Upper Kan, Lower Xun (Well Hexagram No. 48)

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。初六，井泥不食，舊井無禽。九二，井穀射鮒，甕敝漏。九三，井渫不食，為我心惻；可用汲，王明並受其福。六四，井甃，無咎。九五，井洌，寒泉食。上六，井收勿幕，有孚，元吉。

The Well Hexagram: A city can be moved, but a well cannot be moved. The water in the well neither decreases nor increases, and people come and go to draw water from it. The bucket is almost at the well's mouth, yet the rope has not been drawn out, and the water jar is broken, which is dangerous. Initial Six: The well is full of mud and cannot be used for drinking. An abandoned well even attracts no birds. Nine in the Second: The water at the bottom of the well can only reach small fish, and the bucket is broken. Nine in the Third: The well water has been cleaned, yet no one comes to drink it, which makes me feel sorrowful. This water could be drawn, and if the king is virtuous, all people could share the blessing. Six in the Fourth: The well wall is built with bricks and stones, which is without fault. Nine in the Fifth: The well water is clear and cold, suitable for drinking. Six at the Top: The water has been drawn up, do not cover the well's mouth. With sincerity in heart, great good fortune comes.

井者，有本之水，養人不窮，取其養義。卦德上坎險、下巽入，漸進以通險，有險而能出，如木下水而出水，故謂井。此積功修德之卦，承上升卦而來。升者，巽進而順行，所以增益其道德耳。道德增益，已巽進於無險之地，根本堅固，己無險而可以濟人之險，於是積功修德，以己所養，養人之養，誠中達外，有益於彼，無傷於我，如井，改邑不改井，無喪無得，往來井井也。

"The Well" represents water with a source, which nourishes people without end, emphasizing the meaning of "nourishing." In terms of the trigram qualities, the upper trigram is Kan (Water), symbolizing danger, and the lower trigram is Xun (Wind), symbolizing entering. This suggests gradually going deeper through difficulties, facing danger and yet emerging from it, like a wooden bucket lowered into water and then lifting it out. Therefore, it is called the "Well" hexagram. This hexagram discusses the accumulation of virtue and moral cultivation, following the previous hexagram "Ascending." "Ascending" speaks of gentle and compliant progress in accordance with the natural order, used to enhance one's own morality. After moral cultivation has been enhanced, one has gently progressed to a place without danger, with a firm foundation. Since there is no danger oneself, one can then help others in danger. Thus, accumulating merit and virtue, using what one has cultivated to nourish others, being sincere within and manifesting outwardly, benefiting others without harming oneself. Just as the "Well" hexagram says, the city may change but the well remains unchanged, losing nothing and gaining nothing, with people coming and going to draw water from it.

夫修道者，養己已足，如井有水也。養己之後而養人，如改邑也。以自養者養人，如不改井也。養人必本於自養，養己如是，養人如是，如井無喪無得也。以養己者養人，人己皆得其所養，如往來井井也。若未到成道以後，強欲化人，則謂無本，無本之養，內無主宰，隨人使用，逐風揚塵，未益於人，先失其己，亦如井中取水，汔至於井，繘猶未至，井水羸其瓶，自取其凶。蓋開導後學之事，在大道完成之後。大道完成，性命由我不由天，承先啟後，可以有益於人，無傷於我。故六爻皆以自養為主也。

A person who cultivates the Way has cultivated himself sufficiently, like a well that has water. After cultivating himself, he then cultivates others, like moving and rebuilding a city. Using what he has cultivated himself to cultivate others, it is like a well that does not change its location. Cultivating others must be based on cultivating oneself; cultivating oneself follows this principle, and so does cultivating others, just as well water neither decreases nor increases. Using what one has cultivated oneself to cultivate others, both person and self are nourished, like all who pass by coming to the well to draw water. If one tries to guide others before attaining the Way, this is called having no foundation. Without a foundation, there is no inner mastery, one is at the mercy of others, swayed by the wind, and before benefiting others, one loses oneself, just like drawing water from a well where the water is nearly at the mouth, but the rope has not yet been pulled up, and the water jar is broken, leading to self-harm. One must know that guiding others comes only after the Way is complete. When the Way is complete, one's life and destiny are in one's own hands, not in heaven's. Only then can one lead the way, benefiting others without harming oneself. Therefore, all six lines of the hexagram emphasize self-cultivation first.

初六，性質本愚，不知求人以養已，乃無而為有，亦欲效高明者以養人，如舊井有泥無水，積汙百端，禽亦不顧，焉能養人乎？此絕不知自養者也。

The first line, 'Initial Six,' is inherently ignorant and does not understand the need to seek nourishment from others. Yet it fabricates the idea of imitating the wise to nourish others, like an old well filled only with mud and no water, accumulating all sorts of filth, so that even birds avoid it. How can such a thing nourish people? This line describes someone who completely lacks the ability to nourish themselves.

九二，正在養己之時，自養未足，即欲養人，無益於彼，先傷於我，如井谷外射，僅能養鮒，甕敝水漏，浸潤有限，其所以益於人者少，而其所自失者多，此養己未足者也。

Nine in the Second line, this line describes a situation where one is still in the process of self-cultivation and has not yet achieved sufficient nourishment. Yet, they attempt to nourish others, which is not beneficial to others and harms themselves. It is like water shooting out from the bottom of a well, which can only sustain small fish. The jar is also broken and leaking, so the amount of nourishment is limited, benefiting few while causing much loss to oneself. This line refers to someone who has not yet achieved sufficient self-cultivation.

九三，進於下體之上，養己已到可以養人之時，但近於險，未遇知音，限於不得養，如井水渫泛而無人食之也。然雖無人食，其道德崇高，望之者默相感化，是以為我心惻也。心惻者何？以其可用汲，望其有明眼王公大人信而取用，則人人皆得法範，而受福無窮矣。此養己已足者也。

Nine in the Third line moves to the upper position of the lower trigram, indicating that self-cultivation has reached a sufficient level to benefit others. However, it is close to danger and has not encountered a true understanding companion, thus being restricted and unable to fully express its nurturing potential. It is like a well whose water has been drawn up but no one is drinking from it. Although no one is using it, its moral virtue is lofty, and those who look up to it are subtly influenced. Therefore, it is said, "My heart feels sorrowful." Why does the heart feel sorrowful? Because this well's water is indeed accessible, and one hopes that a wise and discerning official or noble person will recognize and use it, so that everyone can benefit from its principles and enjoy boundless blessings. This line speaks of someone whose self-cultivation has already become sufficient.

九四，居於險體，雖無養人之德，幸其柔而守正，能知自養，如井之甃以防險，內不傷而外不損，可無陷人之咎矣。此自知養己者也。

The fourth line of the ninth hexagram is in the body of the Kan trigram, which represents water and danger. Although it has not yet cultivated the virtue of nurturing others, it is fortunate in beingyin softness and upholding correctness, understanding self-cultivation. It is like building a well wall with bricks and stones to prevent collapse, so that there is no injury within and no damage without, thus avoiding the fault of harming others. This line speaks of someone who knows how to nurture themselves.

九五，陽居陰內，外虛內實，虛實如一，剛柔混合，大道完成，是謂有本之水，如井冽寒泉，所養深厚，取之不盡，用之不竭。此養己足而可養人者也。

The ninth line of the fifth hexagram has a yang line occupying a yin position, with the outer part empty and the inner part full. The emptiness and fullness combine into one, and the strong and the gentle blend together, completing the great way. This is called water with a source, like well water that is clear and cold spring water that is sweet. Its depth is profound, and its supply is inexhaustible. This line speaks of a person who is self-sufficient and can nourish others.

上六，養己已到，如井功已收，可以勿幕井口，因人開導，自能有益於人，無傷於我。特以其吉已在於養己之初矣。此養人必本於養己者也。然則，養人之事，在成道以後，若未成道，未可養人，強欲養人，即有羸瓶之凶，養人者可不知先自養乎。

The sixth line at the top represents one line of cultivation, where self-cultivation has already reached its home. It is like a well that has already yielded its harvest; there is no need to cover the well mouth anymore. One can now guide others according to their capacity, and this will naturally benefit others without harming oneself. Note that its auspiciousness was actually determined from the beginning of self-cultivation. This line emphasizes that cultivating others must be based on self-cultivation. Therefore, cultivating others should be done after attaining the Way; if one has not yet attained the Way, one should not attempt to cultivate others. Forcing oneself to cultivate others before attaining the Way brings the danger of breaking the water jar. How could one who cultivates others not understand the importance of self-cultivation first?

革：巳日乃孚，元亨，利貞，悔亡。初九，鞏用黃牛之革。六二，巳日乃革之，征吉，無咎。九三，征凶，貞厲。革言三就，有孚。九四，悔亡。有孚，改命吉。九五，大人虎變，未占有孚。上六，君子豹變，小人革面。征凶，居貞吉。

The卦 of Revolution: It is not believed until the day of Si, but then it becomes greatly prosperous, favorable to maintaining the right path, and regret disappears. Initial Nine: Use a yellow ox hide to bind it tightly. Six in the Second: Only begin to change it on the day of Si, going forward brings good fortune, without fault. Nine in the Third: Rushing forward brings danger, even maintaining the right path has peril; if the proposal for change is discussed three times before being decided, it can gain trust. Nine in the Fourth: Regret disappears. With sincerity, changing the heavenly mandate brings good fortune. Nine in the Fifth: A person of great virtue changes like a tiger's pattern, already having trust without needing to consult. Six at the Top: The gentleman changes like a leopard's pattern, while the petty person only appears to comply. Rushing forward brings danger, while staying in the right path brings good fortune.

革者，去而不用之義，所以去舊也。卦德上兌悅、下離明，悅本於明，以明制悅，悅而不得有妄，明而不得有昧，明中出悅，悅中有明，故謂革。

"Revolution" means to remove something and no longer use it, used here to signify the removal of old corruption. In terms of the trigram qualities, the upper trigram is Dui (Lake), representing joy, and the lower trigram is Li (Fire), representing clarity. Joy is based on clear discernment, and clarity restrains joy, thus joy does not lead to recklessness, and clarity does not lead to confusion. Clarity gives rise to joy, and joy contains clarity, hence it is called "Revolution."

卦象兌為西方金，離為南方火，以火鍊金，金遇火而生明返陽，火遇金而入庫返本，亦革之義。此煅煉陰氣之卦，承上困卦而來。困者，險中出悅，所以取坎中真陽以出險也。然能取坎中真陽，而不能復離中真陰，金丹不結，仍不得悅，此明中出悅之道，不可缺也。明中出悅，鍛鍊陰氣之功也。鍛鍊陰氣，是鍛鍊己之私慾，無我之謂也。

In terms of the trigram images, Dui represents the metal of the west, and Li represents the fire of the south. Using fire to refine metal: when metal meets fire, it produces brightness and returns to the yang; when fire meets metal, it returns to its original position, thus returning to its source. This is the meaning of "Geh." This trigram discusses the process of refining yin energy, following the previous trigram, "Kun." "Kun" talks about joy arising from danger, with the intention of extracting the true yang from the central line of the Kan trigram to escape frompredicament. However, only the true yang of the central line of Kan can be extracted, but the true yin of the central line of Li cannot be restored. Therefore, the "golden elixir" cannot be formed, and true joy cannot be obtained. Thus, the path of "joy arising from brightness" is essential. Joy arising from brightness refers to the practice of refining yin energy; refining yin energy means refining one's private desires, which is achieving "no self."

人為萬物之靈，秉天地陰陽五行之正氣而生，當有生之初，不識不知，順帝之則，至善無惡，真性炯炯，虛靈不昧，喜怒哀樂，不著於心，富貴窮通，不動其意，虎[上凹下兒]不能傷，刀兵不能加，水火不能浸，生死不能累，飢只食，寒只衣，無思無慮，德本明也。及至二八，陽極生陰，後天用事，氣質之性發，知識之竅開。當斯時也，惟天縱上智之聖人，先天而天弗違，後天而奉天時，能保先天之真，而不為後天所傷。其次，中下之人，鮮有不為後天所規弄者。

Human beings are the most intelligent creatures among all things, born with the righteous energy of heaven and earth, yin and yang, and the Five Phases. At birth, they are unaware and follow the principles of the Supreme Deity, pure and good, with an innate brightness of true nature, clear and luminous, not dull or confused. They do not cling to joy, anger, sorrow, or joy, nor are they disturbed by wealth, poverty, success, or failure. A tiger or a fierce wild ox cannot harm them. The character for '兕' is described as 'upper concave, lower child', meaning a fierce wild ox. Weapons cannot reach them, fire and water cannot touch them, and life and death cannot affect them. When hungry, they eat; when cold, they wear clothes. They have no thoughts or worries, and their original virtue is bright. However, by the age of sixteen, yang reaches its peak and yin arises. Later Heaven takes control, and the 'nature of form and qi'—the habitual nature acquired through later Heaven's inheritance of physical form and qi—begins to manifest. At this time, the gateway of knowledge opens. At this stage, only those with innate wisdom and intelligence, the sages, can act before the timing of heaven and not be opposed by heaven, or act after the timing of heaven and follow the sequence of heaven's timing, thus preserving the true nature of Earlier Heaven and not being harmed by Later Heaven. Those of medium and lower intelligence are rarely not controlled by Later Heaven.

自此而後，百憂感其心，萬事勞其形，認假為真，棄正入邪，日復一日，年復一年，性相近而習相遠，明德有傷，新者積而成舊，淨者染而有垢，此舊染之汙，所由來也。原其有舊染之汙者，皆由有己，一有其己，則道心昧而人心生，明非所明，悅非所悅，順其所欲，無所不至矣。革者，即革其己之不明，以復於明耳。然欲革其己之不明，須要己先能明，己既能明，則信於革，而己之不明可革矣。是以革之道，已日乃孚也。

From this point on, various worries disturbed his mind, and countless affairs tired his body. He took falsehoods as truths, abandoned the right path for the wrong, day after day, year after year. Though people's nature is originally similar, their habits differ greatly, and thus the virtue of clarity is harmed. What is new becomes old over time, and the pure gets tainted, which is the origin of "old stains." Investigating the root of these old stains, it is all due to the presence of "self" (己). Once there is a self, the "way-heart" becomes obscured, and the "human-heart" arises. Clarity is misused, joy is misused, and following desires leads to anything being possible. The term "revolution" (革) refers to removing one's own ignorance to restore original brightness. However, to remove one's ignorance, one must first be able to see clearly. Once one can see clearly, one will believe in the change, and thus one's ignorance can be removed. Therefore, the way of change says "already on the day of faith" — only when the day of brightness arrives can there be trust.

日者，明之象。孚者，信之謂。不明不信，能明乃信，明之信之，初念已真，未有不能革己者。是以革有元亨之道也。但革雖有元亨之道，又須革之得正，若是非不分，真假罔辨，一概革之，入於頑空寂滅之學，不正即不利，不利仍是不元亨，惟以正而革，克己復禮，去妄存誠，煅去後天一切滓質，現出先天一靈真性。到此地位，還原返本，渾然天理，純白無玷，有己之悔可亡矣。是道也，非知之艱，行之維艱，是在人之能信於革耳。

"The sun" represents the image of brightness, and "fu" means trust. Without understanding, one cannot be convinced; only with understanding can one be convinced. When one truly comprehends and is convinced, the initial thought becomes clear and genuine, and there is no need to change oneself. Therefore, the hexagram "Gé" (Revolution) has the principle of great smoothness and success. However, although revolution may have the principle of original smoothness and success, it must be carried out properly. If one fails to distinguish right from wrong and truth from falsehood, and indiscriminately eliminates everything, it falls into the study of empty void and extinction. If it is not proper, it is not beneficial, and if it is not beneficial, it still does not qualify as original smoothness and success. Only by changing in accordance with the right path, restraining oneself and restoring propriety, eliminating delusions and preserving sincerity, and purging all impurities of the later heaven, can the original heaven's clarity and true nature be revealed. At this stage, returning to the original state, one becomes completely unified with the principle of heaven, pure and spotless. The regret caused by "having self" can then be dispelled. This path is not difficult to understand, but difficult to practice, and it all depends on whether a person can be convinced of the necessity of change.

初九，剛而不明，不能逆革其內，乃順革於外，如鞏用黃牛之革，顧外失內，固執不通。此舍本逐末之革也。六二，虛心自處，明於革而先能去其私慾，私慾能去，則無己，無己則有人，有人則以己求人，即能實腹，實腹而己愈明，是以征吉，而且無咎。此虛心求明之革也。

The first line, "Nine at the Beginning," represents a yang force that is strong but not clear, unable to change from within but instead changing outwardly. It is like using yellow oxhide to bind the outside, attending to the exterior while neglecting the interior, being stubborn and unenlightened. This line represents a change that neglects the root and focuses on the branches. The second line, "Six in the Second," is characterized by humility and self-restraint, understanding the principle of change and first removing personal desires. When personal desires are removed, the self is eliminated; without the self, one can accommodate others; by accommodating others, one can seek help from others, thus achieving "filling the abdomen" — allowing true energy to fill the lower abdomen. Once the abdomen is full, one becomes even more enlightened, so moving forward is auspicious and without fault. This line represents a change that seeks clarity through humility.

九三，剛而太過，只知革人，不知革己，雖革事得正，亦有凶屬。蓋以不能革己，即欲革人，不但人不受我革，且將有言來革我，雖欲不自革而不能。是以革言三就也。三就之革，可信其終於不能革己矣。此自大自尊之革也。

Nine Three is the third line. Yang is excessive, knowing only how to change others but not oneself. Although the matter to be changed is proper, there is still a dangerous aspect. Because one cannot first change oneself and then go on to change others, others will not accept the change, and there will be words that reverse the change against oneself. At that time, even if one does not wish to change oneself, it will be impossible. Therefore, the line statement says that the proposal for change should be discussed three times before it is decided. When a change is decided after three discussions, it shows that ultimately it is still not possible to change oneself. This line represents a change that is arrogant and self-important.

九四，有剛不用，是以有悔可亡，悔出於不信革己。若信革己，剛即能柔，可以變化氣質，而不為陰陽所拘，豈僅有己之悔可亡，方且有改命之吉。此剛以柔用之革也。

The fourth line of the ninth hexagram indicates that there is strength but not excessive use, so regret can be dispelled. Regret originally arises from not being convinced to change oneself. If one is convinced to change oneself, strength can transform into gentleness, allowing transformation of nature without being constrained by yin and yang. Not only can the regret of having a self be dispelled, but also there is the auspiciousness of changing heaven's mandate. This line employs gentleness to effect a change through strength.

九五，陽剛中正，主宰在內，扶陽抑陰，開生門、閉死戶，留人道、塞鬼路，一切客氣，自消自化，如虎威常在，不變之變，無容占信其已革矣。此大人用剛有為之革也。

The fifth line of the Nine Five is yang and strong, occupying the center and being upright, governing internally, supporting yang energy and restraining yin energy, opening the 'gate of life' and closing the 'gate of death'—the 'gate of life' is where the true yang of the Earlier Heaven originates, and the 'gate of death' is the path through which later heaven yin energy leaks away. This preserves the correct path of human beings and blocks the wrong path leading to the realm of ghosts. All external influences naturally dissipate, like the tiger's authority ever present. It seems unchanged but in reality has undergone a great transformation. There is no need to consult or inquire; one can trust that it has completely transformed. This line represents the great change initiated by a superior person through active and decisive action with strength.

上六，在革之終。柔而得正，煉己功勤，虛極靜篤，如豹不威之變，誠中達外，氣質俱化，根塵全消，淨倮倮、赤灑灑，形神俱妙，與道合真矣。此君子用柔無為之革也。然用柔無為之革，惟有信心之君子能之，一切不信心之小人，則不能。蓋小人者，革面不革心，志念不堅，有始無終，必落空亡而致凶。君子者，永居於貞，志念良久，愈久愈力，終必成道而得吉。此邪正結果之革也。

The sixth line at the top represents a single yao, situated at the end of a transformation. It isyin softness and occupies a proper position, diligently practicing the discipline of refining oneself. It is empty to the extreme and still to the point of solidity, like leopard patterns that change but do not display ferocity. Its sincerity is evident both internally and externally, with its nature completely transformed. The six roots and six dusts are entirely eliminated, leaving it pure and unattached, with both form and spirit reaching a marvelous state, merging with the Dao and becoming genuine. This yao describes the transformation achieved by a gentleman through gentle and non-action. However, only a gentleman with confidence can achieve such transformation through gentleness and non-action. Those without confidence, the petty people, cannot do so. For petty people only reform the outer appearance but not the inner self; their aspirations are not firm, they start but do not finish, and inevitably fail, leading to misfortune. The gentleman always remains steadfast in uprightness, with enduring aspirations that grow stronger over time, ultimately attaining the Dao and achieving good fortune. This yao discusses the transformation resulting from the paths of righteousness and wrongfulness.

六爻俱有革道，是非不等，總以無己為歸著，若稍有一點己在，革去而又來，陰氣不盡，陽氣不純，古經所謂“七返還丹，在人先須煉己待時”者，正欲其革去一切舊染之行，不使有絲毫之疵，留於方寸之中也。

All six lines of divination have the principle of transformation, each differing in its particular way, but they all ultimately converge on the idea of 'having no self.' If there is still a trace of 'self' remaining, then after transformation it will come back again; if the yin energy is not completely eliminated, the yang energy will not be pure. The ancient alchemical texts say, 'Seven returns to form the elixir; in humans, one must first refine oneself and wait for the right time.' This means that before one can refine the elixir, one must first refine oneself and then wait for the appropriate opportunity. This is precisely telling people to eliminate all old habits and impurities, so that not the slightest flaw remains in the heart.

鼎：元吉，亨。初六，鼎顛趾，利出否。得妾以其子，無咎。九二，鼎有實，我仇有疾，不我能即，吉。九三，鼎耳革，其行塞；雉膏不食，方雨虧悔，終吉。九四，鼎折足，覆公餗，其形渥，凶。六五，鼎黃耳、金鉉，利貞。上九，鼎玉鉉，大吉，無不利。

The Hexagram of the Cauldron: Greatly auspicious, smooth and unimpeded. Initial Six: The foot of the cauldron is upside down, favorable to remove the filth from the cauldron. Marrying a concubine and having a son, no fault. Nine in the Second: The cauldron is filled with food, my rival is ill and cannot approach me, auspicious. Nine in the Third: The handles of the cauldron are removed, movement is obstructed; unable to eat the delicious wild chicken, waiting for rain, regret and sorrow are dispelled, ultimately auspicious. Nine in the Fourth: The foot of the cauldron is broken, spilling the delicacies of the prince, the body of the cauldron is stained with filth, dangerous. Six in the Fifth: The cauldron is paired with yellow handles and metal lifting bars, favorable to maintain the right course. Nine at the Top: The cauldron is paired with jade lifting bars, greatly auspicious, nothing is unfavorable.

鼎者，烹煎鍛鍊之器，所以取新也。卦德上離明、下巽入，累進而生明，其心日下，其明日增，下而又下，增而又增。且卦體二五，虛實相應，明中能虛，巽中能實。虛明，則明無不照，而富貴窮通不能動其心。實巽，則德無不修，而吉凶禍福不能亂其性。巽進而生明，虛明而巽進，虛實相濟，如火得木而光華倍增，如木遇火而濁氣悉化，有煅煉烹煎之義，故謂鼎。

"The hexagram 'Ding' represents a cooking vessel used for boiling and refining, symbolizing the process of renewal. In terms of the hexagram's virtue, the upper trigram is Li (Fire), representing brightness, and the lower trigram is Xun (Wind), representing entry. It proceeds layer by layer, entering deeply and generating brightness. Its heart becomes increasingly humble day by day, while its brightness increases day by day. It descends again and again, and its brightness grows again and again. In terms of the hexagram's structure, the line Nine in the Second and Six in the Fifth correspond in terms of emptiness and substance: brightness can be empty, and entry can be substantial. Being empty yet bright, brightness can illuminate all things, and wealth, poverty, success, and failure cannot shake his mind; being substantial yet flexible, virtue can be cultivated in all aspects, and good fortune, misfortune, calamity, and blessing cannot disturb his nature. Entering deeply to generate brightness, being empty and bright while entering deeply, with emptiness and substance supporting each other, it is like fire meeting wood to enhance its brilliance, and wood meeting fire to eliminate its impurities, containing the meaning of refining and boiling. Therefore, it is called the hexagram 'Ding'."

此煅煉大藥之卦，承上井卦而來。井者，巽進而通險，險通則後天所陷之真陽已出，大藥已生，可以巽進其明，運火煅煉矣。鍛鍊之功，所以消化陰氣、堅固陽氣，使生者而熟，舊者而新，能以明心，能以凝命，是以鼎本元吉，而又有亨道也。

This is a hexagram explaining the process of refining the great elixir. It follows the previous hexagram, "Well." The "Well" hexagram discusses the quality of being gentle and penetrating through difficulties; once the difficulties are overcome, the true yang that was trapped in the Later Heaven has emerged, and the great elixir has been produced. At this point, one can gently and deeply enhance its clarity and apply the fire to refine it. The refining process is used to digest yin energy, strengthen yang energy, transforming the raw into the mature and the old into the new. It can clarify the mind and consolidate the life force. Therefore, the hexagram "Tripod" is inherently very auspicious and also possesses the principle of smooth progress.

元者，善之長生之機。鼎之烹煎大藥，即烹煎此生機不壞，萬劫長存耳。但是道也，有火候，有次序，毫毛差殊，金丹不成，是在人先須窮究實理耳。

"Yuan" is the beginning of all good things, the source of continuous generation and renewal. The great medicine cooked in the tripod is the cooking of this vital energy, which prevents it from decaying and allows it to endure through countless ages. However, this path requires "fire timing" and proper sequence; even a slight error prevents the golden elixir from being successfully cultivated. Therefore, people must first thoroughly investigate and understand the actual principles involved.

初六，在鼎之下，為下德之人，性質昏愚，其趾多顛而不正，欲立其鼎，不利於取新，利於去舊，能去其舊，則否出而趾不顛，周周正正，止於其所而不遷，如妾本下賤，生子則貴，亦可無咎，其初之有顛矣。此煉己之事，為立鼎之初功也。

The first line, 'Initial Six,' is at the very bottom of the tripod. It represents a person of low virtue, whose nature is dull and foolish. The tripod's legs are often crooked and unstable. Trying to establish this tripod is not conducive to acquiring new things, but rather to removing the old. By removing the old, filth is expelled and the tripod's legs become straight and stable, upright and steady, resting in its proper place without moving. It is like a concubine who, though originally of low status, becomes esteemed after giving birth to a son. This line discusses the matter of 'purifying oneself,' which is the first step in establishing the tripod.

九二，剛而得中，真陽返回，已實其腹矣。腹既能實，道心常存，人心不生，如我仇有疾，不我能即矣。此養道心，自無人心也。

Nine in the Second line, yang and in the center, 'true yang' returns, and has already 'filled the abdomen.' Since the abdomen is full, the 'way heart' remains, and the 'human heart' does not arise. Just as the line statement says, my opponent is sick and cannot approach me. This line speaks of nurturing the way heart, so the human heart naturally does not arise.

九三，獨剛無柔，實腹之後，不知虛心，是革去鼎耳，雖能了命，未能了性，其行塞窒，不能通前達後，壽同天地一愚夫，如不食雉膏也。幸其剛而守正，方雨行塞，有虧即悔，悔則自能虛心，既能虛心，其行不塞，由了命而又了性，終得以吉全之。此有道心，又虛人心也。

The third line, nine, is characterized by a single strong and unyielding quality without flexibility. After filling the belly, it does not know how to empty the heart, which is like removing the handles of a cooking pot. Although it can complete the cultivation of life energy, it cannot complete the cultivation of nature energy. Its actions become blocked, and the flow is obstructed, so even if its lifespan is as long as heaven and earth, it remains a foolish man, just as the line statement says, unable to enjoy the delicious wild chicken. Fortunately, it is strong and upright, and when the path is blocked, heaven sends timely rain. Once there is a deficiency, there is regret; once there is regret, it naturally becomes humble; once it becomes humble, its actions are no longer blocked. Thus, it completes both life and nature energy, and ultimately attains a favorable outcome. This line speaks of having a spiritual mind and being able to let go of the worldly mind.

九四，由巽入明，金丹有象，正當防危慮險，用天然真火，煅盡後天群陰之時，乃剛為柔牽，鼎足又折，起人心而傷道心，如公餗覆傾命寶，得而復失，形雖存而神已喪，其凶不可言矣。此起人心，有昧道心也。

The fourth line of the Nine, the practice has gradually shifted from softness and compliance to clear awareness and observation. The internal elixir has begun to condense, and the 'Golden Elixir' is taking shape. This is precisely the time to be cautious and vigilant, to use the 'natural true fire' inherent in one's nature to thoroughly burn away all the tainted and negative habits accumulated through later heaven. Yet, this line's yang strength is restrained by the yin below, resulting in 'yang being pulled by yin'. The tripod, which should stand firm, breaks again, and the private intentions of the human mind rise, harming the mind of the Dao. It is like breaking the tripod and spilling the delicacies of a noble, thus overturning the treasure of life and death, losing the elixir once again. The body remains, but the Origin God has dispersed, the danger is beyond description. This line corresponds precisely to the moment when the human mind arises, and the mind of the Dao becomes obscured.

六五，柔順得中，虛人心而用道心，如鼎黃耳、金鉉也。黃耳者，鼎耳之中虛。金鉉者，鼎扃之中實，鼎耳貫鼎扃，剛柔相濟，虛實相應，火即是藥，藥即是火。當此之時，利於貞一不二，防危慮險，不必分外增減矣。此虛人心而養道心也。

The fifth line, six, is yin and gentle, residing in the center of the upper trigram. It can empty the private intentions of the human mind and use the mind of the Dao as the sole master, just like the yellow ears of a tripod paired with a golden crossbar. The yellow ear refers to the hollow part of the tripod's handle, while the golden crossbar refers to the horizontal bar that goes through the handle, which is solid in the middle. The tripod handle is attached to the lid, with one hollow and one solid, complementing each other in hardness and softness, and corresponding in emptiness and fullness. At this stage, the fire and the medicine have already become one. Igniting the fire is nurturing the medicine, and nurturing the medicine is performing the fire; they are no longer divided into two parts. At this point, the most important thing is to maintain a single-minded and unwavering intention, constantly being vigilant against danger, without adding or subtracting anything from the fire's timing. This line corresponds to the step of emptying the human mind and nurturing the mind of the Dao.

上九，在鼎之終，鼎新之功已盡，有無俱不立，物我悉歸空，靜則無為，動則自然，剛即是柔，柔即是剛，不用剛而剛全，不用明而明通，已到至誠可以前知地位，如鼎之玉鉉也。鉉而至玉，剛柔如一，氣質俱化，形神俱妙，與道合真，乃修道之極功，聖賢之全能，超出乎陰陽之外，而不為陰陽所拘，是以大吉無不利。此道心人心俱皆混化也。

The uppermost line, the Nine at the Top, is located at the end of the Hexagram of the Cauldron, indicating that the work of renewing by replacing the old with the new has been fully accomplished. There is no clinging to existence or non-existence; external things and the self alike are transformed into emptiness. Stillness is non-action, and movement is natural. Hardness is softness, and softness is hardness. There is no deliberate use of hardness, yet it is strong and complete; there is no deliberate use of brightness, yet it illuminates thoroughly. It has reached the level described in the Doctrine of the Mean as ultimate sincerity leading to foreknowledge, like the handle of the cauldron being made of jade. When the handle is jade, hardness and softness are perfectly integrated. All later heaven qualities and habits are completely dissolved. The physical form and the Origin God merge into the marvelous, uniting with the Great Way as true. This is the highest achievement of cultivation and the perfect ability of sages and virtuous persons, transcending the realm of yin and yang and no longer bound by it. Therefore, it is great good fortune with nothing adverse. At this stage, the "Dao heart" and the "human heart" have been thoroughly blended into one.

修鼎之功，有剛有柔，有進有退，有增有減，不到有無不立，神化不測之地，不為極功。若不知剛柔、進退、增減之法，不落於三之鼎耳革，即歸於四之覆公餗，毫髮之差，千里之失。修道者，可不巽緩進明、謹慎火候乎。

The process of refining this elixir in the cauldron requires both firmness and gentleness; there are times to increase the fire and times to withdraw the symbol; there are measures to add and measures to reduce. One cannot be considered truly accomplished until reaching a state where neither existence nor non-existence is clung to, and changes are mysterious and unpredictable. If one does not understand the principles of firmness and gentleness, advancement and retreat, addition and reduction, they will either fall into the situation of the Nine in the Third, where the cauldron's handle becomes distorted and movement is obstructed, or into the situation of the Nine in the Fourth, where the contents of the cauldron are overturned and all previous efforts are wasted. A slight error leads to a great mistake. How can a person cultivating the Way not be gentle and proceed slowly to cultivate clarity and be cautious in maintaining the fire's timing?

震：亨。震來虩虩，笑言啞啞；震驚百里，不喪匕鬯。初九，震來虩虩，後笑言啞啞，吉。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。六三，震蘇蘇，震行無眚。九四，震遂泥。六五，震往來厲，億無喪，有事。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。

The Zhen hexagram: Smooth. Thunder suddenly comes, people are startled and look around; after the thunder, they talk and laugh freely, emitting a soft laughter. The thunder shakes a hundred miles away, but the sacrificial knife and wine in the hands of the priest do not get lost. Initial Nine: When the thunder comes, one is startled and uneasy, but later can talk and laugh freely, which is auspicious. Six in the Second: When the thunder comes, there is danger, estimating that one may lose property, so one must climb up to the high nine hills to take shelter; there is no need to chase, and after seven days, the lost property will be regained. Six in the Third: The thunder awakens and alerts people, and moving forward during the shaking will not bring disaster. Nine in the Fourth: The thunder is stuck in the mud. Five in the Fifth: The thunder coming and going brings danger, estimating that there will be no loss, but there is still something to do. Six at the Top: When the thunder comes, one shivers and looks around anxiously, and traveling is dangerous. The thunder does not fall on oneself but on the neighbor, which is without fault, but the in-laws will have some remarks.

震者，動也。取象為雷，卦體一陽生於二陰之下，靜中有動，二震相合，由此動而達彼動，由彼動而生此動，千動萬動，總是一動，故謂震。此動而行道，恐懼修省之卦，承上革卦而來。革者，由明得悅，以火鍊金，革去舊染也。革去舊染，非是忘物忘形，灰心息念之謂，須要在動中革去，方能濟事。

The trigram Zhen means movement, and its symbolic image is thunder. The trigram consists of a single yang line above two yin lines, representing movement contained within stillness. When two Zhen trigrams are stacked one above the other, movement from one side leads to movement on the other, and movement on the other side leads back to movement on the first side. Although there are countless movements, they all originate from a single movement, hence the name Zhen. This trigram represents practicing the Way while being mindful of fear and self-examination. It follows the trigram Ge (Revolution), which speaks of joy arising from clarity and awareness, like using fire to refine metal, removing long-standing habits. Removing old habits does not mean forgetting external things, forgetting the body, or having a dead heart and cutting off thoughts. Rather, one must remove them through daily actions and responses to matters, which is the true way to accomplish things.

蓋大道活活潑潑，不色不空，依世法而修道法，借人事而修天德，有為無為，了性了命，無窮事業，盡要在動中做出，是以震有亨道也。但動有內動、有外動。內動者，內念之動；外動者，物來之動。內動屬我，外動屬彼。內動真，則外動亦真；內動假，則外動亦假。君子戒慎乎其所不睹，戒慎乎其內動也。恐懼乎其所不聞，恐懼乎其內動也。

The great Dao is lively and active, neither resting on visible forms nor on emptiness. One should follow the worldly methods to cultivate the Dao beyond the world, and use worldly affairs to cultivate innate virtue. There is the effort of action and the effort of non-action; there is the section for realizing the nature and the section for realizing the vital force. Infinite and endless endeavors must all be carried out in action. Therefore, the Zhen hexagram itself contains the way of smoothness and success. However, action can be divided into two kinds: one is internal movement, and the other is external movement. Internal movement is the arising of one's own thoughts, while external movement is the response to external things. Internal movement belongs to oneself, and external movement belongs to the other. If internal movement is genuine, then external movement will also be genuine; if internal movement is false, then external movement will also be false. The Zhongyong says that a gentleman is cautious even when others cannot see, and the caution is precisely this internal movement; he is fearful even when others cannot hear, and the fear is precisely this internal movement.

內無妄動，自有真動，真動之動，終日動未嘗動，以是而應外來之動，皆以無心應之，是以震來虩虩、笑言啞啞也。震來者，靜中忽有動來也。虩虩者，懼貌。啞啞者，笑聲。人之一念之善，道心發現，便是天堂；一念之惡，人心做作，便是地獄。地獄天堂，非世間所有，皆在人心生出，念之善惡，邪正分之，生死關之，有念而能修省之。

Inside, there is no false movement; naturally, there is true movement. This kind of movement is constantly active yet seems as if it has never moved. It responds to external movements without intention, so the line statement says that when the thunder-trigram comes, one is startled and looks around, but afterwards laughs softly. When the trigram of thunder comes, it is like a sudden motive arising from stillness; 'xixu' means the appearance of fear; 'yayay' is the sound of laughter. When a person has a good thought, the 'Dao heart' appears, and at that moment, it is heaven; when a person has a bad thought, the 'human heart' arises, and at that moment, it is hell. Hell and heaven are not places apart from the world; they arise from this very heart of a person. The goodness or wickedness of thoughts separates right from wrong and also relates to life and death. It is precisely because of thoughts that there is room for self-cultivation and self-examination.

惡念漸去，善念漸生，久之念念相續，皆歸於正，則道心常存，人心不起，浩氣充塞，主人公穩坐中央，寂然不動，感而遂通，一切事物之來，言笑自若，啞啞應之，付於無心而已。雷震驚百里，亦不喪匕鬯矣。匕者，箸也。鬯者，美酒也。雷震百里，其聲至大，易足驚人，遇此而能不喪匕鬯，則其聲色貨利，富貴窮通，一切逆順境遇，必不能動於中矣。

Evil thoughts gradually diminish, while good thoughts gradually grow. Over time, each thought connects with the next, all returning to the right path. The "Dao heart" remains constant, and the "human heart" does not arise. A vast and noble energy fills the body, with the Origin God, the central figure, sitting calmly in the center, still and unmoving yet instantly responsive. When all things arrive, he can respond with ease and laughter, handling them with a quiet and composed manner, entrusting them to the unattached mind. In this way, even if thunder shakes a hundred miles, he will not lose his spoon and sacrificial wine. The spoon is used for taking food, and the sacrificial wine is used in worship. Thunder shaking a hundred miles is a great display of power, easily startling people. Yet, in the face of such a disturbance, he does not lose his spoon and wine. Therefore, all external disturbances, wealth and poverty, success and failure, can no longer shake his inner self.

蓋君子懼內動，不懼外動。懼內動者，養其氣也。不懼外動者，不動其氣也。內能養氣，外不動氣，時動則動，時不動則不動，與雷同道，與時偕行，千動萬動，懼是真動，何礙於動。震之亨者，正在此也。

A gentleman fears internal movement but not external movement. Fearing internal movement is to cultivate his vital energy; not fearing external movement is to prevent his vital energy from being pulled by external circumstances. Internal movement nurtures energy, external movement does not disturb it. When it is appropriate to move, he moves; when it is not appropriate, he does not. This is the same as thunder, which moves in accordance with the right time. Thus, no matter how many times he moves, all movements are genuine movements. What is the harm in movement? The reason the Zhen hexagram is considered prosperous lies precisely here.

初九，在動之初，而能戒慎恐懼，於不睹不聞之中，是以震來虩虩，後笑言啞啞也。先虩虩者，辨別是非，謹之於始也。後啞啞者，得心應手，全之於終也。先懼後喜，動之而最吉者。此剛而得正之動者也。

The first line, 'Initial Nine,' is at the beginning of movement. It can be cautious and fearful even in places unseen or unheard, so the line statement says, 'When Zhen comes, there is a sudden fear and alarm, then laughter and speech in a soft tone.' The initial fear signifies first distinguishing right from wrong and being cautious at the beginning; the later soft tone indicates that the practice has become effortless, allowing one to preserve at the end. Starting with fear and ending with joy, this is the most auspicious movement among the six lines. This line corresponds to a movement that is strong and upright.

六二，以柔乘剛，妄想太高，行其所不能行，是有失主意，動其危厲之億，如喪貝登躋于九陵之上矣。幸其柔而守正，雖億而不敢妄行，即此便是生意，不必再尋生意，而危厲可無，是以勿逐七日得。此柔而恐懼於內動者也。

The line six in the second position has a yin and soft quality that dominates over the yang and strong, aspiring to an overly high position and attempting things beyond its capacity, thus losing its focus and generating various considerations about danger, as mentioned in the line statement, losing wealth and ascending to the ninth hill. Fortunately, it is gentle and upholds the correct path, although its thoughts are uncertain, it does not dare to act rashly—this very hesitation is the source of vitality, there is no need to seek vitality elsewhere, thus danger and hardship can be avoided. Therefore, there is no need to pursue, and after seven days, the lost item will return by itself. This line corresponds to those who are weak and inwardly fearful.

六三，柔居剛位，既懼己之無能，又懼事之犯難，內外一懼，蘇蘇戰傈，身心不能自主矣。然性柔志剛，能親有道之士，借剛濟柔，不能行者亦能行，是以震行而得無眚。此柔而恐懼求人者也。

The line six in the third position represents a yin and soft person occupying a yang and strong position. He is afraid of his own lack of ability and also afraid of the difficulty of the matter, with fear both inside and outside, feeling anxious and trembling, unable to take control of his body and mind. Fortunately, his nature is gentle and compliant, yet his aspirations are strong. He can approach those who are virtuous and rely on their strength to compensate for his own weakness. Therefore, things that were previously impossible for him to accomplish become possible. Hence, the line statement says that moving forward amidst movement brings no calamity. This line corresponds to those who are weak and, due to fear, turn to others for help.

九四，剛居不正，又在二陰之間，日與小人為伍，有行道之力，而無行道之志，是遂泥之動，一步不能前進矣。此剛而不知恐懼者也。六五，獨柔無剛，有動之時，無動之德，往億來億，億而不果，恐懼危厲之億，何濟於事？幸其柔而得中，不敢妄為，無喪行於外，有懼事於內，亦不失其柔之本質。此柔而恐懼謹外者也。

Nine in the Fourth is yang and strong but occupies an improper position, sandwiched between two yin lines. It constantly associates with petty people, possessing the strength to act but lacking the will to pursue the right path, thus becoming the line statement that describes being stuck in mud, unable to move forward at all. This line corresponds to those who are strong but do not understand fear or self-cultivation. Six in the Fifth is isolated and yin without any yang, encountering a time when action is needed but lacking the virtue to act. It hesitates back and forth, deliberating for a long time yet fails to reach a conclusion. Such deliberation that merely circles around danger offers no real help. Fortunately, it is yin and gentle, occupying the center of the upper trigram, not daring to act recklessly, with no real loss externally and still maintaining a sense of caution internally. This is considered not to have transgressed the nature of yin. This line corresponds to those who are weak but are cautious and fearful in external matters.

上六，在重震之上，內外一懼，而無實行，是以震索索，視矍矍也。索索矍矍，懦弱無能，以一懼而終其事，不能遠達，無凶而亦有凶。然在外動之極，震不于其躬，于其鄰，本有咎者，亦可無咎。無咎者，以其懼人，不敢為惡。則賢人君子，必將導引為善，是以婚媾有言矣。此柔而恐懼於人者也。

The sixth line at the top is located at the very top of two Zhen trigrams stacked together. Both inside and outside, there is only fear, but no actual action is taken. Therefore, the line statement says that when there is a tremor, one shivers and looks around anxiously. Shivering and looking around anxiously are signs of timidity and incompetence. A lifetime's affairs are concluded in one word of fear, and one does not go far. Originally not meant to be凶 (adverse), it still ends up being凶. However, since it is at the extreme point of external movement, the thunder does not strike itself but strikes the neighbor. Therefore, although there should be a fault, it can avoid it. Avoiding fault is because he fears others and dares not do evil. Thus, the virtuous and noble will surely guide him toward goodness, so the line statement says that the marital relatives will have idle talk. This line is paired with those who are weak and only know fear.

六爻皆有懼道，或內懼，或外懼，或致凶，或無咎，皆為修省得吉之道。求其懼於內，而不懼於外，謹於始而能全於終者。其惟初九之一爻乎？然則，修省之道，必以內懼外不懼為貴。內懼者，謹之於內也。外不懼者，見之於行也。先恐懼而後修持，一切外物，不得而動之，可以盡性，可以至命，順之逆之，無可無不可矣。

Six爻 each have their own way of being afraid: some are afraid internally, some externally, some invite misfortune, some avoid mistakes, but all can become paths for self-cultivation and self-examination to attain good fortune. If one is to find a爻 that is both internally cautious and externally fearless, beginning carefully and ending in preservation, it is probably only the initial line, Nine at the Beginning. Thus, the principle of self-cultivation and self-examination lies in valuing internal fear and external fearlessness. Internal fear means being cautious in thought; external fearlessness means demonstrating it in action. First, one must hold a mind of fear, then gradually cultivate and practice, so that all external things cannot shake him. In this way, one can fully realize his nature and understand the heavenly mandate. Whether acting in accordance or against it, there is nothing that must be done, and nothing that should not be done.