...(震下坎上)
(Thunder below, Water above)
屯：元亨，利貞。勿用有攸往，利建侯。
Zhun: Supreme success. Favorable to be steadfast and correct. Do not use this time to set off anywhere; it is favorable to establish feudal lords.
「乾」「坤」始立，「震」一索而得男，為動為雷；「坎」再索而得男，為陷為險。為雲為雨，乃萬物始生之時，出而未申之象也。始則必亨，始或不正，則終于不正矣，故元亨而利于正焉！此元亨利貞，即「乾」「坤」之元亨利貞也。「乾」「坤」全體太極，則「屯」亦全體太極也。而或謂「乾」「坤」二卦大，餘卦小，不亦惑乎？夫世既「屯」矣！倘務往以求功，秖益其亂；唯隨地「建侯」，俾人人各歸其主，各安其生，則天下不難平定耳。楊慈湖曰：「理屯如理絲，固自有其緒；『建侯』，其理之緒也。」佛法釋者，有一劫初成之屯；有一世初生之屯；有一事初難之屯；有一念初動之屯。初成、初生、初難姑置弗論，一念初動之屯，今當說之。蓋「乾」「坤」二卦，表妙明明妙之性覺，性覺必明，妄為明覺，所謂：真如不守自性，無明初動，動則必至因明立所而生妄能，成異立同，紛然難起，故名為屯。然不因妄動，何有修德？故曰：「無明動而種智生；妄想興而涅槃現。」此所以元亨而利貞也。但一念初生，既為流轉根本，故「勿用有所往」。有所往，則是順無明而背法性矣！惟利即于此處用智慧深觀察之，名為「建侯」。若以智慧觀察，則知念無生相，而當下得太平矣！觀心妙訣，孰過于此？
"Qian" and "Kun" are first established; "Zhen" receives one yang line and obtains a male, being movement and thunder. "Kan" receives another yang line and obtains a male, being sinking and danger. It is clouds and rain—this is the time when all things first come to be, the image of emerging but not yet unfolded. At the beginning, there must be success; but if the beginning is not correct, then the end will also be incorrect. Therefore, "supreme success comes through correctness." This "supreme success and beneficial correctness" is precisely the supreme success and beneficial correctness of "Qian" and "Kun." If "Qian" and "Kun" in their entirety are the Great Ultimate, then "Zhun" in its entirety is also the Great Ultimate. Yet some say that the two hexagrams "Qian" and "Kun" are great while the remaining hexagrams are small—is this not confusion? Now the world is indeed in "Zhun" (initial difficulty)! If one merely rushes forward seeking accomplishment, this only increases the disorder; only by establishing lords according to the place—"establishing marquises"—so that each person returns to their own lord and each finds peace in their own life, will the world not be difficult to pacify. Yang Cihu said: "Managing Zhun is like managing silk—it naturally has its thread; 'establishing marquises' is the thread of its management." Commentators on the Buddhadharma say: there is the Zhun of the initial formation of a kalpa; the Zhun of the initial birth of an age; the Zhun of the initial difficulty of a single matter; and the Zhun of the initial movement of a single thought. The initial formation, initial birth, and initial difficulty may be set aside for now; the Zhun of the initial movement of a single thought is what should now be explained. For the two hexagrams "Qian" and "Kun" represent the luminous awareness of wondrous clarity and the clarity of wondrous luminosity—the nature-enlightenment that is inherently luminous. When nature-enlightenment is necessarily luminous, deluded activity arises as luminous awareness. This is what is meant by: true suchness does not abide in its own intrinsic nature; ignorance first stirs. Once it stirs, it inevitably leads to establishing a location based on that luminosity, giving rise to deluded capability, forming the different and establishing the same—a welter of confusion difficult to arise, and so it is named Zhun. Yet without deluded movement, how could there be cultivated virtue? Therefore it is said: "When ignorance moves, the wisdom of the lineages is born; when deluded thought arises, Nirvana appears." This is why there is supreme success and beneficial correctness. But since the initial arising of a single thought is the root of cyclic wandering, therefore "do not use it to go anywhere." To go somewhere is to follow ignorance and turn away from the Dharma-nature! It is only beneficial to apply wisdom right here in deep observation—this is called "establishing marquises." If one observes with wisdom, then one knows that thoughts have no arising characteristic, and in that very moment one attains great peace! What wondrous key to contemplating the mind could surpass this?
〈彖〉曰：屯，剛柔始交而難生，動乎險中，大亨，貞。雷雨之動，滿盈，天造草昧；宜建侯而不寧。
The Commentary says: In "Difficulty," the firm and the yielding first interact, and hardship arises. Movement occurs within danger, yet there is great potential for success if one remains steadfast. The stirring of thunder and rain fills everything to overflowing. In this time of primal chaos, it is fitting to establish leaders, yet there will be no peace.
「乾」「坤」立而剛柔交，一索得「震」為雷，再索得「坎」為雨，非難生乎！由動故「大亨」，由在險中故宜「貞」。夫雷雨之動，本天地所以生成萬物，然方其盈滿交作時，則天運尚自草亂昧瞑。諸侯之建，本聖王所以安撫萬民，然方其初建，又豈可遽謂寧貼哉？佛法釋者，無明初動為「剛」；因明立所為「柔」。既有能所，便為三種相續之因，是難生也。然此一念妄動，既是流轉初門，又即還滅關竅，惟視其所動何如耳！當此際也，三細方生、六麤頓具，故為「雷雨滿盈，天造草昧」之象，宜急以妙觀察智重重推簡，不可坐在滅相無明窠臼之中。蓋凡做功夫人，若見雜念暫時不起，便妄認為得力，不知滅是生之窟宅，故不可守此境界，還須推破之也。
Qian and Kun are established, and hard and soft interact. The first pulling yields Zhen, which is thunder; the second pulling yields Kan, which is rain—is this not "difficult birth"? Because of movement, there is "great success"; because one is within danger, it is fitting to "persevere." Now the movement of thunder and rain is fundamentally how Heaven and Earth generate and bring forth the ten thousand things, yet when they are at full excess and act together, the workings of Heaven are still dark, disordered, and obscure. The establishing of feudal lords is fundamentally how the sage king pacifies the ten thousand people, yet at the first establishing, how could one hastily call it settled?
Explained according to the Buddha's teaching: the first stirring of ignorance is "hard"; because illumination establishes its object, that is "soft." Once there is subject and object, these become the cause of the three kinds of continuity—this is "difficult birth." Yet this single moment of deluded movement is both the initial gateway of cyclic wandering and the very crux of return to cessation; it depends only on how that movement is directed. At this juncture, the three subtle marks have just arisen and the six coarse marks are suddenly complete; thus it is the image of "thunder and rain at full excess, Heaven's creation in dark obscurity." One should urgently use subtle observing wisdom to repeatedly investigate and break it down, and must not sit idly in the pit of the ignorance of the mark of cessation.
In general, when people cultivate practice, if they see miscellaneous thoughts temporarily not arising, they falsely take this as attainment and do not know that cessation is the dwelling-place of arising. Therefore one must not cling to this state; one must still investigate and break it down.
〈象〉曰：雲雷，屯；君子以經綸。
The Xiang commentary says: Clouds and thunder — this is Zhun (Difficulty at the Beginning). Thus the noble person brings order to the threads of affairs.
在器界，則有雲雷以生草木；在君子，則有經綸以自新新民。約新民論經綸，古人言之詳矣！約自新論經綸者，豎觀此心不在過、現、未來，出入無時，名為「經」；橫觀此心不在內、外、中間，莫知其鄉，名為「綸」也。佛法釋者，迷于妙明明妙真性，一念無明動相即為「雷」，所現晦昧境界之相即為「雲」，從此便有三種相續，名之為屯。然善修圓頓止觀者，只須就路還家，當知一念動相即「了因智慧性」；其境界相即「緣因福德性」。于此緣了二因，豎論三止三觀名「經」，橫論十界百界千如名「綸」也。此是第一觀不思議境。
In the realm of material things, there are clouds and thunder that give rise to plants and trees; in the noble person, there is ordering and arranging (jīnglún) by which one renews oneself and renews the people. Discussing jīnglún in terms of renewing the people—the ancients spoke of this in detail. Discussing jīnglún in terms of self-renewal: vertically observing this mind, which is not in the past, present, or future, and which arises and ceases without fixed time—this is called "jīng" (warp). Horizontally observing this mind, which is not inside, outside, or in between, and whose abode is unknowable—this is called "lún" (woof). Explained by the Buddha's teaching: deluded about the wondrous, luminous, true, and wondrous true nature, the single moment of ignorance's stirring appearance is "thunder," and the obscured, dim realms that then appear are "clouds"; from this come the three kinds of continuity, which are called Zhun (Difficulty at the Beginning). Yet one who skillfully cultivates perfect and sudden calm abiding and insight need only follow the road home; one should know that the stirring appearance of a single moment is the nature of the wisdom of the complete cause, and that its realm-appearance is the nature of the merit of the conditioning cause. Regarding these two causes, the conditioning and the complete, vertically discussing the three calms and three insights is called "jīng," and horizontally discussing the ten realms, hundred realms, and thousand suchnesses is called "lún." This is the first contemplation: the inconceivable object.
初九：磐桓；利居貞，利建侯。
Nine at the beginning: Rock-like steadfastness. It is favorable to remain steadfast; it is favorable to establish lords.
有君德而無君位，故「磐桓」而「利居貞」；其德既盛，可為民牧，故「利建侯」以濟屯也。佛法釋者，一念初動，一動便覺，不隨動轉，名為「磐桓」。所謂不遠之復，乃善于修證者也。由其正慧為主，故如頓悟法門。
He has the virtue of a ruler but not the position of a ruler, and so he "hesitates and holds back" yet "it is favorable to remain steadfast." His virtue being already abundant, he can serve as a shepherd of the people, and so "it is favorable to establish feudal lords" in order to bring relief amid difficulty.
Explained in terms of the Buddha's teaching: at the first stirring of a single thought, one becomes aware the moment it stirs and does not follow the movement as it turns—this is called "hesitating and holding back." This is what is meant by "returning before one has gone far," which is skill in cultivation and realization. Because right Wisdom is the master, this is like the approach of sudden enlightenment.
〈象〉曰：雖磐桓，志行正也。以貴下賤，大得民也。
The Image says: Though he lingers and hesitates, his will is set on what is right. Being noble yet placing himself beneath the lowly, he greatly wins over the people.
磐桓不進，似無意于救世，然斯世決非強往求功者所能救，則居貞乃所以行正耳。世之屯也，由上下之情隔絕，今能以貴下賤，故雖不希望為侯，而大得民心，不得不建之矣。佛法釋者，不隨生死流，乃其隨順法性流而行于正者也。雖復頓悟法性之貴，又能不廢事功之賤，所謂以中道妙觀遍入因緣事境，故正助法門並得成就，而大得民。
Lingering without advancing, one might seem to have no intention of saving the world. Yet this world is certainly not something to be saved by forcing one's way in and seeking merit; thus dwelling in steadfastness is precisely how one carries out what is right. The hardship of the world arises because the feelings of those above and those below are cut off from one another. Now, being noble yet able to place oneself beneath the lowly, one therefore does not aspire to be a feudal lord, yet greatly wins the hearts of the people—and so one cannot but be established. As explained in the Buddha's teaching, one does not follow the stream of birth and death; rather, one follows the stream of the Dharma-nature and acts in accord with what is right. Though one has suddenly awakened to the preciousness of the Dharma-nature, one can still not abandon the lowly work of practical affairs—this is what is meant by using the wondrous contemplation of the Middle Way to enter pervasively into the circumstantial settings of causes and conditions, so that the primary and辅助 Dharma-gates are both brought to accomplishment, and one greatly wins the people.
六二：屯如，邅如。乘馬，班如。匪寇，婚媾。女子貞，不字；十年乃字。
Six in the second place: Hesitant and halting, horse and rider circling. Not a robber, but a suitor come to wed. The woman stays firm and does not consent; after ten years, at last, she does.
柔德中正，上應九五，乃乘初九得民之侯，故「邅如、班如」而不能進也。初本非寇，而二視之則以為寇矣！吾豈與寇為婚媾哉？寧守貞而不字，至于十年之久，乃能字于正應耳！吳幼清曰：「二三四在坤為數十，過坤十數，則逢五正應而許嫁矣！」佛法釋者，此如從次第禪門修證功夫，蓋以六居二，本是中正定法，但不能頓超，必備歷觀練熏修諸禪方見佛性，故為「十年乃字」。
Gentle virtue, centered and upright, corresponds above to the fifth line (the ruler's place); it thus rides upon the first line, which is the lord who wins the people. Therefore it hesitates and falters and cannot advance. The first line is not in itself a bandit, but when the second line looks at it, it takes it for a bandit. How could I enter into marriage with a bandit? Better to keep chaste and not be pledged in marriage, and only after as long as ten years can one be pledged to the proper corresponding line. Wu Youqing says: "The second, third, and fourth lines, being in Kun, make the number ten; when the tenfold number of Kun is passed, one meets the fifth, the proper correspondence, and then the marriage is consented to." Explained by the Buddha's teaching: this is like the stages of cultivation and realization in the sequential meditative absorptions. For the six in the second place is originally the centered and upright method of concentration; but one cannot leap over it at once—one must pass through and complete the various absorptions of contemplation, training, and permeation before seeing the Buddha-nature. Hence it is "only after ten years is one pledged in marriage."
〈象〉曰：六二之難，乘剛也；十年乃字，反常也。
「乘剛」故自成難，非初九難之也，數窮時極，乃反于常，明其不失女子之貞。佛法釋者，「乘剛」即是煩惱障重，故非次第深修諸禪，不足以斷惑而反歸法性之常。
六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。
欲取天下，須得賢才，譬如逐鹿須藉虞人。六三自既不中不正，又無應與，以此濟屯，屯不可濟，徒取羞耳。佛法釋者，欲修禪定，須假智慧，自無正智，又無明師良友，瞎鍊盲修，則墮坑落塹不待言矣！君子知幾，寧捨蒲團之功，訪求知識為妙。若自信自恃，一味盲往，必為無聞比丘，反招墮落之吝。
〈象〉曰：即鹿無虞，以從禽也；君子舍之，往吝，窮也。
堯舜揖讓，固是有天下而不與；湯武征誅，亦是萬不得已，為救斯民，非富天下。今六三不中不正，居下之上，假言濟屯，實貪富貴，故曰「以從禽」也。從禽已非聖賢安世之心，況無應與，安得不吝且窮哉？佛法釋者，貪著味禪，名為「從禽」，本無菩提大志願故。
六四：乘馬，班如，求婚媾，往，吉無不利。
柔而得正，居「坎」之下，近于九五，進退不能自決，故「乘馬」而「班如」也。夫五雖君位，不能以貴下賤，方「屯其膏」；初九得民于下，實我正應，奈何不急往乎？故以吉無不利策之。佛法釋者，六四正而不中，以此定法而修，則其路迂遠難進；惟求初九之明師良友以往，則「吉無不利」矣。
〈象〉曰：求而往，明也。
佛法釋者，不恃禪定功夫，而求智慧師友，此真有決擇之明者也。
九五：屯其膏，小貞吉；大貞凶。
屯難之世，惟以貴下賤，乃能得民；今尊居正位，專應六二，膏澤何由普及乎？夫小者患不貞一，大者患不廣博，故在二則吉，在五則凶也。佛法釋者，中正之慧固可斷惑，由其早取正位，則墮聲聞、辟支佛地，所以四弘膏澤不復能下于民，在小乘則速出生死而吉，在大乘則違遠菩提而凶。
〈象〉曰：屯其膏，施未光也。
非無小施，特不合于大道耳。
上六：乘馬班如，泣血漣如。
以陰居陰，處險之上，當「屯」之終，三非其應，五不足歸，而初九又甚相遠，進退無據，將安歸哉？佛法釋者，一味修于禪定，而無慧以濟之，雖高居三界之頂，不免窮空輪轉之殃，決不能斷惑出生死，故「乘馬班如」；八萬大劫，仍落空亡，故「泣血漣如」。
〈象〉曰：泣血漣如，何可長也？
佛法釋者，八萬大劫，究竟亦是無常。