Gehua (Reform)

離下兌上。革：巳日乃孚，元亨利貞，悔亡。夫民可與習常，難與適變；可與樂成，難與慮始。故革之為道，即日不孚，“巳日乃孚”也。孚，然後乃得“元亨利貞，悔亡”也。巳日而不孚，革不當也。悔吝之所生，生乎變動者也。革而當，其悔乃亡也。

The hexagram Gé (Revolution) has the trigram Li (Fire) below and Dui (Lake) above. The hexagram statement says: "On the fourth day, trust is gained; great success, favorable for uprightness, regret disappears." This means that only after the day of change can trust be established, leading to great success, favorable for uprightness, and regret disappearing. Wang Bi's commentary explains that people can be made to follow established norms together, but it is difficult to make them adapt to change; they can be made to share in the results, but it is difficult to involve them in the initial planning. Therefore, the way of change is such that on the day of action, trust is not yet gained, hence "on the fourth day, trust is gained." Only after this day can trust be obtained, and then one can achieve "great success, favorable for uprightness, regret disappears." If trust is not gained even after this day, it indicates that the change was not properly carried out. Regret and sorrow arise from change; if the change is properly conducted, that regret will disappear.

[疏]正義曰：“革”者，改變之名也。此卦明改制革命，故名“革”也。“巳日乃孚”者，夫民情“可與習常，難與適變，可與樂成，難與慮始”。故革命之初，人未信服，所以“即日不孚，巳日乃孚”也。“元亨利貞悔亡”者，為革而民信之，然後乃得大通而利正也。悔吝之所生，生乎變動，革之為義，變動者也。革若不當，則悔吝交及，如能大通利貞，則革道當矣。為革而當，乃得亡其悔吝，故曰“元亨，利貞，悔亡”。

Kong Yingda explains: "Geh" means change. This hexagram discusses changing systems and transforming the mandate of heaven, hence its name "Geh." It says "on the fourth day, trust is established." Human nature is originally "capable of following the established, but not of adapting to change; capable of sharing success, but not of planning the beginning." Therefore, at the beginning of a transformation of the mandate of heaven, people do not yet believe, hence "on the day itself, there is no trust, but on the fourth day, trust is established." It says "the beginning is prosperous, advantageous to be sincere, and regret disappears." This means that when a change is implemented and the people believe in it, then it becomes prosperous and advantageous to maintain correctness. Regret arises from change, and the meaning of "Geh" is precisely change. If the change is not appropriate, regret and worry will both come. If one can achieve prosperity and be advantageous to maintain correctness, then the way of change is proper; only when the change is proper can regret and worry be eliminated, hence "the beginning is prosperous, advantageous to be sincere, and regret disappears."

《彖》曰：革，水火相息，二女同居，其志不相得，曰“革”。凡不合，然後乃變生，變之所生，生於不合者也。故取不合之象以為“革”也。“息”者，生變之謂也，火欲上而澤欲下，水火相戰，而後生變者也。“二女同居”，而有水火之性，近而不相得也。

The Commentary on the Judgment says: "Revolution refers to water and fire mutually extinguishing each other, two women living together, their aspirations not harmonizing, hence called 'Revolution'." Wang Bi's commentary explains that whenever things are not in harmony, change arises; all change originates from lack of harmony, so the image of 'not harmonizing' is used to denote 'Revolution.' 'Extinguishing' means the occurrence of change: fire tends to rise, while the marsh water tends to flow downward, and water and fire struggle against each other, thus change takes place. 'Two women living together' refers to the trigram Li (Fire) representing the middle daughter and the trigram Dui (Lake) representing the young daughter, both residing in the same hexagram. They possess the natures of water and fire, which are mutually controlling, and although they are close, they do not harmonize with each other.

[疏]“《彖》曰”至“其志不相得曰革”。○正義曰：此就二體釋卦名也。水火相息，先就二象明《革》。息，生也。火本乾燥，澤本潤溼，燥溼殊性，不可共處。若其共處，必相侵克。既相侵克，其變乃生，變生則本性改矣。水熱而成湯，火滅而氣冷，是謂“革”也。“二女同居”者，此就人事明“革”也。中、少二女而成一卦，此雖形同而志革也。一男一女，乃相感應，二女雖復同居，其志終不相得。志不相得，則變必生矣，所以為“革”。

Kong Yingda explains from this sentence in the Commentary on the Judgment to "their wills do not agree, hence change": ○ Justification says: This is explaining the name of the hexagram by referring to the two trigrams above and below. "Water and fire extinguishing each other" first explains the hexagram of Change by referring to the two trigrams. "Extinguishing" means generating. Fire is by nature dry, and water is by nature moist; their natures are different and cannot coexist. If they are forced to coexist, they will inevitably contradict and restrain each other. Since they contradict and restrain each other, change arises. Once change arises, their original natures are altered: water becomes hot and turns into hot soup, while fire is extinguished and its heat turns cold. This is called "Change." As for "two young women living together," this explains "Change" by referring to human affairs. The middle young woman and the young young woman form one hexagram. Although their forms are the same, their wills are contrary. One man and one woman can respond to each other; but two women living together, although in the same place, will eventually not agree. When wills do not agree, change is certain to occur, hence it is called "Change."

“巳曰乃孚”，革而信之。文明以說，大亨以正，革而當，其悔乃亡。夫所以得革而信者，“文明以說”也。“文明以說”，履正而行，以斯為革，應天順民，大亨以正者也。革而大亨以正，非當如何？

The Commentary on the Judgment continues: " 'At this time, trust is established,' meaning that change is carried out with sincerity. Civilized and harmonious, great success comes through uprightness. When change is appropriate, its troubles will vanish." Wang Bi's commentary explains that change can gain trust through "civilized and harmonious" qualities — the lower trigram is Li (Fire), representing civilization, and the upper trigram is Dui (Lake), representing joy. With the virtue of civilization, people's hearts are pleased and convinced. By using civilization to win people over and acting on the right path, such change will align with heaven's mandate and win the people's support, achieving great success and uprightness. When change is both great and upright, how can it not be called appropriate?

[疏]“巳日乃孚”至“其悔乃亡”。○正義曰：“巳日乃孚，革而信”者，釋“革”之為義，革初未孚，巳日乃信也。“文明以說”者，此舉二體上釋“革而信”，下釋四德也。能思文明之德以說於人，所以革命而為民所信也。“大亨以正”者，民既說文明之德而從之，所以大通而利正也。“革而當，其悔乃亡”者，為革若合於大通而利正，可謂當矣。革而當理，其悔乃亡消也。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉！

Kong Yingda explains from "On the fourth day people will believe" to "Their regret will vanish": ○ Justification says: What is meant by "On the fourth day people will believe, and the change will be trusted" is to explain the meaning of "change": At the beginning of a change, one does not yet gain trust, but after this day, one will be trusted. What is meant by "civilization and joy" is to cite the two trigrams above and below, with the upper trigram explaining "change and trust," and the lower trigram used to explain the four virtues of originality, prosperity, benefit, and constancy. One can contemplate the virtue of civilization and make people happy, so the change of heaven's mandate is trusted by the people. What is meant by "great prosperity through correctness" is that since the people are joyful with the virtue of civilization and follow it, they can achieve great success and benefit by maintaining correctness. What is meant by "change in the proper way, their regret will vanish" is that if the change is carried out in accordance with great success and correctness, it can be called proper; when change is in accordance with righteousness, that regret will vanish. The Commentary on the Judgment concludes by saying: "When heaven and earth undergo change, the four seasons are formed; King Tang and King Wu of Zhou made revolutionary changes, following heaven's will and responding to people's hearts. The time of change is indeed great!" — When heaven and earth undergo change, the four seasons are formed; King Tang and King Wu of Zhou changed the heavenly mandate, following heaven's will and responding to people's hearts. The significance of change is indeed great.

[疏]“天地革而四時成”至“大矣哉”。○正義曰：“天地革而四時成”者，以下廣明《革》義，此先明“天地革”者，天地之道，陰陽升降，溫暑涼寒，迭相變革，然後四時之序皆有成也。“湯武革命，順乎天而應乎人”者，以明人革也。夏桀、殷紂，凶狂無度，天既震怒，人亦叛亡。殷湯、周武，聰明睿智，上順天命，下應人心，放桀鳴條，誅紂牧野，革其王命，改其惡俗，故曰“湯武革命，順乎天而應乎人”。計王者相承，改正易服，皆有變革，而獨舉湯、武者，蓋舜、禹禪讓，猶或因循，湯、武干戈，極其損益，故取相變甚者，以明人革也。“革之時大矣哉”者，備論革道之廣訖，總結嘆其大，故曰“大矣哉”也。

Kong Yingda's commentary explains from "Heaven and Earth change, and the four seasons are formed" to "How great is the change": ○ Justification says: What is meant by "Heaven and Earth change, and the four seasons are formed" is to broadly explain the meaning of the "Change" hexagram. Here, it first discusses the change of Heaven and Earth. The way Heaven and Earth operate is that the Yin and Yang energies rise and fall alternately, and the warm, hot, cool, and cold seasons take turns changing, thus the order of the four seasons, spring, summer, autumn, and winter, is formed. What is meant by "King Tang and King Wu brought about a change, following Heaven's will and responding to people's hearts" is to explain the change in human affairs. King Jie of Xia and King Zhou of Shang were tyrannical and reckless, with no restraint, so Heaven was already angry, and the people also rebelled and fled. King Tang and King Wu were wise and intelligent; they followed Heaven's mandate above and responded to the people's will below. They exiled King Jie to Mingshao and defeated King Zhou at Muyi, changing their royal authority and eliminating their evil customs. Therefore, it is said, "King Tang and King Wu brought about a change, following Heaven's will and responding to people's hearts." Thinking about the succession of emperors throughout history, changing the calendar and changing the color of clothing all belong to change. However, here only King Tang and King Wu are mentioned, probably because Yu Shun and Yu the Great passed on the throne through recommendation, still having some continuity; King Tang and King Wu used war to completely carry out changes, so the most extreme example of change is selected to explain the change in human affairs. What is meant by "How great is the time of change" is to conclude after fully discussing the vastness of the way of change, and thus praise its greatness, hence saying "How great is it."

《象》曰：澤中有火，革。君子以治明時。曆數時會，存乎變也。[疏]正義曰：“澤中有火，革”者，火在澤中，二性相違，必相改變，故為革象也。“君子以治曆明時”者，天時變改，故須曆數，所以君子觀茲革象，脩治曆數，以明天時也。

The Image Commentary says: "Fire in the marsh, revolution. The superior man uses this to regulate the calendar and clarify the seasons." According to the commentary cited from the annotations, this sentence should read "The superior man uses this to regulate the calendar and clarify the seasons," with the character "calendar" (历) missing in the original text. Wang Bi's commentary explains that the calculation of calendars and the conjunction of seasonal periods all depend on "change." Kong Yingda's commentary elaborates that "Fire in the marsh, revolution" refers to fire located in a marsh, where water and fire, which are opposite in nature, inevitably interact and change, thus forming an image of transformation. As for "The superior man uses this to regulate the calendar and clarify the seasons," since the heavenly phenomena are constantly changing, it is necessary to calculate the calendar, so the superior man observes this image of transformation and regulates the calendar in order to clarify the heavenly seasons.

初九：鞏用黃牛之革。在革之始，革道未成，固夫常中，未能應變者也。此可以守成，不可以有為也。鞏，固也。黃，中也。牛之革，堅仞不可變也。固之所用常中，堅仞不肯變也。[疏]正義曰：鞏，固也。黃，中也。牛革，牛皮也。“革”之為義，變改之名，而名皮為革者，以禽獸之皮，皆可“從革”，故以喻焉。皮雖從革之物，然牛皮堅仞難變。初九在革之始，革道未成，守夫常中，未能應變，施之於事，有似用牛皮以自固，未肯造次以從變者也，故曰“鞏用黃牛之革”也。

The line statement of the first line says: "Gong using the hide of a yellow ox." This means using the hide of a yellow ox to bind oneself tightly. Wang Bi's commentary explains that the first line is at the beginning of a change, and the way of change has not yet taken shape. It adheres to conventions and the middle path, and cannot yet respond to change. This attitude can maintain stability but cannot take action. "Gong" means to bind tightly or to hold fast, "Huang" means middle, and "niu ge" refers to ox hide. The character "ge" originally means change, but it is also used to refer to animal hide because animal hides can be tanned and shaped, hence the metaphor. Although hide can be transformed, ox hide is tough and difficult to change. The first line is at the beginning of a change, and the way of change has not yet been established, so it only holds fast to the conventional middle path and cannot respond to change. In practical terms, this is like using ox hide to tightly bind oneself, unwilling to change lightly, hence it is said "Gong using the hide of a yellow ox." Kong Yingda's commentary elaborates that "Gong" means to hold fast, "Huang" means middle, and "niu ge" refers to ox hide. The meaning of "ge" is originally change, but it is also called "ge" for animal hide because animal hides can be tanned and shaped, hence the metaphor. Although hide can be transformed, ox hide is tough and difficult to change. The first line is at the beginning of a change, and the way of change has not yet been established, so it only holds fast to the conventional middle path and cannot respond to change. In practical terms, this is like using ox hide to tightly bind oneself, unwilling to change lightly, hence it is said "Gong using the hide of a yellow ox."

《象》曰：“鞏用黃牛”，不可以有為也。[疏]正義曰：“不可以有為”者，“有為”謂適時之變，有所云為也。既堅忍自固，可以守常，“不可以有為也”。

The Image Commentary says: "Why a yellow ox is used to reinforce" means that there should be no active endeavor. Kong Yingda explains that "not being able to act" refers to acting in accordance with the changes of the times. Since the Nine at the Beginning is firmly holding on to itself, it can only maintain the established norm and thus "cannot act."

六二：巳日乃革之，征吉，無咎。陰之為物，不能先唱，順從者也。不能自革，革巳乃能從之，故曰“巳日乃革之”也。二與五雖有水火殊體之異，同處厥中，陰陽相應，往必合志不憂咎也，是以征吉而無咎。[疏]“六二巳日”至“無咎”。○正義曰：“巳日乃革之”者，陰道柔弱，每事順從，不能自革，革巳日乃能從之，故曰“巳日乃革之”。“征吉，無咎”者，與五相應，“同處厥中，陰陽相應，往必合志，不憂咎也”，故曰“征吉，無咎”。二五雖是相應，而水火殊體，嫌有相剋之過。故曰“無咎”。《象》曰：“巳日革之”，行有嘉也。[疏]正義曰：“行有嘉”者，往應見納，故行有嘉慶也。

The Line Statement of the Second Line says: "On the day of Si, the change is made; going forward is auspicious, without blame." This means that one should only initiate a change on that day, and going forward will be auspicious without any fault. Wang Bi's commentary explains that a Yin and soft entity cannot take the initiative, but rather follows. The Second Line cannot start the change itself, but must wait until the change has already begun before following, hence the statement "On the day of Si, the change is made." Although the Second Line and the Fifth Line belong to the Water and Fire trigrams respectively, they are both in the central positions of the upper and lower trigrams, with one Yin and one Yang, thus corresponding to each other. Going forward will certainly be in harmony, so there is no need to worry about faults, hence it is auspicious to go forward without blame. Kong Yingda's commentary explains from "the Second Line on the day of Si" to "without blame": The正义 says: "On the day of Si, the change is made" refers to the nature of Yin and softness being weak and following, unable to initiate change themselves, but waiting until the change has begun before following, hence "On the day of Si, the change is made." "Going forward is auspicious, without blame" is because the Second Line corresponds with the Fifth Line, "both in the central position, Yin and Yang correspond, going forward will certainly be in harmony, without worry about faults," hence "going forward is auspicious, without blame." Although the Second and Fifth Lines correspond, since Water and Fire belong to different trigrams, people may suspect they have a mutual control issue, so it is especially emphasized that there is no blame. The Image Commentary says: "On the day of Si, the change is made," meaning that the action is commendable. Kong Yingda further explains that "the action is commendable" refers to the Second Line going forward to correspond with the Fifth Line and being accepted, hence this action brings good fortune.

九三：征凶，貞厲。革言三就，有孚。巳處火極，上卦三爻，雖體水性，皆“從革”者也。自四至上，從命而變，不敢自違，故曰“革言三就”。其言實誠，故曰“有孚”。“革言三就有孚”而猶征之，凶其宜也。[疏]正義曰：九三陽爻剛壯，又居火極，火性炎上，處革之時，欲征之使革。征之非道，則正之危也，故曰“征凶，貞厲”。所以征凶致危者，正以水火相息之物，既處於火極上之三爻，水在火上，皆“從革”者也。“自四至上，從命而變”，不敢有違，則“從革”之言三爻併成就不虛，故曰“革言三就”，其言實誠，故曰“有孚”也。既“革言三就有孚”，“從革”巳矣，而猶征之，則凶，所以“征凶”而“厲貞”。

The line statement of the third line says: "Going on a military campaign brings danger; being firm is perilous. The proposal for change has been carried out three times, and there is sincerity." Going to war brings danger, and being steadfast is also dangerous; the proposal for change has been realized in three places, and there is trust. Wang Bi's commentary explains that the third line is already at the top of the trigram Li (Fire); although the three lines of the upper trigram belong to water, they are all compliant with the change. From the fourth line to the top line, they all follow the command and change, without daring to disobey, so it is said "the proposal for change has been carried out three times"; their words are sincere, so it is said "there is trust." Since the proposal for change has been realized in three places and there is trust, yet still going to war leads to danger, which is appropriate. Kong Yingda's commentary elaborates that the third line is a yang line, strong and vigorous, and is located at the top of the trigram Li (Fire). Fire has an upward nature, and in a time of change, it wants to go to war and force change. However, such an action is not in accordance with the right path, so being firm leads to danger, hence "going on a military campaign brings danger; being firm is perilous." The reason for going to war leading to danger and causing peril is that water and fire are mutually generating elements. The third line is at the top of fire, and the three lines above it, which belong to water, are on top of fire and are compliant with the change. "From the fourth line to the top, they follow the command and change," without daring to resist, so the statements of compliance with change have been carried out in three lines, not empty words, hence "the proposal for change has been carried out three times"; their words are sincere, hence "there is trust." Since the proposal for change has been realized in three places and there is trust, and the compliance with change has already been completed, yet still going to war leads to danger, hence "going on a military campaign brings danger" and "being firm is perilous."

《象》曰：“革言三就”，又何之矣。[疏]正義曰：“又何之矣”者，征之本為不從，既“革言三就”，更又何往征伐矣。

The Image Commentary says: "When the words of change have been carried out three times, where else can one go?" Kong Yingda explains that the phrase "where else can one go" indicates that the purpose of military campaigns is to deal with those who refuse to comply. Now that the words of change have been implemented three times, there is no need for further campaigns.

九四：悔亡，有孚改命，吉。初九處下卦之下，九四處上卦之下，故能變也。無應，悔也。與水火相比，能變者也，是以“悔亡”。處水火之際，居會變之始，能不固吝，不疑於下，信志改命，不失時願，是以“吉”也。有孚則見信矣。見信以改命，則物安而無違，故曰“悔亡，有孚改命，吉”也。處上體之下，始宣命也。[疏]正義曰：九四與初，同處卦下。初九處下卦之下，革道未成，故未能變。九四處上卦之下，所以能變也。無應，悔也，能變，故“悔亡”也。處水火之際，“居會變之始，能不固吝，不疑於下”，信彼改命之志，而能從之，合於時願，所以得吉，故曰“有孚改命，吉”也。

The line statement of the fourth line says: "Regret disappears, with sincerity to change the mandate, it is auspicious." Regret vanishes, with trust one changes the heavenly mandate, and it is favorable. Wang Bi's commentary explains: Initially, the first line is at the lowest position of the lower trigram, and the fourth line is at the lowest position of the upper trigram, so the fourth line is able to change. It has no corresponding line, so it is originally subject to regret; but it is adjacent to both water and fire, so it is capable of change, hence "regret disappears." The fourth line is at the junction of water and fire, at the beginning of a meeting that leads to change. It is able to not be stubborn or greedy, and not suspect the lower, with sincerity to establish the change of the mandate, not missing the wish of the time, thus it is favorable. With sincerity, one is trusted; with trust, one changes the mandate, and all things become stable with no one opposing, hence it is said "regret disappears, with sincerity to change the mandate, it is favorable." It is at the lowest position of the upper trigram, which is the position to begin announcing a new mandate. Kong Yingda further explains: The fourth line and the first line are both at the lowest positions of their respective trigrams. The first line is below the lower trigram, and the change has not yet been realized, so it cannot change; the fourth line is below the upper trigram, so it can change. It has no corresponding line, originally subject to regret, but it is able to change, hence "regret disappears." It is at the junction of water and fire, "residing at the beginning of a meeting that leads to change, able to not be stubborn or greedy, not suspecting the lower," believing in the aspiration to change the mandate and able to follow it, conforming to the wish of the time, thus obtaining favorability, hence it is said "with sincerity to change the mandate, it is favorable."

《象》曰：“改命”之吉，信志也。“信志”而行。[疏]正義曰：“信志”者，信下之志而行其命也。

The Image Commentary says: "The auspiciousness of 'changing the mandate' comes from sincerity of will." Wang Bi's annotation explains that this refers to implementing the change after gaining trust in the people's aspirations. Kong Yingda's commentary elaborates that "sincerity of will" means that the Nine in the Fourth believes in the aspirations of the people below and proceeds with the change accordingly.

九五：大人虎變，未占有孚。“未占而孚”，合時心也。[疏]正義曰：九五居中處尊，以大人之德為革之主，損益前王，創制立法，有文章之美，煥然可觀，有似“虎變”，其文彪炳。則是湯、武革命，廣大應人，不勞占決，信德自著，故曰“大人虎變，未占有孚”也。《象》曰：“大人虎變”，其文炳也。[疏]正義曰：“其文炳”者，義取文章炳著也。

The text of the fifth line (Nine in the Fifth) says: "The great person transforms like a tiger shedding its skin, without divination people believe." A great person undergoes a complete transformation, like a tiger changing its fur, appearing fresh and new. People believe in him without the need for divination. Wang Bi explains: "Belief without divination" is because it conforms to the hearts of the people at that time. Kong Yingda elaborates: The fifth line is in the central position and holds the exalted position. With the virtue of a great person, it leads the transformation, making reductions and additions to the institutions of previous emperors, establishing systems and setting laws, possessing beauty in culture, and appearing brilliant and impressive, like a tiger shedding its skin, with dazzling patterns. This is exactly like Tang of Shang and Wu of Zhou who transformed the mandate of heaven, with great scope and in accordance with the people's will. There is no need for divination to resolve doubts, for the virtue of sincerity naturally shines forth, hence it is said, "The great person transforms like a tiger shedding its skin, without divination people believe." The Image Commentary says: "The great person transforms like a tiger shedding its skin," meaning that its cultural achievements are brilliant. Kong Yingda explains that "its cultural achievements are brilliant" refers to the obvious brightness of cultural splendor.

上六：君子豹變，小人革面。居變之終，變道巳成，君子處之，能成其文。小人樂成，則變面以順上也。[疏]正義曰：上六居革之終，變道巳成，君子處之，雖不能同九五革命創制，如虎文之彪炳，然亦潤色鴻業，如豹文之蔚縟，故曰“君子豹變”也。“小人革面”者，小人處之，但能變其顏面，容色順上而巳，故曰“小人革面”也。

The line statement of the sixth line at the top says: "The gentleman changes like a leopard, the petty person changes his face." The gentleman is like a leopard shedding its skin, displaying brilliant patterns; the petty person only changes his expression. Wang Bi's commentary explains that the sixth line is at the end of the transformation, and the way of transformation has been completed. When the gentleman is in this position, he can achieve his refined qualities. The petty person delights in enjoying the results and only changes his expression to conform to above. Kong Yingda's commentary elaborates that the sixth line is at the end of the Hexagram of Transformation, and the way of transformation has been accomplished. When the gentleman is in this position, although he cannot like the fifth line transform the heavenly mandate and establish institutions, with patterns as brilliant as tiger skin, he can still add refinement to great achievements, like the intricate and beautiful patterns of leopard skin, hence "the gentleman changes like a leopard." As for "the petty person changes his face," when the petty person is in this position, he can only change his appearance, using a submissive expression to please above, hence "the petty person changes his face."

征凶，居貞吉。改命創制，變道巳成，功成則事損，事損則無為。故居則得正而吉，征則躁擾而凶也。[疏]正義曰：革道巳成，宜安靜守正，更有所征則凶，居而守正則吉，故曰“征凶，居貞吉”也。

The Line Statement continues: "Going on a campaign brings danger, but staying firm and upright brings good fortune." Wang Bi's commentary explains: changing the mandate of heaven and establishing institutions, the way of transformation has already been completed; when achievements are realized, affairs become simpler, and when affairs are simpler, one should refrain from action. Therefore, staying still and maintaining uprightness is in accordance with the right path and brings good fortune, while going to war leads to restlessness and danger. Kong Yingda's commentary elaborates: once the way of transformation has been accomplished, one should remain quiet and uphold uprightness; further campaigns would bring danger, while staying firm and upright brings good fortune, hence the statement "Going on a campaign brings danger, but staying firm and upright brings good fortune."

《象》曰：“君子豹變”，其文蔚也。“小人革面”，順以從君也。[疏]正義曰：“其文蔚”者，明其不能大變，故文炳而相映蔚也。“順以從君”者，明其不能潤色立制，但順而從君也。

The Image Commentary says: "The gentleman transforms like a leopard," indicating the brilliance of his culture. "The petty person changes his face," meaning he follows the ruler obediently. Kong Yingda explains that "its culture is brilliant" refers to the fact that the sixth line at the top cannot bring about great change like the fifth line, so its cultural achievements are only splendid and intricate. "Following the ruler obediently" means that the petty person cannot contribute to great undertakings or establish systems, but can only follow the ruler.

巽下離上。鼎：元吉，亨。革去故而鼎取新，取新而當其人，易故而法制齊明，吉然後乃亨，故先“元吉”而後“亨”也。鼎者，成變之卦也。革既變矣，則制器立法以成之焉。變而無制，亂可待也。法制應時，然後乃吉；賢愚有別，尊卑有序，然後乃亨，故先“元吉”而後乃“亨”。

The hexagram of the Cauldron has the trigram Xun (Wind) below and Li (Fire) above. The hexagram statement says: "Greatly auspicious, smooth." This means great good fortune and smooth progress. Wang Bi's commentary explains: The hexagram of Change removes the old, while the hexagram of the Cauldron adopts the new; adopting the new with proper people, replacing the old with orderly laws and regulations, first attains auspiciousness, then achieves smooth progress, hence the hexagram statement first says "greatly auspicious" and then "smooth." The Cauldron is the hexagram of accomplishing change: once change has occurred, one must make utensils and establish laws to complete it. If there is only change without established regulations, disorder is predictable. Only when the laws are appropriate can auspiciousness arise; only when the wise and the foolish are distinguished, and the superior and the inferior are properly ordered, can smooth progress be achieved. Hence, the hexagram first says "greatly auspicious" and then "smooth."

[疏]正義曰：鼎者，器之名也。自火化之後鑄金，而為此器以供烹飪之用，謂之為鼎。亨飪成新，能成新法。然則鼎之為器，且有二義：一有亨飪之用，二有物象之法，故《彖》曰“鼎，象也，明其有法象也”。《雜卦》曰“革去故”而“鼎取新”，明其亨飪有成新之用。此卦明聖人革命，示物法象，惟新其制，有“鼎”之義，“以木巽火”，有“鼎”之象，故名為《鼎》焉。變故成新，必須當理，故先元吉而後乃亨，故曰“鼎，元吉，亨”也。

Kong Yingda explains: "Ding" is the name of a vessel. Since humans learned to cook food with fire, they cast metal into this kind of vessel for cooking, which is called Ding. Cooking raw food to make it into cooked food can achieve new norms. Therefore, the Ding as a vessel has two meanings: one is its function of cooking, and the other is its symbolic meaning of establishing new laws. Thus, the Commentary on the Judgment says, "Ding, an image," indicating its symbolic significance. The Miscellaneous Commentary says, "Revolution signifies the removal of the old," and "Ding signifies the taking of the new," indicating its function of producing new things through cooking. This hexagram illustrates the sage's transformation of heaven's mandate, revealing laws to the world, and renewing the system, which contains the meaning of "Ding." "Using wood to assist fire" represents the image of Ding, as wood is placed into fire, hence the name "Ding." Changing the old and achieving the new must follow the right principles, so first "Yuan Ji" (supreme good fortune) is mentioned, then "Heng" (smoothness), hence the hexagram statement reads, "Ding, Yuan Ji, Heng."

《彖》曰：鼎，象也。法象也。[疏]正義曰：明鼎有亨飪成新之法象也。以木巽火，亨飪也。“亨飪”，鼎之用也。[疏]正義曰：此明上下二象有亨飪之用，此就用釋卦名也。

The Commentary on the Judgment says: "The Ding is an image." Wang Bi's annotation explains: this refers to the image of taking and using. Kong Yingda's commentary elaborates: this indicates that the Ding has the function of cooking and transforming into something new. The Commentary on the Judgment then says: "With wood and wind fire, it is used for cooking and preparing food." — putting wood into fire is the act of cooking. Wang Bi's annotation explains: "Cooking and preparing food" is precisely the function of the Ding. Kong Yingda's commentary elaborates: this indicates that the two trigrams combined have the function of cooking, and the explanation is from the perspective of the function of the hexagram's name.

聖人亨，以享上帝，而大亨以養聖賢。亨者，鼎之所為也。“革去故”而鼎成新，故為亨飪調和之器也。去故取新，聖賢不可失也。飪，孰也。天下莫不用之，而聖人用之，乃上以享上帝，而下以“大亨”養聖賢也。[疏]正義曰：此明鼎用之美。亨飪所須，不出二種，一供祭祀，二當賓客。若祭祀則天神為大，賓客則聖賢為重，故舉其重大，則輕小可知。享帝直言“亨”，養人則言“大亨”者，享帝尚質，特性而已，故直言“亨”。聖賢既多，養須飽飫，故“亨”上加“大”字也。

The Commentary on the Judgment says: "The sage governs, to offer sacrifices to the Supreme Deity, and great governance is used to nourish the sages and virtuous." The sage prepares sacrificial food to worship the Supreme Deity, and also prepares it in great quantity to support the sages. Wang Bi's annotation explains: cooking is precisely what a tripod (ding) is used for. The卦 of Change (Gé) discards the old, and the卦 of the Tripod (Dǐng) establishes the new, so the tripod is a vessel for cooking and harmonizing. At the time of discarding the old and taking in the new, the sages must not be lost. "Rèn" means to cook food thoroughly. There is no one in the world who does not use a tripod, and the sage uses it, above to offer sacrifices to the Supreme Deity, and below to "greatly govern" and nourish the sages. Kong Yingda's commentary elaborates: this explains the beauty of the tripod's function. The occasions for cooking are no more than two: one is for sacrifice, and the other is for entertaining guests. Among sacrifices, the Supreme Deity is the most important, and among guests, the sages are the most esteemed. Therefore, the most important ones are mentioned, and the minor ones can be inferred. Offering sacrifices to the Supreme Deity is described with only the word "hen," while nourishing the sages is described as "great hen," because offering sacrifices to the Supreme Deity emphasizes simplicity, and a single animal is sufficient, so only "hen" is used; but the sages are numerous, and nourishing them requires that they be well-fed, hence the character "great" is added before "hen."

巽而耳目聰明。聖賢獲養，則巳不為而成矣，故“巽而耳目聰明”也。[疏]正義曰：此明鼎用之益。言聖人既能謙巽大養聖賢，聖賢獲養，則憂其事而助於巳，明目達聰，不勞己之聰明，則“不為而成矣”。

The Commentary on the Judgment continues: "Gentle and yielding, the ears and eyes become sharp and clear." This means that through humility and flexibility, one's perception and discernment become acute. Wang Bi's annotation explains that when sages and virtuous persons are properly supported, they do not need to personally take action, and things will be accomplished naturally. Therefore, it is said, "Gentle and yielding, the ears and eyes become sharp and clear." Kong Yingda further explains that this illustrates the benefit brought by the function of the Cauldron. It means that when a sage is able to humbly and flexibly support sages and virtuous persons, these persons, having received support, will take care of state affairs and assist from the side, enabling the ruler to have clear perception and discernment without needing to rely solely on his own wisdom. Thus, "things are accomplished without action," meaning that things naturally succeed without personal effort.

柔進而上行，得中而應乎剛，是以元亨。謂五也。有斯二德，故能成新，而獲“大亨”也。[疏]正義曰：此就六五釋“元吉亨”，以柔進上行，體巳獲通，得中應剛，所通者大，故能制法成新，而獲“大亨”也。

The Commentary on the Judgment also states: "The yielding line advances upward and reaches the center, responding to the strong, thus achieving great prosperity." This means that the yielding line moves upward, occupies the central position, and corresponds with the strong, hence achieving great success. Wang Bi's annotation explains that this refers to the sixth line in the fifth position; it possesses both the virtue of occupying the center and corresponding with the strong, thus being able to create a new situation and achieve "great prosperity." Kong Yingda's commentary elaborates that this is explaining the "great good and prosperity" in the Hexagram Statement with reference to the sixth line in the fifth position: with its yielding and gentle nature advancing upward, it has already achieved success, and by occupying the central position and corresponding with the strong, its scope of success is extensive, thus being able to establish laws and create a new situation and achieve "great prosperity."

《象》曰木上有火，鼎。君子以正位凝命。凝者，嚴整之貌也。鼎者，取新成變者也。“革去故”而鼎成新。“正位”者，明尊卑之序也。“凝命”者，以成教命之嚴也。[疏]正義曰：“木上有火”，即是“以木巽火”，有亨飪之象，所以為鼎也。“君子以正位凝命”者，凝者，嚴整之貌也。鼎既成新，即須制法。制法之美，莫若上下有序，正尊卑之位，輕而難犯，布嚴凝之命，故君子象此以“正位凝命”也。

The Image Commentary says: "Wood above fire, the image of a cauldron. The君子 thus regulate their position and establish a solemn mandate." Wood above fire represents the image of the cauldron; the君子 thus regulate their position and issue solemn commands. Wang Bi's commentary explains that "凝" means solemn and orderly. The cauldron is a hexagram that signifies transformation into something new. The hexagram of Change removes the old, while the cauldron establishes the new. "Regulating position" refers to clarifying the order of hierarchy, and "establishing a solemn mandate" refers to making decrees strict and authoritative. Kong Yingda's commentary elaborates that "wood above fire" is the same as what the Commentary on the Judgment says, "using wood to guide fire," which has the image of cooking, thus forming the cauldron hexagram. The phrase "the君子 thus regulate their position and establish a solemn mandate" means that "凝" signifies solemnity and order. Since the cauldron has already established a new situation, it is necessary to establish laws and regulations; the beauty of establishing laws lies in having order between superiors and inferiors. Regulating the position of hierarchy so that it is broad yet not to be violated, and issuing solemn commands, thus the君子 take this as a model to "regulate their position and establish a solemn mandate."

初六：鼎顛趾，利出否，得妾以其子，無咎。凡陽為實而陰為虛，鼎之為物，下實而上虛。而今陰在下，則是為覆鼎也，鼎覆則趾倒矣。否謂不善之物也。取妾以為室主，亦“顛趾”之義也。處鼎之初，將在納新，施顛以出穢，得妾以為子，故“無咎”也。

The line statement of the first line says: "The tripod is overturned, it is advantageous to remove the obstruction, to take a concubine and have a son, without blame." When a tripod is overturned, it is advantageous to remove the obstruction; taking a concubine who gives birth to a son, there is no blame. Wang Bi explains that generally, yang is substantial and yin is empty. The shape of a tripod is substantial at the bottom and empty at the top. Now, a yin line is at the bottom, which makes the tripod overturned, and the tripod foot is turned upward. "Obstruction" refers to bad things. Taking a concubine to serve as the main wife is also the meaning of "overturned tripod," which is a reversal of the proper order. The first line is at the beginning of the hexagram of the tripod, about to receive new things. First, overturn the tripod to remove the obstruction, then take a concubine who gives birth to a son and make her the secondary wife, so there is no blame.

[疏]正義曰：“鼎顛趾”，趾，足也。凡陽為實而陰為虛，鼎之為物，下實而上虛。初六居鼎之始，以陰處下，則是下虛上實，而鼎足倒矣，故曰“鼎顛趾”也。“利出否”者，否者不善之物，鼎之倒趾，失其所利，鼎覆而不失其利，在於寫出否穢之物也，故曰“利出否也”。“得妾以其子，無咎”者，妾者側媵，非正室也。施之於人，正室雖亡，妾猶不得為室主。妾為室主，亦猶鼎之顛趾，而有咎過。妾若有賢子，則母以子貴，以之繼室，則得“無咎”，故曰“得妾以其子，無咎”也。

Kong Yingda explains: The phrase "the tripod is overturned at its foot" refers to "foot" as the lower part. Generally, yang is substantial and yin is empty. A tripod is solid at the bottom and hollow at the top. The line "Six at the Beginning" is at the beginning of the Hexagram of the Tripod, with a yin line at the very bottom. This makes the lower part empty and the upper part solid, causing the tripod's foot to be overturned, hence "the tripod is overturned at its foot." The phrase "it is advantageous to expel the bad" refers to "bad" as something negative. When the tripod is overturned, it has lost its utility, yet even in this overturned state, there is still some benefit, in that it allows the expulsion of filth, hence "it is advantageous to expel the bad." The phrase "acquiring a concubine through her son, there is no blame" refers to a concubine, who is a secondary wife, not the main wife. In human affairs, even if the main wife has died, the concubine cannot become the head of the household. If the concubine becomes the head of the household, it is like the tripod being overturned, which is a mistake. However, if the concubine has a virtuous son, the mother becomes respected through her son, and can be elevated to the position of a secondary wife, thus "there is no blame," hence "acquiring a concubine through her son, there is no blame."

《象》曰：“鼎顛趾”，未悖也。倒以寫否，故未悖也。[疏]正義曰：“未悖也”者，倒趾以出否，未為悖逆也。“利出否”，以從貴也。棄穢以納新也。[疏]正義曰：“以從貴”者，舊，穢也。新，貴也。棄穢納新，所以“從貴”也。然是去妾之賤名而為室主，亦從子貴也。

The Image Commentary says: "The overturned tripod foot" indicates that it is not contrary. Wang Bi's annotation explains that turning the tripod upside down is to remove the filth, so it is not contrary. Kong Yingda's commentary elaborates that "not contrary" means that turning the tripod over allows the filth to be removed, which does not count as contrary. The Image Commentary also says: "Beneficial to expel the blockage," which is to follow the noble. Wang Bi's annotation explains that this refers to discarding the filth to accept the new. Kong Yingda's commentary elaborates that "to follow the noble" means the old is filth, and the new is noble; discarding the filth and accepting the new is called "following the noble." In human affairs, this is also removing the lowly status of a concubine to become the head of the household, which is equally becoming noble through following the son.

九二：鼎有實，我仇有疾，不我能即，吉。以陽之質，處鼎之中，有實者也。有實之物，不可復加，益之則溢，反傷其實。“我仇”，謂五也。困於乘剛之疾不能就我，則我不溢，得全其吉也。[疏]正義曰：實謂陽也。仇是匹也。即，就也。九二以陽之質，居鼎之中，“有實”者也，故曰“鼎有實”也。有實之物，不可復加也。加之則溢，而傷其實矣。六五我之仇匹，欲來應我，“困於乘剛之疾不能就我，則我不溢”而“全其吉”也，故曰“我仇有疾，不我能即，吉”。

The Line Statement of the Second Line says: "The tripod is full, my spouse is ill and cannot come close, which is auspicious." This means that the tripod is filled with things, my spouse is sick and cannot approach me, which is favorable. Wang Bi's commentary explains that the Nine in the Second Line, with its yang strength, is in the middle of the tripod, which is "full." Once something is filled, it cannot be added to without overflowing, which would damage what is already there. "My spouse" refers to the Six in the Fifth Line; the Six in the Fifth Line is trapped by the illness of being overwhelmed by yang strength and cannot come close, so the tripod does not overflow and thus retains its auspiciousness. Kong Yingda's commentary elaborates: "Full" refers to the yang line, "spouse" means a matching partner, and "come close" means to approach. The Nine in the Second Line, with its yang strength, is in the middle position of the tripod, which is "full," so it is said "the tripod is full." Once something is full, it cannot be added to, for adding would cause it to overflow and damage what is already there. The Six in the Fifth Line is my spouse, who originally wished to come and correspond with me, but is trapped by the illness of being overwhelmed by yang strength and cannot approach me, so the tripod does not overflow and thus retains its auspiciousness. Therefore, it is said "my spouse is ill and cannot come close, which is auspicious."

《象》曰：“鼎有實”，慎所之也。有實之鼎，不可復有所取。才任巳極，不可復有所加。[疏]正義曰：“慎所之”者，之，往也。自此巳往，所宜慎之也。“我仇有疾”，終無尤也。[疏]正義曰：“終無尤也”者，五既有乘剛之疾，不能加我，則我“終無尤也”。

The Image Commentary says: "The tripod has something in it," meaning one should be cautious about where one goes. Wang Bi's annotation explains that a tripod that is already full cannot have more added to it; when one's ability and responsibility have reached their limit, one cannot add more. Kong Yingda's commentary elaborates that "being cautious about where one goes" refers to "going" as movement; hence, any further movement should be done with caution. The Image Commentary also says: "My enemy is sick," meaning there will be no blame in the end. Kong Yingda's commentary explains that "there will be no blame in the end" refers to the fact that since the sixth line has the fault of surpassing the yang, it cannot be applied to me, so "there will be no blame in the end," meaning I will always have no mistakes.

九三：鼎耳革，其行塞，雉膏不食。方雨虧悔，終吉。“鼎”之為義，虛中以待物者也。而三處下體之上，以陽居陽，守實無應，無所納受。耳宜空以待鉉，而反全其實塞，故曰“鼎耳革，其行塞”，雖有雉膏，而終不能食也。雨者，陰陽交和，不偏亢者也，雖體陽爻，而統屬陰卦。若不全任剛亢，務在和通，“方雨”則悔虧，終則吉也。

The line statement of the third line says: "The tripod's handle has changed, its movement is blocked, and the delicious wild chicken is not eaten. When rain is about to come, regret is reduced, and ultimately it is auspicious." The "tripod" symbolizes something with a hollow center to receive external things. However, the third line is at the top of the lower trigram, with a yang line in a yang position, firmly holding its fullness without a corresponding line, thus unable to receive external things. The tripod's handle should be hollow to allow the lifting bar to pass through; now it is completely solid, hence "the tripod's handle has changed, its movement is blocked." Although there is delicious wild chicken in the tripod, no one can eat it. "Rain" symbolizes the harmonious union of yin and yang, not favoring either extreme. Although the third line is a yang line, it belongs to a yin trigram. If it does not entirely rely on strong advancement but instead focuses on harmony and smoothness, then when rain comes, regret is reduced, and ultimately it is auspicious.

[疏]“九三鼎耳革”至“終吉”。○正義曰：“鼎耳革其行塞”者，“鼎”之為義，下實上虛，是空以待物者也。“鼎耳”之用，亦宜空以待鉉。今九三處下體之上，當此鼎之耳，宜居空之地，而以陽居陽，是以實處實者也。既實而不虛，則變革鼎耳之常義也。常所納物受鉉之處，今則塞矣，故曰“鼎耳革，其行塞”也。“雉膏不食”者，非有體實不受，又上九不應於己，亦無所納，雖有其器，而無所用，雖有雉膏，而不能見食也，故曰：“雉膏不食。”

Kong Yingda's commentary explains from "Nine in the Third, the Ding ear changes" to "eventually good": ○ Justification says: what is meant by "the Ding ear changes, its movement is blocked" is that the Ding, meaning the lower part is full and the upper part is empty, is exactly empty to receive external things. The function of the Ding ear is also to be hollow so that it can be connected with the crossbar. Now, Nine in the Third is at the top of the lower trigram, which is the position of the Ding ear. It should be in the empty place, but it is a yang line in a yang position, so it is a solid substance in a solid position. Since it is solid and not hollow, it changes the normal function of the Ding ear. The place that was originally used to receive things and bear the crossbar is now blocked, so it is said "the Ding ear changes, its movement is blocked." What is meant by "the fat wild chicken is not eaten" is not only that it is itself blocked and cannot receive, but also the upper Nine does not correspond with it, so it can also not receive anything. Although there is this vessel, it is not used; although there is fat wild chicken, no one can eat it, so it is said "the fat wild chicken is not eaten."

“方雨虧悔，終吉”者，“雨者，陰陽交和，不偏亢者也。雖體陽爻，而統屬陰卦。若不全任剛亢，務在和通”，方欲為此和通，則悔虧而終獲吉，故曰“方雨虧悔，終吉”也。

The commentary continues to explain "When it rains, regret is diminished, and eventually good fortune arises": here it cites Wang Bi's annotation, "Rain represents the harmonious union of yin and yang, not excessive or extreme. Although it is a yang line, it belongs to a yin hexagram. If one does not rely solely on strength and excess, but instead focuses on harmony and communication, then at the moment when harmony is achieved, regret is reduced and good fortune is ultimately attained. Therefore, it is said 'When it rains, regret is diminished, and eventually good fortune arises.'"

《象》曰：“鼎耳革”，失其義也。[疏]正義曰：“失其義也”者，失其虛中納受之義也。

The Image Commentary says: "The 'changing of the tripod's ears' signifies losing its meaning." Kong Yingda explains further that "losing its meaning" refers to the fact that the line nine in the third position has lost the original meaning of the tripod's ears being hollow to receive and hold.

九四：鼎折足，覆公餗，其形渥，凶。處上體之下而又應初，既承且施，非巳所堪，故曰“鼎折足”也。初已“出否”，至四所盛，則巳絜矣，故曰“覆公餗”也。渥，沾濡之貌也。既“覆公餗”，體為渥沾，知小謀大，不堪其任，受其至辱，災及其身，故曰“其形渥，凶”也。

The line statement of the fourth line says: "The tripod's leg breaks, overturning the lord's food, its form is soaked, calamity." The tripod's leg breaks, overturning the lord's delicacies, the body is soaked by the soup, calamity. Wang Bi's commentary explains: the fourth line is at the lowest position of the upper trigram and corresponds with the initial line six. It must bear the weight above and provide benefits below, which is beyond its capacity, hence "the tripod's leg breaks." The initial line six has already "exited the blockage" and removed the filth, so by the time it reaches the fourth line, the food in the tripod is already clean, hence "overturning the lord's food." "Wo" means being soaked. Since the lord's delicacies have been overturned, the body is soaked by the soup; with limited wisdom yet attempting great endeavors, unable to shoulder the responsibility, suffering great disgrace and calamity affecting oneself, hence "its form is soaked, calamity."

[疏]“九四鼎折足”至“其形渥凶“。○正義曰：“鼎折足，覆公餗”者，餗，糝也。八珍之膳，鼎之實也。初以“出否”，至四所盛，故當馨絜矣，故以“餗”言之。初處下體之下，九四處上體之下，上有所承而又應初，下有所施，既承且施，非己所堪，故曰“鼎折足”。鼎足既折，則“覆公餗”也。“渥，沾濡之貌也。既覆公餗”，體則渥霑也。施之於人，知小而謀大，力薄而任重，如此必受其至辱，災及其身也，故曰“其形渥，凶”。

Kong Yingda's commentary explains from "Nine in the Fourth, the tripod's foot breaks" to "its form is soaked, calamity": ○ Justification says: what is meant by "the tripod's foot breaks, the public food is overturned" is that "food" refers to a thick porridge made of rice and meat, a kind of delicacy among the eight kinds of fine dishes, which is the food in the tripod. At the beginning of the first line, it had already "exited the condition of blockage" and spilled out the filth. By the time of nine in the fourth line, the food in the tripod should have become fragrant and clean, so the term "food" is used. The beginning of the first line is at the very bottom of the lower trigram, and nine in the fourth line is at the very bottom of the upper trigram. Above it there is something to be upheld, and it corresponds with the beginning of the first line. Below it there is something to be given. It has to both uphold and give, which is something it cannot bear by itself. Therefore, it is said "the tripod's foot breaks." Since the tripod's foot is broken, it "overturns the public food," spilling the delicacies. "Soaked" means the appearance of being drenched. After the food is overturned, the body is drenched in soup. Applied to human affairs, this means having limited wisdom yet attempting great undertakings, and having weak strength yet bearing a heavy burden. In such a case, one will certainly suffer great disgrace and misfortune that affects oneself. Therefore, it is said "its form is soaked, calamity."

《象》曰：“覆公餗”，信如何也。不量其力，果致凶災，信之如何？[疏]正義曰：“信如何也”者，言不能治之於未亂，既敗之後，乃責之云：不量其力，果致凶災，災既及矣，信如之何也？言信有此不可如何之事也。

The Image Commentary says: "Covering the king's meal," meaning trust is like this. Wang Bi's annotation explains: not measuring one's strength leads to calamity, and now it is truly helpless. Kong Yingda's commentary elaborates: the phrase "trust is like this" refers to the fact that the Nine in the Fourth did not address the disorder before it arose, but only blamed him after the disaster had already occurred, saying that not measuring one's strength indeed led to calamity; once the disaster has come, there is really nothing to be done about it. This means there are indeed things that are truly helpless.

六五：鼎黃耳金鉉，利貞。居中以柔，能以通理，納乎剛正，故曰“黃耳金鉉，利貞”也。耳黃，則能納剛正以自舉也。[疏]正義曰：黃，中也。金，剛也。鉉所以貫鼎而舉之也。五為中位，故曰“黃耳”。應在九二，以柔納剛，故曰“金鉉”。所納剛正，故曰“利貞”也。

The Line Statement of the fifth line says: "The tripod has yellow ears and a golden crossbar; it is advantageous to maintain uprightness." The tripod has yellow ears and a metal crossbar, and it is advantageous to maintain uprightness. Wang Bi's commentary explains that the sixth line, which is in a flexible and harmonious condition, occupies the central position, thus being able to understand things thoroughly and accept the strong, upright, and correct one. Therefore, it is said, "The tripod has yellow ears and a golden crossbar; it is advantageous to maintain uprightness." The yellow ears of the tripod can accept the strong and upright thing to lift itself up. Kong Yingda further explains that "yellow" represents the center, "gold" represents strength, and "crossbar" is the horizontal bar that passes through the ears of the tripod to lift the tripod. The sixth line is in the central position of the upper trigram, so it is said "yellow ears"; it corresponds to the second line, which is flexible and harmonious, accepting the yang strength, so it is said "golden crossbar"; it accepts the yang line that is strong, upright, and correct, so it is said "advantageous to maintain uprightness."

《象》曰：“鼎黃耳”，中以為實也。以中為實，所受不妄也。[疏]正義曰：“中為實也”者，言六五“以中為實，所受不妄也”。

The Image Commentary says: "The 'yellow ear of the tripod' signifies that the center is regarded as the actual substance." Wang Bi's annotation explains that taking the middle path as one's own substance ensures that what is received will not be absurd or chaotic. Kong Yingda's commentary elaborates: "The phrase 'the middle is the actual substance' means that the sixth line in the fifth position 'takes the middle as its substance, and what it receives is not false' — by taking the middle path as its true content, therefore what it accepts is not false."

上九：鼎玉鉉，大吉，無不利。處鼎之終，鼎道之成也。居鼎之成，體剛履柔，用勁施鉉，以斯處上，高不誡亢，得夫剛柔之節，能舉其任者也。應不在一，則應所不舉，故曰“大吉，無不利”也。[疏]正義曰：“鼎玉鉉”者，玉者，堅剛而有潤者也。上九居鼎之終，鼎道之成，體剛處柔，則是用玉鉉以自舉者也，故曰“鼎玉鉉”也。“大吉，無不利”者，應不在一，即靡所不舉，故得“大吉”而“無不利”。

The text says: "The tripod is adorned with a jade crossbar; it is highly auspicious and beneficial in all respects." The tripod is paired with a jade crossbar, which brings great auspiciousness and no misfortune. Wang Bi's commentary explains that the upper ninth line is at the end of the hexagram of the tripod, which is the time when the principle of the tripod is fully realized. Occupying the position where the principle of the tripod has already been completed, the line is inherently strong and masculine but occupies a soft position. It uses a firm and strong substance as the crossbar. In this posture, it holds the upper position without reaching an extreme of arrogance. It has achieved the proper balance between strength and softness, thus being capable of shouldering this responsibility. Its correspondence is not limited to a single line, so whatever it responds to can be lifted up, hence it is said "highly auspicious and beneficial in all respects." Kong Yingda's commentary elaborates that "the tripod is adorned with a jade crossbar" refers to jade, which is a hard and strong yet warm and smooth substance. The upper ninth line is at the end of the hexagram of the tripod, where the principle of the tripod has already been completed. The line is inherently strong and masculine but occupies a soft position, thus using a jade crossbar to lift itself up, hence it is said "the tripod is adorned with a jade crossbar." As for "highly auspicious and beneficial in all respects," its correspondence is not limited to one line, so nothing cannot be lifted up, thus achieving "highly auspicious" and "beneficial in all respects."

《象》曰：玉鉉在上，剛柔節也。[疏]正義曰“剛柔節”者，以剛履柔，雖復在上，不為《乾》之“亢龍”，故曰“剛柔節”也。

The Image Commentary says: "Jade pendants are on top, indicating the proper balance between the strong and the yielding." Kong Yingda explains further that "proper balance between the strong and the yielding" refers to the fact that the line at the top is a strong, yang element occupying a yielding position. Although it is at the highest position, it does not become the "exalted dragon" of the upper line of the Qian hexagram. Therefore, it is said "proper balance between the strong and the yielding," meaning that both the strong and the yielding have their proper limits.