...(坤下坎上)
[图片: ../figures/J/J20p0408_01.gif](Lower trigram: Earth; Upper trigram: Water)
比：吉。原筮元永貞，無咎。不寧方來，後夫凶。
Comparison: Good fortune. Consult the original oracle; it is auspicious, enduring, and steadfast. No blame. Those who are unsettled will come gradually; those who arrive late will meet misfortune.
用師既畢，踐天位而天下歸之名「比」，「比」未有不吉者也。然聖人用師之初心，但為救民于水火，非貪天下之富貴。今功成眾服，原須細自筮審，果與元初心相合而永貞乃「無咎」耳。夫如是，則萬國歸化，而「不寧方來」，彼負固不服者，但自取其凶矣。佛法釋者，善用對破法門，則成佛作祖，九界歸依名「比」。又觀心釋者，既知對破通塞，要須道品調適，七科三十七品相屬相連名「比」。仍須觀所修行，要與不生不滅本性相應，名「原筮元永貞，無咎」。所謂圓四念處，全修在性者也。一切正勤根力等，無不次第相從，名「不寧方來」；一切愛見煩惱不順正法門者，則永被摧壞而「凶」矣。
Having completed the work of a teacher, one ascends to the throne, and the whole world submits, which is called "Union" (Bi). Union is never unlucky. But the sage's original intention in taking up the role of teacher was only to rescue the people from flood and fire, not to covet the wealth and honor of the world. Now that the task is accomplished and all submit, one must carefully examine and assess oneself—whether this truly aligns with the original intention—and only by remaining steadfast and upright can one be "free from blame." In this way, the myriad states come under transformation, and "the restless come from afar"; those who stubbornly resist and refuse to yield only bring misfortune upon themselves.
Explaining through the lens of Buddhism: skillfully using the method of opposing and breaking through hindrances, one becomes a Buddha or a Patriarch, and the nine realms take refuge, which is called "Union."
Explaining through the practice of mind-contemplation: once one knows the opposing and unblocking of hindrances, one must harmonize with the factors of the path—the seven categories and thirty-seven aids to enlightenment, interconnected and interdependent, are called "Union." One must still observe that one's practice accords with the unborn, unchanging nature, which is called "examining the original intention, remaining steadfast and upright, free from blame." This is what is meant by the perfectly integrated Four Foundations of Mindfulness, where the entire practice rests in the fundamental nature. All rightful effort, roots of faith, and other factors follow in orderly succession, which is called "the restless come from afar." All cravings, views, and afflictions that oppose the proper Dharma are then utterly shattered, leading to "misfortune."
〈彖〉曰：比，吉也。比，輔也，下順從也。原筮，元永貞，無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。
The Commentary says: Union brings good fortune. Union means mutual support, where those below follow in obedience. Examining the oracle, the primal and enduring correctness brings no fault, because the strong occupy the central position. Those who are restless come forth, as those above and below respond to each other. But the one who comes late meets misfortune, for his path has come to an end.
比則必吉，故非衍文，餘皆可知。佛法釋者，約人則九界為下，順從佛界為輔；約法則行行為下，順從慧行為輔。「剛中」，故能全性起修、全修在性。上下應者，約人則十界同稟道化，約法則七科皆會圓慧也。「其道窮者」，約人則魔外不順佛化而墮落，約法則愛見不順正法而被簡也。
This passage ensures blessings, so it is not a textual error; the rest is self-evident. In terms of the Dharma, when speaking of beings, the nine realms are considered inferior, while those who align with the Buddha realm serve as support. When speaking of practices, each practice is inferior, while those that align with wisdom practices serve as support. "Firm within" means being able to fully realize one's nature through practice, and fully embodying practice within one's nature. "Responding above and below" refers, in terms of beings, to the ten realms collectively receiving the guidance of the Path; in terms of the Dharma, it means the seven groups all converge on perfect wisdom. "Those whose path is exhausted" refers, in terms of beings, to demons and outsiders who do not follow the Buddha's guidance and thus fall; in terms of the Dharma, it means craving and views that do not follow the true Dharma and are therefore set aside.
〈象〉曰：地上有水，比。先王以建萬國，親諸侯。
The Image says: Water on the earth's surface—this is the image of Alliance (Bi). In the same way, the ancient kings established ties with all nations and cultivated close relationships with their feudal lords.
「建萬國，親諸侯」，即所謂開國承家者也。佛法釋者，地如境諦，水如觀慧；地如寂光，水如三土差別，皆比之象也。約化他，則建三土剎網，令諸菩薩轉相傳化；約觀心，則立陰界入等一切境以為發起觀慧之地。觀慧名「諸侯」也。此是道品調適，謂七科三十七品相比無間。
"To establish the ten thousand nations and unite the lords" refers to what is called founding a state and continuing a family. In the interpretation of the Buddha-Dharma: the earth is like the realm of truth, and water is like the wisdom of contemplation; the earth is like the tranquil light, and water is like the distinctions of the three lands—all these are symbolic analogies. In terms of transforming others, it establishes the net of lands of the three realms, enabling all bodhisattvas to transmit and transform one another. In terms of contemplating the mind, it establishes all realms such as the aggregates, elements, and sense bases as the ground for arousing contemplative wisdom. The contemplative wisdom is called the "lords." This is the harmonization of the stages of the path, meaning that the seven categories and thirty-seven practices are seamlessly aligned without interruption.
初六：有孚比之，無咎。有孚盈缶，終來有他，吉。
Initial Six: Sincerity draws others to you—no blame. When sincerity overflows like a full vessel, others will come to you in the end, bringing unexpected blessings. Auspicious.
柔順之民，率先歸附，「有孚」而「無咎」矣。下賤之位，雖如缶器，而居陽位，有君子之德焉，故為「有孚盈缶」，將來必得徵庸，「有他吉」也。約佛法者，初六如人道、六二如欲天、六三如魔天、六四如禪天、九五如佛為法王、上六如無想及非非想天。今人道易趣菩提，故「有他吉」。約觀心者，初六如藏教法門、六二如通教法門、六三如愛見法門、六四如別教法門、九五如圓教真正法門、上六如撥無因果邪空法門。今藏教正因緣境，開之即是妙諦，故「有他吉」。
The compliant people are the first to pledge allegiance, and thus they are "trustworthy" and "free from fault." Though their position is humble—like a clay vessel—they occupy a yang position, embodying the virtue of a noble person. Hence, it is said, "Sincerity fills the clay vessel," and in time they will surely be called to serve, bringing "good fortune from others."
To interpret through the lens of Buddhism: the first line is like the human realm, the second like the realm of desire heavens, the third like the realm of Mara heavens, the fourth like the realm of meditation heavens, the fifth like the Buddha as King of Dharma, and the top line like the heavens of no-thought and neither-perception-nor-non-perception. Now, the human realm is the easiest path to Enlightenment, thus there is "good fortune from others."
To interpret through contemplation of the mind: the first line is like the teachings of the Treasury school, the second like those of the Universal school, the third like the views of attachment and wrong views, the fourth like the Distinctive school, the fifth like the true Dharma gate of the Perfect school, and the top line like the nihilistic view that denies cause and effect. Now, the Treasury school's teaching of proper causes and conditions, when opened up, reveals the wondrous truth, hence there is "good fortune from others."
〈象〉曰：比之初六，有他吉也。
<象>曰：比之初六，有他吉也。
六二：比之自內，貞吉。
Six in the second place: Attach yourself from within. Perseverance brings good fortune.
柔順中正之臣，上應陽剛中正之君，中心比之，故正而吉也。佛法釋者，欲天有福，亦復有慧，但須內修深定，又通教界內巧度，與圓教全事即理相同，但須以內通外。
A minister who is gentle, upright, and fair-minded responds to a ruler who is strong, just, and balanced. At heart, the minister aligns with the ruler, and so he is correct and auspicious. In the language of the Buddha's teaching: beings in the desire heavens possess both merit and wisdom, but they still need to cultivate deep meditative concentration within. Likewise, the skillful methods of the shared teaching that operate within the realm of phenomena resemble the Complete Teaching, where all events are seen as truth itself—yet one must still connect the inner with the outer.
〈象〉曰：比之自內，不自失也。
六三：比之匪人。
不中不正，居下之上，又無陽剛師友以諫諍之，故曰「比之匪人」。佛法釋者，魔波旬無一念之善，又愛見決不與佛法相應。
〈象〉曰：比之匪人，不亦傷乎？
六四：外比之，貞吉。
柔而得正，近于聖君，吉之道也。但非其應，故名「外比」，誡之以「貞」。佛法釋者，色界具諸禪定，但須發菩提心，外修一切差別智門，又別教為界外拙度，宜以圓融正觀接之。
〈象〉曰：外比于賢，以從上也。
九五既有賢德，又居君位，四「外比」之，理所當然，亦分所當然矣。
九五：顯比。王用三驅。失前禽，邑人不誡，吉。
陽剛中正，為天下之共主，故名「顯比」。而聖人初無意于要結人心也，如成湯于四面之網解其三面，任彼禽獸驅走，雖「失前禽」，邑人亦知王意而不警誡，此所謂「有天下而不與」，吉之道也。佛法釋者，法王出世，如杲日當空名「顯比」。三輪施化，又初中後三語誘度，又令種熟脫三世得益，名「王用三驅」。于無緣人善用大捨三昧，即諸佛弟子亦不強化無緣之人，名「失前禽，邑人不誡」。觀心釋者，實慧開發，如赫日麗天名「顯比」。一心三觀，又轉接會前三教，名「王用三驅」。覺意三昧，隨起隨觀，不怕念起，只怕覺遲，一覺則歸于正念，不以前念之非介懷，名「失前禽，邑人不誡」。
〈象〉曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。
上六：比之無首，凶。
陰柔無德，反據聖主之上，眾叛親離，不足以為人首矣。佛法釋者，窮空輪轉，不能見佛聞法，假饒八萬劫，不免落空亡。觀心釋者，豁達空，撥因果，自謂毘盧頂上行，悟得威音王那畔，又那畔實不與真實宗乘相應，業識茫茫，無本可據，生死到來，便如落湯螃蟹也。
〈象〉曰：比之無首，無所終也。
從「屯」至此六卦，皆有「坎」焉。「坎」得「乾」之中爻，蓋中道妙慧也，其德為陷為險。夫煩惱大海，與薩婆若海，豈真有二性哉？且從古及今，無不生于憂患、死于安樂，故四諦以苦居初，佛稱八苦為師。苦則悚惕而不安，悚惕不安則煩惱海動而種智現前矣。聖人序卦之旨，不亦甚深也與？