Gehua (Reform)

離下兌上 革，已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之，文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。

The lower trigram is Li (Fire) and the upper trigram is Dui (Lake), forming the hexagram Gé (Revolution). The hexagram Gé says: Only on that day will people believe, and it will be greatly prosperous, favorable to maintaining the right path, and regret will vanish. The Commentary on the Judgment says: Gé means water and fire cease to oppose each other; two women living together but with conflicting intentions, this is called "Gé." Only on that day will people believe, meaning that after a change, people will trust it. Civilized and harmonious, it will be greatly prosperous and in accordance with the right path. A proper change leads to the disappearance of regret. The heavens and earth change, giving rise to the four seasons; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's will. The timing of the hexagram Gé is of great significance.

火不遂其上，澤不得而下，故相息。息也者，勞而止之而得其自生也。二女同居，志乖而不可處，故革而制之，後乃成也。已日而信之，文明而說之剛，則大中元亨以正也。革而當，其悔乃亡。物不久，革之而後成。天地革而成四時也。湯武革命，得其時而天下正也。革非習近之所得也，其大矣哉。

Fire cannot continuously rise upward, and the water in a marsh cannot smoothly flow downward, so they mutually restrain each other. The term "xi" refers to causing the other to be obstructed and stop, thereby allowing oneself to gain new life. When two women live together in the same house, their hearts are discordant and they cannot coexist, so change is needed to regulate them, and only then can things be accomplished. On that day, people came to believe that it was because of civilization that harmony was achieved, and that yang strength was dominant, so they adhered to the great principle of "zhong," achieving great success in accordance with the right path. When change is properly implemented, regret is eliminated. Things cannot remain unchanged for long; only through change can they be accomplished. Heaven and Earth undergo change to form the four seasons. King Tang of Shang and King Wu of Zhou changed the mandate of heaven, seizing the right moment to bring the world back to the correct path. Change is not something that can be achieved by following old ways or seeking temporary gains; its significance is indeed profound.

象曰：澤中有火，革。君子以治厯明時。澤中有火，革而後存。君子修其歴數，明其四時之革，而授以民時也。

The Image Commentary says: Fire in a marsh, this is the Hexagram of Revolution. The gentleman thus establishes the calendar and discerns the seasons. Fire hidden in a marsh must undergo change to coexist. The gentleman revises the calendar, clarifies the changing patterns of the four seasons, and communicates the proper times for farming to the people.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。革者，中格事，順於人，而後民志堅，而勉其務也。從已之為而為，則莫聽也，其能久乎，愼初者也。

Initial Nine, it is necessary to bind it tightly with yellow oxhide. The Image Commentary says: binding with yellow oxhide indicates that Initial Nine is not yet ready to take action. When making a change, it must conform to the principle of the Middle, be appropriate to the situation, and align with the people's will. Only then will the people's hearts be firm and they will be willing to fulfill their duties. If one acts solely according to one's own will, no one will listen. How can such a situation last long? Therefore, this line emphasizes the need for great caution at the beginning of any change.

六二，已日乃革之，征吉無咎。象曰：已日革之行有嘉也。柔以守位，中以為道，上應於五，有命而行。已日遂革而從其制也。以斯而行，嘉吉也。

Six Two, only then should one initiate change, going forward brings good fortune, without error. The Image Commentary says: Only then should one initiate change, proceeding forward brings joy. Six Two, with its yin flexibility, holds fast to its position, establishing itself by being in the center. It ascends to correspond with Nine Five, acting only upon receiving the mandate of the sovereign. Only then should one proceed with change, following the sovereign's command. By doing so, there will naturally be auspicious joy.

九三，征凶，貞厲。革言三就，有孚。象曰：革言三就，又何之矣。剛得上位，專極其火，性將制，其應不從，其革也。反道背時，征之凶，正之危。自初至三，令已成矣，民已信，又何云也。

Nine in the Third, going forward brings danger, and holding on also brings peril; the proposal for change has been discussed three times and has already been realized, and people have already come to believe in it. The Image Commentary says: The proposal for change has already been realized three times, where else should one go? Nine in the Third is yang and occupies the top position of the lower trigram. It pushes the nature of the trigram Li (Fire) to its extreme, acting solely according to its own nature to control others. Upper Six is in correspondence with it but does not obey; it still insists on changing things. This is going against the right path and missing the proper time. Going forward brings danger, and being stubborn in holding on is also dangerous. From Nine at the Beginning to Nine in the Third, the decree for change has already been carried out, and the people have already believed in it. What more is there to say?

九四，悔亡，有孚。改命吉。象曰：改命之吉，信志也。剛能辨志，信而行正，守卑上從，承命而改，得其道矣，何悔之有。

Nine in the Fourth, regret disappears, sincerity is maintained, and changing the policy brings good fortune. The Image Commentary says: Changing the mandate brings good fortune because it is sincere in its intentions. Nine in the Fourth is yang and capable of discerning its aspirations, upholding sincerity and acting with integrity, remaining loyal as a minister and obeying the sovereign above, carrying out the sovereign's orders to change old regulations. This conforms to the proper way of change, so what is there to regret?

九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。剛居尊而革之知變之道，勇於變革，易而為功也。得於中而煥乎其外，理著於兆矣，豈俟占而知哉。

Nine Five, the great person's transformation is as brilliant as a tiger shedding its skin, so clear and radiant that there is no need for divination to gain people's trust. The Image Commentary says: A great person's transformation is like a tiger's change, meaning his brilliance is shining. Nine Five, with a yang force in the exalted position, leads the transformation, deeply understanding the principles of change and innovation, and is courageous in reforming. Therefore, the transformation is easy and successful. His inner self is in the middle way, so his outer appearance is radiant. The principles of things are already evident in omens, so why would one need to wait for divination?

上六，君子豹變，小人革面。征凶，居。貞吉。象曰：君子豹變，其文蔚也。小人革面，順以從君也。虎變者，明其理，勇於變也。發而成文，君子之類也，大人之道也。其次勇而變焉，故其文蔚也。內信而外說也。小人無所明也。安於舊俗，樂於縱。故革面而已也。猶思其故行也，則周之三監也。征之凶哉。居而守正，獲其吉也。

The Sixth at the Top: A gentleman's transformation is like a leopard shedding its old skin, displaying brilliant virtue. A petty person also changes his appearance. Continuing forward brings danger, but staying in a proper position brings good fortune. The Image Commentary says: A gentleman's transformation is like a leopard shedding its skin, indicating his virtue is splendid. A petty person changing his appearance is following the superior ruler. As for the transformation of a tiger, it is understanding principles and being brave in change, expressing it outwardly to achieve splendid virtue, which is the way of a gentleman, the conduct of a great person. Those of a lesser rank can also be brave in change, so their virtue is merely splendid. They are sincere in heart and pleasant in expression. Petty persons do not understand principles, are content with old customs, and indulge themselves, so they can only change their faces. If they still cling to their old ways, they will be like Guan Shu, Cai Shu, and Huo Shu, the three supervisors of the early Zhou dynasty who rebelled against the Yin people. Continuing forward will certainly bring danger. Only by staying in a proper position and adhering to the right path can good fortune be obtained.

巽下離上 鼎，元吉，亨。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。巽而耳目聦明，柔進而上行，得中而應乎剛，是以元亨。

The lower trigram is Xun (Wind) and the upper trigram is Li (Fire), forming the hexagram of Ding (Tripod). The hexagram Ding says: Great good fortune, smooth and unimpeded. The Commentary on the Judgment says: Ding is an object that takes form. Putting firewood into the fire to cook food. The sage cooks animals to offer to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. Humble and gentle, thus attaining clarity of hearing and sight; the yin and soft advancing upward, occupying the center and responding to the yang, hence great smoothness and unimpededness.

天下者，神器也。鼎者大器也。其治之者，必有法也，故以治鼎為法焉。離巽合而成象矣。趾分其初也，次實腹也，中虛耳也。上剛鉉也，故曰鼎，象也。其義以木巽火也。有亨飪之道也。聖人南面而設制度，使天下以器，而治其大器，則物無滯矣。則固矣，故曰鼎。取新也。利出否焉，不置其器者也。治其器必以制度，制之道莫上乎立敬，立敬莫先乎享上帝，此制度之先也。

Heaven and earth are sacred vessels, and the ding is the great vessel of the state. To govern it must be done with laws and regulations, so using the image of the ding to explain the principles of governance. The li and xun trigrams combined form the image of the ding: the first line spreads out at the bottom like the legs of the ding, the second and third lines are full like the body of the ding, the fifth line is hollow like the ears of the ding, and the top line is yang and strong like the handle of the ding. Therefore, the ding is a vessel that takes on symbolic forms. In terms of meaning, it represents putting wood into fire, implying the principle of cooking. The sage, facing south as a ruler, establishes systems so that all people can act according to their roles, thus governing this great vessel of the state, and nothing will be blocked or unstable, so it is called the ding. The purpose of the ding is to take in the new: "benefit comes from the closed" means removing old and decayed remains, but not discarding the vessel itself. Governing objects must rely on systems, and the key to establishing systems is nothing more important than cultivating reverence; cultivating reverence is nothing more important than offering sacrifices to the heavenly deities, which is the beginning of all systems.

鼎用多而致治者，莫若乎養聖賢。此其器也，得其器行其事然後能為天下王。聖人巽於聖賢，則明矣。以天下之目視也，以天下之耳聽也，於何而不至焉。柔得大位，斂身若不足，故天下歸之。剛上而尊賢，剛而任能也。則天下何有焉。是以大有慶而能通也。

The Ding vessel has many uses, but nothing is more important than nourishing sages and virtuous men for bringing about great governance. This is the true meaning of the vessel as an object: with this vessel, this task is accomplished, and then one can become the sovereign of the world. The sage humbly honors the virtuous, thus gaining clear insight: using the eyes and ears of the people of the world, what could not be achieved? The line Six in the Fifth, being yin and gentle in a noble position, restrains itself as if always lacking, thus the world submits to it. The line Nine at the Top, being yang and strong at the top, honors the virtuous, the sovereign is strong and willing to employ the capable, so what in the world could be difficult? Therefore, there is great joy and success, and things are communicated smoothly.

象曰：木上有火，鼎。君子以正位凝命。木上有火，爨鼎之道。治鼎者也，當聖人養賢使能也。君子正位守職，成聖人之命也。

The Image Commentary says: Wood with fire on top, this is the Hexagram of the Cauldron. The gentleman thus rectifies his position and gathers his mission. Fire burning on wood is exactly like burning fire to cook in the cauldron. One who understands the cauldron is like the sage who nurtures the virtuous and employs the capable. The gentleman rectifies his position and keeps to his proper duties, thereby fulfilling the mission entrusted by the sage.

初六，鼎顚趾，利出否。得妾以其子，無咎。象曰：鼎顚趾，未悖也。利出否，以從貴也。下鼎趾也，上應顚也。治鼎之道，用鼎之始也。應滌覆否，顚之利也。妾本下也，而以孚升士，雖賤而才貴。火上從而致其新也。可無咎矣。夫制者，有位而從權，雖反可也。

Initial line six, the tripod is overturned, with its legs facing upward, which is favorable for removing the filth and dregs inside. Marrying a concubine who gives birth to a son does not result in fault. The Image Commentary says: the tripod's legs are overturned, which is not against the norm; being favorable for removing the dregs is to conform to the superior. Initial line six is at the very bottom, representing the tripod's legs; it is in correspondence with nine in the fourth line and thus is drawn upward, forming the image of overturning. The method of using the tripod should be like this at the beginning: one should clean the body of the tripod and empty out the filth, which is the advantage of overturning the tripod. A concubine, though of low status, can by sincerity make her son become a gentleman, so even though the person is lowly, his talent is precious. Fire above ignites, and the new things in the tripod are thus replaced, so there is no fault. Those who manage the system, occupying their position and understanding flexibility, even if their actions temporarily differ from the usual, are acceptable.

九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，愼所之也。我仇有疾，終無尤也。剛以中應而承其實，任之重者矣。四以近權，惡我專任，怨偶敵我，不可以不愼其所行。然九四之覆，餗正無幾矣。豈暇謀我哉。獲其終吉也矣。

Nine Two, the cauldron is full of food; my rival is ill and cannot approach me, which is auspicious. The Image Commentary says: The cauldron contains actual food, so one should be cautious about one's direction; my rival is ill, and in the end will not cause any misfortune. Nine Two, being yang and in the center, corresponds with Six Five, and carries the food in the cauldron, thus being a person who shoulders great responsibilities. Nine Four is close to the position of the ruler and holds power, and resents Nine Two's exclusive responsibility, becoming an adversary. Therefore, Nine Two must be cautious about its actions. However, Nine Four itself is overturning the cauldron, and the delicious food within is nearly gone; there is no time left to plot against me. Therefore, Nine Two ultimately attains auspiciousness.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。尊柔非應，而革於四，鼎耳所以待實而將用也。革則我道不通也。雉膏焉得而食哉。夫君子之修徳，用其知也，欲其效也，無已知以應，不能進也，安得其任哉。失修徳之義也。當鼎新主，耳目聦眀，以柔徳接之，獨見以進則悔虧而終吉也。

Nine in the Third, the tripod's handle has changed, causing obstruction in movement, and the delicious wild chicken is not available; when the heavens send sweet rain, regret decreases and the outcome is ultimately auspicious. The Image Commentary says: The tripod's handle has changed, losing its original meaning. Six in the Fifth, being a yin and flexible line in a position of honor, does not correspond with Nine in the Third, and is blocked by Nine in the Fourth. The tripod's handle was originally waiting for the tripod to be filled with food, ready to lift it up and use it. Once the handle changes, the way is blocked, and how can the delicious wild chicken be obtained? A gentleman cultivates virtue in order to display his wisdom and see it put into practice; if there is no one who understands and supports him, he cannot advance, and how can he be appointed? This is losing the original purpose of cultivating virtue. When the way of the tripod is renewed and the new ruler is wise and discerning, the ruler, with his gentle virtue, accepts him, and he, with his unique insight, is appointed. Then regret decreases and the outcome is ultimately auspicious.

九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。以不中之才當鼎食之寵，事上與下，力何任焉，折足者矣。非唯足折，亦虧公任也。公任虧則受凶。渥者，形濡什而不勝也。非所任而任，以至於此，信有凶矣，如之何哉。

Nine in the Fourth, the tripod's legs break, spilling the noble lord's delicacies, the body of the tripod is soaked and stained, resulting in misfortune. The Image Commentary says: spilling the noble lord's delicacies, how can this trust be explained? Nine in the Fourth, with an ability not in the center, occupies the favored position of enjoying the tripod meal. Above, it must serve the sovereign; below, it must attend to the people. Its strength is not sufficient to bear such responsibility, hence the legs of the tripod break. Not only does it break the legs, but it also辜负s the noble lord's appointment. Failing the trust placed upon him, it incurs danger. The term '渥' refers to the body being soaked by the soup, in a state of embarrassment and unable to support itself. It was not something he was capable of handling, yet he was assigned to it, thus falling into this situation, which indeed brings danger. What else can be done?

六五，鼎黃耳金鉉，利貞。象曰：鼎黃耳，中以為實也。文而虛中，待鉉以載也，故能應剛而任重之矣。尊柔以能，利而得正也。

Six Five, the tripod has yellow ears and a bronze handle, which is favorable for maintaining the right path. The Image Commentary says: The tripod has yellow ears, so it resides in the center as its essence. Six Five is civilized and internally empty, waiting for the handle to be inserted into the ears to lift the tripod, thus being able to respond to the yang and bear great responsibility. It holds a position of honor yet remains gentle and employs capable people, hence it is beneficial and upright.

上九，鼎玉鉉，大吉。無不利。象曰：玉鉉在上，剛柔節也。剛上而尊，賢助以載鼎也。玉鉉者，貴於金而不當用也。剛能聦逹，茍柔奉之巽，而以順得其節矣。器大治矣，故大吉而無不利也。

Upper Nine, the tripod is paired with a jade handle, resulting in great auspiciousness and no misfortune. The Image Commentary says: the jade handle is at the top, indicating that the strong and the gentle each have their proper measure. Upper Nine, being yang and strong, occupies the top position and is honored by others, so the virtuous person exerts effort to lift the tripod. A jade handle is more precious than a bronze one and is not used in daily life. Upper Nine is yang and intelligent, while Six Five is gentle and respectful, supporting him. The combination of strength and gentleness achieves proper balance. The great vessel, when well governed, thus brings great auspiciousness and no misfortune.

震下震上 亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚逺而懼邇也。出可以守宗廟社稷，以為祭主也。

The lower trigram is Zhen and the upper trigram is also Zhen, forming the hexagram Zhen. The hexagram Zhen says: It is smooth. The sound of thunder causes fear and alarm, but afterwards there is a sound of laughter and talk. The thunder shakes a hundred miles away, yet the sacrificial knife in the hands of the priest and the wine for sacrifice remain untouched. The Commentary on the Judgment says: Zhen, it is smooth. The sound of thunder causes fear because knowing fear brings blessings. The sound of laughter and talk indicates that after this there will be established rules for action. The thunder shaking a hundred miles indicates that it alarms those far away and makes those nearby cautious. The eldest son takes charge, able to preserve the ancestral temple and state, and serve as the leader in worship.

震，亨。因其震而自震也。微而震之，保其終也。雷者天之震也。君子變其容，號令者，上之震也，保其終也。雷來類震者，外一動也。君子省諸內，見外猶驚之，況於自動乎。動者，吉凶悔吝之所生也。事之來驚，而虩虩然，後獲其笑語也，福之生後之則也。震，始生之陽，長子者也。長者能震，是震其初也。有其長子，則能驚其逺而懼邇也。君子可以守宗廟祭祀，則匕鬯不缺而保其社稷也。皆初震而有其後者也。

The trigram Zhen (Thunder) brings success because people, when shaken, are able to awaken themselves. If one awakens before the shaking becomes intense, one can preserve the final outcome. Thunder is the shaking of heaven; the gentleman changes his expression and demeanor in response. The sovereign issues commands, which is the shaking of the ruler. These are all done to maintain a good ending. When thunder arises, all things similar to it are shaken, which is merely a disturbance of external things. The gentleman, however, reflects inwardly upon this. Seeing that external things cause alarm, how much more so should one be cautious about one's own actions. Actions are the source of good fortune, misfortune, regret, and hardship. When a matter arises, one first feels fear and anxiety, and only later attains calmness and ease. Blessings thus arise, and principles are established. Zhen represents the initial yang, symbolizing the eldest son. The eldest son is capable of causing shaking, precisely because he awakens himself at the beginning. With such a son, distant things are startled and nearby ones are cautious. The gentleman can thus preserve the ancestral temple worship, ensuring that the sacrificial vessels and wine are not lacking, and the state is maintained. These are examples of knowing fear at the beginning and thus achieving a good ending.

象曰：洊雷震，君子以恐懼，修省。重雷震而不已也。君子修已而履省之，恐懼之至，患無由及也。

The Image Commentary says: Thunder sounds successively, which is the Zhen hexagram. The superior person thus remains cautious, cultivates himself, and examines his faults. The thunder resounds repeatedly, shaking continuously. The superior person cultivates himself step by step, constantly examines and checks, reaches the utmost state of vigilance, and thus calamity cannot come to him.

初九，震來虩虩，後笑言啞啞。吉。象曰：震來虩虩，恐致福也。笑言啞啞，後有則也。剛能制斷，辨物也。動之於初，震其始恐懼其初，後有則，得震之義也。

Initial Nine, the thunder shakes and causes fear and alarm, but afterwards one can talk and laugh with ease, which is auspicious. The Image Commentary says: The thunder causes fear because knowing fear brings blessings; talking and laughing with ease indicates that after this there is a proper way of acting. Initial Nine is strong and decisive, skilled in discerning things. It acts at the beginning, awakening itself and being cautious at the start. Afterwards, its actions have order, thus truly grasping the meaning of the Thunder hexagram.

六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。剛初而震之，保其吉也。二而已震，失其義也。乘剛震位，危喪資也。則度其喪而上升矣，兩震不相應也。何所來乎，雖懼而不失中，可以自省，終固其所，勿逐之矣。七日而得其所喪也。七日者，極六爻而反下也。剛斯易矣。

Six in the Second, thunder comes and brings danger, estimating that there will be loss of wealth, so it has to ascend to a high mountain to avoid it; there is no need to search for it, for after seven days it will be recovered naturally. The Image Commentary says: Thunder comes and brings danger, because Six in the Second is overreaching over a yang line. Initially, Nine at the Beginning was startled by the thunder and thus remained safe, so it retained good fortune; but Six in the Second only started to be startled after the thunder had already occurred, thus losing the original meaning of the Thunder trigram. It is overreaching over a yang line and is in a position of movement, hence there is danger and loss of wealth. Therefore, it weighs the loss and ascends to avoid it—since the upper and lower trigrams are both thunder, they are of the same nature and do not correspond with each other, so from where can it get support? Although it is frightened, it has not lost the middle path, and is able to reflect on itself, thus finally stabilizing its position, so there is no need to search. After seven days, the lost thing will be recovered naturally. The seven days refer to completing the six lines and returning to the lower trigram, at which time the yang line has become gentle.

六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。弱而無當，蘇蘇也。居不安矣。行乃無眚也。

Six Three, in the midst of a trembling movement, awakens slowly and with uncertainty; because of the trembling, it takes action and thus incurs no misfortune. The Image Commentary says: trembling with uncertainty is due to its improper position. Six Three is yin and in an improper position, hence its wavering. Remaining in place is unstable, but moving forward brings no misfortune.

九四，震遂泥。象曰：震遂泥，未光也。光可震也。而屈於柔，安於眾陰之中，已泥者也。失其震首，省不能致後之福，雖得所奉，豈足光哉。

Nine in the Fourth position, after the movement of thunder, finally sinks into mud. The Image Commentary says: 'Shaking and sinking into mud' indicates that its way is not yet fully manifested. Nine in the Fourth originally has brightness sufficient to initiate the movement of thunder, but it is placed among many yin lines, and has already sunk into mire. It has lost its position of initiating the movement, and even if it reflects on its actions, it cannot regain future blessings. Even if there are people who flatter it, how can it ever be said to have fully manifested its way?

六五，震往來厲，億無?。有事。象曰：震往來厲，危行也。其事在中，大無喪也。懼而往也。尊行何安，其反來也。剛以為疾，故皆危也。則以度而居矣，位得大中，事之主也。剛從而依，而不敢遂逼矣，懐懼而已，無所喪也。

Six Five, the movement of Zhen (Thunder) comes, going forward is dangerous, retreating is also dangerous; estimating the outcome, there is no loss, so it can still carry out the rites of worship. (The original text is missing one character after '亿无,' and the commonly circulated version reads 'loss.') The Image Commentary says: coming and going are both dangerous, indicating that action involves danger. The matter overseen by Six Five is to maintain the center. Therefore, there is generally no loss. It moves forward with caution, yet acting in a position of honor is not secure; turning back, the yang force becomes pressing and harmful, so coming and going are both dangerous. Thus, it assesses the situation and remains still. It is located at the great center of the upper trigram, as the person in charge. The yang forces follow and rely on it, not advancing recklessly. It merely holds itself in cautious vigilance, and in reality, there is no loss.

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。?媾有言。象曰：震索索，中未得也。雖凶無咎，畏鄰戒也。索索而驚，矍矍而視，重震之極而中心不自得也。君子安其身而後動也。極懼也，何所容哉。內外震懼，身之危，征之凶矣。震不以躬，懼鄰而驚，則無咎也。兩震者，動而自省，則行之有終，陽之和，象之純故也。自震而戒，則可兩震求合，則乖也。

Six at the Top, trembling with fear, taking uncertain steps, eyes wide with alarm, looking around anxiously, moving forward brings danger. The thunder strike does not fall upon oneself but upon the neighbor, thus no calamity occurs, yet there is inevitably some gossip between in-laws. (The text at 「?」 is missing in the original, and the common version reads 'marriage'.) The Image Commentary says: trembling with fear is because the mind has not yet attained the middle path; although there is danger, there is no calamity, because seeing the neighbor struck by thunder one becomes alert. Trembling with fear and looking around anxiously indicates the repeated thunder reaching its peak, the inner self unable to control itself. A gentleman always first ensures his own safety before taking action; now in extreme fear, where is there any place to take refuge? Both inside and outside are in a state of trembling fear, the self already in peril, and proceeding further will bring misfortune. Thunder not falling upon oneself, but being startled by the neighbor's thunder, thus no calamity occurs. The two upper and lower Zhen trigrams, if each reflects upon itself due to the trembling, will act with completion and order, because they belong to the harmonious union of yang energy and the trigram is pure. It is good to be alert through self-striking, but if the two Zhen trigrams insist on mutual union, they will instead contradict each other.

艮下艮上 艮，其背不獲其身，行其庭不見其人，無咎。彖曰：艮，止也。時止則止，時行則行。動靜不失其時，其道光明。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。

The lower trigram is Gen and the upper trigram is also Gen, forming the hexagram Gen. The hexagram Gen says: When stopping at the back, one does not perceive one's own body; walking in one's courtyard, one does not see the people in the courtyard, thus there is no fault. The Commentary on the Judgment says: Gen means stopping. When it is time to stop, one stops; when it is time to act, one acts. Neither movement nor stillness misses the right moment, so its way is bright. What is meant by "stopping at the right place" is that each thing stops in its proper place. The yao positions of the upper and lower trigrams are "enemy" to each other but not "responsive," so they do not interact with each other, hence one does not perceive oneself, and when walking through the courtyard, one does not see the people, thus there is no fault.

艮兩止也。各止於所，向也。見敵應而咎生也。不獲其身，不欲彼見於我也。至近而不可通，雖行其庭不見其人。我無見於彼也。不相見也。何敵之有乎，故無咎也。君子之道，無固也，時可止則止之，時可動則動之，消息以時，而道乃光也。

The Gen hexagram consists of two 'Stopping' elements, each stopping at its own position and direction. Whenever there is an encounter that forms an opposing relationship, faults arise from this. The phrase 'not seeing oneself' means unwillingness to be seen by the other party. Though they are close to each other, they do not communicate, so even when walking within their own courtyard, they cannot see the people in the courtyard, and I do not look towards the other. Since neither side sees the other, how can there be any opposition? Therefore, there is no fault. The principle of a gentleman's conduct does not adhere to a single stance: when the situation allows stopping, stop; when it allows movement, move. Follow the rise and fall of circumstances, and his way can flourish.

象曰：兼山，艮。君子以思不出其位。一體而兩山，兼山者也。位身之止也，思不出其位，止者也。

The Image Commentary says: Two mountains overlapping, this is the Gen hexagram. The gentleman understands from this that his thoughts should not exceed his position. Within the same hexagram, containing two mountains, it is called "dou shan" (mountains overlapping). The place where one resides is the place where the body stays; thoughts not exceeding one's position is precisely the meaning of "stop."

初六，艮其趾，無咎。利永貞。象曰：艮其趾，未失正也。止於下，艮於趾也。艮則不行也。得其止未失其正也，何所咎乎。利於長正，得其久也。

Six at the Beginning, restraining at the tip of the toe, there is no fault, it is favorable to maintain constancy and uprightness. The Image Commentary says: restraining at the tip of the toe indicates that one has not yet lost the way of uprightness. Stopping at the very lowest position is like stopping at the tip of the toe. Once stopped, there is no movement. Being able to stop at the proper place means not losing the way of uprightness, so how could there be fault? It is favorable to maintain constancy and uprightness, meaning that one can sustain this state.

六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。腓隨足也，自動則躁妄也，何益於動乎。艮體不動，則腓不得舉而隨也，性躁而不得往，未退而聽命，故其心不快也。

Six Two, the leg muscle is restrained at the calf, unable to assist the part it follows, thus causing inner discomfort. The Image Commentary says: unable to assist the part it follows, because it is unwilling to retreat and obey. The calf naturally follows the foot, but if it moves on its own, it becomes impetuous, which is detrimental to movement. The hexagram of Gen (Mountain) has no movement, so the calf cannot rise to follow; it is impetuous yet cannot proceed, unwilling to retreat and obey, hence the inner discomfort.

九三，艮其限，列其夤，厲薫心。象曰：艮其限，危薫心也。艮於下體而不得通於上，止於體之中也。分其體，夤列矣。危及至心也。知其不可，而不可相見，則全其體。至於三，限其止乃止也。而敵之乃處中道而止之，於事則中分矣，羞辱至故，危薫哉。

Nine in the Third, restrains itself at the waist, tearing the muscles between the spine, danger is like fierce fire scorching the heart. The Image Commentary says: restraining at the waist, danger scorches the heart. Nine in the Third restrains within the lower trigram and cannot ascend to connect with the upper, exactly stopping at the middle of the whole body. The body is split in two at the waist, the muscles between the spine are torn, danger directly reaches the heart. If one knows it is impossible and deliberately avoids meeting, one might still preserve the body; but by the time of Nine in the Third, the boundary is exactly here, so one has to stop. It shares the same yang line with Upper Nine and is in a position of opposition, and being in the middle position, it is cut off, so the matter is split in two, disgrace follows, hence danger like fire scorching the heart.

六四，艮其身，無咎。象曰：艮其身，止諸躬也。上體兼下，兼兩而止，則時止能止，其身當位，而靜止得於分，故無咎也。

Six in the Fourth, restrains itself and has no fault. The Image Commentary says: restraining oneself is putting the concept of 'stopping' into practice on oneself. The line Six in the Fourth enters the Upper Trigram while also considering the Lower Trigram, combining both elements and understanding when to stop. It is precisely at the time to stop that it can stop. It is a yin line in a yin position, so its position is appropriate, it remains quiet and restrained in accordance with its proper role, hence there is no fault.

六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上體之中，當其輔也。得其中正言也。言而序，悔亡者也。

Six Five, the obstruction is in the jaw, speech is orderly, regret disappears. The Image Commentary says: The obstruction in the jaw is because Six Five is in the center and conforms to the correct position. It is in the central position of the upper trigram, which corresponds to the position of the jaw. The words spoken conform to the principle of center and correctness, speech is orderly, and regret naturally disappears.

上九，敦艮吉。象曰：敦艮之吉，以厚終也。動者，利之求也。動失則害至。止者，正之元也，久守則福來，非敦厚之徳不能止其終也。

The top line, Nine, signifies a firm and sincere adherence to stillness, which is auspicious. The Image Commentary says: The auspiciousness of sincere adherence to stillness is because it can maintain sincerity and integrity until the end. Action is for the sake of gain; once action goes wrong, calamity follows. Stillness is the foundation of correctness. By maintaining it for a long time, blessings will come. Without the virtue of sincerity and firmness, one cannot hold on to this stillness until the end.

艮下巽上 漸，女歸吉。利貞。彖曰：漸之，進也。女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。

The lower trigram is Gen and the upper trigram is Xun, forming the hexagram Zhan. The hexagram Zhan says: A woman going out to marry is auspicious, and it is favorable to maintain the right path. The Commentary on the Judgment says: Zhan means proceeding gradually, hence a woman going out to marry is auspicious. Advancing and attaining the proper position, going forward can establish achievements. Proceeding with the right path can correct the state. The term 'position' refers to the Nine in the Fifth, which is yang and occupies the center. The inner trigram knows when to stop, and the outer trigram is gentle and compliant, so action does not lead to hardship.

女也者，嫁於夫也，必有歸也。臣也者，得位於君，必有進也。皆以進外為位乎漸，而道乃行也。剛下柔巽之，是以柔得正位乎外，而輔剛，故女歸吉，而往有功也。使柔進得其位，而正邦者，剛得中也。止於相與，而巽以從，則動而何窮哉。

A woman must marry a husband and thus find a place to settle; a minister must obtain a position from the sovereign and thus find a way to advance. Both must rely on outward striving to attain their positions, and they must proceed step by step, following the proper path. Yang is located below and shows flexibility and obedience, so Yin can take the correct position in the outer trigram to support Yang. Therefore, a woman's marriage is auspicious and her going forth can lead to achievements. The reason Yin advances and attains a position, thus rectifying the state, is because the Nine in the Fifth (a strong Yang line) is in the center. The inner trigram is content with intimacy, and the outer trigram is humble and follows, so how could there be difficulties or hardship in action?

象曰：山上有木，漸。君子以居，賢徳善俗。山上有木，得其高進也。君子之居，親其徳而外善於俗，而後能漸之進也。

The Image Commentary says: Mountains with trees, this is the hexagram of Progress. The superior person thus resides in peace, cultivates virtue and improves the customs. Trees growing on mountains gain height by relying on the mountain's elevation. When the superior person resides in peace, he first cultivates his own virtue internally and then improves the customs externally, thus making gradual progress.

初六，鴻漸于干，小子厲，有言無咎。象曰：小子之厲，義無咎也。初至而至於乾也。至弱才業未聞，上無應而首於進者，冝為小人之所危也。道不同，故危之矣。我未位也。無害小人，小人何害於我哉。故雖有言，其義不至於咎矣。

Six at the Beginning, the wild geese gradually fly to the high bank by the water; a young person is in danger and may bring about some idle talk, but there is no actual wrongdoing. The Image Commentary says: the danger of the young person, in terms of principle, does not amount to a fault. At the beginning, it has only reached the bank by the water. It is extremely weak, its abilities and learning are not yet known, and it has no superior to correspond with. Yet it leads the way in striving forward, naturally being regarded as a threat by small people. Because their ways are different, the small people will trouble him. However, I have not yet obtained a position, so the small people pose no harm to me; what harm can they do me? Therefore, although there may be some idle talk, in terms of principle, it does not amount to a fault.

六二，鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。盤非鴻之所處，二非三之所得，今托之矣，非安也。得位相止，飲食且樂，可飽也。

Six in the Second, the wild geese gradually fly to the large stone platform, eating and enjoying themselves happily, which is auspicious. The Image Commentary says: eating and enjoying oneself is not just for filling the stomach. The large stone platform is not a proper place for the wild geese to rest, and Six in the Second is not the proper match for Nine in the Third. Now they are temporarily staying here, but it is not a permanent situation. However, Six in the Second is in the central position and is close to Nine in the Third, so they can eat and be happy, which is enough to satisfy their needs.

九三，鴻漸于陸，夫征不復，婦孕不育，凶。利御宼。象曰：夫征不復，離群醜也。婦孕不育，失其道也。利用御宼，順相保也。得位於上，漸而之陸也。二應五也。為已止之，五合於四，征而不復，顧其類也。已與於二，二自有配偶，邪而不敢孕，失其生化之道，故凶也。兩志相保，無可間也，於長正之道，則可保夫一時之利也。

Nine in the Third, the wild geese gradually fly to the high and level land; the husband goes to war and does not return, the wife is pregnant but cannot give birth, which is ominous. It is advantageous to resist strong enemies. The Image Commentary says: the husband going to war and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the right path; it is advantageous to resist strong enemies because both sides are in harmony and mutually preserve each other. Nine in the Third is in the lower trigram and attains the highest position, like the wild geese gradually ascending to the land. Six in the Second was originally in correspondence with Nine in the Fifth, but is intercepted by Nine in the Third nearby; Nine in the Fifth turns instead to combine with Six in the Fourth, so it is said that the husband goes to war and does not return, focusing only on his own kind of companion. Nine in the Third is close to Six in the Second, while Six in the Second originally has a proper match, so this union is improper and not correct, hence it cannot give birth, losing the correct path of nurturing and generating, thus being ominous. However, both sides maintain their intentions and are mutually preserved, outsiders cannot interfere, so although it is not in accordance with the long-term principle of maintaining correctness, it can preserve a temporary convenience.

六四，鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。木非鴻之本，止漸而得位於高，或得於桷，桷上附也。承五而相得焉，亦非其安而安也。五巽巳順，尊而相保，不可傾奪，故無咎。

Six in the Fourth, the wild geese gradually fly up to the trees, perhaps able to find a level branch to rest on, without error. The Image Commentary says: finding a level branch is because it is gentle and humble. The tree is not the natural place for the wild geese, but Six in the Fourth proceeds in order and reaches a high position, temporarily finding a single level branch, which is attached upward. It supports Nine in the Fifth and they harmonize with each other. Originally unstable, yet it finds stability. Nine in the Fifth is humble, and Six in the Fourth is obedient, one superior and one inferior, mutually preserving each other, neither able to overturn the other, hence there is no error.

九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝，吉得所願也。陵高，安之所。二本應五，三近止之，至五而三，故曰三歲不孕。夫務於大功者，不檢於細故，細故不有，匪正之事不甚非之，及其得至於大位，則人莫敢不懼，而道自復也。

Nine in the Fifth, the wild geese gradually fly up to the high hill; a woman is unable to conceive for three years, but ultimately no one can surpass her, which is auspicious. The Image Commentary says: ultimately no one can surpass her, the auspiciousness comes from fulfilling her wish. The mountain is lofty and steep, which is a place of security. Six in the Second originally corresponds with Nine in the Fifth, but is intercepted by Nine in the Third nearby; counting from Six in the Second to Nine in the Fifth, there are three positions in between, hence the three years of infertility. Those who strive for great achievements do not concern themselves with trivial matters; they do not dwell on minor issues and do not deeply criticize things that are not in accordance with the right path. When he reaches the position of honor, all people will not fail to revere him, and the right path naturally returns.

上九，鴻漸于陸，其羽可用為儀。吉。象曰：其羽可用為儀吉。不可亂也。漸之進也。夫進之為道，求其利也。暴速而取害之至也。漸以相與，雖非其道，不至於悔也。上乃進得高陸，不累於世，不爭於利，中心何可亂哉。超然志逺，知夫進退之道，故其羽可用為儀也。

The top line says: The wild geese gradually fly to a distant land, their feathers can be used for ceremonial adornment, which is auspicious. The Image Commentary says: The feathers can be used for ceremonial adornment and it is auspicious, meaning its actions are not disorderly. The hexagram of Gradualness speaks of proceeding step by step. Seeking advancement is originally for gain, but if one is hasty and eager for quick results, misfortune will come immediately. Proceeding gradually in dealing with others, even if one does not fully follow the right path, one will not bring regret. The top line has advanced to a distant land, not burdened by worldly concerns, not competing for gain, so how could its mind be confused? It is detached from worldly matters, with lofty aspirations, fully understanding the proper measure of advancement and retreat, hence its feathers can be used as a model for ceremonial adornment.