The Zhou Changes (I Ching) Enlightenment Explanation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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