...(坎下坎上)
(Water below, water above)
習坎：有孚，維心，亨。行有尚。
Facing repeated danger: If you have sincerity and trust, your heart can find peace and success. Acting with integrity brings honor.
約世道，則太平久而放逸生，放逸生而患難洊至。約佛法，則從化多而有漏起，有漏起而魔事必作。約觀心，則慧力勝而夙習動，夙習動而境發必強。皆「習坎」之象也。然世出世法，不患有重沓之險難，但患無出險之良圖。誠能如此卦之中實「有孚」，深信一切境界皆「唯心」所現，則「亨」而「行有尚」矣！又何險之不可濟哉？
In worldly affairs, long periods of peace give rise to complacency, and complacency brings repeated troubles. In the Dharma, widespread acceptance of the teachings leads to the rise of defilements, and with defilements comes the work of Mara. In contemplating the mind, when the power of wisdom prevails, old habitual tendencies stir, and when they stir, the objects they produce arise with great force. All of these are the image of "repeated danger." Yet whether in worldly or transcendent matters, the concern is not repeated dangers and difficulties, but the lack of a good plan to escape them. If one can truly be like this hexagram's central firmness — "having sincerity" — and deeply believe that all realms are manifestations of mind alone, then there will be "success" and "advancement with honor." What danger could not be crossed?
〈彖〉曰：習坎，重險也，水流而不盈。行險而不失其信。維心，亨，乃以剛中也；行有尚，往有功也。天險，不可升也；地險，山川丘陵也。王公設險以守其國，險之時用大矣哉！
The Commentary says: "Repeated Danger" means danger upon danger. Water flows on without filling up. One moves through danger without losing their faith. Only the heart finds success, because one holds firm and centered within; action brings honor, and going forward brings achievement. The danger of heaven cannot be climbed; the danger of earth is mountains, rivers, and hills. Kings and lords set up defenses to guard their lands—truly great is the timely use of danger!
善觀心者，每即塞以成通。夫習坎雖云「重險」，然流而不盈，潮不失限，何非吾人修道之要術？所貴深信「維心」之「亨」，猶如「坎」卦之剛中一般，則以此而往必有功矣！且險之名，雖似不美，而險之義，實未嘗不美。天不可升，天非險乎？山川丘陵，地不險乎？城池之險以守其國，王公何嘗不用險乎？惟在吾人善用險而不為險所用，則以此治世、以此出世、以此觀心，無不可矣。
Those who are skilled at observing the mind often turn every obstruction into an opening. The repeated trigram Kan is called "doubled danger," yet water flows on without overflowing, and the tide never exceeds its bounds—how could this not be an essential technique for us in cultivating the Path to Cessation? What matters is deeply believing in the "success" of "weighing the mind," just as the Kan hexagram's firm center is unwavering. Then, proceeding in this way, one will surely succeed. Moreover, although the name "danger" may seem unappealing, the meaning of danger is in fact not without its good side. Heaven cannot be ascended—is heaven not a danger? Mountains, rivers, and hills—is the earth not a danger? City walls and moats use danger to defend the state—have rulers ever not used danger? It is only a matter of whether we skillfully use danger without being used by danger. Then, with this, governing the world, transcending the world, and observing the mind—all are possible.
〈象〉曰：水洊至，習坎。君子以常德行，習教事。
「常德行」，即學而不厭也；「習教事」，即誨人不倦也。習坎之象，乃萬古聖賢心法，奚險之可畏哉？此正合台宗善識通塞、即塞成通之法，亦是巧用性惡法門。
初六：習坎，入于坎，窞，凶。〈象〉曰：習坎入坎，失道凶也。
在險之時，不論自利利他，唯貴有孚而定慧相濟。今初六以陰居下，毫無孚信之德，乃汩沒于惡習而不能自出者也。
九二：坎有險，求小得。〈象〉曰：求小得，未出中也。
剛中有孚，但居下卦，則夙習尚深，未能頓達聖境，僅可小得而已。
六三：來之坎坎，險且枕，入于坎窞，勿用。〈象〉曰：來之坎坎，終無功也。
不中不正，柔而志剛，自謂出險，不知前險之正來。此如邪見增上慢人，故「終無功」。
六四：樽酒，簋貳，用缶，納約自牖，終無咎。〈象〉曰：樽酒簋貳，剛柔際也。
柔而得正，與九五之中正剛德相與，所謂因定發慧，正出險之妙道也。正觀如酒，助道如簋，誠朴如缶，方便道如牖，從此可發真而無咎矣。
九五：坎不盈，祇既平，無咎。〈象〉曰：坎不盈，中未大也。
陽剛中正已得，出世真慧現前，如坎之不盈而風恬浪靜也。但初破無明，餘惑未盡，故「中未大」，此勉其速趣極聖而已。
上六：繫用徽纆，寘于叢棘，三歲不得，凶。〈象〉曰：上六失道，凶三歲也。
陰居險極，有定無慧。如凡外癡定極至非想，終不脫三界繫縛，而見取既深，猶如寘于叢棘，永不得免離也。