The Trigram of Obstruction

（艮下　坎上）蹇：利西南，不利東北，利見大人，貞吉。大凡乖異不合，則所行必多阻難，然正當阻難時，豈無拯難良策哉。往西南，則說也，順也，明也，拯難之要道也；往東北，則止也，險也，益其蹇而已矣。惟大人能濟蹇，惟正道能出蹇。蹇故可以動心忍性增益其所不能而吉。

The lower trigram is Gen (Mountain) and the upper trigram is Kan (Water), forming the Hexagram Jian (Obstruction). The Hexagram Statement says: going to the Southwest is advantageous, going to the Northeast is disadvantageous; it is appropriate to go and meet a superior person of virtue; maintaining uprightness brings good fortune. - Zhi Xu explains: generally, when human affairs are discordant and not in harmony, action will inevitably encounter many obstacles; however, in the midst of such difficulties, is there not a wise strategy to overcome them? Going to the Southwest, where Dui (Lake) represents harmony and joy, Kun (Earth) represents flexibility and gentleness, and Li (Fire) represents brightness and illumination, is indeed the key to overcoming difficulties. Going to the Northeast, where Gen (Mountain) represents stillness and Kan (Water) represents danger, will only make the difficult situation worse. Only a superior person of virtue can rescue one from difficulty, and only by following the right path can one emerge from difficulty. It is precisely because one is in a difficult situation that one's mind can be stirred and one's character can become more resilient, allowing one to develop abilities that were previously unattainable, hence it is good fortune.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉。愚者汨於情慾之私，雖有不測之險臨其前，盲無見也，況能止哉。能止，不惟不陷於險，從此必求出險之良策矣，安得非智。本以東北之坎艮，往就西南之離兌與坤，故剛柔相濟而得其中；若守此東北，則終於險，終於止而已矣。

The Commentary on the Judgment says: "Jian means difficulty, with danger and entrapment ahead. Seeing danger and entrapment yet stopping one's steps is wisdom. Going toward the Southwest is advantageous because it leads to the middle path; going toward the Northeast is not advantageous because that path has reached its end. It is appropriate to go and see a superior person because going forward can establish achievements; each line is in its proper position and upholds righteousness, thus benefiting the state. The function of this situation of JIAN is indeed great." - Zhixu explains: The foolish are immersed in emotions and private desires. Even if there is an unseen danger before them, they are like the blind, unable to see it, let alone being able to stop. If one can stop, not only will they not fall into danger, but they will certainly seek out good strategies to escape from it. How can this not be wisdom? Originally, one starts from the Northeast, where Kan and Gen are, and moves toward the Southwest, where Li, Dui, and Kun are. Thus, the strong and the flexible are balanced and the middle path is attained. If one stubbornly stays in the Northeast without moving, then he will be trapped in danger all his life and remain stagnant forever.

惟九五陽剛中正，當大人之位，以拯邦國之蹇，故往見之者，必有拯蹇之功。然爻中獨上六明利見大人，餘不言者，見大人亦待其時。時止則止，時行則行，蹇之時用，即全體大易之時用也，六十四卦皆爾，每於人所忽者一提醒之云爾。

The Commentary on the Judgment says, "It is advantageous to see a great man," because the primary hexagram contains only the nine in the fifth yang line that is central and upright, occupying the position of a great man, who can relieve the difficulties of the state. Therefore, those who go to see him will surely achieve success in overcoming these difficulties. However, among the six lines, only the sixth at the top explicitly mentions "It is advantageous to see a great man," while the other lines do not mention it. This is because seeing a great man also requires the right timing. When the time comes to stop, one should stop; when the time comes to act, one should act. The concept of "time" in the蹇卦 is exactly the same as the concept of "time" throughout the entire Book of Changes. All sixty-four hexagrams follow this principle without exception. The sages merely remind people with a single sentence at the points where people tend to overlook it.

象曰：山上有水，蹇。君子以反身修德。山本毓泉，宜涵而不宜泛。今水流於上，使人不能厝足，此乃山有缺陷，非水之過也。君子知一切險難境界，惟吾心自造自現，故不敢怨天尤人，但反身以修其德。如治山者，培其缺陷，則水歸澗壑，而不復橫流矣。

The Great Image Commentary says: Mountains with water on top, this is the Hexagram of Obstruction; the gentleman takes this as a model, and instead focuses on self-cultivation and moral development. - Zhixu's explanation: Mountains are originally the place where spring water is born, and the spring water should be contained within the mountain, not overflowing. Now the water flows on the mountain, making it impossible for people to find a place to stand, which actually indicates a defect in the mountain itself, not the water's fault. The gentleman understands that all difficult situations are merely created and manifested by his own mind, so he does not blame heaven or accuse others, but instead turns back to cultivate his own virtue. Just like those who manage mountains, by repairing the defects of the mountain, the water naturally flows into the mountain streams and gullies, no longer flowing wildly everywhere.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。蹇以見險能止為知，故諸爻皆誡其往而許其來，來即反身修德之謂也。初六見險即止，知機而不犯難，其反身修德功夫最早，故可得譽。夫豈逡巡畏縮也哉，理宜修德以待時耳。

The line statement of the first line says: Going forward meets difficulty, returning brings praise. The small image commentary says: Going forward meets difficulty, returning brings praise, meaning one should wait for the right time. - Zhixu's explanation: The Jian hexagram takes 'seeing danger and knowing when to stop' as wisdom, so all six lines warn against going forward and affirm returning. Here, 'returning' refers to the great image commentary's idea of turning back to cultivate virtue. The first line immediately stops upon encountering danger, discerning subtle signs and not venturing into hardship. It begins cultivating virtue earliest, thus gaining praise. Is this not being timid and hesitating? In principle, one should first cultivate virtue and wait for the right time.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。陰柔中正，反躬無怍，而上應九五陽剛中正之君，方居險地，安得不蹇其蹇以相從事。然諸爻皆以能止為知，而此獨不然者，正所謂事君能致其身，公爾忘私，故雖似冒險，終無尤也。易讀曰：匪躬正本反身來。平日能反身以體蹇，才能臨時匪躬以濟蹇。

The line statement for the second line says: The king's ministers run through difficulties for the sake of the country, not for their own benefit. The small image commentary says: The king's ministers risk danger and run about, ultimately without fault. Zhu Xiu explains: The second line, being yin and soft, occupies the central position of the lower trigram and is in the proper position, thus reflecting no guilt when self-examining. It is in correspondence with the ninth line in the fifth position, a yang and strong ruler who is in the dangerous situation of Kan. How could it not risk difficulties to relieve the ruler's worries? All six lines are usually considered wise for being able to stop, but this line is different, which is exactly what the Analects refers to as 'serving the ruler by giving one's body,' being entirely for the public good and forgetting one's own self. Therefore, although it seems risky, there is nothing to blame. The book 'Yi Du' says: 'Not for one's own body' comes from 'self-reflection.' Only by reflecting on oneself and cultivating virtue daily, and understanding difficulties, can one, when facing affairs, be ready to sacrifice one's self and forget private interests to relieve difficulties.

九三：往蹇來反。象曰：往蹇來反，內喜之也。九三為艮之主，剛而得正，見險能止者也。既知往則必蹇，故來而反身修德，則內二爻無不喜之。六四：往蹇來連。象曰：往蹇來連，當位實也。已入坎體，其蹇甚矣。然設能來而反身修德，則猶可連於艮之三爻而獲止也。陰本不實，故來連於當位而實之九三也。

The third line statement says: Going forward meets difficulty, returning brings back to the original position. The Small Image Commentary says: Going forward meets difficulty, returning brings back, because the two lines of the inner trigram are pleased with it. - Zhixu's explanation: The third line is the main line of the lower trigram艮 (Mountain). It is strong and upright, being someone who can stop when encountering difficulty. It knows that going forward will certainly meet difficulty, so it turns back and cultivates virtue, thus the two lines of the inner trigram, the initial line and the second line, are not displeased with it. The fourth line statement says: Going forward meets difficulty, returning brings connection. The Small Image Commentary says: Going forward meets difficulty, returning brings connection, because it is in the proper position and can rely on a full yang line. - The fourth line has already entered the upper trigram坎 (Water), so the difficulty is even greater. But if it turns back and cultivates virtue, it can connect with the third line of the lower trigram艮 (Mountain) and achieve rest. Yin lines are by nature empty and not solid, so returning to connect with the third line, which is in the proper position and solid, is possible.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。居坎之中，蹇之大者也。剛健中正，六二應之，故得朋來共濟大蹇。然非朋之能來助我，實由我之中道足為拯蹇節則，故上下諸爻皆取節則於我耳。釋迦出五濁世，得無上菩提，為一切眾生說難信法，其真能為甚難希有之事者乎。

The fifth line statement says: Being in a great difficulty, friends of the same path come to help. The small image commentary says: In great difficulty, friends come because the fifth line is in the center and can become the standard. - Zhixu explains: The fifth line is in the middle of the upper trigram Kan, which is the most difficult part of the difficulty; but it is strong, upright, and proper, and has the second line corresponding to it, so it can gain help from friends to overcome the great difficulty. However, it is not that friends are capable of helping me, but rather that the middle path I uphold is sufficient to serve as a standard for rescuing from difficulty. Therefore, all the lines above and below take me as their standard. He then compares it with Buddhism: Shakyamuni appeared in the world of five defilements—impurity of time, impurity of view, impurity of afflictions, impurity of beings, and impurity of life—attained the Supreme Bodhi (complete and perfect enlightenment), and preached the difficult-to-believe teachings for all beings. That is truly someone who can do an extremely rare and precious thing.

上六：往蹇來碩吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。陰柔居險極，豈可更有所往，亦惟來而反身修德則碩吉耳。碩者，實也，大也。吉之所以能實大者，以利見九五大人故也。君子求諸已，故志在內則吉；輔世長民莫如德，故利見為從貴，此指天爵為貴，非徒以人爵也。須跋陀羅最後見佛得度，其碩吉之謂乎。

The line statement of the sixth line at the top says: Going forward meets difficulty, returning brings great benefit and good fortune, and it is appropriate to go and see a great person. The small image commentary says: Going forward meets difficulty, returning brings great benefit, because the mind is within; it is appropriate to see a great person, because following a superior person. Zhu Xiu explains: The sixth line, being a yin and soft line, is located at the very top of a dangerous position, where can it go further? It can only turn back and cultivate virtue, thus achieving great good fortune. "Shuo" means fullness and vastness; this good fortune is both real and vast because it is appropriate to go and see the ninth line five, the great person. A gentleman deals with all matters by looking inward, so having the mind within brings good fortune; assisting the world and nurturing the people has nothing more important than virtue, so "being beneficial to see a great person" is called following a superior person—here, the term superior refers to the virtue bestowed by heaven as mentioned by Mencius, not merely the official rank in the human world. Finally, he compares it with Buddhist teachings: Shubatuo Luo was the last one to see the Buddha before the Buddha's passing and attained liberation, which is probably this kind of "coming, being great, and being good fortune."

（坎下　震上）解：利西南，無所往，其來復吉；有攸往，夙吉。世間之局，未有久蹇窒而不釋散者。方其欲解，則貴剛柔相濟，故利西南；及其既解，則大局已定，更何所往，唯來復於常道而已。設有所往，皆當審之於早，不審輒往，凶且隨之，寧得吉乎。此如良將用兵，只期歸順；良醫用藥，只期病除；觀心修證，只期復性，別無一法可取著也。

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder). The hexagram statement says: going to the southwest is advantageous; there is nowhere to go, returning to the original place is auspicious; if there is a journey, it is auspicious to act early. - Zhixu explains: the situation in the world has no long period of difficulty without resolution. When the situation is about to be resolved, the most important thing is to balance the firm and the yielding. Therefore, it is advantageous to go to the southwest. When the situation has already been resolved and the overall situation is stable, where else can one go? It is only returning to the normal and proper path. If there is indeed a journey, one should also act early and examine the timing. If one does not examine the timing and goes forward recklessly, misfortune will follow, how can one achieve auspiciousness? - He then compares this with three examples: this is like a capable general using troops, who only seeks the enemy's submission; a good physician using medicine, who only seeks to remove the illness; a practitioner of cultivation who practices 'observing the mind' (reflecting on one's present moment mind), seeking to restore one's original nature, and there is nothing else to grasp or cling to.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉。險在前則宜止，險在下，則可動以免之，此皆時節因緣之道，不可得而強也。西南為坤，故往則得眾；來復東北，不過於柔，故乃得其中；早鑑事機，故往可有功。如天地之雷雨作，亦因夙得其時，故百果草木皆甲拆耳。

The Commentary on the Judgment says: The hexagram of Release signifies being in a dangerous situation yet still able to act; once action is taken, one escapes the danger. This is called Release. Going toward the Southwest is advantageous, meaning that going forward can gain the support of many; returning to the original place is auspicious, meaning that this conforms to the middle path; acting early when going forth is auspicious, meaning that going forward can achieve success. When the energies of Heaven and Earth are released, thunder and rain arise; when thunder and rain arise, the seeds of all fruits and plants burst their shells and sprout. The situation of Release is indeed great. - Zhixu explains: When danger is ahead, one should stop (this is the hexagram of Obstruction); when danger is beneath one's feet, one can act and escape it (this is the hexagram of Release); these are all determined by the right time and conditions, and cannot be forced. The Southwest belongs to the Earth, which represents the multitude, so going forward can gain support; returning toward the Northeast avoids excessive softness, thus conforming to the middle path; being able to see the signs early allows for success when going forward. Just as thunder and rain arise in the world because they occur at the right time, so all fruits and plants burst their shells and sprout together.

觀心釋者：兼修禪定，為利西南；萬行顯發，為往得眾；不舍正觀，名為來復；證於法身，為乃得中。有攸往而利生，必須夙能鑑機則吉；說法不虛，為往有功；性修融合，為天地解。悲體戒雷震，澍甘露法雨，則世出世果，三草二木，各得以時生長熟脫，非佛菩薩何能用此解之時哉。

From the perspective of "observing the mind" (returning to examine one's present moment mind), Zhixu explains that cultivating meditation together with other practices is called "benefiting the southwest." Practicing all kinds of meritorious deeds such as giving and keeping precepts is called "gaining many beings." Always maintaining the correct view of the true reality is called "returning to the original state." Attaining the "dharma body" (the body of the Buddha, whose nature is the true reality) is called "reaching the center." To go forth and benefit sentient beings, one must be able to discern the capacities of beings early on, which is auspicious. When the teachings are practical and not empty, it is called "achieving merit." When one's inherent nature and later cultivation merge into one, it is called "heaven and earth are resolved." The ethical virtues based on great compassion, like thunder, shake the world, and the rain of the Dharma falls like sweet dew. Thus, the results of worldly and transcendent paths, such as the three kinds of grass and two kinds of trees, grow, mature, and attain liberation according to their own seasons. Who else but the Buddha and Bodhisattvas can skillfully use the timing of "resolution" in this way?

象曰：雷雨作，解。君子以赦過宥罪。誤犯之過，則直赦之，令其自新；輕重諸罪，亦寬宥之，令得末減。佛法釋者：即作法、取相、無生三種懺法，令人決疑出罪。又觀心釋者，即是端坐念實相，銷滅眾罪也。

The Great Image Commentary says: Thunder and rain arise, which is the meaning of the Hexagram of Release; the gentleman takes this as a model, pardoning mistakes and lightening punishments. —— Zhixu's explanation: unintentional offenses should be pardoned outright, allowing the person to reform themselves; for various crimes of different severity, they should all be treated leniently, reducing punishments to the minimum. —— Then connecting with Buddhist teachings: this corresponds exactly to the three kinds of repentance methods: "Dharma Repentance" (confessing sins before the monastic community according to precepts), "Taking Form Repentance" (worshiping and meditating until one sees auspicious signs), and "Non-Arising Repentance" (observing the emptiness and non-arising nature of sins), which can eliminate doubts and regrets and free one from the defilements of sin. If further explained from the perspective of mind observation, it is exactly what the "Pu Xian Guan Jing" (Sutra of the Bodhisattva Pu Xian) teaches: sitting upright and maintaining proper posture, observing the true nature, and all sins will naturally be eliminated.

初六：無咎。象曰：剛柔之際，義無咎也。解則陰陽和矣，而以六居初，上應九四，適當其際，故義無咎。九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。以剛中而上應六五，本自無可狐疑。六三不中不正，意欲乘我，象如三狐，我田獵而獲除之，得與六五柔中相合，此正而吉者也。黃為中色，失喻直道，得其中直之道，故除疑而應乎貞矣。

The first line statement says: There is no fault. The Small Image Commentary says: It is at the junction of yin and yang, so by nature there is no fault. - Zhixu explains: The situation has already been resolved, and yin and yang are in harmony. The first line, being a yin line in the first position, is in correspondence with the fourth line, a yang line. This is exactly at the junction of yin and yang, so by nature there is no fault. The second line statement says: Hunting, capturing three foxes, obtaining a yellow arrow, maintaining correctness brings good fortune. The Image Commentary says: The second line attains good fortune by maintaining correctness because it has attained the middle path. - The second line, being a yang line in the middle, is in correspondence with the fifth line. There is nothing to doubt. However, the third line is neither in the middle nor in the proper position, and it is eager to surpass the second line. This image is like a fox. Therefore, I must hunt and capture it like a hunter, in order to harmonize with the flexibility and correctness of the fifth line. This is maintaining correctness and attaining good fortune. Yellow is the central color among the five colors, and the arrow symbolizes a straight path. Attaining both the central and straight principles, it can remove doubts and align with correctness.

六三：負且乘，致寇至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。陰柔不中不正，自無應與，上思負四，下欲乘二，不知其非道也。是故二以為狐而田之，四以為拇而解之，五以為小人而退之，上以為隼而射之，不亦至可羞乎。

The line statement for the third line says: carrying something yet sitting on a cart, one invites bandits; even keeping to the right path leads to disgrace. The Small Image Commentary says: carrying something while sitting on a cart is indeed awkward; one brings about warfare upon oneself, so who can blame one for that? —— Zhixu explains: the third line, being yin and flexible, is neither in the center nor in the proper position, and has no corresponding line. It looks upward to attach itself to nine two, and downward to dominate nine two, but does not realize this is not the right path. Therefore, nine two treats it like a fox to be hunted, nine four treats it like a toe to be cast off, six five treats it like a petty person to be expelled, and upper six treats it like a hawk to be shot down — is this not the utmost disgrace?

九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。三在四下，欲負於四，故四以三為拇。四未當位，不如九二剛中，故二自能田獲三狐以從五；四必待二之至，始信拇之宜解也。二與四皆陽類，故名為朋。

The fourth line statement says: Remove your big toe, and only then will there be trust among those who share the same path. The Small Image Commentary says: The reason for removing the big toe is because the position of nine in the fourth is inappropriate. —— Zhixu explains: Six in the third is below nine in the fourth and wants to attach itself to nine in the fourth, so nine in the fourth regards six in the third as a big toe attached to its body. Nine in the fourth is a yang line in a yin position and is not in the right place, and is not able to match nine in the second, which is a yang line that is central and strong. Therefore, nine in the second can act like a hunter capturing a fox, removing six in the third and following six in the fifth. However, nine in the fourth does not believe that this 'toe' should be removed until nine in the second arrives. Nine in the second and nine in the fourth are both yang lines, so they are called 'companions'.

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。五與二為正應，而三且思乘二，則五不能無疑於二矣。賴九二之君子，剛而得中，決能解去六三，上從於我而吉。但觀六三之退，則信九二之有解矣。

The line statement of the fifth line says: If a gentleman can remove troubles, it will be auspicious; this can be verified in a petty person. The Small Image Commentary says: When a gentleman removes troubles, a petty person will naturally retreat. -- Zhixu's explanation: The fifth line and the second line are originally a proper mutual response, but the third line is eager to surpass the second line, so the fifth line cannot help but have doubts about the second line. Fortunately, the second line is a gentleman, strong and centered, who is surely able to remove the burden caused by the third line and move upward to follow the fifth line, thus resulting in auspiciousness. The fifth line only needs to see the third line retreating, and can then be assured that the second line has indeed removed the burden.

上六：公用射隼于高墉之上，獲之，無不利。象曰：公用射隼，以解悖也。隼高飛而善摯，以喻負且乘之六三也。當解之時，人人樂為君子，獨六三悖理飛摯。二雖田之，四雖解之，以皆各有正應，不同上六之在局外；又陽與陰情必相得，故或以為狐，或以為拇；不如上六之絕無情繫，直以為隼。且居卦終，則公侯之位也；柔而得正，則藏器於身，待時而動者也，故獲之而無不利。

The line statement of the sixth line at the top says: The prince shoots a hawk from a high wall, and hits it, resulting in no adverse consequences. The small image commentary says: The prince shoots the hawk, which is to remove disorder. Zhu Xiu explains: The hawk flies high and is good at fighting, used to symbolize the 'carrying something while riding a carriage' six in the third. At the time of resolving difficulties, everyone is willing to be a gentleman, but the six in the third goes against the norm and fights in the air. Although nine in the second treats it as a fox to hunt, and nine in the fourth treats it as a toe to discard, these two lines each have their proper correspondences, unlike the sixth line at the top, which stands entirely outside the situation. Moreover, yin and yang necessarily have some connection in terms of their nature, so nine in the second sees it only as a fox, and nine in the fourth sees it only as a toe. Neither is as detached as the sixth line at the top, which directly sees it as the hawk to be shot. Furthermore, the sixth line at the top is in the final position of the hexagram, which is the position of a prince and marquis. A yin line in a yin position and being correct is exactly what the great treatise says about someone who keeps his talent hidden and waits for the right time to act. Therefore, one shot is enough, and there is no adverse consequence.

觀心釋六爻者：六三即所治之惑，餘五爻皆能治之法也。初以有慧之定，上應九四有定之慧，惑不能累，故無咎。九二以中道慧，上應六五中道之定，而六三以世間小定小慧，乘其未證，竊思亂之，故必獵退狐疑，乃得中直正道。六三依於世禪，資於世智，起慢起見，妄擬佛祖，故為正道之所對治。九四有定之慧固能治惑，以被六三見慢所負，且未達中道，故必待九二中道之慧，始能解此體內之惑。六五以中道定，下應九二中道之慧，慧能斷惑，則定乃契理矣。上六以出世正定，對治世禪世智邪慢邪見，故無不利。

Zhi Xu specially explains each line from the perspective of observing the mind: the sixth line is the confusion that needs to be overcome, while the other five lines are the methods for overcoming it. The first line is meditation with wisdom, and the top line and the fourth line, which have wisdom with meditation, are in harmony; thus, confusion does not affect them, so there is "no blame." The second line is wisdom in the middle way, and it corresponds with the middle way meditation in the fifth line; while the third line is only a small meditation and wisdom of the world, trying to disturb when people have not yet attained enlightenment, so it must be driven away like hunting for a fox, in order to attain the correct path that is both middle and straight. The third line relies on worldly meditation and worldly cleverness, thus giving rise to pride and wrong views, and recklessly comparing with the Buddha and ancestors, so it becomes the object to be overcome by the correct path. The wisdom with meditation in the fourth line is originally able to overcome confusion, but it is attached by the wrong views and pride of the third line, and since it has not yet fully understood the middle way, it cannot be resolved until the wisdom of the middle way in the second line arrives, thus overcoming the confusion that is rooted within itself. The fifth line is meditation in the middle way, corresponding with the wisdom in the middle way in the second line; wisdom can cut through confusion, and meditation is in harmony with the principle. The top line is the correct meditation beyond the world, which is exactly suitable for overcoming the wrong pride and wrong views arising from worldly meditation and worldly wisdom, so it is "beneficial in all directions."

（兌下　艮上）損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。難既解矣，相安於無事，必將剝民以奉君，此世道之損也；惑既治矣，從此增道損生，此觀心言損也。且以世道言之：凡為上者，必其勞而不怨、欲而不貪，真足以取信於民，則雖損之而元吉無咎；凡為下者，必以可貞之事益上，勿貢諛，勿獻異，勿開勞民傷財種種弊端，則利有攸往。

The hexagram of "Loss" (损) states: With sincerity in the heart, great good fortune, no fault, it is appropriate to maintain the right path and to go forth. What should be offered in sacrifice? Two bowls of simple food are sufficient. Zhi Xu first explains the concept of "loss" from two perspectives: worldly affairs and Buddhist practice. Once difficulties have been resolved and harmony is restored between superiors and inferiors, it is necessary to reduce the people's resources to support the ruler, which is the worldly meaning of "loss." Once confusion has been addressed, one's spiritual practice increases while the causes of birth and death decrease, which is the meaning of "loss" in terms of observing the mind. First, from the worldly perspective: those in positions of authority must work diligently without complaint, have desires without greed, and truly gain the trust of the people. In that case, even if the people's resources are reduced to support the ruler, it will bring great good fortune and no fault. Those in lower positions must act with integrity to benefit the ruler, avoid flattery, avoid presenting strange techniques and rare objects, and avoid causing harm through labor-intensive and wasteful practices. Only then is it appropriate to go forth.

蓋下事上，猶人事天地鬼神祖宗也，享以其誠，不以其物，雖二簋便可用享，豈以多物為敬哉。觀心者，信佛界即九界，故元吉無咎；知九界即佛界，故不動九界而利往佛界，不壞二諦而享於中道也。

Because those in the lower position serve those in the higher position, it is like people worshiping heaven, earth, ghosts, spirits, and ancestors: what matters is the sincerity, not the offerings; even two thin bowls of food are enough for the worship, how could the quantity of offerings indicate respect? —— The following is revised according to the view of the Observing the Mind Society: Those who practice observing the mind deeply believe that the Buddha's realm is right here, the same as the nine realms (hell, hungry ghosts, animals, asuras, humans, heavens, arhats, pratyekabuddhas, and bodhisattvas), so it is great auspiciousness without fault; also knowing that the nine realms are right here the Buddha's realm, so there is no need to abandon the reality of the nine realms' physical and mental states, which is beneficial for progressing toward the Buddha's realm, without destroying the two truths (the conventional truth and the ultimate truth) and offering in the middle way of the actual reality.

彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。下濟為益，上行為損，此聖賢觀於天下萬世不易之道而立此名也。上必有孚，乃可損下而元吉無咎；下必可貞，乃利有攸往以益上。雖二簋亦可用享，蓋不過各論其時，但貴與時偕行而已。

The Commentary on the Judgment says: The hexagram of Loss is about reducing what is below to increase what is above; its way is to go upward. If there is a reduction but the heart remains sincere, then it is great good fortune, without fault, suitable for maintaining uprightness, and appropriate for moving forward. What sacrifices are needed? Just two bowls of simple offerings would suffice. However, even using two bowls depends on the time; reducing a strong line to increase a weak line also depends on the time. In summary, reduction and increase, fullness and emptiness, must all follow the movement of the times. —— Zhixu explains: Giving downward is called 'Benefit,' while giving upward is called 'Loss.' These terms were established by the sages through their observation of the unchanging principles of the world and all generations. Those in superior positions must hold sincere hearts in order to reduce from below and still achieve great good fortune without fault; those in inferior positions must offer things that can maintain uprightness before they can go forward to increase the superior. Even simple offerings of two bowls are sufficient for sacrifice — this is merely according to the circumstances of the time; what is truly valuable is the ability to follow the movement of the times.

象曰：山下有澤，損。君子以懲忿窒欲。山下有澤，則山必日損。君子以為吾心之當損者莫若忿欲，故懲忿則如摧山，窒慾則如填壑，俾復於平地而後已也。初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。初與四為正應，宜損我以益四者也。四方陰柔有疾，故宜已我之事，而速往益之，則得無咎。然以剛益柔，但使斟酌得中可耳，勿令過也。以剛正而應柔正，故往則合志。

The Great Image Commentary says: A mountain below a marsh, this is the hexagram of Loss; the gentleman takes this as a model, restraining anger and curbing desires. - Zhixu's explanation: A marsh beneath a mountain, the mountain will inevitably be gradually eroded by the water. The gentleman thus reflects: the thing I should most reduce within myself is anger and desire. Restraining anger is like flattening a high mountain peak, curbing desire is like filling a deep ravine. I must make my heart once again level and peaceful before stopping. The line statement of Chou Ji says: Stop what you are doing and go quickly, there will be no blame, but you should consider carefully how to reduce yourself. The Small Image Commentary says: Stop what you are doing and go quickly, because the hearts of above and below are in harmony. - Zhixu's explanation: Chou Ji and Li Si form a proper correspondence. They should reduce themselves to benefit Li Si. Li Si, with her yin and soft nature, is suffering from illness, so Chou Ji should stop his own affairs and go quickly to help her, thus there will be no blame. However, using yang strength to benefit yin weakness, it is only right to do so with proper consideration and moderation, not to overdo it. Chou Ji, with his yang strength in the correct position, corresponds with Li Si, who has yin strength in the correct position, so going to help her is in harmony with her heart.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。九二剛中而不過剛，六五柔中而不過柔，各守其貞可矣，又何須更往益之，以成過猶不及之凶哉。弗損而益，其益乃大，故五有或益以十朋之龜者。

The line statement for the second line says: It is appropriate to maintain uprightness; going forward would bring misfortune; not going and reducing oneself, instead benefits the other. The small image commentary says: The second line is appropriate to maintain uprightness, holding uprightness as the mind. —— Zhixu's explanation: The second line is yang and resides in the center, not overly strong; the fifth line is yin and resides in the center, not overly soft. Each side maintaining uprightness is enough, why go forward to benefit others, leading to the misfortune of 'excess being as bad as deficiency'? Not reducing oneself, but the other naturally benefits, such a benefit is great — thus the line statement of the fifth line has 'perhaps benefiting with a tortoise worth ten friends,' meaning others bring a valuable tortoise worth ten friends to benefit it.

六三：三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。六三與下二爻，皆損下以益上者也。初二仍陽，三獨變而為陰，三人行損一人矣。今以一陰上行而益上九，在我固為國爾亡家，而上九陽剛，反能以弗損之益益我，不亦得其友乎。所以凡事宜專一也。

The line statement for the third line says: When three people go together, one should be reduced; when one goes alone, one will find a companion. The Small Image Commentary says: One should go alone; when three go together, suspicion arises. Zhu Xiu explains: The third line and the first line and the second line are both reducing themselves to benefit the superior. The first and second lines are still yang lines, but the third line has become a yin line, which is exactly 'when three people go together, one is reduced.' Now, the third line, being a yin line, moves upward to benefit the top line. On the third line's side, this is sacrificing family for the country; while the top line, being a yang line, can benefit the third line without losing itself, which is exactly 'finding a companion.' Thus, it is evident that in all matters, sincerity and focus are most important.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。陰柔不中，疾也。初九已遄來益我，我但資初九以自損其疾，則初有喜而我無咎矣。遄指初九。六五：或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上祐也。柔中虛己以應九二，九二守貞，弗以有形之物益之，故能使天下歸心，罔不來益以重寶也。蓋人君能虛心用賢，則合於上天，而自上祐之矣。

The line statement for the fourth line says: By reducing one's own illness, if people come quickly to help, there will be joy and no fault. The Small Image Commentary says: Reducing one's own illness is also a cause for joy. - Zhixu explains: The fourth line is yin and soft, not in the center, which itself is an illness. The first nine has already come quickly to increase me, so I only need to rely on the first nine to reduce my illness. The first nine will have joy, and I will have no fault. The word 'chuan' (quickly) in the line statement refers to the first nine. The line statement for the fifth line says: Someone brings a turtle with a value of ten pings to increase him, but he cannot refuse, which brings great good fortune. The Image Commentary says: The great good fortune of the fifth line comes from the protection of heaven. - The fifth line is yin and soft, in the center, and can humbly accept people. It connects downward with the second nine. The second nine holds to the correct path and does not use tangible wealth to increase it, but instead can bring the hearts of the people, and everyone brings precious treasures to increase it. Because the ruler can humbly employ virtuous people, it conforms to the way of heaven, and thus naturally receives the protection of heaven.

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。上九受六三之益極矣，苟不有以報之，三雖無怨，人必不服，安能無咎，安能貞吉，安能利有攸往。然欲益三，正不必損我也。蓋三之為臣，固所謂國爾亡家者，但深鑑其一人獨行之誠，則大得其志，而三以為得友矣，是謂弗損益之。

The line statement of the top yang line says: Without diminishing oneself but increasing the other, there is no fault, maintaining uprightness brings good fortune, it is appropriate to go forward, and one gains a minister who puts the public interest before his family. The small image commentary says: Without diminishing oneself but being able to increase the other, this is greatly realizing one's aspirations. - Zhixu's explanation: The top yang line has already received the increase from the third yin line to its maximum extent. If there is no return, although the third yin line does not complain, others would certainly be不服 (unconvinced). How can there be no fault, uprightness bringing good fortune, and appropriateness to go forward? However, to increase the third yin line, there is actually no need to diminish oneself. The third yin line, as a minister, is originally one who puts the country before his family. The top yang line only needs to deeply understand its sincere intention of coming alone, and its aspirations will be greatly fulfilled, and the third yin line will naturally regard itself as 'having found a friend.' This is called 'not diminishing or increasing.'

（震下　巽上）益：利有攸往，利涉大川。損而有孚，則與時偕行，可以致益，此世間盈虛消息之理也；增道損生，則日進於自利利他之域，此觀心成益也。攸往以處常，涉川以處變，苟得其益之道，則無不利矣。

The hexagram Yi (Benefit) consists of the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). The hexagram statement says: It is favorable to go somewhere, it is favorable to cross a great river. Zhu Xiu explains: By reducing and maintaining sincerity, one can adapt to changing circumstances, thus attracting gain. This reflects the constant principle of the world: fullness and emptiness, decline and growth. As for spiritual practice increasing daily and the causes of birth and death decreasing, thus gradually entering a state of benefiting oneself and others, this is the gain achieved through observing the mind. "There is a favorable going" refers to dealing with normal situations, while "crossing a great river" refers to dealing with critical situations. As long as one masters the way of gain, there will be no difficulty in either normal or critical situations.

彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利涉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方。凡益之道，與時偕行。中正，指九五六二言之。震巽皆屬木，故其道可涉川。天施，故坤得其初爻而為震；地生，故乾得其初爻而為巽。然不止於震巽而已，舉凡坎離艮兌等，無非天施地生之益，故其益無方，而與時偕行也。益即全體乾坤，全體太極，全體易道，其餘六十三卦無不皆然，聖人姑舉一隅，令人自得之耳。

The Commentary on the Judgment says: The hexagram of Gain is about reducing above to increase below, so the people are delighted without limit; when those in high positions humble themselves to go down to the lower positions, this path becomes bright. It is appropriate to go forward because nine in the fifth and six in the second are upright and correspond, bringing joy; it is appropriate to cross a great river because the way of wooden boats is made possible. The hexagram of Gain has Zhen (Thunder) below, representing movement, and Xun (Wind) above, representing compliance, so progress is made day by day without end; Heaven gives and Earth produces, so its increase reaches everywhere. All the way of increase must follow the trend of the times. - Zhixu explains: The words "upright and correct" refer to nine in the fifth and six in the second. Zhen and Xun both belong to wood in the Five Phases, so this path allows crossing a river. "Heaven gives" refers to Qian giving its first line to Kun to form Zhen; "Earth produces" refers to Kun giving its first line to Qian to form Xun. However, not only Zhen and Xun are like this; all hexagrams such as Kan, Li, Gen, and Dui also involve Heaven giving and Earth producing for increase. Therefore, the increase has no fixed direction and follows the trend of the times. The hexagram of Gain represents the whole Qian and Kun, the whole Taiji, and the whole Way of the Book of Changes; the other sixty-three hexagrams are also like this. The sage merely points out one aspect, leaving people to understand it themselves.

佛法釋者：損佛界之上，以益九界之下，損己利人，故民說無疆；本高跡下，故自上下下，而其道大光。天行、聖行，名為中正；梵行起於嬰病二行，名為木道乃行。放光現瑞以動之，四辯說法以巽之。開圓解以顯性德，名為天施；立圓行以成修德，名為地生。種而熟，熟而脫，番番四悉，名為與時偕行。

Zhi Xu revised the interpretation using Buddhist teachings, saying that the highest aspect of the Buddha's realm is reduced, while the lower aspects of the nine realms are increased, which is to say, sacrificing oneself for others. Therefore, it is said, "the people speak without boundaries." The Buddha's original nature is supremely high, yet his manifestations are extremely humble, thus it is said, "from above to below, his way shines brightly." In the Five Phases mentioned in the Nirvana Sutra, "Heavenly Way" (acting in accordance with the principle of the First Meaning Heaven) and "Sage's Way" (the practice of the holy person based on precepts, meditation, and wisdom) are called "the Middle and Righteous." "Bodhi Way" (benefiting others with compassionate and pure heart) arises from "Infant's Way" (demonstrating the same as small good deeds of human and heavenly beings) and "Sick Way" (demonstrating the same as having afflictions and suffering), thus called "the Way of Wood is to act." When the Buddha emits light and manifests auspicious phenomena to shake sentient beings, this is the "movement" of the Zhen trigram. When he teaches the Dharma, meaning, words, and eloquent discourse to guide sentient beings to follow the path, this is the "flexibility" of the Xun trigram. When he reveals the ultimate correct understanding to manifest the inherent "nature virtue," it is called "Heavenly Giving." When he establishes the ultimate practice to achieve the "cultivated virtue" of Later Heaven, it is called "Earthly Growth." Sentient beings' roots mature from being sown, then mature and attain liberation, and are repeatedly given the "Four Tans" (four ways of guiding sentient beings: world, for people, treatment, and ultimate meaning), which is called "moving in harmony with the times."

象曰：風雷益。君子以見善則遷，有過則改。風以鼓之，遷善之速也；雷以動之，改過之勇也。陸庸成曰：風之入也最微，故片善不遺，纖過必剔；雷之發也最迅，故遷無留留念，改無停機。初九：利用為大作，元吉無咎。象曰：元吉元咎，下不厚事也。居益之初，受上益最厚者也。以下位受此厚益，可安然無所事乎。然剛正而為震主，必能大作以致元吉，則無咎矣。蘇眉山曰：益之初九，損之上九，皆正受益者也。彼自損而專益我，將以厚責我也，我必有以塞之。故損上九利有攸往，益初九利用大作。然上之有為也其勢易，有功則其利倍，有罪則其責薄；下之有為也其勢難，有功則利歸於上，有罪則先受其責。故元吉而後無咎，以所居者非厚事之地也。

The Great Image says: Wind and Thunder mutually benefit each other, which is the hexagram of Benefit; the gentleman takes this as a model, seeing goodness and quickly approaching it, and when there is a fault, quickly correcting it. —— Zhixu explains: Wind coming to stir and move symbolizes the quickness of moving towards goodness; Thunder coming to shake and move symbolizes the courage of correcting faults. He also cites Lu Yongcheng's words: Wind penetrates the most subtly, so even the smallest goodness is not overlooked, and the slightest fault is certainly removed; Thunder acts the most swiftly, so moving towards goodness has no lingering thoughts, and correcting faults has no moment of pause. (Note: The original text has an extra character '留' after '迁无留', which is now recorded as is.) The line statement of Chujiu says: It is appropriate to have great achievements, great good fortune brings no fault. The Small Image says: Great good fortune brings no fault, because those in the lower position should not bear heavy responsibilities. (Note: The original text here reads '元吉元咎', the second '元' is likely a form of the character '无', and is recorded as is.) —— Zhixu explains: Chujiu is at the beginning of the hexagram of Benefit, and is the line that receives the most substantial benefit from above. Being in a lower position and receiving such a thick benefit, how could one remain calm and do nothing? Fortunately, it is a yang line that is properly positioned and is the main line of the lower trigram Zhen, so it certainly can have great achievements and bring great good fortune, thus bringing no fault. He also cites Su Shi (Mianshan) saying: The Chujiu line of the hexagram of Benefit and the Shangjiu line of the hexagram of Loss are both the proper sides that receive benefit. The other party reduces themselves and focuses on benefiting me, and in the future, they will demand much from me, so I must show results to repay this favor. Therefore, the Shangjiu line of the hexagram of Loss says 'It is advantageous to go somewhere', and the Chujiu line of the hexagram of Benefit says 'It is advantageous to have great achievements'. However, those in high positions act with ease, so when they have merit, their benefits are doubled, and when they have faults, their blame is lighter; those in low positions act with difficulty, so when they have merit, the merit belongs to above, and when they have faults, they are blamed first. Therefore, one must first achieve great good fortune, and then can talk about having no fault — because the position it occupies is not one that can bear heavy responsibilities.

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝吉。象曰：或益之，自外來也。陰柔中正，以受九五陽剛中正之益，惠我以心，而不惠我以物，故能使天下歸心，罔不來益我以重寶也。為臣則永貞吉，不可因天祐人助而異其心；為王則用享于帝吉，自新新民而其命維新。象曰自外來者，明其非心所期，以本無計功謀利之私故也。

The line statement for the second line says: Someone brings a valuable tortoise worth ten pings to increase his fortune, but he refuses it, and by maintaining a long and upright course he will be fortunate; the king uses it to sacrifice to Shangdi and it will be fortunate. The Small Image Commentary says: Someone comes to increase him, it comes from outside. Zhu Xiu explains: The second line, being a yin and flexible line in the middle and upright, receives the increase from the nine in the fifth, which is a yang and strong line that is upright and central. The nine in the fifth applies benevolence with the mind, not with material goods, so it can bring the hearts of the people under heaven to him. For a minister, it is fortunate to maintain a long and upright course, and not to change his original heart because he has received the help of heaven and people. For the king, using this gain to sacrifice to Shangdi is fortunate, and he himself renews daily, and thus the people also renew daily, so the mandate of heaven also renews. The Small Image Commentary says 'from outside,' indicating that this increase is not something he expected in his heart, because he originally had no private thoughts of calculating merit or seeking profit.

六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。不中不正，居下之上，而受上九之擊，其擊我也，正所以益我也。知凶事之真能益我，則無咎矣。位雖不中，而有孚則為中行，可以告公用圭。公指上九，圭以通信，信通則圭仍還公，不取公之物益我，但取公之擊以益我耳。恆人每以凶事為非益，故聖人特明凶事之益固有之。能信凶之為益，則不凶矣。

The third line statement says: To take on dangerous and difficult matters to benefit others, there is no fault; to act with sincerity and follow the middle path, when reporting to the prince, one holds a jade scepter as a token of trust. The Small Image Commentary says: To use dangerous matters for benefit, this is something that naturally exists. —— Zhixu explains: The sixth line three is neither in the center nor in the proper position, yet it is at the top of the lower trigram, thus being struck by the upper ninth line; but the upper ninth line striking me is precisely benefiting me. Understanding that true danger and hardship can benefit oneself, there is no fault. Although its position is not in the center, as long as one maintains sincerity, one's actions conform to the middle path, thus one can hold a jade scepter to report to the prince. Here, the "prince" refers to the upper ninth line, and the jade scepter is used to convey sincerity. Once sincerity is established, the jade scepter is returned to the prince — this shows that I am not using the prince's property to benefit myself, but only using the prince's strike to benefit myself. Common people usually think that dangerous matters are not beneficial, so the sage specifically points out: the benefit contained in dangerous matters is naturally present. If one truly believes that dangerous matters are indeed beneficial, then there is no danger.

六四：中行，告公從，利用為依遷國。象曰：告公從，以益志也。六四與上二爻，皆損上以益下者也。五上仍陽，四獨變而為陰，是直以身殉民，豈非遷國之象，豈非中行之道乎。初爻既受我益，剛而得正，有大公之心，方將利用大作以報我，我即以之為依可矣。由其志在益民，故民皆以公心從之。

The line statement for the fourth line says: To walk the middle path, to report to the prince and receive obedience, it is appropriate to rely on others to move the capital. The small image commentary says: To report to the prince and receive obedience is because the heart is devoted to benefiting the people. —— Zhixu explains: The fourth line and the upper fifth and upper ninth lines are both reducing from the upper position to benefit the lower position. The fifth and ninth lines are still yang lines, but the fourth line has become a yin line. This is equivalent to giving up oneself to serve the people — this is not precisely the image of moving the capital? Is it not precisely the practice of the middle path? Since the initial ninth line has received my benefit, and it is yang and upright, with a great and impartial heart, it is ready for great action to repay me, so I can rely on it. Because the fourth line's heart is devoted to benefiting the people, the people all follow it with a public heart.

九五：有孚惠心，勿問元吉，有孚惠我德。象曰：有孚惠心，勿問之矣；惠我德，大得志也。陽剛中正，應於六二，真實以益下為心者也。惠之以心，則惠而不費，天下咸被其澤，其元吉何必問哉。故能感六二永貞之吉，大得其志，而還報我以好德也。

The line statement of the fifth line says: With sincerity in heart and with genuine intentions to bestow benefits, there is great good fortune even without inquiry; the lower trigram also returns sincerity to my virtue. The small image commentary says: With sincerity in heart and with genuine intentions to bestow benefits, there is no need for further inquiry; the lower trigram returning sincerity to my virtue is a great realization of the heart's aspirations. Zhixu explains: The fifth line is yang and occupies the central position, being upright and corresponding with the second line. It is a person who genuinely regards benefiting the people as his fundamental intention. To bestow benefits with sincere intentions is what the Analects refers to as 'benefiting without cost.' The whole world benefits from it, so such great good fortune needs no further inquiry. Therefore, it can move the second line to attain the 'eternal sincerity' good fortune. The aspirations of the fifth line are greatly fulfilled, and the second line also turns back to repay it with beautiful virtue.

上九：莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九本宜損已以益六三者也，因六三不中不正，故不與其益而反擊之。三固得其凶事鉗錘之益，然在上九，豈可恆以此立心哉。以此立心，則舉凡在下者，皆亦莫益於我，而或擊於我矣，故誡以立心勿恆，恆則必凶。上九不中不正，不仁而在高位元，但思益我，不料擊我。思益而不得益，故曰偏辭；不料擊而得擊，故曰自外來也。

The line statement for upper nine says: No one comes to benefit him, but instead someone comes to attack him; his intention cannot remain like this forever, it is凶. The small image commentary says: No one benefits him, this is a one-sided statement; someone attacks him, this comes from outside. —— Zhixu explains: Upper nine should reduce himself to benefit six three, but since six three is neither in the center nor in the proper position, he not only does not give it benefit, but instead attacks it. Although six three indeed gains benefit from this calamity and refinement, can upper nine always hold such an intention? If he holds such an intention, then those in lower positions will not come to benefit him, but instead attack him. Therefore, the line statement warns, 'do not hold this intention constantly' — holding such an intention inevitably brings calamity. Upper nine is neither in the center nor in the proper position, which is exactly what Mencius called 'unrighteousness in a high position' (the original text has an extra 'yuan' character after 'high position,' which is likely a mistaken form of 'wu' and is not suitable for the meaning, so it is recorded as is). He only thinks others will benefit him, but fails to foresee being attacked. He expects to gain benefit but does not receive it, so the small image commentary says this is 'a one-sided statement'; he did not expect to be attacked but is attacked, so it is said 'it comes from outside.'

周易禪解卷第五。周易禪解卷第六，北天目道人蕅益智旭著。下經之二。

The Zhou Changes (I Ching) Zen Interpretation, Volume Five, ends here. The following is Volume Six of The Zhou Changes (I Ching) Zen Interpretation, still written by the Northern Tianmu Mountain hermit Zhuyi Zhixu. This volume interprets the second part of the lower section of the Zhou Changes (I Ching), starting from the Gua (Judgment) hexagram.

（乾下　兌上）夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。約世道，則民說無疆，坐享豐樂，而所行必決；約佛法，則損己利他，化功歸己，決當進斷餘惑，證極果也。夫世間豈容有陽而無陰、有男而無女、有君子而無小人。然陰居陽上，女占男先，小人據於君子之上，則必將共決去之，必將至王庭以揚之，必將相約相信而聲明其罪以號之，凡此皆有厲之道也。吾謂宜反身修德而告自邑，不宜以力爭而即戎，但使以德往化，則無不利矣。佛法釋者：體惑法界，即惑成智，名告自邑；敵對相除，名為即戎。

The hexagram Guai (Decisive) consists of the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: Publicly proclaiming the faults in the royal court, sincerely calling out and recognizing danger; first issuing warnings from one's own city, it is not advisable to use military force, but rather to go somewhere. Master Zhixu first explained this in two layers: from the perspective of the world, following the previous hexagram Yi (Benefit), where the people enjoy boundless happiness, and when doing things, decisions must be made; from the perspective of Buddhism, the previous merit of self-sacrifice for others and the power of teaching and transforming have returned to oneself, and thus it is natural to further eliminate remaining delusions and attain the ultimate result. How can the world tolerate only yang without yin, only male without female, only gentlemen without petty people? However, when yin lines press upon yang lines, women precede men, and petty people occupy the position of gentlemen, then it is certainly necessary to unite and decisively remove them, certainly necessary to publicly declare their faults in the royal court, certainly necessary to make mutual agreements and trust, and to call out their crimes. All these are paths fraught with danger. I think one should turn inward to cultivate virtue, first issuing warnings from one's own city; one should not fight by force and use weapons. As long as one goes with virtue to influence others, there will be no obstacles. He then connected this with Buddhist teachings: Recognizing that烦恼 and delusions, in their very nature, are the "Dharma Realm" (the true nature of all dharmas), and transforming delusions directly into wisdom, this is called "告自邑" (taking action from one's own heartland); confronting烦恼 as an enemy and directly eliminating it, this is called "即戎" (using weapons).

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。健而說，決而和，正明應以德化，不應以力爭也。知危則光，尚力則窮。利有攸往，則以德化小人，小人皆為君子，而剛長乃終也。

The Commentary on the Judgment says: "Gua" means to decide, which is the action of the yang force decisively removing the yin force. The lower trigram is Qian, symbolizing strength, and the upper trigram is Dui, symbolizing joy, so the decision is accompanied by harmony. Publicly proclaiming in the royal court is because a single yin line is above five yang lines. Sincerely calling out and recognizing danger, it is precisely because one knows the danger that the way becomes broad. First warning the city, and not being suitable for military action, is because excessive reliance on force leads to exhaustion. Being suitable for going somewhere is because the yang force has reached its peak. - Zhixu explains: "Strong and joyful, decisive and harmonious" these two phrases clearly indicate that one should use virtue to influence others rather than compete with force. Recognizing danger leads to the expansion of virtue; excessive reliance on strength leads to the end of the path. What is meant by "beneficial to go somewhere" is using virtue to influence the petty person, and each petty person becomes a gentleman, thus the yang force continues to grow until its peak.

象曰：澤上於天，夬。君子以施祿及下，居德則忌。祿宜施，德宜居；祿不施則恩枯，德不居則本喪。又以此施祿，則及下而可以化人；以此居德，則自滿而為人所忌。初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。重剛不中，不宜進，而壯於進步，徒自折耳，何能勝哉。九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。剛而得中，知懼知警，居德既周，則有戎可無患矣。

The Great Image says: Water rising from the marsh to the heavens, this is the hexagram Guai; the gentleman takes inspiration from this, distributing his salary to the people below and accumulating virtue within himself, yet he must be cautious. - Zhixu explains: Salary should be given out, virtue should be accumulated; if salary is not given out, grace will dry up; if virtue is not accumulated, the root will be lost. Conversely, using this heart to give out salary can benefit the people and influence them; but using this heart to boast about virtue leads to self-satisfaction, and instead invites hatred. The line statement of the initial nine says: The toe is strong and pushes forward, going forward but failing to win becomes a mistake. The Small Image says: Knowing that one cannot win yet still going forward, this is a mistake. - Zhixu explains: The initial nine is a yang line in a yang position, and is heavily strong, and not in the center, originally not suitable for advancing, yet insists on advancing with strength, only resulting in self-wounding, how can one win? The line statement of the second line says: Being vigilant and calling out, at dusk there is military action, no need to worry. The Small Image says: There is military action but no need to worry, because one has attained the middle way. - The second line is yang and occupies the central position of the lower trigram, both knowing caution and vigilance, and virtue has been accumulated in daily life, so even if there is military change, there will be no danger. (The term 'mo ye' in the line statement refers to 'mu ye', meaning dusk.)

九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。過剛不中，怒且悻悻然現於其面，太剛必折，有凶道也。君子於此，何不自夬其夬，舍上下四陽，而獨行其與上六應之正理，則以德相化，陰陽相和，庶遇雨而若濡。雖彼群陽不知我心、不諒我跡，或有慍者，然化小人之道必應如此，終無咎也。言夬夬者，群陽以決去小人為夬，今吾以決不同彼群陽為夬夬也。

The line statement for the third line says: Exerting strength to the point that the cheekbones are visible, there is danger. The gentleman makes a decision again and again, proceeds alone and meets rain, like being drenched and causing resentment, yet there is no fault. The small image commentary says: The gentleman makes a decision again and again, ultimately having no fault. —— Zhixu's explanation: The third line is overly strong and not in the center, anger is clearly visible on the face. Excessive strength leads to breaking, this is the way to bring misfortune. The gentleman is in this position, why not first reduce the intensity of his determination to 'remove the petty person'? Set aside the preconceptions of the four yang lines above and below, and proceed alone to carry out the proper correspondence with the sixth line above, using virtue to influence, harmonizing yin and yang, then it is almost like being drenched by rain. Although the group of yang lines does not understand my mind or appreciate my actions, they may even be angry with me. However, the method of influencing the petty person should be like this, ultimately having no fault. What is meant by 'decisive again and again' is that the group of yang lines regard removing the petty person as 'decisive', but now I regard 'decisively differing from the group of yang lines' as another level of 'decisive'.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。九四以下爻為臀，下爻純剛無柔，如有骨無膚。臀既無膚，行必次且不前。若讓彼羊在前，而隨其後，則羊仍屬我所牽，便可悔亡。但以剛不中正，聞此善言，決不相信也。羊指上六，為兌之主，四宜牽之，不宜決之，亦不宜與之爭前後也。

The fourth line statement says: The buttocks have no flesh and skin, making walking difficult and hesitant; if a sheep is led behind, regret disappears; but regret remains because one does not believe this. The Small Image Commentary says: Walking hesitantly is due to being in an improper position; not believing the words is due to lack of clarity in hearing and seeing. - Zhixu's explanation: The fourth line takes the lower lines as the buttocks, which are all yang lines and lack yin lines, like having only bones without flesh and skin. Since the buttocks have no flesh and skin, walking must be hesitant. If the sheep is led in front and I follow behind, the sheep is still being led by me, so regret disappears. However, the fourth line is yang but not central or upright, so it refuses to believe such good advice. Here, the 'sheep' refers to the sixth line above, which is the main line of the upper trigram Dui. The fourth line should lead it, not depart from it, nor compete with it over who goes first or last.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六柔脆如莧，而在五剛之上，如莧在陸，人人得踐踏之。嗟嗟，彼獨非坤德乎，彼獨非太極全體所成、還具太極全體者乎。是宜夬彼群陽所夬而護養之，乃為中行之道，可無咎耳。然在夬時，終不免以君子小人二其心，未肯忘於大同，故曰中未光也。聖人於復，則諄諄以保護微陽；於夬則諄諄以保護殘陰。陰陽豈可偏廢哉。上六：無號，終有凶。象曰：無號之凶，終不可長也。下之五爻，聖人所以勸誡群陽者至矣。以六居上，雖得其正，而陰柔才弱，不能惕號以自周備，故終不可長，不若反乎下以為姤耳。

The line statement of the fifth line says: Like the tender and brittle purslane, it must decisively remove it again and again; to walk the middle path brings no fault. The small image commentary says: To walk the middle path without fault is because the middle path is not yet fully bright. -- Zhixu explains: The sixth line at the top is so tender and brittle, like purslane, yet it is placed above five yang lines, like purslane growing on the road, where everyone can step on it. How pitiful! Is it not also the virtue of the softness and yielding of the earth? Is it not also the whole of the Taiji, which is generated by the Taiji and itself fully contains the Taiji? Therefore, what the fifth line should do is first decisively remove the thought of eliminating the yang lines, and instead protect and nurture them -- this is the way of walking the middle path, and thus there is no fault. However, when in the hexagram Guai, one inevitably distinguishes between the gentleman and the petty person, and is unwilling to forget about them and return to great harmony, so the small image commentary says 'the middle is not yet bright.' The sage repeatedly advises in the hexagram Fu to protect the initial faint yang, and in the hexagram Guai again repeatedly advises to protect the remaining solitary yin -- how can yin and yang be neglected on one side? The line statement of the sixth line says: There is no need to call out, ultimately there is misfortune. The small image commentary says: The misfortune of being unable to call out is because it cannot last long. -- Zhixu explains: Among the five lines below, the sage has already fully advised the group of yang lines. The sixth line, being a yin line at the top position, although it is in the correct position, is weak and lacks strength, unable to be as vigilant and self-protective as the second line, so it ultimately cannot last long; it would be better to reverse and fall down below, becoming the following hexagram Gou.