Upper Mountain, Lower Heaven (the 26th hexagram, Great Accumulation)

大畜：利貞。不家食，吉。利涉大川。初九，有厲，利已。九二，輿說輹。九三，良馬逐，利艱貞；曰閑輿衛，利有攸往。六四，童牛之牿，元吉。六五，豶豕之牙，吉。上九，何天之衢，亨。

The Hexagram Statement of the Great Accumulation: It is favorable to maintain correctness. One should not stay at home to eat, but go out to eat at the court, which is auspicious. It is favorable to cross a great river. The Line Statement of the First Nine: There is danger, it is favorable to stop and remain still. The Line Statement of the Second Nine: The axle of the carriage has fallen off, so it cannot move forward. The Line Statement of the Third Nine: A good horse gallops forward, it is favorable to maintain correctness in hardship; daily training of the carriage and defense, it is favorable to go forward. The Line Statement of the Fourth Six: Adding a crossbar to the horn of a young ox, which is greatly auspicious. The Line Statement of the Fifth Six: A castrated pig, though having teeth, does not harm people, which is auspicious. The Line Statement of the Upper Nine: Shouldering the great thoroughfare that connects all directions in the heavens, it is smooth and unimpeded.

大畜者，大養之義。卦德上艮止、下乾健，有健而能止，故謂大畜。此溫養聖胎之卦，承上覆卦而來。復者，復其先天之氣也。當先天之氣來復，於內自微而著，還其乾元面目，命基已固，聖胎已結，自有為而入無為，可以謹封牢藏，防危慮險，溫養沐浴，期於大化神妙不測之地，為金剛不壞之物。

"The Great Accumulation" means great cultivation and nurturing. In terms of the qualities of the hexagram, the upper trigram is Gen (Mountain), which has the quality of stopping; the lower trigram is Qian (Heaven), which has the quality of strength and vigor. Being strong and vigorous yet able to stop, this is called "The Great Accumulation." This hexagram discusses the nurturing of the sacred embryo, following the previous hexagram "Fu" (Return). The hexagram "Fu" talks about the restoration of the earlier heaven's energy. When the earlier heaven's energy returns, it becomes evident from being subtle to manifest, reverting to the original form of Qian Yuan, and the foundation of life has become firm. The "sacred embryo" has formed, thus transitioning from active cultivation to non-action. It can be carefully sealed and preserved, securely held, guarding against danger and considering risks. "Nurturing and bathing" (gentle fire nurturing, pausing advancement and retreat), expecting to reach a state of great transformation spreading widely, mysterious and unpredictable, becoming something unbreakable like a diamond."

是道也，利於止健，不利於用健，故曰利貞。貞者，靜也。止健者，養健也。養健之功，即守中抱一之功。守中抱一，宜靜而不宜動，靜則保健，動則傷健。止非絕世離塵，靜非空寂無為，其中有抽添加減，內外兼修之道，故必不家食，方能大畜而致吉。不家食者，是外爐加減，內運真火，止於內而又止於外，綿綿若存，勿忘勿助，即遇大險大難之境，不動不搖，方是真畜，方是畜之大。

This path is suitable for restraining strength and vitality rather than for expelling them, so the hexagram statement says "favorable to uprightness." "Uprightness" refers to stillness. Restraining strength and vitality means nurturing them; nurturing strength and vitality is also the practice of maintaining the center and embracing oneness. Maintaining the center and embracing oneness is suitable for stillness rather than movement: stillness preserves strength and vitality, while movement damages them. However, the "stopping" here is not about isolating oneself from the world or retreating from society, and the "stillness" here is not about being barren and inactive. There is another method involving adding and subtracting, internal and external cultivation, so one must "not stay at home to eat," in order to greatly nurture and achieve auspiciousness. "Not staying at home to eat" means making adjustments externally while cultivating true fire internally. It stops both internally and externally, continuously and subtly, as if present and as if absent, neither forgetting nor promoting it. Even when encountering extremely dangerous and difficult situations, one remains unmoved. This is true nurturing, and only then can one nurture greatly.

是以又利於涉大川也。大川之涉，所以養於內而驗於外，即九年面壁之功。面壁者，如壁列萬仞，離種種邊，止於不識不知，打破虛空地位也。打破虛空，聖胎脫化，形神俱妙，與道合真，畜之大而成之大，與天為徒矣。

Therefore, the hexagram statement also says it is suitable to cross a great river. Crossing a great river means taking what is cultivated within and verifying it externally, which is the kind of practice like Bodhidharma's nine years of meditation facing the wall. Facing the wall refers to standing like a wall thousands of feet high, free from all partial views and extremes, stopping at a place where one is unaware and unknowing. By suddenly breaking through the void, the holy embryo undergoes transformation, and both form and spirit become profound and mysterious, merging with the great way to become true. The more cultivated, the greater the achievement, and from then on, one becomes akin to heaven.

初九，在大畜之始，進健則凶，止健則吉，有厲利己，正當棄有為而入無為之時。此養健於初也。九二，剛以柔用，保惜聖胎，待時脫化，如輿說輹，則車不行矣。修道者，剛健歸中，聖胎已結，急須住火停輪，不可更進其健，有傷元氣者。此養健得中也。

The first line, "Nine at the Beginning," is at the start of the Great Accumulation hexagram. When the strong and vigorous energy is pushed forward, it brings misfortune, but when it is restrained, it brings good fortune. Therefore, there is danger and it is appropriate to stop. This is the time to abandon active striving and enter into non-action. This line speaks of cultivating the strong and vigorous energy at the beginning. The second line, "Nine in the Second," applies the strong and vigorous energy in a gentle and yielding manner, cherishing and guarding the "sacred embryo," waiting for the right moment for transformation. It is like a cart that cannot move once the rabbit under the axle is removed. Those who practice the Way, having already brought their strong and vigorous energy into the middle path and formed the sacred embryo, must now "stop the fire and halt the wheel" (cease the fire of cultivation and stop the circulation of energy). They must not continue to advance their strong and vigorous energy, lest they damage their vital energy. This line speaks of cultivating the strong and vigorous energy and achieving the proper balance.

九三，養健已到氣足神全，誠於中而將達於外，如良馬逐而欲行矣。雖然聖胎完成，猶有一身陰氣未嘗化盡，全在艱辛守貞，一意不散，如日閉輿衛，時時防跌，十月功完，自然脫化，則利有攸往矣。此養健防危也。

The third line, Nine, indicates that cultivation of firm strength has reached a state where energy is full and spirit is complete. Sincere intent has accumulated within and is about to manifest outwardly, like a fine horse ready to gallop and rush forward. Although the holy embryo has been completed, there remains a trace of yin energy not yet fully transformed. One must rely on diligent adherence to the right path, keeping the mind focused without scattering, like daily practicing the defense of a carriage. By maintaining vigilance constantly, as if preventing a fall, after ten months of perfect effort, transformation naturally occurs, making it appropriate to move forward. This line emphasizes the cultivation of firm strength without forgetting caution against danger.

六四，應於初陽，健德方生，而即養之。如童牛之牿也。牛性馴順，其健在角，牛在於童，其角方生，方生能養，元氣不散，漸長斯養，終必養至於純全之處，其吉已在於方健之養。此養健而堅固元氣也。

Six in the Fourth is in correspondence with Nine at the Beginning. When the yang line first emerges, it is immediately cultivated and nurtured, like adding a crossbar to the horn of a young ox. Oxen are naturally docile, and their strength lies in their horns. When the ox is still young and its horn is just beginning to grow, it is restrained and cultivated at this early stage, so that its vital energy will not be lost. It grows and is nurtured layer by layer, eventually reaching full maturity. Its good fortune is already determined in the initial cultivation and nurturing of this emerging strength. This line discusses the cultivation of yang strength to solidify the vital energy.

六五，正當大畜之時，以陰養陽，如豶豕也。豕之去勢曰豶。豕去其勢，則氣質俱化，虛心而全實腹，如豶豕之牙也。豕柔牙剛，以柔養剛，剛得柔養而無傷。此養健而混合陰陽也。上九，在大畜之終，功完行滿，霹靂一聲，真人現出，驚愚駭俗；始於有作無人見，及至無為眾始知，何天之衢，誰不稱哉。

The line Six in the Fifth is at the time of great accumulation, using yin to nurture yang, just like castrating a pig. When a pig is castrated, it is called "fen." After castration, the pig's nature is completely transformed, its heart becomes empty and its abdomen becomes full, as the line statement says about the castrated pig's teeth. Pigs are gentle in nature but have strong teeth; nurturing the strong with the gentle allows the strong to be tempered without harming others. This line discusses nurturing strength while blending yin and yang. The line Nine at the Top is at the end of the hexagram Great Accumulation, when the accomplishment is complete, and with a thunderclap, the "true person" appears, startling the foolish and common people. At first, when one makes efforts intentionally, no one can see it; but when one reaches the state of non-action, everyone realizes it. Shouldering the vast and interconnected path of heaven, who would not praise it?

修道者，而至於脫胎成真，身外有身，超出乎天地之外，不但成已，而且成物，畜之大而顯之大，其亨為何如乎。此養健而歸於神化也。然則，溫養聖胎之道，總要知得大畜健而止。既健又止，始則有為，終則無為，健而止於至善無惡，渾然太極，一氣流行，有無俱不立，物我悉歸空，性命雙修之道盡矣。

A person who practices the Way achieves the transformation of the body and becomes truly realized, possessing a body beyond the physical. They transcend the heavens and earth, not only achieving their own perfection but also the perfection of all things. When the cultivation is great, its manifestation is also great. What a magnificent state of prosperity this must be. This line discusses the cultivation of a strong and vigorous spirit that ultimately leads to divine transformation. Therefore, the principle of nurturing the sacred embryo must understand that the Great Accumulation hexagram represents both strength and restraint. Strength combined with restraint begins with active effort and ends with effortless action. Strength that can stop at the highest good, where neither good nor evil exists, is a complete unity of the Taiji, with the vital energy flowing naturally. Neither existence nor non-existence is established; external things and the self are both returned to emptiness. The path of cultivating both the vital energy and the spirit is thus fully explained here.

頤：貞吉。觀頤，自求口實。初九，舍爾靈龜，觀我朵頤，凶。六二，顛頤，拂經，于丘頤，征凶。六三，拂頤，貞凶，十年勿用，無攸利。六四，顛頤，吉；虎視耽耽，其欲逐逐，無咎。六五，拂經，居貞吉，不可涉大川。上九，由頤，厲吉，利涉大川。

The Hexagram of Cultivation says: To maintain correctness brings good fortune. Observing the way of nourishment, one should seek for sustenance oneself. The statement of the Second Line says: Abandoning the turtle that can breathe and sustain itself, yet watching me eat heartily, brings danger. The statement of the Third Line says: Inverting the proper way of nourishment, going against the norm, seeking sustenance from a high hill, going forward brings danger. The statement of the Fourth Line says: Inverting the way to seek sustenance downward brings good fortune; like a tiger watching intently, seeking continuously without interruption, there is no fault. The statement of the Fifth Line says: Going against the norm, but dwelling in correctness brings good fortune, yet one cannot cross a great river. The statement of the Top Line says: The world relies on him for sustenance, though there is danger, ultimately it is good fortune, suitable for crossing a great river.

頤者，腮頷。凡口食物則動，取其有養人之義。卦德上艮止。下震動。動不離止，止以養動，動不妄動，止不空止，動止如一，故謂頤。此擇善固執，虛以求實之卦，承上無妄而來。無妄者，動而健行，若非有涵養之功。則動之健之，皆不得當。無妄而即有妄，此養之道所由貴。養者，養其正，而去其不正也。正則有益於身心，不正則有害於身心，是以頤之道必貞，而始能得吉。

"The Yi" originally refers to the jaw and lower jaw. Whenever something is eaten in the mouth, the jaw moves, symbolizing the sustenance of human life. In terms of the hexagram's moral quality, the upper trigram is Gen (Mountain), which represents stillness; the lower trigram is Zhen (Thunder), which represents movement: movement does not depart from stillness, and stillness is used to nurture movement; movement is not reckless movement, and stillness is not empty stillness. Movement and stillness are combined as one, hence the name "Yi." This hexagram discusses the principle of choosing goodness and adhering to it, seeking reality through emptiness. It follows the previous hexagram "Wu Wang" (No Falsehood). "Wu Wang" speaks of immediate and vigorous action; if there is no cultivation of restraint, then whether one moves or is vigorous, it will not be appropriate. One's intention may be to avoid falsehood, but it may immediately become false. The value of the way of cultivation lies precisely here.the so-called "cultivation" refers to nurturing the right and removing the wrong. The right benefits the body and mind, while the wrong harms them. Therefore, the way of cultivation must adhere to the right in order to achieve good fortune.

然欲養之正，必先觀其養道之真假，觀非眼觀之謂，乃心中辨別是非，以窮理也。理明則真知灼見，動而修正，靜而養正，動靜皆得其所養，可以自求口實矣。不曰求口食，而曰求口實，不曰求口實，而曰自求口實，是所求者正，所實者大，不在膏梁厚味，而在仁義道德。然其所以飽仁義而味道德，總在自求，而不由人，一日克己復禮，天下歸仁焉。

However, to cultivate properly, one must first clearly discern whether the way of cultivation is genuine or false. This "observation" is not about seeing with the eyes, but discerning right and wrong in the mind, which is to investigate the principles. Once the principle is clearly understood, one gains true knowledge and insight: when moving, one cultivates righteousness; when still, one nurtures righteousness. In both action and stillness, each finds its proper cultivation, thus enabling one to seek the fulfillment of the mouth on one's own. The classic text does not say "seeking food for the mouth" but "seeking the substance of the mouth," and does not say "seeking the substance of the mouth" but "seeking the substance of the mouth oneself." This shows that what is sought is genuine, and what is fulfilled is great, not in the deliciousness of fatty meats and fine grains, but in righteousness and morality. Yet, the reason one can be satisfied with righteousness and find joy in morality lies in seeking it oneself, not relying on others, as said in the Analects of Confucius, "If one day one overcomes oneself and restores propriety, the world will return to benevolence."

自求口實，則得實，是在自求何如耳。口者，虛中之物。實者，充實之謂。虛其心，實其腹，虛實相應，時動則動，動而進陽；時靜則靜，靜而運陰，動以修外，靜以養內，動靜不拘，內外合道。止固養，動亦養，動止皆不失其正，終得完成大道，以吉全之矣。

To seek fulfillment in the mouth, one can attain fulfillment; the key lies solely in how one seeks it. "Mouth" refers to something in the middle that is empty, and "real" means being filled. Empty the heart, fill the belly, with emptiness and fullness responding to each other: when action is needed, act, and acting is "advancing yang fire" (using yang strength to nourish yang energy); when stillness is needed, be still, and stillness is "cultivating yin symbol" (using yin flexibility to transform and reduce yin). Action is used to cultivate the outer aspects, while stillness is used to nurture the inner aspects. Neither action nor stillness is fixed; both inner and outer align with the Dao. Stillness is indeed cultivation, and movement is also cultivation. Neither movement nor stillness loses its correctness, and ultimately one will surely complete the Great Dao, bringing auspiciousness and protection to all.

彼一切以飢渴之害為心害者，養其小而失其大，謂之自求口食則可，謂之自求口實，則失之遠矣。既失其實，何得謂養乎？

As for those who regard the harm of hunger and thirst as the harm of the heart, they only nurture the small and lose the great. To say that he himself seeks food in his mouth is acceptable, but to say that he himself seeks the fulfillment of his mouth is very far off. If the "fulfillment" has already been lost, how can it still be called nurturing?

初九，剛而妄動，不養於內，求養於外，棄真認假，如舍爾靈龜。觀我朵頤矣。此養口失實，不謹於始之養也。六二，以無德而欲養有德，自高自大，無而為有，虛而為盈，是顛倒其養，拂其借剛養柔之經，常于丘頤矣。此愚而自用，不知求實之養也。

The first line, Nine at the Beginning, is strong and reckless, not cultivating within but seeking nourishment outside, abandoning the real for the false. Just as the line statement says, abandoning your turtle, yet watching me eat greedily. This line speaks of nourishing only the stomach and losing inner fulfillment, starting without caution. The second line, Six in the Second, lacks virtue yet desires to nourish those who have virtue, being arrogant and self-important. Originally empty, it claims to be full. This reverses the proper way of using strength to nourish softness, instead constantly seeking nourishment from high hills. This line speaks of foolishness and self-deception, lacking understanding of seeking truth.

六三，居於動而順其所欲，只在衣食上打點，不在性命上留心，養其小體為小人，是拂其養實之頤。即口食得正，亦是凶道。如此之人，雖終身而不知有德可修，豈僅十年勿用，無攸利乎？此愚而無知，終於不實之養也。

The sixth line in the third position is located within the trigram Zhen (Thunder), yet it follows its own desires, focusing only on food and clothing, and neglecting the preservation of life and spirit. It nurtures only its small physical body, becoming a petty person, which goes against the true way of nourishing oneself as described in the hexagram Yi (Abundance). Even if its nourishment of the mouth and stomach is proper, it remains a path of misfortune. Such a person may never realize that there is virtue to cultivate, let alone benefit from it within ten years. This line speaks of ignorance and foolishness, ultimately failing to reach the actual substance of nourishment.

六四，有應於陽，以尊屈卑，不恥下問，借他人之剛明，以破己之柔暗，是謂顛頤。但以尊屈卑，恐有挾貴而問，其心不誠之嫌，幸其柔而得正，如虎視眈眈，其欲逐逐，目專一而心真切，出於自然，絕無勉強，未取於人，先求其己。求實即得實，始而有咎者，終可無咎。此不實求實，以上求下之養也。

The sixth line in the fourth position corresponds with the yao below it, which is yang. This represents a person of high status humbly taking a low position, not ashamed to ask for help from others. By borrowing others' strength and clarity, it overcomes one's own weakness and confusion. This is called seeking nourishment by reversing the usual order. However, when a person of high status humbles himself, there may be a suspicion that he is using his position to ask questions without sincerity. Fortunately, he is gentle and upright, like a tiger that stares intently, continuously seeking without interruption, with focused eyes and sincere heart, natural and not forced. Before obtaining anything from others, he first works on himself. Seeking truth leads to truth. Those who start with faults may end without them. This line discusses seeking truth from untruth and seeking from a higher position to a lower one.

六五，虛心自處，只知養內，不知養外，是拂其養實之常經矣。然雖不能養實，而能養虛，居於貞而不遷移，亦致吉之道。但不可涉大川，以成金丹有為之功。此虛而不實、孤寂守靜之養也。

Six in the Fifth line is empty and self-contained, focusing only on internal cultivation and neglecting external matters, which goes against the usual principle of practical cultivation. However, although it cannot cultivate the real, it can cultivate the empty. By remaining settled and steadfast in righteousness without moving, it also leads to auspicious outcomes. But one must not attempt to cross a great river, meaning that it cannot achieve the step of active alchemy. This line speaks of being empty rather than solid, and solitary in maintaining purity and stillness.

上九，則居於柔，止於其所，動靜如一，既能養內，又能養外，既能養己，又能養人。其所養者大，乃養道所由，得以全始全終者，是謂由頤。然全始全終之養，須要在危厲之處做出，方能得吉。故又利涉於大川。大川至險之地，逆境也。逆境能養，則順境能養，自不待言。養而至於逆順不拘，險易無礙，則氣質俱化，陰陽混合，止於至善而不遷，聖胎凝結，大道完成矣。此虛實兼該、有始有終之養也。

The upper ninth line is a yang line occupying a yin position, stopping at the right place, with movement and stillness integrated as one. It can nourish both inside and outside, itself and others. Its nourishment is great, which is why the way of nourishment can have a beginning and an end, and thus the world is nourished through it. However, this nourishment that has a beginning and an end must be carried out in a dangerous and perilous situation to achieve good fortune, so it is said to be suitable for crossing a great river. A great river is the most dangerous place, which represents adversity. In adversity, one can nourish; in favorable conditions, one can nourish even more, which is self-evident. When nourishment is achieved without being restricted by adversity or favorable conditions, and without being hindered by danger or ease, then the nature is completely transformed, yin and yang are blended into one, and it stops at the highest good place without moving again. The holy embryo is formed, and the great way is completed. This line speaks of nourishment that is both empty and substantial, with a beginning and an end.

六爻各有所養，邪正不同，是非不等。求其剛柔相當，順逆不拘，有為無為，全始全終，其推上九之一爻乎？修道者急須靜觀密察，以虛求實，養其正而歸於至善無惡之地而後可。

Each of the six lines has its own method of cultivation; the evil and the good are different, and right and wrong are not equal. One must find a line that is just right in terms of firmness and softness, not bound by favorable or adverse conditions, capable of both action and non-action, and able to begin and end properly. Perhaps this is the line of the Nine at the Top. Those who practice the Way must urgently observe in silence and examine carefully, seeking the real through emptiness, cultivating the correct and returning to the state of utmost goodness without evil, and then proceed.

大過：棟橈，利有攸往，亨。初六，藉用白茅，無咎。九二，枯楊生稊，老夫得其女妻，無不利。九三，棟橈，凶。九四，棟隆，吉，有它吝。九五，枯楊生華，老婦得其士夫，無咎無譽。上六，過涉滅頂，凶，無咎。

The Hexagram of Great Excess: The main beam is bent, favorable to go forward, and smooth. The Line Statement of the Second Line: Using clean reeds to pad the sacrificial vessel, no fault. The Line Statement of the Third Line: A withered poplar tree sprouts new shoots, an old man marries a young woman, nothing is unfavorable. The Line Statement of the Fourth Line: The main beam is raised but not bent, favorable; if there is another desire, it is a matter of shame and regret. The Line Statement of the Fifth Line: A withered poplar tree blooms, an old woman marries a young man, no fault and no praise. The Line Statement of the Sixth Line: Wading through deep water, the water covers the head, dangerous, but not blameworthy.

大過者，陽氣有過也。卦德上兌悅、下巽入；巽於內而悅於外，順其所欲，樂極生悲，卦體內四陽而外二陰，陽過於陰，陰不及陽，故謂大過。此調和藥物，實必用虛之卦，承上大畜而來。大畜者，健而能止，止健正，所以養健，不使陽氣太過耳。金丹之道，取二八兩弦之氣，凝結成胎，須要大小無傷，兩國俱全，若陽氣太盛，陰氣太弱，陰陽不調，失其生生之道。陰極必敗，陽極必虧，棟橈摧折之患，勢所必有，棟至摧折，大廈盡傾。

"The Great Excess" refers to the excess of yang energy. In terms of the nature of the hexagram, the upper trigram is Dui (Lake), which represents joy; the lower trigram is Xun (Wind), which represents entering or yielding. Inside, there is a continuous yielding and entering, while outside there is a constant joy, following one's desires to the point of extreme pleasure, which then leads to sorrow. In terms of the structure of the hexagram, there are four yang lines inside and two yin lines outside, indicating that yang exceeds yin, and yin cannot keep up with yang, hence the name "Great Excess." This hexagram discusses the harmonization of medicinal substances, where when there is an actual excess, one must use a virtual or balancing approach. It follows the previous hexagram, "Great Accumulation," which represents strength that is able to be restrained, properly controlling the vigorous and strong energy to cultivate it, preventing yang energy from becoming excessive. In the practice of golden elixirs, the "two eighths" of the waxing and waning moon phases are taken, to form a fetus, requiring that both large and small elements remain unharmed, and both parties are preserved. If yang energy is too strong and yin energy is too weak, and yin and yang are not in harmony, then the principle of continuous generation and renewal is lost. When yin reaches its extreme, it will surely fail; when yang reaches its extreme, it will surely be deficient. The disaster of the main beam bending and breaking is inevitable; once the main beam breaks, the entire building will collapse.

修道者，進陽太過，不知止足，能大而不能小，神室有傷，亦如此類。若能巽進而不至於過猛，和緩而不至於固執，通權達變，防危慮險，則剛柔相應，陰陽相濟，雖大而能不過，可以利有攸往，盡性至命，亨通而無阻滯矣。

A person practicing the Way may focus solely on "advancing the yang fire" to an excessive degree, not knowing when to stop. This leads to being able to do great things but not small ones, causing injury to the "spirit chamber" (the inner sanctuary for calming the spirit and cultivating the elixir). This is exactly the kind of situation that arises. If one can proceed gradually without being overly forceful, and act calmly and composedly without being stubborn, being able to adapt flexibly while also being cautious and foreseeing dangers, then both firmness and softness can harmonize with each other, and yin and yang can balance each other. Thus, although great, it does not exceed the limit, allowing for appropriate movement, fully expressing one's nature and attaining the ultimate destiny, achieving smoothness without obstruction.

初六，性質本柔，又居卑下，柔之太過，謹慎之至，如借用自茅，而不敢先人，傲氣悉化，自無過大之時。此小而不妨太過者也。九二，剛而能柔，陽太過而借陰之濟也，過而不過，如枯楊生稊，老夫得其女妻，陰陽相當，生機常存，剛而不傷，自無不利。此用柔而剛不過者也。

The first line, "Six at the Beginning," is inherently weak and located at the very bottom, so its weakness is excessive. It is extremely cautious, like using white reed grass as a foundation, not daring to take the lead. All arrogance is transformed into humility, thus naturally avoiding excess. This line discusses how smallness to this extent does not hinder it from being considered an excess. The second line, "Nine in the Second," is strong yet flexible, representing yang that is excessive but balanced by yin. Although it has passed the limit, it is as if it has not exceeded it. It is like a withered poplar tree producing new shoots or an old man marrying a young wife, where yin and yang are perfectly balanced, vitality is constant, strength is maintained without harm, and nothing is unfavorable. This line discusses using flexibility to prevent excess in strength.

九三，以剛用剛，只知前進，不知後退，金丹得而復失，棟橈之凶，所不能免。此用剛而太於過者也。九四，大而能小，心平氣和，如棟隆不敗，動與吉會矣。修道至於大而能小，已是陰陽相合，再不可過於用柔，若用柔太過，又傷於剛，大道難成，遺笑於大方，適以取吝而己。此剛而用柔不可過者也。

The third line uses strength to overcome strength, only knowing to advance and not knowing to retreat. It is like obtaining the golden elixir only to lose it again, or a load-bearing beam that bends and breaks, which is inevitably dangerous. This line discusses the use of strength that goes too far. The fourth line is capable of both great and small actions, calm and balanced, like a load-bearing beam that rises but does not break. A single movement brings good fortune. When one practices the Way and can handle both great and small matters, it has already achieved the harmony of yin and yang. It is no longer appropriate to overuse softness. If softness is overused, it harms the strength, making the great Dao difficult to achieve, and one will be laughed at by experts, leading only to self-shame. This line discusses the use of softness that should not be excessive.

九五，剛於悅而不能柔以悅，如枯楊生華，老婦得其士夫，過於淫奢，自滿自足，陽極生陰，真為假傷，理有可決，幸其剛而得中，內有主宰，不為客氣所惑，得以無咎。既已實腹，不能虛心中道而止，卻亦無譽。此剛而持盈之大過者也。

The fifth line, known as 'Nine in the Fifth,' expresses a single-minded use of strength in joy, without the softness of yielding. It is like a withered elm tree blooming flowers or an old woman marrying a young husband, which is excessive indulgence and self-satisfaction. When yang reaches its extreme, yin arises, and the genuine is harmed by the false. This can be determined by reason. Fortunately, it is strong yet moderate, with a central principle, not misled by 'external influence,' thus avoiding blame. However, although the belly is full, it cannot humble itself and stop in moderation, so it cannot be praised. This line describes an overabundance of strength and continuous holding on to fullness.

上六，在大過之終，愚而自用，不知藥物火候，任心造作，迷而不返，升之高，傷之甚，過涉滅頂，自招其凶，與人無咎。此柔而妄想之大過者也。觀於六爻之義，大過者凶，不過者吉。大過之中，亦有不過之道。是在人善於調和陰陽，歸於中正，不偏不倚為貴歟。

The sixth line at the top in the hexagram of Great Excess is at the end of the hexagram. It is foolish and self-willed, ignorant of medicine and the timing of fire, acting recklessly according to personal whims, losing direction and failing to realize the need to turn back. The higher one ascends, the greater the injury; venturing too deep into water drowns the head. The danger is self-inflicted and cannot be blamed on others. This line describes a weak and foolish overreach. Considering the meaning of all six lines: excess leads to misfortune, while moderation leads to good fortune. Within the context of Great Excess, there are also paths of moderation. This depends on whether a person is skilled in balancing yin and yang and returning to the center and uprightness, avoiding extremes—this is what is truly valuable.

習坎：有孚，維心亨，行有尚。初六，習坎，入于坎窞，凶。九二，坎有險，求小得。六三，來之坎坎，險且枕，入于坎窞，勿用。六四，樽酒，簋貳，用缶，納約自牖，終無咎。九五，坎不盈，只既平，無咎。上六，係用徽纆，寘于叢棘，三歲不得，凶。

The卦 of "Progressing Through Obstacles": In the heart there is sincerity, and only this genuine sincerity allows for smoothness, making one's actions worthy of commendation. Initial Six: Trapped in deep obstacles, and falling into a small pit at the bottom of the obstacle, it is dangerous. Nine in the Second: Still in the midst of obstacles, only a small gain can be obtained. Six in the Third: Coming and going are all obstacles, both dangerous and blocked by the obstacles, unable to find a place to rest, falling into a small pit at the bottom of the obstacle, no action should be taken. Six in the Fourth: A single cup of thin wine, two bowls of simple food, carried in a clay jar, conveying this simple intention through the window, ultimately without error. Nine in the Fifth: The water in the obstacle has not overflowed, but is only just level with the edge of the pit, without error. Six at the Top: Bound by ropes, imprisoned among thorny brambles, unable to escape for three years, dangerous.

坎者，險也，陷也。習坎者，通險也。卦德上坎險、下坎險，由此險而達彼險，險而能通，故謂習坎。此黑中有白，陰中返陽之卦，承上頤卦而來。頤者，以虛求實，求其坎陷之真陽也。人自乾坤相交之後，一點元陽，走於坤宮，坤實而成坎，乾變而成離，於是陰陷其陽，天根昧而心交物，性相近而習相遠，日習日下，陷於下愚不移之地，而莫知底止矣。

The meaning of "Kan" is danger and falling into a pit; "Xí Kǎn" refers to finding a way out amidst repeated dangers. In terms of the moral quality of the trigrams, the upper trigram Kan represents danger, and the lower trigram Kan also represents danger. Moving from one dangerous situation to another, being in danger yet able to proceed, is called "Xí Kǎn." This is a trigram that contains "black with white" and "yin returning to yang"—the upper and lower lines of Kan are yin, while the middle line is yang, like a mass of darkness containing a single light. The practice of cultivation is to return that single yang back into pure yin. This trigram follows the previous trigram "Yi" (Nourishment): "Yi" speaks of seeking real things with a mind of emptiness, and what is sought is precisely that single "true yang" (the innate vitality of the earlier heaven) that is trapped in the water of Kan. Since humans have been born from the union of the two primordial energies of Heaven and Earth, the single "original yang" in the trigram Qian has entered the palace of Kun. Originally, Kun was three yin lines, but with the addition of this yang, it becomes full and forms Kan; originally, Qian was three yang lines, but losing this yang makes it hollow and forms Li. Thus, yin traps yang, and the root of the heavenly vitality becomes obscured and unclear. The mind becomes only focused on external attachments. Confucius said, "Human nature is similar, but habits make them differ." Habits gradually decline, eventually leading to the state of "lower stupidity that cannot be changed," where one no longer knows where to stop.

然習惡則惡，習善則善，是在人習之如何耳。習惡者，入險之道；習善者，出險之道，出險須要能信其險。信者，心之主宰，若能信險，則不為外物所惑，習於善而即能善，所謂一念回機如同本得，是以習坎有孚，維心亨也。

However, being accustomed to evil leads to becoming evil, and being accustomed to good leads to becoming good. The key lies in how a person cultivates these habits. Being accustomed to evil is the path leading into danger; being accustomed to good is the path leading out of danger. To escape danger, one must first truly believe that they are indeed in danger. "Faith" is the master of the mind. If one truly believes there is danger, they will not be misled by external things, and cultivating good will genuinely result in goodness. As it is said, "A single change of mind is like having it from the beginning"—when the mind turns back, what is inherently complete becomes immediately available. Therefore, the hexagram statement says, "To be accustomed to hardship, with sincerity, the mind alone is harmonious": being in a dangerous situation yet maintaining sincere faith, only this true heart can get through.

有孚即心亨，不孚心不亨。有孚之心，即是道心，道心發現，人心不起，正氣增長，邪氣漸退，可以出入乎陰陽之中，而不為陰陽所拘矣。但信其有險，須要習而出險，信而不習，如不信也。既能信又能習，不隱不瞞，真履實踐，日習日善，自卑登高，由下而上，漸習於高明之境，盡性至命，還元復初而無難，故日“行有尚”。尚者，上也。行之能上，不行不上，知之尤貴於行之耳。

With sincerity, the heart becomes unobstructed; without sincerity, the heart becomes obstructed. This sincere heart is called the "Daoxin" (the true mind that naturally arises from heaven's principle, without any private intention). When the Daoxin arises, the "renxin" (the false mind arising from emotions, desires, and private intentions) does not arise. The righteous energy grows day by day, while the evil energy gradually diminishes. Thus, a person can move freely within the yin and yang, not being constrained by them. However, merely believing one is in danger is not enough; one must genuinely cultivate and practice to escape from danger. Believing without cultivation is like having no belief at all. If one can both believe and cultivate, without concealment or pretense, and step by step sincerely practice, day by day cultivating goodness, gradually ascending from the low to the high, from the lower to the higher, entering the realm of higher clarity and wisdom, then realizing one's nature and returning to the original state will not be difficult. Therefore, the hexagram statement says, "Actions are esteemed." "Shang" means "Shang" (upper): only by willing to act can one ascend; without action, one cannot ascend. Thus, knowing is not as valuable as truly doing.

初六，性質本愚，又習於愚，日習日下，是謂習坎。在下之習，如在坎坑，又鑽窞孔，入於下流之處，而莫知所止，不凶而自致凶，此愚而又習於愚者也。

Chilu is a yin and soft line located at the very bottom of the entire hexagram, inherently dull and ignorant. It is further tainted by ignorance, gradually sinking deeper and deeper. This is precisely what is meant by "Xi Kan" — repeatedly going around in circles in deep traps. This downward trend is like a person who has already fallen into a Kan pit and then continues to dig into a small hole at the bottom of the pit, sinking further and further into the lowest place without knowing when to stop. Originally not necessarily dangerous, it is the person's own behavior that brings about danger. This describes a type of person who is inherently dull and accustomed to ignorance.

九二，居於二陰之中，日與小人為伍，不知親近有道之士，終陷於下而為愚人，如在坎坑之中而有險也。幸其剛而得中，陷之不深，雖不能出險，內有主宰，亦不為下流所惑。但嫌其信險而不習出險，僅小有得，不能明善復初，大有得耳。此剛而不知習善者也。

Nine in the Second position is a single yang line trapped between the upper and lower yin lines, just like being constantly surrounded by petty people day after day, not knowing how to seek the company of virtuous teachers and friends. In the end, it remains in the lower position and becomes a fool, just as one is in a pit of danger. Fortunately, it is yang and occupies the central position of the lower trigram, so it is not trapped very deeply. Although it cannot escape the danger, it still has a master within, so it is not easily misled by vulgar habits. The regret is that it trusts in the danger but is unwilling to put in the effort to cultivate and escape from it. Therefore, it only gains a little, but cannot restore its original goodness and return to its original state to gain much. This is a type of person who has a strong spirit but does not know how to practice goodness.

六三，性質本險，又愚而自用以行險，險而又險，是來之坎坎矣。且近上險，前進上險，後退亦險，是險且枕矣。如此之人，不信有險，俞習俞險，習之者久，陷之者深。如入于坎窞，終在險地，永為勿用之人矣。此柔而只知習惡者也。

Six Three is a yin and flexible line that is not upright, inherently dangerous in nature. It is also ignorant and stubbornly ventures into danger, adding more danger upon danger. This is what the line statement refers to as "coming with a thudding sound." It is closely adjacent to the danger of the upper trigram; moving forward is dangerous, and retreating is also dangerous, so it is said "danger and lying down"—both forward and backward movement are blocked by danger. Such a person does not realize they are in danger. The more they practice, the more dangerous it becomes; the longer the habit, the deeper they fall into peril, like falling into a small hole at the bottom of the Kan. They remain constantly in a dangerous situation and become permanently unfit for use. This describes a type of person who is yin and flexible, yet only indulges in evil habits.

六四，在上剛下柔之際，性質在中人之列，習於善則能善，習於惡則即惡，可善可惡，如一樽酒而用二簋盛之也。然四與五同居，信於善者，信於善而虛心下賢，借他人之明智，以破己之昏暗，如用缶納約，自牖以通其明。不能善者亦能善，始有咎者，終可無咎，此柔而能習其善者也。

Six in the Fourth is located at the boundary between the upper Yang and the lower Yin, and its nature belongs to the category of 'average people': if accustomed to goodness, it can become good; if accustomed to evil, it can become evil. It is neither definitely good nor definitely evil, just as there is only one jar of wine but two vessels to hold it, with limited quantity and different containers. Fortunately, Six in the Fourth is adjacent to Nine in the Fifth, and is willing to follow the path of goodness: once it follows the path of goodness, it humbly and humbly seeks advice from the virtuous, using others' wisdom to overcome its own ignorance. Just as the Line Statement says, using a simple earthenware vessel to express a simple heart, and passing light through a window. Those who originally could not become good can become good, and those who initially had faults can eventually have none. This is a type of Yin that can be influenced and transformed by goodness.

九五，居二陰之間，陽剛中正，把柄在手，既能不滿不盈，不見惡於小人，又能不遷不流，大有異於小人，如坎水不盈，只既平。不滿於內，亦不流外，實腹而能虛心，出於性成，是以無咎。此上智不移，不待習而自善者也。

Nine in the Fifth is the yang line residing in the center of the upper trigram, situated between two yin lines. It is yang and upright, giving the practitioner control over their own cultivation. It enables one to avoid self-satisfaction and excess, not being disliked by petty people, and also to not follow the flow of the times, differing greatly from petty people. Just like water in the center of a depression that does not overflow but remains level with the rim of the pit. Inside it is not self-satisfied, outside it does not flow out. It is able to 'fill the belly' (cultivate the original vital energy to fullness) and also 'empty the mind' (without the slightest private intention). This is natural to one's nature, so there is no fault. This is the type of person of superior wisdom, who is not moved by habitual tendencies, and does not need deliberate cultivation to naturally align with goodness.

上六，雖係小人，本性未嘗不善，但性善而不知習善，自縛自束。繫於不善，自暴自棄，居於險地，如係用徽纆，寘于叢棘，終亦必亡而已。豈僅三歲不得出險哉！此下愚不移，終不習而終惡者也。然則，修道者，當自醒自悟。急須拜求真師，尋個出頭之路，以了性命，甚勿以福緣淺薄、自暴自棄，為世間無用之物。

The Sixth at the Top, although belonging to the category of petty people, does not entirely lack goodness. However, although possessing a good nature, they do not cultivate goodness, instead binding themselves and tying themselves to unwholesome things. They give up themselves, remaining in dangerous situations. Just as the Line Statement says, they are bound by ropes and imprisoned among thorny bushes, ultimately ending up in death. It is not merely a matter of being trapped in danger for three years! These are the truly foolish who cannot change, always refusing to cultivate and eventually falling into evil. Therefore, those who pursue the Way should awaken themselves, realize their own enlightenment, and quickly seek a true teacher to find a way out, thus completing their great matter of life and death. Do not make excuses about having shallow good fortune and give up on themselves, becoming useless beings in the world.

蓋身心性命之學，人人有份。回頭是岸，立登聖基，是在人之能信能習耳。果能信之習之，日習日善，必將習於至善無惡，渾然天理地位矣。人何樂而不習善者哉！

To understand the study of body, mind, life, and destiny, everyone has a share. Turning back is the shore, and right now one can establish the foundation for becoming a sage. It all depends on whether one is willing to believe and to practice. If one truly believes and practices it day by day, cultivating goodness gradually, one will certainly reach the state of ultimate goodness with no evil, a complete harmony with the heavenly principle. Why would a person not willingly cultivate goodness?

離：利貞，亨。畜牝牛吉。初九，履錯然，敬之，無咎。六二，黃離，元吉。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。九四，突如其來如，焚如，死如，棄如。六五，出涕沱若，戚嗟若，吉。上九，王用出征，有嘉折首，獲匪其醜，無咎。

The卦 of Li: It is advantageous to maintain firmness and correctness, thus achieving success; nurturing the gentle virtue of a mother cow, it is auspicious. Initial Nine: The steps are confused and disorderly, but as long as there is a fraction of reverence and caution, there will be no mistake. Six in the Second: Attached to the central yellow light, it is greatly auspicious. Nine in the Third: The remaining light at sunset, if one cannot strike the pot and sing, accept the time and follow destiny, then only old age and weakness remain, which is dangerous. Nine in the Fourth: The approach is abrupt, like a fierce fire burning the body, like death approaching, like being abandoned by others. Six in the Fifth: Tears flow profusely, sorrow and lamentation, it is auspicious. Nine at the Top: The king leads an army to campaign, establishing a beautiful merit, cutting off the chief villain, the captives are not his accomplices, there will be no mistake.

離者，麗也，明也。卦體一陰附麗於二陽之中，虛中能明之象。卦德上離明、下離明，由此明而及彼明，由彼明而達此明，明內而又明外，內明而又外明。千明萬明，總是兩明，內明外明，總是一明，故謂離。此雄裡懷雌、陽中有陰之卦，承上大過而來。

The trigram "Li" means attachment and brightness. In terms of the trigram structure, a single yao (line) of yin is attached between two yao of yang, symbolizing an empty center that gives rise to the image of brightness. In terms of the trigram's virtue, the upper trigram "Li" represents brightness, and the lower trigram "Li" also represents brightness. From one brightness, it extends to another, and from that brightness, it reflects back upon this one. Brightness is both inside and outside, and outside and inside. A thousand brightnesses and ten thousand brightnesses are ultimately just these two layers of brightness above and below. Inner brightness and outer brightness, in the end, are all the same brightness, hence it is called "Li." This is a trigram that embodies "a strong male embracing a gentle female" and "yang containing yin"—within its strong and vigorous nature, there is a touch of gentle compliance. It follows the previous trigram "Da Guo" (Great Excess).

大過者，陽剛太過，雄而不雌，任心造化，誤用其明矣。明者，離宮虛靈之氣，為人之神，心之主。心虛則靈，元神主事，明而得正，能以濟陽。心亂則迷，識神主事，明而不當，足以傷陽，是以離利於貞而亨也。然雖離利於貞而亨，若只知用明，不知養明，亦不得亨。

The *Daguo* hexagram discusses excessive yang energy, which acts aggressively without restraint and refuses to remain in a yielding state, allowing personal desires to dominate and misdirect one's inner light. The term "ming" refers to the subtle, clear energy of the *Li* trigram (in the human body, it corresponds to the heart), which is the essence of the spirit and the governing principle of the mind. When the mind is empty and clear, the "Origin God" (the innate, undiscriminating divine spirit of the Earlier Heaven) is in charge, and the light is properly used, thus supporting the yang energy. However, when the mind is disturbed and confused, the "discriminating spirit" (the later heaven, discriminative consciousness acquired through experience) takes control, and the light is misused, thereby harming the yang energy. Therefore, the *Li* hexagram favors maintaining proper conduct to achieve success. Yet, although it is beneficial to maintain proper conduct, if one only uses the light without nurturing it, success cannot be achieved.

夫用明者，外明也。養明者，內明也。外明必本於內明，用明須當先養明，是以又畜牝牛吉也。畜者，養也。牛者，順象。牛至於牝，絕不用剛，其性至順，人能以柔順養明，雌而不雄，回光反照，閒邪存誠，先明內而後明外，內外俱明，虛靈不昧，無一物能瞞，無一物能移，自明明德而止於至善，其吉為何如乎？但明而致吉之道，有火候、有工程，稍有不謹，明而不亨，故明必至於內外無一不明、無一不正，方是明之利、明之亨、明之吉也。

What is called "using brightness" refers to brightness that is expressed outwardly; what is called "cultivating brightness" refers to brightness that is nurtured inwardly. External brightness must be based on internal brightness. To use brightness, one must first cultivate it. Therefore, the Hexagram Statement says, "Rearing a female ox is auspicious." "Rearing" means to nurture, and "ox" is taken as a symbol of gentleness and compliance. The ox is specifically a female one, entirely avoiding hardness and strength, and its nature is the most gentle and compliant. If a person can use gentleness and compliance to nurture brightness, remain in the state of yielding rather than striving, "returning the light inward" (drawing the outward-seeking spiritual light back to illuminate oneself), guarding against evil thoughts, cultivating sincerity, first making the inner bright and then the outer bright, making both inner and outer bright, remaining clear and alert without confusion, nothing can be hidden from it, nothing can move it, and one naturally manifests the inherent brightness of virtue and rests in the highest good. How could such auspiciousness need to be spoken of? However, on the path from brightness to auspiciousness, there is "fire timing" (the pace and order of effort), and "project" (the gradual process of actual cultivation). If one is not cautious, even with clarity, it cannot be smooth. Therefore, one must achieve that there is no place within or without that is not bright and upright, only then can one truly attain the benefit, the smoothness, and the auspiciousness of brightness.

初九，在明之初，不知養明，而即用明，履必錯然也。錯然之履，不但不能進明，而且有以傷明，惟敬之、博學之、審問之、慎思之、明辯之，自始自終，瞭然於心，而後篤行之，方無錯然之咎矣。此用明須當先求明者也。

Chujiu is at the beginning of brightness. Not understanding the need to first cultivate brightness, but instead rushing to use it, will inevitably lead to confusion and disorder. Such disorderly steps not only fail to promote brightness, but can actually damage it. Only by maintaining reverence and caution, studying broadly, asking carefully, thinking seriously, and distinguishing clearly, thoroughly understanding from beginning to end in the mind, and then practicing sincerely and firmly, can one avoid the mistake of disorderly steps. This means that before using brightness, one must first obtain it.

六二，自知不明，而能虛心下賢求人之明，是謂黃離也。黃為中色，明而歸中，示己之無，尊人之有，雖愚必明，雖柔必強，不失其柔順之本質，其吉在於能虛心矣。此不明而求人之明者也。

Six in the Second knows its own lack of clarity but remains humble and willing to submit, seeking guidance from the virtuous. By borrowing others' clarity to compensate for its own darkness, this is called 'Yellow Fire'. Yellow is the central color among the five colors, bright yet returning to the middle path. Willing to acknowledge one's own lack and respect others' possession, even if one is dull, it will surely become clear; even if one is weak, it will surely become strong, while still maintaining its essential nature of flexibility and gentleness. Its auspiciousness lies in its humility. This is a type where one seeks clarity from others despite being unclear oneself.

九三，獨剛不柔，只知用明，不知養明，剛明太過，如日昃過缶之明，高極必下，明極必暗，是不能鼓缶而歌，則有大耋之嗟，不中不和，適以取凶而已。此用明而自敗其明者也。

Nine in the Third is unique in having only yang strength but not combining with yin flexibility. It only knows to use brightness but does not know to nurture brightness. Both strength and brightness are excessive. It is like the light after the sun has begun to set, which has already passed its peak. When something rises to an extremely high point, it must inevitably fall; when brightness reaches its extreme, it must turn dark. At this moment, if one cannot sing and rejoice with a drum, or accept the natural course of time calmly, then one can only be left with the sorrow of old age and decline. This is not in the middle way and cannot achieve harmony, thus inviting misfortune by oneself. This is a case of using brightness but ultimately ruining one's own brightness.

九四，剛而不正，不能明內，即欲明外，是突如其來如也。突來之明，躐等而求，性躁行偏，妄作招凶，焚如、死如、棄如，欲求長生，反而傷命。此不明而自以為明者也。六五，居外明之中，所當明內而又明外者，乃懦弱無能，或見理不真，或力有不及，是以出涕沱若、戚嗟若也。然涕沱戚嗟，不敢妄作妄為，自守本分，亦致吉之道。此明而知己不明者也。

Nine in the Fourth is yang and strong but does not occupy the correct position. Internally it is still not clear, yet it urgently seeks to be clear externally. This is what the Line Statement says: "Suddenly appearing as if from nowhere." This sudden emergence of clarity is achieved by skipping levels and acting hastily, showing impatience and bias, leading to reckless actions that invite misfortune. Thus, "burned like by fire, died like by death, cast away like by abandonment"—as if burned by fire, as if dying, as if being cast away. It intended to seek longevity, yet harmed its own life. This is a type of one who is not actually clear but thinks itself clear. Six in the Fifth is located in the external clarity of the Upper Trigram. It should be clear both internally and externally, yet it is weak and incapable, or lacks a clear understanding, or lacks the strength. Therefore, "tearing up tears like a flood, sorrowful and lamenting"—tears flow profusely, sorrow and lamentation abound. However, precisely because it only weeps and laments, it dares not act recklessly, and can remain within its proper bounds. This is also a path leading to good fortune. This is a type of one who is actually clear yet knows that it is not yet clear.

上九，居重明之上，剛而有為，既能明內，又能明外，既能明順，又能明逆，取象王用出征，有嘉折首，獲匪其醜也。人之真心，如王明明德，如出征，明德而德即明，如有嘉功，除去人心，如折首惡，不強制雜念，如不獲從丑，用明而至折首之明，則後天一切客氣，不退而自化，寂然不動，感而遂通，內外光明，而無一毫根塵之咎矣。此明而至善無惡者也。

The uppermost line, the Ninth, is located above the two layers of brightness. It is strong and vigorous, capable of action. It can illuminate the inner self and the outer self, and can understand the principles of natural transformation as well as the method of reversing cultivation to return to the elixir. Therefore, it is symbolized as "The king goes out to campaign, achieving a glorious victory, capturing the enemy's leader but not the common soldiers." A person's "true mind" (the original mind free from private desires) is like this king. Manifesting the inherent virtue is like going out to campaign, and when virtue is revealed, virtue itself becomes clear, like achieving a glorious deed. Removing the "human mind" is like cutting off the main villain; not forcefully suppressing scattered thoughts is like not capturing the followers. When clarity is used to the extent of cutting off the main villain, all external disturbances (foreign restless and evil energies) do not need to be driven away; they naturally dissipate. Thus, it becomes still and unmoving, yet responsive when touched, with inner and outer brightness, free from any faults of the six senses and six defilements. This is a type of clarity that reaches the highest perfection of good without evil.

然則，用明之道，須要知雄守雌，剛中有柔，明而得正為貴乎。倘有剛無柔，不落於突如其來，即歸於日昃之離，不但不能增明，反而有以傷明。修道者，欲用其明，可不先養其明乎。

This suggests that using the clear path requires one to "know strength and hold to humility" (understanding the use of strength, yet remaining in a yielding position). Strength contains flexibility, clarity achieves proper balance, and this is most precious. If there is strength without flexibility, one either falls into the sudden and impetuous advance of nine in the fourth, or descends into the declining light of nine in the third. Not only does this fail to increase brightness, but it actually harms it. Those who cultivate the Way wish to use their own brightness; how can they not first nurture it?