The Trigram of the Cauldron

鼎.離上.巽下程傳 《鼎序卦》：“革物者莫若鼎，故受之以鼎。”鼎之為用，所以革物也。變

The hexagram Dǐng (Tripod) has Li (Fire) above and Xun (Wind) below, which is the diagrammatic representation. Cheng Yi in his Yichuan Commentary on the Changes says that the Xugua transmission states: "Nothing is more effective in transforming things than a tripod, hence it follows the hexagram Gé (Revolution)." The function of a tripod lies in transforming the form and nature of things, so the hexagram Gé is followed by the hexagram Dǐng. Change—here the original text is missing, and the following words in Cheng's commentary are also missing.

鼎 元吉亨。本義 “鼎”，烹飪之器，為卦下陰為足，二三四陽為腹，五陰為耳，上陽為鉉，有鼎之象。又以巽木入離火而致烹飪，鼎之用也。故其卦為鼎，下巽，巽也，上離為目而五為耳，有內巽順而外聰明之象。卦自巽來，陰進居五，而下應九二之陽，故其占曰“元亨”。“吉”，衍文也。

The hexagram statement of the Hexagram "Ding" says: Greatly auspicious, smooth and unimpeded. Zhu Xi in "The Original Meaning of the Zhou Changes" says that "Ding" refers to a cooking vessel. Looking at the hexagram lines, the lowest yao is a yin line representing the foot of the Ding. The three yang lines in the second, third, and fourth positions represent the body of the Ding. The fifth yao is a yin line representing the handle of the Ding, and the top yang line represents the horizontal bar "xuan" used to lift the handle. The entire hexagram thus forms the image of a Ding. Furthermore, the wind trigram Xun brings in the fire trigram Li to cook, which is the function of a Ding, so this hexagram is named "Ding." The lower trigram is Xun, signifying humility and obedience. The upper trigram Li originally represents the eye, but the fifth line is in the position of the handle, so there is an image of inner humility and outer wisdom. In terms of hexagram transformation, this hexagram comes from the hexagram Xun. A yin line ascends to the fifth position, and interacts with the yang line at the second position, hence the hexagram statement says "original auspiciousness and smoothness." As for the character "ji" (auspicious), it is an added character in the transmission.

程傳 以卦才言也，如卦之才，可以致“元亨”也，止當云“元亨”，文羨“吉”字，卦才可以致“元亨”，未便有“元吉”也。《彖》復止云“元亨”，其羨明矣。

Cheng Yi in his Commentary on the Changes says that this hexagram statement refers to the quality of the hexagram itself. According to the quality of this hexagram, it can achieve 'original excellence and harmony', so only the two characters 'original excellence and harmony' should be written. The text of the classic includes an extra character 'auspicious', which is incorrect. Although a hexagram can achieve 'original excellence and harmony', it is not yet capable of achieving 'original supreme auspiciousness'. Moreover, the Commentary on the Judgment also only mentions 'original excellence and harmony' when explaining this hexagram. Therefore, the character 'auspicious' is an addition and becomes even clearer.

集說 易氏祓曰：《易》之渚卦皆言象，取諸物以名卦者，《鼎》與《井》而已。《井》以木巽水，《鼎》以木巽火，二卦以養人為義，故皆以實象明之。胡氏一桂曰：自“元亨”外無餘辭，唯《大有》與《鼎》。

"The Collected Sayings" cites Yi Fu's statement: The Zhou Changes (I Ching) has each hexagram explaining an image, but only the hexagrams of "Well" and "Tripod" directly take a physical object as their name. The "Well" hexagram represents wood entering water, and the "Tripod" hexagram represents wood entering fire. Both hexagrams establish their meaning through the concept of nourishing people, thus using specific physical images to explain their meanings. "The Collected Sayings" also cites Hu Yigui's statement: Except for the two characters "yuan heng," the hexagram statements have no other words, and only the hexagrams of "Great Possession" and "Tripod" have this characteristic.

案 上經《頤》卦言養道，曰聖人養賢以及萬民。然則王者之所當養，此兩端而已。下經《井》言養，《鼎》亦言養，然井在邑里之間，往來行汲，養民之象也。《鼎》在朝廟之中，燕饗則用之，養賢之象也。養民者存乎政，行政者存乎人，是其得失未可知也，故《井》之彖猶多戒辭。至於能養賢，則與之食天祿，治天職，而所以養民者，在是矣，故其辭直曰“元亨”，與《大有》同。

Li Guangdi remarked: The Upper Classic's Yí hexagram discusses the way of nurturing, stating "the sage nurtures the virtuous and extends this to the people." This shows that what a ruler should nurture is no more than these two aspects. The Lower Classic's Jǐng hexagram also discusses nurturing, as does the Dǐng hexagram; however, the Jǐng hexagram represents nurturing in the countryside, where people come and go to draw water, symbolizing the nurturing of the common people. The Dǐng hexagram, on the other hand, represents nurturing in the court and ancestral temple, used only during banquets, symbolizing the nurturing of the virtuous. Nurturing the people depends on government policies, and implementing policies depends on talent. The outcome of this process is still uncertain, so the Jǐng hexagram's statement contains more admonitions. As for being able to nurture the virtuous, this means allowing the virtuous to enjoy the heavenly salary and to manage the duties entrusted by heaven, and the fundamental aspect of nurturing the people is already included within this. Therefore, the Dǐng hexagram's statement simply says "original and harmonious," the same as the Dàyǒu hexagram.

初六，鼎顛趾，利出否，得妾以其子，無咎。本義 居《鼎》之下，鼎趾之象也。上應九四則“顛”矣。然當卦初，鼎未有實，而舊有否惡之積焉。因其顛而出之，則為利矣。得妾而因得其子，亦由是也。此爻之象如此，而其占“無咎”。蓋因敗以為功，因賤以致貴也。

The line statement for the initial line (Chu Liu) says: The tripod leg is overturned upwards, thus expelling the filth inside, which is beneficial; marrying a concubine and having a son through her does not result in blame. Zhu Xi in The Original Meaning of the Zhou Changes explains that the initial line is located at the very bottom of the Ding hexagram, symbolizing the tripod leg. It connects upward with the ninth line in the fourth position (Jiu Si), and when the tripod leg is overturned, it becomes inverted. However, at this early stage of the hexagram, the tripod still contains old filth rather than new food. By overturning it, the filth is expelled, which is beneficial. Similarly, marrying a concubine and having a son through her follows the same principle. The image of this line is thus characterized, and its divination result is 'no blame,' because it transforms from decay into utility and from lowly status into honor.

程傳 六在《鼎》下，“趾”之象也。上應於四，趾而向上，“顛”之象也。鼎覆則趾顛，趾顛則覆其實矣，非順道也。然有當顛之時，謂傾出敗惡以致潔取新，則可也。故“顛趾”利在於“出否”，“否”，惡也。四近君大臣之位，初在下之人而相應，乃上求於下，下從其上也。上能用下之善，下能輔上之為，可以成事功，乃善道。如鼎之“顛趾”，有當顛之時，未為悖理也。“得妾”以其子“無咎”，六陰而卑，故為妾。“得妾”，

Cheng Yi's Commentary on the Changes says that the line "Initial Six" is located at the very bottom of the "Tripod" hexagram, symbolizing the "foot" of the tripod. It corresponds with the line "Nine in the Fourth," and when the tripod's foot is facing upward, it symbolizes "upside down." When the tripod is overturned, its foot faces upward, and the contents inside spill out. This is not in accordance with the natural order. However, there are times when overturning is appropriate, such as when expelling corrupt and filthy things to make way for clean and fresh ones. In such cases, overturning is acceptable. Therefore, the benefit of "upside down foot" lies in "expelling obstruction." "Obstruction" refers to filth and evil. The line "Nine in the Fourth" is in a position close to the ruler, representing a high-ranking minister, while "Initial Six" is in a low position. Their correspondence indicates that those above seek help from those below, and those below obey those above. Those above can take advantage of the strengths of those below, and those below can assist those above in their endeavors, thus achieving success. This is a good principle. Like the "upside down foot" of the tripod, overturning at the right time does not violate the natural order. As for "acquiring a concubine and having a son without blame," "Initial Six" is a yin line in a low position, thus symbolizing a concubine. "Acquiring a concubine" — the original text here is missing, and the following part of Cheng's commentary is also missing.

集說 熊氏良輔曰：“鼎顛趾”，鼎之末用而傾僕也。未用而傾僕，則汙穢不能留，反以顛為利也。若九四之折足，則覆敗而凶矣。“得妾以其子”，又就“顛趾”“出否”上取義，“得妾”者，“顛趾”也，以其子者，“出否”也，疑於有咎，故曰“無咎”。

"The Collection of Sayings" cites Xiong Liangfu's explanation: the phrase "the tripod is overturned on its foot" means that the tripod has not yet been used but is already overturned. Since it has not been used, the filth inside cannot remain, so overturning it is actually advantageous. If instead, like nine in the fourth position, the tripod's leg is broken, then the entire tripod is completely overturned and the matter fails, resulting in misfortune. As for "obtaining a concubine and thus having a son," this also derives its meaning from the idea of "overturning the tripod" and "emergence from blockage": "obtaining a concubine" corresponds to "overturning the tripod," and obtaining a son through the concubine corresponds to "emergence from blockage." Such matters may seem to involve wrongdoing, so the line statement specifically says "no blame."

案 《易》例初六應九四，無亨吉之義，蓋以初六乃材德之卑，應四有援上之嫌，故於義無可取者。其動於應而凶咎者，則有之矣，“鳴豫”“咸拇”之類是也。唯《晉》有上進之義，《萃》有萃上之義，《鼎》有得養之義，此三者則初六九四之應，容有取焉。然《晉》初則“晉如摧如”，《萃》初則“乃亂乃萃”，蓋主於在下者之求進求萃而言。

Li Guangdi remarked: In the Zhou Changes, the general rule is that the First Line (initial line) and the Fourth Line (fourth line) correspond with each other. Usually, this correspondence does not imply smoothness and auspiciousness, because the First Line is of low virtue and ability, and its correspondence with the Fourth Line implies an attempt to attach oneself to a higher position, which is not commendable in terms of moral reasoning. Rather, there are many examples where such correspondence leads to misfortune. For instance, the "Ming Yu" (loud rejoicing) in the First Line of the Yu hexagram, and the "Xian Qi Mu" (tasting with the toe) in the First Line of the Xian hexagram are of this kind. Only in the Jin hexagram, the Cui hexagram, and the Ding hexagram does the First Line correspond with the Fourth Line in a way that is commendable. However, the First Line of the Jin hexagram says "Jin Ru Cui Ru" (advancing as if crushed), and the First Line of the Cui hexagram says "Nai Luan Nai Cui" (causing confusion and gathering), because these hexagrams mainly emphasize the lower line's self-initiated advancement and self-initiated gathering.

則居卑處初，未能自達者宜也。唯《鼎》之義，主於上之養下，上之養下也，大賢固養之矣。及其使人也器之，薄材微品，所不遺焉。當此之時，雖其就上也如顛趾，而因得去汙穢以自濯於沽清。雖其媒鬻也如妾，而因得廣嗣續以薦身於嬪御。盛世所以無棄才，而人入於士君子之路者，此也，故觀《易》者知時義之為要。

Li Guangdi continued to say: Those who are in low positions and at the beginning of their careers, temporarily unable to achieve success on their own, is only natural. Only the meaning of the "Ding" hexagram is mainly about those above supporting those below. Those above supporting those below, great virtuous men should support them; when employing people, according to their capacity, assigning them appropriate duties, even those with little talent and low status are not overlooked. At such a time, although a person may appear to be in a disordered state, like the legs of a tripod being overturned, he can thus remove his own filth and purify himself; although he may appear to be self-recommending in a humble manner, like a concubine, he can thus expand his descendants and present himself to the palace. The reason why the age of prosperity does not abandon talented people, and everyone can walk the path of the gentleman, is precisely here. Therefore, those who read the "Zhou Yi" should know that "time" and "propriety" are the most important.

九二，鼎有實，我仇有疾，不我能即，吉。本義 以剛居中，“鼎有實”之象也。“我仇”，謂初。陰陽相求而非止，則相陷於惡而為仇矣。二能以剛中自守，則初雖近，不能以就之矣。是以其象如此，而其占為如是則“吉”也。

The line statement for nine in the second position says: The tripod contains food; my enemy has a sickness and cannot come close to me, which is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes explains that nine in the second position, with a yang line occupying the central position of the lower trigram, represents the image of "the tripod containing food." "My enemy" refers to initial six. Yin and yang seek union without restraint, leading to mutual entanglement in evil and forming enmity. Nine in the second position can maintain itself by upholding firm strength and uprightness. Thus, although initial six is adjacent, it cannot approach. Therefore, the image is as such, and the divination is auspicious.

程傳 二以剛實居中，鼎中“有實”之象。鼎之有實，上出則為用。二陽剛有濟用之才，與五相應，上從六五之君，則得正而其道可亨。然與初密比，陰從陽者也。九二居中而應中，不至失正，己雖自守，彼必相求，故戒能遠之，使不來即我，則“吉”也。“仇”，對也。陰陽相對之物，謂初也。相從則非正而害義，是有“疾”也。二當以正自守，使之不能來就己。人能自守以正，則不正不能就之矣，所以“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line Nine in the Second, with its solid and strong nature, is in the central position, which corresponds to the image of a tripod with something inside. The tripod contains food, which is taken out for people to use. Similarly, the Nine in the Second possesses the virtuous and capable qualities of a yang force, and it corresponds with the Six in the Fifth. It follows the ruler in the upper position, thus maintaining the correct path and achieving success. However, it is very close to the initial line, and yin always follows yang. Since the Nine in the Second is in the central position, the corresponding Six in the Fifth is also in the central position, so it does not lose the correct path. Although the Nine in the Second can maintain its own integrity, the other party will certainly seek to connect with it, so the line statement warns it to be able to keep a distance and prevent the other from coming close, which is auspicious. "Chou" refers to the opposite, meaning the other yin force, which is the initial line. If it follows the other, it will go against the correct path and harm the principles, which is called "having illness." The Nine in the Second should maintain the correct path and prevent the initial line from getting close. If a person can maintain the correct path, those who are not correct will not be able to approach, so it is auspicious.

集說 胡氏炳文曰：《鼎》諸爻與《井》相似，《井》以陽剛為泉，《鼎》以陽剛為實。《井》二無應，故其功終不上行。《鼎》二有應，而能以剛中自守，故“吉”。

"The Collection of Sayings" cites Hu Bingwen's explanation: The "Well" hexagram is similar to the "Tripod" hexagram in that the "Well" hexagram uses yang lines to symbolize spring water, while the "Tripod" hexagram uses yang lines to symbolize the food in the tripod. In the "Well" hexagram, the line nine two has no corresponding line, so its effectiveness cannot ultimately ascend; however, in the "Tripod" hexagram, the line nine two has a corresponding line, and can maintain firmness and centrality through its strength, thus being auspicious.

案 此“疾”字是妒害之義，所謂入朝見疾是也。夫相妒害，則相遠而不相即矣。然小人之害人也，必托為親愛以伺其隙，故必不惡而嚴，使之“不我能即”，而後無隙之可乘也。此只據九二剛中能自守而取此象，不必定指一爻為我仇也。

Li Guangdi remarked: The character "ji" here means jealousy and slander, similar to the "ji" in the historical records where it says "entering court and being seen as a threat." When people are jealous and slander each other, they naturally become distant and not close. However, small people who harm others will certainly pretend to be close and affectionate in order to find an opportunity. Therefore, one must maintain dignity without being harsh or speaking sharply, making the other party unable to approach oneself, thus leaving no opportunity for them to take advantage. This sentence is based on the image of Nine in the Second, which is strong and upright, able to maintain self-discipline. It is not necessary to specifically identify a particular line as "my enemy."

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。本義 以陽居鼎腹之中，本有美實者也。然以過剛失中，越五應上，又居下之極，為變革之時，故為鼎耳方革而不可舉移。雖承上爻文明之腴。有“雉膏”之美，而不得以為人之食。然以陽居陽，為得其正，苟能自守，則陰陽將和，而失其悔矣。占者如是，則初雖不利，而“終”得“吉”也。

The line statement for Nine in the Third says: The handle of the tripod has changed, the tripod cannot be moved, and the path is blocked; the delicious wild chicken soup is not eaten by anyone; when yin and yang harmonize and rain comes down, regret will be reduced, and finally it will be auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Third, with a yang line in the middle of the belly of the tripod, originally holds delicious food. However, it is overly strong and has lost the central position, crossing over Six in the Fifth to respond to Nine at the Top, and is at the top of the lower trigram, which is a time of change. Therefore, it is taken as an image of the tripod handle having changed and being unable to lift or move it. Although it receives the rich nourishment from the upper trigram of civilization, like the delicious wild chicken soup, it cannot be shared with others. However, since it has a yang line in a yang position, it is "in the right place" and correct. If it can hold on, yin and yang will eventually harmonize, and the regret will be reduced. If the person asking the question can do this, then although it starts off unfavorable, it will eventually be auspicious.

程傳 “鼎耳”，六五也，為《鼎》之主。三以陽居巽之上，剛而能巽，其才足以

Cheng Yi in Yichuan's Commentary on the Changes says, "The 'ding er' refers to the line six in the fifth, which is the main line of the DING hexagram. The line nine in the third holds a yang line in the upper position of the XUN hexagram, being strong yet capable of yielding, and its ability is sufficient—here the original text is missing, and the following words in Cheng's commentary are also missing."

集說 易氏祓曰：三鼎腹，有實者也，“耳”謂六五。正所以運其腹中所容者，唯上無應，塞而不行。實在其中，美如“雉膏”，誰得而享之，然君子處心，要使美實備於我，而不計行之通塞。及其終也，陰陽相濟，有至和將雨之兆，此所以虧其始之悔，而終必獲吉也。

"Ji Shuo" cites Yi Fu's explanation: Nine in the Third represents the belly of the tripod, which holds things; "ear" refers to Six in the Fifth, which is precisely used to carry the contents of the tripod's belly. However, since Nine in the Third has no "corresponding line" above it, there is blockage. The food is inside the tripod, fresh and delicious like "chicken fat," but who can enjoy it? Yet the gentleman's intention is to possess this beautiful substance within himself, without concerning himself with whether the means are smooth or obstructed. Eventually, yin and yang harmonize with each other, showing signs of extreme harmony and about to rain, which is why the initial regret is reduced and ultimately certain good fortune is achieved.

胡氏炳文曰：《井》《鼎》九三，皆居下而未為時用。《井》三如清潔之泉而不見食，《鼎》三如鼎中有雉膏而不得以為人食。然君子能為可食，不能使人必食，六五鼎耳，三與五不相遇，如鼎耳方變革而不可舉移，故其行不通。然五文明之主，三上承文明之腴，以剛正自守，五終當求之，方且如陰陽和而為雨，始雖有不遇之悔，終當有相遇之吉。《井》三所謂“王明並受其福”者，亦猶是也。

Collective commentary also cites Hu Bingwen's view: In both the Well and the Cauldron hexagrams, the Nine in the Third is in the lower trigram but not employed by the world. In the Well hexagram, the Nine in the Third is like clean spring water but no one drinks it. In the Cauldron hexagram, the Nine in the Third is like a delicious wild chicken soup in the cauldron but cannot be given to others. However, a gentleman can only make himself edible, but cannot force others to eat. The Six in the Fifth is the handle of the cauldron, and the Nine in the Third and the Six in the Fifth do not meet. It is like the cauldron handle being in a situation of change and unable to lift or move, so its path is blocked. However, the Six in the Fifth is the main line of civilised virtue, and the Nine in the Third is supported by the rich resources of the civilised hexagram above. As long as one maintains firmness and uprightness, the Six in the Fifth will eventually seek it out. At that time, it is like yin and yang harmonising to bring rain: although there was initially regret from not meeting, eventually there will be good fortune from meeting. The phrase "The king's wisdom brings blessings to all" in the Nine in the Third of the Well hexagram is also based on the same principle.

九四，鼎折足，覆公餗，其形渥，凶。本義 晁氏臼；“形渥”，諸本作“刑剭”，謂重刑也，今從之。九四居上任重者也，而下應初六之陰，則不勝其任矣。故其象如此，而其占凶也。

The line statement for nine in the fourth says: The foot of the tripod breaks, spilling the delicacies of the prince and noble, the body of the tripod is soiled and in disorder, resulting in misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says that Chao Shuo Zhi pointed out that "xiong wo" in various versions is actually "xing zhi," meaning severe punishment. Now we follow this interpretation. Nine in the fourth holds a high position and bears a heavy responsibility, yet it connects downward with the initial six, a yin line, thus failing to fulfill its duty. Therefore, its image is like this, and its divination is ominous.

程傳 四，大臣之位，任天下之事者也。天下之事，豈一人所能獨任，必當求天下之賢智，與之協力。得其人，則天下之治，可不勞而致也。用非其人，則敗國家之事，貽天下之患。四下應於初，初陰柔小人，不可用者也。而四用之，其不勝任而敗事、猶鼎之折足也。“鼎折足”，則傾覆公上之餗。“餗”，鼎實也。居大臣之位，當天下之任，而所田非人，至於覆敗，乃不勝其任，可羞愧之甚也。“其形渥”，謂赧汗也，其凶可知。

Cheng Yi in Yichuan's Commentary on the Changes says that the fourth line represents the position of a minister, who bears the responsibilities of the world. The affairs of the world cannot be handled by one person alone; one must seek out the wise and virtuous talents throughout the land and work together with them. If the right people are appointed, the governance of the world can be achieved effortlessly; if the wrong people are appointed, the state's affairs will be ruined, and the world will suffer. The fourth line is connected downward with the first line, which represents a weak and petty person. Such a person should not be entrusted with responsibility, yet the fourth line uses him, leading to failure because he cannot shoulder the burden, just like a broken leg of a tripod. When one leg of a tripod breaks, the delicacies in the tripod are overturned onto the ground. "Fù" refers to the food in the tripod. A minister, who holds a high position and bears the heavy responsibilities of the world, yet appoints the wrong person, leading to the collapse of affairs, is unable to fulfill his duties and feels extreme shame. "Its form is moist" means he is so ashamed that his face turns red and he sweats. The danger is evident.

《繫辭》曰：“德薄而位尊，知小而謀大，力少而任重，鮮不及矣。”言不勝其任也，蔽於所私，德薄知小也。

Cheng Yi then cited the Great Treatise, which says: "One with shallow virtue but in a high position, limited knowledge yet planning for great things, and little strength yet bearing heavy responsibilities, will rarely succeed." This is precisely referring to being unable to bear one's responsibilities. Being blinded by private desires is a manifestation of shallow virtue and limited insight.

集說 王氏弼曰：“渥”，沾濡之貌也。既“覆公餗”，體為沾滯，知小謀大，不堪其任，受其至辱，災及其身，故曰“其形渥，凶”也。胡氏瑗曰：夫鼎之實必有齊量，不可以盈溢。若遇其盈溢，則有覆餗之凶。君子之人，雖有才德，亦有分量。若職事過其才分，則有墮官之謗矣。

"The Collection of Commentaries" cites Wang Bi's explanation: "Wo" refers to the state of being dampened and soaked. Since the delicacies of the nobles have already been overturned, the body of the tripod vessel has become stained and blocked. A person with limited insight attempting great endeavors cannot bear such a heavy responsibility, thus suffering great disgrace and calamity that affects himself. Therefore, it is said, "Its form is dampened, ominous." The Collection of Commentaries also cites Hu Yuan's explanation: the food that the tripod can hold has a certain measure; it cannot be filled to the brim. Once it is full, there is the danger of overturning the delicacies. A gentleman, though possessing talent and virtue, has his own appropriate measure. If the duties he bears exceed his capacity, he will bring about the reputation of being incompetent and criticized.

蘇氏軾曰：《鼎》之量極於四，其上則耳矣。受實必有餘量，以為溢地也，溢則覆矣。朱氏震曰：“其形渥”，羞赧之象。澤流被面，沾濡其體也。易氏祓曰：四亦鼎腹有實，在二陽之上，已過於溢，而又以陽剛之才，下應於初， 胡氏炳文曰：初未有鼎實，故因“顛趾”而“出否”。四已有鼎實，故“折足”而覆餗。

The collected interpretations also cite Su Shi's view: the capacity of the tripod reaches its limit at the fourth line, and beyond that is the handle. When holding something, one must leave space for overflow; once it is full, it will tip over. The collected interpretations also cite Zhu Zhen's view: "its shape is moist" refers to the image of shame and blushing, with sweat flowing down and covering the face, wetting the whole body. The collected interpretations also cite Yi Fu's view: the fourth line is also the belly of the tripod, which is already overflowing, and it is located above two yang lines, thus being overly full. It also relies on the yang strength to respond to the initial six. However, the original text here is missing, and Yi Fu's words are incomplete. The collected interpretations also cite Hu Bingwen's view: at the initial six, the tripod still has no food, so it can "tip the foot" and "exit the blockage"; at the fourth line, the tripod already has food, so a "broken foot" causes the delicious food to spill out.

案 四之得凶，諸家之說備矣。蓋三陽為實，而四適當其盈也，盈則有傾覆之象矣。又應初為無輔，故有“折足”覆餗之象，凡《易》例，九四應初六，皆有損而無助，《大過》之“不橈乎下”，《解》之“解而拇”，皆是也，“其形渥”，從王氏說為是。《詩》曰“渥赭”，曰“渥丹”，皆以顏貌言之，愧生於中，則顏發赤也。

Li Guangdi remarked: The reason why nine in the fourth position is considered凶 is something that various schools have already explained thoroughly. Generally speaking, the three yang lines are the actual contents of the tripod, and nine in the fourth position is exactly at the point of fullness, where fullness gives the image of overturning; furthermore, the line it corresponds to, six at the beginning, cannot provide it with support, hence the image of 'breaking the foot' and overturning the delicious food. In general, the Zhou Changes have a common principle: when nine in the fourth corresponds to six at the beginning, it is always accompanied by loss rather than assistance. In the hexagram Da Guo, nine in the fourth says 'not bending downwards,' and in the hexagram Jie, nine in the fourth says 'loosening the big toe,' all belong to this category. As for 'its form is moist,' it is only correct to follow Wang Bi's interpretation. The Book of Poetry says 'moist ochre' and 'moist red,' which refer to the color of a person's face; shame arises from the heart, and thus the face becomes red.

六五，鼎黃耳金鉉，利貞。本義 五於象為耳，而有中德，故云“黃耳”。“金”，堅剛之物。“鉉”，貫耳以舉鼎者也。五虛中以應九二之堅剛，故其象如此。而其占則利在貞固而已。或曰“金鉉”以上九而言，更詳之。

The line statement of the fifth line says: The tripod has a yellow ear and a firm and strong bronze bar for lifting. It is favorable to maintain the correct course. Zhu Xi in The Original Meaning of the Zhou Changes says that the fifth line takes the image of the tripod ear, and since it possesses the virtue of being in the center, it is called "yellow ear." "Gold" refers to something firm and strong; "xuan" is a horizontal bar that passes through the tripod ear to lift the tripod. The fifth line is humble and resides in the center, and corresponds with the firm and strong nine in the second line, hence this image. Its divination result is only that it is favorable to maintain firm and correct conduct. Some people also say that "gold xuan" refers to the top nine, and this point still needs further investigation.

程傳 五在鼎上，耳之象也。鼎之舉措在耳，為鼎之主也。五有中德，故云“黃耳”。“鉉”，加耳者也。二應於五，來從於耳者鉉也。二有剛中之德，陽體剛，中色黃，故為“金鉉”。五文明得中而應剛，二剛中巽體而上應，才無不足也，相應至善矣。所利在貞固而已，六五居中應中，不至於失正，而質本陰柔，故戒以貞固於中也。

Cheng Yi in Yichuan's Commentary on the Changes says that the line six in the fifth is located at the upper part of the tripod, symbolizing the handle of the tripod. The lifting and lowering of the tripod entirely depend on the handle, so the handle is the master of the tripod. The line six in the fifth possesses the virtue of being in the center, hence it is called "Yellow Handle." The "xuan" is a horizontal bar added to the handle; the line nine in the second corresponds to the line six in the fifth and comes forward to attach to the handle, which is the xuan. The line nine in the second possesses the virtue of being strong and upright in the center, with yang nature being strong and the color of being in the center being yellow, so it is called "Golden Xuan." The line six in the fifth is civilized and in the center, and also corresponds below to the strong and upright line; the line nine in the second is strong and upright in the center, belonging to the trigram Xun, and corresponds upward, thus having no defects. The mutual correspondence between these two lines can be considered perfect. What needs to be focused on is merely maintaining firmness and uprightness. The line six in the fifth is in the center, and the line it corresponds to is also in the center, thus not losing the path of correctness. However, its nature is ultimately yin and soft, so it is warned to achieve firmness and uprightness in maintaining the center.

集說 五氏宗傳曰：在鼎之上，受鉉以舉鼎者耳也，六五之象也。在鼎之外，貫耳以舉鼎者鉉也，上九之象也。王氏申子曰：“黃”，中色，謂五之中也。“金”，剛德，謂上之陽也。主一鼎者在乎耳，耳不虛中，則鼎雖有鉉而無所措，耳而無鉉，則鼎雖有實而無所施。故《鼎》之六五，虛其中以納上九陽剛之助，而後一鼎之實，得以利及天下，猶“鼎黃耳”得“金鉉”也。曰“利貞”，亦以陰居陽而有此戒。

"The Collection of Sayings" cites Wang Zongcheng's statement: the part on top of the tripod that bears the lifting bar is the ear, which represents the image of Six in the Fifth; the part outside the tripod that passes through the ear to lift it is the lifting bar, which represents the image of Nine at the Top. "The Collection of Sayings" also cites Wang Shenzi's statement: "Yellow" is the central color, referring to the central position of Six in the Fifth; "metal" represents strength, referring to the Yang strength of Nine at the Top. The key to controlling a tripod lies in its ear; if the ear is not hollow in the center, then even with a lifting bar there would be nowhere to place it; only having an ear without a lifting bar would mean that even if there is food in the tripod, it could not be used. Therefore, the line statement of the "Ding" hexagram says "favorable to uprightness" because it warns against a yin line occupying a yang position.

胡氏一桂曰：《程傳》及諸家，多以六五下應九二為“金鉉”，《本義》從之。然猶舉或曰之說，謂“金鉉”以上九言，竊謂鉉所以舉鼎者也，必在耳上，方可貫耳。九二在下，勢不可用，或說為優。然上九又自謂“玉鉉”者，金象以九爻取，王象以爻位剛柔相濟取。

The collected interpretations also cite Hu Yigu's view: both Yichuan's Commentary on the Changes and other schools mostly take the nine in the second line, which corresponds below to the six in the fifth, as "Jin Xuan" (golden chain). The Original Meaning of the Zhou Changes also follows this interpretation, but still presents another view with "or says," considering "Jin Xuan" to refer to the nine at the top. In my private opinion, Xuan is used to lift a tripod, and it must pass through the tripod's ears, which are located above. Since the nine in the second line is below, it cannot be used in this way. Therefore, the view of "or says" is more convincing. As for the nine at the top, which is also called "Yu Xuan" (jade chain), this is because the image of "Jin" (gold) is taken from the yang line of nine, while the image of "Yu" (jade) is taken from the balanced yin and yang of the line's position.

上九，鼎玉鉉，大吉，無不利。本父上於象為“鉉”，而以陽居陰，剛而能溫，故有“玉鉉”之象。而其占為“大吉尤不利”，蓋有是德，則如其占也。

The line statement of the top yang line says: The tripod is paired with a jade handle, which brings great good fortune and no misfortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the top yang line takes the image of the handle. It is a yang line occupying a yin position, thus combining strength with gentleness, hence the image of a jade handle. Its divination result is "great good fortune without any misfortune," because possessing such virtue will bring about such a result.

程傳 《井》與《鼎》以上出為用，處終，鼎功之成也。在上鉉之象，剛而溫者玉也。九雖剛陽，而居陰履柔，不極剛而能溫者也。居成功之道，唯善處而已。剛柔適宜，動靜不過，則為“大吉”，無所不利矣。在上為鉉，雖居無位之地，實當用也。與它卦異矣，《井》亦然。

Cheng Yi in Yichuan's Commentary on the Changes says that the Gua of Well and the Gua of Cauldron both function by bringing things up. The top line is at the end point, which is exactly where the Cauldron's accomplishment is completed. Being at the top position is the image of the bell (xuan). A strong yet mild substance is jade. The line Nine at the Top, although a strong and vigorous yang line, is located in a yin position and stands on a soft ground, thus being strong yet not extreme, and able to be mild. At the time of accomplishment, the key lies in knowing how to position oneself: the combination of strength and softness is appropriate, and movement and stillness are neither excessive nor deficient. This is called 'great good fortune,' with nothing being unfavorable. Being at the top position as the bell, although in a place without official position, is actually in the position of great use. This is different from other guas, and the Gua of Well is also like this.

集說 易氏祓曰；《鼎》與《井》，其用在五，而其功皆在上。《井》至上而後為“元吉”，《鼎》至上而後為“大吉”，皆所以全養人之利者也。熊氏良輔曰：《井》、《鼎》皆以上爻為“吉”，蓋水以汲而出井為用，食以烹而出鼎為用也。

"The Collected Sayings" cites Yi Fu's statement: The "Well" hexagram and the "Tripod" hexagram both have their function in the fifth line, and their effectiveness is realized in the top line. The "Well" hexagram only mentions "original good fortune" at the top line, and the "Tripod" hexagram only mentions "great good fortune" at the top line; both are for the sake of benefiting people. "Collected Sayings" also cites Xiong Liangfu's statement: The "Well" hexagram and the "Tripod" hexagram both consider the top line as auspicious, because water is useful only when drawn out from the well, and food is useful only when cooked and taken out of the tripod.

案 此卦與《大有》，只爭初六一爻耳，餘爻皆同也。《大有》之彖辭直曰“元亨”，它卦所無也。唯《鼎》亦曰“元亨”，《大有》上爻曰“吉無不利”，它爻所無為也。唯《鼎》上爻亦曰“大吉無不利”，以其皆為尚賢之卦故也。上九剛德為賢，六五尊而尚之，是尚賢也。在它卦有此象者，如《賁》、《大畜》、《頤》之類，其義皆善，其《彖傳》亦多發“尚賢”“養賢”之義。

Li Guangdi remarked: This hexagram and the Hexagram Da You differ only in the line Chilu, while all the other lines are the same. The Commentary on the Judgment of Da You directly states "Original virtue and prosperity," which is unique to this hexagram and not found in any other. Only the Hexagram Ding also mentions "Original virtue and prosperity." The top line of Da You says "auspicious, no disadvantage," which is also unique to this line and not found in any other line. Only the top line of Ding also says "greatly auspicious, no disadvantage." This is because both hexagrams are those that emphasize the virtue of the worthy. The top line, with the virtue of a strong and vigorous person, is the worthy one, while the line Wu, occupying the position of honor, esteems him. This is the concept of valuing the worthy. Other hexagrams also contain such imagery, such as Bi, Da Xu, and Yi, whose meanings are excellent, and their Commentaries on the Judgment mostly elaborate on the ideas of "valuing the worthy" and "nurturing the worthy."

然以卦義言之，則《大有》與《鼎》獨為盛也。卦義之盛，重於此兩爻之相得，故“古無不利”。皆於上爻見之，即彖所謂“元亨”者也。又《易》中《大象》言天命者，亦唯此兩卦。一曰“順天體命”，一曰“正位凝命”。《書》曰，天命有德，五服五章哉，故退不肖而進賢者，天之命也。《大有》以遏惡揚善為順天，此則推本於正位以凝命，所謂君正莫不正者，用能協於上下，以承天體也。

Li Guangdi continued to say: However, in terms of the meaning of the hexagrams, the hexagrams of Great Possession and the Cauldron are the most flourishing. The reason for their flourishing lies in the mutual harmony between the line six in the fifth and the line nine at the top. Therefore, the phrase "auspicious and beneficial in all things" is manifested in the top line. This is what the Tu Cí says "original and great, and harmonious and beneficial." Furthermore, among the "Great Images" in the Zhou Changes, only these two hexagrams mention the mandate of heaven. One says "to follow the mandate of heaven and the virtue of the sovereign," and the other says "to establish the correct position and consolidate the mandate of heaven." The Shang Shu says "the mandate of heaven is with the virtuous, and the five regions and five patterns shall be established." This shows that repelling the unworthy and promoting the virtuous is indeed the command of heaven. The hexagram of Great Possession follows heaven by restraining evil and promoting virtue, while the hexagram of the Cauldron traces back to consolidating the heavenly mandate by establishing the correct position of the sovereign, which is called "when the sovereign is upright, all will be upright." Thus, they can harmonize the upper and lower ranks and serve heaven.

總論 邱氏富國曰：初為足，故曰“顛趾”，二三四為腹，故曰“有實”，曰“雉膏”，曰“公餗”。五為耳，故曰“黃耳”。上為鉉，故曰“玉鉉”，此豈非全鼎之象乎。然初曰“趾”，四亦曰“足”者，以四應乎初，而四之足即初也。上曰“鉉”，而五亦曰“鉉”者，以五附乎上，五之鉉即上也。五曰“耳”，而三亦曰“耳”者，則以三無應乎五，而有“鼎耳革”之象。

"The General Discussion" cites Qiu Fuguo's saying: the first line is the foot of the tripod, hence it is called "tripping the foot"; the second, third, and fourth lines are the body of the tripod, hence they are called "having substance," "chicken fat," and "public food"; the fifth line is the handle of the tripod, hence it is called "yellow handle"; the top line is the yuanshang, hence it is called "jade yuanshang." Is this not the image of a complete tripod? However, the first line is called "foot," and the ninth in the fourth line is also called "foot," because the ninth in the fourth line corresponds with the sixth at the beginning, so the foot of the ninth in the fourth line is actually the sixth at the beginning; the top line is called "yuanshang," and the sixth in the fifth line is also called "yuanshang," because the sixth in the fifth line is adjacent to the ninth at the top, so the yuanshang of the sixth in the fifth line is actually the ninth at the top; the sixth in the fifth line is called "handle," and the ninth in the third line is also called "handle," because the ninth in the third line does not correspond with the sixth in the fifth line, hence there is the image of "the tripod handle changing."

震.震上.震下程傳 《震序卦》：“主器者莫若長子，故受之以震。”鼎者器也，《震》為長男，故取主器之義，而繼《鼎》之後。長子，傳國家繼位號者也，故為主器之主。《序卦》取其一義之大者，為相繼之義。震之為卦，一陽生於二陰之下，動而上者也，故為震。

The Zhen hexagram has Zhen above and Zhen below, which is how the hexagram is marked. Cheng Yi in his Yichuan Commentary on the Changes says that the Xu Gua Zhuan states: "The eldest son is the one who best presides over vessels, hence it is followed by Zhen." The ding is a vessel, and the Zhen hexagram represents the eldest son, so it takes the meaning of "presiding over vessels" and follows the Ding hexagram. The eldest son is the one who inherits the state and continues the lineage, thus he is the one who manages the ancestral temple vessels. The Xu Gua Zhuan selects the most significant meaning among these to serve as the link between the preceding and succeeding hexagrams. In terms of the structure of the hexagram, Zhen is a yang line arising above two yin lines, moving upward vigorously, hence it is called Zhen.

震，動也，不曰動者，震有動而奮發震驚之義，乾坤之交，一索而成震，生物之長也，故為長男，其象則為雷，其義則為動，雷有震奮之象，動為驚懼之義。

Cheng Yi continued saying: Zhen represents movement. It is not called directly "movement" because "Zhen" also includes the meaning of vigorous effort and shaking. The trigrams Qian and Kun intersect, and the first trigram produced is Zhen, which represents the eldest son among the things generated. Its image is thunder, and its meaning is movement; thunder has the image of shaking and vigorous effort, while movement carries the implication of alarm and alertness.

震，亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。本義 “震”，動也。一陽始生於二陰之下，震而動也。其象為雷，其屬為長子。

The Hexagram Statement of the Zhen hexagram says: It is smooth. When the sound of thunder comes, people are startled and look around, but after that they talk and laugh freely; a great thunder shakes a hundred li, but the person performing the sacrifice does not lose the dagger and the wine. Zhu Xi says in The Original Meaning of the Zhou Changes that Zhen means movement. A yang line begins to arise above two yin lines, striving upward and moving, hence it is called Zhen. Its symbolic image is thunder, and in terms of human relationships, it corresponds to the eldest son.

震有亨道，“震來”，當震之來時也。”虩虩”，恐懼驚顧之貌。“震驚百里”，以雷言。“匕”，所以舉鼎實；“鬯”，以秬黍酒和鬱金，所以灌地降神者也。“不喪匕鬯”，以長子言也。此卦之占，為能恐懼則致福，而不失其所主之重。

Zhu Xi continued to say: The trigram Zhen contains the principle of smoothness and success. "Zhen comes" refers to the moment when the shaking occurs. "Xixi" describes the appearance of fear and alarm. "Shaking a hundred li" refers to the sound of thunder. "Bi" is a utensil used to lift meat from a cauldron; "Chang" is a fragrant wine made from black millet and saffron, used to pour on the ground to invite the spirits. "Not losing Bi and Chang" refers to the eldest son presiding over the worship. The "divination text" of this hexagram says: One who maintains a sense of fear can attract blessings and will not lose the important responsibility he is entrusted with.

程傳 陽生於下而上進，有“亨”之義。又震為動，為恐懼，為有主。震而奮發，動而進，懼而修，有主而保大，皆可以致亨，故震則有“亨”。當震動之來，則恐懼不

Cheng Yi in Yichuan's Commentary on the Changes says that yang energy arises from the lower position and moves upward, which contains the meaning of "communication" or "smoothness." Furthermore, Zhen represents movement, represents fear, and represents having a main focus: when struck by Zhen, one becomes vigorous, and once movement begins, progress follows. Because of fear, one reflects and examines oneself, and by having a main focus, one can maintain great achievements. All these are sufficient to lead to smoothness, so the Zhen hexagram itself carries the meaning of "communication." When the movement of Zhen comes, there is fear, but the original text here is missing, and the following words in Cheng's commentary are lost.

集說 干氏寶曰：祭禮薦陳甚多，而經獨言“不喪匕鬯”者，匕牲體，薦鬯酒，人君所自親也。胡氏瑗曰：“百里”，雷聲之所及也、“匕”者，宗廟之器，以棘木為之，似畢而無兩岐，所以舉鼎之實而升於俎也。“鬯”者，以鬱金草和酒，而有芬芳調鬯之氣。

"The Collection of Sayings" cites Gan Bao's statement: the rituals of worship involve many offerings presented, yet the classic text merely mentions 'the ruler does not lose the ladle and the wine.' This is because using the ladle to take the sacrificial meat and presenting the wine are actions personally performed by the ruler. "The Collection of Sayings" also cites Hu Yuan's statement: "A hundred li" refers to the range over which thunder can be heard. "Bi" is a vessel used in the ancestral temple, made of the wood of the jishe tree, shaped like "bi" but without the two prongs, used to lift the sacrificial meat from the tripod and place it on the sacrificial table. "Chang" is a type of wine made by mixing the herb yujin, which has a fragrant and harmonious aroma.

胡氏炳文曰：“震驚百里”，以震為雷取象。“不喪匕鬯”，以長子主器取象。“震亨”，謂震有亨之道。又自以“震來虩虩”釋震字，以“笑言啞啞”以下釋亨字。

The collected interpretations also cite Hu Bingwen's statement: "Shaking a hundred miles" refers to taking the trigram Zhen as representing thunder; "Not losing the ritual vessels" refers to taking Zhen as representing the eldest son presiding over the ritual offerings. "Zhen is beneficial" indicates that Zhen contains the principle of smooth progress. The Hexagram Statement then uses "Zhen comes with fear and trembling" to explain the character "Zhen," and uses "laughing and talking joyfully" and the following sentences to explain the character "Heng."

蔡氏清曰：“震來”，當震之來時也，以心言，謂事之可懼而吾懼之也。其震懼之也“虩虩”然，非震來而後“虩虩”也。“虩虩”，所以狀其震來也。或曰：來者自外來也，故爻云“震來厲”。又云“震不于其躬于其鄰”，此說非唯昧卦辭“震來”之義，亦失卦名震字之義矣。

The collected interpretations also cite Cai Qing's view: "Zhen comes" refers to the moment when a violent shaking occurs, which is discussed in terms of the human mind, meaning encountering something frightening and feeling fear within. The appearance of fear is called "xixi," and it is not that the shaking comes first and then the fear follows; rather, "xixi" is used to describe the very nature of "Zhen comes." Some people say that "coming" refers to something coming from outside, so the line statement says "Zhen comes with danger," and also says "Zhen does not affect oneself but one's neighbor." This interpretation fails to understand the meaning of the hexagram statement "Zhen comes" and also misses the meaning of the hexagram name "Zhen."

蓋震之來，來猶至也，固亦有其事，然震之至則在我也。六二“震來厲”，謂當震之來而危厲，此震來正與卦辭旨同。至於“震不于其躬”，《本義》分明有“恐懼”“修省”字，其與卦辭同益明矣。凡有所事者皆當懼，懼便是震來也。君子之心，常存敬畏，執事便敬，所以致福而不失其所主之重。

Cai Qing continued to say: The "coming" in the context of Zhen refers to "arrival"; although there is indeed something frightening outside, the reason for the shaking coming is mainly due to my own mind. The line "Zhen comes and is dangerous" refers to the situation when the shaking arrives and the circumstances are perilous. This "Zhen comes" is exactly in line with the meaning of the hexagram statement. As for "Zhen does not come to his own body," The Original Meaning of the Zhou Changes clearly uses words like "fear" and "self-examination," which makes it even clearer that it is equivalent to the hexagram statement. Anyone who has something on his body should be cautious and fearful. This caution and fear is precisely "Zhen comes." A gentleman who always maintains reverence in his heart will be respectful in his actions, thus being able to attract blessings without losing the important task he is entrusted with.

又曰：“震來虩虩”，以心言；“震驚百里”，以事言。“不喪匕鬯”，不懼也，不懼由於能懼。餘氏本曰：”震驚百里”，只是足“笑言啞啞”一句意，大意謂人平時若能恐懼，則可以致福。雖卒然禍變之來，亦無可畏也。案 “震來”之義，蔡氏得之矣。

Cai Qing also said: "Zhen comes with fear" refers to the state of the human mind, while "shocking a hundred miles" refers to external events; "not losing the dagger and wine" means not being afraid, and this lack of fear comes from being cautious and alert in daily life. The collected interpretations also cite Yu's version, saying that the sentence "shocking a hundred miles" merely supplements the meaning of "laughing and talking joyfully." The general idea is that if a person can maintain a sense of fear in their heart on a daily basis, they can attract blessings and good fortune; even if they suddenly encounter misfortune or calamity, they would have nothing to fear. Li Guangdi commented: Regarding the meaning of "Zhen comes," Cai Qing has understood it correctly.

初九，震來虩虩，後笑言啞啞，吉。本義 成《震》之王，處震之初，故其占如此。程傳 初九成《震》之主，致震者也。在卦之下，處《震》之初也。知震之來，當震之始，若能以為恐懼，而周旋顧慮，“虩虩”然不敢寧止，則終必保其安吉，故後“笑言啞啞”也。

The line statement for the initial nine (Chu Jiū) says: When the sound of thunder comes, one is startled and looks around, but after that, one can talk and laugh freely, which is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes says that the initial nine is the main line that constitutes the Zhen hexagram, and since it is at the beginning of the movement of shaking, its divination is thus. Cheng Yi in Yichuan's Commentary on the Changes says that the initial nine is the main line that constitutes the Zhen hexagram, and also the line that initiates the shaking; it is at the bottom of the entire hexagram, precisely at the beginning of the shaking. It knows that the shaking is coming, and when the shaking first begins, it can therefore feel fear, repeatedly consider, and be afraid, not daring to rest, so in the end it must surely attain safety and auspiciousness, hence later it can "laugh and talk happily."

集說 石氏介曰：初九有陽明之德，居《震》之始，是能先戒懼者，故繇彖所言，此爻當之。胡氏炳文曰：初九在內卦之內，《震》之主也，故辭與卦同。蓋震之用在下，在重震之初。又最下者，所以為《震》之主也。

"The Collected Commentaries" cite Shi Jie's statement: The first line, "Initial Nine," possesses the virtue of bright yang strength. It is located at the beginning of the Zhen trigram, making it the one who can act first and remain vigilant. Therefore, the words in the hexagram statement apply precisely to this line. "The Collected Commentaries" also cite Hu Bingwen's statement: The first line is within the inner trigram and is the main line of the Zhen hexagram, hence its line statement is the same as the hexagram statement. Since Zhen's function is in the lower position, and it is located at the very beginning of the double Zhen trigrams, being the lowest line, it becomes the main line of the Zhen hexagram.

六二，震來厲，億喪貝，躋于九陵，勿逐七日得。程傳 六二居中得正，善處震者也，而乘初九之剛。九，震之主。震剛動而上奮，孰能御之。“厲”，猛也，危也。彼來既猛，則己處危矣。“億”，度也。“貝”、所有之資也。“臍”，升也。“九陵”，陵之高也。“逐”，往追也。以“震來”之“厲”，度不能當，而必喪其所有，則升至高以避之也。

The line statement for line six-two says: Thunder comes, and the situation is dangerous; one estimates that wealth will certainly be lost, so one ascends to a high mountain; one does not need to chase after it, for after seven days it will be regained on its own. Cheng Yi in his commentary Yichuan's Commentary on the Changes says that line six-two is in the center and is 'in the right position' and upright, thus being good at dealing with the coming of thunder. However, it is above the strong line initial nine. The initial nine is the main line of the Zhen hexagram, strong and active, moving upward and striving forward. Who can resist that? 'Lai' means fierce and also danger; since the opposing force comes with great intensity, one's own situation becomes dangerous. 'Yi' means to estimate or consider, 'bei' refers to one's own wealth, 'ji' means to ascend, 'jiu ling' refers to the highest mountains, and 'zhu' means to chase. Because the force of 'Zhen coming' is fierce, one estimates that one cannot resist and that one's wealth will certainly be lost, so one ascends to the highest place to avoid it.

“九”，言其重。岡陵之重，高之至也。“九”，重之多也，如九天九地也。“勿逐七日得”，二之所貴者中正也。遇震懼之來，雖量勢巽避，當守其中正，無自失也。億之必喪也，故遠避以自守，過則復其常矣，是勿逐而自得也。

Cheng Yi continued to say: "Nine" refers to the multiplicity of layers. A hill or ridge one after another indicates a height that has reached its extreme; "Nine" signifies a great accumulation, just like the expressions "nine heavens" and "nine earths." As for "do not pursue, and you will regain it on the seventh day," the value of the Second line lies in its being centered and upright. When a sudden fear arises, although one should assess the situation and retreat flexibly, one should still maintain one's centered and upright position, and not lose one's composure. It estimates that wealth will certainly be lost, so it keeps a distance to preserve itself; when this momentum passes, everything returns to normal, and thus there is no need to pursue it, for it will naturally be regained.

“逐”，即物也。以己即物，失其守矣。故戒“勿逐”，避遠自守，處震之大方也，如二者當危懼而善處者也。卦位有六，七乃更始，事既終，時既易也，不失其守，雖一時不能御其來，然時過事已，則復其常，故云“七日得”。

Cheng Yi continued to say: "To pursue external things is to go after them oneself; using oneself to pursue external things, one cannot hold fast to one's proper position, so the line statement warns against pursuing. To keep a distance and remain self-contained is the great principle for dealing with upheaval; like the second line, this is the case of being in a dangerous and anxious situation yet being skillful in maintaining one's proper position. A hexagram has only six lines, and the seventh line begins again, indicating that the matter has already come to an end and the situation has changed. As long as one does not lose one's conduct, although one may not be able to resist the trend at the moment, when the situation has passed and the matter is completed, one can return to the normal state, hence it is said 'seven days later one attains success.'"

集說 鄭氏汝諧曰：“億”，度也，度寶貨之可喪而喪之，不憚九陵之險而升之，避害以自全，靜退以觀變，事定則必得其所謂安利也。楊氏簡曰：六二乘初九之剛，不可安處，故“億喪貝”。往而躋于九陵，雖今未得，至於歷七日，則時當得矣，勿用逐也。避難曲折有如此者，昔太王既不可御狄，不可安處，去而邑於岐山之下，而他日興周焉，此象也。

"The Collected Sayings" cites Zheng Ruoxie's explanation: "Yi" means to ponder and consider. By pondering that these treasures and wealth can be abandoned, one simply abandons them; not fearing the perilous height of nine mountains, one climbs up. Avoiding calamity to preserve oneself, remaining quiet and retreating to observe changes, after the matter is settled, one will certainly attain the so-called security and benefit. "The Collected Sayings" also cites Yang Jian's explanation: the sixth line is above the first line, which is a strong line, so it cannot remain in its place, hence "Yi Sang Bei"; it proceeds to ascend the nine hills, although it gains nothing at present, after seven days, when the time comes, it will naturally obtain it, without needing to pursue. The twists and turns of avoiding danger can reach such a degree: in ancient times, King Wen of the Zhou dynasty, unable to resist the Di people and unable to remain in his original place, moved away and established a city under Mount Qi. Later, the Zhou dynasty rose from there, which is exactly the image of this line.

蔣氏悌生曰：“億”，度也，事未至未著而先謀度之謂億。楊氏啟新曰：“喪”，自喪之也。“躋于九陵”，飄然遠舉之意。人之所以常蹈禍者，利耳。遠利而自處於高，豈唯無厲，所喪者，可以不久而獲矣。

The collective commentary also cites Jiang Tisheng's view: "Yi" means to estimate or consider carefully. When a matter has not yet arrived or become evident, one plans and calculates in advance, which is called "Yi." The collective commentary also cites Yang Qixin's view: "Sang" means to voluntarily give up. "Ji yu jiu ling" implies a sense of rising up and departing far away. People often invite misfortune, no more than for the sake of "li" (profit). By distancing oneself from wealth and placing oneself in a high position, one not only avoids danger but also the things one gives up can be regained soon.

六三，震蘇蘇，震行無眚。本義 “蘇蘇”，緩散自失之狀。以陰居陽，當震時而居不正，是以如此。占者若因懼而能行，以去其不正，則可以“無眚”矣。

The line statement for line six in the third position says: When there is a movement of thunder, the spirit becomes scattered and restless; if one is moved by the thunder and takes action, there will be no calamity. Zhu Xi in The Original Meaning of the Zhou Changes says that "susu" refers to a state of slackness and dispersion of spirit, and a lack of direction. The third line has a yin line in a yang position, and is in the midst of movement yet occupies an improper position, hence it is in this condition. If the person consulting the oracle can act upon fear and remove their own improperness, they can achieve "no calamity."

程傳 “蘇蘇”，神氣緩散自失之狀。三以陰居陽不正，處不正，於平時且不能安，況處震乎，故其震懼而“蘇蘇”然。若因震懼而能行，去不正而就正，則可以無過。“眚”，過也。三行則至四，正也。動以就正為善，故二“勿逐”則自得。三能行則“無眚”，以不正而處震懼，有眚可知。

Cheng Yi in Yichuan's Commentary on the Changes says that "susu" refers to a state of relaxed and scattered spirit and lack of direction among the Six Spirits. The line six three, with a yin line in a yang position, is not properly placed. A person in an improper position is already unstable in peace, and how much more so when facing a situation of movement and disturbance? Therefore, when it encounters fear and movement, it becomes "susu" and loses its direction. If it can respond to this fear by taking action, removing the improper and returning to the correct, it can avoid mistakes. "Sheng" refers to a mistake. Six three, by moving forward to the fourth position, reaches a correct position. Taking action to return to correctness is good, so six two "wu zhu" naturally recovers the lost object, and six three, by taking action, "wu sheng". Conversely, a person in an improper position facing fear and disturbance will inevitably suffer from calamity.

集說 趙氏光大曰：當震時而懼益甚，精神渙散，故為“震蘇蘇”之象。然天下不患有憂懼之時，而患無修省之功。若能因此懼心而行，則持身無妄動，應事有成規，又何眚之有？楊氏啟新曰：震而不行，徒震耳，行者，改圖也，此恐懼所以修省也。

"The Collective Commentary" cites Zhao Guangda's saying: When there is a sudden shock, fear becomes even more intense, leading to scattered spirit, hence the image of "Zhen Su Su." However, people across the world do not fear times of worry and fear, but fear the lack of real efforts in self-cultivation and self-examination. If one can act based on this sense of fear, then one's conduct will not be reckless, and one's response to affairs will have a definite standard, so how could there be any calamity? The Collective Commentary also cites Yang Qixin's saying: If one is shaken but does not take action, then the shaking is in vain. What is meant by "action" is to change the old ways and make new plans, which is precisely the meaning of self-cultivation and self-examination due to fear.

九四，震遂泥。本義 以剛處柔，不中不正，陷於二陰之間，不能自震也，“遂”者，無反之意，“泥”，滯溺也。

The line statement for nine in the fourth says: "Zhen (Thunder) is trapped in mud." Zhu Xi in The Original Meaning of the Zhou Changes explains that nine in the fourth, being a yang line in a yin position, is neither in the center nor "in the right place," being trapped between the two yin lines above and below, unable to rise and move on its own. "Sui" means something that cannot be reversed, and "ni" refers to being blocked and sunk.

集說 項氏安世曰：初九以一陽動乎二陰之下，得《震》之本象，故其福與卦辭合。九四以一陽動乎四陰之中，則震變成坎，震而遂陷於泥也。胡氏炳文曰：初與四，皆《震》之所以為《震》者。然震之用在下，四溺於陰柔之中，故震之亨在初而不在四。

"Ji Shuo" cites Xiang Anshi's view: Initially, the line "Chu Ji" is a yang line moving beneath two yin lines, thus obtaining the fundamental image of the hexagram "Zhen" (Thunder), so its blessings and good fortune correspond with the hexagram statement. "Jiu Si," however, is a yang line moving among four yin lines, causing "Zhen" to transform into "Kan" (Water). Thus, the movement of thunder is followed by sinking into mud. "Ji Shuo" also cites Hu Bingwen's view: Both "Chu Ji" and "Jiu Si" are lines that make "Zhen" become "Zhen." However, the function of "Zhen" lies in the lower position, and "Jiu Si" is submerged in yin flexibility, so the success of the hexagram "Zhen" lies with "Chu Ji" rather than "Jiu Si."

案 卦爻“震”字，雖以人心為主，然《震》之本象則雷也。凡雷乘陽氣而動，然所乘之氣不同，故邵子曰：水雷玄，火雷赫，土雷連，石雷霹。蓋雷聲有動而不能發達者，陷於陰氣也。此爻陽動於四陰之中，故有“震遂泥”之象。在人則志氣未能自遂，乃困心衡慮之時也。

Li Guangdi remarked: The character "Zhen" in the Hexagram Statement and Line Statement refers primarily to the human mind, yet the essential image of the Hexagram Zhen is thunder. All thunder arises from the movement of yang energy, but the nature of the yang energy varies, hence Shao Yong said: thunder in water is dark, thunder in fire is fierce, thunder in earth is dull and connected, and thunder in stone produces a thunderous sound. This shows that thunder may shake but not spread out, because it is confined by yin energy. This line represents a yang line moving among four yin lines, thus illustrating the image of "Zhen sui ni." When applied to people, it signifies a temporary inability to express one's aspirations, precisely the situation described by Mencius as "being troubled in the heart and blocked in thought."

六五，震往來厲，億無喪有事。本義 以六居五而處震時，無時而不危也，以其得中，故無所喪而能“有事”也。占者不失其中，則雖危“無喪”矣。

The line statement for the sixth line, position five says: In the midst of movement, both going forward and returning are dangerous; if one can foresee and plan ahead, there will be no loss and one can maintain the rites of worship. Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin line in the fifth position, when situated in a time of movement, is constantly in danger; however, since it is in the central position, it can avoid loss and be able to 'have affairs'. Those who consult the oracle should not lose their middle path; thus, even though there is danger, there will be no loss.

程傳 六五雖以陰居陽不當位為不正，然以柔居剛又得中，乃有中德者也。不失中則不違於正矣，所以中為貴也。諸卦二五雖不當位，多以中為美。三四雖當位，或以不中為過，中常重於正也。蓋中則不違於正，正不必中也。天下之理，莫善於中，於六二六五可見。

Cheng Yi in Yichuan's Commentary on the Changes says that the fifth line, although a yin line occupying a yang position, is considered not proper in terms of 'being in the right place,' but since it is a soft line in a strong position and also occupies the central position, it possesses the virtue of the center. As long as it does not lose the middle path, it will not violate the correct way, so the 'middle' is so precious. The second and fifth lines of each hexagram, although often not in the right place, are mostly valued for being in the center; the third and fourth lines, although in the right place, are sometimes criticized for not being in the center and thus considered excessive. This shows that 'middle' is often more important than 'correctness': being in the middle ensures not violating the correct way, while correctness does not necessarily mean being in the middle. There is no principle in the world better than 'middle,' as seen from the second and fifth lines.

五之動，上往則柔不可居動之極，下來則犯剛，是往來皆危也。當君位為動之主，隨宜應變，在中而已，故當億度無喪失其所有之事而已。所有之事，謂中德，苟不失中，雖有危不至於凶也。億度，謂圖慮求不失中也。五所以危，由非剛陽而無助，若以剛陽有助為動之主，則能亨矣。往來皆危，時則甚難，但期於不失中，則可自守，以柔主動，固不能致亨濟也。

Cheng Yi continued to say: When the line in the fifth position moves upward, it goes toward the top, but with its soft and weak nature, it is not suitable to be at the peak of Zhen (Thunder); if it moves downward, it will clash with the strong line below. Thus, going is dangerous and coming back is also dangerous. It holds the position of the ruler and is the master of Zhen, so it can only respond flexibly according to the situation. The key lies in the concept of 'zhong' (center). Therefore, one should carefully consider and not lose the original quality one possesses. The original quality refers to the virtue of zhong. As long as one does not lose the path of zhong, even though there is danger, one will not fall into misfortune. 'Yi du' means to plan and think carefully, striving to maintain the center. The danger of the line in the fifth position is because it is not a strong and vigorous yang line and has no support from others; if it were a strong and vigorous line with support, it would be smooth and successful. Both going and coming are dangerous, the situation is indeed difficult, and one can only rely on not losing the path of zhong, thus being able to hold on to oneself. To take charge of Zhen with a soft and weak nature, by itself, cannot lead to success and benefit for the world.