travel, which can blend with the world and share its light.

上九，侍剛用明，自尊自大，明於責人，暗於責已，無益於彼，有傷於我，如鳥焚其巢之旅，失笑後號咷，始而用明，終而敗明，喪牛于易之凶，豈能免諸。此明而誤用之旅也。六爻之旅，或旅於內，或旅於外，或剛於旅，或柔於旅，求其止於內而旅於外者，其惟六二，虛於己而旅於人者，其惟六五乎？知此者，可以處世不滅世，可以在世能出世矣。

The line of Upper Nine relies on strength and uses clear discernment, being arrogant and self-important. When blaming others, it is clear, but when blaming itself, it is confused. It brings no benefit to others, yet causes harm to itself. This is like the line statement which says that a bird burns its own nest, and a traveler first laughs then cries. It begins with clarity but ends in failure, losing the light at the edge of the territory, and the danger of losing a cow in the border town cannot be avoided. This line corresponds to a traveler who misuses clarity. The six lines of travel mentioned in the hexagram include travel within, travel outside, travel with strength, and travel with softness. Only the line of Six in the Second can stop within and travel outside, and only the line of Six in the Fifth can be empty-minded and harmonize with others. Those who understand this can be in the world without having to abandon it, and can be in the world yet transcend it.

巽：小亨。利有攸往，利見大人。初六，進退，利武人之貞。九二，巽在床下，用史、巫紛若，吉，無咎。九三，頻巽，吝。六四，悔亡，田獲三品。九五，貞吉，悔亡，無不利，無初有終；先庚三日，後庚三日，吉。上九，巽在床下，喪其資斧，貞凶。

The卦 of Xun: Slightly smooth, favorable for going forward, favorable for meeting a great person. Initial Line: Advancing and retreating, uncertain, favorable to hold firm like a warrior. Nine in the Second: Xun lies hidden under the bed, the historian and the priestess pray repeatedly, auspicious, no fault. Nine in the Third: Repeatedly yielding, there is regret. Six in the Fourth: Regret disappears, hunting yields three kinds of game. Nine in the Fifth: Holding firm brings good fortune, regret disappears, nothing is unfavorable; initially not smooth but ending well, three days before and three days after the day of Geng, favorable. Nine at the Top: Xun lies hidden under the bed, losing money and the axe, holding firm also brings danger.

巽者，進入也，伏下也，柔順漸進之謂。取象為風，卦體一陰伏於二陽之下，以柔道而行剛道，不急不緩，漸次而進，既內巽而又外巽，既下巽而又上巽，由近達遠，自卑登高，如風漸吹漸遠，漸吹漸高，無處不到。故謂巽。此柔巽進道之卦，承上豐卦而來。

The meaning of Xun is to enter and to be hidden, indicating flexibility and gradual progress. It symbolizes wind. The trigram structure shows a yin line hidden beneath two yang lines, representing the use of gentle means to accomplish something firm. It is neither hasty nor slow, advancing step by step. The inner trigram is Xun, and the outer trigram is also Xun. From below, it moves upward, from low to high, like wind that blows continuously, becoming stronger and reaching farther, ascending higher without any place being unreachable. Therefore, it is called Xun. This trigram represents the path of gentle advancement, following the previous trigram of Feng (Abundance).

豐者，明動合一，曲直應物，潛躍隨心，性命由我不由天矣。然明動合一之道，豈易成哉，苟非柔巽漸進之功不能。柔巽則耐久，漸進則能入，柔巽漸進，愈久愈力，工夫不缺，終必至於深造自得，是以巽小而有亨道也。

The Fu hexagram discusses the unity of clarity and movement: it can respond to twists and turns, as well as to straight paths, either hidden or soaring, entirely dependent on one's own will. Life and destiny are in one's own hands, not determined by heaven. However, where is the ease in achieving the state of unity between clarity and movement? Without the practice of gentleness and gradual progress, it cannot be attained. Gentleness allows for endurance, gradual progress allows for depth; with gentleness and gradual progress, the longer one persists, the more powerful the effect. If one does not miss a single day of practice, eventually one will surely achieve profound understanding. Therefore, although the Xun hexagram is only considered slightly prosperous, it possesses its own way of success.

但能巽雖是亨道，或知其巽而不能行其巽者有矣；或能巽下，不能巽上者有矣；或能巽上，不能巽下者有矣；或巽於順，不能勇於逆者有矣；或巽於始，不能巽於終者有矣。凡此皆不能實行巽進之道。巽而不通，求其知行兼能，剛柔並用，能上能下、能順能逆，能內能外，始終如一之巽，惟具中正之大人能之，是以利有攸往，利見大人也。

But although the trigram Xun (Wind) represents a path of smoothness and success, there are many incomplete ways of practicing it: some know they should be yielding but cannot act accordingly; some can be yielding to those below but not to those above; some can be yielding to those above but not to those below; some can be yielding in favorable circumstances but are afraid to advance boldly in adverse ones; some can be yielding at the beginning but not at the end. These do not truly practice the way of Xun, for they are yielding without success. Only a great person with the virtue of uprightness and correctness can be yielding in both knowledge and action, combining firmness with flexibility, being able to yield both upwards and downwards, to yield in both favorable and adverse situations, and to be consistent from beginning to end. Therefore, the hexagram statement says it is favorable to go forward and favorable to meet a great person.

夫大人者，以性命為重，以道德為貴，視幻身如枯木，視富貴如浮雲，內常有餘，外若不足，真履實踐，漸次進步，心堅志遠，不到大道完成之後，絕不休歇，故利。若非大人，執於一偏，巽而不中不正，何能有往有利？此有往之利，必歸於大人耳。

The so-called Great Person values life and morality above all else: viewing this ephemeral body as withered wood and wealth and honor as drifting clouds; internally always having ample space, yet appearing outwardly as if lacking; advancing step by step with genuine effort, progressing in order, with firm determination and a long-term vision, never ceasing until the great way is fully realized. Thus, it is said to be beneficial. If one is not a Great Person, being fixated on one aspect, the Wind trigram is neither proper nor upright, how could there be any movement forward or benefit? This benefit of movement ultimately belongs to the Great Person.

初六，柔而無剛，逡畏不力，方進即退，終難深造。然大道人人有分，特患無志耳。果若有志，親近真師，叩求口訣，勇猛精進，如武人之貞，未有入道不利者。此柔而借剛之巽也。九二，剛以柔用，不滿不盈，屈己下人，如巽在床下，用史巫紛若，不但治己得吉，而且應人亦無咎。此剛而能柔之巽也。

The first line, Six at the Beginning, represents a yin line that is weak and lacks strength. It hesitates and is unwilling to exert effort, advancing a bit then retreating, ultimately unable to progress deeply. However, the great way is accessible to everyone, but only if one has the determination. If one truly sets a firm intention, seeks out a true teacher, asks for the essential principles, and strives with courage and perseverance, like the line statement describes for the warrior who remains steadfast, there is no path to the way that cannot be entered. This line corresponds to the wind trigram, which is soft and relies on the strength of others. The second line, Nine in the Second, expresses yang strength expressed in a gentle manner, not arrogant or self-satisfied, willing to humble oneself and submit to others. It is like the line statement describes, where the wind trigram is hidden beneath the bed, and sages, historians, and priests pray fervently. In this way, it brings good fortune in self-cultivation and has no mistakes in dealing with others. This line corresponds to the wind trigram, which is strong yet flexible.

九三，自滿自盈，有己無人，不能虛心請益，由下而上巽，乃自用聰明，由上而上巽，本欲向前，反成落後，是謂頻巽。巽至於頻，順者能巽，逆者不巽，或巽或不巽，適以取吝而已。此剛而不能柔之巽也。

The third line, nine, is self-sufficient and full, only seeing himself and not others, unwilling to humbly seek advice from others. It should be flexible and yielding from below upwards, but he instead shows off his cleverness; it should be flexible and yielding from above upwards, but he wants to move forward and ends up falling behind. This is called repeated yielding. When yielding reaches this point, he is willing to yield in favorable circumstances but unwilling to yield in adverse ones, yielding sometimes and not yielding at other times, ultimately only leading to regret. This line is paired with a strong and inflexible yielding.

六四，獨柔無剛，似乎柔之太過，不能深造而有悔。然柔之得正，上近五剛，巽順於上，而得上之濟，是獲上之一品也。下近三剛，巽順於下，而得下之濟，是獲下之一品也。陰居陽中，順之逆之，皆不失其正，是獲中之一品也。上、中、下三品大藥。歸於中央，陰陽混合，金丹有象，純是生機，如田中種物，無有不告成者，有何悔之不亡乎？此柔而中正之巽也。

The sixth line, line four, is a yin line that is isolated and lacks yang strength, appearing overly soft, as if it cannot be further developed and should therefore be regrettable. However, it is soft yet occupies a proper position. Above it is the nine in the fifth line, a yang line, and it can follow smoothly above and receive support from above, thus obtaining the upper grade. Below it is the nine in the third line, a yang line, and it can follow smoothly below and receive support from below, thus obtaining the lower grade. As a yin line situated among many yang lines, whether it acts in accordance with or against the yang does not deviate from the proper path, thus obtaining the middle grade. The upper, middle, and lower three grades of great elixirs all converge at the center, yin and yang combine, and the 'golden elixir' takes form. Pure vitality is present, just like what is sown in the field will surely bear fruit. What regret could remain? This line corresponds to the flexible and proper wind trigram.

九五，剛而能巽，惟精推一，允執厥中，是以有悔可亡，而修道無不利矣。其利者，蓋以剛而能柔之大人，能下能上，始而巽以自下，似乎用柔傷剛，是無初也。既而巽進於上，反能借柔全剛，是有終也。無初有終之象，如月之先庚三日，後庚三日。

The line nine in the fifth position is strong and vigorous yet flexible and compliant. It achieves what the Book of Documents describes as being devoted to refinement and unity, honestly grasping the center. Therefore, inherent regrets can be dispelled, and the path of cultivation is without obstacles. The benefit arises because this great person, who is strong yet gentle, can both descend and ascend: initially placing himself in a low position through flexibility and compliance, which appears as using gentleness to harm strength, which is what the line statement refers to as 'no beginning'; then advancing upward through flexibility, which actually completes the strength through gentleness, which is what the line statement refers to as 'a successful end.' The image of 'no beginning but a successful end' is like the moon's appearance three days before and three days after the seventh day.

先庚三日在於二十八，後庚在於初三，二十八微陽消於艮地，至三十光輝全隱，自二十八至三十，方三日，所謂“先庚三日”也。晦朔之半，月沾日光，陰中藏陽，至初三，現蛾眉之光於庚方，自初一至初三，方三日，所謂“後庚三日”也。先庚三日，巽藏其陽，後庚三日，巽進其陽。金丹之道先巽下而深造用其柔，後巽上而自得全其剛。陰中含陽，陽中用陰，大小無傷，至中至正，金丹凝結，剛巽之利，其吉莫大焉。此剛柔兩用之巽也。

Starting three days before the庚 (Geng) day from the 28th, and ending three days after the庚 day until the 3rd. On the 28th, the faint sunlight disappears in the direction of Gen (Mountain). By the 30th, the light has completely vanished. From the 28th to the 30th is exactly three days, which is called the three days before the Geng day. At the transition between the last day of the month and the first day of the next month, the moon reappears with a touch of sunlight, with yin concealing yang. By the 3rd, a thin crescent light appears in the direction of Geng, and from the 1st to the 3rd is exactly three days, which is called the three days after the Geng day. The three days before the Geng day represent a gentle concealment of yang, corresponding to the "retreating yin symbol" in the alchemical practice—reducing the fire energy and allowing yang to retreat. The three days after the Geng day represent a gentle promotion of yang, corresponding to the "advancing yang fire" practice—directing the fire upward to promote the growth of yang. The golden elixir path is also like this: first, being gentle and yielding downward, deeply cultivating its softness; then, being gentle and yielding upward, naturally achieving its firmness. Yin contains yang, and yang uses yin. Regardless of the amount, there is no damage, achieving the utmost center and correctness, thus the "golden elixir" is formed. The benefit of being firm yet yielding is the greatest. This line corresponds to the use of both firmness and softness in the trigram Xun.

上九，在巽之終，巽下之功已畢，柔道宜退，剛道宜進，可以點化群陰之時，不必下巽，須當上巽，居於床上矣。若固執不通，宜在床上者，終在床下。柔過於剛，陰氣不化，必致大藥得而復失，前功俱廢，貞而有凶，可於理決之，此柔過於剛之巽也。然則，巽進漸入之道，須要識急緩、辨吉凶、知止足，可剛則剛，可柔則柔，隨時而用，巽進於剛柔中正為極功也。

The upper ninth line of this trigram is at the end of the Xun trigram. The downward movement of Xun has already been completed, and the path of softness should retreat while the path of strength should advance. This is the time when one can transform the mass of yin energies. There is no need to continue moving downward, but rather to move upward, taking up residence on the bed. If one stubbornly refuses to move upward and remains on the ground, the softness will overcome the strength, the yin energy will not be transformed, and inevitably, the great elixir will be obtained only to be lost again, resulting in the complete failure of previous efforts. Even if one adheres to the correct path, there will be danger. This can be reasonably determined. This line corresponds to the situation where softness overcomes strength in Xun. Therefore, the principle of gradual advancement in Xun requires clear discernment of urgency and calmness, clear distinction between good and bad fortune, and knowing when to stop and be content. One should be strong when appropriate and gentle when appropriate, using the method according to the timing. Only when the movement of Xun reaches the state of balance between strength and softness can one achieve the ultimate success.

兌：亨，利貞。初九，和兌，吉。九二，孚兌，吉，悔亡。六三，來兌，凶。九四，商兌未寧，介疾有喜。九五，孚于剝，有厲。上六，引兌。

The卦 of兑: It is smooth and favorable to maintain the correct path. Initial Nine: Joy arises in harmony, which is auspicious. Nine in the Second: Joy arises through sincerity, which is auspicious and dispels regret. Six in the Third: Joy is drawn from outside, which is dangerous. Nine in the Fourth: There is constant deliberation but the mind remains restless; if one can isolate evil influences, there will be good fortune. Nine in the Fifth: Placing sincerity in the wrong place, on a petty person who undermines oneself, brings danger. Six at the Top: Others are drawn to seek joy.

兌者，悅也。卦體二陽在下，一陰在上，虛於外而實於內，取象為澤，其德為悅，澤之為物，所以浸潤萬物，悅成萬物者，內悅外悅，自內而達外，由外以通內，內外相合，彼此無間，故謂兌。此悅於修道之卦，承上旅卦而來。旅者，以上行明，明不妄用，有志於道，而一切外物不得移之。

The meaning of Dui is joy. The trigram consists of two yang lines at the bottom and one yin line at the top, with the outer part being empty and the inner part solid; it represents a marsh. Its virtue is joy. A marsh can moisten and nurture all things, bringing joy to both inside and outside. Joy originates from within and spreads outward, and from outside it returns inward, connecting inside and outside without any separation. Therefore, it is called Dui. This is a trigram representing joy in the practice of the Way, following the previous trigram of Li (Travel). The trigram of Li discusses using stillness to achieve clarity, not misusing clarity, and maintaining one's resolve on the Way despite the disturbances of external things.

夫志於道，悅於道者也。悅於道，即能行其道，是以兌有亨道也。然悅於道雖亨，尤利於貞，貞則利，而遂其悅，不貞則不利，而敗其悅，如卦象上兌下兌，六爻相併。下兌者，內悅也，上兌者，外悅也。內悅實，則外悅亦實，內悅虛，則外悅亦虛。實者悅之真，虛者悅之假，真者悅之久遠，假者悅之不長，利於貞者，正在於此。真正修道之人，不悅於聲色貨利，而悅於仁義道德，自有真悅，不務假悅，一步一趨。皆從身心性命上用工夫，悅於始自能全於終，悅而未有不亨，亨而未有不利者也。

Since one has resolved to follow the Dao, one takes the Dao as joy; taking the Dao as joy, one can put the Dao into practice, so the Dui hexagram inherently possesses the way of smoothness and success. However, although taking the Dao as joy leads to smoothness, what is more important is to adhere to the correct path: adhering to the correct path brings smoothness and fulfills this joy, while not adhering to the correct path leads to difficulties and loses this joy. Looking at the hexagram, Dui below and Dui above, with the six lines paired two by two: the lower Dui represents inner joy, and the upper Dui represents outer joy. If inner joy is real, outer joy also follows as real; if inner joy is superficial, outer joy also follows as superficial. Real joy is genuine joy, superficial joy is false joy; genuine joy lasts long, false joy does not last long. The saying "it is advantageous to adhere to the correct path" is exactly referring to this. A truly practicing person of the Dao does not take sound, color, wealth, and profit as joy, but takes benevolence, righteousness, morality, and propriety as joy, thus possessing a true joy, not seeking false pleasures; every movement and action is devoted to cultivating the body, mind, and life, beginning with joy and ending with preservation, joy without any obstruction, and smoothness without any difficulty.

初九，剛而居正，悅出自然，絕無勉強，是謂和兌。悅至於和，能大能小，不傷其剛，自致其吉，此剛而有守之悅也。九二，誠實於中，內有主宰，悅於真而不悅假，一切虛幻之事，不得而動之，其吉在內，有何悔之不亡乎？此剛而得中之悅也。

The first line, 'Nine at the Beginning,' is a yang line in the correct position, expressing joy naturally without force, which is called harmonious joy. When joy reaches harmony, it can expand or contract as needed, without harming its own yang strength, thus naturally attracting good fortune. This line corresponds to joy that is strong and upright. The second line, 'Nine in the Second,' is sincere in the center, with a firm inner principle, rejoicing only in true things and not in false ones. All illusions cannot shake him, so good fortune lies within, and there is no regret to eliminate. This line corresponds to joy that is strong and maintains balance.

六三，柔而不中不正，不悅於內，而悅於外，舍其真而逐於假，為修道者之障礙，終於不能入道，其凶可知，此柔而務外之悅也。九四，剛以柔用，擬之而後言，議之而後動，擬議以成其變化，是謂商兌。兌至於商，不敢順悅，戒慎恐懼，不寧於處，非禮不履，如得介疾，終必有喜而遂其悅矣，此剛而能柔之悅也。

The sixth line in the third position is yin and weak, neither in the center nor in the proper place. It does not seek joy from within but instead seeks it from outside, abandoning the real for the false, thus becoming an obstacle on the path of cultivation. In the end, it cannot attain the way, and the danger is clearly evident. This line corresponds to those who are weak and seek joy externally. The ninth line in the fourth position expresses yang strength in a gentle manner. It deliberates before speaking and consults before acting, achieving change through repeated deliberation. This is called 'mutual consultation and exchange.' When joy reaches the point of needing consultation, one dares not follow joy blindly, remaining ever cautious and fearful, unable to rest in ease. It avoids any step that is not in accordance with propriety, like having contracted a disease that isolates evil influences. In the end, there will certainly be joy and the fulfillment of this joy. This line corresponds to joy that is strong yet flexible.

九五，自滿自盈，能剛悅而不能柔悅，終必敗。剛而不悅，是孚于剝，必有厲矣。大凡天資聰明之人，全在虛心下氣，親近有道之士，方能受益。若挾貴挾才，直奉承而惡直言，親小人而遠君子，過日增而善日減，惡漸長而德漸消，不厲而自致厲，所謂“如有周公之才之美，使驕且吝，其餘不足觀也已。”此剛而自滿之悅也。

The fifth line of the hexagram is full and overflowing, using only strength to please and not using gentleness to please, which will inevitably lead to failure. Being strong but unwilling to yield, placing trust in those who are small and harmful, will certainly bring danger and hardship. Generally, those with natural talent can only truly benefit by being humble, lowering their aspirations, and drawing close to virtuous people. If one relies on status or talent, only likes flattery and dislikes honest criticism, draws near to petty people and keeps away from gentlemen, then mistakes accumulate day by day while good deeds decrease, bad habits grow gradually while virtue is worn away. One will inevitably bring about danger and hardship upon oneself, just as the Analects says: even if one has the talents and virtues of the Duke of Zhou, if one is proud and stingy, the rest is not worth mentioning. This line corresponds to a pleasure that is strong and self-satisfied.

上六，悅之見外，巧言令色，人不悅而引人以悅之，此等之輩，無而為有，虛而為盈，不肯自思己錯，更將錯路教人，終於不能悅人，終於人不悅我，此柔而務外之悅也。然則，悅有真假，是非不同，吉凶悔吝不一，總以悅之得正為貴，正則亨，不正則不亨，修道者，可不以正而悅哉！

The sixth line at the top emphasizes outward joy, using flattery and pretending to be happy. When others are not genuinely joyful, this person insists on making them joyful for his own sake. Such people claim nothing exists when it does not, and fill emptiness with falsehood. They refuse to examine their own mistakes, instead leading others astray. In the end, they fail to bring true joy, and others also do not find joy in them. This line corresponds to those who are weak and seek approval from outside. Thus, joy can be real or fake, and righteousness or wrongness differ accordingly, leading to different outcomes of good fortune, regret, and hardship. The most valuable is to attain joy through the right path: when it is correct, things are smooth; when it is not, they are not. How can a person cultivating the Way not seek joy through the proper path!

渙：亨。王假有廟，利涉大川，利貞。初六，用拯馬壯，吉。九二，渙奔其機，悔亡。六三，渙其躬，無悔。六四，渙其群，元吉；渙有丘，匪夷所思。九五，渙汗其大號，渙王居，無咎。上九，渙其血去逖出，無咎。

The Hexagram of Dispersal: It is smooth. The king personally attends the ancestral temple, it is advantageous to cross a great river, and advantageous to maintain the correct course. Six at the Beginning: Use strong horses to rescue, which is auspicious. Nine in the Second: In the time of dispersal, flee to a table for support, and regret disappears. Six in the Third: Disperse oneself, without regret. Six in the Fourth: Disperse one's associates, great good fortune; in the midst of dispersal, it becomes a hill, something not thought of by ordinary people. Nine in the Fifth: Like sweating, issue a great decree, disperse the king's stored resources, without fault. Nine at the Top: Disperse the harm, go far away, without fault.

渙者，散亂不整之義。卦體下坎一陽藏於二陰之中，陽為陰所陷，上巽一陰入於二陽之下，陽為陰所傷，陰陽不交，性情各別，故謂渙。此陰陽喪亂重整之卦，承上巽卦而來。巽者，漸入真常，以其陰陽散亂，巽進以致濟耳。

The meaning of "Huan" is dispersion and disorder. The lower trigram is Kan, which represents a yang line hidden between two yin lines, with yang being trapped by yin. The upper trigram is Xun, which represents a yin line penetrating beneath two yang lines, with yang being harmed by yin. Yin and yang do not interact, and nature and emotion move separately, hence it is called Huan. This is a hexagram that signifies the reorganization after the disorder of yin and yang, following the previous hexagram Xun. The hexagram Xun discusses gradually entering the realm of true constancy; precisely because yin and yang have become scattered, it is necessary to use the effort of Xun to remedy the situation.

人自陰陽散亂，性情遷移，道心昧而人心生，正氣傷而邪氣盛，如坎中一陽，為陰氣所陷，先天藏於後天之中矣。先天既藏，浩氣不振，陰氣用事，為善不足，為惡有餘，不至喪盡天良而不止，如巽之一陰潛生於至陽之下，暗中消陽矣。此渙之所以為渙也。

After the separation of yin and yang and the divergence of nature and emotion, the "Dao heart" becomes obscured while the "human heart" arises, the righteous energy is harmed and the evil energy grows strong. It is like the single yang line in the Kan trigram being trapped by yin energy, with the Earlier Heaven energy retreating into the Later Heaven. Once the Earlier Heaven has been hidden away, the vast and noble energy cannot be stirred up, and yin energy takes control. The strength to do good is insufficient, while the opportunity to do evil remains abundant. It will not stop until the natural goodness is completely lost. This is also like the single yin line in the Xun trigram quietly emerging beneath the fully developed yang line, gradually eroding the yang energy from within. This is why Hun (the trigram of dispersion) becomes Hun.

然雖已渙，聖人有濟煥之道，能使渙者而重整，濟渙之道為何道？仍不離巽進之道。所爭者順而消陽，逆則扶陽耳。能逆其巽，於後天中返先天，漸次進步，不急不緩，閒邪存誠，克己復禮，散者能聚，亂者能整，依然當日原物，始渙而終不渙，是渙中而反有亨道矣。

Although the situation is already scattered, the sage has a method to rescue and restore it, enabling the scattered to be reassembled. The method to rescue and restore the scattered relies on the path of Xun (Wind), which is characterized by progress. The difference lies in whether one follows the path, which consumes yang energy, or goes against it, which supports yang energy. By using Xun in reverse, one can return from the Later Heaven to the Earlier Heaven, advancing step by step, neither too urgent nor too slow, guarding against evil thoughts while cultivating sincere intent, restraining private desires and returning to propriety. The scattered can be gathered again, the disordered can be restored to order, and it remains the original thing. Although it began as scattered, it ends not scattered. Thus, within the scattering there is a way to achieve success.

亨之者，事有險而心不險，外有險而內不險，借柔道而行剛道，以陽氣而化陰氣，如王假有廟。用誠格神，而神可格，亦如木順水性，利涉大川，而險可濟也。夫人之陰陽散渙者，皆由用人心而棄道心，一行一步，俱在險地，果其用道心而去人心，在虎穴中討命寶，於龍潭裡探明珠，巽進於險而通險。逆之順之，因事制宜，道心常存，人心永滅，五行攢簇，四象和合，何渙之有？但濟渙之道，有火候、有工程、有緩急、有止足，毫髮之差，千里之失，惟利於正耳。以正而濟，急緩得法，進退合時，何不亨，何不利乎？

What is meant by being prosperous and unimpeded is that there are dangers outwardly but not inwardly, and although there are difficulties, one's mind remains untroubled. Using gentle and compliant methods to accomplish strong and vigorous tasks, employing yang energy to transform yin energy, just as the hexagram statement says that the king personally attends the ancestral temple, using the utmost sincerity to move the spirits, and the spirits indeed respond. It is also like a tree following the nature of water to flow, which is beneficial for crossing a great river and overcoming obstacles. The reason why human yin and yang become scattered and disordered is because people use the mind of human desire and lose the mind of the Dao. Every action is taken on dangerous ground. If one can use the mind of the Dao to eliminate the mind of human desire, then one can retrieve the treasure of life from a tiger's den and find the pearl in a dragon pool, entering dangerous places with gentleness and smoothing out the dangers. Whether using in reverse or in the right way, it should be adapted to the situation. As long as the mind of the Dao remains constant and the mind of human desire is permanently eliminated, the five elements gather together, the four images harmonize, and there can be no more scattering. However, the task of rescuing scattered elements requires timing, effort, urgency, and the right moment to stop and be content. A slight error leads to a great mistake, so it is only beneficial to uphold the character of correctness. By rescuing the scattered with the right path, following the proper timing for urgency and retreat, where could there be failure to be prosperous and unimpeded, or where could there be failure to be smooth and easy?

初六，在渙之初，道心去之未遠，人心生之末盛，若能勇猛拯濟，則回頭是岸，真寶現前，順手可得。吉即在於用壯速拯矣。此濟渙於渙初者也。九二，陽陷陰中，人心用事，已居於渙，宜有悔者，因其剛而得中，人心雖起，道心穩定，如渙奔其機，雖有悔而悔可亡。此處渙而安於渙者也。

The first line, 'Initial Six,' is at the beginning of the Hexagram of Dispersing. The 'Way of the Heart' has not yet departed far, and the 'Heart of Man' has not yet grown strong. If one can courageously and swiftly take action to save the situation, then turning back is possible, and the true treasure is right before one's eyes, easily attainable. The good fortune lies in using strong and swift action to rescue. This line corresponds to the step of taking action early in the process of dispersing. The second line, 'Nine in the Second,' has a yang element trapped within yin. The 'Heart of Man' is now in charge, and one is already in a state of dispersing. There should be regret, but because it is strong and positioned in the center of the lower trigram, although the 'Heart of Man' has risen, the 'Way of the Heart' remains steady. Just as the line statement says, in times of dispersing, one should run toward a solid table for support, even though there is regret, the regret can be dispelled. This line corresponds to the step of being able to remain steady amidst dispersing.

六三，居於險極之地，是行險而有悔者。然有應於陽，順道心而不順人心，如渙其躬矣。悔出於有人心，有人心則有身。渙其躬，是無身而無人心，無人心而道心不昧，不致悔而自無悔。此遇渙而能出渙者也。

The line six in the third is at the extreme of danger, indicating a situation where taking risks would lead to regret. However, it corresponds with the yang line above, showing a willingness to follow the 'way of the heart' rather than the 'heart of people.' As the line statement says, it disperses its own body. Regret arises from having the heart of people; having the heart of people means having a body. By dispersing this body, there is no body and no heart of people, so the way of the heart is no longer obscured, and thus no regret arises naturally. This line corresponds to encountering dispersion and taking the step to move beyond it.

六四，柔而守正，煉己持心，虛極靜篤，渙散其群陰，以待陽復之時，其吉莫大焉。吉之者，以其能渙散假陰，即能復還真陽。真陽真陰，兩而相合，五行攢簇，四象和合，已散者而又聚，已亂者而仍整，大渙而仍大合，如渙有丘，匪夷所思矣。此有渙而歸不渙者也。

Six in the Fourth is a yao that isyin softness yet able to maintain correctness. It cultivates oneself, holds the mind firmly, and achieves utmost emptiness and solid stillness. It dissipates all the scattered yin, waiting for the return of a single yang. This is the greatest good, for it is able to dissipate false yin and thus restore the true yang. The true yang combines with the true yin, the five phases gather together, the four images harmonize, the dispersed is reassembled, the disorder is restored to order, and after great dispersion, it becomes great convergence. Just as the line statement says, dispersion leads to the formation of a hill, which is not something ordinary people can imagine. This yao corresponds to the step of dispersing and ultimately returning to non-dispersal.

九五，陽剛中正，識急緩，明吉凶，去假復真，能以濟換，是以渙汗其大號，渙王居無咎也。人之所以致渙而有咎者，以其誤認後天有形之假物，棄先天無形之真空，若能看破後天之假，不為後天所累，如渙其汗矣。既渙其汗而後大號其令，以正除邪，直行濟渙之道，則克己可以復禮，復禮可以為仁，心君安靜，渾然天理，止於至善一無所咎之地矣。此渙假而能全真者也。

The line nine in the fifth is yang and upright, capable of distinguishing urgency from leisure, clearly discerning good fortune and misfortune, removing falsehoods and restoring truth, thus being able to relieve dispersion. Therefore, the line statement says that it is like sweating out a major decree, dispersing the accumulated reserves of the sovereign without fault. People come to dispersion and error because they mistakenly regard the tangible, false things of the later heaven as treasures, and abandon the intangible void of the earlier heaven. If one can see through the false of the later heaven and not be burdened by it, it is like sweating out the sweat; once this layer of falsehood is dispersed, then one can issue a great decree, using righteous energy to eliminate evil, continuously carrying out the work of relieving dispersion. Thus, restraining private desires can return to propriety, returning to propriety can achieve benevolence, and the sovereign in the heart remains quietly and entirely as heavenly principle, resting in ultimate goodness without any fault. This line corresponds to the step of dispersing falsehoods and preserving the true.

上九，在渙之終，剛柔混合，是渙其血去逖出也。渙其血者，人心不能傷道心也。去逖出者，道心能以退人心也。道心存，人心去，即人心亦化為道心，金丹凝結，聖胎有象，始而陰陽散渙而有咎者，終而陰陽混合而無咎，此渙終而仍得合者也。然則，人心生而道心即去，道心生而人心即去，人心足以渙陰陽，道心能以合陰陽，渙中能合，還原返本，復見本來面目，濟渙之道盡矣。

The upper ninth line is at the end of the hexagram of Dispersing. The strong and the gentle blend into one, which is what the line statement means by dispersing the harm and driving it away. "Dispersing the blood" refers to the human mind no longer being able to harm the mind of the Dao; "driving it far away" means the mind of the Dao can drive the human mind away. When the mind of the Dao remains, the human mind retreats, and even the human mind is transformed into the mind of the Dao, the "golden elixir" is formed, and the sacred embryo is manifested. Initially, there was a mistake due to the dispersion of yin and yang, but finally, there is no mistake due to the blending of yin and yang. This line corresponds to the step where dispersing reaches its end and then comes back together. Thus, when the human mind arises, the mind of the Dao retreats, and when the mind of the Dao arises, the human mind retreats. The human mind can disperse yin and yang, while the mind of the Dao can reunite yin and yang. Being able to reunite again in the midst of dispersion, returning to the original state, returning to the root, and seeing one's true nature, the principle of dispersing is fully explained.

節：亨。苦節不可貞。初九，不出戶庭，無咎。九二，不出門庭，凶。六三，不節若，則嗟若，無咎。六四，安節，亨。九五，甘節，吉，往有尚。上六，苦節，貞凶，悔亡。

The卦 of节: It is smooth. To strictly adhere to restraint without knowing flexibility is not advisable. Initially, not leaving the gate or courtyard, no fault. At the second, not leaving the gate, danger. At the third, unwilling to restrain, will bring sighs, no fault. At the fourth, calmly maintaining restraint, smooth. At the fifth, willingly maintaining restraint, auspicious, going forward will be praised. At the top, strictly maintaining restraint, persisting in stubbornness brings danger, regret disappears.

節者，有限而不可過之義，卦德上坎陷、下兌悅，險中解悅，悅以御險，故謂節。此逆中行順，變通守道之卦，承上兌卦而來。兌者，悅而達外，能悅道而行道者也。但順處能悅，逆處不能悅。悅之不真，終難出險，而不得悅。故修真樂道之士，不以艱難動其心，不以危厄移其志，境險而心不險，時險而道不險，樂天知命，隨地而安，借險養悅，悅以御險，境遇在彼，造命在我，陰陽不能限，造化不能拘，逆之順之，而不失其所守，此節之所以有亨道也。但節雖能亨，若不知通權達變，固執一節，反為節困，名曰苦節。節至於苦，不險而自致險，獨受勞碌，有損無益。不但不為節，而且失其節，非險中之悅，乃悅以行險，是以不可貞也。

The meaning of "节" is to have a limit and not to exceed it. In terms of the hexagram's virtue, the upper trigram is Kan (Water), representing danger and peril, while the lower trigram is Dui (Lake), representing joy. Within danger, one can find relief and thus experience joy, and with joy one can manage the peril. Therefore, it is called "节." This hexagram represents a situation where one acts in accordance with the right path even in adversity, being flexible and adhering to the way. It follows the previous hexagram Dui (Lake), which speaks of joy spreading outward and expressing the way through joy. However, in favorable circumstances, everyone can be joyful, but in adversity, it is not certain. If joy is not genuine, one will not escape danger and will not achieve true joy. Therefore, those who cultivate true virtue and follow the way do not waver in their hearts when facing difficulties, nor do they change their aspirations in times of peril. Even when the situation is dangerous, their hearts remain calm; even when circumstances are adverse, the way remains unshaken. They find joy in adversity and use joy to manage danger. Although one's circumstances are not entirely under one's control, one's destiny is shaped by oneself. Yin and Yang cannot restrict them, nor can the forces of nature confine them. Whether acting in accordance with the way or against it, they do not lose sight of what they uphold. This is why the hexagram "节" is considered to be harmonious. However, although "节" can be harmonious, if one does not understand flexibility and rigidly clings to the idea of "节," one may be trapped by it, which is called "苦节." When "节" becomes extreme, one who is not in danger may bring danger upon oneself, suffering in vain with no benefit. Not only is this not "节," but it actually loses "节." Instead of finding joy in danger, one is using joy to take risks. Therefore, the hexagram statement says that one should not be rigid and constant.

夫君子修道立德，非禮不動，非道不立，非義不行，一步一趨，循規蹈矩，一言一語，隨時順理，其體常靜，如澤之無波無浪，其用則動，如水之可此可彼，靜而不至於失心，動而不至於迷性，動靜有常，因事制宜，不拘一節，時當塞而塞，遇險而能處險；時當通而通，出險而不致險，與時偕行，皆以無心處之，故能超出乎陰陽之外，不為陰陽所拘。蓋天地能役有形，不能役無形，能役有心，不能役無心，節不以心而以時，是謂隨時之節。節而隨時，如竹之節，節節有限，節節能通，有何不亨乎？

A gentleman cultivates the Way and establishes virtue, not acting if it is not in accordance with propriety, not establishing anything if it is not in accordance with the Dao, and not proceeding if it is not in accordance with righteousness. Every movement and every word follows the established norms and is appropriate for the time. His essence remains constantly still, like a marsh without waves; his function is active, like water that can flow to this side or that side. Stillness does not lead to losing his original nature, and activity does not lead to losing his innate character; movement and stillness follow their regular patterns, adapting to circumstances, without rigidly adhering to a single standard. When it is appropriate to close off, he closes off; when encountering danger, he can remain secure within it. When it is appropriate to be open, he is open; when leaving danger, he does not again encounter danger. He moves in harmony with the timing, responding without conscious effort, thus being able to transcend yin and yang without being bound by them. Heaven and earth can control tangible things but cannot control intangible ones; they can control those with a mind but cannot control those without a mind. Upholding principles is not based on personal desires but on the timing, which is called a principle that adapts to the time. A principle that can adapt to the time is like the joints of bamboo: each joint has a limit, yet each joint allows for the passage of air, so how could it not be smooth and unimpeded?

初九，在節之初，剛而守正，先能辨別其是非而後行，是不出戶庭之節。不出戶庭，能謹慎於始，自無咎於終。此剛而能正之節也。九二，剛為柔牽，僅能節內，不能節外，窮居獨處，孤寂守靜，是謂不出門庭之節。不出門庭，節而不通，不凶亦凶，此剛而固執之節也。

The first line, 'Nine at the Beginning,' is at the start of the hexagram of Moderation. It is strong and upright, discerning right and wrong before taking action, thus embodying the Moderation of not leaving the courtyard. Not leaving the courtyard means being cautious at the beginning, so naturally there is no mistake at the end. This line corresponds to Moderation that is strong and upright. The second line, 'Nine in the Second,' is strong but restrained by the yin, resulting in 'strong being pulled by the weak.' It can restrain within but not outside, isolated and alone, guarding quietness in solitude. This is also the Moderation of not leaving the courtyard. Not leaving the courtyard means Moderation that is blocked, which should not be ominous but ends up being ominous. This line corresponds to Moderation that is strong and stubborn.

六三，不中不正，務外失內，不知有節，欲求其悅，反致不悅，嗟若之傷，自取之耳，與人無咎。此柔而不知有節也。六四，柔順得正，借剛濟柔，不能節者亦能節，是謂安然之節。節到於安，出於自然，不由勉強，此柔而借人以節也。九五，居於險地，內有主宰，苦中能甘。能甘於險，則凡不險之處，無不能節，又可知往而有尚，順之逆之，方且節節相通，進於至中至正，神化不測之地矣。此剛而變通之節也。

The third line is neither central nor properly positioned, constantly seeking outwardly and losing its inner essence, not realizing the importance of moderation. It seeks joy but ends up in sorrow, bringing about lamentations, which are self-inflicted and cannot be blamed on others. This line corresponds to those who are weak and lack restraint. The fourth line is gentle and properly positioned, using the strength of yang to complement its own yin. Originally unable to maintain restraint, it now achieves it, which is called a peaceful form of restraint. Restraint that brings peace comes naturally without force. This line corresponds to those who are gentle and rely on others to maintain restraint. The fifth line is in a dangerous position, yet it has inner control, able to find sweetness in hardship. If one can find joy in danger, then in safe situations there will be no difficulty in maintaining restraint, and it can be determined that going forward will bring praise. Whether following the right path or the opposite, restraint becomes connected throughout, reaching a state of utmost centrality and correctness, mysterious and profound. This line corresponds to those who are strong and adaptable in maintaining restraint.

上六，在節之終，柔而不剛，是謂苦節。節至於苦，苦中無甘，節於此而不能達於彼，如忘物忘形，止念灰心，存神入定之類，雖云有節，行險僥倖，無益於性命，乃節道中之凶事。但在於節，執一而終，不為人情世事所累，又得悔亡，所謂“不踐跡，亦不入於室”者。此柔而不通之節也。六爻惟三爻不知有節，其餘三爻皆有節，或太過、或不及，是非不等。求其節之能謹於始者，其推初九，節之中正，不貞而亨者，其惟九五乎？修道者，可不先辨其節之之所以為節哉。

The sixth line at the top is at the end of the section, weak and lacking strength, which is called a harsh section. When a section becomes harsh, there is no sweetness within it, and it can hold one side but not the other. This is like forgetting objects and forms, stopping thoughts and making the mind like dead ashes, or holding onto spiritual awareness and entering a state of meditation. Although these are forms of sectioning, they are actually risky andby chance, offering no benefit to life and death, and are considered dangerous in the way of maintaining a section. However, since one is firmly committed to the section, sticking to a single path to the end, not being troubled by worldly affairs, one can eventually eliminate regret, just as the Analects say, without following the footsteps of predecessors, one cannot enter that inner chamber. This line corresponds to a weak and unchanging section. Among the six lines, only the third line does not know the concept of sectioning, while the others do have some form of sectioning, but some are excessive and some are insufficient, each with different consequences. To find someone who is careful in maintaining a section from the beginning, it would be the first line; to find someone who maintains a section in a moderate and upright way, without being stubborn and naturally prosperous, it would be the fifth line. How can those who cultivate the Way not first clarify what makes a section a section?

中孚：豚魚吉。利涉大川，利貞。初九，虞吉，有它不燕。九二，鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。六三，得敵，或鼓或罷，或泣或歌。六四，月幾望，馬匹亡，無咎。九五，有孚攣如，無咎。上九，翰音登于天，貞凶。

The卦 of Zhongfū: Sincerity can move even a piglet and a fish, which are things of no intelligence, thus it is auspicious. It is favorable to cross a great river and favorable to maintain uprightness. Initial Nine: To remain secure and self-restrained brings good fortune; if one seeks something else, there will be no peace. Nine in the Second: A crane calls in the shade of the mountain, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. Six in the Third: Encountering an opponent, at times drumming forward, at times weary and stopping, at times weeping, at times singing. Six in the Fourth: The moon is nearly full but not yet, the horse of the chariot is lost, but there is no fault. Nine in the Fifth: With sincerity in heart and connecting with the people, there is no fault. Nine at the Top: The sound of a rooster's crow reaches the heavens; to be stubborn leads to danger.

孚者，信也。中孚者，信在內也。卦體外四陽，而內二陰，虛於內而實於外，虛實相當，內外相應，且卦德內悅而外巽，悅而巽行，不即不離而行道，故謂中孚。此虛以求實之卦，承上渙卦而來。渙者，陽為陰陷，陰潛入而陽漸消，若欲陰不陷陽而順陽，使陰陽相合，非篤信於道者不能。

Fa means trust. Zhongfu refers to trust existing within. The structure of the hexagram has four yang lines on the outside and two yin lines inside, making the inner part empty and the outer part solid, with the emptiness and solidity in balance, and the inside and outside corresponding to each other. In terms of the hexagram's virtue, the inner trigram is Dui, meaning joy, and the outer trigram is Xun, meaning compliance. Joyful yet compliant in action, proceeding without being too close or too distant, thus it is called Zhongfu. This is a hexagram that seeks reality through emptiness, following the previous hexagram, Huan. Huan discusses how yang is trapped by yin, with yin quietly infiltrating and yang gradually diminishing. If one wishes to prevent yin from trapping yang and instead have yin follow yang, restoring harmony between yin and yang, it is something that only a person of sincere faith can achieve.

夫人之不能入道者，皆由心不信道。心不信道，則懸虛不實，行持不力，必至有始而無終。若果心信，一念純真，萬慮俱息，誠中達外，即能真履實踐，自卑登高，由淺及深，漸可至於深造自得之地矣。夫金丹之道，以黃婆為陰陽之媒娉。中孚者，中信也。信屬土，即黃婆也。黃婆在中，可以調陰陽、通人我、應萬事，無一物不可感通，是以中孚豚魚吉也。豚魚為無知之物，信能感之，則無知者且能順其我，而況有知者乎。

People fail to enter the Dao because they do not believe in it with their hearts. When the heart does not believe, one remains suspended in the air, unable to reach the solid ground. If one does not exert effort in practice, there will be a beginning but no end. If one can truly believe with the heart, with a single sincere thought, all kinds of thoughts will cease, and sincerity will be present in the middle and extend outward. Then one can truly put into practice, gradually ascending from the low to the high, from the shallow to the deep, and eventually reach the stage of deep cultivation and self-realization. The golden elixir doctrine uses the "Yellow Wife" as the mediator between yin and yang. The middle sincerity is the true sincerity; sincerity belongs to the Five Phases and is associated with the earth, which is the Yellow Wife. The Yellow Wife resides in the center, able to harmonize yin and yang, connect people and things, and respond to all matters. Nothing is beyond her ability to communicate with, hence the Hexagram Statement says that with sincerity in the middle, even a piglet and a fish can be blessed. A piglet and a fish are things without knowledge; even they can be moved by sincerity. If things without knowledge can obey me, how much more so can things with knowledge?

修道者，能以感豚魚之信，用之修性命，未有不致其吉者。但信能行之於順，不能行之於逆，其信不真，終必敗。信猶不為吉，人之信於道者有矣，信道而在平易之境，順順序序行去者亦有矣。若遇大難大困，大魔大障，顛沛流離，難堪之處，為道忘軀，不失所守者，萬中無一，能於難堪之處，不動不搖，過得去、打得出，方是感豚魚之信。

A person who practices the Way can offer a sincerity so profound that even a small fish like a piglet would be moved by it, using it to cultivate life and death. There is no failure in such a case. However, some people's sincerity only works well in favorable conditions and does not hold up in adversity. Such sincerity is not genuine and will ultimately lead to failure. This kind of sincerity cannot be considered as good fortune. There are indeed people who believe in the Way, and there are also those who proceed step by step in smooth and easy circumstances. But when they encounter great calamities, great hardships, great obstacles, or great demons, and when they are in a state of hardship and unbearable suffering, those who can still sacrifice their lives for the Way and not lose what they have vowed to uphold are rare among ten thousand people. Only those who remain steadfast and unmoved in unbearable situations, who can pass through and overcome them, can be considered as having a sincerity that moves even a piglet.

中孚之吉，是以又利涉大川也。大川至險之地，逆境也。逆境能涉，則順境能涉，自不待言，順之逆之，俱皆過去得，其信無往不利，無往不吉矣。雖然旁門三千六百，曲徑七十二家，俱皆著空執相，非盡性至命之學，假足以亂真，邪足以混正。若不分真假邪正，而即信之，則信之不正，不正即不利，不利仍不吉，是以尤利於貞耳，以正而信，以正而行，動與吉會，逆順無礙，自有為而入無為，由了命而至了性，全始全終，可於理決之也。

The sincerity of Zhongfou comes from within and is able to attract good fortune, which is why the hexagram statement says it "is beneficial to cross great rivers." Great rivers represent the most dangerous waters, symbolizing the hardships encountered on the path of cultivation. If one can overcome hardships, they can certainly overcome easier situations without needing further explanation. Whether facing favorable or adverse conditions, one can manage everything, and this sincerity ensures success and good fortune wherever one goes. However, the world is full of various false paths, said to be over three thousand six hundred, and many wrong ways, said to be seventy-two kinds. These are not focused on emptiness or clinging to forms, but rather they are not the true study of "exhausting one's nature and reaching one's destiny"—a complete understanding of one's true nature and the resolution of one's life and death. False teachings can confuse the true, and wrong paths can pretend to be correct. If one does not first distinguish between true and false, right and wrong, and blindly believes, then the belief is not correct. If the belief is not correct, one cannot gain benefit, and without benefit, one cannot speak of good fortune. Therefore, the hexagram statement especially emphasizes "beneficial constancy," which means upholding the right path: to believe and act according to the right way, so that every action aligns with good fortune, and there is no obstruction whether in adverse or favorable conditions. From the initial effort of action, one progresses to the natural state of non-action, from resolving one's life and death to fully understanding one's true nature, with a beginning and an end, a complete process. This principle can be determined through reason.

初九，在信之初，虞度其可信而方信，能謹於始，自吉於終，倘不能虞度其是非，忽信此，又信彼，反覆無常，難以全信，是有他而不得燕樂矣。此信道必謹於始也。

The line 'Initial Nine' refers to the beginning of sincerity. One should first examine whether the person or the path is trustworthy, and only after confirming trustworthiness should one place faith. Being cautious at the beginning naturally leads to good fortune in the end. If one does not first assess right and wrong, but instead wavers between trusting this or that, without consistency, faith cannot be maintained. This is what the line statement means by 'having it' but not attaining peace. The practice corresponding to this line is that faith must be carefully chosen from the very beginning.

九二，真信在中，知自守黑，陰陽隔礙潛通，神明自來，如鳴鶴在陰，其子和之，我有好爵，吾與爾靡之，同聲相應，同氣相求，不期然而然者。此潛修密煉之信也。

The sincere belief of Nine in the Second remains centered within the heart, understanding the virtue of dwelling in obscurity and not revealing one's brilliance. This is the principle expressed in the Dao De Jing as "knowing the white but holding to the black." In this way, the originally separated yin and yang energies become secretly connected, allowing the luminous nature to naturally arise. As the Line Statement says, "A crane calls in the shade, its young respond in harmony; I have a fine cup of wine, and I wish to share it with you." The same sound resonates with another, the same essence seeks out its counterpart, not through deliberate arrangement, but naturally occurring. The practice corresponding to this line is the sincerity of remaining anonymous and secretly refining one's cultivation.

六三，入於旁門，執著一身，強扭強捏，如得敵之信，信至於敵，久必有變，始而信此，既而信彼，這條不成，又作那條，或鼓或罷，或泣或歌，虛而不實，所謂“同類易施功，非種難為巧”，信非所信，終必敗信，此認假為真之信也。

The line six in the third position mistakenly enters a wrong path, clinging desperately to this physical body, forcing and acting artificially, just as the line statement says, "perhaps encountering an enemy"—believing to such an extent that it becomes an enemy to oneself. Over time, such a situation will surely lead to change. At first believing in one school, then turning to another, when this path proves unworkable, one switches to another; sometimes beating the drum and rallying, sometimes stopping and giving up, sometimes weeping, sometimes singing, empty and not grounded in reality. As the alchemical texts say, "similar things are easy to apply, different kinds cannot be made skillful"—only by using similar substances can results be achieved; if it is not the same kind, no matter how skillful, it cannot succeed. Believing in the wrong object will eventually ruin this belief. The line six in the third corresponds to the kind of belief that mistakes the false for the true.

六四，居上陽下陰之間，柔而守正，順其陽而不順陰，如月幾望馬匹亡也。人身純陰無陽，如月本無光也。必借他家之陽，然後生丹者，如月借日光也。月於晦朔之半，與日相交，初三，光輝方生，十五與日對望，光輝圓滿，陰順其陽也。十六一陰潛生，漸至三十，與日相背，光輝全無，陰違其陽也。

In the sixth line of the fourth position, the yao is situated between the upper yang line and the lower yin line. Its nature is gentle and compliant, maintaining correctness by following yang but not conforming to yin. This is similar to the line statement which says, "The moon is almost full, and the horses are lost." The human body, in the 'later heaven' state—after being born from parents, when yin and yang are already mixed—is entirely yin with no true yang. Just as the moon itself does not emit light, it must borrow yang from elsewhere, that is, a pure yang qi from the 'earlier heaven' outside the body, in order to form the elixir. This is like the moon borrowing light from the sun. The moon meets the sun between the new moon and the full moon, and on the third day, its light begins to appear. By the fifteenth day, when it is opposite the sun, its light is complete, showing that yin has obeyed yang. On the sixteenth day, a bit of yin qi quietly grows, gradually increasing until the thirtieth day, when it turns away from the sun and the light disappears entirely, showing that yin has defied yang.

金丹之道，始而以陰求陽，復於純乾，如月幾望也。既可借陽退陰，以化其氣質，如馬匹亡也。順其陽而絕其陰，一粒寶珠，懸於太虛空中，圓陀陀、光灼灼、淨倮倮、赤灑灑，無物不照，無物能瞞，更何有咎之不無乎？此柔而求剛之信也。

The Way of the Golden Elixir begins by using yin to seek yang, gradually restoring the pure yang body of Qian, just as the moon gradually approaches its fullness. Then, one can use this already attained yang to eliminate the remaining yin, transforming the inherited biased nature. This is like the Line Statement says, "The horses are lost," meaning to discard all paired impure elements altogether. Following yang and cutting off yin, a precious pearl hangs in the vast emptiness, round, bright, pure, and naked. It can see everything and nothing can hide from it. In such a state, how could there be any mistake? The practice corresponding to the Sixth Line in the Fourth position involves using a soft and compliant nature to seek the sincere and strong true yang.

九五，剛而中正，陰陽混合，性情精神，皆歸中央，仁、義、禮、智，皆歸於心，五行攢簇，誠一不二，是信之攣，如固結而不可解，所謂“一粒金丹吞入腹，始知我命不由天”，工夫到此，渾然天理，萬緣俱空，自然無咎。此剛柔如一之信也。

The Nine in the Fifth is strong and vigorous, occupying the central position and maintaining correctness. Yin and yang merge into one, and nature, emotion, essence, and spirit all converge in the central Yellow Court. Benevolence, righteousness, propriety, and wisdom are all gathered in the original mind. The Five Phases gather together in one place, sincerity is absolute and undivided. This is the meaning of the Line Statement "With sincere faith, it is as if bound tightly together"—belief is like a knot, firmly tied and unbreakable. As the alchemical formula says, "One grain of golden elixir swallowed into the abdomen, one realizes that one's destiny is not determined by heaven." When practice reaches this stage, the entire body is pure reason, all attachments are let go, and thus there is no wrongdoing. The practice corresponding to this line is the sincere integrity that unifies hardness and softness as one.

上九，自用聰明，妄猜私議，不能巽下求人，窮究實理，冒然修為，其進銳者，其退速，本欲登高，反而落下，是亦翰音而已，何能沖舉登天，以成天下稀有之事乎？此誤用聰明之信也。

The Upper Ninth is self-reliant and overconfident, making reckless guesses and private comments, unwilling to humbly seek advice from others or thoroughly investigate the actual truth, and then rashly begins to cultivate. Those who apply excessive force retreat quickly. They originally intended to ascend to a high position, but instead fall down. This is nothing more than what the line statement says, "the sound of a crane." Only the sound flies up to the sky, but the crane's body cannot fly. How can one truly rise and achieve great feats that are rare in the world? The line of the Upper Ninth corresponds to a kind of belief that misuses cleverness.

然則，中孚之道，貴乎信而得中，尤貴乎信而得正。信而得中，則志念堅固，經久不變，信而得正，則是非分明，修道最易。能中能正，信於道，即能行其道。行其道，即能成其道，一信而未有不吉，未有不利者也。

This shows that the way of Zhongfu values trust in the middle, especially trust in the right. Trusting in the middle makes one's aspirations and thoughts firm, enduring over time without change; trusting in the right makes distinctions between right and wrong clear, making the path of cultivation easiest. If one can both maintain the middle and uphold the right, and sincerely follow the great way, then one can put it into practice and ultimately achieve it. With such trust, there is no misfortune, and nothing is not smooth.

小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。

The Hexagram Statement of Xiao Guo says: It is smooth, favorable to maintain the correct path. It is suitable for small matters, but not for great ones. A flying bird leaves a trail of calls, not suitable to fly upward, but suitable to descend, thus bringing great good fortune.

初六，飛鳥以凶。六二，過其祖，遇其妣；不及其君，遇其臣，無咎。九三，弗過防之，從或戕之，凶。九四，無咎，弗過遇之；往厲必戒，勿用，永貞。六五，密雲不雨，自我西郊。公弋取彼在穴。上六，弗遇過之，飛鳥離之，凶，是謂災眚。

Initial Line Statement: Like a flying bird that soars high and does not return, thus it is dangerous. Second Line Statement: It passes over the grandfather and meets the grandmother; it cannot reach the sovereign but meets a minister, thus there is no fault. Third Line Statement: It does not specially guard against it, but follows along, thus it may be harmed, dangerous. Fourth Line Statement: There is no fault, no excess, and it meets just right; going forward is dangerous, must be cautious, do not act, keep firm and correct. Fifth Line Statement: Thick clouds but no rain, clouds coming from the western outskirts; the sovereign uses a bow with a rope to shoot the game hidden in the cave. Top Line Statement: It does not meet but passes over, the flying bird moves away, dangerous, this is called calamity.

小過者，陰過於陽，小的過也。卦德上震動、下艮止，止以運動，動本於止，止之堅固，動而不大，且卦體二陽在於四陰之中，內實外虛，內剛外柔，以小養大，故謂小過。此實以用虛之卦，承上節卦而來。節者，有險面能悅，內有主宰，借世法而修道法，依人事而復天德，命基堅固，可以自有為而入無為矣。

"The Small Crossing" refers to the situation where yin exceeds yang, meaning the smaller force surpasses the larger one. The moral quality of this hexagram is that the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Gen (Mountain), representing stillness. Using stillness to regulate movement, movement originates from stillness; when stillness is firm, movement does not become excessive. Looking at the structure of the hexagram, two yang lines are sandwiched between four yin lines, with the inner part being full and the outer part soft, inner strength and outer gentleness. Using the small to nurture the great, this is why it is called the Small Crossing. This is a hexagram of "using the actual to embrace the empty," following the hexagram of "Restraint." The hexagram of Restraint discusses being in a dangerous situation yet still able to be joyful, maintaining inner control, using worldly methods to cultivate transcendent principles, relying on human affairs to restore innate virtue; by this point, the foundation of life and nature has become solid, and one can transition from the "active" practice of the lower stage to the "non-active" natural state of the higher stage.

金丹之道，當先天真陽未復，須虛心而求實腹。及先天真陽已復，須實腹而又虛心，虛心之功，所以運天然真火，煅盡後天陰氣，以期脫化耳。是以小過而有亨道也。小過雖亨，尤利於貞，若不貞，而亦不亨。蓋小過之貞道，動不離靜，靜以運動，動靜如一，真人潛深淵，浮游守規中，勿忘勿助，綿綿若存，可小事不可大事也。

The Way of the Golden Elixir requires that when the "Earlier Heaven True Yang" — that pure Yang energy existing prior to the physical form — has not yet been restored, one must first empty the mind in order to fill the abdomen. When the Earlier Heaven True Yang has been restored, one should first fill the abdomen and then empty the mind. The practice of emptying the mind is to circulate the natural true fire, burning away the Yin turbid energies accumulated in the Later Heaven, in order to achieve the final transformation of the body. Therefore, the hexagram Xiao Guo (Small Crossing) inherently possesses the way of smooth passage. Although Xiao Guo is smooth, it especially favors upholding the right path. If one does not uphold the right path, then smooth passage will no longer be achieved. Because the way of upholding the right path in Xiao Guo is that movement does not depart from stillness, using stillness to circulate movement, and movement and stillness forming a single entity. Just as the "Cantongqi" says, "The true person dwells in the deep abyss, floating and drifting while keeping to the central path." Not forgetting nor hastening, continuous and subtle, as if present yet as if absent, this is the meaning of the hexagram statement "Suitable for minor matters, not for major ones."

小事者，無為之事。大事者，有為之事。有為者，所以採陽。無為者，所以養陽。既已實腹，宜小過而養陽之事。若大而不能小，不但不能保陽，而且有以傷陽，小過之利於貞，利於小動，不利於大動，利於小止，不利於大止，動而能止，止中有動，止於其所而動之，雖動而不出其位，如飛鳥遺之音，不宜上，宜下。

The so-called small matters refer to those along the path of "non-action"; the so-called great matters refer to those along the path of "action". Action is used to take in true yang; non-action is used to nurture true yang. Since the abdomen is already full, one should engage in the appropriate nurturing of true yang through small movements. If one only knows great things but cannot maintain small ones, not only will true yang not be preserved, but it will actually be harmed. Small excess is favorable to maintaining correctness because it favors small movements rather than great ones, small stillness rather than great stillness: movement can still be stopped, and stillness contains movement. One remains in one's proper position while moving, though moving, does not exceed one's position. This is like the hexagram statement which says a flying bird leaves a trail of sound, which is not suitable to go upward but is suitable to go downward.

鳥雖上飛，其音下遺，動不離止也。動不離上，不宜上，宜下，小過而養大，抽鉛添汞，溫養十月，聖胎成全，霹靂一聲，嬰兒出現，養之足，而吉之大，小過而大吉，利貞之小過，神哉！妙哉！

The bird although flies upward, its call remains below, which illustrates that movement does not separate from stillness. Although movement may not depart from an upward trend, it is not advisable to go upward continuously, but rather to gather inward and descend slightly, so that small nurturing leads to great results. Drawing out lead and adding mercury, this means using true yang energy to cultivate true yin nature. By nurturing sufficiently for ten months, the holy fetus is fully formed, and with a thunderclap, a baby-like yang spirit appears. When nurturing is adequate, great auspiciousness arises, hence the saying that small excess leads to great good fortune. This adherence to the right path of small excess is truly marvelous and extraordinary.

初六，當小過之初，正宜止於其所，煉己持心，乃柔而止之不固，急欲沖舉飛昇，如鳥飛而不止，懸虛不實，欲向其前，反成落後，不吉而凶，理有可必。此小過而妄想大過者也。

The line Initial Sixth represents the beginning of a minor excess. It should remain in its proper position, cultivating itself and maintaining its focus. However, due to its weak nature, its stillness is not firm, and it eagerly seeks to rise and soar, like a bird that cannot rest and flaps in the air, suspended without substance. It wishes to move forward but ends up falling behind. This is not auspicious but rather ominous, a natural outcome. The line Initial Sixth corresponds to the flaw of aspiring to a great excess while in a state of minor excess.

六二，性質本陰，若舍陽應陰，如過祖遇妣，陰太過陽矣。然柔而得正，不用過高之陰，而就卑下之陽，如不及其君，遇其臣，陰不過陽，而及至陰陽相當，剛柔一氣，內念不出，外物不入，不使有一毫客氣雜於鼎爐之中，自無得而復失之咎。此小過而不大過者也。

Six Two is inherently yin in nature. If it abandons yang and instead aligns with yin, it would be like the line statement says, crossing over the grandfather to meet the grandmother, causing yin to overpower yang excessively. However, since it is gentle and proper, it does not cling to high yin but instead approaches the lower yang. Just as the line statement says, it cannot reach the sovereign but meets the minister, so yin does not overpower yang. When the balance between yin and yang is equal and the firm and yielding become one, the inner thoughts do not go outward, and external desires do not intrude inward. No trace of foreign impurities enters the cauldron, thus there is no mistake of gaining and losing. The line of Six Two corresponds to a situation of minor excess without major excess, maintaining the proper measure.

九三，陽氣充足，正當防危慮險之時，乃剛而不中，知大而不知小，弗過防之，從或戕之，天寶得而復失。此大過而不知小過者也。

Nine in the Third has abundant yang energy, and this is precisely the time when one should be cautious and vigilant. Yet it is strong and not centered, understanding only the big picture but not the details, unwilling to be extra careful in the subtle aspects. It follows along with the trend without restraint, thus being harmed by yin forces. The treasure bestowed by Heaven is obtained and then lost again. The line of Nine in the Third corresponds to the error of knowing excessive excess but not knowing excessive deficiency.

九四，剛而能柔，已是陰陽合一，五行混化，正當待時超脫，有無不立之時，再弗可過通其柔者，若不知止足，猶用柔道以前往，是小之太過，反招客氣，必有危厲，此其所當戒者。戒之者，須要隨時通變，勿用永貞，可止則止，休歇罷功，可動則動，脫胎神化，由養而脫，打破虛空，方為了當。此小過而不可太過者也。

Nine in the Fourth is strong and vigorous yet capable of flexibility, having already reached a state where yin and yang are united and the Five Phases are blended and return to their origin. It is at a critical point where it should wait for the right opportunity to transcend, not clinging to either existence or non-existence. Therefore, it should not excessively apply its flexible approach. If it does not know when to stop and continues to push forward with flexibility, it will be too small in its attainment, thereby inviting harmful external influences and inevitably leading to danger. This is precisely the warning that should be heeded. To heed the warning, one must be adaptable and flexible, not rigidly adhering to fixed methods: when it is time to stop, stop immediately; when it is time to act, act decisively for transformation and transcendence. From nurturing to transformation, breaking through the void, only then is the matter concluded. The爻 of Nine in the Fourth corresponds to a situation of minor excess, which must not be overstepped.

六五，純陰無陽，如密雲不雨，自我西郊矣。修真之道，取真陰真陽兩弦之氣而結丹，只密雲而不能致雨，自我郊而不及彼郊，彼我相隔，亦如公弋取彼在穴矣。五近於四，賢士在望，不能屈已以求人，或靜坐觀空，或忘物忘形，是欲一空而了大事，以空射空，彼空我空，取彼在穴，內外一空，空而不實，焉能濟事？此小過而不知求大者也。

The sixth line, the fifth, is entirely of yin energy with no yang, just as the line statement says, with thick clouds but no rain, clouds coming from my western suburbs. The path of cultivation requires taking 'true yin' and 'true yang' energies, the energies of the upper and lower crescent moons—upper crescent gold and lower crescent water—to combine and form the elixir. Now there are only thick clouds but no rain, only within my own western suburbs but not reaching the other side. There is a separation between the two, just as the line statement says, the king uses an arrow with a rope to shoot at game hidden in a cave. The sixth line is close to the ninth line, virtuous people are nearby, yet it cannot humble itself to seek guidance, only knowing to sit in meditation and observe emptiness, or forget the self and the external world, trying to accomplish great things with the word 'emptiness'. Using emptiness to shoot emptiness, the other side is empty, and so is oneself. So called 'taking what is in the cave', inside and outside only result in emptiness, empty but not substantial, how can anything be accomplished? This line corresponds to a time of minor excess yet not knowing to seek the great, a deviation.

上六，愚而無知，已小過矣。再弗可遇，過者乃愚而自用，聽信盲師，動作於上，或搬精補腦，或運氣天谷，或存眉間之思，或守泥丸之神，或默朝上帝，或鑑形出殼，知進而不知退，如鳥飛極，上不能自止，終有災眚而莫可救。此本小過而又遇過者也。

The Sixth at the Top is ignorant and foolish, and even this small excess is already excessive. It should not seek further encounters or go even further. Yet it is both ignorant and self-assured, believing in the teachings of a blind master, and acts solely in the upper part of the head: either moving vital energy to nourish the brain, or directing energy to the Tian Gu穴, or visualizing between the eyebrows, or stubbornly guarding the Nimitan Gong's spirit, or silently worshiping Heaven, or internally observing the body and foolishly seeking to leave the body. It only knows advancement and not retreat, like a bird flying to an extremely high place, ascending but unable to stop, eventually bringing disaster that cannot be salvaged. This line corresponds to the outcome of being already a minor excess and then encountering an even more excessive action.

然則，小過之道，當丹未得，須以陰而求陽，及丹已得，須借陰以養陽，總要小之得正，不可小之太過，不可小之不及，方能亨，方能利，小過而大吉矣。

Therefore, the way of the Minor Overstep is: when the elixir has not yet been obtained, one must use Yin to seek Yang; but when the elixir has already been obtained, one must use Yin to warm and nurture Yang. In summary, the small gain must be proper. It must not be excessive, nor insufficient, in order to achieve success and smoothness, which is the Minor Overstep leading to great good fortune.

既濟：亨小，利貞。初吉終亂。

The Hexagram Statement of 既济 says: Success is only in small matters, and it is advantageous to maintain the correct course. Initially吉利, but ultimately it leads to confusion.

初九，曳其輪，濡其尾，無咎。六二，婦喪其茀，勿逐，七日得。九三，高宗伐鬼方，三年克之，小人勿用。六四，繻有衣袽，終日戒。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。上六，濡其首，厲。

The Line Statement for the first line: The wheel is held back and the tail is wetted, retreating behind, there is no fault. The Line Statement for the second line: A woman loses the curtain on her carriage, there is no need to search for it, it will be recovered after seven days. The Line Statement for the third line: King Wu Ding of the Shang dynasty waged war against the Ghost People, fighting for three years before conquering them, small people should not be employed. The Line Statement for the fourth line: The boat has leaks, prepare in advance some old rags to stop the leaks, remain vigilant all day. The Line Statement for the fifth line: The neighbor to the east slaughters a cow for a sacrifice, but it is not as good as the neighbor to the west offering a simple sacrifice of thin food, able to truly receive blessings. The Line Statement for the sixth line: The head is completely soaked, dangerous.

濟者，陰陽相濟之義。既濟者，陰陽相濟之極也。卦德上坎陷、下離明，借險以養明，以明而御險，明由險生，險因明通，明險相濟，故謂既濟。此防危慮險、固濟丹元之卦，承上中孚而來。中孚者，悅而巽行，深造自得，陰陽不濟者，終必能濟矣。

"Ji" means the mutual support and complementation between yin and yang. "Ji Ji" refers to the state where yin and yang have reached the highest level of mutual support. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Li, representing brightness. It uses the situation of danger to cultivate this brightness, and uses this brightness to control the danger: brightness arises from danger, and danger is overcome by brightness. Brightness and danger support each other, hence it is called Ji Ji. This hexagram is one that prevents danger and carefully guards the dan yuan, following the hexagram Zhong Fu. Zhong Fu speaks of inner joy and modest behavior, achieving results naturally through deep practice; originally those who could not harmonize yin and yang will ultimately be able to do so.

但不濟須求濟，既濟須保濟。保濟者，固濟丹元之功。固濟丹元，在乎以明御險，防險養明耳。養明者，藏明於內，有智不用，有才不使，明其明德，止於至善也。防險者，謹慎於外，非禮不履，非義不行，素位而行，不願乎外也。內既能養明，外又能防險，明有養而明不傷，險遇明而險即消。

However, when things have not yet reached harmony, one should strive to achieve harmony; once harmony is attained, one should endeavor to maintain it. To maintain harmony means to diligently seal and secure the Dan Yuan; and to seal the Dan Yuan lies in using brightness to manage and guard against dangers, thereby nurturing brightness. Nurturing brightness means keeping this clarity within: possessing wisdom without displaying it, having ability without exerting it, allowing the inherent brightness of virtue to become more evident, and dwelling in the highest good. This is precisely what the "Great Learning" says: "To illuminate the bright virtue" and "to rest in the highest good." Guarding against dangers involves being cautious in all external matters: not acting against propriety, not doing what is unjust, performing duties according to one's proper position, and not harboring improper desires. This is exactly what the "Doctrine of the Mean" states: "To act according to one's proper position without aspiring beyond it." When both inner brightness is cultivated and outer dangers are guarded, brightness will not be harmed, and dangers encountering brightness will naturally be resolved.

明為離德，位於南，為火，即神也。險為坎德，位於北，為水，即精也。神好動而火上炎，以精養神。火得水而燥氣悉化，精易洩而水下流，以神攝精，水得火而慾念自消。燥氣化而神安，則心虛；慾念消而精一，則腹實。

The virtue of the Li hexagram is associated with the south and belongs to fire, representing the human spirit. The virtue of the Kan hexagram is associated with the north and belongs to water, representing the human essence. The spirit tends to be restless, and fire naturally ascends and burns upward, so essence is needed to nurture the spirit: when fire receives the nourishment of water, its fierce and dry energy is transformed. Essence tends to be easily lost, and water naturally flows downward, so the spirit is needed to restrain the essence: when water receives the warmth of fire, desires naturally dissipate. When the dry energy is fully transformed and the spirit becomes tranquil, the heart becomes empty and quiet; when desires are eliminated and the essence is focused and pure, the abdomen becomes full.

心虛則人心無而真陰現；腹實則道心發而真陽生，以真陰順真陽，以真陽統真陰，真陰真陽，兩而相合，恍惚有象，杳冥有精，結成一粒黍米寶珠，吞而服之，延壽無窮，是既濟固有亨道也。

When the mind becomes empty and tranquil, the "human mind" — that restless, fluctuating mind driven by emotions and desires — disappears, and the "true yin" — the originally gentle and pure nature — becomes manifest. When the abdomen becomes full, the "way mind" — that innate, upright consciousness — is activated, and the "true yang" — the pure original qi of the Earlier Heaven — arises. Using the true yin to follow and support the true yang, and using the true yang to govern and unify the true yin, the true yin and true yang combine. In a state of vague and indistinct clarity, forms and images appear; in a state of profound darkness, the essence and truth are contained. They condense into a pearl the size of a grain of millet. Swallowing it, one can achieve longevity without end. This is why the state of completion already possesses the way of smoothness and success.

但陰陽既濟則明盛。明盛，易於恃明自用，若不謹慎，少有疏失，明極反暗，道心又昧，人心又起，濟中即有不濟，是既濟之亨又小也。

But once yin and yang have harmonized, human virtue becomes intense. When virtue is intense, it is easy to rely on one's intelligence and act independently. If not cautious, even a slight mistake can turn extreme clarity into darkness, obscuring the way of the Dao and allowing the human heart to rise again. Within the harmony, there is immediately a lack of harmony. This is why the prosperity of the situation of harmony can only be considered as 'prosperity of a small nature'.

蓋以事在未濟，人多戒懼修省，用明以防險；事在既濟，人每晏在自殆，昧明而招險，亨小不大，得而復失，皆在於此，是以既濟亨道，惟利於守正耳。以正養明，以正防險，自然明不傷而險不生。但以明防險，尤利於既濟之初。初則吉，而終則亂也。

In general, when things are still not yet completed, people are mostly cautious and alert, self-cultivating and reflecting, using clarity to prevent danger. But when things have already been successfully completed, people often become complacent and careless, thus inviting danger. They become dull in clarity and invite peril instead. Success is only achieved in small matters and cannot be grand, and once obtained, it is often lost again, and the root of this lies here. Therefore, the way of success in the state of completion is only favorable to maintaining correctness. Using correctness to nurture clarity and to guard against danger, naturally clarity is not harmed and danger does not arise. Moreover, using clarity to prevent danger is especially important at the beginning of success. The beginning is auspicious, but by the end, things become chaotic.

初吉者，養明於早，有險無險。終亂者，用明太過，無險招險，總此一明，總此一險，能養其明則無險，過用其明則有險。修道者，可不於既濟之初，早防其險乎？

The term "initially auspicious" refers to cultivating this clarity early on, so that even if there was danger, it becomes harmless. "Final chaos" means using clarity excessively, so that even without danger, it brings about peril. In the end, it is always the same clarity and the same danger: if one nurtures this clarity, there is no danger; if one overuses it, danger arises. How can a person on the path of cultivation not be vigilant against the danger at the very moment of achieving success?

初九，在既濟之初，剛而守正，如車曳其輪而不前，人濡其尾而退後，能敬謹於始，自無咎於終。此方濟，即防其不濟也。

The initial line, Initial Nine, is at the beginning of the completed crossing, strong and upright, just as the line statement says, holding back the chariot wheels unwilling to move forward, getting the tail dirty and willing to retreat. Being respectful and cautious at the beginning naturally ensures no mistakes at the end. The practice corresponding to this line is to guard against failure when success is just about to be achieved.

六二，柔而無剛，陰陽不濟，大道難修，如婦喪其茀而有險矣。然柔而中正，煉己待時，虛室生白，神明自來，是以勿逐七日得也。

Six Two is soft and lacks firmness, yin and yang cannot harmonize, and the great way is difficult to achieve. It is like the line statement says, a woman losing the ornament on her carriage and encountering danger. However, it is gentle and proper, able to cultivate itself and wait for the right time. A vacant heart naturally produces brightness, and the luminous nature naturally comes. Therefore, the line statement says there is no need to seek; after seven days, it will be lost and then regained.

七日者，火之數，煉己而火返真，以明破險，借險生明，取坎中之陽，填離中之陰，水火相濟，不待勉強，自然而然，此以陰而求陽相濟也。

The term "seven days" refers to the number of the fire element, as the Yellow River Chart associates two and seven with fire. When one refines oneself until the fire returns to its pure state, one can use clarity to overcome danger, and also use danger to generate clarity. This process involves removing the central yao (line) of the Kan hexagram (water) and using it to fill the central yao of the Li hexagram (fire). Water and fire thus support each other naturally, without force. The practice corresponding to the second line, six two, is to seek yang through yin, achieving mutual support.

九三，居明之極，有近於險，如有鬼方也。不能戒備於早，既濟將不濟，雖剛而得正者，若欲不為險傷，亦必盡其力而方保濟，如高宗伐鬼方，三年克之。剛而得正者，且如此，而況不正之剛乎？故曰小人勿用。此既濟而不能豫防不濟也。

Nine Three is located at the top of Li, the Trigram of Fire, and has already approached the danger of the Upper Trigram. It is like having a ghostly people on the border causing trouble. If not prepared in time, the state of being already accomplished will turn into one of failure. Even a strong and upright person, if he wishes to avoid being harmed by danger, must exert himself fully to maintain this 'accomplishment,' just as King Wu of the Shang Dynasty fought against the ghostly people for three years before conquering them. Even a strong and upright person finds it so difficult, how much more so those who are not upright yet strong? Therefore, the Line Statement says, 'Do not use the petty person.' This line corresponds to a situation where, although the state is already accomplished, there is no prior prevention of the mistakes that could lead to failure.

六四，當既濟之時，黜聰毀智，防危慮險，如舟有濡，先備衣袽，終日戒之。此既濟而能時防不濟也。

Six in the Fourth corresponds to the time when the situation is already completed. It is capable of dismissing cleverness and abandoning cunning methods, preventing danger and considering risks, like a boat with a leak, preparing in advance a patch made of old clothes and rags, remaining vigilant all day long. The Sixth Line at the Fourth position represents the steady preparedness to prevent the situation from deteriorating during the time of completion.

九五，當既濟之時，滿盈自居，腹實而不知虛心，既濟中即藏不濟，如東鄰殺牛，不如西鄰之禴祭，實受其福也。

The Nine in the Fifth is at the time of completion, yet it takes pride in its fullness. Though its interior is already full, it does not understand the need for humility, so within the state of completion there is hidden a lack of completion. Just as the line statement says, the eastern neighbor slaughters an ox and offers a grand sacrifice, yet it is not as good as the western neighbor's simple sacrifice of a thin offering during the lesser spring festival, which can genuinely receive the blessings.

蓋未濟之時，方致濟，以虛求實而能濟，既濟之時濟已極，實而不虛，仍不濟。虛能實，滿招愆，理所必然。此既濟而又招不濟也。

In general, when things are not yet completed, one should strive to achieve mutual support, seeking reality through emptiness, thus being able to accomplish the task. However, once completion is achieved, mutual support has reached its peak, and there is only reality without emptiness, which actually leads to failure. Emptiness can contain reality; self-satisfaction brings about mistakes, which is a natural principle. The line Nine in the Fifth corresponds to the situation where completion leads to the risk of failure again.

上六，火候不明，持盈未已，不能防險於既濟之時，自然致險於既濟之終，如濡及於首，全身失陷，陰陽散渙，前功俱廢，危厲所不能免。此既濟而終歸不濟也。

The Sixth at the Top fails to recognize the proper timing, clinging stubbornly to fullness without ceasing, and in the moment of completion fails to guard against dangers. Naturally, by the end of completion, danger arises, like water rising to the top of the head, causing the whole body to sink. Yin and yang become separated and lost, rendering all prior efforts useless, and danger is inevitable. This line corresponds to a situation where completion ultimately leads to failure.

修道者，至於取坎填離，水火相濟，不知費過多少苦功，幸而得之，及早封藏，防危慮險，以修向上事業。否則晏安自息，休歇罷功，火候有差，既濟又不濟，成而復敗，可不惜乎？故有為無為之道，隨時而用，必以有無一致，虛實兼該，了性了命為極功也。

A practitioner of the Dao, after achieving the balance of water and fire, filling the坎 with the离 and harmonizing water and fire, must have invested a great deal of effort. Once success is achieved, one should promptly seal and protect it, being cautious of dangers and risks, and proceed to higher endeavors. Otherwise, if one seeks comfort and rests prematurely, abandoning the work, any mistake in the timing will transform the achieved harmony into disorder, leading to failure once again, which would be a great pity. Therefore, the practices of "having action" and "non-action" must be used according to the right timing. One must ensure that action and non-action are unified, and that emptiness and reality are both present, ultimately achieving the perfection of nature and life.

未濟：亨。小狐汔濟，濡其尾，無攸利。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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