Volume Three

咸：亨，利貞。取女吉。初六，咸其拇。六二，咸其腓，凶，居吉。九三，咸其股，執其隨，往吝。九四，貞吉，悔亡。憧憧往來，朋從爾思。九五，咸其脢，無悔。上六，咸其輔、頰、舌。

The Hexagram of Mutual Attraction: It is smooth and favorable to maintain the correct position; it is auspicious to marry. Six at the Beginning: The response is only felt at the big toe. Six in the Second: The response is felt on the calf, which is dangerous; but if one remains still and unmoving, it is auspicious. Nine in the Third: The response is felt on the thigh, and one clings blindly to others, thus proceeding with regret. Nine in the Fourth: To maintain the correct position brings auspiciousness and removes regret; if one's mind is unsettled, then only friends who share the same sentiments will follow one's thoughts. Nine in the Fifth: The response is felt on the back, and there is no regret. Six at the Top: The response is felt only on the jaw, cheeks, and tongue.

咸者，感也。卦德上兌悅、下艮止，剛止於內，柔悅於外，悅以止為體，止以悅為用，有陰陽相應之義。故謂咸。此調和陰陽之卦，承上坎卦而來。坎者，陰陷其陽，陽不健而陰不順，陰陽不交，此調和之功不可缺。

The meaning of "Xian" issympathetic response, which refers to mutual response. In terms of the trigram qualities, the upper trigram is Dui representing joy, and the lower trigram is Gen representing stillness: the strong and vigorous aspect is restrained within, while the soft and compliant aspect is harmonious on the outside. Taking stillness as the fundamental nature and harmony as the initiating expression, it contains the meaning of yin and yang responding to each other, hence it is called "Xian." This is a trigram that harmonizes yin and yang, following the previous trigram Kan. The trigram Kan discusses how yin has trapped yang, preventing yang from being strong and vigorous and yin from being soft and compliant, resulting in yin and yang not communicating with each other. Therefore, the step of harmonizing is absolutely essential.

但調和陰陽，貴乎自然，不貴乎勉強。自然者，無心之感也。勉強者，有心之感也。無心之感，陰陽相和，咸無不感；有心之感，陰陽各別，感之有限，故咸有亨道也。

But harmonizing yin and yang is valuable in being natural, not in being forced. Natural refers to "unintentional feeling" (feeling without private intent, allowing things to happen naturally); forced refers to "intentional feeling" (feeling with private intent, seeking forcefully). When feeling is unintentional, yin and yang naturally harmonize, and there is nothing that cannot be connected; when feeling is intentional, yin and yang separate from each other, and the extent of connection is very limited. Therefore, the hexagram Xian inherently contains the way of smoothness and success.

咸道雖亨，然無心有無心之是非；有心有有心之是非，不得以枯木寒灰之無心，即謂咸之亨通。枯木寒灰，純陰無陽，何得謂感。所謂感者，陰陽潛通之義，如卦象少男少女同處，彼此無心，及至陰陽氣足，彼此情動，自然相感，此不感之感，何得以蠢然無心為感乎？

The Xian hexagram is indeed smooth and unobstructed, but even without intention, there can be unintentional matters, and with intention, there can be intentional matters. One cannot take the state of a dead tree and cold ashes, which are completely insensitive, as being without intention, and then call this the smoothness of the Xian hexagram. A dead tree and cold ashes are purely yin with no yang; how can there be any response? The concept of "response" refers to the subtle connection between yin and yang. It is like the situation depicted in this hexagram, where a young man and a young woman are in the same room, originally without intention. When the energies of yin and yang are sufficient, their feelings naturally arise, and thus they naturally respond to each other. This is what is called "response without intention." How can one regard that dull and ignorant stillness as response?

所謂無心者，無人心也。無人心即有道心，道心是心非心。所謂有心者，有人心也。有人心即無道心，人心非心是心。道心為真，人心為假。用假心，則感之不正，陰陽兩離。用真心則感之得正，陰陽相通，或陰感而陽應，或陽感而陰應，均以道心為主。以正而感，感以正，而不感以心，何物不可感，何感不能利乎。

What is meant by "no mind" is the absence of "human mind" (a false mind that arises from emotions, attachments, and desires). Without human mind, there naturally arises "the mind of the Dao" (the original pure mind that spontaneously manifests in accordance with heavenly principles). Although the mind of the Dao seems like a mind, it is not the ordinary mind that clings and creates. What is meant by "having a mind" is having the human mind; once the human mind is present, the mind of the Dao disappears. Although the human mind does not seem to be a mind, it is precisely the heart that causes disturbances. The mind of the Dao is true, while the human mind is false. Using a false mind to perceive leads to an incorrect perception, causing yin and yang to become discordant. Using a true mind to perceive leads to correct perception, allowing yin and yang to naturally connect. Either yin initiates and yang responds, or yang initiates and yin responds, always with the mind of the Dao as the main factor. Perceiving with correctness, one perceives "correctness" rather than private desires. Then, what could possibly remain unperceived, and which kind of response could fail to bring benefit?

天下感之以正者，莫如貞女，女德主乎貞靜，不輕失身於人，必待其佳配而有感。此感之不以心而以正。卦德先止後悅，悅本於止之所由來也。修道者，調和陰陽，使陰陽感通，能取貞女之德以為感，則所感皆正，寂然不動，感而遂通，感而遂通，寂然不動，止於其所，逆之、順之，無不遂心如意而得其吉矣。

In the world, nothing can respond to the right way of feeling as a chaste woman can. A woman's virtue is centered on chastity, not easily giving herself to others, but waiting for the right partner to respond. This is feeling not from private desire, but from the right path. The virtue of this hexagram is first to stop and then to be pleased, showing that harmony and joy come from being steady and calm. Those who cultivate the Way harmonize yin and yang, making them communicate and respond to each other. If they take the virtue of the chaste woman as a standard for this communication, then whatever they respond to will be correct. Being still and unmoving, once they feel, it connects smoothly; once it connects, they return to stillness and calm, remaining in the proper position. Whether they reverse their cultivation to return to their origin or follow the natural way to respond to things, they will all find what they desire and achieve auspicious results.

初六，性愚志劣，不能煉己持心，妄想大事，如咸其拇矣。拇為足大趾，能動不能行之物，不能行而感之，感不得其正。此動人心之感也。六二，柔而無剛，內無道心，為人心所感，如感其腓矣。腓為足肚，宜靜不宜動之物。不宜動而妄動，動必招凶。然柔順得中，雖有人心感動，能居於正，不為人心所感，亦凶中致吉之道。此無道心之感也。

Initial Six is of dull intelligence and weak will, unable to 'cultivate oneself and hold the mind' (eliminate habitual tendencies and maintain mental focus), yet dares to pursue great matters concerning life and destiny. As stated in the line statement, 'the foot's big toe is touched.' The big toe is capable of movement but not of walking; attempting to move it in pursuit of sensation without the ability to walk leads to improper sensation. This is a response stirred by the human mind. Six Two is yin and lacks yang, with no Dao heart within, and is instead moved by the human mind, like sensing the calf of the leg. The calf is a part that should remain still and not move; moving when it should not leads to misfortune. Fortunately, it is gentle and resides in the center of the lower trigram, though disturbed by the human mind, it can remain in proper position and not be led by the human mind, which is a path from misfortune to good fortune. This is a response without the Dao heart.

九三，陽剛宜守道心，不可因外物而動。人心者，乃剛而不中，見景生情，如感其股矣。感之於股，不能止於其所，隨風起塵，執守不專，有道心而又生人心，以是往而行道，未免見羞於大方。此失道心之感也。

Nine Three is yang and strong, so it should remain steadfast in the Dao and not be moved by external things; once it is strong but not in the middle, and it becomes emotionally reactive to external circumstances, then the human mind is in control, just as the line statement says, "It touches the thigh." Thesympathetic response falls on the thigh, and it cannot stop at the proper place, like dust rising with the wind, lacking firm control. Originally having the mind of the Dao, yet giving rise to the human mind, with such a mind going about the Dao, it is bound to embarrass itself before those with clear insight. This is a loss of the mind of the Dao.

九四，陽剛本有道心，似乎貞而得吉，又剛而能柔，無感亦無所害，似乎有悔可亡，乃有應。初陰，為私慾所牽，道心中又來人心，外無感而內有感，故憧憧往來，朋從爾思也。朋從之思，因人心而昧道心，性亂情迷，一身皆為人心所搖動。此起人心又昧道心之感也。

Nine in the Fourth is yang and strong, originally having the mind of the Way, so it appears that upholding correctness will bring good fortune. It is also strong yet contains flexibility, not acting recklessly without causing harm, so even though it seems to have regret, that regret can be dispelled. Unfortunately, it corresponds with Six at the Beginning, which is a yin line, influenced by private desires. Thus, within the mind of the Way, human desires arise. Externally there has been no response, but internally it has already responded. Therefore, it is said, "Confused movements come and go, companions follow your thoughts." These thoughts of companions following one's mind are clouded by human desires, obscuring the mind of the Way. The mind becomes chaotic, the emotional consciousness is confused, and the entire body is disturbed by human desires. This is a case where the mind of humanity has already arisen, and the mind of the Way has already been obscured.

九五，在上陰下陽之際，執兩用中，道心常存，人心不生，因物付物，皆出無心，如感其脢矣。脢為背肉，在心之上，近心而離心。道心人心所隔者，毫髮之間，感之於脢，雖近於心，而實非心，非心之心，是謂真心。真心非色非空，無方無所，虛靈不昧，是謂無心。以無心感有心，雖有心亦歸於無心，無心無悔，渾然天理，止於至善之地，而不遷矣。此守道心而無人心之感也。

The Nine in the Fifth position is at the junction between the upper yin and the lower yang. It can grasp both extremes and use the middle, maintaining the way-heart constantly and preventing the human heart from arising. When encountering things, it responds appropriately to them, all without intention, just as the Line Statement says, "It touches the flesh behind the neck." The flesh behind the neck is located on the back, above the heart, close to the heart yet separate from it. The distance between the way-heart and the human heart is only a hair's breadth; when the response falls on the flesh behind the neck, although it is near the heart, it is not that private heart. A heart that is not private is called the "true heart." The true heart is neither form nor emptiness, has no fixed location, is empty and luminous without being confused or dull, which is called "no mind." Using the no mind to respond to the mind, even if there is a private mind, it is included within the no mind; with no mind there is no regret, it is entirely in the heavenly principle, resting in the highest good without moving. This is maintaining the way-heart and having no human heart's response.

上六，在咸之終，又在悅之極，順其所欲，務外失內，巧言令色，一切是假，是謂咸其輔頰舌也。凡口、言、笑三者皆動，口動而心未有不動者。此絕無道心全用人心之感也。

The Sixth at the Top is at the end of the Qian卦, and is at the extreme of harmony and joy. It follows its own desires blindly, focusing only on the outside and neglecting the inside, using flattery and a pleasant appearance, everything is false. This is called "咸其辅颊舌." Whenever the mouth, speech, or laughter moves, the mouth moves, the heart cannot help but move with it. This is a complete lack of the Way and a pure use of the human heart's response.

六爻皆有感道，或以人心感，或以道心感，或有道心而又感於人心，或背人心而只感以道心，是非不等，惟止於至善而感之，則道心常存，人心永滅，真陰真陽，隔礙潛通，如磁石吸鐵，金丹自虛無中結就矣。

Each of the six lines has its own way of responding: some are moved by human feelings, some by the Dao heart, some originally possess the Dao heart but are moved by human feelings, and some turn away from human feelings and are moved only by the Dao heart. The distinctions of right and wrong, high and low, vary accordingly. Only by resting in the highest good can the Dao heart remain constant and the human heart be completely eliminated. Even if the true yin and true yang (the original portion of yin essence and yang energy inherent in the Earlier Heaven) are obstructed, they can still connect secretly, like a magnet attracting iron, naturally coming together. Thus, the "golden elixir" (the round and bright essence formed by the fusion of life and nature, returning to its original source) is condensed and formed from nothingness.

恆：亨，無咎，利貞。利有攸往。初六，浚恆，貞凶；無攸利。九二，悔亡。九三，不恆其德，或承之羞，貞吝。九四，田無禽。六五，恆其德，貞，婦人吉，夫子凶。上六，振恆，凶。

The Hexagram of Constancy: It is smooth and without fault, favorable to maintain uprightness; favorable to go somewhere. Initial Six: Seeking constancy from the beginning, even maintaining uprightness brings danger and no benefit. Nine in the Second: Regret disappears. Nine in the Third: Unable to maintain constancy in one's virtue, perhaps leading to disgrace, even maintaining uprightness brings regret. Nine in the Fourth: Hunting but failing to catch game. Six in the Fifth: Maintaining constancy in one's virtue, maintaining uprightness; favorable for a woman, but dangerous for a man. Upper Six: Seeking constancy with restlessness, dangerous.

恆者，久也。卦德上震動、下巽入，巽緩而動，動而從容，不即不離，心堅志遠，故謂恆。此真履實踐之卦，承上離卦而來。離者，明內而又明外，期於深造自得，明無不通也。

"The meaning of 'Heng' is constancy. In terms of the trigram qualities, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Xun (Wind), representing entry. Using Xun's gentle nature to guide movement, the movement is calm and unhurried, neither rushing forward nor withdrawing, with firm will and long-term vision. Therefore, it is called 'Heng.' This is a hexagram that emphasizes practical perseverance, following the previous hexagram 'Li' (Fire). 'Li' discusses clarity both internally and externally, aiming for deep cultivation and personal attainment, achieving clarity without limits."

但通明之道，非有恆心者不能。恆則專心致志，愈久愈力，不生懈怠，可以了性，可以了命，此恆有亨道，而又能無咎矣。但恆雖亨而無咎，尤利於恆之得正。若不得正，棄真入假，仍是不亨而有咎。彼世間盲修瞎煉之徒，入於旁門外道，以非為是，予聖自雄，負修養虛名，碌碌一生，至死不悟者，何嘗不能恆？但恆於邪道，不恆於正道，欲求長生，反而促死，及至年滿月盡，自無出路，咎且不免，安能得吉？故恆亨無咎之道，惟利於貞耳。雖然，利於恆之正，尤利於恆行之正。

But to attain this clarity, one without perseverance cannot achieve it. With perseverance, one can concentrate fully, and the longer one persists, the stronger the effort becomes. Without laziness or slackness, one can resolve both 'xìng' (matters of innate nature) and 'mìng' (matters of form and qi). Therefore, the hexagram of 'Héng' (Perseverance) itself contains the way of smoothness and success, and it can be without fault. However, especially important is that this perseverance must be in the right direction. If it is not in the right direction, one may abandon truth and fall into falsehood, remaining unsmooth and with fault. Those who blindly practice and cultivate without guidance fall into wrong paths, taking error for correctness, claiming to be sages, boasting of their strength, carrying a false reputation of cultivation, working hard all their lives, yet dying without realization. How can they not be persistent? It is that they persist in wrong paths rather than right ones. They intend to seek longevity, yet they hasten their own death. When their lifespan is exhausted, they find no way out, and faults are unavoidable, how can there be auspiciousness? Therefore, the path of perseverance leading to smoothness and without fault lies solely in the character 'zhēn' (uprightness). Though this is so, it is beneficial to persevere in uprightness, and even more beneficial to act in uprightness.

曰利有攸往者，利在於恆，行其正耳。貞者，正也，理也。理者，身心性命之道。是道也，盜陰陽、竊造化，脫生死、出輪迴，乃恆久之大事，非一朝一夕之功能成，必須柔巽漸進，由卑登高，由淺及深，一步步腳踏實地行去，方能奏效。

The Hexagram Statement says "It is advantageous to go somewhere," meaning the benefit lies in consistently upholding the right path. "Zhen" means uprightness, which refers to the principle governing the body and mind. This principle involves "stealing yin and yang, and seizing the workings of nature" (recovering one's inherent vitality within the movement of heaven and earth's yin and yang). It involves transcending birth and death and escaping the cycle of rebirth, which is a long-term endeavor, not something that can be achieved in a day or two. One must approach it with a gentle and compliant attitude, gradually advancing step by step, from low to high, from shallow to deep, proceeding steadily and solidly, in order to achieve success.

蓋經久不易之大事，必經久不已之大功而後成，利貞之恆，利有攸往之恆也。但欲行其正，先要知其正，窮理盡性，以至於命，盡性至命之功，全在窮理透徹耳。

A great matter that remains unchanged must be accomplished through persistent effort that never ceases; thus, the constancy of "li zhen" is also the constancy of "li you xu wang." However, to act rightly, one must first understand what constitutes correctness. The "Shuo Gua Zhuan" of the Zhou Changes states "qiong li jin xing, zhi yi zhi ming," indicating that the effort to fully realize one's nature and reach destiny depends entirely on thoroughly investigating principles.

初六，在恆之初，不辨是非，而即深入，妄想久遠之事，是浚恆也。浚者，深也。不明理而深入，雖欲求正，反招其凶。此無攸利之恆也。九二，剛而得中，深明火候，通權達變，恆於時而不恆以心，恆於道而不恆於事，恆之無形跡者，此悔亡之恆也。

The initial line, "Six at the Beginning," is at the beginning of the hexagram of Constancy. It is not yet clear whether something is right or wrong, yet it plunges deeply into it, trying to grasp distant and great matters. This is called "Deep Constancy." "Deep" means going deep; when the principle is not yet clear, one goes too deep, although intending to seek correctness, it instead brings about danger. This is a kind of constancy that brings no benefit. The second line, "Nine in the Second," is yang and occupies the center of the lower trigram. It deeply understands the timing of effort (the pace and timing of practice), and can adapt flexibly. It maintains constancy in the right timing rather than in one's own will, maintains constancy in the Dao rather than in specific matters. This is a form of constancy that does not become attached to form, hence it is a constancy that dispels regret.

九三，剛而居正，亦有志修道者。但剛而不中，急欲成功，其進銳者其退速，是不恆其德，或承之羞也。羞者，何羞？羞其志於德，而不能恆於德，志於正而不能恆行其正，遵道而行，又半途而廢，雖正亦吝。此有始無終之恆也。

Nine in the Third is yang and occupies the proper position, which could be considered as someone with aspirations to cultivate the Way. However, being overly strong without moderation, he is eager for success; those who advance too quickly also retreat too soon. This is what is meant by 'not maintaining his virtue, perhaps suffering disgrace.' Where is the disgrace? It lies in setting one's mind on virtue yet not maintaining it, setting one's mind on correctness yet not consistently acting rightly. Though one is clearly following the Way, he abandons it halfway. Even though he is inherently correct, he ends up only with regret. This is a form of constancy that begins but does not end.

九四，剛居動體，時在有為，如有田可耕矣。乃居於柔位，志氣不振，恆久抱道，不能行持，如空田而無禽相顧，何貴於剛？此無一為之恆也。六五，柔而得中，無思無為，安常守分，志誠專密，可謂恆其一德矣。然貞一不二，以之避世養靜則可，以之盡性至命則難，故為婦人之吉，夫子之凶。此寂滅孤修之恆也。

Nine in the Fourth is yang and occupies the position of the trigram Zhen (Thunder), which is a time when action should be taken, like having a piece of land to till. Unfortunately, it is placed in a yin position, so its ambition cannot be raised. Although it has held to the Dao for a long time, it cannot put it into practice, just like guarding a piece of land without any animals coming to it. In such a case, what is the value of being strong? This is a constant that leads to nothing. Six in the Fifth is yin and occupies the center of the upper trigram. It has no thoughts or actions, is content with the ordinary, and adheres to its proper role. Its mind is sincere and focused, which can be said to be holding to a virtue. However, such steadfastness is suitable for withdrawing from the world and cultivating quietude, but not for realizing one's nature and attaining destiny. Therefore, it is auspicious for women but ominous for men. This is a constant that leans toward quietude and solitary cultivation.

上六，無而為有，虛而為盈，自尊自大，有己無人，是謂振起之仁。振起之恆，大極自敗，高極必下，終歸空亡。此自欺招凶之恆也。然則，修道者，貴乎恆於正道，尤貴乎恆行於正道，方能有往有利，盡性至命，作世間恆久不易之大事，但須要識得藥物，知得火候，進退急緩，不失其正耳。

Six at the Top originally has nothing yet pretends to have it, is empty yet pretends to be full. It is self-important, seeing only itself and not others. This is called the restless constancy of the hexagram. This restless constancy, when expanded to its extreme, leads to collapse; when elevated to its highest point, it inevitably falls, ending in emptiness. This is constancy through self-deception, which invites misfortune. Therefore, those who cultivate the Way must value constant adherence to the right path, especially constant movement along the right path, in order to achieve success and benefit, to fully express their nature and fulfill their destiny, accomplishing this great enduring task in the world. However, one must recognize the 'drug' (the primordial true yin and yang qi used in alchemy), understand the 'fire timing,' and maintain proper pace and timing in both advancement and retreat, never losing the right path.

遯：亨，小利貞。初六，遯尾，厲，勿用有攸往。六二，執之用黃牛之革，莫之勝說。九三，係遯，有疾厲，畜臣妾，吉。九四，好遯，君子吉，小人否。九五，嘉遯，貞吉。上九，肥遯，無不利。

The卦 of Dùn: It is smooth and favorable, with advantage in small matters to hold fast to the correct position. Initial Six: Retreat and fall to the last position, there is danger, and it is not appropriate to go anywhere. Sixth Two: Use a rope made of yellow ox hide to bind it, no one can untie it. Ninth Three: While retreating, there is still something attached, like a dangerous illness; using this heart to raise servants and concubines is auspicious. Ninth Four: Knowing how to retreat properly, the gentleman thus is auspicious, but the petty person cannot do so. Ninth Five: Retreat in a beautiful and proper manner, holding to the correct position brings auspiciousness. Upper Nine: Retreat in a broad and easy manner, there is nothing unfavorable.

遯者，斂藏之義。卦德上乾健、下艮止，健本於止，以止用健，有健而不輕自用，故謂遯。此藏陽伏氣之卦，承上咸卦而來。咸者，由止致悅，調和陰陽之道。調和陰陽，莫先貴乎伏氣。伏氣者，不恃健而止健也。

"遁" means to retreat and conceal. In terms of the moral qualities of the trigrams, the upper trigram is Qian (Heaven), symbolizing strength, and the lower trigram is Gen (Mountain), symbolizing stopping. Strength is based on stopping, and stopping is used to control strength. One possesses great strength but does not easily use it, hence it is called "遁." This is a trigram of "concealing yang and restraining vital energy" (concealing yang energy and fixing the original vital energy). It follows the previous trigram, "Xian" (Salting). "Xian" discusses the generation of harmony and joy through stopping and stability, which represents the principle of harmonizing yin and yang. However, the most important aspect of harmonizing yin and yang is "restraining vital energy."the so-called restraining vital energy means not relying on one's own strength, but instead restraining this strength.

人之健德，繫先天正氣，及其一陰來姤之後，陰氣浸長，陽氣當退，至人於此，知其陰氣承天而動，難與力爭，不去退陰，先欲保陽。保陽者，收斂精神，止於其所，所以伏先天之氣也。能伏其氣，陽氣不傷，陰氣自化，是遯中而有亨道也。

The righteous virtue of firmness and strength inherent in a person originates from a single point of pure energy from the Earlier Heaven. When the first trace of yin emerges, forming the image of the Hexagram of Meeting, yin energy gradually increases, and yang energy should then retreat. At this time, a sage understands that yin energy moves in accordance with the heavenly timing and cannot be directly opposed. Therefore, instead of hastily retreating from yin, he first focuses on preserving his yang. Preserving yang means gathering and restraining his spirit, keeping it steady in its proper place, thereby concealing the original pure energy from the Earlier Heaven. If one can successfully conceal this breath, yang energy will not be harmed, and yin energy will naturally be transformed. This is the way of achieving success through retreat.

但遯之為道，非避其陰，亦非坐觀成敗，乃借陰全陽之謂。借陰全陽，尤貴遯之於早。蓋早則陽氣盛而陰氣弱，易於遯；遲則陽氣弱而陰氣盛，難於遯。二陰四陽，陰氣猶順乎陽氣，於此而遯，遯之在先，是以遯之亨道，在於小利貞之時也。

But retreating along this path is not about avoiding yin or passively watching the success or failure, but rather using yin to preserve yang. To use yin to protect yang, it is especially important to retreat early: retreating early, yang is still strong and yin is still weak, making it easier to retreat; retreating late, yang has already weakened and yin is at its peak, making retreat difficult. The Dùn hexagram has two yin lines below and four yang lines above, indicating that yin still follows yang. At this time, retreating is taking the initiative, so the passage where retreat can be successful is at the time of "small benefit in uprightness."

小利貞者，陰氣未至傷陽氣，若至三陰生，陰氣不利不貞，大肆張狂，遯之不及矣。故止健伏氣之亨道，須在二陰方進之時乎。二陰方進，彼此無傷，陰順其陽之遯，小利貞，亦大利貞也。

The phrase "small benefit of uprightness" means that the yin energy has not yet harmed the yang energy. If we wait until the three yin energies arise (forming the image of the "否" hexagram), the yin energy will neither be beneficial nor upright, but instead will become rampant and unrestrained. At that point, it would be too late to retreat. Therefore, to stop the strong and vigorous yang energy and to conceal the true essence of yang, one must act before the two yin energies have just begun to rise. When the two yin energies are just ascending, they have not yet caused any harm, which is when yin follows the retreat of yang. Although this is called "small benefit of uprightness," in reality it is equivalent to "great benefit of uprightness."

初六，居於卑下，如遯之於尾也。在尾之遯，客氣難傷，遯之最利。然以陰柔無能者居之，未免遯之不固，為物移轉，自招危厲。若勿用有攸往，遯之堅固，何厲之有？此遯之宜謹始者也。

Chu Liu is located at the very bottom of the entire hexagram, like retreating all the way to the tail. Retreating to the tail means that "external floating impure qi" (foreign restless and evil influences) cannot harm it, making this the most advantageous position for retreat. However, the person occupying this position is usually a weak and incapable yin person, who cannot retreat firmly and is easily pulled by external forces, thus inviting danger and peril. If one can truly achieve "do not act in any direction," retreating firmly, then where would there be any danger or peril? This means that retreat is valuable when it is cautious from the very beginning.

六二，柔順中正，止於其所，客氣難入，如執之用黃牛之革，莫之勝說也。牛革之執，致虛守靜，外緣不入，內念不出，不遯而遯，此遯之不失守者也。九三，下近二陰，剛為柔牽，不知早遯，是遯有私繫，其疾甚厲。夫人之正氣如主人，客氣如奴僕，繫於陰而以假傷真，是養奴僕而失主人，故畜臣妾吉，此遯之有私繫者也。

Six Two is flexible and upright, remaining in the proper position, thus preventing external influences from penetrating. Just as the line statement says, it is like binding with a rope made of yellow oxhide, which no one can untie. This kind of firm adherence, like oxhide, is the practice of 'achieving emptiness and maintaining stillness': external attachments cannot enter, and internal thoughts cannot escape. It appears as if there is no retreat, yet it is the most complete retreat. This is a type of retreat that maintains integrity without losing ground. Nine Three is closely followed by two yin lines, and is restrained by the softness, not understanding the need for early retreat. This is a type of retreat mixed with personal attachments, which can be very dangerous. A person's vital energy is like the master, while external influences are like servants. When attached to the yin, the false harms the true, akin to keeping servants while losing the master. Hence, the line statement says that using this heart to nurture servants is still auspicious. This is a type of retreat accompanied by personal attachments.

九四，剛以柔用，能藏真陽於陰氣方生之時，是好於遯也。好於遯而無私繫，惜命如惜寶，不使有一毫陰氣潛生於方寸之中，是以為君子之吉。若夫小人剛強自用，不知伏氣，認假傷真，則不吉矣。此遯之宜去私繫者也。

Nine in the Fourth is yang and capable of using flexibility, able to conceal the true yang when the yin energy is just beginning to arise. This is being skilled in withdrawal. Being skilled in withdrawal without private attachments, cherishing one's life as one would a precious treasure, not allowing even the slightest yin energy to secretly arise in the heart, thus it is the auspiciousness of the gentleman. As for the petty person, being stubborn and self-willed, not understanding the concept of restraining energy, mistaking the false for the real and harming the genuine, that is inauspicious. This is saying that the most important aspect of withdrawal is to eliminate private attachments.

九五，剛健中正，所親者陽，所遠者陰，擇善固執，是調嘉美之遯也。遯之嘉美，不以假傷真，貞而未有不吉者，此遯之歸於中正者也。上九，在遯之上，剛柔混合，萬物不能移，造化不能拘，自由自專，是謂肥遯也。遯至於肥，內無所傷，外無所損，不伏氣而氣自伏，此遯之無有不利者也。

The Nine in the Fifth is strong and upright, drawing near to the yang and keeping away from the yin. It selects goodness and holds on firmly, which is called a beautiful retreat. Retreating beautifully, without using falsehood to harm truth, maintaining uprightness brings no misfortune. This is a type of retreat returning to uprightness. The Nine at the Top is at the top of the Dùn hexagram, where the strong and the gentle are perfectly blended. Nothing can move it, and the workings of nature cannot restrain it. It is free and self-mastery, called "Féi Dùn." Retreating to such a broad and easy extent, there is no inner injury and no outer loss. There is no need to deliberately suppress the vital energy, and the vital energy naturally becomes subdued. This is a type of retreat that brings benefit in all directions.

六爻惟上爻真體未傷，乃無為保健之功，其餘皆陰陽相雜，真體已虧，故必先伏其氣，而後不為客氣所侵。修道者，當真體未傷，須行無為之道以養陽。及真體稍虧，須行伏氣之功以防陰。其體不一，其用亦有異，是貴乎神而明之，存乎其人耳。

In the six lines of divination, only the top line retains its true essence without being harmed, which represents the practice of 'wu wei' (non-action) to preserve the strong and vigorous energy. The other lines are mixed with yin and yang, and their true essence has already been diminished, so it is necessary first to subdue the energy and then prevent it from being invaded by external influences. Those who cultivate the Dao should practice 'wu wei' to nurture the yang energy when the true essence is still intact; once the essence begins to diminish, they should practice the method of subduing energy to guard against the invasion of yin. The condition of the true essence varies, so the methods of cultivation also differ. What is valuable is the ability to understand and discern appropriately in different situations, which ultimately depends on each individual's own efforts.

大壯：利貞。初九，壯于趾，征凶，有孚。九二，貞吉。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。九四，貞吉，悔亡。藩決不羸，壯于大輿之輹。六五，喪羊于易，無悔。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。

The Great Strength hexagram: It is advantageous to maintain uprightness and firmness. Nine at the Beginning: The strength of strength is only in the toes, thus going to war brings danger, and this is certainly the case. Nine in the Second: Upholding uprightness brings auspiciousness. Nine in the Third: The petty person uses strength recklessly, while the superior person knows not to use it; even though uprightness is maintained, there is still danger. A ram uses its horns to push against a fence, but ends up getting its horns stuck and injured. Nine in the Fourth: Upholding uprightness brings auspiciousness, and regret disappears. The fence is broken through, the horns are no longer stuck, and the strength is in the axle of the big cart. Six in the Fifth: Losing a sheep on level ground, there is no regret. Six at the Top: The ram pushes against the fence, cannot retreat, nor can it pass through, bringing no benefit; but if one is willing to make efforts in difficult places, auspiciousness is achieved.

大壯者，陽氣強壯之義。卦德上震動、下乾健，健於內而果於行，健行不息，故為大壯。此進陽壯氣之卦，承上恆卦而來。恆者，久於其道之功。久於其道，則身體力行，心堅志遠，一念不回，深造自得，是非大壯之人不能也。

"The Great Strength" signifies the vigorous and robust nature of yang energy. In terms of the qualities of the trigrams, the upper trigram Zhen represents movement, and the lower trigram Qian represents strength: internally strong and vigorous, externally decisive and resolute, moving forward without ceasing, hence it is called "Great Strength." This is a trigram of "increasing yang and strengthening vital energy," following the previous trigram "The Constant." "The Constant" speaks of the practice of remaining steadfast on the Dao; being able to remain steadfast on the Dao leads to acting with body and mind, with firm will and long-term vision, a single thought not retreating, deepening one's cultivation and achieving understanding naturally—this is not something the Great Strength person cannot accomplish.

益大壯之人，自命不凡，俯視一切，放得下，提得起。有大壯之志，即能行大壯之事，作人之所不能作，為人之所不能為，超凡入聖，為天下希有之事，如雷之一動，自地昇天，驚愚駭俗，震動一切矣。

In general, those who are truly great and strong have lofty aspirations, looking down upon the world around them. They can let go of what they should let go of, and take up what they should shoulder. With the ambition of great strength, they can accomplish great deeds: doing things others cannot do, making actions others cannot make, surpassing the ordinary and entering the realm of sages, achieving rare accomplishments under heaven. This is like a spring thunderclap that starts from beneath the earth and rises straight to the heavens, startling the foolish and shaking the vulgar, shaking everything up.

但大壯之道，尤貴壯之得正，若不得正，則壯之不大，其行不利。彼世間旁門外道之徒，著空執相，認假為真，水火不避，患難不懼，有至死不變者，何嘗不是壯？其如壯之不正，不但壯不能大，而且因壯傷生，何貴於壯？特以大壯之道，惟利於貞耳。

But the path of Da Zhuang particularly values its correctness. If it is not correct, then the strength cannot be great, and actions will not proceed smoothly. Many people outside the orthodox path either fixate on emptiness or on appearances, mistaking illusions for reality, not avoiding water or fire, not fearing hardship, and even refusing to change even at the cost of death. Are they not also called "strength"? Unfortunately, their strength is not correct, so not only does the strength not become great, but they harm their lives by showing off strength. What is the value of such strength? Therefore, the way of Da Zhuang benefits only through the character "Zhen," which means uprightness.

貞者，正也，理也。以理而壯，則內有主宰而志正，外無妄動而行正。志正則剛強不屈，萬物難移而內壯；行正則果決有斷，諸事能成而外壯。志以固其行，行以全其志，內外兼修，不壯者能壯，已壯者能大。已正而壯，其利寧有限量乎。

"Zhen" means rightness, which is principle. By following principle to strengthen, there is a master principle, and the will becomes right; externally, not acting recklessly, actions become right. When the will is right, it becomes strong and unyielding, and nothing in the world can move it, this is internal strength; when actions are right, they are decisive and resolute, and all matters can be accomplished, this is external strength. Using will to solidify actions, and using actions to complete the will, cultivating both inner and outer aspects together, those who were originally not strong can become strong, and those already strong can become even greater. Once one has attained rightness and can also strengthen it, what benefits can there be without limit?

初九，在大壯之始，正當虛己求人，究明性命之理而後用。壯者，乃以剛自居，冒然進步，妄想高登，速欲成功，是壯於其趾矣。壯趾之壯，其進銳者，其退速，遠行必凶，可於理信之。此不謹於始之壯也。

Chujiu is at the beginning of Dazhuang, and it should be humble and seek advice from others, thoroughly understanding the principles of life and death before taking action. Those who are strong, however, wrongly consider themselves strong and rush forward recklessly, hoping to achieve success in one step, eager for quick results. This is called 'Zhuang Yu Zhi' (strength in the toe). Strength concentrated in the toe signifies a rush forward that leads to rapid retreat; the further one goes, the greater the danger, and this can be confidently understood by reason. This is a kind of strength that begins without caution.

九二，剛以治內，柔以應外，外不足而內有餘，不壯而壯，壯之有得於中，中而未有不正，正而未有不吉者。此嚴以治己之壯也。九三，躁進無忌，不壯於內而壯於外，小人以是而貪圖名利可也。至於修道君子，所當萬有皆空，而亦用壯於外，其壯罔用，不特壯不得正，即得其正，未取於彼，先傷於我，亦是危厲之道。如羝羊觸藩，必羸敗其角。此剛而務外之壯也。

Nine in the Second uses strength to govern the inner self and softness to deal with external matters. It appears insufficient on the outside but is abundant within, seeming weak but actually strong, strong in accordance with the middle path. When in harmony with the middle, there is no deviation, and when there is no deviation, there is no misfortune. This is a strong quality that strictly disciplines oneself. Nine in the Third is impetuous and unrestrained, strong on the outside but weak within. Small people may use this to pursue fame and gain, but for a cultivated gentleman, who should regard all things as empty, to use strength externally is inappropriate. This kind of strength is not proper, and even if it becomes proper, it has not yet obtained anything from the other side, yet it has already harmed itself. It is the same as a male sheep ramming a fence, inevitably damaging its own horns. This is a strong quality that is rigid and forcefully directed outward.

九四，剛而能柔，陰陽混合，金丹已結，所當正己之後、正人之時，是以貞吉而又悔亡也。貞吉者，正己之吉。悔亡者，正人之悔亡。又近六五虛心下賢之知音，不但不敗其己之壯，而且能大人之壯，如藩決不羸，壯于大輿之輹。此正己正人之壯也。

Nine in the Fourth is strong yet flexible, with yin and yang blending harmoniously. The "golden elixir" has already been formed, and it is precisely the time when one has already established oneself and should now correct others. Therefore, it is both "faithful and auspicious" and "regret disappears." "Faithful and auspicious" refers to the auspiciousness gained from self-correction, while "regret disappears" refers to the elimination of regret through correcting others. It is also close to Six in the Fifth, a humble and virtuous person who appreciates talent. Not only does it not weaken its own strength, but it can also complete the strength of others. As the line statement says, the fence is broken but the horn is not blocked, and the strength is on the axle of the big cart. This is strength that corrects oneself and others.

六五，居於動體，柔而無剛，時在可壯，人不能壯，如喪羊於平易之地矣。然雖人不能壯，幸其柔順虛心，借他人之知識，以開自己之茅塞。虛心即能實腹，不壯者能壯，既壯者能大，可無喪羊之悔矣。此己不壯而借人之壯也。

Six in the Fifth occupies the position of the Trigram Zhen (Thunder), which is characterized by softness and lack of firmness. At a time when strength could be exerted, it fails to become strong itself, like losing a sheep on flat ground. However, although it cannot become strong on its own, it is fortunate that it is gentle, humble, and willing to borrow others' insights to dispel its confusion. Being humble (without personal prejudice) allows for inner strength (true energy filling the abdomen). What was originally weak can become strong, and what was already strong can grow even more. Thus, the regret of losing the sheep is dispelled. This is a case where one is not strong itself but borrows the strength of others.

上六，愚而自用，妄猜私議，入於旁門，到得年滿月盡，生平所學，俱歸無用，如羝羊觸藩，不能退、不能遂矣。居動之極，禍已釀成，如何能退？在事之終，後悔不及，如何能遂？退之不能，遂之不得，空空一世，有何利乎？然則柔而無能者，與其自己用壯而受害，不若及早虛心求師，困而學之，勉強而行之，從艱難處下一番死功夫，不患不到大壯之地。此本不壯，而歸正即壯也。

The Sixth at the Top is foolish and stubborn, making reckless guesses and private comments, thus falling into wrong paths. When his lifespan is exhausted, all his learning becomes useless, just like a male sheep butting against a fence, unable to retreat or proceed. It resides at the extreme point of the Trigram of Zhen (Thunder), meaning calamity has already been formed, how can it retreat? It is also at the end of affairs, so regret is too late, how can it proceed? Unable to retreat, unable to advance, wasting a lifetime, what benefit is there? Therefore, the weak and incapable, rather than acting proudly and suffering harm, should seek a wise teacher early. Even if learning late and proceeding with effort, as long as one puts in hard work in difficult situations, one will not fail to reach the state of Great Strength. This is because originally not strong, but once returning to the correct path, it becomes strong.

六爻皆有壯道，吉凶不一，求其壯於內，而能正己者，其惟九二。壯於外而能正人者，其惟九四乎。然則修道者，當未了道，必先正己，既已了道，又須正人。正己者，修道也；正人者，立德也。修道立德，方是壯之正、壯之大。大壯之利貞，必以道全德備為極功也。

Each of the six lines has its own strength and path, with varying fortune and misfortune: among them, the one that is strong within and can maintain proper conduct is only the Nine in the Second; the one that is strong outside and can correct others is only the Nine in the Fourth. Therefore, a person cultivating the Way must first correct himself before attaining the Way; after attaining the Way, he must then correct others. Correcting oneself is cultivating the Way; correcting others is establishing virtue. Only when both cultivating the Way and establishing virtue are achieved can one be considered truly strong and upright, truly strong and great. The "favorable constancy" mentioned in the Great Strength hexagram must ultimately be based on a complete virtue and full virtue as the highest achievement.