The Trigram of Withdrawal

（艮下　乾上）遁：亨，小利貞。夫世間之道，久則必變而後通，進則必退而後久。此卦剛而能止，是不以進為進，而正以退為進者也，故亨。然說一退字，便有似於自利之小道矣；若充此小道，不幾失立人達人之弘規乎？故誡以小利貞，言雖示同小道，而終利於大人之貞也。

The lower trigram of the primary hexagram is Gen (Mountain), and the upper trigram is Qian (Heaven). The hexagram statement of "Dun" (Retreat) says: "It is smooth, and it is advantageous to maintain uprightness in small matters." Zhixu explains: In the world, when something has lasted long, it must change in order to continue; when it has entered a situation, it must retreat a step in order to endure. This hexagram represents something strong and vigorous yet capable of stopping, meaning that it does not regard advancement as advancement, but rather uses retreat as a means of advancement, hence it is smooth. However, when one mentions the word "retreat," it seems as if it is merely a narrow path focused on self-interest. If this narrow path is expanded, would it not lose the grand scale of "establishing others and developing the people"? Therefore, it warns of "advantageous in small matters to maintain uprightness," meaning that although it appears similar to the narrow path, in the end it is advantageous for the great person to maintain uprightness.

彖曰：遁，亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉。尺蠖尚屈而後申，龍蛇亦蟄而後震，君子之學欲自利利他者，豈不以遁而得亨哉。且九五剛當其位，以應六二之賢，乃與時偕行之道，所以亨也。所言小利貞者，慮其陰柔自守之志漸漸浸而長也。夫善遁者，則退正所以為進；不善遁者，則退竟終於不進矣。所關顧不大哉。

The Commentary on the Judgment says: The Hexagram of Retreat is smooth, for it is through retreat that success is achieved. The strong lines are in proper positions and correspond with the lower ones, indicating action in accordance with the times. "A small benefit comes from uprightness" refers to the gradual growth of the yin and flexible elements. The significance of the timing in the Hexagram of Retreat is great. Zhixu explains: Even the caterpillar must first bend before it can stretch, and the dragon and snake must first hide before they can rise. If a gentleman seeks to benefit himself and others, is it not precisely through retreat that success is achieved? Moreover, the line nine in the fifth is strong and in a proper position, and it corresponds with the virtuous line six in the second. This is the way of moving in harmony with the times, hence the success. The phrase "a small benefit comes from uprightness" refers to the concern that the yin and flexible elements, which are inclined to self-preservation, might gradually grow. Those who are good at retreating use retreat as a means to advance; those who are not good at retreating, once they retreat, will never advance again. How significant is the relationship between these two?

象曰：天下有山，遁，君子以遠小人不惡而嚴。外健內止，未嘗有意於遠小人，而小人自不能媚也。以小人為用，故不惡；小不能擅權，故而嚴。約聖學者，天君為主，百骸聽命，耳目口腹之慾不能為亂也。初六：遁尾厲，勿用有攸往。象曰：遁尾之厲，不往何災也。處遁之時，須隨其德位以為進退，方不失亨貞之道。今初六陰柔居下，才位俱卑，惟固守為宜，不可妄往以取災也。此如樂正裘、牧仲。

The Great Image Commentary says: Heaven over mountains, this is the hexagram of Retreat; the gentleman understands from this to keep a distance from petty people, without needing to speak harshly and yet maintaining authority. Zhi Xu explains: The outer part is strong and active, the inner part is still and quiet. Originally, there is no intention to deliberately keep away from petty people, yet petty people naturally cannot flatter their way up. One still needs petty people, so there is no need to despise them; petty people cannot seize power, so there is inherent authority. If this is combined with the study of sages and virtuous people, it is the heart, the 'heavenly sovereign,' that takes charge, with the limbs and body parts obeying orders, and the desires of the ears, eyes, mouth, and stomach unable to cause disorder. The line Six at the beginning says: Retreat and fall to the last place, there is danger and hardship; do not go anywhere. The Image Commentary says: The danger of retreating to the end, what disaster is there if one does not go anywhere? Zhi Xu explains: In a time of retreat, one must decide on advancement or retreat according to one's virtue and position, so as not to lose the way of smoothness and uprightness. Now, the line Six is yin and weak, and occupies the lowest position, with ability and position both low. It is only suitable to hold fast and not to act rashly in advancing, thus causing disaster. This is like the people mentioned in the Mencius, such as the friends of Meng Xianzi, Luozheng Qiu and Mu Zhong.

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。柔順中正，非榮名利祿之所能牽，上應九五剛健中正之君以行其志，國有道不變塞焉，故象以執用黃牛之革。此如伊尹。

Six Two: Using a rope made of yellow oxhide to bind it tightly, no one can untie it. The Image Commentary says: Using a yellow ox, it is about firming one's own resolve. Zhixu's explanation: Six Two is a yin line that is flexible and follows, residing in the center and upholding correctness. It is not something that can be moved by fame and fortune; it corresponds to Nine Five, the strong and upright sovereign, to realize its aspirations. This aligns with what the Doctrine of the Mean says, that even when the state is clear and orderly, one does not change one's conduct in times of hardship. Therefore, the image of 'binding with a yellow oxhide rope' is taken. This is like Yi Yin.

九三：係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。剛而得正，可以有為，而居止極，則未免為遁之一字所繫。此絕人忘世之道，君子之疾也。然雖不能大有所為，亦須厲勉其精神以畜臣妾則吉。所謂不能治國，亦且齊家以為天下風可也。丈人現二子於子路，亦是此意，但無援天下之大手段耳。

Nine Three: Being restrained in retreat, there is danger of illness; nurturing servants and concubines brings good fortune. The Image Commentary says: The danger of being bound in retreat is due to illness and hardship; nurturing servants and concubines brings good fortune, but one cannot accomplish great undertakings. Zhixu's explanation: Nine Three is yang and in the correct position, originally capable of action, but it is at the extreme point of艮 (mountain), so it is inevitably bound by the concept of retreat. This is a path of isolation from people and forgetting worldly affairs, which is the illness of the superior man. Although one cannot achieve great things, one should still strive to nurture servants and concubines, which brings good fortune. That is to say, although one cannot govern the state, one can still manage the household well, setting a precedent for the world. The story in the Analects where the elder man with a bamboo basket lets his two sons greet Zilu is the same idea, but lacking the great means to save the world.

九四：好遁，君子吉，小人否。象曰：君子好遁，小人否也。以剛居柔，上輔九五，下應初六，承天子之德，撫天下之民，休休有容，君子之吉道，非小人所能學也。此如衛武公。（否本音）九五：嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。剛健中正，下應六二陰柔中正之賢，當此遁時，雖有英明神武作略，不自露其才華，遁之嘉美，貞而且吉者也。此如湯王。上九：肥遁，無不利。象曰：肥遁無不利，無所疑也。剛而不過，尊居師保之位，望隆於天下而不自伐其德，故為肥遁而無不利。此如太公。

Nine in the Fourth: Favorable retreat, it is auspicious for the gentleman, but not for the petty person. The Image Commentary says: The gentleman favors retreat, but the petty person does not. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin position, supports Nine in the Fifth above and corresponds with Six at the Beginning below. It receives the virtue of the Son of Heaven and comforts the people under heaven. It is broad-minded and tolerant, which is the auspicious path of the gentleman, something the petty person cannot attain. This is like the Duke of Wei Wu Gong. (The original text here has a small note: "Pǐ is read in its original pronunciation," referring to the word "pǐ" in the line statement "petty person pǐ," which is read as "fǒu," not as the pronunciation of the "Pǐ" hexagram.) Nine in the Fifth: A beautiful retreat, maintaining uprightness brings auspiciousness. The Image Commentary says: A beautiful retreat, uprightness brings auspiciousness, is to have one's mind properly set. Zhixu's explanation: Nine in the Fifth, being strong and upright in the center, corresponds with Six in the Second, a yin line that is upright and proper. At the time of retreat, although possessing brilliant and heroic strategies, it does not display its talents. This is a beautiful retreat, maintaining uprightness and bringing auspiciousness. This is like King Tang of Shang. Nine at the Top: A broad and unburdened retreat, there is no disadvantage. The Image Commentary says: A broad retreat, without any doubt in the heart. Zhixu's explanation: Nine at the Top, with a yang line that is strong but not excessive, holds the esteemed position of the royal teacher and advisor. Its reputation is widespread throughout the world, yet it does not boast of its virtue. Therefore, it is a broad and unburdened retreat, with no disadvantage. This is like Jiang Taigong.

（乾下　震上）大壯：利貞。夫退養之功愈密，則精神道德益壯。然大者既壯，不患不能致用，特患恃才德而妄動耳。利貞之誡，深為持盈處滿者設也。彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大，而天地之情可見矣。夫人一體之中，有大者，有小者；從其大體為大人，從其小體為小人。今言大壯，乃是大者壯也。剛則非情慾所能撓，動則非舊習所能囿，所以壯也。言利貞者，以大者本自正也，不正何以稱大？故正大而天地之情可見矣。約佛法者，天地即表理智，亦表定慧。

The lower trigram of the primary hexagram is Qian (Heaven), and the upper trigram is Zhen (Thunder). The hexagram statement of Dazhuang says: It is advantageous to maintain correctness. Zhixu explains: The more meticulous the effort of withdrawal and cultivation in the previous trigram, the stronger the spirit and morality become. However, once the great aspect has become strong, there is no need to worry about being unable to act, only to fear acting recklessly due to one's talents and virtues. The warning of "advantageous to maintain correctness" is specifically set for those who have already become full. The Commentary on the Judgment says: Dazhuang means the great aspect is strong. It is strong because it is both strong and dynamic. Therefore, it is advantageous to maintain correctness, because the great aspect is originally correct. Being correct and great, the reality of heaven and earth can be seen. Zhixu explains: In a person's body, there are great parts and small parts; following the great part (the mind and will) makes one a great person, following the small part (the ears, eyes, mouth, and stomach) makes one a small person, as stated in the Mencius. Now, when we say "Dazhuang," it refers to the great aspect being strong. Being strong does not allow one to be disturbed by emotions and desires, and being dynamic does not allow one to be limited by old habits, hence it is strong. The reason for saying "advantageous to maintain correctness" is that the great aspect is originally correct; without correctness, how can it be called great? Therefore, being correct and great reveals the reality of heaven and earth. In terms of Buddhist teaching, heaven and earth represent principle and wisdom, as well as tranquility and insight.

象曰：雷在天上，大壯。君子以非禮弗履。非禮弗履，正佛法中所謂悲體戒雷震也。初九：壯于趾，征凶有孚。象曰：壯于趾，其孚窮也。雖云大者必正，須知正者乃大。若恃其大以為正，正便成邪；恃其壯以為大，大必不久；恃其正以為壯，壯必有衰。洪範所以有高明柔克之訓，正為此耳。今初九過剛不中，故往則必凶；以其自信自恃，乃必窮之道也。

The Great Image Commentary says: Thunder in the sky, this is the hexagram Great Strength; the gentleman understands that he should not act against propriety. Zhixu explains: "Not to step on what is not proper," is exactly what the "Pu Men Pin" section of the Buddhist scriptures says, "Bodhisattva's compassion as the body, the precepts as thunder shaking," meaning that the precepts based on great compassion are like thunder, awakening people. The line Initial Nine: Strength is at the toe, going forward brings misfortune, this is indeed the case. The Image Commentary says: Strength at the toe, this certainty will lead to a dead end. Zhixu explains: Although the great aspect must be correct, one must know that it is "correct" that makes it great. If one relies on one's own greatness and assumes it is correct, then correct becomes wrong; if one relies on one's own strength and assumes it is great, then greatness will not last; if one relies on one's own correctness and assumes it is strong, then strength will surely decline. The "Gao Ming Rou Ke" teaching in the "Shang Shu · Hong Fan" (Book of Documents · Hong Fan) is precisely for this reason. Now, the Initial Nine is overly strong but not in the center, so going forward will certainly bring misfortune; because it is solely confident and self-reliant, this is certainly the path to a dead end.

九二：貞吉。象曰：九二貞吉，以中也。陽居陰位，剛而不過，又得其中，得中即得正矣。九三：小人用壯，君子用罔，貞厲。（羝氐+氏）羊觸藩，羸其角。象曰：小人用壯，君子罔也。雖本君子，但好剛任壯，未免同於（衽壬+任）金革、蹈白刃、暴虎馮河之小人，適足取困而已，何能決斯世之藩哉？若真是君子，則勢雖壯盛而不自恃，慊然似罔也已。

Nine Two: Upholding the Righteous Path brings吉祥. The Image Commentary says: Nine Two's virtue and auspiciousness come from its position in the center. Zhi Xu's explanation: Nine Two, with a yang line in a yin position, is strong but not excessive, and it is located in the center of the lower trigram; thus, it attains the center and also the rightness. Nine Three: The petty person uses brute force, while the gentleman uses 'wu' (non-assertiveness), upholds the right path but remains mindful of danger. A male sheep breaks down the top fence, and gets its horn stuck. The Image Commentary says: The petty person relies on strength, while the gentleman uses non-action as action. Zhi Xu's explanation: Nine Three is originally a gentleman, but because it favors strength and relies on force, it inevitably becomes like the petty person who is armored, barefoot, and fights with a sword, or who fights a tiger barehanded or crosses a river on foot. It ends up in a difficult situation, unable to break through the barriers of the world. If truly a gentleman, even with great strength, he would not be arrogant, and would retreat humbly as if possessing nothing. (The original text describes rare characters in the form of 'a character plus another character': 'd i' is written as 'd i + shi', and 'ren' is written as 'ren + ren', which is now transcribed as is.)

九四：貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。陽居陰位，以柔濟剛，得大壯之貞者，所以削平禍亂而不損其神；以此運載天下，無往而不得也。六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。柔而得中，故絕無剛壯喜觸之態而無悔也。位不當，猶所謂有天下而不與。

Nine in the Fourth: If one maintains correctness, it brings good fortune and the regret disappears. The fence is broken open and the horn is no longer stuck. Strength is on the伏兔 of the big cart. The Image Commentary says: The藩 is decisively broken, so it is still possible to proceed further. Zhixu's explanation: Nine in the Fourth, with a yang line in a yin place, uses softness to moderate hardness, thus following the correct path of Da Zhuang. Therefore, it can eliminate calamities without exhausting its own spirit. Using this to carry the world, it can proceed wherever it goes. Six in the Fifth: Losing a sheep by the field, there is no regret. The Image Commentary says: Losing the sheep in the field, it is due to improper position. Zhixu's explanation: Six in the Fifth, being yin and occupying the center of the upper trigram, has no fierce or aggressive posture, hence no regret. Saying 'improper position' is like what the Analects says about Shun and Yu possessing the world but not regarding it as their own.

上六：（羝氐+氏）羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也；難則吉，咎不長也。質位俱柔，但有壯名而無壯義，故無攸利。然善用柔者，正不必慕大壯之虛名，惟艱守其柔克之道，則柔能勝剛，反得吉矣。此勸其不能遂則須退也。

Six at the Top: A male sheep heads against a fence, unable to retreat or advance, thus there is no benefit; enduring hardship while maintaining firmness brings good fortune. The Image Commentary says: Being unable to retreat or advance indicates that actions are not well considered; enduring hardship brings good fortune, meaning that misfortune does not last long. Zhixu's explanation: The essence and position of Six at the Top are both soft, possessing only the reputation of strength but not the actual strength, thus there is no benefit. However, those who are skilled in using softness do not need to envy the empty reputation of 'Great Strength'; if they remain firm in the way of overcoming with softness during hardship, then softness can overcome hardness, resulting in good fortune. This is advising it to retreat since it cannot advance.

（坤下　離上）晉：康侯用錫馬蕃庶，晝日三接。大壯而能貞，則可進於自利利他之域矣。當此平康之世，賢侯得寵於聖君，錫馬蕃庶，錫之厚也；晝日三接，接之勤也。觀心釋者：妙觀察智為康侯，增長稱性功德為錫馬蕃庶，證見法身理體為晝日三接。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Li (Fire). The hexagram statement of "Jin" (Progress) says: A noble lord of the state receives many chariots and horses as a reward, and is honored three times in one day. Zhixu's explanation says: When one is strong and can maintain correctness, they can enter a situation that benefits both themselves and others. In this time of peace and security, a virtuous noble lord is favored by the sage king: receiving many chariots and horses as a reward indicates a generous reward; being honored three times in one day indicates a diligent reception. A one-layer interpretation of the mind says: The Buddha's "skillful means wisdom" (transformed from the sixth consciousness, skillfully observing all dharmas to speak and resolve doubts) is that noble lord of the state. Growing in the cultivation of virtues in accordance with one's nature is receiving many chariots and horses as a reward, and realizing the rational body of the Dharma is being honored three times in one day.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。明若未出，不名平康之晉時；不順不麗，不名晉世之賢侯；不柔不進，不得錫接之蕃數。蓋六五之柔即坤全體，坤與合德，故進而上行以麗之也。觀心釋者：根本實智光明破無明住地而出，故云明出地上；定與慧俱，止觀不二，故云順而麗乎大明；無明實性即佛性，無明轉即變為明，故柔進而上行，是以功德智慧重重增勝也。

The Commentary on the Judgment says: Jin means advancement. Light rises above the earth, the flexible and yielding lines adhere to the great brightness, the flexible lines advance upward, thus it is said that the virtuous prince receives many chariots and horses, and is seen three times a day. Zhixu explains: If the light has not yet risen, it cannot be called the time of peaceful and secure advancement; if not flexible and not adhering, it cannot be called the era of the virtuous prince in advancement; if not gentle and not advancing, one cannot receive such abundant rewards and audiences. The line six in the fifth, being originally the whole of坤, combines with坤 in virtue, thus it advances upward to adhere to the brightness of Li. A commentary on the mind: The fundamental wisdom light breaks through the 'ignorance ground' (the root of all confusion) and reveals itself, thus the light rises above the earth; samadhi and wisdom are simultaneously present, stillness and observation are not separate, thus the flexible and yielding lines adhere to the great brightness; the true nature of ignorance is immediately the Buddha-nature, and when ignorance turns, it becomes light, thus the flexible line advances upward — therefore merits and wisdom increase progressively.

象曰：明出地上，晉。君子以自昭明德。本覺之性名為明德，始覺之功名之為昭，心外無法名之為自。自昭明德，則新民止至善在其中矣。初六：晉如摧如，貞吉。罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。晉之六爻皆應自昭明德以新民者也，而時位不同，所養亦異，故吉凶悔吝分焉。初六以陰居陽，定有其慧，且居順體，故可進而晉如；然在卦下，又與鼫鼠為應，非我良朋，則斷不宜欲速，故有阻而摧如。夫晉與摧皆外境耳，何與於我？但當守正則吉。縱令一時不足取信，惟寬裕以待之，終無咎矣。言獨行正者，自信自肯不求人知之意；言未受命者，猶孟子所謂命也有性焉、君子不謂命也之意。

The Great Image Commentary says: Light rises above the earth, which is the meaning of the hexagram "Progress." A gentleman understands from this to manifest his inherent luminous virtue. Zhixu explains: The original nature of enlightenment is called "mingde" (luminous virtue), the initial effort of awakening is called "zhao" (manifestation), and there is no law outside the mind is called "zi" (self). When one manifests his inherent luminous virtue, then the "new people" and "resting in ultimate goodness" mentioned in the Great Learning are included within it. The line "Initial Six": Advancing meets obstacles, but holding to the right path brings good fortune. Not being trusted, but being generous and patient brings no blame. The Image Commentary says: "Progress as if crushed," is to walk alone on the right path; "Generosity brings no blame," is because one has not yet received a mandate. Zhixu explains: All six lines of the hexagram "Progress" are about those who strive to manifest their virtue to renew the people, but their timing and positions differ, and the cultivation they undergo also differs, so good fortune, regret, sorrow, and calamity arise. The line "Initial Six" is a yao (line) of yin in a yang position, determined yet wise, and located in the body of the earth (Kun), so it can advance. However, it is at the very bottom of the hexagram and corresponds to the "sheshu" (a type of mouse), which is not a good friend, so it is definitely not advisable to seek quick results, hence encountering obstacles and setbacks. Advancing or encountering obstacles are merely external circumstances; how is that related to me? As long as one holds to the right path, good fortune follows. Even if one is temporarily not trusted by others, as long as one remains generous and patient, there will eventually be no fault. Saying "walking alone on the right path" means to be self-confident and self-accepting without seeking recognition from others; saying "not yet receiving a mandate" is like the things mentioned in the Mencius, which although belong to destiny, contain inherent nature, and a gentleman does not attribute them to destiny.

六二：晉如愁如，貞吉。受茲介福，于其王母。象曰：受茲介福，以中正也。柔順中正，自昭明德，常切望道未見之愁，正而且吉者也。上與六五王母合德，錫以本分應得之福，故名介福，縱令貴極人臣，非分外也。六三：眾允，悔亡。象曰：眾允之，志上行也。以陰居陽，定有其慧，當晉之時而在順體之上，初六所謂罔孚者，裕養至此，眾皆允之而悔亡矣。隱居以求其志，行義以達其道，故曰志上行也。

Six in the Second: Advancing with a troubled heart, maintaining uprightness brings auspiciousness; receiving this great blessing from the Queen Mother. The Image Commentary says: Receiving this moderate blessing is because of being in the center and maintaining uprightness. Zhixu's explanation: Six in the Second, being a yin line that is gentle and compliant, is in the center and maintains uprightness. It clearly manifests its inherent virtue, always holding the sorrow of "seeing the great way but as if not seeing it." It is a person who maintains uprightness and brings auspiciousness. It is in harmony with Six in the Fifth, the "Queen Mother," in terms of virtue, thus receiving the blessing it is due. Therefore, it is called "medium blessing" (great blessing); even if one reaches the highest rank of a minister, it is not extra. Six in the Third: Everyone praises him, regret disappears. The Image Commentary says: Everyone praises him, because his mind is directed upward and he acts accordingly. Zhixu's explanation: Six in the Third, being a yin line in a yang position, is determined yet wise. It is at the upper position of the earth element, during the time of advancement. The one who was "not trusted" at the beginning, through cultivation and tolerance, reaches this point, and thus everyone praises him, and regret disappears. When in seclusion, it holds fast to its aspirations; when in office, it promotes righteousness to realize its aspirations. Therefore, it is said "the mind is directed upward and he acts accordingly."

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。君子之自昭明德也，外宜晦而內宜明，故闇然而日章。以九居四，則外剛而內柔、外明而內晦者也，如鼫鼠：能飛不能過屋，能緣不能窮木，能遊不能度谷，能穴不能掩身，能走不能先人，不亦危乎。蕅益子曰：予昔初入閩中，見有鬻白兔者，人爭以百金買之。未幾，生育甚多，其價漸減至一錢許。好事者殺而烹之，臭不可食，遂無人買。博古者云：此非白兔，乃鼫鼠耳。噫！本以賤鼠，謬膺白兔之名，無德居高位元者蓋類此矣。

Nine in the Fourth: Advancing is like a shi-shu mouse, and maintaining uprightness is also dangerous. The Image Commentary says: The shi-shu mouse is upright and dangerous, because its position is inappropriate. Zhixu's explanation: A gentleman should clearly manifest his virtue, and externally should be restrained while internally should be bright, hence the Doctrine of the Mean says that a gentleman's appearance is dim but his virtue becomes more evident day by day. Now, when a yang line is in the fourth position, it becomes a person who is strong on the outside but soft inside, bright on the outside but dark inside, like a shi-shu mouse—capable of flying but unable to pass over a roof, capable of climbing but unable to reach the top of a tree, capable of swimming but unable to cross a valley, capable of digging but unable to hide itself, capable of running but unable to outrun a person. Is it not dangerous? Zhixu recounts a personal experience: When I first arrived in Fujian, I saw someone selling white rabbits, and people competed to pay a hundred coins for them. Soon, the white rabbits multiplied greatly, and the price dropped to about one coin. Some people killed them and cooked them, but they were so smelly that they could not be eaten, and then no one bought them anymore. A knowledgeable person said: These are not really white rabbits, but shi-shu mice. Alas! Originally a lowly mouse, yet it falsely claimed the name of a white rabbit; a person without virtue occupying a high position is probably of this kind. (The character "yuan" in "weiyuan" is a later addition.)

六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。以六居五，定有其慧，又為離明之主，得中道而處天位，正所謂自新新民、無所不用其極者也。雖俯乘鼫鼠之九四，仰承晉角之上九，而與坤順合德，故往接三陰，同成順麗大明之治，則吉無不利，舉世皆蒙其福慶矣，又何失得之可恤哉。

Six in the Fifth: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. The Image Commentary says: Not worrying about gain or loss, going forward brings joy. Zhixu's explanation: Six in the Fifth, with a yao of yin in the fifth position, is determined yet wise. It is also the main yao of the hexagram of brightness. Having attained the middle path and occupying the position of the Son of Heaven, it is exactly what the Great Learning refers to as self-renewal and renewing the people, exerting full effort in every aspect. Although it presses down on Nine in the Fourth, the鼫鼠, and supports Nine at the Top, the "Jin Jiao," it harmonizes with the lower trigram Kun's gentle and yielding virtue. Therefore, it goes forward to lead the three yin yao below, uniting them to achieve the state of gentle and yielding attached to great brightness, thus being auspicious without any disadvantage, benefiting the whole world. What gain or loss is worth worrying about?

上九：晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。上九亦外剛而內柔、外明而內晦者也，而居晉極，則如獸之角矣。以角觸人則凶，維用以自治，如伐邑然，則厲吉而無咎。然不能自治於早，至此時而方自治，雖得其正，不亦吝與？四十五十而無聞焉，斯亦不足畏也已，故曰道未光也。

Upper Nine: The progress has reached the top, and can only be used to attack one's own territory. Although there is danger and hardship, it is auspicious and without fault, but even if one remains upright, there is still regret. The Image Commentary says: It can only be used to attack one's own territory, indicating that the way is not yet fully bright. Zhixu's explanation: Upper Nine is also a person who is strong on the outside but weak inside, clear on the outside but obscure inside. He is at the extreme point of advancement, like the horn on the head of a wild animal. Using the horn to attack others is dangerous, so it can only be used to correct oneself, just like attacking one's own territory, which is auspicious despite danger and without fault. However, since he did not correct himself earlier, and only acts at this point, although it is proper, is there not still regret? Confucius said that if a person has not gained a reputation by the age of forty or fifty, he is not worth fearing, hence saying 'the way is not yet fully bright.'

（離下　坤上）明夷：利艱貞。知進而不知退，則必有傷。夷者，傷也。明入地中，其光不耀，知艱貞之為利，乃所謂用晦而明，合於文王箕子之德矣。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement of Mingyi says: It is advantageous to maintain uprightness in hardship. Zhixu explains: To only know advancement and not retreat will certainly lead to injury. "Yi" means injury. The light has sunk into the earth, and its brightness no longer shines forth; to understand the advantage of maintaining uprightness in hardship is what is beneficial, which is called "using obscurity to achieve clarity" — concealing one's brightness leads to greater clarity, which corresponds to the virtue of King Wen of the Zhou dynasty and Ji Zi. The commentary on the judgment says: The light has sunk into the earth, which is the meaning of Mingyi. The inner part is civilised and the outer part is gentle, thus suffering great difficulties, which is exactly the case of King Wen of the Zhou dynasty. It is advantageous to maintain uprightness in hardship by concealing one's brightness; facing internal difficulties yet keeping one's mind upright, which is exactly the case of Ji Zi.

文明柔順，雖通指一卦之德，意在六二；內難正志，專指六五；艱貞晦明，則文王箕子所同也。觀心釋者：煩惱惡業、病患魔事、上慢邪見，無非圓頓止觀所行妙境。象曰：明入地中，明夷。君子以蒞眾，用晦而明。甯武子之愚不可及，兵法之以逸待勞、以靜制動、以闇伺明，皆明夷之用也。聖學則闇然而日章。

Zhi Xu's explanation says: "Inner civilization and outer gentleness and compliance" although generally refers to the virtue of a single hexagram, its intention is specifically focused on line six in the second position; "inner hardship yet able to correct one's aspirations" refers specifically to line six in the fifth position; as for hardship and uprightness, concealment and brightness, these are the shared characteristics of King Wen and Ji Zi. Regarding the aspect of observing the mind:烦恼 and evil deeds, illness and demonic affairs, pride and wrong views, none are not the subtle realms observed by the perfect and immediate practice of cessation and contemplation — precisely seeing brightness in darkness. The Great Image Commentary says: brightness sinking into the earth, this is the hexagram of Ming Yi; the gentleman thus understands that governing the people requires a method of concealment yet in reality is clear-sighted. Zhi Xu explains: The Analects refers to Ning Wu Zi's "foolishness" as something others cannot imitate; military strategy's waiting idly, stillness to move, and observing from darkness while the bright is in view, are all methods of Ming Yi. In the learning of sages and virtuous men, it is the outward appearance of darkness while virtue becomes increasingly evident.

初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。此如太公伯夷之避紂也。先垂其翼，則不露其飛之形；及行之速，則三日而不遑食。蓋義當遠遁，不欲主人知之而有言耳。

Initial Nine: At the time of injured brightness, the bird flies in the air and lowers its wings. The gentleman walks on the road, not eating for three days; he goes somewhere, but the master speaks idly. The Image Commentary says: The gentleman's journey is about not eating the master's food according to righteousness. Zhi Xu's explanation: This is like Jiang Taigong and Bo Yi avoiding King Zhou of Shang. First lowering the wings, so as not to reveal the intention of flying; when moving quickly, three days are not enough to eat. This is because righteousness demands distant escape, unwilling to let the master know and thus invite idle talk.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。文明中正之德，當此明夷之時，雖左股業已受傷，猶往拯救，唯馬壯故吉耳。羑里既囚之後，仍率三分天下之二以服事殷，順而不忤，誠萬古人臣之則也。

Six Two: The light is injured, the injury is on the left leg; a strong horse is used for rescue, which is auspicious. The Image Commentary says: Six Two is auspicious because it is gentle and in harmony with the principle. Zhixu's explanation: Six Two possesses the virtue of civilization and uprightness, and at the time when the light is injured, although the left leg is already hurt, it still proceeds to rescue, only because the horse used is strong, hence the auspiciousness. After King Wen was imprisoned in Youli, he still led two-thirds of the feudal lords in serving the Shang dynasty, being gentle and not rebellious, which is indeed the model for all ministers throughout the ages.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。以剛居剛，在離之上，夜盡將旦之時也。正與上六闇主為應，如武王伐紂，得其大惡之首。然以臣伐君，事不可疾，當持之以貞耳。象云南狩之志，猶孟子所云有伊尹之志則可、無伊尹之志則纂也，辭義懍然。

Nine Three: At the time when the light is injured, going hunting to the south, capturing the chief villain; do not act too hastily, but hold to the right path. The Image Commentary says: The aspiration of going hunting to the south, is to gain great benefits. Zhixu's explanation: Nine Three, with a yang line in a yang position, is at the top of the Li trigram, which is the time when the long night is nearly over and the day is about to come. It corresponds well with the upper six, the dark ruler, just like King Wu of Zhou attacking King Zhou of Shang, capturing the chief villain. However, since it is a subject attacking the ruler, the matter cannot be rushed, and one should hold to the right path. The Image Commentary says 'the aspiration of going hunting to the south,' just as Mencius said one must have the ambition of Yi Yin to be justified, otherwise it is rebellion — the wording is very solemn.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。已居坤體，入暗地矣；柔而得正，稍遠於上，故猶可獲明夷之心而出門庭。如微子抱祭器以行遁，但出門庭，遜於荒野，非歸周也。

Six in the Fourth: It has entered the left abdomen, understood the mind of 'Mingyi', and then left the gate. The Image Commentary says: Entering the left abdomen means having understood the other's mind. Zhixu's explanation: Six in the Fourth has already entered the body of Kun, which is entering the dark place; but it isyin softness and in a proper position, still somewhat distant from the top line, so it can still understand the mind of the昏君 and leave the gate. This is like Wei Zi carrying the ritual vessels to flee from danger - merely leaving the gate and retreating to the wilderness, not going to submit to the Zhou dynasty.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。迫近暗君，身已辱矣。外柔內剛，居得其中，用晦而明，明照萬古，洪範九疇之燈誰能息之？上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。以陰居陰，處夷之極，初稱天子，後成獨夫者也。蓋下五爻皆明而示晦，故能用晦而明；此則不明而晦，故失則而終入地耳。

Six Five: Like Ji Zi, the enlightened one in darkness, it is advantageous to maintain the correct path. The Image Commentary says: Ji Zi's adherence to the correct path means his brightness cannot be extinguished. Zhi Xu's explanation: Six Five is close to the dark ruler, and has already suffered humiliation. Yet it is externally yielding and internally strong, occupying the central position, using concealment but in reality being discerning. Its brightness shines through the ages—like the lamp of the Nine Categories in the Book of Documents, who can extinguish it? Upper Six: Not bright and dark, initially rising to heaven, later falling to earth. The Image Commentary says: Initially ascending to heaven, it illuminates all surrounding countries; later falling to earth, it loses the standard. Zhi Xu's explanation: Upper Six, with a yin line in a yin position, is at the extreme point of injury. Initially it was still a Son of Heaven, but later became a solitary tyrant despised by all. The five lines below are originally bright but deliberately appear concealed, thus using concealment to achieve brightness; Upper Six, however, is originally not bright and dark, so it loses the standard and finally falls to earth.

（離下　巽上）家人：利女貞。欲救天下之傷，莫若反求於家庭；欲正家庭之化，莫若致嚴於女貞。牝雞之晨，維家之索，不可以不誡也。佛法釋者：觀行被魔事所擾，當念唯心。唯心為佛法之家，仍須以定資慧，以福助智，以修顯性，名利女貞。

The lower trigram of the primary hexagram is Li (Fire), and the upper trigram is Xun (Wind). The hexagram statement of "Family" says: It is advantageous for a woman to maintain uprightness. Zhixu explains: To heal the wounds of the world, it is better to focus on the family; to correct the education within the family, it is better to strictly require women to maintain uprightness. The Book of Documents says that when a hen crows, the family will decline, which is something that should not be neglected as a warning. From a Buddhist perspective, when one is disturbed by demonic affairs in the practice of observing conduct, one should constantly remember that all things are merely the mind. "Only mind" is the family of Buddhism; within this family, one still needs to use meditation to support wisdom, and virtue to assist wisdom, and to manifest the inherent nature through later heaven cultivation. This is called "advantageous for a woman to maintain uprightness."

彖曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正。正家而天下定矣。佛法釋者：禪定持心，則內冥法體；智慧了境，則外施化用。修德之定慧平正，本乎性德之寂照不二也。在因名男女，在果名父母；既證果德，十界歸仰，故名嚴君。性修不濫，名父父子子；真俗並照，名兄兄弟弟；福慧互資，名夫夫婦婦。一世界清淨故，十方世界皆悉清淨，名正家而天下定也。

The Commentary on the Judgment says: The Hexagram of the Family indicates that women are in the correct position within the family and men are in the correct position outside. Both men and women each attain their proper roles, which is the great principle of heaven and earth. In a family there is a dignified sovereign, which refers to the parents. The father is truly a father, the son truly a son, the elder brother truly an elder brother, the younger brother truly a younger brother, the husband truly a husband, and the wife truly a wife; thus the family is properly ordered. When the family is properly ordered, the world is at peace. Zhixu explains this from the perspective of Buddhist teachings: using meditation to control the mind is to internally abide in the true nature; using wisdom to illuminate external phenomena is to externally carry out the function of teaching and guiding. The balance of cultivation and wisdom in moral practice originates from the inherent stillness and illumination of the nature's virtue, which are not separate. In the cause, they are called husband and wife; in the result, they are called parents. Once one has attained the result of virtue, all ten realms bow and revere, hence it is called 'a dignified sovereign'. The nature and practice each maintain their proper boundaries without confusion, which is called 'father and son in their proper roles'; the true and the conventional are both illuminated at the same time, which is called 'brother and brother in their proper roles'; virtue and wisdom support each other, which is called 'husband and wife in their proper roles'. Because one world is pure, all ten directions are also pure, which is called 'correcting the family leads to the world being at peace'.

象曰：風自火出，家人。君子以言有物而行有恆。火因風鼓，而今風自火出，猶家以德化，而今德從家播也。有物則非無實之言，有恆則非設飾之行，所以能刑于寡妻，至于兄弟，以御于家邦耳。佛法亦然：律儀清淨，則可以攝善攝生矣。

The Great Image Commentary says: Wind arises from fire, which is the meaning of the hexagram Family. The gentleman understands from this that speech should have real content and actions should follow constant principles. Zhixu explains: Fire originally depends on wind to be stirred, but now wind arises from fire. This is like how a family originally depends on virtue to be cultivated, but now virtue spreads from the family. "Having substance" means not empty words, and "having constancy" means not superficial behavior. Thus, one can be like the Book of Poetry, first setting an example for one's wife, then extending to brothers, and finally governing the state and country. Buddhism is the same: when the precepts and conduct are pure, one can further cultivate all good dharmas and guide all beings (that is, the摄善法戒 and饶益有情戒 in the threefold pure precepts).

初九：閒有家，悔亡。象曰：閒有家，志未變也。以剛正居有家之初，即言有物、行有恆以閒之，則可保其終不變矣。佛法釋者：即是增上戒學。六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。陰柔中正而為內卦之主，故每事不敢自專自遂，唯供其中饋之職而已。佛法釋者：即是增上定學。

Initial Nine: At the beginning, establishing precautions for the family, regret disappears. The Image Commentary says: Having a home idly, is because the mind has not yet changed. Zhixu's explanation: With a yang yang and upright position in the initial stage of establishing a family, immediately using 'speech with substance and actions with consistency' to set boundaries and precautions, one can maintain it unchanged. In terms of Buddhist teachings: This is the upholding of the moral discipline in the threefold training. Six Two: Not acting on one's own initiative but achieving something, only managing the household's food and drink, maintaining uprightness and auspiciousness. The Image Commentary says: Six Two is auspicious because it is gentle and humble. Zhixu's explanation: Six Two is yin and soft, residing in the center and upholding uprightness, being the main line of the inner trigram, so it dares not act on its own initiative or pursue its own path, only fulfilling the duty of managing food and drink. In terms of Buddhist teachings: This is the upholding of the meditation discipline in the threefold training.

九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。過剛不中，似失於嚴厲者，然以治家正道觀之，則未失而仍吉。儻畏其悔厲而從事於嘻嘻，始似相安，終以失家節而取吝矣。佛法釋者：即是增上慧學。

Nine Three: Governing the household with excessive severity, filled with scolding, although there is regret and danger, it is still auspicious; if women and children laugh and play, in the end there will be regret. The Image Commentary says: "The household is scolded loudly," this is not inappropriate; "women and children laugh and play," this is losing the way of governing the household. Zhixu's explanation: Nine Three is overly strong and not in the center, seeming to be too severe; however, looking at the proper way of governing the household, it is still appropriate and auspicious. If one fears it may bring regret and danger, and instead turns to being overly cheerful and playful, at first it seems peaceful, but in the end, due to losing the way of governing the household, regret will follow. In terms of Buddhist teaching, this is the cultivation of superior wisdom.

六四：富家大吉。象曰：富家大吉，順在位也。陰柔得正，為巽之主，所謂生財有大道者也。佛法釋者：即緣因善心發，富有萬德，名為解脫。九五：王假有家，勿恤吉。象曰：王假有家，交相愛也。假，大也。書云不自滿假，詩云假以溢我，又曰假哉皇考，皆取大義。九五陽剛中正而居天位，以六合為一家者也。大道為公，何憂恤哉？樂民之樂者，民亦樂其樂，故交相愛。佛法釋者：正因理心發，性修交徹，顯法身德。

Six in the Fourth: It brings prosperity to the family and is a great auspicious sign. The Image Commentary says: Prosperity in the family is a great blessing, because it is a case of gentle and proper position. Zhixu's explanation: The sixth line is a yin line that is in a proper position, and it is the main line of the Xun hexagram. This is exactly what the Great Learning says: "There is a great way to generate wealth." From the perspective of Buddhism: This is the manifestation of the good mind based on the Buddha-nature, which possesses myriad meritorious virtues, called "the virtue of liberation." Nine in the Fifth: The king expands his family, and there is no need for worry, which is auspicious. The Image Commentary says: The king treats the whole world as his family, and thus there is mutual love. Zhixu's explanation: "Jia" means great. The Book of Documents says "not to be arrogant and self-satisfied," the Book of Songs says "to fill me with abundance," and also says "how great was my father," all using the meaning of "great." The nine in the fifth is a yang line that is in the center, upright, and occupies the position of the Son of Heaven. It is one who treats the whole world as one family. The great way is public, so what need is there for worry? One who takes the joy of the people as his own joy, the people also take his joy as their own, thus there is mutual love. From the perspective of Buddhism: This is the manifestation of the rational mind based on the Buddha-nature, where the nature and practice are completely integrated, thus revealing "the virtue of the Dharma body."

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。剛而不過，居巽之上，卦之終，其德可信，故不猛而威如，所謂其儀不忒、正是四國者也。佛法釋者：了因慧心發，稱理尊重，名般若德。

The top line says: With sincerity in heart and self-respect, the outcome is ultimately auspicious. The Image Commentary says: The auspiciousness of dignity comes from self-restraint. Zhixu's explanation says: The top line is yang but not excessive, located at the top of the Xun trigram and the end of the entire hexagram. Its virtue is sufficient to gain trust from others, so it is not fierce but has its own dignity, which is exactly what the Book of Poetry describes as having no mistakes in appearance and thus rectifying the four directions. From the perspective of Buddhism: This is the wisdom nature of the 'cause of enlightenment' being activated, harmonizing with truth and being respected by others, called 'Bodhi virtue'—combined with the previous two lines, the three virtues of Dharma body, liberation, and wisdom are all complete.

（兌下　離上）睽：小事吉。夫善修身以齊家者，則六合可為一家；苟齊之不得其道，則一家之中睽隔生焉。如火與澤，同在天地之間而上下情異；又如二女，同一父母所生而志不同行：是豈可以成大事乎？姑任其火作火用，澤作澤用，中女適張，小女適李可耳。觀心者亦復如是：出世禪定，世間禪定，一上一下，所趣各自不同，圓融之解未開，僅可取小證也。

The lower trigram of the primary hexagram is Dui (Lake), and the upper trigram is Li (Fire). The hexagram statement of "Kui" (Strife) says: "It is auspicious for small matters." Zhixu explains: Those who are good at self-cultivation and harmonizing their families can regard the six harmonies of the world as one family. But if they fail to harmonize properly, discord and separation will arise within the family. Just as fire and lake exist together in the world, yet one ascends upward and the other descends downward, differing in their nature; similarly, the middle daughter and the young daughter, though born from the same parents, have different aspirations and paths. How can such a situation lead to great achievements? Therefore, one should merely allow fire to fulfill its function as fire and lake to fulfill its function as lake. Let the middle daughter marry the Zhang family and the young daughter marry the Li family, and that is enough. Those who observe the mind are also like this: the meditation of the transcendent world and the meditation of the mundane world each have their own direction, differing in their goals. Without the opening of a comprehensive and flexible understanding, one can only attain minor realizations.

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。火澤因動，則上下勢睽，靜則未始上下也；二女因行，則其志不同，居則未始不同也。故曰吉凶悔吝生乎動。雖然，世豈能有靜而無動、有居而無行哉。今此卦以兌說而附麗乎離明，六五又以柔為離主，進而上行，且得中位，下應九二之剛，是以小事可獲吉也。此亦文王曲就人情，被睽所局而言之耳。

The Commentary on the Judgment says: The image of the Hexagram of parting is that fire rises upward and water flows downward; it is also like two daughters living in the same house, yet their hearts are not in the same direction. The lower trigram is Dui, representing joy, and the upper trigram is Li, representing brightness; joy is attached to brightness. The yao six in the fifth, being a yin line, ascends to the upper trigram and occupies the central position, and also descends to correspond with the yang line nine in the second, so it is only favorable for small matters. Heaven and earth move apart from each other, yet the nurturing of all things is the same; male and female differ in form, yet their hearts for seeking a partner are the same; all things differ in form, yet they all receive the principles of yin and yang. The situation of parting is indeed great. -- The following is Zhixu's explanation of the principles of the Book of Changes: Fire and marsh are divided into upper and lower positions because of movement; if they were still and unmoving, there would be no distinction of upper and lower. Two daughters differ in their hearts because they have married into two families; if they had lived together in the same house, they would not have differed at all. Therefore, the Great Treatise says that good fortune, regret, and misfortune all arise from movement. Although this is true, how can the world have only stillness and no movement, only staying and no action? In terms of the primary hexagram, joy is attached to brightness, and the yin line six in the fifth becomes the main line of the upper trigram Li, ascending to the central position, and descending to correspond with the yang line nine in the second. This is what the Commentary on the Judgment refers to as 'being in the center and responding to yang,' hence it is favorable for small matters. This is merely King Wen's accommodation to human feelings, speaking from the perspective of being limited by the situation of parting.

若充此睽之理性，以盡睽之時用，則天地睽而其事同，男女睽而其志通，萬物睽而其事類。有何一法不攝於睽，有何一法不從睽出哉。蓋於同起睽，則其吉小；於睽得同，則其用大也。佛法釋者：寂照一體，名天地睽而其事同；止觀雙行，名男女睽而志通；萬行不出正助二行，二行不離性具，如萬物不出陰陽二爻，二爻不離太極，名萬物睽而事類。

If the principle contained in the hexagram "Kui" could be fully expanded and its influence fully realized, then it would exactly be what the Commentary on the Judgment says: Heaven and Earth are separated yet their affairs are the same, male and female are separated yet their aspirations are connected, and all things are separated yet their affairs are of the same kind. Thus, which thing is not included in "Kui"? Which thing is not born from "Kui"? Generally speaking, when things arise from sameness, they produce discord, and the resulting good is small. But when one can see great harmony within discord, the function is great. Following this, Zhixu uses Buddhist teachings to explain: "Ji" refers to the mind's inherent stillness and immovability, while "Zhao" refers to the mind's inherent clarity and illumination. Ji and Zhao are two aspects of the same mind, one above and one below, seemingly conflicting, but actually the same mind, which is called "Heaven and Earth are separated yet their affairs are the same." "Zhi" is the meditation that stops delusive thoughts, while "Guan" is the wisdom that perceives reality. "Zhi Guan Shuang Xing" means meditation and wisdom are both practiced simultaneously, with meditation and wisdom seemingly conflicting yet aspirations fully connected, which is called "Male and female are separated yet their aspirations are connected." All the myriad practices of cultivation fall into two categories: "Zheng Xing" (direct contemplation of reality) and "Zhu Xing" (auxiliary practices such as giving, keeping precepts, etc.). Both categories depend on "Xing Ju" — all dharmas are inherently complete within the mind's nature, not added from outside. Just as all things arise from the two lines of Yin and Yang, which do not separate from the Taiji, this is called "All things are separated yet their affairs are of the same kind."

象曰：上火下澤，睽。君子以同而異。離得坤之中爻，澤得坤之上爻，其性同也；火則炎上，澤則潤下，其相異也。觀相元妄，則相異而性亦似異矣；觀性元真，則性同而相亦本同矣。惟君子知其以同而異，故不以異而昧同也。知異本同，故六而常即，不生退屈；知同而異，故即而常六，不生上慢。知異本同，故冥契真源；知同而異，故云興萬行。知異本同，故上無佛道可成，下無眾生可度；知同而異，故恆莊嚴淨土，教化諸眾生。知異本同，故生死及涅槃，二俱不可得；知同而異，故或遊戲生死，或示現涅槃。

The Great Image Commentary says: Above is fire, below is marsh, this is the Guī hexagram; the gentleman takes this as a model, in the great harmony allowing for differences. ——Zhi Xu first explained the principles of the Book of Changes: The Li hexagram is formed by replacing the central line of Qian with the central line of Kūn, and the Dui marsh is formed by replacing the upper line of Qian with the upper line of Kūn. Both originate from the same source, this is their 'nature' being the same; however, fire has an upward nature, while marsh water has a downward nature, this is their 'appearance' being different. If we look only at the 'appearance', it is originally illusory; since the appearances are different, even the nature seems to be different. If we look at the 'nature', it is originally real; since the nature is the same, the appearances are originally the same. Only the gentleman understands 'differences within the same', so he does not lose sight of the great harmony because of differences. ——Then he used the Tiantai doctrine to integrate this: Knowing that the root of 'difference' is originally 'sameness', therefore although passing through the six stages (the six levels of Tiantai's classification: the level of principle, the level of name, the level of contemplation and practice, the level of similarity, the level of partial realization, the level of ultimate realization), the present moment of mind is already the Buddha, thus not giving rise to the mind of retreat or self-abasement. Knowing that 'sameness' still contains 'difference', therefore although the present moment is already the Buddha, the six stages remain clearly distinct, thus not giving rise to the attitude of 'self-conceit' (pride in believing one has attained enlightenment without actually having done so). Knowing that difference is originally sameness, thus being able to implicitly conform to the true suchness; knowing that sameness contains difference, thus being able to manifest myriad practices like clouds rising and rain spreading. Knowing that difference is originally sameness, thus there is no Buddha path to attain upwards and no beings to save downwards; knowing that sameness contains difference, thus constantly adorning the Buddha-land and teaching all beings. Knowing that difference is originally sameness, thus both birth and death and Nirvana are ultimately unattainable; knowing that sameness contains difference, thus either playing within the cycle of birth and death to save others, or appearing to enter Nirvana for the sake of beings.

初九：悔亡，喪馬勿逐，自復；見惡人，無咎。象曰：見惡人，以辟咎也。剛正無應，居睽之初，信此以往，則無過而悔亡矣。縱令喪馬，不必逐之，馬當自復，勸其勿以得失亂吾神也；縱遇惡人，不妨見之，可以無咎，勸其勿以善惡二吾心也。如孔子見季康子、見南子、見陽貨等，皆所以辟咎耳，豈真有所利之也哉。蓋凡得失之念稍重，善惡之心太明，則同者必異，異者必不可同。惟率其剛正之天德，則得失泯，善惡融，雖居睽世而悔亡矣。

The line statement for the first line (Initial Nine) says: Regret disappears; if a horse is lost, there is no need to chase after it, for it will return by itself; even if one meets a person of bad character, there is no wrongdoing. The small image commentary says: Meeting a person of bad character is to avoid misfortune. -- Zhixu's explanation: The first line, with a yang line in a yang position, is both strong and upright. It has no corresponding line above it and is at the beginning of a time of discord. As long as one follows this upright path, there will be no mistakes, and regret will naturally disappear. Even if a horse is lost, there is no need to chase after it, for the horse will return by itself -- this is a warning not to let thoughts of gain and loss disturb one's mind. Even if one meets a person of bad character, there is no harm in meeting him, for this avoids wrongdoing -- this is a warning not to divide good and evil into opposing sides, nor to split one's own mind into two parts. Just as Confucius met with Ji Kangzi, Nanzi, and Yang Huo, it was all to avoid unnecessary misfortune, which is exactly what the small image commentary says: 'to avoid misfortune.' Could it really be that he sought some advantage from them? Generally speaking, once thoughts of gain and loss become strong, and the mind becomes overly clear in distinguishing good and evil, what was originally the same will become different, and what is already different will never be reconciled again. Only by following one's innate upright virtue can thoughts of gain and loss be eliminated, and attachments to good and evil be dissolved. Even in a time of discord, regret will disappear.

九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。剛而得中，上應六五柔中之主，而當此睽時，近與六三相鄰，五必疑其遇三而舍己也，故須委曲明其心事，如遇主于巷焉。夫君臣相遇，萬古常道，豈以於巷而謂之失哉。

The line statement for the second line says: Meeting the sovereign in a narrow alley, there is no fault. The Small Image Commentary says: Meeting the sovereign in a narrow alley, one has not lost the right path. -- Zhixu's explanation: The second line, being a strong yang line, occupies the central position of the lower trigram. Above it is the sixth line, a gentle and moderate yin line, who is the sovereign. However, at this time of discord, the second line is closely adjacent to the sixth line. The sovereign naturally suspects that the second line has allied with the sixth line and abandoned him. Therefore, the second line must subtly and indirectly clarify its intentions, just like unexpectedly meeting the sovereign in a narrow alley. Meeting the sovereign is an unchanging constant of the world. How could meeting in a narrow alley be considered losing the right path?

六三：見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。本與上九為應，而當睽之時，不中不正，陷於九二九四兩陽之間，其跡有可疑者。夫二自遇主于巷，四亦自遇元夫，何嘗有意汙我。我無中正之德，而自疑焉，故妄見其輿若曳，其牛若掣，而不敢往從上九；且自謂我之為人，必當被上九之天所劓，不得通其貞潔之情。如此，則無初矣。但睽極必合，心跡終必自明，賴遇上九之剛，後說弧以待之，故有終也。

The line statement for the third line says: One sees a cart being dragged backward, the oxen pulling the cart being pulled sideways, and the driver being subjected to the punishment of branding and nose-cutting; the beginning is not smooth, but the end is good. The Small Image Commentary says: Seeing the cart being dragged backward is because it is in an improper position; the beginning is not smooth but the end is good because it finally meets a yang force. Zhu Xiu explains: The sixth line three originally had a proper correspondence with the top nine, but at this time of discord, it is neither in the center nor in the proper position (a yin line is in a yang position), and is sandwiched between the second nine and the fourth nine, two yang lines, so its actions indeed raise suspicion. In reality, the second nine went off on its own to 'meet the master in the alley,' and the fourth nine went off on its own to 'meet the great man,' how could they have any intention of disgracing the sixth line three? It is only because the sixth line three lacks the virtue of being upright and just that it imagines its cart being dragged backward, the oxen being pulled sideways, and thus dares not proceed to follow the top nine. It also thinks that with its own character, it will certainly be branded on the forehead and have its nose cut off by the top nine (the 'heaven' in the line statement refers to branding, and 'yi' refers to nose-cutting). It cannot express its pure and virtuous heart. Thus, the beginning is naturally not smooth, so it is said 'no beginning.' But when discord reaches its extreme, it must eventually reconcile, and the heart and actions will eventually become clear. By meeting the yang of the top nine, the top nine later put down his bow and arrow to wait for it, so the end is good. This is 'a good ending,' which is what the Small Image Commentary says 'meeting a yang force.'

九四：睽孤，遇元夫，交孚，厲，無咎。象曰：交孚無咎，志行也。睽必有應，乃可相濟，二與五應，三與上應，四獨無應者也，故名睽孤。然初九剛正在下，可以濟睽，當此之時，同德相信，互相砥礪，可以行其濟睽之志而無咎矣。蓋君子深知以同而異，故陰與陽異而相應亦可，陽與陽同而相孚亦可耳。

The fourth line statement says: In a state of estrangement and isolation, encountering a righteous person with the same aspirations, they treat each other with sincerity, though there may be danger, there is no fault. The Small Image Commentary says: Treating each other with sincerity leads to no fault, because the aspiration to resolve the estrangement is carried out. —— Zhixu explains: In a time of estrangement, one must have the appropriate line to assist in resolving it. In the primary hexagram, the second line and the fifth line correspond, the third line and the top line correspond, but the fourth line has no proper correspondence above or below, so it is called 'kui gu' (estranged and isolated). However, the first line, with a strong yang and upright, is in a lower position, and is exactly the one who can help resolve the estrangement. At this time, two yang lines with the same virtue trust each other and mutually encourage each other, thus the aspiration to resolve the estrangement can be carried out without fault, which is what the Small Image Commentary refers to as 'zhi xing' (the aspiration is carried out). Here we clearly see the gentleman's deep understanding of the principle of 'yi tong er yi yi' (being the same yet different): yin and yang are different in nature, yet they can correspond; yang and yang are the same in nature, yet they can also trust each other — there is no need to rigidly adhere to the conventional rule of yin and yang pairing.

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。六五乃九二之主也，陰柔不正，反疑二之遇於三焉。以其居中，則猜忌未深，終與二合，故得悔亡。聖人又恐其躊躕未決也，故明目張膽而告之曰：厥宗上九，已說弧以待六三，其相合如噬膚矣，爾往從九二於巷，有何咎哉。孔子更為之鼓舞曰：不惟無咎，且君臣相合，睽終得濟而有慶也。

The line statement for the fifth line says: Regret disappears; the people of the same clan move smoothly as if eating soft flesh, so going forward brings no fault. The Small Image Commentary says: The people of the same clan move smoothly as if eating soft flesh, so going forward brings joy. Zhu Xiu explains: The fifth line is the ruler that nine two is destined to approach. It is yin and soft, yet occupies a yang position, which is not proper, and it suspects that nine two has joined with six three. Fortunately, it is in the central position of the upper trigram, so its suspicion is not deep, and in the end it can meet with nine two, so regret disappears. The sage fears it may hesitate, so he clearly tells it: Your clan's upper nine has already laid down his bow and arrow, waiting for six three. Their union is as smooth as biting into soft flesh (the term 'fu' refers to tender meat that is easy to bite, symbolizing ease). You just go to the small alley to meet with nine two, what fault is there? Confucius further encourages it in the Small Image Commentary, saying: Not only is there no fault, but when the ruler and subject finally unite, the situation of discord is finally resolved, which is a joyful event.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。上九與六三相應，本非孤也，睽而未合，則有似乎孤矣。三本不與二四相染，而其跡似汙，故見豕負塗也；二四各自有遇，本無心於染三，而虛妄生疑，故載鬼一車也。先則甚疑，故張弧而欲射之；後疑稍緩，故說弧而往視之；逮見其果非與寇結為婚媾，於是釋然如雲既雨而吉矣。既不疑三，亦不疑二與四，故群疑亡。統論六爻，惟初九剛正最善濟睽，餘皆不得其正，故必相合乃有濟也。佛法釋者：惟根本正慧，能達以同而異，故即異而恆同；否則必待定慧相資，止觀雙運，乃能舍異生性入同生性耳。

The line statement of the top nine says: In a state of estrangement and discord, one is isolated and without support, seeing a pig with mud on its back, as if seeing a whole cart full of ghosts; first drawing the bow to shoot, later putting down the bow; the one coming is not a strong enemy, but one coming to propose marriage; going forward and encountering rain is auspicious. The small image commentary says: The reason encountering rain is auspicious is because all doubts have disappeared. —— Zhixu explains: The top nine and the sixth three were originally a proper correspondence, and were not alone, but because of estrangement and discord, they appear to be alone. The sixth three originally had no connection with the second nine or the fourth nine, but its actions seem to be tainted, so the top nine sees it as a pig with mud on its back. The second nine and the fourth nine each have their own correspondences, and had no intention of tainting the sixth three, but the top nine wrongly suspects, so it seems to see a whole cart full of ghosts. At first, the suspicion was strong, so the bow was drawn to shoot; later, the suspicion eased, so the bow was put down and one went to look (the 'say' in 'say hu' means to remove or put down). When it was realized that the one coming was not a strong enemy, but one coming to propose marriage, the mind became at ease, like a mass of clouds finally turning into rain, which is smooth and auspicious. Since there is no longer doubt about the sixth three, nor about the second nine and the fourth nine, the small image commentary says 'all doubts have vanished.' —— General discussion on the six lines of the Guigu hexagram: Only the first nine is both strong and upright, most capable of resolving discord and estrangement; the other lines are not upright, so they must meet and correspond to resolve the discord. Zhixu finally connects this with Buddhist teachings: Only the fundamental wisdom (the fundamental wisdom directly corresponding to the truth of suchness) can understand 'sameness in difference,' so in the midst of differences, one constantly sees great sameness; otherwise, one must rely on the mutual support of samadhi and wisdom, 'stopping and observing together' (the stillness of stopping wandering thoughts and the wisdom of seeing reality simultaneously), to abandon the 'difference nature' (the nature of ordinary beings, who are born into various different existences due to delusion and karma) and enter the 'sameness nature' (the nature of sharing the same truth with all the saints).