Above is the trigram Li (Fire), below is the trigram Gen (Mountain), forming the hexagram of Travel (the fifty-sixth hexagram).

旅：小亨，旅貞吉。初六，旅瑣瑣，斯其所取災。六二，旅即次，懷其資，得童僕，貞。九三，旅焚其次，喪其童僕，貞厲。九四，旅于處，得其資斧，我心不快。六五，射雉，一矢亡，終以譽命。上九，鳥梵其巢，旅人先笑後號咷；喪牛于易，凶。

The Traveler hexagram: Slightly smooth, in traveling one should maintain correctness to be auspicious. Initial Six: The traveler is petty and calculating, which is the reason for his own misfortune. Sixth Two: The traveler enters an inn, carries money, and gains a servant, maintaining correctness. Ninth Three: The traveler burns his dwelling, loses his servant, even maintaining correctness there is danger. Ninth Four: The traveler finds a place to stay, obtains money and an axe, but my heart is not pleased. Sixth Five: Shooting a mountain pheasant, missing an arrow, eventually gaining reputation and rank. Upper Nine: The bird burns its nest, the traveler first laughs, then cries aloud; losing an ox in the border town, dangerous.

旅者，過而不留之義。卦德上離明、下艮止，止以用明，明本於止，止其明而不輕用，故謂旅。此養火出塵之卦，承上歸妹而來。歸妹者，悅而妄動，順其後天之陰，埋沒先天之陽，以假為真，以苦為樂。修道者，先須看破世事，一切萬緣萬有，以旅視之，不悅假傷真，不因外動內，明於止而止其所，止其明而明不傷，明止兼用，可以在塵出塵矣。是以旅小而得亨，旅貞而得吉也。

The meaning of "旅" is to pass through without stopping. In terms of the moral quality of the hexagram, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Gen (Mountain), representing stillness. Using stillness to apply brightness, brightness originates from stillness. By stopping and not easily using this brightness, it is called "travel." This hexagram is about cultivating the fire energy, being in the world but remaining detached. It follows the previous hexagram, "Gui Mei," which discusses reckless movement due to joy, following the later heaven's yin and burying the earlier heaven's yang, mistaking the false for the true, and the painful for the joyful. A person on the path of cultivation must first see through worldly matters: treating all conditions and possessions as transient travelers, not being attached to the false and thus harming the true, nor being disturbed by external influences. By understanding stillness, stopping at the proper place, and holding onto this brightness without injury, using both brightness and stillness together, one can be in the world yet transcend it. Therefore, the hexagram statement says that traveling slightly brings smoothness, and maintaining correctness brings good fortune.

小亨者，以止行明，明不妄用也。貞吉者，明本於止，止於至善也。以止行明，對景而忘情，明本於止，黜聰而毀智，不動不搖，如山之穩定地上，不昏不迷，如日之光照天中，內無所動，外無所昧，有事明以應之，無事明以止之，無貪無求，不迎不隨，不留不滯。蓋以旅之為道，一過而已，非可久戀他鄉，顧其外而忘其內，逐於末而棄其本，可明則明，雖明亦止，當止即止，雖止亦明，明止如一，有何不亨，有何不吉乎？

What is meant by slight progress is to use stillness to achieve clarity, and clarity is not used recklessly. What is meant by upholding the right path and gaining good fortune is that clarity originates from stillness, and stillness is established in the highest good. Using stillness to achieve clarity means facing external circumstances while forgetting emotional attachments; clarity originating from stillness means abandoning cleverness and discarding cunning. Remaining unmoved and unshaken, like a great mountain standing firmly on the earth; not confused or lost, like the sun shining in the middle of the sky. Internally, nothing is disturbed; externally, nothing is obscured. When there is something to deal with, use clarity to respond; when there is nothing, use clarity to maintain. Without greed or desire, neither welcoming nor following, neither clinging nor hesitating. Because traveling is by nature a passing thing; one cannot linger in foreign lands, focusing on the outside while forgetting the inside, chasing the superficial while losing the fundamental. When clarity is needed, use clarity; though clarity is used, it remains stillness. When stillness is needed, use stillness; though stillness is used, it remains clarity. Clarity and stillness merge into one, so how could there not be smooth progress, and how could there not be good fortune?

初六，柔而不明，不能看破世事，於止不知其所止，或旅於此，或旅於彼，瑣瑣不休，自取其災。此柔而不正之旅也。六二，柔順得中，止於其所，如旅人即之於次，內懷資本也。有資本而和光混合，與下流同居，可以不為下流所惑，所謂“圓即圓兮方即方，教人爭得見行藏”者即此。此柔而中正之旅也。

The first line, Six at the Beginning, represents a weak and confused state, unable to understand the world and not knowing where to stop. It moves from place to place, unsettled and without resolution, bringing misfortune upon itself. This line corresponds to a weak and improper journey. The second line, Six in the Second, is gentle and resides in the center of the lower trigram. It stops at the right place, just as the line statement says, a traveler resting in an inn with his money still in his possession. Having resources yet blending in with the common people, it can dwell among ordinary people without being influenced by them. This is exactly what the Daoist alchemists mean by being round when appropriate and square when appropriate, making it impossible for others to discern one's true nature. This line corresponds to a gentle and upright journey.

九三，剛而不柔，不能止內，強欲止外，斷絕人事，驚愚駭俗，如旅焚其次，喪其童僕矣。焚次之旅，雖旅事得正，起人嫌疑，亦招災取厲之道。此剛而太過之旅也。九四，剛而且明，如在處之旅，把柄在手，成己之後，又當成物，可以隨方結緣，積功累行而無難矣。然此應皆陰，雖有資斧，而無知音，不能如願，是以我心不快。自古有資斧而不能大行其道者，比比皆然。此剛而不得時之旅也。

Nine in the Third is strong and not yielding, internally unable to restrain itself but forcing restraint externally, cutting off all human affairs, shocking the world. It is like the line statement which describes a traveler burning his own dwelling and losing his servant. Although this traveler's actions are somewhat proper, it arouses suspicion from others and leads to misfortune. This line corresponds to a strong and excessive journey. Nine in the Fourth is both strong and clear, like a traveler who has found a place to stay, holding the handle in his own hands. After achieving himself, he should also achieve others, able to connect with people everywhere, accumulating merit and virtue without difficulty. However, it corresponds entirely to yin lines, although possessing funds and tools, there is no understanding companion, thus unable to accomplish what he wishes. Therefore, I feel unhappy. Since ancient times, those who have resources and ability but cannot achieve their path are numerous. This line corresponds to a strong and vigorous journey occurring at an inopportune time.

六五，柔順虛中，如射雉一矢亡也。射雉者，不用明也。矢亡者，不用剛也。不用明而明足，不用剛而剛全，剛明俱皆不用，氣質悉化，因物付物，既不失乎己，又不背乎人，德足服眾，終得以譽名命之，此柔順而能和光之旅也。

Six in the Fifth is soft and yielding, with a quiet and empty heart, just as the line statement says: shooting a mountain chicken and losing an arrow. Shooting a pheasant is not using one's own brightness; losing the arrow is not using one's own strength. Not using brightness but brightness is sufficient; not using strength but strength is complete. Both strength and brightness are restrained and not used, thus the later heaven's nature and habits are entirely transformed. It follows things and responds to things, neither losing oneself nor contradicting others. Virtue is sufficient to win the people's admiration, and in the end, one attains fame and rank. This line corresponds to the gentle and yielding travel, which can blend with the world and share its light.

上九，侍剛用明，自尊自大，明於責人，暗於責已，無益於彼，有傷於我，如鳥焚其巢之旅，失笑後號咷，始而用明，終而敗明，喪牛于易之凶，豈能免諸。此明而誤用之旅也。六爻之旅，或旅於內，或旅於外，或剛於旅，或柔於旅，求其止於內而旅於外者，其惟六二，虛於己而旅於人者，其惟六五乎？知此者，可以處世不滅世，可以在世能出世矣。

The line of Upper Nine relies on strength and uses clear discernment, being arrogant and self-important. When blaming others, it is clear, but when blaming itself, it is confused. It brings no benefit to others, yet causes harm to itself. This is like the line statement which says that a bird burns its own nest, and a traveler first laughs then cries. It begins with clarity but ends in failure, losing the light at the edge of the territory, and the danger of losing a cow in the border town cannot be avoided. This line corresponds to a traveler who misuses clarity. The six lines of travel mentioned in the hexagram include travel within, travel outside, travel with strength, and travel with softness. Only the line of Six in the Second can stop within and travel outside, and only the line of Six in the Fifth can be empty-minded and harmonize with others. Those who understand this can be in the world without having to abandon it, and can be in the world yet transcend it.

巽：小亨。利有攸往，利見大人。初六，進退，利武人之貞。九二，巽在床下，用史、巫紛若，吉，無咎。九三，頻巽，吝。六四，悔亡，田獲三品。九五，貞吉，悔亡，無不利，無初有終；先庚三日，後庚三日，吉。上九，巽在床下，喪其資斧，貞凶。

The卦 of Xun: Slightly smooth, favorable for going forward, favorable for meeting a great person. Initial Line: Advancing and retreating, uncertain, favorable to hold firm like a warrior. Nine in the Second: Xun lies hidden under the bed, the historian and the priestess pray repeatedly, auspicious, no fault. Nine in the Third: Repeatedly yielding, there is regret. Six in the Fourth: Regret disappears, hunting yields three kinds of game. Nine in the Fifth: Holding firm brings good fortune, regret disappears, nothing is unfavorable; initially not smooth but ending well, three days before and three days after the day of Geng, favorable. Nine at the Top: Xun lies hidden under the bed, losing money and the axe, holding firm also brings danger.

巽者，進入也，伏下也，柔順漸進之謂。取象為風，卦體一陰伏於二陽之下，以柔道而行剛道，不急不緩，漸次而進，既內巽而又外巽，既下巽而又上巽，由近達遠，自卑登高，如風漸吹漸遠，漸吹漸高，無處不到。故謂巽。此柔巽進道之卦，承上豐卦而來。

The meaning of Xun is to enter and to be hidden, indicating flexibility and gradual progress. It symbolizes wind. The trigram structure shows a yin line hidden beneath two yang lines, representing the use of gentle means to accomplish something firm. It is neither hasty nor slow, advancing step by step. The inner trigram is Xun, and the outer trigram is also Xun. From below, it moves upward, from low to high, like wind that blows continuously, becoming stronger and reaching farther, ascending higher without any place being unreachable. Therefore, it is called Xun. This trigram represents the path of gentle advancement, following the previous trigram of Feng (Abundance).

豐者，明動合一，曲直應物，潛躍隨心，性命由我不由天矣。然明動合一之道，豈易成哉，苟非柔巽漸進之功不能。柔巽則耐久，漸進則能入，柔巽漸進，愈久愈力，工夫不缺，終必至於深造自得，是以巽小而有亨道也。

The Fu hexagram discusses the unity of clarity and movement: it can respond to twists and turns, as well as to straight paths, either hidden or soaring, entirely dependent on one's own will. Life and destiny are in one's own hands, not determined by heaven. However, where is the ease in achieving the state of unity between clarity and movement? Without the practice of gentleness and gradual progress, it cannot be attained. Gentleness allows for endurance, gradual progress allows for depth; with gentleness and gradual progress, the longer one persists, the more powerful the effect. If one does not miss a single day of practice, eventually one will surely achieve profound understanding. Therefore, although the Xun hexagram is only considered slightly prosperous, it possesses its own way of success.

但能巽雖是亨道，或知其巽而不能行其巽者有矣；或能巽下，不能巽上者有矣；或能巽上，不能巽下者有矣；或巽於順，不能勇於逆者有矣；或巽於始，不能巽於終者有矣。凡此皆不能實行巽進之道。巽而不通，求其知行兼能，剛柔並用，能上能下、能順能逆，能內能外，始終如一之巽，惟具中正之大人能之，是以利有攸往，利見大人也。

But although the trigram Xun (Wind) represents a path of smoothness and success, there are many incomplete ways of practicing it: some know they should be yielding but cannot act accordingly; some can be yielding to those below but not to those above; some can be yielding to those above but not to those below; some can be yielding in favorable circumstances but are afraid to advance boldly in adverse ones; some can be yielding at the beginning but not at the end. These do not truly practice the way of Xun, for they are yielding without success. Only a great person with the virtue of uprightness and correctness can be yielding in both knowledge and action, combining firmness with flexibility, being able to yield both upwards and downwards, to yield in both favorable and adverse situations, and to be consistent from beginning to end. Therefore, the hexagram statement says it is favorable to go forward and favorable to meet a great person.

夫大人者，以性命為重，以道德為貴，視幻身如枯木，視富貴如浮雲，內常有餘，外若不足，真履實踐，漸次進步，心堅志遠，不到大道完成之後，絕不休歇，故利。若非大人，執於一偏，巽而不中不正，何能有往有利？此有往之利，必歸於大人耳。

The so-called Great Person values life and morality above all else: viewing this ephemeral body as withered wood and wealth and honor as drifting clouds; internally always having ample space, yet appearing outwardly as if lacking; advancing step by step with genuine effort, progressing in order, with firm determination and a long-term vision, never ceasing until the great way is fully realized. Thus, it is said to be beneficial. If one is not a Great Person, being fixated on one aspect, the Wind trigram is neither proper nor upright, how could there be any movement forward or benefit? This benefit of movement ultimately belongs to the Great Person.

初六，柔而無剛，逡畏不力，方進即退，終難深造。然大道人人有分，特患無志耳。果若有志，親近真師，叩求口訣，勇猛精進，如武人之貞，未有入道不利者。此柔而借剛之巽也。九二，剛以柔用，不滿不盈，屈己下人，如巽在床下，用史巫紛若，不但治己得吉，而且應人亦無咎。此剛而能柔之巽也。

The first line, Six at the Beginning, represents a yin line that is weak and lacks strength. It hesitates and is unwilling to exert effort, advancing a bit then retreating, ultimately unable to progress deeply. However, the great way is accessible to everyone, but only if one has the determination. If one truly sets a firm intention, seeks out a true teacher, asks for the essential principles, and strives with courage and perseverance, like the line statement describes for the warrior who remains steadfast, there is no path to the way that cannot be entered. This line corresponds to the wind trigram, which is soft and relies on the strength of others. The second line, Nine in the Second, expresses yang strength expressed in a gentle manner, not arrogant or self-satisfied, willing to humble oneself and submit to others. It is like the line statement describes, where the wind trigram is hidden beneath the bed, and sages, historians, and priests pray fervently. In this way, it brings good fortune in self-cultivation and has no mistakes in dealing with others. This line corresponds to the wind trigram, which is strong yet flexible.

九三，自滿自盈，有己無人，不能虛心請益，由下而上巽，乃自用聰明，由上而上巽，本欲向前，反成落後，是謂頻巽。巽至於頻，順者能巽，逆者不巽，或巽或不巽，適以取吝而已。此剛而不能柔之巽也。

The third line, nine, is self-sufficient and full, only seeing himself and not others, unwilling to humbly seek advice from others. It should be flexible and yielding from below upwards, but he instead shows off his cleverness; it should be flexible and yielding from above upwards, but he wants to move forward and ends up falling behind. This is called repeated yielding. When yielding reaches this point, he is willing to yield in favorable circumstances but unwilling to yield in adverse ones, yielding sometimes and not yielding at other times, ultimately only leading to regret. This line is paired with a strong and inflexible yielding.

六四，獨柔無剛，似乎柔之太過，不能深造而有悔。然柔之得正，上近五剛，巽順於上，而得上之濟，是獲上之一品也。下近三剛，巽順於下，而得下之濟，是獲下之一品也。陰居陽中，順之逆之，皆不失其正，是獲中之一品也。上、中、下三品大藥。歸於中央，陰陽混合，金丹有象，純是生機，如田中種物，無有不告成者，有何悔之不亡乎？此柔而中正之巽也。

The sixth line, line four, is a yin line that is isolated and lacks yang strength, appearing overly soft, as if it cannot be further developed and should therefore be regrettable. However, it is soft yet occupies a proper position. Above it is the nine in the fifth line, a yang line, and it can follow smoothly above and receive support from above, thus obtaining the upper grade. Below it is the nine in the third line, a yang line, and it can follow smoothly below and receive support from below, thus obtaining the lower grade. As a yin line situated among many yang lines, whether it acts in accordance with or against the yang does not deviate from the proper path, thus obtaining the middle grade. The upper, middle, and lower three grades of great elixirs all converge at the center, yin and yang combine, and the 'golden elixir' takes form. Pure vitality is present, just like what is sown in the field will surely bear fruit. What regret could remain? This line corresponds to the flexible and proper wind trigram.

九五，剛而能巽，惟精推一，允執厥中，是以有悔可亡，而修道無不利矣。其利者，蓋以剛而能柔之大人，能下能上，始而巽以自下，似乎用柔傷剛，是無初也。既而巽進於上，反能借柔全剛，是有終也。無初有終之象，如月之先庚三日，後庚三日。

The line nine in the fifth position is strong and vigorous yet flexible and compliant. It achieves what the Book of Documents describes as being devoted to refinement and unity, honestly grasping the center. Therefore, inherent regrets can be dispelled, and the path of cultivation is without obstacles. The benefit arises because this great person, who is strong yet gentle, can both descend and ascend: initially placing himself in a low position through flexibility and compliance, which appears as using gentleness to harm strength, which is what the line statement refers to as 'no beginning'; then advancing upward through flexibility, which actually completes the strength through gentleness, which is what the line statement refers to as 'a successful end.' The image of 'no beginning but a successful end' is like the moon's appearance three days before and three days after the seventh day.

先庚三日在於二十八，後庚在於初三，二十八微陽消於艮地，至三十光輝全隱，自二十八至三十，方三日，所謂“先庚三日”也。晦朔之半，月沾日光，陰中藏陽，至初三，現蛾眉之光於庚方，自初一至初三，方三日，所謂“後庚三日”也。先庚三日，巽藏其陽，後庚三日，巽進其陽。金丹之道先巽下而深造用其柔，後巽上而自得全其剛。陰中含陽，陽中用陰，大小無傷，至中至正，金丹凝結，剛巽之利，其吉莫大焉。此剛柔兩用之巽也。

Starting three days before the庚 (Geng) day from the 28th, and ending three days after the庚 day until the 3rd. On the 28th, the faint sunlight disappears in the direction of Gen (Mountain). By the 30th, the light has completely vanished. From the 28th to the 30th is exactly three days, which is called the three days before the Geng day. At the transition between the last day of the month and the first day of the next month, the moon reappears with a touch of sunlight, with yin concealing yang. By the 3rd, a thin crescent light appears in the direction of Geng, and from the 1st to the 3rd is exactly three days, which is called the three days after the Geng day. The three days before the Geng day represent a gentle concealment of yang, corresponding to the "retreating yin symbol" in the alchemical practice—reducing the fire energy and allowing yang to retreat. The three days after the Geng day represent a gentle promotion of yang, corresponding to the "advancing yang fire" practice—directing the fire upward to promote the growth of yang. The golden elixir path is also like this: first, being gentle and yielding downward, deeply cultivating its softness; then, being gentle and yielding upward, naturally achieving its firmness. Yin contains yang, and yang uses yin. Regardless of the amount, there is no damage, achieving the utmost center and correctness, thus the "golden elixir" is formed. The benefit of being firm yet yielding is the greatest. This line corresponds to the use of both firmness and softness in the trigram Xun.

上九，在巽之終，巽下之功已畢，柔道宜退，剛道宜進，可以點化群陰之時，不必下巽，須當上巽，居於床上矣。若固執不通，宜在床上者，終在床下。柔過於剛，陰氣不化，必致大藥得而復失，前功俱廢，貞而有凶，可於理決之，此柔過於剛之巽也。然則，巽進漸入之道，須要識急緩、辨吉凶、知止足，可剛則剛，可柔則柔，隨時而用，巽進於剛柔中正為極功也。

The upper ninth line of this trigram is at the end of the Xun trigram. The downward movement of Xun has already been completed, and the path of softness should retreat while the path of strength should advance. This is the time when one can transform the mass of yin energies. There is no need to continue moving downward, but rather to move upward, taking up residence on the bed. If one stubbornly refuses to move upward and remains on the ground, the softness will overcome the strength, the yin energy will not be transformed, and inevitably, the great elixir will be obtained only to be lost again, resulting in the complete failure of previous efforts. Even if one adheres to the correct path, there will be danger. This can be reasonably determined. This line corresponds to the situation where softness overcomes strength in Xun. Therefore, the principle of gradual advancement in Xun requires clear discernment of urgency and calmness, clear distinction between good and bad fortune, and knowing when to stop and be content. One should be strong when appropriate and gentle when appropriate, using the method according to the timing. Only when the movement of Xun reaches the state of balance between strength and softness can one achieve the ultimate success.

兌：亨，利貞。初九，和兌，吉。九二，孚兌，吉，悔亡。六三，來兌，凶。九四，商兌未寧，介疾有喜。九五，孚于剝，有厲。上六，引兌。

The卦 of兑: It is smooth and favorable to maintain the correct path. Initial Nine: Joy arises in harmony, which is auspicious. Nine in the Second: Joy arises through sincerity, which is auspicious and dispels regret. Six in the Third: Joy is drawn from outside, which is dangerous. Nine in the Fourth: There is constant deliberation but the mind remains restless; if one can isolate evil influences, there will be good fortune. Nine in the Fifth: Placing sincerity in the wrong place, on a petty person who undermines oneself, brings danger. Six at the Top: Others are drawn to seek joy.

兌者，悅也。卦體二陽在下，一陰在上，虛於外而實於內，取象為澤，其德為悅，澤之為物，所以浸潤萬物，悅成萬物者，內悅外悅，自內而達外，由外以通內，內外相合，彼此無間，故謂兌。此悅於修道之卦，承上旅卦而來。旅者，以上行明，明不妄用，有志於道，而一切外物不得移之。

The meaning of Dui is joy. The trigram consists of two yang lines at the bottom and one yin line at the top, with the outer part being empty and the inner part solid; it represents a marsh. Its virtue is joy. A marsh can moisten and nurture all things, bringing joy to both inside and outside. Joy originates from within and spreads outward, and from outside it returns inward, connecting inside and outside without any separation. Therefore, it is called Dui. This is a trigram representing joy in the practice of the Way, following the previous trigram of Li (Travel). The trigram of Li discusses using stillness to achieve clarity, not misusing clarity, and maintaining one's resolve on the Way despite the disturbances of external things.

夫志於道，悅於道者也。悅於道，即能行其道，是以兌有亨道也。然悅於道雖亨，尤利於貞，貞則利，而遂其悅，不貞則不利，而敗其悅，如卦象上兌下兌，六爻相併。下兌者，內悅也，上兌者，外悅也。內悅實，則外悅亦實，內悅虛，則外悅亦虛。實者悅之真，虛者悅之假，真者悅之久遠，假者悅之不長，利於貞者，正在於此。真正修道之人，不悅於聲色貨利，而悅於仁義道德，自有真悅，不務假悅，一步一趨。皆從身心性命上用工夫，悅於始自能全於終，悅而未有不亨，亨而未有不利者也。

Since one has resolved to follow the Dao, one takes the Dao as joy; taking the Dao as joy, one can put the Dao into practice, so the Dui hexagram inherently possesses the way of smoothness and success. However, although taking the Dao as joy leads to smoothness, what is more important is to adhere to the correct path: adhering to the correct path brings smoothness and fulfills this joy, while not adhering to the correct path leads to difficulties and loses this joy. Looking at the hexagram, Dui below and Dui above, with the six lines paired two by two: the lower Dui represents inner joy, and the upper Dui represents outer joy. If inner joy is real, outer joy also follows as real; if inner joy is superficial, outer joy also follows as superficial. Real joy is genuine joy, superficial joy is false joy; genuine joy lasts long, false joy does not last long. The saying "it is advantageous to adhere to the correct path" is exactly referring to this. A truly practicing person of the Dao does not take sound, color, wealth, and profit as joy, but takes benevolence, righteousness, morality, and propriety as joy, thus possessing a true joy, not seeking false pleasures; every movement and action is devoted to cultivating the body, mind, and life, beginning with joy and ending with preservation, joy without any obstruction, and smoothness without any difficulty.

初九，剛而居正，悅出自然，絕無勉強，是謂和兌。悅至於和，能大能小，不傷其剛，自致其吉，此剛而有守之悅也。九二，誠實於中，內有主宰，悅於真而不悅假，一切虛幻之事，不得而動之，其吉在內，有何悔之不亡乎？此剛而得中之悅也。

The first line, 'Nine at the Beginning,' is a yang line in the correct position, expressing joy naturally without force, which is called harmonious joy. When joy reaches harmony, it can expand or contract as needed, without harming its own yang strength, thus naturally attracting good fortune. This line corresponds to joy that is strong and upright. The second line, 'Nine in the Second,' is sincere in the center, with a firm inner principle, rejoicing only in true things and not in false ones. All illusions cannot shake him, so good fortune lies within, and there is no regret to eliminate. This line corresponds to joy that is strong and maintains balance.

六三，柔而不中不正，不悅於內，而悅於外，舍其真而逐於假，為修道者之障礙，終於不能入道，其凶可知，此柔而務外之悅也。九四，剛以柔用，擬之而後言，議之而後動，擬議以成其變化，是謂商兌。兌至於商，不敢順悅，戒慎恐懼，不寧於處，非禮不履，如得介疾，終必有喜而遂其悅矣，此剛而能柔之悅也。

The sixth line in the third position is yin and weak, neither in the center nor in the proper place. It does not seek joy from within but instead seeks it from outside, abandoning the real for the false, thus becoming an obstacle on the path of cultivation. In the end, it cannot attain the way, and the danger is clearly evident. This line corresponds to those who are weak and seek joy externally. The ninth line in the fourth position expresses yang strength in a gentle manner. It deliberates before speaking and consults before acting, achieving change through repeated deliberation. This is called 'mutual consultation and exchange.' When joy reaches the point of needing consultation, one dares not follow joy blindly, remaining ever cautious and fearful, unable to rest in ease. It avoids any step that is not in accordance with propriety, like having contracted a disease that isolates evil influences. In the end, there will certainly be joy and the fulfillment of this joy. This line corresponds to joy that is strong yet flexible.

九五，自滿自盈，能剛悅而不能柔悅，終必敗。剛而不悅，是孚于剝，必有厲矣。大凡天資聰明之人，全在虛心下氣，親近有道之士，方能受益。若挾貴挾才，直奉承而惡直言，親小人而遠君子，過日增而善日減，惡漸長而德漸消，不厲而自致厲，所謂“如有周公之才之美，使驕且吝，其餘不足觀也已。”此剛而自滿之悅也。

The fifth line of the hexagram is full and overflowing, using only strength to please and not using gentleness to please, which will inevitably lead to failure. Being strong but unwilling to yield, placing trust in those who are small and harmful, will certainly bring danger and hardship. Generally, those with natural talent can only truly benefit by being humble, lowering their aspirations, and drawing close to virtuous people. If one relies on status or talent, only likes flattery and dislikes honest criticism, draws near to petty people and keeps away from gentlemen, then mistakes accumulate day by day while good deeds decrease, bad habits grow gradually while virtue is worn away. One will inevitably bring about danger and hardship upon oneself, just as the Analects says: even if one has the talents and virtues of the Duke of Zhou, if one is proud and stingy, the rest is not worth mentioning. This line corresponds to a pleasure that is strong and self-satisfied.

上六，悅之見外，巧言令色，人不悅而引人以悅之，此等之輩，無而為有，虛而為盈，不肯自思己錯，更將錯路教人，終於不能悅人，終於人不悅我，此柔而務外之悅也。然則，悅有真假，是非不同，吉凶悔吝不一，總以悅之得正為貴，正則亨，不正則不亨，修道者，可不以正而悅哉！

The sixth line at the top emphasizes outward joy, using flattery and pretending to be happy. When others are not genuinely joyful, this person insists on making them joyful for his own sake. Such people claim nothing exists when it does not, and fill emptiness with falsehood. They refuse to examine their own mistakes, instead leading others astray. In the end, they fail to bring true joy, and others also do not find joy in them. This line corresponds to those who are weak and seek approval from outside. Thus, joy can be real or fake, and righteousness or wrongness differ accordingly, leading to different outcomes of good fortune, regret, and hardship. The most valuable is to attain joy through the right path: when it is correct, things are smooth; when it is not, they are not. How can a person cultivating the Way not seek joy through the proper path!

渙：亨。王假有廟，利涉大川，利貞。初六，用拯馬壯，吉。九二，渙奔其機，悔亡。六三，渙其躬，無悔。六四，渙其群，元吉；渙有丘，匪夷所思。九五，渙汗其大號，渙王居，無咎。上九，渙其血去逖出，無咎。

The Hexagram of Dispersal: It is smooth. The king personally attends the ancestral temple, it is advantageous to cross a great river, and advantageous to maintain the correct course. Six at the Beginning: Use strong horses to rescue, which is auspicious. Nine in the Second: In the time of dispersal, flee to a table for support, and regret disappears. Six in the Third: Disperse oneself, without regret. Six in the Fourth: Disperse one's associates, great good fortune; in the midst of dispersal, it becomes a hill, something not thought of by ordinary people. Nine in the Fifth: Like sweating, issue a great decree, disperse the king's stored resources, without fault. Nine at the Top: Disperse the harm, go far away, without fault.

渙者，散亂不整之義。卦體下坎一陽藏於二陰之中，陽為陰所陷，上巽一陰入於二陽之下，陽為陰所傷，陰陽不交，性情各別，故謂渙。此陰陽喪亂重整之卦，承上巽卦而來。巽者，漸入真常，以其陰陽散亂，巽進以致濟耳。

The meaning of "Huan" is dispersion and disorder. The lower trigram is Kan, which represents a yang line hidden between two yin lines, with yang being trapped by yin. The upper trigram is Xun, which represents a yin line penetrating beneath two yang lines, with yang being harmed by yin. Yin and yang do not interact, and nature and emotion move separately, hence it is called Huan. This is a hexagram that signifies the reorganization after the disorder of yin and yang, following the previous hexagram Xun. The hexagram Xun discusses gradually entering the realm of true constancy; precisely because yin and yang have become scattered, it is necessary to use the effort of Xun to remedy the situation.

人自陰陽散亂，性情遷移，道心昧而人心生，正氣傷而邪氣盛，如坎中一陽，為陰氣所陷，先天藏於後天之中矣。先天既藏，浩氣不振，陰氣用事，為善不足，為惡有餘，不至喪盡天良而不止，如巽之一陰潛生於至陽之下，暗中消陽矣。此渙之所以為渙也。

After the separation of yin and yang and the divergence of nature and emotion, the "Dao heart" becomes obscured while the "human heart" arises, the righteous energy is harmed and the evil energy grows strong. It is like the single yang line in the Kan trigram being trapped by yin energy, with the Earlier Heaven energy retreating into the Later Heaven. Once the Earlier Heaven has been hidden away, the vast and noble energy cannot be stirred up, and yin energy takes control. The strength to do good is insufficient, while the opportunity to do evil remains abundant. It will not stop until the natural goodness is completely lost. This is also like the single yin line in the Xun trigram quietly emerging beneath the fully developed yang line, gradually eroding the yang energy from within. This is why Hun (the trigram of dispersion) becomes Hun.

然雖已渙，聖人有濟煥之道，能使渙者而重整，濟渙之道為何道？仍不離巽進之道。所爭者順而消陽，逆則扶陽耳。能逆其巽，於後天中返先天，漸次進步，不急不緩，閒邪存誠，克己復禮，散者能聚，亂者能整，依然當日原物，始渙而終不渙，是渙中而反有亨道矣。

Although the situation is already scattered, the sage has a method to rescue and restore it, enabling the scattered to be reassembled. The method to rescue and restore the scattered relies on the path of Xun (Wind), which is characterized by progress. The difference lies in whether one follows the path, which consumes yang energy, or goes against it, which supports yang energy. By using Xun in reverse, one can return from the Later Heaven to the Earlier Heaven, advancing step by step, neither too urgent nor too slow, guarding against evil thoughts while cultivating sincere intent, restraining private desires and returning to propriety. The scattered can be gathered again, the disordered can be restored to order, and it remains the original thing. Although it began as scattered, it ends not scattered. Thus, within the scattering there is a way to achieve success.

亨之者，事有險而心不險，外有險而內不險，借柔道而行剛道，以陽氣而化陰氣，如王假有廟。用誠格神，而神可格，亦如木順水性，利涉大川，而險可濟也。夫人之陰陽散渙者，皆由用人心而棄道心，一行一步，俱在險地，果其用道心而去人心，在虎穴中討命寶，於龍潭裡探明珠，巽進於險而通險。逆之順之，因事制宜，道心常存，人心永滅，五行攢簇，四象和合，何渙之有？但濟渙之道，有火候、有工程、有緩急、有止足，毫髮之差，千里之失，惟利於正耳。以正而濟，急緩得法，進退合時，何不亨，何不利乎？

What is meant by being prosperous and unimpeded is that there are dangers outwardly but not inwardly, and although there are difficulties, one's mind remains untroubled. Using gentle and compliant methods to accomplish strong and vigorous tasks, employing yang energy to transform yin energy, just as the hexagram statement says that the king personally attends the ancestral temple, using the utmost sincerity to move the spirits, and the spirits indeed respond. It is also like a tree following the nature of water to flow, which is beneficial for crossing a great river and overcoming obstacles. The reason why human yin and yang become scattered and disordered is because people use the mind of human desire and lose the mind of the Dao. Every action is taken on dangerous ground. If one can use the mind of the Dao to eliminate the mind of human desire, then one can retrieve the treasure of life from a tiger's den and find the pearl in a dragon pool, entering dangerous places with gentleness and smoothing out the dangers. Whether using in reverse or in the right way, it should be adapted to the situation. As long as the mind of the Dao remains constant and the mind of human desire is permanently eliminated, the five elements gather together, the four images harmonize, and there can be no more scattering. However, the task of rescuing scattered elements requires timing, effort, urgency, and the right moment to stop and be content. A slight error leads to a great mistake, so it is only beneficial to uphold the character of correctness. By rescuing the scattered with the right path, following the proper timing for urgency and retreat, where could there be failure to be prosperous and unimpeded, or where could there be failure to be smooth and easy?

初六，在渙之初，道心去之未遠，人心生之末盛，若能勇猛拯濟，則回頭是岸，真寶現前，順手可得。吉即在於用壯速拯矣。此濟渙於渙初者也。九二，陽陷陰中，人心用事，已居於渙，宜有悔者，因其剛而得中，人心雖起，道心穩定，如渙奔其機，雖有悔而悔可亡。此處渙而安於渙者也。

The first line, 'Initial Six,' is at the beginning of the Hexagram of Dispersing. The 'Way of the Heart' has not yet departed far, and the 'Heart of Man' has not yet grown strong. If one can courageously and swiftly take action to save the situation, then turning back is possible, and the true treasure is right before one's eyes, easily attainable. The good fortune lies in using strong and swift action to rescue. This line corresponds to the step of taking action early in the process of dispersing. The second line, 'Nine in the Second,' has a yang element trapped within yin. The 'Heart of Man' is now in charge, and one is already in a state of dispersing. There should be regret, but because it is strong and positioned in the center of the lower trigram, although the 'Heart of Man' has risen, the 'Way of the Heart' remains steady. Just as the line statement says, in times of dispersing, one should run toward a solid table for support, even though there is regret, the regret can be dispelled. This line corresponds to the step of being able to remain steady amidst dispersing.

六三，居於險極之地，是行險而有悔者。然有應於陽，順道心而不順人心，如渙其躬矣。悔出於有人心，有人心則有身。渙其躬，是無身而無人心，無人心而道心不昧，不致悔而自無悔。此遇渙而能出渙者也。

The line six in the third is at the extreme of danger, indicating a situation where taking risks would lead to regret. However, it corresponds with the yang line above, showing a willingness to follow the 'way of the heart' rather than the 'heart of people.' As the line statement says, it disperses its own body. Regret arises from having the heart of people; having the heart of people means having a body. By dispersing this body, there is no body and no heart of people, so the way of the heart is no longer obscured, and thus no regret arises naturally. This line corresponds to encountering dispersion and taking the step to move beyond it.

六四，柔而守正，煉己持心，虛極靜篤，渙散其群陰，以待陽復之時，其吉莫大焉。吉之者，以其能渙散假陰，即能復還真陽。真陽真陰，兩而相合，五行攢簇，四象和合，已散者而又聚，已亂者而仍整，大渙而仍大合，如渙有丘，匪夷所思矣。此有渙而歸不渙者也。

Six in the Fourth is a yao that isyin softness yet able to maintain correctness. It cultivates oneself, holds the mind firmly, and achieves utmost emptiness and solid stillness. It dissipates all the scattered yin, waiting for the return of a single yang. This is the greatest good, for it is able to dissipate false yin and thus restore the true yang. The true yang combines with the true yin, the five phases gather together, the four images harmonize, the dispersed is reassembled, the disorder is restored to order, and after great dispersion, it becomes great convergence. Just as the line statement says, dispersion leads to the formation of a hill, which is not something ordinary people can imagine. This yao corresponds to the step of dispersing and ultimately returning to non-dispersal.

九五，陽剛中正，識急緩，明吉凶，去假復真，能以濟換，是以渙汗其大號，渙王居無咎也。人之所以致渙而有咎者，以其誤認後天有形之假物，棄先天無形之真空，若能看破後天之假，不為後天所累，如渙其汗矣。既渙其汗而後大號其令，以正除邪，直行濟渙之道，則克己可以復禮，復禮可以為仁，心君安靜，渾然天理，止於至善一無所咎之地矣。此渙假而能全真者也。

The line nine in the fifth is yang and upright, capable of distinguishing urgency from leisure, clearly discerning good fortune and misfortune, removing falsehoods and restoring truth, thus being able to relieve dispersion. Therefore, the line statement says that it is like sweating out a major decree, dispersing the accumulated reserves of the sovereign without fault. People come to dispersion and error because they mistakenly regard the tangible, false things of the later heaven as treasures, and abandon the intangible void of the earlier heaven. If one can see through the false of the later heaven and not be burdened by it, it is like sweating out the sweat; once this layer of falsehood is dispersed, then one can issue a great decree, using righteous energy to eliminate evil, continuously carrying out the work of relieving dispersion. Thus, restraining private desires can return to propriety, returning to propriety can achieve benevolence, and the sovereign in the heart remains quietly and entirely as heavenly principle, resting in ultimate goodness without any fault. This line corresponds to the step of dispersing falsehoods and preserving the true.

上九，在渙之終，剛柔混合，是渙其血去逖出也。渙其血者，人心不能傷道心也。去逖出者，道心能以退人心也。道心存，人心去，即人心亦化為道心，金丹凝結，聖胎有象，始而陰陽散渙而有咎者，終而陰陽混合而無咎，此渙終而仍得合者也。然則，人心生而道心即去，道心生而人心即去，人心足以渙陰陽，道心能以合陰陽，渙中能合，還原返本，復見本來面目，濟渙之道盡矣。

The upper ninth line is at the end of the hexagram of Dispersing. The strong and the gentle blend into one, which is what the line statement means by dispersing the harm and driving it away. "Dispersing the blood" refers to the human mind no longer being able to harm the mind of the Dao; "driving it far away" means the mind of the Dao can drive the human mind away. When the mind of the Dao remains, the human mind retreats, and even the human mind is transformed into the mind of the Dao, the "golden elixir" is formed, and the sacred embryo is manifested. Initially, there was a mistake due to the dispersion of yin and yang, but finally, there is no mistake due to the blending of yin and yang. This line corresponds to the step where dispersing reaches its end and then comes back together. Thus, when the human mind arises, the mind of the Dao retreats, and when the mind of the Dao arises, the human mind retreats. The human mind can disperse yin and yang, while the mind of the Dao can reunite yin and yang. Being able to reunite again in the midst of dispersion, returning to the original state, returning to the root, and seeing one's true nature, the principle of dispersing is fully explained.

節：亨。苦節不可貞。初九，不出戶庭，無咎。九二，不出門庭，凶。六三，不節若，則嗟若，無咎。六四，安節，亨。九五，甘節，吉，往有尚。上六，苦節，貞凶，悔亡。

The卦 of节: It is smooth. To strictly adhere to restraint without knowing flexibility is not advisable. Initially, not leaving the gate or courtyard, no fault. At the second, not leaving the gate, danger. At the third, unwilling to restrain, will bring sighs, no fault. At the fourth, calmly maintaining restraint, smooth. At the fifth, willingly maintaining restraint, auspicious, going forward will be praised. At the top, strictly maintaining restraint, persisting in stubbornness brings danger, regret disappears.

節者，有限而不可過之義，卦德上坎陷、下兌悅，險中解悅，悅以御險，故謂節。此逆中行順，變通守道之卦，承上兌卦而來。兌者，悅而達外，能悅道而行道者也。但順處能悅，逆處不能悅。悅之不真，終難出險，而不得悅。故修真樂道之士，不以艱難動其心，不以危厄移其志，境險而心不險，時險而道不險，樂天知命，隨地而安，借險養悅，悅以御險，境遇在彼，造命在我，陰陽不能限，造化不能拘，逆之順之，而不失其所守，此節之所以有亨道也。但節雖能亨，若不知通權達變，固執一節，反為節困，名曰苦節。節至於苦，不險而自致險，獨受勞碌，有損無益。不但不為節，而且失其節，非險中之悅，乃悅以行險，是以不可貞也。

The meaning of "节" is to have a limit and not to exceed it. In terms of the hexagram's virtue, the upper trigram is Kan (Water), representing danger and peril, while the lower trigram is Dui (Lake), representing joy. Within danger, one can find relief and thus experience joy, and with joy one can manage the peril. Therefore, it is called "节." This hexagram represents a situation where one acts in accordance with the right path even in adversity, being flexible and adhering to the way. It follows the previous hexagram Dui (Lake), which speaks of joy spreading outward and expressing the way through joy. However, in favorable circumstances, everyone can be joyful, but in adversity, it is not certain. If joy is not genuine, one will not escape danger and will not achieve true joy. Therefore, those who cultivate true virtue and follow the way do not waver in their hearts when facing difficulties, nor do they change their aspirations in times of peril. Even when the situation is dangerous, their hearts remain calm; even when circumstances are adverse, the way remains unshaken. They find joy in adversity and use joy to manage danger. Although one's circumstances are not entirely under one's control, one's destiny is shaped by oneself. Yin and Yang cannot restrict them, nor can the forces of nature confine them. Whether acting in accordance with the way or against it, they do not lose sight of what they uphold. This is why the hexagram "节" is considered to be harmonious. However, although "节" can be harmonious, if one does not understand flexibility and rigidly clings to the idea of "节," one may be trapped by it, which is called "苦节." When "节" becomes extreme, one who is not in danger may bring danger upon oneself, suffering in vain with no benefit. Not only is this not "节," but it actually loses "节." Instead of finding joy in danger, one is using joy to take risks. Therefore, the hexagram statement says that one should not be rigid and constant.

夫君子修道立德，非禮不動，非道不立，非義不行，一步一趨，循規蹈矩，一言一語，隨時順理，其體常靜，如澤之無波無浪，其用則動，如水之可此可彼，靜而不至於失心，動而不至於迷性，動靜有常，因事制宜，不拘一節，時當塞而塞，遇險而能處險；時當通而通，出險而不致險，與時偕行，皆以無心處之，故能超出乎陰陽之外，不為陰陽所拘。蓋天地能役有形，不能役無形，能役有心，不能役無心，節不以心而以時，是謂隨時之節。節而隨時，如竹之節，節節有限，節節能通，有何不亨乎？

A gentleman cultivates the Way and establishes virtue, not acting if it is not in accordance with propriety, not establishing anything if it is not in accordance with the Dao, and not proceeding if it is not in accordance with righteousness. Every movement and every word follows the established norms and is appropriate for the time. His essence remains constantly still, like a marsh without waves; his function is active, like water that can flow to this side or that side. Stillness does not lead to losing his original nature, and activity does not lead to losing his innate character; movement and stillness follow their regular patterns, adapting to circumstances, without rigidly adhering to a single standard. When it is appropriate to close off, he closes off; when encountering danger, he can remain secure within it. When it is appropriate to be open, he is open; when leaving danger, he does not again encounter danger. He moves in harmony with the timing, responding without conscious effort, thus being able to transcend yin and yang without being bound by them. Heaven and earth can control tangible things but cannot control intangible ones; they can control those with a mind but cannot control those without a mind. Upholding principles is not based on personal desires but on the timing, which is called a principle that adapts to the time. A principle that can adapt to the time is like the joints of bamboo: each joint has a limit, yet each joint allows for the passage of air, so how could it not be smooth and unimpeded?

初九，在節之初，剛而守正，先能辨別其是非而後行，是不出戶庭之節。不出戶庭，能謹慎於始，自無咎於終。此剛而能正之節也。九二，剛為柔牽，僅能節內，不能節外，窮居獨處，孤寂守靜，是謂不出門庭之節。不出門庭，節而不通，不凶亦凶，此剛而固執之節也。

The first line, 'Nine at the Beginning,' is at the start of the hexagram of Moderation. It is strong and upright, discerning right and wrong before taking action, thus embodying the Moderation of not leaving the courtyard. Not leaving the courtyard means being cautious at the beginning, so naturally there is no mistake at the end. This line corresponds to Moderation that is strong and upright. The second line, 'Nine in the Second,' is strong but restrained by the yin, resulting in 'strong being pulled by the weak.' It can restrain within but not outside, isolated and alone, guarding quietness in solitude. This is also the Moderation of not leaving the courtyard. Not leaving the courtyard means Moderation that is blocked, which should not be ominous but ends up being ominous. This line corresponds to Moderation that is strong and stubborn.

六三，不中不正，務外失內，不知有節，欲求其悅，反致不悅，嗟若之傷，自取之耳，與人無咎。此柔而不知有節也。六四，柔順得正，借剛濟柔，不能節者亦能節，是謂安然之節。節到於安，出於自然，不由勉強，此柔而借人以節也。九五，居於險地，內有主宰，苦中能甘。能甘於險，則凡不險之處，無不能節，又可知往而有尚，順之逆之，方且節節相通，進於至中至正，神化不測之地矣。此剛而變通之節也。

The third line is neither central nor properly positioned, constantly seeking outwardly and losing its inner essence, not realizing the importance of moderation. It seeks joy but ends up in sorrow, bringing about lamentations, which are self-inflicted and cannot be blamed on others. This line corresponds to those who are weak and lack restraint. The fourth line is gentle and properly positioned, using the strength of yang to complement its own yin. Originally unable to maintain restraint, it now achieves it, which is called a peaceful form of restraint. Restraint that brings peace comes naturally without force. This line corresponds to those who are gentle and rely on others to maintain restraint. The fifth line is in a dangerous position, yet it has inner control, able to find sweetness in hardship. If one can find joy in danger, then in safe situations there will be no difficulty in maintaining restraint, and it can be determined that going forward will bring praise. Whether following the right path or the opposite, restraint becomes connected throughout, reaching a state of utmost centrality and correctness, mysterious and profound. This line corresponds to those who are strong and adaptable in maintaining restraint.

上六，在節之終，柔而不剛，是謂苦節。節至於苦，苦中無甘，節於此而不能達於彼，如忘物忘形，止念灰心，存神入定之類，雖云有節，行險僥倖，無益於性命，乃節道中之凶事。但在於節，執一而終，不為人情世事所累，又得悔亡，所謂“不踐跡，亦不入於室”者。此柔而不通之節也。六爻惟三爻不知有節，其餘三爻皆有節，或太過、或不及，是非不等。求其節之能謹於始者，其推初九，節之中正，不貞而亨者，其惟九五乎？修道者，可不先辨其節之之所以為節哉。

The sixth line at the top is at the end of the section, weak and lacking strength, which is called a harsh section. When a section becomes harsh, there is no sweetness within it, and it can hold one side but not the other. This is like forgetting objects and forms, stopping thoughts and making the mind like dead ashes, or holding onto spiritual awareness and entering a state of meditation. Although these are forms of sectioning, they are actually risky andby chance, offering no benefit to life and death, and are considered dangerous in the way of maintaining a section. However, since one is firmly committed to the section, sticking to a single path to the end, not being troubled by worldly affairs, one can eventually eliminate regret, just as the Analects say, without following the footsteps of predecessors, one cannot enter that inner chamber. This line corresponds to a weak and unchanging section. Among the six lines, only the third line does not know the concept of sectioning, while the others do have some form of sectioning, but some are excessive and some are insufficient, each with different consequences. To find someone who is careful in maintaining a section from the beginning, it would be the first line; to find someone who maintains a section in a moderate and upright way, without being stubborn and naturally prosperous, it would be the fifth line. How can those who cultivate the Way not first clarify what makes a section a section?