Upper Mountain, Lower Fire (The卦 of Brightness, the Twenty-second Hexagram)

賁：亨。小利有攸往。初九，賁其趾，舍車而徒。六二，賁其須。九三，賁如濡如，永貞吉。六四，賁如皤如，白馬翰如；匪寇，婚媾。六五，賁于丘園，束帛戔戔，吝，終吉。上九，白賁無咎。

The Hexagram Statement of 贲: It is smooth and unimpeded; going a little way is advantageous. The Statement of the Second Line: He decorates his toes and abandons the carriage to walk on foot. The Statement of the Third Line: The decoration is moist and bright, and long perseverance is auspicious. The Statement of the Fourth Line: The decoration is white and pure, a white horse gallops in; it is not a thief, but one who comes to propose marriage. The Statement of the Fifth Line: He is decorated in the hills and gardens, the bundle of silk is very small, though it appears to be a shame, in the end it is auspicious. The Statement of the Top Line: He decorates with pure white, without fault.

賁者，文飭之義。卦德上艮止、下高明，明乎其所止，止於其所明，自明明德，而止於至善，故謂賁。此潛修密煉之卦，承上觀卦而來。觀者，隨時漸進，神明覺察之道，能覺能察，迴光返照，大智若愚，大巧若拙，止其明而明有養，明於止而止其所，明止相賁，明而不至於誤用，止而不落於空寂。止以明為體，明以止為用，明不傷而止得正，明之止之，未有不亨者也。

"Ben" means adornment and refinement. In terms of the nature of the hexagram, the upper trigram is Gen (mountain), whose nature is to stop; the lower trigram is Li (fire), whose nature is brightness. To know where one should stop and to stop at the place one understands, to manifest one's inherent virtue of brightness and to stop at the ultimate goodness, is called "Ben." This hexagram speaks of hidden cultivation and secret practice, following the previous hexagram "Guan" (Observation). The hexagram "Guan" discusses the way of divine perception that gradually progresses with the timing: able to perceive and observe, to turn back one's light, appearing wise to the great wisdom and clumsy to the great skill. Stopping that brightness, brightness is cultivated; stopping at the place of brightness, one stops at the right place. Brightness and stopping adorn each other; brightness does not get misused, and stopping does not fall into emptiness. Stopping is based on brightness, and brightness is applied through stopping. Brightness is not harmed, and stopping is properly maintained. Thus, both brightness and stopping are achieved, and there is no failure.

然雖明止相賁，尤必以止明為貴。止明，非空空無為，全不用明之謂，特明於內而不明於外，止於明而不止於不明，明在止中，不輕用明，自小之義也。自小，則戒慎恐懼，黜聰毀智，神明內守，虛靈不昧，一切外物不得而移之，其利居多。但太過於小，是止而不明，非本卦明止相合之象，如何得亨、得利乎？

However, although it explains that stillness and clarity complement each other, it is especially important to value 'stopping clarity' (keeping clarity contained and not revealing it outwardly).the so-called stopping clarity does not mean being empty and inactive or completely not using clarity, but rather having clarity inside without it being apparent outside, stopping at clarity rather than stopping at obscurity; clarity is hidden within stillness and not easily used. This is what is meant by self-restraint and humility. Self-restraint and humility allow one to be cautious and respectful, to suppress wisdom and discard cunning, to let the spirit remain internally guarded, to be empty yet clear, not confused. Thus, external things cannot shake him, and he gains most of the benefits. But if humility becomes excessive, it becomes only stillness without clarity, which does not match the image of the hexagram where clarity and stillness are paired. How then can one achieve success and benefit?

夫所謂止者，止於至善，寂然不動也。所謂明者，明其明德，感而遂通也。靜則無為，動則有作，明於止而止行明，得於心而驗於事，方謂真止，方謂真明。辭曰“利有攸往”者，所以驗此止、驗此明耳。

The concept of "stop" refers to remaining in the place of ultimate goodness, still and unmoving; the concept of "brightness" refers to manifesting one's inherent virtue, responding immediately to any stimulus. When still, it is non-action; when moving, it is active effort. To stop while maintaining brightness, and to have it in the heart while verifying it through actions, is called true stopping and true brightness. The hexagram statement says "it is advantageous to go somewhere," which is precisely using actual deeds to test this stopping and this brightness.

凡人當無事之時，每心地明亮，知其所止，及至有事，即便昏迷，不知其所止矣。若能由明而止以養明，由止而明以通明，明止不拘，隨時而用，大火裡栽蓮，泥水中拖船，一靈妙有，法界圓通，明於止而止其所當止矣。

When people have nothing to do, they often have a clear mind and know where to stop. But when there is something to deal with, they immediately become confused and don't know where to stop. If one can move from clarity to stillness to cultivate this clarity, and from stillness to clarity to connect this clarity, then clarity and stillness are not fixed in one place. Instead, they are used according to the timing. In this way, one can walk through fierce fire as if planting lotuses, or drag a boat through muddy water — even in the most difficult situations, one can pass through them. A bit of spiritual vitality remains naturally, and the entire realm of phenomena is integrated and harmonious. Only then can one truly stop in clarity, and stop at the right place.

初九，剛而能明，自卑自下，抱道而居，如賁其趾也。賁趾之剛，不以外假而傷內真，是以舍其車，而甘於徒行。此剛而守正之賁也。六二，居於二陽之中，虛己求人，知其一己之明有限，眾人之明無窮，必有所須，而識見始能擴充，此柔而借剛之賁也。

The first line, initial nine, is strong yet clear, and holds itself in a low position, adhering to the great way. It is like adorning one's toes. This kind of strength does not use external false things to harm the true inner essence, so it prefers to give up the carriage and willingly walk. This line discusses the ornate and upright贲. The second line, six two, is located between two yang lines. It is willing to empty itself and seek guidance from others, understanding that an individual's wisdom is limited while the wisdom of many is boundless. One must rely on something (as stated in the line statement 'must'), so that insight can be expanded. This line discusses the ornate and dependent on strength贲.

九三，剛明太過，只知用明，不知虛明，明必不能達遠，是以賁如濡如也。幸其剛而得正，永久不變其所守，雖不能賁於外，而能賁於內，亦致吉之道。此剛而用明之賁也。

The third line, nine, is overly strong and overly bright. It only knows how to display brightness outwardly, but does not know how to make brightness subtle and refined. Such brightness will not reach far, so it is said that the decoration is smooth and lustrous but stops at the surface. Fortunately, it is strong and upright, maintaining its position for a long time without change. Although it does not decorate itself outwardly, it can decorate itself inwardly, which is also a way to bring good fortune. This line discusses the贲 that is strong and insists on using brightness.

六四，居於上體，柔而不明，有應初陽，不恥下問，是以賁如皤如，白馬翰如，以不明而急求其明也。但以上求下，有挾貴自尊之嫌，多不誠信。幸其柔而得正，真心實意，出於自然，不是勉強，匪有寇傷，乃欲求其婚媾耳。此柔而求明之賁也。

Six in the Fourth occupies a position in the upper trigram, is weak and unclear, and corresponds with the Nine at the Beginning in the lower trigram. It is willing to ask questions even though it is below, so it is said that the ornamentation is pure white and a white horse rushes forth. This is because it is unclear and eager to understand. However, since it is in a superior position seeking understanding from a lower one, there is a suspicion that it may be asking with an air of superiority and without sincerity. Fortunately, it is gentle and upright, and its sincerity comes naturally, not forced. There is no danger of being harmed by a robber, but rather it simply wishes to seek a marriage partner. This line discusses the贲 (ornamentation) that arises from weakness seeking clarity.

六五，柔而不剛，執中無權，孤寂守靜，是以賁于丘園，束帛戔戔也。丘園者，曠遠無人之處，絕無人事可知，戔戔之帛，而又束之，絕無威儀可知。無人事、無威儀，過於澹泊，不近人情，乃修道者羞吝之事。然柔而得中，雖不明乎大道，亦不失為養靜之人，終得以吉全之。此柔而自得之賁也。

Six in the Fifth line is weak and not strong, though it holds the center, it lacks the ability to adapt and change. It is alone in maintaining quietude, thus it is said that in the hills and gardens, adorned with refined things and a small amount of bound silk, it is very scarce. The term 'hills and gardens' refers to remote and deserted places, indicating that there is no interaction with people. The small amount of silk is still bound tightly and not used freely, showing that there is no dignity or ceremony. With no human interaction and no dignity, it is too detached and unfeeling, which is a disgrace for a person on the path of cultivation. However, it is gentle and holds the center, even though it does not fully understand the great way, it is still considered a person who is good at maintaining quietude, and ultimately can preserve good fortune. This line speaks of the贲 that is weak yet content.

上九，剛柔相當，自明明德，而止於至善，不賁而賁，賁至於無色，是謂白賁也。賁而至白，明止如一，氣質俱化，渾然天理，而無一毫人慾之咎矣。此剛柔混合之賁也。然則，賁之為道，必以明止相需為貴，明於止而止其所，止其明而明不昧，明之止之，隨時而用，潛修密煉之功是矣。

The upper ninth line is a yao that perfectly balances hardness and softness. It clearly manifests its inherent virtue of brightness and remains in the highest good, without embellishment, which paradoxically becomes true embellishment. Embellishment reaches the state of pure whiteness, where brightness and stillness become one, and the nature is completely transformed, becoming a single mass of heavenly principle, with no trace of human desire. This yao discusses the harmonious combination of hardness and softness in the hexagram of贲. Thus, the principle of贲 must value the mutual use of brightness and stillness: stopping at the right place in brightness, stopping the brightness so that it does not become dull, being both bright and still, and applying it according to the occasion—this is the secret of quiet cultivation and secret practice.

剝：不利有攸往。初六，剝床以足，蔑。貞凶。六二，剝床以辨，蔑。貞凶。六三，剝之，無咎。六四，剝床以膚，凶。六五，貫魚以宮人寵，無不利。上九，碩果不食。君子得輿，小人剝廬。

The Hexagram of Splitting: It is not advisable to go anywhere. The Statement of the First Line: The bed is being stripped away, beginning with the foot of the bed, the right path is abandoned, and holding to the right path is dangerous. The Statement of the Second Line: The bed is being stripped away, reaching the place where the bed frame meets the foot, the right path is abandoned, and holding to the right path is dangerous. The Statement of the Third Line: Being in the midst of stripping yet able to maintain oneself, there is no fault. The Statement of the Fourth Line: The bed is being stripped away, reaching the skin of the person on the bed, it is dangerous. The Statement of the Fifth Line: Like a string of fish leading a group of palace attendants to receive the king's favor, nothing is unfavorable. The Statement of the Topmost Line: A large fruit remains uneaten; the gentleman thus receives a carriage to carry him, while the petty person loses even his house.

剝者，消化也。卦德上艮止、下坤順，陰順生而陽止息，且卦體五陰而消一陽，陽氣將盡，陰氣將純。故謂剝。此後天陰消其陽之卦，承上噬嗑而來。噬嗑者，動而必明，所以先窮理也。窮理者，窮其陰陽消長之理耳。

"Pei" means to erode or dissipate. In terms of the hexagram's virtue, the upper trigram is Gen (Mountain), which has the nature of stopping; the lower trigram is Kun (Earth), which has the nature of yielding. Yin energy grows in a yielding manner while Yang energy stops and does not advance. In terms of the hexagram's structure, five yin lines are eroding one yang line, indicating that Yang energy is about to be exhausted and Yin energy is about to become complete. Therefore, it is called "Pei." This hexagram discusses the Later Heaven situation where Yin energy erodes Yang energy, following the previous hexagram "Shihe," which talks about an action that brings clarity. To fully understand the principles, one must first exhaust the understanding of the principles of the waxing and waning of Yin and Yang.

人秉天地陰陽五行之氣而生身，有命而即有性，性命寓於一身之中矣。當人生之初，性命一家，先天後天混而為一，陰陽未分，邪正未判，圓成之象。及其成人氣足，先天陽極，交於後天，一陰潛生，日復一日，年復一年，陰氣漸盛，陽氣漸弱，不至消盡其陽而不止。如卦體五陰而剝一陽，當此之時，陽不勝陰，其所餘者，幾希之陽耳。

Human beings receive the energies of heaven and earth, yin and yang, and the Five Phases to form their bodies. Once they have a "destiny" or "fate," they also possess a "nature," and both nature and destiny reside within the body. At birth, nature and destiny are unified, with Earlier Heaven and Later Heaven blending together, yin and yang not yet separated, and good and evil not yet distinguished. It is a complete and perfect state. However, as one grows up and blood and qi become abundant, the yang from Earlier Heaven reaches its peak and transitions into Later Heaven, with a small amount of yin energy gradually emerging day by day and year by year. The yin energy grows stronger while the yang energy weakens, and this process continues until the yang energy is completely consumed. It is like this hexagram where five yin lines erode one yang line, at which point the yang cannot withstand the yin. What remains is only a little bit of yang.

人若不知，而猶認假為真，有攸往而自恃其強，必至陽氣消盡，不利甚矣。至人於此，有抑陰扶陽之道，不使陰氣消陽於盡，即於此一點陽氣未盡處，順而止之，黜聰毀智，緊閉靈竅，以為返本還元之基。

If a person does not understand this principle and mistakenly takes illusions as reality, blindly moving forward with self-assumed strength, they will certainly exhaust their yang energy, which would be very detrimental. The enlightened sages have another method to restrain yin and support yang, preventing yin from completely consuming yang. They stop the remaining yang energy at the point where it has not yet been exhausted, suppress wisdom, discard cunning, tightly close the spiritual gate, and use this as the foundation for returning to the original state.

蓋不能使陽而不陰者，天地循環之氣機；而能於陰中保陽者，聖人逆運之功力。特以聖人有先天而天弗違之道，能以奪造化、轉生殺也。至於一切常人，順行造化，以陰剝陽，陽氣消盡化為純陰，不死豈能之乎？聖人於剝之一卦，直彖曰：“不利有攸往。”凡惜性命者，可以早悟矣。

In general, it is impossible for yang to remain forever without turning into yin, for this is the natural cycle of the heavens and earth. However, those who can preserve yang within yin are sages who work against the natural flow. This is precisely why sages possess the ability mentioned in the Wenyan of the Qian hexagram in the Zhouyi, "Before heaven's action, heaven does not contradict it"—acting before the heavenly timing, and heaven does not oppose him. Thus, they can seize the power of creation and transformation, and control the power of life and death. As for ordinary people, they follow the natural order, allowing yin to strip away yang, until yang is completely exhausted and turns into pure yin. How could they not die? Regarding the hexagram of "Pei" (Biting), the Taiyuan directly states "It is not advantageous to go anywhere." Those who value their lives should understand this and awaken early.

初六，一陰潛生，自下消陽，如剝床以足也。床足之剝，其氣雖微，其害最大，蔑貞之凶，即於此始。此陰氣方進之剝也。六二，陰氣浸長，自下而上，如剝床以辨也。辨不是足，辨上是床，陰氣漸升，將上於床，與陽爭權，蔑貞之凶，不旋踵而至矣。此陰氣漸盛之剝也。

The first line, Six at the Beginning, represents the initial emergence of a small amount of yin energy, which starts to erode yang energy from the very bottom, like peeling away the bed's legs first. Although this yin energy is still weak, its harmful effect is great, and the danger of abandoning the righteous path begins here. This line describes the initial stage of peeling, where yin energy is just beginning to encroach. The second line, Six in the Second, shows yin energy gradually increasing and moving upward, like peeling the part where the bed frame connects to the legs. The '辨' here refers to the connection between the legs and the frame; as yin energy rises layer by layer, it is about to reach the bed and compete with yang for dominance, and the danger of abandoning the righteous path is imminent. This line describes the stage of peeling where yin energy is gradually becoming stronger.

六三，在順體之上，不順陰而順陽，與陽相應，乃安靜之陰，雖在剝時可以無咎。此陰氣順止之剝也。六四，陰氣結聚，順升而上，六陽已剝去四陽，陰盛陽弱，上床用事，乃切近之災，如剝床以膚，凶之至矣。此陰氣用事之剝也。

The sixth line in the third position is located at the top of the坤 (Earth) trigram, which represents compliance. Although it is a yin line, it does not follow yin but instead follows yang, resonating with the yang line at the top. This is a quiet yin, which although in a time of decline, can still be without fault. This line describes the decline of yin that is compliant and stops. The sixth line in the fourth position is where the yin energy gathers and rises. It follows the trend upward, and in the six lines, four yang lines have already been removed. Yin is strong and yang is weak, and the yin energy has climbed up to take control, creating an imminent disaster, like peeling the bed to the skin, which is extremely凶 (dangerous). This line describes the decline of yin taking control.

六五，在止體之中，與陽相親，乃客氣中發現之真陰。真陰現象，不但不傷於陽，而且能統群陰，皆順其陽。以物取之，如一魚前領，而群魚貫後；以人取之，如後以眾宮人進寵於君王。知之者，借真陰以保真陽，則一真百真。剝者不剝，吉無不利，信有然者，此陰氣順陽無剝也。

Six in the Fifth is located in the middle of the mountain (Geng) trigram, and is close to Nine at the Top, a yang line. It is a true yin that emerges from the later heaven's mixed and disturbed energies. This true yin, inherent from the earlier heaven, is capable of following and supporting the true yang. When true yin appears, it does not harm yang, but instead leads all the yin to follow yang. Taking an analogy from nature, it is like a fish leading a school of fish; taking an analogy from human society, it is like a queen leading her attendants to receive the king's favor. Those who understand this use true yin to preserve true yang, the original yang of the earlier heaven. Once one aspect is true, all aspects become true. What should be stripped away is not stripped away, resulting in good fortune without any adverse outcome. This is indeed true. This line speaks of yin following yang without becoming a stripping away.

上九，在剝之終，諸陽剝去，尚留一陽，猶未剝盡，知之者順而止之，不為群陰所傷，如碩果不食也。果中有仁，存此一仁則生，失此一仁則死，生之死之，只在此一仁得失之間。但此一仁，庶民去之，君子存之。蓋君子知此一仁為生生化化之本，保之守之，不但陰氣不能傷，而且借陰以全陽，如得其輿，安而行之。至於一切小人，順其所欲，知進而不知退，消陽至盡，終歸大化，如剝其廬，自失所庇矣。此聖功能止其剝也。

The Upper Nine is the last line in the Hexagram of Splitting. All the yang lines have been stripped away, leaving only one yang line, which has not yet been completely removed. Those who understand this stop the process at this point, avoiding harm from the many yin lines. It is like a large fruit that remains uneaten. Inside the fruit's core is the seed, which sustains life. Keeping this seed means life, losing it means death. Life or death depends only on whether this seed is preserved or lost. However, ordinary people lose this seed, while the gentleman preserves it. The gentleman knows that this seed is the fundamental source of continuous generation and transformation. By preserving and maintaining it, he is not only protected from the yin forces but can also use the yin to complete the yang, like being carried by a carriage and walking safely. As for the petty person, he follows his desires, knowing only advancement and not retreat, consuming the yang until nothing remains, ultimately dissolving into the great transformation. It is like a house being completely stripped away, leaving him without shelter. This line speaks of the effort of the sage who can stop the process of decline.

六交之剝，陰傷陽者凶，陰順陽者吉。修道者可不順而止之，以保其陽乎？順而止之，顛倒之間，剝即變復，人能知剝中藏復，於此一陽未盡處下手，則後天中返先天之道得矣。噫！此天機也，知之者能有幾人哉！

In the Six Lines divination, the concept of "Peeling" (剥) refers to the harm done to yang by yin, which brings misfortune, while yin following yang brings good fortune. How can a person who practices the Way not follow and stop it, in order to preserve their own yang? By following and stopping it, a reversal occurs, and the hexagram Peeling (剥) transforms into the hexagram Returning (复). If a person understands that the hexagram of Peeling contains the hexagram of Returning, and acts at the point where the yang energy has not yet been completely stripped away, then the path of returning from Later Heaven to Earlier Heaven is achieved. Alas! This is a heavenly secret; how many can truly understand it?

復：亨。出入無疾，朋來無咎。反復其道，七日來復。利有攸往。初九，不遠復，無祗悔，元吉。六二，休復，吉。六三，頻復，厲，無咎。六四，中行獨復。六五，敦復，無悔。上六，迷復，凶；有災眚。用行師，終有大敗；以其國君凶，至于十年不克征。

The Hexagram of Returning: It is smooth and unimpeded. Going out and coming back brings no harm, and friends of the same kind come without fault. It moves in a cycle, returning to its original path every seven days. It is favorable to go somewhere. The Statement of the First Line: One does not go very far and returns, without great regret, which is very auspicious. The Statement of the Second Line: Returning in a beautiful way, which is auspicious. The Statement of the Third Line: Repeatedly returning and repeatedly losing, though there is danger, there is no fault. The Statement of the Fourth Line: Walking among many yin forces yet returning alone. The Statement of the Fifth Line: Returning in a sincere and steadfast manner, without regret. The Statement of the Sixth Line: Losing direction and not knowing how to return, which is dangerous and brings disaster; using such a person to lead an army in battle will result in great defeat, with the ruler also suffering misfortune, and for ten years they will be unable to go to war.

復者，還返之義。卦德上坤順、下震動，動作順心，天運轉，人事通，又卦體一陽動於群陰之下，陽氣始回，二者均有復道，故謂復。此先天陰中復陽之卦，承上賁卦而來。賁者，明而止所以養明運火，採取先天真陽耳。採取真陽，乃陰中返陽，重整家事，別立鼎爐之道，能以奪造化、了生死，復而未有不亨者也。

"Fu" means returning and returning to the original state. In terms of the trigram's virtue, the upper trigram is坤 (Kun), whose nature is to be yielding; the lower trigram is震 (Zhen), whose nature is to be active: when activity occurs, everything goes smoothly, the heavenly cycle turns, and human affairs become unobstructed. Furthermore, in terms of the trigram's structure, a single yang line is situated beneath a multitude of yin lines, beginning to move, indicating the return of yang energy. Both aspects contain the principle of "Fu," hence the trigram is named "Fu." This trigram discusses the return of the true yang from within yin, following the previous trigram "Beren." The trigram "Beren" represents clarity that can be restrained, used to cultivate this clarity and regulate the fire timing to obtain the true yang from the Earlier Heaven. Obtaining the true yang means returning yang from within yin, a method of restoring order and establishing a new furnace, capable of seizing the power of nature and resolving birth and death. A return without obstruction is always smooth.

復道雖亨，但人認假棄真，多不知其復耳。若知其復，則回頭是岸，道心發現，人心自退，可以出入乎陰陽之中，而不為陰陽所疾傷矣。然雖無疾傷，須要復之知時，時未至而不可強求，時已至而不可錯過，方能得真。

The path of returning is though smooth, but people often mistake the false for the true and mostly do not realize the need to return. If one understands the necessity of returning, then turning back is the way to salvation: the "Dao heart" (the original essence of the Earlier Heaven, the true heart in harmony with the principles of heaven) will manifest, and the "human heart" (the mind of later heaven, filled with emotions, desires, and thoughts) will naturally recede. Thus, one can enter and exit between yin and yang without being harmed by them. However, although one may not be harmed, one must still understand the timing of returning: one must not force it when the time is not ripe, and must not miss it when the time has come. Only in this way can one truly attain it.

夫人當初生之時，至善無惡，及交後天，陰傷其陽，本來天真有失矣。雖是失去，未嘗全無，猶有一息生機在內，間或發現為私慾所瞞，為世事所混，當面不識耳。復之，必乘此生機發現之時，下手急採，方能為我所有。若生機未現，空寂守靜，將何而復乎？是以朋來而復，方能無咎。朋者，二月相合，其一為陽，其一為陰，陰極陽生，陰中有陽，是謂朋來。陰不極，陽不生，而朋不來。若朋不來，陰陽不交，生氣自何而有？故必朋來而生機方發，生機發而不先不後，收入造化爐中，片刻之間，災變為福，刑化為德，先因真陽失而有咎者，今則真陽還而可以無咎矣。

When a person is first born, they are pure and good, with no evil; but once they enter the Later Heaven, the yin energy harms the yang energy, and their original innocence is lost. Although there is some loss, it is not entirely gone; there is still a breath of life remaining, which occasionally shows itself, but is obscured by private desires and confused by worldly affairs. When it appears directly, one may not recognize it. To restore it, one must seize the moment when this vital energy is revealed and quickly take it in, so that it can truly become one's own. If the vital energy has not yet appeared, merely sitting in stillness and waiting will not help; what can one restore then? Therefore, the Hexagram Statement says that 'friends come' in order to have no faults. The term 'friends' refers to two characters joined together, one belonging to yang and the other to yin; when yin reaches its extreme, yang arises, and yin contains yang, which is called 'friends coming'. If yin has not reached its extreme, yang does not arise, and 'friends' do not come; if 'friends' do not come, yin and yang do not interact, and where does the life energy come from? Therefore, only when 'friends come' does the vital energy begin to move. Once the vital energy is activated, one must take it in at the right moment, without being too early or too late, and put it into the furnace of creation. In an instant, calamity becomes blessing, punishment becomes virtue. Previously, there was fault due to the loss of true yang; now that true yang returns, there can be no fault.

但復之雖能無咎，其道有功力，有次序，漸以復之，不能速復，即復之也不能堅固，必先煉己持心，待時而動，是以反復其道，七日來復也。反覆者，顛倒道運之義。七日者，陽火之數。人之性情和氣，陽火也，為真；人之客氣躁性，陰火也，為假。真者全生，假者傷生。反復其道者。先返此假火復歸於真火，七日而陽火生，陰火滅，虛極靜篤，黑中有白，先天之氣，自虛無中現象，漸採漸煉，還丹可結。但是道也，非知之艱，行之維艱，知之尤貴於行之。若知而不行，猶如無知。有攸往而下手速修，必自一陽而漸復，至於六陽純全，其復之亨利，為何如耶。

But even though returning to the original state may not involve faults, this path involves differences in the depth of effort and the order of steps. One can only return layer by layer, not all at once; even if one returns at once, it will not be firm. One must first practice the method of refining the self and holding the mind steady, waiting until the right time to act. Therefore, the hexagram statement says, "Reversing the path, returning after seven days." "Reversing the path" refers to reversing the natural order of creation and turning it back in the opposite direction. "Seven days" refers to the number of the yang fire. A person's peaceful nature belongs to yang fire, which is genuine; while a person's superficial and impetuous nature belongs to yin fire, which is false. The genuine can preserve life, while the false harms life. What is meant by "reversing the path" is first returning the false fire back to the true fire. After seven days, the yang fire arises and the yin fire ceases. The state becomes extremely empty and profoundly still, and a single thread of white light appears in the darkness. The "primordial qi" emerges from nothingness, taking shape gradually, and through slow gathering and refining, the elixir can be formed. However, the difficulty of this path does not lie in knowing it, but in doing it. Knowing it is especially valuable when put into practice. If one only knows but does not act, it is as if one does not know at all. When one begins to move forward and start practicing, one must begin from the first yang and gradually return, continuing until reaching full yang. At that time, the smoothness and benefits of returning will be how magnificent!

初九，在復之初，真陽未失，稍有客氣潛入而即退之；至容且易，是不遠之復。不遠復，而人心不生，道心常存，自無祗悔，能謹於始，自吉於終，此元陽不失之復也。

The first line, "Nine at the Beginning," is at the start of the hexagram "Returning." True yang has not yet been lost, and a slight intrusion of yin is quickly expelled, making the action both easy and effortless. This is described as moving only a short distance before returning. Moving only a short distance before returning means that the mind of later heaven (human desires and thoughts) does not arise, while the mind of earlier heaven (the true heart in harmony with heavenly principles) remains constant. Thus, there will naturally be no great regret. Being cautious at the beginning ensures a favorable outcome at the end. This line speaks of the return of the original yang that has not yet been lost.

六二，知識有限，本不能明善復初者，然柔順得正，見賢思齊，與有道之君子同處，借彼之明智，以破己之昏暗，不知復者亦知復，不能復者亦能復，是謂休善之復。此柔而借剛之復也。

The second line, six, has limited insight and originally cannot achieve the restoration of goodness and return to the beginning. However, being gentle and upright, it aspires to emulate the virtuous, associates with the wise, and uses others' wisdom to overcome its own ignorance. Thus, even those who originally did not understand restoration come to understand it, and those who could not restore themselves are now able to do so. This is called beautiful and good restoration. This line discusses the restoration through the reliance on strength by the gentle and weak.

六三，復善不固，旋復而旋失，是謂頻復。然性柔志剛，一心於復，危厲自處。人一能之，己百之，人十能之，已千之，雖愚必明，雖柔必強，始而有咎者，終而可以無咎。此困而學，勉強而行之復也。

The sixth line in the third position returns to goodness but is not firm, as the strong force returns but immediately loses it, which is called repeatedly returning and repeatedly losing. However, although his nature is gentle, his will is strong, and he is determined to return, always regarding himself as being in a dangerous and difficult situation. The *Zhongyong* says: when others can do something once, he does it a hundred times; when others can do it ten times, he does it a thousand times. Thus, even the most dull will surely become intelligent, and even the most weak will surely become strong. Those who have had faults at the beginning can eventually have none at the end. This line discusses the return through learning in adversity and striving forward with effort.

六四，柔而得正，居於群小之中，而不為群小所惑，借世法而修道法，獨能明善復初者，此學而知，利而行之復也。六五，柔順得中，循規蹈矩，素位而行，不願乎外，是謂敦厚。其復者，復於敦厚，不思而得，不勉而中，出於性成，既無所失，亦無可復，不致悔而自無悔，此生而知，安而行之復也。

The sixth line in the fourth position is flexible and upright, situated among a group of petty people yet not swayed by them. It uses worldly methods to cultivate the Way, and alone can realize the restoration of goodness and return to the beginning. This line discusses the restoration that comes through learning and then knowing, acting when seeing benefit. The sixth line in the fifth position is flexible and follows the middle path, adhering to rules and content with its own position, without generating false thoughts beyond its role. This is called being thick and sincere. Its restoration is to return to this sincerity: it is grasped without thinking, conforms to the middle without effort, and arises naturally from its innate nature. Since there is nothing lost, there is nothing to restore, and thus no regret is needed, naturally without regret. This line discusses the restoration that comes through innate knowledge and acting calmly and naturally.

上六，在復之終，順其後天之陰，不知先天之陽，人心用事，道心全味，是迷於復，而終不知回頭者，招凶致災，勢所必有，如此之人，途而不悟，外而爭勝好強，內而心神大傷，如用行師，終有大敗，禍及國君。雖十年之久，必有克徵，終亦必亡而已。此始終不知有復也。

The sixth line at the top in this hexagram is at the end of the hexagram of "Returning." Following the later heaven's yin, it does not know about the earlier heaven's yang. The "human mind" is in charge, while the "way mind" is completely obscured. This describes a person who has lost their way and does not know how to return, always refusing to turn back. Such a person invites misfortune and calamity, which is inevitable. These people continue to be lost without realizing it, striving for dominance externally while suffering great damage internally. It is like leading an army into battle and ultimately suffering a great defeat, with the calamity even involving the sovereign. Even after ten years, they still cannot achieve victory in battle, and in the end, they can only lead to destruction. This line describes someone who is completely unaware of the concept of returning from the beginning.

復有天時之復，有人事之復。天時之復，真陽發現，出於自然；人事之復，真陽堅固，出於功力。天時人事，兩而合一，方能有濟。六爻除上爻迷復，其餘五爻，皆有復道，或安而行，或利而行，或勉強而行。總以復於元初本來面目為極功。

There is also the concept of "Fu" related to heaven's timing and that related to human affairs. The "Fu" of heaven's timing is the natural emergence of true yang, while the "Fu" of human affairs is the firm preservation of true yang, achieved through effort. Only when heaven's timing and human affairs are combined can true accomplishment be achieved. Among the six lines of a hexagram, the top line is lost and cannot be restored, but the other five lines each have their own path to restoration: some proceed calmly, some act when they see benefit, and some act with effort. Ultimately, the highest attainment is to return to the original "true nature."

無妄：元亨，利貞。其匪正，有眚。不利有攸往。初九，無妄，往，吉。六二，不耕獲，不菑畬，則利有攸往。六三，無妄之災，或繫之牛，行人之得，邑人之災。九四，可貞，無咎。九五，無妄之疾，勿藥有喜。上九，無妄，行有眚，無攸利。

The Hexagram Statement of 无妄: Greatly smooth and prosperous, suitable to maintain correctness; if one's actions are not correct, there will be calamity, and it is not suitable to go forward. The Statement of the Second Line: Not holding to false expectations, going forward brings good fortune. The Statement of the Third Line: Not cultivating for harvest, nor clearing land for its fertility, this is advantageous for going forward. The Statement of the Third Line: Not holding to false expectations yet still suffering misfortune—someone tied up a cow there, a passerby took the cow away, and the people of the same town were implicated in the disaster. The Statement of the Fourth Line: It is suitable to maintain correctness, without fault. The Statement of the Fifth Line: Not holding to false expectations yet falling ill, without medicine one will recover naturally and have joy. The Statement of the Top Line: Not holding to false expectations, but at this time any action will bring calamity, nothing is beneficial.

無妄者，誠一不二之義。卦德上乾健、下震動，動而剛健，志之所在，外即行之，故謂無妄。此勇猛進陽之卦，承上剝卦而來。剝者，順其所欲，陰剝其陽也。剝陽皆由不知進陽，而為陰所剝。若知進陽，一念純真，十二時中，無有間斷，以性命為一大事，外物不得而屈，漸可至於真實無妄，渾然天理地位，是無妄而即有元亨之道也。

"The hexagram 'Wu Wang' means sincerity without duality and no slightest illusion. In terms of the qualities of the hexagram, the upper trigram is Qian (Heaven), which represents strength and vigor; the lower trigram is Zhen (Thunder), which represents movement. When there is movement, it becomes strong and vigorous. The mind's intention is directed, and immediately action follows. Therefore, it is called 'Wu Wang'. This hexagram discusses the principle of advancing yang with courage. It follows the previous hexagram 'Bo' (Breaking). The hexagram 'Bo' represents following one's desires, allowing yin to erode yang. Yang is eroded because one does not understand the practice of advancing yang (using yang strength to enhance yang energy) and is thus eroded by yin. If one understands the practice of advancing yang, maintaining a pure and unimpeded thought, without interruption for twelve hours a day, treating life and death as the most important matters, then external things cannot shake him. Gradually, one can reach the state of true and unpretentious reality, where the entire nature is in harmony with heaven's principle. Thus, the hexagram 'Wu Wang' itself contains the principles of original prosperity and harmony."

卦之動在內，志於道也，志於道而生機已振，元氣即復。健在外，篤於行也，篤於行而天德可修，元氣能通，能復能通，所以元而亨。然無妄之道，雖能元亨，尤必利於動之正、健之正。動之正，則元氣不傷。健之正，則元氣增長。以正無妄，道心常存，人心永滅，復見本來面目，如如穩穩，不為萬物所移矣。若無妄匪正，則動而失時，健而不當，本欲無妄，反致有妄，是謂災眚，不利有攸往矣。

The movement of this hexagram is within the inner trigram, indicating a commitment to the Dao. Commitment to the Dao brings about vitality and restores the original energy. The outer trigram represents firmness in action; by acting with sincerity and consistency, the Heavenly Virtue can be cultivated and the original energy can flow smoothly. Being able to restore and connect, it is both "original" and "smooth." However, although the way of Wuwang can achieve originality and smoothness, it is especially important to act rightly and act with firmness. Right action preserves the original energy, while proper firmness allows the original energy to grow continuously. By following the right path in Wuwang, the "Dao heart" remains constant, and the "human heart" is permanently eliminated, allowing one to see the "original nature" clearly, remaining steady and unmoved by external things. If one acts in Wuwang but does so improperly, the action will be inappropriate and the firmness will be misapplied, intending to avoid falsehood but instead creating falsehood, which is called calamity, and thus one should not proceed further.

夫進陽者，以其有妄而期必於無妄。匪正之無妄，人心用事，順其所欲而行。藥物不真，火候失度，何能完成大道乎！故無妄本有元亨之道。尤利於正，方是真實無妄矣。

The concept of advancing Yang is based on the fact that there was originally a false illusion, so one desires to definitely attain the state of no false desire. That kind of improper non-illusion is when the "human heart" is in charge, acting according to one's own desires: using false medicines and losing control of the fire timing, how can one complete the great way? Therefore, the state of no false desire inherently contains the principles of original flourishing. Especially, one should emphasize maintaining correctness, which is the true state of no false desire.

初九，在無妄之始，剛而得正，是動而無敢有妄者。人事吉凶，全在起念之初，起念正則行正，起念邪則行邪，能無妄於內，自無妄於外，以是往而修道，未有不得其吉者。此能謹於初之無妄也。

The first line, "Nine at the Beginning," is at the start of the hexagram Wuwang. It is strong and upright, representing a person who is resolute and does not indulge in false thoughts. The fortune or misfortune of human affairs depends entirely on the moment a thought arises: if the thought is upright, the action will be upright; if the thought is wrong, the action will be wrong. If one can remain sincere within, then outwardly there will be no falsehood; with such an attitude in cultivation, there is no failure to gain good fortune. This line speaks of the beginning of sincerity and caution in Wuwang.

六二，柔而不剛，宜靜不宜動，如不耕穫，不菑畬也。耕穫菑畬，須有力有種者為之，柔而不剛，無力無種，何敢妄為？然柔而中正，虛心自處，能借他家之陽，以濟我家之陰。虛心即能實腹，以是用柔，則利有攸往，有妄者可以無妄。此以柔順剛之無妄也。

Six in the Second line is soft and not strong, suitable for stillness rather than action. Therefore, it does not till the land for harvest, nor plow for fertile fields. Tilling and clearing land require someone with strength and seeds; being soft and not strong, lacking both strength and seeds, how dare one act recklessly? Yet, being gentle and residing in the center and proper position, with an open heart and self-restraint, it can borrow the yang from 'another's place' to supplement the yin of 'this place'. When the heart is open, the abdomen becomes full—'open heart and full abdomen' is a common phrase in alchemy, where an open heart is the essence and a full abdomen is the application. By using softness in this way, it becomes advantageous to move forward. Originally, what is baseless can become genuine. This line discusses the principle of bearing the strong with gentleness in the Book of Changes.

六三，智小而謀大，妄冀天寶，非徒無益，而又害之，是無妄之災也。無妄而致災，隨心造作，固執不通，如或繫之牛，行人之得，邑人之災，未取於彼，先失其己，縱真陽在望，未為我有。此順其所欲之無妄也。

The wisdom of the third line is small but its ambitions are great. It foolishly desires heavenly treasures, which not only bring no benefit but actually cause harm. This is the situation of suffering misfortune even without harboring false expectations. Suffering misfortune without being reckless is due to acting on one's own desires without restraint and being stubborn and unenlightened. As the line statement says, someone tied up a cow, but a passerby led it away, and the people of the same town suffered. Before gaining anything from the other side, they had already lost what they had here. Even though the true yang is visible, it will never be possessed. This line discusses acting on one's desires in an unrestrained and unwise manner.

九四，由動進健，正當調和丹頭之時，稍有不謹，藥火飛揚，無妄而即有妄。然剛以柔用，可貞而即守貞，防危慮險，以靜待動，借陰養陽，自無得而復失之咎。此剛而能柔之無妄也。

The fourth line, Nine in the Fourth, moves from the inner trigram to the outer trigram, which represents the transition from the inner to the outer. This is precisely the time when the 'red head' (the initial medicinal substance for forming the elixir) is being prepared. If there is even a slight lack of caution, the medicine and fire will scatter upward, turning the original state of no false movement into one of false movement. However, by applying strong force in a gentle manner, he can immediately maintain the correct path, preventing danger and considering risks, waiting quietly for the movement, using yin to nourish yang, thus naturally avoiding the fault of losing what has been gained. This line discusses the principle of being strong yet able to use flexibility in the context of the hexagram of no false movement.

九五，剛健中正，從心所欲，不渝矩。聖胎已結，有為事畢，無為事彰，如無妄之疾，勿藥有喜也。夫聖胎凝結，先天已復，本自無疾，其疾不過後天未化之餘陰。然本固邦寧，至誠自歸無妄，此剛柔混合之無妄也。

The line nine in the fifth is strong and vigorous, occupying the central and correct position. It acts according to its will without exceeding the proper bounds. The "sacred embryo" has already formed, and the affairs of action have been completed, while the affairs of non-action have emerged. As the line statement says, without false movement there is illness, and without taking medicine there is naturally joy. Since the sacred embryo has solidified, the earlier heaven's energy has been restored, and originally there is no illness to speak of. That little bit of illness is merely the remaining residual yin energy from the later heaven that has not yet been fully transformed. However, since the fundamental basis is firm, the whole country naturally becomes secure. When sincerity reaches its extreme, it naturally returns to a state of no false movement. This line discusses the state of no false movement characterized by the harmonious combination of yang and yin.

上九，在無妄之終，已健而猶用健，知進而不知退，持盈未已，直以一位之無妄，而欲了性了命，必致火候有差，得而復失，是以無妄行有眚，無攸利，此不知止足之無妄也。然則無妄之道，總以得其中正為利，若不中正，動之健之，皆失其則，不能致福，反招其災。

The upper ninth line is at the end of the hexagram Wuwang. It has already reached the state of strength but continues to use strength, not knowing when to stop, pushing forward without retreating, holding on to fullness without restraint. It insists on achieving the ultimate through this single position of Wuwang, inevitably causing mistakes in the timing, losing what was about to be obtained. Therefore, when Wuwang occurs, any further action will bring calamity, and nothing will be beneficial. This line discusses the Wuwang that does not know when to stop. Thus, the way of Wuwang is most beneficial when it attains the middle and upright; if it is not middle and upright, whether it moves or acts strongly, it loses the standard, not bringing good fortune but instead inviting misfortune.

噫！月至圓，存乎口訣；時至子，妙在心傳。不得師指，枉自猜量。震之一陽，生於陰下，即時至子也。乾之三陽，復於純全，即月至圓也。子時而進陽，月圓而運陰，進陽有時，運陰有日，知陽而不知陰，知進而不知退，縱金丹到手，必至得而復失，無妄之災，理有可決。修道者，可不急求明師口訣乎。

Alas! When the moon becomes full depends entirely on a mnemonic; when the hour of Zi arrives, its subtlety lies in transmission from the heart. Without guidance from a true master, one merely guesses in vain. The single yang line in the Zhen hexagram arises from beneath the yin lines, which is called "the time of Zi"—the beginning of yang's movement; the three yang lines in the Qian hexagram return to purity, which is called "the moon is full"—the time when yang energy is complete. At the Zi hour, one should "cultivate yang fire"; when the moon is full, one should "cultivate yin symbols" (using yin methods to transform and reduce yin). Cultivating yang has its appointed time, and cultivating yin has its appointed day. Knowing only yang and not yin, knowing only advancement and not retreat, even if one attains the golden elixir, it will surely be lost again, and misfortune without cause can be determined by reason. How can a person cultivating the Dao not urgently seek the oral instructions of a true master?