Guzhu Hexagram Eighteen (Upper Gen, Lower Xun)

蠱：元亨，利涉大川。先甲三日，後甲三日。初六，幹父之蠱，有子，考無咎。厲終吉。九二，幹母之蠱，不可貞。九三，幹父之蠱，小有悔，無大咎。六四，裕父之蠱，往見吝。

The Hexagram Gǔ Statement says: Greatly smooth and unimpeded, favorable to cross a great river; three days before the day of Jia, and three days after the day of Jia. The line Initial Six says: Rectify the faulty affairs left by the father, having such a son, the deceased father has no blame; although there is danger and hardship, ultimately it is favorable. The line Nine in the Second says: Rectify the faulty affairs left by the mother, do not be rigid in one approach. The line Nine in the Third says: Rectify the faulty affairs left by the father, slightly regrettable, but without great fault. The line Six in the Fourth says: To be lenient and indulgent towards the faulty affairs left by the father, continuing in this way will lead to difficulties and troubles.

六五，幹父之蠱，用譽。上九，不事王侯，高尚其事。

The Line Statement of the fifth line says: To eliminate the corrupt affairs left by ancestors, one relies on the reputation and prestige of others. The Line Statement of the top nine says: Not serving princes and nobles, not seeking fame and fortune, but regarding one's own moral cultivation as the most important thing.

蠱者，敗壞之義。卦德上艮止、下巽入，有一陰入而陽止之象，故曰蠱。又巽在止中，止其陰而不上進，兼有飭蠱之義。此棄假歸真之卦，承上豫卦而來。

The character "蛊" means decay and corruption. In terms of the hexagram's moral qualities, the upper trigram of the hexagram "Gǔ" is Gèn, which represents "stopping"; the lower trigram is Xùn, which represents "entering." Together, they form an image of a yin force entering and being stopped by yang, hence the name "Gǔ." Furthermore, Xùn is under the covering of Gèn's stopping, which prevents the yin force from continuing to rise, thus also implying the meaning of "rectifying the蛊" (remedying decay). This hexagram discusses the idea of discarding later heaven artificiality and returning to earlier heaven authenticity, following the previous hexagram "Yù."

豫者，順而動之，順動則順時、順理，非禮不動，防其動之有蠱也。人之生初，至善無惡，渾然天理，本無可修，亦無可證，既無所傷，亦無所飭，及至二八之年，陽極生陰，性相近而習相遠，如巽之一陰，生於二陽之下，陰氣進步，由是本來面目有蠱矣。

The hexagram Yu talks about initiating action in accordance with the way. Initiating in accordance with the way means responding to the right moment and following the proper principles, and not doing anything that goes against propriety, in order to prevent action from leading to disorder. When a person is just born, they are pure and good with no evil, a complete embodiment of heavenly principle, originally having nothing to cultivate and nothing to attain; since they have not been harmed, there is nothing to correct. But by the time they are about sixteen years old ("the age of twenty-eight"), the yang energy reaches its peak and then yin energy arises. Human nature was originally similar, but habitual influences cause them to become more and more distant from each other, just like the single yin line in the hexagram Xun, which arises from beneath two yang lines. The yin energy gradually advances, thus the person's "original nature" (the true nature of the Earlier Heaven) begins to deteriorate.

然天道未有陰而不能陽，人事未有壞而不能修者，此飭蠱之道，所由貴也。飭蠱之道，如艮之一陽，止於二陰之上。不為陰氣所傷，藉此一陽，歸根復命，此務本之學。君子務本，本立而道生，一念回機，如同本得此蠱中，而反得元亨者也。

However, in the way of Heaven, there is no segment of Yin energy that cannot be transformed back into Yang, and in human affairs, there is no single failure that cannot be rectified. The value of the doctrine of "reforming a corrupted situation" lies precisely here. The method of rectifying disorder is like the single Yang line in the Gen hexagram, firmly resting upon two Yin lines, not being harmed by Yin energy. By relying on this remaining Yang energy, one can "return to the root and restore the original nature" (return to the fundamental essence of life and restore the inherent mandate of Heaven). This is the study of focusing on the root. A gentleman specializes in working on the root; once the root is established, the great way naturally arises from it. A single turning of the mind reverses the situation, just as one can achieve "original prosperity" (greatly flourishing and unimpeded) even amidst disorder.

元亨不在於蠱，而在於飭蠱。飭蠱之道，不在於空寂無為，須要在大險大難中修持，龍潭虎穴裡作為，方能復我本來真體，煉成金剛不壞之物，是以蠱之元亨，又利涉大川也。大川至險而難涉，大川涉利而不傷，則其小險無險之處，不得而傷，又可知矣。但涉川之利，有作用、有火候，毫髮不容有差。

"The term 'Yuan Heng' does not refer to the destruction itself, but to the act of rectifying destruction. The way to rectify destruction does not lie in sitting in emptiness and doing nothing, but rather in cultivating in extremely dangerous and difficult situations, making efforts in circumstances as perilous as a dragon's pit and a tiger's den. Only then can one restore the original true nature and forge something as unbreakable as a diamond. Therefore, the hexagram 'Gǔ' (Guilt) is said to have 'Yuan Heng' and also states 'Li Shen Da Chuan' (favorable for crossing a great river). The great river is the most dangerous and hardest to cross; if one can cross it without harm, then it is evident that smaller dangers or places with no danger cannot harm him. However, the reason crossing the river is favorable lies in specific methods and the 'huohou' (timing and measure of practice), which must be precise to the slightest degree."

先甲三日，後甲三日，正作用火候之秘訣，人之陰陽，如月之盈虧，月白初三傍晚，陽光發現於西南庚地，在卦為震，所謂震納庚也。至於十五傍晚，現於東方甲地，在卦為乾，所謂乾納甲也。十三、十四、十五，此三日光輝方圓，即先甲三日；十六、十七、十八，此三日光輝已虧。即後甲三日。人之陽氣方純，亦先甲三日，陰氣已生，亦後甲三日，甲前是陽，甲後是陰，此先天後天陰陽之界。

The hexagram statement says, "Three days before the Jia day, and three days after the Jia day," which is exactly explaining the secret of action and timing. The waxing and waning of yin and yang in the human body is like the phases of the moon: starting from the third day of the lunar month, the sunlight appears in the southwest direction, which corresponds to the stem Geng, and in the trigram Zhen, which is called "Zhen nasheng Geng" in the Najia method. On the fifteenth day of the lunar month, the moonlight is full in the eastern direction, which corresponds to the stem Jia, and in the trigram Qian, which is called "Qian nasheng Jia." The three days from the thirteenth to the fifteenth, when the moon is gradually full, are called "three days before the Jia day." The three days from the sixteenth to the eighteenth, when the moon starts to wane, are called "three days after the Jia day." When the human body's yang energy is just complete, it corresponds to the "three days before the Jia day." When the yin energy has already begun to arise, it corresponds to the "three days after the Jia day." Before the Jia day, it belongs to yang; after the Jia day, it belongs to yin. This is the division between "Earlier Heaven" (the original state, not yet contaminated by Later Heaven) and "Later Heaven" (the formed form, with yin energy already mixed).

修道者，須知的事之蠱與不蠱，皆在此先甲後甲之際。當陽氣將純之時，防陰以保陽，及陰氣已生之後，退陰以復陽，防陰氣於未生之時，退陰氣於已生之後，則陽氣未益者可以保，已蠱者可以還，此去假歸真，務本之實學，貞而未有不元亨，元亨而未有不利者也。

A person who practices the Way must understand: whether things are ruined or not depends on the boundary between "before Jia" and "after Jia." When the yang energy is about to be complete, one must guard against yin energy to preserve yang energy; when yin energy has already emerged, one should "retreat the yin symbol" (use yin methods to dispel the yin energy of Later Heaven) to restore yang energy. Preventing yin energy before it arises and removing it after it has arisen allows yang energy that has not yet been lost to be preserved and yang energy that has already been damaged to be recovered. This is the essential study of removing the false aspects of Later Heaven and returning to the true essence of Earlier Heaven. Upholding correctness ("Zhen") will not fail to be fully understood, and once fully understood, there will be no misfortune.

初六，在蠱之始，根本圓成，若防陰於未蠱之先。如干父之蠱，有子隨之，考宜有咎者，即可無咎。但飭蠱之道，非是空空無為，必須危厲戒懼，庶乎客氣不生，根本不傷，能謹於始，自吉於終。此防陰於未蠱之先者也。

The first line, 'Six at the Beginning,' refers to a time when failure has just begun and the foundation is still intact. If one can prevent the influence of yin before failure occurs, it is like rectifying a disorder left by one's father and having a virtuous son to carry on the legacy, so that the father who caused the disorder is no longer blamed. However, rectifying failure is not about doing nothing; one must remain vigilant and always cautious, so that the 'external disturbing influences' (later heaven external disturbances) do not arise, and the foundation remains undamaged. Being careful at the beginning leads to a favorable conclusion. This line discusses the effort of preventing yin influence before failure occurs.

九二，剛以柔用，柔為本而剛為乾，不過於剛，不傷其柔，剛柔如一，通權達變，如干母之蠱不可貞。此飭蠱不過於剛者也。九三，以剛乾剛，剛之太過，如父剛子剛。幹父之蠱，未免小有所悔。然在飭蠱得正，雖有小悔，可無大咎耳。此傷蠱太過於剛者也。

The line nine in the second represents using strong force in a gentle manner: taking gentleness as the foundation and strength as the means of action. Strength does not exceed its limit and does not harm gentleness. Strength and gentleness are combined as one, capable of adapting to circumstances. It is like rectifying the disorder in the mother's side without being overly rigid (as the line statement says "not suitable for firmness"). This line discusses rectifying disorder without being overly strong. The line nine in the third represents using strength to deal with strong matters. Strength becomes excessive, like a father being strong and the son also being strong. In rectifying the disorder left by the father, there is inevitably some minor regret. However, the rectification is still proper, so although there is some minor regret, there is no major calamity. This line discusses rectifying disorder with excessive strength.

六四，獨柔無剛，有蠱而不即飭，姑息養奸，如父有蠱而子裕之，以是往而修道，邊以自取羞吝耳。此飭蠱太過於柔者也。六五，柔順虛心，示己之無，稱人之有，如干父蠱而用譽也。以譽而用，借他家之剛明，以破我家之昏暗，有蠱即可歸於無蠱。此飭蠱善用其柔者也。

The sixth line in the fourth position has only softness and no firmness. It has already encountered failure but does not immediately correct it, instead indulging excessively, thus allowing the problem to grow worse. This is like a father having a failing matter but the son only indulges it. With such an attitude towards cultivation, one can only bring disgrace and regret. This line discusses the failure to be firm in rectifying failure. The sixth line in the fifth position is gentle and humble, willing to acknowledge one's own lack and to commend others for their strengths. This is like rectifying the father's failure by relying on the reputation of others. The function of relying on others' reputation is to use the firmness and clarity from the 'other side' (the true yang side) to break through the darkness and confusion of the 'this side' (one's own side), thus transforming failure into non-failure. This line discusses the skill in using gentleness to rectify failure.

上九，剛居於柔，無貪無求，根本不傷，無蠱而亦不飭，是以不事王侯，高尚其事也。不事王侯者，不圖名利之事也。高尚其事者，尚其道德之事也。尚道德而不圖名利，其居高、其事大，止於至善之地而不遷，俯視一切，萬物皆空，根本堅固，不待修為，而自無蠱。此無蠱而亦不飭者也。

The upper ninth line is a yang line occupying a yin position. It has no desire, no pursuit, and is not harmed at all. Since it is not ruined, there is no need for correction. Therefore, it says, "Not serving princes and nobles, but elevating his affairs." Not serving princes and nobles means not seeking fame, status, and wealth. Elevating his affairs means considering moral cultivation as the highest priority. Valuing morality without seeking fame and fortune, his position is lofty, his deeds are great, and he remains in the state of ultimate goodness without moving on. Looking down upon the world, everything appears empty to him. The fundamental nature is already firm, so there is no need for deliberate cultivation, and thus there is no ruin. This line describes the state of being inherently unruined and therefore requiring no correction.

然則飭蠱務本之道，總以陰陽混合，止於至善為歸著。若未到至善之地，雖無大蠱，難免小蠱，故蠱之元亨，利於涉大川。大川涉而利，自有為而入無為，性命皆了，形神俱妙，與道合真，永為堅久不壞之物，飭蠱之道盡矣。

Thus, the principle of rectifying disorder and returning to the root ultimately rests upon the unity of yin and yang, resting in the state of ultimate goodness. If one has not yet reached the state of ultimate goodness, even if there is no great disorder, there will inevitably be minor disorders. Therefore, the hexagram "Gǔ" (蛊) speaks of "original completeness and harmony" and says it is suitable for crossing a great river. When one successfully crosses the great river and gains advantage, one can transition from the stage of "active effort" to the stage of "non-effort" (natural transformation). Both nature and destiny are fully resolved, and the physical form and spirit together return to the marvelous, merging with the great way and becoming genuine. Thus, the way of rectifying disorder is fully explained here.

臨：元亨，利貞。至于八月有凶。初九，咸臨，貞吉。九二，咸臨，吉無不利。六三，甘臨，無攸利；既憂之，無咎。六四，至臨，無咎。六五，知臨，大君之宜，吉。上六，敦臨，吉，無咎。

The Hexagram of Approaching: It is greatly smooth and open, suitable to maintain correctness; by the eighth month there will be danger. The Statement of the First Nine: By sincere feeling to approach the people below, maintaining correctness brings good fortune. The Statement of the Second Nine: By sincere feeling to approach the people below, good fortune, nothing is harmful. The Statement of the Third Six: By flattery to approach the people below, nothing is beneficial; if one is anxious and alert about this, there will be no mistake. The Statement of the Fourth Six: To approach the people below personally and closely, there is no mistake. The Statement of the Fifth Six: By wisdom to approach the people below, this is the proper way for the great ruler, bringing good fortune. The Statement of the Upper Six: By sincerity and steadfastness to approach the people below, good fortune, no mistake.

臨者，監察也。卦德上坤順、下兌悅，悅而順理，順行其悅，故謂臨。此臨爐採藥之卦，承上隨卦而來。隨者，以震家而求兌家，以兌家而歸震家，所謂金來歸性初，乃得稱還丹。陽氣已復，從微而著，漸次增長，於是臨爐下功，扶陽抑陰，陽氣未有不長，陰氣未有不消者。此臨所以有元亨之道也。

"Lin" means to be in a high position looking down, overseeing and observing. In terms of the qualities of the trigrams, the upper trigram is坤 (Kun), whose nature is to be yielding; the lower trigram is 兑 (Dui), whose nature is to be joyful. Joyful yet in accordance with reason, following the principles to express joy, this is called "Lin." This refers to the hexagram associated with "approaching the furnace to gather the true yang energy of the Earlier Heaven." It follows the previous hexagram "Su" (Following). The hexagram "Su" discusses using the trigram Zhen (Thunder) to seek out Dui (Lake), and then returning Dui back to Zhen, which corresponds to the alchemical saying "Jin lai gui xing chu, nai de cheng huan dan" — the true golden energy returns to its original nature, and only then can it be called "huan dan" (returning elixir). Once the yang energy has been restored, it shifts from being weak to becoming prominent, gradually increasing. Thus, at the furnace, one begins to work, supporting the yang energy and restraining the yin energy. Yang energy will not cease to grow, and yin energy will not fail to diminish. This is why the hexagram "Lin" possesses the principle of "yuan heng" (primordial and universal harmony).

元者，一陽初回。亨者，二陽增升。臨爐下手即採此二陽也。但二陽浸長，陰氣猶盛，陽氣猶弱，必須防危慮險，勿忘勿助，以和為體，以順為用，隨時而行，欲取於彼，不失於我，惟利於貞耳。

The term "yuan" refers to the initial return of a single yang line, which corresponds to the step in the hexagram "Fu" where one yang line returns. The term "heng" refers to the continued growth of two yang lines, which corresponds to the step in the hexagram "Lin" where two yang lines gradually increase. When starting the alchemical process in the furnace, one is drawing upon precisely this energy of two yang lines. However, although the two yang lines are gradually increasing, the yin energy is still strong and the yang energy remains weak. Therefore, one must be cautious and mindful, neither forgetting nor hastening the process, with the principle of balance and harmony as the foundation, and with flexibility and gentleness as the method of application. One should act according to the timing, seeking to obtain from the other side without losing the fundamental aspect on one's own side. Thus, only by adhering to the correct path can there be benefit.

貞者，正也。以正而臨，時未至而不強求，時已至而不錯過，火候爻銖不差，元氣不洩，生機不息，其行亨通，而無所阻矣。否則，不知藥物老嫩，不明功夫急緩，冒然下手，速欲成功，藥物不真，火候有差，其進銳者其退速，必至二陽順長者，未幾而二陽又消，臨反為觀。至于八月有凶，不貞即不利，不利則元而不亨，得而復失，大事去矣。故臨爐之道，必以和緩順時，不失火候為貴歟。

"Zhen" means "correct." To approach matters with correctness, one should not force action when the time is not ripe, nor miss the opportunity when it arrives. The precision of the fire's intensity must be exact, without leaking vital energy or interrupting the natural process. In this way, things will naturally proceed smoothly without obstruction. Otherwise, if one does not understand whether the "medicine" (the collected primordial true yang energy) is old or young, and does not know whether to proceed quickly or slowly, one may act hastily, solely seeking rapid results. If the medicine is not genuine and the fire's timing is wrong, the more forcefully one proceeds, the faster one will retreat. This will inevitably lead to the original smooth growth of the two yang energies quickly retreating, turning the hexagram "Lín" (Approach) into "Guān" (Observation). The phrase "until the eighth month there is misfortune" means that without adherence to correctness, it is not beneficial. Without benefit, even though there is "yuan" (originative power), one cannot achieve "heng" (smoothness), and what is gained will be lost, leading to great failure. Therefore, the practice of the furnace must value gentleness, following the timing, and maintaining proper fire control.

初九，在臨爐之始，陽氣方生，而能剛以處之，一念純真，有感即臨，以正而感，不正不感，正而未有不吉者。此謹慎於初之臨也。九二，陽氣浸長，剛柔如一，寂然不動，感而遂通，陽戀陰而陰戀陽，大小無傷，生機不息，自微而著，終必至於陽氣純全之地。此剛氣吉利之臨也。

The first line, "Nine at the Beginning," is positioned at the start of the hexagram, where yang energy is just beginning to emerge. It demonstrates the virtue of being strong and upright, with a pure and unadulterated thought. As soon as there is a response, it comes into effect. It is about approaching with the right path, not responding to wrong paths, and thus there is no misfortune. This line speaks of a cautious approach at the beginning. The second line, "Nine in the Second," shows yang energy gradually increasing, with yang and yin blending together. It remains still and motionless, yet responds instantly when there is a connection. Yang clings to yin and yin clings to yang, with neither large nor small being harmed. Vitality continues without interruption, growing from subtle to evident, ultimately reaching a state of pure yang. This line speaks of a proper balance of yang energy, which is auspicious and beneficial.

六三，柔而無知，口是心非，務外失內，是謂甘臨。臨至於甘，能言不能行，一無所利可知，既無所利，甘變為苦，憂所必有。然既悅之，自卑自下，虛己求人，則回頭是岸，有咎者亦可以無咎。此棄假就真之臨也。

The sixth line in the third position is weak and lacks insight, speaking inconsistently with what is in the heart, and only exerting effort externally while neglecting the inner self. This is called 'sweet approach' or 'sweetly approaching,' meaning using sweet words to approach. When approaching reduces to nothing but sweet talk, saying one thing but failing to do it, there is no real benefit at all, which is obvious. Since there is no gain, the sweet becomes bitter, and sorrow is inevitable. However, if one can genuinely accept this and be humble, lowering oneself to seek guidance from others, then there is a chance to turn back, and even past mistakes can be transformed into none. This line discusses abandoning falsehood and returning to authenticity in approaching.

六四，柔而守正，煉己持心，以待初生之陽，是為至要之臨。臨於至要，大藥發現，自無當面錯過之咎。此乘時採藥之臨也。六五，柔順得中，以無求有，以虛求實，是謂能知其臨。能知其臨，則心君清泰，神明內照，彼到而我待之，陽來則陰受之，急緩止足，無不合宜，先天之氣，自虛無中結就矣。此混合陰陽之臨也。

The sixth line in the fourth position is flexible and upright, and the essential practice is first to cultivate 'refining the self and holding the mind' (to train the mind to be firm and controlled), waiting for the initial spark of yang energy. This is the most critical step of approaching. If one can properly grasp this critical point, when the 'great elixir' (the primordial qi condensed into the elixir mother) appears, one will naturally not miss the opportunity. This line discusses the approach of gathering the elixir at the right time. The sixth line in the fifth position is flexible and in the middle, using one's own 'nothingness' to seek the 'existence' of the other, and using one's own 'emptiness' to seek the 'substance' of the other. This is called understanding how to approach. Understanding how to approach means the mind ruler is clear, tranquil, and secure, and the spiritual clarity is inwardly observing. When the other side arrives, I remain quietly waiting for it. When the yang energy comes, the yin receives it. Whether it should be urgent or slow, whether it should stop or be sufficient, everything is just right. The 'primordial qi' (the original true qi not yet formed into substance) naturally condenses and forms from the void. This line discusses the approach of blending yin and yang.

上六，在臨之終，自有為而入無為，返樸歸醇，至善無惡，不識不知，順帝之則，是謂敦臨。臨至於敦，則如如穩穩，有無不立，物我皆空，本來面目全現。此全始全終，有吉無咎之臨也。

The sixth line at the top of this hexagram is at the end of the hexagram of Approaching. It moves from a stage of active engagement to one of non-action, returning to simplicity and returning to sincerity. It is pure goodness without evil, not deliberately seeking knowledge or understanding, but following the natural way. This is exactly what the Classic of Poetry, Great Ya, "Huangyi" says: "Not knowing, not knowing, following the Mandate of Heaven." This is called "Dun Lin." When approaching reaches the state of sincerity, it is like and stable, neither establishing existence nor non-existence, external things and self are both empty, and the original nature is fully revealed. This line speaks of an approach that has a beginning and an end, with good fortune and no misfortune.

觀於六爻，各有臨道，惟三爻甘臨不利，其餘五爻，皆隨時而行，進退急緩，俱有妙用，實為臨爐火候之指南。學者能於臨卦中鑽研出個消息，則金丹火候，可得其大半矣。

Looking at all six lines, each line has its own appropriate situation. Only the third line's sweet talk is unfavorable. The other five lines can act according to the timing, whether advancing or retreating, quick or slow, all have their proper use, truly serving as a guide for the fire's intensity in the furnace. Those who study the Dao can gain a significant understanding from the hexagram of "Approach," and thus grasp most of the timing for the golden elixir's fire.

觀：盥而不薦，有孚顒若。初六，童觀，小人無咎，君子吝。六二，窺觀，利女貞。六三，觀我生，進退。六四，觀國之光，利用賓于王。九五，觀我生，君子無咎。上九，觀其生，君子無咎。

The Hexagram of Observing: It is like the moment after washing one's hands for worship but before offering the sacrifice, with sincerity in the heart and dignity in appearance. The Line Statement of the First Line: Observing like a child, this is not a fault for the common people, but becomes a disgrace for the gentleman. The Line Statement of the Second Line: Peering through a crack in the door, this is beneficial for a woman to maintain uprightness. The Line Statement of the Third Line: Reflect on one's own actions, and decide whether to advance or retreat. The Line Statement of the Fourth Line: Observing the brilliance of a country, it is suitable to be a guest of the king. The Line Statement of the Fifth Line: Reflect on one's own actions, and the gentleman has no fault in doing so. The Line Statement of the Top Line: Observing the actions of others, the gentleman has no fault in doing so.

觀者，覺察戒慎之義。卦德上巽入、下坤順，順時而漸進，進之而不猛，有覺察之義，故謂觀。此神明覺察之卦，承上蠱卦而來。蠱者，巽在止中，止其陰氣不能入，所以飭蠱也。飭蠱之道，非神明覺察之功不能。覺察之功全在於後天中返先天，順道中行逆道。人當陰盛陽弱之時，如本卦四陰順生，二陽漸消，陽氣勢必為陰氣所消盡。

"Observation" means to perceive and be cautious and vigilant. In terms of the hexagram's virtue, the upper trigram is Xun, whose nature is to enter; the lower trigram is Kun, whose nature is to follow. Following the opportunity and advancing gradually without force, this contains the meaning of perception, hence it is called "Observation." This hexagram discusses the concept of "divine perception" (clear spirit and constant self-reflection and inspection). It follows the previous hexagram "Gǔ" (Guilt). The hexagram "Gǔ" has Xun within the encompassing stillness of Gen, stopping the yin energy so that it cannot enter, thus enabling the rectification of disorder. The way to rectify disorder cannot do without the practice of divine perception. The practice of perception lies entirely in "returning to the Earlier Heaven within the Later Heaven"—returning from the formed Later Heaven body and mind to the unpolluted Earlier Heaven origin, taking an inverse path of cultivation within the forward process of creation. When a person is in a state of excessive yin and weak yang, it is like this hexagram, with four yin lines growing in accordance with the trend and two yang lines gradually retreating, inevitably leading to the complete erosion of yang energy by yin.

神明覺察者，逆此弱陽，而不為陰氣所傷也。但人氣質有拘，積習已深，陰氣不能遽然而順，是必用漸修之功，順其欲而徐緩導之，使其自消自化，自順自退耳。何則？真者來而假者自化，內能誠而客氣自無。陽漸進於上，陰順退於下，陽統陰而陰順陽，陰陽相應，內外如一，猶如祭神盥而不薦，有孚顒若也。

The concept of divine awareness refers to reversing a slight amount of yang energy against its flow, preventing it from being harmed by yin energy. However, human nature is constrained by temperament and habitual tendencies, which have become deeply rooted; yin energy cannot immediately obey. Therefore, one must gradually cultivate and guide it along with its desires, allowing it to naturally dissipate, transform, submit, and retreat on its own. Why is this so? When true essence arrives, false influences naturally dissipate; when the heart is sincere, the external disturbances (later heaven's miscellaneous energies) naturally vanish. Yang energy advances layer by layer upward, while yin energy obediently retreats downward. Yang controls yin, and yin submits to yang, with yin and yang responding to each other, harmonizing internally and externally, just like the moment before offering a sacrifice when hands are washed but the offering has not yet been presented, with sincerity in the heart and solemnity in appearance.

盥者，以水淨手也。薦者，以物供祭也。有孚者，誠信於中也。顒若者，溫恭於外也。凡祭神先淨手，誠信於中；後供物，溫恭於外。取其用誠漸感，以神交而不以形交，神觀之義。

"Guàn" means washing hands with water, "jiàn" means presenting offerings, "yǒu fú" means sincerity and trustworthiness in the heart, and "yóng ruò" means outwardly gentle and respectful. When offering sacrifices to deities, first washing hands represents cultivating inner sincerity; then presenting offerings represents showing outward respect and humility. What is valued is using sincere intentions to gradually connect, using spirit rather than physical form to communicate, which is the meaning of "shén guān" (observation by spirit, not by eyes).

修真之道，如祭神也，先誠信於心，而後行持於身，神明默運，不疾而速，以誠而入，以柔而用，陰陽隔礙潛通，虛室生白，由神觀而至大觀，一粒黍珠懸於太虛之中，光輝朗耀，山河大地，如在掌上，一步一趨，皆合妙道，更何有陰不順，而陽不還哉？

The path of cultivation is like worshiping deities: first establish sincerity in the mind, then practice it diligently in action. Deities operate in secret, not hurried but naturally swift; entering with sincerity and employing the way of gentleness, the originally separated aspects of yin and yang become secretly connected. In the empty heart, brightness naturally arises, which is what the "Zhuangzi · Human World" refers to as "a vacant room gives birth to brightness." From "spiritual observation" to "great observation," a grain of millet-sized elixir pearl hangs in the vast void, its radiance clear and bright, mountains, rivers, lands, and territories all appear as if on the palm. Every movement and action conforms perfectly to the profound way. How could there be any failure of the yin qi to obey or the yang qi to return?

噫！神而明之，存乎其人，須要知的本卦順而巽進，進本於順之妙義，知之則神觀大觀，保真除假而長生；不知則小觀近觀，認假棄真而傷生，只在觀之真假上分別耳。

Alas! The Zhou Changes, Great Treatise says, "To divine and make it clear lies in the person." Whether one can divine and apply it effectively depends entirely on the individual. One must understand that this hexagram signifies "smooth and gentle progress," meaning progress is based on obedience and humility. When understood, it leads to divine vision and great insight, preserving the true and eliminating the false, thus attaining longevity. When not understood, it results in narrow and superficial vision, mistaking the false for the true, losing the real, and harming vitality. The difference lies only in whether one observes the true or the false.

初六，昏暗至極，自暴自棄，甘居於下愚不移之地，此頑童無知之見。在衣食小人，亦無足咎，至於修道君子，所當觀大不觀小，而亦甘居於人下，適以羞吝而已。此至下之觀也。

The first line, 'Six at the Beginning,' represents a state of extreme darkness and ignorance, where one gives up and remains in a state of foolishness without change, like a stubborn child. For common people who are only preoccupied with food and clothing, it is not worth blaming; but for a gentleman who cultivates the Way, he should look at the big picture rather than the small details. If he also willingly falls behind others, he is only bringing disgrace upon himself. This line describes the lowest level of observation.

六二，柔而中正，處於小人之中，而不為小人所誘矣。然雖不為所誘，獨修一己之陰，不求他家之陽，所見不遠，如門內窺觀，不敢出門，在女子守貞則利。至於丈夫修德立業，則非所利矣。此不遠之觀也。

Six in the Second line is flexible and upright, residing in the center and maintaining correctness. Although it is in the midst of petty people, it is not lured by them. However, even though it is not lured, it only focuses on cultivating its own yin, without seeking the yang from the other side. Its vision is limited, like looking out from a door crack without daring to step outside. This is advantageous for a woman maintaining her virtue, but for a man cultivating virtue and establishing achievements, it is not beneficial. This line discusses the observation of limited vision.

六三，在觀上下之際，是觀其我生之善否，而進退之也。觀我生者，果善則進，而再觀人之善，以增我之善不到處；觀我生者，不善則退，而不遽觀人之善，先去我之所不善。此知進退之觀也。

The sixth line in the third position is located at the boundary between the upper and lower trigrams. It refers to examining one's own actions to determine whether to advance or retreat. Examining oneself: if one's actions are indeed good, then one should advance further and look at others' virtues to supplement one's own shortcomings. Examining oneself: if one's actions are not good, then one should retreat and not rush to observe others' virtues, but first remove the bad aspects within oneself. This line discusses the principle of knowing when to advance and when to retreat in the Book of Changes.

六四，柔而得正，親近有道之士，是謂觀國之光。能觀國光，借彼之大觀，以濟我之小觀，小即能大，饒他為主我為賓，如用賓于王之利。此以小借大之觀也。

Six in the Fourth line is flexible and upright, able to draw close to virtuous people, which is called 'Observing the brilliance of the state.' Being able to see the brilliance of a country allows one to use the great view of others to supplement one's own small view, thus transforming the small into the great. It is appropriate to let others be the host and oneself be the guest, as the line statement says it is suitable to be the king's guest. This line discusses the view of borrowing the great to supplement the small.

九五，巽進於中正之位，剛柔相當，正大藥發生凝結命寶之候。觀我生者，正觀其我生之大藥，歸於中正耳。藥歸中正，藥即是火，火即是藥，一時辰內管丹成。但此一時之功，難得易失，必須深明火候大觀之君子，方無當面錯過之咎。此有為之大觀也。

The fifth line of the hexagram is at the position of the middle and correctness, with the virtue of yielding and following. The strength of yang and the softness of yin are perfectly balanced, which is the time when the great elixir arises and condenses into the essence of life and destiny, the fundamental treasure of life and nature. What is meant by 'observing my life' is to examine the great elixir that arises within me and guide it back to the middle and correct position. Once the elixir reaches the middle and correct position, the elixir becomes fire, and fire becomes the elixir. Within an hour, the elixir can be formed into a pill. However, this hour of effort is rare and easily lost. Only those who deeply understand the timing and fire can avoid the mistake of missing the opportunity. This line discusses the stage of active cultivation in the great observation.

上九，在觀之終，是聖胎已結，可以剛居於柔，由大觀而又神觀，棄有為而入無為矣。觀其生者，正觀其陰氣潛生以退之耳。陰氣退盡，陽氣純全，真人出現，不為造化所拘，方是修道君子，成始成終，一無所咎之觀矣。此無為之神觀也。

The upper ninth line of this hexagram is at the end of the Hexagram of Observation. The "sacred embryo" (a symbol of the internal elixir being formed) has already matured, allowing the strong to dwell in the gentle, moving from great observation to divine observation. One moves from active effort to effortless action. The phrase "observing its birth" refers to observing the emergence of yin energy in the dark, so that it can be removed in time. When yin energy is completely eliminated and yang energy is pure, the "true person" (the perfected true nature) appears, no longer bound by the workings of nature. This is the complete and faultless observation of the virtuous person on the path of cultivation. This line describes the stage of effortless action in divine observation.

然則神觀大觀，覺察之道，修道者始終不可離者也。始而有為以大觀，終而無為以神觀，神觀大觀，兩而合一；藥物得真，火候有準，金丹焉得不成。觀之為用大矣哉。

So, the practices of Shen Guan and Da Guan are essential for cultivators throughout their entire path. At the beginning, during the stage of active effort, they use Da Guan, and at the end, during the stage of effortless action, they use Shen Guan. Shen Guan and Da Guan together form a complete whole. If the medicinal substances are truly collected and the fire timing is accurately controlled, how could the golden elixir fail to be formed? The role of observation is truly immense!

噬嗑：亨，利用獄。初九，屨校滅趾，無咎。六二，噬膚，滅鼻，無咎。六三，噬臘肉，遇毒，小吝，無咎。九四，噬乾胏，得金矢，利艱貞，吉。六五，噬乾肉，得黃金，貞厲，無咎。上九，何校滅耳，凶。

The Hexagram Statement of the噬嗑 hexagram: It is smooth and favorable for the use of punishment and the resolution of legal cases. The Statement of the Second Line: A wooden yoke is on the foot, covering the toes, without fault. The Statement of the Third Line: Biting flesh, deeply so that the nose is drawn in, without fault. The Statement of the Third Line: Biting dried meat, consuming poison, there is a minor regret but no fault. The Statement of the Fourth Line: Biting dry meat with bones, biting out a metal arrowhead, favorable to maintain uprightness in difficulty, auspicious. The Statement of the Fifth Line: Biting dried lean meat, obtaining gold, uprightness with caution, without fault. The Statement of the Top Line: A wooden yoke is on the shoulder, covering the ears, dangerous.

噬者，食也。嗑者，合也。食物口合之義。卦體上下二陽象唇，三陰象齒，中一陽象口中有物。又卦德上離明、下震動，動而必明，明而後動，有不空於動之義，故謂噬嗑。此格物致知窮理之學，承上臨卦而來。臨者，二陽而臨四陰，所以進陽採藥也。但藥物有老嫩，火候有時刻，毫髮之差，千里之失，此窮理功夫不可缺也。

"Shi" means to eat, and "He" means to close or join together. Combined, they signify the meaning of having something in the mouth and the upper and lower parts biting together. In terms of the structure of the hexagram, the two yang lines at the top and bottom resemble lips, while the three yin lines in the middle represent teeth, and the central yang line represents something held in the mouth. In terms of the moral quality of the hexagram, the upper trigram is Li (Fire), symbolizing brightness, and the lower trigram is Zhen (Thunder), symbolizing movement. When movement occurs, it is necessarily accompanied by clarity and understanding; only after clarity is achieved does movement take place. This implies that movement should not be empty or reckless, hence the name "Shi He." This hexagram discusses the process of investigating things to gain knowledge and thoroughly examining principles. It follows the previous hexagram "Lin," which describes the approach of two yang lines over four yin lines, focusing on gathering medicinal substances. However, medicinal substances vary in maturity, and the timing for using them is strictly determined. Even the slightest error can lead to significant failure, so the effort to thoroughly understand principles is absolutely essential.

蓋了性了命之學，全在窮理上定優劣，明得一分，行得一分，明得十分，行得十分，或知性而不知命，或知命而不知性，或知有為而不知無為，或知無為而不知有為，或知藥物而不知火候，或知下手而不知結果，凡此皆是窮理不徹，而行持必不通，惟欲動之，須先明之，先明後動，動而無不如意，是以噬嗑用明中之動，有亨道也。明中之動，動必本明，其亨其利，有象治獄。天下難治之事，莫如獄，獄之真情不明，是者為非，非者為是，冒然用刑，殃及無辜，誤傷性命。

In general, the study of attaining nature and destiny depends entirely on the depth of understanding: the clearer the understanding, the more effective the practice. Someone who knows nature but not destiny, someone who knows destiny but not nature; someone who knows active action but not passive non-action, someone who knows passive non-action but not active action; someone who knows herbs but not the timing of fire, someone who knows how to start but not how to complete. All these cases result from not thoroughly understanding the principles, and thus their practice will inevitably encounter obstacles everywhere. If one wishes to act, they must first understand; only after understanding can one act, and once acting, there will be no failure. Therefore, the "噬嗑" hexagram uses "movement within clarity" (action based on understanding), thus achieving smoothness. Movement within clarity means that all movement must be based on clarity; its smoothness and benefit are symbolized by the process of judging a case. The most difficult thing in the world is dealing with legal cases: the true facts are unclear, right is mistaken for wrong and wrong is mistaken for right, and punishment is applied hastily, harming the innocent and causing unnecessary deaths.

修道如治獄也。辨別真假是非，如治獄之審斷善惡，去假存真，而保性命，如治獄之賞善、罰惡，而伸冤屈。人能以治獄之道窮究其實理，則明於心而見於行，盡性至命，未有不亨不利者也。

Following the Dao is like presiding over a court case. Distinguishing truth from falsehood and right from wrong is like judging good and evil in a court case. Removing the false and preserving the true to safeguard one's life is like rewarding the good and punishing the evil to clear up injustice. If a person can approach the investigation of truth with the same seriousness as a court case, he will achieve clarity in his mind and manifest it in his actions, fully realizing his nature and attaining his destiny, without any obstruction or difficulty.

初九，剛而不明，冒然前進，進必至咎，是以屢校滅趾，以戒其足，勿妄動。不變動於初，自不致咎於終。此行道先貴窮理也。

The first line, 'Initial Nine,' describes a strong but unenlightened situation where one acts rashly and impulsively, leading inevitably to mistakes. Therefore, the line statement uses the image of a foot bound in shackles, covering the toes, to warn against reckless movement. If one does not act carelessly at the beginning, there will be no mistakes at the end. This line emphasizes that before taking action, one should first thoroughly understand the principles.

六二，柔而不剛，見理未真，僅得其膚廓，未得其肯綮，若急欲行之，不但無補於內，而且有傷於外，如噬膚滅鼻矣。鼻所以辨香臭，口食物而鼻先臭之。口不知味，雖鼻能辨，亦屬於無用。幸其柔而中正，見理未真，不敢行持，得以無咎。此窮理未入者也。

Six in the Second line is weak and not strong, and its understanding is not yet clear, only touching the surface without reaching the core (kenqing). If one tries to act hastily, it brings no benefit internally and causes harm externally, like biting the skin and sinking the nose. The nose is used to discern scents, while the mouth is for eating; the mouth cannot taste, so even if the nose can discern, it is of no use. Fortunately, it is gentle and resides in the center and is upright, so when understanding is not clear, it does not act rashly, thus avoiding mistakes. This line discusses the stage where one has not yet entered the study of principles.

六三，居二之上，識見稍高於二，較二更進一層，如噬臘肉也。肉在膚內，肉至於臘，須剛烈深入而後知味。三雖進益，猶未得真，似是而非，若有妄動，必反招凶，如噬臘肉遇毒矣。然志剛而性柔，不能成事，亦不敗事，雖有小吝，終得無咎。此窮理漸入者也。

The sixth line in the third position is above the sixth line in the second position, and its insight is slightly higher than that of the second line, advancing one step further. It is like biting into dried腊 meat. The meat is inside the skin and has dried into腊, requiring a strong and forceful bite to taste its flavor. Although the third line has made some progress, it has not yet grasped the true essence, appearing somewhat ambiguous. If it acts recklessly at this time, it will certainly invite misfortune, just as biting into腊 meat might lead to poisoning. However, its will is strong but its nature is gentle, so it cannot achieve success nor suffer complete failure. Though there may be minor disgrace, it will ultimately avoid major faults. This line describes the gradual entry into understanding the principles.

九四，居於明體，在三之上，窮理較三更進一層，如噬乾胏矣。胏為貼骨之肉，絲膜相雜，骨肉相連，又至於乾，不易剝去，若不刻入深進，而不能見真。以象取之，得金矢；以理取之，利艱貞。艱貞之利，不能辨而強辨，深造自得，如用金矢，而無微不入，似是而非之假，可以一概剝去，而得其真。明明朗朗，明於動而動之，無有不吉者。此窮理見真者也。

Nine in the Fourth is located within the body of Li (Fire), and is above Six in the Third, thus advancing one level further in understanding compared to Six in the Third. It is like biting the dry meat that is attached to the bone. "Zou" refers to the flesh that is closely attached to the bone, with sinews and membranes interwoven between them, connecting bone and flesh, yet dry and hard, making it difficult to remove. Without diligent and thorough effort, one cannot see the true essence. In terms of the image, it is like biting out a metal arrowhead; in terms of principle, it is appropriate to maintain rectitude amidst difficulties. The advantage of maintaining rectitude in hardship lies in the determination to clarify things even when they are indistinct, deeply cultivating and achieving understanding on one's own. It is like using a golden arrowhead, which can penetrate even the most minute details, allowing one to remove all false appearances and thus attain the true. With a clear and bright mind, acting only after full understanding, there is no misfortune. This line discusses having reached the true understanding through thorough investigation.

六五，居於四上，柔而虛中，窮理較四更進一層，如噬乾肉矣。窮理至四之金矢，是非邪正，判然分明，如干肉而噬之無味，無容再嚼矣。然雖無味，猶當溫故知新，於已明之理，更下一層功夫，已明而益求其明，必無一毫疑惑，而後篤行之。以象取之得黃金，以理取之為貞厲。黃金者，明而歸中。貞厲者，正而驚懼，虛中驚懼，實見得有些一番道理。明於內而驗於外，無行不合道，無事不得吉。此窮理絕無一疑者也。

The sixth line in the fifth position is located above the ninth line in the fourth position. It is gentle and compliant, with an empty center, advancing one step further than the ninth line in the fourth position in terms of understanding principles, like chewing dry lean meat. When the principle of understanding reaches the stage of the golden arrowhead of the ninth line in the fourth position, right and wrong, correct and incorrect are clearly distinguished, just like dry meat that has no taste, requiring no further chewing. However, even though there is no taste, one should still review the old and gain new understanding, making further efforts on the already understood principles. One should seek greater clarity after understanding, until there is not the slightest doubt, and only then can one act with firmness. From the image, one gains gold; from the principle, one maintains correctness and remains cautious. The so-called gold refers to clarity returning to the middle path; the so-called '贞厉' refers to uprightness with a heart full of vigilance. Being empty in the middle and remaining vigilant in the heart is what truly allows one to see the underlying principles. Once the inner understanding is clear, one can verify it externally, ensuring that actions are always in accordance with the Way and that all affairs achieve good outcomes. This line discusses reaching the stage where understanding principles is free from any doubt.

上九，剛而不明，不知辨別實理，誤用聰明，入於旁門，空空一世，終歸泯滅，是以何校滅耳也。目明而耳聰，不能明理，應滅其目，何至來耳。蓋以迷人不明大道者，皆由亂學亂問，聽信盲師，不辨真假，著空執相，每多招凶受害，其禍根在耳。出乎爾旨反乎爾，不明於始，受傷於終，理有可決。此絕不知窮理者也。

The line statement for the Upper Ninth line says that this line is strong but not clear, does not understand the true principles, misuses wisdom, follows wrong paths, wastes his life, and finally disappears. Therefore, the line statement says that he carries a yoke on his shoulder and covers his ears. Normally, the eyes are for seeing clearly and the ears are for hearing clearly. Since he does not understand principles, the thing that should be covered is the eyes, so why does it say the ears? This is because those who are lost on the wrong path fail to understand the great way because they learn and ask questions in disorder, believe in blind teachers, cannot distinguish truth from falsehood, or cling to emptiness or forms, often leading to misfortune and suffering. The root of the trouble lies in the ears. The Book of Mencius, in the section on the King of Liang, quotes Zengzi as saying, "What you do to others, will be done to you." If one does not understand at the beginning, he will suffer at the end. This is a principle that can be determined. This line talks about completely not understanding the principles.

然則窮理功夫，須要剝去一層又一層，直剝到道之骨髓處，無些子疑惑，方是真知灼見。若未到道之骨髓處，猶有隔礙，未云得真，不可妄動自招其禍。噫！縱識硃砂與黑鉛，不知火候也如閒，大都全借修持力，毫髮差殊不結丹。窮理工夫，豈小焉哉！

Therefore, the practice of investigating principles must be carried out layer by layer, peeling away until reaching the very essence of the great way, without any doubt, only then can it be considered true knowledge and insight. If one has not yet peeled down to the essence of the great way, and there still remains an obstacle in between, one cannot claim to have truly attained it; one must not act recklessly and invite misfortune. Alas! The Daoist scriptures say: even if one recognizes cinnabar and black lead as the two kinds of medicinal substances, without understanding the timing of the fire, it is all in vain. Basically, it all depends on the cultivation and practice; a difference of even the slightest degree will prevent the formation of the elixir. Is the practice of investigating principles not a great matter indeed!