The Eighth Hexagram: Ratio (Upper Kan, Lower Kun)

比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。初六，有孚，比之，無咎。有孚盈缶，終來有他吉。六二，比之自內，貞吉。六三，比之匪人。六四，外比之，貞吉。九五，顯比，王用三驅，失前禽，邑人不誡，吉。上六，比之無首，凶。

The Hexagram of "Comparison" states: To be close and assist each other brings good fortune. One should trace back to the very moment of divination, hold fast to the original, enduring, and pure foundation, and thus avoid mistakes. One's heart must not be complacent, and only then will others come close. Those who lag behind and then try to be close will meet with misfortune. The line Initial Six: To be close with sincerity brings no fault; sincerity full as a jar, eventually brings unexpected good fortune. The line Six in the Second: To be close from within, maintaining correctness brings good fortune. The line Six in the Third: To be close to the wrong person. The line Six in the Fourth: To be close to the virtuous outside, maintaining correctness brings good fortune. The line Nine in the Fifth: To be close with brightness, like a king hunting who drives the game from three sides and lets those fleeing towards him go free, without needing to specially instruct the people in his territory, brings good fortune. The line Six at the Top: To be close without a beginning, brings misfortune.

比者，彼此親比相效之義。卦體一陽居於尊位，上下五陰，皆順從之。又卦德順以通險，故謂比。此以陰順陽之卦，承上訟卦而來。訟者，陰不順陽，而陷陽，陰陽乖戾，五行相戕，賊害其真，故終凶。若知其凶，逆而修之，陰不陷陽而順陽，陰陽相和，五行一氣，性定命凝，此以邪比正，以假比真之道。比之吉者也。

"Bi" means mutual affinity and emulation. In terms of the hexagram structure, a yang line is in the honorable position of nine five, with the five yin lines above and below all obeying it; in terms of the hexagram virtue, it refers to using flexibility to overcome danger, hence it is called "Bi." This is a hexagram where yin follows yang. It follows the previous hexagram "Song." "Song" discusses how yin does not obey yang, but instead harms yang, resulting in discord between yin and yang, with the five phases mutually harming each other, thus stealing the "true" essence from the human body, leading to a dangerous outcome. If one recognizes the danger, one can reverse the situation: let yin not harm yang but instead follow yang, achieving harmony between yin and yang, the five phases returning to a unified energy, the mind becoming tranquil, and the foundation of life solidifying. This is the path of using the wrong to approach the right, and the false to approach the true, which is the auspicious meaning of the hexagram "Bi."

比正比真之吉，莫貴乎比其原本。原本者，即坎宮所陷先天一點陽氣，此氣乃天一所生，名曰真一之精，又曰真一之水，又曰真一之氣，乃生物之元氣，在卦為原筮，在人為元仁。原筮者，蓍策未分之時。元仁者，陰陽混成之真。但此元氣，陷於陰中，為後天所蔽，易失難尋，非虛極靜篤、心堅志遠，而不能復還，故原筮元永貞，方能無咎也。

Closeness to the true and the correct brings good fortune, and the most important thing is to approach the original source. This original source refers to the single point of "Earlier Heaven" yang energy trapped within the坎卦 position. This energy originates from the Heaven element, known as "True One's Essence," also called "True One's Water," or "True One's Qi." It is the primordial energy that generates all things; in the hexagram image it is called "Original Divination," and in human terms it is called "Original Benevolence." "Original Divination" refers to the moment when the divination herbs have not yet been separated and the mind has not yet arisen. "Original Benevolence" refers to the point where yin and yang are blended together, undivided and unbroken. However, this primordial energy is trapped within the yin energy, obscured by later heaven habits, making it easy to lose and hard to recover. Only by being completely empty and deeply still, with a firm and enduring mind, can it be drawn back. Therefore, the hexagram statement says "Original Divination, Original Permanence, and Uprightness," which allows one to avoid mistakes.

永貞則貞下起元，元氣一復，陰氣即順，仍是當年無傷無損，渾然天理，一無所咎，囫囫圇圇之原本也。《道德經》云：“致虛極，守靜篤，萬物並作，吾以觀其復。”《沁園春》云：“七返還丹，在人先須煉己待時。”永貞之道，即致虛守靜，煉己之功也。

Being able to maintain constancy and righteousness for a long time is called "Zhen Xia Qi Yuan"—at the end of upholding correctness, new beginnings of the original vitality emerge again. Once the vital energy is restored, the yin energy follows suit, returning to the original state of being unharmed, whole and pure, conforming entirely to the natural order without any fault. The "Dao De Jing" speaks of attaining emptiness to its utmost and maintaining stillness to its most solid state; when all things grow together, it is precisely at this moment that one can observe their return to origin. The Ci poem "Qinyuanchun" also mentions the practice of "Qi Fan Chuan Dan," which requires first refining oneself and waiting for the right moment. This shows that the path of "Yong Zhen" is indeed a process of attaining emptiness and maintaining stillness, refining oneself and holding the mind firmly.

蓋煉己不熟，即我家真陰不現，致守不專，則他家真陽不來，欲伏西鄰之情，先降東家之性。不寧方來，正所以煉己待時，以求其復耳。不寧二字，其中有隨時加減、防危慮險等等工程，正解永貞之義。我不寧而彼方來，所謂將欲取之，必先與之也。先與者，順其所欲，以我而比他，所以取彼之歡心。後取者，誠能動物，他來而比我，所以盜彼之生氣，先後分明，人我共濟，還丹可結。否則，我不能先與，妄想彼來，宜先者反後，宜後者反先，顛倒其比，是名後天，所謂“凡俗欲求天上事，尋時須要世間財，若他少行多慳吝，千萬神仙不肯來”，取凶必矣。焉能致吉成道乎？

The practice of refining one's own essence is not yet pure, so my true yin — the quiet and pure aspect of my nature — does not manifest. If I cannot maintain stillness and emptiness with focus, then the true yang — the original vital energy lost in the world — will not return. To subdue the emotions from the west, I must first subdue the nature from the east. The hexagram statement says, "Only when the mind is not at rest will it come," which means one should refine oneself and wait for the right time in order to bring back the original vital energy. The two characters "not at rest" contain the work of adjusting the fire and water constantly, and being cautious of dangers, which exactly explains the meaning of "eternal sincerity." I dare not be idle, for only then will the other side come, which is called wanting to take, but first giving. Giving means following the other's wishes, and approaching them to win their affection; taking means sincere intention that moves external things, so they come to me, and I can then take their life energy. The order of first and later is clear, and the mutual support between self and other allows the elixir to form. Conversely, if I do not first give, but instead foolishly expect the other to come, the order is reversed — what should come first is placed later, and what should come later is placed first — thus the sequence of approaching is reversed, which is called falling into the Later Heaven. As the alchemical texts say: ordinary people who wish to seek heavenly matters must first give up worldly wealth. If one does not do good deeds and is greedy, even a thousand immortals will not come. This can only bring self-destruction, how can one speak of gaining good fortune and achieving enlightenment?

初六，自卑自下，以柔比剛，是信於比而比之，即能無咎者。蓋信於比，即能虛心，虛心即能實腹，不但有孚無咎，方且有孚盈缶，終來有他吉，必將比於至善之地矣。此信比而終吉者也。六二，柔順得中，未比於外，先比於內，是比之自內也。自內之比，煉己持心，隨時採藥，欲取於被，不失於我，此內比之得正者也。

The first line, Six at the Beginning: It is situated in a low position, and with a yielding and gentle nature, it approaches and adheres to the strong and yang. This is first believing in the path of adherence and then proceeding to adhere, thus having no faults. Because it believes in adherence, the mind becomes open; when the mind is open, the abdomen becomes full. Not only does it have 'faith without fault,' but also 'faith filling the jar,' meaning sincerity is abundant as if a jar is full. Eventually, another auspicious fortune comes, and it certainly attains the highest good through adherence. This line corresponds to the step of sincere adherence leading to ultimate good fortune. The second line, Six in the Second: It is gentle and proper in the center, not first seeking adherence externally, but first seeking adherence internally. This is 'adhering from within.' Internal adherence is about refining oneself and maintaining the mind, constantly taking in the elixir, seeking it from the other side, without losing oneself. This line corresponds to the step of internal adherence in accordance with the right path.

六三，性質本愚，又與小人為伍，以陰比陰，是比之匪人也。匪人之比，無益有損，何貴於比，此外比之不正者也。六四，以柔比剛，見賢思齊焉，雖愚必明，雖柔必強，此外比之得正者也。九五，剛健中正，陽氣足而陰氣自化，是顯然之比也。顯然之比，非有勉強，出於自然，猶如王者驅禽，四面而開一面，用三驅失前禽也。

Line six three: The nature is originally dull, and one associates with petty people, attaching to darkness with darkness, which is called 'affectionate attachment to the wrong person'. Affectionate attachment to the wrong person brings only harm, not benefit. What is the value of attachment then? This line corresponds to the case of outward attachment to an improper person. Line six four: By being gentle and compliant, one attaches to the strong and yang, seeing a virtuous person and wishing to emulate him. Even if one is foolish, one will eventually become wise; even if one is weak, one will eventually become strong. This line corresponds to the case of outward attachment to a proper person. Line nine five: Strong and upright, residing in the center and being correct, the yang energy is full, and the yin energy naturally dissipates. This is luminous and clear attachment. Luminous and clear attachment requires no effort, it comes naturally, just as a king hunting, setting nets on all sides but leaving one side open, so the line statement says 'the king uses three drives, losing the birds ahead'.

用三驅者，取真收順也。失前禽者，舍假放逆也。取真舍假，真者來而假者自化。收順放逆，順者得而逆者自無。修道至於真假俱化，逆順皆無，方寸之中，湛然常寂，至善無惡，雜念不生，如邑人不誠而自化，此內外一氣之比者也。

The concept of "using three drives" refers to taking the genuine and receiving the compliant; "losing the preceding birds" means abandoning the false and releasing the rebellious. Taking the genuine and abandoning the false, when the genuine comes, the false naturally dissipates; receiving the compliant and releasing the rebellious, when the compliant is obtained, the rebellious naturally perishes. Practicing the Way until both true and false are completely transformed, and both rebellion and compliance are utterly eliminated, the mind becomes clear and still, purely good with no trace of evil, and no impure thoughts arise. It is like people in a territory who naturally become harmonized without needing special admonition. This line corresponds to the unity of internal and external forces in mutual attachment.

上六，愚而自用，既不能內比，又不能外比，依一己之陰，隨心造作，終無出頭之日，是比之無首也。無首之比，空空一世，到老無成，自取其凶，此始終不知比人者也。夫修真之事，以無道而比有道，以無德而比有德，總要真心實意，步步著力，期必道德歸於中正而後已。道德中正，金丹入口，點化群陰，如貓捕鼠。

The sixth line at the top: one is foolish and stubborn, unable to be close to others internally or externally. He relies solely on his own negative energy, acting recklessly according to his own will, and will never have a chance to succeed. This is called "comparing without a leader" — being close to others but without a beginning or leader. Such closeness is in vain, leading to nothing in old age and inviting danger. This line corresponds to those who never understand the importance of being close to others throughout their lives. In the practice of cultivation, one must use one's own lack of virtue to be close to those who have virtue, and one's own lack of morality to be close to those who have morality. One must be sincere and earnest, making steady progress, and not stop until one's morality is balanced and upright. When morality is balanced and upright, the golden elixir enters the mouth, transforming all negative energy, as clean and efficient as a cat catching a mouse.

噫！採藥時須用橐龠，煉己時還要真鉛。若行此道，不知原筮之物，不識永貞之元，任性作為，不落於比之匪人，即歸於比之無首，致咎取凶，勢所必有，學者可不親近真師乎？

Alas! When gathering herbs, one must use the "tuo yue"—a device like a bellows that moves the true vital energy; when refining oneself, one must also have the "zhen qian"—a true yang essence drawn from the other's domain as a foundation. If one takes this path without knowing what the "yuan shi" refers to, or failing to recognize the original beginning that "yong zhen" upholds, and acts recklessly according to one's own temperament, one will inevitably fall into "bi zhi fei ren" or end up in "bi zhi wu shou," inviting mistakes and encountering danger. How can a person seeking the Way fail to seek out a true master?

小畜：亨。密雲不雨，自我西郊。初九，復自道，何其咎？吉。九二，牽復，吉。九三，輿說輻，夫妻反目。六四，有孚，血去惕出，無咎。九五，有孚攣如，富以其鄰。上九，既雨既處，尚德載。婦貞厲，月幾望，君子征凶。

The Hexagram Statement of the Hexagram of Small Accumulation says: Smooth. Dense clouds are gathered but rain does not fall, the clouds arise from the western outskirts. The First Line: Returning to one's own path, where is there a mistake? It is auspicious. The Second Line: Being drawn along together to return, it is auspicious. The Third Line: The wheel's spokes fall off, husband and wife turn against each other. The Fourth Line: Holding sincere intentions, calamity is removed, anxiety is dispelled, there is no mistake. The Fifth Line: Holding sincere intentions and being closely connected, using one's own abundance to benefit neighbors. The Top Line: The rain has fallen, the atmosphere is calm, upholding virtue and accumulating depth; although a woman remains upright, there is danger, the moon is about to be full, at this time a gentleman going on a journey meets with danger.

小畜者，小其養也。卦德上巽伏下乾健，健而巽行，巽伏其健，健不自用，故謂小畜。此以小養大之卦，承上師卦而來。師之道，借陽而退陰也。借陽退陰，貴乎先養其陽，能養其陽，則以小自居，滿而不盈，剛而不躁，有若無，實若虛，其心日下，其德日高，可以漸造於聖賢之域，此小畜所以有亨道也。但小畜雖亨，若大過於小，是柔道用事，剛道退位，志氣不振，懦弱無能，畜之小而亨之小，其行不遠，大道難成。猶如密雲不雨，自我西郊也。

"The Small Accumulation" means to restrain one's cultivation and keep it small and low. The moral quality of this hexagram is: the upper trigram is Xun (Wind), symbolizing hidden and yielding, while the lower trigram is Qian (Heaven), symbolizing strong and vigorous. The strong and vigorous energy is carried out with humility, using the softness of Xun to restrain the strength of Qian, so that the strong does not display its power. Therefore, it is called "Small Accumulation." This is a hexagram that begins with small cultivation and gradually grows. It follows the previous hexagram, "The Army," which focuses on using yang energy to drive away yin energy. To use yang to drive away yin, the first thing is to nurture the yang energy. If one can maintain the yang energy, one can adopt a humble attitude: full without thinking oneself complete, strong without being impetuous, possessing ability yet appearing as if not, being充实 yet seeming empty, with the heart becoming increasingly humble and the virtue growing thicker day by day, gradually approaching the realm of sages. This is why "Small Accumulation" has the way of success. However, although "Small Accumulation" is successful, if "small" is taken to an extreme, it becomes the dominance of the soft path and the retreat of the strong path, leading to lack of ambition and weakness. The cultivation becomes small, the success also small, and one cannot go far, the great way cannot be achieved, just like thick clouds blocking the sky but no rain falling, with the clouds only rising from the western outskirts.

陰氣結而為雲，陽氣通而為雨，只雲不雨，陰氣盛而陽氣弱，生機將息，我家之近者，尚無濟，他家之遠者，更何求？空空一小，入於寂滅之學，豈能還我乾元面目乎？此小畜之火候，不可不知也。

Heavenly Yin energy condenses into clouds, while Heavenly Yang energy flows smoothly to bring rain. If there are only clouds but no rain, it indicates that Yin energy is strong and Yang energy is weak, and the vital energy is about to be extinguished. If even the nearby areas cannot be helped, how can we expect to help those far away? To cling solely to the concept of 'smallness' in a passive and empty way leads one down the path of nihilism. How can we ever restore the original form of 'Qian Yuan'—the state of pure Yang and completeness? The timing and conditions described in the section of 'Xiao Xu' must be clearly understood.

初九，剛而居卑，韜明養晦，抱道而處，不以外假而傷內真，是能復於自道也。能復自道，雖畜之小而得其養，剛氣日增，不但無咎，而且致吉，此大而自小之畜也。九二，剛以柔用，敏而好學，不恥下問，結交有道君子，彼此資益，明善復初，是為牽復也。牽復之畜，外愈虛而內愈實，小而反得其吉，此大而知小之畜也。

The first line, "Initial Nine": It is strong and vigorous yet resides in a low position, restraining its sharpness, nurturing and concealing itself, holding fast to the great way and self-cultivating. It does not let external false things harm the true essence within. This is called "Returning to the Way," returning to one's own inherent path. Being able to return to one's own way, although the cultivation is small, it truly sustains it. The yang energy grows day by day, without fault and gaining auspiciousness. This line corresponds to the cultivation of being great in essence yet dwelling in smallness. The second line, "Nine in the Second": It is strong and vigorous yet employs it with gentleness, wise and eager to learn, not ashamed to seek advice from those less capable. It associates with virtuous gentlemen, mutually supporting and enhancing each other, understanding the good way and returning to the beginning. This is called "Tied Return." The cultivation of "Tied Return" appears more empty externally but is more substantial internally. Being in smallness leads to auspiciousness. This line corresponds to the cultivation of being great in essence yet knowing how to take smallness.

九三，剛而自用，有己無人，乖和失中，終必敗剛，如輿說輻，而車不能行，又如夫妻反目，而家不能興，此大而不知小之畜也。六四，以無能而處於有能之中，必有血傷之咎。然柔而得正，自信一己純陰，為害最大，而能借他家之陽，警惕勉力，煉己持心，本有害者，可以脫去其害，本有咎者，可以歸於無咎。此小而知大之畜也。

Nine in the Third line: Strong and stubborn, only thinking of oneself and not others, deviating from harmony and straying from the middle path, ultimately this strong force will be ruined, like a cart wheel losing its spokes and the cart cannot move forward; also like a couple turning against each other, leading to the family's prosperity not being realized. This line corresponds to a domestic animal that is large but does not know how to take small things. Six in the Fourth line: Being in a position among many capable people with an incapable body, it should have the fault of bloodshed. However, it is gentle and in a proper position, fully aware that its pure yin is most harmful, thus it can borrow the yang from others, remain vigilant and self-disciplined, refining itself and maintaining its mind. Originally harmful things can be removed, and originally faults can be turned into no fault. This line corresponds to a domestic animal that is small but knows how to seek the big.

九五，陽剛巽進於中正，真信在中，陰陽混合，金丹凝結，是有孚攣如矣。攣如之信，本固邦寧，命基堅牢，急須化其氣質之性，以歸真知之性，如富以鄰矣。此小而藏大之畜也。

The fifth line of the Nine Five: Yang strength advances with a humble manner to the central and upright position, genuine belief resides in the heart, yin and yang blend together, and the golden elixir takes form. This is 'having sincerity that binds closely'—sincerity that binds without dispersion. This binding without dispersion brings firm foundation and peace in the state, and a solid foundation for life. At this time, it is essential to eliminate the 'nature of temperament' and return to the 'nature of true knowledge'—the original clarity not obscured by later heaven habits, just as the line statement says 'wealth benefiting one's neighbors,' using one's own wealth to benefit the neighbors. This line corresponds to an animal that appears small on the outside but has great capacity within.

上九，剛居柔位，在小畜之終，如既雨既處矣。雨所以濟亢旱，既雨則陽氣處而不亢，既處則陽氣和而雨無用。修道所以用陰者，特以制暴躁之假陽耳。假陽既息，真陽須進，小畜之終，正當大畜之時。若終於小而不能大，陰反傷陽，如尚德載婦，女子掌權，又如月幾於望，光明漸虧。修道君子，只知小而不知大，以之孤寂守靜，無作無為則可，以之盡性至命，行道致遠，適以招凶而已。此終於小而不知大之畜也。觀於六爻之言，小畜原有亨道，是在人小之如何耳。小之當，則以小畜大而致吉，小之不當，則以小害大而招凶。學者可不先究其小中之火候乎？

The upper ninth line: A yang line is in a yin position, at the end of the hexagram of small accumulation, like rain has already fallen and the atmosphere has become calm. Rain is used to relieve drought, and once the rain has fallen, the yang energy is settled and no longer excessive; once the atmosphere is calm, the yang energy is harmonious, and the rain is no longer needed. The reason for using yin in the practice of the Way is merely to subdue the restless "false yang" — the false yang that is like floating fire and is capricious. Once the false yang has been subdued, the true yang should then rise. The hexagram of small accumulation reaches its end, which is the time to transition to great accumulation. If one remains only in the state of small accumulation and fails to move towards great accumulation, yin will harm yang, just as the line statement says that emphasizing virtue becomes like a woman carrying things or a woman taking charge; it is also like the moon being about to full but already beginning to wane. A gentleman who practices the Way, if he only knows the small and not the great, may be acceptable if he uses it for solitude and stillness, or for non-action. But if he uses it for perfecting his nature and attaining his destiny, he will only invite misfortune. This line corresponds to the final stage of small accumulation without knowing the transition to great accumulation. Looking at all six lines, the hexagram of small accumulation originally has the way of success, but it depends on how one approaches the "small." If the small is appropriate, it can nourish the great and bring good fortune; if the small is inappropriate, it can hinder the great and bring misfortune. How can those who study the Way not first clearly understand the timing within the concept of "small"?

履：履虎尾，不咥人，亨。初九，素履，往，無咎。九二，履道坦坦，幽人貞吉。六三，眇能視，跛能履，履虎尾，咥人凶，武人為于大君。九四，履虎尾，愬愬終吉。九五，夬履，貞厲。上九，視履考祥，其旋元吉。

The Hexagram of Footsteps says: To walk on a tiger's tail, yet the tiger does not bite, it is smooth and prosperous. The First Line: To act with a simple and sincere heart, to move forward without fault. The Second Line: The path is smooth and wide, the person who remains in seclusion and holds to the right way finds good fortune. The Third Line: The eyes are half-blind yet one thinks oneself sighted, the feet are lame yet one thinks oneself able to walk, thus to walk on the tiger's tail, to be bitten by the tiger, it is dangerous; like a brave warrior who dares to act as a great ruler. The Fourth Line: To walk on the tiger's tail with caution and vigilance, in the end it is good fortune. The Fifth Line: To act with firm and decisive strength, to hold to the right way while being aware of danger. The Top Line: To look back on the journey of one's actions, to examine the signs of good and bad fortune, to be able to maneuver and achieve completeness, it is a great good fortune.

履者，前進也。卦德上乾健下兌悅，陰悅於陽，有一陰進而變為純陽之象，故謂履。此進陽防危之卦，承上比卦而來。比者，陰順其陽也。然欲陰順，須先進陽，進陽至於中正，而陰自順之，此進陽之道所宜先也。

"Lu" means to move forward and act. The moral quality of this hexagram is: the upper trigram is Qian (Heaven), representing strength and vigor, and the lower trigram is Dui (Lake), representing harmony and joy. The yin line is joyful and follows the yang line, with one yin line advancing and transforming into a pure yang image, hence called "Lu." This is a hexagram of advancing yang while preventing danger, following the previous hexagram "Bi." "Bi" discusses the harmony of yin following yang; however, to achieve this harmony, one must first advance yang. When yang reaches the central and upright position, yin will naturally follow. Therefore, the step of advancing yang should come first.

人之真陽，本來自有，不待他求，交於後天，真情昧而妄情生，於是真陽走失於外，如虎奔而寓於西，屬於他家矣。雖在他家，原是我家之物，但人不肯招攝復還耳。招攝之道，不求於乾，不求於坤，不求於離，不求於坎，專求於兌。兌為少女，代坤母而行順道，能以陰極復陽，其性和悅，和則能緩，悅則能信，緩則能漸行，信則能耐久。能緩能信，力行不怠，可以進于堅剛不壞之地，復見乾元面目，而不為假陰假陽所傷。如履虎尾不咥人，而有亨道也。

The true yang within a person is originally present within oneself and does not need to be sought from outside. When it falls into the Later Heaven, true clarity becomes obscured and false emotions arise, causing the true yang to wander away, like a tiger fleeing and taking refuge in the west, becoming the property of another household. Though it is in another's possession, it remains originally one's own, but a person is unwilling to summon and bring it back. The way to summon and bring it back is not by seeking from Qian, nor from Kun, nor from Li, nor from Kan, but exclusively from Dui. Dui represents the young maiden, who takes the place of the maternal Kun to practice gentleness and compliance. It can restore yang energy at the moment of extreme yin. Its nature is harmonious and joyful: harmony allows for calmness, joy allows for sincerity and trustworthiness; calmness enables gradual progress, and sincerity and trustworthiness allow for perseverance. Being calm and sincere, and diligently practicing without slack, one can reach the state of firm and unshakable strength, regaining the original appearance of Qian's primordial energy, and not being harmed by the false yin and false yang— the false emotions and superficial energies of the Later Heaven. Just as one can walk on a tiger's tail without being bitten, thus attaining the way of smooth progress.

虎為咥人之物，履之最險，若能和悅履之，而不過猛，如履虎尾也。履虎尾而瞻前顧後，不即不離，循序漸進，防危慮險，火候不差，陰者可以化而為陽，陽者可以還而為純，不但不為虎咥，而且能盜彼殺中之生氣，保命全形，此進陽無阻無滯亨通之道。和悅履健，豈小補雲哉！

A tiger is a dangerous creature that bites, so stepping on it is extremely perilous. If one can practice with a harmonious and pleasant attitude, without excessive boldness, it is like stepping on the tiger's tail. Stepping on the tiger's tail while being cautious both ahead and behind, not getting too close nor too far away, proceeding step by step, being vigilant against danger, and maintaining the right timing and measure, then the yin can be transformed into yang, and yang can return to its pure state. Not only will one not be bitten by the tiger, but one can even steal a bit of life energy from the dangerous situation, preserving one's life and body. This is the way of advancing yang without any obstruction or hindrance, achieving smooth success. Practicing the virtue of harmony and kindness in the context of strength, how could this be only a minor benefit?

初九，心強氣壯，素信於履道者，信於履而即能履，以是往而下手修為，必將進於無咎之地矣。此志念堅固之履也。九二，樂在其中，自有真悅，不戀假悅，一切外物，不得而移之，是以履道坦坦也。坦坦之履，無貪無求，心安神靜，非始終如一守貞之幽人，不能為樂道忘年之履也。

The first line, Nine at the Beginning: The heart is strong and the spirit is vigorous. He has always been devoted to the path of practice and action. If he believes in something, he will truly act upon it. Relying on this, he will proceed forward in cultivation and certainly reach a position without fault. This line corresponds to firm determination and steadfast practice. The second line, Nine in the Second: Joy lies in this path, with genuine happiness, no longer clinging to false pleasures. All external things cannot shake him. Therefore, it is said, "Walking the path is smooth and level." A level path, free from greed and desire, the mind is at peace and the spirit is tranquil. If one is not a person who remains steadfast from beginning to end, adhering to the right path without wavering, he could not achieve such joy in the great way and forget the years.

六三，愚而自用，藥物不知，火候不曉，以不明為明，以不能為能，冒然行道，如眇能視、跛能履，履虎尾，咥人，自取其凶。又如武人為于大君，自招其禍。此愚而自用之履也。九四，剛而不躁，以誠而入，以柔而用，防危慮險，如履虎尾，愬愬，戒慎恐懼，不但虎不能咥，終必履於純陽之地，而得吉。此剛而能柔之履也。

Six in the Third line: foolish and stubborn, not knowing medicine, not understanding the timing of fire, taking ignorance as knowledge, and taking inability as ability, rushing forward blindly to practice the Way. It is like a person with half-blind eyes thinking they can see, or a lame person thinking they can walk, and then stepping on a tiger's tail, getting bitten by the tiger, and inviting misfortune. It is also like a brave soldier trying to become a great ruler, inviting disaster. This line corresponds to the practice of being foolish and self-willed. Nine in the Fourth line: strong and vigorous but not impetuous, proceeding with sincerity and depth, using gentleness in action, being cautious and mindful of danger. It is like stepping on a tiger's tail while being 'suspicious and cautious,' remaining vigilant and fearful. Not only does the tiger not bite him, but ultimately he will enter the territory of pure Yang and achieve good fortune. This line corresponds to the practice of being strong and vigorous yet flexible and yielding.

九五，剛健中正，從心所欲，不逾矩。履道果決而不犯難心，然履道至於中正，金丹已有象，須當貞一不二，以危厲自處，方無得而復失之患。此自有入無之履也。上九，剛居柔位，視其所履之火候，考其藥物之老嫩，循序而進，旋始旋終，終以全始，期以至於陰陽混合、圓成無虧而後已。此全始全終之履也。然則進陽之道，必須剛中有柔，柔中有剛，剛柔相濟，不急不緩，和悅從容為貴乎。

The Nine in the Fifth line: It is strong and vigorous, residing in the center and maintaining correctness. One can act according to one's will without exceeding the rules. It practices decisiveness and firmness, without fear of difficulties. However, when practice reaches the state of correctness and centrality, the golden elixir has already taken form, one must then adhere strictly to the correct path, without any other thoughts. One must maintain a mind of vigilance and caution to avoid the hidden danger of losing what has been gained. This line corresponds to the practice of transitioning from 'active effort' to 'non-action'. The Nine at the Top line: A strong line occupies a soft position, looking back to examine the fire timing, and assessing the maturity of the herbs. It proceeds step by step, carefully attending to the entire process from beginning to end, using the conclusion to complete the beginning. It will not rest until yin and yang are perfectly blended and there is no deficiency. This line corresponds to a practice that has a clear beginning and a complete end. Thus, the path of advancing yang must involve both firmness and softness, with softness containing firmness and firmness containing softness. The soft and the firm must be in mutual balance, neither too hasty nor too slow, with harmony and ease being most precious.

泰：小往大來，吉，亨。初九，拔茅茹，以其，征吉。九二，包荒，用馮河；不遐遺，朋亡。得尚于中行。九三，無平不陂，無往不復，艱貞無咎；勿恤其孚，于食有福。六四，翩翩，不富以其鄰，不戒以孚。六五，帝乙歸妹，以祉元吉。上六，城復于隍，勿用師，自邑告命，貞吝。

The Hexagram Tai states: small things go out, great things come in, it is auspicious and smooth. The First Nine: uprooting grass, pulling up a whole cluster together, going forth for a campaign is auspicious. The Second Nine: the chest can contain filth and disorder, with the determination to cross a river on foot; not abandoning distant people, nor forming factions, thus being worthy of the practice of the middle and correct path. The Third Nine: there is no straight path that does not incline, no forward journey that does not return; maintaining correctness in hardship brings no fault, there is no need to worry about one's sincerity, and in enjoying the salary there is inherent fortune. The Fourth Six: light and graceful descent, not waiting for wealth to join neighbors, without admonition already in harmony. The Fifth Six: Emperor Yi married off his sister, thus gaining blessing, greatly auspicious. The Upper Six: the city wall collapsed and was filled into the dry ditch below the city, do not again use the army, only issue orders from one's own territory, even with correctness, hardship is inevitable.

泰者，通和之義。卦德上坤順、下乾健，陽健於內，陰順於外，健順如一，陰陽相應，故謂泰。此陰陽相交之卦，承上小畜而來，小畜一陰，而畜五陽，陰氣主事，陽氣不振，小於畜而不能大於畜，其行不通。通行之道，必須大小無傷，陰陽相當，陰順陽而陽統陰，陰陽和合，方能濟事，故泰之為道，小往大來，吉而得亨也。

"Tai" means harmony and smoothness. The moral quality of this hexagram is: the upper trigram is坤 (Kun), representing flexibility and compliance, and the lower trigram is乾 (Qian), representing strength and vigor. Yang energy is strong and active within, while Yin energy is compliant and supportive outside. Strength and flexibility merge together, and yin and yang respond to each other, hence it is called "Tai." This is a hexagram of yin and yang intersecting, following the previous hexagram "Xiao Xu." "Xiao Xu" represents a situation where a single Yin line is restraining five Yang lines, with Yin energy dominant and Yang energy weak, resulting in a small accumulation that cannot grow large, thus the path is blocked. To make progress, both small and large must not harm each other, and the balance between yin and yang must be appropriate. Yin should comply with Yang, and Yang should govern Yin, leading to harmony between yin and yang, thus enabling success. Therefore, the path of "Tai" involves the small moving outward and the large moving inward, resulting in auspiciousness and smoothness.

小者陰也，大者陽也。小往則陰順，大來則陽健。陽健於內，陰順於外，先天漸復，後天漸化，可以造於純陽無陰之地。於理得吉，於行行亨，但致泰之道有火候、有工程，進之退之，各有其時。不失其時，健而順行，以順養健，未泰者而能致，已泰者而能保，由了命而了性，自有為而無為，完成大道，理有可決也。

"Small" refers to yin, and "great" refers to yang. Small things going outward signify yin's submissiveness; great things coming inward signify yang's strength and vitality. Yang's strength and vitality reside internally, while yin's softness and compliance reside externally. "Earlier Heaven" gradually returns, and "Later Heaven" gradually assimilates, leading to a state of pure yang without yin. In terms of principle, this is auspicious; in terms of practice, it is smooth and harmonious. However, the path to achieving great harmony involves timing and effort. When to advance and when to retreat each has its own moment. By not missing these moments, proceeding with strength and following the proper sequence, using softness to nurture strength, those who have not yet achieved harmony can attain it, and those who have can maintain it. From "realizing one's destiny" — first establishing a solid foundation for one's life — to "realizing one's nature" — then thoroughly understanding one's mind and nature — from "active effort" to "non-action," ultimately completing the great way. This is a definite truth.

初九，一陽潛生，諸陽皆有動機，如拔茅之茹根以及匯葉也。致泰者，乘此一陽發現，而即下手修為，漸採漸煉，由微而著，未有陽不健而陰不順者，故曰征吉。剛而乘時以致泰也。

The first line, Initial Nine: A single yang energy quietly emerges, and all other yang energies follow with signs of movement, like uprooting a reed and pulling up its roots and similar leaves together. To attract harmony and prosperity, one should immediately begin cultivation when this initial yang appears, gradually gathering and refining it, from subtle to evident. There is no yang that is not strong and vigorous, nor yin that is not compliant, so the line statement says 'prosperous omen'. This line corresponds to a step of strength and timing that brings about harmony and prosperity.

九二，剛健中正，通權達變，是以包荒用馮河，不遐遺朋亡也。包荒者，度量寬宏，用柔也。馮河者，志氣勇敢，用剛也。不遐遺者，靜觀密察，柔之至。朋亡者，閒邪存誠，剛之至，剛中有柔，柔中有剛，文烹武煉，左之右之，無不宜之，得尚于中行矣。此剛柔相濟以致泰也。

Nine Two Line: It is strong and vigorous, residing in the center and upholding the right position, thus being capable of penetrating and adapting to circumstances. Therefore, the line statement says, "Encompassing vastness, crossing rivers with confidence, not neglecting distant things, and eliminating companions." "Encompassing vastness" refers to broad-mindedness and tolerance, which belongs to the use of softness; "crossing rivers with confidence" refers to boldness and courage, which belongs to the use of strength; "not neglecting distant things" refers to quiet observation and careful examination, which reaches the extreme of softness; "eliminating companions" refers to guarding against evil thoughts and cultivating sincerity, which reaches the extreme of strength. Strength contains softness, and softness contains strength. It is like gentle fire cooking and fierce fire refining, or moving left or right, all appropriate and suitable. This is how it matches the practice of the principle of center and correctness. This line corresponds to the effort of harmonizing strength and softness to achieve the step toward prosperity.

九三，三陽已足，陽極必陰，泰極必否，如無平不破，無往不復。當此之時，須要知進知退，艱難守貞，防危慮險，方無得而復失之咎。既無其咎，功成人間，名標天上，且食天福，享壽無窮，何憂恤之有。此剛極守正以保泰也。

Nine in the Third line: Three yang lines have already been fulfilled. When yang reaches its extreme, it must turn to yin; when prosperity reaches its peak, it must turn to adversity. Just as there is no flat ground that remains level without inclination, and no journey that proceeds without turning back. At this point, one must know when to advance and when to retreat, maintain the right path amidst difficulties, guard against danger and consider risks, so as not to lose what has been gained. If there is no mistake, then one's achievements will be realized in the world, one's name will be recorded in heaven, and one will enjoy the blessings of heaven, with an endless life. What then is there to worry about? This line corresponds to the effort of maintaining the right path even when yang has reached its extreme, thus preserving prosperity.

六四，當陽極交陰之際，不能防危慮險，一陰潛生，群陰皆動，如翩翩不富以其鄰，無待相戒而孚合，金丹已得而復失。此以柔傷剛而失泰也。六五，當正泰之時，以陰養陽，陽氣凝結，如帝乙歸妹，以祉及於臣下，陰戀陽而陽戀陰，陰陽同氣，自有天然真火，爐中赫赫長紅。雖在已泰而不失初泰之吉，此以柔養剛而全泰也。

Line Six in the Fourth: At the critical moment when yang reaches its peak and is about to pass to yin, it fails to guard against danger and does not foresee risks. A bit of yin energy quietly arises, and all the yin forces begin to move. As the line statement says, they descend gracefully without waiting for wealth, and naturally follow their neighbors, without needing to warn each other, they become harmonious. The golden elixir is already obtained but is then lost again. This line corresponds to the situation of injuring yang with yin and losing the state of Tai (peaceful harmony). Line Six in the Fifth: At the time of Tai (peaceful harmony), using yin to nurture yang allows yang energy to condense. It is like Emperor Yi marrying off his sister, spreading blessings to his ministers. Yin clings to yang and yang clings to yin, yin and yang return to the same breath, naturally forming a true fire, with the furnace burning brightly. Although already in the state of Tai, it does not lose the auspiciousness of the initial attainment of Tai. This line corresponds to the step of nurturing yang with yin to preserve the state of Tai.

上六，在泰之終，順之極，只知泰之順，不知泰之逆，不防於早，必敗於終，如城傾而復于隍矣。當此之時，好事已去，難以為力，故曰勿用行師。凶事已臨，後悔不及，故曰自邑告命貞吝。此柔而不知早於保泰也。然則致泰保泰，各有其時，有為無為，各有其法；隨時而行，依法而作，健所當健，順所當順，健以致泰，順以保泰，未泰者能泰，已泰者長泰，何患不吉不亨，大道不成乎。

The sixth line at the top: It is at the end of the situation of Tai (Prosperity), where the yin (soft) is extremely compliant, only knowing to follow the trend of Tai without understanding the need to reverse and cultivate, and not taking early precautions, leading to inevitable failure, just like a collapsed city wall being filled back into the dry ditch below. By this time, the favorable situation has already passed, and there is no way to reverse it, so the line statement says 'Do not use military force'; the calamity has already arrived, and regret is too late, hence it says 'The city announces the command, and there is a loss.' This line corresponds to a situation of softness and lack of early effort to maintain Tai. From this we can see: attracting Tai and maintaining Tai each have their own timing; action and non-action each have their own rules. Follow the timing in action, act according to the rules, be strong and vigorous when appropriate, be compliant and gentle when appropriate. Use strength to attract Tai, and use compliance to maintain Tai. Those who do not have Tai cannot attain it, and those who already have Tai can maintain it long. Why worry about not being auspicious and not being harmonious, and the great way not being achieved?

否：否之匪人，不利君子貞，大往小來。初六，拔茅茹，以其彙，貞吉，亨。六二，包承，小人吉，大人否亨。六三，包羞。九四，有命無咎，疇離祉。九五，休否，大人吉；其亡其亡，繫于苞桑。上九，傾否，先否後喜。

The Hexagram of "Opposition" states: blockage and obstruction arise because of inappropriate people; it is not favorable for the gentleman to maintain uprightness; the great moves outward, the small moves inward. The First Line: uprooting grass, pulling up a cluster along with it, uprightness brings good fortune and smoothness. The Second Line: embracing and following, it is favorable for the petty person, but even in obstruction, the great person can still achieve smoothness. The Third Line: what is concealed is an act of shame. The Fourth Line: acting in accordance with the mandate of heaven without error, all similar ones can rely on and gain benefit. The Fifth Line: stopping the obstruction, it is favorable for the great person; constantly keeping in mind the warning of "about to perish, about to perish," one can be as firm as a vine tied to a cluster of mulberry roots. The Top Line: overturning the obstruction, first there is obstruction, then joy follows.

否者，窒塞之義，卦德內坤順、外乾健，順其所欲，剛強用外，陰氣主事，陽氣退避，健順各別，故謂否。此陰陽不合之卦，承上履卦而來。履者，和悅以進健，使其陰陽相合，健順如一耳。

"Po" means obstruction and blockage. The moral quality of this hexagram is: the inner trigram is Kun, representing flexibility and compliance, while the outer trigram is Qian, representing strength and vigor. Following one's desires leads to strength being confined externally, while the yin energy prevails and the yang energy retreats, with strength and compliance separated. Hence it is called "Po." This is a hexagram where yin and yang do not harmonize, following the previous hexagram "Lu," which discusses advancing with a harmonious and joyful approach to achieve the union of yin and yang, integrating strength and compliance into one.

蓋陰陽不交，真陰變為假陰，真陽變為假陽，先天失而邪氣入，邪氣入而正氣退，是以否之匪人，不利君子貞也。匪人為邪氣，君子為正氣，當先天未傷，真陽在內，一團正氣，即是君子，及先天已失，真陽散外，一身所有，僅是邪氣，順其後天之陰，恣情縱欲，無所不至，即是匪人。匪人不利於君子，即是邪氣不利於正氣。當此之時，修道者正宜黜聰毀智，斂藏神氣，以保真陽，特以此不利之時，正大往小來，陰氣用事之時，若不知防危慮險，愈致其否，不利甚矣。

When yin and yang cease to interact, true yin becomes false yin, and true yang becomes false yang. Earlier Heaven is lost and evil qi enters. With evil qi entering, righteous qi retreats. Therefore, the hexagram statement says, "The gate of non-human beings is closed; it is not advantageous for the gentleman to maintain his constancy." "Non-human beings" refer to evil qi, while "the gentleman" refers to righteous qi. When Earlier Heaven has not yet been harmed and true yang remains within, there is a gathering of righteous qi, which is the gentleman. But when Earlier Heaven is lost and true yang disperses outward, all that remains is evil qi, which follows the Later Heaven's yin qi to indulge in reckless desires and act without restraint, which is the non-human being. The non-human being is disadvantageous to the gentleman, meaning evil qi is disadvantageous to righteous qi. At this time, those who practice the Way should eliminate wisdom, discard cunning, and gather and conceal spirit and qi, in order to preserve true yang. One must understand that this period of disadvantage is when the great things are going outward and the small things are coming inward, and yin qi is dominant. If one does not understand how to guard against danger and think ahead, one will only make the blockage deeper, which will be very disadvantageous.

初六，一陰潛生，否之根已立，否之機必發，如拔茅布，以其匯矣。當斯時也，陰氣方生，陽氣未傷，若能早為致濟，猶可轉否為泰。蓋以正御否，否即不來，於理得吉，於行得亨，此防陰於未否之先也。

The first line of the initial hexagram: A single point of yin energy quietly arises, the foundation of blockage is established, and the sign of blockage is certain to manifest, like uprooting a cluster of reeds by pulling one. At this time, yin energy has just begun to arise, and yang energy has not yet been harmed. If timely intervention is made, the state of blockage can be transformed into one of harmony. Using righteous energy to resist blockage will prevent blockage from occurring. In terms of reasoning, it is auspicious; in terms of action, it is smooth. The practice corresponding to this line is: prevent yin energy before blockage occurs.

六二，陰氣漸進，殺氣將發，外君子而內小人，是謂包承。包承之陰，雖未至於傷陽，已有傷陽之勢，在小人邪氣順行則吉，在大人正氣不通則否。修道者，儉德辟難，不為陰氣所惑，亦否中得亨之一道，此防陰於方否之時也。六三，陰氣結聚，順其所欲，認假為真，以為得計，實包羞而不知其羞者，此順陰而不知有否也。

Six in the Second line: Yin energy gradually advances and presses in, the severe and killing energy is about to arise. The appearance seems like that of a gentleman but the inside is that of a petty person, which is called 'encompassing and supporting'. This encompassing and supporting Yin energy, although not yet reaching the point of harming Yang energy, already has the tendency to harm Yang. For the petty person, following the evil energy is considered auspicious; for the superior person, the righteous energy being blocked is considered not auspicious. The person who cultivates the Way should now practice frugality in virtue to avoid calamity, not be misled by Yin energy, which is also a way to achieve success while in the state of 'Opposition'. The practice corresponding to this line is: when righteousness is blocked, prevent Yin energy. Six in the Third line: Yin energy condenses and gathers, persistently following its own desires, mistaking illusion for reality, and believing itself to be clever, in reality concealing shame without realizing it. This line corresponds to those who follow Yin energy blindly and are completely unaware that they have already fallen into a state of blockage.

九四，在陰極交陽之際，否中藏泰，生機又現，無命者而又有命矣。人之健德，天命之良心也。此心人人具足，個個圓成，處聖不增，處凡不減，但為氣質所拘，人慾所蔽，以苦為樂，不肯回頭耳。若肯回頭，天良發現，一善可以解百惡，立登道岸，有咎者即可至於無咎。是道也，雖凡夫俗子，知而行之，災變為福，刑化為德，疇離祉乎。此陽生而即能不否也。

The fourth line of the ninth hexagram: It is at the critical moment when yin reaches its extreme and is about to transfer to yang. Within the state of '否' (obstruction), there is hidden '泰' (auspiciousness), and the vital energy reappears. Those who were originally without destiny now regain their fate. The virtue of firmness and strength inherent in human beings is the conscience bestowed by heaven. This heart is complete in everyone, perfect in each person. It is not added to by sages and not diminished in common people. It is only restrained by temperament and obscured by human desires, mistaking suffering for joy and unwilling to turn back. If one is willing to turn back, the heavenly goodness will be revealed, and a single good thought can resolve myriad evils. Immediately, one can cross over to the path of Dao, and past mistakes can be instantly transformed into innocence. This line corresponds to the effort of yang energy arising immediately, removing all blockage.

九五，剛健中正，守道心而去人心，不求否休而自休。其休者，以其能防否於正泰之時，居三陽之內，正泰之時也。其亡其亡，繫于苞桑，未亡而防亡，方泰慮不泰，陰氣焉得而入之？此防陰於正泰之時也。

Nine Five Line: It is strong and vigorous, residing in the center and in the correct position. It maintains the 'True Mind'—the genuine knowledge inherent in the transmission of Heaven's principles—eliminating the 'Human Mind'—the delusive awareness that follows emotional desires. It does not seek closure or cessation, yet closure naturally ceases. This is because it can stop closure by preventing it in the proper time of prosperity and openness. This line is located within the three Yang lines, which is precisely the time of prosperity. The line statement says, 'Its loss, its loss, tied to the young mulberry tree.' Before actual loss, it guards against loss; while still in prosperity, it worries about decline. How could Yin energy even enter? The practice corresponding to this line is: to prevent Yin energy at the proper time of prosperity.

上九，在否之終，陰氣當退，陽氣當進，正當傾否之時。修道者，乘此機會，天人合發，抑陰扶陽，先否後喜，易如反掌，此進陽於否終之時也。然則不能使泰而不否者，後天循還之道。而能於否中致泰者，先天逆運之功，但須要認得藥物，知的火侯，不先不後，隨時進退耳。

The top line: It is at the end of closure, when yin should retreat and yang should advance, precisely the time for overturning closure. A person cultivating the Way takes advantage of this opportunity, when both heaven's timing and human effort are activated, to restrain yin and support yang, first closing off then experiencing joy, easily as turning over a palm. This line corresponds to the practice of bringing yang up at the moment when closure is about to end. From this we see: not being able to keep the state of Tai (smooth) from turning into Po (obstruction) is the constant way of Later Heaven's cycle; while being able to bring about Tai from Po is the practice of Earlier Heaven's reverse method. However, one must recognize the elixir, know the timing, neither rushing ahead nor lagging behind, but advancing and retreating according to the opportunity.