50. 鼎 Ding / The Caldron

[논둑길맨발로]

周易本義［宋．朱熹撰］

50. 鼎卦

 

由 Jack 在 2011, 四月 17 - 15:20 發表

 　鼎　　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。

《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「協于上下，以承天休」者也。

初六，鼎顛趾，利出否，得妾以其子，无咎。

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。而其占无咎，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。

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，終无尤也。

有實而不慎其所往，則為仇所即而陷於惡矣。

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。

九四，鼎折足，覆公餗，其形渥，凶。

折，之舌反。覆，方服反。餗，送六反。渥，乙角反。晁氏曰「形渥」，諸本作「刑剭」，謂重刑也。今從之。九四居上，任重者也，而下應初六之陰，則不勝其任矣。故其象如此，而其占凶也。

《象》曰：覆公餗，信如何也！

言失信也。

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。

上九，鼎玉鉉，大吉，无不利。

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，无不利。蓋有是德，則如其占也。

《象》曰：玉鉉在上，剛柔節也。

易程傳（伊川易傳）

50. 鼎卦

 

由 Jack 在 2011, 九月 23 - 23:12 發表

版本狀態: 

已完成校對

　 閱讀古書 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

---

　巽下離上

鼎，《序卦》：｢革物者莫若鼎，故受之以鼎。｣鼎之為用，所以革物也，變腥而為熟，易堅而為柔，水火不可同處也，能使相合為用而不相害，是能革物也，鼎所以次革也。為卦，上離下巽。所以為鼎，則取其象焉，取其義焉。取其象者有二：以全體言之，則下植為足，中實為腹，受物在中之象，對峙於上者耳也，橫亘乎上者鉉也，鼎之象也；以上下二體言之，則中虛在上，下有足以承之，亦鼎之象也。取其義，則木從火也，巽入也，順從之義，以木從火，為然之象。火之用惟燔與烹，燔不假器，故取烹象而為鼎，以木巽火，烹飪之象也。制器取其象也，乃象器以為卦乎？曰：製器取於象也，象存乎卦，而卦不必先器。聖人制器，不待見卦而後知象，以眾人之不能知象也，故設卦以示之。卦器之先後，不害於義也。或疑鼎非自然之象，乃人為也。曰：固人為也，然烹飪可以成物，形制如是則可用，此非人為，自然也。在井亦然，器雖在卦先，而所取者乃卦之象，卦復用器以為義也。

鼎：元吉亨。

以卦才言也。如卦之才，可以致元亨也。止當云元亨，文羨吉字。卦才可以致元亨，未便有元吉也。彖復止云元亨，其羨明矣。

《彖》曰：鼎，象也。

卦之為鼎，取鼎之象也；鼎之為器，法卦之象也。有象而後有器，卦復用器而為義也。鼎，大器也，重寶也，故其制作形模，法象尤嚴。鼎之名正也，古人訓方，方實正也。以形言，則耳對植於上，足分峙於下，周圓內外，高卑厚薄，莫不有法而至正，至正然後成安重之象。故鼎者法象之器，卦之為鼎，以其象也。

以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。

以二體言鼎之用也。以木巽火，以木從火，所以亨飪也。鼎之為器，生人所賴至切者也。極其用之大，則聖人亨以享上帝，大亨以養聖賢。聖人，古之聖王。大，言其廣。

巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。

上既言鼎之用矣，復以卦才言人。能如卦之才，可以致元亨也。下體巽，為巽順於理，離明而中虛於上，為耳目聰明之象。凡離在上者，皆云柔進而上行。柔，在下之物，乃居尊位，進而上行也。以明居尊而得中道，應乎剛能用剛，陽之道也。五居中而又以柔而應剛，為得中道。其才如是，所以能元亨也。

《象》曰：木上有火，鼎，君子以正位凝命。

 木上有火，以木巽火也，烹飪之象，故為鼎。君子觀鼎之象以正位凝命，鼎者法象之器，其形端正，其體安重，取其端正之象，則以正其位，謂正其所居之位。君子所處必正，其小至於席不正不坐，毋跛毋倚。取其安重之象，則凝其命令，安重其命令也。凝，聚止之義，謂安重也。今世俗有凝然之語，以命令而言耳。凡動為皆當安重也。

初六，鼎顛趾，利出否，得妾以其子，无咎。

 六在鼎下，趾之象也。上應於四，趾而向上，顛之象也。鼎覆則趾顛，趾顛則覆其實矣，非順道也。然有當顛之時，謂傾出敗惡以致潔，取新則可也。故顛趾利在於出否。否，惡也。四近君，大臣之位，初在下之人而相應，乃上求於下，下從其上也。上能用下之善，下能輔上之為，可以成事功，乃善道，如鼎之顛趾，有當顛之時，未為悖理也。得妾以其子，无咎。六陰而卑，故為妾。得妾，謂得其人也。若得良妾，則能輔助其主，使无過咎也。子，主也。以其子致其主於无咎也。六陰居下而卑，巽從陽，妾之象也，以上六應四，為顛趾，而發此義。初六本无才德可取，故云得妾，言得其人則如是也。

《象》曰：鼎顛趾，未悖也。

鼎顛而趾顛，悖道也。然非必為悖者，蓋有傾出否惡之時也。

利出否，以從貴也。

 去故而納新，瀉惡而受美，從貴之義也。應於四，上從於貴者也。

九二，鼎有實，我仇有疾，不我能即，吉。

 二以剛實居中，鼎中有實之象。鼎之有實，上出則為用，二剛陽，有濟用之才，與五相應，上從六五之君，則得正而其道可亨。然與初密比，陰從陽者也。九二居中而應，中不至失正己，雖自守，彼必相求，故戒能遠之使不來即我則吉也。仇，對也。陰陽相對之物，謂初也。相從則非正而害義，是有疾也。二當以正自守，使之不能來就己，人能自守以正，則不正不能就之矣。所以吉也。

《象》曰：鼎有實，慎所之也。

鼎之有實，乃人之有才業也。當慎所趨向，不慎所往則亦陷於非義，二能不暱於初，而上從六五之正應，乃是慎所之也。

我仇有疾，終无尤也。

 我仇有疾，舉上文也。我仇對己者，謂初也。初比己而非正，是有疾也。既自守以正，則彼無能即我，所以終无過尤也。

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。

 鼎耳，六五也，為鼎之主。三以陽居巽之上，剛而能巽，其才足以濟務，然與五非應而不同。五中而非正，三正而非中，不同也，未得於君者也。不得於君，則其道何由而行？革，變革為異也。三與五異而不合也，其行塞不能亨也，不合於君則不得其任，无以施其用。膏，甘美之物，象祿位；雉指五也，有文明之德，故謂之雉。三有才用而不得六五之祿位，是不得雉膏食之也。君子蘊其德，久而必彰，守其道，其終必亨。五有聰明之象，而三終上進之物，陰陽交暢則雨。方雨，且將雨也，言五與三方將和合，虧悔終吉，謂不足之悔終當獲吉也。三懷才而不偶，故有不足之悔，然其有剛陽之德，上聰明而下巽正，終必相得，故吉也。三雖不中，以巽體，故无過剛之失，若過剛則豈能終吉。

《象》曰：鼎耳革，失其義也。

 始與鼎耳革異者，失其相求之義也，與五非應，失求合之道也。不中，非同志之象也，是以其行塞而不通。然上明而下才，終必和合，故方雨而吉也。

九四，鼎折足，覆公餗，其形渥，凶。

 四，大臣之位，任天下之事者也。天下之事豈一人所能獨任，必當天下之賢智與之協力。得其人則天下之治可不勞而致也。用非其人，則敗國家之事，貽天下之患。四下應於初，初陰柔小人，不可用者也，而四用之，其不勝任而敗事，猶鼎之折足也。鼎折足則傾覆公上之餗。餗，鼎實也，居大臣之位，當天下之任而所用非人，至於覆敗，乃不勝其任，可羞愧之甚也。其形渥，謂赧污也，其凶可知。繫辭曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。言不勝其任也，蔽於所私，德薄知小也。

《象》曰：覆公餗，信如何也！

 大臣當天下之任，必能成天下之治，安則不誤君上之所倚，下民之所望，與己致身任道之志不失所，斯乃所謂信也，不然則失其職，誤上之委任，得為信乎？故曰：信如何也。

六五，鼎黃耳、金鉉，利貞。

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

《象》曰：「鼎黃耳」，中以為實也。

六五鎰中為善，是以中為實德也。五之所以聰明應剛，為鼎之主，得鼎之道，皆由得中也。

上九，鼎玉鉉，大吉，无不利。

井與鼎以上出為用，處終，鼎功之成也。在上鉉之象，剛而溫者玉也，九雖剛陽而居陰，履柔不極剛而能溫者也，居成功之道，唯善處而已，剛柔適宜，動靜不過，則為大吉，无所不利矣。在上為鉉，雖居无位之地，實當用也，與他卦異矣。井亦然。

《象》曰：玉鉉在上，剛柔節也。

剛而溫，乃有節也。上居成功致用之地，而剛柔中節，所以大吉，无不利也。井鼎皆以終為成功，而鼎不云元吉，何也？曰：井之功用皆在上出，又有博施有常之德，是以元吉。鼎以烹飪為功，居上為成德，與井異，以剛柔節，故得大吉也。

王弼周易注

50. 鼎卦

 

由 Jack 在 2011, 四月 18 - 07:25 發表

版本狀態: 

已完成校對

　 鼎 　巽下離上

鼎，元吉，亨。

【注】革去故而鼎取新。取新而當其人，易故而法制齊明。吉然後乃亨，故先元吉而後亨也。鼎者，成變之卦也。革既變矣，則制器立法以成之焉。變而无制，亂可待也；法制應時，然後乃吉。賢愚有別，尊卑有序，然後乃亨，故先元吉而後乃亨。

《彖》曰：鼎，象也。

【注】法象也。

以木巽火，亨飪也。

【注】亨飪，鼎之用也。

聖人亨以享上帝，而大亨以養聖賢。

【注】亨者，鼎之所為也。革去故而鼎成新，故為亨飪調和之器也。去故取新，聖賢不可失也。飪，熟也。天下莫不用之，而聖人用之，乃上以享上帝，而下以大亨養聖賢也。

巽而耳目聰明，

【注】聖賢獲養，則己不為而成矣，故巽而耳目聰明也。

柔進而上行，得中而應乎剛，是元亨。

【注】謂五也。有斯二德，故能成新而獲大亨也。

《象》曰：木上有火，鼎，君子以正位凝命。

【注】凝者，嚴整之貌也。鼎者，取新成變者也，革去故而鼎成新。正位者，明尊卑之序也。凝命者，以成教命之嚴也。

初六，鼎顛趾，利出否。得妾以其子，无咎。

【注】凡陽為實而陰為虛。鼎之為物，下實而上虛，而今陰在下，則是為覆鼎也，鼎腹則趾倒矣。否，謂不善之物也。取妾以為室主，亦顛趾之義也。處鼎之初，將在納新，施顛以出穢，得妾以為子，故无咎也。

《象》曰：鼎顛趾，未悖也。

【注】倒以寫否，故未悖也。

利出否，以從貴也。

【注】棄穢以納新也。

九二，鼎有實，我仇有疾，不能我即，吉。

【注】以陽之質，處鼎之中，有實者也。有實之物，不可復加，益之則溢，反傷其實。我仇，謂五也。困於乘剛之疾，不能就我，則我不溢，得全其吉也。

《象》曰：鼎有實，慎所之也。

【注】有實之鼎，不可復有所取。才任已極，不可復有所加。

我仇有疾，終无尤也。

九三，鼎耳革，其行塞。雉膏不食，方雨虧悔，終吉。

【注】鼎之為義，虛中以待物者也。而三處下體之上，以陽居陽，守實无應，无所納受。耳宜空以待鉉，而反全其實塞，故曰「鼎耳革，其行塞」，雖有雉膏，而終不能食也。雨者，陰陽交和，不偏亢者也。雖體陽爻，而統屬陰卦。若不全任剛亢，務在和通，方雨則悔虧，終則吉也。

《象》曰：鼎有革，失其義也。

九四，鼎折足，覆公餗，其形渥，凶。

【注】處上體之下，而又應初，既承且施，非己所堪，故曰鼎折足也。初已出否，至四所盛，則已潔矣，故曰覆公餗也。渥，沾濡之貌也。既覆公餗，體為渥沾，知小謀大，不堪其任，受其至辱，災及其身，故曰「其形渥，凶」也。

《象》曰：覆公餗，信如何也。

【注】不量其力，果致凶災，信之如何！

六五，鼎黃耳金鉉，利貞。

【注】居中以柔，能以通理，納乎剛正，故曰黃耳金鉉，利貞也。耳黃，則能納剛正以自舉也。

《象》曰：鼎黃耳，中以為實也。

【注】以中為實，所受不妄也。

上九，鼎玉鉉，大吉，无不利。

【注】處鼎之終，鼎道之成也。居鼎之成，體剛履柔，用勁施鉉，以斯處上，高不誠亢。得夫剛柔之節，能舉其任者也。應不在一，則靡所不舉，故曰大吉，无不利也。

《象》曰：玉鉉在上，剛柔節也。

James Legge 

《䷱鼎 - Ding》

English translation: James Legge [?]

Books referencing 《䷱鼎》 Library Resources

1  Jump to dictionary Show parallel passages	䷱鼎:	鼎：元吉，亨。
	Ding:	Ding gives the intimation of great progress and success.
Jump to dictionary Show parallel passages	彖傳:	鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。
	Tuan Zhuan:	In Ding we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cooking. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers). We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of 'great progress and success.'
Jump to dictionary Show parallel passages	象傳:	木上有火，鼎；君子以正位凝命。
	Xiang Zhuan:	(The trigram representing) wood and above it that for fire form Ding. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).
2  Jump to dictionary Show parallel passages	䷱鼎:	初六：鼎顛趾，利出否，得妾以其子，无咎。
	Ding:	The first SIX, divided, shows the caldron overthrown and its feet turned up. (But) there will be advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error.
Jump to dictionary	象傳:	鼎顛趾，未悖也。利出否，以從貴也。
	Xiang Zhuan:	'The caldron is overturned, and its feet turned upwards:' - but this is not (all) contrary (to what is right). 'There will be advantage in getting rid of what was bad:' - thereby (the subject of the line) will follow the more noble (subject of the fourth line).
3  Jump to dictionary Show parallel passages	䷱鼎:	九二：鼎有實，我仇有疾，不我能即，吉。
	Ding:	The second NINE, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), 'My enemy dislikes me, but he cannot approach me,' there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	鼎有實，慎所之也。我仇有疾，終无尤也。
	Xiang Zhuan:	'There is the caldron with the things (to be cooked) in it:' - let (the subject of the line) be careful where he goes. 'My enemy dislikes me:' - but there will in the end be no fault (to which he can point).
4  Jump to dictionary Show parallel passages	䷱鼎:	九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。
	Ding:	The third NINE, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end.
Jump to dictionary	象傳:	鼎耳革，失其義也。
	Xiang Zhuan:	'There is the caldron with (the places for) its ears changed:' - (its subject) has failed in what was required of him (in his situation).
5  Jump to dictionary Show parallel passages Related discussion	䷱鼎:	九四：鼎折足，覆公餗，其形渥，凶。
	Ding:	The fourth NINE, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler's use, overturned and spilt. Its Subject will be made to blush for shame. There will be evil.
Jump to dictionary	象傳:	覆公餗，信如何也。
	Xiang Zhuan:	'The contents designed for the ruler's use are overturned and spilt:' - how can (the subject of the line) be trusted?
6  Jump to dictionary Show parallel passages	䷱鼎:	六五：鼎黃耳，金鉉，利貞。
	Ding:	The fifth six, divided, shows the caldron with yellow ears and rings of metal in them. There will be advantage through being firm and correct.
Jump to dictionary	象傳:	鼎黃耳，中以為實也。
	Xiang Zhuan:	'The caldron has yellow ears:' - the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).
7  Jump to dictionary Show parallel passages	䷱鼎:	上九：鼎玉鉉，大吉，无不利。
	Ding:	The sixth NINE, undivided, shows the caldron with rings of jade. There will be great good fortune, and all action taken will be in every way advantageous.
Jump to dictionary	象傳:	玉鉉在上，剛柔節也。
	Xiang Zhuan:	'The rings of jade' are at the very top: - the strong and the weak meet in their due proportions.

Wilhelm (en, fr)

50. 鼎 Ting / The Caldron

離			6
			5		兌   乾
			4
巽			3
			2
			1

前

后

交

錯

總

    current       binomial       swap trig.       opposite       flip   X leading master   X constituent master

The Hexagram

	離 上 巽 下	火 風 鼎	鼎	第 五 十 卦

Ting / The Caldron 
Above LI THE CLINGING, FIRE
Below SUN THE GENTLE, WIND, WOOD

The six lines construct the image of Ting, THE CALDRON; at the bottom are the legs, over them the belly, then come the ears (handles), and at the top the carrying rings. At the same time, the image suggests the idea of nourishment. The ting, cast of bronze, was the vessel that held the cooked viands in the temple of the ancestors and at banquets. The heads of the family served the food from the ting into the bowls of the guests.

THE WELL (48) likewise has the secondary meaning of giving nourishment, but rather more in relation to the people. The ting, as a utensil pertaining to a refined civilization, suggests the fostering and nourishing of able men, which redounded to the benefit of the state.

This hexagram and THE WELL are the only two in the Book of Changes that represent concrete, man-made objects. Yet here too the thought has its abstract connotation.

Sun, below, is wood and wind; Li, above, is flame. Thus together they stand for the flame kindled by wood and wind, which likewise suggests the idea of preparing food.

The Judgment

	亨	元 吉	鼎

THE CALDRON. Supreme good fortune. 
Success. 

While THE WELL relates to the social foundation of our life, and this foundation is likened to the water that serves to nourish growing wood, the present hexagram refers to the cultural superstructure of society. Here it is the wood that serves as nourishment for the flame, the spirit. All that is visible must grow beyond itself, extend into the realm of the invisible. Thereby it receives its true consecration and clarity and takes firm root in the cosmic order.

Here we see civilization as it reaches its culmination in religion. The ting serves in offering sacrifice to God. The highest earthly values must be sacrificed to the divine. But the truly divine does not manifest itself apart from man. The supreme revelation of God appears in prophets and holy men. To venerate them is true veneration of God. The will of God, as revealed through them, should be accepted in humility; this brings inner enlightenment and true understanding of the world, and this leads to great good fortune and success.

The Image

	以 正 位 凝 命	君 子	鼎	木 上 有 火	象 曰

Fire over wood:
The image of THE CALDRON. 
Thus the superior man consolidates his fate
By making his position correct. 

The fate of fire depends on wood; as long as there is wood below, the fire burns above. It is the same in human life; there is in man likewise a fate that lends power to his life. And if he succeeds in assigning the right place to life and to fate, thus bringing the two into harmony, he puts his fate on a firm footing. These words contain hints about the fostering of life as handed on by oral tradition in the secret teachings of Chinese yoga.

Lower line

	無 咎	得 妾 以 其 子	利 出 否	鼎 顛 趾	初 六

Six at the beginning means:
A ting with legs upturned. 
Furthers removal of stagnating stuff. 
One takes a concubine for the sake of her son. 
No blame.

If a ting is turned upside down before being used, no harm is done–on the contrary, this clears it of refuse. A concubine's position is lowly, but because she has a son she comes to be honored.

These two metaphors express the idea that in a highly developed civilization, such as that indicated by this hexagram, every person of good will can in some way or other succeed. No matter how lowly he may be, provided he is ready to purify himself, he is accepted. He attains a station in which he can prove himself fruitful in accomplishment, and as a result he gains recognition.

Second line

	吉	不 我 能 即	我 仇 有 疾	鼎 有 實	九 二

Nine in the second place means:
There is food in the ting. 
My comrades are envious,
But they cannot harm me. 
Good fortune. 

In a period of advanced culture, it is of the greatest importance that one should achieve something significant. If a man concentrates on such real undertakings, he may indeed experience envy and disfavor, but that is not dangerous. The more he limits himself to his actual achievements, the less harm the envious inflict on him.

Third line

	終 吉	方 雨 虧 悔	雉 膏 不 食	其 行 塞	鼎 耳 革	九 三

Nine in the third place means:
The handle of the ting is altered. 
One is impeded in his way of life. 
The fat of the pheasant is not eaten.
Once rain falls, remorse is spent. 
Good fortune comes in the end. 

The handle is the means for lifting up theting. If the handle is altered, the ting cannot be lifted up and used, and, sad to say, the delicious food in it, such as pheasant fat, cannot be eaten by anyone.

This describes a man who, in a highly evolved civilization, finds himself in a place where no one notices or recognizes him. This is a severe block to his effectiveness. All of his good qualities and gifts of mind thus needlessly go to waste. But if he will only see to it that he is possessed of something truly spiritual, the time is bound to come, sooner or later, when the difficulties will be resolved and all will go well. The fall of rain symbolizes here, as in other instances, release of tension.

Fourth line

	凶	其 形 渥	覆 公 餗	鼎 折 足	九 四

Nine in the fourth place means:
The legs of the ting are broken. 
The prince's meal is spilled
And his person is soiled. 
Misfortune. 

A man has a difficult and responsible task to which he is not adequate. Moreover, he does not devote himself to it with all his strength but goes about with inferior people; therefore the execution of the work fails. In this way he also incurs personal opprobrium.

Confucius says about this line:

"Weak character coupled with honored place, meager knowledge with large plans, limited powers with heavy responsibility, will seldom escape disaster. "

Fifth line

	利 貞	鼎 黃 耳 金 鉉	六 五

Six in the fifth place means:
The ting has yellow handles, golden carrying rings. 
Perseverance furthers. 

Here we have, in a ruling position, a man who is approachable and modest in nature. As a result of this attitude he succeeds in finding strong and able helpers who complement and aid him in his work. Having achieved this attitude, which requires constant self-abnegation, it is important for him to hold to it and not to let himself be led astray.

Upper line

	無 不 利	大 吉	鼎 玉 鉉	上 九

Nine at the top means:
The ting has rings of jade. 
Great good fortune. 
Nothing that would not act to further. 

In the preceding line the carrying rings are described as golden, to denote their strength; here they are said to be of jade. Jade is notable for its combination of hardness with soft luster. This counsel, in relation to the man who is open to it, works greatly to his advantage. Here the counsel is described in relation to the sage who imparts it. In imparting it, he will be mild and pure, like precious jade. Thus the work finds favor in the eyes of the Deity, who dispenses great good fortune, and becomes pleasing to men, wherefore all goes well.

PDF]Buddhist I Ching - E-Library

elibrary.ibc.ac.th/files/private/The%20Buddhist%20I%20Ching.pdf

This book is a reading of the classic I Ching by the noted Chinese Buddhist. Chih-hsu Ou-i ... classics Buddhists drew from was, naturally, the I Ching. Eleventh- ... treats the I Ching in a systematic way from the point of view of Buddhist teaching ... The face of religion was changing, it seemed, or different phases of religion.