The Trigram of Cultivation

（震下　艮上）頤：貞吉。觀頤，自求口實。約世道，則畜德以養天下；約佛化，則畜德以利群生；約觀心，則菩提資糧既積，而長養聖胎也。自利利他，皆正則吉；皆須視從來聖賢之所為頤者何如，皆須自視其所以為口實者何如。

The lower trigram of the primary hexagram is Zhen (Thunder) and the upper trigram is Gen (Mountain). The hexagram statement of "Yi" (Nourishment) says: Upholding righteousness brings good fortune. Observe how others nourish people, and then seek for sustenance in one's own mouth. Zhixu's three interpretations: From the perspective of worldly governance, it is to accumulate virtue in order to nourish the world; from the perspective of Buddhist teachings, it is to accumulate virtue in order to benefit all beings; from the perspective of observing the mind, it is that the nourishment for attaining enlightenment has already been sufficiently accumulated, and thus one can further cultivate the "saintly embryo" (a metaphor for the fruit of enlightenment being nurtured within the mind). Whether it is self-benefit or benefiting others, as long as it conforms to righteousness, it is auspicious; one must also observe how the sages of old nourished people, and also examine what one uses to fill one's own mouth.

彖曰：頤，貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民。頤之時大矣哉。養正則吉，明養而非正、正而不養皆非吉道也。不觀聖賢之所養，則無以取法思齊；不觀自養之口實，則無以匹休媲美。且如天地全體太極之德以自養，即能普養萬物；聖人養賢輔成己德，即可以及萬民。誰謂養正之外別有利人之方？故正自養時，即全具位育功能而稱大也。

The Commentary on the Judgment says: The hexagram of "Nourishment" brings good fortune when one adheres to the correct path, meaning that nourishment in accordance with the right way is auspicious. "Observing nourishment" refers to observing the object being nourished. "Seeking one's own sustenance" refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous in order to benefit the people. The significance of the timing of the hexagram of "Nourishment" is great. Zhixu explains: saying "nourishment in accordance with the right way brings good fortune" points out that merely nourishing without correctness, or merely being correct without nourishing, are not auspicious paths. Without observing what the sages and virtuous nourish, one cannot take them as a model; without observing what one uses to fill one's mouth, one cannot compare oneself with the ancients. For example, if Heaven and Earth use the entire virtue of the Supreme Ultimate to nourish themselves, they can universally nourish all things; if the sage nourishes the virtuous to assist in perfecting his own virtue, he can benefit the people. Who says that nourishing in the right way is separate from methods that benefit others? Therefore, when one is properly cultivating oneself, one already fully possesses the function described in the Doctrine of the Mean as "Heaven and Earth are in their proper places, and all things flourish," hence it is called great.

象曰：山下有雷，頤。君子以慎言語，節飲食。言語飲食皆動之象也，慎之節之，不失其止也，故知養正莫善於知止。初九：舍爾靈龜，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。陽剛為自養養他之具，知止為自養養他之貞。初九陽剛足以自養，如靈龜服氣，可不求食，而居動體，上應六四，觀彼口實，反為朵頤，失其貴而凶矣。此如躁進之君子，於佛法中，則如乾慧外凡，不宜利物。

The Great Image Commentary says: Mountains below the thunder, this is the hexagram of "Nourishment"; the gentleman understands from this that speech should be cautious and diet should be restrained. Zhixu explains: speech and diet are both images of movement; to be cautious and restrained in them is to not lose the principle of stillness, so it is known that cultivating the correct path has nothing better than knowing how to stop. Initial Nine: abandoning your own spiritual turtle, yet staring at me as I chew, dangerous. The Image Commentary says: observing my chewing, it is no longer worth cherishing. Zhixu explains: yang is the capital for self-cultivation and nourishing others; knowing how to stop is the correct path for self-cultivation and nourishing others. Initial Nine is yang, which is sufficient for self-cultivation, like the spiritual turtle that can breathe in vital energy without needing food; yet it is in a state of movement, and corresponds to Six in the Fourth, looking longingly at what others have in their mouths, and itself opens its mouth with saliva flowing, thus losing its precious nature, hence danger. This is like a gentleman who is eager to advance; in Buddhism, it is like an external worldly person in the stage of 'Dry Wisdom' (dry wisdom, not yet nourished by meditation), who is not yet suitable to benefit others.

六二：顛頤，拂經，于丘頤，征凶。象曰：六二征凶，行失類也。以上養下，乃理之常。六二陰柔，反藉初九之養，拂其經矣。又居動體，恐或不肯自安，將求頤於六五之丘。五雖與二為應，然亦陰柔，不能自養，何能養人？征則徒得凶耳。兩陰無相濟之功，故為失類。此如無用之庸臣，於佛法中，則如時證盲禪，進退失措。

Six Two: Turning upside down to seek sustenance downward, which goes against the usual way; instead turning to seek sustenance from the Six in the Fifth on the high hill, going there would be dangerous. The Image Commentary says: The danger of the Six Two's action is that it has lost its kindred. Zhixu's explanation: Sustenance from above to below is the usual way. The Six Two is a yin and flexible line, yet it turns to the Nine at the Beginning to sustain itself, which goes against the usual way. It is also in the trigram of Zhen (Thunder), which suggests it may not be content with its position and is about to seek sustenance from the Six Five on the high hill. Although the Six Five corresponds with the Six Two, it is also a yin and flexible line. If it cannot sustain itself, how can it sustain others? Going there can only bring unnecessary misfortune. There is no mutual support between two yin lines, hence the loss of kindred. This is like a useless official; in Buddhism, it is like a 'blind Chan' (a kind of dry meditation without wisdom eye) who has only temporarily attained a similar state of realization, and thus is lost in both directions.

六三：拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。陰柔不能自養，又不中正，以居動極，拂於頤矣，雖有上九正應，何能救之？終於無用而已。此如邪僻之宰官，於佛法中，則如六群亂眾，大失軌範。

Six Three: Defying the way of nurturing, even if one holds to uprightness, there will be misfortune. For ten years, one will not be of any use, and there will be no benefit. The Image Commentary says: For ten years, one is not used, indicating a great deviation from the right path. Zhixu's explanation: Six Three is阴柔 and incapable of self-nurturing, and it is neither in the center nor in the proper position. It is also at the extreme point of movement, completely defying the way of nurturing. Although it corresponds properly with Upper Nine, how can it be saved? In the end, it is of no use. This is like a corrupt official; in the Buddhist teachings, it is like the 'Six Groups of Monks' (six monks in the Vinaya scriptures who frequently break precepts and disrupt the monastic community), disturbing the assembly and greatly damaging the standard of conduct.

六四：顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。陰柔得正而居止體，雖無養具，得養之貞者也。下應初九，賴其養以自養養人，此如休休有容之大臣，吉之道也。初方觀我而朵頤，我隨其視之耽耽、欲之逐逐，以禮而優待之。在初則不足貴，在我則養賢以及萬民，可謂上施光矣。於佛法中，則如賢良營事，善為外護。

Six in the Fourth: Turning upside down to seek sustenance from below, it is auspicious; like a tiger with bright eyes watching intently, desiring continuously without error. The Image Commentary says: The auspiciousness of turning the mouth downward comes from the radiance of the superior position. Zhixu's explanation: Six in the Fourth isyin softness yet in the correct position, and is situated in the stillness of the mountain (Geng). Although it does not have the means to sustain others, it maintains the correct way of sustenance. It responds to Nine at the Beginning below, relying on the sustenance from Nine at the Beginning to sustain itself and also to sustain others. This is like a broad-minded minister, which is the way of auspiciousness. Nine at the Beginning originally looks at me with desire, and I follow its bright gaze and continuous desire with proper courtesy. This is not something worth much to Nine at the Beginning, but for me, it is to sustain the virtuous person and thus benefit the people. It can be said to be the radiance of the superior position. In the Buddhist teaching, it is like a virtuous attendant monk managing the temple affairs, skillfully acting as an external protector.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。陰柔無養人之具，空居君位，故名拂經。居止之中，順從上九，此亦養賢以及萬民，為得其正者也，但可處常，不可處變，宜守成，不宜創業耳。此如虛己之賢君，於佛法中，則如柔和同行，互相勉（最又+力）。上九：由頤，厲吉，利涉大川。象曰：由頤厲吉，大有慶也。以陽剛居止極，卦之所以為頤者此也。此如望隆之師保，可以拯濟天下者矣。於佛法中，則如證道教授，宰任玄綱。

Six in the Fifth: Defying the norm, dwelling in peace and upholding the right path brings good fortune; it is not suitable for crossing a great river. The Image Commentary says: The good fortune of dwelling in firmness comes from following the superior power with flexibility. Zhixu's explanation: Six in the Fifth is yin and soft, lacking the means to nourish others, yet occupying the position of a ruler, hence called 'contrary to the norm.' It is located in the middle of the stopping form of Gen, following up nine with flexibility, which is also a way of supporting the virtuous and benefiting all people, thus following the right path. However, it can only deal with the normal situation and not with changes, suitable for maintaining the existing order but not for initiating new endeavors. This is like a wise ruler who humbly waits on others; in the Buddhist context, it is like a gentle fellow practitioner who encourages each other (the original text has a rare character here, written as 'most' with 'force' added, meaning encouragement). Nine at the Top: The nourishment of the entire hexagram comes from it; maintaining a sense of danger and vigilance brings good fortune, suitable for crossing a great river. The Image Commentary says: The good fortune of being cautious comes from great joy. Zhixu's explanation: Nine at the Top, being yang and strong, is located at the extreme point of Gen's stopping form. The entire hexagram being called 'Yi' depends on it. This is like a respected teacher and guardian minister who can save the world. In the Buddhist context, it is like a teacher who has attained the path, presiding over the discipline of the Dharma gate.

（巽下　兌上）大過：棟撓，利有攸往，亨。約世道，則賢君以道養天下，而治平日久；約佛化，則四依以道化群生，而佛法大行；約觀心，則功夫勝進而將破無明也。夫治平既久，則亂階必萌，所宜防微杜漸；化道既盛，則有漏易生，所宜陳規立矩；功夫既進，則無明將破，所宜善巧用心也。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Dui (Lake). The statement of the hexagram Da Guo (Great Excess) says: The beams are bent downward, which is favorable for going forward and achieving success. Zhixu's three interpretations: From the perspective of worldly governance, it refers to a virtuous ruler nurturing the people with the right path, leading to a long period of peace; from the perspective of Buddhist teachings, it refers to the four-reliance great bodhisattvas guiding all beings with the correct path, leading to the widespread spread of the Buddha's teachings; from the perspective of observing the mind, it refers to great progress in practice, about to break through ignorance. When peace lasts long, the steps toward disorder will inevitably arise, so one should guard against small signs and prevent them from growing; when teachings are widespread, the faults of clinging to the conditioned realm will easily arise, so one should establish rules; when practice advances, ignorance is about to be broken, so one should skillfully apply the mind.

彖曰：大過，大者過也。棟撓，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。大者既過，所以必當思患豫防。初上皆弱，所以剛中，不宜恃勢令撓。剛雖過而得中，又以巽順而悅行之，所以猶有挽回匡濟之術，乃得亨也。永保無虞亦在此時，盛極忽衰亦在此時，其關係豈不大哉。

The Commentary on the Judgment says: The Great Excess hexagram signifies an excessive condition. The main beam is bent because the ends are too weak. Although the yang lines are excessive, they are in the center, acting with humility and joy, which is beneficial for movement and leads to success. The significance of the Great Excess hexagram is great. Zhixu explains: Since the excessive condition has already occurred, one must anticipate calamities and take precautions. The first line and the top line are both yin and weak, so the middle yang lines must adhere to the middle path. They should not rely on momentum to bend the main beam. Although the yang is excessive, it is in the center, and it is carried out with humility and joy, so there is still a way to correct and remedy the situation, hence achieving success. Preserving peace and security is precisely at this time, and sudden decline also occurs at this time. How significant is this situation?

象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。澤本養木，而反滅木，大過之象也。惟以獨立不懼、遁世無悶之力持之，庶學有本而養有素，可以砥柱中流耳。初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。世法佛法，當大過時，皆以剛柔相濟為得，過剛過柔為失。今初六以柔居巽體之下而在陽位，無功名富貴以累其心，唯庸德庸言、下學上達以為其務者也。約佛法者，定有其慧，兼以戒德精嚴，故無咎。

The Great Image Commentary says: Great water has submerged the trees, which is the image of the Great Excess; the gentleman thus understands the need to stand alone without fear and to retreat from the world without distress. Zhixu's explanation: A marsh and water are originally meant to nourish trees, but now they have submerged them, which is the image of excess. Only by possessing the strength of "standing alone without fear and retreating from the world without distress" can learning have a solid foundation, cultivation have depth, and one become a pillar in the middle of the stream. Initial Sixth: Using white reed grass as a cushion, there is no fault. The Image Commentary says: Using white reed grass is the symbol of a gentle person in a low position. Zhixu's explanation: In the time of Great Excess, both worldly and Buddhist practices are appropriate when they balance firmness and gentleness, and inappropriate when they are overly firm or overly gentle. Now, the Initial Sixth, with a yao of gentleness in the lowest position of the Xun trigram, is not burdened by fame or fortune. It only practices ordinary virtue, speaks in an ordinary manner, and attains the higher through starting from the lower. In Buddhist terms, this is meditation combined with wisdom, further enhanced by strict discipline, hence there is no fault.

九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。剛而得中，又居陰位，陽得陰助，如枯楊生稊、老夫女妻之象，蓋過於下賢者也。約佛法者，慧與定俱，如先見道，後修事禪，故無不利。九三：棟撓，凶。象曰：棟撓之凶，不可以有輔也。過剛不中，任其剛愎，以此自修則德必敗，以此治世則亂必生，故棟撓而凶。約佛法者，純用邪慧，故不可有輔。

Nine Two: A withered poplar tree sprouts new buds, and an old man marries a young wife; there is no misfortune. The Image Commentary says: An old man marrying a young wife represents an excessive union. Zhixu's explanation: Nine Two is yang and resides in the center of the lower trigram, yet it is in a yin position. Yang receives the assistance of yin, just like a withered poplar tree sprouting new buds and an old man marrying a young wife. This represents bending oneself down to the wise, which is excessive. In Buddhist terms, it is wisdom and concentration existing together. It is like first seeing the path and then practicing the worldly meditation, so there is no misfortune. Nine Three: The main beam bends, which is dangerous. The Image Commentary says: The danger of the main beam bending is due to the lack of assistance. Zhixu's explanation: Nine Three is overly strong and does not reside in the center, acting stubbornly and rigidly. If used for self-cultivation, it will surely lead to failure in virtue; if used for governing the world, it will surely bring about chaos and disorder. Therefore, the main beam bends and is dangerous. In Buddhist terms, it is using perverse cleverness, so no one can assist.

九四：棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。剛而不過，足以自立立人，但居悅體，恐其好大喜功而不安守，故誡以有它則吝。約佛法者，亦是慧與定俱，但恐夾雜名利之心，則自利利他未必究竟，故誡以有宅則吝。

Nine in the Fourth: The main beam is raised high, which is auspicious; if there are other thoughts, there will be regret. The Image Commentary says: The auspiciousness of the elevated beam is because it does not bend downward. Zhixu's explanation says: Nine in the Fourth is yang and strong but not excessive, sufficient to stand on its own and benefit others; however, since it is in the body of Dui (Joy), it fears that it may be ambitious and unwilling to stay within its proper place, thus warning that having other thoughts will result in regret. In terms of Buddhist teaching, this is also about wisdom and concentration being present together, but fearing that there is a mixture of desire for fame and wealth, so self-benefit and benefit to others may not be complete, hence the warning that having other intentions will result in regret. (When Zhixu quoted the line statement, he wrote '有它' as '有宅', which is phonetically similar and acceptable.)

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。雖云陽剛中正，然在大過之時，則是恃其聰明才智者也。享成平之樂，不知民事艱難，且不知下用賢臣，惟與上六陰柔無用之老臣相得，何能久哉。約佛法者，慧力太過，無禪定以持之，何能發生勝果。上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。居過極之地，惟有柔正之德而無濟難之才，故不免於凶，而實非其咎也。約佛法者，正定無慧，終為頂墮。

Nine in the Fifth: A withered poplar tree blooms flowers, an old woman marries a young man, there is no blame nor praise. The Image Commentary says: A withered poplar tree blooms flowers, how can it last long? An old woman marrying a young man is also a disgrace. Zhixu's explanation: Nine in the Fifth, although it is a yang line in the middle and upright, but in the time of excessive excess, becomes someone who relies on his own cleverness and wisdom. Enjoying peace and security, he does not know the hardships of the people, and does not understand how to use the virtuous ministers below, but only connects with the upper sixth line, a yin line without ability, in mutual affection. How can it last long? In Buddhist terms, it is wisdom power that is excessive, without meditation to hold it, how can it produce superior results? Upper Sixth: Wading through deep water, the head is submerged, dangerous, but without blame. The Image Commentary says: The danger of wading too deep is not to blame him. Zhixu's explanation: The upper sixth line is in the extreme position of excess, possessing only the virtue of flexibility and uprightness, but no ability to save in crisis, so it is inevitable to have danger, but it is really not his fault. In Buddhist terms, it has pure meditation but no wisdom, ultimately leading to 'top falling'—reaching the peak but falling down again.

（坎下　坎上）習坎：有孚，維心亨，行有尚。約世道，則太平久而放逸生，放逸生而患難洊至；約佛法，則從化多而有漏起，有漏起而魔事必作；約觀心，則慧力勝而夙習動，夙習動而境發必強：皆習坎之象也。然世出世法，不患有重沓之險難，但患無出險之良圖。誠能如此卦之中實有孚，深信一切境界皆唯心所現，則亨而行有尚矣，又何險之不可濟哉。

The upper and lower trigrams of the Primary Hexagram are Kan (Water). The Hexagram Statement of "Gai Kan" (Progressing Through Obstacles) says: With sincerity in the heart, there is only the path of success, and actions will be commendable. Zhixu's three interpretations: From the perspective of worldly governance, when peace lasts long, people become lazy and indulgent, and when indulgence arises, difficulties follow one after another; from the Buddhist perspective, when many people follow the teachings, there will be loss due to defilements, and when defilements arise, demonic affairs will certainly occur; from the perspective of observing the mind, when wisdom increases, past habitual tendencies will be stirred up, and when these tendencies arise, the realm of experience will certainly become intense: these are all signs of multiple dangers. However, both worldly and transcendent methods do not fear having multiple dangers, but fear lacking a good method to escape them. If one can truly be like the central Yang line of this hexagram, with inner solidity and genuine sincerity, deeply believing that all phenomena are merely manifestations of the mind, then there will be success and commendable actions, and how could there be any danger that cannot be overcome?

彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國。險之時用大矣哉。善觀心者，每即塞以成通。夫習坎雖云重險，然流而不盈，潮不失限，何非吾人修道之要術。所貴深信維心之亨，猶如坎卦之剛中一般，則以此而往，必有功矣。且險之名雖似不美，而險之義實未嘗不美：天不可升，天非險乎？山川丘陵，地不險乎？城池之險以守其國，王公何嘗不用險乎？惟在吾人善用險而不為險所用，則以此治世，以此出世，以此觀心，無不可矣。

The Commentary on the Judgment says: The hexagram "Cunning Water" signifies repeated dangers. Water flows continuously without overflowing, moving through perilous situations without losing its sincerity. "Only the mind is smooth" is because the strong line is in the center. "Going forward is commendable" is because going forward brings results. The danger of heaven is its high and inaccessible nature, the danger of earth is its mountains, rivers, and hills, and kings and princes set up fortifications to guard their states. The role of danger at specific times is great. Zhixu explains: Those skilled in observing the mind often achieve smoothness by focusing on "blockage" to attain "smoothness." Although repeated dangers may seem perilous, is not the flowing water without overflowing, and the ebb and flow of tides without losing their time limits, all of which are essential for our cultivation? What is precious is the firm belief that "only the mind is smooth," just as the strong line in the hexagram is firm in the center. Then, proceeding with this certainty will surely bring results. Moreover, although the term "danger" may seem unattractive, its meaning is not without beauty: the sky is high and inaccessible, is the sky not dangerous? Mountains, rivers, and hills, is the earth not dangerous? Using the danger of fortifications to guard the state, do kings and princes not use danger? The key lies in our ability to use danger skillfully rather than being used by it; using it to govern the world, to transcend the world, and to observe the mind, nothing is impossible.

象曰：水洊至，習坎。君子以常德行，習教事。常德行，即學而不厭也；習教事，即誨人不倦也。習坎之象，乃萬古聖賢心法，奚險之可畏哉？此正合臺宗善識通塞、即塞成通之法，亦是巧用性惡法門。初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。在險之時，不論自利利他，唯貴有孚而定慧相濟。今初六以陰居下，毫無孚信之德，乃汨沒於惡習而不能自出者也。

The Great Image Commentary says: Water flows in continuous waves, which is the meaning of the hexagram "Kan" (Obstruction); the gentleman thus understands the importance of maintaining constant virtue and mastering the teachings diligently. Zhi Xu explains: "Constant virtue" refers to learning without satiety, and "practicing the teachings" refers to teaching others without weariness. The image of repeated dangers is precisely the method of ancient sages and virtuous persons, so what danger is there? This exactly corresponds to the Tiantai school's method of "distinguishing ease and obstruction, transforming obstruction into ease," which skillfully applies the "nature evil" doctrine. The line "Initial Six": Repeated dangers, falling into a small pit at the bottom of the abyss, which is dangerous. The Image Commentary says: "Entering the abyss again," indicates losing the right path and thus being in danger. Zhi Xu explains: In danger, whether for self-benefit or benefiting others, the most important thing is to have sincerity and to balance wisdom and insight. Now, the line "Initial Six" has a yao of yin in the lowest position, lacking sincerity and virtue, representing someone who is submerged in bad habits and unable to extricate themselves.

九二：坎有險，求小得。象曰：求小得，未出中也。剛中有孚，但居下卦，則夙習尚深，未能頓達聖境，僅可小得而已。六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。不中不正，柔而志剛，自謂出險，不知前險之正來，此如邪見增上慢人，故終無功。

Nine Two: There is danger within the water, and only small gains can be obtained. The Image Commentary says: seeking small gains indicates that one has not yet emerged from the great danger. Zhixu's explanation: Nine Two, being a yang line in the center with sincerity, is located in the lower trigram, indicating deep-rooted past habits that cannot be overcome immediately, thus only small gains can be achieved. Six Three: Coming and going are all within the danger, with danger upon danger and still resting on danger, falling into a small pit within the danger, which is not helpful. The Image Commentary says: coming through the danger again and again, ultimately brings no benefit. Zhixu's explanation: Six Three is neither in the center nor in the proper position, is gentle in nature but strong in will, believing itself to have escaped the danger, without realizing that further danger is approaching; this is like those who hold wrong views and claim attainment without actual realization, hence ultimately bringing no benefit.

六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。柔而得正，與九五之中正剛德相與，所謂因定發慧，正出險之妙道也。正觀如酒，助道如簋，誠樸如缶，方便道如牖，從此可發真而無咎矣。

Six in the Fourth: One cup of wine, two bowls of food, placed in earthenware vessels, and offered through the window, conveying this simple gesture of respect, ultimately without fault. The Image Commentary says: A single cup of wine and two bowls of food signify the meeting of strength and flexibility. Zhixu's explanation: Six in the Fourth is a yin and flexible line in a proper position, interacting with the central and upright strength and vigor of Nine in the Fifth. This is called wisdom arising from stability, the wonderful way to escape danger. Pure observation is like the wine, the various practices that support cultivation are like the food in the bowls, sincerity and simplicity are like the earthenware vessels, and the expedient means are like the window. From here, true wisdom can be generated without error.

九五：坎不盈，只既平，無咎。象曰：坎不盈，中未大也。陽剛中正，已得出世真慧現前，如坎之不盈而風恬浪靜也。但初破無明，餘惑未盡，故中未大，此勉其速趣極聖而已。上六：係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。陰居險極，有定無慧，如凡外痴定，極至非想，終不脫三界繫縛；而見取既深，猶如置于叢棘，永不得免離也。

Nine in the Fifth: The water in the Trigram Kan has not overflowed, but is just level with the edge of the pit, without fault. The Image Commentary says: The water in Kan has not filled up, indicating that the virtue of being in the center has not yet become extensive. Zhixu's explanation: The Nine in the Fifth, being a strong Yang line in the center and upholding correctness, has already attained the real wisdom of transcending the world. It is like the water in Kan not overflowing, resulting in calm winds and waves. However, it has only just begun to remove ignorance, and the remaining confusion has not yet been completely cut off. Therefore, it is said that the virtue of being in the center has not yet become extensive — this is an encouragement to quickly proceed toward the ultimate holy position. Six at the Top: It is bound with a rope and thrown into a thorny bush, unable to escape for three years, which is dangerous. The Image Commentary says: Six at the Top has lost the correct path, hence the danger lasting for three years. Zhixu's explanation: Six at the Top is a Yin line dwelling at the extreme of a dangerous position, having fixedness but no wisdom. It is like the dull meditation of ordinary people and wrong path followers, who, even if they reach the non-thinking state of the non-conceptual heaven, are still bound by the fetters of the three realms. Their clinging to wrong views is deep, just like being thrown into a thorny bush and forever unable to escape.

（離下　離上）離：利貞亨，畜牝牛吉。火性無我，麗附草木而後可見，故名為離。約世道，則重險之時，必麗正法以御世；約佛法，則魔擾之時，必麗正教以除邪；約觀心，則境發之時，必麗正觀以銷陰：故皆利貞則亨也。牝牛柔順而多力，又能生育犢子，喻正定能生妙慧。

The upper and lower trigrams of the primary hexagram are both Li (Fire). The statement of the hexagram Li says: It is advantageous to maintain rectitude and thus achieve success; it is auspicious to raise a mother cow. Zhixu's explanation: Fire has no independent form; it must attach itself to grass and trees to be visible. Therefore, the hexagram is named Li, meaning attachment. From the perspective of worldly governance, in times of great difficulties, one must rely on the correct doctrine to govern the world; from the Buddhist perspective, when demonic disturbances arise, one must rely on the correct teachings to eliminate evil; from the perspective of observing the mind, when phenomena arise, one must rely on pure contemplation to dissolve the five aggregates: thus, it is advantageous to maintain rectitude and achieve success. A mother cow is gentle yet strong, and can give birth to calves, symbolizing pure meditation which gives rise to subtle wisdom.

彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。如日月必麗天，如百榖草木必麗土，吾人重明智慧亦必麗乎性德之正，則自利既成，便可以化天下矣。夫智慧光明必依禪定而發，禪定又依理性而成。今六五六二麗乎中正之位，故有亨道，如牝牛能生智慧犢子而吉也。吳幼清曰：上卦為重明，下卦三爻皆麗乎正。

The Commentary on the Judgment says: Li represents attachment and adherence. The sun and moon adhere to heaven, and all grains and plants adhere to earth. Layer upon layer of brightness adheres to the right path, thus achieving the accomplishment of education and guidance throughout the world. Soft lines adhere to the position of uprightness and correctness, thus achieving success, hence it says that it is auspicious to raise a mother cow. Zhixu explains: Just as the sun and moon must adhere to heaven, and all grains and plants must adhere to earth, our layer upon layer of brightness and wisdom must also adhere to the uprightness and correctness of our inherent virtue. Thus, self-benefit is achieved, and then we can educate and guide the world. The wisdom's brightness must arise from meditation, and meditation must arise from our inherent rationality. Now, the sixth line of the fifth position and the sixth line of the second position adhere to the position of uprightness and correctness, thus achieving the way of success, just as a mother cow can give birth to a wise calf and it is auspicious. The following is from Wu Cheng: The upper trigram represents the image of repeated brightness, and the lower trigram has all three lines adhering to correctness.

象曰：明兩作離，大人以繼明照于四方。明而又明，相續不息，自既克明其德，便足以照四方矣。初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。用觀之始，雖有正慧而行履未純，故常若錯然之象。惟兢兢業業，不敢自安，則德日進而習日除，可闢咎矣，豈俟咎之生而後除哉。

The Great Image Commentary says: Light rises twice, which is the trigram Li (Fire); thus, the superior person understands the need to continuously illuminate all directions with brightness. Zhixu explains: Light is clear and clear again, continuous without interruption; if one can clearly manifest one's inherent virtue, it is sufficient to illuminate all directions. The line Initial Nine says: Steps are confused and disorderly, but if one approaches them with reverence, there will be no fault. The Image Commentary says: Reverence for confused steps is used to avoid faults. Zhixu explains: At the beginning of practice, although one may have pure wisdom, one's actions are still not mature, so they often appear confused. Only by being diligent and cautious, never resting in self-satisfaction, can one gradually improve virtue and eliminate habitual tendencies, thus avoiding faults; why wait until faults arise to remove them?

六二：黃離，元吉。象曰：黃離元吉，得中道也。中正妙定，稱性所成，以此照一切法，使一切法皆成中道，乃絕待圓融之妙止也。九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。過用其慧而無定以濟之，有時歡喜太甚，則鼓缶而歌；有時憂慮太切，則大耋之嗟。悲歡亂其衷曲，乾慧不能自持，其退失也必矣。

Six Two: Attached to the central yellow, great auspiciousness arises. The Image Commentary says: The yellow brightness is the origin of auspiciousness, indicating attainment of the middle path. Zhixu's explanation: This is the subtle meditation of dwelling in the center and upholding correctness, achieving it by following one's true nature; using it to observe all dharmas, making all dharmas become the middle path. This is the wonderful 'stillness' that transcends all dualities and is perfectly unimpeded. Nine Three: Attachment at the time when the sun is westward, if not singing and drumming, one will lament with the sorrow of old age, which is dangerous. The Image Commentary says: When the sun is westward, how can it last long? Zhixu's explanation: Excessive use of wisdom without the regulation of meditation, sometimes excessive joy leads to singing and drumming; sometimes excessive worry leads to lamentations of old age. The turmoil of sorrow and joy disrupts the heart's melody, and that dry wisdom cannot sustain itself, leading inevitably to loss.

九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無無所容也。雖似有慧有定，而實不中不正，不能調適道品，故時或精進則失於太速，而突如其來如；時或懈怠則置諸罔覺，而焚如死如棄如也。夫進銳者退必速，其來既突，則決無所容矣，又何俟於焚死棄而後知其非善終之道哉。

Nine Four: It comes suddenly, like fire burning, like death, like being cast away. The Image Commentary says: Coming suddenly, there is nowhere to take refuge. Zhixu's explanation: Nine Four seems to have wisdom and stability, but in reality it is neither in the center nor in the proper position, and thus cannot properly arrange the thirty-seven stages of practice. Therefore, at times, its effort becomes too urgent, resulting in 'coming suddenly'; at other times, it becomes slack, and the practice is neglected without awareness, resulting in 'burning like fire, dying like death, being cast away like being discarded.' Those who advance too quickly will surely retreat quickly. Since the coming is so abrupt, there is certainly nowhere to take refuge. Why wait until after burning, dying, and being cast away to realize that this is not a proper ending? (The original Image Commentary says 'no place to take refuge,' with an extra 'no' character added.)

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。得中之定，能發實慧，進德固無疑矣。然堯舜其猶病諸，文王望道未見，伯玉寡過未能，孔子聖仁豈敢，從來聖賢之學皆如是也。上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。剛而不過，又居明極，自利已成，化他有術，人自歸慕而折首，非有醜惡而須伐也。身正則邦正，邦正則六合歸心，重譯奉命矣，是之謂王用出征，豈以奮武揚威為出征哉。

Six in the Fifth: Tears flow profusely, sorrow and lamentation, resulting in auspiciousness. The Image Commentary says: Six in the Fifth is auspicious because it is attached to the position of a prince or lord. Zhixu's explanation: Attaining the middle way in meditation leads to the emergence of true wisdom, and the cultivation of virtue naturally progresses without doubt. However, even Yao and Shun felt they had not done enough, King Wen looked at the great path as if he had not yet seen it, Qu Boyu found it difficult to avoid mistakes even when he wished to, and Confucius said he dared not claim to be a sage or a benevolent person. Throughout history, the study of sages and virtuous men has always been like this, hence their tears and lamentations. Nine at the Top: The king goes to war, achieving a glorious feat, capturing the principal villain, and the captives are not of the same kind, thus there is no fault. The Image Commentary says: The king uses military action to correct the state. Zhixu's explanation: Nine at the Top is yang but not excessive, and it is located at the extreme of brightness. Self-benefit has already been achieved, and the ability to guide others is also present. People naturally look up to and follow him, not because there are evil people who must be punished. When the self is upright, the state becomes upright, and when the state is upright, the world will be attracted. Even distant lands that can only communicate through translation come to obey orders. This is called 'the king going to war,' not because of force and intimidation to conquer.

上經始乾坤而終坎離，乃天地日月之象，又寂照定慧之德也，是約性德之始終。下經始咸恆而終既濟未濟，乃感應窮通之象，又機教相叩、三世益物之象也，是約修德之始終。又上經始於乾坤之性德，終於坎離之修德，為自行因果具足；下經始於咸恆之機教，終於既濟未濟之無窮，為化他能所具足。此二篇之大旨也。

Zhi Xu first explains the overall structure of the upper and lower parts of the text. The upper part begins with the trigrams Qian (Heaven) and Kun (Earth), and ends with Kan (Water) and Li (Fire), representing the images of heaven and earth, sun and moon. These also symbolize the virtues of stillness and illumination, meditation and wisdom, discussing the beginning and end of the inherent virtues of nature. The lower part begins with Xian (Harmony) and Heng (Permanence), and ends with Ji Ji (Already Perfect) and Wei Ji (Not Yet Perfect), representing the images of response and interaction, as well as the extremes of hardship and success. These also symbolize the mutual resonance between the roots of sentient beings and the teachings of the Buddha, as well as the Buddha's benefit to sentient beings in the past, present, and future lives. This discusses the beginning and end of the virtues of cultivation. Furthermore, the upper part starts with the inherent virtues expressed by Qian and Kun, and ends with the virtues of cultivation expressed by Kan and Li, indicating that both the causes and results of one's own cultivation are complete. The lower part begins with the resonance between the roots of sentient beings and the teachings expressed by Xian and Heng, and ends with the boundless nature expressed by Ji Ji and Wei Ji, indicating that both the capacity to transform others and the beings being transformed are complete. This is the general meaning of the upper and lower parts.

（艮下　兌上）咸：亨，利貞，取女吉。艮得乾之上爻而為少男，如初心有定之慧，慧不失定者也；兌得坤之上爻而為少女，如初心有慧之定，定不失慧者也。互為能所，互為感應，故名為咸。約世道，則上下之相交；約佛法，則眾生諸佛之相叩；約觀心，則境智之相發。夫有感應，必有所通，但感之與應皆必以正，如世之取女必以其禮，則正而吉矣。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Dui (Lake). The hexagram statement of "Xian" says: It is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. Zhi Xu explains: The Gen trigram is formed when the Kui trigram receives the upper line of the Qian trigram, making it the trigram of the young male. It is like the wisdom of a person who has just begun to cultivate, which is steady and does not lose its calmness. The Dui trigram is formed when the Qian trigram receives the upper line of the Kui trigram, making it the trigram of the young female. It is like the calmness of a person who has just begun to cultivate, which is wise and does not lose its clarity. The two trigrams mutually serve as the one that can feel and the one that is felt, and they mutually feel and respond, so the hexagram is named "Xian" — "Xian" means feeling. From the perspective of worldly governance, it represents mutual communication between above and below; from the perspective of Buddhism, it represents the mutual striking between sentient beings and the Buddha; from the perspective of observing the mind, it represents the mutual illumination between the object of observation and the wisdom that observes. Since there is a feeling, there must be a connection; however, the side that feels and the side that responds must both be upright, just as in the world, marriage must be conducted according to propriety, thus being upright and auspicious.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。咸何以為感哉？下卦坤體之柔，上於六而成兌；上卦乾體之剛，下於三而成艮：乃天地之二氣感應以相與也。又艮止而兌說，以男而下女，此感應之正，所以吉也。約佛法者，艮為生，兌為佛，眾生感佛既專，則佛說法應之；約觀心者，艮為觀，兌為境，觀智研境既專，則境諦開發而得悅矣。世出世法皆以感而成事，故可以見天地萬物之情。

The Commentary on the Judgment says: The hexagram Xian means to feel or be moved by. A yin line moves upward, and a yang line moves downward, so the energies of yin and yang respond to each other and are mutually affectionate; stillness brings joy, and a man submits to a woman below, thus achieving success, being favorable to upholding the right path, and being auspicious for marriage. Heaven and Earth respond to each other, thus giving rise to the transformation and growth of all things; the sage moves the hearts of people, thus bringing peace to the world. By observing what is being felt or moved, the actual conditions of heaven and earth and all things can be seen. Zhixu explains: Why is the hexagram Xian about feeling or being moved? The lower trigram is originally the softness of the Earth, rising to the sixth position to become the trigram Dui; the upper trigram is originally the firmness of Heaven, descending to the third position to become the trigram Gen: this is the mutual response and affection of the energies of Heaven and Earth. Moreover, Gen represents stillness and Dui represents joy, and a man willingly submitting to a woman below is the correct way of mutual response, thus being auspicious. In terms of Buddhist teaching, Gen represents sentient beings, and Dui represents the Buddha; when sentient beings feel the Buddha with single-minded devotion, the Buddha responds by teaching; in terms of contemplative practice, Gen represents the wisdom of observation, and Dui represents the object of observation; when the wisdom of observation thoroughly investigates the object with single-minded devotion, the true nature of the object becomes revealed and joy arises. Both worldly and transcendent practices depend on 'feeling' to accomplish things, so from here we can see the actual conditions of heaven and earth and all things.

象曰：山上有澤，咸。君子以虛受人。慢如高山，法水不停。今山上有澤，豈非以其虛而能受哉。初六：咸其拇。象曰：咸其拇，志在外也。咸雖感而遂通，須不違其寂然不動之體，又須善識時位之宜。儻因感而搖其主宰，則反失能應之本矣。大概感應之道，互為能所，然下三爻既居止體，且在下位，故皆不宜妄應於他；上三爻既居悅體，且在上位，故皆宜善應於物。

The Great Image Commentary says: A mountain with a marsh on top, this is the hexagram of "Salty"; the gentleman understands from this the importance of being humble and receptive. Zhixu explains: Arrogance is like a high mountain, and the waters of the Dharma cannot be retained. Now, how can there be a marsh on a mountain? It is precisely because it is hollow and empty, thus able to contain. The line Initial Six: The response is felt on the big toe. The Image Commentary says: "Salty on the big toe," indicates that the mind is external. Zhixu explains: Although the response is "instantaneous and unimpeded," it must not contradict the still and unmoving nature of the original essence. It must also be skillful in recognizing the appropriateness of time and place. If one is shaken by the response and loses one's own mastery, one would lose the very foundation of what can be responded to. In general, the way of response is mutual, with one being the one who feels and the other the one who is felt. However, the lower three lines are situated in the nature of stillness and are in a lower position, so they should not respond hastily. The upper three lines are situated in the nature of joy and are in a higher position, so they should be good at responding to external things.

今初六以陰居下，而為九四所感，未免腳指先動。夫用行舍藏原無定局，時止則止，時行則行，行得其當則吉，不得其當則凶，故未可判定是非。即所謂志在外者亦自不同：若志在天下，不顧身家，則吉；若志在利名，不顧心性，則可羞矣。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。陰柔中正而為九五所感，儻躁妄欲進則凶，惟安居自守則吉。蓋安居自守，乃順乎柔中之道而不害也。

Now, the initial line, being a yao of yin, is in the lowest position and is influenced by the nine in the fourth position, so its toes begin to move. Whether to act in the world or to retreat and conceal has no fixed rule; when it is appropriate to stop, it should stop; when it is appropriate to act, it should act. If the action is proper, it is auspicious; if not, it is inauspicious. Therefore, it is not yet possible to determine right or wrong here. Even the so-called "aspiration beyond oneself" varies: if the aspiration is for the world and one neglects one's own family, it is auspicious; if the aspiration is for fame and profit and one neglects one's body and mind, it is shameful. Line six-two: the influence is felt in the calf, which is dangerous; remaining in a stable position is auspicious. The Image Commentary says: although it is dangerous, remaining in a stable position brings auspiciousness, because being gentle and yielding does not suffer harm. Zhixu's interpretation: line six-two, being a yin and soft line, is in the central position and upholds correctness, influenced by the nine in the fifth position. If it becomes restless and acts recklessly, it will be dangerous; only by remaining in a stable position and self-restraint will it be auspicious. This is because remaining in a stable position and self-restraint follows the path of being gentle and yielding in the central position, thus not suffering harm.

九三：咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。以剛正居止極而為上六所感，未免亟亟以利生為務，不知欲利他者先須自利成就。若一被順境所牽，則頓失生平所養，亦可羞也。

Nine Three: The response is felt in the thigh, insisting on following others, leading to regret. The Image Commentary says: The response is felt in the thigh, indicating unwillingness to stay in place; the mind is inclined to follow others, but the adherence is too low. Zhixu's interpretation: Nine Three, with a yang strength holding firm at the extreme point of the mountain (Geng) trigram, is moved by the superior sixth line. It cannot help but rush to benefit all beings, but does not realize that to benefit others, one must first achieve self-benefit. Once led by favorable circumstances, all one's cultivation is lost at once, which is indeed shameful.

九四：貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。剛而不過，定慧齊平，得感應之正道，故吉而悔亡。見其己心他心互含互攝，有憧憧往來之象；既以心為感應之本，則凡有血氣莫不尊親，有朋從爾思之象。惟其得感應之正，雖終日感而不違其寂然不動之體，故未感害也；惟其悟一心之往來，雖知本自何思何慮，而還須精義入神以致用，利用安身以崇德，窮神知化以深造於不可知之域，故未肯遽以現前所證為光大也。

Nine in the Fourth: If one maintains correctness, it brings good fortune and the disappearance of regret; if one's mind is uncertain and fluctuating, only those of the same kind will follow one's thoughts. The Image Commentary says: "Maintaining correctness brings good fortune and the disappearance of regret," meaning that one has not yet suffered from the harm of being influenced by external forces; "Fluctuating and wandering thoughts" indicates that one's realm is still not broad enough. Zhixu's explanation says: Nine in the Fourth is yang but not excessive, thus it is in harmony with wisdom and insight, having attained the correct path ofsympathetic response (response and influence), hence it is good and without regret. It sees its own mind and others' minds interpenetrating, thus giving rise to the image of "fluctuating and wandering thoughts." Since it takes the mind as the fundamental basis of感应, all beings with life and breath will naturally respect and follow, thus giving rise to the image of "friends following one's thoughts." It is precisely because it has attained the correct path ofsympathetic response that although it is constantly engaged insympathetic response, it does not deviate from the still and unmoving essence. Therefore, it has not suffered from the harm ofsympathetic response. Also, it is precisely because it understands the movement within the mind that although it knows originally "there is no thinking or deliberation," it still needs to carefully study the meaning and principles as stated in the Great Treatise, to reach the subtle and profound, to apply it skillfully, to secure one's self and cultivate virtue, to thoroughly investigate the subtle and understand changes, thus penetrating the unfathomable realm. Therefore, it does not consider the current realization as already complete.

九五：咸其脢，無悔。象曰：咸其脢，志末也。陽剛中正而居悅體，如艮其背不獲其身、行其庭不見其人之象，乃允合於寂然不動、感而遂通之妙，故得毫無過失可悔，而善始善終，證於究竟，名為志末。末，猶終也。

Nine Five: The response is felt on the back of the neck, without regret. The Image Commentary says: 'The response is felt on the back of the neck,' indicating that the mind has reached the end. Zhixu's explanation: Nine Five, a yang line strong and upright, resides in the center and maintains correctness, situated in the structure of兑 (Joy), akin to the image in the 艮 (Mountain) hexagram, 'stopping at the back without seeing oneself, walking in the courtyard without seeing the person,' which precisely corresponds to the subtle aspect of 'being still and unmoving, yet responding instantly and fully.' Therefore, there is no error or regret, beginning and ending well, attaining the ultimate truth, hence called 'the mind has reached the end.' 'End' here means completion, not superficiality.

上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。柔而得正為兌之主，內依止德，外宣四辯，為咸其輔頰舌之象，說法無盡，誨人不倦，故曰滕口說也。然初之咸拇、上之咸舌皆不言吉凶者，以初心初步有邪有正，事非一概；說法利生亦有邪有正，轍非一途故也。觀於彖辭亨及利貞之誡，則思過半矣。

Upper Sixth: The response is felt in the jaw, cheek, and tongue. The Image Commentary says: "The response is in the cheek, cheek, and tongue," meaning the mouth and tongue are incessantly speaking. Zhixu's explanation: Upper Sixth is a Yin line that is in the correct position, being the main line of the Dui hexagram. Internally it follows the virtue of艮 (Gèn, stillness), and externally it promotes the "Four Unimpeded Discourses" (four kinds of unimpeded eloquence: Dharma, meaning, words, and joyful preaching). This gives the image of the response being felt in the jaw, cheek, and tongue — the teaching has no end, and the effort to guide others is tireless. Therefore, it is said "the mouth and tongue flow endlessly." However, both the initial line's "咸拇" (response in the big toe) and the Upper Sixth's "咸舌" (response in the tongue) do not indicate good or bad fortune, because when one first begins, the step may be right or wrong, and cannot be judged as a whole. Similarly, teaching and guiding others may also be right or wrong, and there are many paths. As long as one understands the hexagram's statement of "smooth" and the warning of "favorable to uprightness," one will understand most of it.

（巽下　震上）恆：亨，無咎，利貞，利有攸往。夫感應之機，不可一息有差；而感應之理，則亙古不變者也。依常然之理而為感應，故澤山得名為咸；依逗機之妙而論常理，故雷風得名為恆。澤山名咸，則常即無常；雷風名恆，則無常即常。又咸是澤山，則無常本常；恆是雷風，則常本無常。二鳥雙遊之喻，於此亦可悟矣。理既有常，常則必亨，亦必無咎。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Zhen (Thunder). The hexagram statement of "Heng" (Permanence) says: It is smooth, there will be no mistakes, it is favorable to maintain the correct path, and favorable to go forward. Zhixu explains: The opportunity for response and interaction cannot differ by even a breath; however, the principle behind such response is unchanging throughout the ages. By following the constant principle, the hexagram of Zai Shan (Lake over Mountain) is named "Xian" (Response); by following the skillful method of responding to the occasion, the hexagram of Lei Feng (Thunder over Wind) is named "Heng" (Permanence). The hexagram "Xian" is named so because "constant" is immediately "impermanent"; the hexagram "Heng" is named so because "impermanent" is immediately "constant". Furthermore, the hexagram "Xian" is the image of Lake over Mountain yet discusses response, indicating that impermanence is originally constant; the hexagram "Heng" is the image of Thunder over Wind yet discusses permanence, indicating that constant is originally impermanent. The analogy of "two birds flying together" from the "Great Parinirvana Sutra" (the Garaniti birds, male and female, always accompany each other without separation, symbolizing the coexistence of constant and impermanent without contradiction) can also be understood from this. Since the principle is constant, constant must be smooth and must have no mistakes.

但常非一定死執之常，須知有體有用：體則非常非無常，用則雙照常與無常。悟非常非無常之體，名為利貞；起能常能無常之用，名利有攸往也。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔相應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。

However, this "constant" is not a fixed and rigid constancy; one must understand that it has a nature and a function. From the perspective of its nature, it is neither constant nor non-constant; from the perspective of its function, it simultaneously reveals both constancy and non-constancy. To realize the essential nature that is neither constant nor non-constant is called "li zhen"; to generate the wonderful function that can be both constant and non-constant is called "li you you wang." The Commentary on the Judgment says: "Heng" means enduring. A strong line ascends, a flexible line descends, thunder and wind interact and stir, being humble and yielding while causing movement, with the interaction between the strong and the flexible. This is the meaning of the hexagram Heng. Enduring and smooth, without fault, favorable to upholding the correct path, is to proceed steadily along one's own way. The principle of heaven and earth is to be enduring and unceasing. Favorable for movement is because the end leads to the beginning. The sun and moon follow the heavenly way and thus can shine eternally; the four seasons change and thus can sustain all things. The sage proceeds steadily along his own way, and thus the world is cultivated and perfected. Observing what is constantly maintained, one can see the true nature of heaven, earth, and all things.

恆何以名久？以其道之可久也。震體本坤，則剛上而主之；巽體本乾，則柔下而主之：此剛柔相濟之常道也。雷以動之，風以鼓之，此造物生成之常道也。巽於其內，動於其外，此人事物理之常道也。剛柔相應，此安立對待之常道也。久於其道，即名為貞，便可亨而無咎。

Zhi Xu explains: Why is the hexagram "Heng" called "permanence"? Because this path can be maintained over a long time. The hexagram Zhen is originally based on the hexagram Kun, with a strong line ascending to become its master; the hexagram Xun is originally based on the hexagram Qian, with a gentle line descending to become its master: this is the constant way of mutual adjustment between strength and gentleness. Thunder comes to move it, wind comes to stir it, this is the constant way of the creative forces generating all things. Inside it is humble and obedient, outside it is vigorous and dynamic, this is the constant way of human feelings and affairs. Strength and gentleness correspond to each other, this is the constant way of establishing various opposing relationships. To proceed constantly along one's own path is called "Zhen," thus enabling one to achieve success without error.

天地之道亦若是而已矣。始既必終，終亦必始；始終相代故非常，始終相續故非斷。非斷非常，故常與無常二義俱成。天地則有成住壞空，日月則有晝夜出沒，四時則有乘除代謝，聖道則有始終體用，皆常與無常二義雙存，而體則非常非無常，強名為恆者也。

The principles of heaven and earth are no different. There must be a beginning if there is an end, and an end if there is a beginning; beginning and end alternate, so they are not constant; yet they continue without interruption, so they are not entirely extinguished. Since they are neither entirely extinguished nor constant, both the concepts of "constant" and "non-constant" apply simultaneously. Heaven and earth have four phases: formation, existence, decay, and emptiness. The sun and moon have day and night alternating. The four seasons have mutual transformation and alternation. The sacred path has beginning and end, form and function—all of them embody both the meanings of "constant" and "non-constant." Yet their essence is neither constant nor non-constant. We can onlywith difficulty give it a name called "constant" for simplicity.

象曰：雷風恆。君子以立不易方。方者，至定而至變、至變而至定者也。東看則西，南觀成北，不亦變乎；南決非北，東決非西，不亦定乎。立不易方，亦立於至變至定、至定至變之道而已。初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。夫居咸者每患無主靜之操持，而居恆者每患無變通之學問。今初六以陰居下，知死守而不知變通，求之愈深，愈失亨貞攸往之利，故凶。

The Great Image Commentary says: Thunder and Wind are the Hexagram of Constancy; the gentleman thus understands to establish himself without changing his direction. Zhixu's explanation: The term "fang" refers to something that is extremely fixed and extremely changeable, extremely changeable and extremely fixed. Standing eastward, it appears westward; standing southward, it appears northward. Is this not change? Yet south will never be north, east will never be west. Is this not fixed? "Establishing oneself without changing direction" is to stand on the path that is extremely changeable and extremely fixed, extremely fixed and extremely changeable. The line Six at the Beginning says: At the beginning, the constancy is dug too deep; even maintaining correctness brings misfortune, and there is no benefit. The Image Commentary says: The misfortune of excessive constancy arises from beginning too deeply. Zhixu's explanation: Those in the Hexagram of Mutual Influence often suffer from lacking a tranquil and still mindset; those in the Hexagram of Constancy often suffer from lacking the knowledge of adaptability. Now, the line Six at the Beginning, with a yin line at the very bottom, only knows to hold fast without knowing adaptability. The deeper the pursuit of constancy, the more it loses the benefit of "smoothness, uprightness, and going forth," hence misfortune.

九二：悔亡。象曰：九二悔亡，能久中也。以剛居柔，且在中位，不偏不倚，無適無莫，乃久於中道，非固執不通之恆，故悔亡也。九三：不恆其德，或承之羞，貞吝。象曰：不恆其德，無所容也。過剛不中，以應上六，未免宜久而不肯久，正與初六相反。然過猶不及，且陽剛而反不恆，尤可羞矣。張慎甫曰：三之不恆，藉口圓融變通而失之者也。

Nine in the Second: Regret disappears. The Image Commentary says: Nine in the Second, regret disappears, is able to maintain the middle path for a long time. Zhixu's explanation: Nine in the Second, with a yang line in a yin place, and located in the middle of the lower trigram, is neither biased nor partial, having no preconceived notions of closeness or distance towards people or matters. This is maintaining the middle path for a long time, not a rigid and unchanging constancy, so regret disappears. Nine in the Third: Cannot maintain one's virtue, someone will bring disgrace to him, even if he remains upright, there is still regret. The Image Commentary says: Not maintaining his virtue, is having nowhere to take refuge. Zhixu's explanation: Nine in the Third is overly strong and not in the center, and goes to correspond with Six at the Top, inevitably being long-lasting when he should be long-lasting, exactly opposite to Six at the Beginning. However, being excessive is just as bad as being insufficient. Moreover, being yang and yet unable to maintain, is even more shameful. The following is from Zhang Shenpu's words: The failure to maintain in Nine in the Third is a person who uses 'flexible and adaptable' as an excuse to lose his constant virtue.

九四：田無禽。象曰：久非其位，安得禽也。四為震主，恆於動者也，動非可久之位，安能得禽？蓋靜方能有獲耳。六五：恆其德貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。柔中而應九二之賢，似得恆之正者，然大君宰化導之權，乃絕無變通闔闢之用，不幾為婦道乎。上六：振恆，凶。象曰：振恆在上，大無功也。陰居動極，志大而才小，位尊而德薄，且下應九三不恆之友，其何以濟天下哉？王安石方孝孺似之。

Nine in the Fourth: Hunting without success. The Image Commentary says: To remain in an improper position for a long time, how can there be a successful hunt? Zhixu's explanation: Nine in the Fourth is the main line of the Zhen hexagram, persistently staying in the state of 'movement'; movement is not a position that can be occupied for long, how can there be a successful hunt? One must be still to gain something. Six in the Fifth: To constantly maintain one's virtue and hold on to it, it is auspicious for a woman, but ominous for a man. The Image Commentary says: A woman maintaining correctness is auspicious because she remains loyal to one man; a man should decide according to righteousness, following a woman is ominous. Zhixu's explanation: Six in the Fifth, being a yin and soft line in the center and corresponding to the virtue of Nine in the Second, seems to have attained the path of constancy; however, it holds the position of a ruler and controls the power to educate the world, yet has no ability to adapt and change, is it not close to the way of a woman? Six at the Top: To speak of constancy in a state of instability, is ominous. The Image Commentary says: To act with constant movement at the top, is greatly ineffective. Zhixu's explanation: Six at the Top, a yin line at the extreme of Zhen, has great ambition but small ability, high status but thin virtue, and corresponds downward to Nine in the Third, who cannot maintain constancy. On what basis can it save the world? Wang Anshi and Fang Xiaoru are similar to this.