Above is the Trigram Li (Fire), below is the Trigram Kun (Earth), forming the 35th hexagram, Jin (Progression).

晉：康侯用錫馬蕃庶，晝日三接。初六，晉如摧如，貞吉；罔孚，裕無咎。六二，晉如愁如，貞吉，受茲介福于其王母。六三，眾允，悔亡。九四，晉如鼫鼠，貞厲。六五，悔亡，失得勿恤；往吉，無不利。上九，晉其角，維用伐邑，厲吉，無咎，貞吝。

The hexagram "Jin" (Progress): A peaceful vassal receives a great reward of chariots and horses from the Son of Heaven, and is honored three times in one day. Six at the Beginning: One desires advancement but meets obstacles; by maintaining uprightness, one brings good fortune; although temporarily not trusted, with ease and composure, there will be no mistake. Six in the Second: One desires advancement but feels anxious; by maintaining uprightness, one brings good fortune, and will receive this great blessing from the Queen Mother. Six in the Third: All people believe in him, and regret disappears. Nine in the Fourth: Advancement is like that of a shrewd rat, even with uprightness, there is danger. Six in the Fifth: Regret disappears, and there is no need to worry about gain or loss; going forward brings good fortune, and there is no disadvantage. Nine at the Top: Advancement reaches the end of the animal's horn, and can only be used to attack one's own territory; although there is danger and hardship, it ultimately brings good fortune, and there will be no mistake, but maintaining such uprightness brings some regret.

晉者，進也。卦德上離明、下坤順，由順而生明，用明而行順，順時順理，其明日增，故謂晉。此自誠而明，進火之卦，承上遯卦而來。遯者，止其健，而不輕用健也。不輕用健則心虛，心虛則燭照覺察，戒慎恐懼，不為物慾所瞞，黑中有白，神明自來矣。

"The hexagram '晋' means progress. In terms of the qualities of the trigrams, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Kun (Earth), representing compliance. Brightness arises from compliance, and with this brightness, one proceeds in compliance, following the natural order and the principles of things. As brightness increases day by day, this is called '晋'. This hexagram represents progress through sincerity leading to clarity, and it focuses on 'advancing the fire' (advancing the yang fire, meaning to advance in effort and increase yang energy). It follows the previous hexagram '遯' (Retreat). '遯' speaks of restraining one's vigorous strength and not easily using it. Not easily using strength leaves the mind open and empty. When the mind is empty, it becomes capable of illumination and awareness, being cautious and respectful, not deceived by worldly desires. In darkness, a small light appears, and the divine spirit naturally comes forth."

人之本來良知良能之性，炯炯不昧，其德本明，因交後天，識神用事，人心起而道心藏，良知之健，變為不良之健，良能之順，變為不良之順。心與物交，錮閉靈竅，神明有昧矣。

Human beings originally possess a point of innate goodness and ability, which is bright and clear, never dull or obscured. Its virtue is inherently luminous. However, once it falls into the Later Heaven, the "discriminative spirit" (a false consciousness arising from later heaven's sensory experiences and distinctions) takes control. When the human mind arises, the Dao mind retreats. The vigorous nature of innate goodness becomes a harmful vigor, and the gentle nature of innate ability becomes a harmful gentleness. When the mind interacts with external things, it seals the spiritual窍, and thus the divine wisdom becomes obscured and dull.

聖人教人進火者，由不明而復進於明耳。進明之功，非順道不能。順者，順時順理，常存道心，不生人心，知之能之，無一不良。天之賦人者良，人之順天者亦良。天人合發，元神不昧，自誠而明，其明日增，由小而大，自微而著，漸進於高明遠見之處，有象於康侯，用錫馬蕃庶，晝日三接也。

The sages teach people to "enter the fire," aiming to return from darkness back to brightness. To increase brightness, one must follow the proper path. By "following the proper path" is meant following the timing of heaven, following the principles of things, maintaining the mind of the Dao, and not giving rise to the mind of human desires. What one knows and can do is entirely good and benevolent. The nature given to humans is good; when humans follow heaven, they also act in a good and benevolent way. When heaven and humans act together, the "Origin God" (the innate divine nature of the Earlier Heaven) is no longer obscured. From sincerity comes clarity, and brightness grows day by day, gradually increasing from small to great, from hidden to manifest, gradually entering the realm of high wisdom and far-sightedness, which corresponds exactly to the imagery in the Hexagram Statement of the noble man who receives a chariot and horses, and is visited three times a day.

康侯者，安泰寧靜之侯。馬在午，屬於離明之象。蕃庶者，地所生，屬於坤順之象。晝日者，日之明，明在上也。三接者，地之順，順在下也。人之良知良能之真心，為一身之主，如一國之有康侯也。真心不背於天良，用明用順，如康侯用錫馬蕃庶也。

"Kanghou" refers to a peaceful and tranquil prince. The horse is paired with the earthly branch Wu, symbolizing the image of Li (Fire), which represents clarity. "Fanshu" refers to numerous things produced by the earth, symbolizing the image of Kun (Earth), which represents compliance. "Zhou ri" refers to the brightness of daylight, with clarity in the upper trigram. "Sanjie" refers to the earth's compliance, with compliance in the lower trigram. A person's true heart and innate ability is the master of the body, just like a country having such a prince. The true heart does not deviate from the innate goodness, using both clarity and compliance, just as Kanghou was granted a large number of chariots and horses.

由順而生明，以明而行順，如晝日三接也。三接者，乃再三之順，不順而必至於順，其中有閒邪存誠之功。閒邪存誠，人心順、道心彰，誠則明矣，明則誠矣。誠明兼該，明明德而止於止善，進火之功盡矣。

From order comes clarity, and with clarity, order is carried out, which is called "three times receiving during the day." The term "three times receiving" refers to repeatedly achieving order; even if originally not orderly, one must strive to be orderly. There is a kind of effort called "eliminating evil and preserving sincerity" (preventing evil thoughts and maintaining sincerity). By eliminating evil and preserving sincerity, the human mind becomes obedient, and the way becomes evident. When sincerity is achieved, clarity follows, and when clarity is achieved, sincerity is realized. Sincerity and clarity are both present, thus manifesting the inherent virtue of clarity and resting in ultimate goodness. This completes the process of advancing the fire.

初六，在明之初，大理未明，宜靜不宜動，是以晉如摧如，守貞而吉也。夫守貞而吉者，以其未能至信，先須窮理，充裕於內，運火自無差錯之咎矣。此未進明，先求其明也。

Initial Line Six is at the beginning of brightness, and the great principles have not yet been fully understood. It is suitable to be still rather than to act. Therefore, it says, "Progressing as if crushed"—trying to advance leads to obstruction, so only by holding to the correct path is auspiciousness achieved. Why is holding to the correct path auspicious? Because it has not yet gained the trust of others. First, one must thoroughly investigate the principles, making the inner self abundant. In the future, when using fire, there will naturally be no mistakes. This is before entering into brightness, first seeking to obtain brightness.

六二，處於三陰昏暗之中，不但不能增明，而且有以蔽明，是以晉如愁如也。然柔而守正，不為假陰所惑，不進而亦不愁，是以貞而得吉。蓋能貞則致虛守靜，真陰現象，假陰自化，如受茲介福于其王母矣。此處不明，不遽進明也。

Six Two is in the midst of three dark lines, and not only cannot increase brightness, but there is even the danger of obstructing brightness, hence it is said 'advancing as if in sorrow'. However, it is gentle and upright, not deceived by false dark influences. Though it does not advance, it does not worry, thus by uprightness it attains good fortune. Because uprightness allows one to cultivate emptiness and stillness; when emptiness and stillness reach their extreme, the true yin (the original yin essence inherent in the Earlier Heaven) naturally manifests, and the false yin (the yin of later heaven arising from worldly thoughts and attachments) naturally dissipates. Just as the line statement says, receiving this great blessing from the Queen Mother. This is being in an obscure place, not urgently seeking to advance into brightness.

六三，不能自下而順，乃自上而順，似乎不正而致悔。然性柔志剛，不順陰而順陽，借他家之明，以濟我家之暗，我順他而他即順我，是以眾允其進，有悔可亡。此己不明，順人之明也。

Six in the Third cannot move upward smoothly, but instead moves downward smoothly, appearing to be improper and thus inviting regret. However, it is gentle in nature yet strong in will, not yielding to yin but following yang, using the brightness of 'his family' to illuminate the darkness of 'my family'—in alchemy, one's own later heaven aspect is called 'my family,' while the earlier heaven true yang is called 'his family.' By following him, he also follows me, so everyone trusts its upward movement, and the inherent regret can be dispelled. This is a type of being unclear oneself yet following the clarity of another.

九四，居於明體，已進於明矣。但在二陰之內。明藏暗中，又應初陰，明而有私，邪正不分，是非相雜，以是進明如鼫鼠夜行，所見不大，其行不遠。雖用明得正，終有危厲。此剛而有私之明也。

Nine in the Fourth has already reached the form of Li (Fire), which signifies clarity. However, it is sandwiched between two yin lines, so the clarity is hidden within darkness. It also corresponds with the yin line at the beginning, meaning that the clarity is mixed with private motives, unable to distinguish right from wrong, and contains both good and bad. This kind of advancement in clarity is like a large rat traveling at night, seeing little and moving only a short distance. Although using clarity is still considered proper, there is still a danger and hardship. This is a clarity that is strong but mixed with private intentions.

六五，居於二陽之內，既明其我家不明，又明其他家有明，借剛濟柔，本有悔者而悔可亡。悔由於心之不虛，若知虛心，則以己求人，即能實腹，既實其腹，則吉凶止足，如在掌上，可以失得勿恤，直行無疑，往而進火下功。吉無不利者。此虛以招實之明也。

Six in the Fifth is situated between two yang lines. It clearly understands that its own nature is not bright, yet it recognizes that the other side is bright. By borrowing the strength of the yang to support its own yin, there is originally a sense of regret, but this regret can be dispelled. Regret arises from the heart not being willing to be humble; if one understands humility and seeks guidance from others, one can achieve 'filling the belly' (true energy filling the interior). Once the belly is filled, the distinction between good and bad fortune becomes as clear as looking at one's palm lines. One can then be free from worries about gains and losses, proceed confidently without hesitation, and boldly move forward to exert effort in the fire element, leading to auspiciousness and no obstacles. This is the clarity of brightness achieved through humility.

上九，剛強自勝，只知進明，不知虛明，是以維用伐邑也。邑為私邑，伐邑即克己之功。克己之功，虛人心也。若不虛心，獨恃其剛，強制強伏，必危厲而後得吉，得無咎，以是用明，雖克己得正，亦屬勉強，不由自然，未免取吝於大方。此剛而高亢之明也。

The upper ninth line is strong and ambitious, only knowing to advance clearly without knowing to let this clarity be tempered. Therefore it says, "It is necessary to use clarity to subdue the city." "City" refers to one's private territory; subduing the city means the practice of restraining oneself. Restraining oneself ultimately means emptying the mind of personal desires. If one does not empty the mind and relies solely on one's own strength, using force to suppress force, one must first undergo a period of danger and hardship before achieving good fortune and avoiding blame. Although such use of clarity, though restraining oneself, is considered correct, it is ultimately forced and not natural, inevitably leading to regret in the eyes of those skilled in the matter. This is a strong and lofty clarity.

然則，進明運火之道，未明必先求其明，既明又當虛其明，虛實並用，剛柔相當；自誠而明，明本於誠，其明日進日高，用之不盡，取之不竭，大地裡黃芽長遍，滿世界金花開綻，無處不可用明，無處能傷其明矣。

This suggests that the method of advancing the Ming (illumination) through fire is: before the light appears, one must first seek the light; once the light is clear, one should keep it subtle. Using both emptiness and substance, firmness and softness in balance; from sincerity comes illumination, and illumination relies on sincerity as its foundation. This light grows day by day, becoming ever more refined, inexhaustible and boundless. It spreads everywhere, producing "yellow sprouts" and blooming "golden flowers"—both are metaphors used in alchemy to describe the awakening of the primordial true yang and the manifestation of the alchemical light. At that time, one can use this illumination anywhere without harming it.

明夷：利艱貞。初九，明夷于飛，垂其翼；君子于行，三日不食。有攸往，主人有言。六二，明夷，夷于左股，用拯馬壯，吉。九三，明夷于南狩，得其大首；不可疾，貞。六四，入于左腹，獲明夷之心，于出門庭。六五，箕子之明夷，利貞。上六，不明，晦；初登于天，後入于地。

The卦 of Mingyi: It is advantageous to maintain uprightness amidst hardship. Initial Nine: A bird with its light injured is flying, with its wings hanging down; the gentleman is traveling, and for three days he does not eat. If he goes somewhere, the host will speak ill of him. Sixth Two: The light is injured, injured on the left leg; with a strong horse, he is rescued, which is auspicious. Ninth Three: During a southern tour, the light is injured, yet the chief culprit is captured; do not act too hastily, but maintain uprightness. Sixth Four: Entering the left territory, he discovers the intention of Mingyi, and thus walks out from the courtyard. Fifth Six: Like Ji Zi, he hides his light, which is advantageous to maintain uprightness. Upper Six: Not only is there no light, but it is dark; at first rising to the heavens, later falling into the earth.

明夷有二義。一夷者，藏也。一夷者，傷也。卦德上坤順、下離明，明在順中，明而順時，以順養明，故謂明夷。又明在暗中，明而有傷，亦謂明夷。此自明而誠，退火之卦，承上大壯而來。大壯者，健於動也。健於動，須要知其進退，若有進無退，壯之太過，必傷其明，明傷而壯，未有不敗者，此退火之功所由貴。

"The hexagram 'Ming Yi' has two meanings: one 'Yi' refers to concealment, and the other 'Yi' refers to injury. In terms of the hexagram's virtue, the upper trigram is坤 (Kun, Earth), representing compliance, and the lower trigram is离 (Li, Fire), representing brightness: brightness is within compliance, and brightness can be nurtured through compliance, hence it is called 'Ming Yi'. Also, because brightness is in darkness, brightness is injured, so it is also called 'Ming Yi'. This hexagram represents returning from brightness to sincerity, emphasizing the practice of 'retreating fire' (reducing yang fire and lowering the fire intensity). It follows the previous hexagram 'Da Zhuang'. 'Da Zhuang' discusses strength and activity; strength and activity require understanding of advancement and retreat. If one only knows advancement and not retreat, the strength becomes excessive and inevitably injures one's brightness. If brightness is already injured yet one continues to exert strength, there is no way to avoid failure. The value of this practice of retreating fire lies precisely here."

退火者，藏明於至幽至密之處，而不輕自用也。修道之所以進火用明者，以其不明而進至於明耳。既進至於明，內外不昧，可以韜明養晦，必至於至善無惡之地，使明無一點有傷，方謂火返其本，有氣無質，一團和氣，良知良能，元神不昧，非色非空，即色即空，色空不拘，如日在地上能照外，日在地下能照內。內之外之，無一不明，不明之明，勝於用明，明而無形跡可窺矣。無形跡可窺，方是火退，而火返本。但此火退、返本之道，亦逆道也。

The concept of "retreating fire" refers to concealing light in the most hidden and secret place, unwilling to use it easily. The reason for advancing fire and using light in spiritual cultivation is because originally there is no clarity; one must gradually progress toward clarity. Once one has reached clarity, both inside and outside are no longer dark or confused, and then one should conceal one's light and cultivate in obscurity, proceeding until reaching the state of utmost goodness with no evil, ensuring that this clarity remains undamaged. This is called "fire returning to its origin": it has only energy but no substance, forming a single, harmonious sphere of energy, with innate knowledge and ability intact, the origin god not obscured, neither color nor emptiness, yet both color and emptiness. It is not bound by either. Just like the sun, when it is on the earth, it can illuminate the outside; when it is underground, it can illuminate the inside: regardless of moving inward or outward, there is no place that remains unilluminated. This kind of "clarity without clarity" surpasses deliberate use of clarity, as the clarity is so profound that there is no trace or form to be observed. Only when there is no trace or form to be observed can it be said that the fire has retreated and returned to its origin. However, this path of retreating fire and returning to its origin is also a path of "reverse" cultivation.

逆者何逆？逆其所生之明於內，有明而不自用也。有明不用，非空空無為便能了事，其中有防危慮險之功，隨時收斂之道，要在於艱難不能自由處返來，若返於順，而不能返於逆，則火不歸元，明不入真，終必有傷，故明夷利於艱貞也。艱難守正，順時而退，明不受傷，丹元無滲漏之患，所謂“縱識殊砂與黑鉛，不知火候也如閒，大都全借修持力，毫髮差殊不結丹”。

What is "reversing" (逆)? It refers to drawing back the light that one has generated inwardly, rather than using it outwardly. Having light without using it is not simply being idle and doing nothing; there is a practice of being vigilant against danger and a method of constantly withdrawing. The key lies in returning from a difficult situation where one is not free. If one can only return by following the natural flow and cannot reverse, then the fire will not return to its origin and the light will not reach the true essence, eventually leading to harm. Therefore, the hexagram "Brightening Darkness" (明夷) emphasizes "persevering with firmness" (艰贞). In hardship, one must maintain righteousness and retreat in accordance with the situation, so the light will not be harmed, and there will be no risk of leakage of the fundamental vital energy ("Dan Yuan"). Zhang Bodaon's "Wuzhen Pian" explains clearly: even if one recognizes the two ingredients, cinnabar and black lead, without understanding the timing of the fire, it is all in vain. This matter entirely depends on actual cultivation; a slight error will prevent the formation of the elixir.

蓋以修丹之道，全要以火為準則，少於火而丹不成，過於火而丹即傷，及丹已成，急須住火停輪，沐浴溫養，守中抱一，深藏其明於無聲無臭之地，不使有一點火氣耳。

Because the path of alchemy requires fire as the standard: if the fire is insufficient, the elixir cannot form; if the fire is too strong, the elixir will be harmed. Once the elixir has formed, one must quickly stop the fire and halt the wheel (cease the practice of circulating fire through the heavens), and shift to bathing and nurturing, maintaining the center and embracing unity, keeping this brightness hidden in a place without sound or smell, so that no trace of fire remains.

初九，在明夷之初，雖無傷之形，已有傷之幾，急須退火，以免其害。以象取之，如明夷于飛垂其翼；以人取之，如君子于行，三日不食，有攸往。垂翼之飛，不食而往，明於退而急退者。然主人有言者，退火乃聖胎凝結以後之事。聖胎凝結，自有真火，不用假火，如愚如訥。人所嫌忌，有言毀謗，必不能免。然雖有毀有謗，外傷而內不傷。此退火於未傷之前也。

The first line, "Initial Nine," is at the beginning of the hexagram of Ming Yi. Although there is no visible sign of injury yet, there is already a hint of injury, so it is necessary to quickly reduce the fire in order to avoid future troubles. Taking an analogy from natural phenomena, it is like a bird whose light has been injured, flying with its wings hanging down. Taking an analogy from human affairs, it is like a gentleman traveling, who for three days does not eat but still has to move forward. Flying with hanging wings and moving without eating are both examples of people who clearly understand when to retreat and act accordingly. As for the line statement saying "the master has spoken," this is because reducing the fire is something that happens after the "sacred embryo" (the formed embryo of internal alchemy) has been formed. Once the sacred embryo has been formed, there is already "true fire" within, so there is no need for false fire. On the outside, it appears foolish or dull, which is exactly what others will resent and criticize, leading to inevitable slander and defamation. However, even though there is slander and defamation, it only harms the outside, not the inside. This is retreating from fire before any injury occurs.

六二，退火稍遲，而即見傷，如明夷于左股也。然柔順虛心，見傷即知。用壯馬急拯其不能早退之失，可不至於大傷其明，亦致吉之道。此退火於見傷之時也。

Six in the Second retreats from fire, but slightly lags behind, thus immediately suffering an injury, like the light being harmed and the injury occurring on the left leg. Fortunately, it is gentle and humble, and upon sensing the injury immediately, it uses a strong horse to urgently remedy its failure to retreat earlier, thus avoiding great harm to its clarity. This is also a path leading to auspiciousness. This refers to retreating from fire after the injury has already occurred.

九三，剛明兼備，運天然真火，煅去人心之首惡，人心一去，邪火自化，如明夷于南狩，得其大首也。但人心有識神居之，為歷劫輪迴之種子，不易去之，若去太猛，反激邪火妄動。真人有傷，惟不可疾貞，漸次化之，人心終有消滅之時。此運真火而明不傷也。

Nine in the Third is endowed with both firmness and clarity, capable of employing the 'natural true fire' (a genuine yang fire that is not artificial or forced, inherently complete). This true fire can burn away the primary evil within people's hearts. Once the heart's evil is removed, the false fire naturally dissipates, just as the Line Statement says, capturing the main culprit while touring the south. However, people's minds are occupied by the 'discriminating spirit,' which is the seed of past lives and rebirths, difficult to eliminate. If removed too forcefully, it may instead provoke the false fire to stir, causing harm even to the true person within the body. Therefore, one should follow the Line Statement's advice of 'not being hasty, but maintaining sincerity,' gradually transforming it through layers. Eventually, the human heart will be completely purified. This is the way of using true fire to achieve brightness without injury.

六四，養明於幽深至密之處，如入于左腹矣。左腹之明，視之不見，不識不知，可獲明夷之心，于出門庭，出有心而入無心，一切邪火，焉得而發之。此退假火而明不傷也。

Six in the Fourth keeps the light nurtured in a deep and secret place, like entering the left abdomen. The light within the left abdomen is unseen, not needing recognition or knowledge, thus it can understand the intentions of Mingyi. From the courtyard, one steps out: what goes out is with intent, what returns is without intent, so where could evil flames arise? This is retreating the false fire while the light remains unharmed.

六五，守中抱一，絕不用明，而明常存，所謂內有天然真火，爐中赫赫長紅，如箕子之明夷，利在於貞也。利貞之明夷，外不足而內有餘。此養真火而明不傷也。

Six in the Fifth maintains the center and embraces unity, entirely not using brightness, yet brightness remains constantly present. This is called having a natural true fire within, like a furnace that remains brightly red. Just as Ji Zi concealed brightness, benefiting by holding firm to correctness. This kind of 'beneficial uprightness' in Mingyi appears insufficient on the outside but is abundantly sufficient within. This is nurturing the true fire while brightness remains unharmed.

上六，不明火候，只知順用其明，不知逆退其明，是不明而反晦也。不明反晦，無益有損，自招其災，如初登于天而進明，後入于地而傷明，金丹得而復失，前功俱廢矣。此不知退火而明終傷也。

The Sixth at the Top does not understand the timing of fire, and only knows to follow along using its own brightness, without knowing to reverse and withdraw the brightness. As a result, it not only fails to become bright, but instead turns into darkness. Being unenlightened yet turning into darkness brings only loss and no benefit, inviting self-inflicted misfortune. Just as the Line Statement says, initially rising to the heavens is advancing brightness, but later falling into the earth is injuring brightness. Having obtained the 'Golden Elixir' only to lose it, all previous efforts are wasted. This is the result of not knowing how to retreat the fire, leading ultimately to injury of brightness.

噫！養火即養明。退火即藏明，明藏於內，火返其真，虛靈不昧，期其神化，歸於無形無色而後已。但須要知得養明、退火之火候耳。若不知火候，不特不能養明，而且有以昧明，是亦明夷而已，何能濟事乎！

Alas! Cultivating fire is cultivating brightness, and retreating fire is concealing brightness. When brightness is hidden within, the fire returns to its true origin, becoming empty and luminous without confusion. One should continuously hope for its divine transformation, ultimately returning to formless and colorless. However, one must understand the proper timing for cultivating and retreating fire. If the timing is not understood, not only will brightness not be cultivated, but it may instead become confused. This would merely result in "bright injury" — injury to brightness — which can never accomplish anything.

家人：利女貞。初九，閑有家，悔亡。六二，無攸遂，在中饋，貞吉。九三，家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。六四，富家，大吉。九五，王假有家，勿恤，吉。上九，有孚威如，終吉。

The Hexagram of the Family: It is advantageous for a woman to maintain firmness and correctness. Nine at the Beginning: At the start, establish rules within the family to prevent disorder, and regret will vanish. Six in the Second: Do not go out on one's own to achieve anything, but instead manage household affairs and food preparation within the home, maintaining correctness brings good fortune. Nine in the Third: Governing the family with excessive strictness causes the family members to groan in hardship, although there is regret and danger, in the end it is fortunate; if women and children laugh and play without any discipline, eventually there will be regret. Six in the Fourth: Bring prosperity to the family, which is a great blessing. Nine in the Fifth: The sovereign governs his family with sincere virtue, there is no need for worry, and it is fortunate. Nine at the Top: One maintains sincerity and has authority, ultimately leading to good fortune.

家人者，家中有人，治內之道。卦德上巽入、下離明。明則可以巽行其道，巽則能以漸通其明，巽明相需，如以風吹火，火隨風生。有治家之道，故謂家人。此煉己持心、迴光返照之卦，承上晉卦而來。晉者，明由順生，進火用明之功。進火用明，須先明內，明內者煉己也。

"The Hexagram 'Family' refers to having people in the family and discusses the principles of governing within. In terms of the hexagram's virtue, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Li (Fire), representing brightness: with brightness, one can promote the way through the method of Xun (flexibility); with Xun (flexibility), one can gradually spread the brightness. Xun and brightness depend on each other, just like using wind to blow fire, which makes the fire flourish. This contains the principle of governing the family, hence it is called 'Family.' This hexagram discusses 'cultivating oneself and holding the mind' and 'returning light to oneself,' following the previous hexagram 'Progress.' 'Progress' discusses how brightness arises from flexibility, which is the practice of using brightness in fire; but to use brightness in fire, one must first cultivate brightness internally, and cultivating brightness internally is the practice of cultivating oneself."

煉己者，煉我家之陰耳。我家之陰為何陰？人心是也。人身精、神、魂、魄、意，皆屬陰，聽命於人心，人心靜而五者皆靜，人心動而五者皆動，煉己即煉此人心耳。煉去人心，道心自現，道心現而心明，則精、神、魂、魄、意，皆化而為護法神矣。

The concept of "refining oneself" refers to refining "my family's yin"—in alchemy, the later heaven aspect of one's own body is called "my family," and the yin components within it are the objects to be refined. What exactly is "my family's yin"? It is the human mind. The five elements of essence, spirit, soul, shadow, and intention in the human body all belong to yin, and they all obey the human mind: when the human mind is still, these five elements also become still; when the human mind is active, these five elements also become active. Therefore, refining oneself ultimately means refining the human mind. Once the human mind is refined, the way mind naturally emerges; when the way mind appears, the mind becomes bright and clear, and then essence, spirit, soul, shadow, and intention all transform together, becoming divine beings that uphold the great way.

人之身，如家也。人之精、神、魂、魄、意，如一家之人也。煉人心而生道心，精、神、魂、魄、意，各安其位，各伺其事，喜、怒、哀、樂，皆和而中節，如一家治也。取象利女貞，女以守貞為貴，煉己如女之守貞不字，則我家之真陰現象。真陰現象，則心虛靈不昧，外物不得而入，可以循序漸進，以求他家之陽，無有不利者。

A person's body is like a household, and the essence, spirit, soul, vital force, and intention are like the members of that household. By refining the heart and cultivating the Dao-heart, the essence, spirit, soul, vital force, and intention will each take their proper place and perform their respective functions. Joy, anger, sorrow, and joy will be in harmony and measured, just as a well-ordered household. The Hexagram Statement takes the image of "favoring a woman's constancy": a woman values constancy, and refining oneself is like a woman maintaining her constancy without easily marrying, thus allowing the "true yin" within the household to manifest. When the true yin manifests, the heart becomes clear and lucid, not obscured by external influences, and one can then gradually seek the "yang of another household" (the true yang of the Earlier Heaven), which will bring no disadvantage.

卦體二虛於下，五實於上。虛心即能以實腹，利女貞，正所以致虛守靜，以為成家立業計耳。故修道者，戒慎恐懼，於不睹不聞之內，不使有一毫陰氣潛藏於方寸之中也。

In terms of the hexagram structure, the line Six in the Second holds a yin quality in a lower position with an empty center, while the line Nine in the Fifth holds a yang quality in an upper position with a solid center: being able to 'empty the mind' allows one to 'fill the abdomen.' The phrase 'favoring a woman's constancy' signifies the need to cultivate emptiness and stillness, planning for future family and career. Therefore, those who practice the Way should be cautious and fearful, making efforts in places others cannot see or hear, ensuring not even the slightest trace of yin energy hides in the mind's smallest space.

初九，在家人之初，剛於煉己，如閒有家也。有己即能防閒剋制，方寸之中，空空洞洞，內念不生，外物不入，本有悔而悔可亡。此煉已於有己之初者也。

The initial line, Nine at the Beginning, is at the start of the Family hexagram. It represents the ability to be strong and resolute in cultivating self-discipline. As stated in the line statement, one should establish rules and restraints right from the beginning within the family. Since there is still a 'self' present, one must restrain and control oneself, keeping the mind empty and free from thoughts, and preventing external desires from entering. Originally there is regret, but this regret can be dispelled. This is a type of cultivation of self-discipline at the very beginning of having a self.

六二，柔而中正，返觀內照，心清意靜，不專遂於外，而謹慎於內，以靜制動，以一御紛，外物不納，客氣難入，如婦人在中饋而居貞，未有不得吉者。此煉己而用柔道者也。

Six in the Second is gentle and upright, looking inward with self-reflection, keeping the mind clear and intentions tranquil, not seeking accomplishment solely from the outside, but being cautious in all things within. By stillness it moves others, and by focus it controls chaos; external things cannot enter, and superficial influences find it hard to penetrate. It is like a woman staying at home managing food and drink while maintaining purity and steadfastness, and there is no failure to gain good fortune. This is a type that cultivates oneself through the path of gentleness.

九三，煉己功勤，雜念不生，如家人嗃嗃，悔厲驚懼，不敢為惡，自然得吉。否則有念不去，姑息養奸，恣情縱欲，如婦子嘻嘻，略無家法，焉能到得無己之時？如此修道，終不成道，取吝而已。此煉己當用剛道者也。

Nine in the Third line emphasizes diligent and arduous cultivation of oneself, where miscellaneous thoughts do not arise. It is like governing a household with strict discipline, causing family members to groan in hardship. Although there may be regret and danger, and fear in the heart, one dares not commit evil deeds, thus naturally attaining good fortune. Conversely, if one refuses to eliminate thoughts, indulges them, and indulges in desires, it is like a woman or child laughing and chatting, with no discipline at all. How could one ever reach the state of 'no self'? Such cultivation will never lead to enlightenment, and one will only end up with regret. This is a category of cultivating oneself that should use a firm approach.

六四，以柔求剛，借剛濟柔，不即不離，漸次導引。虛心即能實腹，富有日新，方且積法財、聚天寶，其吉之大，不僅無己而已。此煉己柔而用剛者也。九五，陽剛得中，心正而身修，如王者假家施治，而天下自平，其吉出於自然，非有勉強，何憂恤之有？此煉己而剛柔如一者也。

Six in the Fourth uses softness to seek out firmness, borrows firmness to support its own softness, neither rushing forward nor letting go, but gradually guiding and advancing step by step. Being humble allows for a full belly, being rich and ever-renewing, it is accumulating 'method treasure' and gathering 'heavenly treasure' (both referring to the meritorious deeds and the original true energy needed for cultivation), its great auspiciousness is not only achieving 'no self' but more. This is a category of refining the self by using softness to employ firmness. Nine in the Fifth, being yang firmness and occupying the center of the upper trigram, has a correct mind and cultivated body, like a king governing his family with sincere sincerity, thus the world naturally becomes peaceful; its auspiciousness comes from nature, without any forced effort, so what is there to worry about? This is a category of refining the self where firmness and softness are perfectly integrated.

上九，剛而居於巽體之上，可信其煉己有威如矣。煉己威如，嚴之於初，自能吉之於終，此煉己而有始有終者也。子書云：煉己不熟，還丹不結。還丹頭一步功夫，先要煉己，煉己煉到無己時，虛室生白，先天之氣，自虛無中來，凝結而成黍米之珠，其光通天徹地，一切魍魎邪魔，焉得而近之，煉己之功豈小焉哉！

The Upper Nine is yang and resides at the top of the Xun trigram. It can be believed that its cultivation of itself has already attained dignity. When the cultivation of oneself is dignified, beginning with strict requirements naturally leads to a favorable outcome at the end. This is a type of cultivation that has a beginning and an end. Daoist texts say: If the cultivation of oneself is not mature, the elixir cannot be formed. The first step in forming the elixir is to cultivate oneself. When the cultivation of oneself reaches the state of "no self," a vacant heart naturally produces white light. The primordial qi arises from the void and condenses into a "grain of millet" (a term used by alchemists to describe the initial true seed of the golden elixir, which is as small as a grain of millet). Its light penetrates heaven and earth; where could any malevolent spirits or evil demons dare to approach? This cultivation of oneself is no small matter!

睽：小事吉。初九，悔亡。喪馬勿逐自復，見惡人，無咎。九二，遇主于巷，無咎。六三，見輿曳，其牛掣，其人天且劓。無初有終。九四，睽孤，遇元夫，交孚，厲無咎。六五，悔亡，厥宗噬膚，往何咎？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。

The Hexagram of Separation: Small matters are auspicious. Nine at the Beginning: Regret disappears. If a horse is lost, there is no need to chase after it; it will return on its own. If one meets a repulsive person, there will be no fault. Nine in the Second: Meeting the master in a narrow alley, there will be no fault. Six in the Third: Seeing a large cart stuck, the oxen pulling it are also restrained, and the driver is punished by being stabbed on the forehead and having his nose cut off. At first there is difficulty, but in the end there will be a good result. Nine in the Fourth: In a state of separation and isolation, encountering a strong and upright man, and interacting with sincerity, although there is danger, there will be no fault. Six in the Fifth: Regret disappears. Members of the same clan come together as easily as biting into soft meat. Going forward, what fault could there be? Nine at the Top: In a state of separation and isolation, seeing a pig covered in mud, and also seeing a cart carrying ghosts and monsters. At first, one draws the bow to shoot, but then lowers the bow. Originally, the person is not a robber, but comes to propose marriage. Going forward, if one meets rain, it will be auspicious.

睽者，彼此相違之義。卦德上離明、下兌悅，悅生於內，明用於外，悅非所悅，明非所明，悅明不當，故謂睽。此陰陽相隔，和緩調理之卦，承上明夷而來。明夷者，真明有昧之義。真明有昧，假明即出，識神用事，順其所欲，明於外而不明於內，性亂命搖，與道相隔，此睽之所由來也。然睽則睽矣。又有致合之道，特以明雖在外，若能虛其心，可以返明於內。欲雖起內，若能實其腹，可以掃欲於外。明返欲掃，神定情忘，則陰陽隔礙潛通，睽者亦可以致合，故小事吉也。

The hexagram "Kui" means mutual contradiction. In terms of the nature of the trigrams, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Dui (Lake), representing joy. Joy arises from within, while brightness is expressed outwardly. However, the joy is not directed toward what it should be, and the brightness is not applied where it should be. Thus, both joy and brightness are misused, which is why it is called "Kui." This hexagram represents a situation where yin and yang are separated and requires gentle adjustment. It follows the previous hexagram "Mingyi" (Darkness of Light). "Mingyi" discusses the dimming of true brightness. When true brightness becomes obscured, false brightness emerges, and the "conscious mind" takes control, following its own desires. Brightness is present outwardly but absent inwardly, leading to disorder in nature, instability in destiny, and separation from the Dao. This is the origin of the hexagram "Kui." However, even though there is contradiction, there is still a way to restore harmony: although brightness has moved outward, if the mind can become humble, brightness can be brought back inward; although desire arises from within, if the abdomen is filled, desire can be pushed outward. When brightness returns inward and desire is pushed outward, the spirit becomes tranquil and desires are forgotten. Thus, even if yin and yang are separated, they can still communicate in secret, and what is separated can be reunited. Therefore, the hexagram statement says "small matters are auspicious."

小事者，陰之事。人心用事已久，道心埋沒，大事已去，今欲致合，必先去人心而後生道心，道心復後，大事方吉。正在睽中，求其人心不壞，其事足矣。安敢望其大事之吉乎。試就小事吉者論之。

So-called small matters refer to those on the yin side. Human hearts have been in charge for a long time, while the way-heart has been buried and hidden, and the great matter of life and death has already been lost. Now, if one wishes to restore harmony, one must first eliminate the human heart, and only then can the way-heart arise. Only after the way-heart is restored can the great matter be considered auspicious. At present, we are in a state of divergence, and the only thing we can hope for is that the human heart does not worsen further. That is enough; how dare we expect auspiciousness in the great matter? Now, we can only speak from the aspect of "small matters being auspicious."

初九，在睽之初，道心方去，人心方來，若能剛而守正，不為人心所惑，道心自復，有悔者可以悔亡，如喪馬勿逐自復也。然必見惡人無咎者，惡人即人心，人心俱有五賊，足以敗道，不見人心，不知五賊作禍，見人心而順其所欲，漸次導引，五賊不得張狂，所以避害耳。此濟睽於方睽之時也。

The initial line, "Nine at the Beginning," is at the start of the Guī Hexagram. At this time, the Way-heart is just departing, and the human-heart is just arriving. If one can remain firm and upright, not being swayed by the human-heart, the Way-heart will naturally return, and the original regret can be dispelled. Just as the Line Statement says, if a horse is lost, there is no need to chase after it; it will return on its own. As for the statement "seeing an evil person brings no blame," the "evil person" refers to the human-heart. Human beings carry within them the "Five Robbers" (the eyes, ears, nose, tongue, and mind, which steal the true energy outwardly), which can ruin the Way. If one does not confront the human-heart, one will not realize the mischief caused by the Five Robbers. By confronting the human-heart and temporarily yielding to its desires, gradually guiding it step by step, the Five Robbers will not become rampant. This is the proper way to avoid harm. This is addressing the issue at the very beginning of separation.

九二，當陰陽正睽之時，邪氣盛而正氣弱，道心未易相遇。然剛以柔用，從小道中進步，借人心生道心，如遇主于巷，本有咎者，即能無咎。此濟睽於正盛之時也。

At Nine in the Second, yin and yang are greatly divergent, with evil forces strong and righteous forces weak, making it difficult to encounter the way. However, it is yang and yet able to use flexibility, advancing step by step along a small path, cultivating the way through human hearts. Just as the line statement says, encountering the master in a narrow alley, originally having a fault, thus being able to have no fault. This is taking action to remedy the situation when divergence is at its height.

六三，愚而自用，順其所欲，如輿曳而牛掣也。不悅於內而悅於外，未得於彼，早失於己，如天頭而劓鼻也。如此之人，務外傷內，認假失真，到頭一著，窮無所歸，始悔自錯，故無初有終也。但不能悔於初，而悔於終，悔之無益。此不睽而自致其睽也。

Six in the Third is foolish and stubborn, following only his own desires, like a big cart being held back and the oxen being restrained. He is displeased within but seeks approval from outside, and before he even gets anything from the other side, he has already lost himself, like having a spike driven into his forehead and his nose cut off. Such a person is concerned only with the outside and harms the inside, mistaking the false for the real, and when he finally reaches a dead end, he begins to regret his wrong path. Therefore it is said, 'Without beginning, but with an end.' However, he cannot regret at the beginning, but only at the end, and then regret is of no use. This is originally not discordant, yet he himself creates discord.

九四，陽在陰中，道心為人心所陷，人心惟危，道心惟微，孤陽無依，是睽孤也。然道心雖微，若能敏而好學，不恥下問，交孚抱道之君子，彼此資益，人心日去，道心日增，久之人心化，道心存。陰陽混合，孤者可以不孤，有咎者可以無咎。此以尊交卑，能濟其睽也。

Nine in the Fourth has a single yang element situated within yin, where the way of the Dao is obscured by human desires. This corresponds to the saying in the Book of Documents, the Great Yu Mandate, that "the human heart is perilous, and the way of the Dao is subtle." A single yang element, isolated and without support, is called "kui gu" (separation and isolation). Although the Dao is subtle, if one is quick to learn and not ashamed to ask questions, and associates sincerely with virtuous gentlemen who uphold the Dao, mutual benefit can be achieved. Through this, the human heart gradually diminishes and the way of the Dao gradually grows. Over time, the human heart is completely transformed and the way of the Dao remains. Yin and yang blend harmoniously, and the isolated can no longer be isolated, and errors can be eliminated. This is using a high position to connect with the low, thus correcting separation.

大五，柔順虛心，居二陽之中。既明其我家純陰，又明其他家有陽，虛人心而求道心，本有悔者，而悔可以亡矣。夫道心者，人心之宗，厥取道心之宗，點化人心之假，如噬膚之易，以是往而行道，有何睽之咎乎？此以虛求實，能濟其睽也。

Six in the Fifth isyin softness and humble, residing between two yang lines. It clearly understands that its own nature is purely阴, while the other side has yang. By emptying the mind and seeking the way, there is originally regret, but this regret can be dispelled. One must know that the way is the true nature of the human mind. Taking this true nature of the way to transform the false nature of the human mind is as easy as biting into soft flesh. With such a mind, proceeding on the path of the way, how could there be any deviation or mistake? This is seeking the real through emptiness, thus being able to correct deviations.

上九，處睽之極，道心埋沒已久，人不反顧，是睽孤也。道心埋沒，人心用事，習染成性，疑慮百出，如豕負塗，載鬼一車矣。若欲復道心，須先明人心，但明之貴於見之，見豕見鬼，實見的人心為害甚大。既能見得，即能明得，先不明而用心，如先張之弧也。後能明而復道心，如後說之弧也。無人心而不見道心，無道心而難知人心，借人心復道心。

The upper ninth line is at the extreme of the hexagram Guī, where the way of the Dao has been buried for a long time, and people are unwilling to look back even once. This is also called "Guī gū." The way of the Dao is buried, and human desires take over, becoming habitual and forming nature. Doubts and uncertainties arise in abundance, just like seeing mud all over a pig's back or a cart full of ghosts and monsters. If one wishes to restore the way of the Dao, one must first clearly see the human heart; and the key to seeing clearly is to truly "see" it. Seeing the pig and the ghosts is precisely seeing the great harm caused by the human heart. Since one can see it, one can also understand it: previously not understanding but wrongly using the human heart is like drawing the bowstring to shoot. Later, upon realizing and restoring the way of the Dao, it is like putting the bow down afterwards. Without the human heart, one cannot see the way of the Dao; without the way of the Dao, one cannot recognize the human heart. Therefore, one must use the human heart to restore the way of the Dao.

人心雖罪之魁，亦功之首，匪寇而實婚媾也。人心既見，道心即復，於是虛人心，振道心，往而濟睽，則陰陽和合，如遇其雨，洗去一切舊染之汙，仍是當年圓成無虧之物，其吉為何如乎。此睽終必合，乘時而濟睽也。

Human hearts may be the root of wrongdoing, yet they are also the key to virtue. As the saying goes, "It is not a robber but a suitor" — it is not coming to plunder, but rather to unite in marriage. Once the human heart is seen through, the way-heart naturally recovers. Thus, by emptying the human heart and raising the way-heart, one goes forth to mend the discord, and yin and yang become harmonious again. It is like encountering a good rain that washes away all past defilements, restoring the original perfect essence as it was. Can the auspiciousness of this be doubted? This is the inevitable reconciliation of discord, seizing the opportunity to mend the separation.

六爻俱有睽而致合之道，僅得免其陰陽不睽，而不能陰陽有濟，故彖曰：“小事吉。”然小事能吉，大事即能吉，睽終而合，陰陽相通，至此而求，大事未有不致吉者。修道者，可不先求其小事之吉乎。

Six yao all have a path from separation to harmony, but merely avoiding further separation of yin and yang does not mean they complement each other. Therefore, the彖辞 says "small matters are auspicious." However, if small matters can be auspicious, then great matters can also be auspicious. Separation eventually leads to harmony, and yin and yang become interconnected. At this stage, seeking for success in great matters will surely be attained. How can a person on the path of cultivation not first seek the auspiciousness of small matters?