兼山艮，止於所當止
先看圖像，再讀文字。Read the image before the words.
兼山，艮
(The trigram representing) two mountains, one above the other, forms Gen.
君子以思不出其位。
The superior man, in accordance with this, does not let his thoughts go beyond (the duties of) the position in which he is.
山上加山——艮之象。君子由此體會：思慮不要超出自己的位分。
(The trigram representing) two mountains, one above the other, forms Gen. The superior man, in accordance with this, does not let his thoughts go beyond (the duties of) the position in which he is.
先讀經文，再讀《彖傳》如何解釋卦辭。The received text, then the Tuan commentary on it.
艮：艮其背，不獲其身，行其庭，不見其人，無咎。
艮卦——止於背（止於不見之處），則身不被欲牽；行於庭中，雖見人而不為人所動——無咎。止之大法在於「不見」其所欲。
When one's resting is like that of the back, and he loses all consciousness of self; when he walks in his courtyard, and does not see any of the persons in it, — there will be no error.
艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭不見其人，無咎也。
艮，是「止」。該止則止，該行則行，動靜不失於時，其道光明。「艮其止」是止於該止之所。上下兩卦皆艮，敵對而不相應——所以「不獲其身」「行其庭不見其人」，無咎。
Gen denotes stopping. When it is the time to stop, then stop; when it is the time to act, then act. When one's movements and restings all take place at the proper time, his way is brilliant.
六條線各有一句判斷。閱讀次序初→上；卦象由下而上，看左側的卦。One statement per line, read from the first line to the top. The figure is drawn bottom-up — watch the rail.
艮其趾，無咎，利永貞。
止於足趾——剛要動就先止，無咎，利於長久守正。
The first SIX shows its subject keeping his toes at rest. There will be no error; but it will be advantageous for him to be persistently firm and correct.
艮其趾，未失正也。
止於足趾，是還未失於正道。
艮其腓，不拯其隨，其心不快。
止於小腿——不能挽救其上身（已動），心中不快。
The second SIX shows its subject keeping the calves of his legs at rest. He cannot help him whom he follows; and is dissatisfied in his mind.
不拯其隨，未退聽也。
不能挽救上身，是上未能退而聽從。
艮其限，列其夤，厲薰心。
止於腰部，硬性割裂上下——有險，憂愁如火薰心。
The third NINE shows its subject keeping his loins at rest, and separating the ribs (from the body below). The situation is perilous, and the heart glows with suppressed excitement.
艮其限，危薰心也。
止於腰部之危險，使心如被火薰。
艮其身，無咎。
止於身——能止整個身體，無咎。
The fourth SIX shows its subject keeping his trunk at rest. There will be no error.
艮其身，止諸躬也。
止於身，是止於自身。
艮其輔，言有序，悔亡。
止於兩頰（言語之器）——說話有條理，悔消失。
The fifth SIX shows its subject keeping his jawbones at rest, so that his words are (all) orderly. Occasion for repentance will disappear.
艮其輔，以中正也。
止於兩頰，是因為居中正之位。
敦艮，吉。
敦厚地止——大吉。能止到極處而不失敦厚，是艮卦之最高境。
The topmost NINE shows its subject devotedly maintaining his restfulness. There will be good fortune.
敦艮之吉，以厚終也。
敦艮之吉，是以敦厚之德終全。
把象套到你的情境，取一個可行的下一步。Apply the image to your situation; take one practical step.
止·時·思不出位
Stopping · timing · thought within one's place
艮卦最大的應用：「止得其時」。彖傳「時止則止，時行則行，動靜不失其時」是 64 卦中關於「時機」最精煉的一句。讀此卦記住大象「思不出其位」——煩惱多源於思慮越分。
Gen's deepest application: stopping at the right time. The Tuan's 'stop when time to stop, act when time to act' is the most concise teaching on timing in the 64. Most worry comes from thoughts wandering beyond one's place — keep them home.
九三「艮其限，列其夤，厲薰心」是現代修養者最常見的失敗——強行壓制慾望，硬切上下，結果心如被火薰。真止不是壓，是「敦」（上九的厚厚地止）。
Line 3 'force-stopping at the loins, severing the ribs, the heart smolders' — the modern cultivator's classic failure. Suppressing by force creates inner fire. True stopping is line 6's dun — deep, settled, unforced.
王弼以為艮卦的核心是「止得其所」——不是不動，是動靜各得其時。卦辭「艮其背」之深義在於：止於不見之處，則自我意識消解，便不為外物所動。
Wang Bi takes the core of Gen to be 'stopping in the right place' — not immobility, but movement and stillness each finding its proper time. The depth of the Judgment's 'stilling the back' (gen qi bei 艮其背) lies here: stop at the one place you cannot see, and self-consciousness dissolves — then outer things can no longer move you.
程子強調大象「思不出其位」——艮之為止，最深的應用是思慮的克制。人的煩惱多源於思慮越出本分。能止於本分之內，就是艮的修養。
Cheng Yi stresses the Da Xiang: 'his thoughts do not go beyond his position.' The deepest application of Gen's stopping is the restraint of thought. Most human trouble comes from thinking that strays past one's proper station; to keep thought within one's station is the cultivation Gen teaches.
朱子直言：艮為止，不是死的止，是「該止則止，該行則行」的活止。卦中六爻自下而上，止於不同部位（趾、腓、限、身、輔、敦），各有其義。最高境為上九「敦艮」——敦厚而能止。
Zhu Xi puts it plainly: Gen is stopping, but not a dead stop — a living one: 'stop when it is time to stop, move when it is time to move.' The six lines, read upward, still one part of the body after another — toes, calves, waist, trunk, jaws, and finally the deep-settled stop — each with its own meaning. The highest is the top line's 'honest-hearted stillness' (dun gen 敦艮): thick, generous, and able to rest.
艮是山，講止。彖傳一句話定了調：「時止則止，時行則行，動靜不失其時」。止與行沒有高下，各有各的時候；停得住的人，動起來纔有分寸。止最忌硬壓。九三「艮其限，列其夤，厲薰心」，在腰上強行截斷，上下不通，火在心裡薰著，外面按住了，裡面燒得更旺，這種止越用力越危險。順的止是什麼樣，看上九「敦艮，吉」：厚厚實實停在該停的地方，不掙扎也不硬撐，止到這個地步纔算功夫到家。
Gen is the mountain, and its subject is stopping. One sentence of the Tuan Zhuan sets the key: 'when it is time to stop, stop; when it is time to move, move — let neither miss its time.' Stopping and moving have no rank between them; each has its hour, and only someone who can stay put moves with any measure. What stopping cannot survive is force. Line 3, 'stilling the waist, tearing the flesh along the spine — danger, the heart smolders as if smoked': cut yourself in half at the waist and top and bottom stop speaking; pressed down on the outside, the fire burns hotter within. That kind of stop gets more dangerous the harder you push. What an unforced stop looks like is the top line, 'honest-hearted stillness — auspicious': settled thick and solid exactly where you should be, no struggling, no straining. Stopping brought to that point is the real skill.
To stop, to still; the mountain. Both the action and the image of this hexagram.
The calf of the leg.
The waist; also 'boundary, limit' — the place where line 3 forces its cut.
The flesh along the spine and lower back.
To smoke, to scorch — the suppressed heart smoldering as if fumigated.
The jawbones, the cheeks — the apparatus of speech.
Thick, honest, deeply settled — the unforced stillness of the top line.
艮為八純卦之一，上下皆為艮，象山上加山。艮在後天八卦中守東北之位，主立春，主少男，主止。
Gen is one of the eight pure hexagrams. It governs the northeast, the start of spring, the youngest son, and stopping.
震（動）與艮（止）為一對概念上的對照——一是動的學問，一是止的學問。但兩者並非對立：能止才能動得有時，能動才知止之為何。
Zhen (movement) and Gen (stillness) form a conceptual pair — one the study of moving, the other the study of stopping. They are not opposites: only one who can stop moves at the right time, and only one who can move knows what stopping is for.
大象「君子以思不出其位」一句，後世儒家多以此立修養之本。曾子曰「君子素其位而行」即與此相應——艮之止，止於本分。
The Da Xiang's 'the superior man does not let his thoughts go beyond his position' became for later Confucians a foundation of self-cultivation. Zengzi's 'the superior man acts from the position he stands in' answers to it directly — Gen's stopping is stopping within one's proper station.
卦辭「艮其背，不獲其身」六字，傳統解為禪宗「止於不見」之根源。背是身體之中唯一自己看不見之處——止於背，就是止於自我意識消解之處。
The Judgment's six characters, 'stilling the back, not getting the body' (gen qi bei, bu huo qi shen 艮其背，不獲其身), are traditionally read as a source of the Chan idea of 'stopping where nothing is seen.' The back is the one part of the body you can never see — to stop at the back is to stop at the very point where self-consciousness dissolves.
「艮其背」三字之深意？為何「不獲其身」？
What does 艮其背 (gèn qí bèi) mean and why does it lead to 'losing self-consciousness'?
為何上九「敦艮吉」是艮卦六爻最高境？「敦」與「限」（九三）有何不同？
Why is line 6 the highest? How does 敦 (dūn) differ from 限 (xiàn, line 3)?
用大象「思不出其位」評論你最近一次過度思慮越界之事。
Use the Da Xiang to comment on a recent over-thought episode.