The Third Volume of the Zhou Changes: The Third Part of the Upper Canon

周易禪解卷第二。周易禪解卷第三。北天目道人蕅益智旭著。

The above is Volume Two of "The Chan Interpretation of the Zhou Yi," which explains the eight trigrams of Zun, Meng, Xu, Song, Shi, Bi, Xiao Xu, and Liu; the following enters Volume Three, beginning with the trigrams Tai and Pi, still authored by the Northern Sky Eye Dao Person Zhu Yi Zhi Xu. The Liu trigram discusses "knowing one's proper position," while the Tai and Pi trigrams continue with "the ability to endure" and "detachment from attachment to the Dharma," precisely the last two stages of the Ten Multiplication Observations of TianTai.

（乾下　坤上）泰：小往大來，吉亨。夫為下者每難於上達，而為上者每難於下交；今小往而達於上，大來而交於下，此所以為泰而吉亨也。約世道，則上下分定之後，情得相通，而天下泰寧；約佛法，則化道已行，而法門通泰；約觀心，則深明六即，不起上慢，而修證可期；又是安忍強軟二魔，則魔退而道亨也。強軟二魔不能為患是小往，忍力成就是大來。

"The hexagram is indicated by 'Qian below and Kun above.' The hexagram statement says: The Tai hexagram, the small goes out and the great comes in, which is auspicious and smooth. Zhi Xu, based on the Book of Changes, explains: Those in lower positions often suffer from being unable to reach higher positions, while those in higher positions often suffer from being unable to connect with those below. Now, 'the small goes out' and thus reaches above, 'the great comes in' and thus connects with below. This is the reason why Tai is auspicious and smooth. He further divides this into three layers: from the perspective of the world, it is after the stability of the positions above and below, that feelings and intentions can communicate, leading to peace and security in the world; from the perspective of Buddhist teachings, it is when the path of education has been widely practiced, and the gates of the Dharma are unobstructed; from the perspective of observing the mind, it is deeply understanding the distinctions of the 'six levels' without developing an attitude of superiority, thus making the path of cultivation and realization possible. In addition, this hexagram corresponds to the ninth of the ten methods of contemplation, 'the ability to endure,' which involves enduring the 'two types of demons: strong and weak.' The strong demon is the fear and pressure in adverse conditions, while the weak demon is the fame and wealth in favorable conditions. Both hard and soft demons can disrupt the path. When the demons are subdued and the path is smooth, this is Tai. The inability of the two demons to cause trouble is 'the small going out,' and the accomplishment of endurance is 'the great coming in.'

彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。約四時則如春，天地之氣交而萬物咸通；約世道如初治，上下之情交而志同為善；約體質，則內陽而外陰，陽剛為主；約德性，則內健而外順，無私合理；約取舍，則內君子而外小人，見賢思齊，見惡自省。故君子道長，則六爻皆有君子之道；小人道消，則六爻皆有保泰防否之功也。

The Commentary on the Judgment says: The Tai hexagram "small things recede and great things come, auspicious and smooth" signifies the union of heaven and earth, resulting in the smooth flow of all things; the union of above and below leads to harmony of hearts and minds. The inner trigram is yang and the outer trigram is yin; the inner is strong and vigorous while the outer is gentle and compliant; the inner represents the gentleman and the outer represents the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. Zhi Xu explains step by step according to the principles of the Book of Changes: in terms of the four seasons, Tai is like spring, when the energies of heaven and earth meet and all things are smooth; in terms of the world order, it is like the beginning of peace, when the feelings between above and below unite and the will is aligned for good; in terms of constitution, it is inner yang and outer yin, with yang strength as the main element; in terms of virtue, it is inner strength and vigor and outer gentleness and compliance, without private desires and in accordance with reason; in terms of choice and rejection, it is inner gentleman and outer petty person — seeing a virtuous person one wishes to emulate him, seeing evil one reflects on oneself. Therefore, "the way of the gentleman grows" means that all six lines contain the way of the gentleman; "the way of the petty person declines" means that all six lines contain the effort to maintain the Tai situation and guard against the Pi situation. He does not interpret "inner gentleman and outer petty person" as excluding the petty person, but as taking the virtuous within and punishing the wicked outside, which is one level of resolution.

佛法釋者：若得小往大來，則性德之天與修德之地相交，而萬行俱通也；向上玄悟與向下操履相交，而解行不分作兩橛也。內具陽剛之德，而外示陰柔之忍；內具健行不息之力，而外有隨順世間方便；內合佛道之君子，而外同流於九界之小人，能化九界俱成佛界，故君子道長而小人道消也。

Using Buddhist teachings to explain: If one can achieve 'small retreat and great arrival,' then the nature virtue, which is 'Heaven,' and the cultivation virtue, which is 'Earth,' will merge together, making all kinds of practice smooth and unobstructed. The profound realization on the upward path and the practical cultivation on the downward path will merge, so that understanding and practice will not be split apart. Inside, there is the virtue of yang strength, yet outside, it manifests as the tolerance of yin gentleness. Inside, there is the strength of constant perseverance, yet outside, there are various convenient means that conform to the world. Inside, it aligns with the Buddha's path, being a 'junzi' (gentleman), yet outside, it flows with the nine realms of beings, blending with the 'xiaoren' (petty person). It is precisely because it is willing to blend with the petty that it can transform all nine realms into the Buddha realm. Therefore, the way of the junzi grows while the way of the xiaoren declines. Here, 'xiaoren dao xiao' does not mean driving away the petty people, but transforming the petty into junzi, thus complementing the previous explanation of worldly interpretation.

象曰：天地交泰，后以財成天地之道，輔相天地之宜，以左右民。佛法釋者：天地之道，即性具定慧；天地之宜，即定慧有適用之宜；財成輔相，即以修裨性也。左右民者，不被強軟二魔所壞，則能用此二魔為侍者也。

The Great Image Commentary says: When heaven and earth interact and connect, it becomes the trigram Tai (Peace). The ruler takes this as a model, shaping the way of heaven and earth, and assisting in what is appropriate, thus protecting the people. "Cai" (to cut and shape) is the same as "cai" (to manage), controlling excess. "Fu Xiang" means supplementing what is lacking. Explained by Buddhist teaching: "The way of heaven and earth" refers to the inherent nature of samadhi and wisdom within one's own nature. "The appropriate way of heaven and earth" means that samadhi and wisdom each have their proper occasions. "Cai Cheng Fu Xiang" refers to using cultivated virtue to supplement innate virtue. "Left and right the people" (protecting the people) means not being harmed by the two types of demons, but instead being able to use these demons as servants. This sentence best illustrates the practice of "An Ren" (patience and tolerance) in the trigram Tai: not avoiding demons, but subduing them.

初九：拔茅茹，以其匯，征吉。象曰：拔茅征吉，志在外也。陽剛之德，當泰之初，豈應終其身於下位哉。連彼同類以進，志不在於身家，故可保天下之終泰矣。九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。剛中而應六五，此得時行道之賢臣也，故宜休休有容：荒而無用者包之，有才能馮河者用之，遐者亦不遺之，勿但以二陽為朋，乃得尚合六五中正之道而光大耳。

The line statement of the first line says: Pulling up wild grass, its roots are pulled up together in clusters, and going forward brings good fortune. The small image commentary says: Pulling up wild grass and going forward brings good fortune, because the will is directed outward. Zhixu explains: The first line has the virtue of yang strength, and is at the beginning of the prosperous time, so how should it remain in the lower position for life? It leads its kind forward, and its will is not confined to itself or its family, thus it can maintain the world in peace and stability. The line statement of the second line says: Including the desolate and the corrupt, daring to walk across the river on foot, not abandoning distant people, not forming factions for private gain, thus it can follow the middle path. The image commentary says: Including the desolate and the corrupt while following the middle path, is because of its broad and bright nature. Zhixu explains: The second line is strong and upright, and is in harmony with the fifth line, which is the virtuous minister who meets the right time and can carry out his way, so he should have a broad mind and be able to tolerate others: include those who are idle and useless, employ those who have ability and dare to walk across the river on foot, do not abandon those who are distant; do not regard the other two yang lines as factions, thus it is worthy of the middle and upright way of the fifth line and can be bright and great.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。世固未有久泰而不否者，顧所以持之者何如耳。九三剛正，故能艱貞而有福，挽回此天地之際。

The Line Statement says: Nine in the Third, there is no constant level without inclination, no constant forward movement without turning back; maintaining uprightness in hardship will not result in error, there is no need to worry about one's sincerity, and there will be blessings in receiving俸禄. The Small Image Commentary says: there is no constant forward movement without turning back, because here is the boundary where heaven and earth meet. Zhixu explains: the world originally has no long period of peace that does not turn into blockage; it only depends on what method is used to control it. Nine in the Third is strong and upright, so it can maintain uprightness in hardship and gain blessings, turning back the critical point where heaven and earth meet. Nine in the Third is at the extreme of the Inner Trigram, precisely the critical point where Tai turns into Po, and the entire hexagram's weight rests on this line.

六四：翩翩不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。柔正之德，處泰已過中之時，雖無致治真實才力，而賴有同志以防禍亂，則不約而相信，故猶可保持此泰也。

The Line Statement says: Six in the Fourth, descending gracefully, does not wait for wealth to be with neighbors, nor does it need admonition to trust each other. The Small Image Commentary says: Gracefully not being wealthy is because the three yin lines are empty and not substantial; not needing admonition to trust each other is due to inner sincerity. Zhixu explains: Six in the Fourth has the virtue of gentle compliance and uprightness, situated at the time when the prosperous era has passed its midpoint; although it lacks genuine ability to achieve governance, it is fortunate to have companions with the same aspirations who can jointly guard against calamities, so it does not need to make agreements and can still maintain this prosperous condition.

俞玉吾曰：「泰之時，三陰陽皆應，上下交而志同，不獨二五也。乾之初爻即拔茅連茹以上交，四為坤之初爻，亦翩然連類而下交。三交乎上，既勿恤其孚；故四交於下，亦不戒以孚。上下一心，陰陽調和，此大道為公之盛，所以為泰。」季彭己曰：「失實，言三陰從陽而不為主也。陽實則能為主，陰虛則但順承乎陽而已，不有其富之義也。中心願者，言其出於本心也。」

Zhi Xu cited Yu Yan (who was called Yuwu) saying: When the Tai hexagram is formed, three yin lines and three yang lines correspond with each other in pairs, and they harmonize with each other above and below, with the same aspirations. This is not only between nine two and six five. The first line of Qian (Heaven) has already 'pulled out the reed and connected the roots', moving upward to connect. Six four is the first line of Kun (Earth), also gracefully leading its kind downward to connect. If nine three moves upward to connect and 'does not worry about sincerity', then six four moving downward to connect should also 'not need to be cautious about sincerity'. The upper and lower parts are united in heart, yin and yang are harmonious, which is exactly the flourishing situation described in the 'Book of Rites: The Mandate of Heaven' as 'In the time of the great way, the world is held in common'. Therefore, it is called Tai. He also cited Ji Pengji's words: The term 'losing reality' refers to the three yin lines only following the yang lines without taking the initiative. Yang is real, so it can take the lead; yin is empty, so it only follows the yang. This is the meaning of 'not possessing wealth'. The term 'inner wish' refers to this trust coming from the heart, not forced.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。柔中居尊，下應九二，虛心用賢，而不以君道自專，如帝乙歸妹，盡其婦道而順乎夫子。夫如是，則賢人樂為之用，而泰可永保矣。

The line statement says: Six in the Fifth, the emperor Yi married off his sister, thus gaining blessings and great good fortune. The small image commentary says: Thus gaining blessings and great good fortune is because it is in the center and fulfilling one's own will. Zhixu explains: Six in the Fifth is gentle and proper, occupying a position of honor, and corresponds with Nine in the Second below. It humbly employs virtuous ministers and does not act arbitrarily with the authority of a ruler. This is like King Yi of Yin who married off his sister, with the woman fulfilling her role as a wife and obeying her husband. If this can be achieved, then virtuous people will be happy to serve him, and the prosperous times can be maintained. To hold a position of honor yet be willing to humble oneself is the most important aspect of the Tai hexagram.

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。泰極必否，時勢固然，陰柔又無撥亂之才，故誡以勿復用師。上既失權，下必擅命，故有自邑告命者；邑非出命之所，而今妄自出命，亦可羞矣。然上六只是無才，而以陰居陰，仍得其正，非是全無德也，但遇此時勢，故命亂而出自邑人耳。

The Line Statement says: Upper Sixth, the city wall collapses and returns to the moat, do not use the army; issue orders from one's own territory, although maintaining correctness there is regret. The Small Image Commentary says: The city wall collapsing and returning to the moat indicates that the decree has become disorderly. Zhixu explains: When Tai reaches its extreme, it must turn into whether, this is the natural course of events; Upper Sixth is again a yin and flexible line without the ability to restore order, so it is warned not to use the army. Since the superior position has already lost authority, the lower ranks will inevitably issue orders on their own, hence the phrase 'issue orders from one's own territory'; a territory is not the place to issue decrees, yet now it issues orders on its own, which is quite shameful. However, Upper Sixth merely lacks ability; it is a yin line in a yin position, thus still maintaining correctness, and is not entirely without virtue; it is only encountering such circumstances that the decree becomes disorderly and is issued by the people of the territory.

約佛法釋六爻者：夫欲安忍強軟二魔，須藉定慧之力。初九剛正，故內魔既降，外魔亦伏，似拔茅而連匯。九二剛中，故外魔既化，內魔不起，尚中行而光大。九三過剛，故須艱貞方得無咎；以其本是正慧，必能取定，故為天地相際。六四正定孚於正慧，故雖不富而能以鄰；知魔無實，則魔反為吾侍而如鄰。六五定有其慧，故能即魔界為佛界，具足福慧二種莊嚴，如帝乙歸妹而有祉元吉。上六守其劣定，故魔發而成亂。

Using Buddhist teachings to explain the six lines of divination, the whole explanation is based on the concept of 'Essential Peace and Endurance against the Two Demons'. To overcome these two demons, one must rely on the power of meditation and wisdom. The first line, 'Nine at the Beginning', is strong and righteous, so internal demons are already subdued, and external demons also subside, like pulling up a weed and having its roots and tendrils rise together—subduing one leads to subduing many. The second line, 'Nine in the Second', is strong and righteous in the center, so external demons are transformed and internal demons do not arise again, thus emphasizing the middle path and radiating great brightness. The third line, 'Nine in the Third', is overly strong, so one must maintain righteousness amidst difficulties to avoid mistakes; since it is originally righteous wisdom, it can certainly attain meditation, thus being at the boundary where heaven and earth meet. The fourth line, 'Six in the Fourth', is the harmony of right meditation and right wisdom, so although not rich, it can associate with neighbors; once one realizes that demons have no real substance, demons become one's attendants, like neighbors. The fifth line, 'Six in the Fifth', combines meditation with wisdom, thus being able to transform the demon realm into the Buddha realm, possessing both virtue and wisdom, like Emperor Yi's sister marriage which brings great fortune and auspiciousness. The sixth line, 'Six at the Top', clings only to its own inferior meditation, so when demons arise, they cause chaos. The six lines move from subduing demons, transforming demons, using demons, to being disturbed by demons, forming a complete lesson on 'Endurance'.

（坤下　乾上）否之匪人，不利君子貞，大往小來。約世道，則承平日久，君民逸德，而氣運衰頹；約佛法，則化道流行，出家者多，而有漏法起；約觀心，則安忍二魔之後，得相似證，每每起於似道法愛而不前進。若起法愛，則非出世正忍正智法門，故為匪人，而不利君子貞，以其背大乘道，退墮權小境界故也。

"The hexagram is indicated by 'Kun below and Qian above.' The hexagram statement says: 'The hexagram of 'Opposition,' which signifies blockage, is not due to the proper person; it is not favorable for the gentleman to maintain uprightness. The great goes out, and the small comes in.' Zhixu explains this in three layers: in terms of the world situation, it refers to the fact that the time of peace has lasted too long, and both the ruler and the people have indulged in their virtues, leading to a decline in the trend of the times; in terms of Buddhist teachings, it refers to the widespread spread of the teaching, with many people taking up monastic life, which in turn leads to the proliferation of the conditioned path; in terms of observing the mind, it refers to after overcoming the strong and weak demons of endurance (i.e., the practice of the previous hexagram Tai), one attains a 'similar attainment,' yet often fails to proceed further because of the arising of 'love for the appearance of the Dharma.' This so-called love for the appearance of the Dharma refers to the attachment to the state of mind that is close to the true path. When the practice reaches the level of similarity, the state is secure and pleasant, and thus one is reluctant to break through further. Once such love for the Dharma arises, it is no longer the path of the transcendent right endurance and wisdom, hence it is called 'non-person,' and thus 'it is not favorable for the gentleman to maintain uprightness.' Because it deviates from the great vehicle path and regresses into the realm of the provisional teachings of the lesser vehicle. This is precisely the illness that the last of the ten methods of contemplation, 'abandoning love for the Dharma,' is meant to cure."

彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。佛法釋者：若起似道法愛，則修德不合性德之天，而萬行俱不通也；向上不與向下合一，而不能從寂光垂三土之邦國也。

The Commentary on the Judgment says: "The hexagram of Opposition says 'It is not advantageous for the gentleman to maintain uprightness,' and 'great things go away and small things come in.' This is because heaven and earth do not interact, and thus all things are not smooth. Above and below do not interact, and thus there are no states or nations in the world. The inner trigram is yin and the outer trigram is yang; the inner is soft and yielding, while the outer is strong and vigorous; the inner represents small people, while the outer represents gentlemen. The way of small people grows day by day, while the way of gentlemen declines day by day. Using Buddhist teaching to explain: if one arises with a love resembling the Way, then cultivation of virtue cannot harmonize with the nature virtue which is 'heaven,' and all kinds of practice become obstructed—this is 'heaven and earth not interacting and all things not flowing.' If the realization of the upward path does not merge with the practice of the downward path, then the realizations of the three lands—actual attainment, skillful means, and shared abode—cannot be manifested from the constant illumination land—this is 'above and below not interacting and there being no states in the world.' What is meant by 'no states' is not the destruction of a country, but rather the Bodhisattva's unwillingness to descend and save beings, so there is nowhere in the dharmadhatu to establish beings."

內證陰柔順忍，而置陽剛佛性於分外；內同二乘之小人，而置佛果君子於分外。自不成佛，不能化他成佛，故小人道長，君子道消也。強軟二魔，人每畏懼，故泰傳極慶快之辭以安慰之，令無退怯；順道法愛，人每貪戀，故否傳極嗟嘆之辭以警策之，令無取著。

Inside, one only proves the yielding and patient nature of yin, yet places the yang of Buddha-nature outside oneself, thinking it has nothing to do with oneself; inside, one is like the 'small person' of the two vehicles, yet places the Buddha-fruit of the 'great person' outside oneself, thinking it is too lofty to attain. In this way, one cannot become a Buddha oneself, nor can one guide others to become Buddhas. Therefore, it is said, 'the way of the small person prevails, and the way of the great person declines.' At the end, Zhixu points out the intention behind the wording of the Tai and Pi hexagrams: the two demons of strength and weakness are feared by all, so the Commentary on the Judgment of the Tai hexagram uses extremely joyful and reassuring language to comfort people, so that they do not retreat in fear; while the proper way of the Dharma and love is something everyone clings to, so the Commentary on the Judgment of the Pi hexagram uses extremely lamenting and regretful language to warn people, so that they do not become attached and greedy. One comfort and one warning are both treating the illness according to the symptoms. This sentence can be taken as a general rule for reading the tone of the Book of Changes.

象曰：天地不交，否，君子以儉德辟難，不可榮以祿。佛法釋者：觀此順道法愛，猶如險坑之難，而不取其味，是謂不可榮以祿也。初六：拔茅茹，以其匯，貞吉亨。象曰：拔茅貞吉，志在君也。六爻皆有救否之任，皆論救否之方，不可以下三爻為匪人也。初六柔順而居陽位，且有同志可以相濟，故拔茅連匯而吉亨；但時當否初，尤宜思患豫防，故誡以貞也。

The Great Image Commentary says: Heaven and Earth do not interact, hence the situation of 'no' (non-communication). The gentleman takes this as a model, practicing frugality and restraining his virtue to avoid calamity, and should not take honor and official rank as a source of glory. Interpreted through Buddhist teachings: observing this adherence to the Way and love, it is like a deep pit of danger, a calamity, thus one should not indulge in its taste—this is called 'not glorying in official rank.' The similar position represents that tempting 'official rank,' but by not taking it, one can pass through. The line statement of the first line says: uprooting a bundle of wild grass, pulling it up with its roots, maintaining uprightness leads to good fortune and smoothness. The Small Image Commentary says: uprooting wild grass and maintaining uprightness brings good fortune, indicating the intention towards the sovereign. Zhi Xu specially emphasized: all six lines of the '否' hexagram bear the responsibility of overcoming '否,' discussing methods to overcome '否,' and one should not regard the three lower yin lines as the 'non-human' mentioned in the hexagram statement. The first line is flexible and gentle, residing in a yang position, and has people of like-mindedness to assist, hence 'uprooting wild grass and connecting roots' brings good fortune and smoothness; however, at the beginning of the '否' period, especially one should foresee calamities and be prepared, hence using 'uprightness' to warn it.

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。柔順中正，上應九五陽剛中正之君，惟以仁慈培植人心，挽回天運，故小人得其包承而吉。然在六二大人分中，見天下之未平，心猶否塞不安；不安乃可以致亨，而非小人所能亂矣。

The line statement says: Six in the Second, encompasses and supports, small people gain good fortune, great people although in a blocked situation still achieve smoothness. The small image commentary says: Great people achieve smoothness in a blocked situation because they do not associate with small people and thus are not disturbed. Zhixu explains: Six in the Second is gentle and upright, and corresponds upward with the Yang and upright ruler at Nine in the Fifth. It merely uses compassion to cultivate people's hearts and restore the heavenly order, so small people gain good fortune through its encompassing and supporting. However, from the perspective of Six in the Second as a great person, seeing that the world is still not at peace, the heart remains closed and unsettled. It is precisely this unsettledness that leads to smoothness, and it is precisely this that small people cannot disturb. The phrase "unrest leads to smoothness" is most revealing: in a time of blockage, if the mind is first at peace, the matter is already settled.

六三：包羞。象曰：包羞，位不當也。以陰居陽在下之上，內剛外柔，苟可以救否者無不為之，豈顧小名小節。諺云：「包羞忍恥是男兒。」時位使然，何損於坤順之德哉。《易因》曰：「此正處否之法，所謂唾面自乾、褫裘縱博者也。」

The Line Statement says: Six in the Third, holds in shame. The Small Image Commentary says: holding in shame is because of improper position. Zhixu explains: Six in the Third, with a yin line in a yang position, is located above the lower trigram, internally strong yet externally yielding; as long as it can overcome the situation of opposition, it is willing to do anything, how could it care about minor reputation or details? A common saying goes: "To endure shame and humiliation is the way of a man." This is caused by the timing and position, how could it harm the virtue of yielding of the Earth trigram? He cites The Yijin, saying: this is exactly the way to deal with a time of opposition, which is called "spitting on the face and letting it dry" —娄 Shide taught his younger brother not to wipe off the saliva on his face when someone spits on it, but let it dry naturally; and "taking off the fur coat and letting others gamble" — removing the fur coat and allowing others to gamble without complaint. These two stories are both examples of great endurance of humiliation. He interprets a爻 traditionally regarded as derogatory as one of bearing humiliation and shouldering responsibility.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。剛而不正，以居上位，宜有咎也；但當否極泰來之時，又得疇類共離於祉，故救否之志得行。離者，附麗也。九五：休否，大人吉，其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。陽剛中正，居於君位，下應柔順中正之臣，故可以休否而吉。然患每伏於未然，亂每生於所忽，故必念念安不忘危、存不忘亡、治不忘亂，如係物于苞桑之上，使其堅不可拔。此非大人，其孰能之。

The fourth line statement says: Acting in accordance with the mandate of heaven, there is no error, and all like-minded people can be attached to blessings. The small image commentary says: Acting in accordance with the mandate of heaven without error, is the realization of one's aspirations. Zhixu explains: The fourth line is strong but not in the correct position, yet it is in a superior position, which should lead to error; however, at the time when darkness is about to turn into brightness, it can join with like-minded people to be attached to blessings, so the aspiration to overcome darkness is realized. "Li" here means attachment or reliance. The fifth line statement says: Stopping the obstruction, the great man attains good fortune; repeating "about to perish, about to perish," binding the state to the roots of a dense mulberry grove. The image commentary says: The great man attains good fortune because he is in the correct position. Zhixu explains: The fifth line is strong and upright, occupying the sovereign position, and harmonizes with the gentle and upright ministers below, thus being able to stop the obstruction and attain good fortune. However, calamities often lie hidden before they occur, and disturbances often arise from overlooked places, so one must constantly remember "security without forgetting danger, existence without forgetting demise, governance without forgetting chaos," just as binding something to the roots of a dense mulberry grove to make it unmovable. Who else but a great man can do this?

上九：傾否，先否後喜。象曰：否終則傾，何可長也。剛不中正，居卦之外，先有否也；但否終則傾，決無長否之理，故得後有喜耳。佛法釋者：順道法愛，非陽剛智德不能拔之。初六法愛未深，而居陽位，若能從此一拔，則一切俱拔，故勉以貞則吉亨，勸其志在於君，君即指法身實證也。六二法愛漸深，故小人則吉；大人正宜於此作否塞想，乃得進道而亨。六三法愛最深，又具小慧，妄認似道為真，故名包羞。

The line statement for Upper Nine says: The overturning of the situation of obstruction and blockage comes first with closure and blockage, then later with joy. The small image commentary says: When the situation of obstruction reaches its extreme, it must overturn, how can it last long? Zhixu explains: Upper Nine is strong but not in the middle and not upright, and is located outside the entire hexagram, so at first there is obstruction; but when obstruction reaches its extreme, overturning must occur, there is no way it can remain obstructed for long, so later there is joy. Using Buddhist teachings to explain all six lines of the hexagram, they are all explained in terms of 'Dharma love': following the Dharma, love is not the wisdom and virtue of the yang, which cannot be removed. The first line's Dharma love is not yet deep, but it is in a yang position; if it can be pulled out from here, everything can be pulled out, so it encourages it to maintain uprightness and thus be auspicious and smooth. It also advises it to 'have its mind set on the sovereign'—this 'sovereign' refers to the actual realization of the Dharma body. The second line's Dharma love gradually becomes deeper, so in terms of the small person it is auspicious; but for the great person, it should think of it as obstruction, seeing security as obstruction, in order to advance on the path and achieve smoothness. The third line's Dharma love is deepest, and it also has a bit of small cleverness, mistakenly taking a similar path as the real one, so it is called 'encompassing shame'—containing shame without being aware of it.

九四剛而不正，雖暫起法愛，終能自拔而志行。九五剛健中正，故直入正位而吉；然尚有四十一品無明未斷，所以位位皆不肯住，名其亡其亡；從此心心流入薩婆若海，證念不退，名繫于苞桑。上九陽居陰位，始亦未免法愛，後則智慧力強，故能傾之。

Nine in the Fourth is strong and vigorous but not in the correct position; although it temporarily arises with the desire for the Dharma, in the end it is able to pull itself out and realize its aspirations. Nine in the Fifth is strong, upright, and in the center, so it directly enters the correct position and attains good fortune; however, at this time there are still forty-one grades of delusion not completely cut off—circular teaching from the first stage of establishment to the stage of equal enlightenment involves forty-one grades, each cutting off one grade of delusion—so at each stage it does not stop, which is called "its loss, its loss": constantly reminding oneself that this is not yet home. From this moment, it constantly flows into the "Sarvajna Sea" (the sea of all wisdom), attaining "non-retrogression in thought" (each thought corresponds with the middle way without regression), which is called "attached to the sprout of mulberry" — what is attached is not the state of a kingdom, but the single thought that does not regress. Nine at the Top is a yang line in a yin position; at first it is also unavoidable to have the desire for the Dharma, but later, with the strength of wisdom, it is able to overturn it. At this point, the ten methods of contemplation from the Tiantai school, from "contemplating the inconceivable realm" to "freeing from the desire for the Dharma," are exactly matched by Zhixu; after the Pu卦, the same person (Tongren) hexagram begins the second group.

（離下　乾上）同人于野，亨。利涉大川，利君子貞。約世道，則傾否必與人同心協力；約佛法，則因犯結制之後，同法者同受持；約觀心，則既離順道法愛，初入同生性，上合諸佛慈力，下同眾生悲仰，故曰同人。蘇眉山曰：野者，無求之地。立於無求之地，則凡從我者皆誠同也。彼非誠同，而能從我於野哉？同人而不得其誠同，可謂同人乎？故天與火同人。物之能同於天者蓋寡矣。天非同於物，非求不同於物也。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Qian (Heaven). The statement of the hexagram "Tong Ren" (Union with Others) says: To achieve harmony with others, one must go to the wilderness to achieve success; it is advantageous to cross a great river, and it is advantageous for the gentleman to maintain the correct path. Zhi Xu first explains the name of the hexagram according to his usual three-tiered approach: from the perspective of worldly governance, after turning around from the state of "Bo" (Obstruction), where upper and lower are closed off, one must unite with the people as a whole; from the perspective of Buddhist precepts, after a monastic community has established regulations due to someone breaking a precept, those who practice together uphold the same precept; from the perspective of "Guan Xin" (Observing the Mind), which involves interpreting each line of the hexagram in relation to one's present moment of mind, the practitioner has already moved beyond "Shun Dao Fa Ai" (attachment to the taste and joy of following the correct path, which may hinder further progress), and has first entered into "Tong Sheng Xing" (the nature of being born together with all Buddhas), harmonizing upward with the compassionate power of the Buddhas and downward with the compassionate longing of sentient beings. Therefore, it is called "Tong Ren" (Union with Others). The following is an explanation by Su Shi (known as Su Mei Shan) from the Song dynasty: The term "wilderness" refers to a place where there is no desire. When a person stands in a place of no desire, anyone who follows him is truly in agreement. If they are not genuinely in agreement, who would follow me to the wilderness? If one seeks harmony with others but does not gain genuine agreement, how can it be called "Tong Ren"? Therefore, with Li (Fire) at the bottom and Qian (Heaven) at the top, the hexagram is named "Tong Ren" — among all things, those that can be in harmony with Heaven are very few. Heaven does not deliberately seek harmony with all things, nor does it deliberately seek to be different from them.

立乎上，而能同者自至焉，其不能者不至也。至者非我援之，不至者非我拒之。不拒不援，是以得其誠同而可以涉川也。苟不得其誠同，與之居安則合，與之涉川則潰矣。觀心釋者：野是三界之外，又寂光無障礙境也。既出生死，宜還涉生死大川以度眾生。惟以佛知佛見示悟眾生，名為利君子貞。

Su Shi continued: Heaven is simply high above, and those who are compatible will naturally come, while those who are not will not come. Those who come are not pulled by me, and those who do not come are not pushed away by me. Not pushing nor pulling, thus the recognition is sincere, and thus I can lead these people across the great river together. If there is no sincere recognition, then living a peaceful life together is stillwith difficulty acceptable, but when facing danger and crossing the river together, they will scatter. Following this, Zhixu turned to the aspect of 'Observing the Mind': 'Wild' refers to beyond the three realms, that is, the state of 'Constant Silence and Light Soil' which is a realm without any obstacles (Tiantai School divides the Buddha lands into four, and the Constant Silence and Light Soil is the highest and most ultimate level attained by the Buddha). Since practitioners have already left the cycle of birth and death, they should return to the great river of birth and death to save all beings. Always using the Buddha's knowledge and vision to guide beings and enable them to realize (the term 'Buddha knowledge and vision' comes from the Sutra of the Lotus Flower, referring to the ultimate realization directly experienced by the Buddha), this is what the Hexagram Statement refers to as 'Beneficial to the gentleman holding to the correct path' — beneficial to the gentleman maintaining the correct way.

彖曰：同人，柔得位得中而應乎乾，曰同人。（蘇眉山曰：此專言二。）同人曰：同人于野，亨。（蘇眉山曰：此言五也，故別之。）利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。觀心釋者：本在凡夫，未證法身，名之為柔；今得入正位，得證中道，遂與諸佛法身乾健之體相應，故曰同人。此直以同證佛性為同人也。既證佛體，必行佛德以度眾生，名為乾行。文明以健，中正而應，如日月麗天，清水則影自印現，乃君子之正也。惟君子已斷無明，得法身中道，應本具二十五王三昧，故能通天下之志，而下合一切眾生，與諸眾生同悲仰耳。

The Commentary on the Judgment says: The Hexagram of "Unity with Others" has a yin line that is both in the proper position and in the central position, and it corresponds with the upper trigram Qian (Heaven), hence it is called "Unity with Others." (Su Shi's note: This sentence specifically refers to the second line, line six-two.) The Hexagram Statement says, "Unity with others in the wild, success." (Su Shi's note: This sentence refers to line nine-five, so it is stated separately.) "Beneficial to cross great rivers" refers to the strength of the Qian trigram, which is strong and vigorous. The inner trigram is civilized and the outer trigram is strong and vigorous; being in the central position and maintaining the proper conduct, with the upper and lower trigrams corresponding, this is the correct path of the gentleman. Only the gentleman can understand the hearts of people throughout the world. "A yin line in the proper position and in the central position" refers to line six-two, which is a yin line in the second position; a yin line in a yin position is in the proper position, and being in the central position of the lower trigram is being in the central position. "Corresponding with Qian" refers to line six-two corresponding with the nine-five line of the upper trigram Qian in terms of yin and yang. Zhi Xu then explains this further by observing the mind: originally one is still a common person, not yet having attained the "Dharma-body" (the true nature of the Buddha), hence it is called "yin"; now one has entered the position of the sage and attained the middle way, thus corresponding with the nature of the Buddha's Dharma-body, which is strong and vigorous, hence it is called "Unity with Others." This directly takes "attaining the Buddha-nature together" as the meaning of "Unity with Others." Since one has attained the Buddha's nature, one must surely carry out the Buddha's virtues to save all beings, which is called "Qian's conduct." "Civilized and strong, in the central position and corresponding" is like the sun and moon hanging in the sky; as long as the water is clear, the reflection will naturally appear in it. This is exactly the middle and correct conduct of the gentleman. Only the gentleman has completely eliminated "ignorance" (the fundamental confusion that obscures the true nature), attained the Dharma-body and the middle way, and corresponds with the "Twenty-five Kings Samadhi" (a term from the Great Parinirvana Sutra, which refers to twenty-five kinds of samadhi that can break through the twenty-five kinds of birth and death realms in the three realms, hence called Kings Samadhi), thus being able to understand the hearts of people throughout the world, harmonizing with all beings below, and sharing the same deep compassion and yearning with all beings.

象曰：天與火，同人。君子以類族辨物。不有其異，安顯其同？使異者不失其為異，則同乃得安於大同矣。佛法釋者：如天之與火，同而不同，不同而同。十法界各有其族，各為一物，而惟是一心。一心具足十界，十界互具，便有百界千如之異，而百界千如究竟元只一心。此同而不同、不同而同之極致也。

The Great Image Commentary says: Heaven is above, fire ascends, both moving upward, thus forming the hexagram of "Union"; the gentleman understands this and learns to distinguish things by categories. Zhixu explains: Without first acknowledging that things differ, how can their sameness be revealed? Let the differences retain their differences, then "sameness" can securely become great unity. Further explaining from the perspective of Buddhism: Just as Heaven and fire appear similar yet different, and different yet similar. The ten realms (the six mundane realms: hell, hungry ghost, animal, asura, human, and heaven, plus the four sacred realms: arhat, pratyekabuddha, bodhisattva, and Buddha, making ten categories of life states) each have their own kind, each being an independent entity. Yet all are merely this one thought. One mind fully contains the ten realms, and the ten realms also mutually contain each other, thus giving rise to the myriad differences of "hundred realms and thousand suchnesses" (the ten realms mutually contain each other to form a hundred realms; each realm contains ten suchnesses as described in the Lotus Sutra, forming a thousand suchnesses). However, when we examine the hundred realms and thousand suchnesses to their very core, they are ultimately just this one thought. This is the ultimate of "sameness amidst difference, difference amidst sameness."

初九：同人于門，無咎。象曰：出門同人，又誰咎也。同人之道，宜公而不宜私。初九剛正，上無繫應，出門則可以至於野矣，故無咎。六二：同人于宗，吝。象曰：同人于宗，吝道也。六二得位得中以應乎乾，卦之所以為同人者也。然以陰柔不能遠達，恐其近匿於初九九三之宗，則吝矣。

Chu Ji: Going out of the door to harmonize with others, there is no fault. The Image Commentary says: After going out of the door to harmonize with others, who would blame you? Zhixu's explanation: The way of harmonizing with others should come from a public heart, not from private intentions. Chu Ji, a yang line in a yang position, is strong and upright, and there is no corresponding yin line above it (Chu and Si should correspond, but Ji Si is also a yang line, so they do not correspond). Therefore, it can go out of the door and can walk all the way to the wilderness, so there is no fault. Liu Er: Harmonizing with others only within one's own clan, there will be regret. The Image Commentary says: Harmonizing only within the clan is a path that leads to regret. Zhixu's explanation: Liu Er, a yin line in a yin position and in the central position of the lower trigram, is both appropriate and centered, and it corresponds with Ji Wu's Qian trigram above. It is the key line that gives the hexagram its name "Harmonizing with Others." However, since it is yin and soft, it cannot go far and reach, it is afraid that it will hide near Chu Ji and Ji San, the two yang lines that form the "clan," and not come out, thus falling into regret.

九三：伏戎于莽，升其高陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。夫二應於五，非九三所得強同也。三乃妄冀其同，故伏戎以邀之，升高陵以伺之。然九五陽剛中正，名義俱順，豈九三非理之剛所能敵哉？其，即指三；高陵指五，五遠於三，如高陵也。九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。離象為墉。四亦妄冀同於六二，故欲乘九三之墉以下攻之。但以義揆，知必取困，故能反則而弗攻耳。

Nine in the Third: The soldiers are hidden in the grassy wilderness, and someone climbs up a high hill to look around, but for three years they dare not take action. The Image Commentary says: The soldiers are hidden in the grassy wilderness because the opponent is strong; for three years they dare not take action, how can they ever act? Zhixu's explanation: Six in the Second originally corresponds with Nine in the Fifth, which is not something that Nine in the Third can forcefully take. Nine in the Third foolishly wants to harmonize with Six in the Second, so it hides soldiers to intercept on the way and climbs up a high hill to look for an opportunity. However, Nine in the Fifth is yang and strong, staying in the center and upholding righteousness, its position and moral standing are firm. How can Nine in the Third, which is unreasonable and forceful, ever be able to oppose it? The 'its' in the Line Statement refers to Nine in the Third itself, and 'high hill' refers to Nine in the Fifth—Nine in the Fifth is far away from Nine in the Third, just like a high hill. Nine in the Fourth: He has climbed onto the wall, yet ultimately does not attack, which is auspicious. The Image Commentary says: Climbing onto the wall without attacking is because, in terms of righteousness, it is not appropriate to attack; it is auspicious because after falling into difficulty, it returns to the principle. Zhixu's explanation: The image of the Li hexagram is a wall. Nine in the Fourth foolishly wants to harmonize with Six in the Second, so it wants to attack from above by stepping on Nine in the Third, which is like a wall. But when measured by righteousness, it realizes it will inevitably fall into difficulty, so it can return to the principle and finally does not attack.

九五：同人先號啕而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。六二陰柔中正，為離之主，應於九五，此所謂不同而同，乃其誠同者也。誠同而為三四所隔，能弗號啕而用大師相剋哉？中，故與二相契而不疑其跡；直，故號啕用師而不以為諱。鄭孩如曰：大師之克，非克三四也，克吾心之三四也。私意一起於中，君子隔九閽矣。甚矣，克己之難也！非用大師，其將能乎？楊誠齋曰：師莫大於君心，而兵革為小。

Nine Five: It harmonizes with others, first grieving and wailing before rejoicing, and only after mobilizing a great army to overcome obstacles can it meet. The Image Commentary says: Wailing first is because Nine Five is in the center and sincere in heart; the meeting of great armies refers to the confrontation and victory between both sides. Zhixu's explanation: Six Two is yin and flexible, residing in the center and upholding correctness, being the main line of the lower trigram Li (Fire), and corresponding with Nine Five, which is exactly what was previously mentioned as 'different yet the same,' representing true recognition. True recognition is blocked by Nine Three and Nine Four in between, so how could one not grieve and not mobilize a great army to overcome obstacles? Nine Five is in the center, so it is in harmony with Six Two, not doubting its actions because Three and Four are nearby; Nine Five is sincere in heart, so wailing and mobilizing an army are not concealed. The following is a quote from Zheng Hai Ru: The great army is not fighting against Nine Three and Nine Four outside, but against my own inner Three and Four. Private thoughts and distractions arise within, creating nine gates between the gentleman and truth. It is extremely difficult to restrain oneself! Without mobilizing a great army, how could it be achieved? Also quoted from Yang Wanli (who was known as Chengzhai): The greatest army is not the army of weapons and armor, but the single thought of the sovereign. Weapons and armor are minor matters.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。蘇眉山曰：無所苟同，故無悔；莫與共立，故志未得。觀心釋者：六爻皆重明欲證同人之功夫也。夫欲證入同人法性，須藉定慧之力，又復不可以有心求，不可以無心得。所謂時節若到，其理自彰。此修心者勿忘勿助之要訣也。

Upper Nine: In the suburbs of the city, harmonizing with others, there is no regret. The Image Commentary says: Harmonizing in the suburbs indicates that the mind's aspiration has not yet been realized. Su Shi explains: Upper Nine does not readily agree with others, hence there is no regret; yet there is no one to stand by him, so his aspiration remains unfulfilled. The following explanation by Zhixiu focuses on the aspect of mind: The six lines of the hexagram 'Tongren' (Harmony) all repeatedly emphasize the effort required to attain the state of 'Tongren'. To realize the 'Tongren Dharma Nature' (the true nature of unity with all Buddhas), one must rely on the two powers of 'Ding' (mental stability) and 'Hui' (wisdom). 'Ding' is the cessation of scattered thoughts, while 'Hui' is the illumination of truth. However, one must not deliberately seek it, nor wait for it without effort. When the right time and conditions arrive, the truth will naturally manifest. This is precisely the essential principle for cultivating the mind: one must neither forget the practice nor force progress.

初九正慧現前，不勞功力，便能出生死門。六二雖有正定，慧力太微，未免被禪所牽，不出三界舊宗。九三偏用其慧，雖云得正，而居離之上，毫無定水所資，故如升於高陵，而為頂墮菩薩，三歲不興。九四定慧均調，始雖有期必之心，後乃知期必之不能合道，卒以無心契入而吉。

Zhi Xu paired wisdom and meditation with the six lines of the hexagram: The first line, initial nine, represents pure wisdom arising naturally without much effort, thus being able to escape the cycle of birth and death, so the line statement says "harmonizing with people at the gate." The second line, six in the second, although possessing pure meditation, has weak wisdom, and thus is unable to transcend the three realms, being trapped by the pleasure of meditation, so it says "harmonizing with people in the family, being reluctant." The third line, nine in the third, focuses too much on wisdom, though it is in the correct position, but being above the fire trigram, it lacks the water of meditation to nourish it, thus like climbing a high hill but failing to reach the top, becoming a "fallen bodhisattva" who reaches the peak of practice but falls back due to lack of meditation, and remains stagnant for three years. The fourth line, nine in the fourth, balances meditation and wisdom equally, initially still clinging to the determination to succeed, but later realizes that this fixed desire is contrary to the Way, and finally attains good fortune by naturally entering the state of non-attachment.

九五剛健中正，而定力不足，雖見佛性，而不了了。所以先須具修眾行，積集菩提資糧，藉萬善之力，而後開發正道。蓋是直緣中道佛性，以為回出二諦之外，所以先號啕而後笑也。上九定慧雖復平等，而居乾體之上，僅取涅槃空證，不能入廛垂手，故志未得。

The Nine in the Fifth is strong and vigorous, and remains centered and upright, but lacks sufficient stability. Although it has already seen the Buddha-nature, it does not yet see it clearly. Therefore, one must first widely cultivate various practices, accumulating the requisites for enlightenment. Only by relying on the power of myriad good deeds can one then reveal the true path. This approach directly takes the Middle Way Buddha-nature as something beyond the two truths of ultimate truth and conventional truth. Thus, one must first wail and weep bitterly, and then turn to laughter. Although the stability and wisdom of the Nine at the Top are already equal, it resides at the very top of the Heaven trigram, only attaining the emptiness of Nirvana, and cannot 'enter the market and extend a hand'—return to the bustling marketplace to guide sentient beings. This is described as the mind's aspiration not yet fully realized.

（乾下　離上）大有：元亨。約世道，則同心傾否之後，富有四海；約佛法，則結戒說戒之後，化道大行；約觀心，則證入同體法性之後，功德智慧以自莊嚴：皆元亨之道也。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。佛法釋者：從凡夫地直入佛果尊位，證於統一切法之中道，而十界皆應順之，名為大有。剛健文明，聖行梵行皆已成也。應乎天而時行，證一心中五行，以天行為體，而起嬰兒行病行之用也。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Li (Fire). The hexagram statement of "Dàyǒu" (Great Possession) says: Greatness is smooth and unimpeded. Zhixu provided three interpretations: From the perspective of worldly governance, when people unite to transform blockages, the world becomes rich and prosperous throughout the four seas; from the Buddhist perspective, after establishing precepts and reciting them every half month, the path of teaching and cultivation becomes widely spread; from the perspective of observing the mind, after attaining the nature of the Buddha's true nature, one uses merit and wisdom to adorn oneself. All these are referred to as "yuanheng" — the fundamental path of thoroughness and accessibility. The commentary on the judgment says: The hexagram "Dàyǒu" has a yin line occupying the exalted position, thus attaining the middle, and all lines above and below respond to it, hence it is called "Great Possession." Its virtue is both strong and civilized, following the heavenly way and acting in accordance with the seasons, thus achieving great smoothness and unimpededness. "Yin line occupying the exalted position" refers to the sixth line in the fifth position, which is the sovereign position. Zhixu provided another interpretation from the Buddhist perspective: directly entering the exalted position of the Buddha's fruit from the level of ordinary beings, attaining the middle way that encompasses all dharmas, and all beings in the ten realms respond to it, which is called "Great Possession." "Jiangjian wenming" refers to the accomplishment of both "saintly conduct" (the practice of precepts, meditation, and wisdom) and "Brahman conduct" (the practice of compassion and benefiting others) as described in the "Sutra of the Great Parinirvana." "Ying hu tian er shi xing" refers to attaining the five kinds of conduct within one mind (saintly conduct, Brahman conduct, heavenly conduct, infant conduct, and sick conduct), with the "heavenly conduct" as the essence and the use of "infant conduct" (manifesting simple human and heavenly virtues to guide beginners) and "sick conduct" (manifesting suffering with all beings to guide and transform them).

象曰：火在天上，大有。君子以遏惡揚善，順天休命。佛法釋者：修惡須斷盡，修善須滿足，方是隨順法性第一義天之休命也。休命者，十界皆是性具性造，但九界為咎，佛界為休；九界為逆，佛界為順。

The Great Image Commentary says: Fire in the heavens, illuminating all things, this is the Great Possession; the gentleman thus understands the need to restrain evil and commend goodness, following the benevolent mandate of heaven. Zhixu explains this in a Buddhist perspective: evil created in the Later Heaven must be completely eradicated, and good cultivated in the Later Heaven must be fully perfected, only then can one follow the nature of the Dharma -- that is, the "First Meaning Heaven" (the highest truth, where the term "heaven" is used metaphorically to refer to the ultimate nature) -- which bestows a beautiful destiny. The term "restoring destiny" refers to the fact that all phenomena in the ten realms are inherently complete within the nature, and are also created by the nature; however, the first nine realms (from hell to the Bodhisattva) are tainted by faults, while the Buddha realm is beautiful; the nine realms are contrary to the nature, while the Buddha realm is in harmony with the nature.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。夫有大者，患其多交而致害也。艱則終亦如初矣。九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。大車，謂六五虛而能容也。雖有能容之聖君，然非九二積中之賢臣以應之，何能無敗。九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。剛正而居大臣之位，可通於聖君矣，豈小人所能哉。

Initial Nine: Not interacting with external things brings no harm, and it is not a fault. If one maintains a cautious and careful heart, there will be no calamity. The Image Commentary says: The Initial Nine of Great Possession is not engaging in excessive external dealings without harm. Zhixu's explanation: Those who possess great wealth and power most fear excessive interactions that bring disaster. If one always maintains a cautious and careful heart, by the end it will still remain pure as at the beginning. Nine in the Second: Using a large cart to carry heavy loads, going somewhere, there will be no calamity. The Image Commentary says: Using a large cart is because the load is accumulated within the cart and does not cause it to overturn. Zhixu's explanation: "Large cart" refers to the Sixth Five being humble and able to contain. Although there is a wise and enlightened ruler who can accommodate others, if there is no virtuous minister like Nine in the Second who is internally full and harmonious, how could it not collapse? Nine in the Third: The Duke and Marquis present all their offerings to the Son of Heaven, but the petty person cannot do so. The Image Commentary says: The Duke and Marquis present their offerings to the Son of Heaven, but the petty person would only become a source of harm. Zhixu's explanation: Nine in the Third, being yang and upright, holds the position of a minister, and can communicate with the wise and enlightened ruler above. How could this be something the petty person could bear?

九四：匪其彭，無咎。象曰：匪其彭無咎，明辯晰也。彭，盛也，壯也。九四剛而不過，又居離體，明辯晰而匪彭，可以事聖君矣。六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也。威如之吉，易而無備也。柔中居尊，專信九二，而天下信之。不怒而民威於鈇銊，不俟安排造作以為威也。蘇眉山曰：以其無備，知其有餘也。夫備生於不足，不足之形現於外，則威削。

Nine in the Fourth: He does not overstep or display excessive grandeur, thus there will be no calamity. The Image Commentary says: Not being ostentatious and having no calamity is because he discerns matters clearly and sees things thoroughly. Zhixu's explanation: "Peng" means grandeur and flourishing. Although Nine in the Fourth is strong and firm, he does not go beyond moderation, and he is located in the upper trigram Li (Fire). He is clear-sighted and discerning without displaying grandeur. Such a person is fit to serve a sage ruler. Six in the Fifth: His sincerity and trustworthiness connect with both above and below, and his authority naturally arises, bringing auspiciousness. The Image Commentary says: Sincerity and mutual communication are using sincerity to inspire the aspirations of others; authority and auspiciousness arise because he is approachable and does not set up defenses. Zhixu's explanation: Six in the Fifth, beingyin softness and centered, occupies a high position, and solely trusts Nine in the Second. Thus, all under heaven trust him. He does not need to be angry, and the people revere him more than the axe and the halberd. He does not need to make deliberate arrangements, yet authority naturally exists. Su Shi's explanation: It is precisely because he has no defenses that we know his virtue is abundant. Defenses arise from lack. When the signs of lack appear, authority is weakened.

上九：自天祐之，吉，無不利。象曰：大有上吉，自天祐也。蘇眉山曰：曰祐，曰吉，曰無不利，其為福也多矣，而終不言其所以致福之由，豈真無說也哉？蓋其所以致福者遠矣。孔子曰：天之所助者順也，人之所助者信也。履信思乎順，又以尚賢也，是以自天祐之吉無不利。信也，順也，尚賢也，此三者皆六五之德也。易而無備，六五之順也；厥孚交如，六五之信也；群陽歸之，六五之尚賢也。上九特履之爾。我之能履者，能順且信，又以尚賢，則天人之助將安歸哉？故曰聖人無功，神人無名。

The top line says: Favor from heaven, auspicious, nothing is unfavorable. The Image Commentary says: The top line of the hexagram Great Possession is auspicious because it receives the protection of heaven. Su Shi explains: It speaks of 'favor from heaven,' 'auspicious,' and 'nothing is unfavorable,' implying great fortune, yet it never mentions the source of this fortune. Is it really without cause? In fact, the reason for this fortune is far-reaching. Confucius in the Great Treatise says: Heaven supports those who follow the Way, and the people support those who are trustworthy. To be trustworthy and to follow the Way, and to honor the virtuous, thus receiving the protection of heaven, which is auspicious and brings no misfortune. Trustworthiness, following the Way, and honoring the virtuous are the virtues of line six in the fifth place: being easygoing and unguarded is the virtue of being in harmony with the Way; mutual trust and communication is the virtue of trustworthiness; and the gathering of all the yang lines is the virtue of honoring the virtuous. Line nine merely stands upon these three virtues. If what I practice is both harmonious with the Way and trustworthy, and I also honor the virtuous, then how could the favor of heaven and people be directed elsewhere? Therefore, the Zhuangzi says that the sage does not take credit, and the divine person does not seek fame.

約佛法釋六爻，又有二義：一約果後垂化，二約秉教進修。一約果後垂化者：初九垂形四惡趣中，而不染四趣煩惱，但是大悲，與民同患，故無交害而恆艱。九二垂形人道，能以大乘廣度一切，故有攸往而不敗。九三現行天道，不染諸天欲樂及與禪定，故非小人所能；設小人而入天趣，未有不被欲樂禪定所害者也。九四現二乘相，故匪其彭；不與二乘同取涅槃偏證，故明辯晰，

Zhi Xu again explained these six lines using Buddhist teachings, dividing the meaning into two aspects: the first is regarding the Buddha, after attaining enlightenment, returning to manifest in the world to guide sentient beings, and the second is regarding following the teachings and striving upward. First, regarding the aspect of the Buddha manifesting in the world after attaining enlightenment: the first line, 'Nine at the Beginning,' refers to the Buddha manifesting in the four evil realms of hell, hungry ghosts, animals, and asuras, yet not being tainted by the afflictions of these realms. He merely appears out of great compassion, suffering together with sentient beings, thus it is said 'without mutual harm' and constantly enduring hardship. The second line, 'Nine in the Second,' refers to the Buddha manifesting in the human realm, able to widely save all sentient beings with the Mahayana teachings, thus it is said that there is a direction of movement without failure. The third line, 'Nine in the Third,' refers to the Buddha manifesting in the heavenly realm, yet not being tainted by the pleasures of desire and meditation in the heavens, thus it is said that this is not something a small person can achieve—should a small person be reborn in the heavens, he would inevitably be harmed by the pleasures of desire and meditation. The fourth line, 'Nine in the Fourth,' refers to the Buddha manifesting the forms of arhats and pratyekabuddhas, thus it is said that he does not display grandeur; yet he does not, like the two vehicles, focus solely on the partial attainment of nirvana, thus it is said that his explanation is clear and thorough.

言有大乘智慧辯才也。六五現菩薩相，應攝受者而攝受之，故厥孚交如；應折伏者而折伏之，故威如吉。信以發志，是接引善根眾生；易而無備，是折伏惡機眾生也。上九現如來形，故自天祐之吉無不利，所謂依第一義天，亦現為天人師也。二約秉教進修者：初九秉增上戒學，故不與煩惱相交。九二秉增上心學，故於禪中具一切法而不敗。九三秉增上慧學，故能亨于天子。然此慧學，坐斷凡聖情解，掃空蕩有，

This refers to possessing the great vehicle wisdom and eloquence. Six in the Fifth indicates the manifestation of the Bodhisattva's form: for those who should be taken in with compassion, he takes them in, thus saying that trust and sincerity lead to mutual understanding; for those who should be subdued with severity, he subdues them, thus saying that authority brings auspiciousness. "Using trust and sincerity to inspire the mind" is for guiding beings whose good roots have matured; "being approachable without being guarded" is for subduing beings with poor roots. Nine at the Top indicates the manifestation of the Buddha's form, thus saying that protection comes from above, auspiciousness without any disadvantage—what is meant by relying on the First Principle Heaven is that it is manifested as the guide of heaven and humanity. Furthermore, regarding the aspect of following the teachings and cultivating: Nine at the Beginning upholds the "Higher Discipline of Precepts" (the first of the three trainings, which prevents wrongdoing by restraining unwholesome actions), thus not coming into contact with afflictions. Nine in the Second upholds the "Higher Discipline of Mind" (i.e., the discipline of meditation), thus being able to possess all dharmas in meditation without falling apart. Nine in the Third upholds the "Higher Discipline of Wisdom," thus being able to connect with the heavenly king. However, this discipline of wisdom requires cutting off completely the views and attachments of both the mundane and the holy, sweeping away emptiness as well as existence.

每為惡取空者之所藉口，所以毫釐有差，天地懸隔，小人弗克用之，用則反為大害。九四秉通教法，但是大乘初門，故匪其彭；雖與二乘同觀無生，而不與二乘同證，故明辯晰。六五秉別教法，仰信中道，故厥孚交如；別修緣了，故威如而吉。上九秉圓教法，全性起修，全修在性，故自天祐之吉無不利。

This is often used as an excuse by those who wrongly interpret emptiness and deny cause and effect. Therefore, a slight deviation can lead to a vast difference, and small people should not use this wisdom, for its use can lead to great harm. The Nine in the Fourth upholds the method of the 'General Teaching,' which is merely the first stage of Mahayana, so it does not proclaim itself as grand. Though it observes the arising of all dharmas as non-born, like the two vehicles, it does not stop at that level, thus demonstrating thorough understanding. The Six in the Fifth upholds the 'Distinct Teaching,' relying on the principle of the Middle Way, thus showing mutual trust and communication. It practices both 'Cause Conditions' and 'Knowledge Conditions' (Cause Conditions refer to meritorious deeds that assist the path, Knowledge Conditions refer to wisdom that illuminates the truth), thus appearing majestic and auspicious. The Nine at the Top upholds the 'Perfect Teaching,' cultivating entirely from the nature, and all cultivation remains within the nature. Thus, it receives protection from heaven, being auspicious and beneficial in all respects. The terms 'Storehouse Teaching,' 'General Teaching,' 'Distinct Teaching,' and 'Perfect Teaching' are the four teachings used by the Tiantai school to classify all Buddhist teachings, from shallow to deep.

（艮下　坤上）謙：亨，君子有終。約世道，則地平天成，不自滿假；約佛化，則法道大行之後，仍等視眾生，先意問訊，不輕一切；約觀心，則圓滿菩提，歸無所得。凡此皆亨道也。君子以此而終如其始，可謂果徹因源矣。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Kun (Earth). The hexagram statement of "Qian" (Humility) says: "It is smooth and prosperous; the gentleman can maintain this throughout." Zhixu's three interpretations are: from the perspective of worldly governance, it refers to after Da Yu controlled the waters and the land was level and the heavens were in order, yet he did not become arrogant or self-satisfied; from the perspective of Buddhist teachings, it refers to after the Buddha's teachings spread widely, still treating all beings equally, actively approaching them with respect, and not looking down upon anyone (the meaning of the Bodhisattva Changneng in the "Lotus Sutra" is the same); from the perspective of observing the mind, it refers to attaining the perfection of Bodhi, yet ultimately realizing that there is nothing to be gained. All these are ways of being smooth and prosperous. The gentleman maintains this virtue of humility from beginning to end, which can be said to carry the state of the Buddha's fruit all the way back to the original aspiration.

彖曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。儒則文王視民如傷，堯舜其猶病諸；佛則十種不可盡，我願不可盡，眾生度盡方證菩提，地獄未空不取滅度。所以世出世法，從來無有盈滿之日。苟有盈滿之心，則天虧之，地變之，鬼神害之，人惡之矣。以此謙德現形十界，則示居佛位之尊固有光，縱示居地獄之卑，亦無人能逾勝之也。吳幼清曰：謙者，尊崇他人以居己上，而己亦光顯；卑抑自己以居人下，而人亦不可逾越之。此君子之所以有終也。

The Commentary on the Judgment says: The hexagram of Humility is smooth and unimpeded. The heavenly way flows downward to benefit all and thus becomes more luminous; the earthly way resides in humility and thus its energy ascends. The heavenly way gives up fullness to increase humility; the earthly way changes fullness to flow into humility. The spirits and deities harm fullness to bestow blessings upon humility. Human conduct dislikes fullness and prefers humility. A humble person in a high position sees his virtue grow greater; in a low position, no one can surpass him. This is the reason why the gentleman can maintain his virtue throughout. Zhixu used both Confucian and Buddhist teachings to illustrate this: In Confucianism, King Wen regarded the people as wounded, and Yao and Shun still felt they had not done enough. In Buddhism, the Avatamsaka Sutra speaks of ten infinite aspects, my vows are boundless, and the great vow to save all beings before attaining Nirvana, and to empty the hells before attaining enlightenment. Thus, both worldly and transcendent practices have never had a day when one can claim completeness. Once one develops a mind of self-satisfaction, heaven will diminish him, earth will change him, the spirits and deities will harm him, and people will despise him. By manifesting this virtue of humility in the ten realms, one's manifestation in the exalted position of a Buddha is luminous; even if one manifests in the low position of hell, no one can surpass him. The following is a quote from Wu Cheng (styled Youching), a Yuan dynasty scholar: Humility is to elevate others above oneself, yet oneself becomes more illustrious; to lower oneself below others, yet others cannot surpass oneself. This is why the gentleman can maintain his virtue throughout.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。山過乎高，故多者裒之；地過乎卑，故寡者益之：趣得其平，皆所以為謙也。佛法釋者：裒佛果無邊功德之山，以益眾生之地；了知大地眾生皆具佛果功德山王，稱物機宜，而平等施以佛樂，不令一人獨得滅度。

The Great Image Commentary says: Mountains are hidden within the earth, which is the meaning of the hexagram "Modesty"; thus, the gentleman understands the need to reduce excess and supplement deficiency, and to measure things fairly in giving. Zhixu explains: When a mountain is too high, it must be reduced on the excess side; when the earth is too low, it must be supplemented on the deficient side; thus achieving balance, which is the function of modesty. Further explained from the perspective of Buddhist teaching: reducing the boundless merit of the mountain of the Buddha's fruit, to supplement the low land of sentient beings; at the same time, understanding that all sentient beings on the great earth originally possess the mountain of the Buddha's fruit, and thus measuring each person's capacity, equally giving them the joy of attaining Buddhahood, without allowing any one person to attain Nirvana alone and leave the sentient beings behind (this meaning is based on the Sutra of the Lotus Flower, "not allowing one person to attain final extinction alone").

初六：謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。蘇眉山曰：此最處下，是謙之過也。是道也，無所用之，用於涉川而已。有大難，不深自屈折，則不足以致其用。牧者，養之以待用云爾。六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。蘇眉山曰：謙之所以為謙者，三也。其謙也以勞，故聞其風被其澤者，莫不相從於謙。六二其鄰也，上六其配也，故皆和之而鳴于謙。而六二又以陰處內卦之中，雖微九三，其有不謙乎？故曰鳴謙貞吉。鳴以言其和於三，貞以見其出於性也。

Initial Line Six: A gentleman who is humble and humble again, using this virtue to cross a great river, is auspicious. The Image Commentary says: A gentleman who is humble and humble again cultivates himself by means of humility. Su Shi explains: The initial line is at the very bottom of the hexagram, which indicates excessive humility. This principle is not usually needed, but is only useful when facing great difficulties. When encountering major troubles, one must deeply humble oneself to fully utilize its function. "Pasture" means to raise or keep, so it is kept in reserve for future use. Line Six Two: A gentleman of humility whose virtue is widely known, maintaining uprightness brings auspiciousness. The Image Commentary says: A gentleman who is humble and maintains uprightness is auspicious because he truly has something within. Su Shi explains: The entire hexagram is characterized by humility, and the key lies in line Nine Three. The humility of Nine Three is based on merit, so those who hear of his example and receive his grace will not fail to be humble themselves. Line Six Two is close to Nine Three, and Line Upper Six corresponds to Nine Three, so they all harmonize with Nine Three and spread the virtue of humility. Moreover, Line Six Two, with a yin line in the central position of the inner trigram, would be humble even without Nine Three. Therefore, it is said that a gentleman who is humble and maintains uprightness is auspicious. "Ming" refers to harmonizing with Nine Three, and "Zhen" refers to the nature of humility originating from itself.

九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。蘇眉山曰：勞，功也。艮之制在三，而三親以艮下坤，其謙至矣。勞而不伐，有功而不德，是得謙之全者也。故彖曰君子有終，而三亦云。六四：無不利，撝謙。象曰：無不利撝謙，不違則也。雖居九三勞謙之上，而柔順得正，故無不利而為撝謙。夫以謙撝謙，此真不違其則者也。

Nine Three: A gentleman who has meritorious deeds but remains humble can maintain his virtue to the end, which is auspicious. The Image Commentary says: A gentleman who has meritorious deeds but remains humble is obeyed by all the people. Su Shi explains: 'Labor' refers to meritorious deeds. The main element of the mountain hexagram is in the third line, but Nine Three personally places the mountain beneath the earth, showing extreme humility. He labors without boasting, and achieves merit without claiming virtue. This is the complete attainment of humility. Therefore, the Commentary on the Judgment says, 'The gentleman has a proper conclusion,' and the line statement of Nine Three also says this. Six Four: There is no disadvantage; one can display and promote humility. The Image Commentary says: There is no disadvantage in displaying humility because it does not violate the principles. Zhi Xu explains: Although Six Four is above Nine Three, who is laborious and humble, it is yin and gentle, and its position is correct, so there is no disadvantage, and it becomes 'exerting humility' (huī means to spread or promote). To use one's own humility to promote others' humility is truly not violating the principles.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。蘇眉山曰：直者，曲之矯也；謙者，驕之反也：皆非德之至也。故兩直不相容，兩謙不相使。九三以勞謙，而上下皆謙以應之，內則鳴謙，外則撝謙，其甚者則謙謙。相追於無窮，相益不已，則所謂裒多益寡稱物平施者，將使誰為之？若夫六五則不然。以為謙乎？則所據者剛也。以為驕乎？則所處者中也。惟不可得而謂之謙，不可得而謂之驕，故五謙莫不為之使也。求其所以能使此五謙者而無所有，故曰不富以其鄰。至於侵伐而不害為謙，故曰利用侵伐。莫不為之用者，故曰無不利。蕅益曰：征不服正是裒多名謙。

Six Five: Though not wealthy himself, he can lead his neighbors, it is advantageous to launch military campaigns, and there is no disadvantage. The Image Commentary says: It is advantageous to launch military campaigns, because it is to attack those who do not submit. Su Shi's interpretation: Rectitude is used to correct what is crooked; humility is the opposite of arrogance. These two are not yet the ultimate virtue. Therefore, two people who are both upright cannot tolerate each other, and two people who are both humble cannot move each other. Nine Three, by virtue of his merit, is humble, and all the other lines respond with humility. Within is the sound of humility, and outside is the gesture of humility, and the most extreme is the humility of humility. If this mutual yielding and mutual praise continues endlessly, then what about the saying in the Great Image Commentary that 'reduce excess and make up for deficiency, and deal with things fairly and give them appropriately'? Who would be willing to do that? Six Five is different. If we say it is humble, its position is that of a strong and vigorous sovereign; if we say it is arrogant, it is in the middle path. Because it cannot be called either humble or arrogant, all the other five lines of humility are not unwilling to be commanded by it. To find the basis for its command over these five humilities, there is nothing to be found, so it is said 'not rich but leading his neighbors'. Even when launching military campaigns, it does not contradict its humility, so it is said 'advantageous for military campaigns'. No one is not used by it, so it is said 'no disadvantage'. Zhixu's own commentary: Launching military campaigns against those who do not submit is precisely the humility referred to in the Great Image Commentary as 'reducing excess'.

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也。可用行師，征邑國也。蘇眉山曰：鳴謙一也，六二自得於心，而上六志未得者，以其所居非安於謙者也。特以其配之勞謙而強應焉，貌謙而實不至，則所服者寡矣。故雖有邑國，而猶叛之。夫實雖不足，而名在於謙，則叛者不利；叛者不利，則徵者利矣。

Upper Sixth: Humble virtue spreads far and wide, favorable for military action, to attack one's own fiefdom and vassal states. The Image Commentary says: "Ming Qian" means the heart's aspirations have not yet been realized; it is favorable to take military action to attack one's own fiefdom. Su Shi explains: Although both "Ming Qian" are mentioned, Six in the Second has genuine inner attainment, while Upper Sixth says the heart's aspirations have not yet been realized, because Upper Sixth's position is inherently not one of contentment with humility. It merely follows in response to the laborious humility of the matching Nine in the Third, thus appearing humble but lacking in substance. Therefore, those who submit to it are few. Although it possesses fiefdom and vassal states, these states still rebel against it. However, although its substance is insufficient, it is nominally on the side of humility, so the rebels are at fault and disadvantaged; since the rebels are disadvantageous, the attacker is also advantageous.

佛法釋此六爻者，亦約二義：一約佛果八相，二約內外四眾。一約佛果八相者：初六即示現降神入胎及初生相，久證無生，復示更生，故為卑以自牧。六二即示現出家，久度生死，自言為生死故出家，是為鳴謙。九三即示現降魔成道，久超魔界，證大菩提，而為眾生現此勞事，使觀者心服。六四即示現三七思惟，久已鑑機，

Zhi Xu explained the six lines of the hexagram through the perspective of Buddhist teachings, dividing it into two aspects: the first corresponds to the 'Eight Manifestations of the Buddha's Enlightenment,' and the second corresponds to the 'Four Categories of the Buddhist and lay communities.' First, the Eight Manifestations: the first line, 'Six at the Beginning,' corresponds to the manifestation of the Buddha descending from the Tusita Heaven to take birth and his initial birth, which is a demonstration of humility and self-cultivation. The second line, 'Six in the Second,' corresponds to the manifestation of renouncing worldly life, as the Buddha, who has already transcended birth and death, claims to renounce the world in order to attain liberation, which is 'humility in speech.' The third line, 'Nine in the Third,' corresponds to the manifestation of subduing the demonic forces and attaining perfect enlightenment, as the Buddha, who has already surpassed the realm of demons and attained great Bodhi, now demonstrates this effort for the benefit of sentient beings, thereby winning the trust of onlookers, which is 'arduous humility.' The fourth line, 'Six in the Fourth,' corresponds to the manifestation of the Buddha's contemplation for twenty-one days after his enlightenment, during which he contemplated how to teach the Dharma, as the Buddha, who has already fully understood the roots of sentient beings,

而不違設化儀則。六五即示現轉大法輪，本無實法，皆是善巧權現，故為不富；能令十方諸佛同為證明，故為以鄰；破眾生三惑，令歸順於性具三德，故為利用侵伐。上六即示現滅度，以眾生機盡，應火雲亡，為志未得；即以滅度而作佛事，令諸眾生未種善根者得種，已種者熟，已熟者脫，為征邑國也。二約內外四眾者：

Yet it does not contradict the established rituals of teaching and guiding beings, so it is said to be not against the law. The Sixth Line in the Fifth Position is showing the turning of the great wheel of Dharma — originally there is no real Dharma to be spoken of; it is entirely a skillful means for illustration, so it is said 'not rich'; it can cause all the Buddhas in the ten directions to jointly bear witness, so it is said 'with its neighbors'; it removes the three kinds of delusions of sentient beings — views, afflictions, and ignorance — enabling them to return to the three virtues inherent in their original nature — the Dharma-body, wisdom, and liberation — so it is said 'using invasion and warfare'. The Sixth Line at the Top is showing entry into Nirvana — because the opportunity for beings to be transformed has come to an end, when the capacity to be influenced ceases, the body that should be present disappears (like smoke and clouds vanishing when the fire is gone), so it is said 'the mind has not yet attained'; and the Buddha uses this act of extinction as a Dharma activity, causing those who have not yet planted good roots to plant them, those who have planted them to mature, and those who have matured to be liberated. This is called 'conquering the city-state'. Now speaking of the next level of the inner and outer four assemblies:

初六是沙彌小眾，故為卑以自牧。六二是守法比丘眾，故為鳴謙貞吉。九三是弘法比丘，宰任玄綱，故為勞謙君子。六四是外護人中優婆塞等，故恆謙讓一切出家大小乘眾而為撝謙，乃不違則。六五是護法欲界諸天，故能摧邪以顯正，而征不服。上六是色無色天，雖亦護正摧邪，而禪定中無嗔恚相，不能作大折伏法門，故志未得。

Chu Liu represents the novice monks who take vows at a young age, so they cultivate themselves through humility. Liu Er represents the community of monks who uphold the precepts, so they are modest and upright, which brings good fortune. Ji San represents the monks who propagate the Dharma and preside over the monastic discipline, so they are virtuous and humble gentlemen. Liu Si represents the laymen who support the Dharma, such as the male lay followers (upasaka), who are external supporters. They always show humility towards all monastic practitioners, whether they follow the great vehicle or the lesser vehicle, which is called "restrained humility" or "not violating the rules." Liu Wu represents the devas of the desire realm who protect the Dharma, so they can destroy wrong views and promote the correct teachings, which matches "campaigning against those who are不服" (disobedient). Shang Liu represents the devas of the form realm and the formless realm. Although they also uphold the Dharma and destroy wrong views, they reside in deep meditation and have no manifestations of anger, so they cannot perform strong subduing actions. Therefore, their aspirations have not yet been fully realized.