Zhen Trigram (Thunder)

震下震上。震：亨。懼以成，則是以亨。[疏]正義曰：震，動也。此，由懼而獲通，所以震有亨德，故曰“震亨”也。

The hexagram Zhen consists of Zhen below and Zhen above, with two thunder trigrams overlapping. The hexagram statement says: "Zhen:亨." This means that movement brings smoothness. Wang Bi's commentary explains that because of vigilance and caution leading to accomplishment, it is possible to achieve smoothness. Kong Yingda's commentary elaborates: "Zhen" means movement. This hexagram achieves smoothness through vigilance and caution, so the hexagram Zhen possesses the virtue of smoothness, hence it is said "Zhen亨."

震來虩虩，笑言啞啞。震之為義，威至而後乃懼也，故曰“震來虩虩”，恐懼之貌也。震者，驚駭怠惰以肅解慢者也，故“震來虩虩，恐致福也。笑言啞啞，後有則也”。[疏]正義曰：“虩虩”，恐懼之貌也。“啞啞”，笑語之聲也。“震”之為用，天之威怒，所以肅整怠慢，故迅雷風烈，君子為之變容，施之於人事，則是威嚴之教行於天下也。故震之來也，莫不恐懼，故曰“震來虩虩”也。物既恐懼，不敢為非，保安其福，遂至笑語之盛，故曰“笑言啞啞”也。

The Hexagram Statement continues: "When the Thunder comes, people are frightened, but later they laugh and talk freely." When thunder strikes, everyone is frightened, but after it passes, they resume their usual talk and laughter. Wang Bi's commentary explains: "Zhen" signifies that people feel fear only after the power of the heavens has descended. Therefore, it is said, "When the Thunder comes, people are frightened." "Xu xu" describes the appearance of fear. The Thunder is used to alarm those who are lazy and to correct those who are disorderly with its solemnity. Therefore, the Commentary on the Judgment says, "When the Thunder comes, people are frightened, which may bring blessings. Later, they laugh and talk freely, indicating order has been established." Kong Yingda further explains: "Xu xu" refers to the appearance of fear, and "ya ya" refers to the sound of laughter and talk. The function of "Zhen" is the anger of Heaven, used to correct laziness and arrogance. Therefore, when encountering sudden thunder or fierce wind, the gentleman should also change his expression and be startled. In terms of human affairs, it refers to the authoritative commands of the sovereign being implemented throughout the land. Therefore, when the power of the Thunder comes, no one remains unafraid, hence it is said, "When the Thunder comes, people are frightened." Once people are frightened, they dare not commit improper actions, thus preserving their own blessings and eventually reaching a state of laughter and harmony, hence it is said, "Later, they laugh and talk freely."

震驚百里，不喪匕鬯。威震驚乎百里，則是可以不喪七鬯矣。匕，所以載鼎實；鬯，香酒，奉宗廟之盛也。

The Hexagram Statement also says: "A thunderous shock shakes a hundred miles, yet the sacrificial knife and wine do not fall." A thunderous force shakes an area a hundred miles wide, yet the one in charge of the sacrifice does not lose the knife and the wine. Wang Bi's commentary explains that if the power can shake an area a hundred miles away, then the knife and wine will not be lost. "Bi" is a vessel used to scoop out the sacrificial meat from the tripod, and "Chang" is a fragrant wine used in worship. Both are grand sacrificial offerings presented to the ancestral temple.

[疏]“震驚百里，不喪七鬯”。○正義曰：匕，所以載鼎實；鬯，香酒也。奉宗廟之盛者也。震卦施之於人，又為長子，長子則正體於上，將所傳重，出則撫軍，守則監國，威震驚於百里，可以奉承宗廟，彝器粢盛，守而不失也，故曰“震驚百里，不喪七鬯”。○注“威震驚乎百里”至“宗廟之盛也”。○正義曰：先儒皆云：雷之發聲，聞乎百里。故古帝王制國，公侯地方百里，故以象焉。竊謂天之震雷，不應止聞百里，蓋以古之啟土，百里為極。文王作《繇》在殷時，明長子威震於一國，故以“百里”言之也。

Kong Yingda's commentary explains the phrase "Zhengzhong bai li, bu sang bi chang": ○ Justification says: "Bi" is a vessel used to scoop and carry sacrificial meat from the cauldron, and "Chang" is a fragrant wine; both are grand offerings for ancestral temples. The hexagram Zhen, when applied to human affairs, also symbolizes the eldest son; the eldest son inherits the legitimate lineage and bears the responsibility of upholding the ancestral temple. When the king travels, he is led by the eldest son; when the king stays, the eldest son acts as regent. His authority can shake an area of a hundred li, allowing him to safeguard the ritual vessels and offerings of the ancestral temple without losing them, hence the saying "Zhengzhong bai li, bu sang bi chang." ○ The following explanation of Wang Bi's commentary from "Wei zhenzhong bai li" to "the grandeur of the ancestral temple": ○ Justification says: previous scholars all say that thunder can be heard as far as a hundred li away, so ancient emperors divided territories, with marquises and dukes governing areas of a hundred li in radius, taking their inspiration from this. I personally think that heavenly thunder should not only reach a hundred li; probably it was because in ancient times, the territory was limited to a hundred li. King Wen composed the line statements of the hexagrams during the Shang dynasty, intending to show the authority of the eldest son shaking the entire country, so he used "a hundred li" to express this.

“匕所以載鼎實，鬯香酒”者，陸績云：“匕者棘匕，橈鼎之器。”先儒皆云：匕形似畢，但不兩岐耳。以棘木為之，長三尺，刊柄與末。《詩》云“有捄棘匕”是也。用棘者，取其赤心之義。祭祀之禮，先烹牢於鑊，既納諸鼎而加冪焉。將薦乃舉冪，而以匕出之，升於俎上，故曰“匕所以載鼎實”也。鬯者，鄭玄之義，則為秬黍之酒，其氣調暢，故謂之“鬯”。《詩傳》則為鬯是香草。案：王度《記》云：“天子鬯，諸侯薰，大夫蘭。”以例而言之，則鬯是草明矣。今特言“匕鬯”者，鄭玄云：“人君於祭祀之禮，尚牲薦鬯而巳，其餘不足觀也。”

The commentary continues to explain the annotation "the spoon is used to carry the contents of the tripod, and the鬯 is a fragrant wine": Lu Ji said, "The spoon is the 'ji bi', a tool used to stir the contents in the tripod." Previous scholars all said that the shape of the spoon is like the 'bi' which is a fork-like tool, but without the two prongs at the end. It is made of the wood of the 'ji' tree, three feet long, with the handle and the end carefully carved. The "having a curved long ji spoon" mentioned in the Book of Poetry refers to this. The reason for using the wood of the 'ji' tree is to take its heartwood which is red in color, symbolizing a sincere heart. The ritual of worship is: first cook the sacrificial animal in a large cauldron, then transfer it into the tripod and cover it with a cloth. When it is time to present it, the cloth is removed, and the spoon is used to take the cooked animal out and place it on the altar. Therefore, it is said "the spoon is used to carry the contents of the tripod." As for "鬯", according to Zheng Xuan's explanation, it is wine made from black millet, with a harmonious and pleasant fragrance, hence the name "鬯"; the Commentary on Poetry, however, considers "鬯" to be a fragrant herb. According to Wang Du's Records, "the Son of Heaven uses鬯, the feudal lords use xun, and the officials use lan." According to this pattern, it is clear that "鬯" refers to an herb. Here, only "bi and鬯" are mentioned because Zheng Xuan said, "In the ritual of worship, the sovereign values only the presentation of the sacrificial animal and the offering of the鬯; other things are not worth mentioning specially."

《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。威靈驚乎百里，則惰者懼於近也。

The Commentary on the Judgment says: "Zhen, Heng. 'Zhen lai xi xi,' fear brings good fortune. 'Xiao yan ya ya,' after that, there is a standard to follow. 'Zhen jing bai li,' the shock reaches a hundred li, causing fear among those far away and alarm among those nearby." Zhen means movement and Heng means smooth passage; when thunder comes, all are startled and fearful, but this fear brings good fortune. Afterward, they can speak and laugh freely because they have established a standard for their conduct. The shock extends over a hundred li, causing alarm among those far away and fear among those nearby. Wang Bi's commentary explains that when the power and authority of the thunder reach a hundred li away, the lazy people nearby become even more fearful.

[疏]“《彖》曰震亨”至“懼邇也”。○正義曰：“震亨”者，卦之名德。但舉《經》而不釋名德所由者，正明由懼得通，故曰“震亨”，更無他義。或本無此二字。“震來虩虩，恐致福也”者，威震之來，初雖恐懼，能因懼自修，所以致福也。”笑言啞啞，後有則也”者，因前恐懼自修，未敢寬逸，致福之後，方有“笑言”。以曾經戒懼，不敢失則，必時然後言，樂然後笑，故曰“笑言啞啞，後有則也”。“震驚百里，驚遠而懼邇”者，言威震驚於百里之遠，則惰者恐懼於近也。

Kong Yingda's commentary explains the passage from the Commentary on the Judgment "Zhen Heng" to "Ju Er Ye": ○ Justification says: "Zhen Heng" refers to the name and virtue of the hexagram. The Commentary on the Judgment only cites the text without explaining the origin of this name and virtue, which is meant to indicate that it is achieved solely through vigilance and caution, hence saying "Zhen Heng," with no other meaning; some editions do not include the words "Zhen Heng." The phrase "Zhen Lai Xi Xi, Kong Zhi Fu Ye" means that although fear arises at the initial arrival of the shock, it can lead to blessings because of self-reflection through fear. The phrase "Xiao Yan Ya Ya, Hou You Ze Ye" means that after having been cautious and self-disciplined earlier, one does not relax, and only after receiving blessings can one speak and laugh; because one has been cautious before, one does not lose the standard, and thus speaks and laughs only when appropriate, hence saying "Xiao Yan Ya Ya, Hou You Ze Ye." The phrase "Zhen Jing Bai Li, Jing Yuan Er Ju Er" means that the shock can reach a hundred miles, so those who are lazy at a distance will naturally be frightened, and those nearby will also feel fear.

出，可以守宗廟社稷，以為祭主也。明所以堪長子之義也。“不喪匕鬯”，則巳“出可以守宗廟”。[疏]“出可以守宗廟”至“為祭主也”。○正義曰：釋“不喪匕鬯”之義也。出，謂君出巡狩等事也。君出，則長子留守宗廟社稷，攝祭主之禮事也。○注“巳出”。○正義曰：“巳出”謂君也。

The Commentary on the Judgment continues: "When going out, he can guard the ancestral temple and state granary, serving as the chief priest." -- When the king goes out, the eldest son can remain to guard the ancestral temple and state granary, acting as the chief priest. Wang Bi's annotation explains: this illustrates the reason why the eldest son is capable of bearing the responsibility of succession; since he can "not lose the ritual vessel and wine," when the king goes out, he "can guard the ancestral temple." Kong Yingda's commentary explains the transition from "when going out he can guard the ancestral temple" to "as the chief priest": ○正义 says: this explains the meaning of "not losing the ritual vessel and wine." "Going out" refers to the king's departure for a state inspection tour; when the king goes out, the eldest son remains to guard the ancestral temple and state granary, performing the duties of the chief priest. ○ Below, the explanation of the two characters "巳出" in the annotation: ○正义 says: "巳" refers to the king.

《象》曰：洊雷，震。君子以恐懼脩省。[疏]正義曰：洊者，重也，因仍也。雷相因仍，乃為威震也。此是重震之卦，故曰“洊雷震”也。“君子以恐懼修省”者，君子恆自戰戰兢兢，不敢懈惰，今見天之怒，畏雷之威，彌自脩身省察己過，故曰“君子以恐懼脩省”也。

The Image Commentary says: "Recurring thunder, shaking. The superior man thus is filled with awe and undertakes self-cultivation and self-examination." Thunder sounds repeatedly, which is the nature of the Shaking hexagram. The superior man, seeing this, feels fear and thus cultivates himself and examines his faults. Kong Yingda explains further: "Recurring" means overlapping and continuing one after another. When thunder sounds one after another, it becomes a powerful shaking. This hexagram consists of two Shaking trigrams stacked together, hence it is called "Recurring Thunder Shaking." The phrase "the superior man thus is filled with awe and undertakes self-cultivation and self-examination" means that the superior man is always cautious and diligent, never slackening. Now, upon seeing heaven's anger and fearing the power of thunder, he becomes even more devoted to self-cultivation and self-examination. Hence, it is said, "the superior man thus is filled with awe and undertakes self-cultivation and self-examination."

初九：“震來虩虩”，後“笑言啞啞”，吉。體夫剛德，為卦之先，能以恐懼脩其德也。[疏]正義曰：初九剛陽之德，為一卦之先，剛則不闇於幾，先則能有前識。故處震驚之始，能以恐懼自脩，而獲其吉，故曰“震來虩虩，後笑言啞啞，吉”。此爻辭兩句，既與卦同，《象》辭釋之，又與《彖》不異者，蓋卦主威震之功，令物恐懼致福，爻論遇震而懼、脩省致福之人，卦則自震言人，爻則據人威震，所說雖殊，其事一也。所以爻卦二辭，本未俱等，其猶《屯卦》初九，與卦俱稱“利建侯”。然卦則凡舉屯時，宜其有所封建，爻則“以貴下賤”，則是堪建之人，此《震》之初九，亦其類也。

The line statement of the first line, "Initial Nine," says: "When there is a sudden shock, one is frightened, but later one speaks joyfully and harmoniously, which is auspicious." Wang Bi's commentary explains that the "Initial Nine" possesses the virtue of yang strength, and being at the beginning of the hexagram, it can cultivate its virtue through vigilance and caution. Kong Yingda's commentary elaborates that the "Initial Nine" has the virtue of yang strength and brightness, and being at the beginning of the hexagram, it does not fail to notice the initial signs of things, and being first allows it to foresee matters in advance. Therefore, being at the beginning of a shock, it can cultivate itself through fear, thus attaining auspiciousness, hence the statement "When there is a sudden shock, one is frightened, but later one speaks joyfully and harmoniously, which is auspicious." The two sentences of this line statement are the same as the hexagram statement, and the explanation in the Image Commentary is the same as that in the Commentary on the Judgment. This is because: the hexagram statement focuses on the effect of the shock, causing all things to be frightened and thus bringing good fortune; the line statement discusses the person who encounters a shock, becomes fearful, cultivates himself, and thus attains good fortune. The hexagram speaks of people from the perspective of "shock," while the line speaks of people from the perspective of being subjected to the shock. Although the angle of discussion is different, they are speaking of the same matter, so the expressions in the line statement and the hexagram statement are entirely consistent. This is similar to the "Initial Nine" in the "Zun" hexagram, which also uses the phrase "favorable for establishing a feudal lord": the hexagram statement generally refers to the need to establish feudal lords during the time of difficulty, while the line statement refers to the "Initial Nine" being able to "humbly accept the lowly," thus being a suitable person for receiving a fiefdom. The "Initial Nine" in the "Zhen" hexagram also belongs to this category.

《象》曰：“震來虩虩，恐致福也。笑言啞啞，後有則也。”六二：震來厲，億喪貝。躋于九陵，勿逐，七日得。“震”之為義，威駭怠懈，肅整惰慢者也。初幹其任而二乘之，“震來”則危，喪其資貨，亡其所處矣，故曰“震來厲，億喪貝”。億，辭也。貝，資貨、糧用之屬也。犯逆受戮，無應而行，行無所舍。威嚴大行，物莫之納，無糧而走。雖復超越陵險，必困於窮匱，不過七日，故曰“勿逐，七日得”也。

The Image Commentary says: "When thunder comes with a terrifying sound, it is a warning that may bring good fortune. When there is laughter and joy, it indicates that there will be a model to follow." The text is the same as in the Commentary on the Judgment. The line statement for the second line says: "When thunder comes, there is danger; one loses treasure. One ascends to the high mountains, and need not pursue it; it will be found within seven days." When thunder strikes, there is danger, and one loses money; one climbs to the high mountains, and need not chase after it, for it will be recovered within seven days. Wang Bi's commentary explains: "Thunder" signifies using authority to alarm the slack-minded and to correct the lazy. The initial line bears the responsibility of the shock, but the second line is above it. When the shock comes, there is danger, and one loses one's treasure and one's place of safety. Therefore, it says, "When thunder comes, there is danger; one loses treasure." "Yi" is a grammatical particle; "Bei" refers to wealth, food, and other necessities. The second line transgresses and incurs punishment, yet it goes out without a corresponding line, and has nowhere to rest while traveling. Authority is greatly exerted, and no one is willing to accept it. Without food, one must flee, and even if one crosses mountains and dangerous terrain, one will certainly be in dire straits and unable to survive for seven days. Therefore, it says, "Need not pursue it; it will be found within seven days."

[疏]“六二震來厲億”至“勿逐七日得”。○正義曰：“震來厲，億喪貝”者，“億，辭也。貝，資貨糧用之屬”。震之為用，本威惰慢者也。初九以剛處下，聞震而懼，恐而致福，即是有德之人。六二以陰賤之體，不能敬於剛陽，尊其有得，而反乘之，是傲尊陵貴，為天所誅。震來則有危亡，喪其資貨，故曰“震來厲，億喪貝”也。“躋于九陵，勿逐，七日得”者，躋，升也。“犯逆受戮，無應而行，行無所舍。威嚴大行，物莫之納”。既喪資貨，“無糧而走，雖復超越陵險，必困於窮匱，不過七日”，為有司所獲矣，故曰“躋于九陵，勿逐，七日得”。

Kong Yingda's commentary explains from "Six in the Second, Zhen comes and is dangerous, loss of wealth" to "Do not pursue, after seven days it will be obtained": ○ Justification says: what is meant by "Zhen comes and is dangerous, loss of wealth" is that "yi is a term of speech, and 'bei' refers to wealth, goods, and supplies." "Yi" is an interjection, and "bei" refers to wealth and supplies. The function of Zhen is originally to use authority to deal with those who are slack and arrogant. Initially, Nine at the Beginning, with a strong yang in the lower position, upon hearing the thunder, is cautious and fearful, and thus brings about good fortune, which is the way of a virtuous person. Six in the Second, with a weak and low yin nature, fails to respect the strong yang and does not honor the virtuous, but instead sits on top of it, which is being arrogant and bullying the superior, and thus will be punished by heaven. When the power of Zhen comes, there is danger and loss of wealth, so it is said "Zhen comes and is dangerous, loss of wealth." What is meant by "ascend to the nine hills, do not pursue, after seven days it will be obtained" is that "ji" means to ascend. "Offending and being punished, going without a response, traveling without a place to rest. Authority is greatly enforced, and nothing accepts it." Offending and being punished, going without a response, traveling without a place to rest. Authority is greatly enforced, and nothing accepts it. After losing wealth, "without food and running, even if one crosses mountains and dangers, one will certainly be exhausted by lack of resources, not more than seven days," and thus will be captured by the officials in charge, so it is said "ascend to the nine hills, do not pursue, after seven days it will be obtained."

《象》曰：“震來厲”，乘剛也。[疏]正義曰：“乘剛也”者，只為乘於剛陽，所以犯逆受戮也。

The Image Commentary says: "When the Thunder comes, it is dangerous." Kong Yingda explains further that the phrase "it is dangerous" is because the second line is riding on top of a yang line, thus leading to a situation of offending and suffering punishment.

六三：震蘇蘇，震行無眚。不當其位，位非所處，故懼“蘇蘇”也。而無乘剛之逆，故可以懼行而“無眚”也。[疏]“六三震蘇蘇，震行無眚”。○正義曰：蘇蘇，畏懼不安之貌。六三居不當位，故震懼而“蘇蘇”然也。雖不當位，而無乘剛之逆，故可以懼行而無災眚也。故曰“震蘇蘇，震行無眚”也。○注“故懼”。○正義曰：驗《注》以訓震為懼，蓋懼不自為懼，由震故懼也。自下爻辭，皆以震言懼也。

The line statement of the third line says: "Zhen Su Su, Zhen Xing Wu Sheng." This means that under the influence of movement, the mind is restless and uneasy, yet in the midst of fear, action is taken without calamity. Wang Bi's commentary explains that the sixth line in the third position, being a yin line in a yang position and not in the proper place, experiences fear and thus appears "Su Su" (restless and uneasy). However, since it does not act against the yang, it can act with caution and thus "wu sheng" (without calamity). Kong Yingda's commentary explains "Zhen Su Su, Zhen Xing Wu Sheng" as follows: ○ Justification says: "Su Su" refers to the state of fear and unease. The sixth line in the third position is in an improper place, hence it experiences trembling and appears "Su Su." Although it is in an improper position, it does not act against the yang, so it can act with caution and thus will not suffer calamity, hence it is said "Zhen Su Su, Zhen Xing Wu Sheng." ○ Below is an explanation of the two characters "gu ju" (hence fear) in the commentary: ○ Justification says: Comparing with Wang Bi's commentary, "Zhen" is interpreted as "ju" (fear). Fear is not without cause, but arises due to the movement. From this line onwards, the line statements all use the character "Zhen" to express "ju" (fear).

《象》曰：“震蘇蘇”，位不當也。[疏]正義曰：“位不當”者，其猶竊位者，遇威嚴之世，不能自安也。

The Image Commentary says: "Zhen Su Su" means the position is not appropriate. Kong Yingda explains that "position not appropriate" refers to someone who occupies a position they are not suited for, encountering a time of strict authority, and thus cannot rest in peace.

九四：震遂泥。處四陰之中，居恐懼之時，為眾陰之主，宜勇其身，以安於眾。若其震也。遂困難矣。履夫不正不能除恐，使物安已，德未光也。[疏]正義曰：九四處四陰之中，“為眾陰之主”，當恐懼之時，“宜勇其身，以安於眾”。若其自懷震懼，則遂滯溺而困難矣，故曰“震遂泥”也。然四失位違中，則是有罪自懼，遂沈泥者也。

The line statement of the fourth line says: "Shaking, it becomes mired." —— In the midst of shaking, it finally gets stuck in mud. Wang Bi's commentary explains that the nine in the fourth line is located among four yin lines, at a time when everyone is afraid. As the master of all the yin lines, it should strengthen itself to stabilize the people. If even it becomes fearful, it will fall into difficulties. Its position is not correct, so it cannot eliminate fear for others or stabilize things under itself, thus its virtue is not yet great. Kong Yingda further explains that the nine in the fourth line is located among four yin lines, "as the master of all the yin lines," at a time of fear, "it should be brave and stabilize the people." If it itself is also afraid, it will be stuck and sink into trouble, hence the statement "Shaking, it becomes mired." And since the nine in the fourth line is out of position and not in the center, it is someone who has faults in itself and thus becomes fearful, leading to being mired in mud.

《象》曰：“震遂泥”未光也。[疏]正義曰：“未光也”者，身既不正，不能除恐，使物安己，是道德未能光大也。

The Image Commentary says: "Zhen Sui Ni," meaning that it is not yet bright. Kong Yingda explains further that "not yet bright" refers to the fact that the Nine in the Fourth line is not upright, so it cannot remove people's fears or bring stability to the people, which indicates that its virtue is not yet extensive.

六五：震往來厲，意無喪，有事。往則無應，來則乘剛，恐而往來，不免於危。夫處震之時，而得尊位，斯乃有事之機也。而懼往來，將喪其事，故曰“億無喪，有事也”。[疏]正義曰：“震往來厲”者，六五“往則無應，來則乘剛，恐而往來，不免於咎”，故曰“震往來厲”也。“億無喪有事”者，“夫處震之時，而得尊位，斯乃有事之機”，而懼以往來，“將喪其事”，故戒之曰“億無喪，有事”也。

The line statement of the fifth line says: "Zhen comes and goes with danger; do not lose what you should do." The character "yi" in the text is interpreted by Wang Bi's commentary and Kong Yingda's annotations as "yi," which is a grammatical particle. Wang Bi explains that when the sixth line in the fifth position moves forward, there is no corresponding line; when it comes back, it is on top of a yang line, and it fears and moves back and forth, inevitably facing danger. Being in a time of movement and change while occupying a high position is precisely a critical time for action. If one only fears moving back and forth, it will lead to losing what should be done, hence the statement "yi wu sang, you shi." Kong Yingda elaborates that "Zhen comes and goes with danger" refers to the fact that when the sixth line in the fifth position moves forward, there is no corresponding line; when it comes back, it is on top of a yang line, and it fears and moves back and forth, inevitably facing blame. Therefore, it is said "Zhen comes and goes with danger." As for "yi wu sang, you shi," it means "when one is in a time of movement and occupies a high position, this is the time for action." Being in a time of movement and occupying a high position is precisely the time for action, but if one is afraid and moves back and forth, it will lead to losing what should be done, so it warns "yi wu sang, you shi."

《象》曰：“震往來厲”，危行也。其事在中，大無喪也。大則無喪，往來乃危也。[疏]正義曰：“危行也”者，懷懼往來，是致危之行。“其事在中，大無喪也”者，六五居尊，當有其事，在於中位，得建大功。若守中建大，則“無喪有事”。若恐懼往來，則致危無功也。

The Image Commentary says: " 'Zhen comes and goes with danger,' meaning to act with caution. The matter is in the center, so there will be no loss." Wang Bi's annotation explains that if one can hold fast to the great path, there will be no loss; but if one only focuses on coming and going, there will be danger. Kong Yingda further explains that "dangerous action" refers to moving about with fear, which is a dangerous behavior. As for "the matter is in the center, so there will be no loss," the sixth line in the fifth position holds a noble position and should take action, and it is also in the central position of the upper trigram. Thus, it can achieve great accomplishments. If one maintains the middle path and establishes great achievements, it is "no loss and with affairs," not losing the matter. But if one only fears and moves about, it brings danger and no results.

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。處震之極，極震者也。居震之極，求中未得，故懼而“索索”，視而“矍矍”，無所安親也。已處動極而復征焉，凶其宜也。若恐非已造，彼動故懼，懼鄰而戒，合於備預，故“無咎”也。極懼相疑，故雖“婚媾”而“有言”也。

The line statement of the sixth line at the top says: "Shaking, trembling, looking about anxiously, traveling is dangerous. The shaking does not affect oneself but others nearby, thus there is no blame. Even among marriage alliances, there are words spoken." In a state of shaking, the mind is trembling and the eyes are anxiously looking around, traveling brings danger. The shaking does not affect oneself but others nearby, so there is no blame. However, even among marriage alliances, there are still some remarks. Wang Bi's commentary explains that the sixth line at the top is at the extreme of the Zhen hexagram, representing someone who has reached the peak of shaking. Being at the extreme of shaking, one cannot find the middle path, thus feeling fear and trembling, looking about anxiously, with no place to rely on. Already at the extreme of movement, yet still traveling, danger is inevitable. If the fear is not self-inflicted but caused by others' actions, leading to one's own caution, this is in line with the principle of prior prevention, thus there is no blame. When fear reaches its peak, mutual suspicion arises, so even among marriage alliances, there are inevitably some remarks.

[疏]“上六震索索”至“婚媾有言”。○正義曰：“震索索，視矍矍”者，索索，心不安之貌，矍矍，視不專之容。上六處震之極，極震者也。既居震位，欲求中理以自安而未能得，“故懼而索索，視而矍矍，無所安親”。“征凶”者，夫“處動懼之極而復征焉，凶其宜也”，故曰“征凶”也。“震不于其躬，于其鄰，無咎”者，若恐非己造，彼動故懼，懼鄰而戒，合於備豫，則得無咎，故曰“震不于其躬，于其鄰，無咎”也。“婚媾有言”者，居極懼之地，雖復婚媾相結，亦不能無相疑之言，故曰“婚媾有言”也。

Kong Yingda's commentary explains the passage from "Shang Liu Zhen Suo Suo" to "Hun Gou You Yan": ○ Justification says: The phrase "Zhen Suo Suo, Shi Jue Jue" refers to a state of inner unease and a restless gaze. "Suo Suo" describes an anxious state of mind, while "Jue Jue" describes a look of uncertainty. Shang Liu is at the top of the Zhen hexagram, representing someone who has reached the extreme of Zhen (Thunder). Since it is in a position of movement and agitation, it seeks to find the principle of the center and correctness but fails to do so, thus feeling fear and anxiety, looking around nervously, and having no place to rely on. Therefore, it is trembling with fear and looking about in alarm, with nowhere to find security or attachment. The phrase "Zheng Xiong" means that when one is already at the extreme of movement and fear, and then goes out again, danger is inevitable. Therefore, it is said "Zheng Xiong." The phrase "Zhen Bu Yu Qi Gong, Yu Qi Lin, Wu Jiu" means that if the fear is not caused by oneself, but rather by others' actions causing one's fear, and if one is on guard because of the neighbor's movement, this conforms to the principle of prevention, thus resulting in no fault. Therefore, it is said "Zhen Bu Yu Qi Gong, Yu Qi Lin, Wu Jiu." The phrase "Hun Gou You Yan" means that when one is in an extremely fearful situation, even marital relatives cannot avoid suspicion and words of doubt, hence it is said "Hun Gou You Yan."

《象》曰：“震索索”中未得也。雖凶無咎，畏鄰戒也。[疏]正義曰：“中未得也”者，猶言未得中也。“畏鄰戒也”者，畏鄰之動，懼而自戒，乃得“無咎”。

The Image Commentary says: " 'Zhen Suo Su' means that the middle is not yet attained. Although there is misfortune, there is no blame, because of the warning from the neighboring trigram." Kong Yingda elaborates that "the middle is not yet attained" means that the middle is not yet reached. "Because of the warning from the neighboring trigram" means that due to fear of the shaking affecting the neighboring trigram, one feels apprehension and self-restraint, thereby achieving "no blame."

艮下艮上。艮：其背，目無患也。[疏]正義曰：目者，能見之物，施止於面，則抑割所見，強隔其欲，是目見之所患。今施止於背，則“目無患也”。

The hexagram Gèn consists of two Gèn trigrams, one above the other, representing two mountains stacked upon each other. The hexagram statement says: "Rest upon the back"—to stop at the back. Wang Bi's commentary explains that resting at the back means the eyes are free from trouble. Kong Yingda's exposition elaborates that the eyes are the organs used for seeing. If "rest" is applied to the face, it would mean suppressing and cutting off all that is seen, forcibly cutting off desires in the heart, which is precisely the harm caused by seeing external things. Now, if "rest" is applied to the back, which is a place that cannot see, then "the eyes have no trouble," and the eyes will not suffer from this harm.

不獲其身，所止在後，故不得其身也。行其庭，不見其人，相背故也。無咎。凡物對面而不相通，“否”之道也。艮者，止而不相交通之卦也。各止而不相與，何得無咎？唯不相見乃可也。施止於背，不隔物慾，得其所止也。背者，無見之物也。無見則自然靜止，靜止而無見，則“不獲其身”矣。“相背”者，雖近而不相見，故“行其庭，不見其人”也。夫施止不於無見，令物自然而止，而強止之，則奸邪並興，近而不相得則凶。其得“無咎”，“艮其背，不獲其身，行其庭，不見其人”故也。

The Hexagram Statement continues: "Not obtaining one's own body." Wang Bi's commentary explains: the place where one rests is behind, so one cannot see one's own body. The Hexagram Statement also says: "Walking through its courtyard, one does not see a person." Wang Bi's commentary explains: this is because of mutual opposition. The Hexagram Statement concludes with "No blame." Wang Bi's commentary explains: whenever people face each other but do not communicate, it is the closed-off way of the Hexagram of Obstruction. The Hexagram of Stillness is one of stopping and mutual non-communication. If each stops on its own and does not approach the other, how can there be no blame? Only when they do not see each other can there be no blame. Applying "stillness" to the back prevents the separation of desires between self and things, and achieves an appropriate place of rest. The back is a part that cannot see; not seeing naturally leads to stillness. Stillness and no sight result in "not obtaining one's own body." What is meant by "mutual opposition" is that although they are close, they cannot see each other, hence "walking through its courtyard, one does not see a person." If "stillness" is not applied to the unseen place, and instead one forcefully stops things, then wickedness will arise. When things are close but do not harmonize, there will be danger. This Hexagram can achieve "no blame" precisely because of "stillness on the back, not obtaining one's own body, walking through its courtyard, not seeing a person."

[疏]“艮其背不獲其身”至“無咎”。○正義曰：“艮其背，不獲其身，行其庭，不見其人，無咎”者，“艮，止也”，靜止之義，此是象山之卦，其以“艮”為名。施之於人，則是止物之情，防其動欲，故謂之止。“艮其背”者，此明施止之所也。施止得所，則其道易成，施止不得其所，則其功難成，故《老子》曰：“不見可欲，使心不亂也。”“背者，無見之物也。”夫“無見則自然靜止”。夫欲防止之法，宜防其未兆。既兆而止，則傷物情，故施止於無見之所，則不隔物慾，得其所止也。

Kong Yingda's commentary explains the passage from "Gentle on the back, not obtaining the self" to "no blame": The correct interpretation says: Regarding "Gentle on the back, not obtaining the self, walking in the courtyard, not seeing the person, no blame," "Gentle means to stop," taking the meaning of quietness and rest. This is derived from the image of the mountain, hence the name "Gentle." Applied to human affairs, it refers to restraining external emotions that are stirred up by external things and preventing internal desires that arise within, hence called stopping. The phrase "Gentle on the back" points out the location where stopping is applied. If stopping is applied appropriately, the way of stopping is easily achieved; if stopping is applied inappropriately, the effect is difficult to achieve. Therefore, the Book of老子 says: "Not seeing what can cause desire, the mind will not be disturbed." — Not allowing people to see things that can provoke desire, the mind will not become confused. "The back is a part that cannot be seen," the back is a part that cannot be seen; "not seeing leads to natural stillness," not seeing naturally leads to quietness and rest. Generally, the method of prevention should be applied before any signs appear; if one waits until signs are already visible to stop, it will harm one's nature. Therefore, applying stopping to an unseen place does not lead to forcefully cutting off desires between things and oneself, but rather attains an appropriate place of rest.

若“施止於面”，則“對面而不相通”，強止其情，則“奸邪並興”，而有凶咎。止而無見，則所止在後，不與而相對。言有物對面而來，則情慾有私於己。既止在後，則是施止無見。所止無見，何見其身，故“不獲其身”。既“不獲其身”，則相背矣。相背者，雖近而不相見，故“行其庭，不見其人”。如此乃得“無咎”，故曰“艮其背，不獲其身，行其庭，不見其人，無咎”也。又若能止於未兆，則是治之於未萌，若對面不相交通，則是“否”之道也。但止其背，可得“無咎”也。

If "the stopping is applied to the face," meaning the stopping is applied to the face, then it is "facing each other but not communicating," facing each other yet not able to connect; forcing the suppression of human nature will lead to "evil and wicked things flourishing together," bringing about danger and mistakes. If the stopping is done without being seen, then the place of stopping is behind, not facing outward directly. This means: if there is an external thing coming face to face, desires will incline toward oneself; since the stopping is behind, it is applying the stopping to an unseen place. Since the place of stopping is unseen, how can one see one's own body? Therefore, it is said, "not obtaining one's own body." Once "not obtaining one's own body," it becomes opposite; those who are opposite though close to each other cannot see each other, so it is said, "walking through the courtyard, not seeing the person." Only in this way can one achieve "no blame," so it is said, "stopping the back, not obtaining one's own body, walking through the courtyard, not seeing the person, no blame." Furthermore, if the stopping is applied before any signs appear, it is to rectify before the disaster has even begun; if facing each other but not communicating, it becomes the way of the hexagram "Not" (Pu), which is blocked. If the stopping is only applied to the back, then one can achieve "no blame."

《彖》曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。正道不可常用，必施於不可以行。適於其時，道乃光明也。[疏]“《彖》曰艮止也”至“其道光明”。○正義曰：“艮，止也”者，訓其名也。“時止則止，時行則行，動靜不失其時，其道光明”者，將釋施止有所光明，施止有時，凡物之動息，自各有時運。用止之法，不可為常，必須應時行止，然後其道乃得光明也。

The Commentary on the Judgment says: "Gèn means stopping. When the time comes to stop, stop; when the time comes to move, move. If movement and stillness do not miss their proper time, then its way is bright." Gèn means stopping; when it is appropriate to stop, stop; when it is appropriate to move, move; if movement and stillness do not miss their proper time, then its way is bright. Wang Bi's commentary explains that the way of stopping cannot be used as a constant method; it must be applied in situations where movement is not possible. Only when it conforms to the current situation will the way be bright. Kong Yingda's commentary explains from the Commentary on the Judgment "Gèn means stopping" to "its way is bright": ○ Justification says: "Gèn means stopping" is an explanation of the hexagram's name. "When the time comes to stop, stop; when the time comes to move, move; if movement and stillness do not miss their proper time, then its way is bright" is an explanation of why the method of stopping can have brightness: the application of stopping depends on the time. All things have their own appropriate time for activity and rest; the use of "stopping" cannot be fixed; it must be decided according to the current situation whether to move or stop, and then its way can be bright.

艮其止，止其所也。易背曰止，以明背即止也。施止不可於面，施背乃可也。施止於止，不施止於行，得其所矣，故曰“艮其止，止其所”也。[疏]正義曰：此釋施止之所也。“艮其止”者，疊《經》文“艮其背”也。“易背曰止，以明背”者，無見之物，即是可止之所也。既時止即宜止，時行則行，所以施止須是所。“艮”既訓止，今言“艮其止”，是止其所止也，故曰“艮其止，止其所”也。

The Commentary on the Judgment continues: "Geng qi zhi, zhi qi suo ye." - To stop at the place where one should stop is to stop at the proper place. Wang Bi's annotation explains that the Commentary on the Judgment replaces the character "bei" (back) with "zhi" (stop), to indicate that "bei" is equivalent to "zhi." Stopping should not be applied to the face, but rather to the back. Applying stopping at the proper place and not at the place where one should move is to be in the right place, hence it says "Geng qi zhi, zhi qi suo." Kong Yingda's commentary elaborates that this explains the appropriate place for applying stopping. "Geng qi zhi" is a restatement of the original text's "Geng qi bei." "Yi bei yue zhi, yi ming bei" - changing "bei" to "zhi" is used to indicate that the back is a part that cannot see, hence a suitable place for stopping. Since one should stop when it is time to stop and move when it is time to move, the application of stopping must be accurately placed. Since "Geng" is interpreted as "stop," saying "Geng qi zhi" means stopping at the proper place, hence it says "Geng qi zhi, zhi qi suo."

上下敵應，不相與也。是以不獲其身。“行其庭，不見其人，無咎”也。[疏]正義曰：“上下敵應，不相與也”者，此就六爻皆不相應，釋艮卦之名，又釋“不獲其身”以下之義。凡應者，一陰一陽，二體不敵。今上下之位，雖復相當，而爻皆峙敵，不相交與，故曰“上下敵應，不相與”也。然八純之卦皆六爻不應，何獨於此言之者，謂此卦既止而不加交，又峙而不應，與“止”義相協，故兼此以明之也。是以“不獲其身，行其庭，不見其人，無咎也”者，此舉《經》文以結之，明相與而止之，則“無咎”也。

The Commentary on the Judgment also says: "The upper and lower parts are in opposition and do not correspond, thus not obtaining their own bodies. 'Walking through his courtyard, one does not see the person, thus there is no blame.' " Kong Yingda explains further that the phrase "the upper and lower parts are in opposition and do not correspond, thus not interacting" refers to the explanation of the name of the mountain (Gèn) hexagram, and also explains the meaning of "not obtaining their own bodies" and onwards. When there is correspondence, it must be one yin and one yang, with the nature of the two lines not being in opposition. Now, although the upper and lower positions are corresponding, each line is of the same nature, facing each other in opposition, and not interacting or being close. Therefore, it is said, "the upper and lower parts are in opposition and do not correspond." However, all eight pure hexagrams have their six lines not corresponding. Why is this specifically mentioned here? Because this hexagram is both stopping and not interacting, and opposing and not corresponding, which exactly matches the meaning of "stop." Therefore, it is mentioned together to explain it. The phrase "thus not obtaining their own bodies, walking through his courtyard, one does not see the person, thus there is no blame" is quoting the classic text to conclude, indicating that when the upper and lower parts are opposite and each stops, there will be "no blame."

《象》曰：兼山，艮，君子以思，不出其位。各止其所，不侵官也。[疏]正義曰：“兼山艮”者，兩山義重，謂之“兼山”也，直置一山，巳能鎮止。今兩山重疊，止義彌大，故曰“兼山艮”也。“君子以思，不出其位”者，止之為義，各止其所。故君子於此之時，思慮所及，不出其已位也。

The Image Commentary says: "Two mountains overlapping, forming the mountain trigram (Gen); the gentleman thus reflects and does not exceed his position." When two mountains overlap, it forms the trigram Gen; the gentleman, by observing this, reflects and does not go beyond his proper position. Wang Bi's commentary explains that each stays in its proper place without encroaching on another's authority. Kong Yingda's commentary elaborates: "The term 'dou shan gen' refers to two mountains overlapping, meaning 'overlapping mountains.' A single mountain is already sufficient to stop people, but when two mountains overlap, the meaning of stopping becomes even more profound, hence 'dou shan gen.' As for 'the gentleman thus reflects and does not exceed his position,' the meaning of 'stopping' is that each stays in its proper place. Therefore, at such a time, the gentleman's reflections do not go beyond his proper position."

初六：艮其趾，無咎，利永貞。處止之初，行無所之，故止其趾，乃得“無咎”；至靜而定，故利永貞。[疏]正義曰：“艮其趾，無咎”者，趾，足也，初處體下，故謂之足。居止之初，行無所適，止其足而不行，乃得無咎。故曰“艮其趾，無咎”也。“利永貞”者，靜止之初，不可以躁動，故利在“永貞”也。

The line statement of the first line says: "Gentle the toe, no blame, advantageous to maintain constancy." Wang Bi explains that the initial line is at the beginning of stillness, with nowhere to go forward, so by stilling the toe, there is "no blame"; it is extremely quiet and stable, so it is advantageous to maintain constancy. Kong Yingda elaborates that "Gentle the toe, no blame" refers to the toe, which is the foot. The initial line is at the very bottom of the hexagram, hence called the foot. It is at the beginning of stillness, with nowhere to go forward, so by stilling the foot and not moving forward, there is no blame, hence "Gentle the toe, no blame." As for "advantageous to maintain constancy," the beginning of quiet stillness should not be restless, so the advantage lies in "maintaining constancy," which is to hold fast to the correct path for a long time.

《象》曰：“艮其趾”，未失正也。[疏]正義曰：“未失正也”者，行則有咎，止則不失其正，釋所以“利永貞”。

The Image Commentary says: " 'Stopping the foot' indicates that one has not lost the correct path." Kong Yingda explains that "not losing the correct path" means that if the initial line moves, it would be a mistake, but if it remains still, it does not lose its proper course; this explains why the Line Statement says "favorable to maintain perseverance in the correct path."

六二：艮其腓，不拯其隨，其心不快。隨謂趾也。止其腓，故其趾不拯也。腓體躁而處止，而不得拯其隨，又不能退聽安靜，故“其心不快”也。[疏]正義曰：“艮其腓，不拯其隨”者，腓，腸也。在足之上。腓體或屈或伸，躁動之物，腓動則足隨之，故謂足為隨。拯，舉也，今既施止於腓，腓不得動，則足無拯舉，故曰“艮其腓，不拯其隨”也。“其心不快”者，腓是躁動之物，而強心之，貪進而不得動，則情與質乖也，故曰“其心不快”。此爻明施止不得其所也。

The line statement of the second line says: "Stop the calf muscle, but do not lift the foot, so the mind is not at ease." Wang Bi explains that "follow" refers to the toes. When the calf muscle is stopped, the toes cannot be lifted. The calf muscle is a naturally active part of the body, but it is forced to stop, so it cannot lift the foot or retreat quietly. Therefore, "the mind is not at ease." Kong Yingda elaborates that "stop the calf muscle, but do not lift the foot" refers to the calf muscle, which is the muscle on the lower leg, located above the foot. The calf muscle is naturally flexible and active; when it moves, the foot follows, so the foot is called "follow." "Lift" means to raise. Now that the stopping is applied to the calf muscle, the calf muscle cannot move, so the foot cannot be lifted. Therefore, it is said, "stop the calf muscle, but do not lift the foot." As for "the mind is not at ease," the calf muscle is naturally restless, but it is forced to stop. It wants to move forward but is unable to, so its nature and condition are in conflict, hence "the mind is not at ease." This line indicates that applying stopping is not done in the right place.

《象》曰：“不拯其隨”，未退聽也。[疏]正義曰：“未退聽也”者，聽，從也，既不能拯動，又不能靜退聽從其見止之命，所以“其心不快”矣。

The Image Commentary says: "Not rescuing its following," means it has not yet retreated and obeyed. Kong Yingda elaborates that "not yet retreated and obeyed" refers to "obey" meaning to comply. Since the Second line is neither able to lift its foot to move it nor able to calmly retreat and comply with the command to stop, therefore "its heart is not pleased," meaning its mind is not at ease.

九三：艮其限，列其夤，厲薰心。限，身之中也。三當兩象之中，故曰“艮其限”。夤，當中脊之肉也。止加其身，中體而分，故“列其夤”而憂危薰心也。“艮”之為義，各止於其所，上下不相與，至中則列矣。列加其夤，危莫甚焉。危亡之憂，乃薰灼其心也。施止體中，其體分焉。體分兩主，大器喪矣。

The line statement of the third line says: "Gèn qí xiàn, liè qí yín, lì xūn xīn." — stopping at the waist, tearing the flesh between the spine, danger like fire burning the heart. Wang Bi's commentary explains: "Xiàn" refers to the middle part of the body; the third line is exactly in the middle of the upper and lower trigrams, so it says "Gèn qí xiàn." "Yín" refers to the flesh on both sides of the central spine. Applying stopping at the middle part of the body causes the whole body to split in two, hence "liè qí yín" and danger burning the heart. The meaning of "Gèn" is that each part stops at its own position, upper and lower not approaching each other; continuing until the center of the body causes a split. The split occurs on the flesh between the spine, and there is no greater danger than this, so the fear of peril burns his heart. Applying stopping at the middle part of the body causes the body to split; one body belonging to two masters, great things like state and body are thus lost.

[疏]“九三艮其限”至“厲薰心”。○正義曰：限，身之中，人帶之處，言三當兩象之中，故謂之限。施止於限，故曰“艮其限”也。夤，當中脊之肉也。薰，燒灼也。既止加其身之中，則上下不通之義也，是分列其夤。夤既分列，身將喪亡，故憂危之切，薰灼其心矣。然則君臣共治，大體若身，大體不通，則君臣不接，君臣不接，則上下離心，列夤則身亡，離心則國喪，故曰“列其夤，厲薰心”。○注“體分兩主，大器喪矣”。○正義曰：“體分兩主大器喪矣”者，大器謂國與身也。此爻亦明施止不得其所也。

Kong Yingda's commentary explains from "Nine in the Third,艮 its limit" to "dangerous and burning in the heart": ○ Justification says: "Limit" refers to the middle part of the body, that is, the part where a person ties a belt; since Nine in the Third is exactly in the middle between the upper and lower trigrams, it is called "limit." Applying the principle of stopping at the waist, it is said "艮 its limit." "Yin" refers to the flesh on both sides of the central spine, and "Xun" means burning. Since the principle of stopping is applied to the central part of the body, it means that the upper and lower parts are not connected, which is like splitting the flesh on both sides of the spine. Once the flesh on both sides of the spine is split, the body will die, so the feeling of worry and danger is very deep, like fire burning the heart. Thus, the sovereign and ministers jointly governing the country are like a single body: if the whole body is not connected, the sovereign and ministers cannot communicate; if the sovereign and ministers cannot communicate, the upper and lower parts will become separated. Splitting the flesh on both sides of the spine leads to the death of the body, and the separation of the upper and lower parts leads to the loss of the country, hence it is said "splitting its Yin, dangerous and burning in the heart." ○ The following explains Wang Bi's annotation "the body is divided by two masters, the great vessel is lost": ○ Justification says: "The body is divided by two masters, the great vessel is lost" refers to the country and the body as the "great vessel." This line also indicates that the application of the principle of stopping is not properly placed.

《象》曰：“艮其限”，危薰心也。六四：艮其身，無咎。中上稱身，履得其位，止求諸身，得其所處，故不陷於咎也。[疏]“六四，艮其身，無咎”。○正義曰：“艮其身，無咎”者，“中上稱身”。六四居止之時，已入上體，履得其位，止求諸身，不陷於咎，故曰“艮其身，無咎”也。求，責也。諸，之也。

The Image Commentary says: " 'Gaining rest on the limit,' signifies danger that affects the heart." The text of the fourth line states: "Gaining rest on the body, without blame." - Resting throughout the entire body, without fault. Wang Bi's commentary explains: The part of the body from the middle upwards is called "body." The fourth line, with a yin line in a yin position and in the proper place, seeks rest within itself, thus attaining an appropriate position and thus not falling into blame. Kong Yingda's commentary on "Gaining rest on the body, without blame" says: ○ Justification states: Regarding "Gaining rest on the body, without blame," the annotation says "the middle and above is called body." From the middle upwards is called the body. The fourth line is in the time of gaining rest, having already entered the body of the upper trigram, and being in a proper position, it seeks rest within itself, thus not falling into blame. Here, "seek" means to demand or require, and "zhū" is equivalent to "zhī yú."

《象》曰：“艮其身”，止諸躬也。自止其躬不分全體[疏]“《象》曰”至“止諸躬也”。○正義曰：“止諸躬也”者，躬猶身也，明能靜止其身，不為躁動也。○注“自止其躬不分全體”。○正義曰：艮卦總其兩體以為二身，兩體不分，乃謂之全，全乃謂之身。以九三居兩體之際，在於身中，未入上體，則是止於下體，不與上交，所以體分夤列。六四巳入上體，則非上下不接，故能總止其身不分全體。然則身是總名，而言“中上稱身”者何也？蓋至中則體分而身喪，入上體則不分而身全。九三施止於分體，故謂之“限”，六四施止於全體，故謂之“身”。非中上獨是其身，而中下非身也。

The Image Commentary says: "『Gèn qí shēn』, stopping within oneself." Wang Bi's annotation explains: stopping oneself, not allowing the entire body to split. Kong Yingda's commentary explains from this sentence in the Image Commentary to "stopping within oneself": ○ Justification says: what is meant by "stopping within oneself" is that "gōng" refers to the body, indicating that the sixth line in the fourth position can calmly stop itself without being restless. ○ Then explaining the annotation "stopping oneself without splitting the whole body": ○ Justification says: The Gèn hexagram combines the upper and lower trigrams as two bodies; only when the two parts do not split is it called "full," and only when it is full is it called "body." The ninth line in the third position is at the junction of the upper and lower parts, located in the center of the body, but has not yet entered the upper part, so it stops within the lower part and does not connect with the upper part, causing the body to split and the spinal flesh to tear apart. The sixth line in the fourth position has already entered the upper part, so it is not in the situation where upper and lower parts do not connect, thus being able to stop itself completely without splitting the whole body. If this is the case, then "body" is originally a general term, so why does the annotation say "the middle and upper parts are called body"? Probably because: stopping at the center causes the body to split and the "body" to be lost, while entering the upper part prevents splitting and the "body" is preserved. The ninth line in the third position applies stopping to an already split body, hence it is called "xiàn"; the sixth line in the fourth position applies stopping to a complete body, hence it is called "body." It is not that the middle and upper parts are called body, while the middle and lower parts are not.

六五：艮其輔，言有序，悔亡。施止於輔，以處於中，故口無擇言，能亡其悔也。[疏]正義曰：輔，頰車也，能止於輔頰也。以處其中，故“口無擇言”也。言有倫序，能亡其悔，故曰“艮其輔，言有序，悔亡”。

The Line Statement of the fifth line says: "Gentle restraint on the jaw, speech is orderly, regret disappears." This means stopping at the jaw, speaking in an orderly manner, and regret vanishes. Wang Bi's commentary explains: restraining at the jaw and occupying the central position of the upper trigram, so the words spoken from the mouth do not require selection, thus eliminating regret. Kong Yingda's commentary elaborates: "Auxiliary" refers to the jawbone. The fifth line restrains at the jaw area. Because it is in the central position, "speech without selection" is achieved, meaning speech is appropriate and measured; speaking in an orderly manner can eliminate regret, hence it says "Gentle restraint on the jaw, speech is orderly, regret disappears."

《象》曰：“艮其輔”，以中正也。能用中正，故“言有序”也。[疏]正義曰：“以中正”者，位雖不正，以居得其中，故不失其正，故“言有序”也。

The Image Commentary says: "『Gèn qí fǔ』, yǐ zhōng zhèng yě." Wang Bi's annotation explains: because it can apply the principle of being both central and upright, therefore "speech is orderly." Kong Yingda's commentary elaborates: what is meant by "by being central and upright" is that although the sixth line is a yao of yin occupying a yang position, thus not properly placed, it is located in the central position of the upper trigram, so it does not lose its uprightness, hence "speech is orderly."

上九：敦艮，吉。居止之極，極止者也。敦重在上，不陷非妄，宜其“吉”也。[疏]正義曰：敦，厚也。上九居艮之極，極止者也。在上能用敦厚以自止，不陷非妄，宜其吉也，故曰“敦艮吉”也。

The line statement of the Upper Ninth in the "Guan" hexagram says: "Dun Gen, Ji." This means to stop by being earnest and sincere, which is auspicious. Wang Bi's commentary explains that the Upper Ninth is at the top of the stopping hexagram, representing someone who has stopped completely. It is earnest and steady, holding a high position without engaging in reckless actions, thus it is appropriate to say it is auspicious. Kong Yingda further explains that "Dun" means sincerity and earnestness. The Upper Ninth is at the extreme position of the "Gen" hexagram, representing someone who has stopped completely. Being at a high position and using the way of sincerity and earnestness to stop oneself from reckless actions, it is appropriate to say it is auspicious, hence "Dun Gen Ji."

《象》曰：“敦艮”之吉，以厚終也。[疏]正義曰：“以厚終”者，言上九能以敦厚自終，所以獲“吉”也。

The Image Commentary says: "The good fortune of 'Dun Gen' comes from being thorough in the end." Kong Yingda explains further that "being thorough in the end" means that the line at the top can conclude its stopping nature with a sincere and solid approach, thus attaining good fortune.