Commentary on the Figures

昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。夫因蓍有數，因數立卦，因卦有爻，此人所共知也；藉此以和順道德，窮理盡性，此人所未必知也。且蓍之生也，實由聖人幽贊於神明而生之；數之倚也，實參兩於天地；卦之立也，實觀變於陰陽；爻之生也，實發揮於剛柔：此尤人所不知也。惟其蓍從聖人幽贊生，乃至爻從發揮剛柔生，故即此可以和順道德，使進修之義條理有章。既得進修之義，則理可窮，性可盡，而天命自我立矣。作易之旨顧不深與？

In ancient times, the sage composed the Book of Changes, secretly supporting the divine nurturing to produce the yarrow stalks, combining the heavenly number three and the earthly number two to establish numbers, observing the changes of yin and yang to set up hexagrams, expressing the function of hardness and softness to produce lines, making them harmonize with morality and have order in principles, thoroughly investigating the principles of things and the nature of human beings, thus attaining the understanding of heaven's mandate. Qingyi's explanation: Because there are yarrow stalks, there are numbers; because there are numbers, hexagrams are established; because there are hexagrams, lines are produced. This is something everyone knows. However, using this system to harmonize with morality and thoroughly investigate principles and exhaust nature is not something everyone knows. As for the growth of yarrow stalks, it is indeed produced through the sage's secret support of the divine; the establishment of numbers is indeed combining heaven and earth; the setting up of hexagrams is indeed based on observing the changes of yin and yang; the production of lines is indeed expressing the function of hardness and softness. These are even more unknown to people. Because yarrow stalks are produced through the sage's secret support of the divine, and lines are produced through expressing hardness and softness, therefore it is possible to harmonize with morality and make the principles of cultivating virtue and practicing industry orderly. Once one has obtained the principles of cultivating virtue and practicing industry, then principles can be thoroughly investigated, nature can be fully understood, and heaven's mandate is established by oneself. What is the depth of the purpose of composing the Book of Changes?

昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易，逆數也。

In ancient times, the sages composed the Book of Changes to use it in accordance with the principles of nature and destiny. Therefore, they established the way of Heaven as Yin and Yang, the way of Earth as softness and strength, and the way of humanity as benevolence and righteousness. They combined the three elements of Heaven, Earth, and humanity, each doubled, so the Book of Changes uses six lines to form a single hexagram. By distinguishing the positions of Yin and Yang, and alternately using soft and strong lines, the Book of Changes uses six lines to form a structured composition. Heaven and Earth determine the positions of above and below, mountains and marshes communicate with each other, thunder and wind interact, water and fire do not dislike each other, and the Eight Trigrams are thus arranged in a crosswise manner. To calculate past events is to follow the sequence, while to foresee future events is to reverse the sequence, so the Book of Changes is the study of reversing the sequence.

吾人自無始以來，迷性命而順生死，所以從一生二，從二生四，乃至萬有之不同。今聖人作易，將以逆生死流，而順性命之理，是以即彼自心妄現之天，立其道曰陰與陽，可見天不偏於陽，還具易之全理，所謂隨緣不變也；即彼自心妄現之地，立其道曰柔與剛，可見地不偏於柔，亦具易之全理，亦隨緣不變也；即彼自心妄計之人，立其道曰仁與義，仁則同地，義則同天，

Zhi Xu here turns to the integration of Buddhist teachings. He says: From the beginningless past, we have lost our nature and life, following the stream of birth and death downward, so from one, two arise, from two four arise, and so on, until there are all the various differences in the myriad things. Now the sage composes the Book of Changes, aiming to go against the stream of birth and death and to follow the principles of nature and life. Therefore, regarding the 'Heaven' that is falsely appeared by our own minds, he establishes a principle called 'Yin and Yang'—thus showing that Heaven is not biased toward Yang, but still contains all the principles of the Book of Changes, which is 'changing with conditions but remaining unchanged'; regarding the 'Earth' that is falsely appeared by our own minds, he establishes a principle called 'Softness and Strength'—thus showing that Earth is not biased toward softness, but still contains all the principles of the Book of Changes, which is the same 'changing with conditions but remaining unchanged'; regarding the 'Human' that is falsely grasped by our own minds, he establishes a principle called 'Ren and Yi'—Ren is the same as Earth, and Yi is the same as Heaven,

可見人非天地所生，亦具易之全理，而隨緣常不變也。天具地人之兩，地具天人之兩，人具天地之兩，故易書中以六畫成卦而表示之。於陰陽中又分陰陽，於柔剛中互用柔剛，故易書中以六位成章而昭顯之也。何謂六位成章？謂天地以定其位，則凡陽皆屬天，凡陰皆屬地矣。然山澤未始不通氣，雷風未始不相薄，水火相反，而又未始相射也。是以八卦相錯，

It is evident that humans are not born from heaven and earth, but rather possess the complete principles of the Book of Changes, adapting to circumstances while remaining constant. Heaven contains both earth and human beings, earth contains both heaven and human beings, and human beings contain both heaven and earth. Therefore, the Book of Changes uses six lines to form a hexagram to express this. Within yin and yang, yin and yang are further divided; within softness and firmness, softness and firmness alternate. Hence, the Book of Changes uses six positions to compose a chapter and reveal this. What is meant by 'six positions composing a chapter'? It refers to the fact that once heaven and earth have determined their positions above and below, all yang elements belong to heaven, and all yin elements belong to earth. However, mountains and marshes are not without mutual connection, thunder and wind are not without mutual interaction, and water and fire, though opposite in nature, are not without mutual attraction—this is precisely how the principle of 'adapting to circumstances without change, and remaining constant while adapting to circumstances' is manifested in the positions of the hexagrams. Therefore, the Eight Trigrams are arranged in an interwoven manner.

而世間文章成矣。即此八卦相錯之文章，若從其從一生二、從二生四、從四生八之往事者，則是順生死流；若知其八止是四，四止是二，二止是一，一本無一之來事者，則是逆生死流。逆生死流，則是順性命理，是故作易之本意，其妙在逆數也。謂起震至乾，乾惟一陽，即表反本還源之象耳。

The world's patterns are thus formed. Looking at the patterns of the Eight Trigrams, if one follows the sequence of "from one to two, from two to four, from four to eight" as past events, then one is following the flow of life and death. But if one understands that eight is merely four, four is merely two, and two is merely one, and that "one" itself has no real existence, then looking at future events in this way is going against the flow of life and death. Going against the flow of life and death is the same as following the principles of life and nature. Therefore, the true meaning and subtlety of the Book of Changes lie in the concept of "reverse counting." Reverse counting refers to counting from the Zhen trigram up to the Qian trigram, with Qian representing pure yang, symbolizing the return to the origin.

雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。先以定動，猶如雷；後以慧拔，猶如風；法性之水如雨，智慧之照如日；妙三昧為艮止，妙總持為兌悅；果上智德為乾君，果上斷德為坤藏。

Using thunder to move all things, using wind to scatter all things, using rain to nourish all things, using the sun to warm all things, using Gen to stop all things, using Dui to make all things joyful, using Qian to govern all things, and using Kun to collect all things. Qingyi corresponded each with Buddhist teachings: first using meditation to shake off afflictions, like thunder's movement; then using wisdom to remove them, like wind's scattering; the water of nature's nature is like rain's nourishment; the illumination of wisdom is like the sun's warmth; the subtle "Samadhi," which is the state of the mind focused on one object, is the stopping of Gen; the subtle "Total Retention," which is the ability to hold all good dharmas without loss, is the joy of Dui; the wisdom virtue of the Buddha's result is the governing of Qian; and the virtue of cutting off defilements in the Buddha's result is the collecting of Kun.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。帝者，吾人一念之天君也。不憤不啟，不悱不發，故出乎震；既發出生死心，須入法門以齊其三業；三業既齊，須以智慧之明見一切法；既有智慧，須加躬行；智行兩備，則得法喜樂，又可說法度人；說法則降魔為戰；戰勝，則賞賜田宅，乃至解髻珠以勞之；既得授記，則成道而登涅槃山矣。

Heavenly Emperor comes forth from the direction of Zhen, arranging all things in order in the direction of Xun, meeting all things in the direction of Li, commanding all things in the direction of Kun, delighting all things in the direction of Dui, waging war against yin and yang in the direction of Qian, comforting all things in the direction of Kan, and bringing all things to completion and beginning again in the direction of Gen. Master Qiyi explains this with Buddhist teachings: this "Emperor" is the heavenly sovereign within our mind. Confucius said, "Do not enlighten until the student is eager, do not prompt until he is struggling to express himself." People must first become eager, hence "coming forth from Zhen." Once they have aroused the mind of leaving birth and death, they must enter the Dharma gate to regulate body, speech, and mind. When body, speech, and mind are regulated, they must use the light of wisdom to see all dharmas. With wisdom, they must also add personal practice. When both wisdom and practice are present, they attain the joy of the Dharma and can teach others. Teaching requires subduing the army of Mara, which is "waging war." After victory, the Buddha rewards with fields and houses, even offering the precious jewels from his hair to comfort him, as illustrated in the Lotus Sutra. Once having received the Buddha's transmission, they attain enlightenment and ascend the mountain of Nirvana.

萬物出乎震，震，東方也。齊乎巽，巽，東南也，齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，饗明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。

All things originate from the Zhen direction, which is the East. In the Xun direction, things are orderly arranged; Xun is the Southeast direction. The term "qi" means that all things are clean and orderly. Li represents brightness; all things meet and see each other here, which is the Southern trigram. The sage faces south to govern the world, facing the brightness to manage affairs, which is probably based on this symbolism. Kun represents the earth; all things receive nourishment here, so it is said "all things are cultivated by Kun." Dui corresponds to the middle of autumn; all things are joyful here, so it is said "joy is expressed in Dui." "Struggle in Qian" refers to Qian, the Western-North trigram, which symbolizes the mutual confrontation of yin and yang. Kan represents water, which is the Northern trigram, representing toil and exhaustion; all things retreat and hide here, so it is said "toil is expressed in Kan." Gen is the Northeast trigram; all things here complete their end and begin anew, so it is said "completion is expressed in Gen." ("Xiang ming er zhi" is commonly written as "Xiang ming er zhi," and the original text is as such, so it is recorded as is.)

萬物皆出乎震，況為聖為賢、成佛作祖，獨不出乎震邪？萬物皆齊乎巽，而三業可弗齊邪？萬物皆相見乎離，而智慧可弗明邪？萬物皆養於坤，而躬行可弗履踐實地邪？萬物皆說乎兌，而可無法喜以自娛、可無法音以令他喜悅邪？陰陽相薄，即表魔佛攸分；萬物所歸，正是勞賞有功之意。自既成終，則能成物之始，自覺覺他之謂也。約觀心者，一念發心為帝，一切諸心心所隨之，乃至三千性相、百界千如，無不隨現前一念之心而出入也。

All things originate from the Zhen direction; how could the attainment of sainthood or sagehood, or the becoming of a Buddha or ancestor, not also come from the Zhen direction? All things are orderly and pure in the Xun direction; then how could the body, speech, and mind not be orderly and pure? All things see each other in the Li direction; then how could wisdom not be bright? All things receive nourishment in the Kun earth; then how could personal practice not be grounded? All things are joyful in the Dui direction; then how could there not be joy from the Dharma and Dharma sounds to delight oneself and others? "Yin and yang interact" indicates the division between demon and Buddha; "all things return to" signifies the reward and honor given to those who have merited it. Once one has achieved completion, one can also bring about the beginning of other things, which is to realize oneself and also to awaken others. If we consider the aspect of "observing the mind": a single moment of aspiration is the "Emperor," and all the heart rulers and mental factors follow it. Even the thousand realms and manifestations of the Tiantai school, and the myriad realms and forms, all arise and vanish according to the present moment of the mind.

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。夫神不即萬物，亦不離萬物，故曰妙萬物也。一念菩提心，能動無邊生死大海，震之象也；三觀破惑無不遍，巽之象也；慧火乾枯惑業苦水，離之象也；法喜辨才自利利他，兌之象也；法性理水潤澤一切，坎之象也；首楞嚴三昧究竟堅固，艮之象也。凡此皆乾坤之妙用也，即八卦而非八卦，故曰神也。

The term "Shen" refers to its ability to transform and manifest myriad things. Nothing moves things more swiftly than thunder, nothing shakes things more powerfully than wind, nothing dries things more intensely than fire, nothing pleases things more than marshes, nothing moistens things more than water, and nothing concludes and begins things more profoundly than mountains. Thus, water and fire pursue each other, thunder and wind do not contradict each other, mountains and marshes share a common breath, and only then can changes occur and myriad things be formed. Master Qiyi explained this from the perspective of Buddhist teachings: "Shen" is neither the things themselves nor separate from them, hence it is said to "wondrously manifest myriad things." A single thought of enlightenment can shake the boundless ocean of birth and death, which is the image of Zhen (Thunder); the "Three Observations" (Kong, Jia, Zhong), which remove delusions universally, is the image of Xun (Wind); the fire of wisdom dries the threefold suffering of afflictions, karma, and suffering, which is the image of Li (Fire); the joy of the Dharma and eloquence that benefit both self and others is the image of Dui (Lake); the water of the Dharma's nature moistens all things, which is the image of Kan (Water); and the ultimate firmness of the Samadhi of Shoulingyan is the image of Gen (Mountain). All these are the wondrous workings of Qian (Heaven) and Kun (Earth); they exist within the Eight Trigrams but are not the Eight Trigrams themselves, hence they are called "Shen."

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。健則可以體道，順則可以致道，動則可以趨道，入則可以造道，陷則可以養道，麗則可以不違乎道，止則可以安道，說則可以行道，此八卦之德也。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。讀此方知蠢動含靈皆有佛性。雖一物各象一卦，而卦卦各有太極全德，則馬牛等亦各有太極全德矣。

The trigram Qian represents strength and vigor, Kun represents flexibility and compliance, Zhen represents movement and action, Xun represents penetration and depth, Kan represents sinking and immersion, Li represents attachment and connection, Gen represents stillness and stability, and Dui represents joy and delight. Qingyi explains: Strength and vigor allow one to realize the Dao; flexibility and compliance allow one to seek the Dao; movement and action allow one to approach the Dao; penetration and depth allow one to create the Dao; the ability to sink allows one to nurture the Dao; the ability to attach allows one to follow the Dao without deviation; the ability to remain still allows one to dwell in the Dao; the ability to feel joy allows one to promote the Dao. This is the virtue of the eight trigrams. Qian symbolizes a horse, Kun symbolizes an ox, Zhen symbolizes a dragon, Xun symbolizes a chicken, Kan symbolizes a pig, Li symbolizes a wild chicken, Gen symbolizes a dog, and Dui symbolizes a sheep. He explains: Only at this point does one realize that all sentient beings possess Buddha-nature. Although each animal symbolizes one trigram, each trigram possesses the full virtue of the Taiji. Therefore, animals such as horses and oxen also possess the full virtue of the Taiji.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。若約我一身言之，則八體各象一卦。然卦卦有太極全德，則體體亦各有太極全德矣。又體體各有太極全德，則亦各有八卦全能也。又馬牛等各有首腹及與口等，則馬牛等各具八卦全能尤可知也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Eight Trigrams = Ba Gua Qiyi's explanation: If we consider our own body, each of the eight parts symbolizes one trigram. However, each trigram contains the complete virtue of the Taiji, so each part also possesses the complete virtue of the Taiji. Since each part has its own Taiji virtue, it also possesses the full function of the Eight Trigrams. Moreover, horses and cattle also have heads, bellies, and mouths, so they also possess the full function of the Eight Trigrams. This further confirms it. This is exactly what he consistently advocated, namely, 'each method contains all methods.'

乾，天也，故稱乎父；坤，地也，故稱乎母。震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。只此眾物各體之八卦，即是天地男女之八卦，可見小中現大，大中現小，法法平等，法法互具，真華嚴事事無礙法界也。佛法釋者：方便為父，智度為母；三觀皆能破一切法為長男，三止皆能息一切法為長女；三觀皆能統一切法為中男，三止皆能統一切法為中女；三觀皆能達一切法為少男，三止皆能停一切法為少女。

Heavenly Stem Qian represents Heaven, so it is called the Father; Heavenly Stem Kun represents Earth, so it is called the Mother. Heavenly Stem Zhen is the first inquiry yielding a male, so it is called the Eldest Son; Heavenly Stem Xun is the first inquiry yielding a female, so it is called the Eldest Daughter; Heavenly Stem Kan is the second inquiry yielding a male, so it is called the Middle Son; Heavenly Stem Li is the second inquiry yielding a female, so it is called the Middle Daughter; Heavenly Stem Gen is the third inquiry yielding a male, so it is called the Youngest Son; Heavenly Stem Dui is the third inquiry yielding a female, so it is called the Youngest Daughter. Qingyi explains: These animals and bodies each correspond to the Eight Trigrams, which are also the trigrams of Heaven, Earth, Parents, and male and female. Thus, the small contains the great, and the great contains the small; all methods are equal and interdependent, truly reflecting the "Dharma Realm of Interpenetration" mentioned in the Avatamsaka Sutra. If interpreted through Buddhist teachings: skillful means is the Father, wisdom is the Mother; the three contemplations of emptiness, provisional existence, and middle path can eliminate all dharmas, corresponding to the Eldest Son; the three stops of emptiness, provisional existence, and middle path can cease all dharmas, corresponding to the Eldest Daughter; the three contemplations can encompass all dharmas, corresponding to the Middle Son; the three stops can encompass all dharmas, corresponding to the Middle Daughter; the three contemplations can penetrate all dharmas, corresponding to the Youngest Son; the three stops can cease all dharmas, corresponding to the Youngest Daughter.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黑。震為雷，為龍，為玄黃，為（敷-文），為大塗，為長子，為決躁，為蒼筤竹，為萑葦，其於馬也為善鳴，為馵足，為作足，為的顙，其於稼也為反生，其究為健，為蕃鮮。

Qian symbolizes Heaven, symbolizes a circle, symbolizes a ruler, symbolizes a father, symbolizes jade, symbolizes metal, symbolizes coldness, symbolizes ice, symbolizes bright red, symbolizes a good horse, an old horse, a thin horse, and a horse with mottled color, symbolizes the fruit on a tree. Kun symbolizes Earth, symbolizes a mother, symbolizes silk and brocade, symbolizes a cooking pot, symbolizes stinginess, symbolizes fairness, symbolizes a pair of oxen following each other, symbolizes a large cart, symbolizes literary splendor, symbolizes multitude, symbolizes the handle of an object; in terms of color, it symbolizes black. Zhen symbolizes thunder, symbolizes a dragon, symbolizes a mixture of green and yellow, symbolizes the appearance of flowers in full bloom (the original text describes this character as 「敷－文」, which means 「旉」, the meaning of blooming flowers), symbolizes a broad road, symbolizes the eldest son, symbolizes decisiveness and impatience, symbolizes young green bamboo, symbolizes reeds; in terms of horses, it symbolizes a horse that is good at neighing, a horse with white on the left hind leg, a horse with all four legs raised, and a horse with a white spot on the forehead; in terms of crops, it symbolizes seeds breaking out of their shells and growing in reverse; its ultimate nature is to return to strength and to flourish brightly.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。坎為水，為溝瀆，為隱伏，為矯輮，為弓輪，其於人也為加憂，為心病，為耳痛，為血卦，為赤，其於馬也為美脊，為亟心，為下首，為薄蹄，為曳，其於輿也為多眚，為通，為月，為盜，其於木也為堅多心。

The trigram Xun symbolizes wood, wind, the eldest daughter, the straight line measured by a rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it symbolizes sparse hair, a broad forehead, and large white of the eyes. It also symbolizes making three times the profit in trade. Its ultimate meaning becomes the卦 of impatience. The trigram Kan symbolizes water, ditches, concealment, bending or straightening wood, bows and wheels. In terms of people, it symbolizes worry, heart disease, ear pain, and matters related to blood, as well as the color red. For horses, it symbolizes a horse with a beautiful back, an impatient horse, a horse that lowers its head, a horse with thin hooves, and a horse that walks with its legs dragging. For vehicles, it symbolizes many troubles and difficulties, smoothness, the moon, and thieves. For trees, it symbolizes hard wood with a lot of pith.

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

The trigram Li symbolizes fire, the sun, lightning, the middle female, armor and helmets (the original text says "jia wei," while the common version says "jia zhou"), spears and weapons; in terms of humans, it symbolizes a large belly; it symbolizes a dry hexagram; it symbolizes animals with hard shells and hollow interiors such as turtles, crabs, snails, clams, and tortoises; in terms of trees, it symbolizes trees that are hollow in the middle and withered at the top. (The character "snail" is described in the original text as "ying nu plus a bug.") The trigram Gen symbolizes mountains, narrow paths, small stones, gateways, fruits on trees and melons on the ground, gatekeepers and attendants, fingers, dogs, mice, and birds of prey with black beaks; in terms of trees, it symbolizes hard and knotted wood. The trigram Dui symbolizes marshes, young women, shamans, mouths and tongues, destruction and breaking, attachment followed by rupture; in terms of land, it symbolizes hard salt-alkali land; it symbolizes concubines and sheep.

此廣八卦一章，尤見易理之鋪天匝地，不間精粗，不分貴賤，不論有情無情。禪門所謂青青翠竹，總是真如；鬱鬱黃花，無非般若。又云牆壁瓦礫皆是如來清淨法身。又云：成佛作祖，猶帶汙名；戴角披毛，推居上位。皆是此意。前云乾健也，坤順也，乃至兌說也，而此健等八德則能具造十界。且如健之善者，則為天為君；其不善者，則為瘠為駁。順之善者，則為地為母；其不善者，則為吝為黑。

Zhi Xu explained: This chapter broadly lists the things symbolized by the Eight Trigrams, especially showing the universal application of the principles of the Book of Changes: not distinguishing between refined and crude, not differentiating between noble and humble, not separating sentient and insentient beings. The Chan school says, "Green bamboo is always true suchness; yellow flowers are nothing but Prajna Paramita," and also says, "Walls and gravel are all the pure dharmakaya of the Tathagata," and also says, "Becoming a Buddha or an ancestor still carries a tainted name; those with horns and fur are placed in the highest position." All of these are speaking of the same meaning. Previously it was mentioned that Qian represents strength, Kun represents compliance, and even Dui represents joy. These eight kinds of trigram virtues can fully encompass and create the ten realms. For example, the good aspect of "strength" becomes heaven and becomes a ruler; its unwholesome aspect becomes a thin horse or a spotted horse. The good aspect of "compliance" becomes earth and becomes a mother; its unwholesome aspect becomes stinginess and becomes black.

下之六卦無不皆然。可見不變之理常自隨緣，習相遠也；然瘠駁等仍是健德，吝黑等乃是順德，可見隨緣之習理元不變，性相近也。若以不變之體，隨隨緣之用，則世間但有天圜乃至木果等可指陳耳，安得別有所謂乾？故大佛頂經云無是見者。若以隨緣之用，歸不變之體，則惟是一乾健之德耳，豈更有天圜乃至木果之差別哉？

The six trigrams are all like this. This shows that the principle of 'unchanging' often acts according to conditions, which is what Confucius meant by 'habit becomes distant'. However, thin horses and mottled horses are still manifestations of the virtue of 'strength', and stinginess and black color are still manifestations of the virtue of 'smoothness'. This shows that the habits formed through conditions are based on an unchanging principle, which is 'nature is similar'. If we use the unchanging essence to follow the changing actions, then the world would only have specific things like heaven, roundness, and wooden fruits to point to, but where would there be another so-called 'Qian' (Heaven)? Therefore, the Great Buddha's Head Su文Lengyan Jing says 'there is no one who sees'—there is no specific 'seeing' to point to. Conversely, if we return the changing actions to the unchanging essence, then it is simply the virtue of Qian's strength, and where would there be the various differences like heaven, roundness, and wooden fruits?

故大佛頂經云無非見者。於此會得，方知孔子道脈，除顏子一人之外，斷斷無有能會悟者，故再嘆曰今也則亡。○此中具有依正因果、善惡無記、煩惱業苦等一切諸法，而文章錯綜變化，使後世儒者無處可討線索，真大聖人手筆，非子夏所能措一字也。歐陽腐儒乃疑非聖人所作，陋矣陋矣。

Therefore, the Great Buddha's Head First Samadhi Sutra also says, "There is nothing that is not the 'seeing'." Only by understanding this can one realize that Confucius's teaching lineage, apart from Yan Hui alone, has no one else who could comprehend it. Hence, after Yan Hui's death, Confucius repeatedly lamented, "Now there is none." He further remarked that this chapter contains all the teachings such as dependent and independent phenomena, causes and effects, good and evil and neutral actions,烦恼, karma, and suffering, and the text is intricately woven, making it difficult for later Confucian scholars to grasp the thread. Truly, this is the handiwork of a great sage, something that no one like Zi Xia could add even a single character to. How shallow and foolish it is for a迂腐 Confucian scholar like Ouyang Xiu to doubt that the "Sayings of the Hexagrams" was not written by a sage! How shallow and foolish!

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以屯。屯者，盈也；屯者，物之始生也。物生必蒙，故受之以蒙。蒙者，蒙也，物之（禾*犀）也。物（禾*犀）不可不養也，故受之以需。需者，飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師。師者，眾也。眾必有所比，故受之以比。比者，比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者，通也。

With heaven and earth, all things come into being. All things fill the space between heaven and earth, so after the trigrams Qian (Heaven) and Kun (Earth) comes屯 (Zun). Zun means fullness, and also signifies the beginning of all things. When all things first arise, they are necessarily naive and immature, so comes Meng. Meng means naivety, representing the immature stage of things (the character "zhi" is originally depicted with "he" and "xi" to show its form). When things are immature, they cannot avoid being nurtured, so comes Xu. Xu discusses the way of food and drink. When there is food and drink, there must be disputes, so comes Song. Disputes inevitably lead to the rise of people, so comes Shi. Shi means the multitude. When the multitude exists, there must be attachment, so comes Bi. Bi means attachment. After attachment, there must be accumulation, so comes Xiao Xu. Only when things accumulate can there be propriety, so comes Li. Following propriety and achieving smoothness allows for stability, so comes Tai. Tai means smoothness.

物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者，事也。有事而後可大，故受之以臨。臨者，大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者，合也。物不可以苟合而已，故受之以賁。賁者，飾也。致飾然後亨，則盡矣，故受之以剝。剝者，剝也。

Things cannot always be prosperous, so after the hexagram Tai (Prosperity) comes Po (Obstruction), meaning blockage. Things cannot always be obstructed, so comes Tongren (Union), meaning harmony with others. Those who can harmonize with others will surely have people following them, so comes Dayou (Great Possession), meaning possessing many things. When one possesses much, one must not be complacent, so comes Qian (Humility). When one is great and yet humble, one will surely be at ease, so comes Yu (Joy), meaning ease. Ease will surely bring followers, so comes Sui (Following), meaning following others. Those who follow others out of joy will surely have things to do, so comes Gu (Trouble), meaning affairs. When there are affairs, one can then achieve great things, so comes Lin (Approaching), meaning great. When something is great, it can then be admired by others, so comes Guan (Observation), meaning being observed. When something is observed, there will be a meeting, so comes Shike (Breaking Apart), meaning joining together. Things cannot be hastily joined together, they must be adorned with culture, so comes Ben (Brightness), meaning adornment. When adornment is extreme, then there is success, but it also comes to an end, so comes Bo (Splitting Apart), meaning decay.

物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者，養也。不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者，陷也。陷必有所麗，故受之以離。離者，麗也。

Things cannot ultimately cease to exist; when they are reduced to the top line, they return to the lower line, so they follow the hexagram "复" (Return). When there is a return, there is no more emptiness or delusion, so they follow "无妄" (No Delusion). Only after there is no delusion can there be accumulation, so they follow "大畜" (Great Accumulation). Only after accumulation can there be nourishment, so they follow "颐" (Nourishment). Nourishment means to nurture. Without nurturing, there can be no action, so they follow "大过" (Great Excess). Things cannot forever exceed, so they follow "坎" (Obstacle). Obstacle means to fall into a pit. When one falls into a pit, there must be something to rely on, so they follow "离" (Attachment). Attachment means to rely on. The order of the upper thirty hexagrams ends here.

有天地，然後有萬物；有萬物，然後有男女；有男女，然後有夫婦；有夫婦，然後有父子；有父子，然後有君臣；有君臣，然後有上下；有上下，然後禮義有所錯。夫婦之道，不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遁。遁者，退也。物不可以終遁，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。進必有所傷，故受之以明夷。夷者，傷也。

The order of the lower classics is as follows. After heaven and earth came all things; after all things came men and women; after men and women came husband and wife; after husband and wife came father and son; after father and son came ruler and subject; after ruler and subject came distinctions of high and low. Only then could propriety and righteousness have a place to be established—'错' is the same as '措', meaning to place or establish. The way of husband and wife cannot be short-lived, so after the hexagram of 'Salty' comes 'Constant'. 'Constant' means enduring. Things cannot remain in one place forever, so comes 'Retreating'. 'Retreating' means withdrawal. Things cannot always retreat, so comes 'Great Strength'. Things cannot always be strong, so comes 'Progress'. Progress inevitably brings injury, so comes 'Bright Exile'. 'Exile' means injury.

傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。物不可以終難，故受之以解。解者，緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者，決也。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。

A person who has been injured outside will certainly return home, so it follows the hexagram of Family. When the family's circumstances are in poverty, there will be separation, so it follows the hexagram of Strife. Strife means separation. Separation inevitably brings hardship, so it follows the hexagram of Obstruction. Obstruction means difficulty. Things cannot remain in difficulty forever, so it follows the hexagram of Release. Release means relief. Relief inevitably leads to loss, so it follows the hexagram of Reduction. Continuous reduction will eventually turn into increase, so it follows the hexagram of Gain. Continuous gain will inevitably lead to overflow, so it follows the hexagram of决 (Judgment). Judgment means decision. After decision, there will certainly be an encounter, so it follows the hexagram of Meeting. Meeting means encountering. When things meet and encounter, they will gather together, so it follows the hexagram of Accumulation. Accumulation means gathering.

聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。主器者莫若長子，故受之以震。震者，動也。物不可以終動，止之，故受之以艮。艮者，止也。物不可以終止，故受之以漸。漸者，進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以禮。禮者，大也。

Gathering and rising is called Sheng, so it follows Sheng. Continuous rising inevitably leads to difficulty, so it follows Kun. Being trapped above inevitably leads to returning below, so it follows Jing. The well's path, when used for a long time, cannot avoid reform, so it follows Ge. Reforming things is most appropriate with Ding. Managing ancestral temple vessels is most appropriate with the eldest son, so it follows Zhen. Zhen means movement. Things cannot continue moving forever; they must be stopped, so it follows Gen. Gen means stopping. Things cannot remain still forever, so it follows Jie. Jie means gradual progress. Advancing inevitably leads to a destination, so it follows Gui Mei. Reaching a destination inevitably leads to grandeur, so it follows Feng. Feng means great. (The phrase 'therefore it is followed by Li, Li is great' has both 'Li' characters in the original text, which should be read as 'Feng'.)

窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者，入也。入而後說之，故受之以兌。兌者，說也。說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟終焉。

Those who push "Great" to its extreme will surely lose their place, so it follows the hexagram of "Traveling." Being in exile without a place to stay, it follows the hexagram of "Wind." Wind represents entering. After entering, people become joyful, so it follows the hexagram of "Lake." Lake represents joy. After joy comes dispersion, so it follows the hexagram of "Dispersing." Dispersing means separation. Things cannot remain separated forever, so it follows the hexagram of "Restraint." With restraint, people become trustworthy, so it follows the hexagram of "Middle Trust." Those who are trustworthy can surely act, so it follows the hexagram of "Minor Excess." Those who act in an extraordinary way can surely achieve success, so it follows the hexagram of "Already Completed." However, things cannot be exhausted, so finally the hexagram of "Not Yet Completed" is used to conclude.

序卦一傳，亦可作世間流轉門說，亦可作功夫還滅門說，亦可作法界緣起門說，亦可作設化利生門說。在儒則內聖外王之學，在釋則自利利他之訣也。

Zhi Xu explains: The "Xugua Zhuan" can be read as a passage on the cycle of birth and death in the world, or as a passage on the practice of eliminating birth and death, or as a passage on the interdependent arising of all dhatus, or as a passage on the way sages establish teachings to benefit all beings. From the Confucian perspective, it is the study of cultivating virtue internally and governing the world externally; from the Buddhist perspective, it is the essential method for self-benefit and benefiting others.

剛柔合德，憂樂相關，與求互換，見雜相循，起止盛衰之變態，乃至窮通消長之遞乘，世法佛法無不皆然，自治治人其道咸爾。而錯雜說之，以盡上文九翼中未盡之旨，令人學此易者，磕著砰著，無不在易理中也。筆端真有化工之妙，非大聖不能有此。

Zhi Xu wrote a general introduction to the "Zage Zhuan": the virtues of strength and flexibility are combined, sorrow and joy are connected, giving and seeking can be exchanged, manifestation and mixture alternate continuously, the arising and cessation, the flourishing and decline of various changes, as well as the alternation of poverty and success, decline and growth—all these are the same in the worldly and the Buddhist teachings. Taking care of oneself and governing others are also the same. Confucius explained these mixed aspects in order to supplement the meanings not fully expressed in the previous nine chapters of the "Yi Zhuan," so that those studying the "Yi" will find themselves always within the principles of the "Yi" wherever they go or whatever they encounter. This writing truly demonstrates the wonderful function of the divine, something only a great sage could express.

乾剛坤柔，比樂師憂。臨觀之義，或與或求。屯見而不失其居，蒙雜而著。臨有能臨所臨：以卦言之，陽臨陰也；以爻言之，上臨下也。觀有觀示觀瞻：二陽觀示四陰，則陽為能示，陰為所示也；四陰觀瞻二陽，則陰為能瞻，陽為所瞻也。建侯而利居貞，故見而不失其居；包蒙而子克家，故雜而著。

Heavenly Mandate is strong and vigorous, Earthly Mandate is soft and compliant; the Hexagram of "Comparison" brings joy, while the Hexagram of "Army" brings sorrow. The Hexagrams "Approach" and "Observation" signify one of giving and one of seeking. The Hexagram "Obstruction" shows emergence without losing its place, while the Hexagram "Ignorance" is a mixture that ultimately becomes clear. Qingyi explains: "Approach" has two aspects: the one that approaches and the one that is approached. In terms of the structure of the hexagram, it is yang approaching yin; in terms of the positions of the lines, it is the upper line approaching the lower. "Observation" has two aspects: "displaying" and "viewing." In the Hexagram of "Observation," the two yang lines above display to the four yin lines below, so yang is the one displaying and yin is the one being displayed. Conversely, the four yin lines look up to the two yang lines, so yin is the one viewing and yang is the one being viewed. The Hexagram "Obstruction" states "favorable for establishing a feudal lord," while the initial line says "favorable for staying firm in one's position," hence "emerges without losing its place." The second line of the Hexagram "Ignorance" says "encompassing guidance" and "the son can manage the household," hence "a mixture that ultimately becomes clear."

震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。損下益上為衰之始，損上益下為盛之始。時無實法，而包容萬事萬物，故大畜須約時言，所謂多識前言往行以畜其德，三大阿僧祇劫修行者是也。自恃無妄，則便成災，所謂唯聖罔唸作狂，又復道個如如，早已變了。

Zhen represents movement and action, Gen represents stillness and cessation. The hexagrams "Dun" and "Yi" mark the beginning of a transition from prosperity to decline and from decline to prosperity. The hexagram "Da Xu" discusses time, while "Wu Wang" discusses calamity. Qingyi's explanation: "Dun" refers to reducing the lower and increasing the upper, which marks the beginning of decline; "Yi" refers to reducing the upper and increasing the lower, which marks the beginning of prosperity. "Time" itself has no concrete substance, yet it can encompass all things, so "Da Xu" must be discussed in terms of "time," as stated in its "Great Image Commentary" "to know much of the words and deeds of the past in order to cultivate virtue." In Buddhism, this corresponds to the long process of cultivation over three great asamkhyeya kalpas. As for "Wu Wang," if one relies on the belief that there is no false thought, it actually leads to calamity—just as the "Book of Documents" says "only the sage, without careful thought, becomes a madman." In Chan Buddhism, it is also said that just as soon as one says "ru ru," it has already changed.

萃聚而升不來也，謙輕而豫怠也。勞謙反得輕安，豫悅反成懈怠，修德者所應知。噬嗑，食也；賁無色也。有間隔而可食，無采色為真賁，故違境不足懼，文采不足眩也。兌見而巽伏也。欲說法者，還須入定；欲達道者，先須求志。

The hexagram "Cui" signifies gathering together, and "Sheng" signifies ascending without returning. "Qian" brings ease, while "Yu" leads to laziness. Quingyi explains: Diligent yet humble, one attains ease; content and joyful, one becomes lazy—those cultivating virtue should understand this. The hexagram "Shihe" refers to eating, while "Ben" refers to colorlessness. His explanation: Because there is something in between, there is something to bite and eat; not applying color is the true ornament. Therefore, adverse circumstances are not to be feared, and external ornamentation is not worth showing off. The hexagram "Dui" signifies revelation, while "Xun" signifies concealment. His explanation: One who wishes to speak must first be still; one who wishes to understand the great way must first set a firm intention.

隨，無故也；蠱，則飭也。隨不宜無事生事，蠱不妨隨壞隨修。剝，爛也；復，反也；晉，（書/一）也；明夷，誅也。爛則必反，（書/一）則必誅，禍兮福所乘，福兮禍所乘，學易者所應觀象玩辭觀變玩占者也。井通而困相遇也。井不動而常通，困雖窮而相遇，此示人以自守之要道也。

The hexagram "Following" has no old matters to burden, while "Guilt" involves rectifying disorder. Quingyi explains: "Following" requires people not to create new troubles in times of peace, while "Guilt" allows for rectification while disorder persists. "Splitting" is decay, "Returning" is returning; "Progress" is daylight, "Darkening of the Light" is punishment. (The character "day" is described in the original text as "book/one" in form.) He explains: decay to its extreme must return, brightness to its peak must be punished. Misfortune carries blessings, and blessings carry misfortune. This is precisely where those studying the Book of Changes should "observe the images and play with the words, observe changes and play with divination." "Well" is通畅, "Obstruction" is meeting. He explains: the well remains still yet remains通畅, while in "Obstruction" one is inpredicament yet eventually meets; this indicates the importance of holding fast to one's proper path.

咸，速也；恆，久也。速即感而遂通，久即寂然不動，斯為定慧之道。渙，離也；節，止也；解，緩也；蹇，難也；睽，外也；家人，內也；否泰，反其類也。有離必有止，有緩必有難，有外必有內，有泰必有否，有否必有泰，類相反而必相乘，學易者不可不知。大壯則止，遁則退也。壯即宜止，遁即宜退，皆思患豫防之學。

The hexagram Xian signifies speed, while Heng signifies constancy. Qu Yi explains: speed is "sensing and thus communicating instantly," and constancy is "remaining still and unmoving." Together, these two phrases precisely represent the path of concentration and wisdom. The hexagram Huan signifies dispersion, while Jie signifies restraint; Jie signifies ease, while Jian signifies difficulty; Kui signifies going outward, while Jia Ren signifies going inward; Po and Tai are two opposite categories. He explains: if there is dispersion, there must be restraint; if there is ease, there must be difficulty; if there is outward, there must be inward; if there is Tai, there must be Po, and if there is Po, there must be Tai. These two categories oppose each other yet necessarily follow one another. Those who study the Book of Changes must not be unaware of this. The hexagram Da Zhuang should be restrained, while Dun should be retreat. He explains: when one is strong, one should restrain oneself; when one should retreat, one should retreat. These all belong to the study of anticipating and preventing troubles.

大有，眾也；同人，親也；革，去故也；鼎，取新也。眾必相親，相親必革弊而日新其德。小過，過也；中孚，信也。有過不妨相規，相規乃可相信。豐多故也，親寡旅也。豐必多故，旅必寡親，素位而行，存乎其人。離上而坎下也。智火高照萬法，定水深澄性海。小畜，寡也；履，不處也。但懿文德，則其道寡；雖辨定分，與時變通，而無定局。

The hexagram "Da You" signifies abundance, while "Tong Ren" signifies mutual attachment; "Ge" signifies removing the old, and "Ding" signifies bringing in the new. Qu Yuan's explanation: When people are numerous, they must inevitably draw close to one another; when they draw close to one another, they must necessarily eliminate evils and renew their virtue daily. "Xiao Guo" signifies excess, and "Zhong Fu" signifies sincerity. His explanation: Having a mistake does not prevent mutual admonition; only through mutual admonition can mutual trust be established. "Feng" signifies many changes, and having few close relatives signifies the image of a traveler. His explanation: Abundance inevitably brings many changes; being a traveler inevitably means having few relatives; to act in accordance with one's proper role, it depends entirely on the individual. "Li" is upward, while "Kan" is downward. His explanation: The fire of wisdom shines brightly through all phenomena, while the water of meditation deeply purifies the ocean of nature. "Xiao Xu" signifies scarcity, and "Lv" signifies instability. His explanation: If one merely cultivates literary virtue, the path is narrow; although one clarifies distinctions, without fixed patterns, one must always adapt.

需，不進也；訟，不親也；大過，顛也；姤，遇也，柔遇剛也；漸，女歸待男行也；頤，養正也；既濟，定也；歸妹，女之終也；未濟，男之窮也。不進乃可進，不親乃可親，大不可過，所以誡盈；柔能勝剛，所以成遇；定必須慧，故女待男；養正則吉，故須觀頤；已定者不必言，但當謀其未定者耳；終則有始，窮則思通。凡此，皆言外之旨、象中之意也。

The hexagram Need (Xu) signifies not advancing; the hexagram讼 (Song) signifies not being close. The hexagram Da Guo (Great Excess) signifies reversal; the hexagram Guo (Meeting) signifies encountering, specifically a soft element meeting a strong one. The hexagram Jian (Gradual Progress) signifies a woman waiting for the groom to come and marry her. The hexagram Yi (Nourishment) signifies the proper way of nurturing. The hexagram Ji Ji (Already Achieved) signifies stability. The hexagram Gui Mei (Return of the Maiden) signifies the destiny of a woman. The hexagram Wei Ji (Not Yet Achieved) signifies the hardship of a man. Qingyi explains: not advancing is actually for the sake of advancing; not being close is actually for the sake of being close. "Great" should not be excessive, and it is used to warn against complacency. Softness can overcome strength, so it can achieve harmony. Stability must be paired with wisdom, hence a woman should wait for a man. Nourishment according to the proper way is auspicious, so we should observe the hexagram Yi. Once stability is achieved, there is nothing more to say; only those who are not yet stable need planning. After completion comes a new beginning; when reaching an end, one thinks of connection. All these are implied meanings beyond the words and the significance within the images.

夬，決也，剛決柔也，君子道長，小人道憂也。上雲乾剛坤柔，則剛柔乃二卦之德，豈可以剛決柔，使天下有乾無坤，其可乎哉？且立天之道曰陰與陽，則天亦未嘗無陰也；立地之道曰柔與剛，則地亦未嘗無剛也。今所謂剛決柔者，但令以君子之剛，而決小人之柔，則小人可化為君子，而君子道長；設使以小人之剛，而決君子之柔，則君子被害，而小人亦無以自立，必終至於憂矣。

The hexagram "Gua" signifies决断, which means a strong line decisively removing a weak line; the way of the gentleman grows, while the way of the petty person causes anxiety and fear. Quingyi's explanation: Previously it was said "Qian is strong and Kun is weak," showing that strength and weakness are the virtues of the two trigrams Qian and Kun respectively. How can strength be used to decisively remove weakness, leading to a world where only Qian exists and Kun is absent? Moreover, the "Say on the Trigrams" states "Establishing the way of Heaven is called yin and yang," indicating that Heaven itself does not lack yin; "Establishing the way of Earth is called soft and strong," showing that Earth also does not lack strength. Now, when we speak of "strong decisively removing weakness," it is merely to advise people to use the strength of the gentleman to eliminate the weakness of the petty person, thus transforming the petty person into a gentleman, allowing the way of the gentleman to flourish. If instead, the strength of the petty person is used to decisively remove the weakness of the gentleman, then the gentleman would be harmed, and the petty person would have nowhere to stand, ultimately leading to anxiety and fear.

所以性善性惡俱不可斷，而修善須滿，修惡須盡也。問：何謂君子之剛？答：智慧是也。何謂君子之柔？答：慈悲是也。何謂小人之剛？答：嗔慢邪見是也。何謂小人之柔？答：貪慾痴疑是也。噫！讀此一章，尤知宣聖實承靈山密囑，先來此處度生者矣。不然，何其微言奧旨，深合於一乘若此也。思之佩之。

Therefore, in terms of nature, the good and evil inherent in nature cannot be eliminated; what can be eliminated is the cultivation of later heaven. The cultivated good must be perfected, and the cultivated evil must be completely eradicated—this is the doctrine of the Tiantai school of "inherent good and evil in nature." Someone asks: What is the firmness of a gentleman? Answer: It is wisdom. What is the gentleness of a gentleman? Answer: It is compassion. What is the firmness of a petty person? Answer: It is anger, arrogance, and wrong views. What is the gentleness of a petty person? Answer: It is greed, ignorance, and doubt. Alas! Having read this chapter, I am even more convinced that Confucius truly received the secret instructions from the Buddha at the Ling Mountain assembly, arriving here first to save all beings. Otherwise, why would his subtle and profound teachings be so deeply in harmony with the one vehicle of Buddhist doctrine? It is worth seriously considering and deeply admiring.

憶曩歲幻遊溫陵，結冬月臺，有郭氏子來問易義，遂舉筆屬稿。先成繫辭等五傳，次成上經，而下經解未及半，偶應紫雲法華之請，旋置高閣，屈指忽越三載半矣。今春應留都請，兵阻石城，聊就濟生庵度夏。日長無事，為二三子商究大乘止觀法門，復以餘力拈示易學，始竟前稿。嗟嗟！從閩至吳，地不過三千餘里；從辛巳冬至今夏，時不過一千二百餘日，乃世事幻夢，蓋不啻萬別千差。交易耶？變易耶？

I recall the days when I wandered like a shadow to Wencheng, and spent the winter staying at the Moon Platform. A young man from the Guo family came to ask about the meaning of the Yi Jing, so I took up my brush and began to write. First I composed explanations of the Great Treatise and the five commentaries, then I wrote the Upper Classic, but the explanations of the Lower Classic were not yet half done. By chance, I was invited to lecture on the Fo Hua Sutra at the Zi Yun Temple, and so I put the manuscript aside. Counting the years, I suddenly realized that three and a half years had passed. This spring, I was invited to stay in the capital Nanjing, but was blocked by military affairs at the Stone City, and so I spent the summer at the Jisheng An. The days were long and idle, and I discussed the great Mahayana practice of stopping and observing with two or three fellow practitioners. I also used my spare time to explain the Yi Jing to them, and thus completed the manuscript I had left unfinished. Alas! The distance from Fujian to the Wu region is no more than three thousand miles; the time from the winter of the Xinsi year to this summer is no more than one thousand two hundred days. Yet the affairs of the world are like illusions and dreams, and the differences between them are countless. Is this 'transaction' or 'change'? 'Transaction' refers to the mutual exchange of yin and yang, while 'change' refers to the constant transformation of form. These are the two original meanings of the term 'easy' explained by the Yi Jing, and he borrowed them to question his own experiences in the past few years.

至於歷盡萬別千差世事，時地俱易，而不易者依然如故。吾是以知日月稽天而不歷，江河競注而不流，肇公非欺我也。得其不易者，以應其至易；觀其至易者，以驗其不易。常與無常，二鳥雙遊。吾安知文王之於羑里，周公之被流言，孔子之息機於周流，而韋編三為之絕，不同感於斯旨耶？予愧無三聖之德之學，而竊類三聖與民同患之時，故閣筆而復為之跋。時乙酉閏六月二十九日也。北天目道人古吳蕅益智旭書

When one has experienced the myriad differences of worldly affairs, and time and place have all changed, yet the "unchanging" remains as it was. I thus understood the words of the monk Sengzhao in his treatise "On the Non-Change of Things," which says, "the sun and moon revolve around the heavens yet have not actually moved," and "the rivers and streams flow ceaselessly yet have not actually flowed away." He did not deceive me. By grasping the unchanging, one can deal with the myriad changes; by observing the myriad changes, one can verify the unchanging. "Permanence" and "impermanence" are like the two birds flying together with their wings in Buddhist scriptures. How do I know that King Wen, imprisoned in Youli, the Duke of Zhou, subjected to slander, and Confucius, who traveled through the states and later returned in peace to break the ropes three times while studying the Book of Changes, did not share the same feeling as I do? I am ashamed that I lack the virtue and learning of these three sages, yet I have privately encountered a situation similar to theirs, "sharing the people's troubles," so I put down my brush and wrote this跋. It was in the leap year of the sixth month, twenty-ninth day, in the year Yiyou. Written by the Northern Tianmu Hermit, Gu Wu Qiyi Zhixu.

繫辭傳曰：天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。（此河圖之。數也。解現繫辭上傳中。）

The Great Treatise says: The number of heaven is one, the number of earth is two; the number of heaven is three, the number of earth is four; the number of heaven is five, the number of earth is six; the number of heaven is seven, the number of earth is eight; the number of heaven is nine, the number of earth is ten. The five odd numbers belong to heaven, the five even numbers belong to earth. These five groups of numbers combine in pairs, each having a corresponding match. The total of the heavenly numbers is twenty-five, the total of the earthly numbers is thirty, and the total of heaven and earth numbers is fifty-five. Change arises from this, and the movement of ghosts and spirits is thus understood. The original commentary notes: This refers to the numbers of the Yellow River Chart, explained in the Great Treatise. (The note 'This is the number of the Yellow River Chart.' has a dot in the original text.)

此先天之數。除中五天地生數以為太極本位，用餘五十為揲蓍之策也。五位相得者：一得五而為六，二得五而為七，三得五而為八，四得五而為九，中得一二三四而為十也。各有合者：一合六，二合七，三合八，四合九，五合十也。一與九為十，二與八為十，三與七為十，四與六為十，一二三四為十，共成五十。而中之五點，每點含十，故以中五為本數也。然雖先天之數，亦含後天八卦之用。且如一六生水，故坎居正北；二七生火，故離居正南；

This is the Earlier Heaven numbers: subtracting the central five, which represents the fundamental position of the Taiji, from fifty, which is used as the number of the divination stalks. The phrase "five positions are in harmony" means that adding one to five gives six, two to five gives seven, three to five gives eight, four to five gives nine, and the central five combined with one, two, three, and four makes ten. The phrase "each has its counterpart" means that one combines with six, two with seven, three with eight, four with nine, and five with ten. In addition, one and nine combine to make ten, two and eight combine to make ten, three and seven combine to make ten, four and six combine to make ten, and the sum of one, two, three, and four is also ten, thus making fifty in total. The central five points, each containing ten, make the central five the fundamental number. The arrangement of the Yellow River Chart is that one and six are at the bottom, two and seven at the top, three and eight on the left, four and nine on the right, and five and ten in the center. Although this is the Earlier Heaven numbers, it also includes the usage of the Later Heaven Trigrams: for example, one and six generate water, so the Kan trigram is located in the due north; two and seven generate fire, so the Li trigram is located in the due south;

三八生木，故震居正東；四九生金，故兌居正西；五十生土，故土仍居中。乾寄位於西北者，陽位陽數之間也；坤寄位於西南者，陰數陰位之盡也。陰陽互結而為山，故艮居東北；陰陽互鼓而為風，故巽居東南。○約出世法者：一是地獄之惡，六是天道之善，為善惡一對；二是畜生之惑，七是聲聞之解，為解惑一對；三是餓鬼之罪苦，八是支佛之福田，為罪福一對；四是修羅之嗔恚，九是菩薩之慈悲，為嗔慈一對；五是人道之雜，十是佛界之純，

Three and eight generate wood, so the Zhen trigram is located in the east; four and nine generate metal, so the Dui trigram is located in the west; five and ten generate earth, so earth remains in the center. The Qian trigram is located in the northwest because it is between the yang position and yang number; the Kun trigram is located in the southwest because it is the end of the yin number and yin position. Yin and yang condense together to form mountains, so the Gen trigram is located in the northeast; yin and yang stir together to form wind, so the Xun trigram is located in the southeast. He then turns to the worldly method, matching the ten numbers of the He Tu with the ten dhatus: one is the evil of hell, six is the goodness of the heavenly realm, forming a pair of good and evil; two is the confusion of animals, seven is the enlightenment of arhats, forming a pair of enlightenment and confusion; three is the suffering of hungry ghosts, eight is the merit field of the Pratyekabuddha, forming a pair of sin and merit; four is the anger of the asuras, nine is the compassion of the Bodhisattva, forming a pair of anger and compassion; five is the mixed nature of the human realm, ten is the pure unity of the Buddha realm.

為純雜一對。又約十度修德者：一是佈施，六是般若，此二為福慧之主，如地生成萬物，故居下；二是持戒，七是方便，此二為教化之首，如天普覆萬物，故居上；三是忍辱，八是大願，此能出生一切善法，故居左；四是精進，九是十力，此能成就一切善法，故居右；五是禪定，十是種智，此能統御一切諸法，故居中。實則界界互具，度度互攝。蓋世間之數，以一為始，以十為終，華嚴以十表無盡，當知始終不出一心一塵一剎那也。

The pure and mixed pairs are formed. He also matches the ten perfections, which are the ten kinds of paramitas cultivated by the Buddha, with the virtues: the first is giving, and the sixth is wisdom, which are the main aspects of merit and wisdom, like the earth that generates all things, so they are placed below. The second is morality, and the seventh is skillful means, which are the primary aspects of teaching and guiding, like the sky that universally covers all things, so they are placed above. The third is patience, and the eighth is great vows, which can give rise to all good dharmas, so they are placed on the left. The fourth is diligence, and the ninth is the ten powers, which can accomplish all good dharmas, so they are placed on the right. The fifth is meditation, and the tenth is all-knowledge, which can govern all dharmas, so they are placed in the center. In reality, the dharmadhatu is mutually inclusive with the dharmadhatu, and the paramitas are mutually contained within each other. In the world, numbers begin with one and end with ten. The Avatamsaka Sutra uses the number ten to represent infinite continuation. One should know that from beginning to end, everything does not go beyond one mind, one particle of dust, and one moment.