Upper Dui, Lower Qian (the fourth十三th hexagram, Guai)

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。初九，壯于前趾，往不勝為咎。九二，惕號，莫夜有戎，勿恤。九三，壯于頄，有凶。君子夬夬獨行，遇雨若濡，有慍無咎。九四，臀無膚，其行次且，牽羊悔亡，聞言不信。九五，莧陸夬夬，中行，無咎。上六，無號，終有凶。

The卦 of Guaie: In the royal court, openly proclaiming, with sincerity calling out and maintaining vigilance, first admonishing from one's own city, not suitable to immediately use force, favorable for going somewhere. Initial Nine: The toes are eager to advance, going forward but unable to win becomes a mistake. Nine in the Second: Being cautious and alert, even if there is an attack by soldiers at dusk or night, there is no worry. Nine in the Third: Strength is now on the cheekbone, there is danger. The gentleman resolutely goes alone, meets rain that drenches his clothes, though angry, there is no mistake. Nine in the Fourth: The buttocks have no flesh, walking is slow and difficult to advance; leading a sheep to walk slowly, regret disappears, but regrettable is that he does not believe this. Nine in the Fifth: Even soft and brittle things like purslane are decisively removed, acting in the middle, there is no mistake. Six at the Top: No place to call for help, ultimately there is danger.

夬者，決也。卦體一陰居於五陽之上，陽將純而陰將盡，卦德健而和，和以行健，健而不猛，均有以陽去陰之義，故謂夬。此以陽退陰之卦，承上損卦而來。損者，止其悅而不妄悅，所以進陽退陰，以正氣而退客氣也。

"Guai" means decision and removal. In terms of the hexagram structure, one yao of yin is at the top of five yao of yang, indicating that yang is about to be complete and yin is about to be eliminated. In terms of the hexagram's virtue, it is strong and vigorous yet harmonious, using harmony to promote strength, which is vigorous but not fierce, all containing the meaning of using yang to remove yin. Therefore, it is called "Guai." This hexagram discusses the use of yang to expel yin, following the previous hexagram "Sun." "Sun" discusses restraining joy without being reckless in joy, with the intention of "advancing yang fire" and "retreating yin symbol." "Advancing yang fire" refers to enhancing the original true yang, while "retreating yin symbol" refers to eliminating the later heaven yin quality. This uses righteous energy to drive away the "guest energy."

客氣者，識神所招，欲退客氣，莫若先去識神。人自交於後天，識神用事，酒色迷真，財氣亂性，情慾俱發，思慮紛生，心君迷惑，習於性成，非一朝一夕之故，豈能斬然決去哉！不能斬然決去，必須從容行事，隨時下手，終必識滅，滅而元神復，人心化而道心全，重見本來乾元面目矣。但此識神為人心所戀，欲去識神，莫若先明其心。心若一明，則道心現，而識神易去，故夬揚于王庭也。

The so-called "external qi" is drawn in by the "discriminating spirit." The "discriminating spirit" refers to the ruling spirit formed by later heaven experiences, perceptions, and emotions, in contrast to the original spirit of the earlier heaven. To eliminate the external qi, one should first remove the discriminating spirit. Since people have fallen into the later heaven, the discriminating spirit holds power, leading to confusion of the true nature through wine and lust, disturbance of the original nature through wealth and ambition, and the simultaneous arousal of desires and thoughts. The mind becomes confused and, over time, these habits become fixed into character, which is not something that can be cut off in a single moment. Since it cannot be cut off all at once, one must act calmly and seize opportunities whenever they arise, eventually eliminating the discriminating spirit. When the discriminating spirit is gone, the original spirit—the innate clarity of the earlier heaven—will be restored, transforming the human mind into a Dao mind, and one will once again see the original form of the Qian trigram. However, the discriminating spirit is precisely what the human mind clings to. To remove the discriminating spirit, one should first make the mind clear. When the mind is clear, the Dao mind will appear, making it easier to eliminate the discriminating spirit. Therefore, the Gua of "Judgment" says that one should openly proclaim it in the royal court.

王庭者，心君所居之處，乃分辨邪正之地。心明邪正，則心不為識神所迷，易於去之。但識神用事已久，根深權大，非可冒然下手，必須急緩得法，方能濟事。曰孚號者，真心實意，以聚正氣也。曰有厲者，戒慎恐懼，以防邪氣也。曰告自邑者，煉己也。曰不利即戎者，待時也。

"The Wangting" is the place where the heart ruler resides, which is where the distinction between good and evil is made. When the heart clearly discerns good and evil, it will not be deceived by the discerning spirit, and it will be easy to eliminate it. However, the discerning spirit has ruled for a long time, with deep roots and great authority, so one cannot act rashly. One must proceed with a proper balance of urgency and caution in order to achieve success.the so-called "Fu Hao" means gathering righteous energy with sincere intention;the so-called "You Lei" means being cautious and fearful in guarding against evil influences;the so-called "Gao Zi Yi" refers to "Lian Ji" — first making efforts in cultivating oneself and overcoming personal habits;the so-called "Bu Li Ji Rong" means "Dai Shi" — waiting for the right time without forcing an attack.

既能聚正氣，又能防邪氣，更能煉己待時，萬緣皆空，只一識神，乘時而決之，未有不利者也。卦德健而和，從容不迫，待時下手，其即決陰之妙訣乎？

It can both gather the righteous energy and guard against evil influences, and further refine oneself to wait for the right moment. All external attachments are emptied, leaving only the consciousness. Seizing the opportunity to eliminate it will bring no harm. The hexagram's virtue is strong yet harmonious and gentle, calm and unhurried, waiting for the right moment to act. Is this not the wonderful method to eliminate the yin energy?

初九，在決陰之初，獨剛不柔，冒然前進，是壯于前趾矣。前趾之壯，不但不能決陰，而反有以助陰，陽不勝陰，無咎而自致咎。此剛而不謹於決陰者也。

The first line, line one, is at the beginning of the decisive action against yin. It has only strength and no flexibility, advancing rashly, which is what the line statement refers to as the toes pushing forward forcefully. The toes pushing forward forcefully not only does not dispel the yin energy, but actually adds strength to it. Yang cannot overcome yin, and although there is no fault, it brings about its own mistake. This line represents strength without caution in decisively overcoming yin, which is a fault of starting off with impatience.

九二，剛而能柔，儆惕自號，戒備嚴密，雖莫夜有戎，已伺於未發之先矣。何憂恤之有？此剛而能緩於決陰者也。九三，剛躁太過，急欲成功，壯氣現之於頄，宜有凶道，幸其以正去邪，為君子夬夬之決，但嫌其獨剛不柔，其行遇雨，若濡不能遽遂其志而有慍。然行既遇濡，始雖不能剛決，終必和決之，亦可無壯頄之咎矣。此剛而速於決陰者也。

Nine in the Second line, being yang and capable of flexibility and compliance, remains vigilant and self-aware, calling out in warning. Its defenses are tightly secured, so even if there is an attack by soldiers at dusk or night, it has already detected and prepared for it before the incident occurs. What then is there to worry about? This line represents a strong yet gentle resolution of yin. Nine in the Third line, however, is overly strong and impetuous, eager to achieve success quickly. Its aggressive spirit is evident on the cheekbones, indicating a path that is inherently dangerous. Fortunately, it uses righteousness to overcome evil, showing the decisive actions of a gentleman. However, it is too rigid and lacks flexibility, like encountering rain while traveling, getting wet and unable to fulfill one's wishes immediately, thus causing some anger. Yet, since it has been drenched by the rain, although it could not act decisively at first, eventually it will resolve the matter in a gentle manner, thus avoiding the mistake of excessive strength on the cheekbones. This line represents a strong and hasty resolution of yin.

九四，剛居不正，道心為人心所累，如臀無膚，其行次且而決陰不果。幸其道心未抿，能以牽引陽氣而增長，本有悔而悔可亡。但嫌其不信決陰之言，道心中猶雜人心耳。此剛為柔傷，不知決陰者也。

The fourth line of the ninth hexagram is a yang line that is not in the correct position, and its "way heart" is dragged down by the "human heart." It is like the buttocks without skin and flesh, making it difficult to walk and slow to move, and when deciding to reject the negative, it is not decisive. Fortunately, its way heart has not yet been extinguished, and it can lead the yang energy to grow. Originally there is regret, but the regret can be dispelled. However, it is regrettable that it does not believe the sincere advice of rejecting the negative, and the way heart still contains human desires. This line represents a yang line being harmed by yin, and a failure to take the step of rejecting the negative.

九五，切近上陰，陰尊陽卑，道心為人心所瞞，貪戀識神，或決或不決，如莧陸夬夬。一時不能決斷其根然。夫道心人心所爭者，毫髮之間，這邊是道心，那邊是人心，果於決陰，便是道心，不果於決陰，便是人心。心者，神之室，識神與人心相連，故夬夬不定，幸其陽將純、陰將盡之時，理終勝欲，雖決之不能自然，亦必勉強而能決，是以中於行，而可無咎。此剛為柔牽，勉強決陰者也。

The fifth line of the nine lines, the yang line, is closely adjacent to the yin line above. The yin line holds the position of honor while the yang line is below. The "way heart" is obscured by the "human heart," and the mind is attached to the "discriminating spirit." It wavers, sometimes wanting to decide and sometimes not, just like the line statement describes the soft and brittle purslane that cannot make a decision, unable to cut off its root at once. One must know that the struggle between the way heart and the human heart is only a hair's breadth apart: one side is the way heart, the other is the human heart. Deciding decisively against the yin is the way heart; deciding indecisively is the human heart. The mind is the dwelling of the spirit, and the discriminative spirit is connected to the human heart, hence the wavering and hesitation. Fortunately, when yang is about to be complete and yin about to be exhausted, the heavenly principle ultimately overcomes human desire. Although the decision is not natural, it can still be forced through, thus the action conforms to the middle path and will have no faults. This line represents a step where yang is hindered by yin and a forced decision against yin is made.

上六，在決之終，群陰退盡，只有識神一陰未消，其時當決，其勢必滅，陽氣一進，陰氣即化，是以無號終有凶。陰氣之無號，即陽氣之孚號，陰氣之終凶，即陽氣之終吉。此陽氣純全，陰氣悉化之決者也。

The sixth line at the top represents the final decision. At this point, all the yin forces have already retreated, leaving only the 'conscious mind' yin line still present. At this moment, the decision should be made, and its momentum will inevitably lead to elimination. As yang energy advances, the yin energy will soon transform away. Therefore, the line statement says there is nowhere to call for help and ultimately there is danger. The inability of yin energy to call for help is precisely the sincere call of yang energy; the ultimate danger of yin energy is precisely the ultimate good fortune of yang energy. This line represents a complete yang energy and the complete transformation of all yin energy in the decision.

然則，決陰之道，不可太剛，不可太柔，必須剛中有柔，柔中有剛，漸次而決，進一分陽，退一分明，陽氣進全，陰氣自化。若不知急緩運用，速欲成功，反助陰氣，有傷陽氣，陰氣終不能退，故退陰之道，須要深明火候耳。

Thus, the method of removing yin energy must not be too strong, nor too gentle; it must be strong with flexibility and gentle with firmness, proceeding step by step. Advance one part of yang energy, and retreat one part of yin energy. When yang energy reaches fullness, yin energy will naturally be transformed. If one does not understand the balance between urgency and gradualness, and only seeks quick results, it will instead promote yin energy and damage yang energy, and yin energy will never be effectively removed. Therefore, the practice of "retreating yin" must deeply understand the concept of "fire timing" — that is, the proper pace and measure of effort.

姤：女壯，勿用取女。初六，繫于金柅，貞吉。有攸往，見凶，羸豕孚蹢躅。九二，包有魚，無咎，不利賓。九三，臀無膚，其行次且，厲無大咎。九四，包無魚，起凶。九五，以杞包瓜，含章，有隕自天。上九，姤其角，吝，無咎。

The Hexagram of Meeting: A strong woman is not suitable to marry. Six at the Beginning: Tie the cart with a metal brake, and if one remains steadfast, it will be auspicious; if one moves forward, there will be danger, like a weak sow that jumps about restlessly. Nine in the Second: There is a fish in the bundle, without fault, but it is not suitable to present to guests. Nine in the Third: The buttocks have no flesh, walking is slow and difficult, though there is danger, there is no great fault. Nine in the Fourth: There is no fish in the bundle, which will cause danger. Nine in the Fifth: Cover the melon with branches of the osier tree, the beauty is contained within, and there will be good things falling from heaven. Nine at the Top: Meet someone on the horn, there will be some hardship, but no fault.

姤者，遇也。不期而相遇之義。卦體一陰而入於五陽之下，五陽而遇一陰，故謂姤。此防陰保陽之卦，承上益卦而來。益者，增其陽之不足也。增其不足，必自一陽增至於六陽，陽純全而後已。然陽極必生陰，一陰潛生，陽氣即傷，故彖辭所以直謂姤，女壯也。但陽極必陰者，造化順行後天之道，而能借陰全陽者。

"Gu" means meeting, referring to an unexpected encounter. In terms of the hexagram structure, one yin line enters beneath five yang lines, and the five yang lines meet with one yin line, hence the name "Gu." This hexagram discusses the prevention of yin and the protection of yang. It follows the previous hexagram "Yi," which talks about replenishing the deficiency of yang energy. To replenish, one must increase from one yang to six yang, stopping only when yang energy is complete. However, when yang reaches its extreme, yin is inevitably generated. A single yin line quietly emerges, causing yang to be harmed. Therefore, the hexagram statement directly states that "Gu" is "Nü Zhuang" — strong yin energy. However, the saying that extreme yang leads to yin refers to the later heaven order of natural processes. But practitioners of the Way can reverse this, using yin energy to complete yang energy.

聖人逆運先天之學，如本卦二五，剛而得中，通權達變，剛中有柔，柔中有剛，可以出入乎陰陽之中，而不為陰陽所拘，用六而不為六所用，如遇女不取，陰氣雖壯，終聽命於陽氣，不但陽氣不傷，而且陰氣亦漸消化，此防陰之功所由貴也。

The teachings passed down by the sages are based on the Earlier Heaven doctrine, which runs counter to the natural course of creation. For instance, in the Primary Hexagram, the second and fifth lines, which are yang lines, each occupy the central position. They are flexible and adaptable, containing both yang and yin within them. They can move freely between yin and yang without being bound by either. They use the number six, which represents yin, but are not controlled by it. This is like encountering a strong woman but not marrying her. Although yin is strong, it ultimately obeys yang. Not only is yang not harmed, but yin is also gradually transformed. This is why the practice of "preventing yin" is so valuable.

初六，一陰潛生，其力足以敵五陽，如金柅能以止車於不行。修道者，守貞不失，防患於早，為吉。若有妄動，自招其陰，則凶。特以一陰進而群陰皆動，如一羸豕，能以引群豕而蹢躅，其機雖微，為害最大。此陰氣之始生也。

The first line of the hexagram describes the initial emergence of a single yin force, which although weak, is capable of countering five yang forces. It is like a metal brake that can stop a cart in its tracks. A person cultivating the Way who maintains firm virtue without losing it and takes precautions early will be fortunate. However, if there is reckless movement, inviting yin forces, it will be dangerous. Particular attention should be paid to the fact that once a single yin force begins to move, all other yin forces will follow. It is like a thin and weak sow that can cause a whole herd of pigs to become restless and chaotic. This initial sign, though subtle, can lead to the greatest harm. This line describes the stage when yin energy is just beginning to emerge.

九二，剛以柔用，戒慎恐懼，能防始生之陰，如魚在包中不能為害，其利在主不在賓，蓋已伺之於早矣。此防陰於未發也。九三，剛而自恃，不能防閒於早，陰氣已發，制伏甚難，道心中人心相雜，如臀無膚，其行次且，主宰不定矣。幸其剛而守正，日乾夕惕，危厲自處，可無以陰傷陽之咎矣。此防陰於已發也。

Nine in the Second line, yang and strong, yet using flexibility and obedience, is cautious and fearful, able to prevent the emergence of yin energy. It is like a fish wrapped in a cloth, unable to cause harm. The benefit lies with the master rather than the guest, for it has already been waiting there. This line speaks of preventing yin energy before it arises. Nine in the Third line, yang and self-reliant, fails to guard against it in time, so yin energy has already begun to act, making it difficult to control. The "way of the heart" is mixed with "human desire," like the buttocks without skin and flesh, making walking slow and difficult, unable to take charge of oneself. Fortunately, it is yang and upholding the right path, diligent during the day and vigilant at night, placing itself in a dangerous and severe situation as a warning, thus avoiding the mistake of allowing yin to harm yang. This line speaks of preventing yin after it has already emerged.

九四，剛而失守，不能防陰而縱陰，坐觀成敗，道心有昧，人心亂生，禍起蕭牆，如魚出包中，無所不至矣。此不知防陰而見傷也。

The fourth line of the ninth hexagram is yang and lacks firmness, unable to restrain yin but instead indulging yin, sitting idly and watching the outcome, with the way obscured and human hearts confused, calamity arising from within, like a fish escaping its container, able to go anywhere. This line speaks of failing to restrain yin and ultimately suffering injury.

九五，剛健中正，天人混合，以道心而制人心，如以杞之陽，包瓜之明，黜聰毀智，光華內含，陰氣不得而近之，以是處姤，人力可以迴天，陽氣不傷，陰氣自化矣。此以陽防陰而無傷也。

Nine in the Fifth line, the strong and vigorous yang is in the center and upright, uniting heaven's mechanism with human affairs. It uses the 'Way-heart' to subdue the 'Human-heart,' like wrapping a sweet melon with the strong branches of the Chinese parasol tree. It discards cleverness and destroys skill, keeping brilliance hidden within, so that yin cannot approach. With such an attitude in the situation of the 'Encounter' hexagram, human effort can reverse heaven's course, yang energy remains unharmed, and yin naturally dissipates. This line speaks of preventing yin with yang without any harm.

上九，剛而高亢，不能防陰於早，陽極必陰，剛極必敗，金丹得而復失，自取其咎，與陰無咎。此防陰不早而終傷也。六爻或知防陰，或不知防陰，或防陰於早，或防陰於遲，求其防於早，而陰不能生，其惟九二，以陽統陰，使其自消自化，得其中正者，其惟九五乎。防陰得其中正，用六而不為六所用，借陰保陽，不在是乎。

The upper ninth line represents a yao that is yang and lofty, unable to prevent yin in time. When yang reaches its extreme, yin necessarily arises; when yang is overly strong, it will inevitably decline. The "golden elixir" is obtained but then lost, which is self-inflicted misfortune, and the yin energy cannot be blamed. This yao illustrates the consequence of failing to prevent yin in time and ultimately suffering harm. Among the six yao, some understand how to prevent yin, while others do not; some prevent yin early, while others do so late. Regarding the prevention of yin that is timely enough to prevent yin from arising, only the second yao (nine two) achieves this. As for the yao that governs yin with yang, causing yin to dissipate naturally and harmonize with the middle and upright, that is only the fifth yao (nine five). Preventing yin while harmonizing with the middle and upright, using the number six of yin without being controlled by it, and preserving yang through yin, is not precisely this?

萃：亨。王假有廟，利見大人，亨利貞。用大牲吉，利有攸往。初六，有孚不終，乃亂乃萃；若號，一握為笑，勿恤，往無咎。六二，引吉，無咎，孚乃利用禴。六三，萃如嗟如，無攸利，往無咎，小吝。九四，大吉，無咎。九五，萃有位，無咎，匪孚；元永貞，悔亡。上六，齎諮涕洟，無咎。

The Hexagram of Accumulation: It is smooth. The king goes to the ancestral temple to invite the spirits and offer sacrifices, which is beneficial to meet a person of great virtue, smooth and beneficial to maintain the right path. Using great sacrificial animals is auspicious, and it is beneficial to go somewhere. Initially Six: Having sincerity but not able to persist, thus the mind is confused and the gathering and dispersing are unstable; if one calls for help, within a single handshake the sorrow turns into laughter, there is no need to worry, and going forward has no fault. Six in the Second: Being recommended by others brings auspiciousness, no fault, with sincerity in the heart, even a humble sacrifice of the lesser offering is sufficient. Six in the Third: Wanting to gather but only resulting in sighs, bringing no benefit, going forward has no fault, but only a slight hardship. Nine in the Fourth: Greatly auspicious, no fault. Nine in the Fifth: Gathering and occupying a high position, no fault, but still not convincing everyone; as long as one maintains the great right path for a long time, regret will disappear. Six at the Top: Sighing and weeping, tears and snot flowing, no fault.

萃者，聚也。卦德上兌悅、下坤順，我順人而人即悅，故謂萃。此攢簇藥物之卦，承上夬卦而來。夬者，以陽而決陰也。決陰之道，乃丹頭到手以後之事。當丹頭未得，若無攢簇藥物之功，而丹頭不結。但人自有生以後，性相近而習相遠，忘其本真，逐於外假，心神不定，精氣耗散，非可遽能收攝，是貴乎以順為體，以和為用，循序漸進，火候不差，專心致志，愈久愈力，自然已失者而可還，已去者而可返，猶如王者假神有廟也。

"The hexagram 'Cui' means gathering. In terms of the hexagram's virtue, the upper trigram is Dui, meaning Joy, and the lower trigram is Kun, meaning顺 (following). By following others, others naturally become joyful, hence the name 'Cui'. This hexagram discusses 'gathering together the elixir ingredients'—collecting and gathering the scattered essence, spirit, and vital energy. It follows the previous hexagram 'Gua'. 'Gua' talks about using yang energy to decisively remove yin energy; however, decisively removing yin comes after obtaining the 'dan tou' (elixir head). 'Dan tou' refers to that single grain of innate true essence needed for forming the elixir. When the 'dan tou' has not yet been obtained, if one lacks the practice of gathering the elixir ingredients, the 'dan tou' cannot be formed. Since birth, people's nature is similar but their habits differ. Forgetting one's true nature, chasing external illusions, the mind is unsettled, and essence and energy are wasted. This cannot be restored quickly. Therefore, it is important to take following as the foundation and harmony as the method, proceeding step by step, maintaining accurate timing, and focusing with sincerity. The longer one persists, the more effective it becomes. Naturally, what has been scattered can be regained, and what has left can return, just like a king welcoming deities in the ancestral temple."

祖先為人之根本，忘其根本，則不孝而非人，王者假神在廟，所以使人人皆知有根本之當報耳。人之本來天真，如祖先之根本也。人之棄真認假，如忘祖先之根本也。人能收斂神氣，修持性命，復還本來天真，如不忘祖先之根本也。王者之不忘根本，能以聚天下之人心。修道者之不忘根本，能以攢性命之大藥。但此不忘根本之事，須要大人行之，非一切不知性命之小人所能行，是以利見於大人亨也。

Ancestors are the root of human beings; forgetting the root is unfilial and makes one no longer a true human. Kings perform sacrifices in the ancestral temple to make everyone aware that the root should be repaid. Human nature at its original state is like the root of ancestors; when people abandon truth and take on falsehood, they are like forgetting the root of ancestors. When people can restrain their spirit, cultivate their life and death, and restore their original innocence, they are like not forgetting the root of ancestors. When a king does not forget the root, he can gather the hearts of the people; when a cultivator does not forget the root, he can accumulate the great elixir of life and death. However, this act of not forgetting the root must be done by a "great person"—that is, someone who has completed virtue and can correct himself and others. It is not something that the petty people who do not understand the study of life and death can do. Therefore, the hexagram statement says it is favorable to see a great person and achieve smoothness.

蓋大人者，正己而正物者也。正己則無我，神氣不散，以正為己也。正物則無人，氣質俱化，以正為物也。正己正物，內念不生，外物不入，內外一正，仁義禮智，皆本於信，金木水火，俱歸於土，先天聚，後天化，性定命凝，聚正之亨利，豈小焉哉！

The so-called great person is one who first rectifies himself and then rectifies external things. Rectifying oneself eliminates the self, making the spirit and energy not scattered, treating "correctness" as oneself. Rectifying external things eliminates distinctions between self and others, transforming the nature entirely, treating "correctness" as external things. Rectifying both self and external things, internal thoughts do not arise, external desires do not enter, and both inside and outside return to the single character "correctness": benevolence, righteousness, propriety, wisdom all take "trust" as their foundation, metal, wood, water, fire all return to "earth." This is the Daoist method of matching the Five Phases with the Five Virtues, and using the central Wu and Ji earth to govern the Four Symbols. The qi of the Earlier Heaven gathers, the material of the Later Heaven transforms away, the nature becomes stable and the destiny solidifies. The prosperity and benefits obtained through gathering correctness, how could they be considered small!

夫天之所以命於人者，正耳。人之所以報於天者，亦正耳。以正報天，不忘根本，如用大牲，上亨於天，未有不致其吉者。然用大牲致吉之道，非空空一念便能了事，須要腳踏實地，一步步行去，方能成功。若知而不行，猶如不知，何能得吉？利有攸往，知之貴於行之耳。

Heaven gives mankind a "zheng" character; mankind uses a "zheng" character to repay Heaven. To repay Heaven with righteousness and not forget one's origin is like offering great sacrifices to Heaven, which brings no misfortune. However, the principle of achieving good fortune through great sacrifices is not merely a thought; one must proceed step by step, solidly and practically, to achieve success. If one merely knows but does not act, it is the same as not knowing at all, how can one attain good fortune? The saying "it is beneficial to go forward" precisely means that "knowing" is valuable only when it can be "acted upon."

初六，陰柔無斷，不辨是非，或信此，或信彼，乃亂乃萃，信非所當信，聚非所當聚矣。幸應四陽，若知亂萃無益，自悔悲號，親近真師，一經握引，暗中指點，當亦會得，道不遠人，人之為道而遠人。先號後笑，直下承當，不必憂恤，即時往而攢簇五行，和合四象，何患不到無咎之地哉！此改邪歸正之萃也。

The first line of the hexagram represents a situation where the yin and softness lack decisiveness, unable to distinguish right from wrong, shifting from one belief to another, causing confusion and instability. It gathers what it should not and believes what it should not. Fortunately, it corresponds with the fourth line, which is yang. If it realizes that haphazard gathering is unhelpful and repents with sorrow, seeking the guidance of a true master who has received the oral transmission, then through the master's guidance and subtle hints, it can understand. The *Zhongyong* says that the Way is not far from people; it is people who distance themselves from it. First calling out, then laughing, directly taking responsibility, there is no need for worry. Immediately proceed to gather the five phases within the body—gold, wood, water, fire, and earth—and harmonize the four images from the four directions. Why worry about not reaching a state of perfection? This line represents the gathering of rectitude after having strayed.

六二，居於三陰皆暗之中，一身純陰，而能順其所欲，漸次導引，化其氣質之性，聚其真如之性，其利如用禴祭神，以誠感通。始而有咎者，終而可以無咎。此柔而守正之萃也。

The second line, line six, is situated in the midst of three dark lines, entirely阴, yet it can follow its own desires gradually to guide and transform the 'nature of temperament'—the habitual tendencies formed through later heaven's inherited form and qi—into the 'true suchness nature'—the pure and unstained nature of earlier heaven. The benefit is like using a meager sacrifice to worship the gods, relying on a single sincere heart to connect with the divine. Those who initially have faults can ultimately become without faults. This line represents the gathering ofyin softness and uprightness.

六三，愚而自用，執著一己之陰，妄想成道，空而不實，是萃如必終嗟如，其無所利可知。幸其賢士在望，若能往而相聚，借剛濟柔，亦可以免嗟如之咎。但不能聚正人於早，及至受其害而後聚，難免小吝矣。此柔而借剛之萃也。

Six in the Third line, the爻 is foolish and self-opinionated, clinging to its own Yin nature, and foolishly seeking enlightenment, falling into emptiness and unreality. Therefore, although it desires union, it ultimately ends in sighs and lamentations, and there is no benefit to be expected. Fortunately, there are virtuous and wise people nearby. If it can go and join them, using others' Yang to assist its own Yin, it can avoid the mistake of vain lamentation. However, it cannot gather the right people in time, and only when it has already suffered does it seek union, inevitably encountering some minor difficulties. This line represents the union of Yin by means of Yang.

九四，剛而能柔，陰陽相當，還丹凝結，大丹有望，不但聚之如意而大吉，必將聚於一無所咎之地矣。此凝結還丹之萃也。

In the fourth line of the ninth trigram, the yang energy is strong yet flexible and compliant, with a balanced proportion of yin and yang. The 'returning elixir'—which refers to the true yang that has dispersed and is now returning to coalesce into an elixir—has already solidified. A great elixir is expected, not only to gather perfectly as desired and bring great auspiciousness, but also to reach a state of perfection without any faults. This line represents the coagulation of the returning elixir.

九五，剛而中正，上智不移，正位凝命，無修無證，不待作為，五行一氣，本自無咎。雖然無咎，嫌其居於悅體，自滿自盈，信非所信，後悔必有。若知實腹而又虛心，行無為之事，溫養聖胎，永於貞一，用天然真火，鍛盡後天餘陰，號曰無漏真人，何悔之不亡乎？此溫養聖胎之萃也。

The fifth line of the ninth hexagram represents a yang line that is strong and occupies the central position, thus embodying the highest wisdom and unwavering resolve. This person maintains their proper position, stabilizes the destiny bestowed by heaven, and does not need to cultivate or attain anything. There is no need for deliberate effort, as the five phases are unified into one qi, and there is no inherent fault. Although there is no fault, it is regrettable that it resides in the structure of Dui (Joy), which easily leads to self-satisfaction and overfullness. If one believes in things that should not be believed, regret is inevitable. However, if one understands that after filling the abdomen with true energy, one must also empty the mind—after the true qi is full, one must cleanse all thoughts—practicing the way of non-action, nurturing the 'sacred embryo,' and always remaining steadfast in purity and unity, using the 'natural true fire' of the Earlier Heaven to burn away the remaining yin matter of the Later Heaven, then one can be called the 'leakless immortal.' What regret could remain? This line represents the gathering of nurturing the sacred embryo.

上六，愚而無知，誤入旁門，以假為真，雖天寶在望，未許我聚，空空一世，臨死方悔，齎諮涕洟，自致其傷，與人無咎。此始不謹而終因之萃也。

The sixth line at the top represents a person who is foolish and ignorant, mistakenly entering into wrong paths and practices, mistaking falsehood for truth. Although the "Heavenly Treasure" — that is, the great elixir of the Earlier Heaven — is right before their eyes, they are unable to gather it, thus wasting their whole life in vain. At the moment of death, they regret and weep bitterly. This is a wound they have brought upon themselves, not to be blamed on others. This line signifies a gathering that results from initial carelessness and ultimately leads to suffering.

六爻各有所萃，是非邪正不同，求其陰陽相當，剛柔如一之萃，其惟九四。以虛養實，了命了性，其惟九五乎？噫！金蝦基，玉老鴉，認得真的是作家。

Each of the six lines has its own combination, differing in their nature, whether they are righteous or unrighteous. To discuss a combination that balances yin and yang properly and unites hardness and softness, only the line nine in the fourth position is suitable. To discuss a combination that nurtures the real through the empty and achieves both life and death, then only the line nine in the fifth position would be appropriate. Alas! The hidden terms used by alchemists such as "golden shrimp base" and "jade old crow" refer to the true medicinal substance. Only those who truly recognize them can be considered experts.

升：元亨。用見大人，勿恤。南征吉。初六，允升，大吉。九二，孚，乃利用禴，無咎。九三，升虛邑。六四，王用亨于岐山，吉，無咎。六五，貞吉，升階。上六，冥升，利于不息之貞。

The Hexagram of Ascending: Greatly prosperous and unimpeded. It is appropriate to go and see a great virtuous person, without worry. Proceeding toward the south is auspicious. Initial Six: Obtaining permission to ascend, greatly auspicious. Nine in the Second: With sincere heart, even a humble sacrifice is beneficial, without fault. Nine in the Third: Ascending into an empty and uninhabited city. Six in the Fourth: The king holds a sacrifice at Mount Qi, auspicious, without fault. Six in the Fifth: Upholding the correct path is auspicious, like ascending steps one by one. Upper Six: Ascending in darkness, it is beneficial to continue holding the correct path without ceasing.

升者，自卑登高之義。卦德上坤順、下巽入，徐緩進步，順時而行，不即不離，漸入真常，故謂升。此謹慎火候之卦，承上姤卦而來。姤者，巽入於健，陽極陰生，邪氣日進，正氣日退，習染成性，漸入下愚不移之地矣。所以者何？因其陽失其健，陰亦不順耳。

"Sheng" means to ascend from a low place to a high place. In terms of the trigram qualities, the upper trigram is Kun (Earth), representing compliance, and the lower trigram is Xun (Wind), representing entry. It signifies a gradual progress, moving in accordance with the right timing, neither too close nor too distant, gradually entering the realm of true and constant virtue. Therefore, it is called "Sheng." This hexagram discusses caution in the timing of actions, following the previous hexagram "Gou." "Gou" speaks of a soft and compliant force entering into the midst of a strong and vigorous one. When yang reaches its peak, yin begins to emerge, and evil influences gradually encroach, while the righteous energy gradually recedes. Over time, these influences become habitual, leading to a state of ignorance that cannot be changed. Why is this so? Because the yang has lost its strength and vigor, and thus the yin does not comply.

金丹大道，未復其陽，先順其陰，陰若一順，則人慾不生，正念常存，循序漸進，可以自無而至有，自虛而至實，下學上達，明善復初而無難，故升有元亨之道也。但此元亨之升，乃竊陰陽、奪造化，超凡入聖之事，其中火侯細微，工程攸遠，非一切妄猜私議，盲修瞎煉者所能行，必須真師口傳心授，真知確見，方能一直前行，無阻無擋，是以用升之道，利於見大人也。

The Great Way of the Golden Elixir requires that before restoring yang energy, one must first make the yin energy obedient. Once the yin energy is obedient, human desires will cease, and pure intentions will remain. Proceeding step by step, one can gradually move from nothing to something, from emptiness to reality, from learning the basics to reaching the higher levels. Thus, realizing goodness and returning to the original state will not be difficult. Therefore, the hexagram "Ascending" (升) has the principle of great success and smoothness. However, this original success and ascent involves stealing yin and yang, reclaiming the process of creation, and transcending the mundane to become a sage. Within this process, the "fire timing" — the pace and measure of effort — is extremely subtle, and the "project" — the stages of cultivation — is extremely long. It is not something that can be achieved by those who guess randomly, talk privately, or practice blindly. One must rely on a "true teacher" who transmits knowledge through oral instruction and heart-to-heart guidance, with genuine understanding and insight, to proceed smoothly without obstacles. Therefore, the practice of ascending is beneficial for encountering a great person.

大人，即完成大道之聖人。蓋大人成己成物，一言一語，俱有道理。如風之無物不入，能以開人之智慧；如地之無物不長，能以救人之災殃。見大人而後用之，則藥物得真，火候有準，可以勿恤，嚮明遠行，一步有一步之益，一日有一日之功，自卑登高，由淺及深，終必進於聖賢之域，其吉為何如乎？

So-called Great Men are the sages who have completed the Great Dao. A Great Man achieves himself and also achieves all things; every word and action conforms to reason. Like wind, he penetrates everything, awakening people's wisdom; like earth, he nurtures all things, rescuing people from calamities. After seeing a Great Man, one can then begin to practice diligently, and the true essence of medicine will be understood, the timing of fire will be clear. Then there is no need to worry, and one can proceed towards the bright path. Each step brings its own benefit, each day its own effectiveness. From the low to the high, from the shallow to the deep, ultimately one will surely reach the realm of sages. How could such good fortune not be spoken of?

初六，性柔志剛，虛心自下，親近有道之士，而高明者，未有不允其升，不授其真者。此柔而順剛之升也。九二，剛而有得於中，深明藥物火候，以誠而入，以柔而用，漸次下功，如以禴祭神，用誠感通，必升於一無所咎之地矣。此剛而用柔之升也。

The first line, "Six at the Beginning," is characterized by gentle disposition and strong will, humbly positioned below and drawing close to wise people. Those who are lofty and enlightened do not prevent its ascent nor withhold the true method from it. This line represents the ascent of a yin line that is gentle and follows the yang. The second line, "Nine in the Second," is yang and resides in the center with attainment, deeply understanding herbs and timing, entering with sincerity and employing gentleness in practice. It proceeds step by step, like offering a modest sacrifice with sincere intent to communicate with the divine, surely reaching a state of perfect virtue. This line represents the ascent of yang through the use of gentleness.

九三，予聖自雄，不知尋師訪友，妄猜私議，冒然前進，欲向其前，反落於後，如升於虛邑，何能進於高明之地？此不知求師之升也。六四，柔而守正，順時進步，煉己持心，自卑登高，漸入佳境，如王用亨于岐山，未有不升於上者。此吉而無咎之升也。

The third line, nine, thinks itself wise and displays heroic ambition, fails to seek teachers or friends, makes hasty guesses and private comments, and moves forward recklessly. It intended to advance but ends up falling behind, like ascending into an empty city, which cannot reach a superior state. This line represents an ascent without seeking guidance. The fourth line, six, is gentle and upright, progressing in accordance with the right timing. It practices 'cultivating oneself and holding the mind'—refining one's habits and maintaining mental focus—to ascend gradually from a low position to a higher one, entering a better state. This line represents a favorable and error-free ascent, like King Wen of Zhou holding a sacrifice at Mount Qi.

六五，虛人心而求道心，虛心即能實腹，所謂一念回機，如同本得，其增益道德，如升階之易，此柔而虛心之升也。上六，愚而自用，執著一己之陰，妄想增升道德，了命了性，升之不息，冥之不息，愈升愈冥，焉能出晦暗而進於高明？若欲升之不冥，必須求師口訣，利于不息之貞，懲忿窒欲，閒邪存誠，愈久愈力，亦可升於明善復初之地。此柔而歸正之升也。

Six in the Fifth line, empties the mind of human desires and seeks the mind of the Dao. When the mind becomes empty, the abdomen naturally becomes full. As it is said, a single change of thought turns the mechanism, just as if it had always been so. It increases virtue and morality as easily as climbing steps. This line represents a gentle and humble ascent. Six at the Top line, is ignorant and self-assured, clinging to its own dark nature, foolishly trying to improve virtue and complete one's destiny, constantly ascending without pause, yet constantly sinking into darkness. The higher it goes, the more confused it becomes. How can one escape darkness and enter clarity? If one wishes to ascend without confusion, one must seek the true teacher's instructions, constantly uphold the right path, restrain anger, block desires, guard against evil thoughts, and cultivate sincere intentions. The longer one does this, the more effective it becomes, and one can reach the stage of restoring original goodness. This line represents a gentle and returning to the right path ascent.

升之為道，以剛道而行柔道也。卦德巽而順行，外柔內剛，循序漸進，不急不緩。深造自得，未有不升於聖賢之堂奧者。然火候之秘，總要真師口傳心授。彖曰：“用見大人，勿恤，南征吉。”可以知矣。

The principle of rising is to apply the way of strength and vigor to promote the way of flexibility and gentleness. The virtue of the hexagram is characterized by gentle and yielding nature that penetrates deeply and follows the natural order. It appears soft on the outside but strong within, proceeding step by step without haste or delay. Through deep cultivation, one can achieve personal insight and thus ascend to the realm of sages and virtuous persons. However, the secret of timing and method must be passed down by a true master through oral instruction and inner transmission. The hexagram statement says, "To see a great person, do not worry, a southern campaign is auspicious," from which this meaning can be clearly understood.

困：亨。貞，大人吉，無咎。有言不信。初六，臀困于株，入于幽谷，三歲不覿。九二，困于酒食，朱紱方來，利用享祀，征凶，無咎。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。九四，來徐徐，困于金車，吝，有終。九五，劓刖，困于赤紱，乃徐有說。利用祭祀。上六，困于葛藟，于臲卼，曰動悔，有悔。征吉。

The Hexagram of Being Impeded: It is smooth. Holding to the right path, the great virtuous person is auspicious and without fault. At this time, even if there are words spoken, they are not believed. Initial Sixth: The buttocks are trapped against a stump, falling into a deep valley, three years without seeing the sun. Nine in the Second: Impeded by wine and food, the red official robe has just arrived, favorable for worship, but advancing hastily brings danger, yet without fault. Sixth in the Third: Trapped by a stone, leaning against thorns, returning home but not seeing the wife, dangerous. Nine in the Fourth: Coming slowly and hesitantly, trapped by a luxurious carriage, some hardship, but ultimately a good outcome. Nine in the Fifth: Suffering the punishment of nose-cutting and foot-cutting, trapped by the red official robe, slowly there is joy. Favorable for worship. Upper Sixth: Trapped by vines, in a state of uncertainty and restlessness, the mind changes with a thought, and regret follows; if genuine regret arises, going forward is auspicious.

困者，窮難也。卦體下坎，一陽陷於二陰之中，上兌，一陰居於二陽之上，均係陰浸其陽，陽氣不通之象，故謂困。卦德險中出悅，悅出於險，兼有濟困之義。此磨礪身心之卦，承上萃卦而來。萃者，由順得悅，所以攢簇藥物，返本還原也。但能攢簇於平易，不能攢簇於艱險，仍是不能順、不能悅。特以修道者平易之境，皆能有守，艱險之地，每多變志，或為衣食逼迫改唸，或因疾病纏綿墮志，或因年老灰心，或因魔障歇功，諸如此類，皆是道心不力，為困所拘，終不成道。若果身困而心不困，境困而道不困，處險能悅，困中反有亨道矣。

"Confusion" refers to being in a state of distress and difficulty. In terms of the structure of the hexagram, the lower trigram is Kan (Water), which represents a yang line trapped between two yin lines, and the upper trigram is Dui (Lake), which represents a yin line pressing down upon two yang lines. Both situations depict the erosion of yang by yin and the blockage of yang energy, hence the name "Confusion." In terms of the moral quality of the hexagram, it speaks of joy arising from danger, with joy emerging from hardship and also implying relief from distress. This hexagram discusses the process of refining the body and mind, following the previous hexagram "Cui" (Gathering). "Cui" deals with achieving joy through smoothness and harmony, used for gathering medicinal ingredients and returning to the original state. However, such gathering can only occur in smooth and comfortable conditions, not in difficult and challenging ones, and thus cannot be considered truly smooth or joyful. Because those who practice the Way can maintain their discipline in peaceful times, but when faced with hardship, they often change their aspirations: some change their minds due to pressure from food and clothing, some lose their determination due to illness, some lose heart due to old age, and some stop their practice due to obstacles. Such situations all indicate that the mind of the Way is not strong enough, and is constrained by difficulties, ultimately preventing attainment of the Way. If one can be physically confined yet mentally unconfined, and be in a difficult situation yet not be confined by it, and still find joy amidst danger, then there will be a path to success even in hardship.

雖然處險能悅，因為人所不及，亦必困所當困，若困所不當困，亦不得亨。蓋困之亨道，在於得其正耳。以正處困，以正而亨，困而與時偕行也。與時偕行，惟俱中正之德之大人能之。特以大人者，大智若愚，大巧若拙，諸念不生，遇境難遷，素位而行，不願乎外，不但所處得其吉，而且順命能無咎。至於一切衣食之徒，不信於困，行險僥倖，稍不如意，形於辭色，怨天尤人，咎即隨之，何能致吉？以正處困，險而能悅，則為大人；困而不信，悅以行險，則為小人。同一險也，同一悅也，而大人小人分之。修道者，遇困可不守其正乎？

Although being able to find joy in adversity is already beyond the capacity of ordinary people, one must still be confined to the right place of confinement; if confined to the wrong place, one will still not achieve success. The key to achieving success through adversity lies in maintaining the rightness of one's position. By adhering to the right path in adversity, one can achieve success through the same path. This is how one can move forward in adversity while keeping pace with the times. Only those who possess both the virtue of centrality and uprightness, the "great persons," can achieve this. Because great persons are wise beyond measure and skillful beyond appearance, they do not give rise to various distractions. When facing circumstances, they do not change their ways, remain content with their proper roles, and do not covet things beyond their due. Not only can they achieve auspiciousness in their circumstances, but they also accept the mandate of heaven without fault. As for those who are only preoccupied with food and clothing, they do not understand the meaning of adversity. They take risks and rely onby chance, and when things do not go as expected, they express their dissatisfaction through words and expressions, blaming heaven and people. Faults follow immediately, how can they achieve auspiciousness? To deal with adversity through the right path and to find joy in danger is the way of the great person. To be in adversity yet not believe in it, and to take risks in pursuit of joy, is the way of the petty person. Although both are in danger and both find joy, the great person and the petty person are thus distinguished. How can a person on the path of cultivation not adhere to the right path when encountering adversity?

初六，在困之初，其困不大，又近二陽，不宜受困，乃柔弱無剛，自暴自棄，甘居人下，如臀困于株木，入于幽谷矣。如此之人，不當困而困，雖三歲之久，終不能出險。此小困而自致大困者也。

The first line, 'Initial Six,' is at the beginning of thepredicament, where the困 is not yet severe. It is close to two yang lines, so it should not be confined. However, it is weak and lacks strength, self-abandoning and willing to be below others, like the buttocks stuck on a stump, falling into a deep valley. Such a person should not be confined but brings confinement upon themselves. Even after three years, they will still not escape the danger. This line describes a minor confinement that leads to a major one through self-inflicted circumstances.

九二，陽陷陰中，正在衣祿不足之時，如困于酒食也。幸其剛而得中，為道忘軀，身困而心不困，一日苦盡甜生，大道完成，方且服天衣、食天祿，如朱紱方來，修天爵而人爵即從之，先困後亨，理有可必。先困後亨之象，其利如用亨祀，以誠格天，久而見功，若正在困中，急欲出困，反招其凶，亦無咎，其困而不亨矣。此先困而後得亨者也。

Nine in the Second line, the yang energy is trapped within the yin, representing a time of insufficient food andofficial stipend. It is like being trapped by wine and food. Fortunately, it is yang and in the center, devoted to the Dao and forgetting the self. Though the body is in hardship, the mind remains untroubled. Eventually, after hardship comes ease, and the great Dao is completed. At that time, one will wear heavenly robes and receive heavenlyofficial stipend, just as the red official robe arrives first, and then the worldly rank follows. First hardship, then ease, is a natural course. The image of first hardship then ease brings benefits like performing worship with sincere intent to move heaven, and over time, results are seen. If one is in hardship and urgently seeks to escape it, misfortune may arise. Even so, it is not a fault, but simply being trapped without ease. This line speaks of first hardship and then ease.

六三，愚而自用，不知尊師敬友，為正人君子所嫌惡，如困于石，據于蒺藜，自入於困矣。如此之人，本無實學，自負有道，務外失內，亦如人於其宮，不見其妻，終亦必亡而已。此無困而自致困者也。

The sixth line in the third position, the person is foolish and self-opinionated, not knowing how to respect teachers and friends, and is disliked by upright and virtuous people. It is like being trapped by a stone and leaning against thorns, walking into difficulties by oneself. Such a person originally has no real learning, yet is arrogant and self-satisfied, focusing only on appearance while losing the essence. It is like returning home but not seeing one's wife. In the end, such a person will surely perish. This line describes someone who originally has no hardship but brings hardship upon himself.

九四，出險地而居悅體，正當濟困之時，乃剛居於柔，不能速濟，似乎以柔傷剛，來徐徐如困於金章，而有吝道矣。然在困已久，不能直行其道，徐徐而來，終有如意之時。此有困而漸濟困者也。

The fourth line of the ninth hexagram moves out of a dangerous situation and enters the structure of Dui (Lake), which signifies joy and relief. It is precisely the time to rescue from hardship, but the yang is in a yin position, unable to act quickly, as if the yin is harming the yang, resulting in a slow and hesitant response, like being trapped by ornate carriage decorations, leading to a path of hardship. However, after a long period of hardship, it is not possible to continue along this path indefinitely. Gradually proceeding, eventually there will be a time of fulfillment. This line describes being in hardship and gradually overcoming it.

九五，陽剛中正，遇合不偶，有大作之道，而無大作之時，難行法財兩用之事，不能隨心所欲，如劓鼻刖足，赤紱受困，此抱道者之大困也。既在困中，未可強求於外，須當被褐懷玉，自苦自力，乃徐有悅也。徐悅之利，如用祭祀，以誠而入，日久功深，自有完成大道之時，此信困而漸出困者也。

The fifth line of the nine lines, the yao, is yang and occupies the central position, thus being upright and correct. However, the circumstances are not favorable, and although there is great ability and skill in the Dao, there is no suitable opportunity to act upon it, making it difficult to carry out the practice of using both methods and resources—meaning the combination of the essential instructions for cultivation and the necessary funds. One cannot act as desired, as if having had his nose cut off and his feet amputated, or being trapped in red official robes. This is a great hardship encountered by those who hold the great Dao. Since one is in a state of hardship, one should not forcefully seek external help, but rather, as the Tao Te Ching says, wear coarse clothes while holding a precious jade, willingly embracing simplicity and hardship, and striving on one's own. Only then can one gradually attain joy. This slowly gained joy brings benefits similar to performing rituals with sincere intent; through persistent effort over time, one naturally reaches the completion of the Dao. This line discusses the acceptance of hardship and the gradual emergence from it.

上六，昏愚無知，自作聰明，妄清私議，如葛藟抑扯，穿鑿聖道，自謂得真，即便扭捏，日久受害，向前不得，退後不能，臲卼困危，是曰動悔，與其動而有悔，不若及早自悔，尋師訪友，明而後行，始雖入於旁門，而受困致悔，終必聞乎大道，而征往得吉，此有悔而終出困者也。

The sixth line at the top represents a single yao. Though dull and ignorant, it acts as if it were wise, making reckless comments, entangling itself like a vine, fabricating interpretations of the sage's teachings, and believing itself to have mastered the true way. It twists and distorts, and over time, it suffers harm, unable to move forward or retreat, feeling unstable and in peril. This is called 'movement brings regret' — once it moves, regret follows. It is better to regret early on and seek guidance from a teacher, understand the truth, and then act. Although it initially strays into wrong paths and suffers regret, in the end it will surely hear the great way and proceed to gain good fortune. This yao describes someone who eventually regains insight and escapes frompredicament.

六爻之用，有大人之困，有小人之困。大人之困，處險能悅，信其困而終無咎，小人之困，悅以行險，不信困而終有悔。困而致亨之道，險而能悅，待時守正，盡之矣。

The use of the Six Lines divination method includes both the difficulties of great people and the difficulties of small people. The difficulties of great people are those that occur in dangerous situations yet they remain joyful, believing in their own hardships and ultimately having no mistakes. The difficulties of small people are those that seek joy and take risks, not believing in their hardships and ultimately leaving regret. The way to achieve success through hardship is to be joyful in dangerous situations, wait for the right time, and hold to the correct path. That is all.