The Hexagram of Being Restrained (Water above Lake below)

困：亨，貞，大人吉，無咎，有言不信。

The Hexagram Statement of the "困" hexagram says: It is favorable to have a smooth passage, maintaining firmness and uprightness; a virtuous superior may attain good fortune without error; at this time, if one speaks, people will not believe.

困亨，險以說，困而不喪其所守，是身困而道則亨。處困之正理，君子之能事，固可以得吉而無咎；若隕穫於困阨，僥倖以求免，則失其所以處之之道而咎多矣。含蓄晦黙，靜以待之，不可尚口益取困窮。方在困中，一身一心不為所信，而況於言乎？有言適所以招尤取辱也。兊為口舌，巧言求免以冀茍脫，豈處困之道哉？故又以尚口為戒。

The Hexagram Statement says, "Confusion, success." The Commentary on the Judgment explains, "Dangerous yet joyful." Being in a dangerous situation yet remaining at ease in heart, maintaining one's principles amidst hardship, this is being in a difficult situation yet the path is smooth. Holding fast to the proper way of dealing with hardship is something a gentleman can certainly do, and thus can achieve good fortune without fault. If one is in hardship and loses one's composure, becomes disheartened, and relies onby chance to escape, then one has abandoned the proper way of dealing with hardship, and faults will increase. At this time, one should keep one's sharpness hidden, remain quiet and unobtrusive, and wait patiently for the right moment. One must not use words recklessly, for this will only bring more hardship. When one is in hardship, even one's self and one's inner thoughts are not trusted by others, how much more so one's words? Speaking out is precisely when one invites resentment and disgrace. The upper trigram is Dui, representing mouth and speech. Relying on eloquent words to escape, hoping to avoid disaster through deceit, is not the proper way of dealing with hardship. Therefore, the Hexagram Statement concludes with "words are not believed," warning people not to rely on speech.

困之時非實有所見、實有所得不能處也。聖人安土敦仁而皆自得，賢者決於義命而可泰然。實有所見、實有所得，則言語動止死生處之如一。盡言語之道，則能盡動止之道；盡動止之道，則能盡死生之道。言語動止死生皆理之常，事有大小，道無二致，見其為一，則能與天地萬物同流而無所謂困矣。致命遂志，則不但處困能亨，處死亦亨矣。

When inpredicament, one cannot endure without real insight and genuine achievement. The sage, as the "Great Treatise" says, "dwells in the land with sincerity and benevolence," being at ease wherever he is and finding contentment everywhere. The virtuous person has determined his stance on righteousness and the mandate of heaven, thus being able to remain tranquil and composed. If one truly has insight and genuine achievement, then speaking, acting, and facing life and death all follow the same principle. If one can fully express the principle in speech, he can also fully express it in action; if he can fully express it in action, he can also fully express it in facing life and death. Speech, action, and life and death are all expressions of the constant principle. Matters may be big or small, but the principle remains the same. If one can see that they are all one matter, he can align with the movement of heaven and earth and all things, and thus there is no such thing as "困境." The "Great Image Commentary" says, "The gentleman gives his life to fulfill his aspirations," entrusting his life and achieving his aspirations. Thus, not only can one be prosperous even inpredicament, but even in the face of death, one can still be prosperous.

初六當困之時，上無所庇，下不能以自安，臀困于株木之象也；昧所以自處之道，入于幽谷、三歲不覿之象也。不能自安，人品之卑也；昧自處之道，識見之暗也。如初六者，未足與之處困也。酒食人之所欲，九二有剛中之徳，可欲之善也，當困之時反以此可欲之善而自困焉。大凡有徳之君子，必以國與民為心，而憂時慨世之心為獨切，欲轉移之則又勢方殷盛，力所未能而心不能以自已，適見其困而已矣。

The initial line, Six at the Beginning, is in a state of hardship. Above, there is no one to shelter him, and below, he cannot find peace. This is the image described in the line statement, "The buttocks are trapped by a withered tree stump," meaning he sits on a dry tree stump and cannot rest. He also does not understand how to properly position himself, hence the image of "entering a dark valley, not seeing the light for three years," meaning he falls into a dark and deep valley and remains unseen for three years. Being unable to find peace indicates a low moral character; not understanding how to properly position oneself shows a lack of clarity and insight. A person like the initial line is not fit to share in the hardship. Wine and food are things that everyone desires. Nine in the Second has the virtue of a strong yang in the center, which is a beautiful quality that people wish to approach. Therefore, the line statement says, "trapped by wine and food." However, during a time of hardship, he is actually trapped by this quality that people desire. Generally, a virtuous gentleman must have the country and its people in his heart, and his concern for the times and his lamentation for the state of the world are especially sincere. He wishes to change the situation, but the evil forces are too strong, and his strength is not yet sufficient. His heart is restless, and as a result, his hardship is clearly shown.

蘊仁義之道，懐經濟之術，躋一世於平康者，舍斯人無與歸。上之人方委以拯困之責任，而朱紱方來矣。惟盡我之誠，一念忠貞可以感神明而無間，察其機會而徐處之，乃為利也；若遽欲征行，則時方甚難而反凶矣。九五為困之主，未能出困而有劓刖之傷，在九二則主憂臣辱、主辱臣死之時也，故雖凶而於義則無咎矣。

He who carries within him the way of benevolence and righteousness and possesses the ability to lead a generation to peace and security is the one who should be relied upon, and no one else can take his place. The sovereign above is about to entrust him with the responsibility of saving the country from crisis, so the line statement says, "The red ceremonial robe is about to arrive." At this moment, one should fully express one's sincerity; a single sincere thought can communicate with the divine without obstruction. Seizing the right opportunity and handling affairs calmly and composedly is advantageous, hence the line statement says, "It is advantageous to perform sacrifices." If one rushes to take up arms and advance, the situation is still difficult, and this would lead to misfortune, so it also says, "Military action brings danger." The Nine in the Fifth is the main line of this hexagram representing hardship; he himself has not yet escaped from his困境 and is suffering the punishment of "nose and foot amputations." From the perspective of the Nine in the Second, this is precisely the time when the sovereign's worries bring disgrace to the minister, and the sovereign's disgrace brings the minister to death. Although the divination indicates misfortune, in terms of righteousness it is "without blame."

當困之時，君子固為小人所困，而亦思所以去小人矣。六三不中不正，處九四之下而不能動乎四，困于石也；履九二之上而不能自安，據于蒺藜也。上有難動之人，下無自安之地，則死亡無日矣，故入于其宮不見其妻凶。初六，九四之正應，初六方困於下，九四處位不當，不能濟物，又為九二所間而濟之緩，在九四亦可吝矣。春秋之法，救而書次則為貶，畏於強梗而為義不果，來徐徐吝之道也。齊桓公一為陽穀之會，楚人滅黃而不能救，處位不當、不能濟物之義也。九四說體，恤小事大，睦以與人之意多，雖履險之上而已出於險之外，故終有濟於初六，惜齊桓不能自強而無終也。

In times of hardship, the superior man is indeed trapped by petty men, yet he is also trying to eliminate them. The line six in the third is neither in the center nor in the proper position; it is below nine in the fourth but cannot move nine in the fourth, which is what the line statement calls "trapped by a stone," blocked by a big rock. It is above nine in the second but cannot settle down, which is "resting on thorn bushes," sitting on thorned plants. Above there is someone who cannot be moved, below there is no place to rest, so death is imminent, hence the line statement says "entering his palace, not seeing his wife, calamity." Six at the beginning is the proper match for nine in the fourth. Six at the beginning is trapped below, while nine in the fourth is in an improper position and cannot save anyone, and is blocked by nine in the second in between, so the rescue is delayed, which is regrettable for nine in the fourth, hence the line statement says "coming slowly, trapped by a golden chariot, hardship." The style of the Spring and Autumn Annals should have been to rescue but instead only recorded "staying" at a place without taking action, which is a criticism; fearing strong men and being unable to decisively act on righteousness is exactly the regrettable approach of "coming slowly." Duke Huan of Qi once held a meeting at Yanggu, but could not rescue the state of Huang when it was destroyed by Chu, which exactly matches the meaning of "improper position, unable to help others." Nine in the fourth is in the body of the trigram Dui (Joy), with much thought of caring for the weak, serving the strong, and being harmonious with others. Although it is on top of the trigram Kan (Water), which represents danger, it has already moved out of the danger, so in the end it can rescue six at the beginning. Regrettably, Duke Huan of Qi could not strengthen himself, thus having a beginning but no end.

九五上為柔所掩，下為剛所挾，是上下俱傷矣。赤紱，賞徳之服也，以赤紱賞柔說之邪而使履已之上，賞不中正之剛而使之迫近於巳，賞之未當，故上下俱傷，困于赤紱也。善惡在人，未有久而不定者也，況五有中直之徳，故久則得其道而可以濟天下之困而志遂矣，乃徐有說之義。賞善去惡以拯一世之困，誠而已，未有誠而不動者也，未有誠而弗能成功也，故利用祭祀則可以獲福矣。人君之福，在天下免於困阨而躋於康泰也。五何以未盡道待勉乎？亦萃有位未光之義也。上六困于葛藟，纒綿不能脫之義也；于臲卼，則動輒顛危而不可動也。處說之上，暗之甚而又當困極之時也。妄說昏暗，困其所失而固拯，則有可濟之幾。曰，更端之辭，故更端而告之曰：若於動而有悔之時，即能悔其既往之失而勉於善，則行合於道而得吉矣。悔自凶而向吉，故有獲吉之理。

The Nine in the Fifth is covered above by the Yin and flexible Upper Sixth, and below by the Yang and strong Nine in the Fourth, thus suffering damage at both ends. "Red sash" is the garment given to those with virtue; now it is used to reward the deceitful and flatterers, allowing them to stand on top of him, and also to reward the strong but unrighteous ministers, placing them closely beside him. The reward is inappropriate, so both above and below are harmed. This is what the Line Statement says, "Nose cut off, feet amputated, trapped by the red sash." Virtue and wickedness in a person never remain uncertain for long;何况 the Nine in the Fifth possesses the virtue of being upright, just, and strong, so with time he will eventually reach the right path, able to relieve the world's distress and fulfill his aspirations. This is the meaning of the Line Statement, "Only gradually does it become clear." To reward virtue and remove wickedness in order to rescue the people from hardship depends on one word, "sincerity." There has never been a case where sincerity could not move people, nor where sincerity could not achieve success. Therefore the Line Statement says, "Useful for worship," thus obtaining blessings. The ruler's blessing lies in the people being free from hardship and attaining peace. Why is it said that the Nine in the Fifth has not yet fully realized the Way and still needs encouragement? This is the meaning of the Nine in the Fifth of the "Cui" hexagram, "Cui with position," and the Small Image Commentary says, "The will is not yet bright." The Upper Sixth, "Trapped by the vine," is like being entangled by vines and unable to escape; "In unstable position," is sitting and standing in a state of trembling, any movement would cause a fall and thus he dares not move. He is at the top of the Joy hexagram, having reached the utmost darkness, and is also at the end of hardship. He is foolishly joyful and ignorant, trapped in his own mistakes. If he is determined to save himself, there is still a chance to escape. The word "says" in the Line Statement is a transitional word, so the sage changes tone to tell him: if, when there is "movement and regret," he can repent of his past mistakes and strive to be virtuous, then his actions will be in accordance with the right path and thus be auspicious. Repentance turns from misfortune to fortune, so there is a reason for obtaining good fortune.

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved, but a well cannot be moved. The water in the well does not decrease or increase, and people come and go to draw water from it. They draw water almost up to the well's mouth, yet do not lift the rope, instead breaking the water jar, which is ominous.

君子立身，可貴可賤，可榮可辱，可生可殺，而不可使為不義。進則澤被於生民，退則道傳於來世，改邑不改井、無喪無得、往來井井之義也。若中道而廢，則前功盡棄凶矣。九卦言井徳之地，改邑不改井、無喪無得之義也；井不動而及物，則往來井井之義也；又謂井以辨義，則井之能事也。於井卦見立身之義，葢成已成物之道也。木上有水，汲而上行，井之象也。勞來斯民而勸相之，相，左右之義，皆養民之道也。

A gentleman in his conduct and position in the world: he may be made prosperous or humble, honored or disgraced, alive or killed; the only thing that cannot be done to him is to make him do an unjust act. When he is successful, his virtue benefits the people; when he is not successful, he passes on the way to future generations. This is exactly the meaning of the hexagram statement "Changing the city but not the well, no loss, no gain, coming and going with the well." If one gives up halfway, all previous efforts are wasted and it leads to misfortune. The "Great Treatise" cites nine hexagrams, saying "The well is the place of virtue," which corresponds to "Changing the city but not the well, no loss, no gain." The well itself does not move but can moisten all things, which is the meaning of "Coming and going with the well." It also says "The well distinguishes righteousness," which is what the well can accomplish. From the hexagram of the Well, we can see the principles of self-cultivation, because this is the consistent way of achieving oneself and all things. The lower trigram is Xun (Wood), the upper trigram is Kan (Water), with water on top of wood, which represents drawing water up, which is the image of the well. The "Great Image" says "The gentleman uses labor to comfort and encourage mutual support among the people," comforting the people and encouraging them to help each other, where "encourage" means to assist, all of which are ways of nurturing the people.

初六以陰居下，既無陽剛之泉，自無及物之功，非世故舍初，而在初無可用之才之徳也。地風為升，初六則允升大吉；水風為井，初六則舊井無禽，何也？葢升之時主於上進之義，九二九三皆得時行道之君子，初固可藉之以允升矣；井之義主於自立，而九二九三之君子己不為世用矣，而況初之乆下於人者乎？又升之徳巽而順，善之善者；井則巽而險，柔而害物之義也，諸賢生於其時，則難乎其効力矣。聖人卦辭取其大者而不及於此。

The first line, which is a yao of yin, is located at the very bottom and has no source of yang strength, so it naturally lacks the function of benefiting others. This is not because the world deliberately rejects the first line, but because the first line itself lacks the ability and virtue to be useful. The first line of a hexagram is the same in all cases, but in the hexagram of Earth Wind Rising, the first line says, "Permitted to rise, great good fortune," while in the hexagram of Water Wind Well, the first line says, "The well is muddy and not drinkable, the old well has no birds." Why is this so? Because the hexagram of Rising emphasizes upward progress, and the lines nine two and nine three are both in favorable circumstances and able to carry out their aspirations, so the first line can naturally benefit from their strength and rise smoothly. However, the hexagram of Well emphasizes self-sufficiency, and since nine two and nine three, these two gentlemen, are themselves not being used by the world, how could the first line, which has long been in a subordinate position, be of any use? Moreover, the hexagram of Rising has the virtue of being flexible and harmonious, which is the best of the good; but the hexagram of Well has the virtue of being flexible yet dangerous, implying the obstruction of all things through the influence of yin. In such an era, many virtuous people find it difficult to contribute. The sages who composed the hexagram statements only took the major points into account and did not mention this particular aspect.

九二有剛中之徳，上無應與，下比初六，為井谷射鮒之象。谷，初之象；鮒，谷之所有也。泉下谷，則注於鮒而置之無用之地矣，甕敝漏亦取此義。九三剛而得正，井渫之象，而不為人所食者，所應者無位之陰爻，又處險之極，則陰險之意多，三未可以得志也。若三者，孰不望其興道致治哉？故為我心惻而可用汲。若明王在上，則三可得志而天下並受其福矣。九三伊尹、太公之儔也，有商湯、周文，則功被於一世矣。六四井甃之象，可以無咎而已。水生於陽者也，陰柔則無泉矣，居陰得正，則自修飾而為謹厚之類耳，匡世之畧非其所有。

Nine Two has the virtue of a yang yang in the center. Above it there is no proper corresponding line, but below it is closely adjacent to Initial Six. Therefore, the line statement says, "A well in a valley shooting minnows." "Valley" represents the image of Initial Six, and "minnow" represents the small fish in the well. Spring water flows down into the valley, but only waters the small fish, which is like placing oneself in a place of no use. The next line of the line statement, "The jar is broken and leaks," takes the same meaning. Nine Three is yang and in the proper position, representing the image of "a well cleaned." However, the well is cleaned but no one comes to drink from it. This is because the line it corresponds to, Upper Six, is a yin line without a position, and it is located at the top of Kan danger, where yin danger is predominant. Nine Three is still unable to achieve its aspirations. A person like Nine Three, who does not wish to see the right path neglected and the world in disorder, is what the line statement says, "It causes me to feel sorrow in my heart, it is fit for drawing water." This evokes a feeling of sorrow in the heart, and it is indeed suitable for use. If there is a wise king above, Nine Three can fulfill his ambitions and benefit the whole world. Nine Three is a person like Yi Yin or Jiang Taigong. When he meets Shang Tang or King Wen of Zhou, his achievements can cover an entire dynasty. Six Four represents the image of "repairing the well wall." Fixing the well wall only achieves the state of having no faults. Water comes from yang, and yin is without a source. Six Four, being yin in a yin position and in the proper place, can only self-cultivate and be cautious and solid, becoming a person of integrity, but he does not possess the strategy to save the times.

九五陽剛中正以居尊位，澤被生民而志行矣，是井冽寒泉而為人所食也，亦可謂善矣，而無美詞以發揚之，何也？或者以其為險之主，君子未必樂為用，而五有自賢自用之小乎？若五者，好臣其所教而不好臣其所受教者也。不然，則九三不心惻，九二不射鮒，眾賢和於朝，萬物和於野，徳業之盛，上下與天地同流矣，豈區區一己之寒泉而為人所食乎？上六陰柔本非泉也，然居井之上，則井之口，泉在下矣，上又恆開不掩，為井收勿幕之象，徳澤及物而無間之義也，故有孚元吉。井道之成，視九五則逺過之。

Nine in the Fifth is a yang line that is upright and in the central position, holding the exalted position. His benevolence extends to the people and his aspirations are fulfilled. This is the line statement, "The well water is clear and cold, suitable for drinking." The well water is clear, cold, and sweet, and everyone uses it, which can be considered good. However, the line statement does not offer more beautiful praise for him. Why is that? Perhaps because he is the main line of Kan (Water), and a gentleman may not be pleased to be used by him. Also, Nine in the Fifth has the flaw of self-conceit and being stubborn. A person like Nine in the Fifth is exactly what Mencius refers to as "preferring to employ those who are taught by him rather than those who teach him." Otherwise, Nine in the Third would not cause feelings of sorrow in people, and Nine in the Second would not waste the spring water to feed small fish. At that time, the virtuous would be in harmony in the court, and all things would be harmonious in the fields. The flourishing of virtue would be such that all things above and below would be in harmony with the movement of heaven and earth. How could it be just a small spring of cold water for people to drink? Six at the Top is a yin line, originally not a spring. But it is located at the top of the well, which is the well mouth. The spring is below it. The well mouth is often open and not covered, so it is the image of the line statement "The well is filled but the cover is not closed." This implies that the virtue extends to all things without any barrier. Therefore, it says "With sincerity, great good fortune." In terms of completing the well, Six at the Top far surpasses Nine in the Fifth.

革：已日乃孚，元亨利貞，悔亡。

The Hexagram Statement of the Revolution Hexagram says: Change should wait until time has passed before it is believed; great success, suitable for holding firm to the correct path, regret disappears.

樂因循而憚改革，茍目前而忘逺大，眾人之情也，故已日乃孚。人心既孚，隨其推放，無所不凖，一時之敷理可為永久之宏規，而大亨通矣。人之變革，不無違道干譽、拂人從已之失，故利於正則可以亡悔。聖王因時立政，順天命之正，合人心之公，而行其所無事也，夫豈容私於其間哉？有以時之弊而理其時者，有以法之弊而更其法者，皆革之大要也。內有文明之徳，則在已所以察之者精；外有和說之氣，則在人所以從之者易。革之所以能貞致亨，而得人心之孚矣。

People tend to follow old ways and fear reform, focusing only on the present while forgetting the long term. This is the common nature of ordinary people, so the Hexagram Statement says, "Only after some time will people be convinced." Once people are convinced, this method can be widely implemented, and it will fit everywhere. What is established temporarily can become a great and enduring system, thus achieving great success. When people make changes, they are prone to the faults warned against in the "Book of Documents, Great Yu's Mandate," such as "going against the Way to gain reputation, opposing the people to follow oneself." Therefore, it is appropriate to adhere to the right path in order to eliminate regret. The sage kings established policies according to the times, following the correct mandate of Heaven and the public will of the people, doing only what was their proper duty. How could there be any room for personal intentions? Some reform the current government due to accumulated corruption, others change the legal system because of its accumulated flaws; these are the key points of reform. The Inner Trigram is Li, which has the virtue of civilization, so examining matters becomes refined. The Outer Trigram is Dui, which has the spirit of harmony, so others are willing to follow. The Hexagram of Change can maintain the right path and achieve success, winning the people's trust, for this is the reason.

天地革而四時成，天地革之大徳也；湯武革命，順乎天而應乎人，湯武革之大用也。聖人序書則録湯武誓師之辭，繫易則贊其為順天應人，拯一時之屯溺，古今之通義也；稱夷齊為求仁而得仁，存君臣之義，立萬世之防，天地之常經也。他事有因有革，惟治厯明時則専於革而已。治厯所以明時，明時所以子民也。天之立君，所以為民，欲以一人理天下而勞之，非以天下奉一人而逸之矣。聖王裁成天地之道，輔相天地之宜，皆治厯明時之大用，而所以左右斯民也。

The Commentary on the Judgment says, "Heaven and Earth change, and the four seasons are completed." When Heaven and Earth undergo transformation, the four seasons are thus established; this is the great virtue of change. It also says, "The King Tang and King Wu of Zhou made revolution, following the will of Heaven and responding to the hearts of people." King Tang expelled the tyrant Jie, and King Wu attacked the tyrant Zhou, above conforming to the will of Heaven and below responding to the people's will; this is the great application of their revolution. The sages compiled the Book of Documents, and included the declarations of King Tang and King Wu when they mobilized their armies; the interpretations of the Zhou Changes also praised them for following Heaven's will and responding to people's hearts, because rescuing the people who were suffering from calamity was a common moral principle throughout history. Confucius also praised Bo Yi and Shu Qi as "seeking benevolence and attaining it," in order to preserve the principle of ruler and subject, and to set an example for future generations; this was the constant principle in the world. Other matters may involve inheritance and change, but the task of reforming the calendar and clarifying the seasons can only involve continuous change. Reforming the calendar is to clarify the seasons, and clarifying the seasons is to nurture the people. Heaven established rulers, originally for the people, to have one person laboriously governing the world, not to have the people support one person for ease. The sage kings decided and accomplished the way of Heaven and Earth, and assisted in conforming to the suitability of Heaven and Earth, all of which were the great functions of "reforming the calendar and clarifying the seasons," aiming to support and nurture these people.

初九居革之初，上無正應，其時其勢皆未可革，當以中順自守而不可以有為也。守常不革則為中順，否則非中非順矣。六二文明之主，有應於上，有能革之徳，而又有當革之權，則可革矣，必己日乃革，則往吉而無咎。己日乃革，徐察詳審而使動無不當，非時當革而姑緩之也。若事為民害，或繫國安危，當如救焚拯溺，不暇食以革之矣，姑緩之說為害不細。

The initial line, Nine at the Beginning, is at the start of a change. It has no corresponding line above, and the timing and circumstances are not yet suitable for change. Therefore, one should remain steady, upright, gentle, and compliant, and not take any action. Hence, the line statement says, "Use a yellow ox's hide to bind," meaning one should hold fast to established norms and not act rashly. To remain steady and compliant is to be upright and gentle; otherwise, one is neither upright nor gentle. The second line, Six in the Second, is the main line of the body of civilization. Above it is Nine in the Fifth, which corresponds with it. It has both the virtue of being able to change and the authority to initiate change. Therefore, change can be made. One must act as the line statement says, "After the day of change has come, then change it; going forward is auspicious and without blame." This means waiting for the right time before taking action, and proceeding with confidence without fault. The phrase "after the day of change has come" refers to careful consideration and thorough deliberation, ensuring that every action is appropriate. It does not mean deliberately delaying when the time is ripe. If a matter is causing harm to the people or relates to the safety of the state, one should act like putting out a fire or rescuing someone from drowning, even if it means neglecting food and drink. The idea of "perhaps delaying a bit" can be very harmful.

九三居離之極，過剛不中，離極則過察，剛極則過動，以是而革則征凶，雖事為當革而處之不善亦危矣。必三令五申以明己之志，則可以有孚矣。九三徳之衰也，固不能無言而使人自信也。盤庚遷都，心本為民而民不從，至勤三篇誥命始能有濟，革言三就有孚之謂也。大凡忠信不足而尚辭命，衰世之意也。

Nine Three is at the top of the Li hexagram, being overly strong and not centered; when Li reaches its extreme, it becomes overly discerning, and when strength reaches its peak, actions become too hasty. With such a nature, to initiate change, the line statement says 'going forward brings danger.' Although the matter indeed requires change, improper handling still brings peril. One must repeatedly and thoroughly explain one's intentions to gain people's trust, which is what the line statement means by 'repeatedly proclaiming the change, there is sincerity.' Nine Three is considered to have declining virtue, as it is inherently difficult to achieve conviction without speaking. King Pan Geng of the Shang dynasty moved the capital, intending for the people's benefit, but the people would not listen until he repeatedly issued the three sections of the Pan Geng诰, which was exactly the situation described by 'repeatedly proclaiming the change, there is sincerity.' Generally, when sincerity and trust are lacking and one relies only on words, this reflects the atmosphere of a declining era.

九四近五，贊五以改革之命播諸下，又剛柔不偏，善處乎革之道也。事當革而未革則有悔，善處而革之則悔可亡，人信其改命而得吉矣。陸贄為唐徳宗作奉天詔書，山東父老為之感泣，有孚改命之謂也。九五以陽剛中正之徳，當革之時而居尊位，下有六二文明中正之臣以應之，同寅協恭，建制立法以革天下，而至於禮樂興也，文章制度炳乎一世，革道大成，不待占而有孚矣。上六處革之極，君子至於豹變而其文蔚然，小人革面而順以從君，皆已有以致之也，若以聖人處之，則必世而仁矣。上六陰柔之才，固不能變小人之心，其力之所至、効之所應，止於如此而已，安其如此而已，等而上之之功業以俟能者，則正而吉。若過於有為，則不量其力，徒取煩擾而得凶矣。

Nine in the Fourth is close to Nine in the Fifth, assisting the sovereign in issuing reform orders to the people below. He is neither too rigid nor too yielding, and is skilled in handling the way of change. If a matter should be changed but is not, there will be regret. If it is properly handled and changed, the regret will disappear. People believe in this change and thus gain good fortune, which is what the Line Statement says: "Regret disappears, with sincerity in changing the mandate, good fortune arises." In the Tang dynasty, Lu Zhi drafted the edict for Emperor Dezong's court at Fengtian, and the elderly people east of the Xiang Mountains were deeply moved to tears upon reading it, which is a true reflection of "sincerity in changing the mandate." Nine in the Fifth, with his yang strength and upright virtue, is in a position of honor during a time of change. Below him is Six in the Second, a virtuous and upright minister, corresponding with him. The sovereign and minister both show respect and reverence, establishing systems and laws to transform the world, achieving the revival of rites and music, and the glory of regulations for an era. The way of change is thus completed, and there is no need for divination, as people naturally believe in it. This is what the Line Statement says: "The great man changes like a tiger, without divination there is sincerity." Upper Six is at the end of the change. The gentleman achieves a "leopard change," displaying brilliant virtue, while the petty person "changes his face" and submits to the sovereign. These are all results brought about by Upper Six himself. If a sage were in this position, he would need to follow Confucius' saying, "It takes a generation to cultivate virtue," requiring thirty years to cultivate a virtuous customs. Upper Six is merely a person of yin and weakness, unable to change the hearts of petty persons. The extent of his influence and the effects he can produce are limited to this. It is best to be content with this, leaving greater achievements to those with ability. To remain steadfast and virtuous is to be safe, which is what the Line Statement says: "A journey is dangerous, but staying firm and virtuous brings good fortune." If one insists on being active without considering one's strength, it is to act without measure, leading to unnecessary troubles and misfortune.

鼎：元吉，亨。

The Hexagram Statement of the Ding hexagram says: Greatly auspicious, smooth and unimpeded.

卦之體，鼎之象也；以木巽火烹餁，鼎之用也。聖人烹以享上帝，而大烹以養聖賢，事天之仁、養賢之禮具於此。巽而耳目聰明，則察事理之幾而制之以道也。柔進而上行，得中而應乎剛，以離明得中之君而下應九二之賢，則上下之相與而都俞吁咈者皆以道焉，所以致元亨也。正位，表正之義也，履尊位而有以表正天下，則天命凝固而可以常主器矣。

The form of the six lines of this hexagram is exactly like a tripod cauldron; putting firewood into the fire to cook food is the function of a cauldron. The Commentary on the Judgment says, "The sage offers sacrifices to the Supreme Deity and provides abundant food for the sages and virtuous men." Using the cauldron to cook sacrificial animals to offer to Heaven, and using grand cooking to nourish the sages—both the benevolent heart toward Heaven and the ritual propriety in honoring the virtuous are embodied here. It also says, "The wind is flexible and the ears and eyes are clear and sharp." Humble and open-minded, one can perceive subtle details and make correct judgments. It also says, "The soft and advancing line ascends and reaches the center, responding to the strong." With the bright and central ruler, represented by the line Li, responding to the virtuous minister represented by nine two, the ruler and minister can harmonize, discuss matters, and decide appropriately, all in accordance with the right way. This is why it reaches "the beginning and the great prosperity." The term "correct position" means to set an example and to regulate the world. If one holds a high position and can set an example for the world, then the mandate of Heaven will be firm and enduring, allowing one to long preside over the ancestral temple and the sacred vessels.

初六居鼎之下，鼎趾之象也，上應九四，則趾上而鼎顛矣。鼎之初未有美實，所有者否惡之積耳，因其顛而出之則為利矣。在四以上顛之則為大惡，在初顛之則為成功。初知有顛而不知有出否，出否得於意外之幸也。鼎之否亦不待必顛而後可出，未顛亦可以出之，一有顛則所損者多矣，聖人特據其象而示人以既顛之後所處之道也。事固有因敗以為功，以不幸而反為大幸，殷憂啟聖，多難興邦者，類如此，得妾以其子亦然。顛趾、得妾皆過也，因出否得子，則為善補過矣。

The first line, Six at the Beginning, is located at the bottom of the tripod, symbolizing the tripod's legs. It corresponds to the fourth line, Nine in the Fourth, causing the tripod's legs to be lifted and the body of the tripod to overturn. This is what the line statement says, "The tripod overturns its foot." At the beginning, the tripod has not yet been filled with good food, but only contains accumulated filth. By overturning it at this time, the filth is expelled, which is actually beneficial, so the line statement says, "It is advantageous to expel the filth." If the overturning occurs above the fourth line, when the tripod already contains food, it would be a great misfortune. However, if it occurs at this stage, the overturning becomes a good thing. The first line only knows about the overturning, but does not understand the expelling of filth. "Expelling the filth" is an unexpected good fortune. In reality, the filth in the tripod does not necessarily have to be expelled by overturning; it can be removed even without overturning. Once overturned, more losses occur. The sage merely uses this line image to indicate how one should behave after an overturning has occurred. There are indeed situations where failure leads to success and misfortune turns into good fortune. It is said that great calamities can inspire wisdom, and many hardships can revitalize the state. This is essentially the same idea, as the line statement continues, "He marries a concubine and has a son." Both overturning the tripod and marrying a concubine are considered faults, but by expelling the filth and obtaining a son, they become examples of skillfully correcting mistakes.

九二剛中之徳，鼎有實之象也。下比初六，己之仇也，仇者配耦之義，陰陽相比，配耦之象也。初有邪惡之疾，二能嚴其自守之常，初之疾不能反於二焉，韋忠不就裴頠、康侯之逺秦檜，得此義矣。九三以剛正之才，舍五不應，則道不行於當世，鼎耳革、其行塞之象也。五為文明之主，柔而得中，非不能任賢禮士者，三不此應，則過剛不中而失其義矣，道之不行誰之尤哉？以賈生之才，不能為漢文所用而有長沙之行，亦生自處之過也，豈以五之明，終有棄於三之剛正哉？三之才終當為五所用焉，方雨虧悔而終吉矣。使賈生不死而假之以年，則通達國體之實才，文帝不能舍之矣。

Nine in the Second has the virtue of a yang force residing in the center, which corresponds to the line statement "The tripod has something in it," meaning that the tripod contains actual objects. Below it is the initial six, which is exactly the "qiu" mentioned in the line statement "My spouse has an illness." "Qiu" means spouse, and the proximity of yin and yang represents the image of a spouse. The initial six has evil tendencies, but Nine in the Second remains steadfast in its proper way, so the evil tendencies of the initial six do not affect Nine in the Second. Therefore, the line statement says, "He cannot approach me, which is auspicious." In the Jin Dynasty, Wei Zhong refused to align with Pei Wei, and in the Song Dynasty, Hu Kanghou distanced himself from Qin Hui, all of whom understood this principle. Nine in the Third has a righteous talent, yet he ignores the sixth five and does not respond, thus the way cannot be practiced in the world. This is the image of the line statement "The handle of the tripod is broken, its movement is blocked"—the handle is broken, so it cannot be lifted, and the path is blocked. The sixth five is the ruler of civilization, gentle and in the center, and is not a ruler who cannot appoint virtuous people or honor scholars. If Nine in the Third does not respond, then it is the case of being overly strong and not in the center, thus losing the principle of righteousness, and the way is blocked. Who should be blamed? With talents like Jia Yi, who was not used by Emperor Wen of Han and was exiled to Changsha, it was also his own mistake. Could a ruler like the sixth five, who is so enlightened, ever abandon a righteous person like Nine in the Third? In the end, the talent of Nine in the Third will be used by the sixth five, so the line statement continues, "When rain comes, regret is reduced, and the end is auspicious." Yin and yang harmonize, and rain falls, reducing regret and ultimately leading to auspiciousness. If Jia Yi had not died early and had lived longer, with his true talent for understanding the national system, Emperor Wen of Han would not have been able to do without him.

九四近六五，五之於四，其爵賞之可謂厚矣，委任之可謂専矣，屬望而責成之可謂不淺矣。四不能進賢報國，乃下應初六，引用柔邪以為善類之禍，以基天下之亂，則上負君徳，下負蒼生，誤國誤民之罪安可逭哉？故其形渥凶。六五在鼎為耳而有中徳，則黃耳之象也。下應九二，資此陽剛得中之賢輔己以盡君道，則為黃耳金鉉矣。五之於二，內之而不外；二之於五，得以已之剛而濟其柔：金鉉貫黃耳，舉移之義也。五於二當終始委任而不間以險邪，則為貞而國與民之利也。五體柔，所不足者貞而已，聖人慮其任君子而有貳焉，故以利貞勉之。

Nine in the Fourth is adjacent to Six in the Fifth. Six in the Fifth corresponds to Nine in the Fourth, indicating generous rewards, exclusive appointments, and deep expectations and heavy responsibilities. Yet Nine in the Fourth fails to recommend virtuous talents and serve the country, instead aligning with Six at the Beginning, employing soft, cunning, and unprincipled individuals, thus causing disaster for the virtuous and laying the foundation for chaos in the world. This is to betray the grace of the sovereign above and the people below, and how can the guilt of misgoverning the country and harming the people be avoided? Therefore, the Line Statement says, "The tripod breaks its foot, overturns the public food, its form is stained, and it is凶 (a凶 is a term indicating misfortune)." Six in the Fifth, located on the tripod, is equivalent to the tripod ear, and possesses the virtue of being in the center, thus symbolizing "the yellow ear." It corresponds downward to Nine in the Second, relying on this virtuous and central yang official to assist in fulfilling the duties of a sovereign, which is what the Line Statement refers to as "the yellow ear with a golden handle." Six in the Fifth treats Nine in the Second as a trusted confidant without suspicion, while Nine in the Second can use his yang strength to complement the softness of the sovereign. The golden handle passing through the yellow ear is exactly the meaning of lifting the tripod. Six in the Fifth should consistently entrust Nine in the Second with important responsibilities, preventing sinister and unprincipled individuals from intervening in between. This is what is meant by "zheng" (uprightness), and also the welfare of the country and the people. Six in the Fifth, being a yao (line) of softness, lacks precisely the character of "zheng." The sage worries that he may appoint virtuous people but change his mind halfway, so he encourages him with "li zhen" (favorable uprightness).

上九為鼎鉉，居五之上，在鼎之終，師保之位，調和鼎鼐、輔養君徳之任也。以陽居陰，剛而能柔，玉鉉之象，一容顏威儀之感召而有潛消黙奪之機，其功用多矣，故大吉無不利。伊川程先生謂經筵須得範忠宣，其溫厚之徳自有感動人主處。

The upper ninth line is the handle of the tripod, located above the sixth line, at the end of the Hexagram of the Tripod. It is in the position of a teacher and advisor, bearing the responsibility of harmonizing the tripod and assisting in cultivating the virtue of the sovereign. It has a yang line in a yin position, strong yet capable of flexibility, thus corresponding to the line statement "the jade handle of the tripod." The jade handle is hard yet warm and smooth. Simply through its dignified appearance and demeanor, it can subtly eliminate the sovereign's mistakes and quietly guide the sovereign's mind, making its function very significant. Therefore, the line statement says "greatly auspicious, no misfortune." Master Cheng Yi once said that the court lectures must invite someone like Fan Churan, because his gentle and virtuous character naturally has the ability to move the sovereign. This is exactly what he meant.

震，亨。震來虩虩，笑言啞啞；震驚百里，不喪匕鬯。

The Zhen hexagram is smooth. Thunder suddenly strikes, causing everyone to be startled and uneasy; after being cautious and alert, they can then talk and laugh freely again. The thunder's sound can shake an area of a hundred li, yet the sacrificial knife and the wine vessel in the hands of the chief priest remain undisturbed.

震有能動之意，有震驚恐懼之義。能動之亨，以轉移作用之機在我而不在人，則可以得亨矣。震驚恐懼之亨，乃處多喪多懼之地，雖赫然臨之，有死有生在於頃刻，心不為少變，志不為少屈，刀鋸鼎鑊之在前，而平生之所守則自如，亦亨之義也。又內卦為動，外卦亦為動，則為動所當動，而動以天，亦自有得亨之理焉。

The trigram "Zhen" (Thunder) contains both the meaning of being able to act and the meaning of causing shock and fear. In terms of "being able to act," it is considered prosperous because the key to turning things around and taking action lies in one's own hands rather than in others', thus enabling prosperity. In terms of "causing shock and fear," its prosperity refers to a situation where a person is often in peril and filled with anxiety. Even when great calamity looms overhead, with life and death decided in an instant, one's mind remains undisturbed and one's resolve does not waver. Even when instruments of torture such as axes, saws, cauldrons, and boiling pots are placed before one's eyes, one's integrity and principles remain unshaken. This is also a form of prosperity. Furthermore, the inner trigram of the "Zhen" hexagram is also Zhen (Thunder), and the outer trigram is also Zhen (Thunder). This means encountering something that should be acted upon and acting accordingly, with the action being in accordance with the principles of heaven, which inherently contains the reason for prosperity.

危者安其位者也，亡者保其存者也，亂者有其治者也，此「震來虩虩，笑言啞啞」之義也。雷之震止於百里，震之象為雷，故以「震驚百里」為言。震驚百里，震之之勢亦盛矣，而不喪匕鬯，君子之心豈以震之逺近而為所守之難易乎？震有足為千萬里之驚者，有足為千萬世之驚者，君子以義理為主，而吉凶禍福未嘗介念，視其震驚若無與於己也。

The *Zhou Yi* *Xi Ci Xia* says: Those who bring about danger are those who remain secure in their positions; those who bring about destruction are those who believe they can permanently maintain their survival; and those who bring about chaos are those who think the world is already well governed. This is the meaning of "Zhen lai xi xi, xiao yan ya ya" — when thunder strikes, there is first fear and alertness, then laughter and ease. The movement of thunder may only reach a hundred li, but the *Zhen* hexagram takes its image from thunder, so it is described as "Zhen jing bai li." The shock that reaches a hundred li is certainly great in scale, yet the sacrificial vessel and the ladle in the hands of the chief priest do not get lost, showing that the mind of a gentleman is not affected by the distance of the shock, nor does it make it easier or harder to uphold his conduct. In the world, shocks may be great enough to disturb millions of li, or great enough to shake countless generations. The gentleman governs by righteousness and principle, never worrying about fortune or misfortune, and regards such shocks as if they had nothing to do with him.

若戒謹恐懼以保成業者，則又一義焉。《商書》曰：「茲朕未知獲戾於上下，若將隕於深淵。」湯之所以能為宗廟社稷之主也。凡諸侯大夫不敢縱逸而能保其國與家者，皆在其中。洊雷震，君子以恐懼修省，所以體震之義。然君子恐懼修省，不但可以謂其得之於震，謂其得之於六十四卦、三百八十四爻皆無不可，特於震之義為切。又洊雷，則恐懼修省之心無時而可間也。

As for preserving an already established foundation through vigilance and caution, this is another meaning of the "Zhen" trigram. The "Shangshu · Shangshu · Tang Gao" records King Tang of Shang saying: "Now I do not know whether I have offended the heavens and spirits, my heart is filled with fear as if about to fall into the abyss." King Tang was able to become the ruler of the ancestral temple and state because of this sense of caution. All dukes and ministers who did not indulge in ease and thus preserved their states and families did so for the same reason. The "Great Image Commentary" of the "Zhen" hexagram says, "Recurring thunder, Zhen; the superior man thus fears and examines himself." Successive thunderclaps signify that the superior man must constantly maintain vigilance and self-examination, fully grasping the meaning of "Zhen." However, the superior man's fear and self-examination are not necessarily derived solely from the "Zhen" hexagram; they could also come from any of the sixty-four hexagrams and the three hundred and eighty-four lines. Yet the meaning is most directly expressed in the "Zhen" hexagram. Moreover, "recurring thunder" indicates that the mind of fear and self-examination must never cease.

初九爻詞與卦詞同者，葢一陽動於二陰之下，卦之所以為震者，取於初爻之義，而此爻獨得一卦全體之義焉，故其詞無異。聖人之心如天，而筆則如化工焉。天之道，因物以付物也；聖人冩其卦爻所具之理而已，無與焉耳。

The line statement of the first line of the Zhen hexagram is exactly the same as the hexagram statement, because a yang line is activated below two yin lines. The entire hexagram is named Zhen precisely because of the meaning of the first line, and this single line already possesses the meaning of the whole hexagram, so there is no difference between the line statement and the hexagram statement. The mind of the sage is as vast as heaven, and his writing is as natural as the creation of all things. Heaven's principle is to complete all things by following their own nature; the sage merely writes down the principles inherent in the hexagrams and their lines truthfully, without adding any personal intentions.

六二乗初九之剛，初以剛逼二而動於下，在二則危之甚也。初肆其橫逆而動者也，其勢非遂其所欲不自止。二度初之來，己必喪其貨貝，躋于九陵之上而待之焉，九陵，髙之義也。初以剛動，而二以柔制之；初以邪動，而二以正克之，待之之道髙出乎初之上，躋于九陵之象也。貨悖而入者亦悖而出，初以非道迫二而使喪其貝，不能為己有，而二終當得之，勿逐七日得之象也。卦有六爻，至於七則終而復始，數窮理極之義也，「七日來復」亦如此。

Six in the Second is above Nine at the Beginning, which is a strong line. Nine at the Beginning, with its strong force, presses down upon Six in the Second and acts recklessly, putting Six in the Second in a very dangerous position. Nine at the Beginning is a person who acts arbitrarily and rebelliously, and will not stop until his purpose is achieved. When Six in the Second considers the approach of Nine at the Beginning, she knows she will certainly lose her wealth, so she ascends to the high place called 'Nine Mountains' to await it. 'Nine Mountains' means extremely high. Nine at the Beginning acts with violence, but Six in the Second uses flexibility to subdue him; Nine at the Beginning acts with wrong ways, but Six in the Second uses righteousness to restrain him. The way she responds is higher than that of Nine at the Beginning, which is the image of 'ascending to Nine Mountains'. The Great Learning says that wealth entering through unrighteous means will also exit through unrighteous means. Nine at the Beginning forces Six in the Second with improper ways, causing her to lose her wealth, but that wealth will ultimately not belong to him, and Six in the Second will eventually recover it, which is the image of 'not pursuing, but getting it back in seven days'. A hexagram has six lines, and the seventh position marks the end and the beginning again, meaning the cycle of numbers and principles, returning to the beginning. The hexagram 'Reversal' speaks of 'returning after seven days', which is based on the same principle.

六三當震之來，渙散自失，至於蘇蘇焉，則奪其心、褫其魄矣。葢以不中不正，怵於利害而不能以義理為主，故至於此。揚子雲之投閣、李梲之膝行似之。若因震之來而能行以去其不正，則可以無眚矣。三未必能如此，聖人以疢疾憂患可以堅人之志、熟人之仁，故以此勉之，其啟人遷善之意至矣。

Six in the Third faces the arrival of the Thunder Trigram, and becomes scattered in spirit, losing all composure, resulting in a state of 'susu'—a condition of panic and uncertainty. This is because the spirit is taken away and the soul is stripped away. This is due to the fact that Six in the Third is neither in the center nor in the proper position, and is frightened by gains and losses, unable to take the lead with righteousness and reason. Thus, it reaches this state. During the Han dynasty, Yang Xiong was involved in a case and was frightened to the point of jumping from a building and falling into a hall. In the Song dynasty, Li Jue, when sent on a mission to the Jin court, was so frightened that he knelt and crawled forward on his knees. These situations are similar. If one can take advantage of the alertness brought by the Thunder Trigram to rise up and act, removing one's own wrongdoings, there would be no calamity. However, Six in the Third may not truly be able to do so. The sages use this statement to encourage and remind, because worries and hardships are sufficient to strengthen one's will and mature one's benevolence. The intention to inspire people to correct their mistakes and become virtuous is extremely earnest.

九四以處不得正之陽，介於不正之二陰之間，己既不能以道義自樹立，而相與處者又不能激發成就而使之歸於正焉，故當震之來，遂不能振奮而至於滯溺焉。陽剛本有為之才，由處不得正而流為委靡之甚焉，聖人葢傷之，而以為未光也。若以正自克，則光明俊偉而可以自奮矣。

Nine in the Fourth is a yang line that occupies an improper position, sandwiched between two similarly improper yin lines. He himself is unable to stand upright by virtue of righteousness, and those who associate with him are also unable to encourage and complete him, guiding him back to the right path. Therefore, when the thunder trembles, he is unable to rise up, but instead becomes submerged and inactive. Yang strength is originally a material capable of great achievements, but due to his improper position, it becomes extremely listless and ineffective. The sage thus laments that he is "not bright" — his way is not fully developed. If he could use "correctness" to restrain himself, he would become bright and noble, sufficient to rise up and establish himself.

六五以陰柔當震之時而居尊位，則往來皆厲，無適而非厲也，葢其中無定主，為震所怵而不能有以處之也。如宋真宗澶淵之事，非有寇凖、髙瓊，則王欽若輩遂定南遷之策，其危甚矣。髙宗播蕩伏竄，國勢削弱而終不能振，又其下者。然處之之道，惟在籌度思慮，不喪其所有之事，則心有定見，事有定處，而可免於往來之厲矣。五所有之事，中是也。中為人君酬酢斯世之道也，得其道，則何震之不可處，而安有危厲之可言乎？若髙宗有臥薪嚐膽之志，選賢任能以復不共戴天之讎，乃其所有之事，而大不可喪也。

Six in the Fifth, with its yin and soft nature, is in a situation of thunder shaking and holds a position of honor. Thus, going is dangerous, coming is dangerous, and any movement brings danger. This is because it lacks a firm principle within, is frightened by the shaking, and has no method to respond. It is like the Battle of Chanyuan during the Song Dynasty's Zhenzong era. If it were not for Kou Zhun and Gao Qiong advocating for the emperor to personally lead the campaign, Wang Qinruo and his faction would have decided to retreat south to avoid the enemy, and the situation would have become extremely dangerous. The Southern Song Emperor Gaozong, who was constantly on the run and hiding, weakened the state and could never recover, which was even worse than Zhenzong's situation. However, the way to deal with thunder shaking is to plan and think carefully, without losing sight of what is one's duty. In this way, one has a firm view and steady judgment, thus avoiding the danger of being in peril whether going or coming. What is the duty that Six in the Fifth should uphold? It is 'zhong' (the Middle). 'Zhong' is the fundamental principle for a ruler to handle the affairs of the world. If one possesses this principle, what shaking can be a problem? How can there be danger or peril? If Emperor Gaozong had truly the determination to sleep on thorns and taste gall, to select capable people and seek revenge for the national humiliation, that would be his duty, something he must never lose.

上六以陰柔居震之極，故當震之來則索索，視則矍矍，耳目無所加，手足無所措，惶懼惆悵之甚也，以是而行則凶可知矣。若於「震不于其躬，于其鄰」之時而圖之，則無咎矣。葢事先有備，以逸待勞，以靜制動，其機在我而可以處乎震矣。陽動於下，迫近於五而未及於上，亦有「于其鄰不于其躬」之象。庸人識見昏淺，不能慮逺而憂深，但救之於已然，不能防之於將然，反以智者之思患而預防者為非是，故不免於婚媾之有言也。

The upper six is a yao of yin and flexibility located at the extreme position of the trigram Zhen (Thunder). Therefore, when the thunder strikes, it becomes "suo suo" — trembling with fear, looking around anxiously, "jue jue" — panic-stricken, with eyes and ears having nowhere to rest, hands and feet unsure where to go, reaching the peak of anxiety and confusion. In such a state, to act is obviously dangerous. If one can take action early when "the thunder does not strike upon oneself but upon one's neighbors," that is, when the shaking has only reached the neighbors and not yet oneself, then there would be no mistakes. Because of prior preparation, one can wait idly and act calmly, taking the initiative in control, thus being able to deal with the thunder. The initial nine, a yang yao at the bottom, starts to move, approaching the sixth five but not yet affecting the upper six, which exactly matches the image of "the thunder has reached the neighbors but not yet oneself." The ordinary person has a dull and shallow understanding, unable to think ahead or worry deeply, only acting after the event occurs to make up for it, not knowing how to prevent things before they happen. They even think that the wise person's preparation in advance is unnecessary, so the upper six inevitably brings complaints from marriage and kinship.

艮其背，不獲其身；行其庭，不見其人。無咎。

It stops where it should stop, like stopping at one's own back, thus not perceiving oneself. Walking within one's courtyard, one does not see the people in the courtyard. Thus there is no fault.

艮，止也。背，指所當止之處而言，有無私繫之意，亦有無偏向之義，聖人之取象精矣。言人之日用應酬，無巨無細，必求其義理精當之處而止之，絶無私繫偏向之意焉，即《大學》之止於至善也。不獲其身，不知有己也；庭除乃有人之處，行其庭不見其人，不知有人也。不知有己焉，不知有人焉，惟知有義理之至當而己，所以得無咎也。此即君子義以為質、義以為尚、義之與比之作用也。

"Gen" means to stop. "Back" refers to the place where a person should stop, implying not being bound by personal desires and not favoring one side. The sage chose this symbol with great precision. This means that in daily interactions, whether dealing with major or minor matters, one must seek the most appropriate principle and stop there. There should be no trace of personal desire or partiality, which is exactly what the "Great Learning" says: "to rest in the highest good." "Not obtaining one's own self" means not being aware of oneself. The courtyard and steps are places where people pass through, yet "walking through the courtyard, one does not see a person" means not being aware of others. Since the mind is neither aware of oneself nor of others, but only aware of the most appropriate principle, there is no mistake. This is the practical application of what the "Analects" says about the gentleman who takes righteousness as his essence, values the Way, and follows righteousness.

聖人盡之而神化不測，賢者勉於此而不敢怠，堯、舜、禹、湯、文、武、周公、孔、孟相傳之道也。如孔子之仕止久速各當其可，孟子於齊王饋兼金不受、於宋薛則受，禹稷過門不入，顏子之在陋巷，曾子之逺害，子思之死難，此皆艮其背之義也。又如為人君止於仁，為人臣止於敬，為人子止於孝，為人父止於慈，與國人交止於信，亦艮其背之義。

The sage has carried this principle to its utmost perfection, with its subtle and marvelous transformations beyond measure; the virtuous person strives diligently in this matter without slackness. This is the great way passed down through generations by Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, Confucius, and Mencius. For example, Confucius' taking office, retirement, prolonged stay, and quick departure were all appropriate; the "Mencius · Gong Sun Chou Xia" records that Mencius refused the gift of superior gold from the King of Qi, yet accepted gifts in Song and Xue. Da Yu and Hou Ji controlled floods and taught farming, passing by their homes three times without entering. Yan Hui lived in a humble alley without changing his joy; Zengzi left the country during chaos to avoid disaster; Zi Si defended his country without shying away from danger. These are all expressions of "Geng Qi Bei." Similarly, a ruler stops at benevolence, a minister stops at respect, a son stops at filial piety, a father stops at kindness, and when dealing with the people, one stops at trustworthiness. These are also expressions of "Geng Qi Bei."

惡知有己，惡知有人？時止則止，時行則行，動靜不失其時，即艮其背之義，其道純乎義理而光明矣。思而出位，則有私繫偏向之意，而非行其所無事也。艮其背之義精矣、逺矣，引而伸之，觸類而長之，天下之理盡於此矣。

Where is there any awareness of oneself, where is there any awareness of others? When it is time to stop, one stops; when it is time to act, one acts. Each movement and stillness is in harmony with the right time. This is the meaning of "Gèn qí bèi" (keeping stillness on the back). Its way is pure and conforms to reason, being open and upright. The "Great Image" commentary of the "Gèn" hexagram says, "The superior person reflects without going beyond his position." If one's thoughts go beyond his proper position, then it involves private concerns and partiality, rather than the natural and effortless way described in the "Mengzi" as "acting as if doing nothing." The meaning of "Gèn qí bèi" is subtle and profound. When extended and applied broadly, it encompasses all the principles of the world.

初六艮其趾，趾在下，為初之象，用之以行者也，艮其趾則不行矣。當艮之初，居下無應，宜於守靜則可無咎。以陰柔恐其不能固守，故戒其利永貞，若動於欲而不終止則失之矣。艮以人身取象，趾之上為腓，則二之象，亦用以行者。二中正，宜止而止，艮其腓也。三居二之上，陰必隨陽，九三乃二所隨者，而過剛不中，二欲拯之而三不退聴，視其所隨之流於惡而不能救，故二之心有不快焉，以在已拯之之道或有未盡者焉，非以尤人而不快也。凡子不能諫父之過，臣不能止君之慾，朋友之以道義規正而不以為是，皆此義也。

The first line, "Gèn qí zhǐ" (stop the foot), refers to the foot being the lowest part of the body, which corresponds to the first line. The foot is used for walking; stopping the foot means not moving. Being at the beginning of the Gèn hexagram, it is in a low position with no support above, so it is appropriate to remain still and thus avoid mistakes. Since the first line is a yin and soft element, there is a fear that it may not be able to hold firm, so the line statement warns "beneficial to maintain constancy and uprightness" (li yǒng zhēng), suggesting the need for long-term adherence to the right path. If one is moved by desires and cannot maintain stillness, then the original purpose is lost. The Gèn hexagram uses the human body as a symbol; above the foot is the calf, which corresponds to the second line. This is also a part used for walking. The second line is in the center and upright, so when it should stop, it does, hence "Gèn qí fēi" (stop the calf). The third line is above the second line, and a yin line must follow a yang line. The third line is the one that the second line follows. However, the third line is overly strong and not in the center. The second line wants to correct it, but the third line refuses to retreat and listen. Watching helplessly as the person it follows goes astray, the second line feels uneasy. This unease is due to the feeling that perhaps there is still something not fully done, not blaming others. Whenever a son cannot advise his father against wrongdoing, a minister cannot prevent the king from indulging in private desires, or a friend advises with righteousness but the other person does not agree, it is the same meaning.

九三當限之處，限，身上下之際，身因之以屈伸者也，止其限則不得屈伸，而上下判隔，如列其夤矣。九三過剛不中，失己失人，動無所成，非自安之道也。六四艮其身，居陰得正，宜止而止，得處艮之道矣，故無咎。四雖得正而才陰柔，又當艮之時而能自止，可謂量己量時者矣，唐之鄭綮似之。凡不揣其分而拯時之阨以自取顛覆者，不如六四逺矣。

Nine in the Third is located in the position of "limit." "Limit" refers to the waist area where the body meets above and below; people rely on it to bend and stretch. If the waist is stopped, bending and stretching become impossible, and the upper and lower parts are completely separated, like "splitting the tendon" — tearing the flesh along the spine. Nine in the Third is overly strong and not centered, thus failing in self-positioning and in dealing with others. Once it moves, nothing is accomplished, so it is not a way to secure one's position and establish a foundation. Six in the Fourth "stops its body," with a yin line in a yin position, thus being correct. It stops when it should, so it has mastered the way of the hexagram "Gèn" and thus has no fault. Although Six in the Fourth is correct, its nature is still yin and soft. Being in a time for stopping and being able to stop on its own, it can be said to have measured both itself and the situation. This is similar to Zheng Qin, the chancellor of the late Tang dynasty. Anyone who does not measure their own limits and tries to save the country's difficulties by force, leading to their own downfall, is far worse than Six in the Fourth.

六五當輔之處，輔，出言者也，艮其輔則言所當言而言有序，亦可以文身矣，故悔亡。若以居尊言，則播綸綍以諭下而得其當之義也。以言感人，淺事也，僅可以亡其悔，而成功則非所望焉，況言有未善而欲人從之者乎？艮之時，當止之時也。上九以陽剛居艮之終，乃終於止而確乎其不可拔，敦厚於止者也。若所守未終而欲動焉，則失之躁妄，非敦厚之道也。貞不絶俗，隠不違親，天子不得臣，諸侯不得友，郭林宗可以當之。

Six in the Fifth is in the position of 'auxiliary'—the area of the cheek and mouth, which is used for speaking. 'Gèn qí fǔ' means to speak only what is appropriate and in an orderly manner, which is sufficient to adorn oneself, thus eliminating regret. From the perspective of Six in the Fifth holding a position of authority, it refers to issuing decrees to inform ministers and managing affairs properly. Using words to move people is a superficial matter, capable only of eliminating regret, but achieving great accomplishments is not something words can hope to achieve. Moreover, if the words themselves are not well considered, how can one expect others to obey? The situation of the hexagram 'Gèn' is precisely one that calls for cessation. Upper Nine, with its yang strength at the final position of the hexagram 'Gèn', represents someone who steadfastly maintains cessation, firm and unshakable, and sincere in his restraint. If he were to act before reaching the end of his restraint, he would be acting rashly and recklessly, which is not the way of sincerity. Upholding correctness without cutting off from the world, retreating in seclusion without abandoning family—such is the evaluation that the Eastern Han scholar Guo Tai (Lin Zong) deserves.