The hexagram is called "Ding" (Tripod). It consists of the trigram Xun (Wind) below and Li (Fire) above.

鼎：元吉，亨。

The Hexagram Statement of the Hexagram of the Cauldron says: by removing the old and taking in the new, achieving perfection and beauty, thus attaining great auspiciousness, its way is thus unimpeded.

義曰：按《序卦》云「革物莫若鼎」，故受之以《鼎》。鼎者，變生為熟、革故取新之謂也。言聖賢之人凡欲革天下之弊亂，必須改正朔，易服色，殊徽號，變禮樂，以新天下之視聽，故必法制齊明，得其盡善盡美，然後獲元大之吉，其道是以亨通也。

Hu Yuan explained that the "Xu Gua Zhuan" says, "To change things, nothing is more thorough than the tripod." Therefore, after the hexagram "Ge" (Revolution), comes "Ding" (Tripod). "Ding" refers to cooking raw food until it is mature, meaning to remove the old and take in the new. This means that sages and virtuous people, if they wish to reform the evils and disorders of the world, must first reform the calendar and the beginning of the year, change the color of vehicles and clothing, establish new emblems and titles, and alter the rites and music, so that the people's sight and hearing are completely renewed. Thus, laws and regulations must be orderly and strict, reaching perfection, and only then can they achieve the great auspiciousness of the beginning, and the way will thus become smooth and unimpeded.

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。

The Commentary on the Judgment says: The Hexagram of the Cauldron is taken as an image of the cauldron. Putting firewood into the fire in order to cook food. The sage cooks animals to offer sacrifices to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. By being humble and courteous towards others, one becomes wise and discerning. The flexible and yielding line six in the fifth position ascends to the superior position, attaining the central position, and connects downward with the strong and vigorous line nine in the second position, thus achieving great success.

義曰：鼎者，鑄金所為而有法象者也。以木巽火亨飪者，此因二體以解鼎卦之象。下巽，巽為風；上離，離為火。以木以風而入於火，故有亨飪之象，此鼎之用也。聖人亨以享上帝者，此以下廣明鼎卦之義。言鼎之所以用者，由木入火而成也，故聖人亨之，可以享祀於上帝也。

Hu Yuan explained that the ding is a vessel made of metal with a prescribed form. The phrase "using wood to assist fire, for cooking and preparing food" explains the image of the Ding hexagram through its upper and lower trigrams: the lower trigram is Xun, representing wind and wood; the upper trigram is Li, representing fire. Wood and wind are introduced into fire, thus forming the image of cooking, which is the function of the ding. The phrase "sages cook to offer to the heavenly deities" further elaborates on the meaning of the Ding hexagram: the ding functions by putting wood into fire to cook food, so sages cook offerings to worship the heavenly deities.

而大亨以養聖賢者，言聖人大亨以養天下之賢，使賢聖盡得其養。然此所以言大亨者，以天下之大，四海之廣，非一聖一賢之所能致，又非一耳一目之所能察，故聖人分其爵祿，大其優寵，以廣求天下之聖賢，使皆得己之養，為養之大莫大於此，故曰大亨。

The phrase "while greatly preparing to nourish the sages and virtuous men" means that the sage prepares extensively to cook and provide sustenance for all the virtuous people in the world, ensuring that all sages and virtuous men are properly supported. Here, the term "greatly preparing" is used because the world is so vast and the four seas so broad, which cannot be achieved by a single sage or a single virtuous man, nor can it be fully understood by a single ear or eye. Therefore, the sage distributes titles and salaries, enhances rewards and honors, to widely seek out sages and virtuous men throughout the world, ensuring that they all receive their proper sustenance. There is no greater form of nourishment than this, hence it is called "greatly preparing."

巽而耳目聰明者，言聖人既盡養天下之賢，又當以巽順之道下接之，是以天下之賢者皆樂其所養，盡其謀慮，竭其忠信，以輔於君，以共成其政，故得其天下之耳為己耳，天下之目為己目，以成己之聰明。柔進而上行得中而應乎剛是以元亨者，此指六五而言也。夫五以柔順之道進而居至尊之位，又在上體之中，是所為之事得其中，而又下應九二剛明之臣，是聖賢相得，君臣相會，故能鼎新制作，革去弊亂，天下之事無不得其大通，故曰是以元亨。

The phrase "the wind is gentle and the ears and eyes are clear" means that after a sage has fully provided for all the virtuous people in the world, he should also humbly and gently accept them. Thus, the virtuous people in the world will be content with their sustenance, fully exert their wisdom and thoughts, and wholeheartedly assist the ruler, working together to accomplish governance. In this way, the ruler can use the ears of the people as his own ears and the eyes of the people as his own eyes, thereby achieving his own wisdom. The phrase "the gentle and advancing one rises upward, attains the center and responds to the strong, thus achieving great prosperity" refers to the sixth line of the fifth trigram. The sixth line, which is in a gentle and yielding position, advances upward to occupy the highest position, and is located at the center of the upper trigram, so its actions conform to the principle of the center. Furthermore, it corresponds with the ninth line of the second position, which is strong and enlightened. This represents the harmonious relationship between a sage ruler and a virtuous minister. Therefore, they can renew the laws and regulations, eliminate chaos and disorder, and make all matters in the world fully smooth and prosperous, hence it is said "thus achieving great prosperity."

象曰：木上有火，鼎。君子以正位凝命。

The Image Commentary says: Fire burning on wood, this is the image of the Hexagram of the Cauldron. The superior person takes inspiration from this image, rectifies his position, and consolidates his decrees.

義曰：凝，成也。言君子之人觀此木火亨飪之象，凡欲鼎新法令、革民弊亂、以新天下耳目者，必先正其至尊之位，定其尊卑之分，以凝成其命令，而新其法制。

Hu Yuan explained that "ning" means to gather and solidify. A gentleman observes the hexagram of wood burning fire and fire cooking food. Whenever one wishes to renew laws and regulations, eliminate the disorders of the people, and bring about a fresh start for all under heaven, he must first correct his own supreme position, establish the proper distinctions of honor and humility, and only then can he consolidate his decrees and renew the system of laws and regulations. Without proper position and distinction, orders cannot be solidified.

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。

The Line Statement for the first line says: The tripod overturns, which is favorable for removing the corrupt inside; taking a concubine, because she gives birth to a son, there is no blame. The Image Commentary says: The tripod overturning is not contrary to the norm; being favorable for removing filth is to follow the superior.

義曰：夫陽以生物為實，陰以剝物為虛，鼎之為器，上虛而下實者也。初六以陰柔之質而處一卦之下，是鼎器反上實而下虛也。既上實而下虛，遂至鼎顛趾也。利出否者，夫否者，否惡不善之物也，鼎雖顛趾，然利於出否去穢以納新也。

Hu Yuan explained that yang can generate and nourish all things, so it is substantial; yin causes the decay and loss of things, so it is empty. A tripod vessel should naturally be empty on top and full at the bottom. The initial line, which is of yin and soft quality, is located at the very bottom of the hexagram, equivalent to the tripod being inverted with the top full and the bottom empty. When the tripod is top-heavy and bottom-light, it will inevitably tip over. The phrase "favorable to go out from obscurity" refers to "obscurity" as bad and corrupt things. Although the tripod has overturned, it is precisely through this that the corrupt and dirty things can be removed, making way for the new.

得妾以其子無咎者，夫妾者，至賤者也，以至賤而為尊者之配，升於貴位而為正室，所以反得無咎者，以其有子故也。有子何也？以其子能荷先祖之業，承宗廟之重，故得無咎，則《公羊》所謂「子以母貴，母以子貴」者，此其義也。其意若君子承弊亂之後，思欲鼎新天下之事，其所為雖有小害，然利於覆去否穢，建立新法，以新天下之耳目，終立天下之大功，所以得其無咎。象曰鼎顛趾未悖者，夫鼎雖顛覆，然能覆去否穢以納其新，是其道未至於悖逆也。利出否以從貴者，夫既以顛出否穢以納其新，又以妾為室而無咎，以子之貴故也。

The phrase "to take a concubine and have a son, there is no blame" means that although a concubine is of the lowest status, by becoming the spouse of a superior, she ascends to a noble position and becomes the main wife. She is without blame because she gives birth to a son. What is the significance of having a son? Because this son can shoulder the family's legacy and bear the responsibility of ancestral worship. Therefore, there is no blame. The "Gongyang Zhuan" says "a son becomes noble through his mother's status, and a mother becomes noble through her son's status," which refers to this very idea. Its intention is that after a gentleman takes over a corrupt and chaotic situation, he wishes to renew the world. Although his actions may cause some harm, they are beneficial in removing corruption and establishing new laws, making the world fresh and new, ultimately achieving great accomplishments for the world, hence there is no blame. The "Xiang Zhuan" says "the tripod is overturned, but it is not contrary," meaning that although the tripod is overturned, it can remove filth and receive new things, and thus has not reached a point of contradiction. It says "favorable to emerge from the blocked path, to follow the noble," because after removing filth to receive new things, and establishing the concubine as the main wife without blame, it is all due to the son's noble status.

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。

The Line Statement of Nine in the Second says: The tripod is filled with actual objects, my spouse has an illness and cannot approach me, which is auspicious. The Image Commentary says: The tripod already contains actual objects, one should be cautious about one's direction; my spouse has an illness, ultimately there will be no mistake.

義曰：九二以剛陽之質處鼎之中，是鼎有實物之象也。夫鼎之實必有齊量，不可以盈溢，若遇其盈溢，則有覆餗之凶。君子之人雖有才徳，亦有分量，若職事過其才分，則有隳官之謗矣。仇即謂五也，疾謂三與四也，言二雖應於五，然以三四間隔其路，使其君不得以他職事即加於己，故己既得盡其才以事於上而無隳官之咎，所以獲吉。蓋有實之鼎不可復有所增，才任已極，不可復有所加故也。

Hu Yuan explained that Nine in the Second, with its strong and vigorous yang nature, is located in the belly of the tripod, which symbolizes the tripod filled with actual things. The tripod must contain a fixed amount; it cannot be overfilled. Once it is overfilled, there is a danger of spilling the contents and causing the tripod to overturn. A gentleman, though possessing talent and virtue, has a limited capacity. If the responsibilities he bears exceed his capacity, he will invite criticism for failing in his duties. "Chou" refers to Six in the Fifth, and "ji" refers to the third and fourth lines. Nine in the Second, although corresponding with Six in the Fifth, is blocked by the third and fourth lines, preventing the ruler from assigning additional duties to himself. Therefore, he is able to fully utilize his abilities in serving those above, avoiding the fault of failing in his duties, thus achieving good fortune. This is because a full tripod cannot take in more, and one's ability and position have reached their limit, so no further responsibilities can be added.

象曰鼎有實慎所之也者，言人才有大小，若才不甚大而加其煩任重職，則必有凶敗之至，故宜慎其所之，不可妄其所行也。我仇有疾終無尤也者，言我之仇雖為二陽所間而不能復加事於己，則我終免曠官之尤悔矣。

The Image Commentary says, "The tripod has something in it; one should be cautious about where one goes." This means that people's abilities vary in size; if someone's ability is not very great yet is given heavy tasks and important positions, it will certainly lead to danger and ruin. Therefore, one should be cautious about where one goes and must not act recklessly. It also says, "My spouse has an illness; ultimately, there will be no blame." This means that although my match is separated by the third and fourth yang lines, it is no longer possible to impose further responsibilities upon me, so I will ultimately avoid the fault of occupying a position without fulfilling its duties and the regret that comes with it.

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。

The line statement for nine in the third says: The tripod's handle has changed, the path to lift the tripod is blocked, and the delicious wild fowl cannot be eaten; when yin and yang harmonize and rain comes down, regret is reduced, and finally吉祥 is attained. The image commentary says: The tripod's handle has changed, indicating the loss of the meaning of the handle being hollow.

義曰：九三以陽居陽，自實也，居下卦之上，有耳之象也。夫鼎之耳虛之，所以容鉉也，今革易其常道以實其耳，不能受鉉者也。鉉而不受，鼎斯不舉矣，是其行之所以窒塞也。夫鼎而不舉，行而窒塞，雖有雉膏甘美之食，焉得而食哉！若君子之人以剛亢自處，不能容受天下之賢，故其行所以窒塞也。夫既不能容受天下之賢，雖天下有善謨善慮，亦不可得而用矣。

Hu Yuan explained that the line Nine in the Third holds a Yang line in a Yang position, thus being full and solid. It is located at the top of the Lower Trigram, resembling the shape of a tripod's handle. The handle of a tripod is hollow in order to accommodate the crossbar used for lifting the tripod. Now, the line Nine in the Third has changed the proper nature of the tripod handle by filling the hollow, making it unable to accept the crossbar. Without the crossbar, the tripod cannot be lifted, which is why it encounters obstruction. If the tripod cannot be lifted and the path is blocked, even if there is delicious wild fowl to eat, it cannot be obtained. This is like a gentleman who takes a strong and lofty position, unable to accept the talents of the world. Therefore, his actions are obstructed everywhere. Since he cannot accept the talents of the world, even if there are good plans and thoughts in the world, he cannot use them.

方雨虧悔終吉者，夫雨者，陰陽相和而然也，若能改革前非，去其剛亢，上以交於君，下以來於賢，則得虧損其悔而終獲其吉矣。象曰鼎耳革失其義者，言鼎必虛耳以待鉉而舉之，今以陽居陽而自實，是失其為鼎耳之義也。

The phrase "When rain comes, regret is reduced, and ultimately good fortune is achieved" means that rain is the result of the harmonization of yin and yang. If Nine in the Third can correct his previous mistakes and remove his excessive strength and arrogance, and if he can connect with the sovereign above and attract capable talents below, he can reduce regret and ultimately achieve good fortune. The Image Commentary says, "The handle of the tripod is changed, losing its meaning," meaning that the handle of the tripod must be hollow in order to allow the crossbar to be inserted and lift it. Now, Nine in the Third occupies a yang position with a yang line and is full, thus losing the meaning of being a tripod handle.

九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。

The statement of the fourth line says: The tripod breaks its foot, overturns the delicacies of the prince and duke, and the body of the tripod is stained by the soup, which is ominous. The Image Commentary says: Overturning the delicacies of the prince and duke is indeed unavoidable.

義曰：九四居上卦之下，鼎足之象也。餗者，鼎之美實；渥者，沾濡之貌。夫鼎足所以上承於鼎，以受其美實，今九四以陽居陰，居非其位，不正者也。以不正之質，是不能上承於鼎，斷折其足，傾覆公家之美實，不惟傾覆美實，而又有沾濡其形體之凶。若人臣智小徳薄而切進於君，當人主大任，荷國家重責，則必曠敗其職而傾覆公家之事，不獨傾覆公家之事，而又有刑戮及身受汙辱之禍，凶之道也。象曰覆公餗信如何者，言禍及身，信無可奈何也。故先聖特繫此爻曰：徳薄而位尊，智小而謀大，力小而任重，鮮不及矣。言不勝其任也。

Hu Yuan explained that the Nine in the Fourth is located at the bottom of the Upper Trigram, symbolizing the tripod leg. "Fu" refers to delicious food in the tripod, while "wo" means being stained by the soup. The tripod leg's function is to support the body of the tripod so that it can hold the delicious food. Now, the Nine in the Fourth, with a Yang line in a Yin position, is not in the proper place, thus being improper. With this improper quality, it cannot support the upper part of the tripod, leading to the breaking of the tripod leg and the overturning of the public food. Not only does it overturn the public food, but it also brings the danger of the tripod body being stained by the soup. This is like a minister with shallow wisdom and poor virtue who urgently seeks advancement in the king's court, taking on the king's great responsibilities and bearing the country's heavy duties. Such a person will certainly neglect his duties and cause the collapse of state affairs. Not only will he cause the collapse of state affairs, but he will also suffer punishment and disgrace, which is a dangerous path. The Image Commentary says, "Overturning the public food, how can one be trusted?" This means that the disaster falls upon oneself, and there is indeed nothing to be done about it. Therefore, the ancient sages specially added the Great Treatise on this line: A person with shallow virtue in a high position, with limited wisdom planning great matters, and with small strength bearing heavy responsibilities, rarely avoids disaster. This is saying that he is unable to fulfill his duties.

六五：鼎黃耳金鉉，利貞。象曰：鼎黃耳，中以為實也。

Six in the Fifth Line Statement says: The tripod has a yellow ear and a metallic crossbar, which is favorable for maintaining the right path. The Image Commentary says: The tripod has a yellow ear because the line six in the fifth position fills itself with the virtue of upholding the center.

義曰：黃者，中之象；金者，至剛之物；鉉，所以貫鼎耳而舉之，謂九二也。言六五以陰柔之質居大中之位，能謙虛以下接於九二之剛，猶鼎虛其耳以待其鉉而舉，故今得金鉉貫其中而舉之，以成鼎之道也。以人事言之，則是君虛謙而不自髙亢，下接於天下賢明之臣，使下之賢相率而歸以輔於己。

Hu Yuan explained that yellow is the color in the center, symbolizing the principle of maintaining the center; metal is the hardest substance; "xuan" is the horizontal bar that passes through the handles of a tripod, here referring to Nine in the Second. Six in the Fifth, with its yin and flexible nature, occupies the central position of the upper trigram, and can humbly bend down to accept Nine in the Second's strength, just as a tripod leaves its handle holes empty, waiting for the xuan bar to lift it. Therefore, now that the metal xuan bar passes through it and lifts the tripod, the function of the tripod is achieved. In terms of human affairs, this means that a ruler should be humble and not exalt himself, but instead descend to accept the wise ministers of the world, allowing the virtuous below to successively come to his side to assist him.

利貞者，以六五雖有大中之道以下接於臣，然以陰居陽，履非其正，而九二以陽居陰，亦非其正也。以不正之道相親比，則不能無悔，故聖人於此深戒之，言利在其至正之道，然後可以獲其吉也。象曰鼎黃耳中以為實者，言五以陰柔之質本非其實，而能虛中以納物，行大中之道以為其實也。

The phrase "beneficial to maintain the correct course" refers to the fact that the line Six in the Fifth, although it upholds the principle of maintaining the center and accepts the ministers below, is in an improper position because it is a yin line in a yang position. Similarly, the line Nine in the Second, being a yang line in a yin position, is also in an improper position. Since these two improper lines are closely connected, they are prone to regret. Therefore, the sage solemnly warns that the benefit lies in adhering to the most correct and upright path, thereby achieving auspiciousness. The Image Commentary says, "The tripod has a yellow ear, for the middle is where the substance lies," meaning that although the Six in the Fifth, with its yin and soft nature, is not inherently substantial, it can be filled by being empty in the middle and accepting external things, thus treating this as its substance.

上九：鼎玉鉉，大吉，無不利。象曰：玉鉉在上，剛柔節也。

The line statement of the Upper Ninth says: The tripod is adorned with a jade handle, which brings great auspiciousness and no misfortune. The image commentary says: The jade handle is placed in a high position, representing the harmonious balance of 'yin and yang' and each attaining its proper measure.

義曰：玉者，有堅剛之質而其色溫潤。上九以陽居一卦之上，處鼎道之成，眾爻皆履剛，而此一爻獨履六五之柔，是剛柔相濟而有玉鉉舉鼎之象。以人事言之，是為人臣者有剛柔之徳，致君於堯舜三代之治，成太平之化，故能獲其大吉而無所不利也。

Hu Yuan explained that jade is hard and strong in texture, yet its color is gentle and moist. The upper nine is a yang line residing at the top of the entire hexagram, precisely at the time when the hexagram of the Cauldron is perfected; all the other lines are resting on strong lines, but this line rests on the soft line of six five. Therefore, there is a mutual balance between strength and softness, symbolizing the image of lifting the cauldron with a jade handle. "Strength" refers to the vigorous nature of the yang line, while "softness" refers to the gentle nature of the yin line. In terms of human affairs, this represents a minister possessing both strong and gentle virtues, assisting the sovereign to achieve the governance of Yao and Shun, establishing a peaceful and civilized era, thus attaining great good fortune and success in all endeavors.

象曰玉鉉在上剛柔節者，上九以剛陽之爻履六五柔順之質，剛而不至於暴，柔而不至於懦，故所以致君於無為，皆剛柔得其中節者也。然六五言金鉉而上九言玉鉉者，夫玉之性剛柔全也，上九體陽而履柔，剛柔全也，故曰玉鉉。六五以陰而乘陽，差失其正，其徳未備，故曰金鉉。

The Image Commentary says, "A jade handle is on top, indicating the proper balance between firmness and flexibility." This refers to the Nine at the Top, which uses a strong and vigorous yang line resting upon the flexible and yielding yin line of the Sixth in the Fifth. Though strong, it does not become violent; though yielding, it does not become timid. Thus, it can assist the sovereign to achieve governance through non-action. This is because both firmness and flexibility are properly balanced. As for the Sixth in the Fifth referring to "a golden handle" and the Nine at the Top referring to "a jade handle," it is because jade possesses both firmness and flexibility. The Nine at the Top is itself a yang line resting upon a yin line, thus embodying both firmness and flexibility, hence called "jade handle." The Sixth in the Fifth, however, is a yin line that "occupies" a yang line, slightly losing its proper position, and its virtue is not yet complete, hence called "golden handle."

震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。

The Hexagram Zhen statement says: It is smooth. When the thunder shakes, all people are startled and trembling, but afterwards they can talk and laugh freely. The thunderous sound shakes a hundred li away, yet the person in charge of the sacrifice does not drop the ladle for fetching the offerings or the vessel for the fragrant wine.

義曰：按《序卦》云「主器者莫若長子」，故受之以《震》。震，動也。蓋言鼎者，國家之重器；震者，長子之象。按《說卦》又云「震一索而得男」，故謂之長男，此震者坤一索之卦也，故有長男之象。言正嫡之子可繼先祖之業，奉宗廟之祭，能主國家之重器也，此《震》所以次於《鼎》也。

Hu Yuan explained that the "Xu Gua Zhuan" states "the one who governs the ritual vessels is none other than the eldest son." The person in charge of the ancestral temple's important ritual objects is none more suitable than the legitimate eldest son, hence the "Ding" hexagram is followed by the "Zhen" hexagram. "Zhen" represents movement. The "Ding" hexagram symbolizes the state's important ritual vessels, while "Zhen" symbolizes the eldest son. The "Shuo Gua Zhuan" also says "Zhen is obtained by seeking once and obtaining a male," hence it is called the "Eldest Son." "Zhen" is the hexagram obtained by the "Kun" hexagram seeking once and obtaining a male, thus it has the image of the Eldest Son. This indicates that the legitimate eldest son can inherit the ancestral foundation, preside over the ancestral temple worship, and hold the state's important ritual objects, which is why the "Zhen" hexagram comes after the "Ding" hexagram.

亨者，震為雷，雷者盛陽之氣，居於地下而出於地上，故動則有威。既動而有威，則勾者出，萌者達，蟄者伸，枯者榮，天下萬物昆蟲草木之類無不震動而亨通。以人事言之，則是聖賢君子一動，而天下之民無遠近小大，無鰥寡孤獨，皆被其徳澤而各遂其所。若君子之人一動而不能法震雷，使萬物得其亨通，則不能成動之道，是動之妄者為也。故聖人特於此言震亨者，所以為動者之法也。

The concept of "Hen" (meaning prosperity or smoothness) refers to the dynamic power of the trigram Zhen (Thunder). Zhen symbolizes thunder, which represents vigorous yang energy that lies dormant underground and erupts onto the surface. Once it moves, it carries great force. When this movement occurs, curled sprouts break through the soil, young shoots spread out, hibernating insects awaken and stretch, withered trees regain vitality, and all things in the universe, including insects, plants, and trees, are stirred and made to flourish. In terms of human affairs, when a sage or virtuous person takes action, people everywhere, regardless of their distance or status, whether they are widowers, widows, orphans, or childless elders, all benefit from his virtue and have their wishes fulfilled. If a gentleman takes action but fails to emulate the power of thunder, causing all things to be connected and通畅, then he does not follow the proper path of movement, which is considered reckless action. Therefore, the sage specifically mentions "Zhen Hen" here, establishing a standard for all who wish to act.

震來虩虩者，虩者，蠅虎之蟲也，藏牕壁中蠕然而動。言威震之來，則人為之戰兢懼不能自安，如蠅虎蠕然而動。然則重言虩虩者，恐懼之至也。笑言啞啞者，啞啞則和樂之貌。言始以威剛，旣能戰慄不敢為妄，故動有法則而不陷於刑戮，雖有威剛之嚴而不加於己，故始雖有恐懼之憂，終有笑言之樂。

The phrase "Zhen lai xi xi" means that when thunder comes, one feels a trembling fear, unable to rest in peace, like the movement of a small insect called xi, which hides in cracks of windows or walls and moves about continuously. The repetition of "xi xi" emphasizes the extreme degree of fear. The phrase "xiao yan ya ya" refers to a joyful and harmonious state. Initially, due to the fierce and imposing presence, one feels fear and restraint, thus acting with discipline and avoiding punishment. Although the imposing force remains, it does not affect oneself. Therefore, although there was initial fear, there eventually comes a state of joy and ease.

震驚百里不喪匕鬯者，百里即雷聲之所及也。匕者，宗廟之器，以棘木為之，似畢而無兩岐，所以舉鼎之實而升於爼也。鬯者，以鬱金草和酒而有芬芳調鬯之氣。言震有長子之象，大而繼天子以臨天下，小而繼諸侯以臨一國，是必有威徳以及遠，使民心知有所歸，則威震之道全，而可以主宗廟之祭而不喪匕鬯也。

The phrase "Shocking a hundred miles, not losing the bi and chang" means that the sound of the thunder can be heard over a hundred miles. "Bi" is a ritual vessel used in the ancestral temple, made of the wood of the zan tree, shaped like a bei vessel but without two prongs, used to lift the sacrificial meat from the ding and place it on the zu. "Chang" is a type of wine made by mixing the juice of the yujin grass, which emits a fragrant and harmonious aroma. The trigram Zhen represents the eldest son, and when it is great, it symbolizes succeeding the Son of Heaven to rule the world; when it is small, it symbolizes succeeding a feudal lord to govern a state. Such a person must have a reputation for dignity and virtue spreading far and wide, so that the people know where to turn for guidance. Only then can the way of authority be complete, allowing one to preside over ancestral temple rituals without dropping the bi and chang.

彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。

The Commentary on the Judgment says: The Zhen hexagram is smooth. "Zhen comes with fear" means that one attains blessings through knowing fear. "Laughing and speaking joyfully" indicates that there is order in subsequent actions. "Shaking a hundred li" means that people far away are startled and those near are cautious. With such a eldest son emerging, he can guard the ancestral temple and state rituals, and be the master of worship.

義曰：震亨者，言震雷不動則萬物不通，聖人不動則天下不亨。恐致福者，言震雷之來能戰慄恐懼以自修省，則不陷於禍害而終致福慶之事。後有則者，言既恐懼而致其福，則是不為非妄之行，而動有所法則，致有笑言啞啞之樂也。

Hu Yuan explained that "Zhen Heng" means that if the thunder does not arise, all things cannot be communicated or connected; if the sage does not take action, the world cannot be harmonious and prosperous. "Kong Zhi Fu" means that when the power of thunder arrives, one feels fear and thus self-examines, thus avoiding calamity and eventually bringing about blessings. "Hou You Ze" means that after having brought about blessings through fear, one no longer acts recklessly, but follows proper conduct and rules, thus achieving a state of joy and ease.

震驚百里驚遠而懼邇也出可以守宗廟社稷以為祭主者，言長子既有威徳以及於人，則遠者無不驚恐，近者無不戒懼，是以民心莫不趨向而樂從之，故出可以繼祖考之業，奉宗廟社稷之祭而為之主，無喪失其匕鬯者矣。

The saying "Shocking a hundred miles, startling the distant and alarming the near; going out he can guard the ancestral temples and state altars, serving as the chief priest in worship" means that the eldest son, possessing dignity and virtue, has his influence reaching far and wide. People far away are startled, and those nearby are in awe. Thus, the people's hearts are all inclined toward him and willing to follow him. Therefore, when he comes forth, he can inherit the foundation established by his grandfather, take charge of the worship at the ancestral temples and state altars, and serve as the chief priest without losing the sacred wine and vessels used in rituals.

象曰：洊雷，震。君子以恐懼修省。

The Image Commentary says: Thunder sounds continuously, which is the image of the Zhen hexagram. The gentleman takes inspiration from this image, remains cautious and self-disciplined, and reflects on his words and deeds.

義曰：雷者，天之威也；洊者，因仍之謂也。以上體是雷，下體亦雷，則是天威重仍而至也，則萬物莫不震憡而獲其亨。君子觀此震雷之象，以驚恐戒懼修飭其身，省察其行，以全身遠害，則身不陷於過惡，刑戮所不及也。

Hu Yuan explained that thunder represents the majesty of Heaven, and "xian" means successive connection. The upper trigram is thunder, and the lower trigram is also thunder, indicating that the majesty of Heaven descends layer upon layer, causing all things to be shaken and frightened, thus achieving clarity and progress. A gentleman observes the image of thunder and thus maintains a state of alarm and caution, rectifying himself and examining his words and deeds, in order to preserve his own safety and avoid calamity. In this way, his body will not fall into wrongdoing, and punishment and execution will not reach him.

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。

The Line Statement of Chou Ji says: When the thunder shakes, one is startled and trembling, but afterwards one can speak and laugh freely, which is auspicious. The Image Commentary says: When thunder shakes and one is startled, it is because fear can bring good fortune; afterwards, one can speak and laugh freely, because one's actions have established order.

義曰：來者，自外之辭。夫剛威之行，所以驚懼奸偽，懲戒邪惡。初九有剛明之德而居震動之始，是不敢為非而內無所慊，故剛威自外而來，本非己所招致。然己不能無恐懼之心，既能虩虩然恐懼，則其身益修而其行益明，不敢為妄，則禍患必不能及於己，而終獲笑言之吉矣。

Hu Yuan explained that the character "来" indicates coming from outside. The implementation of stern and formidable authority is used to intimidate deceit and punish evil. Initially, the Nine at the Beginning possesses a strong, vigorous, and enlightened virtue, yet is at the beginning of the trigram Zhen (Thunder), which signifies movement. Therefore, he himself does not commit wrongdoing and has no inner guilt, so the stern authority comes from outside, not something he has brought upon himself. However, he still cannot be without a sense of fear. If he can be cautious and fearful, then his self-cultivation becomes more rigorous, his actions more clear and upright, and he will not act recklessly. Thus, calamity will not reach him, and he will ultimately attain the auspiciousness of being able to laugh and speak freely.

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。

The Line Statement for the Second Line says: Thunder strikes and there is danger, losing great wealth, climbing up to a high mountain nine times; there is no need to seek, for within seven days it will be regained naturally. The Image Commentary says: Thunder strikes and there is danger, because the Six in the Second is above a strong line.

義曰：來者，亦自外之辭。六二以陰柔之質居下卦之中，是履得其正，行得其中，既有中正柔順之德，是不為非妄也，故雖剛威之來，亦非己所招致，故曰震來也。然而厲者，蓋初九為震之主，而已以陰柔之質下乘陵之，故其身必有危厲也。十萬曰億，貝者，寳之謂也，言當威震之時而乘震動之主，則其身危厲而所喪失者多，故曰億喪貝也。

Hu Yuan explained that the character "来" also indicates coming from outside. The line Six in the Second, being a yin and soft quality, occupies the central position of the lower trigram, thus being in the correct position and maintaining the middle. With the virtue of being both central and upright and gentle, it will not act recklessly; therefore, although the strength of a yang force is present, it is not self-invoked, hence it is said "Zhen comes." However, there is still danger, because the line Nine at the Beginning is the only yang line in the entire hexagram, the main line of movement, and the line Six in the Second, with its yin and soft quality, is positioned above it. "Yi" refers to the number ten thousand, and "Bai" refers to a treasure used as currency in ancient times, here generally meaning wealth. When the force of movement is present but the line above is positioned on top of the main line of movement, the line itself is in danger, and the loss of wealth is great, hence it is said "loss of wealth in ten thousand."

躋于九陵者，躋，升也；陵，險阻之地也；九陵言至髙也。不惟多有所喪失，而又超履髙險，升於九陵之上。然則雖有喪貝躋陵之事，然以本有中正柔順之德，不須馳逐追取，七日之間自然得之，言始雖有失而終有所得也。

The phrase "to ascend to the nine ridges" means that "跻" refers to ascending, and "陵" refers to a high and dangerous landform. "Nine ridges" indicates reaching an extreme height. The Second Line does not only suffer great losses but also has to cross dangerous high ground and ascend to the top of nine mountain ridges. Although it encounters losses of wealth and the hardship of climbing high mountains, because it originally possesses the virtue of being upright, moderate, and gentle, it does not need to strive or search actively. Within seven days, it will naturally regain what was lost. This describes the situation where although there is initial loss, there will ultimately be gain.

六三：震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。

The Line Statement of the third line says: Below the thunder, there is fear and unease, but proceeding amidst the movement will not bring misfortune. The Image Commentary says: Below the thunder, there is fear and unease, because the position of this line is inappropriate.

義曰：蘇蘇者，震恐之貌。凡剛威之行，所以警其邪偽而戒其奸惡，故初九有剛明之徳，六二有中正之道，雖則威震之來非已所招，故曰震來。今此六三以陰居陽，履非其正而為髙亢者也，既履非正而又髙亢，則是邪惡之人也，其威震之來乃已所招，故不曰來。夫以不正之行當威震之時，故蘇蘇然恐懼之也。行無眚者，言六三雖以不中不正之行，而下巽於六二之柔，上奉於九四之剛，於理為順，故雖震威之行可以免其禍患，而災眚不及於己矣。

Hu Yuan explained that "su su" refers to the appearance of being frightened and anxious due to the influence of the Thunder trigram. The application of strong authority is originally intended to warn against wickedness and falsehood, and to punish deceit and evil. The initial line, which is strong and upright, and the second line, which is moderate and correct, are not the ones who have invited the thunderous authority; thus, the line statement says "the thunder comes." Now, the third line, which is a yin line in a yang position, is in an improper place and is arrogant and self-important. Being both improper and arrogant is the characteristic of a wicked person. Therefore, the thunder comes because of his own actions, so the line statement does not say "the thunder comes." Because of his improper behavior, he is frightened and uneasy. The phrase "acting without calamity" means that although the third line is neither in the center nor in the proper position, it is flexible and follows the softness of the second line below, and also flatters the strength of the fourth line above, which is reasonable. Therefore, even though he is in the time of thunder, he can avoid calamity and disaster does not reach him.

九四：震遂泥。象曰：震遂泥，未光也。

The statement of the fourth line says: Thunder strikes but becomes stuck in mud and cannot proceed. The Image Commentary says: Thunder strikes and is stuck in mud, indicating that its way is not yet broad.

義曰：泥者，泥滯不通之辭也。居人上者必當有剛威之徳，又有至正之道以安於下，則下之人相率而從之。今九四以剛陽之質為眾陰之主，居非其位，履失其正，雖有剛威，不能亨通於群下，以是而言，於己道未甚光大也。

Hu Yuan explained that "ni" refers to the concept of being blocked and stagnant. Those who hold positions above people must possess a strong and dignified virtue, as well as an extremely upright path to stabilize those below. Only then will the people below follow them successively. Now, the Nine in the Fourth, with its strong and yang nature, is the master of many yin lines. It is not in its proper position and has lost its correctness. Although it has strong authority, it cannot smoothly pass through among many subordinates. According to this, its own path is not yet sufficiently broad.

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。

Six in the Fifth Line Statement says: In the midst of thunder, movement both coming and going is dangerous; but there will be no great loss, and there will still be something to be accomplished. The Image Commentary says: Movement both coming and going is dangerous, indicating action in perilous circumstances; what it accomplishes is in accordance with the middle path, so there is no great loss.

義曰：六五以陰柔之質為一卦之主，進則上無所應，退則下乗九四剛威之臣，往來之間皆有危厲。十萬曰億，言六二處下卦之中，亦乗於初九之剛，故居不得安而大有所喪，是以稱億喪貝。今六五為一卦之主，雖下乗九四之剛，然履得大中之位，行得大中之道，雖往來之間時有危厲，亦不能大有所喪也。

Hu Yuan explained that the line six in the fifth position, with its yin and flexible nature, serves as the main line of the entire trigram. Advancing, there is no corresponding line above; retreating, it is 'riding' upon the strong and powerful line nine in the fourth position. Thus, movement in either direction involves danger. 'Yi' refers to ten thousand. The line six in the second position is in the central position of the lower trigram and is also 'riding' upon the strong line nine at the beginning. Therefore, it is unstable in its dwelling place and suffers great losses, which is why the line statement says 'losing ten thousand shells'. Now, the line six in the fifth position, as the main line of the trigram, although it is 'riding' upon the strong line nine in the fourth position below, it is standing on the central position of the upper trigram and is following the path of maintaining central stability. Thus, although there is danger in movement, there is no great loss.

有事者，夫當威震之世，下有剛權不正之臣，若専無為而治，則不足拯天下之難，救天下之弊，固當有為獨任以權天下可也。象曰震往來厲危行也者，言六五居至尊而乗剛，故往來之間皆危厲而行也。其事在中大無喪者，言處得其位，合於中道，雖興起大事，亦無所喪失也。

The phrase "there is an affair" refers to a time of great turmoil and upheaval, where there are powerful ministers who hold authority but do not adhere to the right path. If one merely advocates non-action, it would be insufficient to save the country from crisis and eliminate long-standing evils. At such a time, action is indeed necessary, and one must take charge to deal with the affairs of the world. The Image Commentary says, "The Thunder moves forward with danger," meaning that the fifth line, though in a position of supreme authority, is situated above a strong line, so its actions are always carried out in a dangerous situation. It also says, "The affair is in the center, there will be no loss," meaning that its position is appropriate and in accordance with the middle path; even if great affairs are undertaken, there will be no loss.

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。

The line statement of the sixth line at the top says: Below the thunder shaking, the heart trembles and the eyes look around in alarm; at this time, going forward is dangerous. The thunder does not strike oneself, but strikes a neighbor, so there is no fault, yet between marriage and in-laws there are inevitably some idle words. The image commentary says: The heart trembles because it does not occupy the central position; although there is danger, there is no fault because seeing the neighbor struck by thunder leads to caution.

義曰：索索者，中恐懼之謂也；矍矍者，視驚聳之貌也。上六以陰柔之質居威震之極，履不得大中之位，故當威剛之來，索索然恐懼，矍矍然驚聳也。征凶者，言居威震之極而又無大中之徳，則當固守常分，庶免凶咎，苟復有所往，是凶之道也。

Hu Yuan explained that "suo suo" refers to inner fear, and "jue jue" describes the startled and agitated appearance of the eyes. The Sixth at the Top, with a yielding nature, is located at the peak of a powerful and intimidating position, and is not in the central position. Therefore, when a strong and fierce force comes, the mind trembles with fear and the eyes look around in alarm. The phrase "zheng xiong" means that being at the extreme of a powerful and intimidating position without possessing the virtue of maintaining the center, one should firmly hold to one's own proper role in order to avoid misfortune. If one still takes action, that is the path leading to calamity.

震不于其躬于其鄰無咎者，夫九四為剛威之主而處上卦之下，上六居一卦之極而在無位之地，逺於九四，故九四之剛威不能及己之身。雖不及其身而及其鄰，謂五犯九四之剛，有往來之厲，則己能觀此鄰戒以自修省其身，整治其行，故得無咎也。

The phrase "Zhen does not affect itself, but its neighbors, thus no blame" means that the Nine in the Fourth is the main yao of strong force and is located at the bottom of the Upper Trigram. The Six at the Top is situated at the top of the entire hexagram, in a position without official rank, and is far away from the Nine in the Fourth. Therefore, the strong force of the Nine in the Fourth does not harm itself. Although it does not harm itself, it does affect the neighboring yao—meaning that the Six in the Fifth offends the strong force of the Nine in the Fourth, leading to a dangerous situation where both coming and going are perilous. However, the Six at the Top can observe the lesson from its neighbor and reflect on itself, correcting its behavior, thus avoiding blame.

婚媾有言者，上六處不得位，履不得中，雖婚媾至親之人，亦不能免讒間之言。象曰震索索中未得者，言上六所以索索然恐懼，以履不得中故也。雖凶無咎畏鄰戒者，言雖有凶而能免其咎，以其能觀戒於五而畏慎其所行，故咎可以免也。

The phrase "marriage and union have words" refers to the situation of the Sixth at the Top, which is not in its proper position and does not occupy the center. Even among the closest relatives, there are unavoidable slanders and divisive remarks. The Image Commentary says, "trembling with fear, not yet in the center," meaning the Sixth at the Top trembles because it has not reached the central position. It also says, "although there is danger, there is no blame, because of the warning from the Fifth." This means that although there is danger, there is no fault because it sees the warning from the Fifth and is cautious in its actions, thus avoiding blame.