The Trigram of the Cauldron (Wind below, Fire above)

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。二體有以木巽火之象，此卦之所以為鼎也。鼎象也者，象未効乎法者也，有其兆而已。蓋鼎雖成象，必待木火然後成功，猶之聖人必待眾賢之輔然後成化養之功焉。

The lower trigram of the Hexagram of the Cauldron is Xun (Wind), and the upper trigram is Li (Fire). The Hexagram Statement says: "The Cauldron, great good fortune and smooth passage." The Commentary on the Judgment says: "The Cauldron is an object taken as a symbol. Using wood to be put into fire, it is used for cooking food. The sage cooks food to offer to the Supreme Deity, and on a large scale cooks food to serve the sages and virtuous ones. Humble and with keen eyes and ears, the flexible lines ascend and occupy the upper position, attaining the center and being supported by the yang line below, thus achieving great good fortune and smooth passage." The upper and lower trigrams together have the image of "wood entering fire," which is why this hexagram is called the Cauldron. Saying "the Cauldron, is an image," means that it is still only an image and has not yet become a established method, only a sign. Although the Cauldron already has the form, it must wait for wood and fire to fulfill its function, just as the sage must wait for the assistance of many virtuous people to accomplish the work of cultivating and nurturing people.

鼎之為卦，以爻觀之，既有鼎之象；以二體觀之，又以木有巽火之義，是有聖人之才而有功發其才者也，故其精意可以享上帝，其盛禮可以養聖賢也。傳曰：惟聖人為能享上帝。聖人所以能享上帝，非徒以精意而已，亦以其能籲俊而使之尊上帝也。傳曰：君之仁者善養士。人君所以能養士，非徒以備禮而已，亦以其專舉賢而使之恵疇也。

The hexagram "Ding" already shows the image of a tripod from its lines. Looking at the upper and lower trigrams, it also conveys the meaning of wood being placed into fire. This indicates that it possesses the talent of a sage and the function to utilize this talent. Therefore, its sincere intention can be used to offer sacrifices to the Supreme Deity, and its grand ceremonial propriety can be used to honor sages and virtuous persons. The "Zhongyong" says: "Only a sage can offer sacrifices to the Supreme Deity." A sage's ability to offer sacrifices to the Supreme Deity is not only due to his sincere intention, but also because he can summon outstanding talents and have them jointly honor the Supreme Deity. The transmitted text says: A benevolent ruler is good at supporting scholars. A ruler's ability to support scholars is not only because of complete ceremonial propriety, but also because he wholeheartedly appoints virtuous talents and enables them to distribute benevolence to the people.

鼎必待木巽火而後成烹飪之功，聖人必待賢佐然後能享上帝而養聖賢，是以鼎之所貴，在乎巽而耳目聰明、柔進而上行、得中而應乎剛也。蓋能巽而下賢，又聰而善聽、明而善視，且得中而應剛，非如違者。如此則於用賢之道盡矣，是以元亨也。

The tripod must wait until wood is put into the fire before it can achieve the function of cooking; similarly, a sage must wait until he has the assistance of the virtuous before he can offer sacrifices to the Supreme Deity and honor the sages. Therefore, the hexagram of the Tripod values "humility and clarity of perception, gentle advancement upward, and being in the center while responding to the yang." Being humble and willing to submit to the virtuous, having keen hearing and the ability to listen well, and having clear sight and the ability to observe effectively, and being in the center while harmonizing with the yang. This is not like those who like to act against others. When this is achieved, the way of employing the virtuous is complete, hence "the primal and great prosperity."

象曰：木上有火，鼎，君子以正位凝命。鼎則聖人之才，大方輔佐之功焉；言木上有火，所及輔佐也，故曰君子以正位凝命，言需賢以自輔如此也。位有上下，命有多寡，正位凝命，用賢有序矣。

The Great Image Commentary says: "Fire burning on wood represents the image of the Hexagram of the Cauldron; the gentleman thus rectifies his position and solidifies his mission." The Hexagram of the Cauldron symbolizes the quality of the sage, and its success entirely depends on the support of assistants. The phrase "fire on wood" refers precisely to the reliance on such assistants, hence "the gentleman rectifies his position and solidifies his mission," meaning he must seek virtuous helpers to assist himself. Positions have high and low, and missions have much and little; rectifying positions and solidifying missions is achieved through the orderly use of virtuous talents.

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。鼎下實也，而初六以虛在下，則鼎之顛趾也。鼎而顛趾以出否則利矣，不然則為覆餗矣。夫鼎以取新，必先出否，得超變之宜，故為未悖也。妾以其子有母道焉，宜其在上而今在下，是子貴而母賤，得妾以其子者也。出否以從貴，革故以取新，非知權不足以與此。

The line statement for the first line says: "The tripod's legs are inverted upwards, which is beneficial for removing filth; marrying a concubine and having a son with her (who becomes the official wife), there is no misfortune." The small image commentary says: "The tripod's legs are inverted, but this is not against the norm; benefiting from removing filth is to follow the noble." The lower part of the tripod should be solid, but the first line, being a yin line, occupies the lower position, which is like the tripod's legs being inverted. Inverting the tripod's legs to remove filth is beneficial, otherwise the food in the tripod would be overturned. The tripod is used to hold new things, so it must first remove the old filth, which is an extraordinary favorable time, hence it is said "not against the norm." A concubine, because she has a son, attains the status of a mother, which should be above but is now below, meaning the son is noble and the mother is humble, which is "obtaining the concubine through her son." Removing filth to follow the noble, eliminating the old to take in the new—this is not something that can be done without understanding flexibility.

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。井言性，故其出無窮；鼎言才，故所受者有量，過其量則覆餗矣。九二以陽居陰而在中，此鼎之有實而顛者也；適中，則其所之而不可以有它矣。我仇謂六五也；六五所應也而稱仇，以其來即則非嘉稱故也。六五困於九四之間，有疾者也；有疾而不能我即，則我之所受適當其可，是以終無尤也。

The line statement of the second line says: "The cauldron is full of food; my opponent is sick and cannot come close, which is auspicious." The small image commentary says: "The cauldron is filled, so one should carefully consider where to go; my enemy is sick, and in the end there is no fault." The hexagram of Well discusses "nature," so it flows endlessly; the hexagram of Cauldron discusses "talent," so what it holds is limited, and exceeding the limit will cause it to overturn. The second line, with a yang line in a yin position and in the central position, is exactly like the cauldron having something inside and the amount being appropriate; it is just right, so where it goes, there is no need for further complications. "My enemy" refers to the sixth line. The sixth line was originally its corresponding line but is called "enemy," because when the other party approaches, it is not a good term. The sixth line is blocked by the fourth line, which is why it is called "sick"; it is sick and cannot come close to me, so what I hold is just right, hence "in the end there is no fault."

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。九三所應在卦之外之象也，所應者為，則九三為鼎耳矣。以耳之於虛而受之，則足以舉鼎而行焉；今九三以陽處陽，實而不受，則鼎耳之義革矣。鼎耳革而無虛受之義，將錯諸地而無以自舉矣，是其行塞者也。如此則雖有文明膏澤之才，不用也，故曰不食。

The line statement for the third line says: "The tripod's handle has changed, movement is blocked, and the delicious wild fowl cannot be eaten; when it rains, regret is reduced, and finally it is auspicious." The Small Image Commentary says: "The tripod's handle has changed, losing its proper meaning." The third line corresponds to the line above it in the primary hexagram (the top line, nine at the top), which is exactly this image. In terms of its correspondence, the third line is equivalent to the tripod's handle. The tripod's handle is hollow in the middle and can bear weight, so it is sufficient to lift the tripod and allow it to move. Now, the third line has a yang line in a yang position, being full but unable to receive emptiness, so the meaning of the tripod's handle has changed. When the tripod's handle changes and loses the meaning of receiving emptiness, the tripod can only be placed on the ground and cannot be lifted by itself, which is "its movement is blocked." In this situation, even if there is the ability to civilize and nourish others, it cannot be used, so it is said "it is not eaten."

召而齊魯不能致者二人，蓋此類也。雖然，九三巽不失正也；巽非髙亢，而正非矯激也，不遇於今，不遇於後，故曰方雨。雨則陰陽和而雉膏食矣，故悔虧焉；然不能亡者，執一廢百，未可與權故也。保常守正，是以終吉也。

Mencius said that Qi and Lu states could not invite two people with propriety, probably referring to this kind of situation. Nevertheless, the ninth line of the trigram belongs to Xun but does not lose its correctness; being humble does not mean being overly exalted, upholding correctness does not mean being overly rigid, not meeting with success now does not mean it will not happen in the future, so it says "the rain is coming." When the rain comes, yin and yang harmonize, and the delicious wild chicken becomes available, so regret decreases; however, regret does not completely disappear, because it is fixated on one aspect and neglects the rest, and has not yet reached the point of flexibility and adaptability. Nevertheless, it can uphold the constant way and maintain correctness, so ultimately it is auspicious.

九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。鼎之所受適則有量，適中斯可矣；以九四實而不中，則是實有餘而量不足，故有折足之患焉。折足則覆餗，則其形渥矣。誠能孚然後敢受職，此臣之信如何哉？

The statement of the fourth line says: "The tripod is broken at the foot, spilling the delicacies of the prince, the body of the tripod is soiled, calamity." The Small Image Commentary says: "Spilling the delicacies of the prince, how is his integrity?" The tripod should hold exactly what it can contain, and moderation is sufficient. The nine in the fourth line is full but not in the center, meaning that what it holds exceeds its capacity, hence the calamity of breaking the foot. When the foot is broken, the food is spilled, and the body of the tripod becomes soiled. One must indeed have integrity before accepting a position, and this is precisely about the integrity of the minister.

六五：鼎黃耳金，利貞。象曰：鼎黃耳，中以為實也。六五居中而受九二者也，中而能有受，則鼎黃耳之象也；九二以剛中而應六五者也，剛而應之，耳之所受，則金之象也。虛中以資納於物而得金焉，則其行不塞，其應無方，享帝養賢之道於是極矣。

The Line Statement of the Fifth Line says: "The tripod has yellow ears and a metal handle, which is favorable for maintaining the correct path." The Small Image Commentary says: "The tripod has yellow ears, which is because it is centered in reality." The Fifth Line is in the center and receives the Second Line, being centered and able to receive, which is the image of "the tripod with yellow ears"; the Second Line, with its strong and vigorous nature in the center, responds to the Fifth Line above, with its strong and vigorous nature coming to respond, becoming what the tripod ear receives, which is the image of "metal." By being empty in the center to accept external things and thus obtaining "the metal handle," it moves without obstruction, and its response has no fixed direction. The way of worshiping the Heavenly Deity and nurturing virtuous talents reaches its peak here.

上九：鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。鼎者，才也；所以舉鼎則在，所以用才則在道。在鼎而無是，有才而未聞道也。而道體常而盡變：其盡變也如金，六五所謂金是也；其體常也如玉，上九所謂玉是也。金則剛柔無常，玉剛柔節矣。此利用之終而歸於崇徳也，大吉無不利宜矣。

The line statement of Upper Nine says: "The tripod is lifted with a jade yuanshang, great good fortune, no disadvantage." The Small Image Commentary says: "The jade yuanshang is on top, indicating that both firmness and softness are properly regulated." The tripod represents "talent"; the yuanshang is used to lift the tripod, and the Dao is used to manifest talent. Having a tripod without a yuanshang is like having talent without understanding the Dao. The Dao has a constant nature that can encompass all changes; its capacity to encompass changes is like metal, which is represented by the Six in the Fifth's "metal"; its constant nature is like jade, which is represented by the Upper Nine's "jade." Metal is changeable between firmness and softness, while jade has firmness and softness properly regulated. This is the ultimate application of the Dao, which ultimately emphasizes virtue, so "great good fortune, no disadvantage" is appropriate.

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。

The Hexagram Zhen has the same lower and upper trigrams, both Zhen. The Hexagram Statement says: "Zhen, smooth and unimpeded. When the thunder shakes, there is fear and anxiety, but after that, one can speak and laugh freely; the thunder's sound shakes a hundred miles, yet the sacrificial dagger and wine in the hands of the chief priest do not get lost." The Commentary on the Judgment says: "Zhen leads to smoothness and unimpededness. 'Zhen comes with fear' indicates that fear brings good fortune. 'Laughing and speaking joyfully' indicates that after the fear, there is order in conduct. 'Zhen shakes a hundred miles' indicates that it moves far away and causes fear in the near. The eldest son goes out and can guard the ancestral temple and state, serving as the chief priest for sacrifices."

上者，陽之所也，陽在下則起而之其所；起而之其所也以時焉，是以亨也。然吉凶悔吝生乎動，故人之情，動則恐，息則說；震所以為動，又為恐；而兌所以為息，又為說也。然動而知恐，乃所以為無恐也，故曰震來虩虩，恐致福也。

The upper position is where the Yang should be. When Yang is below, it will rise up to its proper place. Rising to its proper place is in harmony with the right time, hence it is smooth and favorable. However, the occurrences of good fortune, misfortune, regret, and hardship all arise from movement. Therefore, human nature is such that when there is movement, there is fear, and when there is stillness, there is joy. Zhen represents both movement and fear, while Dui represents both stillness and joy. However, when movement is accompanied by caution and reverence, this is precisely the reason there is no cause for fear, hence it is said, "Zhen comes with a fearful appearance, fear brings good fortune."

來，自反之辭也；欲起而無悔，必來而自省也，恐懼則致福也。故震來虩虩於其先，必笑言啞啞於其後。凡此者，常則不能違也。有則云者，詩所謂如幾如式者，言如其式所。

"Come" refers to the idea of self-reflection and self-examination. If one wishes to rise up without regret, they must look back and examine themselves, and if they can maintain vigilance and caution, they will attract blessings. Therefore, there first comes "Zhen comes with fear and trembling," and inevitably follows "laughter and ease." All these are part of the constant way, which cannot be violated. The "Small Commentary" says "there is a principle," which is what the "Book of Songs" refers to as "conforming to law and order," meaning that every action conforms to that proper form... (the original text is here incomplete)