Upper Kan, Lower Gen (the thirty-ninth hexagram, Jian)

蹇：利西南，不利東北。利見大人，貞吉。初六，往蹇，來譽。六二，王臣蹇蹇，匪躬之故。九三，往蹇，來反。六四，往蹇，來連。九五，大蹇，朋來。上六，往蹇，來碩，吉。利見大人。

The卦蹇: It is advantageous to go toward the Southwest and not toward the Northeast; it is advantageous to meet a superior person, and to maintain uprightness brings good fortune. Six at the Beginning: Going forward meets difficulties, but returning brings praise. Six in the Second: The king's minister repeatedly endangers himself to rescue the difficult situation, not for his own benefit. Nine in the Third: Going forward meets difficulties, it is better to return. Six in the Fourth: Going forward meets difficulties, but returning allows one to join with others. Nine in the Fifth: Being in a great difficulty, friends come to assist. Six at the Top: Going forward meets difficulties, but returning brings great achievements and good fortune; it is advantageous to meet a superior person.

蹇者，前進屯難之義。卦德上坎險、下艮止，止於險中，故謂蹇。此後天中保先天之卦，承上家人而來。家人者，明不外用，煉己之功也。煉己者，煉其後天之陰耳。

"Jian" means encountering obstacles in advancement and facing difficulties. In terms of the nature of the trigrams, the upper trigram is Kan (Water), representing danger, and the lower trigram is Gen (Mountain), representing stopping. Stopping within danger is why it is called "Jian." This is a hexagram that preserves the Earlier Heaven within the Later Heaven, following the previous hexagram "Jiaoren" (Family). "Jiaoren" discusses the practice of not letting one's light shine outward, which is the cultivation of oneself; cultivating oneself involves refining the yin aspect of the Later Heaven.

人自先天失散，後天用事，人心惟危，如坎卦二陰在於一陽之外也。道心惟微，如坎卦一陽陷於二陰之中也。陽陷陰中，道心為人心所累，而不能振發，全是人心用事，險之極矣。但有險須要能止於險。能止於險，則人心漸消，道心漸生，可以處險，可以出險，而不為後天陰氣所傷矣。

After the Earlier Heaven was lost and the Later Heaven took over, "the human mind is perilous," just like the two yin lines in the Kan trigram surrounding a single yang line. "The Dao mind is subtle," just like the single yang line in the Kan trigram sinking between two yin lines. This is exactly what the alchemical tradition calls "the fullness in the center of Kan": the two outer yin lines represent the Later Heaven form and shell, while the single yang line in the center is the true yang from the Earlier Heaven that has fallen into the Later Heaven, like a single seed. Yang sinking into yin, the Dao mind is dragged down by the human mind and cannot rise, entirely relying on the human mind to govern, reaching the utmost peril. But since there is peril, one must be able to stop within the peril. When one can stop within the peril, the human mind gradually fades away, and the Dao mind gradually arises. One can then dwell safely in the perilous situation or escape from it, without being harmed by the Later Heaven's yin energy.

辭曰：“賽利西南，不利東北”者，正處險出險之訣。西南屬坤，虛極靜篤之鄉，虛極招實，靜篤則動，先天之氣自虛無中來，道心發現，人心自退，乃生我之處，故利。東北為艮，陰氣剝陽將盡之方，陰氣剝陽，順其所欲，人心用事，道心將亡，乃死我之處，故不利。

The hexagram statement says, "Jian is advantageous in the southwest, and disadvantageous in the northeast." This is precisely the oral rule for dealing with difficulties and emerging from them. The southwest belongs to the Earth trigram, which is a place where emptiness reaches its extreme and stillness reaches its utmost depth. When emptiness reaches its extreme, it can attract reality; when stillness reaches its utmost depth, it will transform into movement. The primordial qi originates from emptiness, and when the way of the Dao is recognized, the human heart naturally retreats. This is the place where I am born, hence it is advantageous. The northeast belongs to the Mountain trigram, which is a direction where the yin qi erodes the yang qi, and the yang qi is about to be completely stripped away. When yin qi erodes yang, it follows one's desires without restraint, and the human heart takes charge, while the way of the Dao is about to perish. This is the place where I perish, hence it is disadvantageous.

利於生道心而退人心，不利於起人心而傷道心。生道心即能處險，退人心即能出險。然必利見大人，貞吉者，特以大人者，不失其赤子之心者也。赤子之心，不識不知，無貪無求，即是道心。有道心即為大人，無道心即為小人，去人心，非見道心不能。見得道心，方能去得人心。

It is beneficial to cultivate the way heart and to eliminate the human heart, but harmful to arouse the human heart and harm the way heart. Cultivating the way heart allows one to remain calm in dangerous situations, while eliminating the human heart enables one to escape from dangerous situations. As for the necessity of 'seeing a great person' in order to achieve 'uprightness and auspiciousness,' it is because a great person is one who does not lose the heart of a newborn. The heart of a newborn requires neither knowledge nor understanding, has no greed or desire, and is thus the way heart. Having the way heart makes one a great person; lacking the way heart makes one a petty person. Removing the human heart is impossible without first seeing the way heart—only by first seeing the way heart can one remove the human heart.

利見大人者，即利見於道心耳。道心一見，邪正即分，穩穩當當，性定情忘，不為人心所誘，止則能以御險，動則能以濟險。止之動之，皆是道心運用，以正遇險，險中守正，終必出險解險，完成大道，以吉全之矣。

The phrase "li jian daren" means benefiting by seeing one's own Dao heart. When the Dao heart arises, good and evil become clearly distinct, and one remains steady and composed, forgetting emotions and not being tempted by human desires. In stillness, one can resist dangers, and in action, one can relieve dangers. Whether still or moving, it is the Dao heart that is at work, using righteousness to meet dangers, maintaining righteousness amidst peril, and ultimately emerging from danger, resolving it, and achieving the Great Dao. This concludes with the character "ji" (auspiciousness), completing the matter perfectly.

初六，在蹇之初，與物未交，人心未起之時，若往而交物，即起人心而有蹇，不往而來，人心不起，道心常存，而美譽之德在是矣。此柔而謹慎於未蹇者也。

At the beginning of the hexagram Jian, the initial line is still before engaging with external things, and human thoughts have not yet arisen. At this point, if one moves forward to engage with external matters, the arising of human thoughts brings about difficulties; if one does not move forward but returns instead, human thoughts do not arise, and the mind of the Dao remains constant, thus preserving the virtue of beauty. This is a case of yin softness that is cautious even before difficulties arise.

六二，與五相應，五為坎中真陽，如王。二為艮中真陰，如臣。真陽有險，即真陰有險，如王臣蹇蹇也。有蹇而能止於其所，虛人心、求道心，不以艱難困苦移其志，所謂匪躬之故歟？此柔而能處於蹇者也。

Six Two corresponds with Nine Five: Nine Five is the single point of true yang in the Kan hexagram, like a king; Six Two is the true yin in the Gen hexagram, like a minister. Since true yang is in danger, true yin is also in danger, hence the saying 'the king's minister is resolute.' Facing difficulties yet remaining in the proper place, letting go of worldly concerns and seeking the way of virtue, not changing one's aspirations despite hardship, this is probably the meaning of the line statement 'not for one's own sake.' This refers to the category of yin that remains tranquil amidst difficulties.

九三，剛躁太過，與險為鄰，往即有蹇，幸其剛而得正，見險能止，不往來反，掃去人心，把持道心，遇蹇而無蹇。此剛而不入於蹇者也。六四，獨柔不剛，本自有險，強欲出險，往必有蹇，幸其屈己求人，不恥下問，來連有道之士，擴充其識見，道心漸生，人心漸去，終必出險而無蹇，此柔而借剛濟蹇者也。

Nine in the Third is overly strong and impetuous, and it is close to danger, so moving forward brings obstacles. Fortunately, it is strong and occupies a proper position, so when encountering danger, it can stop and retreat, eliminating human desires and maintaining the way. Thus, it is strong but does not fall into obstacles. Six in the Fourth is solely soft without strength, and it is already in danger. Trying to escape danger by moving forward will surely lead to obstacles. Fortunately, it is willing to humble itself and seek help from others, not ashamed to ask those below. It returns to connect with virtuous people, broadens its knowledge, and the way gradually grows stronger while human desires gradually diminish. In the end, it will surely escape danger without encountering obstacles. This is the category of being soft but using strength to overcome obstacles.

九五，陽陷於陰中，道心為人心所蔽，是謂大蹇。然剛中而正，借人心修道心，道心一來，人心即化，剛柔混合，先天之氣，從虛無中凝結成丹，大蹇而能大濟。此剛柔一氣，而無蹇者也。

Nine in the Fifth, the single yang is trapped within yin, and the way-heart is obscured by the human heart, which is called "Great Obstruction." However, the yang is strong and resides in the center, thus it can use the human heart to cultivate the way-heart. When the way-heart arises, the human heart is immediately transformed. The strong and the gentle blend together, and the primordial qi condenses into an elixir from the void. Being in Great Obstruction, it can actually bring great salvation. This is a category where yin and yang combine into one qi, and there is no obstruction at all.

上六，在蹇之終，正當人心安靜，道心發現之時，若不明火候，強制人心，反昧道心，往有蹇矣。不制人心，來養道心，而碩大之德在是矣。然必利見大人者，大人為了道成真，出險之人，從險地一一經歷過來，藥物火候，無不通曉。蹇終之時，正是生門死戶，可言可凶之處，須要真師大人口傳心授，方能殺裡求生，出蹇濟蹇，而不為陰陽所拘矣。此求師口訣，而濟蹇者也。

The Sixth at the Top is at the end of the Jian hexagram, a time when the human mind is quiet and the way of the Dao begins to emerge. At this moment, if one does not understand the timing and forcefully suppresses the human mind, it will only obscure the Dao heart, leading to further difficulties ahead. If one does not suppress the human mind but instead turns back to cultivate the Dao heart, great virtue will be cultivated here. As for the necessity of 'advantageous to see a great person,' it is because such a great person has already attained the Dao and become true, having emerged from danger. They have experienced the perilous situation step by step, and have a complete understanding of 'drugs' and 'timing.' When the Jian hexagram concludes, it is at the boundary between the gate of life and the gate of death, a place that can bring either good or bad fortune. At this critical moment, one must have the oral transmission and heart-to-heart guidance of a true master to seek life from the killing energy, to overcome and rescue from Jian, without being bound by yin and yang. This is a type of oral instruction for seeking a master to rescue from Jian difficulties.

然則，出蹇濟蹇之道，須要真師訣破生門死戶，方能濟事。不知生門死戶，不但道心識不得，即人心亦識不得。識不得道心，焉能生得道心？認不得人心，焉能去得人心？道心不生，人心不去，縱然弄盡旁門，不蹇而自致蹇，無益於性命，反傷於性命，可不畏哉！

Thus, to escape from difficulties and to rescue oneself from them, one must have a true teacher — that is, a genuine master who has received the oral transmission of the secret instructions — to directly reveal the "birth gate" and the "death gate." The "birth gate" refers to the particular point where the true yang energy of the Earlier Heaven arises and can be cultivated. The "death gate" refers to the path through which the Later Heaven's yin energy leaks away, consuming one's life and essence. Without understanding where the birth gate and death gate are, one cannot recognize the "way heart," nor can one recognize the "human heart." The "way heart" is the heavenly principle and innate knowledge of goodness, the true heart of the Earlier Heaven. The "human heart" is the mind that moves with emotions, desires, and thoughts, belonging to the Later Heaven. If one cannot recognize the way heart, how can one cultivate it? If one cannot distinguish the human heart, how can one eliminate it? If the way heart cannot be cultivated and the human heart cannot be eliminated, even if one thoroughly practices all the wrong paths and wrong teachings, one who was originally not in difficulty will create difficulty for oneself. This will bring no benefit to the study of life and essence, and will instead harm one's life and essence. Is this not terrifying?

解：利西南。無所往，其來復吉；有攸往，夙吉。初六，無咎。九二，田獲三狐，得黃矢，貞吉。六三，負且乘，致寇至，貞吝。九四，解而拇，朋至斯孚。六五，君子維有解，吉，有孚于小人。上六，公用射隼于高墉之上，獲之，無不利。

The Hexagram of Release: It is advantageous to go to the Southwest. If there is no place to go, return to your original position, which is吉利; if there is a place to go, set out early, which is吉利. Initial Six: No fault. Nine in the Second: In hunting, three foxes are captured, and yellow copper arrows are obtained; maintaining the correct path brings good fortune. Six in the Third: Carrying wealth yet riding a large chariot, thieves are attracted, although acting with uprightness, there is still regret. Nine in the Fourth: Remove the binding on your big toe, friends of the same path come, and mutual trust is established. Five in the Fifth: A gentleman only needs to resolve entanglements to have good fortune, and this sincerity can be felt even by the petty person. Six at the Top: The prince shoots eagles and falcons from a high wall, and captures them all at once, there is no disadvantage.

解者，脫散之義。卦德上震動、下坎險，陽氣動而出險，險外之動，動之遂心，故謂解。此乘時採藥之卦，承上睽卦而來。睽者，陰陽不和，悅明不當，陰氣用事，陽氣有陷，此解脫陽氣之功不可缺。解脫陽氣者，採藥也。採藥貴乎知時，若不知時，當面錯過，陰氣仍在，陽氣又去。雖藥在咫尺，未許我得。

"Jie" means to release or dissipate. In terms of the trigram qualities, the upper trigram Zhen represents movement, and the lower trigram Kan represents danger. When yang energy moves, it escapes from the danger; action occurs outside the perilous situation, so it proceeds smoothly and effortlessly, hence the name "Jie." This hexagram discusses "gathering medicinal herbs" — "gathering medicinal herbs" refers to capturing the primordial yang energy of the Earlier Heaven at the moment the right opportunity arrives. It follows the previous hexagram "Kui," which deals with the disharmony between yin and yang, improper use of joy and clarity, with yin energy prevailing and yang energy trapped. At this stage, the practice of releasing the trapped yang energy becomes essential. This release is called "gathering medicinal herbs." The most important aspect of gathering medicinal herbs is understanding the right timing. If one does not grasp the timing, the opportunity will pass by, yin energy will remain dominant, and yang energy will have already dispersed, even if the medicine is nearby, it will not be obtained.

悟真云：“鉛遇癸生須急採，金逢望後不堪嘗”。當其一陽生於坤地，先天之氣，自虛無中來，天地之心迴轉，所謂西南得朋，正鉛遇癸生，大藥發現，道心震動，人心安靜之時，此自然之解，吉之先見者也。是以解利西南，無所往，其來復，吉。無所往而來復，非人所勉強而然，乃一時自然之現露，出之於天。但天時已到，尤賴人力，急須下手扶陽抑陰，天人合發，藉此一點陽氣，復而又復，復於純陽無陰之地，道心常存，人心永滅，方是解去危難，縱橫逆順，無不如意，是以有攸往夙吉也。

Zhang Boduan's "Wuzhen Pan" says: "Lead meets the癸 birth and must be quickly gathered, gold meets the full moon and is no longer fit to taste." "Lead" refers to the original Heaven's true yang, and "癸 birth" refers to the instant when true yang first begins to move. "After the full moon" refers to the time after the moon is full, when yang energy begins to decline. When one yang is born in the Earth (Kun) - that is, when a spark of original true yang suddenly arises in the midst of pure yin in a state of stillness - the original qi comes from nothingness, the heart of heaven and earth turns around, which is what the "Kun" hexagram describes as "gaining a companion in the southwest." This is precisely when lead meets the癸 birth, the great elixir appears, and the "Dao heart" is stirred while the "human heart" becomes still. This is a natural release, the first sign of a good omen. Therefore, the "Jie" hexagram says it is favorable to the southwest; if there is no place to go, returning to its original position is favorable. This "coming back without going anywhere" is not something people force, but rather naturally appears at a moment, coming from heavenly timing. However, although the heavenly timing has arrived, it still requires human effort to cooperate. One must quickly take action to support yang energy and restrain yin energy. Heavenly timing and human affairs both arise together, using this bit of yang energy to repeatedly warm and nurture it, going back again and again, until it reaches the state of pure yang without any yin, the Dao heart remains forever, and the human heart is completely extinguished. Only then can the danger be truly removed. After that, whether going in any direction, following or opposing, everything is in harmony with one's will, hence it is said, "There is a place to go, and it is auspicious from the beginning."

夙者，早也。早則藥氣方生，屬於先天；遲則藥氣已過，屬於後天。藥氣方生而急採，則先天堅固而得吉；藥氣已過而始採，則後天又發而不吉。夙吉二字，大有深意，有不得不早者，所謂“若到一陽才動處，便宜進火莫延遲”者是也。

"Su" means early. If it is early, the medicinal energy is just beginning to arise, belonging to the Earlier Heaven; if it is late, the medicinal energy has already passed, falling into the Later Heaven. If one quickly takes action when the medicinal energy is just beginning, the true yang of the Earlier Heaven can be firmly established, which is auspicious; but if one acts after the medicinal energy has passed, the later heaven's consciousness, emotions, and desires will again arise, which is inauspicious. The two characters "su ji" (early auspiciousness) carry profound meaning, indicating the necessity of acting promptly. As the alchemical texts say, "If it reaches the point where the first yang begins to move, it is convenient to advance the fire and not delay." At the moment when the first yang begins to stir, one should "advance the yang fire," that is, use the power of intention and breathing to enhance the yang energy, without any delay for even a moment.

初六，居於至險之地，柔弱無能，不能自出，而知親近有道之士，借他人之智慧，以解自己之昏暗，有咎者亦能無咎。此柔而借剛解險者也。

The first line, 'Initial Six,' is in the most dangerous position. It is inherently weak and incapable, unable to escape danger on its own. However, it understands the importance of seeking guidance from a wise person, using others' wisdom to dispel its own confusion. Although it originally has a fault, it can transform into a state without fault. This line represents a step where a weak and passive force relies on the strength and wisdom of others to overcome difficulties, akin to the effort of seeking a teacher's guidance when beginning a spiritual path.

九二，以一陽而居於二陰之內，剛而能柔，惟精惟一，允執厥中，既不使人心為惡，如田中獲狐，而不縱放其狐，又不求人心強滅，如得黃矢，而不傷害其狐。不縱不傷，順其所欲，漸次導之，使其自消自化，不解而解，解之而最吉者。此剛而用柔解險者也。

Nine in the Second line, with a single yang line situated between two yin lines, is strong and vigorous yet capable of yielding and harmonizing. This perfectly aligns with the saying from the Book of Documents, the Great Yu's Mandate, which states, 'Be diligent and single-minded, and hold firmly to the middle path.' It neither allows the human mind to run wild and commit evil, like capturing a fox in the field without releasing it, nor does it forcefully suppress the human mind, like possessing a bronze arrow but not using it to injure the fox. It neither indulges nor harms, but gently guides the desires of the mind, allowing them to gradually subside and transform. It appears as if there was no deliberate effort to resolve the issue, yet the resolution is already achieved. This is the most auspicious way of resolving difficulties. This line represents the method of using softness to resolve difficulties through firmness, which is what the Daoist alchemists refer to as taming the human mind without forcefully opposing it.

六三，愚而自用，妄想天寶，無道心而強制人心，以心制心，不但不能去人心，而且有以招人心。如負物者欲乘車，自致寇傷，雖解事屬正，然恃一己之陰，不求他家之陽，亦修道者取吝之事。此柔而強欲解險者也。

The third line, six, represents a person who is ignorant and self-willed, foolishly trying to obtain the 'Heavenly Treasure'—that is, the great elixir of the Earlier Heaven. However, he lacks the 'Dao heart' as his master, yet insists on suppressing the 'human heart,' using the Later Heaven heart to control the Later Heaven heart. As a result, not only does he fail to eliminate the human heart, but he actually attracts it. This is like a person carrying something trying to ride a carriage, thereby inviting bandits to rob him. Although the intention to be liberated is proper, relying solely on one's own yin nature without seeking the true yang from 'the other family'—that is, the single true yang coming from the Earlier Heaven, beyond the person's own consciousness—this is the way a Dao practitioner brings upon himself difficulties. This line represents an attempt by a yin nature to forcibly overcome difficulties, which is the practice of closed-door, blind cultivation.

九四，剛而不正，又應初陰，道心中人心相雜，解陰而不果，如解而拇矣。夫解散人心，所以振道心也。人心解去於道心來至，信之解之，在拇能動不能行，可見人心惟危，道心惟微矣。此剛為柔牽不解險者也。

Nine in the Fourth line, although belonging to the yang category, is in an improper position and corresponds with the Yin line Six at the Beginning. Within the 'way heart,' there is a mixture of the 'human heart.' One wishes to eliminate the Yin energy but lacks decisive action. This is like what the line statement says, having only loosened the binding on the big toe. To understand that dissolving the human heart is to awaken the way heart: only when the human heart is dissolved can the way heart arrive. Although one believes in it and tries to dissolve it, one can only move the big toe slightly and cannot take a step forward. This precisely illustrates the saying from the Book of Documents, the Great Yu's Plan, that 'the human heart is perilous and difficult to control, the way heart is subtle and hard to maintain.' This line represents a step of effort where yang is hindered by yin, and the difficulty of overcoming danger remains unresolved.

六五，虛人心而求道心，是君子維有解也。道心為君子之心，人心為小人之心。道心之解與未解，可於人心驗之，人心化盡，方是道心之難解，若稍有一點人心，而道心之難猶未解去，故修道者必使宥密之中，而無絲毫滓質為極功。此點化群陰之解險者也。

Six in the Fifth line, the line statement says, "The gentleman maintains a state of release." To seek the mind of the Dao by emptying the mind of human desires is what this line refers to. The mind of the Dao belongs to the gentleman, while the mind of humanity belongs to the petty person. Whether the knot of the Dao mind is undone can be tested through the human mind: only when the human mind is completely purified can the true difficulty of the Dao mind be resolved; as long as there remains even a trace of the human mind, the difficulty of the Dao mind has not yet been overcome. Therefore, those who cultivate the Dao must ensure that not even the slightest trace of impurity or residue remains in the most hidden and subtle aspects, only then can their practice be considered complete. This line points to the practice of transforming all the group yin energies within the body and liberating oneself from dangers and difficulties.

上六，在解之終，一切客氣盡消，只有人心未死，此一點人心，貪圖無比，即罪之魁，如隼鳥棲於高墉，所當急須解去者。幸在解終，正氣盛而邪氣弱，以道心而解人心，直下斷絕，無不利者。此大公無私之解險者也。

The sixth line at the top of the hexagram 解 (Release) is at the end of the hexagram. All external influences — that is, miscellaneous energies arising from later heaven's acquired habits — have been completely eliminated, leaving only the human mind, which is still alive. This human mind is insatiable in its desires, being the root of all evils, like a hawk perched on a high wall, which is the most urgent thing to be removed. Fortunately, at the end of the hexagram 解, the righteous energy is strong and the evil energy is weak. Using the Dao mind to eliminate the human mind, cutting off the connection completely, there is no adverse result. This line represents a great impartiality and a complete release from danger, a perfect conclusion to the process.

然則，解難出險之道，貴於知時，尤貴於剛柔相當，不先不後，不急不緩，乘時下手，未有不獲利者。然所以獲利處，總要知的西南坤位耳。噫！藥出西南是坤位，欲尋坤位豈離人，分明說破君須記，只恐相逢認不真。西南坤位，豈易知哉！

Thus, the way to remove dangers and escape from perilous situations lies in understanding the right timing and properly combining strength and flexibility: neither rushing ahead nor lagging behind, neither being impetuous nor sluggish, seizing the opportunity at the right moment, and there will be no failure to gain benefit. However, the key to gaining benefit ultimately lies in recognizing the "southwest坤 position"—that is, the direction and time when true yang arises. Alas! The origin of medicine comes from the southwest坤 position, yet how can one find this坤 position without relating it to the human body? The words have been clearly spoken; I urge all of you to remember them, for fear that when the moment actually comes, one still cannot recognize it clearly. How difficult it is to truly recognize the southwest坤 position!

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。初九，已事遄往，無咎，酌損之。九二，利貞，征凶。弗損益之。六三，三人行則損一人，一人行則得其友。六四，損其疾，使遄有喜，無咎。六五，或益之十朋之龜，弗克違，元吉。上九，弗損益之，無咎，貞吉。利有攸往，得臣無家。

The hexagram "Loss" says: With sincere intentions, great good fortune arises, no mistakes occur, and one can maintain the correct path, which is favorable for going somewhere. What should be offered? Two thin dishes are sufficient for sacrifice. Initially, when the matter is completed, one should quickly proceed, without error, but one should consider reducing. At the second position, it is favorable to maintain the correct path; hastening forward brings danger; there is no need to reduce further, but rather to increase. At the third position, when three people walk together, one should remove one; when one walks alone, one may find a companion. At the fourth position, reducing the illness so that it recovers quickly brings good fortune, without error. At the fifth position, someone presents a tortoise worth ten strings of pearls, which cannot be refused, bringing great good fortune. At the top, there is no need to reduce, but rather to increase, without error, and maintaining the correct path brings good fortune. It is favorable to go somewhere, obtaining servants without distinction between family and household.

損者，減其有餘也。卦德上艮止、下兌悅，有所說而即止之，止其悅而無妄念。卦體二五，剛柔得中，虛實相應，剛而不至於躁，柔而不至於懦，減其有餘，增其不足，故謂損。此損中有益之卦，承上蹇卦而來。蹇者，有險能止，後天中保先天之道。然欲保先天，非去後天不能。去後天者，行損道也。

"Loss" refers to removing excess. In terms of the trigram qualities, the upper trigram is Gen (Mountain), representing stillness, and the lower trigram is Dui (Lake), representing joy. When the heart experiences joy, it immediately stops, and stopping the joy prevents the arising of false thoughts. In terms of the structure of the hexagram, the second line, Nine in the Second, and the fifth line, Six in the Fifth, are yin and yang respectively, each occupying the middle position. One is empty and the other is solid, corresponding to each other. The yang is strong but not impetuous, and the yin is gentle but not weak. By removing excess and supplementing deficiency, this is called "Loss." This hexagram discusses loss, yet it contains the idea of gain. It follows the previous hexagram, "Obstruction," which talks about being able to stop in the face of difficulties, representing the principle of preserving the original true yang in the later heaven condition. However, to preserve the original, one must eliminate the later heaven; eliminating the later heaven involves the path of loss.

但損之為道，是不順其欲而止其欲。人多不能誠信於中，不能誠信，有始無終，不但不得吉，而且致其咎。若能誠信，則起念即真，信之於心，自能見之於行，不致吉而吉即在，不致咎而咎自無。

But the practice of reducing loss involves not following desires but restraining them. People mostly cannot truly believe this in their hearts; if they do not firmly believe it, their efforts will start but not finish, not gaining good fortune but instead inviting mistakes. If they can truly believe it, then when a thought arises, it becomes real. If the heart is confident, it will naturally be reflected in actions, without seeking good fortune but good fortune being present naturally, without avoiding mistakes but mistakes naturally disappearing.

雖然信於損固吉，固無咎，尤貴於信之得正，損之得正。世間觀空守靜，忘物忘形，至死不變之輩，何嘗不是信於損？但信非所信，損非所損，有損無益，仍是不吉，仍是有咎。是以可貞於信，辨其是非，分其邪正，明於心而驗於事，有攸往而無不利矣。

Although it is true that firmly believing in reduction and naturalness brings good fortune and no mistakes, it is more important that what is believed in is proper and what is reduced is appropriate. Those in the world who blindly focus on emptiness and stillness, forgetting external things and even their own bodies, never changing until death, are not they who truly believe in reduction? Unfortunately, they have believed in the wrong object and reduced in the wrong place, only reducing without adding anything, resulting in still bad fortune and mistakes. Therefore, one must hold to the right path on top of firm belief, discern right from wrong, distinguish between good and evil, have clear understanding, and also test it in actual situations. Only then can one move forward without encountering misfortune.

但有往之利，雖利於信之正、損之正，尤貴乎真履實踐，有始有終。若未到從容中道之地，而功不可歇，必須為道日損，為功日益，損之又損，益之又益，直至損無可損，益無可益，剛柔相應，內外合道，至善無惡，渾然天理，而損益之功，方無所用矣。故曰曷之用二簋，可用享。

But even when there is benefit from going forward, although it comes from proper belief and proper reduction, the more important thing is to carry it out genuinely and to have a beginning and an end. If one has not yet reached the state of being at ease and naturally in harmony with the middle way, one must not stop practicing for a moment: one must, as the Book of Dao says, "cultivate the Dao by daily reduction," while also increasing one's efforts. Reduce again and again, increase again and again, until there is nothing left to reduce and nothing left to increase. Then the hard and the soft correspond to each other, the inner and the outer are in harmony with the Dao, pure goodness without evil, and the whole is unified with the heavenly principle. At that time, the efforts of reduction and increase would no longer be needed. Therefore, the Hexagram Statement says, "What is used? Two bowls of food are enough for offering."

簋為虛圓之物，二簋即二五剛柔之中。剛柔歸中，剛中有柔，柔中有剛，剛柔如一，二五之精，妙合而凝，還原反本，聖胎有象，由是享自在無為之樂，我命由我不由天，信乎損而損中有益，豈小焉哉！

The gui is a hollow and round ritual vessel. "Two gui" precisely refers to the Second and Fifth lines, where the yao of yin and yang each adhere to the middle path. Both yang and yin return to the center, with yang containing yin and yin containing yang, and yang and yin merging into one. This is exactly what Zhou Dunyi said in his "Taisi Tu Shuo" ("Explanation of the Taiji Diagram") that "the essence of two and five merge mysteriously and solidify." From this return to the origin, the "saintly embryo" — that is, the image of internal alchemy forming into shape — has already shown signs. Thus, one can enjoy freedom and non-action, with one's life and destiny being self-determined rather than controlled by heaven. Clearly, firm belief in reduction leads to reduction, yet within reduction there is increase. How small can its function be!

初九，剛決勇猛，信於損而即欲行其損，是以已事遄往，損之必能無咎矣。但損之在初，恐其勇猛太過，有損而不正之失，必酌其是非可否，而後損之，方是損中有益，而無一咎之損。此損之須謹於初者也。

The first line, 'Initial Nine,' represents a strong and decisive nature, with courage and diligence. Once one understands the principle of reduction, they should immediately take action. Therefore, the line statement says that after completing a task, one should quickly proceed, ensuring that the reduction is without error. However, at the beginning of the reduction process, there is a risk of excessive boldness, leading to mistakes in the method or deviation from the correct path. One must carefully consider the rightness or wrongness of the action before proceeding, so that the reduction is beneficial and free from error. This line emphasizes the need for caution at the outset of the reduction process, which is the first step in 'cultivating oneself and building a foundation,' and one must not act recklessly.

九二，剛而有得於中，道心常存，人心不生，陰陽和合，金丹有象，正宜謹固牢藏之時，若不知止足而又損益，反起人心，有昧道心，不利且凶。蓋以剛氣歸中，不偏不倚，弗可損益矣。此不損而亦不益者也。

The second line of the Nine, which is a yang line, is located in the central position and has attained a proper state. The "way heart" remains enduring, while the "human heart" does not arise. Yin and yang harmonize, and the "golden elixir"—which represents the manifestation of the primordial true essence of heaven and earth—has already appeared. This is precisely the time to be cautious in guarding and to keep it deeply concealed. If one does not understand the principle of knowing when to stop and be content, and instead continues to add or subtract, it will stir up the human heart and obscure the way heart, which is both disadvantageous and dangerous. Since the yang energy has already returned to the central and upright position, neither biased nor excessive, there should be no further reduction or addition. This line emphasizes the practice of neither decreasing nor increasing, which is referred to by alchemists as the method of gentle nurturing and solid consolidation.

六三，愚而無知，見景生情，不能損人心，而反用人心，求益而反有損，如三人行，則損一人矣。若知益中有損，而能損去人心之二心，益其道心之一心，陰陽相當，損中有益，如一人行，則得其友矣。此求益而必用損者也。

The line statement of the third line says that one is foolish and ignorant, and as soon as one encounters a situation, one's emotions and thoughts arise, unable to reduce the 'human mind,' instead using the human mind. One intends to seek benefit but ends up suffering loss. Just as the line statement says, when three people walk together, one should be subtracted. If one understands that within increase there is also reduction, one can remove the distractions of the human mind's fickleness and increase the pure and single-minded heart of the Dao. When yin and yang are in balance, reduction itself contains increase, just as the line statement says, when one walks alone, one may find a companion. This line teaches that to seek increase, one must first make efforts in reduction.

六四，純陰無陽，其疾已深，幸其柔而得正，以陰順陽，誠求他家不死之方，以損我家之沉痾。不能損者亦能損，不速損者亦速損。損中有益，不但有喜，而且無咎。此損柔而求剛益者也。

In the fourth line, the hexagram consists entirely of yin lines with no yang, indicating a deep-rooted illness. Fortunately, although it is yin and soft, it occupies a proper position and can follow yang with sincerity, earnestly seeking the 'other family's'不死 formula—the 'other family' refers to the先天 true yang existing beyond the individual's conscious mind, and the '不死 formula' is theEarlier Heaven true one breath. This is used to treat the heavy old illness of the 'my family.' What could not be reduced before can now be reduced, and what was previously reduced slowly can now be reduced quickly. In the process of reduction, there is also gain; there is not only joy but also no fault. This line speaks of the practice of reducing one's own yin and seeking the true yang to bring about increase.

六五，柔而得中，止於其所，虛心即能實腹，虛實相應，剛柔相濟，二五之精，妙合而凝，或益之十朋之龜矣。或益者，不求益而益，益出自然，非有勉強，乃返本還原之吉道，所謂“敲竹喚龜吞玉芝，鼓琴招鳳飲刀圭”者在是。此損柔而剛自益者也。

Line six-five, the line statement says that the yin and softness is in the center, resting in its proper place. When the mind becomes empty, the abdomen naturally becomes full. "Emptying the mind" refers to eliminating the distractions of the conscious mind, while "filling the abdomen" refers to the true energy filling the dantian. One empties and one fills, responding to each other, and the hard and soft balance each other. "The essence of two and five combines and condenses," thus just as the line statement says, someone gives a tortoise worth ten pings. "Or benefit" means not seeking to increase but increase comes naturally, benefiting spontaneously without force, which is the auspicious path of returning to the original state. This is exactly what the "Wuzhen Pan" says, "Knocking on bamboo to summon the turtle to eat the jade chrysanthemum, playing the zither to attract the phoenix to drink the knife pill"—using stillness and calmness to attract the primordial qi and consume it. This line talks about the practice of reducing yin softness so that true yang naturally increases.

上九，在損之終，是損之於無可損，益之於無可益，由明明德而止於至善。弗損益之，已是無一行之有咎，無一事之不正，全始全終，而得其吉矣。修道至於止至善，道心常存，金丹凝結，以是往而點化人心，無有不利者。

The upper ninth line is the last line of the hexagram of "Loss." It has already reduced to the point where there is nothing more to reduce and increased to the point where there is nothing more to add. It progresses from the "cultivation of the bright virtue" mentioned in the "Great Learning" to "resting in the highest good." Since there is no need to reduce or increase further, there are no wrong actions and no affairs that are not in accordance with the right path. It has a beginning and an end, thus resulting in good fortune. When the cultivation of the Way reaches the state of resting in the highest good, the "mind of the Way" remains constant and the "golden elixir" is formed. With such a state, it is beneficial to transform the "human mind."

蓋道心者主人，人心者奴僕，道心用事，一步一趨，皆是天理，私慾不生，雖人心亦化為道心，得臣無家，滓質俱消，“群陰剝盡丹成熟，跳出凡籠壽萬年。”此損益而歸於至善者也。

Because the "Dao heart" is the master and the "human heart" is the servant; when the Dao heart is in charge, every action conforms to heavenly principles, private desires do not arise, and even the human heart is transformed into the Dao heart. As the Line Statement says, one gains servants without distinguishing between self and others, eliminating all impurities and dross. It is said, "When all the yin elements are stripped away, the elixir matures, and one escapes the ordinary cage for a life of ten thousand years." When the yin substances are completely removed, the elixir is matured, and one is liberated from the mundane confines. This line represents the culmination of the benefits and losses leading to the ultimate good.

損之功用，至精至微，不拘成規，隨時變通，總以剛柔如一，止於至善無惡之地為極功。行損道者，可不誠信於損，全始全終乎。

This art of reduction and refinement is extremely subtle and intricate, not bound by fixed methods, but requiring adaptability at all times. The ultimate goal is to achieve the unity of hardness and softness, reaching a state of pure goodness without evil. How could one who practices the way of reduction and refinement not firmly believe in it and persistently carry it through to the end?

益：利有攸往，利涉大川。初九，利用為大作，元吉，無咎。六二，或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。六三，益之用凶事，無咎。有孚，中行，告公用圭。六四，中行，告公從，利用為依遷國。九五，有孚惠心，勿問元吉，有孚惠我德。上九，莫益之，或擊之，立心勿恆，凶。

The Hexagram of Gain: It is advantageous to go somewhere, advantageous to cross a great river. Nine at the Beginning: It is advantageous to initiate great undertakings, great good fortune, no fault. Six in the Second: Someone presents a valuable tortoise worth ten strings of pearls, unable to refuse, long adherence to uprightness brings good fortune; the king uses it to sacrifice to the Supreme Deity, good fortune. Six in the Third: Applying gain to perilous and difficult matters, no fault. With sincere heart, acting with uprightness, holding a jade圭 to report to the prince. Six in the Fourth: Acting with uprightness, reporting to the prince and obtaining approval, advantageous to rely on a great state and move the capital. Nine in the Fifth: With sincere heart and holding benevolence, no need for divination, great good fortune, people will remember my virtue with sincerity. Nine at the Top: No one comes to benefit him, instead someone attacks him, the mind cannot be constant, dangerous.

益者，增加其不足也。卦德上巽入、下震動，動而漸入，不急不緩而入之，故謂益。此益中用損之卦，承上解卦而來。解者，陽氣動而出險，漸生漸長，增益善之不足也。但益善非損不善，不能益其善，而損其不善，至於益之又益，損之又損，直至益無可益，損無可損，至於至善無惡之地而後已。是以利有攸往也。

"The hexagram '益' means to supplement what is lacking. In terms of the nature of the hexagram, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Zhen (Thunder), representing movement. Once there is movement, it gradually penetrates, entering without haste or delay, hence it is called '益'. This hexagram discusses the concept of increasing benefit through reduction, following the previous hexagram 'Jie' (Release). 'Jie' speaks of the movement of yang energy to escape from danger, gradually growing and becoming stronger, which is about adding benefit to what is lacking. However, to increase good, one must also reduce evil; by increasing good and reducing evil, one continues to benefit and reduce until there is nothing more to benefit or reduce, reaching a state of pure goodness with no evil. Therefore, the hexagram statement says 'It is advantageous to go somewhere.' "

人自無始劫以來，千生萬死，罪積如山，孽深似海，輪迴種子，愈久愈深，今欲行有益性命之事，非先拔去輪迴種子不能濟事。輪迴種子豈能遽去哉？其事有火候、有工程，非可懸虛不實，須要循序漸進，步步出力，益道心、損人心，益正氣、損邪氣，益中有損，方能有濟，利有攸在，利在於行出有益之事耳。

Since the beginning of time, people have undergone countless lives and deaths, accumulating sins as high as mountains and afflictions as deep as the sea. The seeds of rebirth have become increasingly entrenched. Now, if one wishes to do something beneficial for life and death, one must first remove these seeds of rebirth, otherwise nothing can be accomplished. How can these seeds of rebirth be completely eliminated at once? This matter has a 'fire timing'—that is, the pace and timing of effort—and a 'project'—that is, the order and stages of cultivation. It cannot be discussed in abstraction; one must proceed step by step, gradually making efforts: increasing 'Dao heart' and reducing 'human heart,' increasing righteous energy and reducing evil energy, with increase involving reduction, in order to achieve something. What is meant by benefit is that benefit lies in doing actual good deeds.

但行有益之事，貴乎有始有終，若有始無終，仍是行而不利，無益有損。故有益、利行之道，惟在專心致志，下一番死工夫，從艱難困苦中做出，消盡歷劫輪迴種子，方能復我本來原物，是以又利涉大川也。大川至險，性命所關，若於至險之地能行去，則凡無險之處，自無不利矣。

But doing beneficial things is valuable only if one begins and ends them; if one starts but does not finish, it is as though one has done nothing and gains nothing, resulting in harm rather than benefit. Therefore, the path leading to benefit and advantage lies only in focusing wholeheartedly and making a great effort, overcoming difficulties and hardships, and eliminating the seeds of past cycles of rebirth, so as to restore my original nature — the true and pure nature of the Earlier Heaven. Therefore, the Hexagram Statement says, "It is advantageous to cross a great river." A great river is extremely dangerous, affecting life and death. If one can pass through the most dangerous places, then naturally there is no disadvantage in places without obstacles.

卦德動而巽進，徐徐下功，不急不緩，其即隨時增減之道乎。初九，在益之初，即能勇猛直行，大作大用，是初念已真。能益於初，自能無咎於終。此用剛而決於益者也。

In terms of the moral qualities of the trigram, once there is movement, it becomes gentle and compliant, gradually deepening, not hasty nor slow, which precisely reflects the principle of increasing and decreasing according to the right time. The first line, being at the beginning of the process of increase, can advance courageously and achieve great results and application, showing that the initial thought is sincere and clear. If the beginning can be increased, the end naturally has no fault. This line represents the effort of using a strong and decisive yang force to take the first step in increasing.

六二，柔順中正，識急緩、知吉凶，煉已持心，損之又損，先天之氣，自虛無中來，陰陽相合，如或益之十朋之龜矣。十朋之益，二五之精，妙合而凝，如龜之蟄神藏氣，聖胎有象，當斯時也，正宜守貞不二，沐浴溫養，至於十月功完，脫胎成真，積功累行，護國佑民，受皇王之封號；用享于帝，天爵修成，而人爵即從之，其吉為何如乎？此用柔而自然益者也。

The second line, line one, is characterized by flexibility and adherence to the center and correctness. It recognizes the urgency and slowness, knows the auspicious and inauspicious, and can 'refine oneself and hold the mind'—that is, to refine one's habitual tendencies and maintain mental focus. Through continuous reduction, the primordial qi arises from nothingness, yin and yang combine, just as the line statement says, someone presents a tortoise worth ten pings. This benefit of ten pings is precisely 'the essence of two and five, mysteriously combining to condense,' like a tortoise that hides its spirit, indicating the formation of the 'saintly embryo'—a sign of the internal elixir condensing. At this point, one should hold fast to purity and singleness, practicing the 'bathing and nurturing' method—stopping the fire timing and quietly nurturing without hastening—until the ten months are completed, the embryo is shed, and the true body is attained. Then, accumulating merit and virtue, protecting the country and benefiting the people, receiving imperial titles. What is called 'using it in the service of the emperor' is first cultivating the heavenly rank, and the worldly rank naturally follows. How could this auspiciousness need to be spoken of? This line uses the gentle and natural method to gain benefit.

六三，不中不正，咎過極多，不可益以吉事，須用凶事磨礪，自能戒懼修省，有孚於中行也。有孚則心誠，中行則行謹，心誠行謹，公而無私，事無不可告於人者，如用圭通信，損中有益，凶事亦可化為吉事，始而有咎者，終可無咎。此用柔而勉強益者也。

The line in the third position, six, is neither in the center nor in the correct place, and has many mistakes. It cannot be improved by favorable circumstances or good events; instead, it must be tempered by hardship and danger, so that it will become cautious and self-reflective, as stated in the line statement. Having sincerity in heart and acting with moderation leads to genuine intentions and careful behavior. When the heart is sincere and actions are cautious, being public and impartial, there is nothing that cannot be communicated to others, just as holding a jade token to convey truthfulness. Within reduction there is increase, and misfortune can be transformed into good fortune. Those who initially have faults may ultimately become faultless. This line describes the effort of a yin and flexible force to gain benefit through hardship.

六四，居於上巽之體，正當益己之後、益人之時，故中之於行，或因人指點，或借事開導，告其為人，人有益之公事，使學者心悅誠服，樂於從之耳。

Six in the Fourth line, located within the Upper Trigram Xun, signifies a time when one has already benefited and should now benefit others. Therefore, actions should be moderate: either guide individuals according to their abilities, or use specific matters to teach them the principles of conduct, assist in beneficial public affairs, and make those who seek the Way happy and willing to follow.

然道高者毀來，德修者謗興，必須依有大力者而為之，方能現身說法，使人遷善改過，是以利用為依遷國也。遷國之利，大行其道，如大顛之依文公，長春之依元帝。此無位者必借人力而益人者也。

However, those who practice the Way with high virtue often attract slander, and those who cultivate moral excellence may face defamation. They must rely on powerful individuals to promote their cause, thereby demonstrating their principles and guiding others to reform and become virtuous. Therefore, the line statement says it is advantageous to rely on a great state and relocate the capital. The benefit of relying on a country's migration lies in being able to widely spread one's teachings, just as the Tang dynasty monk Da Dian relied on Han Wengong Han Yu, and the Yuan dynasty master Qiu Chuzhi relied on the Yuan emperor. This line discusses how those without power must depend on others to benefit others.

九五，陽剛中正，大道完成，渾然天理，可信其惠心在內，而即有元善之吉矣。夫惠心者，天之心也。天良之心常存，視萬物為一體，視人我如一家，一言一行，俱有益於世道人心，又可信其有惠德矣。既有惠心，又有惠德，猶如風吹物，莫不鼓舞而興起，如許遜令於旌陽，梅福官於南昌，皆能存惠心而行惠德。此有位者，不借人力而益人者也。

The fifth line of the ninth hexagram represents a strong yang line that is in the central position and upright, indicating that the great way has already been completed, and the whole is in harmony with the heavenly principle. It can be trusted that within it there is a heart of benevolence, thus bringing about the utmost goodness and auspiciousness. The so-called benevolent heart is the heart of heaven. The heavenly principle of goodness remains ever constant, viewing all things as one, and others as part of one's own family. Every word and action benefits the moral order and the hearts of people. Therefore, it can be trusted that it possesses benevolent virtue. With both a benevolent heart and benevolent virtue, it is like the wind that gently moves all things, inspiring and uplifting them. It is like Xu Xun in the Jin Dynasty who served as the magistrate of Jingyang County, and Mei Fu in the Han Dynasty who served in Nanchang, both of whom possessed a benevolent heart and practiced benevolent virtue. This line speaks of a person in a position of authority who can benefit others without needing to rely on others' help.

上九，剛而誤用，不能益已，強欲益人，不但莫益於人，而且為人擊責矣。夫益人之道，先要能損己過，己過損去，而益於善矣。己善，而後可以善人。此循序漸進，恆久之心。若立心不恆，未益於己，即欲益人，無益有損，自取其凶，此好強者，未益己而即欲益人者也。

The upper ninth line represents a single yao, which is yang and strong but wrongly placed. Instead of first improving oneself, it forcefully tries to benefit others. As a result, it brings no benefit to others and instead invites attack and blame. To truly benefit others, one must first reduce one's own faults. Only when one's faults are reduced can one truly contribute to goodness. One must first become good oneself before being able to guide others towards goodness. This is a gradual and consistent approach. If one's intention is not persistent, and one rushes to benefit others before benefiting oneself, it will lead to harm rather than benefit, inviting misfortune. This yao warns against the flaw of those who are eager to benefit others before they have benefited themselves.

然則，益之為道，當道未成，必先益己，及道已成，再去益人。益己益人，各有其時，如未到已益之後，不可益人。然益己益人，總要先能損己之過耳。能損已過而至於無過，可以益己，可以益人，無往不利矣。

This suggests that the principle of benefiting others is: when the great path has not yet been established, one must first benefit oneself; only after the great path is established should one benefit others. Benefiting oneself and benefiting others each have their own time. If one has not yet completed benefiting oneself, one should not go on to benefit others. However, whether benefiting oneself or benefiting others, one must first be able to reduce one's own faults. If one can reduce faults to the point of having none, then one can both benefit oneself and benefit others, and there will be no disadvantage in going anywhere.