The Zhou Changes: A Mystical Interpretation, Volume Two · Upper Canon Part Two

周易禪解卷第一。周易禪解卷第二。北天目道人蕅益智旭著。

The above is Volume One of "The Chan Interpretation of the Zhou Yi," which interprets the trigrams Qian and Kun. The following is Volume Two, interpreting the eight trigrams of the Upper Canon: Zun, Meng, Xu, Song, Shi, Bi, Xiao Xu, and Li. These interpretations are still authored by the Northern Tianmu Dao Person Zhuiyi Zhixu. Qian and Kun are the parents of heaven and earth. From Zun onwards, the text moves into the various worldly phenomena after all things have come into being. Zhixu's approach then shifts from "the general principles of nature and cultivation" to "observing the mind in accordance with particular circumstances."

（震下　坎上）屯：元亨利貞，勿用有攸往，利建侯。乾坤始立，震一索而得男，為動，為雷；坎再索而得男，為陷，為險，為雲，為雨；乃萬物始生之時，出而未申之象也。始則必亨，始或不正，則終於不正矣，故元亨而利於正焉。此元亨利貞，即乾坤之元亨利貞也。乾坤全體太極，則屯亦全體太極也，而或謂乾坤二卦大、餘卦小，不亦惑乎。夫世既屯矣，儻務往以求功，只益其亂；唯隨地建侯，俾人人各歸其主，各安其生，則天下不難平定耳。楊慈湖曰：「理屯如理絲，固自有其緒；建侯，其理之緒也。」

The hexagram is described as "Zhen below, Kan above." The hexagram statement says: The hexagram Zun (Obstruction), originally meaning "beginning," is characterized by "Yuan, Heng, Li, Zhen"; it is not advisable to go forward, but it is favorable to establish feudal lords. Zhi Xu interpreted this according to the Yi: The hexagrams Qian and Kun were just established, and Qian and Kun interacted to produce the six sons. Zhen is the first son obtained by Qian seeking from Kun, symbolizing movement and thunder; Kan is the second son obtained by Qian seeking from Kun again, symbolizing being trapped, difficulty, clouds, and rain. This is exactly the situation when all things are just beginning to grow, having already emerged but still unable to fully extend. Anything that begins must be prosperous; but if the beginning is not proper, the result will also be improper. Therefore, it says "Yuan Heng" and "favorable to Zhen Zheng." Here, "Yuan, Heng, Li, Zhen" refers to the "Yuan, Heng, Li, Zhen" of Qian and Kun. Qian and Kun are the whole of the Taiji; Zun is also the whole of the Taiji. Some people think that the two hexagrams Qian and Kun are great while the other hexagrams are small, which is not clear-sighted. This sentence expresses his consistent view that the sixty-four hexagrams should not be ranked in terms of importance. Since the world is already difficult and obstructed, if one continues to pursue achievements blindly, it will only increase chaos; only by establishing feudal lords locally, allowing everyone to have a place and live in peace, can the world be easily pacified. He quoted the words of the Song scholar Yang Jian (who was called Cihu): governing the hexagram Zun is like untangling a mess of threads; originally, there is a thread to start with. "Establishing feudal lords" is the thread to start with.

佛法釋者：有一劫初成之屯，有一世初生之屯，有一事初難之屯，有一念初動之屯。初成、初生、初難，姑置弗論；一念初動之屯，今當說之。蓋乾坤二卦表妙明明妙之性覺，性覺必明，妄為明覺，所謂真如不守自性，無明初動。動則必至因明立所而生妄能，成異立同，紛然難起，故名為屯。

Using Buddhist teachings to explain: "Zun" (屯) has four types: the stagnation at the beginning of a great creation, the stagnation at the birth of a life, the stagnation at the initial difficulty of an affair, and the stagnation at the initial movement of a thought. The first three are not discussed here, but today we focus on the "stagnation of the initial thought." The hexagrams Qian and Kun represent the "wonderful clarity" and "clear wonder" of the nature of awareness mentioned in the "Lengyan Jing" (Sutra of the Profound Meaning). The original nature of awareness is inherently pure and luminous, but beings mistakenly add another "clarity" to illuminate it, thus generating a false distinction between the illuminator and the illuminated, known as "ming jue" (awareness of clarity). This is called "true suchness not maintaining its own nature," and thus the delusion of ignorance first arises. Once it moves, it inevitably leads to "because of clarity, there is an object"—since there is an illumination, an object to be illuminated is established, and then a false mind arises to illuminate. Thus, distinctions between self and other, similarities and differences, arise, leading to confusion and difficulties, which is why it is called "Zun." Zhixu interpreted the "beginning of all things" in the "Zhou Yi" (Book of Changes) as the very moment when the initial delusion of ignorance arises and the distinction between subject and object first appears.

然不因妄動，何有修德？故曰：無明動而種智生，妄想興而涅槃現。此所以元亨而利貞也。但一念初生，既為流轉根本，故勿用有所往；有所往，則是順無明而背法性矣。惟利即於此處用智慧深觀察之，名為建侯。若以智慧觀察，則知念無生相，而當下得太平矣。觀心妙訣，孰過於此。

However, if there were no such moment of delusion, how could there be any practice at all? Therefore, it is said: when ignorance arises, the potential for all wisdom arises; when delusion arises, the possibility of nirvana appears—suffering is precisely the starting point for enlightenment. This is why the Zun hexagram both says "original prosperity" and "favorable to uprightness." But once this initial thought arises, since it is the fundamental cause of birth and death, it is said "do not act in going anywhere." Once one begins to act, it is following ignorance and turning away from the nature of the Dharma. The only beneficial thing is to use wisdom to deeply observe this initial thought, which is called "establishing a prince"—taking hold of the knot in the tangled thread. If one can observe the mind with wisdom, one will realize that this thought has no real arising aspect, and at that very moment, peace is attained. The profound secret of observing the mind is nothing more important than this. This passage is a model of the entire book's method of interpreting through the observation of the mind: each sentence of the hexagram statement is read as a step in practice.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。乾坤立而剛柔交，一索得震為雷，再索得坎為雨，非難生乎？由動故大亨，由在險中故宜貞。夫雷雨之動，本天地所以生成萬物，然方其盈滿交作時，則天運尚自草亂昧暝；諸侯之建，本聖王所以安撫萬民，然方其初建，又豈可遽謂寧貼哉。

The Commentary on the Judgment says: The hexagram Zun (Obstruction) represents the beginning of the union between the strong and the gentle, with difficulties arising. In a perilous situation, there is great success through maintaining the right course. The movement of thunder and rain fills the space between heaven and earth. All things created by heaven are still in the initial, confused and dark stage. It is appropriate to grant fiefs to feudal lords, but not to indulge in ease. Zhixu, interpreting the Book of Changes, said: After the hexagrams Qian (Heaven) and Kun (Earth) are established, the union of the strong and the gentle begins. The first inquiry yields Zhen (Thunder), the second inquiry yields Kan (Water), which is precisely the "difficulty arises." Because there is movement from Zhen, there is great success; because one is in the perilous situation of Kan, it is appropriate to maintain the right course. The movement of thunder and rain is originally the means by which heaven generates all things. However, at the very moment when this movement is fully active, heaven's workings are still in a confused and dark state. Granting fiefs to feudal lords is originally a method used by the sage king to pacify the people. However, at the very moment of granting fiefs, how can one immediately say that the world is at peace?

佛法釋者：無明初動為剛，因明立所為柔，既有能所，便為三種相續之因，是難生也。然此一念妄動，既是流轉初門，又即還滅關竅，惟視其所動何如耳。當此際也，三細方生，六粗頓具，故為雷雨滿盈天造草昧之象。宜急以妙觀察智重重推簡，不可坐在滅相無明窠臼之中。蓋凡做功夫人，若見雜念暫時不起，便妄認為得力，不知滅是生之窟宅，故不可守此境界，還須推破之也。

Using Buddhist teachings to explain: the initial movement of ignorance is called "rigidity," and when wisdom illuminates and establishes the object of illumination, it is called "softness." Once there is a subject and an object, it becomes the cause of the three continuous phenomena mentioned in the "Sutra of the Lotus of the Pure Law"—the world, sentient beings, and karmic results. This is called "difficulty in arising." However, this single moment of delusion is both the first gate through which the cycle of birth and death flows and the key passage for cessation and liberation. It depends on how one uses the mind in this moment. At this very moment, the three subtle aspects mentioned in the "Treatise on the Establishment of Faith" (the nature of ignorance, the nature of action, and the nature of perception) arise, and the six coarse aspects (the nature of wisdom, the nature of continuity, the nature of grasping, the nature of naming and labeling, the nature of action, and the nature of karmic suffering) are then fully established. Thus, it is the situation of "thunder and rain filling the sky, the beginning of chaos." At this time, one should quickly use the "Wisdom of Discriminating the Dharma" to investigate and distinguish layer by layer, and not rest in the trap of "cessation ignorance." Because those who practice meditation often mistakenly believe they have made progress when they see wandering thoughts temporarily cease, not realizing that "cessation" is actually the nest of "arising"—when thoughts cease but ignorance remains unbroken, it will arise again at any moment. Therefore, one should not remain in this state but must overturn and destroy it. This is a very practical warning given to those engaged in Zen practice.

象曰：雲雷屯，君子以經綸。在器界，則有雲雷以生草木；在君子，則有經綸以自新新民。約新民論經綸，古人言之詳矣；約自新論經綸者，豎觀此心不在過現未來、出入無時，名為經；橫觀此心不在內外中間、莫知其鄉，名為綸也。

The Great Image Commentary says: Clouds and thunder interacting signify the beginning of growth, and the gentleman takes this as a model for his endeavors in governing the world. "Jinglun" originally refers to the process of weaving silk, where the straight threads are called "jing" and the cross threads are called "lun," later extended to mean governing the world. Zhixu explains: In the world of phenomena, clouds and thunder are relied upon to grow grass and trees; in the gentleman, it is through jinglun that he renews and reforms the people. Regarding "xinmin" (renewing the people), the ancients have already explained it thoroughly; as for "zixin" (self-renewal), it means: observing the mind vertically, it is not in the past, present, or future, and it comes and goes without fixed time, which is called "jing"; observing the mind horizontally, it is not inside, outside, or in the middle, and its location is unknown, which is called "lun." He directly transforms the jinglun of governing the state into vertical and horizontal observation of the mind.

佛法釋者：迷於妙明明妙真性，一念無明動相即為雷，所現晦昧境界之相即為雲，從此便有三種相續，名之為屯。然善修圓頓止觀者，只須就路還家。當知一念動相即了因智慧性，其境界相即緣因福德性；於此緣了二因，豎論三止三觀名經，橫論十界百界千如名綸也。此是第一觀不思議境。

Using Buddhist teachings to explain: after losing the true nature which is profoundly clear and pure, a single moment of delusion gives rise to the phenomenon of 'thunder,' and the dark and confused state that arises from it is called 'cloud.' From this, there are three continuous phases, which is called 'Zun' (屯). However, those who skillfully practice the profound and immediate method of meditation and contemplation can simply 'return home along the same path'—there is no need to seek another way, but to turn around on this path of confusion and return home. One should know that this single moment of delusion, in its essence, is the 'cause of enlightenment wisdom' (the wisdom that illuminates the Buddha-nature), and the state of the phenomenon, in its essence, is the 'cause of merit and virtue' (the merit that supports and manifests the Buddha-nature). Together with the inherent 'true cause of Buddha-nature,' they are collectively known as the three causes of Buddha-nature. On these two causes, the 'three stops' and 'three contemplations' are established vertically: the stop of realizing the true nature, the stop of convenient means and following conditions, and the stop of ceasing dualistic distinctions; and the contemplations of emptiness, provisional existence, and the middle way. This is called 'Jing' (经). Horizontally, it refers to ten realms, a hundred realms, and a thousand such states, called 'Lun' (纶). This is precisely the first of the ten methods of contemplation in Tiantai teachings—the 'Contemplation of the Inconceivable Realm.' From here, Zhixu begins to associate the following hexagrams with the ten methods of contemplation. Readers should note this underlying thread.

初九：磐桓，利居貞，利建侯。有君德而無君位，故磐桓而利居貞；其德既盛，可為民牧，故利建侯以濟屯也。佛法釋者：一念初動，一動便覺，不隨動轉，名為磐桓，所謂不遠之復，乃善於修證者也。由其正慧為主，故如頓悟法門。

The Line Statement says: "Initial Nine, hesitating and not advancing, is favorable for staying in place and maintaining correctness, and favorable for granting fiefs to feudal lords." Zhixu, interpreting the Yi, says: "Initial Nine possesses the virtue of a ruler but not the position of a ruler, hence hesitating and not advancing, which is favorable for staying in place and maintaining correctness; since his virtue is abundant, he can be a shepherd for the people, hence favorable for granting him fiefs as a feudal lord to relieve hardship." Interpreting this with Buddhist teachings: when a thought first arises, one immediately becomes aware of it and does not follow it, which is called "Panhuan"; this is precisely what the initial Nine of the Fu hexagram says, "Returning without going far" — going out only a short distance and then returning, which is the true way of practicing and realizing. Because he is guided by correct wisdom, it is like the sudden enlightenment method — without needing step-by-step treatment, one realization is sufficient.

象曰：雖磐桓，志行正也；以貴下賤，大得民也。磐桓不進，似無意於救世，然斯世決非強往求功者所能救，則居貞乃所以行正耳。世之屯也，由上下之情隔絕，今能以貴下賤，故雖不希望為侯，而大得民心，不得不建之矣。佛法釋者：不隨生死流，乃其隨順法性流而行於正者也；雖復頓悟法性之貴，又能不廢事功之賤，所謂以中道妙觀遍入因緣事境，故正助法門並得成就，而大得民。

The Small Image Commentary says: Although hesitating and not advancing, his aspirations are proceeding along the correct path; by placing a noble position in a humble place, he thus gains the great support of the people. Zhixu interpreted this according to the Yi: hesitating and not advancing seems like having no intention to save the world; however, this world is not one that can be saved by those who forcefully seek achievements. Therefore, "dwelling in peace and upholding correctness" is precisely "acting correctly." The world is difficult because the feelings between superiors and inferiors are cut off and not communicated; now, since the first nine is placing a noble position in a humble place, even though he does not expect to become a prince, he gains the great support of the people, and the ruler is forced to grant him the title of a prince. Interpreted through Buddhist teachings: not following the flow of birth and death is precisely following the flow of the nature of reality along the correct path. Although he has already attained the noble status of the nature of reality, he is unwilling to abandon the humble aspects of worldly practices and actions, which is called "entering all conditions and situations with the middle way and profound insight." Therefore, both "correct practice" (insight) and "auxiliary practice" (worldly cultivation) are accomplished together, hence "gaining the great support of the people." This corresponds exactly to the second practice of the ten methods of contemplation, namely "cultivating the true Bodhi mind," which is the method of advancing both in practice and theory.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。柔德中正，上應九五，乃乘初九得民之侯，故邅如班如而不能進也。初本非寇，而二視之則以為寇矣，吾豈與寇為婚媾哉？寧守貞而不字，至於十年之久，乃能字於正應耳。吳幼清曰：「二三四在坤為數十，過坤十數，則逢五正應而許嫁矣。」佛法釋者：此如從次第禪門修證功夫。蓋以六居二，本是中正定法，但不能頓超，必備歷觀練熏修諸禪方見佛性，故為十年乃字。

The Line Statement says: Six in the Second, is troubled and hesitates, turning back and unable to move forward; the chariot and horses circle around but do not advance; what comes is not a robber but a suitor; the woman remains chaste and does not agree to marry, but after ten years she finally agrees. Zhi Xu interprets this according to the Book of Changes: Six in the Second possesses the virtue of gentle and upright, and corresponds upward with Nine in the Fifth. However, it is sitting on the head of Initial Nine, who is already a ruler with the people's support, so it hesitates and cannot move forward. Initially, Initial Nine was not a robber, but Six in the Second regarded him as one, thinking: How can I marry a robber? I would rather remain chaste and not agree to marry, waiting for ten years before I can marry the properly corresponding Nine in the Fifth. He cites Wu Cheng's words: the Second, Third, and Fourth Lines together form the trigram of K'un, and the number of K'un is ten; by passing through this ten-year period, it meets the properly corresponding Nine in the Fifth and can then agree to marry. Using Buddhist teachings to explain: this is like the gradual practice of the stages in the Chan path. Six in the Second, being a yin line in a yin position and in the middle, is originally in the correct middle and upright state; however, it cannot leap forward in one step, but must go through the four Chan methods of 'observation, cultivation,熏ization, and practice' (observation Chan refers to the methods of nine contemplations and eight back-abandonments; cultivation Chan refers to the nine stages of meditation;熏ization Chan refers to the lion's fierce movement samadhi; practice Chan refers to transcending samadhi) in order to see the Buddha-nature. Therefore, it is said 'after ten years' — although the concentration is correct, the path is long.

象曰：六二之難，乘剛也；十年乃字，反常也。乘剛故自成難，非初九難之也。數窮時極，乃反於常，明其不失女子之貞。佛法釋者：乘剛即是煩惱障重，故非次第深修諸禪，不足以斷惑而反歸法性之常。

The Small Image Commentary says: The difficulty of line six in two is because it is riding on a strong line; the delay of ten years before marriage is because it ultimately returns to the constant way. Zhixu explains: It is precisely because it is riding on a strong line that it brings difficulty upon itself, not because line nine at the beginning is difficult for it. When the number is exhausted and the time has come to an end, it returns to the constant way, indicating that line six in two has not lost the chastity of a woman. Interpreted in terms of Buddhist teachings: "Riding on a strong line" means the heavy burden of afflictions; therefore, one must deeply cultivate various meditative absorptions in order, otherwise it is insufficient to eliminate confusion and return to the constant nature of the Dharma. The previous line represents the sudden enlightenment path, while this line represents the gradual cultivation path. Zhixu does not neglect either, but merely points out that each has its own conditions.

六三：即鹿無虞，惟入于林中，君子幾，不如舍，往吝。欲取天下，須得賢才，譬如逐鹿須藉虞人。六三自既不中不正，又無應與，以此濟屯，屯不可濟，徒取羞耳。佛法釋者：欲修禪定，須假智慧，自無正智，又無明師良友，瞎煉盲修，則墮坑落塹不待言矣。君子知幾，寧舍蒲團之功，訪求知識為妙；若自信自恃，一味盲往，必為無聞比丘，反招墮落之吝。

The Line Statement says: Six in the Third, chasing a wild deer without a forest guardian to guide the way, will only charge blindly into the woods; a gentleman who sees this sign should not pursue it, for going forward will surely bring regret. "Yu" refers to an official who manages mountains and forests. Zhixu interpreted this according to the Book of Changes, saying: To gain the world, one must obtain virtuous talents, just as chasing a deer requires the help of a forest guardian. Six in the Third is neither in the center nor upright, and has no corresponding support above; with such conditions, trying to relieve difficulties will not succeed, and will only bring shame. Interpreted in terms of Buddhism: To practice meditation, one must rely on wisdom; if one lacks correct wisdom and also lacks a good teacher and friend, practicing blindly will inevitably lead to falling into pitfalls. A gentleman knows how to observe the signs, and would rather abandon the hard work on the meditation cushion and go to seek guidance from wise teachers; if one insists on self-reliance and blindly proceeds, one will inevitably become the "unheard monk" mentioned in the Lotus Sutra — focusing only on meditation without listening to teachings, mistakenly taking the four meditative absorptions as the four fruits, and thus bringing regretful downfall.

象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。堯舜揖讓，固是有天下而不與；湯武徵誅，亦是萬不得已，為救斯民，非富天下。今六三不中不正，居下之上，假言濟屯，實貪富貴，故曰以從禽也。從禽已非聖賢安世之心，況無無應與，安得不吝且窮哉。佛法釋者：貪著味禪，名為從禽，本無菩提大志願故。

The Small Image Commentary says: Pursuing a deer without a herdsman to guide the way is for the purpose of greedily chasing game; the gentleman abandons this because going forward will surely lead to regret and being at a loss. Zhixu explained according to the Yi: Yao and Shun's abdication of the throne was originally about possessing the world without claiming it for themselves; Tang and Wu's military campaigns and extermination were also out of sheer necessity, aimed at saving the people, not for personal wealth. Now, line six in the third position is neither central nor upright, yet it is located above the lower trigram, claiming to relieve hardship, but actually seeking wealth and honor. Therefore, it is said, "following the game." Pursuing game out of greed is already not the intention of sages and virtuous people to stabilize the world;何况 there is no corresponding support above (the original text has "wu wu ying yu" with an extra "wu," which is retained as is), how could one not feel regret and be in a desperate situation? Interpreted through Buddhism: clinging to the taste of meditation is called "following the game," because he originally had no great aspiration for Bodhi—his purpose of practice is wrong, and the deeper he goes, the further he strays.

六四：乘馬班如，求婚媾往，吉無不利。柔而得正，居坎之下，近於九五，進退不能自決，故乘馬而班如也。夫五雖君位，不能以貴下賤，方屯其膏；初九得民於下，實我正應，奈何不急往乎？故以吉無不利策之。佛法釋者：六四正而不中，以此定法而修，則其路迂遠難進，惟求初九之明師良友以往，則吉無不利矣。象曰：求而往，明也。佛法釋者：不恃禪定功夫，而求智慧師友，此真有決擇之明者也。

The line statement says: Six in the fourth, the chariots and horses circle around and do not advance; going to propose marriage and proceeding forward, it is auspicious and there is no disadvantage. Zhixu interpreted this according to the Yi: Six in the fourth is gentle and upright, located at the lower part of the Kan trigram, close to Nine in the fifth, and unable to decide on advance or retreat on its own, hence the chariots and horses circle around. Although Nine in the fifth holds the position of a ruler, it does not wish to humble itself to a lower position, but instead hoards its grace and does not distribute it downward; while Nine at the beginning has already gained the people's support, which is indeed the proper corresponding line for Six in the fourth, so why not hurry forward? Therefore, the line statement uses "auspicious and no disadvantage" to encourage it. Interpreted through Buddhist teachings: Six in the fourth is upright but does not occupy the center; using such a fixed method for cultivation, the path is winding and distant, making progress difficult; only by seeking the wise teacher and good friend like Nine at the beginning and then proceeding forward can one achieve auspiciousness without any disadvantage. The small image commentary says: going forward with a purpose is wise. Interpreted through Buddhist teachings: not relying on one's own meditation practice, but instead seeking the wisdom of teachers and friends, is truly the mark of a person with discerning insight.

九五：屯其膏，小貞吉，大貞凶。屯難之世，惟以貴下賤，乃能得民；今尊居正位，專應六二，膏澤何由普及乎？夫小者患不貞一，大者患不廣博，故在二則吉，在五則凶也。佛法釋者：中正之慧固可斷惑，由其早取正位，則墮聲聞辟支佛地，所以四弘膏澤不復能下於民；在小乘則速出生死而吉，在大乘則違遠菩提而凶。象曰：屯其膏，施未光也。非無小施，特不合於大道耳。

The Line Statement says: Nine in the Fifth, hoards grace and does not bestow it; in small matters maintaining uprightness brings good fortune, but in great matters maintaining uprightness brings misfortune. Zhixu interpreted according to the Book of Changes: in a time of difficulty and turmoil, only by humbling a noble position can one gain the people's support; now Nine in the Fifth holds the noble position, yet only responds to the line of Six in the Second, how can grace be universally bestowed? Small persons fear not being focused, great persons fear not being broad; thus, the same focus brings good fortune for Six in the Second, but becomes misfortune for Nine in the Fifth. Interpreted through Buddhist teachings: although the wisdom of uprightness can indeed eliminate confusion, precisely because he attains the noble position too early, he falls into the fruits of the Shravakas and Pratyekabuddhas. Thus, the great compassion of the Four Great Vows ("I vow to liberate all sentient beings, I vow to end all afflictions, I vow to learn all Dharma gates, I vow to attain the Supreme Buddha Way") can no longer be bestowed upon sentient beings. From the perspective of the lesser vehicle, this is a swift escape from birth and death, thus good fortune; from the perspective of the great vehicle, this is straying from Bodhi and moving further away, thus misfortune. The Small Image Commentary says: "屯其膏" means the giving is not yet broad. Zhixu adds: it is not that there is no small giving, but that it is not in accord with the great way.

上六：乘馬班如，泣血漣如。以陰居陰，處險之上，當屯之終，三非其應，五不足歸，而初九又甚相遠，進退無據，將安歸哉。佛法釋者：一味修於禪定，而無慧以濟之，雖高居三界之頂，不免窮空輪轉之殃，決不能斷惑出生死，故乘馬班如；八萬大劫，仍落空亡，故泣血漣如。象曰：泣血漣如，何可長也。佛法釋者：八萬大劫，究竟亦是無常。

The line statement says: "Upper Six, the chariots and horses circle around and do not advance, crying until their tears are exhausted and then their blood flows, continuing endlessly." Zhixu interpreted this according to the Yi: "Upper Six, with a yin line in a yin position, is at the very top of the Kan danger, precisely at the end of the difficulties of the Zun hexagram. Six Three is not its proper corresponding line, Nine Five is not worth following, and Initial Nine is too far away. Thus, there is no basis for moving forward or backward, so where can it go? Using Buddhist teachings to explain: if one only practices meditation without wisdom to save it, even if one resides at the top of the three realms in the non-thought non-non-thought heaven, one cannot avoid the calamity of 'exhausting emptiness and turning again' — when one practices emptiness to the extreme, one still turns in the cycle of rebirth, and can never cut off afflictions and escape from birth and death, hence 'chariots and horses circle around'. When the lifespan of eight million great eons of meditation is exhausted, one still falls into emptiness, hence 'crying blood endlessly'. The small image commentary says: 'Crying blood endlessly, how can this situation last long?' Zhixu added: 'Even eight million great eons are ultimately impermanent.' The six lines of the Zun hexagram, starting from the sudden awakening of the first thought, go on to the emptiness of single-minded meditation, precisely pointing out the two wrong paths of 'having wisdom but no meditation' and 'having meditation but no wisdom'.

（坎下　艮上）蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。再索得坎，既為險為水；三索得艮，復為止為山。遇險而止，水涵于山，皆蒙昧未開發之象也。蒙雖有蔽於物，物豈能蔽性哉，故亨。但發蒙之道，不可以我求蒙，必待童蒙求我。求者誠，則告之必達；求者瀆，則告者亦瀆矣，瀆豈發蒙之正耶。不憤不啟，不悱不發，孔子真善於訓蒙者也。

The hexagram is indicated by 「Kan below Gen above」. The hexagram statement says: The hexagram of Meng, it is smooth and unimpeded. It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, tell him; if he asks again and again, that is a desecration, and in that case, do not tell him. It is advantageous to maintain the correct path. Zhixu interpreted according to the Book of Changes: The second seeking of Qian and Kun results in Kan, which represents danger and water; the third seeking results in Gen, which represents stopping and mountain. Meeting danger and stopping, water contained within the mountain, are all images of ignorance not yet developed. Although ignorance is obscured by external things, can external things really obscure one's nature? Therefore, it is said 「smooth and unimpeded」. The method of enlightening ignorance should not be initiated by me seeking the ignorant, but rather waiting for the ignorant to seek me. If the seeker is sincere, then telling him will certainly lead to understanding; if the seeker is careless, then the one who tells him will also be treated carelessly—carelessness is not the proper way to enlighten ignorance. Confucius said, 「Do not enlighten until he is perplexed and unable to understand, do not guide until he wants to speak but cannot express himself.」 Truly, he is a master in teaching children.

佛法釋者：夫心不動則已，動必有險，遇險必止，止則有反本還源之機，蒙所以有亨道也。蒙而欲亨，須賴明師良友。故凡為師友者，雖念念以教育成就為懷，然須待其求我，方成機感；又必初筮則告，方顯法之尊重；其所以告之者，又必契理契機而貞，然後可使人人為聖為佛矣。

Using Buddhist teachings to explain: If the mind remains still, then it is fine; but once it moves, there must be danger (Kan). When encountering danger, one must stop (Gen). Once stopped, there is an opportunity to return to the original source — this is why the Meng hexagram has the way of success. A person in ignorance wishes to achieve success, and must rely on a wise teacher and good friend. Therefore, those who act as teachers and friends, although constantly thinking of educating others, must wait for the learner to seek them out before there is a 'mutual response' — the learner's capacity and the teacher's teaching must resonate with each other. It is like a drum that only sounds when struck. Moreover, one must inform the learner of the teaching from the very beginning, to show the dignity of the Dharma. As for the content of what is told, it must both conform to truth and match the learner's capacity, being upright and unbiased. Only then can everyone become a sage and Buddha. The four characters 'Qilǐ Qījī' (conforming to truth and timing) are the fixed principle of Zhixu's teachings: only conforming to truth without conforming to timing is empty talk; only conforming to timing without conforming to truth is catering to the vulgar.

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。山下有險，即是遇險而止，故名為蒙。蒙之所以可亨者，由有能亨人之師，善以時中行教故也。雖有善教，必待童蒙求我者，彼有感通之志然後可應，如水清方可印月也。初筮即告者，以剛而得中，故應不失機也。瀆則不告者，非是恐其瀆我，正恐瀆蒙而有損無益也。及其蒙時，即以正道養之，此聖人教化之功，令彼亦得成聖者也。

The Commentary on the Judgment says: The hexagram of蒙 (Gloom) represents a mountain below a dangerous situation, encountering danger and stopping, hence called蒙.蒙 can be smooth because it follows the way of smoothness in the appropriate middle path. "It is not I who seeks the naive, but the naive who seeks me" indicates mutual alignment of aspirations. "First divination reveals" because Nine in the Second is strong and in the middle. "Repeatedly treating it with contempt, contempt leads to no revelation" because that would be a desecration of the naive person's own ignorance. Cultivating the ignorant with the right path is the achievement of the sage's work. Zhixu explains: A mountain below danger means encountering danger and stopping, hence called蒙.蒙 can be smooth because there is a teacher who can bring about smoothness, who skillfully applies the principle of "timely middle" in teaching. Although there is good teaching, one must wait for the naive to seek me because he must first have a responsive aspiration before he can receive a response, just as water must be clear before the moon can be reflected. The first divination reveals because Nine in the Second is strong and in the middle, so the response does not miss the opportunity. Contempt leads to no revelation, not because I fear contempt, but because it would be a desecration of the naive person's own ignorance, causing harm rather than benefit. While he is still ignorant, using the right path to cultivate him is the achievement of the sage's education, enabling him eventually to become a sage.

象曰：山下出泉，蒙，君子以果行育德。溪澗不能留，故為果行之象；盈科而後進，故為育德之象。自既果行育德，便可為師作範矣。佛法釋者：此依不思議境而發真正菩提心也。菩提之心不可沮壞，如泉之必行；四弘廣被，如泉之潤物。

The Great Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of Enlightenment. The gentleman takes inspiration from this and acts decisively while cultivating virtue. Zhixu explains: Spring water cannot be retained even by streams and ravines, hence it is the image of "decisive action" — acting resolutely without lingering; spring water must fill a depression before it flows on, hence it is the image of "cultivating virtue" — nurturing virtue without rushing ahead. When one can act decisively and cultivate virtue, he can become a teacher and a model for others. Interpreted through Buddhist teachings: This is arising from the "unthinkable realm" observed in the hexagram Zhen, leading to genuine Bodhi mind, which is the second of the ten methods of contemplation in Tiantai Buddhism. The Bodhi mind should not be discouraged or ruined, just as spring water must flow forward inevitably; the four great vows widely benefit all beings, just as spring water nourishes all things.

初六：發蒙，利用刑人，用說桎梏，以往吝。以九二上九二陽為師道，以餘四陰爻為弟子。初六以陰居下，厥蒙雖甚，而居陽位，又近九二，故有可發之機。夫蒙昧既甚，須用折伏法門，故利用刑人，所謂撲作教刑也。然既說桎梏之後，當羞愧懲艾而不出；若遽有所往，則吝矣。象曰：利用刑人，以正法也。以正法而撲作教刑，豈嗔打之謂哉。

The line statement says: Initially, the sixth line, enlightening the ignorant, is beneficial for using punishment to restrain people, enabling them to be freed from shackles; however, if they proceed hastily, there will be regret. Zhixu explains: The primary hexagram uses the two yang lines, nine two and upper nine, as the teacher's path, and the remaining four yin lines as the students. Initially, the sixth line, being a yin line at the very bottom, although the ignorance is profound, it resides in a yang position and is close to nine two, thus presenting an opportunity for enlightenment. Since the ignorance is profound, it is necessary to use the method of 'folded suppression'—strictly subduing evil, in contrast to 'receiving and cultivating' (a gentle approach to attract), which are two methods of Buddhist education. Therefore, it says 'beneficial to use punishment on criminals,' which is also what the Book of Documents refers to as 'using the stick as a teaching punishment'—using the bamboo stick as a teaching tool. However, after having been freed from shackles, one should feel ashamed and repent, thoroughly self-reproach and refrain from repeating the mistake; if one rushes forward hastily, there will be regret. The small image commentary says: Benefiting from using punishment on people is to correct the law. Zhixu adds: Applying the bamboo stick teaching with proper law, how could it be about venting anger and hitting people?

九二：包蒙吉，納婦吉，子克家。以九居二，知及之，仁能守之，師之德也。蘇眉山曰：「童蒙若無能為，然容之則足為助，拒之則所喪多矣。明不可以無蒙，猶子不可以無婦；子而無婦，不能家矣。」佛法釋者：定慧平等，自利已成，故可以包容覆育群蒙而吉；以此教授群蒙修行妙定，名納婦吉；定能生慧，慧能紹隆佛種，為子克家。婦是定，子是慧也。象曰：子克家，剛柔接也。明納婦而云子克家者，以定必發慧，慧必與定平等，而非偏也。

The line statement says: Nine in the Second, if one includes the ignorant and is fortunate, if one accepts a wife and is fortunate, the son can support the family. Zhi Xu explained according to the Yi: a yang line in the second position, wisdom is sufficient to understand, and benevolence is sufficient to maintain, which is the virtue of a teacher and leader. He cited Su Shi's words: the child in the state of ignorance seems to do nothing, yet including him is enough to become a helper; rejecting him would result in greater loss. A wise person cannot lack the ignorant to contrast with, just as a son cannot lack a wife. If a son has no wife, he cannot establish a family. Explaining with Buddhist teachings: Nine in the Second has equal wisdom and insight, and has already achieved the practice of self-benefit, thus being able to include and nurture the ignorant and gain good fortune. Teaching the ignorant to practice the subtle meditation is called 'accepting a wife is fortunate'; meditation gives rise to wisdom, and wisdom continues and expands the Buddha's lineage, which is 'the son can support the family.' Here it clearly states: the wife symbolizes meditation, and the son symbolizes wisdom. The small image commentary says: the son can support the family, is the meeting of strength and softness. Zhi Xu explained: although it speaks of accepting a wife, it says 'the son can support the family,' because meditation must give rise to wisdom, and wisdom must be balanced with meditation, and cannot be biased toward one side.

六三：勿用取女，見金夫，不有躬，無攸利。以陰居陽，不中不正，乃駁雜之質，宜從上九正應處求其擊蒙之大鉗錘，方可治病；今貪九二之包容慈攝，殆如女見金夫而失節者乎。佛法釋者：不中不正，則定慧俱劣；而居陽位，又是好弄小聰明者；且在坎體之上，機械已深。若使更修禪定，必於禪中發起利使邪見，利使一發，則善根斷盡矣。象曰：勿用取女，行不順也。行不順，故須惡辣鉗錘以煆煉之，不可使其修定。

The Line Statement says: Six in the Third, do not marry this woman; she sees a wealthy man and neglects herself, bringing no benefit. Zhixu explained according to the Yi: Six in the Third, with a yin line in a yang position, is neither in the center nor in the correct place, indicating an impure and mixed nature. She should have gone to Nine at the Top, the correct corresponding position, to seek the great hammer that breaks ignorance, in order to cure the illness. Now she is instead attracted to Nine in the Second, which is包容 and compassionate, just like a woman seeing a wealthy man and losing her virtue. Interpreted through Buddhist teachings: not being in the correct place indicates both wisdom and concentration are weak; being in a yang position suggests a tendency to be clever. Also, being above the Kan trigram, her mind is already very subtle. If such a person is made to practice meditation, they will surely generate the wrong view of "five harmful views" — namely, views of self-existence, extreme views, wrong views, views based on wrong understanding, and wrong ascetic practices — which come quickly and strongly, and once they arise, all good roots are destroyed. The Small Image Commentary says: Do not marry this woman, because her behavior is not gentle. Zhixu explained: Because her behavior is not gentle, she must be trained with a harsh hammer, and must not be allowed to practice meditation.

六四：困蒙吝。陰爻皆蒙象也。初可發，三可擊，五可包，惟四絕無明師良友，則終於蒙而已，可恥孰甚焉。象曰：困蒙之吝，獨遠實也。非實德之師友遠我，我自獨遠於師友耳，師友且奈之何哉。

The line statement says: Six in the Fourth, being trapped in confusion, is regrettable. Zhixu explains: In the primary hexagram, the four yin lines all represent confusion: the first yin line can be enlightened, the third yin line can be confronted, the fifth yin line can be embraced, but the fourth yin line is too far from the yang lines above and below, having no real teacher or good friend, thus it can only remain in confusion for life. Is there anything more shameful than this? The small image commentary says: The regret of being trapped in confusion is due to its distance from real virtue. Zhixu explains: It is not that real virtuous teachers and friends have distanced themselves from me, but rather that I myself have distanced myself from teachers and friends — what can teachers and friends do about it? This line is the most sorrowful in the entire hexagram: confusion is not可怕, what is可怕 is to deliberately avoid real teachers and good friends.

六五：童蒙吉。以六居五，雖大人而不失其赤子之心，故為童蒙而吉。蓋上親上九之嚴師，下應九二之良友故也。蘇眉山曰：「六五之位尊矣，恐其不安於童蒙之分而自強於明，故教之曰童蒙吉。」象曰：童蒙之吉，順以巽也。學道之法，順則能入；設行不順，則入道無從矣。

The line statement says: Six in the Fifth, like a child who is still naive, is auspicious. Zhixu explains: A yao of yin in the fifth position, although it is in the position of a great person, does not lose the heart of a pure child, so it is called "childlike ignorance" and thus is auspicious. This is because it has above the superior nine, the strict teacher, and below the nine in the second, the good friend. He cites Su Shi's words: The position of six in the fifth is already very honorable, fearing that it would not be content with its role of "childlike ignorance," but instead be arrogant and think it knows everything, so it specifically teaches that "childlike ignorance is auspicious." The small image commentary says: The reason why "childlike ignorance" is auspicious is because it is gentle and humble. Zhixu explains: The method of learning the Way is to be gentle and thus enter the gate; if one's behavior is not gentle, then entering the Way is impossible. The previous line spoke of avoiding the harm of distant teachers and friends, while this line speaks of holding onto the blessing of being in a high position and remaining in a state of ignorance, contrasting with the previous.

上九：擊蒙，不利為寇，利禦寇。陽居陰位，剛而不過，能以定慧之力擊破蒙昧之關者也。然訓蒙之道，原無實法繫綴於人，所謂「但有去翳法，別無與明法」。若欲以我法授設，則是為寇；若應病與藥，為其解粘去縛，則是禦寇也。象曰：利用禦寇，上下順也。無實法繫綴於人，則三根普接，契理契機，故上下皆順。

The line statement says: Upper Nine, strike through ignorance; not favorable for robbery, favorable for defending against robbers. Zhixu explains: Upper Nine, with a yang line in a yin place, is strong but not excessive, capable of using the power of concentration and wisdom to break through the barriers of ignorance. However, the method of guiding the ignorant has no real method that can be fastened onto a person. Just as the Chan school says: there is only the method of removing the obstruction in the eye, not another method of giving light — light is inherent in the eye. If one forcefully imposes 'my method' upon others, that is robbery; if one can treat the illness directly, freeing them from attachment and removing their restraints, that is defending against robbers. The small image commentary says: favorable for defending against robbers, because both upper and lower are gentle. Zhixu explains: not fastening a real method onto people allows universal guidance for upper, middle, and lower roots. It is both in accord with truth and with roots, hence both upper and lower are gentle. This passage can be compared with the earlier Nine in the Second '包蒙' (enveloping ignorance): one embracing, one turning, both not departing from the principle of 'no real method given to people'.

（乾下　坎上）需：有孚，光亨貞吉，利涉大川。養蒙之法，不可欲速，類彼助苗，故必需其時節因緣。時節若到，其理自彰，但貴因真果正，故有孚則光亨而貞吉也。始雖云需，究竟能度生死大川，登於大般涅槃彼岸矣。

"The hexagram is composed of Qian below and Kan above." The hexagram statement says: "Need," meaning to wait. It emphasizes sincerity, brightness, and success through uprightness, which is beneficial for crossing a great river. "Need" refers to waiting. Zhi Xu continues the explanation of the previous hexagram, stating that the method of cultivating wisdom in the state of ignorance should not be rushed, for that would be like the person from the State of Song in the "Mencius" who uprooted the seedlings to help them grow. Therefore, one must wait for the right time and conditions. When the time comes, the truth will naturally become evident. What is valued is "causal truth and result correctness"—planting a true cause leads to a proper result. Thus, sincerity brings brightness, success, and uprightness, leading to good fortune. Although it begins with "waiting," in the end, one can cross the great river of life and death and reach the other shore of great nirvana. He directly interprets the "beneficial for crossing a great river" in the "Book of Changes" as crossing the sea of birth and death and reaching the shore of nirvana.

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚光亨貞吉，位乎天位，以正中也。利涉大川，往有功也。險在前而知須，乃是剛健之德，不妄動以自陷耳，坎何嘗拒乾哉。且坎得乾之中爻，與乾合德，今九五位乎天位，素與乾孚，則乾之利涉，往必有功，可無疑矣。

The Commentary on the Judgment says: "Need" means waiting, because there is danger ahead. Being strong and upright without falling into peril, its meaning does not lead to hardship or destitution. "Need with sincerity, bright and prosperous, correct and auspicious" is because the Nine in the Fifth occupies the heavenly position and is upright and just. "Beneficial to cross great rivers" is because going forward will surely bring results. Zhixu interpreted the Book of Changes thus: facing danger ahead yet knowing to wait, this is precisely the virtue of being strong and upright - not acting recklessly and thus falling into peril. How could the Kan (Water) really be rejecting the Qian (Heaven)? Moreover, the middle line of Kan originally comes from the middle line of Qian, sharing the same virtue. Now the Nine in the Fifth occupies the heavenly position, always in harmony with Qian. Therefore, if Qian wishes to cross a river, going forward will surely be successful, without doubt. This shows his consistent interpretation: the so-called "danger" is not an external enemy, for that single yang line in Kan originally comes from Qian.

佛法釋者：譬如五百由旬險難惡道名險在前，智慧之力不被煩惱所陷，故終能度脫而不困窮。坎中一陽本即乾體，喻煩惱險道之性本如來藏；以此不生不滅之性為本修因，則從始至終無非稱性天行之位。從正因性，中中流入薩婆若海，故利涉大川，從凡至聖而有功也。

Using Buddhist teachings to explain: Just as the Sutra of the Contemplation of the Buddha's Dharma in the Lotus Sutra describes a dangerous and difficult path of five hundred parasangs, which is 'danger in front.' Wisdom power is not trapped by afflictions, so ultimately one can be liberated without being exhausted. The middle yao (line) of the Kan hexagram is originally the body of Qian, symbolizing that the nature of the dangerous path of afflictions is originally 'Tathagata Treasury' — afflictions and Buddha-nature are not two separate things. Taking this unproduced and unextinguished nature as the initial cause for cultivation, then from beginning to end, there is nowhere that does not conform to the nature of 'heavenly movement' (one of the Five Phases in the Nirvana Sutra, meaning to act in accordance with natural principles). Starting from 'right cause Buddha-nature,' one flows continuously towards the ocean of all wisdom — each thought flows in the middle way towards the great sea of all knowledge, thus it is said 'beneficial for crossing great rivers,' effective from the level of ordinary beings up to the level of saints. The Surangama Sutra takes the unproduced and unextinguished nature as the fundamental cause for cultivation, which is the basis of this passage: if the cause is not true, the result will be twisted; if the cause is true, then the entire process is the result.

象曰：雲上於天，需，君子以飲食宴樂。果行育德之後，更無餘事，但飲食宴樂，任夫雲行雨施而已。佛法釋者：助道行行為飲，正道慧行為食，以稱性所起緣了二因莊嚴一性，如雲上於天之象。全性起修，全修在性，不藉劬勞肯綮修證，故名宴樂。此是善巧安心止觀，止觀不二，如飲食調適。

The Great Image Commentary says: Clouds rise into the sky but do not become rain, which is the hexagram of Need. The gentleman takes inspiration from this and engages in eating, drinking, and revelry. Zhixu explains: After the hexagram of Obstruction "acting with wisdom and cultivating virtue," there is nothing else to do but eat, drink, and revel, allowing the clouds to flow freely and the rain to fall naturally. When the practice is complete, the result comes of its own accord, without anxiety. Interpreted in terms of Buddhist teachings: the "practice" (sila) that supports the path is like "drinking," while the "wisdom practice" (panna) that directly cultivates the path is like "eating." Using the two kinds of Buddha-nature factors—causal and result factors—that arise in accordance with one's true nature to adorn the fundamental nature, it is like the image of clouds rising into the sky. All practice arises from one's true nature, and all cultivation does not go beyond one's true nature. There is no need to exert great effort to struggle through difficult stages of practice and realization. This is called "revelry." This is precisely the third of the ten methods of contemplation in Tiantai's teachings, "skillful establishment of calm and insight": calm and insight are not separate, just as drinking and eating are properly balanced.

初九：需于郊，利用恆，無咎。溫陵郭氏云：「此如顏子之需。」佛法釋者：理即位中，不足以言需；名字位中，且宜恆以聞熏之力資其慧性，未與煩惱魔軍相戰也。象曰：需于郊，不犯難行也；利用恆無咎，未失常也。九二：需于沙，小有言，終吉。郭氏云：「此如孔子之需。」佛法釋者：觀行位中，既已伏惑，則魔軍動矣，故小有言。象曰：需于沙，衍在中也；雖小有言，以吉終也。

The first line statement says: waiting in the outskirts, it is advantageous to maintain constancy and there will be no mistakes. Zhi Xu cites the words of Wengling Guo: this is like Yan Hui's waiting -- living in poverty and not seeking official positions all his life. Interpreted in Buddhist terms: those still in the position of 'the principle is already' cannot be said to be waiting, because they do not even know they have Buddha nature; only when they reach the position of 'name and form are already' should they constantly use the power of hearing and熏习 to nourish their wisdom nature, at this time they have not yet directly confronted the烦恼 and魔 army. The small image commentary says: waiting in the outskirts is not taking risks; it is advantageous to maintain constancy and without mistakes, meaning not losing the standard. The second line statement says: waiting on the beach, there is a little verbal criticism, but eventually it brings good fortune. Guo says: this is like Confucius's waiting -- traveling from state to state and repeatedly facing criticism. Interpreted in Buddhist terms: when one reaches the position of 'observing practice is already', the烦恼 have already been subdued, so the魔 army is disturbed, hence 'a little verbal criticism'. The small image commentary says: waiting on the beach is being in the middle in a spacious way; although there is a little verbal criticism, it eventually ends in good fortune. It is evident that the closer one gets to the shore of birth and death, the more phenomena there are, which is precisely a sign of effective practice.

九三：需于泥，致寇至。郭氏云：「此如周公之需。」佛法釋者：相似位中，將渡生死大河，故有以致魔軍之來而後降之。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。災既在外，故主人不迷，客不得便；但以願力使其來戰，以顯降魔成道之力，而三觀之功，敬而且慎，決無敗也。

The line statement says: Nine in the Third, waiting in the mud, attracted robbers. Guo said: This is like the Duke of Zhou's waiting — taking charge of state affairs while facing slanderous rumors. Interpreted through Buddhist teachings: When one reaches the position of 'similar and identical,' one is about to cross the great river of birth and death, thus attracting the army of demons. Then one can subdue them in one move. The Small Image Commentary says: Waiting in the mud, the calamity is still outside; it is oneself who attracts the robbers. As long as one is respectful and cautious, there will be no failure. Zhi Xu explained: Since the calamity is outside, if the master does not lose his way, the guest cannot gain an advantage — this is the meaning often said in the Chan school: 'If the master does not get confused, the dust of the guest cannot take hold.' A practitioner uses the power of vows to bring the army of demons to fight, thus displaying the power of subduing demons and achieving enlightenment. With the practice of the three views of emptiness, provisional existence, and middle way, as long as one is respectful and cautious, there will certainly be no failure. The coming of demons is not a bad thing; it is only when they come that one can subdue them. What one should fear is that one's own mind becomes chaotic first.

六四：需于血，出自穴。郭氏云：「此如文王之需。」佛法釋者：魔軍敗衄，超然從三界穴出而成正覺矣。象曰：需于血，順以聽也。未嘗用力降魔，止是慈心三昧之力，魔軍自退，而菩提自成耳。九五：需于酒食，貞吉。郭氏云：「此如帝堯館甥之需。」佛法釋者：魔界如即佛界如，惟以定慧力莊嚴而度眾生，故為需于酒食。象曰：酒食貞吉，以中正也。

The fourth line statement says: waiting in blood, emerging from a cave. Guo said: this is like King Wen's waiting—imprisoned in Youli but eventually escaping. Interpreted with Buddhist teachings: the demon armies have been defeated, thus emerging from the cave of the three realms to attain enlightenment. The small image commentary says: waiting in blood is to be柔顺 and obey. Zhi Xu explained: in reality, no effort was made to subdue the demons, but the power of the compassion samadhi caused the demon armies to retreat on their own, and enlightenment naturally arose—Buddha entered the compassion samadhi under the Bodhi tree, and the demon hosts dispersed, which is exactly this meaning. The fifth line statement says: waiting amidst wine and food, upholding the right path to gain good fortune. Guo said: this is like Emperor Yao marrying off his two daughters to Shun and treating him as a guest. Interpreted with Buddhist teachings: the true suchness of the demon realm is the same as the true suchness of the Buddha realm; there is no difference between them. Only by cultivating with the power of concentration and wisdom, one can adorn oneself and save all beings, thus saying 'waiting amidst wine and food'—being at ease with eating and drinking is itself saving beings. The image commentary says: waiting amidst wine and food and gaining good fortune is because the fifth line is in the middle and upright.

上六：入于穴，有不速之客三人來，敬之，終吉。郭氏曰：「此如仁傑之結交五虎。」佛法釋者：不惟入佛境界，亦可入魔境界，還來三界，廣度眾生。觀三界依正因果諸法，無不現現成成即是一心三觀，故常為三界不請之友，而三界眾生有敬之者必終吉也。象曰：不速之客來，敬之終吉，雖不當位，未大失也。既同流三界，雖不當佛祖之位，而隨類可以度生。設眾生有不知而不敬者，亦與遠作得度因緣，而未大失也。

The line statement says: "Upper Sixth, entering a cave, three uninvited guests arrive. One should honor them and ultimately attain good fortune." Guo said: This is like Di Renjie associating with the Wu family members to restore the state. Interpreted through Buddhist teachings: When one reaches this stage of practice, one can enter both the Buddha's realm and the Mara's realm; returning to the three realms, one can widely save all beings. Observing the various phenomena within the three realms, both the dependent and independent conditions, and the causes and effects, all are fully present as the "one mind seeing three views" — the views of emptiness, provisional existence, and the middle path are all contained within a single thought, without needing to seek elsewhere. Therefore, Bodhisattvas constantly act as "uninvited friends" to the beings of the three realms — coming to help without being asked, which is the reverse reading of "uninvited guests"; if beings in the three realms can honor him, they will certainly ultimately attain good fortune. The small image commentary says: Uninvited guests arrive, and honoring them leads to good fortune; although the position is inappropriate, there is no great loss. Zhi Xu explained: Since one is flowing with the three realms, even though one does not hold the exalted position of the Buddha or the ancestor, one can follow the forms of various beings to save them. If there are beings who do not understand and do not honor him, that is also planting a distant cause for their eventual salvation, so "there is no great loss."

（坎下　乾上）訟：有孚窒，惕中吉，終凶。利見大人，不利涉大川。天在上而水就下，上下之情不通，所以成訟。然坎本得乾中爻以為體，則跡雖違而性未嘗非一也。惕中則復性而吉，終訟則違性而凶；利見大人，所以復性也；不利涉大川，誡其逐流而違性也。

"The hexagram is indicated by 'Kan below and Qian above.' The hexagram statement says: The hexagram of Strife. Though honest, there is obstruction; being cautious and maintaining the middle path brings good fortune, but persisting in strife leads to misfortune. It is advantageous to see a great person, but not advantageous to cross a great river. Zhi Xu, interpreting the Book of Changes, said: Heaven is above and water flows downward; the feelings between upper and lower are not in communication, hence strife arises. However, the middle line of Kan originally comes from Qian, showing that although their appearances differ, their nature has never been separate. Being cautious and keeping the middle path restores the original nature, hence good fortune; persisting in litigation goes against the original nature, hence misfortune. 'Advantageous to see a great person' is to restore the original nature; 'not advantageous to cross a great river' is a warning against going with the flow and moving further away from the original nature."

佛法釋者：夫善養蒙之道，以圓頓止觀需之而已；若煩惱習強，不能無自訟之功。訟者，懺悔克責、改過遷善之謂也。有信心而被煩惱惡業所障窒，當以慚愧自惕其中而吉。若悔之不已，無善方便，則成悔蓋而終凶。宜見大人以決擇開發、斷除疑悔，不利涉於煩惱生死大川而終致陷沒也。

Using Buddhist teachings to explain: the method of cultivating and enlightening the ignorant is simply to use the round and sudden practice of meditation (yuan dun zhi guan) to wait for it (this refers to the previous hexagram, Xun). However, if the afflictions and habitual tendencies are strong, one cannot do without the practice of self-reproach. Here, the term "讼" does not mean to sue others, but rather refers to repentance, self-criticism, and changing one's ways for the better—this transformation is the key point of the entire hexagram. If one has faith but is blocked by afflictions and evil deeds, one should use a sense of shame and self-alertness to maintain the middle path, thus resulting in good fortune. However, if one is constantly regretful without proper means, it leads to "悔盖"—one of the five hindrances called "diao hui gai," where accumulated regret covers the good mind, thus resulting in final misfortune. At this time, one should seek the guidance of a great person, who can discern and eliminate doubts and regrets; one should not involve oneself in the great river of afflictions and birth and death, lest one be ultimately submerged. Thus, repentance must be measured: without repentance, the sins do not cease; excessive repentance leads to an unsettled mind.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。剛而無險，則不必自訟；險而無剛，則不能自訟。今處煩惱險惡窟中，而慧性勇健，所以有自訟改過之心也。所謂有孚窒惕中吉者，以剛德來復於無過之體，僅取滅罪即止，不過悔以成蓋也。所謂終凶者，悔箭入心，則成大失。

The Commentary on the Judgment says: The hexagram of Strife is characterized by a strong upper trigram and a dangerous lower trigram, thus being both dangerous and strong, which leads to strife. "With sincerity, obstruction, vigilance, and middle goodness" is because a strong line has reached the middle position. "Ultimately, misfortune" is because strife should not be pursued to the end. "Beneficial to meet a great person" is because it values the middle and correctness. "Not beneficial to cross a great river" is because it may lead to falling into a deep abyss. Zhi Xu explained with Buddhist teachings: if one is strong without danger, there is no need for self-reproach--there was no wrongdoing; if one is in danger without strength, there is no ability for self-reproach--even if there was a mistake, it cannot be changed. Now, being in a pit of烦恼 and evil, yet with a wise and courageous nature, one can thus generate the mind of self-reproach and amendment. So "with sincerity, obstruction, vigilance, and middle goodness" refers to returning to the original state of no wrongdoing with the virtue of strength and vigor, seeking only to eliminate sins and stopping there, without regretting excessively and thus becoming regret covered. So "ultimately, misfortune" refers to the "arrow of regret entering the heart" as mentioned in the "Discourse on the Buddha's Teachings," where regret is like an arrow piercing the heart, leading to great loss.

故不可使其成也。所謂利見大人者，中正之德有以決疑而出罪也；所謂不利涉大川者，心垢未淨而入生死海中，必至墮落而不出也。約觀心者，修慧行名見大人，修禪定名涉大川。需約無過之人，故可習定；訟約有過之人，習定則發魔事也。

Therefore, one must not allow this regret to grow unchecked.the so-called「利见大人」，means that the virtue of uprightness and correctness can help him make decisions in doubt and escape from wrongdoing.the so-called「不利涉大川」，means that if one's inner impurities have not yet been purified and he ventures into the great ocean of life and death, he will certainly fall into misfortune and be unable to escape. If we speak in terms of 「observing the mind」: practicing the cultivation of insight is called 「seeing the great person」, while practicing meditation is called 「crossing the great river」. The Need卦 speaks of a person without faults, so he can practice meditation; the Strife卦 speaks of a person with faults, and if one carries sins and impurities while practicing meditation, it will instead lead to demonic disturbances. This sentence is a practical warning for practitioners: before repentance is complete, one should not hurry to enter meditation.

象曰：天與水違行，訟，君子以作事謀始。天亦太極，水亦太極，性本無違；天一生水，亦未嘗違。而今隨虛妄相，則一上一下，其行相違，所謂意欲潔而偏染者也。只因介爾一念不能慎始，致使從性所起煩惱，其習漸強而違於性，故君子必慎其獨，謹於一事一念之始，而不使其滋延難治，夫是之謂善於自訟者也。佛法釋者：是破法遍，謂四性簡責，知本無生。

The Great Image Commentary says: Heaven and Water move in opposite directions, which is the nature of contention. A gentleman takes this as a model, and thus plans thoroughly before taking action. Zhixu explains: Heaven is also the Taiji, and Water is also the Taiji; in their essential nature, they are not contradictory. The Yellow River Chart says, "Heaven gives birth to Water," and there has never been any contradiction. However, now with the arising of delusive appearances, Heaven is above and Water is below, and their directions of movement become contradictory. This is precisely what is meant by "intending purity, yet becoming defiled." It is only because of a very subtle "a single thought" (an extremely subtle thought) that was not carefully guarded at the beginning, that the烦恼 and habitual tendencies arising from one's essential nature gradually become strong and contradict the nature. Therefore, a gentleman must certainly "be cautious in solitude," being careful with every matter and every thought as it first arises, so that it does not spread to the point of being difficult to control. This is called a person who is good at self-contestation. Interpreted in terms of Buddhist teachings: this corresponds to the fourth of the Ten Observational Methods of Tiantai, called "Breaking the Law of Universal Nature," which uses the method of "Fourfold Examination" — examining a single thought to determine whether it is self-born, other-born, mutually born, or born without cause, and finding that none of the four can be established — thus realizing that it is originally unborn. If the thought is originally unborn, then contention from where does it arise?

初六：不永所事，小有言，終吉。大凡善貴剛進，惡宜柔退。初六柔退，故為惡未成，改悔亦易，不過小有言而已。此如佛法中作法懺也。象曰：不永所事，訟不可長也；雖小有言，其辯明也。

The line statement says: Initially, do not prolong the dispute; although there is some verbal conflict, in the end it will result in good fortune. Zhixu explains: Generally, doing good should be strong and progressive, while doing evil should be weak and retreat. Since the initial line is weak and retreating, evil has not yet been committed, so repentance is easy; it is only some verbal conflict. This is like the "formal repentance" in the Buddhist tradition — following the monastic rules to confess in front of the monks, which is the shallowest of the three repentance methods, specifically for repenting of minor offenses. The small image commentary says: Not prolonging the dispute is because disputes should not be prolonged; although there is some verbal conflict, right and wrong will eventually be clarified.

九二：不克訟，歸而逋，其邑人三百戶，無眚。剛而不正，不能自克以至於訟；然犯過既重，何能無損？但可逋逃，處於卑約，庶免災耳。此如佛法中，比丘犯戒，退作與學沙彌者也。象曰：不克訟，歸逋竄也；自下訟上，患至掇也。佛法釋者：自既犯戒而居下流，欲以小小懺悔而復上位，罪必不滅，且亂法門矣。

The Line Statement says: Nine in the Second, in a lawsuit he cannot win, so he retreats and avoids; his territory is only three hundred households, and there is no calamity. Zhixu explains: Nine in the Second is strong but not in the correct position, unable to restrain himself, thus causing a lawsuit; however, since the offense is serious, how can there be no loss? He can only retreat and dwell in a humble and frugal place, thus barely avoiding calamity. This is like a bhiksu in the Buddhist community who commits a serious offense and is demoted to the position of "yuxue sandimi" — after committing a serious offense, he is subjected to the monastic assembly's羯磨 (karma) process, and is reduced to the status of a sandimi, following the community to learn the Dharma, preserving the qualification for precepts but losing the title of bhiksu. The Small Image Commentary says: unable to win the lawsuit, he retreats and flees; a lower position waging a lawsuit against a higher position, the calamity is self-inflicted. Interpreted through the Dharma: having already committed a precept, yet dwelling in a low position, yet hoping to restore his former status with a little repentance, the sin will certainly not be eradicated, and the Dharma gate will also be disturbed.

六三：食舊德，貞厲終吉，或從王事，無成。六三陰柔，不敢為惡，但謹守常規，小心翼翼，故得終吉；然是硜硜之士，恐不足以成大事也。象曰：食舊德，從上吉也。自立則不能，附人則仍吉，所謂「倚松之葛，上聳千尋」也。佛法釋者：雖非大乘法門，若開權顯實，則彼所行亦即是菩薩道，故必從上乘圓頓之解方吉。

The Line Statement says: Six in the Third, enjoying the virtue of the past, keeping upright and being aware of danger, ultimately attains good fortune; or following the affairs of the sovereign, without claiming success. Zhixu explains: Six in the Third is yin and soft, not daring to do evil, merely keeping to the conventional and being cautious, thus attaining good fortune in the end; however, this is only the kind of person described in the Analects as "a petty person who is stubborn and narrow-minded," who may not be capable of achieving great things. The Small Image Commentary says: Enjoying the virtue of the past, is to follow the superior and thus attain good fortune. Zhixu explains: To establish oneself independently is impossible, but relying on others still leads to good fortune, which is called "a vine clinging to a pine tree can reach a thousand feet high." Interpreted in terms of Buddhist teaching: although this is not the great vehicle, if one can "open the skillful means and reveal the truth" — discard the skillful means and reveal the true meaning — then what he does is the path of the Bodhisattva; thus, one must follow the superior and perfect teaching to attain good fortune.

九四：不克訟，復即命，渝安貞，吉。九四亦是不正之剛，故不能自克以至於訟；然居乾體，則改悔力強，故能復歸無過，而悟性命淵微之體，是則反常合道，猶佛法中因取相懺而悟無生者也。象曰：復即命，渝安貞，不失也。

The Line Statement says: Nine in the Fourth, in a dispute, cannot win, so he turns back and follows the mandate of Heaven, changes his attitude and remains steadfast in the right path, which is auspicious. Zhixu explains: Nine in the Fourth is also a strong line not in the correct position, so it cannot restrain itself and thus incurs disputes; however, it is located within the body of the Qian hexagram, which has strong power for repentance and awakening, so it can return to a state without error and understand the profound nature of life and destiny. This is called "returning to the normal and conforming to the Dao" — first deviating from the usual path but ultimately returning to the right way, just as in the Buddhist tradition, those who practice "taking forms repentance" can attain enlightenment of non-arising. Among the three types of repentance, the ritual repentance is the shallowest, the taking forms repentance relies on worship and visualization to attain auspicious signs and eliminate sins, and the deepest is the non-arising repentance — observing the emptiness of the nature of sins. To attain non-arising through taking forms repentance is to progress from repentance of action to repentance of principle. The Small Image Commentary says: turning back and following the mandate of Heaven, changing one's attitude and remaining steadfast in the right path, is not losing the right way.

九五：訟元吉。剛健中正，有不善未嘗不知，知之未嘗復行，乃至小罪恆懷大懼而不敢犯，大善而吉之道也。佛法，則性業遮業，三千八萬，無不清淨者矣。象曰：訟元吉，以中正也。

The Line Statement says: Nine in the Fifth, resolving disputes, great auspiciousness. Zhixu explains: Nine in the Fifth is strong and upright, precisely the statement in the Great Treatise that praises Yan Hui: "When there is unvirtuous conduct, one never fails to know it; when one knows it, one never repeats it." One is always fully aware of wrongdoing, and once aware, never repeats it; even the smallest transgression is met with great fear and one dares not commit it. This is the way of utmost virtue and great auspiciousness. In terms of Buddhist teaching, this corresponds to the two categories of precepts: "Xingye" (actions inherently evil, such as killing, stealing, sexual misconduct, and lying) and "Zheye" (actions not inherently evil, but forbidden by the Buddha to prevent wrongdoing, such as drinking alcohol), as well as the three thousand postures and eighty thousand details of conduct, all of which are pure. The Small Image Commentary says: resolving disputes brings great auspiciousness because Nine in the Fifth is upright and central. This line represents the positive standard of the entire hexagram: true "good litigation" is to scrutinize oneself with extreme precision.

上九：或錫之鞶帶，終朝三褫之。過極之剛，不中不正，數數犯過，數數改悔。就改悔處，薄有慚愧之衣，猶如鞶帶；就屢犯處，更無一日清淨，猶如三褫也。象曰：以訟受服，亦不足敬也。有過而改，名為慚愧，已不若無過之足敬矣，又何必至三褫而後為恥哉？此甚誡人不可輒犯過也。

The line statement says: "Upper Nine, perhaps he is given a large sash, but it is taken away three times in one day." Zhixu explains: "Upper Nine is overly strong, neither in the center nor upright, repeatedly committing mistakes and repeatedly repenting. From the aspect of his repentance, he is勉强 wearing a thin garment of shame, like the large sash; from the aspect of his repeated offenses, he has no day of purity, like being stripped of it three times in one day." The small image commentary says: "Clothing obtained through litigation is not worthy of respect." Zhixu explains: "Having faults and then repenting is called shame, but this is already inferior to having no faults at all, so why wait until being stripped three times a day to feel ashamed? This is a strong warning that one should not easily commit faults—repentance is valuable, but not committing faults is the best strategy."