The Gai hexagram (Fire below, Lake above)

離下兊上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。象曰：澤中有火，革。君子以治厯明時。

The lower trigram of the Revolution hexagram is Li (Fire), and the upper trigram is Dui (Lake), representing fire in the lake. Fire and water extinguish each other, hence the name Revolution. The hexagram statement says: Revolution, only after the appointed day will people believe; beginning, proceeding smoothly, and being favorable to maintaining correctness, regret disappears. The Commentary on the Judgment says: Revolution, water and fire extinguish each other, the middle daughter and the young daughter dwell together but their hearts are not in harmony, hence called Revolution. 'Only after the appointed day will people believe' means that only after the change will people believe in it. Inside there is civilization, and outside there is harmony, hence great smoothness and maintaining correctness; when the change is appropriate, regret disappears. Heaven and earth undergo change and the four seasons are formed, King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's hearts. The significance of the situation of the Revolution hexagram is indeed great. The Great Image Commentary says: Fire in the lake, this is Revolution; the gentleman takes this as a model, to reform the calendar and clarify the sequence of time.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。六二，已日乃革之，征吉，無咎。象曰：已日革之，行有嘉也。九三，征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。九四，悔亡，有孚改命，吉。象曰：改命之吉，信志也。九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。上六，君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。

The line statement for the first line: Use a yellow ox hide to bind tightly. The Small Image Commentary says: Using a yellow ox hide to bind, indicates that at this time there should be no action. The line statement for the second line: After the day has passed, change it, going forward is auspicious, without fault. The Small Image Commentary says: After the day, then change, the action will have a good result. The line statement for the third line: Going to war is ominous, even though holding to the correct path is still dangerous; if the proposal for change is repeated three times and achieves something, then it can gain trust. The Small Image Commentary says: The proposal for change is discussed three times, where else can one go? The line statement for the fourth line: Regret disappears, with sincerity changing the old fate, auspicious. The Small Image Commentary says: Changing the fate and being auspicious, is the will being trusted. The line statement for the fifth line: The great man's change is like a tiger shedding its fur, splendid and brilliant, without needing to consult, already trusted by people. The Small Image Commentary says: The great man's change like a tiger shedding its fur, is his brilliance shining clearly. The line statement for the top line: The gentleman's change is like a leopard shedding its fur, while the petty person only changes his face; at this time, going to war is ominous, while staying in the correct path is auspicious. The Small Image Commentary says: The gentleman's change like a leopard shedding its fur, is his virtue moistened and flourishing; the petty person's change of face, is being obedient to the superior.

革已日乃孚者。革，改變之名，易舊之義，故名革也。革既改舊易新，即是王者創制命令，改前王之法度。以其初施法令，民有所感，未便從伏，必須已竟今日，明日方始從令。故宋□云：人性習常，不說改易；及變之後，樂其所成。故即日不孚，已日乃孚矣，故曰已日乃孚也。已，竟也。

The Hexagram Statement says, "Revolution: Only after the day is completed will trust be established." "Revolution" is the name of the hexagram, meaning the removal of old things, hence the name Revolution. Since revolution involves discarding the old and establishing the new, it refers to a king establishing systems and laws, and changing the regulations of previous kings. Because the laws have just been issued, the people are not yet accustomed to them and will not immediately obey. They must wait until the current day is over and the next day begins before they start to follow the orders. Therefore, Song Zhong said: human nature is accustomed to routine and dislikes change; after the change has been completed, people are happy to enjoy the results it brings. Hence, on the day of the change, they cannot be trusted, but only after the day is over will they be trusted, hence the saying "Only after the day is completed will trust be established." "Yi" means completion. (The character following "Song" is missing in the original text; it is not restored here, but according to the meaning, it should refer to Song Zhong.)

元亨利貞悔亡者。悔之所生，生乎變動也。今革既變故，人心不安，必有憂悔。今革道既當，即得大通，利正而憂悔乃亡，故須備此四德矣。

"Yuan, Heng, Li, Zhen, regret disappears." The emergence of regret and sorrow always arises from change. Now that a transformation has removed the old, people's hearts are naturally unsettled, and there will inevitably be worries and regrets. However, if the way of transformation is properly handled, it will lead to great smoothness and success. By maintaining integrity and benefiting, sorrow and regret will vanish. Therefore, transformation must possess the four virtues of Yuan, Heng, Li, and Zhen.

象曰：澤中有火，革者。火居澤下，火炎上，澤潤下，二性交，故能變革也。君子以治厯明時者，寒暑迭終，日月更運，天時人事，各以時遷，故君子觀茲革象，修治厯數，以明天時也。

The Great Image Commentary says, "Fire in the marsh, Change." Fire is below the marsh, and fire has an upward nature, while the marsh has a downward nature. These two opposing natures contend with each other, thus producing change. "The superior person learns to regulate the calendar and clarify the seasons." The alternation of cold and heat and the succession of day and night mark the movement of heaven and earth. Both heavenly phenomena and human affairs follow the sequence of time. Therefore, the superior person observes this image of change, studies the calendar and mathematics, and uses them to clarify the heavenly seasons and times.

初九鞏用黃牛之革者。鞏，固也；黃，中也；革是牛皮，生曰革，熟曰韋。今初九處革之初，未肯從變，言其執志堅固，守中和之道，不肯造次從變，如似牛皮堅韌，不從改變之命也。

The Line Statement for Initial Nine says, "It is firm as a yellow ox's hide." "Firm" means steadfast, "yellow" is the central color, and "hide" refers to raw leather, while processed leather is called "wei." Now, Initial Nine is at the beginning of a transformation and is not yet willing to change, indicating that it holds fast to its resolve, adheres to the principle of central harmony, and does not hastily follow the trend of change. It is like ox hide, which is tough and does not yield to orders.

六二已日乃革之，征吉無咎者。陰柔之體，不敢為先，故革命已行，竟日之後，乃始從之，故曰已日乃革之。既從革命，無復疑阻，往就於五，不被疑難，故可以征進而獲無咎也。

The Line Statement of the Second Line, "After the day has passed, the change is carried out; proceeding is auspicious, no blame," says that the Second Line is a Yin and flexible entity, not daring to act first. Therefore, the command for change has already been issued and passed through the day before it begins to follow. Hence, it is said that the change is carried out after the day has passed. Since it obeys the command of change, there is no obstruction or doubt. Proceeding to approach the Nine in the Fifth will not meet with suspicion or difficulty, so it is auspicious to move forward without blame.

九三征凶，貞厲，革言三就，有孚者。三處炎極，火性上炎，上體是水，水性柔順。九三以剛居火極，火性剛猛，故有革命之言，而上體三爻以受命令，不敢有違，其言不虛，故曰革言三就有孚也。人既從命，更興征伐，即是非理興師，所以致凶。夫興師動眾，是正道之危，故曰征凶貞厲也。

The third line statement says, "Going on a military campaign brings danger; maintaining sincerity brings peril. The proposal for change is thrice discussed and thus gains trust." The third line is at the peak of the fire trigram, which has an upward nature. The upper trigram is兑, which belongs to water, and water is gentle. The third line, being yang and strong, is located at the extreme of fire, which is fierce and strong, so it proposes a change. The three lines of the upper trigram accept this command without resistance, showing that the proposal is not empty talk. Therefore, the words of change are discussed three times and thus gain trust. Since everyone has already obeyed the command, if one still launches a military campaign, it is an unreasonable act of warfare, thus leading to danger. Any military action itself is a danger to the path of righteousness, so going on a military campaign brings danger, and maintaining sincerity also brings peril.

九四悔亡，有孚改命吉者。無應故有憂悔，能從革命，故曰悔亡也。居水火之際，不為固吝，信彼改命之制，合時之願，所以獲吉，故曰有孚改命吉也。

Nine in the Fourth Line Statement says, "Regret disappears, there is sincerity, and the mandate is changed, resulting in good fortune." It does not have a corresponding line, so it originally had worry and regret; but since it submits to the mandate of change, it is said that regret disappears. It is located at the junction of upper and lower water and fire, not being stubborn or clinging to the old, but instead trusting in the system that changes the old mandate. This conforms to the wishes of the times, thus obtaining good fortune. Therefore, it is said that sincerity and changing the old mandate bring good fortune.

九五大人虎變，未占有孚者。居得尊位，以大人之德，為革之主，即是革去前王之命，為新創之君。信德自著，合人之心，不勞占決，斯湯武之君是也。虎變者，謂改正朔，易服色，取其文章炳煥，又取虎之威猛可畏之義也。

The Line Statement of the Fifth Line, "The great man transforms like a tiger, without divination there is trust," refers to a position of honor. By virtue of the great man's moral character, he becomes the master of change, replacing the heavenly mandate of the previous ruler and establishing a new dynasty. His sincerity and virtue naturally shine forth, aligning with the people's desires, so there is no need for divination to resolve doubts. Kings such as Tang of Shang and Wu of Zhou exemplify this. The term "tiger transformation" refers to changing the calendar and the color of the imperial carriage, symbolizing brilliance and splendor; it also signifies the tiger's formidable and awe-inspiring nature.

上六君子豹變，小人革面，征凶，居貞吉者。處革之極，變道已成。君子居之，雖不如大人之變如虎之文，然亦可順時而行，如豹文之映蔚，故曰君子豹變也。若小人處之，但能變其顏面，順上而已，故曰小人革面也。革變已極，人皆從命，固宜靜處，而更以征伐為求，即是躁擾於人，所以致凶；如靜而居之，皆獲吉，故曰征凶居貞吉也。

The line statement of the Sixth at the Top says, "The superior man changes like a leopard, the inferior man changes his face, going to war brings misfortune, but staying firm and loyal brings good fortune." It is at the extreme point of change, where the process of transformation has already been completed. If a superior man is in this position, although he may not achieve the brilliant transformation of a great man, like the tiger's stripes, he can still follow the trend of the times, like the leopard's spots becoming rich and flourishing, hence the saying that the superior man changes like a leopard. If an inferior man is in this position, he can only change his expression and comply with those above, hence the saying that the inferior man changes his face. Since the change has reached its extreme, everyone has already obeyed the command, and it is time to be quiet and stay in place. If one continues to pursue warfare, it will disturb the people and bring misfortune. On the contrary, if one remains quiet and stays loyal, then good fortune will be obtained. Therefore, it says that going to war brings misfortune, but staying firm and loyal brings good fortune.

巽下離上。鼎：元吉，亨。彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。象曰：木上有火，鼎。君子以正位凝命。

The lower trigram of the Hexagram of the Cauldron is Xun (Wind), and the upper trigram is Li (Fire). Wood is placed into fire to cook food, and the shape of the hexagram resembles a cauldron, hence the name Cauldron. The Hexagram Statement says: Cauldron, great auspiciousness, smooth and unimpeded. The Commentary on the Judgment says: The Cauldron takes the image of a vessel. Wood is put into fire to cook. The sage cooks food to offer to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. Humble and discerning, the line Six in the Fifth ascends to take the exalted position, resides in the center and corresponds with the yang line, thus achieving great smoothness and unimpededness. The Image Commentary says: Wood above fire, this is the Cauldron; the gentleman takes inspiration from this, establishing proper positions and clearly issuing commands.

初六，鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。六五，鼎黃耳金□，利貞。象曰：鼎黃耳，中以為實也。上九，鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。

Initial Line Statement: The tripod is overturned, it is appropriate to remove the filth from the tripod; having taken a concubine and she gives birth, there is no fault. The Small Image Commentary says: The tripod's legs are overturned, but this is not against the norm; it is appropriate to remove the filth, in order to comply with the superior party. Second Line Statement: The tripod is filled with food, my opponent is ill and cannot approach me, which is auspicious. The Image Commentary says: The tripod is filled with food, one should be cautious about one's direction; my opponent is ill, and ultimately there is no fault. Third Line Statement: The tripod's ears have a mishap, the lifting is obstructed; the delicious wild chicken is not eaten; waiting for rain, regret is reduced, ultimately auspicious. The Image Commentary says: The mishap to the tripod's ears is losing its proper meaning. Fourth Line Statement: The tripod's legs are broken, the royal delicacies are overturned, the body of the tripod is stained and disorderly, which is dangerous. The Image Commentary says: Overturning the royal delicacies, how can such trust be maintained? Fifth Line Statement: The tripod has yellow ears and a metal handle, it is appropriate to maintain the upright path. The Image Commentary says: The tripod has yellow ears, thus it resides in the center as its actual virtue. Top Line Statement: The tripod has a jade handle, which is greatly auspicious and beneficial in all respects. The Image Commentary says: The jade handle is on top, thus the firm and the yielding each have their proper measure. (In the original text, the character '□' is missing, and the common version uses 'handle', which is not restored here.)

鼎元吉亨者。鼎者，器象之名。故何妥云：古者鑄金為此器，能調五味，變故取新，以成烹飪之用，以供宗廟，次養聖賢。天子以天下為鼎，諸侯以國為鼎，變故成新，尤須當理，故先元吉，後乃亨通，故曰元吉亨也。

The Hexagram Statement says, "The Cauldron: Great Good Fortune, Smooth." The term "Cauldron" is the name of the hexagram derived from the image of an object. Therefore, Hetuo said: In ancient times, people melted metal to make this vessel, using it to blend the five flavors, transforming raw ingredients into cooked ones, and replacing old things with new ones, thus fulfilling the function of cooking. It was used to offer sacrifices in ancestral temples, and secondarily to honor sages. The Son of Heaven regarded the whole world as his cauldron, while the feudal lords regarded their own states as their cauldrons. Removing the old and establishing the new must especially follow propriety, so first there must be great good fortune, then smoothness can be achieved, hence it is said, "Great Good Fortune, Smooth."

象曰：木上有火，鼎者。巽，木也，又為入；離，火也。木入火中，是烹飪鼎之象也。君子以正位凝命者。凝，嚴整也。鼎既變故成新，所以君子象之，正定尊卑之位，使其有別；布示嚴凝之命，使其不妄輕犯也。

The Great Image Commentary says, "Wood above fire, the Cauldron." The trigram Xun symbolizes wood and also means "to enter"; the trigram Li symbolizes fire. Wood entering fire is precisely the image of cooking food and using a cauldron. "The gentleman thus establishes proper positions and solemnly upholds destiny." "Solemn" means to be serious and orderly. Since the cauldron can remove the old and bring forth the new, the gentleman takes this as a model, establishing proper distinctions of rank and status, so that superiors and inferiors are clearly differentiated; he issues strict and solemn decrees, so that people dare not act lightly or violate them.

初六鼎顛趾，利出否，得妾以其子，無咎者。趾，足也；顛，倒也。鼎之為義，下實上虛，虛以納物，實以受物也。今初六以陰處下，即是鼎口向下，鼎足倒上，即是鼎傾覆，足倒在上，故曰鼎顛趾也。鼎既顛趾，其所利者，利在傾棄鄙穢之物，故曰利出否也。以事明之，亦猶正室雖亡，媵妾不可為室主；若以妾為室主，亦猶鼎之顛趾，咎莫大焉。妾若有子，即母以子貴，以此繼室，猶可免咎，故曰得妾以其子無咎也。

The line statement for the first line, "Six at the Beginning," says, "The tripod is overturned at its foot, it is advantageous to expel what is impure, to take a concubine and use her son, there is no blame." "Foot" refers to the foot, and "overturned" means reversed. The meaning of the tripod is that the lower part is full and the upper part is empty: the empty part is used to hold things, and the full part is used to receive things. Now, the first line, which is a yin line, is in the lowest position, which is like the tripod's mouth facing down and its foot facing up, meaning the tripod is overturned, with the foot on top. Therefore, the tripod is overturned. Since the tripod is overturned, its advantage is that it can expel the impure things inside. In terms of human affairs, this is similar to the case where although the main wife has died, the concubine cannot become the head of the household. If a concubine is made the main wife, it is like the tripod being overturned, which is a great mistake. However, if the concubine gives birth to a son, she can become the main wife through her son, thus avoiding blame. Therefore, taking a concubine who gives birth to a son results in no blame.

九二鼎有實，我仇有疾，不我能即，吉者。實為陽也；即，就也。鼎之為義，虛中待物，乃是其常。今九二以陽居中，失虛中之義，施之人事，即是志意盈滿，不受規誨，故曰鼎有實也。我仇謂五也，仇，匹也。然六五是我之仇匹，有乘剛之疾，不得來就於我，為六五下有二剛爻為疾也。我得全其志，不為驕盈，即獲吉也，故曰我仇有疾，不我能即吉也。

Nine Two Line Statement says, "The tripod has something in it; my match has an illness, cannot come close to me, and this is auspicious." "Something" refers to a yang line, and "come close" means to approach. The normal way of the tripod is to have a hollow center to receive external things. Now, Nine Two is a yang line located in the middle of the lower trigram, losing the meaning of being empty and waiting to receive things. In terms of human affairs, this signifies being self-satisfied and not listening to advice or teachings. Therefore, the tripod is full. "My match" refers to Six Five. "Match" here means to be compatible. Six Five is originally the one meant to be compatible with me, but it has the illness of being overly dominant over the yang lines. Therefore, it cannot come close to me. This is because Six Five is separated from me by Nine Three and Nine Four, which are both yang lines, becoming its illness. In this way, I am able to preserve my own aspirations and not become arrogant, thus obtaining auspiciousness. Therefore, my match having an illness and being unable to come close to me is actually auspicious.

九三鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉者。鼎之為義，下實上虛。九三既處下卦之上，即是鼎耳。鼎耳之用，唯在虛空，以待而舉之。今九三以陽處之而自實塞，即是變革鼎耳之常道也，故曰鼎耳革。以人事明之，是懷小人之行而自實塞，不納賢良，故曰其行塞也。既無虛中待物之心，物亦不來歸已，猶之雉膏美物而終不得食，故曰雉膏不食也。方雨虧悔終吉者，此戒其勿行剛處亢，以柔和為用。若不全任剛亢，務在和通，方欲為此和通，即虧減其悔，終獲吉矣。雨喻陰陽和順也。

The third line statement says, "The tripod's handle is changed, its movement is blocked, the fat wild fowl is not eaten, rain comes and regret is reduced, ultimately it is auspicious." The meaning of the tripod is that the lower part is full and the upper part is empty. The position of the third line in the lower trigram corresponds exactly to the position of the tripod's handle. The function of the tripod's handle is entirely to be hollow, allowing the lifting handle to pass through and lift the tripod. Now, the third line has a yang line in this position and is itself full, which changes the normal function of the tripod's handle, so it is said that the tripod's handle has a change. In terms of human affairs, this means having the behavior of a petty person and being self-conceited, unwilling to accept the virtuous, so its movement is blocked. Since it lacks a humble heart to accept things, external things do not come to it, just like the fat wild fowl placed there but never eaten, so it is said that the fat wild fowl is not eaten. "Rain comes and regret is reduced, ultimately it is auspicious" is a warning not to be overly strong and to be in an extreme state, but rather to use softness. If one does not entirely rely on strength and instead seeks harmony and smoothness, then when it is about to become harmonious, regret is reduced and ultimately auspicious. "Rain" here symbolizes the smooth flow of yin and yang.

九四鼎折足，覆公餗，其形渥，凶者。餗是八珍糝，鼎之實也；渥，沾濡之貌。九四應在初，初已傾棄穢物，即九四有以受其珍美之物也。九四上近於五，即有承五之心；下又應初，又有施下之義。既承且施，力所不任，即致折足而傾棄其餗，故曰鼎折足，覆公餗。鼎足既折，覆於地，即被沙滷沾濡。喻之於人，智小謀大，力小任重，受其至辱，災及其身，故曰其形渥凶。

The line statement for the fourth line, "Nine in the Fourth," says, "The tripod's leg breaks, the public food is overturned, its form is stained, and there is misfortune." "Food" refers to the delicately prepared rice porridge with eight kinds of delicacies, which is the food in the tripod. "Stained" means the state of being wet and polluted. Nine in the Fourth corresponds with Six at the Beginning, which has already removed the dirty things, so Nine in the Fourth is able to receive the delicious food. Nine in the Fourth is closely adjacent to Nine in the Fifth above, so it has the heart to serve Nine in the Fifth. It also corresponds with Six at the Beginning below, so it has the responsibility to benefit those below. It must both serve above and benefit below, but its strength is insufficient, leading to the breaking of the tripod's leg and the overturning of the public food. When the tripod's leg breaks, the body of the tripod falls to the ground and is stained by mud, sand, and soil. Using a person as an analogy, this is like having shallow wisdom yet planning great affairs, and weak ability yet shouldering heavy responsibilities, thus suffering great disgrace and misfortune that affects oneself. Therefore, it is said that the body of the tripod is in disorder and there is misfortune.

六五鼎黃耳金利貞者。黃，中，謂五也；金，剛，謂二也；者，扛鼎之物也。六五以柔居中，故曰黃耳；應在九二，以柔納剛，納金而以舉之，故曰金也。所納剛正，不為虛妄，故曰利貞。

The Line Statement of the Fifth Line says, "The tripod has a yellow ear and a golden handle, favorable to uprightness." (The original text lacks the character 'handle' after 'golden,' and in the interpretation, the phrase 'which is the object used to carry the tripod' is missing the character 'handle' before it. The text is recorded as is without supplementation.) 'Yellow' represents the central and proper color, referring to the Fifth Line; 'gold' symbolizes strength, referring to the Second Line. The missing character refers to the crossbar on the tripod's ear used for lifting it. The Fifth Line, being yin and soft, occupies the center of the Upper Trigram, hence 'yellow ear'; it corresponds with the Second Line, which is yang and strong, and accepts the yang with flexibility, akin to receiving the metal handle to lift the tripod, hence 'gold.' Since what it accepts is both strong and proper, not involving falsehood, it is favorable to uprightness.

上九鼎玉□，大吉無不利者。堅剛之物而懷潤澤之性，喻道大成而有斯美。體剛履柔，是用玉而以自舉，故曰鼎玉也。應不在下，不私其用，故獲大吉而無不利，故曰大吉無不利也。

The line statement for the top yang line says, "The tripod is paired with jade handle, great auspiciousness, no misfortune." (The original text has a missing character after 'jade,' which is now left uncorrected and is considered to be 'handle.') Jade is a hard and strong substance, yet it also possesses a warm and gentle nature, symbolizing the perfection of the Dao and the possession of such virtues. The top yang line, being inherently yang and resting on a yin line below, is like using the jade handle to lift the tripod, hence the saying that the tripod is paired with a jade handle. Since there is no corresponding line below it, it does not claim the function of the tripod for itself, thus achieving great auspiciousness and no misfortune, hence the statement of great auspiciousness and no misfortune.

震下震上。震：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震亨。震來虩虩，恐致福也；笑言啞啞，後有則也。震驚百里，驚逺而懼邇也。出可以守宗廟社稷，以為祭主也。象曰：洊雷，震。君子以恐懼修省。

The Zhen hexagram consists of two Zhen trigrams, representing continuous thunder, hence the name Zhen. The hexagram statement says: Zhen, smooth and unimpeded. When thunder strikes, all are frightened and trembling, but afterwards they can laugh and talk freely; the thunder shakes a hundred miles away, yet the chief priest does not lose his ladle or the fragrant wine. The Commentary on the Judgment says: Zhen brings smoothness and unimpededness. "Zhen comes with fear" brings blessings through fear; "laughing and talking joyfully" indicates that after the fear, actions become orderly. "Thunder shakes a hundred miles" means that people far away are startled and those nearby are afraid. When the eldest son goes out, he can guard the ancestral temple and state sacrifices, serving as the chief priest. The Image Commentary says: Continuous thunder is Zhen; the gentleman takes this as a model, cultivating himself with reverence and examining his faults.

初九，震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。九四，震遂泥。象曰：震遂泥，未光也。六五，震往來厲，億無喪有事。象曰：震往來厲，危行也；其事在中，大無喪也。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。

Initial Nine (Chu Jiū) Line Statement: When thunder sounds, one is afraid and trembling, but afterwards can laugh and be at ease, which is auspicious. The Small Image Commentary says: The sound of thunder causes fear, which brings blessings; laughing and talking freely indicates that after the event, there is order. Six Two (Liù Èr) Line Statement: Thunder strikes and brings danger; one laments the loss of money, climbs to a high hill, and does not need to search for it, for it will be regained after seven days. The Image Commentary says: Thunder brings danger, because Six Two is above a strong line. Six Three (Liù Sān) Line Statement: Under thunder, one is anxious and uneasy; acting in fear brings no calamity. The Small Image Commentary says: The trembling under thunder is because Six Three is in an improper position. Nine Four (Jiǔ Sì) Line Statement: Under thunder, one is trapped in mud. The Image Commentary says: Being trapped in mud is because its way has not yet been fully realized. Six Five (Liù Wǔ) Line Statement: Thunder coming and going both bring danger; after lamenting, there is no loss, and one can take charge of great affairs. The Image Commentary says: Thunder coming and going brings danger, because the action is in a difficult situation; what it undertakes is in the middle way, so there is no great loss. Top Six (Shàng Liù) Line Statement: Under thunder, one is shivering and uneasy, looking around anxiously, and going forward brings misfortune. Thunder falls on the neighbor rather than oneself, so there is no blame; but there may be words of blame between relatives. The Image Commentary says: Shivering under thunder is because the virtue of the center has not yet been attained; although there is misfortune, there is no blame, because seeing the neighbor's misfortune serves as a warning.

震亨者。震，動也。此象雷之卦，雷是天之威動也。雷之威震，人皆驚懼，因此恐懼而乃修德，恭儉整肅，所以獲通，故曰震亨也。

The Hexagram Statement says, "Zhen, Heng." "Zhen" means movement or shaking. This hexagram is symbolic of thunder, representing the shaking of heaven. When the power of thunder is unleashed, all people are startled and fearful. Because of this fear, people cultivate virtue, show respect and humility, and discipline themselves, thus achieving harmony and success, hence it is said, "Zhen, Heng."

震來虩虩，笑言啞啞者。虩虩，恐懼之貎；啞啞，語笑之聲。故迅雷風烈，君子為之變容。天既威震，人皆恐懼，不敢怠慢，遂乃修德。道成德立，福慶亦至；福至之後，方敢喜樂，故曰笑言啞啞也。

"Zhen comes with fear and trembling, laughter and joy follow." "Xu xu" means the appearance of fear and anxiety, while "ya ya" refers to the sound of laughter and talk. Therefore, the Analects records that when encountering a sudden thunderclap or a fierce wind, Confucius would necessarily change his expression. Since Heaven has already shown its solemn anger, all people feel fear and dare not be negligent, thus cultivating virtue. When one's spiritual practice is established and virtue is firmly grounded, blessings and good fortune naturally come. Only after blessings arrive can one laugh and be joyful, hence the saying that one can laugh freely afterwards.

震驚百里，不喪匕鬯者。匕者，其形如箄，可以舉鼎中之物也；鬯是香草，取之釀酒，祭廟之用也。震卦體屬長子，若君出於外，或為巡狩等事，即長子監臨於國，威震肅齊，廣及百里。百里者，取雷震百里之義。承主祭祀粢盛之器，守而不失，故曰不喪匕鬯也。

"The thunder shook a hundred miles, yet the sacrificial vessels were not lost." The "匕" is shaped like a bamboo basket and is used to take meat from the cooking vessel during sacrifices. The "鬯" is a type of fragrant herb, used to make sacrificial wine for worshiping ancestors. The Zhen trigram among the Eight Trigrams represents the eldest son. If the sovereign goes out, such as on a tour of inspection, the eldest son remains to govern in his place, with dignity and strict order, his authority reaching a hundred miles. The phrase "a hundred miles" refers to the sound of thunder that can shake a hundred miles. He takes charge of conducting the worship and managing the ritual vessels, and he guards them properly without losing them, hence it is said that neither the "匕" nor the "鬯" were lost.

象曰：洊雷，震者。洊者，因仍之義。雷聲連續，威震相仍，雷電赫赫，故曰洊雷震也。君子以恐懼修省者，恐，怖也；懼，驚駭也。君子立身，恆懷驚肅，若臨泉谷，如履薄冰。況遇天之威怒，彌益修身，省察已過也。

The Great Image Commentary says, "Recurring thunder, Zhen." "Recurring" means continuous and successive. Thunder sounds one after another, its power unceasingly following, with lightning and thunder clearly shaking the ears. Therefore, recurring thunder is called Zhen. "The superior man uses this to be fearful and to examine himself." "Fear" means dread, and "trembling" means alarm. The superior man in his conduct and existence maintains constant vigilance and reverence in his heart, as if standing before a deep abyss or walking on thin ice. Moreover, when encountering the anger of Heaven, he must even more diligently cultivate himself and examine his own faults.

初六震來虩虩，後笑言啞啞吉者。以剛處卦之先，剛則不暗於幾，先則能有前識。當威振之時，天威大行，而能懼以修德，遂至笑語之盛，吉福臻焉。

The line statement for the first line, which is actually the line of the first yang line (initial nine), says, "Thunder comes with fear, but later there is laughter and joy, resulting in good fortune." The original text labels this line as "initial six," but it actually refers to the first yang line. The text is quoted as is. A yang line in the first position signifies that the yang energy is strong and leads the hexagram. Because it is strong, it can perceive subtle details without confusion; because it is in the first position, it can foresee events. At the time when the power of thunder is fully exerted, the heavenly authority spreads its majesty throughout the world. However, it can cultivate virtue through fear, and thus eventually reaches a state of laughter and joy, bringing good fortune and blessings.

六二震來厲，億貝，躋于九陵，勿逐，七日得者。初九以剛居下，因懼修徳，即是有德之人。今六二不能敬剛陽、尊有德，而反乘之，即為天之所誅罰，故威震若來，即致危厲。哀嗟傷嗟，亡其資貨糧用之屬也，故曰震來厲，億□貝也。億，傷嘆之辭也；貝者，資貨糧用之屬也。違天不敬，遂被天誅，懼天之威，而乃迯竄。威嚴大行，人不容舍，無糧而走，必將困危。雖超九陵，不過七日，為有司所獲，故曰躋于九陵，勿逐，七日得也。

The line statement for the second line says, "Thunder comes with danger, lamenting the loss of wealth, ascending to the nine hills, do not pursue, it will be recovered in seven days." (In this explanation, one character 'loss' is missing, marked as '□' and not restored.) Initially, the first line is a strong yang line at the very bottom, fearing and cultivating virtue, which is the way of a virtuous person. Now the second line fails to respect the strong yang and honor the virtuous, instead riding upon it, thus suffering divine punishment. Therefore, when the thunderous power comes, it incurs danger. It laments and mourns, losing its wealth and grain. Thus, thunder brings danger and lamentation over the loss of wealth. 'Yi' is a term expressing lamentation, and 'Bei' refers to wealth and grain. It defies heaven's will and lacks reverence, thus suffering heavenly punishment. Fearing the majesty of heaven, it flees and hides. At this time, the majesty of heaven is prevalent, and no one dares to shelter it. Without food and fleeing, it must surely fall into hardship and peril. Even if it climbs to the high hills, it will not be pursued, and will be captured naturally within seven days. Thus, ascending to the nine hills, no need to pursue, it will be recovered in seven days.

六三震蘇蘇，震行無眚者。蘇蘇是心懐憂慮不安之貌。六三履位不正，心恆憂慮，不獲安寧，故曰震蘇蘇也。雖心不安，而不乘剛，不為乖逆，故可以懼行而無災眚，故曰震行無眚也。

The Line Statement for the Third Line, "Six in the Third," says, "Zhen Su Su, Zhen Xing Wu Sheng." "Su Su" describes a state of worry and unease. The Third Line is a Yin line in a Yang position, which is an improper placement, leading to constant worry and lack of peace, hence the feeling of anxiety under the thunder. However, although it is anxious, it does not ride over a strong Yang line, and its actions are not rebellious. Therefore, it can act amidst fear without suffering misfortune, hence saying that acting in fear brings no calamity.

九四震遂泥者。泥，沉溺也。九四以剛陽之質，在四陰之中，為四陰之主，固宜挺身獨立，以安於眾。若以自懷恐懼，不能挺，即致泥溺沉困於難。故鄭眾云：身既不安，豈能安眾是也。

The fourth line statement says, "Zhen follows and becomes mired." "Mired" means to be trapped and overwhelmed. The ninth line at the fourth position, being a yang line, is located among four yin lines and is the master of these yin lines. It should stand firm on its own to stabilize others. If it itself is full of fear and cannot stand firm, it will be trapped in mire and suffer from difficulties. Therefore, Zheng Zhong of the Eastern Han dynasty said: If one cannot stabilize oneself, how can one stabilize others? This is exactly the meaning.

六五震往來厲，億無有事者。往即無應，來又乘剛，往之與來，不免危厲也。夫處威厲之時而居尊位，即是天助君命，威令大行，斯乃有事之機矣。故戒之曰：但保其位，守中自安，能髙大其行，無所失，即懷大事，故曰億無有事也。

The Line Statement of the Fifth Line, "Zhen comes and goes with danger, myriad things without loss, there is no affair," is interpreted in the commentary as "myriad things without any affair," which is slightly different from the original Line Statement. Here, it is recorded as is. It moves forward without a corresponding line above, and when it retreats, it is riding on top of the strong line Nine in the Fourth. Whether moving forward or backward, danger is inevitable. However, being in a time of great movement and authority while occupying a position of honor, this is precisely the moment when Heaven supports the sovereign's command and decree, enabling great action. Therefore, it is warned that as long as one maintains one's position, stays centered, and remains secure in one's place, one's actions will be grand and without error, allowing one to shoulder great responsibilities. Thus, even in lamentation, one can still take charge of major affairs.

上六震索索，視矍矍，征凶，震不于其躬，于其鄰，無咎，婚媾有言者。索索，不安不専之貎；矍矍，視不正不審諦之容也。上六處震之極，是懼之極矣。既居極懼之地而欲求安，亦不能得，故心懷不安，乃索索然；而所瞻視又不専審，乃矍矍矣。憂懼若此，更有徵即將有凶危至，故曰征凶也。若所懼之事非是已作，若因鄰家有事，懼相連及，預先防戒，即得免咎，故曰震不于其躬，于其鄰，無咎。處極懼之時，雖復姻親，亦不無相疑之言，故曰婚媾有言也。

The line statement for the sixth line at the top says, "Zhen (Thunder) is trembling, looking about anxiously, going forward is dangerous. Zhen does not strike upon oneself but upon one's neighbor, there is no blame, marital relations have words." "Trembling" refers to a state of mental unease and scattered attention; "looking about anxiously" refers to a gaze that is wandering and unable to focus clearly. The sixth line at the top is at the extreme point of the Zhen hexagram, meaning fear has reached its peak. Since it is in a place of extreme fear yet still seeks safety, it naturally cannot obtain it, thus the mind is restless and trembling; the vision is unable to focus, so it looks around anxiously. When fear has reached this level, if one still wishes to move forward, danger and misfortune will come, hence going forward is dangerous. If the fear is not caused by oneself but rather due to a problem in the neighbor's house causing concern about being involved, and one is therefore cautious and prepared in advance, then there will be no blame, hence when the thunder strikes the neighbor rather than oneself, there is no blame. In a state of extreme fear, even among marital relations, there is inevitably suspicion and words exchanged, hence marital relations have words.

艮下艮上。艮其背，不獲其身，行其庭，不見其人，無咎。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。象曰：兼山，艮。君子以思不出其位。

The upper and lower parts of the Gen hexagram are both Gen, representing two mountains piled upon each other. Its meaning is to stop, hence it is named Gen. The hexagram statement says: "Keeping the mind on the back, one cannot see one's own body; walking in one's courtyard, one cannot see the people in the courtyard, thus there is no fault." The Commentary on the Judgment says: "Gen" means to stop. When one should stop, one stops; when one should move, one moves. Neither movement nor stillness goes against the right time, thus its way is bright. "Stopping in the right place" means stopping where one should stop. The yao of the upper and lower parts are in opposition but not in harmony, and they are not close to each other, hence one cannot see one's own body or the people in the courtyard while walking, thus there is no fault. The Image Commentary says: Two mountains piled upon each other, this is Gen. The gentleman takes this as a model, and his thoughts do not go beyond his position.

初六，艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三，艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。六四，艮其身，無咎。象曰：艮其身，止諸躬也。六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上九，敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement for the first line says: Stop your toe, without fault, suitable for long adherence to the right path. The small image commentary says: Stopping the toe indicates not yet losing the right path. The line statement for the second line says: Stop the calf, unable to lift the foot it follows, thus the mind is not at ease. The small image commentary says: Unable to lift the following foot, because the nine in the third line does not yield. The line statement for the third line says: Stop at the waist, tearing the flesh of the back, danger as if fire burns the heart. The small image commentary says: Stopping at the waist, danger as if fire burns the heart. The line statement for the fourth line says: Stop your body, without fault. The small image commentary says: Stop the body, is to hold fast to oneself and stop. The line statement for the fifth line says: Stop your mouth, speak in order, regret disappears. The small image commentary says: Stop the mouth, because the six in the fifth line is in the center and upright. The line statement for the top line says: Stop with sincerity, auspicious. The small image commentary says: The auspiciousness of sincerity is due to its thickness and goodness to the end.

艮其背。艮者，靜止之義。此卦象山之為體，安然靜止，不動不移，故以為名也。以人事喻之，貪慾之情，傷性壞義，防其動欲，制其未成。故老子云：不見可欲，使心不亂是也。背者，無見之物，今既止在其背，目之不見，即動欲之情不生，故曰艮其背也。

The Hexagram Statement says, "Gentle restraint on the back." "Gentle restraint" means stillness. This hexagram takes its image from the form of a mountain, which is stable and still, unmoving and unchanging, hence its name. Using human affairs as an analogy: desires that are greedy will harm one's nature and destroy righteousness, so one should guard against them when they first arise and restrain them before they take shape. Therefore, the Tao Te Ching says: if one does not look at things that can cause greed, the mind remains undisturbed, which is exactly this principle. The back is a part of the body that is not visible; now that the mind is restrained on the back, which cannot be seen by the eyes, the restless desires will not arise, hence it is said, "Gentle restraint on the back."

不獲其身，行其庭不見其人，無咎者。夫對面而止，即情有所動，抑傷其情而強使止，患必生焉。今止在其背，故不獲其身，雖行於庭不見其人，即無咎矣。

"If one does not perceive his own body, walks through the courtyard without seeing people, there will be no fault." If one stops the action face to face, emotions will be stirred; forcing suppression that harms emotions and trying to stop them forcibly will surely lead to calamity. Now, the stopping is done from behind, so one does not perceive one's own body; although walking through the courtyard, one does not see the people in it, thus there is no error.

象曰：兼山，艮者。孔氏云：兩山兼重，謂之兼山也。直置一山，已能鎮止；兩山重迭，止義彌大，故曰兼山艮也。君子以思不出其位者，艮之為義，各止其所，故君子象之，思慮不出已位，不妄動求，不相侵也。

The Great Image Commentary says, "Two mountains overlapping, it is Gen." Kong Yingda explains: two mountains piled upon each other are called "two mountains overlapping." A single mountain alone is already sufficient to signify stillness and stability; when two mountains overlap, the meaning of stillness becomes even more profound, hence it is called "two mountains overlapping, Gen." "The gentleman takes this as a model, and his thoughts do not go beyond his position." The meaning of Gen lies in the fact that all things come to rest in their proper places. Therefore, the gentleman takes this as a model, ensuring his thoughts do not exceed his position, not acting rashly to seek more, and not encroaching upon others' duties.

初六艮其趾，無咎，利永貞者。趾，足也，又處卦之下，即是趾在於足。既止於是，不為躁動，而得無咎，故曰艮其趾無咎。靜止之初，心無動欲，其利在於永長貞正，故曰利永貞也。

The Line Statement for the first line of the initial hexagram says, "Hold fast to the foot, no blame, advantageous to maintain constancy." "Foot" refers to the foot, and it is located at the lowest position of a hexagram, corresponding to the toe of the foot. Since it is held fast there and does not act rashly, there is no fault, hence holding fast to the foot brings no blame. Being at the beginning of stillness, the mind has not yet developed impetuous desires; at this time, the advantage lies in maintaining constancy, hence it is advantageous to hold fast to constancy.

六二艮其腓，不拯其隨，其心不快者。腓，腨腸也；拯，舉也；隨謂足也。六二止於腓，腓體動躁，屈伸搖動，皆隨其足。今止在腓腸，足既不舉，腓無由動，故艮其腓不拯其隨也。腓性動躁而強止之，則傷其本性，情與體乖，故其心不能快樂矣，故曰其心不快也。

The Line Statement for line six-two says, "It stops the calf, fails to lift the foot, and the heart is not at ease." "Calf" refers to the part of the leg below the knee, "lift" means to raise, and "foot" refers to the foot. Since the calf always follows the foot, the place where line six-two stops is the calf. The calf is naturally active, bending and swaying with the foot. Now, by stopping the movement at the calf, the foot is not lifted, and thus the calf has nowhere to move. Therefore, stopping the calf prevents the lifting of the foot it follows. The calf is naturally active, yet it is forced to be still, which harms its natural disposition. The emotion and the body are in conflict, so the heart is not at ease, hence the statement that the heart is not at ease.

九三艮其限，裂其夤，厲熏心者。限是身之中，人繫帶之處。三居兩卦之際，實時止在其限，故曰艮其限也。夤，當脊中之肉也；熏，燒灼也。三既處二卦之際，即上下不通，是分裂其夤，身將矣，乃憂危之切，故熏灼其心，故曰厲熏心也。然君子治國，若治於身，上下不通，君臣不接，故裂夤即身亡，不接則國。故王云：體分兩主，大器矣。大器謂國之與身也。

The line statement for the third line, "Nine in the Third," says, "It stops at the waist, the flesh of the spine is torn, and there is danger as if the heart is scorched." "Limit" refers to the middle part of the body, that is, where a person would tie a belt. The third line is located at the junction of the two upper and lower "Geng" trigrams, so it stops exactly at the waist, hence it is said to stop at the waist. "Yin" refers to the flesh in the center of the back, and "xun" means scorching. Since the third line is at the junction of the two trigrams, the upper and lower parts cannot communicate, just as if the flesh on the back is torn apart, the body thus becomes in danger. This sense of peril and anxiety is like fire scorching the heart, hence it is said that the danger is like the heart being scorched. (The original text has missing characters below "body will" and "not connected then country," but they are recorded as is without supplementation.) A gentleman governing the country is like regulating his own body: if the upper and lower parts are not connected, the ruler and ministers are not in communication; if the back is torn, the body will die, and if the ruler and ministers are not in communication, the country will perish. Therefore Wang Bi said: if a body is ruled by two masters, then this great vessel is in danger. "Great vessel" refers precisely to the country and the body.

六四艮其身，無咎者。已入上體，與九三相得，兩體不分，全乃謂之身。履得其位而全其身，不陷非妄，所以無咎也。

The Line Statement of the Fourth Line, "Gen its body, no blame," indicates that it has already entered the structure of the Upper Trigram. It harmonizes well with Nine in the Third, and the upper and lower parts are no longer separated, thus forming a complete entity called "body." It is a Yin line in a Yin position, hence it is properly placed and can preserve itself, avoiding involvement in wrongdoing, thus there is no blame.

六五艮其輔，言有序，悔亡者。輔，夾車也。六五艮於輔頰之間，即是慎止言語，密於樞機，故曰口無擇言，言有倫序，所以悔亡，故曰言有序悔亡也。

Six in the Fifth Line Statement says, "The mountain stops at its auxiliary part; speech is orderly, regret disappears." "Auxiliary" refers to the jawbone on both sides of the face. The position where the Sixth in the Fifth Line stops is between the jaw and the cheek, meaning to be cautious in controlling speech and to guard the key point of speech tightly. Therefore, as the Classic of Filial Piety says, one does not utter words that are not in accordance with the law, and speech is orderly and well-organized, so regret is eliminated. Hence, it is said that orderly speech leads to the disappearance of regret.

上九敦艮吉者。敦，厚也。居止之極，敦厚在上，不為妄累所牽，故獲吉也。

The line statement for the Upper Ninth line says, "Gentle and firm, auspicious." "Gentle" refers to being thick and solid. It is at the extreme point of the stillness principle, residing at the top with a thick and solid virtue, not being dragged by false and perverse influences, thus attaining auspiciousness.