Well Trigram

巽下，坎上。井：改邑不改井，無喪無得，往來井井。汔至亦未□井，羸其瓶，凶。喪，息浪反。汔，許訖反。□，音橘。羸，律裴反。井者，穴地出水之處。以巽木入乎坎水之下，而上出其水，故為井。改邑不改井，故無喪無得，而往者來者，皆井其井也。汔，幾也。□，綆也。羸，敗也。汲井幾至，未盡綆而敗其瓶，則凶也。其占為事仍舊無得喪，而又當敬勉，不可幾成而敗也。

The hexagram "Well" has the trigram Zhen (Wind) as its lower trigram and Kan (Water) as its upper trigram. The hexagram statement says: "The hexagram Well, the city can be changed, but the well cannot be changed; the well water neither decreases nor increases; people coming and going all draw water from this well. When it seems about to be drawn up, the rope has not yet come out of the well, and the water jar is broken, which is dangerous." (In the line statements and annotations, the character "繘" is originally missing, and here it is marked with a square.) Zhu Xi annotated "丧" with the pronunciation "xi lang fan," "汔" with "xu qi fan," "繘" with the same pronunciation as "ju," and "羸" with "lv pei fan." He explained that a well is a place where water is drawn from the ground; this hexagram uses the trigram Zhen (Wood) penetrating into the trigram Kan (Water) and then drawing the water up, so the hexagram is named "Well." The city may change, but the well does not, so the well water neither decreases nor increases, and all people coming and going draw water from the same well. "汔" means almost or nearly, "繘" is the rope used for drawing water, and "羸" means to be ruined. When the water is almost drawn up but the rope has not yet fully come out of the well and the water jar is broken, it is dangerous. Its interpretation is: the matter in question continues as before, gaining nothing and losing nothing, yet one should be cautious and diligent, and must not fail at the last moment when success is near.

《彖》曰：巽乎水而上水，井，井養而不窮也。上，時掌反。以卦象釋卦名義。「改邑不改井」，乃以剛中也。「汔至亦未□井」，未有功也。「羸其瓶」，是以凶也。以卦體釋卦辭。「無喪無得，往來井井」兩句，意與不改井同，故不復出。剛中，以二五而言。未有功而敗其瓶，所以凶也。《象》曰：木上有水，井，君子以勞民勸相。上，如宇，又時掌反。勞，力報反。相，息亮反。木上有水，津潤上行，井之象也。勞民者，以君養民；勸相者，使民相養，皆取井養之義。

The *Commentary on the Judgment* of the *Well* hexagram says: drawing water from the well and bringing it up, this is the *Well*; the well provides water for people and never runs out. Zhu Xi notes the pronunciation of "上" as "shí zhǎng fǎn" and points out that this sentence explains the meaning of the hexagram name through the image. The *Commentary on the Judgment* continues: "Changing the city but not the well," because the second line and the fifth line are strong and centered; "Almost reaching but not yet drawing water from the well," means the effect has not yet been achieved; "Breaking the jar," hence the danger. Zhu Xi explains that these sentences interpret the hexagram statement through the structure of the hexagram and says: "No loss, no gain, the well is constantly working," which means the same as "not changing the well," so the *Commentary on the Judgment* does not explain it again. "Strong and centered" refers to the second and fifth lines. The effect has not yet been achieved, yet the jar is broken, hence the danger. The *Great Image* says: wood above water, this is the *Well*; the gentleman takes this image as a model, to comfort the people and encourage them to help each other. Zhu Xi notes the pronunciation of "上" as "yǔ" and also as "shí zhǎng fǎn," and notes the pronunciation of "劳" as "lì bào fǎn" and "相" as "xī liàng fǎn." He explains: wood with water on top represents the fluid nourishment rising upward, which is the image of the well; "comforting the people" refers to the ruler nurturing the people, and "encouraging mutual assistance" refers to making the people help each other, both derived from the meaning of the well providing water for people.

初六：井泥不食，舊井無禽。泥，乃計反。井以陽剛為泉，上出為功。初六，以陰居下，故為此象。蓋井不泉而泥，則人所不食，而禽鳥亦莫之顧也。《象》曰：「井泥不食」，下也。「舊井無禽」，時舍也。舍，音扌舍。言為時所棄。

The line statement for the first line of the Well hexagram says: The well has accumulated mud at the bottom, and the water is not drinkable; it is an old well that has been abandoned, not even attracting birds. Zhu Xi notes the pronunciation of "泥" as "nǎi jì fǎn". He explains: The well relies on yang strength as its source and its function is to bring water up. The first line, with a yin line at the very bottom, thus has this image. The well has no spring water but only mud, so people do not drink from it, and even birds do not come to look at it. The Small Image Commentary for the first line says: "The well with mud is not drinkable" because it is at the very bottom; "the old well has no birds" because it is abandoned by circumstances. Zhu Xi notes that "舍" is read as "shě" (originally split into two characters "扌" and "舍"), meaning it is discarded by the times.

九二，井谷射鮒，甕敝漏。谷，餘六反，音育。射，石亦反。鮒，音附。九二剛中，有泉之象。然上無正應，下比初六，功不上行，故其象如此。《象》曰：「井谷射鮒」，無與也。

The line statement for the second line of the Well hexagram says: The water in the well is like a small stream in a valley, only able to supply small fish, and the bucket used to draw water is also broken. Zhu Xi provided phonetic annotations: "valley" is read as "yu lu fan", same as "yu"; "shoot" is read as "shi yi fan"; and "fugu" is read as "fu". He explained: The second line, being a strong yang line in the middle, has the image of a spring source; but it has no proper corresponding line above, and is closely attached to the first line below, so the spring water cannot flow upward. Therefore, the line image is like this. The Small Image Commentary for the second line says: "The well valley shoots small fish," because it has no one to correspond with above.

九三，井渫不食，為我心惻。可用汲，王明並受其福。渫，息列反。渫，不停汙也。井渫不食，而使人心惻，可用汲矣。王明，則汲井以及物，而施者、受者，並受其福也。九三，以陽居陽，在下之上，而未為時用，故其象占如此。《象》曰：「井渫不食」，行惻也。求王明，受福也。行惻者，行道之人，皆以為惻也。

The line statement for the third line of the Well hexagram says: The well has been cleaned but no one comes to drink from it, causing me inner sorrow; this well water is drinkable, and if the king is enlightened, all will share its blessings. Zhu Xi notes the pronunciation of "渫" as "xi lie fan," and explains that "渫" means to remove dirt and prevent mud from accumulating. He says: The well has been cleaned but no one drinks from it, causing people to feel compassion. In reality, it is drinkable; if the king is enlightened, he will draw water from this well to benefit all things, and both the giver and the receiver will share the blessing. The third line, with a yang line in a yang position, is at the top of the lower trigram but has not yet been used by the world, hence the line image and statement are as such. The Small Image Commentary for the third line says: "The well has been cleaned but not used," causing even passersby to feel sorrow. Zhu Xi explains that "行恻" refers to the fact that all passersby feel pity for it.

六四，井甃，無咎。甃，側救反。以六居四，雖得其正，然陰柔不泉，則但能修治而無及物之功，故其象為井甃，而占則無咎。占者能自修治，則雖無及物之功，而亦可以無咎矣。《象》曰：「井甃，無咎」，修井也。

The sixth line of the fourth in the "Well" hexagram says: Using bricks and stones to build the well wall, there will be no fault. Zhu Xi annotated the character "甃" with the pronunciation "ce jiu fan." He explained: A yin line in the fourth position, although a yin line is in a yin place and thus proper, since a yin and soft line cannot become a spring, it can only repair the well body and not benefit others, so the image of the line is "well repair," and the judgment is no fault. If a person divining is able to self-cultivate, even if there is no immediate benefit to others, he can still avoid blame. The Small Image Commentary of the sixth line in the fourth says: "Well repair, no fault," meaning it is repairing this well.

九五，井洌，寒泉食。洌，音列。洌，潔也。陽剛中正，功及於物，故為此象。占者有其德，則契其象也。《象》曰：寒泉之食，中正也。上六，井收勿幕，有孚元吉。收，詩救反，又如字。幕，音莫。收，汲取也。晁氏云：「收，鹿盧收者也。」亦通。幕，蔽覆也。有孚，謂其出有源而不窮也。井以上出為功，而坎口不掩，故上六雖非陽剛，而其象如此。然占者應之，必有孚乃元吉也。《象》曰：元吉在上，大成也。

The line statement of the fifth line of the "Well" hexagram says: The well water is clean, and the sweet and cold spring water is suitable for drinking. Zhu Xi notes the pronunciation of "liè" as "liè" and explains that "liè" means clean. He says: The fifth line is yang and strong, and it is in the center and upright, so its function can benefit all things, thus there is such an image. If the person consulting the oracle possesses such virtue, then it corresponds with this image. The small image commentary of the fifth line says: The sweet and cold spring water is suitable for drinking, because the fifth line is in the center and upright. The line statement of the sixth line at the top says: The well water is drawn up but not covered, with sincere faith, it is very auspicious. Zhu Xi notes the pronunciation of "shōu" as "shī jiù fǎn," and it can also be read according to its original pronunciation; he also notes the pronunciation of "mù" as "mò." He explains: "Shōu" means drawing up; Chao Shuo Zhi says "shōu" refers to the pulley used to draw up the rope from the well, and this interpretation is also reasonable; "mù" means covering; "yǒu fú" means the well water comes from the source and is never exhausted. The well achieves its function by drawing water up, and the upper part of the Kan trigram is open and not covered, so although the sixth line at the top is not a yang line, its image is like this. However, the person consulting the oracle must indeed have sincere faith to achieve great auspiciousness. The small image commentary of the sixth line says: Great auspiciousness and being at the top, is because the well's channel has reached this point and the great work is completed.

離下，兌上。革：已日乃孚，元亨，利貞，悔亡。革，變革也。兌澤在上，離火在下，火然則水乾，水決則火滅，中、少二女，合為一卦，而少上、中下，志不相得，故其卦為革也。變革之初，人未之信，故必已日而後信。又，以其內有文明之德，而外有和說之氣，故其占為有所更革，皆大亨而得其正，所革皆當，而所革之悔亡也。一有不正，則所革不信不通，而反有悔矣。

The Hexagram of Revolution has the lower trigram Li (Fire) and the upper trigram Dui (Lake). The Hexagram Statement says: "Revolution, only on that day will people believe, it is greatly smooth, favorable to upholding the right path, and regret disappears." Zhu Xi explains: "Revolution" refers to change. Dui Lake is above and Li Fire is below; when fire burns, water is dried up, and when water breaks out, fire is extinguished. Li represents the middle woman and Dui represents the young woman, and together they form this hexagram. The young woman is above and the middle woman is below, their hearts do not align, hence the name Revolution. In the initial stage of change, people are not willing to believe, so it must be until the time has passed that people will believe. Moreover, this hexagram has the virtue of bright and refined appearance within, and the harmonious and joyful atmosphere outside. Therefore, its judgment is: any change will be greatly smooth and in accordance with the right path; all changes are appropriate, and the regret caused by change will disappear. If there is something that goes against the right path, then the change will neither be believed nor be able to proceed, and regret will arise instead.

《彖》曰：「革」，水火相息，二女同居，其志不相得，曰革。以卦象釋卦名義，大略與《睽》相似，然以相違而為睽，相息而為革也。息，滅息也，又為生息之義。滅息而後生息也。「已日乃孚」，革而信之。文明以說，大亨以正，革而當，其悔乃亡。說，音悅，當去聲。以卦德釋卦辭。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。極言而贊其大也。《象》曰：澤中有火，革，君子以治曆明時。治，平聲。四時之變，革之大者。

The Commentary on the Judgment of the Hexagram of Revolution says: "Revolution" refers to water and fire mutually extinguishing each other, and two women living together but with discordant hearts, which is called "revolution." Zhu Xi points out that this is using the symbolic meaning of the hexagram to explain the name of the hexagram, which is generally similar to the Hexagram of Estrangement, but the Hexagram of Estrangement refers to the contradiction between the two, while the Hexagram of Revolution refers to the mutual extinguishing of the two. "Xí" means extinguishing, and also has the meaning of growth. First, the old is extinguished, then the new can grow. The Commentary on the Judgment continues: "Only after the day of change will people believe," meaning that only after a change will people accept it; the brightness and joy of the hexagram indicate great smoothness and conformity to the right path, and a proper revolution naturally eliminates regret. Zhu Xi notes that "shuō" is read as "yuè," and "dāng" is read in the falling tone, and points out that these sentences use the hexagram's virtue to explain the hexagram statement. The Commentary on the Judgment also says: the heavens and earth undergo change, and the four seasons are generated; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above conforming to the will of heaven and below responding to the hearts of people. The time of the Hexagram of Revolution is indeed great. Zhu Xi says that this is explaining the principle to its utmost and praising its grandeur. The Great Image Commentary says: fire is in the marsh, which is the Hexagram of Revolution; the gentleman takes this image as a model, revises the calendar, and clarifies the seasons. Zhu Xi notes that "zhì" is read in the level tone, and says that the change of the four seasons is the greatest thing in change.

初九，鞏用黃牛之革。鞏，九勇反。雖當革時，居初無應，未可有為，故為此象。鞏，固也。黃，中色。牛，順物。革，所以固物，亦取卦名而義不同也。其占為當堅確固守，而不可以有為。聖人之於變革，其謹如此。《象》曰：鞏用黃牛，不可以有為也。

The line statement for the first line of the Gé hexagram says: Use the hide of a yellow ox to bind and secure. Zhu Xi annotated the character "gong" as "jiu yong fan." He explained that although the first line is in a time of change, it is at the beginning of the hexagram and has no corresponding line, so it cannot yet take action, hence this image. "Gong" means firmness, "huang" is the color of the center, "niu" is a yielding creature, and "ge" refers to the hide used for binding and securing things. Although the name of the hexagram "Gé" is also used here, its meaning differs from that of change. The judgment is: One should firmly hold on and not take any action. The sages approach matters of change with such caution. The Small Image Commentary for the first line says: Using the hide of a yellow ox to bind and secure, indicates that one should not take any action at this time.

六二，已日乃革之，征吉，無咎。六二，柔順中正，而為文明之主，有應於上，於是可以革矣。然必已日然後革之，則征吉而無咎。戒占者猶未可遽變也。《象》曰：已日革之，行有嘉也。

The Line Statement of the Sixth Line of the Gua of Change says: Only when the time comes should you change it; traveling is auspicious and there will be no mistakes. Zhu Xi explains: The Sixth Line is flexible and proper, being the main line of the luminous body, and above it is the Nine in the Fifth, which corresponds with it. At this time, change is possible. However, one must wait until the time is right before taking action, in order to achieve auspiciousness and avoid mistakes. This warns those who seek divination that they should not act hastily in seeking change. The Small Image Commentary of the Sixth Line says: When the time comes for change, then action will bring a beautiful result.

九三，征凶，貞厲，革言三就，有孚。過剛不中，居離之極，躁動於革者也，故其佔有征凶貞厲之戒。然其時則當革，故至於革言三就，則亦有孚而可革也。《象》曰：「革言三就」，又何之矣？言已審。

The line statement for the third line of the Gé hexagram says: Traveling brings danger, and maintaining the correct course also brings peril; after three deliberations on the matter of change, there is trust. Zhu Xi explains: The third line is overly strong and not in the center, and it is at the extreme of the Li trigram, indicating a line that is impetuous and rash in matters of change, hence the warning in the line statement of "traveling brings danger" and "maintaining the correct course brings peril." However, in terms of the situation, change is indeed necessary, so when the discussion on change has been thoroughly deliberated three times and comes to a conclusion, there is then trust, and change can be carried out. The Small Image Commentary for the third line says: The discussion on change has already been deliberated three times; where else can one go? Zhu Xi explains: This means that the matter has been thoroughly considered and understood.

九四，悔亡，有孚，改命，吉。以陽居陰，故有悔。然卦已過中，水火之際，乃革之時，而剛柔不偏，又革之用也，是以悔亡。然又必有孚，然後革，乃可獲吉。明占者有其德而當其時，又必有信，乃悔亡而得吉也。《象》曰：改命之吉，信志也。

The line statement for the fourth line of the Gé hexagram says: Regret disappears, the mind is sincere, changing the old destiny, and it is auspicious. Zhu Xi explains: The nine in the fourth line, being a yang line in a yin position, should naturally have regret; but the entire hexagram has already passed the central position and is now at the point where water and fire meet, which is a time for change. Since it is neither too strong nor too weak, it is precisely the right time for change, so regret disappears. However, it is still necessary to have sincerity, and then to make the change, in order to achieve auspiciousness. This indicates that the person consulting the oracle must have the appropriate virtue, be in a time that calls for change, and also have sincerity, in order to eliminate regret and gain auspiciousness. The small image commentary for the fourth line says: Changing the old destiny and achieving auspiciousness is because people follow his will.

九五，大人虎變，未占有孚。虎，大人之象。變，謂希革而毛毨也。在大人則自新新民之極，順天應人之時也。九五，以陽剛中正為革之主，故有此象。占而得此，則有此應。然亦必自其未占之時，人已信其如此，乃足以當之耳。《象》曰：「大人虎變」，其文炳也。

The line statement of the fifth line of the "Revolution" hexagram says: The great person's transformation is like a tiger shedding its old fur and growing new fur that is neat and bright, so that people believe in him without needing to consult a divination. Zhu Xi explains: The tiger is the image of the great person; "change" refers to tigers shedding their old fur and growing new fur that is neat and bright, thus appearing焕然一新. For the great person, this is self-renewal of virtue and causing the people to be renewed to the utmost, in harmony with the way of heaven and the hearts of people. The fifth line, which is the main line for transformation with the virtue of yang strength and uprightness, thus has this image. If one obtains this line through divination, such a result will be verified; however, it is also necessary that people already believe he is indeed like this before the divination is made, which is worthy of this line. The small image commentary of the fifth line says: "The great person's tiger-like transformation," meaning his literary brilliance shines brightly.

上六，君子豹變，小人革面，征凶，居貞吉。革道已成，君子如豹之變，小人亦革面以聽從矣。不可以徵，而居正則吉。變革之事，非得已者，不可以過，而上六之才，亦不可以有行也。故占者如之。《象》曰：「君子豹變」，其文蔚也。「小人革面」，順以從君也。蔚，紆胃反。

The line statement of the Sixth line at the top of the Gé hexagram says: A gentleman's change is like a leopard shedding its fur, while the petty person also changes his expression and submits. At this time, going out is dangerous, but staying in place and maintaining correctness brings good fortune. Zhu Xi explains: The way of change has now reached its completion. The gentleman changes like a leopard shedding its fur, his virtue becoming more refined and renewed each day. Even the petty person changes his appearance and submits. At this time, there should be no further military campaigns; staying in place and maintaining correctness brings good fortune. Change is something done only when necessary, and it should not be carried to excess. Moreover, the Sixth line is weak in quality and strength, so it should not take action. Therefore, those who consult the oracle should act accordingly. The Small Image Commentary of the Sixth line at the top says: "The gentleman's change" refers to his virtue becoming more refined and flourishing. "The petty person changes his face" refers to their submission and obedience to the superior. Zhu Xi provides the pronunciation of "蔚" as "yū wèi fǎn".

巽下，離上。鼎：元吉亨。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，又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 of the Cauldron has the Lower Trigram Xun (Wind) and the Upper Trigram Li (Fire). The Hexagram Statement says: "The Cauldron brings great success." Zhu Xi explains that the cauldron is a vessel used for cooking. In terms of the trigram structure, the lowest line is yin, resembling the legs of the cauldron; the second, third, and fourth lines are yang, resembling the body of the cauldron; the fifth line is yin, resembling the handle of the cauldron; and the top line is yang, resembling the bar used to lift the cauldron. Together, these lines form the image of a cauldron. Furthermore, Xun (Wood) is used to feed the fire of Li (Fire), which is exactly the function of a cauldron, hence the name of the Hexagram is "The Cauldron." The Lower Trigram Xun represents humility and submission, while the Upper Trigram Li represents sight. The line six in the fifth position also corresponds to the handle, so there is an image of inner humility and outer clarity. In terms of change, this hexagram comes from the Hexagram of Xun, with a yin line moving upward to the fifth position and corresponding with the yang line nine in the second position, hence the divination statement says "great success." As for the character "ji" (auspicious) in the Hexagram Statement, it is an added character.

《彖》曰：「鼎」，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。亨，普庚反。飪，入甚反。以卦體二象釋卦名義，因極其大而言之。享帝貴誠，用犢而已。養賢則饔飧牢禮，當極其盛，故曰大亨。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。上，時掌反。以卦象、卦變、卦體釋卦辭。《象》曰：木上有火，鼎，君子以正位凝命。鼎，重器也，故有正位凝命之意。凝，猶至道不凝之凝，《傳》所謂「協於上下，以承天休」者也。

The Commentary on the Judgment of the Hexagram "Ding" says: The hexagram "Ding" takes the image of a vessel. Using wood to be placed into fire, this represents cooking. The sage cooks animals for sacrifices to the Supreme Deity, and also cooks extensively to honor the virtuous. Zhu Xi provided the pronunciation of "hen" (meaning "to cook") as "pu geng fan," and of "ren" as "ru shen fan," and pointed out that these sentences explain the meaning of the hexagram name by using the structure of the hexagram and the two trigrams above and below, and then speak of the greatest aspect: offering sacrifices to the Supreme Deity is important in sincerity and respect, and using a single ox is sufficient; honoring the virtuous requires preparing elaborate food and sacrificial offerings, and thus it is said "greatly cooked." The Commentary on the Judgment continues: Humble and compliant, with clear perception and intelligence, the flexible line advances to a high position, occupies the central position, and corresponds with the yang line, thus achieving great success. Zhu Xi provided the pronunciation of "shang" as "shi zhang fan," and pointed out that these sentences explain the hexagram statement by using the hexagram image, transformation, and structure. The Great Image Commentary says: Wood above fire, this is the hexagram "Ding"; the gentleman takes this image as a model, maintaining his proper position and stabilizing the mandate he receives. Zhu Xi explained: The ding is a heavy vessel of the state, thus it signifies maintaining proper position and stabilizing the heavenly mandate. "Stabilizing" is like the "ning" in the Doctrine of the Mean, "guo bu zhi de, zhi dao bu ning yan," which is also the meaning of "ning" as described in the Zuo Zhuan, "harmony between above and below, to receive the beautiful and good mandate of heaven."

初六，鼎顛趾，利出否，得妾以其子，無咎。出，尺遂反，又如字。否，音鄙。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，亦猶是也。此爻之象如此。而其占無咎，蓋因敗以為功，因賤以致貴也。《象》曰：「鼎顛趾」，未悖也。「利出否」，以從貴也。鼎而顛趾，悖道也。而因可出否以從貴，則未為悖也。從貴，謂應四，亦為取新之意。

The line statement for the first line of the Hexagram of the Cauldron says: The foot of the cauldron is overturned, thus expelling the filth inside; it is like taking a concubine who gives birth to a son, which is without fault. Zhu Xi notes the pronunciation of "出" as "chi sui fan," which can also be read according to its original sound; he also notes the pronunciation of "否" as the same as "bi." He explains: The first line is located at the very bottom of the cauldron, symbolizing the foot of the cauldron; it corresponds with the fourth line, which pulls it upward, causing the cauldron to overturn. However, at the beginning of the hexagram, the cauldron has not yet been filled with food, but it contains old filth. By overturning it, the filth is expelled, which turns into a good thing; similarly, taking a concubine and thus obtaining a son is the same. The image of this line is thus, and the divination indicates no fault, because it achieves function through failure and attains honor through humility. The Small Image Commentary for the first line says: "The cauldron overturns its foot," which is still not contrary to propriety; "it is advantageous to expel the filth," which is to follow the superior. Zhu Xi explains: Overturning the foot of the cauldron is inherently contrary to propriety; but by doing so, one can expel filth and thus follow the superior, which is not contrary to propriety. The term "following the superior" refers to its correspondence with the fourth line, and also implies the idea of discarding the old and taking in the new.

九二，鼎有實，我仇有疾，不我能即，吉。仇，音求。以剛居中，鼎有實之象也。我仇，謂初。陰陽相求而非正，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，是以其象如此。而其占為如是，則吉也。《象》曰：「鼎有實」，慎所之也。「我仇有疾」，終無尤也。有實而不慎其所往，則為仇所即而陷於惡矣。

The line statement for the second line of the "Ding" hexagram says: The cauldron is full of food, and the one who is paired with me has a sickness and cannot come close to me, which is吉利. Zhu Xi notes that "chou" is pronounced the same as "qiu." He explains: The nine in the second line, being a yang line in the center of the lower trigram, represents the image of the cauldron being full of food; "my chou" refers to the initial six. Yin and yang seek union but do so improperly, thus becoming怨偶 and falling into wrongdoing together. The nine in the second line can maintain itself by holding firm in the center with yang strength, so even though the initial six is close, it cannot approach. Therefore, the line image is as such; the divination is吉利. The small image commentary for the second line says: "The cauldron has food," one should be cautious about one's direction; "my chou has a sickness," ultimately there will be no mistake. Zhu Xi adds: If the cauldron has food but one is not cautious about one's direction, then the怨偶 will approach and both will fall into wrongdoing together.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。行，下孟反。塞，悉則反。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。雖承上卦文明之腴，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。《象》曰：「鼎耳革」，失其義也。

The line statement for the third line of the Geng (鼎) hexagram says: The handle of the tripod has changed, the tripod cannot be moved, and the delicious wild chicken cannot be eaten; but when yin and yang harmonize and rain falls, regret is reduced, and finally it is auspicious. Zhu Xi annotated "行" as "xia meng fan" and "塞" as "xi zhe fan." He explained: The third line, with a yang line in the middle of the belly of the tripod, is originally a line that possesses good things; but it is overly strong and has lost the middle path, crossing over the fifth line to correspond with the top line, and is at the top of the lower trigram, which is a time of change. Therefore, there is an image of the handle of the tripod changing and the tripod being unable to be moved. Although it is connected to the upper trigram's civilized abundance and has the delicious taste of wild chicken, it cannot be used to give to others. However, since the third line has a yang line in a yang position and is correct, as long as it can maintain itself, yin and yang will eventually harmonize, and regret will disappear. If the person consulting the oracle can do this, then although it was initially not favorable, it will ultimately be auspicious. The Small Image Commentary for the third line of the Geng hexagram says: "The handle of the tripod has changed," meaning it has lost its proper meaning.

九四，鼎折足，覆公飠束，其形渥，凶。折，之舌反。覆，方服反。飠束，送六反。渥，乙角反。晁氏曰「形渥」，諸本作「刑屋刂」，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。《象》曰：「覆公飠束」，信如何也！言失信也。

The line statement for the fourth line of the "Ding" hexagram says: The tripod is broken at the foot, overturned, spilling the delicacies of the prince, the body of the tripod is stained with filth, resulting in danger. Zhu Xi annotated the pronunciation of "折" as "zhī shé fǎn", "覆" as "fāng fú fǎn", "饣束" (i.e., "餗") as "sòng liù fǎn", and "渥" as "yǐ jué fǎn". He also cited Zhao Shuozi's explanation: "Xing wu" in various versions is written as "xing wu li" (i.e., "xing zhi"), meaning severe punishment, and he now follows this interpretation. He explained that the fourth line is located in the upper trigram, which is a line bearing great responsibility, yet it corresponds downward to the Yin line of the first line, making it unable to bear this responsibility. Therefore, the line's image is thus, and the divination result is ominous. The small image commentary for the fourth line of the "Ding" hexagram says: "Overturned the delicacies of the prince." What kind of trust is this! Zhu Xi explained that this refers to the loss of trust.

六五，鼎黃耳、金鉉，利貞。鉉，玄典反。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。《象》曰：「鼎黃耳」，中以為實也。

The Line Statement of the Fifth Line of the Hexagram of the Cauldron says: The cauldron is adorned with a yellow cauldron ear and a metallic bar used to lift the cauldron, which is favorable for maintaining firmness and uprightness. Zhu Xi provided the pronunciation of "铉" as "xuán diǎn fǎn". He explained: The Fifth Line in the cauldron symbol represents the position of the cauldron ear, and since the Fifth Line has the virtue of being in the center, it is called "yellow ear"; "metal" refers to something firm and strong, and "铉" is the horizontal bar that passes through the cauldron ear to lift the cauldron. The Fifth Line is internally empty and tranquil, and corresponds with the firmness and strength of the Second Line, so the image of the line is like this, and the divination is about maintaining firmness and uprightness. Some people also say that "gold铉" refers to the Ninth Line at the top, but this point still needs further detailed examination. The Small Image Commentary of the Fifth Line says: "The cauldron has a yellow ear," meaning it uses the virtue of being in the center as its internal substance.

上九，鼎玉鉉，大吉，無不利。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，無不利。蓋有是德，則如其占也。《象》曰：玉鉉在上，剛柔節也。

The line statement for the Upper Ninth line of the "Ding" hexagram says: When the tripod is paired with a jade handle, it brings great good fortune and no misfortune. Zhu Xi explains: The Upper Ninth line corresponds to the position of the handle in the image of the tripod. Since the Upper Ninth line is a yang line in a yin position, it embodies strength tempered with gentleness, thus symbolizing the jade handle. The divination indicates great good fortune with no adverse outcomes. If one possesses such a harmonious blend of strength and flexibility, the outcome will be as described in the line statement. The Small Image Commentary for the Upper Ninth line says: The jade handle is placed high above, symbolizing the proper balance between firmness and softness.

震下，震上。震：亨。震來□□，笑言啞啞，震驚百里，不喪匕鬯。□，許逆反。啞，烏客反。喪，息浪反。匕，必以反。鬯，敕亮反。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。震有亨道。震來，當震之來時也。□□，恐懼驚顧之貌。震驚百里，以雷言。匕，所以舉鼎實。鬯，以禾鉅黍酒和鬱金，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。

The Hexagram Zhen has its lower and upper trigrams both as Zhen. The Hexagram Statement says: "Zhen, it is smooth. When the thunder comes, people are frightened and look around, but afterwards they talk and laugh as before; the thunder's sound shakes a hundred miles away, yet the person in charge of the sacrifice does not drop the spoon or the wine." (The characters "xu xu" in the Line Statement and annotations are originally missing, and are indicated here with squares.) Zhu Xi provided the pronunciation for "xu" as "xu ni fan," for "ya" as "wu ke fan," for "sang" as "xi lang fan," for "bi" as "bi yi fan," and for "chang" as "chi liang fan." He explained: "Zhen" means movement. A yang line arises from beneath two yin lines, striving upward and moving, hence called Zhen; its image is thunder, which corresponds to the eldest son in the family. Zhen itself contains the principle of smoothness. "Zhen comes" refers to the time when the thunder strikes; "xu xu" describes the appearance of fear and looking around. "Shaking a hundred miles" refers to the sound of thunder. "Bi" is the spoon used to take meat from the tripod, and "chang" is a fragrant wine made from black millet and saffron, used for pouring on the ground to worship spirits. "Not losing the spoon and wine" refers to the eldest son's responsibility. The divination for this hexagram is: if one remains fearful, it will bring blessings, and one will not lose the important task one is entrusted with.

《彖》曰：「震」，亨。震有亨道，不待言也。「震來□□」，恐致福也。「笑言啞啞」，後有則也。恐致福，恐懼以致福也。則，法也。「震驚百里」，驚遠而懼邇也。出，可以守宗廟社稷，以為祭主也。程子以為，「邇也」下脫「不喪匕鬯」四字，今從之。出，謂繼世而主祭也。或云「出」即「鬯」字之誤。《象》曰：洊雷，震，君子以恐懼修省。洊，在薦反。省，悉井反。

The Commentary on the Judgment of the Zhen hexagram says: "Zhen, smooth." Zhu Xi explains that Zhen itself has the way of smoothness, which does not need further explanation. The Commentary on the Judgment continues: "Zhen comes with fear," which is due to fear bringing blessings; "laughing and speaking joyfully," refers to subsequent actions having order. Zhu Xi explains that "fear brings blessings" means gaining blessings through fear; "then" refers to order. The Commentary on the Judgment also says: "Zhen shakes a hundred li," meaning shaking far away and making those nearby cautious; the eldest son comes forth to inherit, able to guard the ancestral temple and state, serving as the master of worship. Zhu Xi says that Cheng Yi thought the phrase "fear nearby" was missing the four characters "not losing the sacrificial wine," and now we follow this interpretation; "coming forth" refers to inheriting the ancestors and presiding over worship, and some say "coming forth" is a mistake for the character "chung." The Great Image Commentary says: thunder sounds continuously, which is Zhen; the gentleman takes this as a model, keeping fear in heart and self-cultivation and self-examination. Zhu Xi provides the pronunciation of "jian" as "zai jian fan" and "sheng" as "xi sheng fan."

初九，震來□□，後笑言啞啞，吉。成震之主，處震之初，故其占如此。《象》曰：「震來□□」，恐致福也。「笑言啞啞」，後有則也。六二，震來，厲，億喪貝，躋于九陵，勿逐，七日得。躋，子西反。六二乘初九之剛，故當震之來而危厲也。「億」字未詳。又當喪其貨貝，而升於九陵之上。然柔順中正，足以自守，故不求而自獲也。此爻占具象中，但九陵、七日之象，則未詳耳。

The line statement for the first line of the Zhen hexagram says: When a startling thunder comes, one feels fear and looks around, but later one can laugh and remain calm, which is auspicious. Zhu Xi explains: The first line is the main line that forms the Zhen hexagram, and it is located at the beginning of the movement of shaking, so the divination is as such. The small image commentary for the first line says: "Shaking comes with fear," which is due to fear bringing auspiciousness; "laughing and speaking in a cheerful manner," which means that after this, there is a proper way of acting. The line statement for the second line says: When a startling thunder comes, there is danger; one estimates the loss of wealth, and has to climb up to a high mountain; one does not need to search for it, and after seven days it will be regained. Zhu Xi provides the pronunciation for the character "跻" as "zi xi fan." He explains: The second line is above the yang of the first line, so when the thunder shakes, there is an image of danger. The meaning of the character "亿" is still unclear. At this time, it has to lose its wealth and coins, and climb up to a high mountain to take refuge; however, the second line is gentle and resides in the center and is upright, so it is sufficient to maintain itself, thus there is no need to seek and it will naturally regain what was lost. The divination for this line is contained within the line image, although Zhu Xi says he does not yet understand the images of "nine mountains" and "seven days."

《象》曰：「震來，厲」，乘剛也。六三，震蘇蘇，震行無眚。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。《象》曰：「震蘇蘇」，位不當也。

The Image Commentary explains the line Six in the Second, saying: The Line Statement says "Thunder comes, danger." This is because Six in the Second, with its yin and soft nature, is positioned over Nine at the Beginning, which is yang and strong. Yin riding on Yang is considered a dangerous situation. The Line Statement for Six in the Third says: Thunder comes, and people appear scattered and confused. If one can act in the fear caused by the thunder, then misfortune will not occur. "Su su" refers to a state of slowness, confusion, and a sense of loss. Six in the Third, being a yin line in a yang position, is in an improper place during the time of thunder, thus showing this confused state. If the person divining can use this fear to take action and remove the improper aspects within themselves, they can avoid misfortune. The Image Commentary says: Therefore, the situation of "Su su" arises because the position of Six in the Third is improper.

九四，震遂泥。泥，乃計反。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。《象》曰：「震遂泥」，未光也。六五，震往來，厲，億無喪，有事。喪，息浪反。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。《象》曰：「震往來，厲」，危行也。其事在中，大無喪也。

The fourth line statement says: "Thunder shakes but falls into a muddy pit." The character "泥" here is read in the falling tone (nai ji fan). The fourth line, which is a yang line, is in a yin position, neither in the center nor in the correct place, and is trapped between the third and fifth lines, both yin lines. Thus, it can no longer shake. "遂" means to go away and not return, and "泥" means to be stuck and submerged. The Image Commentary says: "Thunder shakes and is stuck in mud," meaning that the yang virtue of the fourth line is still unable to shine. The fifth line statement says: Thunder shakes back and forth, and both directions are dangerous, but as long as one's measure is appropriate, there will be no loss, and one can still properly perform sacrifices. "丧" is read in the falling tone (xi lang fan). With a yin line in a yang position, and at the time of thunder shaking, it is in constant danger. Fortunately, it is in the center of the upper trigram, so it does not lose anything and can still act. Those who divinate should hold fast to the middle path without deviation. Although the situation is dangerous, there will be no loss. The Image Commentary says: "Thunder shakes back and forth, dangerous," meaning that action involves danger; since the matters governed by the fifth line are all in the middle path, there will be no major loss in general.

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。索，桑落反。矍，俱縛反。以陰柔處震極，故為索索、矍矍之象，以是而行，其凶必矣。然能及其震未及其身之時，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。《象》曰：「震索索」，中未得也。雖凶無咎，畏鄰戒也。中，謂中心。

The line statement of the sixth line at the top says: beneath the thunder shaking, one's steps are trembling and one's eyes are startled and looking around; at this time, going out will certainly bring misfortune. The thunder has not yet struck oneself, but only the neighbor, so if one is thus alert, there will be no mistake, but among married couples, there are bound to be some idle words. "Suo" is read as Sang Luo fan, and "Jue" is read as Ju Fu fan. The sixth line at the top, with its yin and soft nature, is at the extreme point of the thunder shaking, hence the image of trembling steps and startled eyes; proceeding with such an appearance, misfortune is inevitable. However, if one can take advantage of the fact that the shaking has not yet reached oneself, and examine and correct oneself with a sense of caution, there will be no mistake, though it is still unavoidable to have some remarks from relatives by marriage. This is a warning to the person divining to act in this way. The image commentary says: the appearance of "Zhen suo suo" is because the sixth line at the top has not yet truly attained mastery within itself; although originally it is a凶, it can avoid mistake because it sees the neighbor being struck by the thunder and thus becomes cautious. Here, "zhong" refers to the heart.

艮下，艮上。艮其背，不獲其身，行其庭，不見其人，無咎。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。止於所當止，則不隨身而動矣，是不有其身也。如是，則雖行於庭除有人之地，而亦不見其人矣。蓋艮其背而不獲其身者，止而止也，行其庭而不見其人者，行而止也。動靜各止其所，而皆主夫靜焉，所以得無咎也。

This hexagram has both the inner and outer trigrams as Gen. The hexagram statement says: "Stopping on one's back, one does not perceive one's own body; walking through one's courtyard, one does not see the people in the courtyard, thus there will be no mistakes." The meaning of "Gen" is to stop. A yang line stops over two yin lines, with yang energy rising from below and stopping at the highest point, hence the meaning of "stop." Its image is a mountain, taking the earth of the Kun trigram and forming a high and elevated shape above it, similarly implying that when something reaches its extreme, it stops advancing. Its divination is: one must be able to stop on one's back without being attached to one's own body, and walk through the courtyard without seeing the people in it, thus there will be no mistakes. The human body is a moving thing, while the back is still and unmoving. "Geng qi bei" means stopping at the place where one should stop; stopping at the proper place will not lead to reckless movement along with the body, which is "bu you qi shen." When this is achieved, even in places like the courtyard steps where people pass by, one still does not see people. "Geng qi bei er bu huo qi shen" means maintaining stillness when still; "xing qi ting er bu jian qi ren" means maintaining stillness even when moving. Movement and stillness each stop at their proper places, and both are governed by stillness, hence there will be no mistakes.

《彖》曰：「艮」，止也。時止則止，時行則行，動靜不失其時，其道光明。此釋卦名。艮之義則止也。然行止各有其時，故時止而止，止也；時行而行，亦止也。艮體篤實，故又有光明之義。大畜於艮，亦以輝光言之。

The Commentary on the Judgment says: "Gèn" means to stop. When it is time to stop, stop; when it is time to move, move. Whether moving or still, one does not miss the proper time, and thus the path is naturally bright. This passage explains the name of the hexagram. The meaning of "Gèn" is indeed "to stop," but movement and stillness each have their own proper time. Therefore, stopping at the right time is stopping; acting at the right time is also stopping—stopping at its proper position. The hexagram of Gèn has a solid and firm structure, so in addition to the meaning of "to stop," it also contains the meaning of brightness. The hexagram of Dà Xù also has Gèn as its upper trigram, and the Commentary on the Judgment similarly uses "bright radiance" to describe it.

「艮其止」，止其所也。上下敵應，不相與也，是以「不獲其身，行其庭，不見其人，無咎」也。此釋卦辭。易「背」為「止」，以明背即止也。背者，止之所也。以卦體言，內外之卦，陰陽敵應而不相與也。不相與，則內不見己，外不見人，而無咎矣。晁氏云：「‘艮其止’，當依卦辭作‘背’。」

The Commentary on the Judgment continues by saying: "Geng its stillness" means that it stops at the place where it should stop. In this hexagram, the yao positions of the upper and lower trigrams are the same and thus cannot correspond with each other, so they do not interact. Therefore, the hexagram statement says, "Not seeing oneself, walking through the courtyard, not seeing people, no blame." This passage explains the hexagram statement. The Commentary on the Judgment replaces the character "back" in the hexagram statement with "stillness," emphasizing that "back" refers to the part of the body where stillness resides. From the structure of the hexagram, the yao of the inner trigram and the outer trigram, namely the first and fourth, second and fifth, and third and top yao, have the same yin and yang attributes, which is called "enemy response" rather than "correct response," so they do not interact. Since they do not interact, one cannot see oneself internally and cannot see others externally, thus there is no blame. Zhao Shuozhi of the Song dynasty believed that "Geng its stillness" in the Commentary on the Judgment should be written as "Geng its back" as in the hexagram statement.

《象》曰：兼山，艮，君子以思不出其位。初六，艮其趾，無咎，利永貞。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。《象》曰：「艮其趾」，未失正也。

The Image Commentary says: Two mountains overlapping and adjacent represent the image of the Hexagram of艮 (Mountain); thus, the gentleman understands that his thoughts should not exceed his position. The Line Statement of the first line says: Stopping the toes from moving recklessly, there is no fault, and it is appropriate to maintain firmness and constancy. The first line, being a yin and flexible line, occupies the lowest position of the Hexagram of艮, hence the image of stopping the toes. If the person divining can stop at the beginning of movement like this, there will be no fault; but because it is yin and flexible, it is easily shaken, so it is warned to maintain firmness and constancy. The Image Commentary says: "Stopping the toes" indicates that the first line has not yet lost the right path.

六二，艮其腓，不拯其隨，其心不快。拯，之凌反。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。《象》曰：「不拯其隨」，未退聽也。三止乎上，亦不肯退而聽乎二也。

The Line Statement for the second line says: "Stop the calf muscle, unable to lift up to rescue the part that follows, feeling unhappy." The character "拯" is read as "ling" in reverse. The second line is in the middle of the lower trigram and is in the proper position and correct, having already stopped the calf muscle. The third line is located at the waist, which is the part that follows the calf muscle, but it is overly strong and not centered, insisting on stopping above. Although the second line is central and correct, its nature is weak and lacks the strength to go up and rescue the third line, hence the feeling of unhappiness. The judgment of this line is already included in the trigram image, and the following lines should be interpreted in the same way. The Image Commentary says: "Unable to rescue the following part" because the third line refuses to yield and obey. The third line stops above and does not wish to retreat and obey the second line.

九三，艮其限，列其夤，厲熏心。夤，引真反。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。危厲熏心，不安之甚也。《象》曰：「艮其限」，危熏心也。六四，艮其身，無咎。以陰居陰，時止而止，故為艮其身之象，而占得無咎矣。《象》曰：「艮其身」，止諸躬也。

The line statement of nine in the third says: forcing the waist to be stopped, causing the muscles along the spine to feel as if torn apart, with a sense of danger and peril burning in the heart like a fierce fire. "Yin" is pronounced "yin" and "zhen." "Xian" refers to the place where the body meets above and below, that is, the waist and hips; "Yin" refers to the flesh along the spine. Stopping at the lower leg is merely not advancing further. Nine in the third, with its overly strong and non-centered nature, is precisely at the waist area. By forcefully stopping the waist, the person is unable to bend or stretch, with the upper and lower body separated from each other, just like the spinal muscles being torn apart. The feeling of danger and peril burns in the heart, indicating extreme unease. The image commentary says: "Stopping at the waist," hence the feeling of danger and peril burning in the heart. The line statement of six in the fourth says: stopping the entire body, there is no fault. Six in the fourth, with a yin line in a yin position, stops when it should stop, thus presenting the image of stopping the entire body. The divination result therefore has no fault. The image commentary says: "Stopping the body," meaning stopping the entire body.

六五，艮其輔，言有序，悔亡。六五當輔之處，故其象如此，而其占悔亡也。悔，謂以陰居陽。《象》曰：「艮其輔」，以中正也。「正」字羨文，叶韻可見。上九，敦艮，吉。以陽剛居止之極，敦厚於止者也。《象》曰：敦艮之吉，以厚終也。

The Line Statement of the fifth line says: Keep your mouth closed, speak in an orderly and orderly manner, and regret disappears. The fifth line is at the position of the mouth, so it takes this line image, and the divination indicates that regret disappears. The term 'regret' refers to the fact that a yin line is in a yang position, which should naturally bring regret. The Image Commentary says: Being able to 'keep the mouth closed' is because the fifth line is in the center of the upper trigram. The character 'zheng' is an added character, which can be seen from the rhyme. The Line Statement of the top line says: Be sincere and steadfast in maintaining the principle of stopping, which is auspicious. The top line, with its yang strength, is at the extreme of the stopping position, and is the most sincere and steadfast line in terms of stopping. The Image Commentary says: 'Being sincere and steadfast' is auspicious because it can be sincere and steadfast throughout the matter.

艮下，巽上。漸：女歸吉，利貞。漸，漸進也。為卦止於下，而巽於上，為不遽進之義，有女歸之象焉。又自二至五，位皆得正，故其占為女歸吉，而又戒以利貞也。《彖》曰：漸之進也，女歸吉也。「之」字疑衍，或是「漸」字。進得位，往有功也，進以正，可以正邦也。以卦變釋利貞之意。蓋此卦之變，自《渙》而來，九進居三，自《旅》而來，九進居五，皆為得位之正。其位，剛得中也。以卦體言，謂九五。止而巽，動不窮也。以卦德言，漸進之義。

This hexagram has the inner trigram Gen (Mountain) and the outer trigram Xun (Wind). The hexagram statement says: The hexagram "Zhan" (Gradual Progress) signifies good fortune for a woman when she marries, and it is favorable to maintain uprightness. "Zhan" means gradual progress. In terms of the hexagram structure, the lower trigram Gen represents stillness and the upper trigram Xun represents flexibility, implying a lack of impatience and rashness. Thus, there is an image of a woman marrying according to propriety. Furthermore, from the second line to the fifth line, each line is in the correct position and upright, so the judgment is that a woman's marriage is favorable, and it also warns that uprightness is beneficial. The commentary on the judgment says: The gradual progress of this hexagram is like a woman's marriage, which is good. The character "zhi" (to go) here is likely a later addition, or it should be "zhan" (gradual progress). The commentary continues: advancing and attaining the proper position, moving forward can achieve success; following the upright path can correct the state. This uses the changing of the hexagram to explain the meaning of "li zhen" (favorable uprightness) in the hexagram statement. The changing of this hexagram, viewed from the hexagram "Huan" (Dispersal), is that the second line of "Huan" moves up to the third position; viewed from the hexagram "Lv" (Travel), it is that the fourth line of "Lv" moves up to the fifth position, and both attain the correct position and uprightness. The commentary also says "qi wei, gang de zhong ye," which refers to the structure of the hexagram, indicating that the fifth line is a strong yang line occupying the central position. Furthermore, "zhi er xun, dong bu qiong ye," refers to the nature of the hexagram, explaining the meaning of stillness below and flexibility above, and gradual progress.

《象》曰：山上有木，漸，君子以居賢德善俗。二者皆當以漸而進。疑「賢」字衍，或「善」下有脫字。初六，鴻漸于干，小子厲，有言，無咎。鴻之行有序而進有漸。乾，水涯也。始進於下，未得所安，而上覆無應，故其象如此。而其占則為小子厲，雖有言，而於義則無咎也。《象》曰：小子之厲，義無咎也。

The Image Commentary says: Mountains with trees, this is the image of the hexagram Zhan; the gentleman thus understands that cultivating his own virtue and improving the customs of a region must both proceed gradually in order to be accomplished. The character "Xian" is likely a later addition, or there may be a missing character beneath "Shan." The line statement of the first line says: Wild geese gradually fly to the water's edge, the young ones are in danger and may bring some words, but there is no fault. Wild geese fly in order, advancing with restraint. "Gan" refers to the water's edge. The first line is just beginning to enter from below, has not yet found a place to rest, and above there is no proper correspondence, hence this line image. Its judgment is: Like a young person in a precarious situation, although it may bring criticism, it is without fault in terms of righteousness. The Image Commentary says: The precarious situation of the young person is without fault in terms of righteousness.

六二，鴻漸于盤，飲食衎衎，吉。衎，苦旦反。盤，大石也。漸遠於水，進於盤而益安矣。衎衎，和樂意。六二柔順中正，進以其漸，而上有九五之應，故其象如此，而占則吉也。《象》曰：「飲食衎衎」，不素飽也。素飽，如《詩》言「素餐」。得之以道，則不為徒飽，而處之安矣。

The line statement of the second line says: The wild geese gradually fly up to a large rock, enjoying peaceful and happy meals, which is auspicious. "Kan" is pronounced as "kǔ dàn." "Pan" refers to a large stone. The wild geese move away from the water, and when they reach the rock, they become more secure. "Kan kan" describes a happy and harmonious state. The hexagram line six in the second is gentle and proper, advancing in a gradual and appropriate manner, and it is in a correct relationship with the nine in the fifth above, so this image is taken, and the judgment is auspicious. The image commentary says: "Enjoying happy meals" is because it is not receiving benefits without merit. The idea of "simple satisfaction" is similar to "simple meal" in the Book of Songs, Wei Wind, "Fatan," which refers to receiving benefits without merit. If the benefits come from the proper path, it is not considered as eating and drinking without merit, and being in this position naturally brings stability.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。復，房六反。鴻，水鳥，陸非所安也。九三過剛不中而無應，故其象如此。而其占夫征則不復，婦孕則不育，凶莫甚焉。然以其過剛也，故利禦寇。《象》曰：「夫征不復」，雖群丑也。「婦孕不育」，失其道也。利用禦寇，順相保也。離，力智反。

The line statement for the third line says: The wild geese gradually fly to the high and level land. The husband goes on a distant campaign and does not return, the wife becomes pregnant but does not give birth, which is ominous; it is only suitable for defending against foreign invaders. "Fu" is read as Fang Liu Fan. The wild goose is a water bird, and level land is not its proper dwelling. The third line is overly strong and not in the central position, and there is no proper correspondence above it, so this line is taken as an image. Its divination is that the husband goes on a distant campaign and does not return, the wife becomes pregnant but does not give birth, and there is no greater danger than this. However, because it is overly strong, it is actually advantageous for defending against invaders. The Image Commentary says: "The husband goes on a distant campaign and does not return," meaning that although it is among the multitude, it is isolated and without a mate; "the wife becomes pregnant but does not give birth," meaning that it has lost the proper way of husband and wife; it is suitable for defending against invaders, meaning that the superior and inferior are in harmony and both are preserved. "Li" is read as Li Zhi Fan here.

六四，鴻漸于木，或得其桷，無咎。桷，音角。鴻不木棲。桷，平柯也。或得平柯，則可以安矣。六四乘剛而順巽，故其象如此。占者如之，則無咎也。《象》曰：「或得其桷」，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。陵，高阜也。九五居尊，六二正應在下，而為三四所隔，然終不能奪其正也。故其象如此，而占者如是，則吉也。《象》曰：「終莫之勝，吉」，得所願也。

The Line Statement of the Fourth Line says: The wild geese gradually fly up to the trees, perhaps finding a straight branch to rest on, without fault. "Jué" is pronounced the same as "jué." Wild geese do not usually rest on trees, and "jué" refers to a straight horizontal branch. Occasionally obtaining such a straight branch allows for a secure resting place. The Fourth Line is above the Third Line's yang, but it is itself yin and in harmony with the virtue of Xun. Therefore, it takes this image; if the diviner can act with gentleness and humility, there will be no fault. The Image Commentary says: "Perhaps obtaining the straight branch" is because it is gentle and humble. The Line Statement of the Fifth Line says: The wild geese gradually fly up to the high hill, the wife is unable to conceive for three years, but ultimately no one can surpass it, which is auspicious. "Ling" refers to a high hill of earth. The Fifth Line is in the position of honor, and the Second Line is its corresponding line below, but it is separated by the Third and Fourth Lines. Nevertheless, this corresponding relationship cannot be taken away. Therefore, it takes this image; if the diviner is in such a situation, it is auspicious. The Image Commentary says: "Ultimately no one can surpass it, auspicious," meaning that the desire will ultimately be fulfilled.

上九，鴻漸于陸；其羽可用為儀，吉。胡氏、程氏皆云：「‘陸’當作‘逵’，謂雲路也。」今以韻讀之，良是。儀，羽旄旌纛之飾也。上九至高，出乎人位之外，而其羽毛可用以為儀飾。位雖極高，而不為無用之象，故其占為如是則吉也。《象》曰：「其羽可用為儀，吉」，不可亂也。漸進愈高，而不為無用。其志卓然，豈可得而亂哉。

The line statement of the Upper Ninth line says: The wild geese gradually fly to higher places, their feathers can be used for ceremonial decorations, which is auspicious. The Song Confucian scholars Hu Yuan and Cheng Yi both believed that the character "陆" here should be read as "逵," meaning a path in the clouds. Reading it according to the rhyme, this interpretation is indeed correct. "仪" refers to ceremonial decorations such as feathered standards, banners, and great flags. The Upper Ninth line is at the highest position, beyond the six lines where people reside, yet its feathers can still be used for ceremonial purposes. Although its position is extremely high, it does not fall into a state of being useless, hence the divination is auspicious. The Image Commentary says: "Its feathers can be used for ceremonial purposes, which is auspicious," because it cannot be disturbed. The higher it progresses, the less likely it becomes useless; such an independent and noble aspiration is beyond the reach of disturbance.