The Zhou Changes (I Ching) Enlightenment Explanation

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

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

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

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

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

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

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

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

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

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

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

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

崇禎辛巳仲冬旭道人書於溫陵之毫餘樓

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

北天目道人蕅益智旭著

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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