شش خطی 43
تصمیم‌گیری، جداسازی، عبور از موانع (Guai)

Parting is separating and leaving. In the body of the hexagram, one yin is on top of five yangs—yang is about to become pure, while yin is about to disappear. The qualities of the hexagram are strength and harmony: Harmoniously acting with strength, strong but not violent, it equally has the meaning of using yang to get rid of yin, so it is called parting.

This hexagram represents repelling yin by yang; it follows on the previous hexagram reduction. In reduction, one stills rejoicing and does not rejoice arbitrarily, so as to foster yang and repel yin, using inherent sane energy to repel the energy of external influences. The energy of external influences is invited by the discriminatory consciousness; so if you want to repel external influences, nothing is better than to first part with the discriminatory consciousness.

After people get mixed up in temporal conditioning, the discriminatory consciousness takes charge of affairs; wine and sex distract them from reality, the lure of wealth deranges their nature, emotions and desires well forth at once, thoughts and ruminations arise in a tangle, and the mind-ruler is lost in confusion. Because habituation becomes second nature over a long period of time, it cannot be abruptly removed. It is necessary to work on the matter in a serene and equanimous way, according to the time: Eventually discrimination will cease, and the original spirit will return; the human mind will sublimate and the mind of Tao will be complete—again you will see the original self.

But this discriminating consciousness is loved by the human mind: If you want to part from it, it is best first to clarify the mind. Once the mind is clarified, the mind of Tao appears, and the discriminatory consciousness is easily dismissed. Therefore “parting is lauded in the royal court.” The royal court is the abode of the mind-ruler, where true and false are distinguished. When the mind clearly understands true and false, then the mind is not deluded by the discriminatory consciousness, and easily parts from it.

But since the discriminatory consciousness has been in charge of things for so long, its roots are deep and its authority is tremendous; one cannot attack it impetuously, but must find the right way between intensity and laxity before it is possible to settle anything.

When the text says “the call of truth,” it means the true mind and genuine intent, as the means to amass sane energy; when it says “involves danger,” it means caution and wariness is the way to ward off aberrant energy. “Addressing one’s own domain” means refining the self. “It is not beneficial to go right to war” means to wait for the proper time.

Once one has been able to amass the right kind of energy and ward off the wrong kind of energy, and also has refined oneself, awaiting the proper time to act, myriad objects are all empty, and there is just the discriminating consciousness alone—take advantage of the right time to detach from this, and there will be unfailing benefit.

The qualities of the hexagram are strength and harmony: serene, without pressure, awaiting the right time to act—this seems to be the secret of parting from yin.

Parting is a bursting forth. Above is lake , and below is heaven ; moisture ascends to heaven, then changes into rain and waters myriad creatures. It is as though heaven is being unselfish and parts with the moisture to let it flow down. This is the image of parting.

What superior people see in this is that just as myriad creatures grow when there is moisture in the sky, so are the people secure and peaceful when those above have benevolence. Therefore they distribute blessings to reach those below, causing everyone to benefit from their kindness.

To distribute to those below is to distribute blessings; if one distributes blessings unselfconsciously, then the giving is great, the generosity is real. This is like heaven covering everything and giving life to all creatures. This is what is meant by the saying "Those of great virtue do not consider themselves virtuous; they are companions of heaven."

If one is conscious of distribution of blessings being virtuous, this is presumption of virtue; there is still selfishness in the heart, and the distribution of blessings will not endure. This is not to be considered virtue; this is what those who distribute blessings are to strictly avoid.

Therefore superior people view others and self as the same; distributing blessings, they do not expect any reward. They have virtue but do not presume upon it, so their virtue grows day by day while their minds grow humbler day by day. They part with all self-satisfaction and self-importance. This comes about as inevitably as moisture in the sky falls to the earth.

Working on the Tao, accumulating achievement and building up practice, carrying out such and such expedients to benefit others, is like distributing blessings to people. But many who carry out expedients to benefit others do so without genuine sincerity; some do it for reputation, some do it for profit, some make an ineffective outward show of helping people based on ancient models and then blame others when things don't go quite as they wish. These are all cases of having no virtue yet presuming on virtue, and are not worthy of the name of benefiting others.

Observe how heaven bestows blessings on myriad creatures; does it expect any reward from them? Not expecting any reward from myriad creatures, heaven has virtue but does not presume upon it. If even heaven does not presume upon its virtue, how much less is the virtue of ordinary people to be presumed upon? Whenever one does anything for the benefit of others, if one can emulate heaven in not presuming upon virtue, one's virtue will not fail to be great.