Gou Hexagram

（巽下　乾上）姤：女壯，勿用取女。約世道，則決之於意中者，必將遇之於意外；約佛法，則決斷餘惑而上同諸佛者，必巧用性惡而下遇眾生。又約究竟，則夬是無間道，姤是解脫道；約初心，則夬是乾慧，姤是理水也。以無號之一陰忽反於下而得其所安，勢必漸壯，故九二宜包而有之，不宜使賓取之。佛法釋者：在佛為性惡法門，在眾生不了，則為修惡。九二行菩薩道，自可示同修惡，不令餘人作惡。又解脫道一得永得，名女壯；無所取著，名勿用取女。理水亦爾。

The hexagram Gou is composed of the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: "This woman is strong, do not take her as a wife." Zhi Xu first explains this in layers: in terms of the world, the person decided against by the hexagram Guai is thought to have been removed from the mind, yet inevitably meets again unexpectedly; in terms of Buddhist teaching, one who has completely cut off remaining delusions and attains the same realization as the Buddha must skillfully use "nature evil" (the inherent nature of evil in all beings, even in the Buddha nature) to meet with sentient beings. In terms of the ultimate position, Guai is the "uninterrupted path" (the moment of correctly cutting off afflictions), while Gou is the "liberation path" (the liberation attained after all afflictions are cut off). In terms of initial aspiration, Guai is "dry wisdom" (dry wisdom without the nourishment of meditation), while Gou is the "rational water" (the true suchness principle like water that nourishes). The upper trigram Guai's "no cry" solitary yin suddenly turns downward to find a place to rest, inevitably becoming gradually strong, so Nine in the Second should include and possess it, not allowing others to take it away. - Further interpreting in terms of Buddhist teaching: in the Buddha's aspect, this is the "nature evil teaching" (the Buddha does not cut off evil in nature, thus being able to enter evil paths to save beings), while in the aspect of sentient beings, because of ignorance, it becomes real "practice evil." Nine in the Second practicing the Bodhisattva path can naturally manifest the same practice evil as sentient beings to guide them, without allowing others to actually commit evil. Once the "liberation path" is attained, it is forever lost, hence called "the woman is strong"; not clinging to it, hence called "do not take the woman." The rational water that nourishes dry wisdom is also like this.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。不曰剛遇柔而曰柔遇剛者，柔為政也。佛法釋者：剛是性德，柔是修德，以修顯性，名柔遇剛；剛是妙觀，柔是妙止，從止起觀，名柔遇剛；剛是智慧，柔是禪定，因定發慧，名柔遇剛。修本無加於性，止亦不可偏勝，定亦不可偏多，故曰不可與長也。

The Commentary on the Judgment says: "Gou" means meeting, which refers to a yin and soft force meeting a yang and strong force. Do not marry this woman, meaning one should not remain with her for a long time. The heavens and earth meet and combine, thus all things become manifest. When a yang force meets a central and upright position, the world becomes widely accessible. The meaning contained in the timing of "Gou" is indeed great. -- Zhixu explains: The Commentary on the Judgment does not say "yang meets yin" but "yin meets yang," because in this hexagram the yin force is in charge. -- Continuing with the interpretation through Buddhist teachings: Yang represents the inherent "nature virtue," while yin represents the later-developed "cultivated virtue." By cultivating virtue, one manifests one's innate nature, which is called "yin meets yang." Yang represents subtle "observation," while yin represents subtle "cessation." From the cessation of delusive thoughts arises observation, which is also called "yin meets yang." Yang represents wisdom, while yin represents meditation. Wisdom arises from meditation, which is also called "yin meets yang." Originally, cultivation does not add anything to one's nature, cessation should not be biased toward one side, and meditation should not be excessive. Therefore, the Commentary on the Judgment says "one should not remain with her for long."

天地相遇，天得地之初爻而為巽。撓萬物者莫疾乎風，齊乎巽而萬物潔齊，故曰品物咸章也。九二之剛，下遇初六，上遇九五之中正。在世法中，則為大臣得君以撫民；在佛法中，則為智慧稱性以成福。故曰天下大行也。

The phrase "Heaven and Earth meeting" refers to the Heaven Trigram acquiring the first line of the Earth Trigram, transforming into the Wind Trigram. The "Commentary on the Changes" states that nothing stirs the myriad things more swiftly than wind. During the time of the Wind Trigram, all things are orderly and pure, hence the "Commentary on the Judgment" says "all things are clearly manifested"—all kinds of beings are clearly displayed. The line nine in the second position, being a strong line, meets the line six at the beginning below and the line nine in the fifth position above, which is centered and upright. In worldly terms, this represents a minister gaining the trust of the sovereign to pacify the people; in Buddhist terms, it signifies wisdom harmonizing with nature, thus achieving fortune and virtue. Therefore, the "Commentary on the Judgment" says "the world is greatly advanced."

象曰：天下有風，姤。后以施命誥四方。剝乎上者反乎下，名之曰復，性德也，觀慧也，不可即致用也，故如雷在地中而后不省方；夬乎上者反乎下，名之曰姤，修德也，止定也，即可以取效也，故如天下有風而後施誥命。復以見天地之心，姤以見時義之大；復即乾知大始，姤即坤作成物；復即金聲，姤即玉振；復即智巧，姤即聖力。而腐儒以抑陰戒小人釋之，不亦陋乎。

The Great Image Commentary says: When wind blows across the heavens, this is the Hexagram 45, Gou; the sovereign takes this as a model, issuing commands to admonish all directions. —— Zhixu explains: When something that was above is stripped away and turns to below, it is the Hexagram 1, Fu. This represents the inherent virtue of nature and the wisdom of observation, which cannot yet be immediately applied, so the Great Image of Fu says that thunder is hidden in the earth, and thus the former kings closed their doors and did not tour the four directions. When something that was above is decisively removed and turns to below, it is the Hexagram 45, Gou. This represents the cultivated virtue of later heaven and the meditation that stills wandering thoughts, which can immediately yield results, so the Great Image of Gou says that wind pervades the heavens, and thus the sovereign issues edicts. The Hexagram Fu is used to see the heart of the universe's continuous generation, while the Hexagram Gou is used to see the importance of timing. The Hexagram Fu corresponds to the Great Treatise saying that Qian governs the creation of all things, while the Hexagram Gou corresponds to Kun responsible for the completion of all things. The Hexagram Fu is like the first sound of the golden bell at the beginning of a musical performance, while the Hexagram Gou is like the final strike of the jade磬 at the end. The Hexagram Fu is like the skill of archery mentioned in the Mencius, while the Hexagram Gou is the force needed to hit the target. Those shallow Confucian scholars who interpret this hexagram merely as suppressing yin and admonishing petty people are not too superficial?

初六：繫于金柅，貞吉，有攸往見凶，羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。無君子莫治野人，無野人莫養君子，此世法之必應互相繫屬者也；無性不能起修，無修不能顯性，非智不禪，非禪不智，此佛法之必應互相繫屬者也。一陰始生於下，得九二金柅以繫之，此貞吉之道也；不繫則有攸往，往則見凶，如羸豕必能蹢躅，由不早為調御故耳。柔道宜與剛德相牽，則互相與有成矣。

The line statement for the first line says: It is tied to a bronze brake, and if it remains upright it will be auspicious; if it moves forward, it will meet misfortune, and even a weak pig will surely kick and be restless. The small image commentary says: Being tied to the bronze brake means that the soft path is restrained. —— Zhixu explains: The Mencius says that without a gentleman, the people of the countryside cannot be governed, and without the people of the countryside, the gentleman cannot be supported. This is an example in the worldly way that things must be connected with each other. In the Buddhist way, without the inherent nature, there can be no practice; without practice, there can be no manifestation of the nature; without wisdom meditation, there can be no meditation; without meditation wisdom, there can be no wisdom. This is an example in the Buddhist way that things must be connected with each other. A yin line has just emerged from below and is restrained by the nine in the second place, which is like the bronze brake. This is the way of uprightness leading to auspiciousness; if it is not restrained, it will run forward and meet misfortune, just like a weak pig that will surely kick and be restless, because it has not been properly tamed and guided from the beginning. The soft side should be connected with the strong virtue, so that both can achieve each other.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。修顯性，則性有修；定發慧，則慧有定。性修交成，定慧平等，無咎之道也。但可內自證知，豈可舉似他人。世法亦爾，吾民吾子，豈可令他人分治哉。九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。二近於初，故包有魚；三遠於初，故臀無膚。無膚則行必次且矣。然雖厲而無大咎者，以與初六同居巽體，但行未與柔道相牽合耳。

The line statement for the second line says: There is fish in the kitchen, no fault, but it is not appropriate to give it to guests. The small image commentary says: There is fish in the kitchen, by reason it is not the guests' turn. - Zhixu's explanation: Cultivating practice manifests the nature, and the nature contains cultivation; meditation generates wisdom, and wisdom contains meditation. Nature and cultivation mutually accomplish each other, and meditation and wisdom are equal and operate together. This is the way of no fault. However, this can only be personally verified and known within one's mind, how could it be presented to others for display? The worldly way is also the same: my people are like my children, how could they be entrusted to others to manage? The line statement for the third line says: The buttocks have no flesh, walking is hesitant and difficult, there is danger, but no great fault. The small image commentary says: Walking is hesitant because the action has not yet been connected. - Zhixu's explanation: The second line is close to the first line, so it says 'there is fish in the bundle'; the third line is farther from the first line, so it says 'the buttocks have no flesh'. Without flesh, walking will certainly be hesitant. However, although there is danger, there is no great fault, because it is together with the first line within the lower trigram of Xun, but its action has not yet connected with the soft path.

九四：包無魚，起凶。象曰：無魚之凶，遠民也。剛不中正，執性而廢修，恃慧而棄定，猶世宰輔，居上而遠民也。方其高談理性，正逞狂慧，不知其為凶；臨命終時，地獄相現，則悔無所及。猶包中無魚，起水而後知之。

The fourth line statement says: "There is no fish in the kitchen, and misfortune arises." The Small Image Commentary says: "The misfortune of having no fish is due to being distant from the people." Zhixu explains: The nine in the fourth line is yang but not central or upright, just like clinging to one's inherent nature while neglecting actual cultivation, relying on a bit of wisdom while abandoning meditation. It is also like a minister in the world who holds a high position but is distant from the people. When he talks much about reason and displays his unrestrained '狂慧' (wild wisdom) without stability, he does not realize that this is a source of misfortune. Only when he is about to die and the hellish realm appears before him does he regret it. This is like there being no fish in the kitchen until water is drawn up and then it is discovered.

九五：以（杞己+巳）包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。枸杞枝軟而長，以此包瓜，則其蔓交繫而不可解，此九二與初六相遇之象也。九五為姤之主，乃高居於上，遠不相及，但以剛健中正，則性德久熏成種，將欲發煥，故名含章。由其志不舍命，不肯自暴自棄，故初六雖不相遇，必有自天隕墜以遇我者矣。發得本有，名為自天；無心契合，名為有隕。又九二如大臣，能有初六之民，與民固結；九五如聖君，能用九二之賢臣，故名含章。既有九二，則並九二所遇初六之民而有之矣。民與之，即天與之，故云有隕自天。上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。居姤之終，不與柔遇，名姤其角。此如二乘偏真空慧，但免無魚之凶，不無焦芽敗種之吝也。

The line statement of the fifth line says: Using the branches and leaves of wolfberry to wrap the melon, it contains subtle elegance, and something falls from the sky. The small image commentary says: The fifth line contains subtle elegance because it is in the center and upright; something falls from the sky because it does not abandon the mandate of heaven. —— Zhixu explains: The branches of wolfberry are soft and long, using them to wrap the melon, the vines are intertwined and cannot be untangled, which is the image of the second line meeting the first line. The fifth line is the main line of the Guo hexagram, yet it is high above, far away from the first line and out of reach; only because it is strong, upright, and just, its inherent virtue has been cultivated over time and has become a seed, about to be revealed, so it is called "containing virtue." Because it does not abandon the mandate of heaven and does not give up on itself, even though the first line does not meet it, there must be something falling from the sky to meet it. What is revealed was originally there, so it is called "from heaven"; it is not intentionally seeking to match but naturally harmonious, so it is called "falling from the sky." In another way of speaking: the second line is like a minister who can possess the first line, these common people, and be closely connected with them; the fifth line is like a sage king who can employ the second line, this virtuous minister, so it is called "containing virtue." Since it possesses the second line, it also possesses the first line, these common people. When the people follow him, it is as if heaven grants him, so it is called "falling from the sky." The line statement of the top line says: Meeting at the horn, there is shame but no fault. The small image commentary says: Meeting at the horn is because it is at the very top, having reached the end, thus causing shame. —— Zhixu explains: The top line is at the end of the Guo hexagram, not meeting with that yin line, so it is called "meeting at the horn" —— only touching the tip of the horn. —— He then compares it with Buddhist teachings: This is like the wisdom of the two vehicles, the Shravakas and the Pratyekabuddhas, who lean toward the aspect of emptiness. Although they avoid the danger of "wrapping without fish" in the fourth line, they still suffer the regret of being criticized by the Mahayana sutras as "burnt sprouts and bad seeds" (like sprouts that have been burned or seeds that are ruined, unable to take up the Bodhi path again).

（坤下　兌上）萃：亨。王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。相遇則相聚，世出世之常也，聚安有不亨者哉。幽明之情萃，故有廟可假；上下之情萃，故大人可見。用大牲以假有廟，利攸往以見大人，皆順乎時義之所當然，所謂貞也。

The lower trigram is Kun (Earth) and the upper trigram is Dui (Lake), forming the hexagram Cui (Gathering). The statement of the hexagram says: "It is smooth. The king comes to the ancestral temple, it is appropriate to meet a great person of virtue, it is smooth, it is appropriate to maintain uprightness. Using oxen and sheep as sacrifices is auspicious, it is appropriate to go somewhere." Zhixu explains: The previous hexagram spoke of meeting, and when one meets, gathering follows; this is a common principle of both worldly and transcendent teachings. Since gathering occurs, how could it not be smooth? The hidden ancestors and the visible descendants gather together in sentiment, so the king can come to the ancestral temple. The superior ruler and the inferior subjects gather together in sentiment, so a great person of virtue can be met. Using oxen and sheep as sacrifices to honor the ancestral temple, and going to meet the great person of virtue when the opportunity is favorable, are all actions that follow the appropriate course of the situation. This is what the statement of the hexagram refers to as "Zhen" (uprightness).

彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。同一致孝享耳，有時雲二簋可用，有時雲樽酒簋貳，今則云用大牲吉；同一見大人耳，有時雲不利涉川，有時雲往蹇來碩，今則云利有攸往。夫豈有私意於其間哉。宜儉則儉，宜豐則豐；可往則往，可來則來，皆所以順天命而觀物情耳。

The Commentary on the Judgment says: "Cui" means gathering. Below is the earth (Kun), which is soft and yielding, and above is the lake (Dui), which represents joy. The nine in the fifth (nine five) is a strong yang line in the center and corresponds with the six in the second, thus enabling gathering. When the king comes to the ancestral temple, it is to fulfill filial piety and offer sacrifices. It is appropriate to see a great person and achieve success, because the gathering is proper. Using great sacrificial animals is auspicious and appropriate to go forward, which is in accordance with the mandate of heaven. Observing the object to which one thing gathers, the true nature of heaven and earth and all things can be seen. - Zhixu's explanation: It is the same to fulfill filial piety and offer sacrifices; the hexagram Dun says two small dishes are enough, the hexagram Kan says one cup of wine and two dishes are enough, yet here it says using great sacrificial animals is auspicious. It is the same to see a great person; the hexagram Song says it is not favorable to cross a great river, the hexagram Jian says returning is great, yet here it says it is appropriate to go forward. How can there be any personal bias here? When it is appropriate to be frugal, be frugal; when it is appropriate to be generous, be generous; when it is appropriate to go forward, go forward; when it is appropriate to retreat, retreat. All of this is merely following the mandate of heaven and observing the actual situation of things.

象曰：澤上於地，萃。君子以除戒器戒不虞。楊慈湖曰：澤所以能瀦水而高上於地者，以有坊也；民所以得安居而聚者，不可無武備也。除治戎器，戒備不虞，皆大易之道也。蕅益子曰：約佛法，則毗尼內禁；約觀心，則密咒治習。

The Great Image Commentary says: A marshy pool accumulating on the ground surface, this is the Hexagram of Accumulation; the gentleman takes this as a model, repairs weapons, and prepares for unexpected changes. (Note: The original text says '戎器' which is now recorded as '戒器'.) ——Zhi Xu cites Yang Chi Hu's words: A marsh can hold water and rise above the ground because of embankments; the people can live in peace and gather together because they cannot do without military preparedness. Repairing weapons and being prepared for unexpected events are great principles of the Book of Changes. ——He himself continues: In terms of Buddhist teaching, this corresponds to the 'Vinaya' (monastic discipline) that builds barriers within the mind; in terms of observing the mind, this corresponds to using mantras to counteract habitual tendencies from past lives.

初六：有孚不終，乃亂乃萃。若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。當萃之時，未有不志於萃者也。二陽為受萃之主，而四陰萃之。初與四為正應，本可信也，不中不正，故不能終其信，而乃亂乃萃焉。乃亂故若號，乃萃故一握為笑，言其號笑夾雜而為一握也。然既是正應，何所疑恤，不若往從為無咎耳。志亂故號笑夾雜，明相應之理未嘗亂也。

The line statement of the first line says: Originally there was sincerity but it could not be maintained to the end, thus it became confused and gathered together; sometimes crying in sorrow, sometimes laughing tightly clasped; there is no need to worry, going forward brings no fault. The Small Image Commentary says: Confused and gathered together, because its mind was confused. - Zhixu's explanation: At the time of gathering, no one does not wish to gather. The two yang lines, nine four and nine five, in the primary hexagram are the main ones that are gathered towards. The four yin lines all move upwards to gather. The first line and nine four originally formed a correct response and could be trusted; however, because it was not in the center and was not in the correct position, it could not maintain this trust to the end, thus sometimes confused and sometimes gathered. Confusion leads to crying in sorrow; gathering leads to laughing tightly clasped - meaning the crying and laughing are mixed together in a confused state. However, since it was a correct response, what is there to doubt or worry about? It is better to go forward and follow, thus there is no fault. The mind was confused, so crying and laughing were mixed; the Small Image Commentary points out 'its mind was confused,' which precisely shows that the principle of the correct response itself was not confused.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。柔順中正，上應九五陽剛中正之君，本無可疑者也。乃初六與六三皆往萃於九四，我居二者之間，設不自引而出，何以取信於九五乎。苟引出而得其信，則不必用大牲，而用禴亦利矣。舍二陰而獨從所應，故如用禴，其物甚薄。但由二有中德，故不變所守以隨兩陰耳。

The line statement for the second line says: If one is drawn upward and progresses, it is auspicious and without fault; if one maintains sincerity, even the simplest sacrificial offering of the spring sacrifice (censorial offering) is beneficial. The small image commentary says: Drawing upward and achieving auspiciousness without fault is because it maintains its central virtue without change. —— Zhixu's explanation: The second line is flexible and resides in the center, thus being upright. It corresponds with the ninth line five, the upright and central sovereign. Originally, there is nothing suspicious about this. Unfortunately, the first line six and the sixth line three both go to attach themselves to the ninth line four. I am caught between these two yin lines. If I do not draw myself out, how can I gain the trust of the ninth line five? As long as I withdraw and gain the trust of the ninth line five, then even the simplest sacrificial offering of the spring sacrifice is sufficient. By abandoning the two yin lines and following my proper correspondence alone, it is like using the spring sacrifice, with offerings of extreme simplicity. This is entirely due to the second line's virtue of residing in the center, so it does not change its virtue to conform to the two yin lines.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。上無應與，志欲萃而無從，故嗟如而無所利。然當萃之時，往從九四，亦可無咎，但非正應故得小吝，而九四則巽以受之矣。九四：大吉無咎。象曰：大吉無咎，位不當也。當萃之時，初六應之，六三歸之，不幾以臣擬君乎，故必大吉乃得無咎，如伊尹周公之終盡臣道可也。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward has no fault, but there is slight disgrace. The small image commentary says: going forward has no fault because the nine in the fourth line is flexible and accommodating. - Zhixu explains: the third line has no corresponding line above it, so it desires to gather but has nowhere to go, hence only sighing and gaining nothing. However, at the time of gathering, following the nine in the fourth line, it can have no fault; yet since the nine in the fourth line is not its proper match, there is slight disgrace, and the nine in the fourth line will flexibly accept it. The line statement for the fourth line says: great good fortune has no fault. The image commentary says: great good fortune has no fault because it is in an improper position. - At the time of gathering, the initial six corresponds with it, and the third line also adheres to it, which is almost like comparing it to a minister serving a ruler. Therefore, only by achieving great good fortune can there be no fault, just as I Yin assisted King Tang of Shang and the Duke of Zhou assisted King Cheng of Zhou, fulfilling the full duty of a minister.

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。陽剛中正，以天位而受萃者也。然惟二實應之，上實附之，而初與三已萃於九四矣，僅可無咎。若能忘吾位以任九四，聽彼二陰之匪孚我，而元萃於四者永貞弗改，則九四既為吾臣，二陰何一非吾民也，故得悔亡。設但恃其位以為萃，則志未光矣。上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。以陰居陰而在上位，心不自安，故齎諮涕洟，以附悅於九五，得無咎也。

The line statement for the fifth line says: gathering together and occupying the position, there is no fault; although some people do not come to be sincere and loyal, as long as one maintains the great virtue and uprightness for a long time, regret will vanish. The small image commentary says: gathering together and occupying the position, refers to the mind not yet being broad and great. —— Zhixu explains: the fifth line is yang and central and upright, holding the position of the Son of Heaven and receiving the gathering of people. However, only the second line is sincere and corresponds with it, and only the sixth line at the top is sincere and attached to it, while the first line and the third line have already gathered to the fourth line. Therefore, it can only achieve no fault. If it could forget its high position and fully entrust the fourth line, allowing those two yin lines not to come to attach to me, and if the fourth line, which is greatly attached, maintains uprightness for a long time, then since the fourth line is my minister, those two yin lines are not they who are not my subjects? Therefore, regret vanishes. If one relies only on its high position to seek people's attachment, then the mind is not broad and great. The line statement for the sixth line at the top says: sighing and weeping, tears flowing down, there is no fault. The image commentary says: sighing and weeping, is because being at the highest position and feeling inner unease. —— The sixth line at the top, being a yin line in a yin position and at the top of the hexagram, feels inner unease, thus sighing and weeping, and turning to please the fifth line, thus achieving no fault.

（巽下　坤上）升：元亨，用見大人勿恤，南征吉。氣聚而上升，如木之升於地，元亨可知也。巽順非果於有為者，故勸以用見大人勿恤。萬物齊乎巽，而相見乎離，故南征則吉，欲其嚮明以行志也。

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth), forming the hexagram of Ascending. The hexagram statement says: It is greatly smooth and unimpeded; using it to meet a great person of virtue, there is no need for worry; proceeding southward is auspicious. Zhixu explains: The lower trigram represents gathering, and when the energy gathers, it rises, just like a tree growing up from the ground. Therefore, it is greatly smooth and unimpeded, which is self-evident. However, Xun is characterized by gentle and yielding nature, not the kind that is decisive and bold. Hence, the hexagram encourages it to meet a great person of virtue without hesitation. The Sayings on the Trigrams state that in the season of Xun, all things are orderly; in the season of Li, they meet each other. The south belongs to Li, so proceeding southward is auspicious — meaning it should move toward the direction of brightness to realize its aspirations.

彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也；南征吉，志行也。巽木本柔，故必以時而升。木之升固必藉土，土亦以生木為功。今九二剛中而應六五，蓋不惟木之志，亦是土之志也。象曰：地中生木，升。君子以順德，積小以高大。道體本無大小，而君子之積德也，順而致之，必由小以高大。譬如合抱之木始於微芒，但不可（片*戈）伐，亦不可助長耳。

The Commentary on the Judgment says: The flexible and yielding follow the seasons and grow upward. The lower trigram is Xun (Wind), and the upper trigram is Qian (Heaven), which is yielding. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth, so great success is achieved. Using it to see a great person brings no worry, because there is joy; advancing southward is auspicious, because the will is carried out. -- Zhixu explains: The trigram Xun represents trees, which by nature are flexible and weak, so they must grow upward in accordance with the seasons. Although trees grow upward, they rely on the soil, and the soil also takes delight in growing trees. Now Nine in the Second is yang and in the center, and corresponds with Six in the Fifth, showing that the act of growing upward is not only the will of the tree, but also the will of the soil. The Great Image says: Trees growing out of the earth, this is the Ascending Trigram; the gentleman takes this as a model, cultivating virtue in accordance with his nature, accumulating small things into something great. -- Zhixu explains: The nature of the Dao has no distinction of big or small, but the gentleman cultivating virtue must achieve it in order, necessarily starting from small things and gradually growing great. Just as a large tree is grown from a single tiny sprout; one must not cut it down with axes, nor help it grow like the man from Song who pulled up his sprouts. (The character 「（片*戈）」 is a character formed by combining radicals to indicate the meaning of cutting, and is recorded as it appears in the original text.)

初六：允升，大吉。象曰：允升大吉，上合志也。為巽之主，上與二陽合志，故信能升而大吉也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。升九二之求孚於六五，以各不得其正，非如萃六二之孚於九五也。但萃之六二，以兩鄰同質而不同志，故中雖未變，而須引吉；今升之九二，以兩鄰異質而志相合，故不惟無咎，而且有喜。

The first line statement says: It is indeed possible to ascend, great good fortune. The Small Image Commentary says: It is indeed possible to ascend and great good fortune, because it is in harmony with the will above. - Zhixu's explanation: The first line is the main line of the lower trigram Xun. It is in harmony with the will of the second and third lines above, so it is indeed possible to ascend and great good fortune. The second line statement says: If one maintains sincerity, even the simplest sacrifice of the season of spring is beneficial and without fault. The Image Commentary says: The sincerity of the second line brings joy. - In the Ascending Hexagram, the second line seeks trust from the fifth line. Both lines are not in the proper position (a yang line in a yin position, or a yin line in a yang position), which is different from the second line of the Accumulating Hexagram seeking trust from the fifth line, where both lines are upright. However, in the Accumulating Hexagram, the second line has neighboring lines on both sides that are also yin lines, with the same nature but different wills, so even though its middle virtue remains unchanged, it still needs to be drawn out to be auspicious. In the Ascending Hexagram, the second line has neighboring lines with different natures but harmonious wills, so it not only has no fault but also brings joy.

九三：升虛邑。象曰：升虛邑，無所疑也。以堅剛之木，上升於柔順之土，何疑阻哉。六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。巽之升也為木，坤之升也為山，而人之升也為亨於天地山川鬼神，其事不同，其所以為順一也。方木之升於地，人但以為木克土耳，不知木升即是地升，以離地四微，別無木四微故。如太王之去豳而邑於岐，人但以為王棄豳耳，不知邑岐即是邑豳，以非舍豳人而別撫岐人故。

The third line statement says: Like ascending into an empty city without any obstruction. The Small Image Commentary says: Ascending into an empty city is because there is nothing to be suspicious or concerned about. Zhu Xiu explains: Using hard and strong wood to grow upward into soft and yielding earth, what could be suspicious or obstructive? The fourth line statement says: The king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Image Commentary says: The king holding a sacrifice at Mount Qi is a matter that follows the way. Taking the trigram Xun, ascending is represented by trees; taking the trigram Kun, ascending is represented by mountains; taking human beings, ascending is represented by sacrificing to heaven, earth, mountains, rivers, ghosts, and spirits. The three are different in their manifestations, but the reason for being "smooth" is the same. When trees grow upward from the earth, people only consider it as wood overcoming earth, but they do not realize that the upward growth of wood is the upward growth of the earth itself—because without the four subtle elements (water, fire, wind, earth) that constitute material form, there is no separate set of elements belonging to wood. Just as King Zhou Taowang left the area of Bin and established a settlement at the foot of Mount Qi, people only think he abandoned Bin, but they do not realize that establishing a settlement at Qi is the same as establishing one in Bin—because he did not abandon the people of Bin, but instead continued to care for them by settling in Qi.

六五：貞吉升階。象曰：貞吉升階，大得志也。朝有君子，則聖王之志得，猶地有喬木，則成園苑，故地未有不以升木為志者也。九二剛中而五應之，此明與以可升之道，猶聖王之設階以升君子。但恐其以陰居陽，不能鑑九二之孚，故特以貞誡之，欲其貞於九二也。上六：冥升，利于不息之貞。象曰：冥升在上，消不富也。升至於冥，可以息矣，而有不息之貞，則宜冥而益升，此所謂天爵也。修其天爵，則匹夫不為貧賤，而不富可消矣。

The line statement of the fifth line says: If one maintains correctness, it is auspicious; proceeding step by step upward. The small image commentary says: Maintaining correctness to gain auspiciousness and proceeding step by step upward, is greatly realizing one's aspirations. Zhu Xiu explains: When there are virtuous men in the court, the mind of the sage king is fulfilled, just as if tall trees grow on the ground and form a garden, so the earth naturally takes 'allowing trees to grow' as its own aspiration. The nine in the second line is yang and in the center, and the six in the fifth line corresponds with it. This clearly provides it with a path to ascend, just as the sage king specially sets steps for the virtuous to ascend step by step. However, fearing that the six in the fifth line, which is a yin line in a yang position, cannot see the sincerity of the nine in the second line, it specially uses the character 'zheng' to warn it to remain steadfast and faithful to the nine in the second line. The line statement of the sixth line at the top says: Proceeding upward even in darkness, it is appropriate to maintain the unceasingly correct path. The small image commentary says: Proceeding upward in darkness and occupying the highest position, is diminishing and not yet sufficient. When one has ascended to the point of darkness and confusion, one should naturally stop; but if there is an unceasingly correct path, then one should proceed upward even more in darkness. This is what Mengzi refers to as 'tian jue' (the heavenly rank, i.e., benevolence, righteousness, loyalty, and trustworthiness). When a person cultivates his heavenly rank, then even a common man is not poor or lowly, and the deficiency of 'not being rich' naturally disappears.

（坎下　兌上）困：亨，貞，大人吉，無咎，有言不信。升而不已必困，此盈虛消息之常也。困心衡慮，實所以致亨。然不以正道持之，不以大人處之，何能吉無咎哉。設無躬行實德，而但有空言，決不足以取信矣。

The lower trigram is Kan (Water) and the upper trigram is Dui (Lake), forming the hexagram of Guan (Obstruction). The hexagram statement says: "It is smooth; to maintain uprightness. A person of virtue and position gains good fortune without fault. Empty words cannot win trust." Zhu Xiu explains: The previous hexagram spoke of upward movement, but if one continues to rise without stopping, it will inevitably lead to obstruction. This is the constant principle of fullness, emptiness, decline, and growth. The Mencius says, "Troubled in heart, blocked in thought," when the heart is troubled and thoughts are blocked, this very situation is precisely the way to achieve smoothness. However, if one does not hold to the right path and does not treat it with the magnanimity of a great person, how can one gain good fortune without fault? If one lacks genuine virtue practiced in reality and only has empty words, it is certainly insufficient to gain trust.

彖曰：困，剛掩也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。坎剛在下，而為兌柔所掩，剛既被掩，水漏澤枯，困之象也。處險而說，素患難行乎患難，遁世無悶，不改其樂，非君子其孰能之。九二九五，皆以剛而得中，此大人之貞，吉之道也。苟不守此貞，而徒尚口，適足以取窮而已矣。

The Commentary on the Judgment says: The困卦 represents the situation where yang is obscured by yin. Being in a dangerous situation yet still able to be joyful, and remaining in a state of communication and success even in hardship, this is probably something only a gentleman can achieve. To maintain correctness and for the great person to gain good fortune, it is because the Nine in the Second and the Nine in the Fifth are yang lines in the middle. Empty words cannot be trusted, because relying solely on verbal ability will eventually lead to an end. —— Zhixu explains: The lower trigram is Kan (water), with yang in the lower position, which is obscured by the upper trigram Dui (lake), which is yin. When yang is obscured, the water leaks away and the lake dries up, which is exactly the image of困. Being in a dangerous situation yet still joyful is exactly what the Doctrine of the Mean says "suffering hardship but still proceeding through it," it is also what the Great Treatise says "retreating from the world without being bored," and it is also what Confucius praised Yan Hui for, "not changing his joy." Not a gentleman, who could do this? The Nine in the Second and the Nine in the Fifth are both yang lines in the middle positions of the upper and lower trigrams, which is the correctness that the great person maintains, which is the way to gain good fortune. If one does not maintain this correctness and only relies on verbal ability, then one will inevitably be forced into a desperate situation.

象曰：澤無水，困。君子以致命遂志。水在澤下，澤中無水，枯槁窮困，此已定之命也，君子致之而已，豈容作意而不順受。剛中故處險能說，此在我之志也，君子則心遂之，豈因顛沛而或稍違。

The Great Image Commentary says: When the marsh has no water, this is the困卦 (Guan hexagram); the gentleman takes this as a model, giving up his life to realize his aspirations. —— Zhixu's explanation: The water has flowed down below the marsh, leaving the marsh dry and destitute, which is a fixed fate. The gentleman merely surrenders it and accepts it calmly, how could he have a thought of resistance and not accept it smoothly? However, the yang is in the center, so even though he is in a dangerous situation, he remains joyful, for this is his own aspiration. The gentleman then pursues it with all his heart, how could he slightly deviate because of hardship and wandering?

初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。六爻皆處困者也，惟剛中大人能不失其所亨。初六居下，臀之象也，上應九四之株木，正當困時，不能相庇；而陰居險初，則如入于幽谷，三歲不能相見矣。

The line statement for the first line says: The buttocks are pressed by a bare tree stump, retreating into a deep valley, unable to meet people for three years. The small image commentary says: Retreating into the deep valley is because of darkness and lack of clarity. -- Zhixu's explanation: All six lines are in difficult situations, and only those with strong yang and centered virtue can maintain their success. The first line is at the very bottom of the hexagram, representing the buttocks; the line it corresponds to, nine in the fourth position, is like the bare tree stump. In times of hardship, nine in the fourth is preoccupied with its own difficulties and cannot protect it. Moreover, since this line is a yin line in the first position of the dangerous trigram kan, it is like retreating into a deep valley, unable to see people for three years.

九二：困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。當困之時，能以剛中自養，故名困于酒食。九五陽剛中正之君，必將以朱紱錫我，使我同濟時困；我但當默然以誠應之，如亨祀然，若遽往則必有凶，而志在救時，仍無咎也。中有慶，即是貞大人吉。此如伊尹就湯。紱，蔽膝也。

The second line statement says: Being confined by wine and food, the red sash is about to be presented; it is appropriate to hold a sacrifice, but rushing forward brings misfortune, yet there is no blame. The Small Image Commentary says: Being confined by wine and food is because of being in the center and having joy. ——Zhi Xu explains: In a time of hardship, the second line, which is yang and strong, can cultivate virtue by being in the center, so it is called 'being confined by wine and food' — being trapped by the sustenance of wine and food. The fifth line, which is a yang and upright ruler, will certainly present the red sash to me, allowing me to jointly relieve the current difficulties. I should only respond with sincerity, like holding a sacrifice, with respect. If I rush forward, there will certainly be misfortune. However, my intention is to save the situation, so there is still no blame. The Small Image Commentary says 'having joy in the center,' which is what the hexagram statement says 'upright, the great man is auspicious.' This is like Yi Yin being recruited by King Tang of Shang. 'Fu' is the sash in front of the ceremonial robe.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。陰柔不中不正，居於二陽之間，四如石，二如蒺藜。上六不與相應，故入其宮而不見其妻。由無禎祥之德，所以自取其凶。

The line statement for the third line says: Blocked by a big stone, sitting on thorns, returning home but not seeing one's wife, ominous. The small image commentary says: Sitting on thorns is because it is above the yang line; returning home but not seeing one's wife is an ominous omen. — Zhixu's explanation: The third line, being yin and neither centered nor in the proper position, is sandwiched between the second and fourth yang lines. The fourth line is like the big stone blocking the way, and the second line is like the thorns pricking. The sixth line above is also yin and cannot correspond, so returning to one's home does not result in seeing one's wife. This is entirely because it lacks the virtue that would bring good fortune, thus bringing about misfortune on its own.

九四：來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。夫處困而亨，非剛中者不能也。九四正在困時，猶不能忘情於初六，而來徐徐。既志在初六，豈惟不與九二合德，反困於九二之金車而吝矣。然九二剛中，必能與我同濟時困，不因我不當位而遂棄我，故可有終。

The statement of the fourth line says: Moving slowly, being blocked by a carriage adorned with gold, there is shame and regret, but ultimately there is a result. The Small Image Commentary says: Moving slowly is because the mind is fixed on the lower position; although the position is not appropriate, there is someone to help. - Zhixu's explanation: Being in a difficult situation yet still able to be prosperous is something that a yang line in the center cannot fail to achieve. The fourth line is at a time of hardship, yet still clings affectionately to the first line. Therefore, it moves slowly. Since it fixes its mind on the first line, it not only cannot align with the second line in harmony and virtue, but is instead blocked by the golden carriage of the second line, leading to shame and regret. However, the second line is a yang line in the center, and will certainly be willing to help me relieve the current difficulties. It will not abandon me just because my position is not appropriate, so ultimately there will be a good result.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。九五陽剛中正，居於尊位，視天下如一身者也。上六困于葛藟，如劓我之鼻；初六困于株木，如刖我之足。我方賴九二同行濟困，猶如赤紱，而彼方困于酒食，則是我困于赤紱也。然九二中直，必徐應我而有悅，我當竭誠以感之，如祭祀然，庶可以受福矣。

The line statement of the fifth line says: It is like having one's nose cut off and feet amputated, being trapped by a red sash; gradually there is joy, and it is appropriate to hold a sacrifice. The small image commentary says: Being subjected to the punishments of nose-cutting and foot-cutting indicates that the mind has not yet attained its purpose; gradually there is joy because it is in the center and upright; it is appropriate to hold a sacrifice because it can receive blessings. Zhu Xiu explains: The fifth line is yang and strong, upright and in the central position, occupying the exalted position, and sees the world as one body. The upper sixth line is bound by vines, like having one's nose cut off; the initial sixth line is obstructed by a tree stump, like having one's feet amputated. I was hoping that the second line would come to my aid to relieve the difficulties, and the red sash is the token I would give him; but he is stuck in 'being confined by food and drink' and is unwilling to come quickly, which is like me being trapped by this red sash. However, the second line is in the center and upright, and will certainly respond slowly with joy; I should exert my sincerity to move him, as in holding a sacrifice with reverence, in this way I may hope to receive blessings.

上六：困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。處困之極，可以動而行矣。陰柔才弱，疑慮未當，猶牽纏而不自安，懼其動而有悔，而每自退悔也，故聖人直以征吉決之。

The line statement of the sixth line at the top says: Being entangled by vines, standing on an unstable place; in the heart one says, "A single movement will bring regret," but in reality there is already regret; going forward brings good fortune. The small image commentary says: Being entangled by vines is due to improper handling; saying that movement brings regret and indeed regret occurs, yet moving forward is actually a good action. —— Zhixu explains: The sixth line is at the peak ofpredicament, originally capable of moving forward. Unfortunately, it isyin softness and lacks ability, hesitating improperly, and is further troubled by entanglement like vines, causing inner unrest and fear that any movement will bring regret, thus repeatedly retreating and regretting on its own. Therefore, the sage simply uses the two characters "征吉" (to proceed and good fortune) to make a decision for it.

（巽下　坎上）井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。夫井者，居其所而遷者也。知井之居所而遷，則知困之窮而通矣，故次困而明井。邑可改，井不可改；可改則有喪有得，既不可改，何喪何得。食水者往，未食者來，人有往來，井何往來。下瓶將及於水曰汔至，得水收繩未盡曰未繘井；繘井則有功，未繘羸其瓶則凶。此皆人之得喪，非井之得喪也。知井無得喪，則知性德六而常即；知人有得喪，則知修德即而常六。故曰井德之地也，又曰井以辯義。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), forming the Hexagram of the Well. The Hexagram Statement says: A city can be changed, but a well cannot be changed; the water in the well does not decrease or increase; people come and go to draw water from the well. The water is almost drawn up, but the rope has not yet been pulled all the way up, and the jar is broken, resulting in misfortune. Zhu Xiu explains: The well is what the Great Treatise refers to as "residing in its place yet moving." It remains in its original place, yet its function spreads to everywhere. Understanding that the well stays in its place while its function spreads, one can understand why the Hexagram of the Well follows the Hexagram of the困 (Obstruction). A city can be changed, but a well cannot be changed; only things that can be changed can have loss and gain. Since a well cannot be changed, what loss or gain is there? Those who have drunk the water have left, and those who have not yet drunk it come. People come and go, but the well itself has no coming or going. When the jar is lowered close to the water, it is called "qi zhi" (the water is almost reached). When the water is already drawn but the rope has not yet been pulled up completely, it is called "wei ju jing" (the rope has not yet been drawn up). Only when the rope is fully drawn up is there accomplishment; if the jar is broken before the rope is fully drawn, it is misfortune. All these are matters of human gain and loss, not the well's gain or loss. He then points out from the perspective of Buddhism: Knowing that the well itself has no gain or loss, one understands that the inherent "xingshe" (virtue of nature) although passing through the six stages (li jie, mingzi jie, guanxing jie, xiangsi jie, fenzheng jie, jingji jie) is present in the moment. Knowing that humans have gain and loss, one understands that the "xiude" (cultivated virtue) of the later heaven, although present in the moment, still has the six stages clearly present. Therefore, the Great Treatise says, "the well is the land of virtue," and also says, "the well distinguishes righteousness."

彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也；汔至亦未繘井，未有功也；羸其瓶，是以凶也。水輪含地，故鑿地者無不得水，喻如來藏性具一切陰界入等，故觀陰界入者無不得悟藏性，但貴以妙止觀力深入而顯發之。藏性一顯，自養養他更無窮盡也。困之貞大人吉，曰以剛中；今改邑不改井，亦曰乃以剛中。困似專指修德，其實發明全修在性；今似專指性德，其實要人全性起修。故隨明未有功而羸瓶則凶，其重修德甚矣。

The Commentary on the Judgment says: A wooden bucket follows the water and lifts it up, which is the well. The well nourishes people without ever being exhausted. A city can be changed, but a well cannot be changed, because Nine in the Second and Nine in the Fifth are yang and centered; the water is about to come up but the rope has not yet been drawn all the way, meaning that it has not yet succeeded; the jar is broken, so there is danger. -- Zhixu's explanation: Buddhism says that beneath the earth there is a water wheel supporting it, so digging the ground will always bring water up; this analogy refers to the Tathagata Treasury (the Buddha-nature inherent in all beings). Inherent in the nature of all beings is the complete set of the five aggregates, eighteen elements, and twelve entrances of the worldly phenomena. Therefore, those who observe the five aggregates, eighteen elements, and twelve entrances can all attain the nature of the Treasury. What is precious is using subtle meditation and insight to deeply enter and manifest it. Once the Treasury is manifested, one can benefit oneself and also nourish others without end. The困卦 says "Zhen, the Great Man is auspicious," and the Commentary on the Judgment interprets it as "with firm yang in the center." Here, it says "changing the city but not the well," and the Commentary on the Judgment also interprets it as "by having firm yang in the center." The困卦 seems to focus solely on cultivating virtue, but in reality, it aims to reveal that all cultivation is based on the nature of the mind. The井卦 seems to focus solely on innate virtue, but in reality, it aims to guide people to cultivate based on the entire nature of the mind. Therefore, the Commentary on the Judgment immediately follows by saying that if the rope is not yet drawn all the way, there is no achievement, and if the jar is broken, there is danger -- showing how highly it values cultivation of virtue.

象曰：木上有水，井。君子以勞民勸相。夫擔水惠人，則所及者寡；鑿井任伋，則所潤者多。擔水者有作善，鑿井者無作善也。君子之慰勞於民也，則勸其交相為養焉，故養而不窮矣。初六：井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舍也。井之六爻，三陰為井，三陽為泉。初居最下，故象如泥，不惟人不食之，禽亦不顧之矣，理即佛也。九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。在下之中，故為井谷；有泉可以射鮒，而上無應與，如甕既敝漏，不能相伋也。魚之至小者名鮒，蓋指初六。此是名字即佛，薄有聞熏，未成法器。

The Great Image says: Water above a wooden bucket, this is the Well hexagram; the gentleman takes inspiration from this, comforts the people and encourages them to help each other. - Zhixu explains: Carrying water to help others can only benefit a limited number of people; digging a well so that people can draw water from it can benefit many. Carrying water to give to others is an intentional good deed, while digging a well for people to draw water from is a natural good deed. The gentleman comforts the people, encouraging them to support each other, so the merit of nurturing is endless. (The original text says 'ren ji', where 'ji' is actually 'ji', which is recorded as such.) The line statement of the initial six says: The bottom of the well is muddy and cannot be drunk, an abandoned well even attracts no birds. The Small Image says: The muddy water cannot be drunk, because it is at the very bottom; the abandoned well attracts no birds, because it has been abandoned by people. - Zhixu explains: In the Well hexagram, the three yin lines represent the well itself, and the three yang lines represent the spring water. The initial six is at the very bottom, so it is symbolized as mud, not only not drunk by people, but even ignored by birds. - He then relates it to the first of the Tiantai 'six stages': This corresponds to 'the nature is Buddha', meaning that although all beings inherently possess Buddha nature and are in the nature of Buddha, they have not yet begun any practice. The line statement of the second nine says: A small hole at the bottom of the well can only catch small fish, and the bucket used for drawing water is broken. The Small Image says: Catching small fish in the well, because there is no corresponding line above. - The second nine is in the middle of the lower trigram, so it is called 'the well valley'; although there is spring water to catch small fish, there is no corresponding line above, just like the bucket is broken and cannot draw water. The smallest fish is called 'fu', here referring to the initial six. This corresponds to 'the name is Buddha', meaning that one has only slightly heard about the names and terms of Buddhism, has a little熏习, but has not yet become a vessel capable of holding the Dharma.

九三：井渫不食，為我心惻，可用汲；王明，並受其福。象曰：井渫不食，行惻也；求王明，受福也。以陽居陽，其泉潔矣，猶居下卦，不為人食，是可惻也。上六應之，故可用汲。蓋王既明而用賢，則賢者之福非止獨受而已。此是觀行即佛，圓伏五住故井渫，未證理水故不食，宜求諸佛加被，則可自利利他也。

The third line statement says: The well has been cleaned but no one comes to drink from it, making me sad; this well is still usable. If the king is wise, all people can share in his blessings. The Small Image Commentary says: The well has been cleaned but no one drinks from it, causing even travelers to feel sorrow; praying for the king's wisdom is to share in the blessings. Zhi Xu explains: The third line, with a yang yao in a yang position, represents clean spring water; however, it is still in the lower trigram and not used by people, which indeed causes sorrow. Fortunately, the sixth line above corresponds with it, so it is said 'it can be drawn from.' If the king is wise and employs virtuous ministers, then the blessings of the virtuous will not be enjoyed by just one person alone. He then relates this to the third stage of TianTai: This corresponds to 'Observing Practice as Buddha,' having already fully subdued the 'five dwelling afflictions' (the first dwelling of seeing afflictions and the three dwellings of thinking afflictions, plus the store of ignorance). Therefore, it is said the well has been cleaned; but it has not yet directly realized the true water of the Middle Way, so it is said 'not to drink.' At this time, one should pray for the protection and guidance of all Buddhas in order to benefit oneself and others.

六四：井甃，無咎。象曰：井甃無咎，修井也。甃者，以瓦石包砌其傍，所以御汙而潔泉者也，故曰修井。此是相似即佛，從思慧入修慧，御二邊之汙，而潔中道之泉。九五：井冽寒泉食。象曰：寒泉之食，中正也。陽剛中正，泉之至潔而泠然者也，功及於物，故得食之。此是分證即佛，中道理水，自利利也。上六：井收勿幕，有孚元吉。象曰：元吉在上，大成也。以陰居上，如井之收。收，即井欄。常露之而勿幕，眾皆汲之，而所養無窮矣。此是究竟即佛，功德滿足，盡未來際恆潤眾生。

The line statement for the fourth line says: Using bricks and stones to build the well wall, there is no fault. The Small Image Commentary says: Building the well wall without fault is to repair the well. —— Zhixu explains: The term "zhuo" refers to using tiles and stones to enclose the well's walls, to block filth and keep the spring water clean. Therefore, the Small Image Commentary says "repairing the well." This is equivalent to Tiantai's "similarly is Buddha," moving from wisdom born from thought to wisdom born from cultivation, blocking the pollution of the extremes of "emptiness" and "existence," and preserving the clear spring of the middle way. The line statement for the fifth line says: The well water is clear, it is a cold spring suitable for drinking. The Image Commentary says: The cold spring is drinkable because the fifth line is in the center and upright. —— The fifth line is yang and in the center and upright, being the clearest and most refreshing spring water, its function has extended to external things, so people can drink it. This is equivalent to "partial realization of Buddhahood," having individually realized the nature of the middle way, this clear spring, able to benefit oneself and others. (The original text may be missing the character "he" below "self-benefit," but it is recorded as is.) The line statement for the sixth line at the top says: Do not cover the well's fence, maintain sincerity, great good fortune. The Image Commentary says: Great good fortune at the top is great success. —— Zhixu explains: The sixth line, being a yin line at the top of the hexagram, is like the closing part of the well. "Closing" refers to the well's fence. Letting it remain open constantly, allowing everyone to draw from it, the nourishment is endless. —— This corresponds to the final stage: this is equivalent to "complete realization of Buddhahood," with complete and perfect merit, constantly benefiting all beings throughout the future.

（離下　兌上）革：已日乃孚，元亨利貞，悔亡。夫邑改而井不改者，言其處也。井舊則無禽而泥，可弗革乎。學者以變化氣質為先，猶火之鍛金也。方其煆也，金必苦之；既煆成器，而後信火之功也。此革之道，即乾坤之道，大亨以正者也。未信故有悔，已孚則悔亡矣。

The lower trigram is Li (Fire) and the upper trigram is Dui (Lake), forming the Hexagram of Revolution. The Hexagram Statement says: After a change, it takes some time before it is believed; great success, suitable for upholding the right path, regret disappears. Zhu Xiu explains: The previous trigram said that a city can be changed but a well cannot be changed, which refers to the position of the well; but once a well becomes old, it becomes muddy and even birds do not come to it, so can it not be changed? Scholars should take changing their nature as the primary task. This is like using fire to temper metal: when the metal is being tempered, it certainly feels uncomfortable; but once it becomes a vessel, it then acknowledges the merit of the fire. This way of change is the great way of Heaven and Earth, which is what the Commentary on the Judgment calls "great success through uprightness." People have not yet believed, hence there is regret; once they believe, the regret disappears.

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。革而信之，明未革則人不信也；革而當，乃使人信，其悔乃亡，明不當則悔不亡也。須如天地之革時，湯武之革命，方可取信於人耳。革何容易。

The Commentary on the Judgment says: The卦 of Revolution is like water and fire extinguishing each other, and also like two daughters living in the same house but with conflicting hearts, hence it is called Revolution. It is only after some time that people come to believe in it, for it is only after the change that people accept it. The lower trigram is Li (brightness), representing civilization, and the upper trigram is Dui (joy), representing joy; thus it is greatly smooth and maintains correctness. When the change is appropriate, regret disappears. When heaven and earth undergo a change, the four seasons are formed; King Tang of Shang and King Wu of Zhou changed the old order, above following the will of heaven and below responding to the people's hearts. The timing of revolution is indeed great. -- Zhixu explains: "Revolution and belief" points out that people do not believe in it before the change; "Revolution and appropriateness, its regret then vanishes" means that only when the change is appropriate can people be convinced and regret disappear, thus indicating that if the change is inappropriate, regret will not vanish. One must be like heaven and earth changing to produce the four seasons, or like King Tang and King Wu's revolution, to be able to gain people's trust. Revolution is not an easy thing.

象曰：澤中有火，革。君子以治曆明時。時無實法，依於色心分位假立。心無形像，依色表見。色有共相及不共相，共相之在上者為日月星（宿百+西@人），因日月星（宿百+西@人）周行於天，據其所歷之度，以明春夏秋冬之時。春則萬物皆春，乃至冬則萬物皆冬，故知時惟心現，無在而無所不在。猶如火性無我，亦無在而無所不在，雖澤中亦自有之。彼大海中火光常起，即其驗也。

The Great Image Commentary says: Within the lake water there is fire, which is the卦 of Revolution; the gentleman takes this as a model, and refines the calendar to clarify the seasons. Here, Zhixu completely uses Buddhist terms to explain: "Time" does not have an independent existence; it is merely a conventional designation based on the changing positions of material phenomena and mental phenomena. The mind has no form, and it is through material phenomena that it becomes manifest. Material phenomena are divided into "common characteristics" (shared by all beings) and "non-common characteristics" (unique to each individual). Among the common characteristics, those above are the sun, moon, and star mansions. Because the sun, moon, and star mansions revolve around the sky in a cyclical manner, people measure the degrees they pass through, thereby establishing the seasons of spring, summer, autumn, and winter. When spring comes, all things display the characteristics of spring; when winter comes, all things display the characteristics of winter. This shows that "time" is merely a manifestation of the mind. It can be said to be nowhere and yet everywhere. This is similar to the nature of fire, which has no self-existence; it is neither in one place nor everywhere, yet even within the lake water, there is the nature of fire. The fact that firelight often arises from the sea is proof of this. (The original text used radicals to compose the character "宿," which is recorded here as it originally appeared.)

初九：鞏用黃牛之革。象曰：革用黃牛，不可以有為也。離為能革，兌為所革，而初九居下，上無應與，此不可以有為者也，但用黃牛之革以自鞏固可耳。六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。陰柔中正，為離之主，得革物之全能者也。革必已日乃孚，而上應九五，是其嘉配，故征吉而無咎。

The line statement for the first line says: Use yellow oxhide to bind tightly. The small image commentary says: Using yellow oxhide to bind is to indicate that one cannot yet take action. - Zhixu explains: The lower trigram is Li, which is the one capable of transformation, and the upper trigram is Dui, which is the one being transformed. The first line is at the very bottom, and there is no corresponding line above it, which is the situation where one cannot yet take action. One can only bind oneself tightly with yellow oxhide and remain steady. The line statement for the second line says: After some time, go to transform it; going forward will be auspicious and without fault. The image commentary says: Transforming after some time, the action will have a good result. - The second line, being a yin and flexible line in the middle and correct position, is also the main line of the lower trigram Li, which is fully capable of transformation. Transformation must be carried out after some time to be believed in, and it corresponds with the fifth line above, which is its ideal match. Therefore, going forward will be auspicious and without fault.

九三：征凶貞厲，革言三就，有孚。象曰：革言三就，又何之矣。過剛不中，而應上六。上六陰柔得正，乃君子而如文豹者也，何容更以剛燥革之。征則必凶，雖得其貞，亦仍危厲；但可自革以相順從，其言至於三就，庶亦可以取信也。

The line statement of the third line says: Going forward will bring misfortune; even maintaining the correct path is still dangerous. The discussion about change has been considered three times before it can be trusted. The small image commentary says: The discussion about change has already been considered three times; where else can one go? —— Zhixu explains: The third line is overly strong and not in the center, and corresponds with the sixth line above. The sixth line, being yin and in the correct position, is like a gentleman with a beautiful pattern, like a leopard. How can it tolerate the third line using a strong and impetuous approach to change it? Going forward will certainly bring misfortune; even if one maintains the correct path, it is still dangerous. It can only first change itself and then comply with the other party; only after thoroughly considering the matter three times can it be trusted.

九四：悔亡，有孚改命吉。象曰：改命之吉，信志也。兌金之質，本待煆以成器，而九四無應於下，則無肯成我者，悔可知也。但剛而不過，又附近於離體之上，其志可信，故悔亡而有孚，可以改其所秉之定命，而日進於自利利他之域矣。

The fourth line statement says: Regret disappears; if one maintains sincerity and changes one's original fate, it is auspicious. The Small Image Commentary says: Changing one's fate and achieving auspiciousness is because one's intention is trustworthy. -- Zhixu's explanation: The upper trigram is Dui, which belongs to metal, and metal needs fire to be refined into a tool; however, the fourth line does not have a corresponding line below, meaning there is no one willing to help achieve it, so regret is inevitable. Fortunately, it is a yang line in a yin position, strong but not excessive, and it is closely adjacent to the lower trigram Li, which represents fire. Therefore, its intention is trustworthy, so regret disappears and sincerity is established, enabling it to change its originally given fate and gradually enter a situation of benefiting oneself and others.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。以陽剛中正之大人，又得六二陰柔中正之應以輔助之，故如虎之神變，炳乎有文，不待占而足以取信於天下也。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。豹亦生而有文者也，但待時而變現耳。九三剛燥小人，既見其變，亦革言三就以相順從，然僅革面，未始革心，君子正不必深求也。若欲令心革而往征之，未免得凶，惟居貞以默化之則吉。

The line statement of the fifth line says: The great man changes like a tiger shedding its old fur, appearing fresh and new, without needing divination, he already has credibility. The small image commentary says: The great man changes like a tiger, his virtue and brilliance shining clearly. - Zhixu explains: The fifth line is a great yang that is upright and central, and it also corresponds with the second line, a yin that is upright and central, thus changing like a tiger shedding its old fur, with splendid patterns, without needing divination, he is credible to the world. The line statement of the sixth line at the top says: The gentleman changes like a leopard shedding its old fur, his virtue shining brightly, while the petty person only changes his appearance on the surface; going forward brings misfortune, but staying in place and maintaining righteousness brings good fortune. The small image commentary says: The gentleman changes like a leopard, his virtue flourishing; the petty person changing his appearance is being obedient to the ruler. - The leopard is born with patterns, waiting only for the right time to appear. The third line, which is a petty person with strong and impetuous yang, seeing that the sixth line has changed, also repeatedly considers the change three times to show obedience; however, he only changes his appearance and not his heart. The gentleman does not need to deeply blame him. If one forces him to change his heart and goes to war, misfortune is inevitable; only by staying in place, maintaining righteousness, and silently influencing him brings good fortune.