Upper Gen, Lower Gen (Gen Hexagram Number Fifty-Two)

艮：艮其背，不獲其身；行其庭，不見其人。無咎。初六，艮其趾，無咎，利永貞。六二，艮其腓，不拯其隨，其心不快。九三，艮其限，列其夤，厲薰心。六四，艮其身，無咎。六五，艮其輔，言有序，悔亡。上九，敦艮，吉。

The Gèn hexagram: Stopping behind, one does not feel one's own body; walking through a courtyard, one does not see others. There is no fault. Initial Six: Stopping at the toes, there is no fault, beneficial for maintaining rectitude over a long period. Sixth Two: Stopping at the calf, one cannot save back the following foot, thus the mind is not at ease. Ninth Three: Stopping at the waist, tearing the flesh between the spine, a sense of danger and distress lingers in the heart. Sixth Four: Stopping at oneself, there is no fault. Sixth Five: Stopping at the cheek, speech is orderly, regret disappears. Upper Nine: Stopping with sincerity and firmness, auspicious.

艮者，止也。取象為山，卦體一陽止於二陰之上，陽尊陰卑，陽統陰而陰順陽，陽不為陰所傷，內止外止，止於內而又止於外，一止而內外貫之，故謂艮。此靜以養氣，擇善固執之卦，承上鼎卦而來。鼎者，巽進而生明，明出於巽，明而無處不通，無處有傷，烹煉大丹之功。然欲烹煉大丹，非擇善固執，止於其所者不能。止於其所，非空空無為，其道有行有止，行之止之，皆止於其所也。

The meaning of Gen is to stop, and its symbolic image is a mountain. The structure of the hexagram consists of a yang line stopping over two yin lines. The yang line holds a superior position, while the yin lines occupy a lower position. The yang line governs the yin lines, and the yin lines obey the yang line, with the yang line not being harmed by the yin. The inner trigram represents stopping, and the outer trigram also represents stopping. Stopping occurs both internally and externally, with the concept of stopping running through both parts. Therefore, it is called Gen. This hexagram represents a state of stillness to cultivate energy, choosing a proper place, and remaining firm and unshaken. It follows the hexagram of Ding, which discusses the gradual progress of flexibility leading to clarity and awareness, which arises from the gentle and compliant nature of Xun. Clarity and awareness reach a state where everything is accessible and nothing is harmed, representing the practice of refining the great elixir. However, to refine the great elixir, one must choose a proper place and firmly hold on, stopping at the right place, which is impossible to achieve otherwise. To stop at the right place does not mean doing nothing; on this path there is both movement and stopping. Whether moving or stopping, one must stop at the right place.

卦德內止者，止而止於其所也。外止者，行而止於其所也。止以養所止，行以驗所止，以此止而通彼止，以彼止而達此止，行止皆歸於一止。止而又止，如以此止背彼止，故謂艮其背。以止背止，是由止而行，行以驗止，行止相連，止而不入於空寂，行而不涉於放蕩，行即是止，止即是行，止固止，行亦止，內外一止，止於其所而不遷，是以不獲其身，行其庭，不見其人也。

In terms of the moral quality of the hexagram, the inner trigram's stillness is a stillness that stops at the right place; the outer trigram's stillness is an action that still stops at the right place. Using stillness to cultivate the place where it stops, and using action to test the place where it stops; from one side's stillness to the other side's stillness, and from the other side's stillness back to this side's stillness, action and stillness finally return to the same stillness. Stopping again and again, it seems as if this one stillness is facing away from that one stillness, so the hexagram statement says 'Geng its back.' Using stillness to face stillness means moving from stillness into action, then using action to confirm stillness; action and stillness are connected continuously, stillness without falling into emptiness and cessation, action without becoming reckless and scattered. Action is stillness, and stillness is action; stillness is indeed stillness, and action is also stillness. The inner and outer trigrams are one stillness, stopping at the right place without moving, so it is said that one does not feel the presence of one's own body, and walks through the courtyard without seeing others.

不獲其身者，無我也。行庭不見人者，無人也。凡人有人我之分，內外之別者，由於有心，有心則有我，有我則有人，有我有人，不知其所止矣。能艮其背，則人我之心俱化，無人我之心，則人心去而道心生，只有一理，以理行止。

One does not feel the existence of one's own body, thus there is no "self" concept; walking through a courtyard without seeing people, thus there is no "other" concept. The general public distinguishes between self and others, and separates inside from outside, because they hold a private heart: having a private heart leads to the existence of "self," and having "self" leads to the existence of "other." Once "self" and "other" are established, one does not know where to stop. When one can achieve "Gèn qí bèi" (to be still at the back), the distinction between self and other is completely eliminated. Without the heart of self and other, the private intentions of the "human heart" will fade away, and the "way heart" will arise, leaving only the heavenly principle in the chest. All actions and stillness will follow this principle.

靜則守正，以理而止，不由身而止，止其所，內不知有身也。動則行正，以理而行，不順人而行，止其所，外不知有人也。無我無人，既能止內，又能止外，動靜隨時，內外合道，行之止之，皆出無心，一理而已。更何有咎之不無乎？學者能於艮其背上用功夫，止於其所，不動不搖，則得其一而萬事畢，何患金丹不結、大道不成乎？

When still, one remains on the right path, stopping according to principle rather than bodily desires, stopping at the proper place, so that one does not feel the presence of a body within; when moving, one follows the right path, acting according to principle rather than following others' wishes, stopping at the proper place, so that one does not feel the presence of a person outside. There is no self, no person. One can stop internally and externally, adapting to change in stillness and motion, and aligning both inner and outer with the Way. Whether moving or stopping, it all comes from an unconscious state, merely a principle. How could there be any mistake? If a person studying the Way focuses on the three characters "Gèn qí bèi" (stop on the back), stopping at the proper place, unmoving and unshakable, then he has grasped the "one" and everything is completed. Why worry about the formation of the golden elixir or the attainment of the great way?

初六，自卑自下，不敢妄動，如艮其趾也。止之於趾，非禮不履，初念已真，止而即能無咎。然柔者多無主宰，恐有止而不固之嫌，惟利於永貞，久於其道，方能始終而無一咎矣。此恆久守正之止也。

The first line, 'Six at the Beginning,' is in a low and humble position, not daring to act rashly, just as the line statement says, stopping at the toe. Stopping at the toe is an improper place, not taking a single step. However, the initial thought is sincere, and once it stops, there is no mistake. But those who areyin softness often cannot maintain control, fearing that even if they can stop, they may not be able to hold on firmly. Therefore, it is only beneficial to maintain a steady and upright path, persisting along this path for a long time, so that there will be no mistakes from beginning to end. This line corresponds to a stop that is enduring and upright.

六二，柔而無剛，止之不固，稍進於上，如艮其腓也。腓不自行，隨足而行，止之於腓，由於無則明者以拯援，是以其心不快，不得不止耳。此柔而勉強之止也。九三，剛而不柔，躁動無忌，如腰夤也。知進而不知退，必敗其剛，有限而止，如列其夤也。列夤之止，其厲在於熏心好勝，急欲成功耳。此剛而勉強之止也。

The line Six in the Second is yin and weak, lacking strength and firmness, so its stopping is not secure. It is slightly higher than the line Six at the Beginning, like the line statement says, stopping at the calf. The calf cannot walk by itself; it can only follow the foot. It stops at the calf because there is no strong and clear person to help, so the mind is not at ease, and it stops only out of necessity. This line is paired with a weak and forced stopping. The line Nine in the Third is strong and vigorous but lacks flexibility, acting rashly without restraint, and is located at the waist. It only knows to advance and not to retreat, inevitably damaging its strength; it stops only when restrained, like the line statement says, tearing the back muscles. This kind of stopping, which is torn apart, is dangerous because the desire to be strong and competitive is within, and there is an eagerness to achieve success. This line is paired with a strong and forced stopping.

六四，柔而守正，雖動而不易其方，如艮其身也。能止於身，躬自厚而薄責於人，則遠怨矣，是以無咎。此柔而治己之止也。六五，柔而得中，止於內，而又止於外，如艮其輔也。輔口開即動，止之於輔，口不妄開，必言不妄發。即或有言，是有序之言，或言而益於世道人心，或言而關乎身心性命，自不能行、引人於善，亦積功立德之事，本有悔而悔可亡。此柔而益人之止也。

The sixth line in the fourth position is yin and flexible yet maintains correctness, though it is active, it does not change its direction. Just as the line statement says, it stops within itself. Being able to stop within itself, it holds itself accountable heavily and others lightly, thus avoiding resentment and having no fault. This line corresponds to a stopping that is gentle and inwardly focused on self-cultivation. The sixth line in the fifth position is yin and occupies the central position, stopping both internally and externally, just as the line statement says, stopping at the cheek. The cheek opens and moves, but stopping at the cheek means not speaking recklessly or saying things without thought; even when speaking, it is orderly speech: either speaking beneficially to the world and people's hearts, or speaking about matters concerning body, mind, and life. Although one may not yet achieve this, guiding others toward goodness is also an accumulation of merit and virtue, so the inherent regret naturally disappears. This line corresponds to a stopping that is gentle and beneficial to others.

上九，在重艮之上，既能內止，又能外止，內外一止，是謂敦艮。止而至敦，剛柔悉化，性定情忘，止於至善之地而不遷，無生無滅，如崇高大山，與天地同長久。此全始全終之止也。然則，止於其所之道，必須有為無為，行止如一，陰陽混化，止於至善無惡之地，方為極功。若不到至善無惡之地，未云全吉。修道者，可不知其所止之地乎？

The upper ninth line is located at the top of two Gen trigrams stacked together. It can stop internally and externally, with internal and external stopping being one and the same, which is called Dun Gen. Stopping reaches the state of being thick and solid, where both hardness and softness are completely transformed. The nature is stable, and emotional awareness is forgotten. Stopping at the highest good without moving, there is neither birth nor death, like a lofty mountain that lasts as long as heaven and earth. This line corresponds to stopping that has a beginning and an end, with the beginning and end complete. Thus, the principle of stopping at the right place must combine active effort and effortless action, as well as action and stopping, all unified. Yin and yang are fully harmonized, stopping at the state of ultimate goodness without evil, which is the complete achievement. If one has not reached the state of ultimate goodness without evil, then it is still not entirely auspicious. How can a person cultivating the Way not first clarify where they should stop?

漸：女歸吉，利貞。初六，鴻漸于干，小子厲，有言，無咎。六二，鴻漸于磐，飲食衎衎，吉。九三，鴻漸于陸，夫征不復，婦孕不育，凶。利禦寇。六四，鴻漸于木，或得其桷，無咎。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。上九，鴻漸于陸，其羽可用為儀，吉。

The Hexagram of Gradual Progress: A woman going to marry is auspicious, and it is favorable to maintain the right course. Six at the Beginning: Wild geese gradually fly to the lowlands by the water, a young man is in danger, and there will be idle talk, but there is no fault. Six in the Second: Wild geese gradually alight on large stones, with ease and comfort in eating and drinking, which is auspicious. Nine in the Third: Wild geese gradually fly to higher ground, the husband goes on a distant campaign and does not return, the woman is pregnant but does not give birth, which is dangerous; it is favorable to guard against thieves and bandits. Six in the Fourth: Wild geese gradually fly to trees, perhaps finding a straight beam to rest on, with no fault. Nine in the Fifth: Wild geese gradually fly to the hills, the woman is childless for three years, but ultimately nothing can surpass her, which is auspicious. Nine at the Top: Wild geese gradually fly to high ground, their feathers can be used for ceremonial adornment, which is auspicious.

漸者，徐緩不速之義。卦德上巽入、下艮止，止於其所而徐入，故謂漸。此循序漸修之卦，承上震卦而來。震者，動而修省，不妄動也。不妄動，則戒慎恐懼，剛氣在內，心堅志遠，可以脩金丹有為之道矣。有為之道，乃後天中返先天之道。返先天，所以使無者而復有，去者而仍還也。無者使有，去者仍還，非一朝一夕之功，其中火候細微，工程攸遠，必須循序漸進，方能深造自得。

The meaning of the hexagram "Jian" (Gradual) is to proceed slowly without haste. In terms of the moral qualities of the hexagram, the upper trigram is Xun (Wind), representing entering, and the lower trigram is Gen (Mountain), representing stopping. Stopping at the right place and then gradually proceeding further is called "Jian." This hexagram represents a method of proceeding step by step and cultivating in an orderly manner, following the hexagram Zhen (Thunder) above. The hexagram Zhen discusses cultivating oneself and self-examination while in motion, avoiding reckless action. By avoiding reckless action, one can remain cautious and respectful, maintaining a strong and vigorous energy within, with a firm will and a long-term perspective. Only then can one begin to engage in the active practice of "Jin Dan" (the golden elixir). The so-called active path refers to returning from the Later Heaven to the Earlier Heaven. Returning to the Earlier Heaven means restoring what has been lost and bringing back what has strayed. Making the nonexistent become present and the departed return is not something that can be achieved in a day or two. The timing and process are subtle and the work is long, requiring gradual progress in order to advance day by day and gain true understanding.

卦之剛止於內，柔巽於外，以剛用柔，借柔養剛，實以虛用，虛以實行，剛柔相當，虛實兼該，如二五陰陽相應，真陰真陽，自然匹配，非若假陰假陽；強求之合。是道也，如女歸之道也。凡女歸男，男先求女，用媒妁以通信，兩家無嫌，然後女歸男家，男貪女愛，生子生孫，夫妻偕老，此女歸之吉，即男子之吉。

In this hexagram, the yang line is resting within the inner trigram, while the yin line is flexible and resides in the outer trigram. Using strength through a gentle approach, and employing softness to nurture firmness; in actual matters, one should use subtle methods, and in empty matters, one should apply solid strength. The balance between firmness and softness is equal, and both emptiness and reality are present. Just as Six in the Second and Nine in the Fifth correspond with each other in yin and yang, true yin and true yang naturally harmonize, unlike the artificial yin and yang of the Later Heaven, which require forced effort. This principle is similar to the way a woman marries a man. Whenever a woman marries a man, the man usually initiates the proposal, sending messengers through a matchmaker, and there is no mutual resentment between the families. Only then does the woman move to the man's home. The man's desire and the woman's affection lead to the birth of children and grandchildren, and the couple live together until old age. This is the good fortune of the woman, which is also the good fortune of the man.

若男不求女，女先求男，不用媒妁，私通苟合，急欲速成，不但女不吉，即男亦不吉，男女俱皆不吉，不過遂一時之樂，久必敗事。故修道者，用漸修之功，不求速成，剛以柔用，如以男求女也。不急不緩，循序而進，愈久愈力，如用媒妁以禮通信也。功夫到日，由勉強而歸自然，陰陽相合，剛柔混成，一粒靈丹，自虛無中凝結成象，如女歸男，男女匹配，而自生育，是以漸修之道，如女歸則吉也。

If the man does not come to ask, but the woman goes first to seek the man, without the mediation of a matchmaker, and they meet secretly and hastily desire quick results, then not only is the woman not auspicious, but the man is also not auspicious; both man and woman are not auspicious, but only gain temporary pleasure. However, over time, it will surely bring about misfortune. Therefore, those who cultivate the Way use gradual cultivation, not seeking quick success: using the yang in a gentle and harmonious way, like the man seeking the woman; neither too urgent nor too slow, proceeding in order, the longer the time, the stronger the effect, like the matchmaker communicating according to propriety. When the effort has reached the time, it changes from forced effort to natural and spontaneous action, yin and yang combine, the strong and the gentle blend into one, a single elixir condenses into form from the void, just like a woman marrying into the man's family, the man and woman being united and naturally giving birth. Therefore, the path of gradual cultivation is like a woman getting married, which brings auspiciousness.

但漸道雖吉，尤利於漸之得正，若不得正，亦不得吉。彼世之爐火閨丹，著空執相之徒，有終身行之不休不歇者，何嘗不云漸。但漸之不得其正，空空一世，到老無成，其吉安在？故必以正而漸，窮理盡性，以至於命，自有為而入無為，由勉強而抵自然，未有大道不成者也。

However, although gradual cultivation is auspicious, what is more important is gradually attaining the right path. If the path is wrong, one cannot attain good fortune. There are many people in the world who burn furnaces to refine external medicines, or engage in secret practices within the confines of a woman's chamber, and others who are overly attached to emptiness or cling to forms. Among them, there are many who never stop practicing throughout their lives, and who claim that they are proceeding step by step. But their gradual progress is not on the right path, so they toil in vain all their lives, and in the end achieve nothing. Where then is the good fortune? Therefore, one must gradually cultivate along the correct path: thoroughly investigating matters and principles, fully manifesting one's true nature, and proceeding until one reaches the mandate of heaven. From efforts made with intention, one enters the state of effortless action; from forced practice, one moves to natural spontaneity. In this way, there is no failure in attaining the great way.

初六，在漸之至下，如鴻漸于干也。乾為水涯下流之地，漸之於乾，失其高飛之序。始不謹而終必凶，及至年滿月盡，反怨丹經之謬，是小子危厲而有言矣。有言之厲，自取之耳，與人無咎。此柔而不正之漸也。

The first line, 'Initial Six,' is at the lowest position of the Gradual Hexagram. As the line statement says, the wild geese fly to the lowland by the water. The dry land is the low area downstream of the riverbank; the wild geese only gradually arrive here, and then lose the order of ascending from low to high. Starting without caution leads to a certain danger; when years and months are exhausted and nothing is gained, one then blames the alchemical texts for deceiving, which is what the line statement refers to as 'the young man is in danger and brings about idle talk.' This idle talk and danger are self-inflicted, so one cannot blame others. This line corresponds to a gradual process that is weak and improper.

六二，止而得中，如鴻漸于磐矣。磐為平穩之石，磐亦非鴻止之處，漸之於磐，煉己待時，虛心即能實腹，是以飲食衎衎，樂在其中，其吉可知。此柔而得中之漸也。

The second line, six in the second position, is able to stop and remain in the middle of the lower trigram, just as the line statement says, the wild goose alights on a large stone. A磐 is a steady and solid stone; a large stone is not the ultimate resting place for a wild goose. Gradually reaching the stage of the stone, it is just right for cultivating oneself and waiting for the right time. First, the mind should be emptied of private intentions, and the dantian will naturally become full. Therefore, the line statement says that eating and enjoying oneself can be done in a leisurely manner, and joy is naturally present, so good fortune is self-evident. This line corresponds to the gradual and gentle trigram of the gentle and centered.

九三，剛而不中，漸之太高，如鴻漸于陸矣。陸為平頂之大山，漸之於陸，失其自卑登高之序，急欲成功，陰陽不和，涉假傷真，如夫征不復，貪戀外妻，婦孕不育，私通姦夫，適以取凶而已。凶之者，以其剛道貴於止所而禦寇，不貴於自用而為寇。此剛而失守之漸也。

Nine in the Third line is strong and vigorous but not in the center, rising too quickly, just as the line statement says about wild geese flying to high ground. Land is a flat mountain; moving gradually onto land loses the proper order of ascending step by step from lower to higher. Hurrying for success, yin and yang are not in harmony, and clinging to the false harms the true, just as a husband goes on a distant campaign and does not return, while the wife is infatuated with a lover outside, or a woman is pregnant but does not give birth, secretly having another lover, resulting only in self-inflicted danger. The reason for the danger is that the way of yang is esteemed for staying in its proper place to guard against thieves, not for displaying its strength and becoming a thief. This line corresponds to the gradual progress of something strong but losing its proper position.

六四，以柔居柔，如鴻漸于木，或得其桷矣。桷為屋角之平，木亦非鴻止之處，漸之於桷，或可暫時休歇，虛極靜篤，以待陽復，自無當面錯過之咎矣。此柔而守正之漸也。

Six in the Fourth line has a yin and flexible quality occupying a yin position, just as the line statement says, the wild geese flying up to the trees, perhaps finding a straight rafter. A rafter is a straight beam at the eaves of a house; trees are not really suitable places for wild geese to rest long, so gradually reaching this straight rafter, they can only rest temporarily. At this time, the mind is empty to the extreme and still to the point of solidity, waiting solely for the return of a yang force, thus naturally avoiding the mistake of missing an opportunity. This line corresponds to the gentle and upright gradual progress.

九五，陽剛中正，如鴻漸于陵矣。陵為山之高而得中者，剛漸於中，燥氣俱化，真陰真陽，性情和合，不復為假陰假陽所隔，如婦三歲不孕，終莫之勝也。真復假化，真陰真陽，兩弦之氣，結而為丹，不孕者亦孕，所謂“一粒金丹吞入腹，始知我命不由天”，其吉為何如乎？此剛柔混合之漸也。

The fifth line is yang and upright, just as the line statement says, the wild geese fly to the mountain ridge. A ridge is a high place within the mountain that is in the center; yang gradually reaches the center, and the fierce and urgent energy is completely transformed. The true yin and true yang nature and emotion harmonize with each other, no longer interrupted by the false yin and false yang of the later heaven. Just as the line statement says, a woman is unable to conceive for three years, but eventually nothing can surpass her. When the true is restored, the false naturally disappears; true yin and true yang are like the two crescent moons, upper and lower, combining to form a full moon, condensing into a pill. Originally unable to conceive, she becomes pregnant, exactly as the alchemists say, when one swallows a single golden pill, one realizes that one's fate is not determined by heaven. How can such a good fortune be described? This line corresponds to the gradual blending of yang and yin.

上九，在漸之終，剛柔悉化，自卑登高，漸無可漸，聖胎完成，如鴻漸于陸，棲於平穩之處矣。漸於平穩，正當休歇罷功，修德修行，接引方來之時，是以其羽可用為儀吉。此全始全終之漸也。六爻俱有漸道，惟初之太弱，三之太剛，非漸之吉道，其餘四爻，皆循序漸進之功，或柔或剛，各隨時而行，漸進之全體，大用畢露矣。

The line of Upper Nine is at the end of the Zhan hexagram, where both the strong and the gentle have been fully transformed. It ascends from the low to the high, with no further room for gradual progress. The holy embryo has matured, like the wild geese gradually flying to high ground and resting in a stable place. When gradual progress reaches stability, it is the time to stop, consolidate achievements, cultivate virtue, and guide future learners. Therefore, the line statement says that its feathers can be used for ceremonial decoration and thus bring good fortune. This line corresponds to the gradual process that has a beginning and an end, complete from start to finish. Each of the six lines has its own method of gradual progress, but the line of Initial Six is too weak and the line of Nine in the Third is too strong, and thus they do not qualify as favorable paths of gradual progress. The other four lines represent orderly gradual progress, either gentle or strong, each following the timing of the situation. The full nature and great application of the path of gradual progress are fully revealed here.

歸妹：征凶，無攸利。初九，歸妹以娣，跛能履，征吉。九二，眇能視，利幽人之貞。六三，歸妹以須，反歸以娣。九四，歸妹愆期，遲歸有時。六五，帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。上六，女承筐無實，士刲羊無血，無攸利。

The卦 of归妹: Traveling is dangerous and there is no benefit. Nine at the Beginning: Marrying a sister with a concubine, even with a limp one can walk, going forward is auspicious. Nine in the Second: With one eye one can see, it is beneficial for those who remain quiet and steadfast. Six in the Third: The sister to be married can only wait, and instead marries as a concubine. Nine in the Fourth: Marrying the sister missed the proper time, delaying the marriage is sometimes acceptable. Six in the Fifth: King Yi married off his sister, the sleeves of the main wife were not as beautiful as those of the concubine. The moon is about to be full, which is auspicious. Six at the Top: A woman carries a basket but it is empty, a man slaughters a sheep but there is no blood, there is no benefit.

歸妹者，交合不正之義。卦德上震動、下兌悅，內悅而外動，以動而遂說，順悅之動，如以女求男，陰先陽後，交合不正，故謂歸妹。此假中求真之卦，承上艮卦而來。艮者，止於其所，去其不正之悅，非禮之動耳。

The meaning of the hexagram "Gui Mei" is about the union of male and female that is not in accordance with the right path. In terms of the moral qualities of the hexagram, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Dui (Lake), representing joy. Inside there is joy, but outside there is reckless movement, because the movement follows along with that joy. This movement that follows the joy is like a woman taking the initiative to seek a man, with yin in front and yang behind, resulting in an improper order of union, hence it is called "Gui Mei." This is a hexagram that seeks truth within illusion, following the previous hexagram Gen (Mountain). The hexagram Gen discusses stopping at the proper time, eliminating improper joy and unbecoming actions.

人當先天未破，後天未交之時，陰陽合一，陽統陰而陰順陽，一氣流行，生機不息，渾然天理，不待人力而自交者也。及其後天用事，先天真陽走失於外，識神借靈生妄，陰差陽錯，五行相戕，欲動情生，心與物交，由內以悅外，因外以動內，我家之陽，皆為他家所消矣。

When a person's original qi has not yet been damaged and the later heaven consciousness has not yet taken control, yin and yang are originally united: yang governs yin and yin follows yang, with a single flow of energy circulating continuously, vitality never ceasing, and it is simply a single expression of heavenly principle, naturally harmonizing without the need for human intervention. But once the later heaven takes charge, the original "true yang" escapes outward, and the consciousness, relying on that bit of spiritual light, generates various false thoughts. This leads to confusion between yin and yang, with the five phases harming each other. When desire arises, the mind becomes active, and the heart interacts with external objects. From inner joy, one pursues external phenomena, and is then pulled back by external conditions, causing one's own yang energy to be entirely consumed by external forces.

我家者，東家，屬震。他家者，西家，屬兌。東家為主，性也。西家為客，情也。以兌求震，是以情亂性，客氣賊害主氣矣。且兌為金，主刑殺。震為木，主生德。以刑殺而克生德，陽氣日消，陰氣日長，消而又消，長而又長，陰純陽盡，雖欲不死而不能。是以歸妹征凶，無攸利也。

The so-called "my house" refers to the east house, which corresponds to the trigram Zhen (Thunder); the so-called "his house" refers to the west house, which corresponds to the trigram Dui (Lake). The east house is the host, representing nature; the west house is the guest, representing sentiment and perception. Using Dui to seek Zhen means allowing sentiment and perception to disturb nature, and the guest energy reversely harms the host energy. Moreover, Dui belongs to the metal element in the Five Phases, which signifies punishment and destruction; Zhen belongs to the wood element, which signifies growth and development. Using punishment and destruction to suppress growth and development leads to a gradual decline of yang energy and an increase of yin energy. The decline continues until it reaches its peak, and the growth continues until it reaches its peak, until all is yin and yang energy is completely extinguished. Even if one does not wish to die, it is impossible to avoid death. Therefore, the Hexagram Statement says that the hexagram Guimei (Return to Marriage) warns of a dangerous journey, with no benefit to be gained.

然歸妹以兌求震，雖交合不正，聖人有後天中返先天之道，若以震家而求兌家，不但不為兌金所克，而且能盜兌中攝去之真陽，復還於震，情來歸性，刑化為德，木性愛金順義，金情戀木慈仁，金木交併，性情相合，由不正而仍歸正，還元返本，聖胎凝結，逢凶化吉，無攸利者，而亦無不利矣。試明不正中之正。

However, the hexagram Gui Mei is based on Dui seeking Zhen; although the order of union is not proper, the sages have a method to return to the Earlier Heaven within the Later Heaven: if one turns around and lets Zhen seek Dui, not only will it not be overcome by Dui's metal, but it can also reclaim the "true yang" that was taken away from Dui and return it to Zhen. In this way, the emotional consciousness returns to its original nature, punishment transforms into virtue; the wood nature loves metal and follows righteousness, while the metal emotion loves wood and returns to benevolence. The union of metal and wood, the combination of nature and emotion, returns from the improper to the proper, returning to its origin and root. The holy embryo is formed, misfortune turns into good fortune, and what was originally considered unbeneficial becomes beneficial in all aspects. The following section will explain the proper aspect within the improper.

初九，剛而居下，如歸妹以娣，娣為從嫁之妻，妹以娣自屈，時不正而德正，非禮不履，又如跛而能履，外物不得點染，以是往而修道，悅所當悅，未有不致其吉者。此時不正而能守正者也。

The first line, line nine, is yang and occupies the lowest position. It is like the line statement says, a younger sister who is married off and becomes a concubine. A younger sister who willingly takes the position of a concubine and humbles herself shows that although her position is not proper, her virtue is correct. She does not step into any improper conduct, just as a lame person can still walk, and external influences cannot touch him. With such a heart, one who practices the Way will be joyful when appropriate and will not fail to attain good fortune. This line corresponds to those who are in an improper position but can maintain proper conduct.

九二，剛以柔用，外暗內明，如眇而能視，抱道幽居，守貞不二，以性命為一大事，自有真樂，不戀假樂，無時不貞，無事不利。此能守正而不入不正者也。

Nine in the Second line expresses yang strength in a gentle manner, appearing outwardly obscure but inwardly clear, just as the line statement says, a single eye can still see. He holds the great Dao, lives in quiet solitude, maintains a steadfast and upright heart without wavering, and regards his life's matters as the top priority, naturally attaining a genuine joy. He does not yearn for false pleasures, remains upright at all times, and has no affairs that go smoothly. This line corresponds to the kind of person who upholds uprightness and refuses to fall into wrongdoing.

六三，柔而不正，務外失內，認假傷真，自取下賤，如歸妹以須矣。若能反而悔悟，以須歸娣，親近賢人，雖不能入於聖賢大道，亦可免其不正之愆。此反不正而就於正者也。

The line six in the third isyin softness and occupies an improper position, constantly seeking outwardly and neglecting the inner self, mistaking the false for the true and thus harming the genuine. This leads to a decline, just as the line statement says, where one marries a younger sister only to end up waiting in vain. If one can turn back and repent, retreating to marry as a secondary wife and drawing near to the virtuous, although one may not enter the path of the sages, one can avoid that improper mistake. This line corresponds to those who move from an improper position back toward the proper.

九四，剛居於柔，煉己待時，如歸妹愆期，遲歸有時也。愆期者，一非時不動，去人心也。遲歸者，動必有時，復道心也。去人心，復道心，所謂“致虛極、守靜篤，萬物並作，吾以觀其復”者在是。此由不正而待時復正者也。

Nine in the Fourth is a yang line that occupies a yin position, representing the practice of refining oneself and waiting for the right time. This is similar to the line statement which speaks of a sister getting married but missing the wedding date, delaying the marriage until a more suitable time. Missing the wedding date means remaining still when the time is not right, in order to eliminate the 'human mind'; delaying the marriage means acting only when the time is right, in order to restore the 'way mind'. Eliminating the human mind and restoring the way mind, this is what the 'Laozi' refers to when it speaks of making emptiness reach its extreme and maintaining stillness until it becomes solid, allowing all things to grow and for me to observe them returning to their original roots. This line corresponds to those who wait for the right time from an improper position and then return to the proper path.

六五，柔順虛心，屈尊下賢，由不正而求其正，如帝乙歸妹，其君之袂，不如其娣之袂良，借人濟己，雖愚必明，雖柔必強，亦如月與日交，得以生明，而幾望其光之吉，不可限量。此本不正借人歸正者也。

The line six in the fifth is flexible and humble, willing to set aside its position of honor to seek out talented people. It does not seek the right path in a rigid way. Just as the line statement says, Emperor Yi married his sister, and the main wife's sleeve was not as beautiful as the sleeve of the concubine who accompanied her. By borrowing the strengths of others to make up for one's own shortcomings, even the most dull will inevitably become wise, and even the most weak will inevitably become strong. It is like the moon and sun shining together to produce light; when the moon is almost full, its brilliance and auspiciousness are boundless. This line corresponds to those who were originally not on the right path, but who return to the right path by relying on the strength of others.

上六，昏愚無知，誤入旁門，在後天陰陽中作活計，強求強合，妄冀長生，反而促死。如女承筐無實，士刲羊無血，私通苟合，一旦事敗，性命有傷，其無攸利可知，此終歸不正，不知反正者也。然則，順其後天陰陽者，終落空亡，逆其先天陰陽者，必歸實濟。順為凡，逆為仙，只在中間顛倒顛，逆運之道，豈易知哉。

The Sixth Line at the Top is about someone who is foolish and ignorant, mistakenly entering into wrong paths and practices, relying only on the Later Heaven yin and yang for survival, forcing things together, and foolishly seeking immortality, which ultimately leads to their own demise. It is like the Line Statement says: a woman carrying a basket but finding it empty, a man slaughtering a sheep but seeing no blood, secretly engaging in improper relationships. Once exposed, their lives are at risk, and it is obvious that there is no benefit in this. This line corresponds to those who always remain on the wrong path, unaware of returning to the right way. Therefore, following the Later Heaven yin and yang leads to emptiness, while reversing back to the Earlier Heaven yin and yang will surely bring real achievement. Following the conventional path makes one an ordinary person, while reversing the path makes one a immortal. The difference lies only in the reversal of the middle; the principle of reversing to return to the original is not something easy to understand.

豐：亨。王假之，勿憂，宜日中。初九，遇其配主，雖旬無咎，往有尚。六二，豐其蔀，日中見斗，往得疑疾；有孚發若，吉。九三，豐其沛，日中見沬；折其右肱，無咎。九四，豐其蔀，日中見斗，遇其夷主，吉。六五，來章，有慶譽，吉。上六，豐其屋，蔀其家，闚其戶，闃其無人，三歲不覿，凶。

The Hexagram of Abundance: It is smooth and prosperous. The king personally comes to the place, there is no need to worry, it is appropriate to be like the sun in the middle of the sky. Initial Nine: Meeting a suitable superior, although still at the beginning of the ten days, there is no fault, going forward will be praised. Six in the Second: The covering is great, the sun is at its zenith but the Big Dipper is seen; going forward will bring suspicion and illness, but with sincerity and effort, it is auspicious. Nine in the Third: The curtains are great, the sun is at its zenith but a small star is seen; breaking the right arm, there is no fault. Nine in the Fourth: The covering is great, the sun is at its zenith but the Big Dipper is seen; meeting a superior of equal rank, it is auspicious. Six in the Fifth: Attracting beauty, with blessings and reputation, it is auspicious. Six at the Top: The house is great, but the dwelling is obscured; looking in through the door crack, it is quiet and empty, three years without seeing anyone, it is dangerous.

豐者，盛大也。卦德上震動，下離明。明以運動，動本於明。明動相濟，明大而動大，故謂豐。此運火防危之卦，承上漸卦而來。漸者，止而巽行，所以循序漸進，不使火候有差耳。火者，明之象，運火即運明也。明為覺察之德，能覺則有道心而神知，能察則無人心而心明。神知心明，潛修密煉，明於動而動必明，其明日增，其動日大，明動並行，修道最易，此豐之所以有亨道也。

The meaning of "丰" is grandeur. In terms of the moral qualities of the trigrams, the upper trigram is Zhen (Thunder), representing movement, and the lower trigram is Li (Fire), representing brightness. Using brightness to guide action, and action based on brightness. Brightness and movement complement each other; the greater the brightness, the greater the movement, hence it is called "丰." This hexagram represents the use of fire while being cautious to avoid danger, following the previous hexagram "Jian" (Gradual). The hexagram "Jian" discusses stopping first and then proceeding gently, aiming for gradual progress to prevent mistakes in the fire's timing. Fire symbolizes brightness, and using fire refers to employing this awareness of brightness. Brightness is the virtue of perception: when one is aware, the "Dao heart" is present and the mind is clear; when one is observant, the "human heart" does not arise and the mind is clear. A clear mind and a bright heart, practicing secretly and diligently, acting with clarity, and when action occurs, it is in harmony with brightness. Brightness increases day by day, and movement grows stronger day by day. Brightness and movement proceed together, making the path of cultivation most effortless. This is why the hexagram "Feng" is considered prosperous.

然明動之豐雖亨，須要知進知退，能大能小，防危慮險，方能豐者長豐，亨者長亨，如王假之有勿憂之道也。假者，大也。王者，當治道豐盛之時，諸事易於尚大，大而知保，何憂其大，勿憂之道為何道？宜日中之道也。

However, although the hexagram Feng (Abundance) is flourishing and dynamic, one must understand when to advance and when to retreat, being able to expand and also to contract, always being cautious of dangers, so that the already flourishing can remain flourishing and the already smooth can remain smooth. Just as the hexagram statement says, the king personally visiting the place and having no cause for worry. "Jia" means great. When the king is in a period of abundant governance, everything is easy to pursue greatness; if greatness is understood and preserved with caution, why worry about its magnitude? What is the meaning of this lack of worry? It is the meaning of being appropriate like the sun at its zenith.

日為離明之象。中者，無偏無倚之謂。進明豐足，火候已到，藥物已成，急宜灶底抽薪，住火停輪，當止即止，明不過用也。明不過用，進退隨時，剛柔相當，不偏不倚，未豐者能以致，已豐者能以保，更何憂其豐而又不豐乎？

The sun represents the image of the Li hexagram, which symbolizes brightness. "Middle" refers to the idea of being neither biased towards one side nor the other. When clarity and awareness have reached a state of sufficiency, and the fire has been properly controlled, the medicinal substance has been fully prepared, it is time to quickly remove the firewood from beneath the stove, stop the fire, and halt the process. When it is time to stop, one must stop immediately. The brightness should not be prolonged. The movement of advancing and retreating should be determined according to the situation, and the balance between firmness and flexibility should be appropriate, neither leaning too much towards one side nor the other. Those who have not yet reached fullness can strive to reach it, and those who have already reached fullness can maintain it. What then is there to worry about the brightness not being sustained?

初九，在豐之初，其明不大，正當致豐之時，有應同德之賢，是遇其配主矣。遇配主而彼此資益，以增其明，雖在旬初，可以無咎，其用剛往而有尚，其理可決。此剛而致豐於始也。六二，所應非人，不但不能增明，反蔽其明，如豐其蔀，日中見斗矣。斗見、日中，日光不勝斗光，其明障蔽不通，以是往而運火行符，是非罔辨，其行犯難，必得疑疾矣。幸其真師在望，若知己不明，誠求他家之明，借剛濟柔，奮發精神，勇猛前進，不但無疑，而且致吉。此柔而借剛致豐也。

The first line, "Initial Nine," is at the beginning of the Fullness hexagram. The light is not yet bright, and this is precisely the time to strive for fullness. There is also a virtuous person with the same aspirations who corresponds with it, as stated in the line statement. When encountering a matching master, both parties benefit, and the light gradually increases. Although still in the early stage of a ten-day cycle, there will be no mistakes. By using its strong and vigorous nature to move forward, it will be praised. This can be determined. This line corresponds to the first step of being strong and vigorous, and beginning to strive for fullness at the start. The second line, "Six in the Second," does not correspond with a suitable person. Not only does it not enhance its brightness, but it actually obscures it. This is like the line statement saying that an obstruction is great, and when the sun is at its zenith, one can only see the Big Dipper. The appearance of the Big Dipper at noon indicates that the sunlight cannot overcome the brightness of the Dipper, and the light is obscured and not clear. In such a state, using fire and symbols will lead to confusion between right and wrong, and actions will inevitably face difficulties and certain doubts. Fortunately, the true teacher is right in front of you. As long as you recognize your own lack of clarity and sincerely seek the clarity of others, using others' strength to supplement your own weakness, and striving forward with determination, you will not have doubts and will achieve good fortune. This line corresponds to the step of being weak and seeking fullness by borrowing others' strength.

九三，用明太過，欲豐其明，反昧其明，如日中見沫矣。沫見日中，日光不勝星光，明傷極矣。原其故，只知用剛，不知用柔，只知用明，不知養明。其進銳者，其退速，如拆其右肱，自取其敗，與人無咎。此剛而不能柔之豐也。

The third line uses brightness excessively, trying to make brightness more prominent, yet ends up obscuring its own brightness. It is like the line statement says, when the sun is at its zenith, small stars are seen. The appearance of small stars at noon indicates that the sunlight cannot overpower the starlight, and brightness has been harmed to the extreme. The reason for this is that he only knows how to use strength but not flexibility, only knows how to use brightness but not how to nurture it. Those who advance too forcefully will also retreat quickly, like breaking off one's own right arm, which is self-inflicted failure, not attributable to others. This line corresponds to the hexagram of abundance, which is strong but incapable of flexibility.

九四，剛居動體，有近於陰，不但不能豐明，而且有以豐蔀，如日中見斗矣。然剛而能柔，不用其明，能養其明，是以遇其夷，主吉。夷者，視而不見，隱藏之謂。大凡真正修道之士，被褐懷玉，多隱於卑下之處，人不能識，四能遇之，彼此勸勉，養明而不用明，明自不傷，剛自不敗。此剛而能柔之豐也。

Nine in the Fourth line is yang and located in the moving part of the hexagram, and it is close to a yin line. It is not able to bring about brightness and grandeur, but instead adds obstruction, just as the line statement says that when the sun reaches its zenith, one sees the Big Dipper. Fortunately, it is strong yet flexible, not displaying its brightness for personal gain but nurturing it instead. Therefore, the line statement says that encountering a superior who is equal to oneself brings good fortune. "Yi" means seeing but as if not seeing, meaning to hide. Generally, those who truly cultivate the Way wear coarse clothes but have a jade heart, often living in humble places where few can recognize them. Nine in the Fourth is able to meet such people, encouraging each other, nurturing brightness without using it. Thus, brightness remains unharmed and strength does not fail. This line corresponds to the hexagram of abundance, which is strong yet flexible.

六五，柔順得中，虛心即能實腹，是以來章有慶譽也。來章者，虛實生白，神明自來也。有慶譽者，始於有作無人見，及至無為眾始知也。五在正豐之時，虛實相應。明動自然，金丹已結，正宜行無為之道，用文火以混養。此柔而無為之豐也。

Six in the Fifth is soft and yielding, occupying the center of the upper trigram. It first empties the mind, allowing the dantian to naturally become full. Therefore, the line statement says that beauty of culture is attracted, there is good fortune and reputation. What is meant by 'coming chapter' is that a vacant room produces brightness, and the divine spirit naturally arrives. What is meant by 'having good fortune and reputation' is that when one first begins to act, others do not see it, but when one enters into non-action, people then become aware. Six in the Fifth is precisely in the time of abundance, where emptiness and reality correspond to each other, and clarity and movement naturally align. The 'golden elixir' has already condensed, making it most appropriate to follow the way of non-action, using only a gentle fire to slowly nurture it. This line corresponds to the abundance of softness entering into non-action.

上六，柔而無知，不明大道，孤寂守靜，自滿自足，虛裝門面，入於黑暗不明之地，如有屋無人，不明於始，見凶於終，豐之極，凶之極，所謂巍巍佛堂，其中無佛者即是。此柔而頑空之豐也。然則，豐之為道，未豐須當先明後行而致豐；已豐須當住火停輪而保豐。致豐保豐，各隨其時，防危虛險，用明運火，不失之太過，不失之不及，得其中為吉歟。

The Sixth Line at the Top is weak and ignorant, not understanding the great way, and only sits alone in solitude, content and satisfied, maintaining an empty facade, falling into the realm of darkness and confusion, just like the Line Statement says of a grand house that is empty inside. At the beginning, it does not understand, but at the end, it meets danger; when abundance reaches its peak, so does danger reach its peak. This is exactly like the saying of a grand Buddhist temple that has no Buddha inside. This line corresponds to a weak state that falls into emptiness. Therefore, the principle of abundance is: for those who have not yet reached abundance, they must first understand and then act to seek abundance; for those who have already reached abundance, they must stop their efforts and preserve it. Seeking abundance and preserving abundance each have their own timing. Being cautious of danger, using clarity to manage the fire, neither overdoing nor underdoing, achieving the middle path is considered auspicious.