The "Military Campaign" hexagram (Water below Earth above)

（坎下　坤上）師：貞，丈人吉，無咎。夫能自訟，則不至於相訟矣。相訟而不得其平則亂，亂則必至於用師，勢之不得不然，亦撥亂之正道也。但兵凶戰危，非老成有德之丈人何以行之。佛法釋者：蒙而無過，則需以養之；蒙而有過，則訟以改之。但眾生煩惱過患無量，故對破法門亦復無量；無量對破之法，名之為師，亦必以正治邪也。然須深知藥病因緣，應病與藥，猶如老將善知方略、善知通塞，方可吉而無咎；不然，法不逗機，藥不治病，未有不反為害者也。

The hexagram is indicated as "Kan below, Kun above." The hexagram statement says: The hexagram of "Military Campaign" signifies upholding righteousness. If an elder of mature virtue and wisdom leads, it will be auspicious and without fault. "Military Campaign" refers to an army. Zhixu, interpreting the Book of Changes, said: If a person can self-criticize and self-reproach, he will not quarrel with others. If he quarrels and does not receive justice, chaos will arise, and once chaos occurs, military force must be used, which is unavoidable due to the situation, and it is also the correct way to restore order. However, warfare is dangerous and combat is perilous. Who other than an elder of mature virtue and wisdom could bear such responsibility? Using Buddhist teachings to explain: If a person is in a state of ignorance without wrongdoing, one should use the waiting of the hexagram "Need" to cultivate him. If a person is in a state of ignorance with wrongdoing, one should use the self-criticism of the hexagram "Contention" to correct him. However, the烦恼 and faults of sentient beings are boundless, so the methods for treating and eliminating them are also boundless. This boundless method of treatment is called "Military Campaign"—numerous methods are like thousands of soldiers and horses, all requiring the correct teaching to combat wrong views. However, one must deeply understand the relationship between the medicine and the illness, and apply the right treatment accordingly, just as an experienced general is skilled in strategy and knows where to go and where to block, thus achieving auspiciousness without fault. Otherwise, if the method does not match the root nature, the medicine cannot cure the illness, and it will inevitably become a source of harm instead.

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉，又何咎矣。用眾以正，謂六五專任九二為將，統御群陰，此王者之道也。兵者不得已而用之，猶藥治病，故名為毒天下。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means correctness. If one can use the multitude and bring them back to correctness, he can become a king. Nine in the Second is strong and virtuous, and in the middle, and corresponds with Six in the Fifth. He moves in a dangerous situation yet remains gentle. Using this method to harm the world yet the people still follow him, this is auspicious, so what fault is there? Zhixu interpreted according to the Book of Changes: "Using the multitude with correctness" refers to Six in the Fifth employing Nine in the Second as the great general, leading all the yin lines. This is the way of a king. Weapons are only used when unavoidable, just like medicine for curing illness. Medicine itself has toxicity, so it is said "to poison the world." The word "poison" here is not derogatory. Later in his text, Zhixu will elaborate on this very term.

佛法釋者：師是眾多法門，貞是出世正印也。能以眾多法門正無量邪惑，則自利利他，可以為法王而統治法界矣。剛中則定慧莊嚴，隨感而應，雖行於生死險道，而未嘗不順涅槃。以此圓頓妙藥，如毒鼓毒乳，毒於天下，而九界之民皆悉從之吉，又何咎矣。

Using Buddhist teachings to explain: "Shi" refers to the many paths or methods, while "Zhen" represents the worldly correct Dharma seal, that is, the three seals of Dharma and the one truth seal, used to determine whether what is spoken is truly Buddhist Dharma. If one can use the many methods to correct countless wrong views and delusions, then one can benefit oneself and others, becoming a king of the Dharma and ruling the entire Dharma realm. "Gang Zhong" means the mutual adornment of concentration and wisdom, responding to the beings' karmic conditions; although walking on the perilous path of birth and death, one is never deviating from the direction of Nirvana. With this ultimate and profound medicine, it is like the "toxic drum" mentioned in the Nirvana Sutra— a drum smeared with poison, when struck, those who hear the sound will die. This metaphor illustrates that the Buddha's ultimate and profound teachings can eliminate all beings' afflictions. It is also like "toxic milk"— poison was first added to the milk, then gradually transformed into refined醍醐 (a type of clarified butter), yet the poison remains and eventually causes harm. Using such poison to poison the world, yet all beings of the nine realms willingly follow, so it is auspicious, and what fault is there? Here, "du" (poison) is actually the most powerful medicine: without eliminating afflictions, one cannot save beings.

象曰：地中有水，師，君子以容民畜眾。地中有水，水載地也。君子之德猶如水，故能容陰民而畜坤眾；容民即所以畜眾，未有（片*戈）民以養兵者也，為君將者奈何弗深思哉。佛法釋者：一切諸法中悉有安樂性，亦悉具對治法，如地中有水之象。故君子了知八萬四千塵勞門即是八萬四千法門，而不執一法，不廢一法也。此是善識通塞，如撫之則即民即兵，失之則為賊為寇。

The Great Image Commentary says: Water is contained within the earth, symbolizing the army; the gentleman takes inspiration from this and is able to accommodate the people and raise up the masses. Zhixu explains: Water is actually supporting the earth. The virtue of the gentleman is like water, thus he can accommodate the people who are yin in nature and raise up the people of the earth (kun). Accommodating the people is the way to raise an army, and there has never been a case of supplying the army by harming the people (the original text here reads '（片*戈）', which is a composite character for 'qiang', meaning to harm, and is transcribed as such). How can those who hold positions of leadership, whether as a ruler or a general, not deeply reflect on this? Interpreted through the Dharma: All dharmas contain the nature of peace and happiness, and all dharmas possess methods for overcoming afflictions, just as water is contained within the earth. Therefore, the gentleman understands that 'eighty-eight thousand dust and labor doors are eighty-eight thousand dharmas'—the number of afflictions corresponds to the number of methods for overcoming them, and afflictions in their very nature are dharmas. Thus, one neither clings to any particular dharma nor discards any dharma. This is precisely the fifth of the ten methods of contemplation in Tiantai's teachings, 'good recognition of obstruction and passage': the same people, if properly pacified, become soldiers; if improperly handled, become bandits. It is all one thought; recognizing whether it is obstructed or unobstructed, dust and labor become dharmas.

初六：師出以律，否臧凶。大司馬九伐之法，名之為律。師出苟不以律，縱令徼倖成功，然其利近，其禍遠，其獲小，其喪大，故凶。孟子所謂「一戰勝齊，遂有南陽，然且不可」也。佛法釋者：初機對治之法，無過大小乘律；若違律制，則身口意皆悉不善而凶矣。象曰：師出以律，失律凶也。

The line statement says: "Initial line six, when going to war, one must follow military discipline and law; otherwise, even if one wins, it will be ominous." Zhixu explains: The "Nine Methods of Punishment" (jiu fa) in the "Rites of Zhou" (Zhou Li), which refers to the system of punishing princes for nine kinds of offenses, is called "law." If one goes to war without following law and order, even if one succeeds temporarily, the benefits gained are short-term while the calamities incurred are long-term. The gains are small and the losses are great, hence it is ominous. The "Mencius" records that Lu intended to use Shenzi to attack Qi. Mencius said: Even if one defeats Qi and thus gains the area of Nanyang, it is still not acceptable. Interpreted through Buddhist teachings: For beginners, the method to deal with afflictions is nothing more important than the precepts of great vehicle and small vehicle Buddhism. If one violates the precept system, then the body, speech, and mind all become unwholesome, hence it is ominous. The small image commentary says: When going to war, one must follow law and order; losing law and order leads to ominous outcomes.

九二：在師中吉，無咎，王三錫命。以大將才德，膺賢主專任，故但有吉而無咎也。陳旻昭曰：「九二以一陽而五陰皆為所用，不幾為權臣乎？故曰在師中吉，以見在朝則不可也。」佛法釋者：有定之慧，遍用一切法門自治治他，故吉且無咎，而法王授記之矣。

The Line Statement says: Nine in the Second, if in the army and following the middle path, it is auspicious, without fault, the king issues three mandates of commendation. Zhixu explains: Nine in the Second, with the ability and virtue of a great general, receives the exclusive appointment from a wise sovereign, so it is only auspicious and without fault. He cites Chen Mingzhao's words: Nine in the Second, with one yang line, makes five yin lines serve it, is this not quickly becoming a powerful minister? Therefore the Line Statement specifically says "auspicious in the army" — only auspicious in the army, indicating that such power would not be acceptable in the court. Interpreted through Buddhist teachings: wisdom based on meditation can universally apply all dhatus for self-cultivation and governing others, thus being auspicious and without fault, and the Buddha King then "bestows a prediction" — preordains his future time, place, and name for attaining Buddhahood.

象曰：在師中吉，承天寵也；王三錫命，懷萬邦也。自古未有無主於內而大將能立功於外者，九二之吉，承六五之寵故也。為天下得人者謂之仁，故三錫命於賢將，即所以懷萬邦。佛法釋者：承天行而為聖行梵行等，所謂一心中五行，故為法王所寵而授記，以廣化萬邦也。

The Small Image Commentary says: In the army, being in the center brings good fortune, which is receiving the favor of the sovereign; the sovereign issuing three mandates is to pacify all the states. Zhixu explains: Since ancient times, there has been no case where a general could achieve great deeds outside without someone in charge internally; the good fortune of Nine in the Second is precisely because it receives the favor of Six in the Fifth. The Mencius says, "To obtain talented people for the world is called benevolence," so issuing three mandates to virtuous generals is the way to pacify all the states. Interpreted through Buddhist teachings: by following the "heavenly way" (acting in accordance with natural principles), one achieves the "saintly way" (the practice of precepts, meditation, and wisdom), and the "Buddha way" (compassion and benefiting others). This corresponds to the five phases in the Nirvana Sutra—saintly way, Buddha way, heavenly way, infant way, and sick way—all fully present in one mind, as it is said, "the five phases in one mind." Therefore, being favored by the king of the Dharma and receiving a prediction is used to widely save all the states.

六三：師或輿尸，凶。不中不正，才弱志剛，每戰必敗，不言可知。佛法釋者：不知四悉因緣，而妄用對治，反致損傷自他慧命。象曰：師或輿尸，大無功也。六四：師左次，無咎。雖柔弱而得正，不敢行險徼倖以自取敗，故無咎也。佛法釋者：此如宣律師不敢妄號大乘。象曰：左次無咎，未失常也。

The third line statement says: The army may return with carts carrying corpses, which is ominous. Zhixu explains: The sixth trigram is not in the middle or the correct position, has weak ability and a stubborn mind, and will surely suffer defeat in every battle, so it is evident without further discussion. Interpreted in Buddhist terms: Not understanding the appropriate circumstances for the four kinds of preaching, one mistakenly applies remedial methods, thereby harming both one's own and others' wisdom lives. The small image commentary says: The army returning with carts carrying corpses is entirely ineffective. The fourth line statement says: The army retreats to the left without fault. Zhixu explains: Although the sixth trigram is weak, it is in the correct position, and does not dare to take risks or beby chance, thus avoiding failure. Interpreted in Buddhist terms: This is like Dao Xuan, the master of the Nanshan Vinaya School in the Tang dynasty, who devoted his life to the discipline of precepts and did not dare to claim himself as a great vehicle practitioner—acting within his capacity is exactly what is meant by 'retreating to the left'. The small image commentary says: Retreating to the left without fault is not losing the proper conduct.

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。柔中之主，當此用師之時，仗義執言以討有罪，固無過也；但恐其多疑而不專任九二之長子，故誡以弟子輿尸，雖正亦凶。

The Line Statement says: Six in the Fifth, there are wild animals causing harm in the fields, it is advantageous to declare the cause and take military action, without fault; if the eldest son leads the army, it is acceptable, but if the younger sons are involved together, they will return with corpses, even if they act uprightly, it will be dangerous. Zhixu, interpreting the Book of Changes, says: Six in the Fifth is a ruler who is gentle and upright, at the proper time for military action, relying on righteousness to declare the cause and attack the guilty, originally without fault; the danger lies in its suspicion and unwillingness to solely entrust the matter to Nine in the Second, the eldest son. Therefore, the Line Statement warns, "the disciple brings back corpses"—using people without focus, even with proper intentions, will result in danger. Military affairs most dread having two commanders; this is the only danger for Six in the Fifth.

佛法釋者：田中有禽，妨害良禾，喻心有煩惱，妨害道芽也。利執言者，宜看經教以照了之也。然看經之法，依義不依語，依了義不依不了義，依智不依識。若能深求經中義理，隨文入觀，則如長子帥師；若但著文字，不依實義，則如弟子輿尸，雖貞亦凶，此如今時教家。象曰：長子帥師，以中行也；弟子輿尸，使不當也。

Using Buddhist teachings to explain: There are wild animals in the field that hinder the good crops, symbolizing that烦恼 in the mind hinder the growth of the spiritual芽. "Li zhi yan" means one should study the scriptures to illuminate and destroy烦恼 — here "yan" is read as the words of the scriptures. However, reading scriptures has its own rules, namely the "Four Reliances" from the Nirvana Sutra: rely on meaning rather than words (follow the meaning rather than being attached to the wording), rely on the definitive teaching rather than the provisional teaching (follow the ultimate teaching rather than the provisional one), rely on wisdom rather than the mind (follow wisdom rather than the mind's delusions). If one can deeply explore the meaning of the scriptures and follow the scripture's words to enter into contemplation, then it is like "the eldest son leading the army"; if one only clings to the words without following the true meaning, it is like "the younger sons carrying corpses back," even if they remain on the right path, it is still dangerous — this is exactly like the current people who lecture on scriptures and teachings. Zhixu himself was a master who deeply studied the doctrinal teachings, and this self-criticism is especially meaningful. The Small Image Commentary says: the eldest son leading the army is following the middle way; the younger sons returning with corpses are improper in their conduct.

上六：大君有命，開國承家，小人勿用。方師之始，即以失律凶為誡矣；今師終定功，又誡小人勿用。夫小人必徼倖以取功者耳。蘇氏云：「聖人用師，其始不求苟勝，故其終可以正功。」

The Line Statement says: "Six at the Top, the great sovereign issues a decree, establishes feudal lords, and continues the lineage of the officials; common people should not be employed." Zhixu explains: At the beginning of the campaign, it had already warned with "losing the military discipline will bring misfortune"; now, after the war has ended and rewards are being distributed, it again warns that common people should not be employed. This is because common people must have relied onby chance (chance) to achieve military success. He cites Su's words: The sage does not seek to win hastily at the beginning of a campaign, so by the end he can fairly assess merit. By maintaining discipline at both ends, the middle naturally remains orderly.

佛法釋者：正當用對治時，或順治，或逆治，於通起塞，即塞成通，事非一概。今對治功畢，入第一義悉檀，將欲開國承家，設大小兩乘教法以化眾生，止用善法，不用惡法。儻不簡邪存正，簡愛見而示三印一印，則佛法與外道幾無辨矣。象曰：大君有命，以正功也；小人勿用，必亂邦也。

Using Buddhist teachings to explain: When employing methods of counteraction, sometimes one treats the problem directly, and sometimes one counteracts it in reverse; sometimes in places where things were originally clear, blockage arises, and sometimes in places of blockage, one immediately transforms it into clarity—there is no single method to apply. Now that the practice of counteraction has been completed, entering the "First Meaning Samgha," one is about to "establish a country and carry on the family," establishing both great vehicle and lesser vehicle teachings to guide all beings. At this time, only good methods are used, and evil methods are no longer employed. If one cannot distinguish between correct and incorrect views, and eliminate the afflictions of "love and wrong views" (greed and wrong views), and use the three marks of existence (impermanence, non-self, and nirvana) to determine the lesser vehicle, and the one real mark (the ultimate truth) to determine the great vehicle, then Buddhism and external teachings would be almost indistinguishable—this is what is meant by "small people should not be used." The Small Image Commentary says: When the great ruler issues an edict, it is to fairly assess merit; small people should not be appointed, for they will certainly disrupt the state.

（坤下　坎上）比：吉。原筮元永貞，無咎。不寧方來，後夫凶。用師既畢，踐天位而天下歸之，名比，比未有不吉者也。然聖人用師之初心，但為救民於水火，非貪天下之富貴；今功成眾服，原須細自筮審，果與元初心相合而永貞，乃無咎耳。夫如是，則萬國歸化而不寧方來；彼負固不服者，但自取其凶矣。

"The hexagram is indicated by 'Kun below and Kan above.' The hexagram statement says: 'The hexagram of Comparison, auspicious. Returning to the original intention, carefully considering and deliberating, if it is truly the beginning of goodness and can maintain uprightness for a long time, there will be no fault. Unstable states will come to submit, but those who come late will meet misfortune.' 'Comparison' means to be close and attached. Zhixu, based on the Book of Changes, explains: After the army has finished its campaign, ascending the throne of the Son of Heaven and having the world's hearts, this is called 'Comparison,' and 'Comparison' has never been inauspicious. However, the original intention of the sage at the beginning of the campaign was to rescue the people from water and fire, not to seek wealth and honor of the world; now that the achievements have been completed and the people are in submission, one should carefully consult and examine oneself: if it is indeed in accordance with the original intention and can maintain uprightness for a long time, then there is no fault. If this can be achieved, then all states will come to be civilized, and unstable states will also come to submit; as for those who rely on their strong positions and refuse to submit, they are only bringing upon themselves misfortune. He reads 'yuan shi' as 'tui yuan chunxin,' which is the foundation of the entire hexagram."

佛法釋者：善用對破法門，則成佛作祖，九界歸依，名比。又觀心釋者：既知對破通塞，要須道品調適，七科三十七品相屬相連名比。仍須觀所修行，要與不生不滅本性相應，名原筮元永貞無咎，所謂圓四念處、全修在性者也。一切正勤根力等，無不次第相從，名不寧方來；一切愛見煩惱不順正法門者，則永被摧壞而凶矣。

Using Buddhist teachings to explain: those who skillfully apply the method of counteracting and eliminating defilements can attain Buddhahood and become patriarchs, with all beings of the nine realms coming to rely on them. This is called 'bi'. If we explain it in terms of 'observing the mind': once one understands the common and obstructive aspects in the process of counteracting and eliminating (which is the practice of the previous hexagram's master), one must then proceed to 'the cultivation of the thirty-seven factors of enlightenment'—the sixth of the ten methods of contemplation in Tiantai Buddhism, which involves adjusting and coordinating the thirty-seven factors of enlightenment. The thirty-seven factors of enlightenment are divided into seven categories: the four establishments of mindfulness, the four right efforts, the four bases of success, the five roots, the five powers, the seven factors of awakening, and the eightfold correct path, which are interrelated and connected, and this is called 'bi'. At the same time, one must contemplate one's own practice to ensure it corresponds with the nature that is unborn and unceasing, which is called 'yuan shi yuan yong zhen wu jiu', which is also referred to as 'circle four establishments of mindfulness' (the four establishments of mindfulness in the circular teaching) and 'quan xiu zai xing' (the entire practice is within the nature). All the four right efforts, five roots, five powers, etc., come in sequence, which is called 'bu ning fang lai'; as for all defilements such as greed and wrong views, and those that go against the correct path, they are forever destroyed and thus become harmful.

彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。比則必吉，故非衍文，餘皆可知。佛法釋者：約人，則九界為下，順從佛界為輔；約法，則行行為下，順從慧行為輔。剛中，故能全性起修、全修在性。上下應者：約人，則十界同稟道化；約法，則七科皆會圓慧也。其道窮者：約人，則魔外不順佛化而墮落；約法，則愛見不順正法而被簡也。

The Commentary on the Judgment says: "Comparison (or harmony) is auspicious; comparison is assistance, with the lower ones following the upper ones." "The original divination is pure, enduring, and without fault" because the Nine in the Fifth is strong and upright in the center. "Those who are not at peace will come" indicates harmony between upper and lower. "Those who come later will be inauspicious" because their path has reached its end. Zhixu first clarified the text: the phrase "Comparison is auspicious" is not a later addition, because comparison must be auspicious; the other sentences are clear when taken at face value. Interpreting with Buddhist teachings: from the perspective of "people," the nine realms of beings below follow the Buddha realm, which is assistance; from the perspective of "practice," the "practice of conduct" below follows the "practice of wisdom," which is assistance. "Being strong and upright in the center" allows for the complete practice based on nature and the entire practice not deviating from the original nature.the so-called "upper and lower correspond" means, from the perspective of people, the ten realms of beings all receive the Buddha's teachings; from the perspective of practice, the seven categories of practices all return to the wisdom of perfect integration.所谓 "his path has reached its end" means, from the perspective of people, heavenly demons and external heretics do not follow the Buddha's teachings and fall into decline; from the perspective of practice, attachment to desires and wrong views do not follow the correct teachings and are excluded.

象曰：地上有水，比，先王以建萬國親諸侯。建萬國親諸侯，即所謂開國承家者也。佛法釋者：地如境諦，水如觀慧；地如寂光，水如三土差別，皆比之象也。約化他，則建三土剎網，令諸菩薩轉相傳化；約觀心，則立陰界入等一切境以為發起觀慧之地，觀慧名諸侯也。此是道品調適，謂七科三十七品相比無間。

The Great Image Commentary says: There is water on the earth, which represents comparison. Former kings took inspiration from this and established the feudal states, drawing close to the feudal lords. Zhixu's explanation says: Establishing the feudal states and drawing close to the feudal lords is the meaning of the line "establishing a country and inheriting a family" in the line at the top of the Qian hexagram. Interpreted through Buddhist teachings: The earth is like the "truth of the object" being observed, and the water is like the "observing wisdom" that observes; the earth also represents the constant illumination land, and the water represents the various differences of the three lands of the same dwelling, the provisional dwelling, and the actual realization dwelling—these are all images of "comparison" (mutual intimacy and reliance). In terms of transforming and guiding others, it is establishing a network of the lands of the three dhatus, enabling bodhisattvas to transmit teachings in succession; in terms of observing the mind, it is establishing the five aggregates, eighteen elements, and twelve entrances as all conditions for generating observing wisdom, with the observing wisdom being like the feudal lords. This is precisely "the harmonization of the path": the seven categories of thirty-seven factors of the path are closely connected without any gaps.

初六：有孚比之，無咎；有孚盈缶，終來有他吉。柔順之民，率先歸附，有孚而無咎矣。下賤之位雖如缶器，而居陽位，有君子之德焉，故為有孚盈缶，將來必得徵庸，有他吉也。

The Line Statement says: "Six at the Beginning, with sincerity attaching oneself, there is no fault; sincerity is like a full earthenware jar, eventually leading to unexpected good fortune." Zhixu, interpreting the Yi, says: The humble people are the first to attach themselves, and because of sincerity, there is no fault. Though it is in a low position, although it resembles a crude earthenware jar, it resides in a yang position, containing the virtue of the gentleman. Therefore, it is said, "With sincerity, the jar is full" — the vessel may be crude, but its contents are full. In the future, it will certainly be summoned and employed, hence the unexpected good fortune.

約佛法者：初六如人道，六二如欲天，六三如魔天，六四如禪天，九五如佛為法王，上六如無想及非非想天。今人道易趣菩提，故有他吉。約觀心者：初六如藏教法門，六二如通教法門，六三如愛見法門，六四如別教法門，九五如圓教真正法門，上六如撥無因果邪空法門。今藏教正因緣境，開之即是妙諦，故有他吉。象曰：比之初六，有他吉也。

Using Buddhist teachings to match the six lines of the hexagram: the first line corresponds to the human realm, the second line to the desire realm heavens, the third line to the Mara heaven (Tāhuà Zìzì Tian), the fourth line to the form realm meditation heavens, the fifth line to the Buddha as the king of the Dharma, and the sixth line to the non-thought heaven and the non-feeling and non-non-feeling heaven. The human realm is most easily inclined toward the Bodhi path—half suffering and half joy, with both a mind of renunciation and the strength for practice, hence it is said 'there is an unexpected good fortune.' Using the method of observing the mind to match the six lines: the first line corresponds to the 'Zangjiao' teaching (the Three Treasures Teaching, i.e., the Hinayana analysis of emptiness), the second line to the 'Tongjiao' teaching (a teaching that connects the previous Zangjiao and the later Bieyuan, the teaching of emptiness), the third line to a teaching that includes attachment and wrong views, the fourth line to the 'Biejiao' teaching (a teaching distinct from the two vehicles, with progressive stages of realization for Bodhisattvas), the fifth line to the 'Yuanjiao' true teaching (a teaching of perfect integration and immediate attainment), and the sixth line to the wrong teaching of denying cause and effect. Zangjiao, Tongjiao, Biejiao, and Yuanjiao together are called 'Huafǎ Sìjiāo' (the Fourfold Teaching Method), which forms the framework of Tiantai's doctrinal classification. Now, the 'Zhengyin yuanjing' (the true object of the cause) observed by the Zangjiao teaching, once revealed in a single sutra, is precisely the subtle truth, hence it is said 'there is an unexpected good fortune'—though the small teaching is small, when it is opened, it becomes perfect. The Small Image Commentary says: the first line of the ratio hexagram has an unexpected good fortune.

六二：比之自內，貞吉。柔順中正之臣，上應陽剛中正之君，中心比之，故正而吉也。佛法釋者：欲天有福亦復有慧，但須內修深定；又通教界內巧度，與圓教全事即理相同，但須以內通外。象曰：比之自內，不自失也。

The line statement says: Six in the Second, being close from within, upholding the correct path and thus attaining good fortune. Zhixu, interpreting the Book of Changes, explains that Six in the Second represents a minister who is gentle, compliant, and upright, harmonizing with the upright and yang ruler, Nine in the Fifth, from the heart. Therefore, it is upright and attains good fortune. Interpreting this with Buddhist teachings: the desire realm heavens possess both merit and wisdom, but still need to cultivate deep meditation internally. Another layer: the teaching of the vehicle of skillful means is a 'skillful approach' within the three realms, not requiring the analysis of form and mind, but directly realizing emptiness as it is. This is more skillful than the 'clumsy approach' of the teaching of the vehicle of containment, which requires gradual analysis to see emptiness. It is similar to the teaching of the vehicle of perfect enlightenment, which states that all worldly affairs are inherently the nature of truth, but still requires moving from internal to external, progressing from the skillful approach within the realms to the perfect enlightenment beyond the realms. The small image commentary says: being close from within, is not losing oneself.

六三：比之匪人。不中不正，居下之上，又無陽剛師友以諫諍之，故曰比之匪人。佛法釋者：魔波旬無一念之善，又愛見決不與佛法相應。象曰：比之匪人，不亦傷乎。六四：外比之，貞吉。柔而得正，近於聖君，吉之道也，但非其應，故名外比，誡之以貞。佛法釋者：色界具諸禪定，但須發菩提心，外修一切差別智門；又別教為界外拙度，宜以圓融正觀接之。象曰：外比於賢，以從上也。九五既有賢德，又居君位，四外比之，理所當然，亦分所當然矣。

The third line statement says: The one it is close to is not a proper person. Zhixu explains: The sixth line in the third position is not in the middle or in the correct position, and it is located above the lower trigram, and also lacks the guidance of a yang strong friend or teacher, so it is said 'to be close to an improper person.' Interpreted in terms of Buddhist teaching: Maha Māra, the demon king, has no moment of goodness; and the two kinds of afflictions, desire and wrong views, will never be in harmony with the Dharma. The small image commentary says: To be close to an improper person, how sad! The fourth line statement says: To be close to others outside, to maintain the correct position brings good fortune. Zhixu explains: The sixth line in the fourth position is gentle and in the correct position, approaching the ninth line in the fifth position, the sage ruler, which is a good path; however, the ninth line in the fifth position is not its proper match, so it is called 'external approach,' and thus the word 'zheng' is used to warn it. Interpreted in terms of Buddhist teaching: The beings of the form realm have complete various meditative absorptions, but they still need to generate the Bodhi mind, and to practice all the different wisdom teachings externally. Another layer: the special teaching is the 'clumsy path' outside the three realms—although it has left the three realms, its practice and attainment still follow a sequence, so it should be guided by the principle of the perfect and integrated view. The small image commentary says: To be close to virtuous people outside, is to follow the superior person above. Zhixu adds: The ninth line in the fifth position has both virtue and holds the position of the ruler, so the sixth line in the fourth position approaching it externally is reasonable both in reason and in position.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。陽剛中正，為天下之共主，故名顯比，而聖人初無意於要結人心也。如成湯於四面之網解其三面，任彼禽獸驅走，雖失前禽，邑人亦知王意而不警誡，此所謂有天下而不與，吉之道也。

The Line Statement says: Nine in the Fifth, shines brightly and is closely attached; the king hunts game, driving them from three sides but allowing the animals in front to escape, and the people in the city do not take precautions, which is auspicious. Zhixu, interpreting the Book of Changes, says: Nine in the Fifth is yang and upright, being the sovereign of the world, thus called "manifest attachment" — bright and clear attachment; and the sage has no intention of controlling people. This is like King Tang setting four nets to catch birds, but ordering to release three sides, allowing the birds to escape; although he loses the birds coming from the front, the people in the city understand the king's intention and do not take precautions. This is exactly what is meant by "having the world but not regarding it as his own," which is the way of auspiciousness.

佛法釋者：法王出世，如果日當空，名顯比。三輪施化，又初中後三語誘度，又令種熟脫三世得益，名王用三驅。於無緣人善用大舍三昧，即諸佛弟子亦不強化無緣之人，名失前禽邑人不誡。

Using Buddhist teachings to explain: The appearance of the Dharma King in the world is like the blazing sun shining universally, which is called "Xian Bi" (manifesting the comparison). As for "Wang Yong San Qu" (the king using three drives), it can be interpreted in three ways: first, using body, speech, and mind "San Lun" (three wheels) to teach and guide; second, using the threefold goodness of beginning, middle, and end "San Yu" (three words) to lead beings to liberation; third, benefiting sentient beings in the three times—past life planting the seed, present life ripening the fruit, and future life attaining liberation. For those without Dharma connection, the great letting go samadhi "Da She Sanmei" is employed—giving without forcing, even the Buddha's disciples do not forcibly convert those without Dharma connection, which is called "Shi Qian Qin, Yi Ren Bu Jie" (losing the previous birds, the people of the city do not admonish). The Buddha does not save those without Dharma connection, which is the same meaning as King Cheng Tang's net left open on three sides.

觀心釋者：實慧開發，如赫日麗天，名顯比。一心三觀，又轉接會前三教，名王用三驅。覺意三昧，隨起隨觀，不怕念起，只怕覺遲；一覺則歸於正念，不以前念之非介懷，名失前禽邑人不誡。象曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。

If we explain it from the perspective of observing the mind: true wisdom emerging is like the red sun shining high in the sky, which is called "xian bi" (manifesting comparison). As for "wang yong san qu" (the king uses three drives), it refers to two aspects: first, the concept of "yi xin san guan" (one mind with three views)—the views of emptiness, provisional existence, and middle way all existing in one thought; second, using the doctrine of the perfect teaching to transform, connect, and integrate the previous three teachings of secret, common, and distinctive teachings. Regarding "jue yi san mei" (the samadhi of mindful awareness), it refers to the practice of arising with awareness and observing each thought as it arises, maintaining constant mindfulness. This is similar to the common saying in the Chan school: "Do not fear thoughts arising, but fear delayed awareness; once awareness arises, return to proper mindfulness, and do not dwell on the faults of the previous thought." This is called "shi qian qin, yi ren bu jie" (losing the birds in front, the people of the city do not warn): the thoughts that have fled are not pursued, and the mind does not need to be overly alert or anxious. The Small Image Commentary says: "Xian bi" is auspicious because it is in the correct and central position; by letting go of what is departing and welcoming what is returning, the birds in front are lost; the people of the city do not need to be on guard because the superior person keeps them in the middle.

上六：比之無首，凶。陰柔無德，反據聖主之上，眾叛親離，不足以為人首矣。佛法釋者：窮空輪轉，不能見佛聞法，假饒八萬劫，不免落空亡。觀心釋者：豁達空，撥因果，自謂毗盧頂上行，悟得威音王那畔又那畔，實不與真實宗乘相應，業識茫茫，無本可據，生死到來，便如落湯螃蟹也。象曰：比之無首，無所終也。

The Line Statement says: Upper Sixth, being close yet without a leader, is ominous. Zhixu interpreted this according to the Yi: Upper Sixth isyin softness and lacks virtue, yet occupies a position above the sage, leading to rebellion and estrangement, making it unworthy of being a leader. Interpreted through Buddhist teachings: reaching the end of emptiness practice still remains in the cycle of rebirth, unable to see the Buddha or hear the Dharma; even if one lives for eight ten-thousand eons, one cannot escape falling into emptiness. If interpreted through observing the mind: this is the 'extreme emptiness' — a one-sided clinging to emptiness and negating cause and effect, which is a wrong view. Such people claim to walk on the head of Vairocana Buddha, claiming to have understood the messages from before the time of the Buddha Waimianwang, yet in reality, they have nothing to do with the true lineage of the Zen school and teachings. Their delusions are boundless, with no foundation to rely on. When death comes, they are like crabs falling into boiling water, panicking and confused. The Small Image Commentary says: being close yet without a leader means there is no conclusion. These words are Zhixu's most severe criticism of the prevailing狂禅 practices of his time.

從屯至此六卦，皆有坎焉。坎得乾之中爻，蓋中道妙慧也，其德為陷為險。夫煩惱大海與薩婆若海，豈真有二性哉。且從古及今，無不生於憂患，死於安樂，故四諦以苦居初，佛稱八苦為師。苦則悚惕而不安，悚惕不安則煩惱海動，而種智現前矣。聖人序卦之旨，不亦甚深也與。

This is Zhixu's general discussion of the six hexagrams following Zun (Qian). From the Zun hexagram to the Bi hexagram, these six hexagrams all contain Kan. The middle line of Kan is taken from Qian, indicating that it originally represents the profound wisdom of the middle way; yet the virtue it manifests is one of entrapment and danger—wisdom is precisely hidden within peril. The ocean of afflictions and the ocean of all wisdom (Sarvajna) — can they truly have two different natures? Moreover, from ancient times to the present, people are born in suffering and die in comfort, so the Buddha placed the "Dukha" (suffering) first among the Four Noble Truths, and called the "Eightfold Suffering" (birth, aging, illness, death, separation from loved ones, meeting with enemies, unfulfilled desires, and the intense suffering of the five aggregates) as his own teacher. When people suffer, they become alarmed and uneasy; once they are alarmed and uneasy, the ocean of afflictions is stirred up, and the wisdom of all dhatus (factors) is thus revealed. What profound intention does the sage have in arranging the order of the hexagrams? This passage can be regarded as the clearest expression of the concept that "suffering is the path to enlightenment" in the entire text.

（乾下　巽上）小畜：亨，密雲不雨，自我西郊。畜，阻滯也；又讀如蓄，養也。遇阻滯之境，不怨不尤，惟自養以消之，故亨，然不可求速效也。約世法，則如垂衣裳而天下治，有苗弗格；約佛法，則如大集會中魔王未順；約觀心，則如道品調適之後，無始事障偏強，阻滯觀慧，不能克證。

"The hexagram is indicated by 'Qian below and Xun above.' The hexagram statement says: The hexagram of Xiao Xu (Small Accumulation) is smooth and unimpeded; thick clouds are gathered but no rain falls, clouds coming from my western suburbs. Zhi Xu first explains the name of the hexagram: 'Xu' has two readings and two meanings. One is obstruction, and the other is read as 'xu,' meaning to raise or nurture. When encountering an obstructive situation, one should not blame others or complain about fate, but instead cultivate oneself to resolve it, thus achieving smoothness; however, one should not seek quick results. He then divides it into three layers: from the perspective of worldly affairs, it is like a sage king governing the world by simply wearing robes and holding a skirt, yet the three tribes still refuse to submit; from the perspective of Buddhist teachings, it is like the Buddha in the Great Assembly Assembly, yet the demon king has not yet submitted; from the perspective of observing the mind, it is like after the practice of 'Dao Pin Tiao Shi' (the cultivation of the moral virtues of the path) of the previous hexagram, the 'afflictions of worldly matters'—the habitual tendencies of烦恼 in worldly affairs—still remain strong, obstructing the wisdom of observation and preventing one from achieving enlightenment within a set time. These three layers are a fixed format for interpreting hexagrams throughout the book, allowing readers to determine on which level the author is speaking."

然聖人御世，不忌頑民；如來化度，不嫌魔侶；觀心勝進，豈畏夙障。譬諸拳石，不礙車輪；又譬鍾擊則鳴，刀磨則利，豬揩金山，益其光彩，霜雪相加，松柏增秀，故亨也。然當此時雖不足畏，亦不可輕於取功，須如密雲不雨自我西郊，直俟陰陽之和而後雨耳。蓋凡云起於東者易雨，起於西者難雨，今不貴取功之易，而貴奏效之遲也。

However, the sage governs the world without fearing the presence of stubborn people; the Buddha teaches all beings without despising the company of demons; those who cultivate the mind gradually progress upward, so why should they fear obstacles from past lives? Just as a large stone cannot stop a wheel, or as a bell needs to be struck to ring, a knife needs to be sharpened to be effective, and a wild boar scratching itself on a gold mountain actually enhances the beauty of the gold mountain; frost and snow accumulating on pine trees only make them more upright and vigorous. Obstacles are actually helpful conditions for achievement, so it is said "smooth." However, at this time, although obstacles are not to be feared, one must not be hasty or impetuous in seeking quick results. One should wait patiently, like "thick clouds without rain, arising from the west," until yin and yang are in harmony before the rain comes. Generally, clouds arising from the east are likely to bring rain, while those from the west are not; now what is valued is not quick results, but the delay in achieving them—patience is the essence of this hexagram.

楊慈湖曰：「畜有包畜之義，故云『畜君何尤』。此卦六四以柔得近君之位，而上下諸陽皆應之，是以小畜大，以臣畜君，故曰小畜。」其理亦通，其六爻皆約臣畜君說亦妙。

Zhi Xu cited Yang Jian's words saying: "Xu" means to raise and include, so the "Mengzi" cites Yan Zi's words saying "Xu Jun He You" — "Xu Jun" means to advise and restrain the ruler, so what is wrong with that? The sixth line in the fourth position is a yao of yin that has obtained a position close to the ruler's position, and all the yang yao above and below correspond with it. This is raising the great with the small, and the minister raising the ruler, so it is called "Xiao Xu." Zhi Xu commented that this reasoning is also reasonable, and interpreting all six yao according to "the minister raising the ruler" is also very ingenious. He does not exclusively uphold one interpretation, but includes all that makes sense, which is a characteristic of this book's approach.

陳旻昭曰：「小畜者，以臣畜君，如文王之畜紂也。亨者，冀紂改過自新，望之之辭也。密雲不雨自我西郊者，言只因自我西郊故不能雨，怨己之德不能格君，乃自責之辭，猶所云『臣罪當誅，天王聖明』也。六四則是出羑里時，九五則是三分天下有二以服事殷之時，上九則是武王伐紂之時，故施已行而既雨。然以臣伐君，冒萬古不韙之名，故曰君子征凶。」

Zhi Xu also quoted Chen Minzhao's words, saying: "the so-called小畜" refers to ministers restraining and nurturing the sovereign, like King Wen's attitude toward King Zhou. The statement "亨" expresses the hope that King Zhou would reform and change, which is an expression of expectation. The statement "密云不雨，自我西郊" means that clouds arise from my western suburb (Zhou was west of Yin), so rain does not fall—this is a complaint that one's virtue cannot move the sovereign, which is self-reproach, similar to Han Yu's "Jiu You Cao" which says "The minister's crime deserves punishment, yet the heavenly king is wise and virtuous." According to this interpretation, the sixth line four refers to King Wen's release from the prison of Youli, the ninth line five refers to the time when he had two-thirds of the land but still served Yin as a subject, and the top line nine refers to King Wu's campaign against Zhou. Since the benevolent rule had already been implemented, it is said "既雨." However, when a minister attacks the sovereign, it brings a reputation of universal wrongdoing, so the line statement says "君子征凶." This interpretation reads the entire hexagram as a history of the Zhou overthrowing the Yin, coexisting with the previous view of inner contemplation.

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。既畜矣而云小者，以在我之柔德既正，又有上下之剛應之，所以一切外難不足擾我鎮定剛決之德，反藉此以小自養也。健則無物慾之邪，巽則無躁動之失，剛中則慧與定俱，故其志得行而亨也。雲雖密而尚往，則修德不妨益進；自西郊而施未行，則取效不可欲速。

The Commentary on the Judgment says: The hexagram of Small Accumulation is called Small Accumulation because the yao of the soft (yin) lines is in the proper position and both above and below correspond with it. Therefore, it is called Small Accumulation. It is both strong and vigorous and humble and compliant. The strong (yang) lines are in the center, and thus their aspirations are realized, leading to success. "Dense clouds without rain" indicates that the clouds are still moving forward; "from the western suburbs" indicates that the grace has not yet been extended. Zhixu explains: Although it is already called "Accumulation," it is still called "Small" because the soft virtue on my side is already upright, and the strong lines above and below correspond with it. Therefore, all external difficulties are not enough to disturb my firm and decisive virtue, but instead they help to slightly cultivate myself. "Strong" means there is no corruption from worldly desires; "Gentle" means there is no excess of restlessness; "Strong in the center" means wisdom and meditation are both present, thus the aspirations are realized and success is achieved. Although the clouds are dense but still moving forward, it shows that cultivating virtue should continue to be advanced; although the clouds come from the western suburbs and the grace has not yet been extended, it shows that results should not be sought too quickly.

象曰：風行天上，小畜，君子以懿文德。鼓萬物者莫妙於風。懿文德，猶所謂「遠人不服，則修文德以來之」，舞千羽於兩階而有苗格，即是其驗，故曰「君子之德風」也。觀心，則遍用事六度等對治助開，名懿文德。

The Great Image Commentary says: Wind moves across the heavens, which is the hexagram of Small Accumulation. The gentleman takes this as a model to cultivate and perfect his literary virtue. Zhixu's explanation: Nothing is more subtle than wind in stirring all things. "Cultivating literary virtue" refers to what the Analects says: "If distant people do not submit, cultivate and clarify literary virtue to attract them." Shun danced with dry feathers between the two steps, and the Yi people submitted, which is a verification of this statement. Therefore, the Analects also says, "The virtue of the gentleman is like wind; the wind passes over and the grass bows." If we consider this in terms of observing the mind, it means universally applying the six perfections and other practices in the realm of phenomena to counteract and assist in revealing the correct view. This is called "cultivating literary virtue." This sentence clarifies that what is accumulated in Small Accumulation is not anything else, but the seventh practice of the tenfold contemplative methods, namely "counteracting and assisting in revealing."

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。九二：牽復，吉。象曰：牽復在中，亦不自失也。九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。九五：有孚孿如，富以其鄰。象曰：有孚孿如，不獨富也。上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，德積載也；君子征凶，有所疑也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Line Statements and Small Images of the Xiaoxu Hexagram, as compiled by Zhi Xu, followed by a unified explanation. Initial Nine: Returning to the correct path, how could there be fault? Auspicious. Small Image: Returning to the correct path, in terms of principle, it is auspicious. Nine in the Second: Being drawn along to return together, auspicious. Small Image: Being drawn along to return and residing in the central position, one does not lose oneself. Nine in the Third: The spokes of the cartwheel have fallen off, husband and wife turn against each other. Small Image: Husband and wife turning against each other, indicates failure to properly manage the household. Six in the Fourth: With sincerity, the calamity of bloodshed is removed, fear is dispelled, and there is no fault. Small Image: With sincerity and fear dispelled, it is in harmony with the superior person's intentions. Nine in the Fifth: With sincerity and mutual connection, one can share wealth with neighbors. Small Image: With sincerity and mutual connection, one does not enjoy wealth alone. Nine at the Top: The rain has already fallen, and one has already found a place of rest, indicating virtue has accumulated fully; the woman remains virtuous and aware of danger, the moon is nearly full, and if a gentleman goes to war, it will be ominous. Small Image: The rain has fallen and one has found rest, indicating virtue has accumulated fully; the gentleman going to war will be ominous because of inner doubt.

時當小畜，六爻皆有修文德以來遠人之任者也。初九剛而得正，克己復禮，天下歸之，故吉。九二剛中，與初同復，故亦得吉。九三過剛不中，恃力服人，人偏不服，故輿說輻而不能行，尚不可以齊家，況可服遠人乎。六四柔而得正，能用上賢以成其功，故惕出而無咎。九五陽剛中正，化被無疆，故能富以其鄰。上九剛而不過，又居小畜之終，如密雲之久而既雨。

Zhi Xu interpreted the six lines of the hexagram according to the principles of the Book of Changes: at this time, the hexagram is Xiao Xu, and all six lines bear the responsibility of cultivating and promoting cultural virtue to attract distant people. The first line, Nine at the Beginning, is strong and occupies the correct position, able to restrain itself and return to propriety, thus winning the hearts of the people and hence is auspicious. The second line, Nine in the Second, is strong and occupies the center, and joins the first line in returning, hence also is auspicious. The third line, Nine in the Third, is overly strong and does not occupy the center, relying on strength to subdue others, but others do not submit, hence the chariot wheels fall off and the chariot cannot move; if even one's own affairs cannot be properly arranged, how can one attract distant people? The fourth line, Six in the Fourth, is gentle and occupies the correct position, able to employ the virtuous above to accomplish achievements, hence is free from blame and relieved of anxiety. The fifth line, Nine in the Fifth, is strong and upright in the center, with widespread education and benevolence, hence can enrich the neighbors. The sixth line, Nine at the Top, is strong but not excessive, and is at the end of Xiao Xu, like thick clouds gathering for a long time and finally raining.

遠近皆得安處太平，此乃懿尚文德至於積滿故能如此。然在彼臣婦，宜守貞而時時自危，不可恃君有優容之德而失其分。世道至此，如月幾望，可謂圓滿無缺矣；其在君子，更不宜窮兵黷武以取凶也。

People far and near can live in peace and security because they have continuously cultivated and promoted cultural virtue until it is fully realized. However, those in the positions of ministers or women should remain upright and constantly be alert to danger, and must not rely on the宽容 of the sovereign to neglect their proper duties. This is precisely the warning given in the Line Statement "The woman remains steadfast and is in danger." When the world reaches this stage, it is like the moon approaching fullness, which seems perfect without flaw. Yet, from the perspective of the gentleman, he should not resort to military campaigns that lead to misfortune. This is the warning in the Line Statement "The gentleman incurs misfortune by waging war." Once a hexagram is completed, the most important thing is these two cautionary statements.

○佛法觀心釋者：修正道時，或有事障力強，須用對治助開；雖用助開，仍以正道觀慧為主。初九正智力強，故事障不能為害而復自道。九二定慧得中，故能化彼事障反為我助而不自失。九三恃其乾慧，故為事障所礙而定慧兩傷。六四善用正定以發巧慧，故血去而惕出。九五中正妙慧，體障即德，故能富以其鄰。上九定慧平等，故事障釋然解脫，如既雨既處而修德有功。夫事障因對助而排脫，必有一番輕安境界現前，名之為婦；而此輕安不可味著，味著則生上慢，自謂上同極聖，為月幾望；若信此以往，則反成大妄語之凶矣，可不戒乎。

Using the Buddhist practice of observing the mind to explain the six lines of the hexagram: when correcting the path, sometimes the power of external obstacles is strong, and one must employ the method of "counteracting assistance" to open the way. Although one uses the method of assistance, one should still primarily rely on the wisdom of the correct path. In the first line, the power of right wisdom is strong, so the obstacles cannot hinder it, thus "returning to the true path." In the second line, holding to the middle with both concentration and wisdom, one can transform the obstacles into one's own strength without losing oneself, thus "renewing the return." In the third line, relying only on dry "Heavenly Wisdom" (wisdom without concentration), one is blocked by obstacles, and both concentration and wisdom are harmed, thus "the chariot wheel breaks, and husband and wife turn against each other" — husband and wife symbolize concentration and wisdom. In the fourth line, one skillfully uses right concentration to generate skillful wisdom, thus "the blood flows away and vigilance arises." In the fifth line, the profound wisdom of the middle and correctness can recognize that obstacles, in their very nature, are merit, thus "wealth is shared with neighbors." In the sixth line, concentration and wisdom are balanced, so the obstacles dissolve naturally, like rain having fallen and one being at ease, indicating the effectiveness of cultivation. After obstacles are removed through counteracting assistance, a state of "light ease" inevitably arises, which is called "woman." However, this light ease should not be clung to; once clung to, it gives rise to "superior arrogance," believing oneself to be equal to the ultimate enlightened beings, which is called "the moon nearly full." If one continues believing this thought, it leads to "great false speech" (claiming enlightenment without having attained it), which is the gravest sin for a practitioner. How can one not be cautious and fearful?

（兌下　乾上）履虎尾，不咥人，亨。約世道，則頑民既格，上下定而為履，以說應乾，故不咥人。約佛法，則魔王歸順，化道行而可履，以慈攝暴，故不咥人。約觀心，則對治之後，須明識次位，而成真造實履。觀心即佛，如履虎尾；不起上慢，如不咥人亨也。

"The hexagram is indicated by 'Dui below and Qian above.' The hexagram statement says: walking on a tiger's tail, the tiger does not bite, and there is success. 'Lǚ' means to tread or walk. Zhixu explains this in three layers: in terms of the world, the wicked people have already been transformed, and the distinctions between superior and inferior are established, thus entering the state of 'Lǚ'; the lower trigram Dui represents 'speech' (joy), which follows the upper trigram Qian with joy, so the tiger does not bite. In terms of Buddhist teaching, the demon king has already submitted, and the path of teaching is carried out, making it possible to tread; with compassionate mind subduing violence, so the tiger does not bite. In terms of observing the mind, after the practice of the previous hexagram, Xiao Xu (Small Accumulation), one must clearly recognize one's own position, in order to achieve real treading—this is the eighth of the ten methods of contemplation, 'Knowing One's Position.' Contemplating the mind, the present mind is inherently the Buddha, just like walking on a tiger's tail, a slight misstep leads to great false speech; and always not arising with the attitude of superiority, is like the tiger not biting and thus being successful. The pair 'Being the Buddha' and 'Not Arising with the Attitude of Superiority' is the key point of the entire hexagram of Lǚ."

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人亨。剛中上，履帝位而不疚，光明也。履之道莫善於柔，柔能勝剛，弱能勝強，故善履者雖履虎尾亦不咥人，不善履者雖履平地猶傷其足。此卦以說應乾，說即柔順之謂；臣有柔順之德，乃能使彼剛健之主中正光明，履帝位而不疚，否則不免於夬履貞厲矣。佛法釋者：以定發慧，以修合性，以始覺而欲上契本覺，以凡學聖，皆名為柔履剛。得法喜名說，悟理性名應乾；不起上慢，進趣正位，則能以修合性，處於法王尊位如九五也。

The Commentary on the Judgment says: "To walk or tread" means that the soft is treading on the strong. It is joyful and in harmony with Heaven, thus treading on a tiger's tail without being bitten, hence being smooth and unimpeded. The Nine in the Fifth is strong, upright, and in the center, treading in the position of the sovereign with no guilt in his heart, hence being bright and upright. (Note: The original text says "strong, upright, and above," but the commonly accepted version says "strong, upright, and in the center," and this version is retained without alteration.) Zhixu explains according to the Book of Changes: the way of treading is none better than the soft, for the soft can overcome the strong, and the weak can overcome the powerful. Therefore, those who are good at treading can tread on a tiger's tail without being bitten, while those who are not good at treading may even injure their feet while walking on level ground. The primary hexagram expresses joy and harmony with Heaven, where "joy" refers to the meaning of being soft and compliant. Ministers with the virtue of softness and compliance can enable the strong and upright sovereign to be in the center and bright, treading in the position of the sovereign without guilt, otherwise they will inevitably fall into the error of the Nine in the Fifth, "Decisive Treading,贞厉" (caution and danger). Interpreting this with Buddhist teachings: using meditation to generate wisdom, using cultivated virtue to align with innate virtue, using the "beginning awakening" (the mind of awakening in the later heaven) to connect with the "original awakening" (the inherent nature of awakening), and using the status of an ordinary person to learn from the sages, all of these are called "soft treading on the strong." Receiving the joy of the Dharma is called "joy," and realizing the rationality is called "responding to Heaven." If one does not develop pride and progresses step by step toward the correct position, one can align cultivation with innate nature, and be in the exalted position of the king of the Dharma, just like the Nine in the Fifth.

象曰：上天下澤，履，君子以辯上下，定民志。佛法釋者：深知即而常六，道不浪階，是為辯上下、定民志。初九：素履，往無咎。象曰：素履之往，獨行願也。此如伯夷叔齊之履。佛法釋者：以正慧力，深知無位次之位次，以此而往，則不起上慢矣。

The Great Image Commentary says: Above is Heaven, below is Marsh, which represents the hexagram of Following. The gentleman takes this as a model to distinguish the proper roles between superior and inferior, and to stabilize the people's minds. Interpreted with Buddhist teachings: deeply understanding "immediately and always six"—although in essence it is the Buddha, in terms of practice, it still maintains the six stages. Therefore, one absolutely does not recklessly leap over ranks, which is "distinguishing above and below, stabilizing the people's minds." The phrase "the way does not casually ascend stages" is of great importance: cultivating the Way cannot be done by arbitrarily surpassing ranks. The Line Statement of the first line says: proceeding with one's original simplicity and sincerity, there is no fault. The Small Image Commentary says: proceeding with simplicity and sincerity, is to personally fulfill one's own aspirations. Zhixu explains: this is like Boyi and Shuqi's practice—maintaining their original nature, starving to death on Shouyang without changing. Interpreted with Buddhist teachings: using the power of correct wisdom, deeply understanding the "position without position"—in terms of principle, there is no rank difference, but in terms of practice, there are distinct stages. Proceeding according to this understanding will not give rise to conceit.

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。此如柳下惠、蘧伯玉之履。佛法釋者：中道定慧進趣佛果，而不自滿足，潛修密證，不求人知，故吉。

The line statement says: Nine in the second position, the path one walks is smooth and wide, and the person who lives in seclusion maintains correctness and attains good fortune. The small image commentary says: The person who lives in seclusion maintains correctness and attains good fortune, because his mind is not disturbed by himself. Zhixu explains: This is like the conduct of Liu Xianghui and Qu Boyu — one was thrice dismissed but did not become angry, the other at fifty realized the mistakes of the previous forty-nine years. Both are people who, in the external world, find the path wide and smooth, and in their hearts, maintain their own integrity. Using Buddhist teachings to explain: One advances toward the Buddha's fruit with the wisdom and meditation of the middle way, yet does not consider oneself satisfied. One secretly cultivates and secretly attains realization, without seeking recognition from others, thus attaining good fortune. This line, when viewed together with the first nine, clearly shows that the effort of 'knowing one's proper position' is entirely in the silent and unspoken.

六三：眇能視，跛能履，履虎尾，咥人凶，武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。此如項羽、董卓之履。佛法釋者：知性德而不知修德，如眇其一目；尚慧行而不尚行行，如跛其一足。自謂能視，而實不見正法身也；自謂能履，而實不能到彼岸也。高談佛性，反被佛性二字所害，本是鹵莽武人，妄稱祖師，其不至於墮地獄者鮮矣。問：六三為悅之主，彖辭贊其應乾而亨，爻胡貶之甚也？答：彖約兌之全體而言，爻約六三不與初二相合、自信自任而言。

The line statement says: Six in the Third, having one eye blind yet thinking it can see, one leg lame yet thinking it can walk; stepping on a tiger's tail, the tiger bites, which is dangerous; a warrior assumes the role of a great ruler. The small image commentary says: A single eye can see, but it is not enough to truly see; a lame foot can walk, but it is not enough to walk with others; the danger of being bitten comes from being in the wrong position; a warrior assuming the role of a great ruler comes from being stubborn and self-willed. Zhixu explains: This is like Xiang Yu and Dong Zhuo's actions—relying on strength and acting recklessly, eventually leading to their downfall. Using Buddhist teachings to explain: Knowing only one's inherent nature but not cultivating later practices is like having one eye blind; valuing only wisdom practice but not action practice is like having one leg lame. Thinking one can see, yet not seeing the true dharmakaya; thinking one can walk, yet not reaching the other shore. Discussing the Buddha-nature, yet being harmed by the words 'Buddha-nature'; being a rough warrior, yet claiming to be a patriarch, such people rarely avoid hell. Someone asks: Six in the Third is the main line of the Dui hexagram (Joy), and the hexagram's statement praises its harmony with Qian and its smoothness, so why does the line statement criticize it so severely? The answer is: The hexagram's statement speaks of the entire Dui hexagram, while the line statement speaks of Six in the Third not harmonizing with Initial Nine and Nine in the Second, and being overly self-reliant—this same line, viewed as a whole is joyful, but viewed in isolation is reckless.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。此如周公吐握勤勞之履。佛法釋者：定慧相濟，雖未即證中道，然有進而無退矣。九五：夬履貞厲。象曰：夬履貞厲，位正當也。此如湯武反身之履，亦如堯舜危微允執之履。或云：此是誡辭，恐其為漢武也，須虛心以應柔悅之臣，乃不疚而光明耳。佛法釋者：剛健中正，決定證於佛性，從此增道損生，出沒化物，不取涅槃以自安穩矣。

The fourth line statement says: Treading on a tiger's tail, being cautious and anxious, ultimately attains good fortune. The small image commentary says: Being cautious and anxious yet ultimately attaining good fortune, is because the mind's intention is put into action. Zhixu explains: This is like the Duke of Zhou, who once washed his hair three times and stopped to comb his hair three times, and once ate a meal three times and stopped to spit out the food, showing his diligence and caution in practice. Interpreted in Buddhist terms: Concentration and wisdom support each other; even though one has not yet immediately attained the middle way, there is only progress and no regression. The fifth line statement says: Decisively walking on the ground, maintaining correctness while being aware of danger. The image commentary says: Walking decisively and being cautious, is because the position is proper. Zhixu explains: This is like the practice of King Tang and King Wu reflecting on themselves, and also like the transmission of Yao and Shun, who said, "The human mind is dangerous, the Dao mind is subtle; only by being precise and unified can one hold firmly to the middle." Some also say: This is a warning, fearing that he might become like Emperor Wu of Han, who was stubborn and self-willed. One must humbly accept the gentle and joyful ministers, in order to be free from guilt and bright. Interpreted in Buddhist terms: The fifth line is strong, upright, and correct, thus surely able to attain Buddha-nature. From this point on, "increasing the path and reducing birth and death"—each time one overcomes a fraction of delusion, the path of practice increases by that fraction, and the cycle of birth and death decreases by that fraction—freely coming and going to guide all beings, unwilling to attain Nirvana for personal security.

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。此如堯舜既薦舜禹於天，舜禹攝政，堯舜端拱無為之履。佛法釋者：果徹因源，萬善圓滿，復吾本有之性，稱吾發覺初心，故大吉也。

The Line Statement says: Upper Nine, reflecting on one's entire life of conduct, examining the signs of good and bad fortune; if one can act with fullness and without deficiency, it is a great good fortune. The Small Image Commentary says: Great good fortune while occupying a high position, is a great blessing. Zhixu explains: This is like Yao recommending Shun and Shun recommending Yu to Heaven, allowing them to manage state affairs, while Yao himself remains in quiet inaction — achieving success without claiming credit. Interpreted through Buddhist teachings: The result is completely connected to the original cause, all kinds of good deeds are fully complete, returning to the self-nature I originally possess, exactly matching the initial aspiration for enlightenment I had, so it is a great good fortune. The phrase "calling forth my initial aspiration for enlightenment" directly corresponds with the previous quote from "Wenyan" "the initial aspiration is ultimately not separate from the final attainment": when cultivation reaches its end, it is merely returning to the beginning.