The Trigram of the Cauldron

集說 虞氏翻曰：可以守宗廟社稷為祭主，故“無喪有事”也。項氏安世曰：二居下震之上，故稱來。五居重震之上，故稱“往來”。“億”，度也。二五之“厲”，即震之恐懼也。二五之“億”，即震之修省也。

The "Collected Sayings" cite Yu Fan's interpretation: Six in the Fifth can maintain the ancestral temple and state sacrifices and serve as the main figure for worship, hence it is said "no loss, there is no affair." The "Collected Sayings" also cite Xiang Anshi's view: Six in the Second is in the upper position of the lower trigram Zhen, so it is only called "coming"; Six in the Fifth is in the uppermost position of the two Zhen trigrams above and below, hence it is called "coming and going." "Yi" means to ponder or consider. The "danger" mentioned by Six in the Second and Six in the Fifth refers to the fear described in the Zhen hexagram; the "pondering" mentioned by Six in the Second and Six in the Fifth refers to the self-cultivation and self-examination described in the Zhen hexagram.

熊氏良輔曰：震“往”亦“厲”，“來”亦“厲”，皆以危懼待之，故能“無喪有事”，蓋不失其所有也。此卦辭所謂“不喪匕鬯”，能主器以君天下者與。俞氏琰曰：二曰“震來”，指初之來。以五視初，則初之始震為既往，四之洊震為復來，五蓋震往而復來之時也。“有事”，謂有事於宗廟社稷也。《震》之主爻在初，而“元喪有事”乃歸之五，五乃《震》之君也。

The collected interpretations also cite Xiong Liangfu's view: in the midst of movement, going forward is dangerous, returning is also dangerous. The line six in the fifth responds to these dangers with a state of anxiety and caution, thus achieving "no loss and no calamity." This is exactly what the hexagram statement says: "not losing the sacrificial wine," which refers to the ability to preside over the ritual vessels and rule the world. The collected interpretations also cite Yu Yan's view: the line six in the second says "shaking comes," referring to the shaking from the line nine at the beginning. If we look back from the position of six in the fifth to the line nine at the beginning, then the initial shaking from the beginning is already past, and the second shaking from the line nine in the fourth is now arriving. The line six in the fifth is precisely at the moment when the shaking has gone and come again. "No loss and no calamity" refers to the rituals in the ancestral temple and state altars. The main line of the hexagram Zhen is the line nine at the beginning, but "no loss and no calamity" is attributed to the line six in the fifth, because the line six in the fifth is the sovereign position of the hexagram Zhen.

案 《春秋》凡祭祀皆口“有事”，故此“有事”謂祭也。二五之震同，具有中德而能億度於事理者亦同。然二“喪貝”而五“無喪”者，二居下位，所有者見耳。五居尊，所守者則宗廟社稷也。貝可喪也，宗廟社稷可以失守乎。故二以“喪貝”為中，五以“無喪有事”為中。

Li Guangdi remarked: In the Spring and Autumn Annals, whenever there is a record of worship, it is referred to as "having an offering." Therefore, the term "having an offering" here refers to worship. The shaking experienced by both the second line and the fifth line is the same, and both lines possess the virtue of the center and are capable of repeatedly contemplating matters. This is also the same. However, the second line "loses the shell" while the fifth line "does not lose," because the second line is in a lower position and possesses only material goods, while the fifth line is in a high position and guards the ancestral temple and state altars. Material goods can be abandoned, but how can the ancestral temple and state altars be lost? Therefore, the second line considers the abandonment of material goods as achieving the center, while the fifth line considers the preservation of all and the maintenance of worship as achieving the center.

本義 以陰柔處震極，故為“索索”“矍矍”之象。以是而行，其凶必矣。然能及其震未及身之時，恐懼修省，則可以“無咎”，而亦不能免於“婚媾”之“有言”。戒占者當如是也。

The original text has omitted the line statement for Upper Sixth, directly followed by Zhu Xi's explanation. Zhu Xi says in The Original Meaning of the Zhou Changes that Upper Sixth, with its yin and flexible nature, is at the extreme point of Zhen (Thunder), thus showing the image of "suo suo" and "jue jue" — trembling steps and anxious eyes. Acting in such a state inevitably brings danger. However, if one can be fearful and cautious before the movement of Zhen affects oneself, and cultivate oneself through self-examination, then "no blame" can be achieved. Nevertheless, one still cannot avoid the idle talk of close relatives. This is a warning to the person consulting the oracle to act accordingly.

程傳 “索索”，消索不存之狀，謂其志氣如是。六以陰柔居震動之極，其驚懼之甚，志氣殫索也。“矍矍”，不安定貌。志氣索索，則視瞻徊徨。以陰柔不中正之質而處震動之極，故“徵”則“凶”也。震之及身，乃於其躬也。“不于其躬”，謂未及身也。

Cheng Yi in Yichuan's Commentary on the Changes says that "suo suo" describes a state of being exhausted and having nothing left, illustrating the nature of its aspirations. The Sixth at the Top, with a yin and soft nature, is located at the extreme point of Zhen (Thunder), experiencing excessive fear, and its aspirations have already been depleted. "Jue jue" refers to an unstable state; since the aspirations have been exhausted, the eyes look left and right, hesitating and uncertain. With a yin and soft nature that is not central or upright, being at the extreme point of Zhen (Thunder), moving forward leads to danger. The movement of Zhen (Thunder) affecting oneself is referred to as "yu qi gong"; saying "bu yu qi gong" means that it has not yet reached oneself.

“鄰”者，近於身者也。能震懼於未及身之前，則不至於極矣，故得“無咎”。苟未至於極，尚有可改之道。震終當變，柔不固守，故有畏鄰戒而能變之義。聖人於震終，示人知懼能改之義，為勸深矣。“婚媾”，所親也，謂同動者。“有言”，有怨咎之言也。六居《震》之上，始為眾動之首，今乃畏鄰戒而不敢進，與諸處震者異矣，故“婚媾有言”也。

Cheng Yi continued to say: "Neighboring" refers to people close to oneself. Being able to feel fear at the moment when the shaking has not yet reached oneself prevents one from going to extremes, thus achieving "no blame." As long as one has not reached extremes, there is still a path to change. When the shaking reaches its end, there should be a change. The Sixth at the Top is yin and flexible, not stubborn, so it contains the meaning of fearing the warning from neighbors and being willing to change. The sage points out the principle of knowing fear and being able to change at the end of the Zhen hexagram, expressing deep encouragement. "Marriage alliance" refers to close relatives by marriage, that is, those people who are also in the shaking; "having words" means having words of resentment or blame. The Sixth at the Top is at the top of the Zhen hexagram and should lead the way, but now it is afraid of the warning from neighbors and dares not advance, different from the others who are in the shaking, thus attracting "marriage alliance has words."

集說 鄭氏汝諧曰：上以陰柔之資，而居一卦之上，其中無所得，不能自安，故“震索索”而氣不亢，“視矍矍”而神不固。人之過於恐懼者，固無足取，若能舉動之際，睹事之未然而知戒，亦聖人之所許也。

"The Collected Sayings" cites Zheng Ruoxie's explanation: The sixth line at the top possesses a nature of yin and flexibility, yet resides at the highest position of the hexagram. In his heart, he gains nothing, and thus cannot be at ease. Therefore, he is "trembling with fear" and his spirit is unstable. A person being overly fearful is not commendable; however, if one can perceive the initial signs of an impending matter and thus be cautious, this is something the sage would approve.

趙氏光大曰：陰處震極，故當震之來，志氣消沮，瞻視徬徨，驚懼之甚也，以是而行，其志先亂，“凶”也。所以然者，以不能圖之於早也。若震未及身而方及鄰之時，恐懼修省，豫為之圖，則自無“索索”“矍矍”之“咎”矣。

Collective commentary also cites Zhao Guangda's view: when a yao of darkness is at the extreme point of Zhen (Thunder), once Zhen comes, one's spirit becomes depressed and disheartened, eyes wander about, and fear reaches its peak; acting in such a state leads to confusion in mind, hence 'misfortune'. This is because it fails to plan in advance. If one fears and reflects on oneself, and prepares in advance when Zhen has not yet reached oneself but has just reached one's neighbors, then there would naturally be no such mistakes as 'trembling' and 'startled'.

案 此“婚媾有言”，與《夬》四“聞言不信”同，皆占戒之外，反言以決之之辭也。瑣瑣姻婭，見識幾近，當禍患之未至，則相誘以宴安而已爾，安能為人深謀長慮，而相與儆戒於未然乎。

Li Guangdi commented: The phrase "hun gou you yan" here is of the same nature as "wen yan bu xin" in the ninth line of the fourth hexagram of Gua Guai. Both are statements made in addition to the divination's warning, speaking from the opposite perspective to make the point clear. Those trivial and mediocre marital connections have shallow insight; when misfortune has not yet arrived, they are merely enticing each other for ease and comfort, how could they plan for the long term or warn each other before the matter arises?

艮.艮上.艮下程傳 《艮序卦》：“震者動也，物不可以終動，止之，故受之以艮，艮者止也。 ”動靜相因，動則有靜，靜則有動，物無常動之理，《艮》所以次《震》也。艮者止也，不曰止者，艮山之象，有安重堅實之意，非止義可盡也。乾坤之交，三索而成艮，一剛居二陰之下，陽動而上進之物，既至於上則止矣，陰者靜也，上止而下靜，故為艮也。

The Gèn hexagram consists of Gèn above and Gèn below, which is how the hexagram is labeled. Cheng Yi in his Yichuan Commentary on the Changes says that the "Sequence of Hexagrams" explains: "Zhen represents movement; things cannot continue to move indefinitely, so they are stopped, hence it is followed by Gèn, which represents stopping." Movement and stillness are mutually causal; after movement comes stillness, and after prolonged stillness, movement arises again. There is no place in the world where movement continues without end, so the Gèn hexagram comes after the Zhen hexagram. Gèn means stopping. It is not directly called "stopping" because Gèn is symbolized by a mountain, which conveys the meaning of stability, solidity, and firmness, which cannot be fully expressed by the single character "stop." The hexagram Gèn is formed by the third combination of the hexagrams Qian and Kun. A single yang line is placed above two yin lines. Yang is by nature active and upward-moving, but since it has already reached the top, it stops. Yin is by nature still, so when the upper part stops and the lower part remains still, it is called Gèn.

然則與畜止之義問異？曰：畜止者，制畜之義，力止之也，艮止者，安止之義，止其所也。艮其背，不獲其身，行其庭，不見其人，無咎。

Someone asked: Then what is the difference between the "stop" in the "Gen" trigram and the "xu zhi" (accumulation and stopping) in the "Xu" hexagram? The answer was: "Xu zhi" means to restrain and accumulate, using force to hold it back; whereas "Gen zhi" means to stop calmly, resting at the proper place. The "Hexagram Statement" of the "Gen" trigram says: stopping on the back, unaware of one's own body; entering his courtyard, but not seeing the people inside; no fault.

本義 “艮”，止也。一陽止於二陰之上，陽自下升，極上而止也，其象為山，取坤地而隆其上之狀，亦止於極而不進之意也。其占則必能止於背而不有“其身”，“行其庭而不見其人”，乃“無咎”也。蓋身動物也，唯背為止，“艮其背”，則止於所當止也，

Zhu Xi's "The Original Meaning of the Zhou Changes" says, "Gen" means to stop. A single yang line stops on top of two yin lines; yang energy rises from below, reaches its peak, and then stops. Its symbolic representation is a mountain, which is derived from the shape of the earth's surface rising up, similarly implying that when something reaches its extreme point, it stops and does not proceed further. Its divinatory interpretation is: one must be able to stop on the back without being aware of "its body," achieving "walking through the courtyard without seeing the person," in order to "have no blame." Because the body is a moving thing, only the back is still; "stopping on the back" means stopping at the place where it should stop—here the original text is missing some words, and the following statements in "The Original Meaning" are also missing.

程傳 人之所以不能安其止者，動於欲也。欲牽於前而求其止，不可得也。故艮之道，當“艮其背”，所見者在前，而背乃背之，是所不見也。止於所不見，則無慾以亂其心，而止乃安。

Cheng Yi in Yichuan's Commentary on the Changes says that people cannot be at ease in stillness because they are pulled by desires. Desires pull forward, yet one wishes to stop, which is impossible. Therefore, the principle of Gen lies in "Gen qi bei" (stopping the back). What people see is all in front, while the back is facing away from the front and thus unseen. Stopping in the unseen place prevents desires from disturbing the mind, and such stillness is secure.

“不獲其身”，不見其身也，謂忘我也。無我則止矣，不能無我，無可止之道，“行其庭不見其人”，庭除之間至近也。在背則雖至近不見，謂不交於物也。外物不接，內欲不萌，如是而止，乃得止之道，於止為“無咎”也。

Cheng Yi continued saying: "Not seeing one's own body" means not being aware of oneself, which is forgetting the self. Only by forgetting the self can one truly come to a stop; without forgetting the self, there is no way to stop. "Walking through the courtyard but not seeing a person" refers to the courtyard and its steps being extremely close places, yet since the stop is on the back, even if it is within arm's reach, it cannot be seen. This means not interacting with external things. When external things cannot enter, inner desires do not arise, and this kind of stopping is considered to be on the correct path of stopping. In terms of stopping, this is called "no blame."

集說 周子曰：“艮其背”，背非見也，靜則止，止非為也，為不止矣，其道也深乎。郭氏忠孝曰：人之耳目口鼻皆有欲也，至於背則無慾也。內欲不動，則外境不入，是以“行其庭不見其人”也。“不獲其身”，止其止矣。“不見其人”，止於行矣。內外兼止，故人慾滅而天理固存。孟子曰：養心莫善於寡慾，其“艮其背”之謂乎？

"The Collected Sayings" cites Zhou Dunyi's saying: "Gèn qí bèi" (Resting on the back). The back is something that does not perceive things; when one becomes quiet, it naturally stops, and stopping is not something done intentionally. Once there is action, it cannot be stopped. This principle is indeed profound. "The Collected Sayings" also cites Guo Zhongxiao's saying: the ears, eyes, mouth, and nose each have their desires and inclinations, but the back alone has none. When inner desires do not move, external things cannot enter. Therefore, it is said, "Xíng qí tíng bù jiàn qí rén" (Walking through the courtyard without seeing a person). "Bù huò qí shēn" (Not obtaining one's self) refers to achieving stillness in stillness; "bù jiàn qí rén" (Not seeing a person) refers to achieving stillness in action. When both inner and outer aspects are stopped, human desires are eliminated and heavenly principles naturally remain. The "Mencius" says, "Yang xin mò shàn yú guǎ yù" (Cultivating the mind is best achieved by reducing desires), which is probably referring to "Gèn qí bèi" (Resting on the back)."

郭氏雍曰：《中庸》曰：喜怒哀樂之未發謂之中，艮之為止，其在茲時乎。《朱子語類》云：“艮其背”，只是言止也。人之四體皆能動，唯背不動，取止之義，止其所，則廓然而大公。

The collected interpretations also cite Guo Yong's view: The "Zhong" (Mean) in the "Zhongyong" refers to the state when joy, anger, sorrow, and pleasure have not yet been expressed. The "stop" in the Gen hexagram is probably describing exactly this state. The collected interpretations also cite the "Zhu Zi Yulu": "Gen qi bei" merely refers to the concept of "stop." Human limbs all move, but the back does not move, so it is used to symbolize "stop." Stopping at the proper place allows the mind to be broad and free from partiality.

又云“艮其背”，便“不獲其身”。“不獲其身”，便“不見其人”。“行其庭”對“艮其背”，只是對得輕，身為動物，不道動都是妄，然而動斯妄矣，不動自無妄。又云“艮其背不獲其身”，只是見道理，不見自家，“行其庭不見其人”，只是見道理，不見個人也。

Zhu Xi also said: "When the back is still, one naturally does not see oneself; when one does not see oneself, one naturally does not see others." The phrase "walking through the courtyard" is in contrast to "the back is still," but the contrast is less strong. The body is a thing that moves, but it does not mean that all movement is illusory. However, movement easily leads to illusion, while stillness naturally avoids illusion. Zhu Xi also said: "When the back is still, one does not see oneself," meaning one sees the principle but not oneself; "walking through the courtyard, one does not see others," meaning one sees the principle but not others.

又云明道云，與其非外而是內，不若內外之兩忘也，說得最好，便是“不獲其身”，“行其庭不見其人”，不見有物，不見有我，只見所當止也。

Zhu Xi also said: Cheng Hao once said, "It is better to forget both external and internal, rather than to reject the external and focus on the internal." This statement is most appropriate, fully expressing the meaning of "not obtaining one's own self" and "walking through the courtyard without seeing a person." One does not see external objects or one's own self, but only sees the place where one should remain.

問伊川云，內欲不萌，外物不接，如是而止，乃得其正，似只說得靜中之止否。曰：然。此段分作兩截，“良其背不獲其身”，為靜之止，“行其庭不見其人”，為動之止，總說，則“艮其背”，是止之時當其所而止矣，所以止時自“不獲其身”，行時自“不見其人”，此三句乃“艮其背”之效驗。

Someone asked: Cheng Yi said, "When inner desires do not arise and external things do not touch, then stopping in this way is to attain the right state." This seems to only refer to stopping in stillness. Zhu Xi replied: Exactly. This passage can be divided into two parts: "Gèn qí bèi, bù huò qí shēn" refers to stopping in stillness, while "xíng qí tíng, bù jiàn qí rén" refers to stopping in movement. Together, "Gèn qí bèi" means stopping exactly at the right place when it is time to stop, so in stillness one naturally "does not obtain one's self," and in movement one naturally "does not see the person." The following three sentences are all the effects produced by "Gèn qí bèi."

問“艮其背不獲其身”，曰：不見有身也。“行其庭不見其人”，曰：不見有人也。曰；不見有身，不見有人，所見者何物？曰：只是此理。陸氏九淵曰：“艮其背，不獲其身”，無我。“行其庭不見其人”，無物。

Someone else asked what "Gèn qí bèi bù huò qí shēn" means. Zhu Xi said: it means not perceiving one's own body. Then he asked about "Xíng qí tíng bù jiàn qí rén," and Zhu Xi said: it means not perceiving others. The person then asked: if there is no perception of the self and no perception of others, then what is being perceived? Zhu Xi said: it is only this principle. The collected commentary also cites Lu Jiuyuan saying: "Gèn qí bèi, bù huò qí shēn" refers to the absence of self, and "Xíng qí tíng bù jiàn qí rén" refers to the absence of objects.

許氏衡曰：人平地行不困，沙行便困，為其立處不穩故也。蔡氏清曰：“艮其背”，《本義》云，背者止之所也。夫天有四時，冬不用。地有四方，北不用。人有四體，背不用。一理也。蓋體立而後用有以行，此理若充得盡，即是定之以中正仁義而主靜。

The collected interpretations also cite Xu Heng's saying: when a person walks on flat ground, he does not feel tired, but when he walks on sandy ground, he does feel tired, because the place where he stands is unstable. The collected interpretations also cite Cai Qing's saying: regarding "Gèn qí bèi" (the back is still), The Original Meaning of the Zhou Changes says that the back is the place of rest. Heaven has four seasons but does not use winter, the earth has four directions but does not use the north, a person has four limbs but does not use the back; the reasoning is the same. Because one must first establish the fundamental nature, then action can be carried out. If this principle is extended to its fullest extent, it is what Zhou Dunyi referred to as "establishing the middle and correct, benevolence and righteousness, and maintaining quietness as the main principle."

又曰四句只略對，“艮其背”一句是腦，故《彖傳》中言“是以‘不獲其身，行其庭不見其人’”。此段功夫，全在“艮其背”上，人多將行其庭對此句說，便不是了。“行其庭”只輕帶邊，緣“艮其背”了，則自然不見有己，也不見有人，故云此四句只略對。

Cai Qing also said: These four lines of the Hexagram Statement are only roughly parallel, and the line "Gèn qí bèi" is the main point. Therefore, the Commentary on the Judgment says, "Thus, 'not obtaining one's own self, moving through the courtyard without seeing a person.'" The entire practice lies in "Gèn qí bèi." Usually people take "Xíng qí tíng" and "Gèn qí bèi" as parallel phrases, which is wrong. "Xíng qí tíng" is only a brief mention, because once "Gèn qí bèi" is achieved, one naturally does not see oneself and does not see others. Therefore, these four lines are only roughly parallel.

陳氏琛曰：“背”者北也。人之一心，靜之所養有淺深，則發之所中有多寡，而於 吳氏曰慎曰：程子廓然而大公，物來而順應，即其義。蓋廓然大公，則忘我而不獲其身。物來順應，則忘物而不見其人，動靜各止其所，斯能內外兩忘。

Collecting interpretations cite Chen Chen's view: the word "back" in the Hexagram Statement refers to the meaning of the north. When a person stands facing south, the back is directly facing the north. A person's heart, when cultivated in stillness, varies in depth. When responding to matters, the extent to which it conforms to reason also varies. In... (the original text here is missing, and Chen Chen's comment is incomplete). Collecting interpretations also cite Wu Yashen's view: Cheng Yi's statement "open and impartial, responding to things in accordance with their nature" precisely captures the meaning of "Gèn qí bèi, bù huò qí shēn, xíng qí tíng, bù jiàn qí rén." When the mind is vast and free of private concerns, one forgets the self, which is what the text means by "bù huò qí shēn." When external things come, one responds in accordance with their natural state, thus forgetting the object, which is what the text means by "bù jiàn qí rén." In action and in stillness, each remains in its proper place. Not seeing oneself internally and not seeing others externally is called forgetting both internal and external.

初六，艮其趾，無咎，利永貞。 本義 以陰柔居艮初，為艮趾之象。占者如之則“無咎”，而又以其陰柔，故又戒其“利永貞”也。

The line statement for the initial line (Chu Liu) says: To stop at the toe, there will be no fault, and it is favorable to hold firm and maintain correctness over a long period. Zhu Xi's "Ben Yi" explains: The initial line, with its yin and flexible nature, is in the lowest position of the "Gen" hexagram, which corresponds exactly to the image of "stopping at the toe." If those who cast the divination can stop at the very moment they are about to take a step, they will not encounter calamity; however, since it is inherently yin and flexible, it may not be stable for a long time, so the line statement specifically warns "favorable for enduring uprightness," urging it to maintain correctness firmly and consistently over a long period.

程傳 六在最下，“趾”之象。“趾”，動之先也。“艮其趾”，止於動之初也。事止於初，未至失正，故“無咎”也。以柔處下，當趾之時也，行則失其正矣，故止乃“無咎”。陰柔患其不能常也，不能固也，故方止之初，戒以利在常“永貞”固，則不失止之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: The first line, "Six at the Beginning," is located at the very bottom of the entire hexagram, symbolizing the toe. The toe is the first part of the body to move, so "Stopping at the Toe" refers to stopping at the very beginning of movement. When a matter is just starting, if it stops, it has not yet reached a point of losing the correct path, so there is no mistake. It is a yin and flexible quality occupying the lower position, which corresponds to the toe. If it moves rashly at this point, it would lose the correct path, so stopping is the only way to avoid disaster. Yin and flexible qualities are most vulnerable to lack of persistence and firmness, so when it stops, it is warned that the benefit lies in being constant and firm, "eternal uprightness." Only by doing so can it not lose the correct path of "stopping."

集說 胡氏炳文曰：事當止者，當於其始而止之，乃可“無咎”。止於始，猶懼不能止於終，而況不能止於始者乎。初六陰柔，懼其始之不能終也，故戒以“利永貞”，欲常久而貞固也。

Collective commentary cites Hu Bingwen's saying: Whenever something should be stopped, it must be stopped at the very beginning to avoid mistakes. Even if it is stopped at the beginning, one still fears it might not be stopped in the end; how much more so for those who cannot even stop at the beginning. The line 'Initial Six' is a yin and flexible line, and people worry it will start but not finish. Therefore, the line statement uses 'favorable to maintain constancy' to warn it, hoping it can remain steadfast and consistent over the long term.

六二，艮其腓，不拯其隨，其心不快。 本義 六二居中得正，既止其腓矣。三為限，則腓所隨也。而過剛不中，以止乎上，二雖中正，而體柔弱，不能往而拯之，是以其心不快也。此爻占在象中，下爻放此。

The Line Statement of the Second Line says: Stopping the calf muscle cannot save the part it follows, and the mind is not at ease. Zhu Xi's "Ben Yi" explains: The Second Line is in the middle of the Lower Trigram and has a Yin line in a Yin position, making it a "zhongzheng" line. It has already stopped the calf muscle. The position of the Third Line is at the "xian" between the waist and the hips, which is exactly the part the calf muscle follows. However, the Third Line is overly strong and not centered, stopping only at the top. Although the Second Line is zhongzheng, it is inherently weak and lacks the strength to save the part it follows, hence the mind is not at ease. The divination statement of this line is contained within the symbolic imagery and does not separately state fortune or misfortune. The following lines are all to be interpreted in the same way.

程傳 六二居中得正，得止之道者也。上無應援，不獲其君矣。三居下之上，成止之主，主乎止者也，乃剛而失中，不得止之宜，剛止於上，非能降而下求。二雖有中正之德，不能從也。二之行止繫乎所主，非得自由，故為“腓”之象。股動則腓隨，動止在股而不在腓也。二既不得以中正之道，拯救三之不中，則必勉而隨之，不能拯而唯隨也。雖咎不在己，然豈其所欲哉。言不聽，道不行也，故其心不快，不得行其志也。士之處高位則有拯而無隨，左下位，則有當拯，有當隨，有拯之不得而後隨。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second is in the center and has the right position, thus deeply embodying the principle of 'stopping'. However, it has no corresponding support above it and does not gain the trust and appointment of the superior. The line nine in the third is at the top of the lower trigram, and it is the main line that makes the whole hexagram represent 'stopping'. It is in charge of the stopping, yet it is strong but not in the center, thus unable to grasp the proper measure of stopping. It stops firmly in the upper position and is unwilling to bend down and seek help from others. Although line six in the second has the virtue of being in the center and upright, line nine in the third does not listen. The actions and stopping of line six in the second are all dependent on line nine in the third, so it cannot make its own decisions. Therefore, it is taken as the image of the calf's calf muscle, for when the thigh moves, the calf muscle follows. The authority to move or stop lies in the thigh, not in the calf muscle. Since line six in the second cannot use the principle of being in the center and upright to correct the bias of line nine in the third, it can only follow itwith difficulty, unable to save it and thus forced to comply. In this way, although the fault is not on itself, is this what it wishes for? Words are spoken but not heard, principles are held but not practiced, so the mind is not at ease, because its aspirations cannot be realized. A scholar in a high position can only correct the sovereign and there is no talk of following. In a low position, there are times when one should correct, times when one should follow, and also times when one should first try to correct and only follow after failing to do so.

集說 楊氏簡曰：“腓”，隨上而動者也。上行而不見拯，不得不隨而動，故“心不快”。

Collective commentary cites Yang Jian's explanation: "Fei" refers to the back of the lower leg, which always moves along with the upper thigh. The nine in the third position is determined to move forward, while the six in the second position cannot stop or save it, so it has no choice but to move along. Therefore, the line statement says "its heart is not joyful."

案 此爻“隨”字與《咸》三同，《咸》三謂隨四，此爻謂隨三也。蓋《咸》、《艮》皆以人身取象，凡人心屬陽，體屬陰，咸卦三陽居中。而九四尤中之中，故以四為心也。

Li Guangdi remarked: The character "follow" in this line is used in the same way as the character "follow" in the third line of the "Xian" hexagram. The third line of the "Xian" hexagram refers to following the fourth line, while this line refers to following the third line. Since both the "Xian" and "Gen" hexagrams use the human body as a symbolic model, and in the human body, the heart is yang and the physical form is yin; the "Xian" hexagram has three yang lines in the middle, with the fourth line being the most central among the three yang lines, so the fourth line is taken as the heart.

此卦唯九三一陽居中，故以三為心也。人心之動，則體隨之，而《易》例以相近之下位而隨，故《咸》三《艮》二皆言“隨”也。兩卦直心位者，皆德非中正，若一以隨為道，則隨之者亦失其正矣，故《咸》三則“執其隨”而“往吝”，此爻則不拯其隨而不快。然六二有中正之德，本有以自守者，故以不能拯其隨為不快於心，與《咸》三之志在隨人異矣。

The Gèn hexagram has only one yang line, the nine in the third position, located in the center, so this nine in the third is regarded as the heart. When the human heart moves, the body follows. According to the general principle of the Zhou Changes, the line immediately below the heart position takes on the role of "following." Therefore, both the Jiān hexagram's nine in the third and the Gèn hexagram's six in the second mention "following." In these two hexagrams, the line that is directly in the heart position does not possess the virtue of being both central and upright. If one blindly takes following as the standard, then the one being followed will also lose its correctness. Hence, the nine in the third of the Jiān hexagram is "holding fast to following" and "going with regret," because it clings to following others and thus meets with regret when it goes forward. This line, however, is unable to save the line it follows, leading to inner dissatisfaction. But the six in the second possesses the virtue of being both central and upright, and naturally has a place to hold on to. Therefore, it is dissatisfied because it cannot correct the nine in the third it follows, which is quite different from the nine in the third of the Jiān hexagram, which is solely focused on following others.

九三，艮其限，列其夤，厲薰心。 本義 “限”，身上下之際，即腰胯也，“夤”，膂也。止於腓，則不進而已。九三以過剛不中，當限之處，而艮其限，則不得屈伸，而上下判隔，如“列其夤”矣。危“厲

The third line statement says: Stopping at the waist and hips, tearing the flesh along the spine, dangerous and ominous energy scorches the heart. Zhu Xi's "Ben Yi" says: "Xian" refers to the boundary between the upper and lower parts of the body, that is, the waist and hips; "Yin" is the flesh beside the spine. The previous line only stopped at the calf, which merely means not moving forward anymore. The ninth line three is overly strong and not centered, precisely at the waist and hips, stopping completely there, making it impossible for the person to bend or stretch, separating the upper and lower parts clearly, just like tearing the flesh along the spine. "Li" means danger... (the original text here is missing, and the latter part of this passage in "Ben Yi" is not preserved).

程傳 “限”，分隔也，謂上下之際。三以剛居剛而不中，為成《艮》之主，決止之極也。已在下體之上，而隔上下之限，皆為止義，故為“艮其限”，是確乎止而不復能進退者也。在人身如“列其夤”。“夤”，膂也，上下之際也。列絕其夤，則上下不相從屬，言止於下之堅也。止道貴乎得宜，行止不能以時而定於一，其堅強如此，則處世乖戾。與物睽絕，其危甚矣。人之固止一隅，而舉世莫與宜者，則艱蹇忿畏，焚撓其中，豈有安裕之理。“厲薰心”，謂不安之勢，薰爍其中也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Limit" refers to the meaning of separation, indicating the boundary between the upper and lower parts of the body. The Nine in the Third occupies a yang line in a yang position but is not in the center, making it the main line that determines the nature of the hexagram as "Stillness." It has carried the stillness to an extreme degree. It already resides above the lower trigram, and is also located at the boundary between upper and lower, thus containing the meaning of stillness in two aspects. Therefore, it is said "Gèn qí xiàn," meaning to stop firmly in place, unable to advance or retreat. When applied to a person, it is like "Liè qí yín." "Yín" refers to the flesh along the spine, located at the boundary between upper and lower. If this flesh is torn apart, the upper and lower halves will no longer be connected, which illustrates the extreme rigidity of stillness. The practice of "Stillness" should be appropriate. Action and stillness should not be determined by circumstances, but rather rigidly adhered to, becoming so inflexible that it leads to misalignment in dealing with the world and a complete disconnection from external things, which is extremely dangerous. A person who rigidly adheres to a narrow viewpoint will find no one in the world with whom he can be at ease, leading to hardship, frustration, fear, and inner turmoil, where there can be no comfort or ease. "Lì xūn xīn" precisely describes this state of inner unrest that burns and torments the heart.

集說 王氏宗傳曰：九三下體之終也，以上下二體觀之，則交際之地也，故曰限夫人之身。雖有體節程度，然其脈絡血氣，必也周流會通，曾無上下之間，故能屈伸俯仰，無不如意，而心得以夷然居中。今也“艮其限”，而有所止焉，則截然不相關屬。而所謂心者，其能獨寧乎，故曰“厲薰心”。

Collective interpretations cite Wang Zongcheng's statement: Nine in the Third is the end of the lower trigram. When the upper and lower trigrams are viewed together, it is exactly where the upper and lower meet. Hence it is called "limit." Although the human body has definite boundaries at the joints, the meridians and qi must flow continuously without any obstruction between upper and lower, enabling the body to bend and stretch, to bow and raise itself, and to act as desired, allowing the heart to remain calm and steady in the center. Now, "Geng qi xian" means that at this boundary, the flow is stopped and blocked, causing a complete separation between upper and lower, with no connection. In such a case, how can the heart remain alone in peace? Therefore, the line statement says "dangerous heat in the heart."

胡氏炳文曰：《震》所主在下，初九，下之最下者也。九四雖亦《震》所主，而溺於四柔之中，有泥之象，故不如初之吉，《艮》所主在上，上九，上之最上者也。九三雖亦《艮》所主，然介乎四柔之中，有限之象，有“列其夤”之象，故不如上之吉。蓋寂然不動者心之體，如之何可以徇物，感而遂通者心之用，如之何可以絕物。三過剛不中，確乎止而不能進退，以至上下隔絕，是絕物者也，唯見其危厲薰心而已。

Collective commentary also cites Hu Bingwen's view: In the Zhen hexagram, the main line is at the lower position, and initial line nine is the very lowest position. Although nine four is also a main line of Zhen, it is submerged among four yin lines, which gives the image of being stuck in mud, hence "Zhen sui ni" (Zhen is stuck in mud), so it is less auspicious than initial line nine. In the Gen hexagram, the main line is at the upper position, and upper line nine is the very highest position. Although nine three is also a main line of Gen, it is sandwiched between four yin lines, which gives the image of the waist being restricted, and also the image of tearing the back muscles, hence it is less auspicious than upper line nine. One should know that stillness and non-action are the inherent nature of the mind, how can one blindly chase external things? Sensitivity and universal connection are the functions of the mind, how can one cut off external things? Nine three is overly strong and not in the center, it stubbornly stays, thus being stuck between advancing and retreating, leading to separation above and below. This is the path of cutting off external things, resulting in the dangerous and fierce energy troubling the mind.

楊氏啟新曰：此爻是惡動以為靜，而反至於動心者，蓋心之與物，本相聯屬，時止而止，時行而行，則事應於心，而心常泰然，有意絕物，則物終不可絕，而心終不可靜矣。

The collected interpretations also cite Yang Qixin's view: this line illustrates a case where one dislikes movement and tries to seek stillness, but ends up unable to calm the mind. The mind and external things are inherently connected. When it is time to stop, one should stop; when it is time to act, one should act. When matters arise, the mind can naturally respond, and thus the mind remains often tranquil. If one deliberately tries to cut off external influences, external things cannot be entirely severed, and the mind will never truly become still.

案 “夤”為夾脊骨，止與心相對。“列”，峙也。峙其脊骨，而不得為艮背之象者，蓋艮背者，能動而止也，如人之坐尸立齊，而揖讓俯仰之用則未嘗廢，此所以能行其庭，而與物酬酢也。此之列夤，由於艮限，則因腰之不能屈伸，而脊為之峙，是不能動而止，如人之有戾疾者，安得不危而薰心哉。

Li Guangdi remarked: "Yin" refers to the flesh and bone between the spine, located exactly opposite the heart. "Lie" here means to stand stiffly upright. Although the spine is straightened, it cannot be considered as the image of "Geng qi bei" in the hexagram statement. Why is that? Because "Geng qi bei" refers to something that can move and then stop. It is like the ancient practice of worship, where people sit upright like corpses and stand solemnly like in ritual, without neglecting any gestures of bowing, yielding, bowing, or turning. Thus, they can move about in the courtyard without being seen, still interacting with external things. However, the "lie yin" in this line arises from "Geng qi xian," which is the inability to bend or stretch the waist and hips, forcing the back to become stiff and upright. This is a complete immobility, like a person suffering from spastic stiffness. How could such a condition not endanger the heart and cause inner turmoil?

心猶火也，可揚而不可遏也。揚之則明，遏之則薰矣。危薰心者，言其堙鬱昏塞，無光明通泰之象也。《震》之九四，不當動而動，此爻則不當止而止，《咸》之九四，感之妄，此爻則止之偏，皆因失中正之德故如此。

The heart is like fire; fire can only be allowed to flourish, not blocked. When it flourishes, it emits light; when it is blocked, it only produces smoke. What is meant by "dangerous and smoky heart" is that the heart's energy is blocked and congested, leading to darkness and obstruction, with no signs of brightness or ease. In the hexagram Zhen (Thunder), the line nine in the fourth place is wrong to act when it should not; this line is wrong to stop when it should not stop. In the hexagram Xian (Salting), the line nine in the fourth place is wrong in its response, being false and improper; this line is wrong in stopping in an excessive and improper way. The root of the problem is the same, as both have lost the virtue of "centering and uprightness," leading to this situation.

六四，艮其身，無咎。 本義 以陰居陰，時止而止，故為“艮其身”之象，而占得“無咎”也。

The fourth line statement says: Stop oneself, there will be no fault. Zhu Xi's "Benyi" explains: The sixth line at the fourth position, being a yin line in a yin place, is able to stop at the right time, thus the image of "stopping the body" is taken. If this line is obtained in the divination, there will be no calamity.

程傳 四，大臣之位，止天下之當止者也。以陰柔而不遇剛陽之君，故不能止物。唯自止其身，則可“無咎”，所以能“無咎”者，以止於正也。言“止其身無咎”，則見其不能止物，施於政則有咎矣。在上位而僅能善其身，無取之甚也。

Cheng Yi in Yichuan's Commentary on the Changes says: The fourth line represents the position of a minister, whose duty is to stop all things that should be stopped in the world. However, the sixth line in the fourth position, being of a yin and soft nature, and not encountering a strong and vigorous sovereign, lacks the strength to stop external matters. It can only stop itself, thus avoiding blame. It is able to avoid blame because the place where it stops is correct. The line statement only says 'stop oneself and have no blame,' but when viewed in reverse, it shows that it cannot stop external things. If such a capacity is used in governance, it would lead to chaos. To be in a high position yet only able to maintain personal integrity is indeed of little value.

集說 胡氏瑗曰：人之體，統而言之，則謂之一身。分而言之，則腰足而上謂之身。六四出下體之上，在上體之下，是身之象也。夫人患不能自止其身，今能止之得其道，使四肢不妄動，故“無咎”也。

Collective interpretations cite Hu Yuan's explanation: the human body, generally speaking, is called "one body"; when divided, the part above the waist and legs is called "body." The sixth line in the fourth position has already moved beyond the lower trigram and resides below the upper trigram, which precisely corresponds to the image of the body. People are most afraid of not being able to control their own bodies. Now, it is able to restrain itself and restrain it in accordance with the right path, so that the limbs do not act recklessly, thus there will be no misfortune.

吳氏曰慎曰：視聽言動，身之用也。非禮勿視聽言動，“艮其身”也，時止而止，故“無咎”。若艮限則一於止，是猶絕視聽言動，而以寂滅為道者矣。

Collected interpretations also cite Wu Yishen's saying: seeing, hearing, speaking, and acting are all functions of the body. When Confucius answered Yan Hui's question about ren, he said, "Do not look, listen, speak, or act without propriety," which is precisely "Geng qi shen" (holding still the body). When it is time to stop, one should stop, thus avoiding mistakes. However, if one is like the Nine in the Third, "Geng qi xian" (holding still the limit), and stops completely without movement, this is equivalent to cutting off all seeing, hearing, speaking, and acting, taking quiet extinction as the great way.

六五，艮其輔，言有序，悔亡。 本義 六五當輔之處，故其象如此，而其占“悔亡”也。“悔”，謂以陰居陽。

Six in the Fifth Line Statement says: Stop at the jaw, speech is orderly and in sequence, regret disappears. Zhu Xi's "Ben Yi" says: Six in the Fifth is in the position of the jaw, so the image is taken accordingly, and its divination statement is "regret disappears." The "regret" mentioned here refers to its being a yin line occupying a yang position, which originally should have some regret.

程傳 五君位，《艮》之主也，主天下之止者也。而陰柔之才，不足以當此義，故止以在上取輔義言之，人之所當慎而止者，唯言行也。五在上，故以輔言。“輔”，言之所由出也。艮於輔，則不妄出而有序也。言輕發而無序，則有悔。止之於輔，則悔亡也。“有序”，中節有次序也。輔與頰舌，皆言所由出，而輔在中，“艮其輔”，謂止於中也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The fifth line is the position of the ruler, and it is the main line of the hexagram Gen. It should be responsible for all matters that should be stopped. However, the line six in the fifth position has only the quality of yin and weakness, and cannot bear such a heavy responsibility. Therefore, it takes meaning from its position at the top, being in the position of speech. Human beings should be most cautious and restrained in speech and action. Since the line six in the fifth is at the top, it uses the jaw as a metaphor. "Auxiliary" is the place from which speech originates. If the jaw is stopped, speech will not be spoken carelessly, and will naturally be orderly. Speaking hastily and disorderly will lead to regret; but if one can stop at the jaw, regret will be eliminated. What is called "orderly" means that speech is in accordance with propriety and has a proper sequence. The jaw, the cheek, and the tongue are all parts from which speech originates, and the jaw is in the center, so "Geng its auxiliary" means stopping at the middle way.

集說 蘇氏軾曰：口欲止，言欲寡。 趙氏彥肅曰：能默故能言，非默而不言也。由言以推行，所謂艮者，亦如是而已。 龔氏煥曰：“艮其輔”，非不言也，“言”而“有序”，所以為《艮》也。 谷氏家傑曰：止在言前，非出口方思止也，然“有序”為止，止亦非緘默之謂也。

Collective commentary cites Su Shi saying: the mouth should be able to hold back, and speech should be kept to a minimum. Collective commentary cites Zhao Yansu saying: precisely because one is able to be silent, one is truly skilled in speech, and it is not simply being silent and saying nothing. Extending from speech to action, the practice of "Gèn" (Stillness) is no different. Collective commentary cites Gong Huan saying: "Gèn qí fǔ" (Stillness of the auxiliary) does not mean not speaking at all, but rather speaking in an orderly and structured manner, which is what makes up the Book of Gèn. Collective commentary cites Gu Jiage saying: the practice of stillness should be applied before speaking, not after words have already been spoken; yet speaking in an orderly way is itself a form of stillness, indicating that stillness does not necessarily mean keeping silent.

上九，敦艮，吉。 本義 以陽剛居止之極，敦厚於止者也。

The line statement of the Upper Ninth says: By being earnest and steadfast in upholding the principle of stillness, one attains auspiciousness. Zhu Xi's "Original Meaning" states: The Upper Ninth, with its yang strength, is located at the highest position of the entire hexagram "Stillness." It is the line that carries out the principle of stillness in a solid and earnest manner, so the line statement uses the character "dun" (earnest, solid) to commend it.

程傳 九以剛實居上，而又成《艮》之主。在艮之終，止之至堅篤者也。“敦”，篤實也。居止之極，故不過而為“敦”。人之止難於久終，故節或移於晚，守或失於終，事或廢於久，人之所同患也。上九能敦厚於終，止道之至善，所以“吉”也。六爻之德，唯此為“吉”。

Cheng Yi in Yichuan's Commentary on the Changes says: The upper ninth line is a line with strong and vigorous substance, located at the highest position, and it is the main line that forms the mountain (Geng) trigram. It is at the end of the concept of 'stopping,' and thus it is the line that stops most firmly and solidly. 'Dun' means solid and earnest. It is located at the extreme of stopping, so it does not become excessive, but rather becomes 'dun.' It is hardest for people to maintain their stopping or restraint until the end, so some people lose their virtue in old age, some people lose their hold at the end of life, and some people give up halfway after doing something for a long time. This is a common mistake among people. The upper ninth line can remain solid and earnest until the end, which is the best example of the way of stopping, so it is said to be auspicious. Among all six lines of the hexagram, only this line is considered to be auspicious.

集說 項氏安世曰：上九與三相類，皆一卦之主也。然九三當上下之交，時不可止而止，故“危”。上九當全卦之極，時可止而止，故“吉”。 又曰：彖曰“艮其背，不獲其身，行其庭不見其人，無咎”，唯六四一爻足以當之。《象》曰“兼山艮，君子以思不出其位”，唯上九一爻足以當之。

Collecting interpretations cites Xiang Anshi's view: Upper Nine and Nine in the Third are two lines of the same type, both being the main lines of a hexagram. However, Nine in the Third is located at the junction of the upper and lower trigrams, and it stops at a time when it should not, hence the line statement says it is "dangerous"; Upper Nine is at the very end of the hexagram, and it stops at the proper time, hence the line statement says it is "auspicious." Xiang Anshi also says: The hexagram statement says "Gèn its back, not obtaining its body, walking in its courtyard without seeing a person, no blame," among the six lines only Six in the Fourth is suitable for this statement; the "Great Image" says "Combined mountains are Gèn, the gentleman refrains from overstepping his position," among the six lines only Upper Nine is suitable for this statement.

胡氏炳文曰：“敦臨”“敦復”，皆取坤土象，艮山乃坤土而隆其上者也。其厚也彌固，故其象為“敦”，其占曰“吉”，艮之在上體者凡八，而皆吉。

The collected interpretations also cite Hu Bingwen's view: In the hexagram "Lín" (Approach), the line "Dūn Lín" (Gentle Approach) at the top line, and in the hexagram "Fù" (Return), the line "Dūn Fù" (Gentle Return) at the fifth line, both derive their meaning from the image of the Earth (Kūn) as soil. The hexagram "Gèn" (Mountain) is precisely the Earth soil rising up to form a mountain. When soil rises to form a mountain, it becomes even more solid and substantial, hence the image of "Dūn" (solid and thick). The divination text says "auspicious." Among the sixty-four hexagrams of the Zhou Changes, there are eight hexagrams where "Gèn" serves as the upper trigram. Whenever the top line (nine at the top) is at the extreme of the "Gèn" trigram, the divination text is always auspicious.

總論 《朱子語類》云；《咸》、《艮》皆以人身為象，但艮卦又差一位。 項氏安世曰：《咸》、《艮》二卦取象相類，艮四為“背”，故五為“輔”。《咸》四為“心”，故五為背肉，上為輔，又上兌為口，則輔宜在上也。

In the general discussion, it first cites Master Zhu's "Collected Sayings" which states that both the hexagrams of "Xian" and "Gen" take their images from the human body, but the parts taken by "Gen" are shifted by one position compared to those taken by "Xian." Xiang Anshi says that the method of taking images from the body in both "Xian" and "Gen" is similar. In "Gen," the line six in the fourth position is taken as the "back," so the line six in the fifth position is the "auxiliary," which refers to the jawbone. In "Xian," the line nine in the fourth position is taken as the "heart," so the line nine in the fifth position is the flesh on the back, and the top line is the jawbone. Furthermore, in "Xian," the upper trigram is "Dui," which represents the mouth, so it is appropriate for the jawbone to be placed at the top line.

案 《咸》、《艮》之象，所以差一位者，《咸》以四為心，故五為背而上為口。《艮》以三為心，故四為背而五為口。其位皆緣心而變者也。二之腓兼股為一象，故與《咸》三俱言“隨”。

Li Guangdi remarked: The reason why the images of the hexagrams "Xian" and "Gen" are shifted by one position is that in the hexagram "Xian," the fourth line is considered the heart, so the fifth line is the back and the top line is the mouth. In the hexagram "Gen," the third line is considered the heart, so the fourth line is the back and the fifth line is the mouth. This shows that the arrangement of each part follows the position of the heart line. As for the second line of the hexagram "Gen," it combines the calf and thigh into one image, so it is similar to the third line of the hexagram "Xian," and both have the word "follow" in their line statements.