The Golden Elixir Diagram

悟真曰：「道自虛無生一氣，便從一氣產陰陽，陰陽再合成三體，三體重生萬物張。」

Zhang Boduan's "Wuzhen Pan" says: The great way arises from nothingness, producing a single qi. This qi then differentiates into yin and yang. When yin and yang interact, heaven, earth, and humanity are formed as the three fundamental principles. These three principles generate each other in a cycle, allowing all things to flourish.

所謂虛無一氣者，乃天地之根，陰陽之宗，萬物之祖，即金丹是也。世人不知金丹是何物事，皆於一身有形有象處猜量，或以為金石煅煉而成，或以為男女氣血而結，或以為心腎相交而凝，或以為精神相聚而有，或以為在丹田氣海，或以為在黃庭泥丸，或以為在明堂玉枕，或以為在兩腎中間，如此等類不可枚舉，皆是拋磚弄瓦，認假作真。故學道者如牛毛，成道者如麟角。殊不知金者，堅久不壞之義，丹者，圓明無虧之義。丹即本來先天真一之氣，此氣經火煅煉，歷劫不壞，故謂金丹。

The concept of "xu wu yi qi" refers to the root of heaven and earth, the origin of yin and yang, and the ancestor of all things, which is also called "jin dan." People do not know what "jin dan" really is, and they guess wildly about it in the realm of the physical body: some think it is made from the burning of metals and stones, others think it is formed from the union of male and female blood and qi, others think it is the meeting and condensation of heart fire and kidney water, and others think it is the gathering of essence and spirit. Some say it is located in the dantian and qihai, others in the huangting and niantan, others in the mingtang and yuzheng, and others in the middle between the two kidneys. Such statements are endless, all just throwing bricks and playing with tiles, mistaking the false for the true. Therefore, there are many people who study the Way, but few who truly attain it. They do not realize that "jin" refers to something firm and enduring, not subject to decay, and "dan" refers to something complete and bright, without any deficiency. The "dan" is the original, pure, and primordial qi of heaven and earth, which, after being refined through fire, endures through countless calamities without being destroyed, hence it is called "jin dan."

是丹也，至無而含至有，至虛而含至實，無形無象，先天而立其體，後天而發其用，不可以知知，不可以識識。擬之則失，證之則非，古人強圖之以○，強名之曰道，曰虛無、曰先天一氣、曰無極、曰太極。

This pill exists in the most empty yet contains the most substantial, in the most void yet contains the most real; it has no form and no image. In the Earlier Heaven it establishes its essence, and in the Later Heaven it manifests its function. It cannot be known through knowledge or perception, nor can it be distinguished by the mind; once you attempt to describe it, it becomes distorted, and once you try to point it out, it disappears. In ancient times, unable to express it otherwise, they reluctantly drew a circle 「○」 to indicate it, and gave it names such as "the Way," "voidness," "the first breath of the Earlier Heaven," "non-polarity," and "the Supreme Ultimate."

曰道者，無名之名也。曰虛無、無極者，自未生物時言之。曰太極一氣者，自方生物時言之。其實虛無一氣，無極太極，總是道之一個物事，非有二件。這個物事，即是金丹。在河圖洛書，即中五之中一點；在先天後天，即陰陽相交之中一竅，人人具足，個個圓成，處聖不增，處凡不減，只緣秉氣所拘，積習所染，順其後天之陰，迷失本宗，流蕩忘返，莫知底止矣。

Calling it "Dao" is merely giving a name to something nameless. Calling it "Xu Wu" or "Wu Ji" refers to the state before all things come into being. Calling it "Tai Ji" or "Yi Qi" refers to the state when all things are about to come into being. In reality, Xu Wu and Yi Qi, Wu Ji and Tai Ji, are all just one thing, namely "Dao," and not two separate things. This one thing is the golden elixir. In the River Chart and the Writing of the Luo, it is the single point in the central five numbers. In the Earlier Heaven and Later Heaven hexagram diagrams, it is the single opening where yin and yang intersect. Every person originally possesses it fully, each person originally completes it. It is not added to by the sages, nor is it missing from the common people. It is only because people are bound by their inherited temperament and stained by accumulated habits, following solely the later heaven's yin, losing sight of their original root, wandering outside without turning back, that they have no end to their suffering.

古來聖賢，慈悲度世，設金丹有為之道以覺人，蓋欲人人歸根復命，還其當初一個原物而已。其法有二：一有為，一無為。無為者，即河圖陰陽相合，先天圖陰陽對交，一氣渾然之理；有為者，即洛書陰陽錯綜，後天圖陰陽生克，兩儀變化之理。上智之人，行無為之道，以溫養這個○；中下之人，行有為之道，從無守有，以復還這個○。其實這個到復還來時，仍歸無為，無為到盡頭時，圓陀陀、光灼灼、淨倮倮、赤灑灑，堅固穩定，長久不壞，跳出五行，脫出陰陽，我命由我不由天矣。

Since ancient times, the sages and virtuous have compassionately saved the world by establishing the "having-action" method of the golden elixir to awaken people. Their intention is simply to lead everyone back to their original nature, returning the original object they once had. There are two methods: one is "having-action" and the other is "non-action." The "non-action" path is based on the harmony of yin and yang from the Yellow River Chart, the mutual interaction of yin and yang in the Earlier Heaven hexagram, and the principle of the unified vital force. The "having-action" path is based on the intermingling of yin and yang from the Luo Writing, the generation and overcoming of yin and yang in the Later Heaven hexagram, and the transformation of the two principles. Those with superior roots follow the non-action path, directly nurturing the essence indicated by the circle; those with medium or inferior roots follow the having-action path, starting from "nothingness" to guard "being," gradually returning the original essence. In fact, when the original essence is returned, it still returns to non-action. When non-action is practiced to its utmost, the essence becomes round, bright, pure, and bare, solid and stable, enduring and unchanging, transcending the Five Phases and going beyond the realm of yin and yang—my life is now in my own hands, not controlled by heaven.

但聖賢大道，窮理盡性至命之學，有工程，有次序，有文烹，有武煉，有急緩，有先後，有止足，毫髮之差，千里之失，欲要行得，先須知得，知得一分事，行得一分事，知得十分事，行得十分事，世間迷人在皮囊上強扭捏，自以為修持性命，非修性命，乃是傷性命也。

But the great way of the sages is the study of "exhausting principles, fulfilling nature, and reaching destiny" as explained in the "Say卦Transmission": there is work, order, gentle cooking with a low fire, fierce forging with a strong fire, the right measure of slow and quick, the proper sequence of before and after, and the limits of stopping and continuing. A difference of a hair's breadth leads to a thousand miles' error. To act properly, one must first understand properly: knowing one part allows one to do one part, knowing ten parts allows one to do ten parts. Those who are confused in the world only force and twist their physical forms, thinking they are cultivating their life and destiny, but in reality, they are harming their life and destiny.

性命且不知，妄想長生，豈不愚哉？夫命者，先天正氣。性者，先天元神，命屬陽，性屬陰，性命相合，陰陽混一，是謂金丹。金丹者，性命之別名，乃虛無中結就，非後天一身所產之物。不知性命，焉能修持性命？不識金丹，焉能凝結金丹？故窮理工夫，最為先著。果是窮透河圖洛書奧妙，先天後天機密，則宇宙在乎手，萬化生乎身，大地裡黃芽長遍，滿乾坤金花開綻，一步一趨，皆是大道，攢簇五行，和合陰陽，還我生初本來面目。

If one does not even know about life and death, yet dares to seek immortality, is this not foolish? The term 'life' refers to the righteous energy of the Earlier Heaven; the term 'nature' refers to the Origin God of the Earlier Heaven. Life belongs to yang, nature belongs to yin; when nature and life combine, yin and yang blend together, and this is called the golden elixir. The golden elixir is merely another name for life and nature, formed in emptiness, not produced by this later heaven body. How can one talk about cultivating life and nature without knowing them? How can one talk about condensing the golden elixir without recognizing it? Therefore, the first step is to thoroughly investigate the principles. If one truly explores the profound secrets of the Yellow River Chart and the Luo Writing, and the mysteries of Earlier Heaven and Later Heaven, then the universe is held in one's hands, and all transformations arise from oneself: yellow sprouts sprout everywhere on the earth, golden flowers bloom everywhere in the universe, every movement conforms to the Great Dao, the Five Phases gather and return to the center, yin and yang harmonize into one, and one regains the original nature at birth.

金丹凝結，洛書後天有為之功畢，再行溫養之功了河圖先天之道，以復其父母未生以前面目。打破虛空，至於無聲無臭，大丈夫之能市畢矣。盡性由自悟命，祖師傳不得口訣，徒自猜量耳。

Once the golden elixir is formed, the "active" practice of the Later Heaven Luo Book is completed. Then comes the practice of gentle cultivation, to conclude the Dao of the Earlier Heaven He Tu, restoring the original form before the parents gave birth. Until breaking through the void and entering the state of absolute silence and odorlessness, the great man's task is complete. As for the step of "exhausting one's nature," it depends entirely on one's own insight. As for the step of "achieving longevity," without direct transmission of the master's secret words, one can only guess blindly.

金丹有為之道，後天變易之道也。變易之道，以乾坤為體，以坎離為用，以屯蒙六十四卦為氣候，周而復始，一氣流行也。金丹之道，以乾坤為鼎爐，以坎離為藥物，以屯蒙六十四卦為火候，陰而陽，陽而陰，陰陽迭運，亦一氣流行也。

The "active" way of the golden elixir is the changing way of the Later Heaven. The way of change takes the Qian and Kun trigrams as its essence, the Kan and Li trigrams as its function, and the sixty-four hexagrams from Zun and Meng as its climatic changes, cycling continuously and flowing without interruption. The way of the golden elixir uses the Qian and Kun trigrams as the cauldron, the Kan and Li trigrams as the medicinal substances, and the sixty-four hexagrams from Zun and Meng as the timing of the fire. It moves from yin to yang, and from yang to yin, with yin and yang alternating in operation, also flowing continuously without interruption.

徐從事《參同箋註》云：「乾坤者，易之門戶，眾卦之父母。坎離，匡廓運轂正軸牝牡牡，四卦以為橐籥，復冒陰陽之道。」

Xu Congshi's "Commentary and Annotations on the Secret of the Union" says: The Qian and Kun trigrams are the gateways of the Book of Changes, serving as the parents of all other trigrams; the Kan and Li trigrams are like the outer frame and the central hub of a chariot wheel, one yin and one yang, matching each other. These four trigrams function as the leather bag and the blowing tube of a bellows, enclosing the entire principle of yin and yang within them.

又云：「月節有五六，經緯奉日使，兼併為六十，剛柔有表裡，朔旦屯值事，至暮蒙當受，晝夜合一卦，用之依次序，既未至晦爽，終則復更始，日月為期度，動靜有早晚，春夏據動體，促子到辰巳，秋冬當外用，自午訖戌亥，賞罰應春秋，昏明順寒暑，爻辭有仁義，隨時發喜怒，如是應四時，五行得其理。」此言金丹之道，不外乎變易之道。變易之道，不外乎天地、日月、陰陽造化之道。

It is also said that the monthly seasonal periods consist of five six-day cycles totaling thirty days. Both the meridians and the parallels are governed by the sun's movement, combining to form exactly sixty hexagrams. The yao (lines) of yang and yin each have their internal and external aspects. On the first day of the month, at dawn, the hexagram Zun takes charge, and by evening it is replaced by Meng. One day and one night together use one hexagram, proceeding in order. When reaching Ji Ji and Wei Ji, it is precisely at the transition between the end of the month and the beginning of the next, and the cycle then restarts. Using the movement of the sun and moon as a measure, motion and stillness each have their own times: spring and summer belong to the active side, from Zi to Chen and Si; autumn and winter belong to the passive side, from Wu to Xu and Hai. Rewards and punishments correspond to the growth in spring and the killing in autumn, while darkness and brightness follow the coming of cold and the arrival of heat. The line statements contain benevolence and righteousness, expressing joy and anger according to the time. Thus, it corresponds with the four seasons, and the five phases each find their proper order. This passage explains that the golden elixir doctrine cannot escape the principle of change, and the principle of change itself cannot escape the principles of heaven and earth, the sun and moon, and the transformations of yin and yang.

人能以剛健為鼎，柔順為爐，則乾坤鼎爐立矣。人能虛人心，靈性不昧，振道心；正氣常存，則坎離藥物得矣。鼎爐立，藥物得，法天地，效日月。當剛健而即剛健，剛健必歸於中正；當柔順而即柔順，柔順必歸於中正，仁義並行，動靜如一，日乾夕惕，其功不缺，與時偕行，隨機應變，即是乾坤坎離四卦，以為橐籥始於屯蒙，終於既未，即是賞罰應春秋，昏明順寒暑，爻辭有仁義，隨時發喜怒，一部易理，在吾方寸之中，又何患乎大道不成，性命不了耶？

If a person can use the virtue of strength and uprightness as a cauldron, and the virtue of gentleness and compliance as a furnace, then the cauldron and furnace of Qian and Kun are established. If one can empty the mind of human desires, allowing the spirit to no longer be clouded, and at the same time revitalize the Dao-heart, keeping the righteous energy present in the body, then the medicine of Kan and Li is obtained. Once the cauldron and furnace are established and the medicine is obtained, one should then follow the pattern of heaven and earth, and imitate the sun and moon: when strength and uprightness are needed, one should be strong and upright, and this strength and uprightness will inevitably return to the middle and correct; when gentleness and compliance are needed, one should be gentle and compliant, and this gentleness and compliance will also inevitably return to the middle and correct. Benevolence and righteousness proceed together without contradiction, movement and stillness remain consistent, working diligently during the day and remaining vigilant at night, never missing a day of practice. Following the timing of the occasion, and being able to respond to changes when they arise—this is using the four trigrams of Qian, Kun, Kan, and Li as a bellows. Starting from Zhun and Meng, and ending with Ji Ji and Wei Ji—this is aligning rewards and punishments with the Spring and Autumn, aligning brightness and darkness with the cold and heat of the seasons, and having the line statements contain benevolence and righteousness, expressing joy and anger according to the time. The entire meaning of the Book of Changes is contained within this inch of my mind, so what need is there to worry about not attaining the great Dao or not resolving the matters of life and death?

紫陽翁云：「先把乾坤為鼎器，次搏烏兔藥來烹，既驅二物歸黃道，爭得金丹不解生。」此詩洩盡丹法天機，而無餘蘊矣。今立鼎爐、藥物、火候全圖，以乾在上為鼎，坤在下為爐，坎離居中為藥物。四卦列之於外，以象陰陽之橐籥。其餘六十卦，屯蒙為始，既未為終，列之於內，以象朝暮之火候。

Zhang Boduan has a poem which says: first set up the trigrams Qian and Kun as the cauldron, then catch the golden crow of the sun and the jade rabbit of the moon as the two ingredients, and cook and refine them. Since these two things have already been brought together on the Yellow Path, how could the golden elixir not be produced? This poem has completely revealed the secret of the elixir-making method, leaving no room for further interpretation. Now, drawing a complete diagram of the cauldron, the ingredients, and the fire control: Qian is at the top as the cauldron, Kun is at the bottom as the furnace, Kan and Li are in the middle as the ingredients. These four trigrams are arranged around the outside, symbolizing the bellows of yin and yang. The remaining sixty trigrams start with Zhun and Meng and end with Ji Ji and Wei Ji, arranged inside the circle, symbolizing the fire control of morning and evening.

屯者，陽氣動於陰中也。蒙者，陽氣陷於陰中也。既濟者，陰陽已合也。未濟者，陰陽不交也。陽氣初動即扶陽，所以進陽火，朝之功也；陽氣有陷即養陽，所以運陰符，暮之功也。

The Zun hexagram represents the initial emergence of yang energy within yin; the Meng hexagram signifies yang energy being trapped within yin and unable to emerge; the Ji Ji hexagram indicates that yin and yang have already united; and the Wei Ji hexagram shows that yin and yang do not interact with each other. When yang energy first begins to emerge, it needs support, so one should "advance yang fire" — meaning to intentionally uplift and gradually advance yang, which is the practice in the morning. When yang energy is trapped, it needs cultivation, so one should "move yin symbol" — meaning to gather and remain still, using gentleness to protect yang, which is the practice in the evening.

既濟，陰陽已合，須當隨時而保濟，保濟者，借陰全陽也；未濟，陰陽不交，須當待時而求濟，求濟者借陽益陰也。借陽益陰，進陽火，自屯至既濟三十卦，所以致其濟也；借陰全陽，運陰符，自蒙至未濟三十卦，所以防不濟也。始於屯蒙，終於既未，其餘五十六卦，俱皆陰符陽火之事，可以類推而知。然其妙用處，總在坎離、陰陽、健順，歸於中正耳。健順中正，則始而屯蒙，終而既未，皆自然而然，豈容勉強也。

The hexagram Ji Ji signifies that yin and yang have already combined, and thus one should follow the right timing to protect this "ji" (benefit). To protect means using yin to preserve yang. The hexagram Wei Ji signifies that yin and yang have not yet combined, and thus one should wait for the right timing to seek this "ji." To seek ji means using yang to supplement yin. Using yang to supplement yin is called "advancing the yang fire," and from the hexagram屯 (Zun) to Ji Ji, there are thirty hexagrams, aiming to achieve this "ji." Using yin to preserve yang is called "moving the yin symbol," and from the hexagram Meng to Wei Ji, there are thirty hexagrams, aiming to prevent the "non-ji." Starting with Zun and Meng, and ending with Ji Ji and Wei Ji, the remaining fifty-six hexagrams discuss the matters of the yin symbol and yang fire. Following this example, it is easy to understand. However, its true use lies in bringing the trigrams Kan and Li, yin and yang, and the qualities of strength and compliance back to the center and correctness. When strength and compliance are aligned with the center and correctness, from the beginning with Zun and Meng to the end with Ji Ji and Wei Ji, everything is natural and effortless, leaving no room for any forced effort.

金丹大道，始終兩段功夫，一進陽火，一運陰符。進陽火者，陰中返陽，進其剛健之德，所以復先天也。運陰符者，陽中用陰，運其順柔之德，所以養先天也。進陽火，必進至於六陽純全、剛健之至，方是陽火之功盡；運陰符，必運至於六陰純全，柔順之至，方是陰符之功畢。

The Golden Elixir Great Way has only two stages of practice: the first is "advancing the yang fire," and the second is "cultivating the yin symbol." Advancing the yang fire means bringing yang back within the yin, increasing the quality of firmness and strength, with the purpose of restoring the Earlier Heaven; cultivating the yin symbol means using yin within the yang, transforming the quality of softness and compliance, with the purpose of nurturing the Earlier Heaven. Advancing the yang fire must be carried to the point where all six lines are pure yang, reaching the extreme of firmness and strength, only then is the stage of yang fire fully completed; cultivating the yin symbol must be carried to the point where all six lines are pure yin, reaching the extreme of softness and compliance, only then is the stage of yin symbol fully completed.

陽火陰符，功力俱到，剛柔相當，健順兼全，陽中有陰，陰中有陽，陰陽一氣，渾然天理，圓陀陀、光灼灼、淨倮倮、赤灑灑，聖胎完成，一粒黍米寶珠，懸於太極空中，寂然不動，感而遂通，感而遂通，寂然不動，常應常靜，常靜常應，本來良知良能，面目全現，所謂「一粒金丹吞入腹，始知我命不由天」也。

Both the yang fire and yin symbol energies have been fully cultivated, with the qualities of strength and softness in perfect balance, and the attributes of vigorousness and compliance both fully present. Yang contains yin, and yin contains yang, so yin and yang merge into a single force, forming a complete manifestation of the natural order. It is round, bright, pure, and unadorned, and the "sacred embryo" is thus formed. It resembles a pearl the size of a grain of millet, suspended in the void of the Taiji. It is still and unmoving yet responsive to any perception; responsive to perception yet still and unmoving. It is constantly responding to external things yet remains always quiet; remains always quiet yet is constantly able to respond. The innate knowledge and ability, the original nature, are fully revealed. This is what the alchemical texts refer to as "swallowing a single golden pill, and then realizing that one's destiny is not determined by heaven."

再加上向上工夫，煉神還虛，打破虛空，脫出真身，永久不壞，所謂「聖而不可知之之謂神」，進於形神俱妙，與道合真之境矣。

On top of this, there is a higher level of practice: refining the spirit back to nothingness, breaking through the void, escaping the true body, and achieving permanent incorruptibility. The passage in Mencius, "Jin Xin Xia" which says "the divine is what is beyond knowledge," refers precisely to this stage; from here, both form and spirit reach a subtle and profound state, merging with the great Dao in truth.

今立六陽六陰，陽火陰符全圖，以復臨、泰、大壯、夬、乾、姤、遯、否、觀、剝、坤十二卦。列之於外，其餘五十二卦，列之於內。雖是六十四卦，總是十二卦統之。復之一陽進，而凡一陽之卦，皆在其中。臨之二陽進，而凡二陽之卦，皆在其中，至於三陽、四陽、五陽，俱皆如此。運陰亦然，左陽卦者，先進陽火以復先天也。右陰卦者，後運陰符以養先天也。

Now drawing this complete diagram of six yang and six yin, with the full diagram of yang fire and yin symbol, the twelve message hexagrams of 《复》, 《临》, 《泰》, 《大壮》, 《夬》, 《乾》, 《姤》, 《遯》, 《否》, 《观》, 《剥》, and 《坤》 are arranged on the outer circle, while the remaining fifty-two hexagrams are arranged on the inner circle. Although it is said to be the sixty-four hexagrams, in reality, all of them are governed by these twelve hexagrams: 《复》 represents one yang coming forward, and all hexagrams with one yang are included within it; 《临》 represents two yangs coming forward, and all hexagrams with two yangs are included within it; similarly, three yangs, four yangs, and five yangs are also classified in this way. The side of yin follows the same pattern. The yang hexagrams on the left side first "advance yang fire" to restore the Earlier Heaven; the yin hexagrams on the right side later "move yin symbol" to nurture the Earlier Heaven.

先復後養，先天凝結，性命堅固，金丹有為無為之事了了。此圖與前圖相為表裡，前圖是火候之功力，此圖是火候之次序，用功力而依次序，依次序而用功力，步步腳踏實地行去，自有進益，庶不至毫髮之差，千里之失也。

First comes cultivation, then comes nurturing. The primordial qi of the Earlier Heaven solidifies into form, and both nature and life become stable. Thus, the two matters of "having effort" and "without effort" in the golden elixir are both completed. This diagram and the previous one complement each other: the former discusses the skill of fire timing, while the latter discusses the order of fire timing. When practicing skill, one must follow the order; when following the order, one must truly exert effort, proceeding step by step with solid practice. Naturally, one will make steady progress day by day, avoiding even the slightest error that could lead to a great mistake.

素樸散人悟元子劉一明述注，門人沖和張陽全校閱，後學黃燮榳重刊。

This volume was written and annotated by Liu Yiming, who styled himself as Su Pu San Ren and Wu Yuan Zi. It was proofread by his disciple Chong He Dao Ren Zhang Yang Quan, and later reprinted by Huang Xie Ting.

乾：元、亨、利、貞。初九，潛龍勿用。九二，見龍在田，利見大人。九三，君子終日乾乾，夕惕若，厲無咎。九四，或躍在淵，無咎。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

The Hexagram Qian Statement: Primordial, prosperous, beneficial, and constant. The First Line: A dragon hidden away, not yet to be displayed. The Second Line: The dragon has appeared in the fields, suitable to meet a superior and virtuous person. The Third Line: The gentleman works diligently all day, remains vigilant even at night, though there may be danger, there will be no mistake. The Fourth Line: Either rising up or retreating to the deep, there will be no mistake. The Fifth Line: The dragon flies in the sky, suitable to meet a superior and virtuous person. The Top Line: The dragon rises too high, inevitably leading to regret. Use of all Nines: Seeing a group of dragons who do not take the position of leader, it is auspicious.

乾者，健也。剛強不屈之義。卦體六爻皆奇，純陽之象，故謂乾。此進陽火之卦，造命之學，所以行健而用剛道也。健莫健於天，天之為道，一氣流行，循環無端，經久不已，無物不復，無物能傷，健之至矣。

"Qian" means "Jian," which signifies strength and unyielding resilience. This hexagram consists of six yang lines, representing a pure yang image, hence its name Qian. It discusses the hexagram of "Yang Fire," belonging to the study of "creating destiny" — the practice of reclaiming one's life sovereignty within the Later Heaven. Therefore, one should cultivate the virtue of strength and employ the way of firmness. There is nothing in the world more vigorous and resilient than heaven: the path of heaven is continuous, flowing without interruption, cycling endlessly without beginning or end, enduring over time without ceasing. Nothing is left untouched by its circulation, and nothing can harm it — it is vigorous to the extreme.

故當春而生物者，健之元也。元者，初也。陽氣之初生，而萬物俱皆萌甲，元何其健乎？夏而長物者，健之亨也。亨者，通也，陽氣之通暢。陽氣通暢，而萬物俱皆發旺，亨何其健乎？秋而成物者，健之利也。利者，宜也，陽氣之便宜。陽氣便宜，而萬物俱皆成實，利何其健乎？冬而藏物者，健之貞也。貞者，靜也，陽氣之寧靜。陽氣寧靜，而萬物俱皆歸根，貞何其健乎？

Therefore, in spring, all things sprout and grow, which is the vigorous "Yuan." Yuan means the beginning: when the yang energy first arises, all things rise together to break through the soil and sprout, how vigorous is this Yuan! In summer, all things flourish, which is the vigorous "Heng." Heng means smooth and unimpeded: when the yang energy becomes smooth and unimpeded, all things grow vigorously and thrive, how vigorous is this Heng! In autumn, all things mature and bear fruit, which is the vigorous "Li." Li means appropriate: when the yang energy is just right, all things mature together to bear fruit, how vigorous is this Li! In winter, all things are gathered and stored, which is the vigorous "Zhen." Zhen means stillness: when the yang energy is calm and still, all things return to their roots, how vigorous is this Zhen!

元、亨、利、貞，四時迭運，總是一健行之，一為體而四為用。體以施用，用以全體，體用如一，故天道健行而不息也。惟人也，資天之氣而始形，即具此天之健德，即有此元亨利貞之健用。人之健德，即本來之良知、先天之正氣，名曰真陽，又曰真一之精，又曰真一之氣；儒曰精一；道曰抱一；釋曰歸一。無非教人修此一點剛健正氣耳。

The principles of Yuan, Heng, Li, and Zhen rotate with the four seasons, ultimately representing the concept of "Jian" (strength) in action. One is the essence, four are the applications. The essence is manifested as application, and the application returns to protect the essence. The essence and application merge into a single whole, so the heavenly way is characterized by strength and never ceases. However, humans, by receiving the heavenly qi, take form and thus possess the heavenly virtue of strength, which includes the four functions of Yuan, Heng, Li, and Zhen. Human strength is the inherent knowledge of goodness and the original righteous qi. Daoist alchemists call it "Zhenyang" (true yang), "Zhenyi zhi jing" (true one essence), or "Zhenyi zhi qi" (true one qi). Confucianism speaks of "Wei jing wei yi" (only refinement and unity), Daoism speaks of "Bao yi" (embrace unity), and Buddhism speaks of "Gui yi" (return to unity)—all are simply teaching people to cultivate this righteous strength of the heavenly way.

是氣也，本於先天，藏於後天，處聖不增，處凡不減，有生之初，不垢亦不淨，不生亦不滅，不色亦不空，寂然不動，感而遂通，處於萬物之中，不為萬物所屈，本自元，本自亨，本自利，本自貞，皆在無心中運用，不待勉強，出於自然，不健而健，健而不健，健之無形跡可窺，所謂天人者是也。

This energy originates from the Earlier Heaven, resides in the Later Heaven; it does not add an extra fraction in the sage, nor does it diminish in the ordinary person. At the moment of birth, it is neither defiled nor pure, neither born nor destroyed, neither belonging to form nor to emptiness; it is still and unmoving, yet responds instantly when touched. It exists among all things without being overwhelmed by them. It is originally smooth, originally beneficial, originally advantageous, originally upright, operating naturally without effort, purely by nature: it seems not vigorous yet is extremely vigorous, though extremely vigorous it does not appear to be vigorous. This inherent strength has no form to be perceived—this is called the "Heavenly Person."

一交後天，氣質發而外物誘，性相近而習相遠，棄真認假，良知有昧，於是元者不元，亨者不亨，利者不利，貞者不貞，健之德已虧，健之用已非，神昏氣濁，性亂命搖，身雖動而陽氣消，不死豈能之乎？

Once the Later Heaven is entered, the nature received is manifested, and external things come to entice, leading to the differentiation described by Confucius as "nature is similar, but habits make them differ." People abandon the true and take the false, causing the original knowledge to be covered by confusion. From then on, what should be original is not original, what should be prosperous is not prosperous, what should be beneficial is not beneficial, and what should be sincere is not sincere. The virtue of strength is lost, and the function of strength is corrupted. The spirit becomes dim, the breath becomes turbid, the nature becomes disordered, and the root of life is shaken. Although the body is still active, the yang energy is gradually worn away. How can one avoid death in such a condition?

故聖人有造命之學，於後天中返先天，能以修持本來乾健之德，永久不壞耳。修持之道，仍不外此元、亨、利、貞之用。人能看破一切，猛醒回頭，志於性命，恍惚杳冥之中，便有一點生機潛發，此健之元也。人能一心修養，真履實踐，經久不殆，行以達其所欲，即健之亨也。人能振發精神，勇力前進，剛氣凝聚，諸緣不礙，生死如一，即健之利也。人能格物致知，辨別是非耶正，止於其所而不遷，即健之貞也。

Therefore, the sages have another discipline called "creating destiny," which enables one to return to the Earlier Heaven within the Later Heaven, restoring the original virtue of Heaven, making it permanent and unchanging. The path of cultivation still cannot escape the four functions of Yuan, Heng, Li, and Zhen. If a person can see through all worldly things, suddenly awaken and turn back, establishing his mind and will upon life and death, then in the state of being vague and dim, a subtle vitality will quietly arise — this is the vigorous "Yuan." If a person can concentrate his mind on cultivation, sincerely carry it out, and persevere without ceasing, proceeding step by step until he achieves his goal — this is the vigorous "Heng." If a person can rally his spirit, strive forward with courage, and gather his strength into a solid mass, so that all external conditions cannot hinder him, viewing life and death as one matter — this is the vigorous "Li." If a person can investigate things, increase true knowledge, distinguish right from wrong, good from evil, and remain firmly in the proper position without moving — this is the vigorous "Zhen."

元以生其健，亨以通其健，利以成其健，貞以固其健。元、亨、利、貞一氣運用，由勉強而歸自然，渾然天理，仍是良知本來面目，可以與天同功用，與天同長久矣。但是道也，有藥物，有火候，有功力，有急緩，有止足。修之合法，養之隨時，方能進於佳境。倘差之毫髮，失之千里。元亨利貞，四者缺一，則健德不成，命非我有。此進陽之火候，不可不知也。

"Yuan" is used to generate this strength and vigor, "Heng" to make this strength and vigor flow smoothly, "Li" to accomplish this strength and vigor, and "Zhen" to maintain this strength and vigor. The four elements of Yuan, Heng, Li, and Zhen combine into one unified force, starting from a forced effort and gradually becoming natural, forming a single, pure heavenly principle, which is the original nature of the mind. In this way, one can align with the workings of heaven and share in its enduring nature. However, on this path, there are herbs, fire timing, effort, and the proper balance between urgency and caution, as well as the limits of when to pause and when to stop. Only by practicing correctly and nurturing at the right time can one gradually reach a good state. If even a slight deviation occurs, it would lead to a great distance from the goal. If any one of the four—Yuan, Heng, Li, or Zhen—is missing, the virtue of strength and vigor cannot be attained, and one's life and destiny would not belong to oneself. This is the timing for "Jin Yang Huo" (advancing the yang fire), which must not be unknown.

初九，在健之初，健德方振，如潛藏之龍，正當培養正氣之時，未可自恃其健，故曰「勿用」。九二，健而得中，不偏不倚，剛柔相當，如見龍在田，生氣常存，天良不昧，聖胎有象。所謂大人者，不失其赤子之心者也，故曰「利見」。

"The initial line 'Nine at the Beginning' is at the beginning of the strong and vigorous force. The virtue of strength is just beginning to arise, like a dragon still hidden, which is a time for cultivating righteousness and not yet ready for reckless action. Therefore, the line statement says 'do not use'—this stage is about building a foundation and accumulating energy without releasing it. 'Nine in the Second' is strong and vigorous yet positioned in the center of the lower trigram, balanced and neither leaning towards strength nor weakness. It is like a dragon appearing in the fields: vitality is constantly present, innate knowledge is no longer obscured, and the 'sacred embryo' has begun to take form. The 'great person' mentioned in the line statement refers to the one described in 'Mencius: Part Below of Li Lou' as 'one who does not lose the innocence of a newborn child.' Therefore, it says 'favorable to see'—this stage is about the establishment of harmony and the natural emergence of innate knowledge."

九三，浩氣充塞，剛而得正，日則勉於行，夕則察其過，日乾夕惕，健行不息，雖有危厲，故能無咎。九四，健德已成，聖胎完全，待時脫化，如龍或躍而起，或在於淵，審查氣候，防危慮險，故可無咎。

The "Nine in the Third" line represents a state where righteous energy fills the chest, strong and properly positioned. During the day, one exerts oneself diligently, and at night, one examines one's faults. Day and night, one remains diligent and cautious, maintaining a vigorous and unceasing effort. Even in dangerous circumstances, there will be no mistake—this stage of practice involves constant vigilance day and night, with the fire never allowed to cease. The "Nine in the Fourth" line signifies that the virtue of strength has been cultivated, and the "divine embryo" is fully formed, awaiting the right moment for transformation. Like a dragon that sometimes rises and sometimes retreats to the deep, one must carefully observe the timing and the signs, being cautious of dangers, thus avoiding mistakes—this stage of practice involves the elixir already formed but not yet transformed, with advancement or retreat depending entirely on the right time.

九五，剛健中正，陰陽混化，身外有身，形神俱妙，與道合真，不但成己，而且成物，如飛龍在天，隱顯不測，隨時濟物。所謂大人者，正己而正物者也。放曰「利見」。上九，進健太過，獨剛不柔，知進而不知退，如亢旱之龍，龍至於亢，不能生物。健至太過，必敗其事。陽極必陰，天寶得而復失，理有可決，故曰「有悔」。

The 'Nine in the Fifth' line is both strong and upright, with yin and yang blending into one. Beyond the physical body there exists a spiritual body; both form and spirit reach a subtle and profound state, merging with the great Dao and becoming true. Not only does it achieve self-realization, but it can also achieve the realization of all things, like a dragon flying in the sky, appearing or disappearing, unpredictable, helping others wherever and whenever needed. The 'Great Person' mentioned in the line statement refers to what the 'Mencius' describes as 'correcting oneself so that things are also corrected.' Therefore, it says 'beneficial to see'—this step represents the completion of the elixir and the transformation from self-cultivation to helping others. The 'Nine at the Top' line, however, advances yang to an excessive degree, being overly strong and unwilling to be gentle, knowing only progress and not retreat. It is like a dragon suffering from extreme drought; when a dragon reaches the state of excess, it can no longer nurture all things. Excessive strength will surely lead to failure. When yang reaches its peak, it must turn to yin. The difficult-to-obtain heavenly treasure is once again lost, and this is a certain truth, so it says 'there is regret'—this step serves as a warning against overstepping the proper timing and failing to achieve success.

大抵行健用剛之道，貴乎隨時，隨時之健，能剛能柔，元、亨、利、貞，無往而不可健，無往而有傷健矣。聖人恐人不知用健之道，大書特書曰：「用九，見群龍無首，吉。」此言太煞分明。九為河圖一三五，陽生之數。用九者，即用健也。龍之為靈昭昭也，變化不測，能上能下，能大能小，能隱能顯，迎之不見其首，隨之不見其後。

In general, when following a path of strength and firmness, the most important thing is to adapt to the timing. To be strong in accordance with the time allows one to be strong when appropriate and flexible when necessary. The principles of origin, prosperity, benefit, and righteousness can all be applied with strength, and at every step, strength is not harmed. The sage feared people would not understand the proper measure of using strength, so he deliberately wrote a sentence with great emphasis: "When using the number nine, seeing a group of dragons without a leader, it is auspicious." This statement is clear beyond doubt. The number "nine" is formed by adding one, three, and five from the Yellow River Chart, representing the number of yang energy generation. So, "using nine" means using strength. Dragons are extraordinary creatures, clearly distinct and unpredictable: they can ascend or descend, be large or small, hidden or visible. When facing them, you cannot see their head; when following them, you cannot see their tail.

修健之道，如御龍也。用健而能隨時，如群龍之變化也。當潛而潛，當見而見，當乾而乾，當躍而躍，當飛而飛，健而不至過，高而不至亢，緩急止足，各隨其時，此無首之健，用之而未有不取吉者。

Cultivating the path of firm and vigorous virtue is like riding a dragon. With firmness that can adapt to changing circumstances, it is like a group of dragons displaying countless transformations: when to hide, they hide; when to appear, they appear; when to be diligent and earnest, they are diligent and earnest; when to leap, they leap; when to soar high, they soar high. This is firm and vigorous without excess, rising high without reaching an extreme. Whether slow or quick, when to stop and when to rest, all depend on the appropriate timing. This is the "without a head" firmness, not fixing any particular posture as the primary one, so that it never fails to bring good fortune.

但無首變化之道，須要真知灼見，若不見而猜想做作，雖天寶在望，未許我得。用之必先見之，見而後用，則有用，用中無用，無功，功裡施功，有無不立，順逆不拘，大地裡黃芽長遍，滿世界金花開綻，信步走去，頭頭是道，取之左右逢其原，用九而不為九所用，方且進於剛健中正純粹之精，我命由我不由天，與天為徒矣。

This principle of "no beginning" change cannot be understood without true knowledge and insight. If one does not see clearly and only guesses, then even though the heavenly treasure is right before one's eyes, it may not come to one's hands. To use it, one must first see it clearly; only after seeing it clearly can one truly use it. In using it, one does not focus on the act of using; it seems as if there is no effort, yet effort is added upon effort. Neither "having" nor "not having" is fixed; neither following the natural course nor opposing it is held fast. At that time, yellow sprouts will sprout everywhere on the earth, golden flowers will bloom all over the world, and one can walk freely, with everything being the way. Just as the saying in the "Liyu" chapter of the "Mengzi" says, "Taking it from left and right, meeting its source." This is using the "nine" without being used by the "nine," thus advancing toward the qualities of strength, correctness, and purity. My life is now in my own hands, not controlled by heaven, and I can walk alongside heaven.

坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋。安貞吉。初六，履霜，堅冰至。六二，直方大，不習無不利。六三，含章可貞，或從王事，無成有終。六四，括囊，無咎無譽。六五，黃裳元吉。上六，龍戰于野，其血玄黃。用六，利永貞。

The Hexagram Kūn Statement: Primordial, prosperous; it is appropriate to hold firm to uprightness, like a mare. A gentleman who goes forth first loses his way, but later finds his master. Going to the Southwest brings friends, but going to the Northeast leads to losing friends. To abide by the right path is auspicious. The First Line: Stepping on frost indicates that hard ice is about to come. The Second Line: Upright, square, and great, without needing to be artificial, there is no disadvantage. The Third Line: Concealing inner virtue while holding firm to uprightness, if assisting the sovereign's cause, not taking credit for oneself, yet achieving a good ending. The Fourth Line: Like tying up a bag, one remains restrained, neither making mistakes nor receiving praise. The Fifth Line: Like wearing a yellow lower garment, great auspiciousness. The Sixth Line: A dragon fights in the outskirts, its blood black and yellow. All Sixes: It is appropriate to hold firm to uprightness permanently.

坤者，順也。柔順卑下之義，卦體六爻皆偶，純陰之象，故謂坤。此運陰符之卦，修性之學，所以行順而用柔道也。順莫順乎地，地本至陰，無陽不能生成萬物。其所以生成萬物者，順乎天之陽氣，進退而生成之，是地本不元亨，而元亨之利，在於能貞耳。地之順天不可見，觀於牝馬之順，而地之順可知矣。

"Kun" means "to be yielding," representing the quality of being gentle and humble. This hexagram consists of six yao all of the yin type, symbolizing pure yin, hence it is called Kun. It is the hexagram that discusses "the movement of the yin symbol," belonging to the study of cultivating one's nature. Therefore, one should practice the virtue of yielding and employ the way of gentleness. There is nothing in the world more yielding than the earth. The earth, being the ultimate yin, cannot nurture all things without the yang. It is precisely because it follows the yang energy of heaven, adapting to the advance and retreat of yang that it can nurture all things. Thus, the earth itself does not inherently possess the qualities of originality and prosperity; its originality and prosperity come from its ability to "uphold" — to hold fast and bear up. The earth's yielding nature is not visible, but one can infer it by observing a mother horse yielding to the male horse. Therefore, the yielding nature of the earth can be understood.

牝者，陰柔之總名。凡物之陰者，皆屬北。馬為健行之物，牝馬順牝（疑為牡）馬而行，則牝馬所到之處，即是牝（疑為牡）馬能到之處，雖柔亦剛，地順之利貞，亦如牝馬之利貞耳。

"Pen" is the general term for all things that are yin and soft. Anything that is yin belongs to this category. A horse is an animal good at traveling, and the female horse follows the male horse. (The original text uses the character "pen" here, but the editor notes that according to the meaning, it should be "mu.") Therefore, the places the female horse can reach are also the places the male horse can reach—although it is soft, it also possesses the ability of strength. The earth's "shun" (submission) is beneficial and has constancy, just like the benefit and constancy of the female horse.

人受地之陰氣以成形，即具此柔順之德。柔順之德，即人生之初，秉彝之良能，此能交於後天，為氣質所拘，積習所染。順非所順，順其所欲，良能變為假能矣。聖人教人行順道者，由假順而變為真順，還其當日不識不知，順帝之則之本面耳。故曰「君子有攸往，先迷後得主。」

Human beings take in the yin energy from the earth and thus take form, so they are naturally endowed with the virtue of flexibility and compliance. This virtue of flexibility and compliance refers to the innate ability humans possess at birth. Once this innate ability enters the Later Heaven, it is constrained by the temperament it inherits and tainted by accumulated habits over time. As a result, the direction of compliance becomes wrong—following one's private desires exclusively, turning the innate ability into a false one. The sages teach people to follow the right path, aiming to transform this false compliance back into true compliance, restoring them to their original state of "not knowing or understanding, yet following the Mandate of Heaven." Therefore, the Hexagram Statement says: "The gentleman who goes forth, first is confused, then finds the master."

夫剛為柔之主，剛能統柔，柔不能統剛，亦只順承其剛而已。以柔順剛，不但無能者順有能，凡返邪歸正，改惡遷善，存誠去妄，以人心順道心之事，皆係以柔順剛之義。先迷者，人心用事，道心埋藏，順其人慾，以假傷真，由迷而失主也。後得主者，道心用事，人心安靜，順其天理，以真滅假，得主而不迷也。

Hardness is the master of softness: hardness can lead and control softness, but softness cannot lead or control hardness; it can only follow and accept hardness. Using softness to subdue hardness does not merely refer to the weak obeying the strong; any situation where one abandons evil and returns to goodness, changes wickedness into virtue, cultivates sincerity and eliminates false thoughts, or allows the human heart to obey the heavenly heart, falls under the principle of using softness to subdue hardness.the so-called "first being misled" refers to the human heart being dominant and the heavenly heart being suppressed, following one's private desires without restraint, using falsehood to harm truth, thus losing the master.所谓 "later regaining the master" refers to the heavenly heart being dominant and the human heart being subdued, following heavenly principles without deviation, using truth to eliminate falsehood, thus regaining the master and no longer being lost.

人能由迷生悟，以陰順陽，借人心復道心，以道心制人心。先失主而後得主，雖愚必明，雖柔必強，何病於柔乎？順之道，莫大於地。順之象，莫著於月。月本純陰無陽，與日會於虛危之處，行至西南坤位，初三吐蛾眉之光，魄中生魂，是謂得朋。至於十五，光輝盈輪。十六日景自此漸錯，月光至此漸退；魂中生魄，行至東北艮地，二十八餘光於此全消，所謂喪朋。

If a person can rise from confusion to enlightenment, using the yin to follow the yang, and use the human heart to recover the way-heart, then use the way-heart to control the human heart, this is like first losing the master and then regaining him. The Zhongyong says, "Even the foolish will become wise, and even the soft will become strong." In this case, what is there to fear about softness? When it comes to the principle of following, nothing is greater than the earth; when it comes to the manifestation of following, nothing is clearer than the moon. The moon is originally a body of pure yin with no yang. It first meets the sun at the constellations of Hu and Wei, and when it reaches the southwest position of Kun, on the third day it begins to emit a crescent-like light, which is like the soul arising from the魄. This is called "gaining a companion." By the fifteenth day, the light is full; after the sixteenth day, the sun's shadow gradually shifts, and the moonlight begins to diminish day by day — the soul gives rise to the魄. When it reaches the northeast position of Gen, on the twenty-eighth day, the remaining light is completely gone. This is called "losing a companion."

西南月光方生，陰順其陽之進也。東北月光全消，陰順其陽之退也。陽進則月明，陽退則月昏。月之昏明，亦順其日之進退耳。修道君子，用順而行柔道，能如月之順日，則知得知喪，進之退之，無有不利者也。利者何利？利其順之得正，尤利其安居於正。方是全始全終之吉道。

The moonlight in the southwest is just beginning to appear, indicating that yin follows the advance of yang; in the northeast, the moonlight has completely faded, indicating that yin follows the retreat of yang. When yang advances, the moon shines brightly; when yang retreats, the moon becomes dim. The brightness and dimness of the moon are merely following the advance and retreat of the sun. The gentleman who cultivates the Way follows the principle of 'following' and practices the gentle path. If he can follow the moon's obedience to the sun, he will understand when to gain and when to lose, advancing when appropriate and retreating when appropriate, without any disadvantage. So what is 'beneficial'? The benefit lies in following in the correct way, especially in being able to steadily maintain this correctness. This is the auspicious path that has a beginning and an end.

曰安貞者，安正也。以正而安，止於其所，不順而必期其順，不正而必至於正。煉己持心，拔去一切輪迴種子，不使有一點滓質留於方寸之中。虛極靜篤，人心不起，道心即生，貞下起元，柔即是剛，順即能健，元而未有不亨，亨而未有不利，利而未有不吉者。安貞之順，豈小焉哉！

the so-called "an zhen," means to be secure in the right path: by adhering to correctness one attains security, remaining in the proper place one should be. What is originally not smooth is certainly sought to be made smooth; what is originally not correct is certainly made correct. Thus one must "lian ji chi xin" — to refine oneself and hold fast to one's mind, uprooting all seeds that lead to cycles of rebirth at their roots, ensuring not even a trace of impurity remains in one's innermost being. When emptiness reaches its extreme and stillness is profound, the human mind no longer arises, and the way-heart naturally emerges. At the end of "zhen" comes "yuan": softness becomes strength, ease leads to vitality. Once "yuan" is attained, there is no failure; once "heng" is achieved, there is no adversity; once "li" is realized, there is no misfortune. The harmony of "an zhen" carries a meaning far beyond triviality.

初六，在順之初，繫可真可假之際，稍有不正，客氣潛入，必至一陰生而群陰畢集，即有履霜堅冰至之象，故順之須謹於始也。六二，柔順中正，中則其心直而能謹慎。正則其行方而有裁制，內直外方，循規蹈矩，自能大其德業，故不習無不利也。

"The 'Six at the Beginning' line is at the beginning of a flexible and yielding position, at a critical point where things can be either genuine or false. A slight deviation from correctness allows external 'courteous' influences to quietly enter, leading to the emergence of one yin and then many yins gathering together, resulting in the image of 'treading on frost and encountering ice.' Therefore, following the right path is most important at the beginning, and the key is to be cautious at the start. This step focuses on preventing small issues from developing into bigger ones. The 'Six in the Second' line is both flexible and yielding, and it is upright. By being upright, the heart is upright and cautious; by being correct, actions are proper and have discernment and restraint. Inside it is upright, outside it is proper, and every movement conforms to propriety, naturally enabling great virtue. Therefore, it is said that one does not need to be刻意造作 and can achieve success in all things. This step focuses on being upright within and proper without, flexible yet upright and correct."

六三，性柔志剛，含藏章美，順守其正，不以外假而傷內真。即有事而不得不外順者，其必或從王事，欲順於人，不失於己，故無成而能有終也。六四，以柔居柔，內念不出，外念不入，順時順命，不致禍而不求福，如括結囊口，內外一空，故無咎而亦無譽也。

The sixth trigram in the third position has a gentle nature but a strong will. It conceals its inner virtue and remains steadfast on the right path, not letting external illusions affect its true essence. Even when forced to conform externally, it is merely 'following the king's affairs'—taking on a task without overstepping. It accommodates others without losing itself, thus achieving a favorable outcome without claiming success. This step involves concealment and restraint, maintaining authenticity amidst worldly matters. The sixth trigram in the fourth position, being a yao of yin in a yin position, keeps its inner thoughts contained and external influences out. It follows the timing and destiny without seeking misfortune or blessing. It is like sealing the mouth of a bag, leaving both inside and outside empty. Thus, it avoids mistakes and does not seek praise. This step involves the elimination of both internal and external influences, focusing solely on preservation.

六五，柔順虛中，德足服人，不言而信，不教而化，如黃裳著體，喑然日章，美德在內，自著於外，故為順道之元吉也。上六，自尊自大，以柔為剛，不能順人，欲人順己，如龍戰于野，乖和失中，陰差陽錯，未得於人，早傷其已，故其血玄黃也。

The 'Six in the Fifth' line is gentle and compliant, with a middle that is empty and capable of containing, and its virtue is sufficient to gain the trust of people. It does not need to speak and people will believe, it does not need to teach and people will be moved. It is like wearing a yellow lower garment, which is exactly what the 'Doctrine of the Mean' refers to as 'silent yet gradually bright'—not showing off but shining more and more. Virtue is hidden inside and naturally manifests outside, so this is a great fortune of following the right path. This stage of practice is cultivating virtue in emptiness, influencing others without words. The 'Six at the Top' line is self-important, pretending softness as strength, refusing to comply with others, and instead demanding others to comply with itself. It is like 'a dragon fighting in the fields': violating harmony, losing the middle way, yin and yang being misplaced. It has not yet gained any advantage from others, but has already harmed itself. The blood it flows out is dark and yellow. This stage is being soft yet forcing strength, resulting in damage to both yin and yang, a sign of defeat.

觀於六爻之順，是非不等，邪正各別，求其順之而得利於己者，其惟六二；順之而能感化人者，其惟六五乎。噫！順道豈易能哉？毫髮之差，千里之失，不謹於始，必敗於終。聖人大書特書曰：「用六，利永貞。」為後人開一大道，使行順道者永於貞，方能順之得真，方能順之得利。

Looking at the concept of "following the right path" discussed in the six lines of divination, there are different kinds of following and distinctions between right and wrong: to find a path that benefits oneself, only the second line "Six in the Second" is suitable; to find a path that can influence others, only the fifth line "Six in the Fifth" is appropriate. Alas! How difficult it is to follow the right path! A slight deviation leads to a great mistake; if one is not cautious at the beginning, failure is inevitable at the end. Therefore, the sage solemnly wrote: "All Sixes, advantageous to maintain firmness." This is a path opened for future generations. Those who wish to follow the right path must adhere firmly to the character "Zhen" (constancy and sincerity), only then can they truly follow the right path and gain real benefit.

夫用六之道，用順道也。六為河圖二四陰生之數，陰主順用。六者用順也，用順所以以虛求實，以無求有耳。古今學人，自恃聰明，依一己之見，妄猜私議，不肯低心下氣，求人請益，以故皓首窮年，一無所得；或亦有尋師訪友，不能辨別邪正，入於旁門曲徑，至死不悟者；或有能辨別其邪正，究明性命之理，遵道而行，又半途而廢，不永於貞者。凡此皆非用六之道，俱不能成道。

The way of "All Sixes" is the way of following in harmony. The number "six" is formed by adding two and four in the Yellow River Chart, representing the yin number that gives rise to softness and compliance. Therefore, using six means using harmony. To use harmony is to seek the real through the empty, and to seek the existent through the non-existent. Throughout history, those who have pursued the Dao: some rely on their own cleverness, making wild guesses and private comments without humbly seeking advice from others, thus aging in vain and achieving nothing; others seek teachers and friends, yet cannot distinguish between right and wrong, getting lost in wrong paths and never realizing until death; still others can discern right from wrong and have understood the principles of life and death, yet they abandon the Dao halfway and fail to maintain steadfastness in "Zhen." These are not the way of "All Sixes," so they cannot attain the Dao.

若欲成道，須要知順，又須要順其正，更需要永順其正。能永順其正，柔中即有剛，不隱不瞞，至死不變，脫去後天氣質之性，露出先天不識不知、順帝之則之本面，性了而命亦可了，一永貞而柔順之道至矣，盡矣。

If one wishes to attain the Way, one must first understand what it means to be顺应 (to follow in harmony). One must follow in the correct way, and even more importantly, remain forever in this correct way. When one remains forever in this correct way, softness naturally contains firmness: being open and honest, not concealing or hiding, remaining steadfast until death, shedding the habits brought by later heaven's nature, and revealing the original nature of "not knowing and not knowing, following the Mandate of Heaven." When the nature is resolved, the destiny is also resolved. A single "永贞" (eternal sincerity) represents the ultimate realization of the way of softness and harmony, reaching the end of the explanation.