The Sixth Hexagram: The Ornate One

（離下　艮上）賁：亨，小利有攸往。約世道，則所噬既嗑之後，偃武修文；約佛法，則治罰惡僧之後，增設規約；約觀心，則境發觀成之後，定慧莊嚴：凡此皆亨道也。然世法佛法，當此之時，皆不必大有作為，但須小加整飭而已。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Gen (Mountain). The hexagram statement of "Zhen" (Brightness) says: "It is smooth; going forward with small endeavors is beneficial." Zhixu's three interpretations are: from the perspective of worldly governance, it means after all necessary actions have been taken, to withdraw weapons and focus on refining civil administration; from the Buddhist perspective, it means after punishing corrupt monks, to establish and improve regulations; from the perspective of observing the mind, it means after the arising of phenomena and the accomplishment of observation, to use meditation and wisdom to adorn oneself. These are all paths to smoothness. However, both worldly affairs and Buddhist practice at this time do not require great upheaval, only slight adjustments and refinements—this is precisely the measure of "beneficial to go forward with small endeavors."

彖曰：賁，亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。天文也。文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。賁則必亨，以其下卦本乾，而六二以柔來文之，則是質有其文，亦是慧有其定，故亨也；上卦本坤，而上九分剛以文之，則是文有其質，亦是定有其慧，故小利有攸往也。文質互資，定慧相濟，性德固然，非屬強設，名為天文。體其有定之慧，寂而常照，為文明；體其有慧之定，照而常寂，為止：是謂以修合性，名為人文。性德則具造十界，故觀之可察時變；修德則十界全歸一心，故觀之可化成天下。

The Commentary on the Judgment says: The hexagram of Wen (Brightness) is smooth and unimpeded, because the flexible line comes down to adorn the strong line, thus achieving smoothness; and the strong line goes up to adorn the flexible line, thus achieving a small movement that is beneficial. This is the literary ornamentation of heaven. Civilized and knowing where to stop, this is the literary ornamentation of mankind. Observing the celestial phenomena allows one to understand the changes of time, and observing human culture allows one to educate and transform the world. Zhixu explains: Adornment necessarily leads to smoothness, because the lower trigram is originally Qian (Heaven), and the line six-two, being flexible, comes down to adorn it, thus bringing literary ornamentation into the essence, which is wisdom with stability, hence smoothness; the upper trigram is originally Kun (Earth), and the line upper nine, being strong, goes up to adorn it, thus bringing essence into literary ornamentation, which is stability with wisdom, hence a small movement that is beneficial. Literary ornamentation and essence support each other, stability and wisdom complement each other, and this is inherent in our nature, not artificially added, hence called "celestial literature." Understanding wisdom with stability, and maintaining constant observation in stillness, is called "civilization"; understanding stability with wisdom, and maintaining constant stillness in observation, is called "stop": this is called aligning later heaven cultivation with our inherent nature, hence called "human literature." Our inherent nature itself fully possesses and transforms the ten realms, so observing it allows one to understand the changes of time; cultivation allows the ten realms to be gathered into one mind, so observing it allows one to educate and transform the world.

象曰：山下有火，賁。君子以明庶政，無敢折獄。賁非折獄之時也。庶政苟明，則可以使民無訟矣。佛法釋者：山下有火，外止內明，故於三千性相之庶政，一一明之，了知一切法正、一切法邪，終不妄於其中判斷一是一非，而生取舍情見，如無敢折獄也。

The Great Image Commentary says: Mountains below fire, this is the hexagram of Brightness; the gentleman understands that he should clearly discern all governmental affairs and dare not hastily make judgments. Zhixu's explanation: The time for adornment is not the time for judgment. If all governmental affairs can be clearly discerned, then the people would have no disputes at all. Interpreted from a Buddhist perspective: Mountains below fire represent external stillness and internal brightness, so regarding all phenomena of the "three thousand dhatus" (the Tiantai school teaches that in one thought there are three thousand dhatus, encompassing the nature and appearance of all dhatus), one should discern each one clearly; at the same time, one should understand that from one perspective all dhatus are correct, and from another perspective all dhatus are wrong, ultimately not wrongly judging which is right or wrong, and not arising with attachment to this or aversion to that—this is just like "daring not to make judgments."

初九：賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。卦雖以剛柔相文得名為賁，而實非有事於矯飾也，故六爻皆取本色自賁，而終極於曰賁，正猶詩所謂素以為絢。蓋天下之真色，固莫有勝於白者。今初九抱德隱居，晚食以當肉，安步以當車，乃以義自賁者也。

Initial Nine: Adorning one's toes, abandoning the carriage and walking on foot. The Image Commentary says: Abandoning the carriage and walking on foot, is in accordance with the principle that one should not ride when it is inappropriate. Zhixu's explanation: Although the Primary Hexagram is named 'Bian' (Decoration) because of the mutual adornment of yin and yang, in reality it is not about artificial embellishment. Therefore, all six lines take the meaning of 'adorning oneself with one's natural color,' ultimately culminating in the line 'White Bian' (the original text here reads 'Bian,' which is likely a misprint for 'White'). Just as the Book of Poetry says 'using plainness to create brilliance' — plainness itself is the most brilliant. The true color in the world is none that surpasses white. Now, the Initial Nine, holding virtue and retreating from the world, eats only when hungry, which is like eating meat, and walks slowly, which is like riding a carriage. This is a person who adorns himself with virtue.

六二：賁其須。象曰：賁其須，與上興也。柔順中正，虛心以取益乎上下之賢，乃以師友自賁者也。九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。剛正而居明體之上，足以潤及於六二六四，而使之同為聖賢，乃以師道自賁者也。

Six Two: Adorning one's beard. The Image Commentary says: Adorning the beard, it moves in harmony with what is above. Zhixu's explanation: Six Two is yin and flexible, obedient and upright, humbly drawing benefit from the virtuous above and below. This is the person who uses teachers and friends to adorn himself, just as the beard itself cannot move, but moves with the chin. It is like the beard moves along with Nine Three. Nine Three: Adorned with a bright and moist appearance, maintaining uprightness brings good fortune. The Image Commentary says: The good fortune of enduring uprightness is because no one can oppress him. Zhixu's explanation: Nine Three is yang and upright, residing at the top of the Li (Fire) trigram, which represents clarity. It is sufficient to illuminate and moisten Six Two and Six Four, making them both become sages and virtuous people. This is the person who uses the way of teaching to adorn himself.

六四：賁如皤如，白馬翰如，匪寇婚媾。象曰：六四，當位疑也；匪寇婚媾，終無尤也。柔而得正，知白賁之可貴，故求賢無厭倦心：近則親乎九三，俯則應乎初九，仰則宗乎上九，無一非我明師良友；即六二六五，亦皆我同德相輔之朋。見賢思齊，見不賢而自省，安有寇哉？蓋由居上卦之下，則是上而能下，不敢自信自專，乃以虛心自賁者也。

Sixth line four: The decoration is pure and white, a white horse gallops in, which is not a bandit but a suitor. The Image Commentary says: The position of line four is naturally subject to suspicion; knowing that it is not a bandit but a suitor, there is ultimately no fault. Zhixu's explanation: Line four is yin and in a proper position, understanding that the simple and pure decoration is most precious, so it yearns for the virtuous without tiring. It is close to nine three, responds to nine one below, and honors nine nine above, none of them not being my wise teachers and good friends. Even six two and six five are also friends with me of the same virtue who support each other. Seeing a virtuous person, one thinks of emulating him; seeing an unvirtuous person, one reflects on oneself. How could there be any bandits? This is because it is in the lowest position of the upper trigram, belonging to being in a high position yet humbly placing oneself below, not being arrogant or self-reliant. Therefore, it is a person who uses humility to decorate himself.

六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。柔中而有陽剛之志，能知道德之樂，而不以勢位自驕，視天位之尊與丘園等，如大禹之菲飲食、惡衣服、卑宮室，為束帛戔戔吝惜之象，實則吾無間然而終吉，蓋以盛德自賁者也。

Six Five: Adorning oneself with a bundle of thin silk in the midst of hills, gardens, and fields, the amount is meager and seems stingy, yet ultimately it brings good fortune. The Image Commentary says: The reason for the good fortune of Six Five is due to joy. Zhixu's explanation: Six Five is a yin line that is flexible and in the center, yet it holds the ambition of yang. It understands the joy of morality, does not become arrogant due to power or status, and regards the dignity of the Son of Heaven as no different from hills, gardens, and fields. Just like Yu the Great who ate simply, wore coarsely, and lived in a humble dwelling, this is the image of 'a bundle of thin silk, frugal and stingy.' In reality, this is exactly what Confucius meant by 'I find no fault in him'—there is nothing to criticize, hence the final good fortune; this is the person who uses great virtue to adorn himself.

上九：白賁，無咎。象曰：白賁無咎，上得志也。以剛居艮止之極，又在卦終而居陰位，則非過剛。年彌高，德彌邵，純淨無疵，如武公之盛德至善以自賁者也。佛法釋者：初九以施自賁，六二以戒自賁，九三以忍自賁，六四以進自賁，六五以定自賁，上九以慧自賁。又初九為理賁，不以性德濫修德故；六二為名字賁，從此發心向上故；九三為觀行賁，不可暫忘故；六四為相似賁，不住法愛故；六五為分證賁，於三諦不漏失故；上九為究竟賁，復於本性，無纖瑕故。

The topmost line, Nine at the Top: Using pure white as ornamentation, there will be no mistake. The Image Commentary says: White adornment without fault, is being in a high position and having one's aspirations fulfilled. Zhixu's explanation: The topmost line, with a yang strength, is located at the highest point of Gen (Mountain), and is also at the end of the entire hexagram, yet it is in a yin position, so it is not overly rigid. As one grows older, virtue becomes more refined, pure and without any blemish, like Wei Wugong who adorned himself with great virtue and perfect goodness. Interpreted from a Buddhist perspective, the six lines correspond to the 'Six Perfections': the first line is adornment through giving, the second line through discipline, the third line through patience, the fourth line through diligence, the fifth line through meditation, and the topmost line through wisdom. Furthermore, they correspond to the 'Six Stages': the first line is the 'Essence Stage' of贲, because it does not pretend to have attained virtue through practice, but rather recognizes it as inherent; the second line is the 'Name Stage' of贲, because it is from here that one begins to aspire upward; the third line is the 'Observation Stage' of贲, because one must constantly observe without forgetting for a moment; the fourth line is the 'Similar Stage' of贲, because one does not remain attached to the desire for the Dharma; the fifth line is the 'Partial Realization Stage' of贲, because one no longer has any loss regarding the three truths of emptiness, provisional existence, and the middle way; the topmost line is the 'Final Stage' of贲, because one returns to one's original nature, with not even the slightest blemish.

（坤下　艮上）剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。約世道，則偃武修文之後，人情侈樂，國家元氣必從此剝；約佛法，則規約繁興之後，真修必從此剝；約觀心有二義：一約得邊，則定慧莊嚴之後，皮膚脫盡，真實獨存，名之為剝。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Gen (Mountain). The hexagram statement of "Bao" says: It is not favorable to go somewhere. The commentary on the judgment says: "Bao" means peeling off; the yao of yin is changing the yao of yang. It is not favorable to go somewhere because the power of the small person is increasing. To stop it by following the trend is an insight derived from observing the hexagram. The gentleman values the principles of decline, growth, fullness, and emptiness, because these are the workings of the heavenly way. Zhixu explains: From the perspective of worldly governance, after withdrawing troops and promoting culture, people's sentiments tend toward luxury and enjoyment, and the state's vital energy will certainly begin to decline from this point; from the Buddhist perspective, after numerous regulations and names, genuine practice will certainly begin to decline from this point; from the perspective of observing the mind, there are two meanings: first, from the aspect of what is gained, after using meditation and wisdom to adorn, superficial and superficial aspects will peel off completely, leaving only the real one remaining, which is also called "Bao."

一約失邊，則世間相似定慧，能發世間辯才文彩，而於真修之要反受剝矣。約得別是一途，今且約失而論，則世出世法皆不利有攸往。所謂不利有攸往者，非謂坐聽其剝，正示挽回之妙用也。往必受剝，不往，則順而止之，所以挽回其消息盈虛之數，而合於天行也。

Secondly, considering the aspect of what is lost, the worldly kind of approximate wisdom and insight can give rise to secular eloquence and literary talent, but they actually erode the essential aspects of true cultivation. From the perspective of what is gained, it is another path. Now, focusing on the aspect of what is lost, both worldly and transcendent practices are said to be "unfavorable for moving forward." This does not mean one should remain passive and let it deteriorate; rather, it points to the subtle method of restoration: moving forward necessarily leads to loss, whereas not moving forward means allowing things to stop naturally with the trend—this is precisely the method of harmonizing with the natural cycles of increase and decrease, and aligning with the way of heaven.

象曰：山附於地，剝。上以厚下安宅。山附於地，所謂得乎丘民而為天子也。百姓足，君孰與不足？故厚下乃可安宅，此救剝之妙策也。觀心釋者：向上事須從腳跟下會取，正是此意。六爻約世道，則朝野無非陰柔小人，惟一君子高居塵外；約佛化，則在家出家皆以名利相縻，惟一聖賢遠在蘭若；約觀心，則修善斷盡，惟一性善從來不斷。

The Great Image Commentary says: Mountains attached to the earth, this is the hexagram of "Breaking Up." A ruler learns from this to treat the people generously and secure his own position. Zhixu explains: A mountain remains standing because it is attached to the earth, which is exactly what Mencius said, that one can only become a king by gaining the support of the people. When the people are prosperous, how could the ruler be in want? Therefore, treating the people generously ensures the stability of one's own dwelling, which is the wise strategy to prevent decline. From the perspective of the mind: The great matter of upward aspiration must be experienced from one's own feet. This is precisely the meaning. Now looking at the six lines: From the perspective of worldly governance, the court and the people are nothing but weak and petty men, leaving only a gentleman high above the world. From the Buddhist teaching perspective, both lay and monastic people are bound by fame and fortune, leaving only a sage dwelling far away in a quiet retreat. From the perspective of observing the mind, the good deeds cultivated in the Later Heaven have been completely stripped away, leaving only the inherent goodness within the nature, which has never been cut off.

初六：剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。床者所以棲身，剝床則身無所棲矣。初在最下，故如剝足。於世法為惡民，於佛法為惡伽藍民，於觀心為剝損戒足也。別約得者，是剝去四惡趣因；然設無四惡趣，則大悲無所緣境，故誡以蔑貞凶。

Initial Line Six: The bed is being stripped away, starting from the foot of the bed, abandoning the correct path, which is dangerous. The Image Commentary says: Stripping the bed from the foot signifies the destruction of the lower part. Zhixu's explanation: The bed is used for resting the body. If the bed is stripped away, the body has nowhere to rest. Initial Line Six is at the very bottom, so it is like stripping the foot of the bed. In terms of worldly affairs, it corresponds to wicked common people; in terms of Buddhist teachings, it corresponds to wicked monks who work in the monastery (those who live in the temple and perform miscellaneous tasks); in terms of observing the mind, it corresponds to the loss of the 'foot' of upholding precepts. If we consider it from the aspect of what is gained, this signifies the removal of the causes leading to the four evil paths of hell, hungry ghosts, animals, and asuras. However, if there were no four evil paths, the great compassion of the Bodhisattva would have no object to focus on, so the line statement still warns that abandoning the correct path is dangerous.

六二：剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。於世法為惡臣，於佛法為惡檀越，於觀心為剝損禪定。無定，則散亂不能辨理，故未有與。別約得者，是剝去人天散善；然設無人天散善，則無以攝化眾生，故亦誡以蔑貞凶。

Six Two: The bed is being stripped away, reaching the junction between the bed frame and the legs, abandoning the right path, which is dangerous. The Image Commentary says: Stripping the bed at the joint indicates that one has not yet received the proper support. Zhixu's explanation: When paired with worldly affairs, it refers to wicked ministers; when paired with Buddhist teachings, it refers to benefactors with improper intentions (tanyue refers to lay donors who give alms); when paired with observing the mind, it refers to the loss of meditation. Without meditation, the mind becomes scattered, and one cannot clearly understand the truth, hence 'no one to support'—meaning there is no helper. If we consider it from the aspect of what is gained, this is the removal of good deeds practiced in the scattered mind of the human and heavenly paths. However, if there were no such scattered good deeds in the human and heavenly paths, there would be no way to guide and transform sentient beings, so it similarly warns 'abandoning the right path brings danger.'

六三：剝之無咎。象曰：剝之無咎，失上下也。於世法，為混跡小人之君子；於佛法，為有正見之外護；於觀心，為剝損智慧。剝慧則不著于慧，故能因敗致功，坐斷兩頭而失上下。又別約得者，是剝去色無色界味禪暗定，故得無咎。

Six Three: Being in a state of decline without fault. The Image Commentary says: Decline without fault is because it has disengaged from both above and below. Zhixu's explanation: When paired with worldly affairs, it is a gentleman among petty people; when paired with Buddhist teachings, it is a lay protector with correct views; when paired with observing the mind, it is wisdom being stripped away. When wisdom is stripped away, one no longer clings to wisdom, thus being able to achieve accomplishments through failure, cutting off both existence and non-existence at once and being unrelated to all the yin forces above and below. If we consider it from the aspect of what is gained, it is removing the meditation that clings to sensory pleasures in the form and formless realms, and the meditation that is dull without wisdom, thus achieving no fault.

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。下卦如床，上卦如身，今剝及身膚，不可救矣。於世法為惡宰輔，於佛法為惡比丘，於觀心為剝無一切因果。別約得者，是剝去二乘入真法門；然設無真諦，則無以出生死而不染世間過患，故誡以切近於災，所謂毫釐有差，天地懸隔也。

Six in the Fourth: The peeling has reached the skin and flesh of a person, which is dangerous. The Image Commentary says: peeling the bed to the skin, indicating that calamity is imminent. Zhixu's explanation: the lower trigram represents a bed, and the upper trigram represents the human body. Now the peeling has reached the skin and flesh of the body, which cannot be recovered. Applied to worldly affairs, this represents a corrupt minister; applied to Buddhist teachings, it represents a bad monk; applied to observing the mind, it represents completely stripping away all causes and effects (i.e., the view of annihilation). If we consider it from the aspect of what is gained, this is the removal of the path leading to the truth for the two vehicles of arhats and pratyekabuddhas. However, if there is no truth to rely on, one cannot escape birth and death and remains unspoiled by worldly afflictions. Therefore, it warns that calamity is already very close—this is what is meant by a slight error leading to a great difference.

六五：貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。於世法，為柔君以在君位，又居陽而得中，能師事上九高賢，挽回天下之亂，如文王之師呂尚。於佛法，為福德比丘作叢林主，率眾僧以師事聖賢。於觀心，為即修惡以達性惡；性惡融通，任運攝得佛地性善功德，故無不利。又別約得者，從空入假，剝二邊以歸中道，故須達中道統一切法，如貫魚以宮人寵，使法法皆成摩訶衍道，則無不利。

Six in the Fifth: Like a string of fish, leading the palace attendants in succession to receive the master's favor, there is no disadvantage. The Image Commentary says: Receiving the master's favor through the attendants, there is ultimately no mistake. Zhixu's explanation: In worldly terms, it refers to a weak ruler occupying the position of a ruler, yet being in a yang position and achieving the center, able to treat Upper Nine, the great sage, with the respect of a teacher, thus restoring the chaos of the world. Just as King Wen of Zhou took Lü Shang as his teacher. In Buddhist terms, it refers to a monk with virtue and merit becoming the abbot of a monastic community, leading the monks to honor the sages with the respect of a teacher. In the context of observing the mind, it refers to understanding the inherent evil in the nature through the evil actions created in the Later Heaven, as the Tiantai school teaches that the Buddha nature inherently contains both good and evil; the Buddha does not cut off the inherent evil but can freely transform and guide. Once the inherent evil is fully understood, it naturally leads to the accumulation of the good virtues inherent in the Buddha's nature, so there is no disadvantage. If we consider it from the aspect of what is gained, it is moving from the view of emptiness to the view of provisional phenomena, removing the extremes of emptiness and existence and returning to the Middle Way. Therefore, one must fully understand the Middle Way encompassing all phenomena, just as a string of fish or a line of palace attendants proceed in succession, making each phenomenon become the path of Mahayana, thus there is no disadvantage.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。於世法為事外高賢，如呂尚箕子之類；於佛法為出世高流，人間福田；於觀心為性善終不可剝，故如碩果不食。君子悟之以成道，小人恃之而生濫聖之慢者也。別約得者，亦指性德從來不變不壞。能悟性德，則當下滿足一切佛法，故君子得輿；執性廢修，則墮落惡趣，故小人剝廬。

The top line says: A large fruit remains uneaten, the gentleman thus obtains a carriage and chariot, while the petty person strips his own house. The Image Commentary says: The gentleman obtaining a carriage is because he is loved by the people; the petty person stripping his house is because he is ultimately incapable of being entrusted with responsibility. Zhixu's explanation says: When paired with the worldly way, it refers to a lofty sage who remains detached, like Lü Shang and Ji Zi; when paired with the Buddhist way, it refers to a transcendent monk, a source of merit in the world; when paired with observing the mind, it refers to the inherent goodness in one's nature that cannot be stripped away, hence like that large fruit that remains uneaten. The gentleman who understands this attains enlightenment, while the petty person, relying on it, develops arrogance, thinking himself a sage. If we consider it from the aspect of what is obtained, it also refers to the inherent virtue that has never changed or been destroyed. Those who realize the nature's virtue instantly possess all the Buddha's teachings, hence the gentleman obtaining the carriage; if one clings to the idea of 'inherent nature' and neglects actual practice, one will fall into evil paths, hence the petty person stripping his house.

（震下　坤上）復：亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。約世道，則衰剝之後必有明主中興而為復；約佛化，則淪替之後必有聖賢應現，重振作之而為復；約觀心又二義：一者承上卦約失言之，剝而必復，如平旦之氣，好惡與人相近，又如調達得無根信也；二者承上卦約得言之，剝是蕩一切情執，復是立一切法體也。若依第三觀，

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement of "Fu" (Return) says: Smooth and unimpeded. There is no illness in going out or coming in. Friends come without fault. Repeating this path, one returns after seven days. It is advantageous to go somewhere. Zhixu's explanation: From the perspective of worldly governance, after decline and decay, there must certainly be a wise ruler who revives the state, which is called "Fu"; from the perspective of Buddhist teachings, after the decline of the Dharma, there must certainly be a sage and virtuous person appearing in the world to revive and restore it, which is also called "Fu"; from the perspective of observing the mind, there are two meanings: one is to speak from the aspect of what was lost in the previous hexagram, when the process of elimination reaches its end, return must inevitably occur, just like the clear breath at dawn mentioned in the "Mencius," which is still close to ordinary people's good and evil, and also like the case of Devadatta (Tieda), who although falling into hell, still generated "rootless faith" (a single thought of faith arising勉强ly without the support of good roots); the other is to speak from the aspect of what was gained in the previous hexagram, elimination is the removal of all emotional attachments, and return is the establishment of the nature of all dharmas. If we match this with the third level of observation in Tiantai's teachings,

則從假入空名剝，從空入假名復。若一心三觀，則以修吻性名剝，稱性垂化名復。復則必亨，陽剛之德為主，故出入可以無疾；以善化惡，故朋來可以無咎。一復便當使之永復，故反復其道，至於七日之久，則有始有終，可以自利利他而有攸往也。

Then moving from the provisional view into the empty view is called "Pei," and moving from the empty view back into the provisional view is called "Fu." If we match this with the concept of "One Mind Three Views" (simultaneously comprehending the three truths of emptiness, provisional, and middle in a single thought), then using practice to align with one's true nature is called "Pei," and following one's true nature to benefit all beings is called "Fu." Since there is a return, it must be smooth and unimpeded: the virtue of yang is dominant, so going out and coming in does not cause any affliction; using goodness to transform evil, so when friends come, there is no mistake. Once there is a return, it should be allowed to continue returning, so it says "repeating this path," for seven days, with a beginning and an end, in this way one can benefit oneself and others and proceed forward.

彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。觀心釋者：佛性名為天地之心，雖闡提終不能斷，但被惡所覆而不能自見耳。苦海無邊，回頭是岸。一念菩提心，能動無邊生死大海。復之所以得亨者，以剛德稱性而發，遂有逆反生死之勢故也。此菩提心一動，則是順修，依此行去，則出入皆無疾，朋來皆無咎矣。

The Commentary on the Judgment says: The hexagram "Return" is smooth, because the yang is returning; it moves with agitation but follows the gentle, thus there is no illness in going out or coming in, and there is no mistake when friends come. Repeating this path, returning once every seven days, this is the way of heaven. It is advantageous to go forward, because the yang is growing. In the return, one can roughly see the original heart of the generation and renewal of heaven and earth. Zhixu explains this in terms of observing the mind: the Buddha-nature is called the heart of heaven and earth. Even the "one阐提" (a person who has completely cut off the roots of goodness), though extremely evil, will ultimately not be able to cut off this, but only is covered by evil and does not see it himself. The sea of suffering is boundless, but turning back is the shore. A single thought of seeking enlightenment, the Bodhi mind, can shake the boundless sea of birth and death. The hexagram "Return" can be smooth, precisely because this strong virtue is arising in accordance with its nature, thus creating the momentum to reverse the stream of birth and death. When this thought of the Bodhi mind arises, it is the practice in accordance with one's nature; following it, there is no illness in going out or coming in, and there is no mistake when friends come.

然必反復其道七日來復者，體天行之健而為自強不息之功當如是也。充此一念菩提之心，則便利有攸往，以剛雖至微，而增長之勢已自不可御也，故從此可以見吾本具之佛性矣。又出謂從空出假，入謂從假入空。既順中道法性，則不住生死，不住涅槃，而能遊戲於生死涅槃，故無疾也。朋謂九界性相，開九界之性相咸成佛界性相，故無咎也。

As for the necessity of "reversing the path and returning after seven days," it means understanding the vigorous movement of the heavenly way, and cultivating the effort of self-reliant perseverance, which should be like this. Expanding this single mind of bodhi, one is able to proceed forward; because although the yang energy is now extremely weak, its growing momentum is unstoppable, so from here one can see the Buddha-nature that is inherently complete within me. Furthermore, "coming out" refers to moving from the emptiness perspective into the provisional perspective, while "entering" refers to moving from the provisional perspective into the emptiness perspective. Since one follows the nature of the Middle Way, one does not remain stuck in birth and death, nor does one remain fixed in Nirvana, but can freely move between birth and death and Nirvana, thus there is no illness. "Friend" refers to the nature and appearance of the nine realms; by revealing the nature and appearance of the nine realms one by one, they all become the nature and appearance of the Buddha's realm, thus there is no mistake.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。楊慈湖曰：舜禹十有一月朔巡狩，但於冬至日則不行耳。觀心釋者：復雖有剛長之勢而利有攸往，然必靜以養其機，故觀行即佛之先王，既大悟藏性之至日，必關閉六根，脫粘內伏，暫止六度萬行商旅之事，但觀現前一念之心，而未可遍歷陰界入等諸境以省觀也。

The Great Image Commentary says: Thunder lies hidden in the earth, which is the hexagram of Return; the former kings closed the borders on the day of Winter Solstice, merchants and travelers did not go out, and the sovereign did not tour the land. Zhixu first cites the words of Yang Jian, a Song dynasty scholar (styled as Cihu): Yu Shun and Da Yu still went out for inspection on the first day of the eleventh lunar month, but they did not go out on the day of Winter Solstice. Then, interpreting from the perspective of observing the mind: Return has the trend of yang strength growing and is favorable for moving forward, but one must cultivate tranquility to nurture that vital energy. Therefore, the 'former kings' in the stage of 'Observing Practice is Buddha' must close the six sense doors of eyes, ears, nose, tongue, body, and mind on the 'Winter Solstice Day' of great awakening to the Buddha-nature, stripping away clinging to external phenomena, withdrawing them inward, and temporarily suspending the activities of the six paramitas and myriad practices, which are like merchants traveling, and focusing only on the present moment of mind. One must not traverse and observe all the various realms such as the five aggregates, eighteen elements, and twelve entrances.

初九：不遠復，無祇悔，元吉。象曰：不遠之復，以修身也。此如顏子。約佛法者，正慧了了，頓見佛性，頓具諸行，所以元吉，如圓教初住；又約六度，即是般若正道。六二：休復，吉。象曰：休復之吉，以下仁也。此如曾子。約佛法者，正定得中，鄰真近聖，如圓教十信；又約六度，即是正定與慧相連。

Chu Jiuzhou: Going out a short distance and then turning back, there is no regret, and it is very auspicious. The Image Commentary says: Returning without going far is used for cultivating oneself. Zhixu's explanation: This is like Yan Hui, who is always aware of his faults without ever committing them again. In terms of Buddhist teaching, this is pure wisdom clearly seeing the Buddha nature at the moment, and possessing all practices at once, so it is very auspicious, corresponding to the initial stage of the circular teaching's 'first dwelling' position (first breaking through ignorance, first attaining the dharmakaya). If paired with the six perfections, it is the correct path of wisdom. Liu'er: Returning in a beautiful and virtuous way, it is auspicious. The Image Commentary says: The auspiciousness of returning comes from being willing to be beneath the benevolent. Zhixu's explanation: This is like Zeng Shen, who examines himself three times a day. In terms of Buddhist teaching, this is pure meditation attaining the middle way, already close to reality and near the sacred position, corresponding to the 'ten faiths' stage of the circular teaching. If paired with the six perfections, it is pure meditation and wisdom united.

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。此如子路。約佛法者，有定有慧而不中正，故須先空次假後中，名為頻復，勤勞修證而得無咎；又約六度，即是精進勤策相續。六四：中行獨復。象曰：中行獨復，以從道也。此如蘧伯玉。約佛法者，正定而與初應，如通教利根接入於圓；又約六度，即是忍辱，由與初應，則生法二忍便成第一義忍。

Six in the Third: Repeatedly returning, although there is danger and hardship, there is no mistake. The Image Commentary says: The danger and hardship of repeated return, in terms of principle, is without fault. Zhixu's explanation: This is like Zilu, who was glad to hear of mistakes, and who would change and then relapse, and relapse and then change again. In terms of Buddhist teaching, this involves both determination and wisdom, but does not dwell in the middle and is not in the proper position, so it is necessary to first cultivate the emptiness view, then the provisional view, and finally the middle view, returning repeatedly, which is called 'repeated return'; diligent and arduous cultivation and verification thus result in no mistake. If matched with the six perfections, it corresponds to diligence—constantly urging the body and mind without interruption. Six in the Fourth: Walking in the middle and returning alone. The Image Commentary says: Returning alone while walking in the middle is to follow the correct path. Zhixu's explanation: This is like Qu Boyu, who at fifty years old realized the mistakes of the previous forty-nine years. In terms of Buddhist teaching, this is pure meditation corresponding to the initial nine, like those with sharp roots in the general teaching being guided into the perfect teaching. If matched with the six perfections, it corresponds to patience; since it corresponds to the initial nine, the two kinds of patience—patience with beings and patience with the Dharma—directly become 'the first meaning patience' (dwelling in the highest patience of the middle way reality).

六五：敦復，無悔。象曰：敦復無悔，中以自考也。此如周宣、漢文、宋仁。約佛法者，定慧調勻，亦且得中，但與陽太遠，故必斷惑證真之後，俟開顯而會入圓位，如藏通二乘；又約六度，即是持戒，雖遠於初，但自考三業無失，自然合理而得無悔。

Six in the Fifth: Being sincere and earnest in returning, there is no regret. The Image Commentary says: Being sincere and earnest in returning, thus one self-examines in the middle path. Zhixu's explanation: This is like the middle-renewing and maintaining rulers such as King You of Zhou, Emperor Wen of Han, and Emperor Renzong of Song. In terms of Buddhist teachings, this is the harmonious balance of concentration and wisdom, and being in the middle. However, it is still far from the yang line, so one must first eliminate defilements and attain the truth, and then after the Lotus Sutra reveals the true reality, one will return to the position of the perfect teaching. It is like the two vehicles of the Hinayana and the Sautrantika teachings. If matched with the six perfections, it is upholding precepts. Although it is far from the beginning line, as long as one self-examines and finds no faults in body, speech, and mind, it naturally conforms to reason and has no regret.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。此如王安石方孝孺等，生今反古，名為迷復，非昏迷不復之謂。約佛法者，不中不正，恃世間小定小慧以為極則，因復成迷，故不惟凶，且有災眚。若以此設化教人，必大敗法門，損如來之正法，至於十年而弗克征，以其似佛法而實非佛法，反於圓頓大乘之君道，如今世高談圓頓向上者是也。又約六度，即是佈施，而遠於智慧，著相，著果報，起慢，起愛，亦能起見，故雖是善因，反招惡果，良由不達佛法之君道故耳。

Six at the Top: A return that is lost in confusion, dangerous, with both natural disasters and human calamities. Using it to go to war will ultimately result in a great defeat, causing the sovereign to also suffer misfortune, leading to a period of ten years during which military campaigns cannot be launched. The Image Commentary says: The danger of returning in confusion arises from violating the proper way of a ruler. Zhixu's explanation: This is like people such as Wang Anshi and Fang Xiaoru, who live in the present age yet insist on restoring ancient systems, hence it is called 'returning in confusion,' not meaning they are in a state of confusion and unwilling to turn back. From the perspective of Buddhist teachings, it is neither in the middle nor in the proper position, relying on a little meditation and wisdom in the world as the highest standard. Because 'returning' has become a form of confusion, it not only brings danger but also invites calamity. If one uses this approach to teach and guide others, it will inevitably lead to the failure of the teaching, damage the correct Dharma of the Buddha, and result in a period of ten years during which military campaigns cannot be launched—because it appears like the Dharma but is not truly the Dharma, violating the great vehicle Mahayana path of the 'ruler's way.' Just as today's people who talk much about the great vehicle and often boast about the immediate attainment of enlightenment. If paired with the six perfections, it would be giving alms; yet it is distant from wisdom, clinging to external phenomena, clinging to results, giving rise to arrogance, attachment, and wrong views. Thus, although the cause is good, it leads to a bad result, truly because it does not understand the fundamental great path of the Buddha's teachings.

（震下　乾上）無妄：元亨利貞，其匪正有眚，不利有攸往。約世道，則中興之治合於天道而無妄；約佛法，則中興之化同於正法而無妄；約觀心，則復其本性，真窮惑盡而無妄：皆元亨而利於正者也。然世出世法，自利利他，皆須深自省察，不可夾一念之邪，不可有一言一行之眚。儻內匪正而外有眚，則決不可行矣。聖人持滿之戒如此。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement of "Wu Wang" (No False Movement) says: It is greatly smooth and favorable to maintain correctness; if it is not in accordance with correctness, there will be calamity, and it is unfavorable to go forward. Zhi Xu's three interpretations: From the perspective of worldly governance, the revival of the state conforms to the heavenly way, so it is real and free from falsehood; from the Buddhist perspective, the revival of teaching is in accordance with the correct dharma, so it is real and free from falsehood; from the perspective of observing the mind, the original nature is restored, the true suchness is fully revealed, and all delusions are completely cut off, so it is real and free from falsehood. These are all cases of great smoothness and favorability in maintaining correctness. However, both worldly and transcendent methods, whether for self-benefit or benefiting others, must be deeply self-examined, without any thought of wrongness, and without any misconduct in speech or action. If the mind is not correct and there is also misconduct externally, then it will absolutely not be feasible. The sages' warning about how to maintain when things are full is thus very strict.

彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往。無妄之往，何之矣？天命不祐，行矣哉！震之初爻全攬乾德為體，故曰自外來為主於內也。性德雖人人本具，然在迷情反為分外。今從性起修，了知性德是我固有，故名為主於內。夫既稱性起修，必須事事隨順法性。儻三業未純，縱有妙悟，不可自利利他。既不合於性德，則十方諸佛不護念之，安能有所行哉。

The Commentary on the Judgment says: The hexagram Wuwang (No Delusion) has a strong line coming from outside to become the master of the inner trigram. The trigram Zhen (Thunder) is dynamic and strong, and the strong line is in the center and corresponds with the upper trigram. Thus, it is greatly smooth and conforms to the right path, which is the mandate of heaven. If it does not conform to the right path, there will be calamity, and it is not advantageous to go anywhere. If one is truly without delusion but insists on going somewhere, where can one go? If heaven's mandate does not support, how can one move at all? Zhixu explains: The first line of the trigram Zhen entirely takes the strong and vigorous virtue of Qian (Heaven) as its own essence. Therefore, it is said, "a strong line coming from outside to become the master of the inner trigram." Although the virtue of nature is originally complete in everyone, to those who are confused, it seems like something external. Now, by cultivating in accordance with one's true nature, one realizes that the nature's virtue is originally one's own, so it is called "being the master within." Since one is cultivating in accordance with one's true nature, one must follow the nature of the Dharma in all things. If the body, speech, and mind are not pure, even if one has subtle realizations, one must not use them for self-benefit or benefiting others. If one does not conform to the nature's virtue, the Buddhas of the ten directions will not protect or cherish him, so what can he do?

象曰：天下雷行，物與無妄。先王以茂對時，育萬物。佛法釋者：師子奮迅，三世益物，名茂對時；番番種熟脫，使三草二木任運增長而歸一實，名育萬物。初九：無妄往吉。象曰：無妄之往，得志也。彖云無妄之往何之矣，乃指匪正有眚，出於無妄而往於妄也；此云無妄往吉，乃依此真誠無妄而往應一切事也，所以得志而吉。

The Great Image Commentary says: Thunder moves under heaven, and all things are endowed with the nature of truth and sincerity; thus the sage-kings understood to strive in accordance with the order of time, nurturing all beings. Zhixu explained with Buddhist teachings: The Buddha enters the samadhi of the lion's vigorous effort, benefiting all beings in the past, present, and future lives, which is called striving in accordance with the order of time; planting seeds repeatedly for beings, allowing them to mature and attain liberation, so that all beings, whether great, medium, or small grasses, and large or small trees (as illustrated in the Lotus Sutra's analogy of medicinal herbs, representing beings with different capacities), naturally grow and return to the same path of true reality, which is called nurturing all beings. The line Initial Nine says: To proceed with truth and sincerity, it is auspicious. The Image Commentary says: To proceed without falsehood is to realize one's aspirations. Zhixu explained: The Commentary on the Judgment says, "Where does the movement of the unassuming go?" referring to situations where something is not proper and leads to calamity—originally from truth, yet moving toward falsehood. Here, "to proceed without falsehood is auspicious" means to respond to all affairs based on this sincerity, thus realizing one's aspirations and achieving auspiciousness.

六二：不耕穫，不災畬，則利有攸往。象曰：不耕穫，未富也。田一歲曰災，三歲曰畬。世未有不耕而獲、不災而畬者。夫不耕不災，此絕無望於獲畬者也，然能獲能畬，此何以致之乎？孔子云：隱居以求其志，行義以達其道。又云：耕也，餒在其中矣；學也，祿在其中矣。六二以陰柔中正，上應九五陽剛中正之君，惟以求志達道為心，而毫不以富貴利祿為念，乃利有攸往而不變其塞耳。

Six Two: Not sowing for the sake of harvest, not clearing land for the sake of cultivated fields, this is actually beneficial for moving forward. The Image Commentary says: Not sowing yet reaping, indicates one has never intended to seek wealth. Zhixu's explanation: When land has been cultivated for one year, it is called 'zai' (i.e., zui, newly cultivated land), and when it has been cultivated for three years, it is called 'yu' (cultivated land). There is no such thing as reaping without sowing or obtaining cultivated land without clearing it. If one neither sows nor clears, this is someone who has no expectation of harvest or cultivated land; yet he is able to reap and obtain cultivated land, how is this possible? Confucius said: Retreating to maintain one's aspirations, promoting righteousness to realize one's principles. He also said: Farming may lead to hunger, but studying leads to salary. Six Two, with its yin and flexible nature, is in the center and upholds correctness, corresponding to Nine Five, the yang and upright ruler. Focused solely on maintaining his aspirations and attaining the great way, he does not place wealth and honor in his heart, thus it is beneficial to move forward without changing his conduct even in times of hardship.

六三：無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。不中不正，居震之上，此執無妄之理而成災者也。夫行人得牛，何乃執理而求償於邑人？豈非禍及無辜者乎。吳幼清曰：無妄之善有三：剛也，當位也，無應也。剛者，實也；當位者，正也；無應者，無私累也。諸爻或有其三，或有其二，或有其一。初九、三皆全，其最善也；九五九四有其二，九五剛而中正，九四剛而無應，是其次也；六二上九有其一，六二中正，上九剛實，是又其次也。

Six Three: A sudden misfortune—someone tied up a cow here, a passerby took it away, and people from the same town suffered as a result. The Image Commentary says: the passerby obtained the cow, while people from the same town suffered. Zhi Xu explains: Six Three is neither in the center nor in the proper position, and it is at the top of the shaking trigram. This is the person who clings to the principle of 'truth without falsehood' and thus brings about misfortune. Why should the passerby, who took the cow, insist on claiming it from the people of the same town? Is this not causing innocent people to suffer? The following is from Wu Cheng: The advantages of the hexagram Wu Wang are threefold: yang strength, proper position, and no response. Yang strength means fullness, proper position means correctness, and no response means no private attachments. Each line may have all three, two, or only one of these. The lines of Chiu Ji and Ji San have all three, which is best; Ji Wu and Ji Si have two, Ji Wu is strong and in the center and upright, Ji Si is strong and has no response, which is next; Li Er and Shang Ji each have one, Li Er is in the center and upright, Shang Ji is strong and solid, which is next.

唯六三於三者咸無焉，而亦得為無妄，何也？下比中正之六二，上比剛實無私之九四。譬如有人，在己雖無一善，而上有嚴師，下有良友，親近切磨，夾持薰染，亦不至於為惡，上六三之所以亦得為無妄也。陳旻昭曰：世固有忠臣孝子，遇不得已之時勢，竟冒不忠不孝之名，而萬古不能自白者。因災而息其欲自陳白之妄心，是為無妄之災。如係牛於邑而行人得之，彼行人決不可查考，而邑人決無以自白，惟有吞聲忍氣，陪償其牛而已。忠臣孝子之蒙怨者亦復如是。

Only the line six in the third position does not possess any of these qualities, yet it is still considered as "wu wang" (no false fortune). This is because it is below the line six in the second position, which is upright and proper, and above the line nine in the fourth position, which is strong, solid, and free from private interests. Just as a person may have no virtues of their own, but has a strict teacher above and a good friend below, and is constantly influenced by them through daily interaction and discussion, they will not commit evil deeds. This is why the line six in the third position can also be considered as "wu wang." (The original text says "shang six in the third position," and the character "shang" is likely a mistake for "ci.") The following is a quote from Chen Mingzhao: There are indeed loyal ministers and filial sons in the world, but when they encounter unavoidable circumstances, they may end up with a reputation of being disloyal or unfilial. They cannot clear their names for generations. Because of this disaster, their desire to prove themselves is extinguished, which is called "wu wang zhi zai" (a disaster of no false fortune). It is like a cow that is tied up in a town and is taken away by a passerby. The passerby cannot be traced, and the townspeople cannot defend themselves, so they can only silently endure and lose the cow. The loyal ministers and filial sons who suffer injustice are in the same situation.

九四：可貞，無咎。象曰：可貞無咎，固有之也。以陽居陰，不好剛以自任，蓋其德性然也。九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。剛健中正，此無妄之至者也。夫立身於無過之地者，未免責人太過，所謂執藥反成病矣，故勿藥而有喜。蓋以己律人，則天下孰能從之。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。以陽居陰，雖非過剛，而居無妄之極，則是守常而不知變通者也。既無善權方便，其何以行之哉。

Nine in the Fourth: It can maintain uprightness and will not commit mistakes. The Image Commentary says: If one remains upright without fault, it is because this virtue is inherent. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin position, does not like to display strength or take responsibility by itself. This is because its virtue is naturally like this. Nine in the Fifth: A disease arising without cause, but not taking medicine can lead to good fortune. The Image Commentary says: The medicine for treating a disease of no cause should not be taken lightly. Zhixu's explanation: Nine in the Fifth is strong and upright, and stays in the center and maintains uprightness. It is a person who is truly without false pretense and reaches the extreme. However, someone who is in a position of no fault is hard to blame others too severely. This is called taking the medicine and instead getting sick. Therefore, not taking medicine brings good fortune. Because using one's own standard to demand others, who in the world can keep up? Nine at the Top: It is truly without false pretense, but acting in this way brings calamity and no benefit. The Image Commentary says: Acting without false pretense leads to calamity at the extreme. Zhixu's explanation: Nine at the Top has a yang line in a yin position. Although it is not overly strong, being at the extreme of no false pretense makes it someone who rigidly follows the routine without knowing flexibility. Since it lacks skillful and adaptable methods, how can it be successful?

佛法釋者：六爻皆悟無妄之理而為修證者也。初九正慧直進，故現生克果而得志。六二正定治習，故須於禪法不取不證，則可以借路還家。六三不中不正，雖有小小定慧能開示人，令其得道得果，如行人得牛，而自己反成減損，久滯凡地，如邑人之災。九四慧而有定，自利有餘，

Zhi Xu explained the six lines of the hexagram through Buddhist teachings: the six lines all represent people who have realized the truth of 'real and without delusion' and have actually practiced and attained realization. The first line is pure wisdom moving forward continuously, so one can attain the fruit in this very life and have one's aspirations fulfilled. The second line uses pure meditation to counter habitual tendencies, so one must not cling to meditation and not remain fixed in that partial realization, thus being able to use this path to return to one's true nature (i.e., using meditation as a path to return to reality). The third line is neither in the center nor in the proper position; although it has a little bit of meditation and wisdom that can guide others and enable others to attain realization and fruits—like a passerby leading away a cow—the self actually suffers a loss, remaining stagnant in the status of an ordinary person for a long time, just like an innocent person in the same town suffering a disaster. The fourth line is wisdom combined with meditation, sufficient for self-benefit.

乃是達其性具定慧，非是修而後有。九五剛健中正，自利已圓，為眾生故，示現病行，豈更須對治之藥？即初心修觀亦復如是，一切境界無非性德，體障即德，無可對治也。上九不中不正，恃性德而不事修德，躬行多眚，何利之有？蓋由一味高談向上，以至於窮，故成災也。

This is realizing the inherent nature of innate purity and wisdom, not something acquired through cultivation. The Nine in the Fifth is strong and upright, maintaining the middle and upholding correctness, having already perfected self-benefit. For the sake of all beings, it manifests the "suffering path" of sharing in the suffering of all beings. Why would it need medicine to cure? Even those who first begin to cultivate and observe are like this: all phenomena are merely manifestations of the nature's virtues. Recognizing obstacles as immediate merit, there is nothing to be cured. The Nine at the Top does not occupy the center nor is it in the proper position. It relies solely on the inherent nature's virtues but refuses to put in the effort of cultivation. Its actions are full of faults. How can it bring any benefit? This is because it一味 talks about "the single stroke upward," leading to the extreme, thus resulting in calamity.

（乾下　艮上）大畜：利貞，不家食吉，利涉大川。畜，蓄積也，蓄積其無妄之道以養育天下者也。約世道，則中興之主復於無妄之道，而厚蓄國家元氣；約佛化，則四依大士復其正法之統，而深養法門龍象；約觀心，則從迷得悟，復於無妄之性，而廣積菩提資糧：皆所謂大畜也。世出世法，弘化進修，皆必以正為利，以物我同養為公，以歷境練心為要，故不家食吉而利涉大川也。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Gen (Mountain). The hexagram statement of "Da Xu" (Great Accumulation) says: It is advantageous to maintain rectitude; it is auspicious not to eat idly at home; it is advantageous to cross a great river. Zhixu's explanation says: "Xu" means accumulation, which refers to the accumulation of the true and unpretentious way of the previous hexagram, used to nurture the world. From the perspective of worldly governance, it is the restoration of the way of unpretentiousness by a ruler who revives the country's vital energy; from the perspective of Buddhist teachings, it is the reestablishment of the orthodox lineage by the "Four Reliance Bodhisattvas" (four types of saints who can be relied upon in the degenerate age), thus deeply cultivating outstanding talents in the Buddhist path; from the perspective of observing the mind, it is the transformation from confusion to enlightenment, returning to the nature of unpretentiousness, thus widely accumulating the merit and resources leading to enlightenment: all of these are called "Great Accumulation." Whether in worldly affairs or transcendent practices, whether promoting teachings or personal cultivation, one must always maintain rectitude as a benefit, regard the nurturing of all beings as a common goal, and regard the trials of experience as essential. Therefore, it is auspicious not to eat idly at home, and it is advantageous to cross a great river.

彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。乾之剛健，艮之篤實，皆有輝光之義焉，以此日新其德，則蓄積深厚廣大，故名大畜。然所謂利貞、不家食吉、利涉大川者，非是性外別立修德，乃稱性所起之修，全修在性者也。試觀乾德之剛，上行居卦之終，而六五能尊尚之，且卦體外止內健，豈非本性大正之道乎？六五以柔中之德，上則養賢師以風天下，下則養賢士以儲國用，豈非不家食吉之正道乎？且以柔中之德，應九二天德之剛，剛柔相濟，何遠不通，豈非利涉大川之正道乎？

The Commentary on the Judgment says: The Great Accumulation hexagram embodies strength, firmness, and radiance, and it renews its virtue daily. The strong lines ascend and honor the virtuous, thus restraining the strength, which is the great right path. To not eat idly is auspicious, meaning the state nourishes the virtuous. It is advantageous to cross a great river, meaning it follows the heavenly way. Zhixu explains: The strength of Qian and the firmness of Gen both contain the meaning of radiance; using this to renew virtue daily, accumulation becomes profound and vast, hence it is called "Great Accumulation." However, the notions of benefiting by maintaining correctness, not eating idly being auspicious, and benefiting by crossing a great river are not external practices apart from one's nature, but rather developments arising from one's nature. Look at the Yang strength of Qian ascending to the top of the hexagram (referring to the top line, upper nine), which is honored by the line six five. Moreover, the outer part of the hexagram is stopping, and the inner part is strength, which is precisely the great right path within one's nature. The line six five, with its yin softness in the center, honors the virtuous elders above to enlighten the world, and the capable men below to prepare for the state's needs. Is this not precisely the right path of "not eating idly is auspicious"? Furthermore, with its yin softness in the center, it responds to the Yang strength of line nine two, which possesses the virtue of heaven. The interaction of Yang and Yin is balanced, so how could distant places be unattainable? Is this not precisely the right path of "advantageous to cross a great river"?

象曰：天在山中，大畜。君子以多識前言往行以畜其德。一山之中具有天之全體，一念心中具攝十世古今。攬五時八教之前言，該六度萬德之往行，以成我自心之德。以此自畜，即以此畜天下矣。吳幼清曰：識，謂記之於心。德大於前言往行，猶天之大於山也。以外之所聞所見，而涵養其中至大之德，猶山在外而藏畜至大之天於中也。前言往行，象山中寶藏之多；德象天之大。

The Great Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation; thus, the gentleman understands the need to widely remember the words of past sages and the deeds of former virtuous persons, in order to cultivate his own virtue. Zhixu explains: Within a single mountain lies the entire heaven, and within a single thought lies the span of ten kalpas from past to future. One gathers the teachings of the five periods and eight methods of the past sages (the Tiantai school's classification of the Buddha's teachings into five periods: Avatamsaka, Shravakayana, Mahayana, Prajna, and Sutra and Nirvana, and eight methods of teaching and practice), and includes the six paramitas and myriad practices of past sages, to accomplish the virtue of one's own mind. Using this to cultivate oneself is also using it to cultivate the world. The following is from Wu Cheng: 'Mind' refers to what is remembered in the heart. Virtue surpasses the words and deeds of the past, just as heaven surpasses the mountain. Using external knowledge and experience to nurture the great virtue within, is like the mountain outside containing the great heaven within. The words and deeds of the past are like the abundant treasures within the mountain; virtue is like the vastness of heaven.

初九：有厲，利己。象曰：有厲利己，不犯災也。六爻皆具剛健篤實輝光之義而自新新民者也。初九陽剛在下，正宜隱居求志，故有惕厲之功，而先利自己。己利既成，任運可以利人；若己躬下事未辦，而先欲度人，則犯災矣。九二：輿說輹。象曰：輿說輹，中無尤也。剛而得中，專修定慧，似無意於得時行道者，然自利正是利他之本，故中無尤。

Chu Ji: There is danger, but it is advantageous to first take care of oneself. The Image Commentary says: danger is advantageous to oneself, meaning not to provoke calamity. Zhi Xu's explanation: The six lines of the Great Accumulation hexagram all embody the qualities of strength, sincerity, and brilliance, representing people who renew themselves and also renew others. The initial line is yang and is at the very bottom, so it should retreat and remain steadfast in its aspirations. Therefore, one should cultivate vigilance and caution, first perfecting oneself. When one has achieved self-perfection, it naturally benefits others. If one's own affairs are not yet settled, and one rushes to help others, calamity will follow. Ji Er: The axle of the carriage has been removed. The Image Commentary says: the carriage is removed from the axle, meaning to be in the center without error. Zhi Xu's explanation: Ji Er is yang and is in the center of the lower trigram, focusing on cultivating concentration and wisdom. It seems not to be eager to promote the great way. However, self-benefit is the foundation of benefiting others, so being in the center without error.

九三：良馬逐，利艱貞。曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。剛而得正，居乾之上，不患不能度生也，患其欲速喜進，失於防閒耳。故必利於艱貞，閒其輿衛，乃利攸往。亦以上有六四之良友、六五之賢君、上九之明師，與之合志，必能互相警勵，故可往也。

Nine in the Third: A fine horse galloping and chasing, it is advantageous to maintain uprightness amidst difficulties. Practicing daily the affairs of chariot warfare and defense, it is advantageous to proceed. The Image Commentary says: Advantageous to proceed is in harmony with the aspirations above. Zhixu's explanation: Nine in the Third is yang and in a proper position, located at the top of the Qian trigram, not troubled by the inability to transform sentient beings, but troubled by its eagerness to achieve results and its desire for advancement, lacking restraint. Therefore, it must be advantageous to maintain uprightness amidst difficulties, and to train well its chariots and guards, thus making it advantageous to proceed. Moreover, above it are Six in the Fourth, a good friend; Six in the Fifth, a virtuous sovereign; and Upper Nine, a wise teacher, all in harmony with its aspirations. They will surely mutually encourage and inspire each other, thus making it possible to proceed. (The original text says '曰闲舆卫', but the commonly circulated version uses '日', meaning daily practice.)

六四：童牛之牿，元吉。象曰：六四元吉，有喜也。柔而得正，下則應初九剛正之良友，親九三剛正之畏友，上則近六五柔中之聖君，過端未形而潛消默化，如童牛未角，先施以牿，更無牴觸之患。以此自養，以此為天下式，大善而吉，悅而且樂者矣。

Six in the Fourth: First fasten a crossbar to prevent the young ox from resisting, which brings great auspiciousness. The Image Commentary says: Six in the Fourth is greatly auspicious, there is joy. Zhixu's explanation: Six in the Fourth is a yin and flexible line in a proper position. It is in harmony with Nine at the Beginning, a righteous and virtuous friend below, and is close to Nine in the Third, a righteous but cautious friend above. It also relies on Six in the Fifth, a flexible and moderate sage ruler above. The signs of error have not yet formed and are already silently resolved and transformed. It is like the young ox's horns have not yet grown, but a crossbar is first fastened on it, so there is no hidden danger of pushing or injuring others. Use this to cultivate oneself and to set an example for the world. This is a great good and auspicious, bringing both joy and happiness.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。豶，犗也。犗則不暴，而牙仍堅利也。柔得中位，尊上賢而應下乾，性德既無偏頗，所養又復周足，自利成就，可以君臨天下，舉天下之善惡眾庶無不入吾陶冶，故如豶豕之牙。上九：何天之衢，亨。象曰：何天之衢，道大行也。以剛柔相濟之德，當聖君師保之任，隱居所求之志，至此大行無壅，蓋不啻行於天衢也。

Six in the Fifth: The tusks of a castrated wild boar, auspicious. The Image Commentary says: The auspiciousness of Six in the Fifth is due to joyous occasions. Zhixu's explanation: "Fen" means castration. Once castrated, the wild boar is no longer fierce, yet its tusks remain hard and sharp. Six in the Fifth is gentle and resides in the central position, looking upward to honor Nine at the Top's virtue, and looking downward to correspond with the Heaven trigram. Its inherent virtue is balanced and complete, self-cultivation is achieved, and thus it can rule the world. The world includes all beings, good and evil, who are all brought under its influence, just as the tusks of a castrated wild boar have power without harming others. Nine at the Top: How broad the heavenly thoroughfare is, it is prosperous. The Image Commentary says: The heavenly thoroughfare is where the Way is greatly practiced. Zhixu's explanation: Nine at the Top, with virtue that harmonizes both strength and flexibility, bears the responsibility of a sage ruler and teacher. The aspirations it held fast to during seclusion are now fully realized without obstruction, surpassing even the great path that connects to heaven.