The Hexagram of Joyful Expectation

（坤下　震上）豫：利建侯行師。約世道，則聖德之君以謙臨民，而上下胥悅；約佛化，則道法流行，而人天胥慶；約觀心，則證無相法，受無相之法樂也。世道既豫，不可忘於文事武備，故宜建侯以宣德化，行師以備不虞；道法既行，不可失於訓導警策，故宜建侯以主道化，行師以防弊端；自證法喜，不可不行化導，故宜建侯以攝受眾生，行師以折伏眾生也。又慧行如建侯，行行如行師；又生善如建侯，滅惡如行師。初得法喜樂者，皆應為之。

The lower trigram of the primary hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). The hexagram statement of "Yu" says: It is favorable to establish feudal lords and to mobilize troops. Zhixu's threefold explanation: From the perspective of worldly governance, it refers to a sage ruler who governs the people with humility and virtue, bringing joy to both superiors and inferiors; from the perspective of Buddhist teachings, it refers to the widespread propagation of the Dharma, bringing joy to both the human and celestial realms; from the perspective of contemplation of the mind, it refers to attaining the true Dharma that transcends all appearances, and experiencing the joy of the Dharma that is free from attachment. When the world is peaceful and joyful, one should not forget the importance of cultural governance and military preparedness, so it is favorable to establish feudal lords to spread virtue and to mobilize troops to guard against unforeseen circumstances. When the Dharma is widely propagated, one should not neglect teaching and admonition, so it is favorable to establish leaders who guide the community, akin to feudal lords, to oversee the Dharma, and to use strict measures, akin to military action, to prevent misconduct. When one personally attains the joy of the Dharma, one should not refrain from teaching others, so it is favorable to "establish feudal lords" — to compassionately guide all beings, and to "mobilize troops" — to firmly subdue beings through strictness. Furthermore, the single practice of wisdom contemplation is like establishing feudal lords, and the practice of conduct is like mobilizing troops; cultivating good roots is like establishing feudal lords, and eliminating evil is like mobilizing troops. All those who have initially experienced the joy of the Dharma should engage in these practices.

彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。順以動，雖豫之德，實所以明保豫之道也。夫六十四卦皆時耳，時必有義，義則必大，何獨豫為然哉？豫則易於怠忽，故特言之。佛法釋者：惟順以動，故動而恆順，所謂稱性所起之修，全修還在性也。時義豈不大哉。

The Commentary on the Judgment says: The hexagram Yu (Joy) is such that a single yang line gains the response of all the yin lines, and thus the mind is fulfilled and the will is carried out in accordance with the way. Therefore, there is peace and joy. When one is at peace and joy and acts in accordance with the way, even heaven and earth would be like that, let alone matters of human affairs such as being enfeoffed as a marquis or going to war. Heaven and earth act in accordance with the way, so the sun and moon move without losing their course, and the four seasons change without error. When sages act in accordance with the way, then punishments are clear and the people are loyal. The significance of the timing of the hexagram Yu is great. Zhixu explains: "Acting in accordance with the way" is indeed the virtue of the hexagram Yu, but it is actually pointing out how to preserve this peace and joy. The sixty-four hexagrams speak nothing other than "time." Sometimes there must be meaning, and when there is meaning, it must be significant. So why is the hexagram Yu specially emphasized? It is only because peace and joy are most likely to lead people to slackness and neglect, so it is specially reminded. Further, from the perspective of Buddhist teaching: precisely because one acts in accordance with the way, one's action is always in harmony with the way, which is called "practice arising from nature, complete practice is still within nature"—all practice arises from one's inherent nature, and all practice is still within the nature. How great is the significance of this timing!

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。佛法釋者：作樂，如經所謂梵唄詠歌自然敷奏也。崇德，以修嚴性也。殷薦上帝，即名本源自性為上帝。祖考，謂過去諸佛也。

The Great Image Commentary says: Thunder arises from beneath the earth, which is the meaning of the hexagram "Foretaste"; thus, the former kings composed music and extolled virtue, offering solemn sacrifices to the Supreme Deity and honoring ancestors as partners. Zhixu explains this with Buddhist teachings: "Composing music" is like the melodious chanting in Buddhist scriptures (as described in Pure Land texts where jeweled trees and nets of gems emit subtle sounds). "Exalting virtue" refers to cultivating the inherent nature virtue through Later Heaven practices. "Sacrificing to the Supreme Deity" means regarding the original self-nature as the Supreme Deity and offering it solemnly. "Ancestors" refer to the past Buddhas.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。夫盛極必衰，樂極必苦，豫不可以不慎也，故六爻多設警策之辭，亦即彖中建侯行師之旨耳。初六上和九四而為豫，自無實德，志在恃人而已，能弗窮乎。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。蘇眉山曰：以陰居陰，而處二陰之間，晦之極，靜之至也。以晦觀明，以靜觀動，則凡吉凶禍福之至，如長短黑白陳於吾前，是以動靜如此之果也。介于石，果於靜也；不終日，果於動也。是故孔子以為知機也。

Initial Line (Six at the Beginning): Exclaiming about ease leads to danger. The Image Commentary says: The initial line exclaims about ease, which results in danger because the heart is exhausted. Zhixu explains: When prosperity reaches its peak, decline is inevitable; when joy reaches its peak, suffering follows. In times of ease, one must not be careless. Therefore, the six lines of the Yu hexagram are mostly warning words. This is exactly the meaning of the Commentary on the Judgment that says "establishing a prince and leading an army." The initial line corresponds with the fourth line and thus gains ease, but it has no real virtue and relies entirely on others. How can it not reach a dead end? Second Line (Six in the Second): Steadfast as a stone, seeing clearly without waiting for a full day, maintaining uprightness brings good fortune. The Image Commentary says: Maintaining uprightness and gaining good fortune without waiting for a full day is because it is in the center and maintains uprightness. Su Shi explains: The second line is a yao (line) of yin in a yin position, and is sandwiched between two yin lines. It is extremely hidden and extremely still. With a hidden body observing the bright, and a still mind observing the moving, all good fortune and misfortune, happiness and suffering, appear as clearly as black and white. Therefore, whether moving or still, it is decisive. "Steadfast as a stone" is decisiveness in stillness, "without waiting for a full day" is decisiveness in movement. Therefore, Confucius praised the second line in the Great Treatise as one who understands the subtle signs.

六三：盱豫，悔，遲有悔。象曰：盱豫有悔，位不當也。六三亦無實德，上視四以為豫，急改悔之可也，若遲則有悔矣。夫視人者豈能久哉。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。為豫之主，故名由豫。夫初與三與六，皆由我而為豫矣；二五各守其貞，慎勿疑之。不疑，則吾朋益固結也。

Six in the Third: Looking up with eyes wide open in search of security, there is regret; delaying change will bring even more regret. The Image Commentary says: Looking up with regret is because it is in an inappropriate position. Zhixu's explanation: Six in the Third also lacks real virtue, relying only on Nine in the Fourth above for security; it is still possible to repent quickly, but if delayed, regret will remain. Living by others' breath is not sustainable. Nine in the Fourth: The security of the entire hexagram comes from it, achieving great gains, do not doubt, friends will gather like hairpins gathering hair. The Image Commentary says: The security and great gains come from it, because the will is greatly carried out. Zhixu's explanation: Nine in the Fourth is the main line of the hexagram 'Yue', hence called 'Yue'. Initial Six, Six in the Third, and Upper Six, the three yin lines, all depend on me for security; Six in the Second and Six in the Fifth each follow their own proper path and do not join in, so do not doubt them. Without doubt, my companions will unite more closely.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。二五皆得中，故皆不溺於豫而為貞也。但二遠於四，又得其正，故動靜不失其宜；五乘九四之剛，又不得正，安得不成疾乎？然猶愈於中喪其守而外求豫者也。上六：冥豫，成有淪，無咎。象曰：冥豫在上，何可長也。豫至於冥，時當息矣；勢至於成，必應變矣。因其變而通之，因其冥而息之，庶可以免咎耳。

Six in the Fifth: Suffering from a long illness yet never dying. The Image Commentary says: Six in the Fifth suffers from a long illness because it is above the yang line Nine in the Fourth; it never dies because its virtuous nature has not been lost. Zhixu's explanation: Both Six in the Second and Six in the Fifth are in the middle of the Primary Hexagram, so they do not indulge in comfort and can maintain correctness. However, Six in the Second is far from Nine in the Fourth and is in a proper position, so it remains balanced in both movement and stillness; Six in the Fifth, on the other hand, is riding on the yang line Nine in the Fourth and is not in a proper position, how could it not fall ill? Nevertheless, this is still better than those who have already lost their inner virtue and seek comfort externally. Six at the Top: Being in a state of confusion amidst comfort, after achieving success, there will be a change (the original text says '沦', but Zhixu later refers to it as '渝', meaning change). There will be no calamity. The Image Commentary says: Confusion amidst comfort at the top, how can it last long? Zhixu's explanation: When comfort becomes confused, the time for rest has come; when achievement is reached, change is inevitable. Following this change to adapt, following this confusion to stop, there is hope of avoiding calamity.

佛法釋者：九四為代佛揚化之人，餘皆法門弟子也。初六不中不正，恃大人福庇，而忘修證之功，故凶。六二柔順中正，能於介爾心中，徹悟事造理具兩重三千，其理決定不可變易，頓悟頓觀，不俟終日之久，此善於修心、得其真正法門者也，故吉。六三亦不中正，但以近於嚴師，故雖盱豫而稍知改悔，但無決斷勇猛之心，故誡以悔遲則必有悔。九四為卦之主，定慧和平，自利利他，法皆成就，

Zhi Xu explained the six lines of the hexagram using Buddhist teachings: the line nine in the fourth position represents a person who carries forth the Buddha's teachings and propagates the Dharma, while the other lines are disciples within the Dharma gate. The line six at the beginning is neither in the center nor in the proper position, relying solely on the blessings of great persons, forgetting one's own cultivation and realization, thus resulting in misfortune. The line six in the second is yin and gentle, following the right path and staying in the center, able to realize in a single thought the two aspects of the Dharma realms: 'the manifestation of all phenomena' and 'the inherent nature of all phenomena' (the Tiantai school teaches that in a single thought, all phenomena are inherently present, and also arise through conditions), understanding this truth which is unchangeable, achieving sudden enlightenment and insight without needing to wait for a whole day. This is the person who is good at cultivating the mind and has found the true Dharma gate, thus resulting in good fortune. The line six in the third is neither in the center nor in the proper position, but because it is close to the line nine in the fourth, the strict teacher, although longing for ease, still somewhat knows regret; however, lacking determination and courage, it warns that delaying regret will surely leave lasting sorrow. The line nine in the fourth is the main line of the hexagram, establishing wisdom and compassion in harmony and correctness, benefiting oneself and others, and having completed all Dharma gates.

故朋堅信而志大行。六五柔質不正，反居明師良友之上，可謂病入膏盲，故名貞疾；但以居中，則一點信心猶在，善根不斷，故恆不死。上六柔而得正，處豫之終，未免沈空取證；但本有願力，亦不畢竟入於涅槃，終能回小向大，而有渝無咎。死水不藏龍，故曰何可長也。若約位象人者：初六是破戒僧，六二是菩薩聖僧，六三是凡夫僧，九四是紹祖位人，六五是生年上座，上六是法性上座也。

Therefore, his companions firmly believe in him, and his aspirations are greatly realized. The line six five is weak and in an improper position, yet it is placed above wise teachers and good friends, which can be said to be in a critical condition, hence called "贞疾" (firm illness). However, because it is in the central position, there is still a bit of faith remaining, and the good roots have not been cut off, so it does not die. The line upper six is gentle and in a proper position, located at the end of ease, inevitably becoming immersed in emptiness and seeking only that part of enlightenment. However, its original aspiration remains, so it will not ultimately disappear into nirvana forever, and eventually it can return from the small vehicle to the great vehicle, hence it is said "有渝" (there is a change) without calamity. A stagnant pond cannot hold a dragon, so the Image Commentary says "how can it last long?" If the lines are compared to people: the line six at the beginning is a monk who has broken precepts, the line six two is a bodhisattva monk who has already attained sainthood, the line six three is a lay monk who has not yet attained fruit, the line nine four above the line six three is one who inherits the family position, the line six five is an elder (by years of monastic life), and the line upper six is an elder (by enlightenment of nature).

（震下　兌上）隨：元亨，利貞，無咎。約世道，則上下相悅，必相隨順；約佛化，則人天胥悅，受化者多；約觀心，則既得法喜，便能隨順諸法實相：皆元亨之道也。然必利於貞，乃得無咎；不然，將為蠱矣。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Dui (Lake). The hexagram statement of "Following" says: Greatly smooth and unimpeded, favorable to maintaining correctness, without error. Zhixu's three interpretations: From the perspective of worldly governance, when above and below are mutually joyful, they will certainly follow each other; from the perspective of Buddhist teachings, both the human world and the heavenly realm are joyful, thus more people will accept the teachings; from the perspective of observing the mind, once one has attained the joy of the Dharma, one can follow the true nature of all dharmas. These are all fundamental ways of understanding. However, it is necessary to maintain correctness to achieve benefit and avoid error; otherwise, it will turn into the situation of the hexagram "Gǔ" (Guilt), leading to decline.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。震為剛，兌為柔，今震反居兌下，故名剛來下柔也。內動外悅，與時偕行，故為天下隨時。猶儒者所謂時習時中，亦佛法中所謂時節若到，其理自彰。機感相合，名為一時，故隨時之義稱大。

The Commentary on the Judgment says: The hexagram of Following, has a yang line coming down to be beneath a yin line, with the inner trigram in motion and the outer trigram in joy, hence it is called Following. It is greatly smooth and unimpeded, maintaining correctness without error, thus all things in the world follow the appropriate time. The significance of following the time is great. Zhi Xu explains: Zhen is yang, Dui is yin, and now Zhen is placed beneath Dui, hence it is called "a yang line coming down to a yin line." The inner trigram Zhen is in motion, the outer trigram Dui is in joy, moving in harmony with the time, hence the world follows the time. This is similar to the Confucian teaching of "learning and reviewing at the right time" and "the gentleman being in the middle at the right time." It is also like the Buddhist teaching that when the right time comes, the truth naturally appears. The roots of sentient beings and the Buddha's response exactly coincide. The beginning of the sutras is called "at a certain time," hence the significance of following the time is great.

象曰：澤中有雷，隨。君子以嚮晦入宴息。觀心釋者：既合本源自性，上同往古諸佛，則必冥乎三德秘藏而入大涅槃也。初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。官者，物之正主。九五為六二正主，則六二乃官物也。而陰柔不能遠達，乃變其節以隨初。初宜守正，不受其隨則吉。蓋交六二於門內，則得二而失五；不如交九五於門外，雖失二而有功。君子以為不失也。

The Great Image Commentary says: Thunder within a marsh, this is the hexagram of Following; the gentleman understands that when the sky turns dark in the evening, he should return to his house to rest. Zhixu explains by observing the mind: once one has harmonized with the original nature, and is in the same nature as the ancient Buddhas, he must necessarily merge into the "Three Secret Treasures" (the secret treasures encompassed by the three virtues: Dharma-body, Prajna, and Liberation) and enter great Nirvana. The line Initial Nine: The master has changed, remaining steadfast brings good fortune; going out and interacting with people brings merit. The Image Commentary says: The master has changed, following the correct path brings good fortune; going out and interacting brings merit, and there will be no loss. Zhixu explains: "Official" refers to the proper place of a thing. Nine Five is the proper master of Six Two, so Six Two is the thing belonging to Nine Five. However, Six Two, being yin and soft, cannot travel far or be effective, so it changes its conduct to follow Initial Nine. Initial Nine should remain steadfast in its correct path and not accept its followers, which brings good fortune. Because receiving Six Two within the door is gaining Six Two but losing Nine Five; it is better to go out and associate with Nine Five, even though one loses Six Two, but gains merit. The gentleman considers this to be without loss.

六二：係小子，失丈夫。象曰：係小子，弗兼與也。繫初必失五，安有兩全者哉？所以為二誡也。六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。四為丈夫，初為小子。三近於四而遠於初，然皆非正應也。但從上則順，繫近則固，故周公誡以居貞，而孔子贊其志。

Six Two: Being attached to the young son, one loses the husband. The Image Commentary says: Being attached to the young son, one cannot be attached to both. Zhixu's explanation: Being attached to the initial nine inevitably leads to losing the nine five; how can both be achieved? This is a warning to Six Two. Six Three: Being attached to the husband, one forsakes the young son. Following and seeking can lead to gain, which is beneficial for maintaining peace and uprightness. The Image Commentary says: Being attached to the husband, one's mind forsakes the lower initial nine. Zhixu's explanation: Here, 'husband' refers to nine four, and 'young son' refers to initial nine. Six Three is close to nine four and distant from initial nine, yet neither of these has a proper connection with it. However, following the superior position is in harmony with propriety, and being attached to the near is more secure. Therefore, the line statement advises it to maintain peace and uprightness, and the Image Commentary praises its mind.

九四：隨有獲，貞凶。有孚在道，以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。六二欲往隨九五，必歷四而後至，四固可以獲之，獲則得罪於五而凶矣。惟深信隨之正道，則心跡可明而無咎，亦且同初九之有功也。

Nine in the Fourth: Following along the way, one may gain something, even if one remains upright, there is still danger; if one's heart is sincere and aligned with the right path, and one clearly expresses this, what calamity could there be? The Image Commentary says: Following along the way and gaining something, in terms of principle, is dangerous; having a sincere heart and aligning with the right path is the result of clear discernment. Zhixu's explanation: Six in the Second wishes to go up and follow Nine in the Fifth, but must necessarily pass through Nine in the Fourth to reach it. Nine in the Fourth could originally intercept it, but by doing so, it would offend Nine in the Fifth, hence the danger. Only by deeply believing in the correct path of following, can one clearly express one's intentions without calamity, and also achieve the same merit as Nine in the Beginning.

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。六二陰柔中正，五之嘉偶也。近於初而歷於四，跡甚可疑；九五陽剛中正，深信而不疑之，得二之心，亦得初與四之心而吉矣。上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。陰柔得正，居隨之極，專信九五而固結不解者也，故可亨於神明。然窮極而不足以有為矣。

Nine in the Fifth: To treat a virtuous partner with sincerity and integrity brings good fortune. The Image Commentary says: Sincerity and integrity in the beautiful and good is auspicious because it is both properly positioned and central. Zhixu's explanation: Six in the Second is yin and flexible, yet it is central and upright, making it the virtuous spouse of Nine in the Fifth. However, it is adjacent to Nine at the Beginning and must also pass over Nine in the Fourth, making its movements suspicious. Nine in the Fifth, being yang and upright, deeply trusts it without suspicion, thus winning the heart of Six in the Second as well as the hearts of Nine at the Beginning and Nine in the Fourth, hence the good fortune. Six at the Top: He is bound and tied with ropes, and then further bound with cords. The King of the Western Mountains holds a sacrificial ceremony. The Image Commentary says: To bind and tie is to have reached the extreme of upper position. Zhixu's explanation: Six at the Top is yin and flexible, yet it is properly positioned, standing at the extreme of being a follower, devoted solely to Nine in the Fifth and firm and unchanging, thus being able to communicate with the divine and hold a sacrificial ceremony. However, having reached the extreme, it is no longer capable of further action.

佛法釋者：三陽皆為物所隨，故明隨機之義；三陰皆隨順乎陽，故明隨師之道。初九剛正居下，始似不欲利生者，故必有渝乃吉，出門乃為有功。九四剛而不正，又居上位，雖膺弘法之任，有似夾帶名利之心，故有獲而貞凶；惟須篤信出世正道，則心事終可明白。九五剛健中正，自利利他，故孚于嘉而吉。六二柔順中正而無慧力，未免棄大取小。

Zhi Xu explained the entire hexagram with Buddhist teachings: the three yang lines are all followed by others, thus illustrating the principle of following the roots of sentient beings; the three yin lines all follow the yang lines, thus illustrating the principle of following teachers. The line 'Initial Nine' is strong and upright, yet is at the lowest position, initially seeming unwilling to benefit sentient beings, so it must change to be auspicious, and going out to interact with people is considered meritorious. The line 'Nine in the Fourth' is strong but improperly positioned, and is located in the upper trigram, although it takes on the responsibility of spreading the Dharma, it seems to be mixed with desires for fame and gain, thus even if it maintains uprightness, it is still ominous; only by firmly believing in the correct path of transcending the world can one's intentions finally be clearly expressed. The line 'Nine in the Fifth' is strong and upright, residing in the center and maintaining uprightness, benefiting itself while also benefiting others, thus being sincere in dealing with goodness is considered auspicious. The line 'Six in the Second' is gentle and upright, yet lacks wisdom, inevitably abandoning the Great Vehicle and choosing the Small Vehicle.

六三不中不正而有慧力，則能棄小從大。然雖云棄小從大，豈可藐視小簡而不居貞哉。上六陰柔得正，亦無慧力，專修禪悅以自娛，乃必窮之道也。惟以此篤信之力，迴向西方，則萬修萬人去耳。

Six in the Third is neither in the center nor in the proper position, yet it possesses wisdom and ability, so it can abandon the small vehicle and pursue the great vehicle. However, although it is said to abandon the small and follow the great, how can it lightly despise the small vehicle and neglect the precepts, failing to dwell in the correct path? Six at the Top isyin softness and occupies a proper position, yet it lacks wisdom, focusing solely on the joy of meditation for self-pleasure, which inevitably leads to a dead end. Only by turning this firm faith toward the Western Pure Land can one achieve what Yongming Yanshou Chan Master said, 'Ten thousand who practice will all be reborn.'

（巽下　艮上）蠱：元亨，利涉大川。先甲三日，後甲三日。蠱者，器久不用而蟲生，人久宴溺而疾生，天下久安無為而弊生之謂也。約世道，則君臣悅隨，而無違弼吁咈之風，故成弊；約佛法，則天人胥悅，舉世隨化，必有邪因出家者，貪圖利養，混入緇林，故成弊；約觀心究竟隨者，則示現病行而為蠱。

The lower trigram of the primary hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). The hexagram statement of "Gǔ" (Guilt) says: Greatly smooth and unimpeded, favorable for crossing a great river. On the three days before the "Jia" day and the three days after the "Jia" day (Jia is the first of the ten heavenly stems, symbolizing the beginning of a new decree or policy, the three days before serve as a warning before the fact, and the three days after serve as a reinforcement after the fact). Zhi Xu explains: What is meant by "Gǔ" is that when a vessel is not used for a long time, insects will infest it; when a person remains in ease and indulgence for a long time, illness will arise; when the world is peaceful and free of affairs for a long time, evils will arise. From the perspective of worldly governance, if the sovereign and ministers indulge in joy together without any spirit of candid advice or debate, then evils will arise; from the Buddhist perspective, if the heavens and humans are all joyful and the whole world is transformed, there will certainly be wicked people who mix into the monastic community for the sake of sustenance and benefits, thus contaminating the sangha, and evils will arise; from the perspective of observing the mind, those who follow those who have reached the ultimate state will manifest the "disease behavior" (Bodhisattvas intentionally appear to suffer with sentient beings in order to transform them), thus manifesting the image of "Gǔ".

約觀心初得小隨順者，既未斷惑，或起順道法愛，或於禪中發起夙習而為蠱。然治既為亂階，亂亦可以致治，故有元亨之理。但非發大勇猛如涉大川，決不足以救弊而起衰也。故須先甲三日以自新，後甲三日以丁寧，方可挽回積弊，而終保其善圖耳。

As for those who have only slightly attained a sense of compliance in the mind, still confused and not yet free from delusion, or who develop attachment to the methods of following the right path, or who in meditation awaken old habitual tendencies, all these become sources of disturbance. However, since a time of order can become the step leading to chaos, a time of chaos can also lead to order, so there is the principle of great smoothness and success. Yet, without the great determination and courage as if crossing a great river, it is certainly insufficient to overcome the evils and restore decline. Therefore, one must use the three days before the day of Jia for self-renewal, and the three days after the day of Jia for repeated reminders, in order to reverse long-standing evils and ultimately maintain this favorable situation.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。艮剛在上，止於上而無下濟之光；巽柔在下，安於下而無上行之德。上下互相偷安，惟以目前無事為快，曾不知遠憂之漸釀也。惟知此積弊之漸，則能設拯救之方，而天下可治。然豈當袖手無為而聽其治哉？必須往有事如涉大川，又必體天行之有終有始然後可耳。世法佛法、垂化觀心，無不皆然。

The Commentary on the Judgment says: The Hexagram of蛊 is formed when the strong lines are above and the yielding lines are below. The inner part is humble and obedient, while the outer part is still and quiet, thus forming蛊. If蛊 can be greatly transformed into a state of smoothness and ease, the world will be well governed. It is advantageous to cross a great river, which signifies going forth to undertake affairs. Three days before and three days after the Jia stem, the end becomes the beginning, which is the pattern of the operation of Heaven. Zhixu explains: The mountain (Gèn) has strong lines above, which only know to stop at the top without the radiance of giving downward; the wind (Xùn) has yielding lines below, which only know to rest at the bottom without the virtue of advancing upward. The upper and lower parts indulge in temporary ease and comfort, entirely unaware of the growing dangers ahead. Only by clearly recognizing that these accumulated evils are gradually built up can one take measures to save the situation, and thus the world can be properly governed. But is it acceptable to remain passive and let things take their course? One must act as if crossing a great river, and also understand the way of Heaven, which has an end and a beginning, and then proceed. Both worldly affairs and Buddhist teachings, guiding all beings and reflecting inwardly, are all like this.

象曰：山下有風，蠱。君子以振民育德。振民如風，育德如山。非育德不足以振民，非振民不足以育德。上求下化，悲智雙運之謂也。初六：乾父之蠱，有子，考無咎，厲終吉。象曰：乾父之蠱，意承考也。蠱非一日之故，必歷世而後見，故諸爻皆以父子言之。初六居蠱之始，壞猶未深，如有賢子，則考可免咎也。然必惕厲乃得終吉。而乾蠱之道，但可以意承考，不可承考之事。

The Great Image Commentary says: There is wind beneath the mountain, which is the hexagram of蛊; the gentleman understands from this the need to invigorate the people and cultivate virtue. Zhixu explains: Invigorating the people is like the wind's stirring, while cultivating virtue is like the mountain's solidity. Without cultivating virtue, one cannot invigorate the people; without invigorating the people, one cannot cultivate virtue. This is precisely the dual practice of seeking the Buddha's path and transforming sentient beings, the harmonious operation of compassion and wisdom. The line Initial Six says: Rectifying the faults left by the father, having such a son, the former father may be free from blame, though there is danger and hardship, it will ultimately lead to good fortune. The Image Commentary says: Rectifying the father's faults is to follow the father's original intention. Zhixu explains: Faults are not formed in a day, they must pass through several generations before they become evident, so each line uses the relationship between father and son. The line Initial Six is at the beginning of the formation of蛊, the corruption is not yet deep. If there is a wise son, the former father may be free from blame. However, one must remain vigilant and fearful to ultimately achieve good fortune. The way of rectifying faults can only be to follow the father's original intention, not to copy the father's actions.

九二：乾母之蠱，不可貞。象曰：乾母之蠱，得中道也。蘇眉山曰：陰性安無事而惡有為，故母之蠱乾之尤難。正之則傷愛，不正則傷義，非九二不能任也。二以陽居陰，有剛之實而無剛之跡，可以免矣。九三：乾父之蠱，小有悔，無大咎。象曰：乾父之蠱，終無咎也。蘇眉山曰：九三之德與二無異，特不知所以用之。二用之以陰，而三用之以陽，故小有悔而無大咎。

Nine Two: Rectifying the faults left by the mother, one should not be rigidly upright. The Image Commentary says: Rectifying the faults of the mother is to attain the middle path. Su Shi explains: The nature of the yin is to be content with inaction and to dislike active endeavors, so the faults on the mother's side are the hardest to rectify. If one insists on correcting them, it harms the relationship between mother and son; if one does not correct them, it harms righteousness. Only Nine Two can bear this responsibility. Nine Two, with a yang line in a yin position, has strong substance but does not display hardness, thus avoiding harm to both sides. Nine Three: Rectifying the faults left by the father, there is slight regret, but no great calamity. The Image Commentary says: Rectifying the faults of the father, in the end, there is no fault. Su Shi explains: The virtue of Nine Three is no different from Nine Two, but it does not know how to apply it. Nine Two uses it in a yin manner, while Nine Three uses it in a yang manner, hence there is slight regret but no great calamity.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。陰柔無德，故能益父之蠱。裕，益也。六五：乾父之蠱，用譽。象曰：乾父用譽，承以德也。柔中得位，善於乾蠱，此以中興之德而承先緒者也。上九：不事王侯，高尚其事。象曰：不事王侯，志可則也。下五爻皆在事內，如同室有斗，故以父子明之；上爻獨在事外，如鄉鄰有斗，故以王侯言之。尚志即是士之實事，可則即是廉頑起懦高節，即所以挽回斯世之蠱者也。

Six in the Fourth: Being lenient toward the faults left by the father, this will lead to regret. The Image Commentary says: Being lenient toward the father's faults, going forward will not achieve the goal. Zhixu's explanation: Six in the Fourth is yin and lacks virtue, so it only promotes the father's faults. "Yu" here means to increase or promote. Six in the Fifth: Rectifying the faults left by the father, thus gaining a good reputation. The Image Commentary says: Rectifying the father's faults and gaining praise, this is using virtue to carry on. Zhixu's explanation: Six in the Fifth is yin and gentle, sitting in the center and in a proper position, skilled in rectifying faults, this is someone who carries on the ancestors' cause with the virtue of revival. Nine at the Top: Not serving the prince, being lofty in one's own deeds. The Image Commentary says: Not serving the prince, this aspiration can be taken as a standard. Zhixu's explanation: The five lines below are all involved in the matter, like people fighting in the same house, so they must be persuaded, hence using the father-son relationship to explain; only the top line is outside the matter, like neighbors fighting, there is no need to intervene, hence using the prince. Valuing virtue and integrity is the real duty of a scholar; "ke zhe" refers to the high moral standards mentioned in the Mencius, which make the greedy honest and the timid courageous—this is exactly the way to correct the faults of this era.

統論六爻：約世道，則初如賢士，二如文臣，三如賢將，四如便嬖近臣，五如賢王，六如夷齊之類。約佛化，則下三爻如外護，上三爻如內護。初六柔居下位，竭檀施之力，以承順三寶者也。九二剛中，以慈心法門屏翰正法者也。九三過剛，兼威折之用，護持佛教者也。六四柔正，但能自守，不能訓導於人。六五柔中，善能化導一切。

General Discussion on the Six Lines: From the perspective of worldly governance, the first line represents a virtuous scholar in retirement, the second line represents a literary official, the third line represents a capable general, the fourth line represents a favored court minister, the fifth line represents a wise ruler, and the top line represents reclusive sages like Bo Yi and Shu Qi. From the perspective of Buddhist teachings, the lower three lines represent lay supporters, while the upper three lines represent monastic supporters. The first line, beingyin softness and in a lower position, represents those who exhaust their generosity to serve the Triple Gem of Buddhism. The second line, being阳刚 and in the center, represents those who use the path of compassion as a shield to protect the Dharma. The third line, being overly strong, uses authority and force to uphold Buddhism. The fourth line, beingyin softness and upright, can only guard oneself but cannot teach others. The fifth line, beingyin softness and in the center, is skilled in guiding and educating all beings.

上九行頭陀遠離行，似無意於化人，然佛法全賴此人以作榜樣，故志可則也。約觀心，則初六本是定勝，為父之蠱，但居陽位，則仍有慧子，而無咎，然必精厲一番，方使慧與定等而終吉。九二本是慧勝，為母之蠱，但居陰位，則仍有定，然所以取定者，為欲助慧而已，豈可終守此定哉。九三過剛不中，慧反成蠱，故小有悔。

Upper Nine practices the ascetic discipline of "Toutuo," which involves twelve simple and austere forms of spiritual cultivation aimed at shaking off worldly distractions. Though it seems he has no intention of converting others, the Buddha's teachings rely on such people to set an example, so his aspirations can serve as a standard. From the perspective of observing the mind: Initially, the First Line is dominated by the power of concentration, resulting in "the蛊 of the father"; yet since it occupies a yang position, there is still the wisdom, which is like the son, present, hence no blame; however, one must strive and refine oneself to make wisdom and concentration equal, eventually leading to a favorable outcome. The Second Line originally has wisdom dominating, resulting in "the蛊 of the mother"; yet since it is in a yin position, there is still concentration present; however, the reason for holding onto concentration is merely to support wisdom, so how can one cling to it permanently? The Third Line is overly strong and not centered, so wisdom becomes the蛊, hence there is slight regret.

然出世救弊之要，終藉慧力，故無大咎。六四過於柔弱，不能發慧，以此而往，未免隨味禪生上慢，所以可羞。六五柔而得中，定有其慧，必能見道。上九慧有其定，頓入無功用道，故為不事王侯而高尚其事之象，所謂佛祖位中留不住者，故志可則。

However, the key to curing afflictions and transcending the mundane world ultimately relies on wisdom, so there is no great calamity. The line Six in the Fourth is overly weak and unable to generate wisdom; if one continues in this way, it is bound to become attached to the pleasure of meditation and give rise to "superior pride" (the arrogance of claiming attainment without actual realization), which is shameful. The line Six in the Fifth, thoughyin softness, is in the central position, combining meditation with wisdom, and is certain to attain realization. The line Nine at the Top combines wisdom with meditation, directly entering the "non-effortful path" (a state of natural spontaneity without artificial effort), thus becoming an example of someone who does not serve kings and nobles but holds lofty aspirations; this is what the Chan school refers to as someone who cannot even remain in the position of a Buddha or a patriarch, so his aspirations can serve as a model.

（兌下　坤上）臨：元亨，利貞，至于八月有凶。約世道，則乾蠱之後可以臨民；約佛法，則弊端既革，化道復行；約觀心，則去其禪病，進斷諸惑：故元亨也。世法、佛法、觀心之法，始終須利於貞。若乘勢而不知返，直至八月，則盛極必衰，決有凶矣。八月為遁，與臨相反，謂不宜任其至於相反，而不早為防閒也。

The lower trigram of the primary hexagram is Dui (Lake), and the upper trigram is Kun (Earth). The hexagram statement of "Lín" (Approach) says: Greatly smooth and unimpeded, favorable to maintaining correctness; by August there will be danger. Zhi Xu's three interpretations: From the perspective of worldly governance, after eliminating accumulated evils, one can approach the people; from the Buddhist perspective, after removing evils, the path of teaching and cultivation is renewed; from the perspective of observing the mind, removing the fault of clinging to meditation, one further cuts through various delusions: thus it is greatly smooth and unimpeded. Worldly methods, Buddhist teachings, and the method of observing the mind all must always take maintaining correctness as beneficial. If one follows the momentum forward without knowing when to turn back, continuing until August, then when it reaches its peak, it will inevitably decline, leading to danger. August corresponds to the hexagram "Dùn" (Retreat), which is directly opposite to "Lín" (Approach) (the hexagram "Lín" has two yang lines at the lower part, while "Dùn" has two yin lines at the lower part). This means one should not allow it to develop to the opposite side without early prevention.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。剛浸而長，故名為臨。說而順，剛中而應，故為大亨。以正與乾之元亨利貞同道，此乃性德之本然也。若一任其至于八月而不早為防閒，則必有凶。以有長有消，乃自然之勢。惟以修合性者，乃能御天道，而不被天道所消長耳。

The Commentary on the Judgment says: The hexagram of "Approaching" indicates that the yang force gradually increases, the inner trigram is joyful and the outer trigram is gentle, the strong line is in the center of the inner trigram and corresponds with the line in the fifth position, thus achieving great success and aligning with the correct path. This reflects the principle of heaven. When it comes to the eighth month, there is danger, meaning that the yang energy is about to decline soon. Zhi Xu explains: Yang force gradually grows, hence it is called "Approaching." The inner trigram is joyful, the outer trigram is gentle, the strong line in the second position is in the center of the inner trigram and corresponds with the line in the fifth position, thus achieving great success. It follows the same path as the hexagram of "Creative Heaven" with "originating, great success, benefiting, and proper conduct," which is the inherent virtue of nature. If one allows it to develop until the eighth month without early prevention, there will certainly be misfortune. Because growth inevitably leads to decline, this is the natural trend. Only those who can align their later heaven cultivation with their inherent nature can control the heavenly way and not be led by its waxing and waning.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。澤，謂四大海也。地以載物，海以載地，此無窮之容保也。佛法釋者：教思無窮猶如澤，故為三界大師；容保無疆猶如地，故為四生慈父。

The Great Image Commentary says: There is a marsh over land, which is the hexagram "Approaching"; the gentleman understands that the mind of teaching and cultivating is boundless, and the protection and care of the people has no limits. Zhixu's explanation: Here, "marsh" refers to the four great seas. Land carries all things, and the sea carries the land, thus representing boundless capacity and protection. Interpreted from a Buddhist perspective: the mind of teaching and cultivating is boundless, just like the depth and breadth of a great marsh, hence the Buddha is called "Master of the Three Realms"; the boundless protection and care is like the vastness and thickness of the earth, hence the Buddha is called "Fatherly Compassion to the Four Types of Beings" (the four types of beings refer to beings born from eggs, flesh, moisture, and transformation).

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。約世道，則乾蠱貴剛勇，臨民貴仁柔；約佛法，則除弊宜威折，化導宜慈攝；約觀心，則去惡宜用慧力，入理宜用定力。初九剛浸而長，故為咸臨；恐其任剛過進，故誡以貞則吉。九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。二亦居陽剛浸長之勢，然此時尚宜靜守，不宜乘勢取進，故必吉乃無不利，若非吉便有不利矣。蓋乘勢取進，則未順於大亨以正之天命故也。

Chu Ji: With a heart of mutualsympathetic response and sincerity, one governs and oversees, maintaining uprightness and achieving auspiciousness. The Image Commentary says: When one approaches with sincerity and uprightness, it is auspicious, because the mind's actions align with the right path. Zhi Xu's three interpretations: From the perspective of worldly governance, rectifying accumulated evils requires strength and decisiveness, but governing the people requires compassion and gentleness; from the Buddhist perspective, eliminating evils requires strict authority and suppression, while guiding others requires loving kindness and acceptance; from the perspective of observing the mind, eliminating evil thoughts requires wisdom, and deepening the truth requires concentration. Chu Ji is a beginning of yang strength, hence it is called "Xian Lin" (mutual感应 and approach). However, one must beware of acting too strongly and advancing recklessly, so it warns that uprightness is necessary for auspiciousness. Ji Er: With a heart of mutualsympathetic response and sincerity, one governs and oversees, achieving auspiciousness without any adverse outcomes. The Image Commentary says: When one approaches with sincerity and uprightness, there is no adverse outcome, because it has not yet aligned with the heavenly mandate. Zhi Xu's interpretation: Ji Er is also in a position where yang strength is gradually increasing, yet at this time, it is more appropriate to remain quiet and self-restrained rather than seize the opportunity to advance. Therefore, one must first achieve auspiciousness before there can be no adverse outcomes; if not auspicious, there will be adverse outcomes. Because advancing recklessly is not in accordance with the heavenly mandate of "Great Prosperity through uprightness."

六三：甘臨，無攸利。既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。柔而志剛，味著取進，以臨為甘，而不知其無所利也。然既有柔德，又有慧性，必能反觀憂改，則無咎矣。六四：至臨，無咎。象曰：至臨無咎，位當也。佛法釋者：以正定而應初九之正慧，故為至臨。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。佛法釋者：有慧之定，而應九二有定之慧，此所謂王三昧也。中道統一切法，名為大君之宜。

Six Three: Approaching with sweet words and flattery brings no benefit; although there is concern, there will be no fault. The Image Commentary says: Approaching with sweetness is improper position; once there is concern, the fault will not last long. Zhixu's explanation: Six Three is soft in nature but strong in will, greedy for pleasures and eager to advance, treating approach as a sweet thing, but does not realize that it brings no benefit. However, since it has the virtue of yielding and the nature of wisdom, it must surely turn back and reflect, and thus there will be no fault. Six Four: Approaching in the most intimate way brings no fault. The Image Commentary says: Approaching in the most intimate way without fault is due to proper position. Zhixu's explanation in Buddhist terms: This is using pure meditation to correspond with the pure wisdom of Nine Two, so it is called 'approaching in the most intimate way'. Six Five: Approaching with wisdom is the proper way for a great ruler, and it is auspicious. The Image Commentary says: The proper way of the great ruler refers to actions in the middle way. Zhixu's explanation in Buddhist terms: This is using wisdom meditation to correspond with the wisdom of Nine Two, which is wisdom with meditation, known as 'King Samadhi' (the king of all samadhis, i.e., the Samadhi of Perfect Tranquility). The middle way principle encompasses all dharmas, so it is called the proper way of the great ruler.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。柔順得正，居臨之終，如聖靈在天，默祐子孫臣民者矣。佛法釋者：妙定既深，自發真慧，了知心外無法，不於心外別求一法，故為志在內而志無咎。

Six at the Top: By governing with a sincere and solid virtue, there is auspiciousness and no mistakes. The Image Commentary says: The auspiciousness of sincere governance comes from the mind being focused internally. Zhixu's explanation: The sixth line is a yin line that is gentle and compliant, and its position is correct. It is at the end of the path of governance, like the spirits of the former kings in heaven, silently protecting the people and descendants. From a Buddhist perspective: When subtle meditation is deep, real wisdom naturally arises, clearly understanding that there is nothing outside the mind. Therefore, there is no need to seek for methods outside the mind, hence the mind is focused internally and there is no mistake.

（坤下　巽上）觀：盥而不薦，有孚顒若。約世道，則以德臨民，為民之所瞻仰；約佛法，則正化利物，舉世之所歸憑；約觀心，則進修斷惑，必假妙觀也。但使吾之精神意志常如盥而不薦之時，則世法佛法、自利利他，皆有孚而顒然可尊仰矣。

The lower trigram of the primary hexagram is坤 (Earth), and the upper trigram is巽 (Wind). The hexagram statement of 《Guàn》 (Observing) says: When performing worship, one has already washed hands but has not yet offered the sacrifice; at this moment, sincerity is fully present, causing people to feel reverent and look up with respect. Zhi Xu's threefold explanation: From the perspective of worldly governance, it means governing the people with virtue, becoming an object of admiration for the people; from the perspective of Buddhist teachings, it means using the correct Dharma to educate and benefit all beings, so that the world unites and relies on it; from the perspective of observing the mind, it means advancing in cultivation, eliminating confusion, and must rely on subtle observation. As long as my spirit and will remain constantly focused and respectful as at the moment of having finished washing hands but before offering the sacrifice, then both worldly affairs and Buddhist practices, whether for self-benefit or benefiting others, will be filled with sincerity and command respect and reverence.

彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教，而天下服矣。陽剛在上，示天下以中正之德，順而不逆，巽而不忤，故如祭之盥手未薦物時，孚誠積於中而形於外，不言而人自喻之也。聖而不可知之之謂神。天何言哉？四時行焉，不可測知，故名神道。聖人設為綱常禮樂之教，民皆由之而莫知其所以然，獨非神道乎哉？神者，誠也；誠者，孚也；孚者，人之心也。人心本順本巽本中本正，以心印心，所以不假薦物而自服矣。

The Commentary on the Judgment says: Great observation is high above, gentle and humble, displaying the principle of being in the center and upright to the world. What is meant by "washing hands but not yet offering sacrifices, with sincere faith appearing as if looking up to the heavens," is that people below observe and are influenced. Observing the mysterious operation of heaven, the four seasons never fail; the sage establishes education based on this mysterious way, and the world thus submits. Zhixu explains: Yang strength is at the top, displaying the virtue of being in the center and upright to the world, gentle and not opposing, humble and not resisting, so it is like during worship when hands are washed but the sacrifice has not yet been offered, sincerity is accumulated in the heart and naturally appears outwardly, without a word, yet all people understand. The Mencius says, "A sage is called a god because he is unknowable." What has heaven said? The four seasons still proceed, no one can measure them, so it is called the way of the divine. The sage establishes the principles of rites and music, the people follow them daily without knowing why, is this not also the way of the divine? The divine is sincerity, sincerity is faith, and faith is the original mind of human beings. The human mind is naturally harmonious, humble, centered, and upright. By heart understanding heart, there is no need to offer sacrifices, and people naturally submit.

佛法釋：大觀者，絕待妙觀也；在上者，高超九界也；順者，不與性相違也；巽者，遍於九界一切諸法也；中者，不墮生死涅槃二邊也；正者，雙照二諦，無減缺也；以觀天下者，十界所朝宗也。世法則臣民為下，佛法則九界為下，觀心則一切助道法門等為下。天之神道即是性德，性德具有常樂我淨四德而不忒。以神道設教，即為稱性圓教，故十界同歸服也。

Zhi Xu further explains the Commentary on the Judgment from the perspective of Buddhist teachings: "Great observation" refers to a subtle and transcendent insight beyond all relative distinctions; "being above" means rising far above the previous nine realms; "following" means not contradicting one's true nature; "Xun" signifies permeating all phenomena in the nine realms; "middle" means not falling into the extremes of birth and death or Nirvana; "correct" means simultaneously seeing both the true and conventional truths without any deficiency; "observing the world" means that all ten realms are converging and revering. If applied to worldly affairs, subjects are in the lower position; if applied to Buddhist teachings, the beings of the nine realms are in the lower position; if applied to observing the mind, all auxiliary practices for cultivation are in the lower position. "The divine way of heaven" refers to the inherent virtue within one's nature, which possesses the four virtues of eternity, bliss, self, and purity without error. "Establishing teachings according to the divine way" means setting up a complete teaching in accordance with one's nature, so that all ten realms are united in reverence.

象曰：風行地上，觀。先王以省方觀民設教。佛法釋者：古佛省四土之方，觀十界之民，設八教之網以羅之，如風行地上，無不周遍也。初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。陰柔居下，不能遠觀，故如童幼之無知也。小人如童幼，則不為惡；君子如童幼，則無以治國平天下矣。

The Great Image Commentary says: Wind blowing over the land, this is the hexagram of Observing. The former kings understood from this to tour the four directions, investigate the people's conditions, and establish teachings and education. Zhixu explained with Buddhist teachings: ancient Buddhas tour the four kinds of Buddha-lands, namely the common abode of saints and ordinary beings, the provisional and remaining realm, the actual and unimpeded realm, and the constant and pure light realm, observing the beings of the ten realms of dharmas, and set up the "eight teachings" net to include them all. (The Tiantai school combines four types of methods of teaching, namely sudden, gradual, secret, and indeterminate, with four types of methods of teaching, namely hidden, common, distinct, and perfect, to form the eight teachings.) It is like wind blowing over the ground, reaching everywhere. The line Six at the Beginning says: viewing things like a child, a small person doing so has no fault, but a gentleman doing so is regrettable. The Image Commentary says: the childish observation of the beginning line is the way of the small person. Zhixu explained: the beginning line is yin and soft, located at the very bottom, and cannot see far, so it is like an infant's ignorance. A small person being like a child does not necessarily commit evil; but a gentleman being like a child cannot govern the country and pacify the world.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。柔順中正以應九五，女之正位乎內，從內而觀者也，士則丑矣。六三：觀我生進退。象曰：觀我生進退，未失道也。進以行道，退以修道，能觀我生，則進退咸不失道。六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。柔而得正，密邇聖君，無忝賓師之任矣。

Six Two: Observing from a crack in the door, it is advantageous for a woman to maintain uprightness. The Image Commentary says: Observing from a crack in the door and being advantageous for a woman to maintain uprightness, is also a disgrace for a man. Zhixu's explanation: Six Two is a yin line that is gentle and compliant, resides in the center and maintains uprightness, and corresponds to Nine Five. This is the proper position for a woman to remain in the inner chamber, only able to look outwards. If a gentleman were to do so, it would be a disgrace. Six Three: Observe one's own actions to decide on advancement or retreat. The Image Commentary says: Observing one's own actions and deciding on advancement or retreat, has not lost the path of uprightness. Zhixu's explanation: Advancing means going out to promote the great way, retreating means staying at home to cultivate the great way. If one can observe one's own actions, then whether advancing or retreating, one does not lose uprightness. Six Four: Observing the brilliance of the entire country, it is advantageous to serve as a guest of the king. The Image Commentary says: Observing the brilliance of the country, is to value the ceremony of guest etiquette. Zhixu's explanation: Six Four is a yin line that is gentle and in a proper position, closely adjacent to a sage king, and is worthy of the honor of being a guest teacher.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。修己以敬，萬方有罪，罪在朕躬，此君子之道也。上九：觀其生，君子無咎。象曰：觀其生，志未平也。處師保之位，天下誰不觀之？非君子能無咎乎？既為天下人所觀，則其為觀於天下之心，亦自不能稍懈，故志未平。

Nine in the Fifth: Observing one's own actions, the gentleman thus does not commit mistakes. The Image Commentary says: Observing one's own actions is actually observing the people. Zhixu's explanation: The Analects says to cultivate oneself with reverence towards others, and the Book of Documents says that if the world has wrongdoings, the blame lies entirely upon me. This is the way of the gentleman— the ruler looks at the people, which is the same as looking at himself. Nine at the Top: Observing others' actions, the gentleman thus does not commit mistakes. The Image Commentary says: Observing life, the mind is still not tranquil. Zhixu's explanation: Nine at the Top is in the position of the imperial teacher and guardian. Who in the world does not watch him? Without being a gentleman, how could one avoid mistakes? Since he is being watched by the people, he must constantly set an example for the world, so his mind cannot be tranquil.

約佛法釋六爻者：初是外道，為童觀，有邪慧故；二是凡夫，為窺觀，耽味禪故；三是藏教之機，進為事度，退為二乘；四是通教大乘初門，可以接入別圓，故利用賓于王；五是圓教之機，故觀我即是觀民，所謂心佛眾生三無差別；上是別教之機，以中道出二諦外，真如高居果頭，不達平等法性，故志未平。

Zhi Xu explained the six lines of the hexagram using Buddhist teachings: the first line, 'Six at the Beginning,' represents external heretics, who are called 'childlike observation,' because they possess only wrong and perverse wisdom. The second line, 'Six in the Second,' represents ordinary people, who are called 'peeking observation,' because they are attached to the pleasure of meditation. The third line, 'Six in the Third,' represents people with the roots of the 'Hearer Teaching,' who can further practice the six perfections in terms of worldly actions, but if they retreat, they may fall into the paths of the Arhats and Pratyekabuddhas. The fourth line, 'Six in the Fourth,' represents people with the roots of the 'General Teaching,' which is the first gate of great vehicle Buddhism. From here, they can be guided into the exclusive teaching and the perfect teaching, so it is favorable for them to be the guests of a king. The fifth line, 'Six in the Fifth,' represents people with the roots of the perfect teaching, so observing themselves is equivalent to observing all beings. This is what the Sutra of the Avatamsaka says: the mind, the Buddha, and all beings have no difference. The top line, 'Nine at the Top,' represents people with the roots of the exclusive teaching, who place the middle way outside of the two truths of true and conventional. They place true suchness high on the side of the result, and cannot comprehend the nature of all dharmas being equal, so their minds cannot be tranquil.

又約觀心釋六爻者：初是理即，如童無所知；二是名字即，如女無實慧；三是觀行即，但觀自心；四是相似即，鄰於真位；五是分證即，自利利他；六是究竟即，不取涅槃，遍觀法界眾生，示現病行及嬰兒行。

Zhi Xu again interpreted the six lines of the hexagram through the practice of observing the mind, aligning them with the Tiantai school's concept of 'six stages of the Buddha' (explaining that all beings inherently possess Buddha-nature, but the path to realization has six levels). The first line, 'Six at the Beginning,' corresponds to 'the stage of principle,' where beings, though inherently possessing Buddha-nature, are unaware of it, like a child. The second line, 'Six in the Second,' corresponds to 'the stage of name,' where one only hears about the Dharma in words, like a woman who has not yet developed real wisdom. The third line, 'Six in the Third,' corresponds to 'the stage of contemplation,' where one begins to observe and reflect according to the teachings, focusing on one's own momentary mind. The fourth line, 'Six in the Fourth,' corresponds to 'the stage of similarity,' where the attained state is already very close to genuine realization. The fifth line, 'Six in the Fifth,' corresponds to 'the stage of partial realization,' where one gradually eliminates defilements and realizes truth, being able to benefit oneself and others. The top line, 'Nine at the Top,' corresponds to 'the stage of complete realization,' where one attains complete Buddhahood without entering Nirvana, universally observing all beings in the Dharmadhatu, manifesting the 'illness practice' of sharing the suffering of all beings and the 'infant practice' of gently guiding them.

（震下　離上）噬嗑：亨，利用獄。約世道，則大觀在上，萬國朝宗，有不順者噬而嗑之，舜伐有苗、禹戮防風之類是也；約佛法，則僧輪光顯之時，有犯戒者治之；約觀心，則妙觀現前，隨其所發煩惱、業、病、魔、禪、慢、見等境，即以妙觀治之：皆所謂亨而利用獄也。

The lower trigram of the primary hexagram is Zhen (Thunder), and the upper trigram is Li (Fire). The hexagram statement of Shihhe says: "It is smooth and favorable to apply punishment." Zhixu's three interpretations: From the perspective of worldly governance, the great sovereign sits high above, with all nations paying homage. If there are those who do not submit, they are crushed, as in the case of Yu舜's campaign against the Youmiao or Yu大禹's execution of the Fangfengshi. From the Buddhist perspective, when the Dharma wheel shines brightly within the Sangha, those who break the precepts are punished according to the Vinaya. From the perspective of observing the mind, when subtle insight arises, one immediately uses profound observation to counteract the various phenomena that arise in practice, such as烦恼境 (disturbing states),业境 (karmic states),病患境 (illness states),魔事境 (demonic affairs),禅定境 (meditative states),增上慢境 (arrogant states), and邪见境 (wrong views), as listed in the Ten States of Meditation in the Mahā ārya Śāstra by Tiantai. All these are referred to as "smooth and favorable to apply punishment."

彖曰：頤中有物，曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。王道以正法養天下，佛法以正教養僧伽，觀心以妙慧養法身，皆頤之象也；頑民梗化而須治，比丘破戒而須治，止觀境發而須觀，皆有物之象也。剛柔分，則定慧平等；動而明，則振作而智照不昏；雷電合而章，則說默互資，雷如說法，電如入定放光也。二五皆柔，故柔得中，即中道妙定也。上行者，震有奮發之象，離有麗天之象。雖不當位者，六五以陰居陽，如未入菩薩正位之象；然觀行中定慧得所，故於所發之境，善用不思議觀以治之也。

The Commentary on the Judgment says: Having something in the mouth is called Shihhe. When the teeth bite, there is smoothness. The strong and the weak are separated, there is movement and clarity, thunder and lightning combine to manifest, the yao of the soft is in the central position and moves upward. Although the position is not appropriate, it is beneficial to apply punishment. Zhixu explains: The Way of the King uses correct laws to nurture the world, the Buddha's teaching uses correct doctrines to nurture the monastic community, and the practice of observing the mind uses profound wisdom to nurture the dharmakaya. These are all examples of "Yi" (mouth, nurturing); stubborn people obstructing the teaching must be punished, monks breaking precepts must be punished according to the rules, and in the practice of zhi guan, when phenomena arise, they must be observed. These are all examples of "having something in the mouth." "The strong and the weak are separated" means that wisdom and compassion are equal; "movement and clarity" means to be vigorous and wise, with clarity and no confusion; "thunder and lightning combine to manifest" means that teaching and silence support each other—thunder is like the sound of teaching, and lightning is like the light emitted during meditation. Six Two and Six Five are both soft lines, so it is said that the soft is in the center, meaning that it conforms to the subtle and middle path of meditation. "Going upward" is because Zhen represents the image of rising, and Li represents the image of attaching to heaven. "Although not in the proper position" refers to Six Five, which is a yin line in a yang position, like not yet entering the correct position of a Bodhisattva; however, in the stage of practice, wisdom and compassion are each in their proper place, so for the phenomena that arise, one can skillfully use the inconceivable observation to deal with them.

象曰：雷電噬嗑，先王以明罰敕法。明罰即所以敕法，如破境即所以顯德也。初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。夫噬嗑者，不論世法佛法，自噬噬他，皆須制之於早，不可釀至於深；又須得剛克柔克之宜，不可重輕失準。今初九在卦之下，其過未深，以陽居陽，又得其正，故但如屨校滅趾，即能懲惡不行而無咎也。滅趾，謂校掩其趾。

The Great Image Commentary says: Thunder and lightning colliding represent the hexagram噬嗑; the former kings thus understood the necessity of clearly defining punishments and regulating laws. Zhixu explains: Clearly defining punishments is the means of regulating laws, just as breaking through the current condition is the means of manifesting inherent virtues. The line Nine at the Beginning says: Wearing wooden shackles on the feet, covering the toes, there will be no misfortune. The Image Commentary says: Wearing shackles on the feet, blocking the toes, prevents him from walking. Zhixu explains: What is called 噬嗑, whether in worldly affairs or in Buddhist teachings, whether biting oneself or biting others, must be stopped early, not allowed to develop deeply; it must also be handled with proper combination of firmness and flexibility, with appropriate weight and measure. Now, Nine at the Beginning is at the very bottom of the hexagram, so the error is not yet deep. It is a yang line in a yang position and is proper, so just like wearing shackles on the feet covering the toes, it can stop wrongdoing from proceeding further without causing misfortune. "Muting the toes" means that the wooden shackles cover the toes.

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。陰柔中正，其過易改，故如噬膚；下乘初九之剛，故如滅鼻。滅鼻，謂膚掩其鼻。六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。在下之上，過漸深矣；以陰居陽，又有邪慧，如毒，吝可知也。然當噬嗑之時，決不至於怙終，故得無咎。

Six Two: Biting tender flesh, deeply enough to bury the nose, there will be no calamity. The Image Commentary says: Biting flesh and destroying the nose, because it is superior to the yang. Zhi Xu's explanation: Six Two is a yin and flexible line that is in the center and upholding the correct position; its mistake is easy to correct, so it is like biting tender flesh which is effortless; it is riding on the initial Nine below, so it is like the nose being buried. "Destroying the nose" means that the flesh covers the nose. Six Three: Biting dried meat, encountering poison, there is some regret, but no calamity. The Image Commentary says: Encountering poison, because of improper position. Zhi Xu's explanation: Six Three is in the upper position of the lower trigram, its mistake gradually deepens; it is a yin line in a yang position, and it carries a perverse wisdom, like poison. Regret is inevitable. However, at the time of the punishment of the噬嗑, it will not persist in its mistake, so there will be no calamity.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。田獵射獸，矢鋒入骨而未拔出，今噬乾胏時方乃得之，亦可畏矣，此喻積過已久也。然剛而不過，必能自克，故利於艱貞則吉。六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。柔雖如肉，而過成已久，如肉已乾矣；賴有中德可貴，如得黃金。守此中德之貞，兢兢惕厲，庶可復於無過耳。

Nine in the Fourth: Biting dry meat with bones, and biting out a bronze arrowhead, it is advantageous to maintain uprightness amidst difficulties, and it is auspicious. The Image Commentary says: Advantageous to maintain uprightness amidst difficulties and auspicious, indicates that virtue and achievements are not yet extensive. Zhixu's explanation: When hunting and shooting animals, the arrowhead is embedded in the bone and not removed. Now biting this dry meat with bones and biting out the arrowhead is quite terrifying, this metaphorically represents accumulated faults. However, Nine in the Fourth is strong but not excessive, and will certainly restrain itself, so it is advantageous to maintain uprightness amidst difficulties and thus auspicious. Six in the Fifth: Biting dry meat, and biting out gold, maintaining uprightness while being cautious of danger, there will be no calamity. The Image Commentary says: Maintaining uprightness amidst danger and no blame, indicates proper handling. Zhixu's explanation: Although Six in the Fifth is soft like flesh, the faults have accumulated for a long time, just like the meat has dried up. Fortunately, it has the virtue of being in the center, which is worth cherishing, like biting out gold. By maintaining the path of this central virtue with vigilance and caution, there is hope to return to a state of no fault.

上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。過惡既盈，不可復救，如荷厚枷，掩滅其耳，蓋由聰聽不明，不知悔過遷善以至此也。觀心釋者：初九境界一發，即以正慧治之，如滅趾而令其不行。六二境發未深，即以正定治之，所噬雖不堅硬，未免打失巴鼻。六三境發漸甚，定慧又不純正，未免為境擾亂，但不至於墮落。

Upper Nine: Shouldering a heavy wooden yoke that even covers the ears, it is dangerous. The Image Commentary says: "How the yoke covers the ears, the hearing is unclear." Zhixu explains: The accumulated evil has reached its peak, and there is no way to redeem it, just like shouldering a heavy wooden yoke that covers the ears; this is all due to the ears not understanding the truth and not knowing to repent and turn to goodness. "He" here is read as "he," meaning to carry or bear; "er" refers to the ear, and should not be taken as an interjection. Below, Zhixu explains the six lines from the perspective of observing the mind: Initially, when the state first arises, immediately use pure wisdom to counteract it, just like wearing a yoke that covers the toes, making it impossible to move. Six Two is when the state arises but not deeply, immediately use pure meditation to counteract it, the bite may not be hard, but it is unavoidable to "miss the nose"—a term from the Chan school, meaning to miss the point, being carried away by the state without clear awareness. Six Three is when the state arises gradually more strongly, and both meditation and wisdom are not pure, inevitably being disturbed by the state, but fortunately it has not yet fallen into ruin.

九四境發夾雜善惡，定慧亦不純正，縱得小小法利，未證深法。六五純發善境，所得法利亦大，然猶未入正位，仍須貞厲乃得無咎。上九境發極深，似有定慧，實則不中不正，反取邪事而作聖解，永墮無聞之禍也。

Nine in the Fourth indicates a state that is mixed with both good and evil, with neither concentration nor wisdom being pure. Although one may gain a little benefit from the practice, one has not yet attained profound realization. Six in the Fifth represents a state that is entirely good, with great benefits gained, but one has not yet reached the level of a saint. Therefore, one must remain steadfast in the correct path and always be cautious to avoid mistakes. Nine at the Top signifies a state that appears extremely deep, seeming to have both concentration and wisdom. However, in reality, it is neither balanced nor appropriate. Instead, one mistakenly takes erroneous states as sacred experiences, leading to eternal suffering as the "unheard bhiksu" described in the scriptures. The Buddha's teachings mention a bhiksu who wrongly regarded the fourth dhyana as the fourth fruit, and at the time of death, he saw delusive visions and slandered the Buddha, falling into hell. This serves as a warning against misrecognizing states.