Upper Kan, Lower Zhen (the third hexagram, Zhun)

屯：元亨，利貞。勿用有攸往，利建侯。初九，磐桓，利居貞，利建侯。六二，屯如邅如，乘馬班如。匪寇，婚媾，女子貞不字，十年乃字。六三，即鹿無虞，惟入于林中；君子幾，不如舍。往吝。六四，乘馬班如。求婚媾，往吉，無不利。九五，屯其膏。小，貞吉；大，貞凶。上六，乘馬班如，泣血漣如。

The Hexagram Statement of Zhun: Primordial, prosperous, beneficial, and proper; it is not suitable to go forward, but suitable to enfeoff vassals. The Second Line: Wandering without progress, suitable to remain in peace and uphold correctness, suitable to enfeoff vassals. The Third Line: Pursuing a deer without a herdsman to guide, only to rush into the forest; the gentleman perceives the signs, better to abandon it, for proceeding with determination will bring hardship. The Fourth Line: Riding a horse yet hesitating, going to propose marriage is auspicious, no misfortune. The Fifth Line: Moisture gathers within but does not flow out. Upholding correctness in small matters is auspicious, but upholding correctness in great matters brings misfortune. The Top Line: Riding a horse yet hesitating, crying until tears are exhausted and blood flows.

屯者，前進有難之義，卦德上坎陷、下震動，動於險中，險中之動，不易出險，故謂屯。此進陽下手之卦，承上乾卦而來，乾為健德。進陽者即進其健，因其不健而進於健耳。健德為先天真陽本來正氣。這個氣交於後天，隱而不現，雖然不現，未嘗全泯，間有發現之時，特人為世事所迷，妄念所蔽，當面錯過，不宜認真耳。

"Zun" means encountering difficulties while moving forward. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Zhen, representing movement. It signifies movement amidst danger; moving in a dangerous situation makes it difficult to escape, hence the name Zun. It is the first hexagram that begins with "advancing yang," following the hexagram Qian above: Qian discusses the virtue of strength, and advancing yang means increasing this quality of strength—since originally there was no strength, one must gradually progress toward it. The virtue of strength is the original true yang of the Earlier Heaven, the inherent righteous energy of human beings. This energy, when entering the Later Heaven, becomes hidden and no longer apparent; although it is not apparent, it has not entirely disappeared. It often shows itself occasionally, but people are often distracted by worldly affairs and obscured by false thoughts, thus missing it when it appears and failing to take it seriously.

當其發現之時，即吾身中活子時也。這個時，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，乃陰陽之門，生死之戶，性命之源，健順之根，造命之鼎，偃月之爐。先天真陽元氣在此，知之者，勤而修之，於後天中返先天，自微而著，由一陽而漸生漸長，必至六陽純全，是屯中又有元亨之道也。

At the very moment it emerges, it is the "living Zi Hour" within my body — not bound by time or the passing of hours, but the instant when true yang spontaneously arises. At this moment, it aligns with the virtue of heaven and earth, the brightness of sun and moon, the order of the four seasons, and the fortune and misfortune of spirits and gods. It is the gate through which yin and yang enter and exit, the threshold that distinguishes life and death, the origin of one's true nature and destiny, the root of strength and harmony. It is also the cauldron for creating destiny and the furnace for the inverted moon. The true yang original qi of the Earlier Heaven is here. Those who understand it should seize it and diligently cultivate it, returning from the Later Heaven back to the Earlier Heaven, from subtle to manifest, from the initial movement of yang to its gradual growth and increase, eventually reaching the state of pure yang — this is the reason why the hexagram Zun contains the principle of "originating and flourishing."

但人為氣質所拘、積習所染，先天真陽，埋沒已深，雖有回復之時，然正氣弱而邪氣盛，正不勝邪，未能遽然增升，是在乎謹封牢藏，守此一點生機，不為客氣所傷，以為返還之本，故曰利貞，又曰勿用，有攸往，貞。非空空無為，勿往，非絕無一事，特以人心用事已久，道心不彰，陰中返陽，乃險中之動，若冒然下手，速欲成功，愈滋其險。欲返其陽，莫若先正其心。

This is because people are constrained by their innate temperament and tainted by accumulated habits, causing the original true yang of the Earlier Heaven to be deeply buried. Although there are occasional moments of recovery, the righteous energy is weak while the evil energy is strong, and the righteous cannot overcome the evil, so it cannot quickly become strong and rise up. Therefore, one must strictly seal and firmly preserve, guarding this bit of vitality, so that external influences do not harm it, serving as the capital for returning to the Earlier Heaven. Hence, the Hexagram Statement says "favorable to uprightness" and also says "not suitable for going forward." Here, "uprightness" does not mean doing nothing at all; here, "not going forward" does not mean doing nothing. It is because the human mind has been in charge for too long, and the Dao mind cannot be clearly manifested. To return the yang from the阴, is itself an action in a dangerous situation. If one acts hastily and impatiently, eager for quick success, it will only make the danger even worse. To return the yang, it is best first to align the mind.

曰利建侯者，即是正心之象。侯為一國之主，心為一身之主。建侯則一國之難漸可治，正心則一身之險漸可消。心著一正，根本堅固，元氣不散，於是隨時進火，漸採漸煉，則已失者可以得，已去者可以還。利於貞而動，動不妄動，動必以時，元而未有不亨，亨而未有不利者也。

The Hexagram Statement says "It is advantageous to establish feudal lords," which is the image of "rectifying the mind." A feudal lord is the ruler of a state, and the mind is the ruler of the body: by establishing feudal lords, the troubles of a state can gradually be pacified; by rectifying this mind, the dangers of the body can gradually be dispelled. When the character "zheng" (correct) is placed upon the mind, the root becomes firm and the vital energy does not dissipate. Thus, following the right timing, one can gradually take and gradually refine, restoring what has been lost and bringing back what has departed. Advantage lies in maintaining correctness before taking action: action is not reckless, but must be in harmony with the right time. In this way, there is no failure without success, and no success without benefit.

初九，剛居屯初，陽氣下伏，如大廈之盤桓，利於居貞，而堅固根本，如一國之君侯，利於建侯，而培植元氣，此遇屯而須當守正於始也。六二，正在屯中，故屯如邅如，柔順中正，煉己待時，故乘馬班如。其乘馬班如，欲動而不動者，非以其初生之陽，有所寇傷於人，特欲待其陰陽相當，方求婚媾配合耳。其待時婚媾之象，如女子貞不字，十年乃字矣。此在屯而不遽求其濟也。

The first line, "Nine at the Beginning," represents a strong line positioned at the start of a difficult situation. The yang energy is still hidden beneath the surface, similar to the hesitation of a newly built great hall, which is suitable for staying calm and maintaining righteousness to strengthen the foundation. It is also like a king establishing feudal lords, who should first "establish a vassal" to cultivate the fundamental vitality. The practice at this stage is to remain steadfast and grounded at the beginning of difficulties. The second line, "Six in the Second," is precisely in the middle of the difficulty, hence the description "difficult and wandering." However, it is gentle, compliant, and upright, capable of refining itself to wait for the right opportunity, hence "riding a horse and hesitating." Riding a horse and lingering, wanting to move but not moving, is not because the initial yang energy will harm or take away from it, but rather waiting until yin and yang are balanced before proceeding to seek union. This waiting and seeking union is like a woman remaining chaste and not marrying, only agreeing to marriage after ten years. The practice at this stage is to be in the midst of difficulties without urgently seeking to "overcome" them.

六三，無知小人，愚而自用，妄貪天寶，本險而又行險，如即鹿無虞，惟入于林中，亦無足怪。至於明道君子，須當知幾，不如告之以待時。若不待時，急欲成功，往而前進，必有招險之吝。此在屯而急欲求其濟也。六四，柔而得正，煉己待時，真陽在望，正當調和丹頭之時，不可當面錯過者，是以求婚媾往吉，無不利。此在屯而隨時求其濟也。

The sixth line in the third position is a foolish person who lacks knowledge, ignorant and self-deluded, foolishly attempting to seize the heavenly treasure. Already in a dangerous situation, he still seeks further danger, like chasing a deer without a guardian to guide him, rushing blindly into the forest—this outcome is not surprising. As for the wise gentleman who understands the way, he should recognize the signs and advise waiting for the right time. If he refuses to wait and insists on achieving success quickly, pushing forward without restraint, he will surely encounter danger and hardship. This step represents the mistake of being in the situation of屯 (difficulty) yet urgently seeking to overcome it. The sixth line in the fourth position is gentle and occupies a proper position, capable of refining oneself and waiting for the right time. At this moment, the true yang is already before him, precisely the time to harmonize with the 'Dan tou'—the initial sprout of the medicinal herb. It is absolutely essential not to miss this opportunity, hence going to propose marriage is auspicious and beneficial in all respects. This step represents the practice of being in the situation of屯 (difficulty) yet seeking to overcome it in accordance with the right timing.

九五，陽剛中正，聖胎有象，已實其腹，如有膏矣。然聖胎雖結，陰氣未退，尚在險中，如屯其膏矣。當此之時，有為事畢，無為事彰，是以小貞吉，大貞凶。此大而知小，待時而能出屯也。上六，在屯之終，正是出屯之時，柔而無能，乘馬班如，措手無策，雖真陽在望，未許我得，泣血漣如，何益於事？此小而不能大，無屯而亦有屯也。

The 'Nine in the Fifth' line is yang and upright. The 'sacred embryo' has already taken form and is full within the abdomen, like accumulated richness. However, although the sacred embryo has formed, the yin energy has not yet completely receded, and the person is still in danger, hence it is said '屯其膏'—the richness is accumulated but cannot be given out. At this point, the phase of active effort has been completed, and the phase of non-action is about to emerge. Therefore, being steadfast in small matters brings good fortune, but being steadfast in great matters brings misfortune. This step involves being in a great situation yet knowing how to hold to small things, waiting for the right time and being able to move out of difficulty. The 'Six at the Top' line is at the end of the difficulty, when one should be emerging from the difficulty, yet is weak and ineffective, hesitating on horseback, helpless and uncertain. Even though true yang is right in front, it is not within one's share, resulting in tears of blood, with no help to the situation. This step is being able to hold to small things but not able to achieve great things, originally without difficulty yet creating difficulty for oneself.

大抵進陽運火之道，須要知時，知時採藥，借後天返先天，可以出屯，可以濟屯。若不知時，過與不及，真陽終為陰氣所陷，而不得出，故卦辭曰「元亨、利貞。」貞而方能利，利則元而未有不亨，利貞之元亨，其即待時出屯之義歟？

In the method of "advancing the yang energy and warming the fire," the most important thing is to know the right time. Only by knowing the time can one gather the herbs, use the Later Heaven to return to the Earlier Heaven, and thus overcome difficulties and rescue from them. If one does not know the time, one either goes too far or does not reach the right point, and the true yang energy is ultimately trapped by yin energy and cannot emerge. Therefore, the Hexagram Statement says "originally prosperous, beneficial and correct": first one must be steadfast and correct, then one can talk about benefiting; once one has benefited, the origin (yang) will naturally be prosperous. From benefiting and correctness to origin and prosperity, isn't this precisely the meaning of waiting for the right time to emerge from difficulties?

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。初六，發蒙，利用刑人，用說桎梏，以往吝。九二，包蒙，吉；納婦，吉；子克家。六三，勿用取女，見金夫，不有躬。無攸利。六四，困蒙，吝。六五，童蒙，吉。上九，擊蒙，不利為寇，利禦寇。

The Hexagram of Enlightenment: It is smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. At the first divination, he is told; if he persists and keeps纠缠, it is a violation, and then he is no longer told. It is favorable to maintain the correct course. The line Initial Six: To enlighten the ignorant, it is favorable to use punishment to establish authority; if one merely removes his shackles and leaves him to his own devices, this will lead to difficulties. The line Nine in the Second: To embrace the ignorant, it is favorable; to marry a wife, it is favorable; the son will be able to support the family. The line Six in the Third: Do not marry this woman, for she loses herself when she sees a wealthy man, and there is no benefit. The line Six in the Fourth: Being trapped in ignorance, there is difficulty. The line Six in the Fifth: Like an ignorant child, it is favorable. The line Nine at the Top: To strike forcefully against ignorance; it is not favorable to become a thief oneself, but favorable to resist thieves.

蒙者，昏昧無知之義。卦體上艮，二陰進於一陽之下；下坎，一陽陷於二陰之中，皆有陰傷其陽之象，故謂蒙。又卦德險在止中，有險而能止，兼有止蒙之義。此運陰符下手之卦，承上坤卦而來。坤者，行順道也。運陰符者，運其不順之陰，而歸於順也。

"The hexagram 'Meng' means confusion and ignorance. The structure of this hexagram has the upper trigram Gen (Mountain) with two yin lines placed below one yang line, and the lower trigram Kan (Water) with one yang line enclosed between two yin lines. Both situations represent the harm of yin to yang, hence the name 'Meng'. Looking at the hexagram's virtue, danger and entrapment are contained within stillness, indicating that although there is danger, it can be held in check, so it also conveys the meaning of 'stopping confusion'. It is the first hexagram to begin the process of 'operating the yin symbol', following the hexagram 'Kun' above: 'Kun' discusses following the correct path, while 'operating the yin symbol' refers to transforming the unsmooth yin into a smooth state, bringing it back to harmony."

人自先天陽極，後天陰生，元神昧而識神用事，陷真認假，誤用聰明，巧智百出，外雖明而內實暗，此蒙之所由來也。一入於蒙，性亂命搖，一日千生萬死，莫知底止，險之極矣。若知有險而能止之，黜聰毀智，如愚如訥，外雖無知，內實有知，由假蒙而歸真蒙，是蒙中反有亨道矣。

When the yang energy of the Earlier Heaven reaches its peak, the yin energy of the Later Heaven arises accordingly, causing the Origin God to become obscured and the consciousness spirit to take over. It traps the true essence and mistakes the false for the real, misusing wisdom and employing all sorts of cunning. Though appearing intelligent on the surface, the inner state is completely dark — this is the origin of "Obstinacy." Once one falls into Obstinacy, one's nature becomes chaotic and the root of life is shaken. In a single day, one may experience thousands of lifetimes and deaths, with no clear direction, reaching the peak of danger. If one recognizes the danger and can stop it, by abandoning wisdom and destroying cunning, appearing as a foolish person or someone who speaks little and is not eloquent, though seeming ignorant on the outside, one's inner understanding is clear. By returning from "false Obstinacy" to "true Obstinacy," there is actually a path of success hidden within Obstinacy.

蒙之亨者，莫過於童，蒙童之蒙，不識不知，順帝之則。寂然不動，感而遂通，一舉一動，皆從本性中流出，儼然聖賢身分，天人面目。行蒙道者，必歸於童之蒙，方是返本還元之蒙。然此返本還元之蒙，匪我求重蒙，童蒙求我也。

The most prosperous in the hexagram of Meng is the child. The kind of ignorance of the child, not knowing and not being aware, naturally conforms to the principles of Heaven. It remains still and motionless, yet responds instantly when touched; every movement flows naturally from its original nature, appearing as if it were the personification of sages and the appearance of heavenly beings. Those who practice the path of Meng must return to this kind of ignorance of the child, only then can they achieve the return to their original nature. However, this return to original nature is precisely what the hexagram statement says: "Not I seeking the child-like ignorance, but the child-like ignorance seeking me." It is not I who goes to seek it, but it itself comes to me.

匪我求童蒙者，非由勉強，不著於色也。童蒙求我者，出於自然，不落於空也。不著於色，不落於空，非色非空，既非求真，又不除假，常靜常應，常應常靜，不蒙而似蒙，蒙而實不蒙。外物不得而入，內念不得而生，不求真而真即在是，但此非色非空之道，有養蒙發蒙二法，不可不知。

"Fi Wo Qiu Tong Meng" means this is not something sought after forcefully, so one does not cling to "form" — not getting caught up in the tangible and visible; "Tong Meng Qiu Wo" means it comes naturally, so one also does not fall into "emptiness" — not sinking into a state of complete void. Not clinging to form, not falling into emptiness, neither form nor emptiness: one does not deliberately seek after the true, nor deliberately eliminate the false; always quiet yet always able to respond to things, always responding to things yet always remaining quiet. It appears not to be covered yet seems covered, appears covered yet is actually not covered. External things cannot enter, internal thoughts cannot arise, without seeking the true, the true is naturally here. However, this path of neither form nor emptiness has two methods: "Yang Meng" and "Fa Meng," which should not be unknown.

當其陰陽混成，天真未傷，客氣未入，蒙屬於真，如初筮著策未分之時，必先告命，須當虛靜誠敬，以行無為之道。及其陰陽已判，天真有虧，客氣潛入，蒙歸於假，如筮策再三瀆亂之時，不待告命，可以變化裁制，以行有為之道。

When yin and yang were still blended as one, the true nature was undamaged and external influences had not yet intruded, this state of confusion belonged to true confusion, just like the initial divination when the yarrow stalks had not yet been separated. At this time, one should be empty, quiet, sincere and respectful, following the path of non-action. But when yin and yang had already been divided, the true nature had suffered some loss, and external influences had quietly entered, this confusion became false confusion, similar to the yarrow stalks being repeatedly manipulated and disordered. At this point, there is no need to consult the spirits, and one may freely adapt and make judgments, following the path of action.

無為之道，養真蒙也。有為之道，化假蒙也。養真化假，有為無為，隨時而用，不失其正，或自有為而歸無為，或自無為而成有為，總以至善無惡，渾然天理，還元返本，歸於童蒙為極功。行蒙道者，可不以正哉！

The path of "wu wei" is used to cultivate the true and pure nature; the path of "you wei" is used to eliminate the false and superficial. Cultivating the true and transforming the false, both "wu wei" and "you wei," are used according to the right timing, without losing the proper way: sometimes one starts with "you wei" and returns to "wu wei," and sometimes one begins with "wu wei" and achieves "you wei." In the end, the highest practice is to return to the state of a child's innocence, where goodness is complete and evil is absent, and the natural way is fully realized. How could those who practice the path of purity and simplicity not adhere to the principle of "zheng" (correctness)?

初六，在蒙之初，人心方起，急須嚴加剋制，如利用刑人也。若姑息養奸，縱性為惡，如用說桎梏以往，漸入於下愚不移之地，而莫可救止，取吝必矣。此貴防陰於蒙之初也。九二，剛而能柔，借陰養陽，是包蒙也，蒙在包中，外暗內明，不但陽氣不傷，而且陽氣增長，如納婦之吉。而子自克家，此能養陽於蒙之時也。

The line "Six at the Beginning" is at the start of the hexagram of Keeping Ignorance. At this stage, human nature is just beginning to stir, so it is necessary to quickly and strictly restrain it, which is called "Using Punishment on the Criminal." If one indulges and allows evil to grow unchecked, it is like removing shackles and chains, letting the person gradually fall into the state Confucius called "the foolish who cannot be changed," from which there is no return, inevitably leading to hardship. The key here is to prevent the negative influence at the very beginning of the process. The line "Nine in the Second" is strong yet flexible, using the yin energy to nurture the yang energy, which is called "Containing the Ignorance" — wrapping the ignorance within. When ignorance is contained internally, the outside remains dark while the inside becomes clear. Not only is the yang energy not harmed, but it grows day by day, like the auspiciousness of "Welcoming a Wife"; the son will naturally be able to support the family. This step is about nurturing the yang energy during the period of ignorance.

六三，陰柔不中不正，恣情縱欲，故勿用取女。勿用者，以其人心用事，貪財好色，如淫奔之女，見金夫不有躬，未得於人，早失其己，其無所利，可知此蒙，而又滋其蒙也。六四，性質本愚，又與小人為伍，不知親近高明之士，以擴充其識見，終困於蒙而不得出，豈只取吝而已乎？此蒙而不知其蒙也。

The sixth line in the third position is yin and soft, neither in the center nor upright, indulging in desires, so it says, "Do not take this woman." This is because she is ruled by her own desires, greedy for wealth and lust, like a woman who runs away from her husband. She loses herself upon seeing a wealthy man, and before she gains anything from others, she has already lost herself, gaining nothing at all. This shows that being in the state of confusion only deepens one's confusion. The sixth line in the fourth position is inherently dull, and further associates with petty people, not seeking to learn from the wise to broaden one's understanding, eventually being trapped in confusion and unable to escape. This is not only bringing about hardship but also shows that one is in confusion without realizing it.

六五，於止知其所止，以無能而順有能，借剛濟柔，雖蒙不蒙，正童蒙不識不知，順帝之則之吉道。此蒙而自知其蒙也。上九，剛而居於蒙之極，是能懲忿窒欲，猛力以退客氣，如擊蒙也。

The 'Six in the Fifth' line knows when to stop and understands where to stop, using its own inadequacy to follow those who are capable, borrowing strength to support its own weakness. Though in confusion, it is actually not confused, embodying the auspicious path of a child who 'does not know and does not know, yet follows the Mandate of Heaven.' This is being in confusion yet knowing one's own confusion. The 'Nine at the Top' line, with a strong line at the extreme of confusion, can restrain anger and suppress desires, using force to drive away external influences, which is called 'overcoming confusion.'

退陰之道，不利於人心而為寇，利於道心而禦寇，去人心，振道心，陰氣退盡，陽氣純全，復見本來面目，此蒙而終不能蒙也。觀於六爻之蒙，真假大別，真者用而假者去，養之退之，皆能不失其正，陰符之道盡矣。

The way to eliminate darkness is: it is not appropriate for "human desires" to take charge and then become thieves, but rather for "the way of virtue" to be the master and to resist the thieves. Removing human desires and reviving the way of virtue, darkness is completely eliminated, and yang energy is pure and complete. One reclaims the original nature—this is being in the state of confusion yet ultimately not being confused. Viewing the six lines of the hexagram of confusion, the true and the false are clearly distinguished: the true is kept for use, the false is removed; what should be nurtured is nurtured, what should be eliminated is eliminated, and none of it goes astray. The principle of "moving the dark symbol" is fully explained here.

需：有孚，光亨，貞吉，利涉大川。初九，需于郊，利用恆，無咎。九二，需于沙，小有言，終吉。九三，需于泥，致寇至。六四，需于血，出自穴。九五，需于酒食，貞吉。上六，入于穴，有不速之客三人來，敬之終吉。

The Hexagram of Need: With sincerity in the heart, brightness and smoothness, upholding the right path brings good fortune, suitable for crossing a great river. The First Line: Waiting on the outskirts, suitable for perseverance, without fault. The Second Line: Waiting on the sandbank, slightly attracting some gossip, ultimately good fortune. The Third Line: Waiting in the mud, thieves come knocking. The Fourth Line: Waiting in the blood, eventually escaping from the pit. The Fifth Line: Waiting amidst food and drink, upholding the right path brings good fortune. The Sixth Line: Falling into the pit, three unexpected guests arrive, treat them with respect, ultimately good fortune.

需者，有待之義。卦德上坎陷，下乾健，健而能處於險中，故謂需。此養健待時之卦，承上屯卦而來。屯者，動於險中，在後天中返先天，所以行健道而取坎陷之真陽也，但陽在坎中，所陷已久，不能遽然出險，必須漸次導引，待時而採，非可自恃其健，冒然下手，反招其險者。

"Xu" means waiting. The moral quality of this hexagram is that the upper trigram is Kan, representing danger, and the lower trigram is Qian, representing strength and vigor. It signifies strength and vigor that can remain calm in danger, hence the name Xu. This hexagram discusses "cultivating strength and waiting for the right time." It follows the hexagram Zun. Zun involves initiating action in danger and returning to the Earlier Heaven from the Later Heaven, so one must follow the path of strength and vigor to retrieve the true yang line that is trapped within Kan. However, this single yang line has been trapped in Kan for a long time and cannot be released all at once. It must be guided step by step, waiting for the right moment to take action. One should not rely solely on strength and act hastily, as that would instead invite danger.

夫人自陽極生陰，乾中之陽，走於坤宮，坤實成坎；坤中之陰，入於乾官，乾虛成離，於是假陰假陽用事，健者不健，順者不順，意不誠而心不正，健不知險，順不知阻，行險僥倖，無所不至。今欲出險，須要知險，能知其險，是能信險，一信其險，內有主宰，戒慎恐懼，煉己待時，一舉一動，止於其所，不為客氣所傷，是以需之道，有孚光亨，貞而得吉也。

Human beings grow from yang to its extreme and then give rise to yin. In the center of the Qian trigram, the yang line moves into the Kun trigram, filling it up and transforming it into Kan. In the center of the Kun trigram, the yin line moves into the Qian trigram, hollowing it out and transforming it into Li. Thus, false yin and false yang take over: the strong and vigorous no longer display strength, the gentle and compliant no longer show compliance; their thoughts are not sincere, their hearts are not upright. The strong do not recognize danger, the gentle do not recognize obstacles, and they proceed recklessly, capable of doing anything. Now, to escape danger, one must first recognize it. To recognize danger is to trust in it. Once one truly believes in danger, there is a master within the mind. From then on, one becomes cautious and respectful, cultivates oneself, waits for the right moment, and acts in accordance with one's proper position, not harmed by external influences. Therefore, the way of the Xu hexagram is "having sincerity, brightness, and smoothness"—maintaining sincerity in heart, being bright and open, and upholding righteousness to attain good fortune.

有孚光亨者，信險而能處險也。貞吉者，守正而能無險也。既信險，又守正，以健御險，借險養健，待時進步，人於穴而探虎子，不特不為陰氣所傷，且能取坎中所陷之真陽，歸於乾宮，此利涉大川之所由來也。大川至險，即坎之象，坎為陷陽之物，其險最大，信險而正涉之，時未至而養健，時已至而進健，進之養之，不失其時，能以處險，能以出險，其健無往而不利矣。

The phrase "having sincerity and brightness, and thus achieving great success" means that one can remain calm and secure within a dangerous situation because they trust in the existence of danger. "Maintaining sincerity brings good fortune" refers to holding firm to the right path, thus transforming danger into safety. When one both acknowledges danger and remains steadfast in the right way, they can use their strong and vigorous nature to manage the danger, using the danger itself to cultivate their strength. When the time is ripe, they can move forward—just like entering a tiger's den to retrieve the tiger cub. Not only are they not harmed by the negative energy, but they can also retrieve the true yang line that is trapped within the Kan trigram and return it to the Qian trigram. This is the origin of "being advantageous for crossing great rivers." A great river represents the most dangerous place, which is the image of the Kan trigram. Kan is something that traps yang, and thus presents the greatest danger. By trusting in danger and using the right path to cross it: when the time is not yet ripe, cultivate strength; when the time is ripe, advance with strength. Advance when needed, cultivate when needed, and never miss the opportunity. This way, one can remain secure within danger and also escape from it. This strength will be beneficial wherever one goes.

初九，剛而自下，有健不用，在塵而能出塵，不為名利所染，如需于郊也。然剛者，多才多能，每不樂居於人下，恐有需而不固之咎，惟利用恆，方能有始有終，而無半途更變之咎矣。此剛而堅固之需也。九二，稍恃其健，即便有險，如需于沙也。需沙之險，雖非大凶，其行阻滯，難免小言自悔。既能自悔，勝心即化，剛即能柔，不入險而險不來，終得以吉全之，此剛而知險之需也。

The first line, "Initial Nine," is strong yet content to remain in a lower position. It is strong and vigorous but does not rush to act. It is present in the world yet able to transcend it, not tainted by fame or fortune. It is like waiting in the countryside. However, strong people are often talented and unwilling to be subordinate, and they may commit the mistake of being impatient. Therefore, only by "using perseverance" can one start and finish a task without changing course halfway. This step is a strong and firm waiting. The second line, "Nine in the Second," slightly relies on its own strength, and danger follows. It is like waiting on the beach. The danger of waiting on the sand is not a great misfortune, but action is hindered, leading to some idle remarks and self-reproach. Since it understands self-reproach, the desire to win will fade, and strength can become flexibility. By not entering dangerous situations, danger will not come knocking. In the end, it can achieve good fortune and remain secure. This step is waiting that is strong yet aware of danger.

九三，剛強躁進，不能待時，急欲成功，本要向前，反落於後，如需于泥也。需泥之健，無險而自招險，致寇之至，理有可決，此剛而不知險之需也。六四，柔弱無能，本自有險，如需于血也。又柔居柔位，在昏暗之地，而不能自出，如在穴也。幸其柔而守正，以無德而順有德，借人濟己，亦能出自穴，而終不為陰氣所傷，此柔而順剛之需也。

The yao at Nine in the Third is strong and impetuous, eager to achieve success without waiting for the right time. It tries to move ahead but ends up falling behind, like being stuck in muddy ground. A strong and vigorous force waiting in the mud, which originally has no danger, creates its own peril and invites thieves. This is a certain truth. This step is a waiting that is strong yet unaware of danger. The yao at Six in the Fourth is weak and incapable, inherently carrying danger, like waiting in a pool of blood. It is also in a weak position and in a dark place, unable to escape on its own, like falling into a pit. Fortunately, although it is weak, it remains upright, relying on its own lack of virtue and obedience to those who are virtuous, using others' strength to save itself, thus eventually escaping the pit without being harmed by darkness. This step is a waiting that is weak yet submissive to strength.

九五，陽剛中正，內有主宰，借假修真，雖有險而若無險，如需于酒食也。酒食為慰心實腹之物，慰心實腹，樂道忘年，時有險而道不險，外有險而內不險，貞而未有不吉者。此剛而守正之需也。

The 'Nine in the Fifth' line is yang and upright. It has its own mastery within, able to use the false to cultivate the true. Though in a dangerous situation, it remains as if there were no danger. It is like calmly waiting amidst wine and food. Wine and food are things that comfort the mind and fill the stomach; when the mind is comforted and the stomach is full, one delights in the great way and forgets the years. Though the situation may be dangerous, the path is not; though the outside may be dangerous, the inside is not. Upholding correctness brings no misfortune. This step is a strong and upright waiting.

上六，在需之終，宜出險而反行險，如入于穴矣。然入穴由於不能煉己，若能煉己，煉到無己時，則虛室生白，神明自來，始而入于穴，終而出於穴，是以有不速之客三人來，敬之終吉也。

The sixth line at the top represents a situation where one is at the end of waiting, expected to emerge from danger, yet instead moves further into peril, as if falling into a pit. However, falling into the pit is due to not having 'refined oneself'—not having purified this private self. If one can refine oneself until even the concept of 'self' is gone, the state described in the 'Zhuangzi · Human World' where 'the empty room produces brightness' will arise, and the divine will naturally come. Although one may have initially fallen into the pit, in the end, one can still emerge from it. Therefore, it is said that three unexpected guests arrive, and by treating them with respect, the outcome will be favorable.

不速之客，乾之三陽也，即本來不死之人，有生以來走失他家，而為客矣。待其時而復之，自一陽而漸至三陽純全，仍是我家之物，饒他為主我為賓，所當敬之，而弗敢有違者。敬之弗違，陰陽混合，金丹凝結，保命全形，其吉多矣。此煉己結丹之需也。然則進火之道，或養健，或用健，或處健，或濟健，各有其時，待時而用，不失其正，健以知險，雖涉大川，亦無不利矣。

The three "uninvited guests" are the three lines of yang in the Qian trigram, which are also my original immortal self. Since I have been wandering away into others' homes since birth, they have become guests. When the time comes, I will welcome them back, gradually from the first yang to the full three yang, restoring what belongs to me. At this time, I should let them take the lead, while I become the guest, and I should be respectful and obedient, without any deviation. Respectful yet not opposing, yin and yang merge into one, the golden elixir solidifies into form, both life and nature are preserved, and the body is complete, thus bringing great auspiciousness. This stage is the waiting period for refining oneself and forming the elixir. In this way, the method of "advancing the fire" sometimes involves nurturing strength, sometimes using strength, sometimes dwelling in strength, and sometimes supporting strength, each according to its own time. Waiting for the right moment to act, without losing the proper path, being strong yet aware of danger, then even crossing a great river would not be disadvantageous.

訟：有孚、窒、惕、中吉，終凶。利見大人，不利涉大川。初六，不永所事，小有言，終吉。九二，不克訟，歸而逋，其邑人三百戶，無眚。六三，食舊德，貞厲，終吉。或從王事，無成。九四，不克訟，復即命渝，安貞吉。九五，訟，元吉。上九，或錫之鞶帶，終朝三褫之。

The Hexagram Statement of the卦讼 says: There is genuine integrity in the heart, yet it is obstructed by injustice. If one remains ever vigilant and stays on the middle path, it will be auspicious. However, if one persists in litigation to the end, it will be dangerous. At this time, it is appropriate to seek the guidance of a virtuous superior, but not suitable to冒险 cross a great river. The lineSix at the Beginning says: Do not delay the dispute. Although there may be some verbal conflict, in the end it will be auspicious. The lineNine in the Second says: If one cannot win the lawsuit, retreat and avoid it. His territory consists of only three hundred households, thus there will be no misfortune. The lineSix in the Third says: Enjoy the inherited salary from ancestors, remain upright yet remain cautious, in the end it will be auspicious. Even if one assists the sovereign in affairs, do not seek credit. The lineNine in the Fourth says: If one cannot win the lawsuit, change one's mind and abandon the dispute, remain upright and it will be auspicious. The lineNine in the Fifth says: If such a person decides the dispute, it will be highly auspicious. The lineNine at the Top says: Even if one wins the dispute and is rewarded with official robes and sash, one will be stripped of them three times in a single morning.

訟者，爭辯是非之義。卦德內坎險，外乾健，因險恃強，因強致險。二者俱有乖和之義，故謂訟。此陷真爭勝之卦，承上蒙卦而來。蒙者有險而能止，所以退其後天氣質之陰也。

"The hexagram 'Strife' refers to disputing right and wrong. The moral quality of this hexagram is: the inner trigram is Kan (Water), representing danger and entrapment, and the outer trigram is Qian (Heaven), representing firmness and strength. Because there is danger within, one relies on strength, and because one relies on strength, danger arises. Both contain the meaning of discord and conflict, hence it is called 'Strife.' This is a hexagram that obscures true nature and is characterized by striving for superiority. It follows the previous hexagram 'Obstinacy.' 'Obstinacy' discusses encountering danger and knowing when to stop, with the intention of eliminating 'the later heaven's negative qualities'—the dark and biased tendencies formed by the mixed energies received at birth."

人受後天陰陽五行之氣而成身。受陰氣之多者，性陰險；受陽氣之多者，性暴躁。陰陽之氣雜亂者，陰險暴躁兼有之。此氣質則然，惟大聖人能化其氣質，其次中下之人，為氣質所拘，偶有觸犯，陰毒發而躁性起，爭勝好強，詭計百出，損人利己，鬥口鬥智，辨是論非等等乖和失中之事，皆名曰訟。

Human beings receive the qi of yin and yang and the Five Phases from the Later Heaven to form their physical bodies. Those who receive more yin qi tend to be阴险 (scheming and treacherous); those who receive more yang qi tend to be暴躁 (impetuous and irritable). Those whose yin and yang qi are mixed and disordered will exhibit both scheming and treacherous tendencies along with impetuousness and irritability. This is due to their temperament. Only great sages can transform their temperament, while those of average or lower ability are constrained by their temperament. Occasionally, they may be provoked, and their hidden maliciousness arises, leading to impatience and irritability. Consequently, they become competitive, cunning, and self-serving, engaging in verbal disputes, mental maneuvering, debating right and wrong, and comparing merits and faults. All such actions that deviate from harmony and the middle path are called "suits."

修道者，須要知得氣質之性，為害最大，依世法而修道法，先將陰險暴躁之氣一筆勾消，健於內而不健於外，境有險而心絕無險，可以漸化氣質，不在是非場中鬧矣。然身未離塵世，猶有患難相侵，我雖不陰險，而人以陰險來傷，我雖不暴躁，而人以暴躁來欺。此無故陷害，自信處心無愧，其中受屈，窒塞不通，事在不得不辯明者。但欲辯之於外，不若自訟於內，故曰訟有孚窒，惕中吉。

A person cultivating the Dao must understand that "the nature of temperament" is the greatest harm. One must rely on the principles of living in the world to practice the principles of the Dao. First, eliminate the habits of being阴险 (deceitful) and暴躁 (irritable). Use strength only within oneself, not outwardly to show off. Even if circumstances are dangerous, the mind should never become dangerous. In this way, one can gradually transform one's temperament and no longer quarrel in matters of right and wrong. However, since the body has not yet left the worldly realm, one will still face troubles and hardships: although I am not deceitful, others may use deceit to harm me; although I am not irritable, others may use irritability to bully me. Such unjust harm, though I have no guilty intentions, leads to injustice and委屈 (wronged feelings) that cannot be resolved. When the matter reaches a point where it must be clarified, rather than argue outwardly, one should examine oneself inwardly. Therefore, the Hexagram Statement says, "With sincerity, obstruction, vigilance, and staying in the center is auspicious." — Having sincerity but being obstructed, only through inner vigilance and maintaining the middle path is it fortunate.

能惕於中，邪念止而正念生，窒塞可通，陰險可化，勝心可無矣。否則不能惕中，因小忿而失大事，躁性外發，陰謀內生，未得於人，早傷其己，始不謹而終必凶。然亦有事惕於中，自訟不明，而必告訟於人，借人分辨是非邪正者。但分辨其是非邪正，惟利於見大人，若不見大人，則非所利。

One who remains vigilant within the heart will have evil thoughts cease and right thoughts arise, blockages will be cleared, sinister habits will be eliminated, and the desire to outdo others will be extinguished. Conversely, if one fails to remain vigilant within, a small grudge may lead to the neglect of great spiritual cultivation, impatience will manifest outwardly, and schemes and deceit will grow within. Before even surpassing others, one may have already harmed oneself. If the beginning is not cautious, the end will certainly be dangerous. However, there are cases where the heart is indeed vigilant, yet self-criticism is unclear, and one must seek others' judgment to discern right from wrong and good from evil. To discern right and wrong, it is beneficial to consult a 'Great Person'; without consulting a Great Person, there can be no real benefit.

蓋大人者，正己而正物者也。能規人之過，能勸人之善，能破人之疑，能開人之慧，見之最利。否則既不能惕中，而自化氣質，又不能見大人，而擴充識見，恃一己之陰險，爭勝好強，陷其真而從其假，訟非所訟，自招其禍，是以不利涉大川。惕中可以見大人，不惕中便是涉大川，惕中吉，不惕中凶。修道者，可不自訟於早乎？

The term "great person" refers to someone who first rectifies himself and then helps others to do the same. He can point out your faults, encourage you to do good, dispel your doubts, and open your wisdom. Meeting such a person is most beneficial. Otherwise, if one cannot be internally vigilant and transform his nature, nor seek out the great person to broaden his understanding, but instead relies solely on a deceitful heart to compete and fight, losing the true and following the false, engaging in disputes that should not be contested, and thus inviting misfortune, the hexagram statement says "it is not advantageous to cross a great river." Being internally vigilant is equivalent to meeting the great person; lacking such vigilance is like crossing the great river. Being cautious leads to good fortune, while lacking caution leads to misfortune. How can a person on the path of cultivation not begin to settle this matter within his own heart at an early stage?

初六，柔而自下，有訟之事，無訟之心，是以不永所事。然既在訟中，亦必辨明其事，雖小有言，終不成訟，究得以吉全之。此柔而不訟者也。九二，所應相敵，不克訟而即不訟，歸而逋其邑人三百戶，以避其鋒，雖有災眚，不能及之。此剛而不訟者也。

The first line, Six at the Beginning: The nature is gentle and it resides in a low position. Although involved in a dispute, the mind does not harbor the desire for contention, so it does not prolong the matter, 'not prolonging the affair.' However, since one is already involved in a lawsuit, it is necessary to clarify the matter, hence 'a little speech,' a few words of contention, but ultimately it does not develop into a full dispute, and thus ends in a favorable outcome. This line corresponds to the step of gentleness and not contending with others. The second line, Nine in the Second: The corresponding party is equal in strength, so when unable to win, one simply withdraws and retreats to a small town of three hundred households, avoiding the opponent's attack. Although there may be misfortune, it does not reach oneself. This line corresponds to the step of strength and willingness to stop contention.

六三，柔弱本不敢訟，是以食舊德也。食舊德而危厲自處，小心謹慎，不致訟而自無訟，終得以吉全之。然既在訟中，我不訟而人必訟，須當借高明者，分辨其是非，事明即止，是以或從王事無成，此柔能順則，不成其訟者也。

Line Six in the Third: By nature weak and timid, one does not dare to engage in disputes, thus 'consuming the old virtue,' enjoying the legacy of past virtue and family blessings. Enjoying the old while maintaining a cautious and fearful heart, being careful and avoiding disputes, naturally there are no disputes, and thus attains a favorable outcome. However, since one is already involved in a dispute, not contesting leads the other party to contest. Therefore, one should seek the guidance of a wise person to discern right and wrong, and once the matter is clarified, one should immediately withdraw. Hence the line statement says 'perhaps following the king's affairs, without achieving success'—even though one participates in the king's affairs, one does not claim the achievement. This line corresponds to a step of gentle compliance, following the principles, and preventing disputes from arising.

九四，以剛遇剛，必有爭端，而能以柔處之，不克訟而即不訟，化其氣質之性，復於天命之性，以不安貞，渝變為安貞，不求吉而吉即隨之，此剛而自反，不果於訟者也。九五，剛健中正，以德服人，能化一切陰險、好強之輩，皆歸於不訟，是以為訟之元吉。此正己正人，能使無訟者也。

The fourth line of the nine: When encountering strength with strength, conflict is inevitable, but one can respond with gentleness. If unable to win, one may choose not to fight at all. This transforms the 'nature of temperament'—the bias formed by later heaven's inherited qi—back to the 'nature of heavenly mandate'—the originally endowed ultimate goodness. It changes the heart that was not at ease with uprightness into one that is content with uprightness, and thus, without seeking good fortune, good fortune naturally follows. This line corresponds to the effort of being strong yet willing to self-reflect, and not pushing the dispute to its final stage. The fifth line of the nine: Strong and upright, it resides in the center and uprightness, winning people's hearts through virtue, and can transform all cunning and ambitious people into those who do not contend. Therefore, it is the greatest good fortune in a dispute. This line corresponds to the effort of first rectifying oneself and then guiding others, thus eliminating disputes from the root of human relations.

上九，爭勝好強，不知自反，到得訟終，外雖得勝，內實敗德，如或錫之鞶帶，終朝三褫之。一錫而三奪，其所得於人者少，而其所自失者多，此有己無人，終敗其訟者也。然則不訟即吉，有訟即凶，不惕於始，必敗於終。訟之不可有也如是夫。

The top line says: Being competitive and eager to win, not knowing when to reflect, until the dispute reaches its end, although winning externally, internally one's virtue has already been ruined. As the line statement says, even if one is awarded official robes and sash, they will be stripped away three times in one morning. Gaining once but losing three times, what one gains from others is little, while what one loses oneself is much. This line corresponds to someone who only thinks of oneself and not of others, ultimately losing the case. Thus we see: not engaging in disputes brings good fortune, while engaging in disputes brings misfortune. If one does not remain vigilant at the beginning, the end will surely be failure. This is the reason why disputes should not exist.

師：貞，丈人吉，無咎。初六，師出以律，否臧凶。九二，在師中，吉，無咎，王三錫命。六三，師或輿尸，凶。六四，師左次，無咎。六五，田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。上六，大君有命，開國承家，小人勿用。

The hexagram "Military Campaign" states: When mobilizing troops, one must adhere to the right path. It is auspicious to be led by an experienced and prudent elder. There will be no mistakes. The first line says: When the army moves out, it must follow discipline. If discipline is not properly maintained, there will be danger. The second line says: Being in the army yet maintaining the middle path is auspicious, with no mistakes. The king has issued three commendations. The third line says: The army may return with carts carrying corpses, which is dangerous. The fourth line says: The army retreats to the left to encamp, with no mistakes. The fifth line says: There are wild animals destroying the fields, which is suitable for hunting and capturing them, with no mistakes. It is appropriate to have the eldest son lead the army. If a young and incapable person leads the army and the army returns with corpses, even if one adheres to the right path, it will still be dangerous. The top line says: The Son of Heaven issues an edict, bestowing fiefs upon the feudal lords and continuing the family lineage. Commoners should not be appointed to any position.

師者，眾也。以一人而統眾人之義。卦德上坤順、下坎險，順而行險，故謂師。此借陽退陰之卦，承上需卦而來。需者，順時進陽也，進陽所以為退陰計耳。退陰之法，以正除邪，以真滅假，猶如師貞，師者刑殺之道，須要有剛有柔，有仁有義，通權達變，方能濟事。否則，能剛而不能柔，能柔而不能剛，或獨仁而不知用義，或獨義而不知行仁，皆不得正，不得正，即不得吉，反致其咎。

"The word 'Teacher' refers to a multitude, implying the idea of one person leading many. The moral quality of this hexagram is: the upper trigram is坤 (Kun, Earth), representing flexibility and compliance, and the lower trigram is坎 (Kan, Water), symbolizing danger and peril. Following the situation to take on danger is called 'Teacher.' This is a hexagram that uses yang to overcome yin, following the previous hexagram, 'Need.' 'Need' discusses advancing yang in accordance with the right timing, and advancing yang is a preparation for overcoming yin. The method of overcoming yin is to use righteousness to eliminate wickedness, and truth to destroy falsehood, as stated in the hexagram statement, 'Teacher: Righteousness.' Military action must adhere to righteousness. Warfare is the way of punishment and execution, which must combine firmness with flexibility, and flexibility with firmness, embodying both benevolence and righteousness, and being adaptable and resourceful in order to accomplish tasks. Otherwise, if one is only firm and not flexible, or only flexible and not firm; or if one emphasizes benevolence without knowing righteousness, or emphasizes righteousness without practicing benevolence: these are not considered 'righteousness.' Without righteousness, one cannot achieve good fortune, but instead invites misfortune."

惟老成練達之丈人，明善惡，分邪正，知吉凶，識急緩，剛柔不拘，仁義並行，行險能順，順以濟險，借後天，返先天，依先天，化後天，不但陰氣不能陷陽，而且群陰皆順其陽，此吉而無咎之道。若非丈人，見理不明，邪正罔分，入於旁門曲徑，冒然下手，不特不能退陰，而且有以助陰，取咎必矣。何能致吉成道乎？

Only a mature and experienced "father-in-law" can discern good from evil, distinguish right from wrong, foresee fortune and misfortune, and recognize urgency and ease. He is not confined by rigidity or flexibility, but practices benevolence and righteousness together without contradiction. He can walk on dangerous paths while remaining gentle and compliant, and use this gentleness to rescue from peril. He relies on the "Later Heaven" — this physical body and its vital energies — to return to the "Earlier Heaven" — the pure essence that has not been tainted. Then, following the energy of the Earlier Heaven, he transforms the dross of the Later Heaven. In this way, not only can the yin forces not harm the yang, but all yin forces will submit to yang. This is the proper and auspicious path. If one is not such a father-in-law, lacking clarity in understanding, unable to distinguish right from wrong, and mistakenly entering into wrong paths, acting hastily and recklessly, not only will he not eliminate yin, but he will actually help yin, inevitably inviting misfortune. How can he even hope to attain good fortune and achieve enlightenment?

夫人當先天未失之時，純是天真，如國家太平，雖有智士良將，無所用之。及交後天，六賊作禍，七情猖狂，如國家有事，群寇作亂，若無刑殺剿除之道，不能反危為安，故金丹有為之道，煅去後天一切滓質，不使有纖微之疵，留於方寸之中，期必復見當年完完全全一個事物而後已。此師之道，所由貴也。

When a person has not yet lost the state of the Earlier Heaven, they are pure and innocent, like a country in peace and order, where even wise strategists and capable generals have no place to be used. But once they fall into the Later Heaven, the six thieves of the eyes, ears, nose, tongue, body, and mind begin to trouble them, and the seven emotions of joy, anger, sorrow, happiness, love, hate, and desire run rampant, just as a country falls into chaos and bandits rebel. Without a system of punishment and suppression, one cannot turn danger into safety. Therefore, the part of the golden elixir cultivation that involves active effort is precisely to eliminate all the impurities of the Later Heaven, not allowing the slightest flaw to remain in the heart. One must necessarily restore the original complete state. This is why the art of warfare is valuable.

初六，在師之初，先要知其火候、層次、進退、規矩，循序而進，依法而行，能謹慎於始，自然決勝於終，如師出以律也。倘不明火候，冒然作為，如師無律否臧自招其凶耳。此退陰貴明火候也。

The first line, initial six: It is at the beginning of taking action, so first one must understand the 'fire timing'—the timing and urgency of effort, as well as levels, advances and retreats, rules and order, proceeding in order and acting according to established norms. If one begins cautiously, naturally one will achieve success in the end, just as the line statement says, 'the army proceeds in order.' If one does not understand the fire timing and acts rashly, then the army will lack discipline and be poorly managed, inviting misfortune. The practice corresponding to this line is: retreating the yin, which is valuable only when one first understands the fire timing.

九二，剛中有柔，有進有退，隨時變通，不但不當為陰氣所傷，且能點化群陰，皆歸於正，如在師中得吉，而又能無咎。然此師中之吉，繫外爐加減之功，亦必內而心君誠一不二，內外相濟，方能全吉而無咎。亦如王三錫命，君信臣而臣報君，未有不成其功者。此退陰必須內外相濟也。

Nine Two Line: Within firmness there is softness, capable of both advancement and retreat, adaptable to changing circumstances. Not only will it not be harmed by yin energy, but it can transform all yin forces, guiding them back to the correct path. As stated in the line statement, being in the army yet achieving good fortune, without any fault. However, this good fortune of being in the army belongs to external adjustments and movements; it is also necessary for the inner 'heart sovereign'—the single-minded intention—to be sincere and unwavering, with inner and outer aspects harmonizing, in order to achieve complete good fortune without fault. This is similar to a king issuing three commendations, with the king trusting his minister and the minister serving the king, which will never fail. The practice corresponding to this line is: to retreat yin, one must have harmony between inner and outer.

六三，不知火候進退之法，愚而自用，行險僥倖，欲求長生，反而促死，輿尸之凶，或者必有。此不知退陰而冒險者也。六四，柔而居柔，自知無造命之學，不敢妄作妄為，自守本分，如師左次，雖不能致吉，亦可以無咎。此不能退陰而能守正者也。

Line Six in the Third: Not understanding the principles of advancing and retreating in timing, being foolish and stubborn, taking dangerous paths and relying on luck, intending to seek longevity, yet hastening one's own death. The line statement describes a perilous situation like returning with a corpse, and such danger is likely unavoidable. This line corresponds to the first type of person who fails to retreat from darkness and rashly takes risks. Line Six in the Fourth: Naturally weak and occupying a position of softness, aware of lacking the knowledge of 'changing destiny'—the art of altering one's fate—does not dare to act recklessly, but instead remains content with one's proper role, like an army retreating and camping on the left. Although not achieving good fortune, it can avoid mistakes. This line corresponds to the second type of person who cannot retreat from darkness but still manages to stay on the right path.

六五，柔順得中，虛心自處，物來順應，使其客氣自消自化，如田有禽，利執言也。然理服君子，法制小人，須要有剛有柔，方能濟事。若獨柔無剛，反能敗事。長子帥師，柔以剛濟能成事。弟子輿尸，獨柔不剛能敗事，此退陰必須剛柔相濟也。

Six Five Line: The line is characterized by flexibility and proper positioning in the center, with humility and a willingness to respond naturally to events. External 'courtesy'—which refers to superficial and unauthentic energies not rooted in truth—will naturally dissipate, just as in a field where wild animals cause harm, it is appropriate to hunt and capture them. However, reasoning can persuade the virtuous, but for the petty, laws and regulations must be used. There must be both firmness and flexibility to accomplish things; if there is only softness without firmness, it will lead to failure. The line statement says 'the eldest son leads the army,' which represents firmness within flexibility, capable of achieving success; it also says 'the younger son carries the corpse,' which indicates only softness without firmness, leading to failure. The practice associated with this line is: to overcome darkness, firmness and flexibility must be combined.

上六，在師之終，客氣悉化，本固邦寧，心君安泰，無復用刑殺之道矣。然外邪既除，主人會穩坐中央，可以知其幾希之微。一念善則存之，一念惡則去之，有功者賞，無功者罰，亦如大君有命，開國承家，小人勿用，必須拔去歷劫輪迴種子而後已。此退陰必須內外清靜也。六爻俱有退陰之道，吉凶不等，惟九二有剛有柔，通機達變，能以點化群陰，而不為群陰所傷，有為之功大矣哉。

The Sixth at the Top, one line: It is at the end of military action, where external forces have been completely eliminated, the foundation is firm and the state is at peace. The sovereign, the 'Heart Ruler', is tranquil and free from troubles, and there is no need to resort to punishment again. However, after the external evils have been removed and the ruler sits firmly in the center, one should be attentive to the slightest details. When a good thought arises, it should be held on to; when an evil thought arises, it should be discarded. Those who have merit are rewarded, and those without are punished. This is similar to the Son of Heaven issuing an edict, bestowing fiefs upon the feudal lords, and passing down the family lineage, while completely excluding the petty people. One must uproot the seeds of past lives and deaths at the root to conclude the matter. The practice associated with this line is: to retreat the yin, one must achieve clarity both inside and outside. Observing all six lines, each has its own way of retreating yin, but the degree of fortune or misfortune varies. Only the Second Nine, which is strong yet flexible, understands the timing and is adept at responding to changes, able to transform the multitude of yin without being harmed by them. The practice of 'having action' has indeed a great effect.