The hexagram of Ascending.

升升卦，下巽上坤。木生地中，長而益高，升之象也。又卦綜萃，下卦之坤升為上卦，亦升之義也。升卦次萃。按，《序卦》：萃者，聚也。聚而上者謂之升，故受之以升。物之積聚益高而上，升所以次萃也。全彖內巽外順，九二剛中而六五虛中以應，君子進用之象。故可以見大人而利於前進。六爻六五為升之主。下四爻皆有可進之象。唯上當升之極，而猶升不已則冥升而已。此全卦六爻之大畧也。

The lower trigram of the hexagram Sheng is Xun, and the upper trigram is Kun. Trees growing in the earth rise higher and higher, which is the image of "ascending." Furthermore, the primary hexagram is the reverse of the hexagram Cui. The lower trigram Kun of Cui, when inverted, becomes the upper trigram of Sheng, also implying the idea of ascending. The hexagram Sheng comes after Cui. According to the "Xu Guan Zhuan," "Cui" means gathering; gathering and moving upward is called "ascending," so Cui is followed by Sheng. The more things accumulate, the higher they rise, which is why Sheng follows Cui. Looking at the entire hexagram statement, the inner trigram Xun represents yielding and entering, while the outer trigram Kun represents flexibility and obedience. Nine Two, with its yang strength in the center, and Six Five, with its virtue of emptiness and humility responding below, is the image of a gentleman being promoted. Thus, it is favorable to see a great person and to move forward. Considering the six lines, Six Five is the main line of Sheng. The four lines below all show the image of ascending. Only the top line, Six Six, is at the extreme of ascending and continues to rise without restraint, leading to confusion and darkness. This is a general summary of the six lines of the hexagram.

升。元亨。用見大人。勿恤。南征吉。升進而上也。木自地生。卦綜萃。坤升於上，內巽外順。九二剛中有應。皆有大亨之象。以剛中之臣遇柔中虛已之君，有宜見大人，不事憂恤之象。後天巽坤之中為離，有南征得吉之象。

The hexagram statement says: "Ascending, great success; it is appropriate to present oneself before a great person, without worry; proceeding southward is auspicious." "Ascending" refers to advancing upward. Wood grows from the earth; the present hexagram is also the inverted hexagram of the hexagram Cui. The hexagram Cui's upper trigram is Kūn (Earth), which ascends to the upper position. The inner trigram is Xun (Wind), which is compliant and enters, while the outer trigram is Kūn (Earth), which is soft and compliant. Nine in the Second is a strong yang line in the center, and above it is Six in the Fifth, which corresponds. These all form the image of great success. A strong and central minister meets a soft and central ruler who is humble and listens to advice, hence the image of "it is appropriate to present oneself before a great person, without worry." According to the Later Heaven trigrams, Xun is in the southeast, Kūn is in the southwest, and between them is Li (Fire) in the due south, hence the image of "proceeding southward is auspicious."

彖曰。柔以時升。按，《本義》謂以卦變釋卦名，謂解之三上居四也。陰陽二氣迭為升降。剛在上以為常，柔在上則以為時。亦扶陽抑陰之意也。來注以卦綜言，萃下卦之坤升而上也。然竊按，卦變柔進居上者多，即卦綜坤居上者亦多。

The Commentary on the Judgment says, "Yin is rising in its proper time." According to Zhu Xi's "Benyi," this is interpreted through the transformation of hexagrams, stating that the hexagram of Ascending comes from the hexagram of Resolving. In the hexagram of Resolving, the third line and the top line are exchanged, with the fourth line occupied. Yin and yang energies alternate in rising and falling; it is normal for yang to be above, but for yin to be above, it must wait for the right time. This also contains the idea of supporting yang and restraining yin. Lai Zhide's commentary, however, approaches this from the perspective of the inverted hexagram, suggesting that the lower trigram of Cui (Gathering) is the earth trigram rising upwards. But upon my own examination: in terms of hexagram transformation, there are many hexagrams where a yin line advances to the upper position; in terms of the inverted hexagram, there are also many hexagrams where the earth trigram is in the upper position. Neither approach is specific to the hexagram of Ascending.

獨此以升言，當以卦象言之。五行惟木最柔。然及時之既至，則自地下升於地上。又巽為風。風有氣無質，亦最柔者也。然時之既至，亦自地而上升。大象專言木，此魚木與風言之，故曰柔以時升。

Only this hexagram discusses "ascending," and it should be explained through the hexagram's imagery. Among the Five Phases, wood is the softest, yet when the season arrives, it rises from the ground to the surface; wind, represented by Xun, also has energy but no form, making it the softest, yet when the season comes, it also rises from the ground. The Great Image Commentary only mentions wood, but here it considers both wood and wind (the character "fish" is likely a mistake for "combine"), thus saying "soft things rise with the right time" — soft things rise in accordance with the right season.

巽而順，剛中而應，是以大亨。以卦德言之。內巽則沉潛觀理，外順則從容待時。以卦體言之。二有剛中之德，應五虛己之君。宜其大亨也。用見大人，勿恤。有慶也。南征吉，志行也。萃以五為大人。升以二為大人。聚者，下之所樂。故但見言利見大人。進者，上之所忌。故言用見大人。勿恤，慶在得君而志在行道也。

The Commentary on the Judgment says, "Flexible and yielding, strong and central with a response, thus great success is achieved." From the perspective of the trigram qualities: the inner trigram is Xun, indicating the ability to sink down and examine principles; the outer trigram is Kun, indicating calm and patient waiting for the right opportunity. From the structure of the hexagram: Nine in the Second possesses the virtue of a strong and central yang, corresponding with Six in the Fifth, a ruler who is humble and open to talents, thus it is appropriate for great success. The Commentary on the Judgment also says, "Seeing a great person, without worry, there is celebration; a southern campaign is auspicious, as the will is carried out." In the hexagram Cui, Nine in the Fifth is called "the great person," while in the hexagram Sheng, Nine in the Second is called "the great person." Gathering is something desired by those below, so the hexagram Cui only says "favorable to see a great person." Ascending, however, is something that is feared by those above, so the hexagram Sheng says "using to see a great person," with the word "using" showing the seriousness and difficulty involved. The reason for celebration in "without worry" is due to gaining the trust of the ruler, while the heart's aspiration lies in promoting one's own way.

象曰。地中生木。升。君子以順德，積小以高大。《本義》以順作慎。謂事事謹慎乃能積小以至高大也。然按，坤巽二卦皆有順義。木之生自小至大，人莫見其跡，順其自然也。學問積小以至高大，亦順其自然，不間以私意而已。

The Great Image Commentary says, "Wood grows from the earth, rising upward; the gentleman follows the virtue of顺应, accumulating small things to reach great heights." The original meaning interprets "顺" as "慎," meaning that being cautious in everything allows one to accumulate from small beginnings to great achievements. However, it should be noted that both the Kun and Xun hexagrams inherently contain the meaning of顺应. Just as a tree grows from small to large without visible traces, this is following nature's course. Similarly, accumulating knowledge from small to great is also following nature's course, but without letting personal intentions interfere.

初六。允升大吉。以柔居下，無應於上，本不能升。而二三當上升。初巽於二陽，二陽允之。故大吉也。晉三眾允，為二陰所信也。以陰信陰，不過悔亡而已。以陽信陰，故得大吉也。象曰。允升大吉，上合志也。《程傳》以上專指九二。然二陽皆欲上進者。初為巽主，與二陽同體，故從《本義》兼指二三。

The line statement for the first line says: Being recognized by others and ascending, great good fortune. The first line, being a yin line at the very bottom, has no proper corresponding yang line above it, so it would naturally not be able to ascend. However, when the second and third lines are ascending, the first line, being yin and flexible, adheres to these two yang lines. The two yang lines also recognize it, thus resulting in great good fortune. This can be compared to the third line of the Progress卦 (Jin), which says 'general trust,' where it is trusted by two yin lines, with yin trusting yin, but only resulting in the loss of regret. Here, however, yang trusts yin, thus achieving great good fortune. The Small Image Commentary says 'allowed to ascend, great good fortune, harmonizing with the will above.' The Cheng transmission believes 'above' refers specifically to the second line. However, both the second and third lines are ascending, and the first line is the main line of the Xun hexagram, being in harmony with both yang lines. Therefore, following the original meaning, 'above' refers to both the second and third lines.

九二。孚乃利用禴。無咎。萃六二以中虛為孚，此以中實為孚。二變互坎為隱伏，鬼神祭祀之象。以剛中之臣，應柔中之主。至誠相感，可以不事文飾。猶禴祭之簡質，可達於神也。如是，則可以無咎矣。象曰。九二之孚，有喜也。君臣相信，有得時行道之喜也。中互兌喜悅之象。二未言升，有喜則可升矣。

The line statement for line two says: With sincerity in the heart, it is appropriate to use a simple "yue" sacrifice, without error. In the hexagram Cui, line two is a yin line with emptiness in the middle, representing "fu" (credibility). This line, however, is a yang line with fullness in the middle, also representing "fu". When line two changes, the interacting elements form Kan, which represents concealment. This is exactly the image of spirits and deities being worshipped. A strong and central minister above corresponds to a gentle and central king; sincere feelings are sufficient, without any embellishment, just like the simple "yue" sacrifice, which can still communicate with the divine. Thus, there is no error. The Small Image Commentary says, "The credibility of line two brings joy": mutual trust between sovereign and minister brings the joy of timely and proper action. The interacting elements form Dui, which represents joy, and this is the image taken. This line does not explicitly mention "sheng" (ascending), but since there is already joy, ascending is possible.

九三。升虛邑。陽實陰虛。坤為國邑。九三以陽剛當升之時，進臨於坤，故有升虛邑之象。象曰。升虛邑，無所疑也。三得正應，可以無疑也。六四。王用亨于岐山，吉無咎。人積誠以達於神，有升而上通之義。故二四皆以祭享言之。五陰居尊，山象。四承之，亨于岐山之象。四未居尊位，文王在岐周時之象。又二大臣四近臣。升有偪上之嫌，故皆不言升，而以誠意上達為升。如是，則吉而無咎也。

The third line statement says: "Rising into an empty city." A yang line represents reality, while a yin line represents emptiness; the earth trigram represents a city-state. The third line, with its yang strength, is at the time of rising and approaches the upper trigram, which is earth, thus forming the image of "rising into an empty city" — like entering an unoccupied place. The Small Image Commentary says, "Rising into an empty city, there is no doubt." The third line and the sixth line above are in a correct correspondence, so advancing without hesitation is appropriate. The fourth line statement says: "The king holds a sacrifice on Mount Qi, which is auspicious and without fault." People accumulate sincerity and thus reach the divine, implying an upward movement and connection with the superior. Therefore, the second and fourth lines both use the image of sacrifice to express "rising." The fifth line, being a yin line in a superior position, represents a mountain; the fourth line supports it, forming the image of "sacrificing on Mount Qi." The fourth line has not yet reached the superior position, which corresponds to King Wen still being a feudal lord in the state of Qi and Zhou. Moreover, the second line represents a minister and the fourth line a close attendant; explicitly stating "rising" might imply an overbearing ascent, so both lines avoid directly mentioning rising and instead use the idea of sincere intent reaching upward as a substitute. Thus, it is auspicious and without fault.

象曰。王用亨于岐山，順事也。按，《本義》謂以順而升，登祭于山之象。竊按，順宜就文王言之。文王三分有二以服事殷，順之至也。守人臣之位，而以積誠上達為升，所謂順也。六五。貞吉升階。以陰居陽，疑於不正，故言必正固則吉，如升階之易矣。坤為土，有階象。六五以陰居尊，必有正固之德以居天子之位，則正朝廷以正萬民，如升階之易也。

The Small Image Commentary says, "The king used to offer sacrifices at Qishan, which is a sign of following the right course." According to the "Benyi" interpretation, this refers to the image of a gentle and compliant ascent, like offering sacrifices on a mountain. I personally think that the term "shun" should be understood in relation to King Wen himself: King Wen had already controlled two-thirds of the world, yet still remained loyal to the Shang dynasty, which was the highest degree of compliance. He carefully maintained the position of a subject, and regarded the accumulation of sincere virtue as his own "ascent." This is what is meant by "shun." The line statement of the fifth line says: maintaining the correct position brings good fortune, and ascending is like climbing steps. The fifth line, being a yin line in a yang position, appears to be improper, so it specifically emphasizes that it must be firm and upright to bring good fortune, making the ascent as easy as climbing steps. The earth element (Kun) has the image of steps. The fifth line, being a yin line in a noble position, must possess firm and upright virtue to be worthy of the position of the Son of Heaven. If he can properly regulate the court and thus the people, then his advancement will be as smooth as climbing steps.

象曰。貞吉升階，大得志也。居尊致治，其志大得。又自下而上，至君位而極矣。故曰大得志。上六。冥升。利于不息之貞。以陰居升之極，務進不已，昏冥於升者也。若能反其升位之心以升其德，則純亦不已，積而愈高。故曰利于不息之貞也。使不貞，則其不息何所利哉。

The Small Image Commentary says, "Maintaining uprightness brings good fortune, for it is a great realization of one's aspirations." Being in a position of honor and achieving great governance, one's aspirations can be truly realized. Moreover, ascending from below to the highest position is the peak, hence it is said "a great realization of one's aspirations." The line statement of the sixth line at the top says: ascending blindly and without clarity, it is appropriate to follow an unceasing upright path. The sixth line at the top, being a yin and flexible element at the peak of the Ascending Hexagram, strives upward without rest, which is the description of someone who is confused and blindly ascending. If one could reverse the desire for promotion into the cultivation of virtue, that would be what the Doctrine of the Mean calls "pure and unceasing." It accumulates continuously, hence it is said "favorable for an unceasing upright path." If one does not adhere to the upright path, then what is the benefit of an unceasing ascent?

象曰。冥升在上，消不富也。陰虛不富。升極必降，長極必消。昏冥不已，不能有其富矣。全卦以卦綜言之，則坤升巽上。以二象言之，則木自地升。以六爻言之，則六五為踐阼之君。升至此而極，為升之主。而下四爻皆上升者。二應五之大臣，四承五之近臣。皆嫌於言升，積誠上達亦升也。初在下，小臣也。得上援而升。三立功任事之臣也，升而得國。上無可升而務升不已。能為不息之貞，則衛武公之髦期進德也。若徒於位求升，君則周天元，臣則莽卓之臣而已，其昏冥何如哉。

The Small Image Commentary says, "Rising in darkness at the top, it is not rich." The yao is empty and not substantial, so it is said "not rich." Rising to the extreme must inevitably descend, and growth to the extreme must inevitably decline. Rising continuously in darkness will eventually fail to maintain its richness. Looking at the whole hexagram: from the inverted hexagram, it is the hexagram of Accumulation changing to the hexagram of Earth; from the upper and lower trigrams, it is wood rising from the earth; from the six lines, the sixth line is the already enthroned ruler, who has reached the extreme point of rising, which is the main point of the hexagram of Rising. The four lower lines are all rising: the second line is the minister corresponding to the fifth line, the fourth line is the close minister serving the fifth line, and they are not explicitly saying "rising," so they are considered to rise by accumulating sincerity and reaching upwards; the first line is the lowly official at the very bottom, rising by being supported by those above; the third line is the official who establishes achievements and takes responsibility, rising to occupy the state and territory; the sixth line has already reached the limit of rising yet still continues to seek rising. If it can instead achieve "constant sincerity," it would be like the state of Wei Wugong, who was ninety years old yet still diligently advanced in virtue. If one only seeks rising in official position, the ruler becomes a昏君 like the Northern Zhou Tianyuan Emperor, and the minister becomes someone like Wang Mang or Dong Zhuo, how could that darkness be described?

困困卦，下坎上兌。以二象言之，水在澤下。枯涸無水，困乏之象。以二體言之，兌陰在上，坎陽在下。以卦畫言之，上六在二陽之上，九二限二陰之中。皆以陰揜陽。故為困。困卦次升。按，《序卦》：升而不已必困，故受之以困。乾進不已，必取困窮，困所以次升也。全彖以處險而說。二五剛中，有處困而亨之道。然惟大人能之。但不可尚口以取困窮。此全彖之大旨也。六爻以三柔揜三剛。大抵柔揜剛者凶，而剛之被揜者吉。下卦初三凶而二吉，上卦四五吉而上悔。蓋在困不失其亨惟君子，故剛爻多吉也。上雖有悔而不至於初三之凶，則又困極而通之漸也。此六爻之大畧也。

The lower trigram of the困卦 is Kan (Water), and the upper trigram is Dui (Lake). Considering the two trigrams together, water is beneath the lake, and the lake is dry and lacks water, which represents the image of being in a state of hardship. In terms of the trigrams' nature, Dui belongs to yin and is located above, while Kan belongs to yang and is located below. In terms of the hexagram lines, the sixth line at the top presses down upon the second and fifth yang lines, and the second line is sandwiched between the first and third yin lines. These situations represent yin covering yang, hence the name "困" (hardship). The困卦 comes after the升卦. According to the "Sequence of Hexagrams" transmission, continuous upward movement without restraint will inevitably lead to hardship, hence the升卦 is followed by the困卦. To seek advancement without limit will certainly lead to self-imposed hardship, which explains why the困卦 follows the升卦. From the hexagram statement, the entire hexagram depicts a situation where one is in a dangerous situation yet remains joyful. The second and fifth lines, both yang and in the center, possess the conditions for being in hardship yet achieving success; however, this is only possible for a great person, and one must not engage in verbal disputes, which would only worsen the hardship. This is the main idea of the hexagram statement. In terms of the six lines, three yin lines cover three yang lines. Generally, yin lines that cover yang lines are ominous, while the yang lines that are covered are favorable. The first and third lines of the lower trigram are ominous, while the second line is favorable. The fourth and fifth lines of the upper trigram are favorable, while the sixth line has regret. Because only the gentleman can endure hardship without losing his success, the yang lines are mostly favorable. Although the sixth line has regret, it is not as ominous as the first and third lines, which is another sign that hardship has reached its peak and is about to turn into success. This is the general idea of the six lines.

困。亨。貞。大人吉。無咎。有言不信。困，窮不能自振也。坎剛為兌柔所揜，九二為初三所揜，四五為上六所揜，所以為困。坎險兌說。處險而說，有亨之象。困而能亨，得其正矣。

The Hexagram Statement says: "Confusion, smooth; it is appropriate to maintain uprightness; great men will be fortunate, without fault; at this time, if one speaks, others will not believe." "Confusion" means being in a state of distress and unable to recover on one's own. The yang of Kan is concealed by the yin of Dui: Nine Two is concealed by Initial Six and Sixth Three, while Nine Four and Nine Five are concealed by Upper Six, thus forming "Confusion." The lower trigram Kan represents danger, and the upper trigram Dui represents joy. Being in a dangerous situation yet maintaining inner joy brings about a smooth outcome; confusion leading to smoothness indicates that one has remained on the right path.

二五剛中，有大人象。身困道亨，非大人不能，其占吉而無咎也。兌為口，有言象。坎為耳痛，有言不信之象。當困之時，嘵嘵有言，人必不信，徒取困窮也。他卦言亨言貞，亨由於貞。此則亨所以為貞。蓋處困能亨，惟貞正之大人能之，所以吉而無咎。有言不信，則戒之之辭也。

Nine in the Second and Nine in the Fifth both have yang strength in the center, symbolizing the image of a great person. Although their situation is difficult, their path is smooth. It is not that a great person cannot do it, so the judgment is favorable without fault. Dui represents mouth, symbolizing speech; Kan represents ear pain, symbolizing that when one speaks, others do not believe. When one is in a difficult situation, persistently arguing will certainly not be believed, only leading to deeper hardship. Other hexagrams speak of "smoothness" and "uprightness," meaning smoothness comes from uprightness. This hexagram, however, considers smoothness itself as uprightness. Being inpredicament yet achieving smoothness can only be done by a truly upright great person, hence it is favorable without fault. As for "words not believed," it is the warning of the sage.

彖曰。困，剛揜也。不曰柔揜剛而曰剛揜，卦為君子設。言剛之受揜，若剛自為之。亦抑陰之意也。此以卦體釋卦名也。險以說，困而不失其所亨，其唯君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。

The Commentary on the Judgment says, "Confusion is the concealment of the strong." It does not say "the soft conceals the strong," but rather "the strong are concealed," because the Book of Changes is intended for the gentleman: discussing the concealment of the yang, the tone seems as if the yang itself has invited this, and here too it contains the intention of restraining the yin. This is using the structure of the hexagram to explain the name of the hexagram. The Commentary on the Judgment then continues: "Perilous yet joyful, in confusion without losing the way of harmony, this is the way of the gentleman; uprightness brings good fortune to the great man, because of the strong and central yang; words without trust lead to destitution, for excessive talking leads to ruin."

困而不失其所亨，亨不於其身於其心，不於其時於其道也。剛中，指二五。凡人處困，大則失節，小則憂隕，以中不剛耳。剛中則知眀守固，居易俟命，所以貞大人吉也。兌口在上，有尚口之象。剛德在中，無藉於口。尚口欲以出困，反以致窮。蓋困時向人嘵嘵，即不能亨，即非貞矣。

The phrase "困而不失其所亨" means that success or smoothness is not in the body but in the mind, not in temporary fortune but in the path one holds fast to. "刚中" refers to the lines nine in the second and nine in the fifth. Usually, when people are inpredicament, they may lose their principles in serious cases or become anxious and despondent in lighter ones, because their hearts are not strong. When yang is strong and in the center, one's insight is clear and one's conduct is firm, able to remain in an ordinary place and wait for destiny, hence it is said "the upright great person is auspicious." The mouth of兑 is at the top, indicating a tendency towards speech; but with strong virtue in the center, one does not need to rely on words. Trying to escapepredicament by speaking a lot only brings more hardship: being inpredicament and talking endlessly to others means one cannot achieve success and is no longer upright.

象曰。澤無水。困。君子以致命遂志。水下漏則澤枯，故曰無水。致命，委致其身也。委命於天，以遂我之志。論是非不論利害，論可否不論死生，所謂困而亨也。致使有坎險之象，遂志有兌說之象。

The Great Image Commentary says, "A marsh without water is a state of being trapped; the superior person thus dedicates his life to fulfill his aspirations." When the water in the marsh leaks away, the marsh dries up, hence "without water." "Dedicating one's life" means offering oneself entirely: entrusting one's life to heaven in order to realize one's aspirations; considering only right and wrong rather than gains and losses, considering only whether something should be done rather than life and death, this is called being trapped yet able to achieve success. "Dedicating one's life" contains the image of the lower trigram Kan (water), representing danger, while "fulfilling one's aspirations" contains the image of the upper trigram Dui (lake), representing joy.

初六。臀困于株木。入于幽谷，三歲不覿。全卦剛為柔所困，六爻柔之困益甚。蓋在困時，無剛德則不能亨故也。人之體，行則趾為下，坐則臀為下。初六不能行而坐困者，故有臀象。株木，不可坐者。全卦水澤中互巽木，水草之區，故初三上皆以草木取象。

The Line Statement of the first line (Six at the Beginning) says: The buttocks are confined sitting on a bare tree stump, falling into a deep valley, three years without seeing the sun. The entire hexagram represents a yang line being trapped by yin lines, and the yin lines suffer more severe confinement, because during times of difficulty, without the virtue of yang, there is no smooth progress. In the human body, the toes are at the lowest when walking, and the buttocks are at the lowest when sitting. Since the first line (Six at the Beginning) cannot walk and can only sit in confinement, it takes the image of the buttocks. A "tree stump" is the remaining part of a felled tree, which is not something one can sit on. The entire hexagram is water and marsh, with the intermediate line of wind (Wood) in the middle, which is a place where water and grass grow. Therefore, the first line, the third line (Six in the Third), and the top line (Six at the Top) all take the image of grass and wood.

兌正秋。坎正比。初六在坎之下，大冬之時。蔓草凋脫，僅存株木，有困于株木之象。又坎險之最下，有入于幽谷之象。四本正應，而四亦在困中，不能振人。初距四三爻，不能遽遇於四，有三歲不覿之象。象曰。入于幽谷，幽不明也。陽眀陰暗。陰居最下[文淵本“最下”作“陽下”]，不明之極，自陷於深困也。能眀則亨矣。

The Trigram Dui corresponds to the season of autumn, and the Trigram Kan corresponds to due north. The line Initial Six is at the very bottom of Kan, which corresponds to the height of winter when vines and grasses wither completely, leaving only bare tree stumps, hence the image of "being confined by a bare stump." It is also at the very bottom of the dangerous Trigram Kan, hence the image of "entering a dark valley." The line Nine in the Fourth is its corresponding line, but since Nine in the Fourth is also in apredicament, it is unable to help others. Initial Six and Nine in the Fourth are separated by three lines, so they cannot meet immediately, hence the image of "not meeting for three years." The Small Image Commentary says, "entering a dark valley, dark and unclear." Yang represents brightness, while Yin represents darkness; Initial Six, with a Yin line at the very bottom, is extremely dark, as if it has fallen into a deeppredicament. If one understands the principles, then it becomes smooth and prosperous.

九二。困于酒食。朱紱方來。利用亨祀。征凶。無咎。坎為酒食。陽陷陰中，上無應與，有困于酒食，厭飫過宜之象。然與五同德。五雖亦在困中，緩乃終合。又二互三四為離，有朱紱方來之象。坎中實，誠意在中，利用享祀之象。無應而在險中，行非其時，有征凶之象。然朱紱之來，正宜竭誠圖報。雖時值艱難，征則有凶，而鞠躬盡瘁，於義無咎也。

The statement of the second line says: One is trapped by wine and food, a red sash is about to arrive, it is suitable to hold a worship ceremony; at this time, traveling is dangerous, but it is not a fault. The trigram Kan represents wine and food; the second line, which is a yang line, is trapped between two yin lines, and there is no corresponding yang line above, so there is an image of being trapped by wine and food, overeating leading to burden. However, it shares the same yang strength with the fifth line, although the fifth line is also trapped, it will eventually meet with it if it waits a while. Moreover, the second line together with the third and fourth lines forms the trigram Li, which represents red color, so there is an image of 'a red sash is coming' — the royal command is about to arrive. The middle line of the trigram Kan represents reality, symbolizing sincere intention in the heart, which is the image of 'suitable for worship'. Being without a corresponding line and in a dangerous situation, at this time, taking action is not appropriate, so there is an image of 'traveling is dangerous'. However, since the red sash is coming, one should sincerely strive to repay it; although at this difficult time, traveling is dangerous, but working hard without rest, in terms of righteousness, there is no fault.

象曰。困于酒食，中有慶也。雖困于酒食，而有剛中之德。終能當大任，以造福於天下也。六三。困于石。據于蒺藜。入于其宮。不見其妻。凶。六三不中不正，上無應與。將比於四而四扼之，四以兌體堅不可動，有困于石之象。乘乎九二之陽而剛銳不可倚，又坎為蒺藜，有據于蒺藜之象。六三居陽而上六居陰，故三以上為妻。互巽為入，互離而此爻變為有目不見。三求配於上，入其宮則是。而上六非正應，有入其宮不見其妻之象。上非所困而困，下非所據而據，身危而家不可保矣。

The Small Image Commentary says, "Being confined by food and drink, there is a celebration within." Although one is confined by food and drink, it possesses the virtue of a yang line in the center, and ultimately can shoulder great responsibilities and benefit the world. The line statement of six three says: being confined by a stone, and leaning against thorns, returning to one's home, yet not seeing one's wife, which is ominous. Six three is not in the center and is not in the proper position, and there is no correct corresponding line above. It wishes to approach nine four, but nine four blocks it. Nine four belongs to the trigram dui, which is hard and unyielding, hence the image of being confined by a stone. It is below nine two, which is a yang line, and nine two is sharp and cannot be relied upon. The trigram kan is thorns, hence the image of leaning against thorns. Six three is a yin line in a yang position, and upper six is a yin line in a yin position, so six three takes upper six as its "wife." The mutual trigram xun indicates entering, and the mutual trigram li originally represents the eye, but this line changes to a state where there is an eye but it cannot see. Six three seeks to pair with upper six, entering its dwelling is appropriate, but upper six is not its correct corresponding line, hence the image of entering its dwelling but not seeing its wife. The upper should not be confined but is confined, the lower should not be relied upon but is relied upon, thus the self is in danger and the household is also lost.

象曰。據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。三變為大過，有棺槨象。不祥，死期將至也。九四。來徐徐。困于金車。吝。有終。按，《本義》：初六九四正應。九四處位不當，不能濟物。而初六方困於下，又為九二所隔。故其象如此。然邪不勝正，故其占為可吝而必有終也。

The Small Image Commentary says, "Standing on thornbushes, riding on strength; entering his house, not seeing his wife, an omen of misfortune." When the sixth line changes, the whole hexagram becomes Great Excess, which symbolizes a coffin and its lid. The term "misfortune" refers to approaching death. The statement about the fourth line says: coming slowly and hesitantly, trapped by a chariot, there is shame and regret, but ultimately there is a result. According to the Meaning, the first line and the fourth line were originally in a proper correspondence. However, the position of the fourth line is improper, and it lacks the strength to help others. The first line is in a difficult situation below and is blocked by the second line, hence the hexagram appears as such. Yet evil ultimately cannot overcome righteousness, so the divination concludes that although there may be shame and regret, there will eventually be a good outcome.

今按，卦以剛掩於柔為名，則九四不宜困於九二之剛。宜合坎體言之初與四為正應。初受困而待拯於四，四以剛居柔力不能濟，故有來徐徐之象。兌為金。坎為輪。兌之二陽皆為上柔所揜，四復乘坎之險，有困于金車之象。如是誠可吝矣。然上陰五陽有與，故有終也。

Now my view is that the primary hexagram is named because of the yang being concealed by yin, so the nine in the fourth line should not be said to be trapped by the yang of the second line. Instead, it should be interpreted in relation to the trigram Kan. The first line and the fourth line are in a direct correspondence; the first line is trapped and waiting for the fourth line to rescue it. The fourth line, however, is a yang line in a yin position, and its strength is insufficient to help, hence the image of "coming slowly" — arriving late. The trigram Dui represents metal, and Kan represents a cart; the two yang lines of Dui are concealed by the yin of the sixth line at the top. Moreover, the fourth line is overpowering the dangerous position of Kan, hence the image of "trapped by a golden cart." This is indeed a disgrace. However, the sixth line at the top is yin while the fifth line is yang. The fourth line above the fifth line has something to rely on, so there is ultimately a resolution.

象曰。來徐徐，志在下也。雖不當位，有與也。按，《程傳》以初之正應為與。竊按，剛揜之卦無取於陰之與，宜作上承五陽為有與。有與則亨而有終矣。九五。劓刖。困于赤紱。乃徐有說。利用祭祀。

The Small Image Commentary says, "Coming slowly, the intention is to be below; although not in the proper position, there is support." According to the Cheng Transmission, the initial line is taken as "there is support." I personally think that in a hexagram where a strong line is concealed by a weak one, the yin line should not be considered as support. Instead, "there is support" should be interpreted as the ninth line in the fourth position supporting the ninth line in the fifth position. Having something to rely on allows for smooth progress and a favorable outcome. The line statement of the ninth line in the fifth position says: suffering a severe injury, like having the nose cut off and feet amputated, being trapped by a red sash, gradually turning into joy, it is appropriate to perform worship.

按，《本義》以上為陰揜，下則乘剛為劓刖。上下既傷，則赤紱無所用為困。竊按，剛揜之卦不宜以乘剛為揜。五居三陽之上，君位。宜合全卦論之。上揜於上六，有劓象。下困於坎初，有刖象。二三四互為離南方赤色。紱，下體之衣。為君而在困中，上下被揜，則雖衣純朱之赤紱，亦無所用矣，有困于赤紱之象。然而剛中說體，誠意可格於鬼神，故有徐有說，利用祭祀之象。

According to the original meaning, the nine fifth line is covered by a yin line above and is overlaid by a yang line below, hence called "劓刖" (nose and foot amputated); since both upper and lower are injured, the red sash becomes useless, thus resulting in a state of being trapped. I personally think that in a hexagram where a yang line is covered by a yin line, the term "overlaid by yang" should not be considered as covering. The nine fifth line is located above three yang lines, representing the position of the sovereign. It should be discussed in relation to the whole hexagram: being covered by the upper sixth line above represents the image of having the nose cut off; being obstructed by the lower trigram Kan below represents the image of having the foot cut off. The second, third, and fourth lines form the trigram Li, which is located in the south and has the color red. "Fu" is a ceremonial garment used to cover the lower body. As a sovereign being trapped, both upper and lower are covered, so even if wearing a purely red sash, it would be of no use, hence the image of "being trapped by the red sash." However, the nine fifth line is a yang line in the center, and also belongs to the trigram Dui, which represents joy. With sincere intentions, it is sufficient to move and harmonize the spirits, hence the image of "gradually finding relief and being suitable for worship."

象曰。劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。志未得，在困中主威不振也。中直，有剛中之德。是非有別，不惑群枉也。受福者至誠格天，則可祈天而永命矣。此困之亨也。

The Small Image Commentary says, "Nose-cutting and foot-cutting, the will has not yet been realized; only gradually does there come relief, because of uprightness in the center; it is advantageous to worship, receiving blessings." What is meant by "the will has not yet been realized" is that one is in a state of difficulty and the ruler's authority cannot be fully exerted. "Uprightness in the center" refers to possessing the virtue of a yang line in the center: discerning right and wrong clearly, not being misled by many false and crooked opinions. "Receiving blessings" means that sincere devotion can move heaven, thus being able to pray to heaven and prolong the mandate of heaven—this is precisely the way the困卦 achieves success.

上六。困于葛藟。于臲卼。曰動悔。有悔。征吉。澤，水草之區。水枯而草木叢襍，故困。三陰爻皆取於草木。坎北方。初，冬將盡。僅存株木。三，秋冬之交。草葉脫而刺存，故象蒺藜。兌上，初秋。蔓草未殺也，故有困于葛藟象。葛藟，在束縛之中。臲卼，不安之狀。曰動悔，言處困之極，則有悔也。有悔征吉之悔，與上不同。上言事必致悔，此言心能自悔也。言能自悔其所為，則不終於困，往而可以得吉，所謂困極而通也。九二征凶，在險中也。上六征吉，困之極出險之外也。

The line statement of the sixth line at the top says: being entangled by vines, situated in a place of instability, one will inevitably bring regret with any movement; if there is regret, then going forward will be auspicious. A marsh is a place where water and grass grow together. When the water dries up, the grass and trees become tangled and knotted, hence the situation of being trapped. The three yin lines are all symbolized by grass and trees. The trigram Kan is located in the north: the first line, six at the beginning, represents the end of winter, with only tree stumps remaining; the third line, six at the third, corresponds to the transition between autumn and winter, with leaves falling and thorns still present, hence symbolizing thorned plants; the sixth line at the top, located in the trigram Dui, represents early autumn, when weeds have not yet been killed by frost, hence the image of being entangled by vines. "Gelui" refers to being bound by vines, while "nianwu" describes a state of instability and unease. "Yue dong hui" means that when one is in the extreme situation of being trapped, any movement will inevitably lead to regret. The "regret" in "you hui zhi ji" is different from the previous one: the former refers to regret that is unavoidable, while the latter refers to regret that arises from within. If one can reflect and regret one's actions, then one will not remain trapped for life, and going forward will be auspicious, which is called the transition from extreme difficulty to smoothness. The second line, nine in the second, says "zheng xiong" because it is still in danger; the sixth line at the top, however, says "zheng ji" because having reached the extreme of being trapped, one has already moved beyond danger.

必曰有悔，聖人慾人之悔過也。象曰。困于葛藟，未當也。動悔有悔，吉行也。所行未當，所以受困，動而有悔也。然困悔而能有悔，則行為吉。行可以出困矣。全卦以剛揜為困。唯其剛，故在困而亨為貞，為大人。然剛中則亨，尚口則不信，處困之道盡是矣。六爻初困于株木，三困于石，而二之困酒食則有慶。初三凶而二吉也。四有終。五有說，而上則未當。四五吉而上凶也。蓋陽剛為能亨貞之大人，故陽爻雖困皆吉。陰爻唯上有有悔征吉，則聖人望人悔過之心。困而知悔，亦可學為君子矣。

The text specifically mentions "there is regret," indicating that the sage hopes people will repent. The Small Image Commentary says, "Being entangled in the thorny vine, it is not appropriate; when one moves, there is regret, but if one regrets and truly understands, then the action is auspicious." If one's actions are inappropriate, one becomes entangled, and any movement brings regret; however, if one is regretful and truly repents, then the action is auspicious and can lead to escaping the困境. Looking at the entire hexagram, the being trapped is due to the concealment of yang strength. Because it is yang, being trapped yet achieving success is called "uprightness" and is worthy of being called "great man." Yang strength in the center leads to success, while using words without substance leads to lack of trust, and the way of being in困境 is fully explained here. Among the six lines, the first line is trapped by the tree, the third line is trapped by the stone, while the second line, though trapped by food and drink, has "a celebration in the middle," meaning the first and third lines are inauspicious while the second is auspicious. The fourth line has "a conclusion," the fifth line has "a resolution," while the sixth line is "not appropriate," meaning the fourth and fifth lines are auspicious while the sixth is inauspicious. Generally, yang lines are the ones capable of success and uprightness, so yang lines are auspicious even when in困境. Among the yin lines, only the sixth line has "there is regret, and it is auspicious," which reflects the sage's earnest hope that people will repent. When inpredicament and realizing regret, one can begin to become a gentleman.

井井卦，下巽上坎。巽入於水，汲而上之，井之象。又以卦畫論之。初柔象泉源，三二則象泉，四柔井之中，五剛泉之上出，上柔井口，有全井之象。故名井。井卦次困。按，《序卦》：困乎上者必反下，故受之以井。上升至於困，必反於下。物之最下者莫如井。井所以次困也。全彖以井有常體，猶事有常法，時異而法不異。又當敬以守之，不可垂成而敗也。六爻以三陽為泉，三陰為井。二曰射，始達之泉。三曰渫，已潔之泉。五洌，則可食之泉矣。初泥，方掘之井。四甃，已修之井。上收，則出汲之井矣。

The lower trigram of the Well hexagram is Xun (Wind), and the upper trigram is Kan (Water). Xun represents entering, and entering into water to draw it up is the image of a well. Looking at the hexagram lines, the initial line, which is yin, represents the spring source; the two yang lines, nine two and nine three, represent the spring water; the fourth line, which is yin, represents the middle part of the well; the fifth line, which is yang, represents the place where the water rises; and the top line, which is yin, represents the well mouth. Together, they form a complete well, hence the name "Well." The Well hexagram comes after the hexagram of Being Entrapped. According to the "Sequence of Hexagrams," those who are entrapped above must return to below, so the Well hexagram follows the hexagram of Being Entrapped. When one ascends to a state of being trapped, one must descend again; among all things, the well is the lowest. This is why the Well hexagram comes after the hexagram of Being Entrapped. From the hexagram statement, the well has a fixed form, just as things have constant rules; even though times change, the rules remain the same. At the same time, one must guard it with reverence, not failing at the last moment. Looking at the six lines, the three yang lines represent the spring, and the three yin lines represent the well: nine two is called "Shè," meaning the spring beginning to appear; nine three is called "Xiè," meaning the spring has been cleaned; nine five is called "Liè," meaning the spring water is now drinkable. The initial line is called "Ní," meaning the well is just being dug; the fourth line is called "Zhòu," meaning the well has been built; the top line is called "Shōu," meaning the well is now ready for use.

又以六爻之序言之，初泥而二谷，井之地，在下未見於用者也。三渫而四甃，在人位，則人事儘可以待用矣。五洌而上收，則得乎天，功用及物，井道大成矣。此全卦六爻之大旨也。

Following the order of the six lines in the hexagram: the first line 'mud' and the second line 'valley' belong to the position of the well, being at the bottom and not yet in use; the third line 'cleansed' and the fourth line 'mended' belong to the position of people, where human efforts have been fully exerted and can now await use; the fifth line 'clear' and the sixth line 'reaped' are obtained from heaven, with the function extending to all things, and the well's function is thus completed. This is the main meaning of the entire hexagram.

井。改邑不改井。無喪無得。往來井井。汔至亦未繘井。羸其瓶。凶。巽木入於坎水之上下，上出其水，故謂之井。邑有改而井不改，其體有定也。井卦綜困。在困為兌，在井為巽。巽為市邑。今改為巽而坎卦不改，改邑不改井也。改邑而不改井，是以無得無喪。而往者來者皆井其井，其用有常也。汔，幾也。繘，綆也。巽為繩，繘象。中爻離，瓶象。羸，弱也，墜落之意。井之為用如此，而有事於井者，又當敬以處之。使汲井幾至，未盡綆而敗其瓶則凶矣。時解以言治道，言因革貴得其宜。然一切學問人事，皆可通也。

The hexagram statement says: Well. A city can be changed, but a well cannot be changed; the water of the well neither decreases nor increases; people coming and going all use this well. The water is drawn almost to the mouth of the well, but the rope has not yet been fully pulled up, and the jar is broken, which is ominous. The wood of Xun enters the upper and lower parts of Kan water, drawing the water up, hence it is called "Well." A city can be changed but a well cannot be changed because the form of the well is fixed. The Well hexagram is the inverted hexagram of the困 hexagram: in the困 hexagram, the lower trigram is Dui, while in the Well hexagram, the lower trigram is Xun, which represents a city; now Dui has changed to Xun while Kan remains unchanged, which is "changing the city but not the well." Since the city is changed but the well remains, therefore "there is neither gain nor loss"; and since people coming and going all use this well, it shows that its function is constant. "Qi" means almost, and "ju" is the well rope; Xun represents the rope, hence it is the image of "ju." The middle trigram and the interacting trigram form Li, which is the image of "jar." "Ling" means weak, and implies falling. Since the function of the well is thus, those who deal with the well should be respectful and cautious: if drawing water is almost at the top, but the rope has not yet been fully pulled up and the jar is broken, then it is ominous. The old interpretations often used this to discuss governance, saying that changes and additions should be appropriate; in fact, all learning and human affairs can be understood through this.

彖曰。巽乎水而上水，井。井養而不窮也。以卦象釋卦名義。木桶下汲水乃上，巽乎水而上水也。井取之無禁，用之不竭，養而不窮也。井，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。以綜卦言之，兌改為巽而坎之剛中不改。在困居二之中，在井居五之中也。井以得水為功。未得水而羸瓶，井之養之道廢矣，故凶。

The Commentary on the Judgment says, "The trigram Xun is above water and draws water up, like a well; the well provides sustenance without end." This uses the image of the hexagram to explain its meaning: a wooden bucket is lowered into water and then drawn up, which is "the trigram Xun is above water and draws water up." Well water is available to everyone without restriction, and it never runs out, thus providing sustenance without end. The Commentary on the Judgment also says, "A well remains even if a city is changed, because the strong and central element remains; the water is nearly reached but the well has not yet been drawn, so there is no achievement; the bottle is broken, hence misfortune." From the inverted hexagram, Dui becomes Xun, while the yang strength in Kan remains in the center and is not changed: in the hexagram Guan, the Nine in the Second is in the center of the lower trigram, while in the hexagram Jing, the Nine in the Fifth is in the center of the upper trigram. The well's function is to obtain water; if the water is not yet reached but the bottle is broken, the well's function of providing sustenance is lost, hence misfortune.

象曰。木上有水。井。君子以勞民勸相。木上有水，程子作取水木器。《本義》疑瓶從瓦，作草木之津潤上行。竊按，古人罇罍亦以木為之，字乃從缶。則瓶亦有木器，從《程傳》為順。勞民者，以君養民。勸相者，使民相養。皆井養之義。

The Great Image says, "Wood above water, well; the superior man thus labors the people and encourages mutual assistance." "Wood above water" is interpreted by Cheng Yi as using wooden vessels to draw water; however, the original meaning of "bottle" is doubted by the Commentary on the Original Meaning, as the character "瓶" contains "wa" (a type of vessel), leading to the interpretation that it refers to the upward movement of sap in plants. In my private examination, ancient vessels such as zun and lei were also made of wood, yet the character "瓶" contains "fou" (a type of jar), indicating that "bottle" could also be wooden. Therefore, Cheng Yi's interpretation is more coherent. "Laboring the people" refers to the ruler providing for the people, while "encouraging mutual assistance" means enabling the people to support each other, both reflecting the meaning of nourishing through a well.

初六。井泥不食。舊井無禽。井以陽剛為泉，上出為功。初六陰柔在下，泥象，不可食矣。舊井，未渫者。井廢則舊，旁無汲水之餘瀝，禽安得而食之。坎有禽象。今在上卦，禽高飛莫顧，無禽之象。象曰。井泥不食，下也。舊井無禽，時舍也。所處汙下，為時所棄。

The line statement for the first line says: The well is filled with mud and cannot be used for drinking; the abandoned well even attracts no birds. A well relies on yang strength to bring up water, and its function is to bring water to the surface. The first line is yin and occupies the lowest position, symbolizing mud, which is not suitable for drinking. "Old well" refers to a well that has not been cleaned; once a well is abandoned, it becomes an old well, and even the remaining water left after drawing is absent, so birds have nowhere to drink. The trigram Kan originally has the image of birds, but now Kan is in the upper trigram, and the birds fly high without looking back, hence the image of "no birds." The Small Image Commentary says, "The well is muddy and not drinkable, because it is at the lowest position; the old well has no birds, because it is abandoned at the right time." This indicates that one is in a state of filth and lowliness, thus being abandoned by the times.

九二。井谷射鮒。甕敝漏。谷，井傍穴。鮒或作鯽，或去泥鰍，皆水中小魚，喜食泥者。巽為魚，鮒象。三四五互離甕象。九二上無正應，下比初六，有井谷射鮒之象。功不上行，又巽體下斷，有甕弊漏之象。此有德無援，不能濟物者也。象曰。井谷射鮒，無與也。上苟有與則汲而出，成井養之功矣。

The line statement for line two says: The water seeping out from the mouth of the well pit only reaches small fish, and the bucket used for drawing water is broken and leaking. "Valley" refers to the pit beside the well. "Fishes" are sometimes written as "carp" or are said to be mud-eating fish, all of which are small fish that feed on mud; wind, represented by Xun, is the image of "fishes." The trigrams three, four, and five are all Li, which is the image of a bucket. Line two has no direct correspondence above it, and only corresponds with line one, so the image is "the well pit shooting fish" — water only flows downward to feed the small fish. The function cannot ascend, and since the first line of Xun is broken, there is the image of "the bucket is broken and leaking." This represents a person of virtue who is not supported by others and cannot benefit others. The Small Image Commentary says, "the well pit shooting fish, there is no one to help": if someone above were to draw water, the water would be drawn up, and the function of the well to nourish people would be fulfilled."

九三。井渫不食。為我心惻，可用汲。王明。竝受其福。渫，渫去泥也。渫則清而可食矣。不食者，人不食也。九三以陽居陽，上雖正應，柔而無位。修己全潔，未為時用。二三四互兌為口。三變成震不成兌口，有井渫不食之象。坎為加憂，心惻之象。言如是則雖行道無與之人，亦為之惻然矣。然三之潔清，實有可用汲之泉。特無王眀耳。使王之眀汲之，則井養之功可成，豈獨三之遇哉。澤可大行，天下並受其福矣。五為王位，三四五互為離，王眀之象。五非其應，故有待於王之眀也。

The statement of the third line says: The well has been cleaned but no one drinks from it, which makes me feel sorrowful. This well can be used for drawing water, all that is needed is for the king to be clear-sighted, so that everyone can share its benefits. "Xie" means to clean out the mud, and once the water is clean it becomes clear and drinkable. Saying "not eaten" means that people are unwilling to come and take it. The third line, with a yang line in a yang position, although it has the sixth line above as its proper corresponding line, the sixth line is soft and has no rank. It cultivates itself, is pure and spotless, but is not used by the world. The second, third, and fourth lines together form the trigram of Dui (mouth), but when the third line changes, it becomes Zhen (thunder), and the trigram of Dui (mouth) is not formed, hence the image of "the well is cleaned but not used." Kan represents added worry, which is the image of "a sorrowful heart." This means that even a passerby who has nothing to do with it would feel sorry for it. However, the purity of the third line is indeed a well that can be drawn from, the only thing lacking is a clear-sighted king. If an enlightened king comes to draw from it, the well can nourish people, and this benefit would not be limited to the third line alone, but would spread widely, benefiting the whole world. The fifth line is the king's position, and the third, fourth, and fifth lines together form the trigram of Li (fire), which is the image of "a wise king." The fifth line is not the proper corresponding line of the third line, so the third line can only hope for the king's clear-sightedness.

象曰。井渫不食，行惻也。求王明，受福也。行惻，行道之人皆為心惻。求王明，非枉道乾進。孔孟之轍環是也。不求正應而求王眀，易之所以時也。六四。井甃。無咎。以六居四，陰柔非泉。然所居得正。雖未有及物之功，而能自修治者。故有井甃之象，亦可以無咎矣。

The Small Image Commentary says, "A well cleaned but not used, because of the path of compassion; seeking a wise king, receiving blessings." "Path of compassion" means that everyone on the road feels sympathy for him. "Seeking a wise king" does not mean bending the right path to seek favor; Confucius and Mencius traveled from state to state in their chariots, exactly meaning this. Not seeking the proper way to be recognized by the king, this is precisely the value of the Zhou Changes in adapting to the right time. The statement of the fourth line says: using bricks and stones to build the well wall, there is no fault. With a yin line in the fourth position, yin softness is not the spring water; yet it is in the correct position, though it has not yet achieved the function of benefiting others, it can self-cultivate, thus there is the image of "well wall," and there is no fault.

象曰。井甃無咎，修井也。初六不正在下，故為泥。六四正而在上，故為甃。甃所以禦泥達泉，閒邪存誠之功。故曰修井。三之渫，修於內以致潔。四之甃，修於外以禦汙。內外交修，濟物及人之本也。又四大臣近君，修井以儲九五之寒泉。能盡臣下之職，可因君以成井養之功矣。

The Small Image Commentary says, "The well's walls are built without blame, for it is the work of repairing the well." Initially, the line Six at the Beginning is not in the correct position and is at the bottom, so it represents mud; while the line Six in the Fourth is in the correct position and is at the top, so it represents the walls of the well. Building the well's walls is to block the mud and allow the spring water to flow through, which is analogous to a person guarding against evil thoughts and cultivating sincere intentions. Therefore, it is called "repairing the well." The "渫" of Nine in the Third refers to internal purification, while the "甃" of Six in the Fourth refers to external prevention of filth. The combination of internal and external cultivation is the fundamental way to benefit things and people. Moreover, the line Six in the Fourth, as a minister close to the sovereign, repairs the well to store the clear spring water of Nine in the Fifth. By fulfilling the duties of a minister, one can rely on the sovereign to accomplish the function of nourishing through the well.

九五。井冽。寒泉食。三居甃下，未汲之泉也。五居甃上，已汲之泉也。陽剛中正，功及於物，有井冽寒泉食之象。冽，潔也。渫，潔之也。渫已可食，至此乃食。蓋渫與洌性也，食不食命也。未有渫而不冽者。至此則井養之德已具，井養之功可行矣。象曰。寒泉之食，中正也。居中得正，故六爻唯五曰泉。雖未收上出之功，井之德已盡善矣。

The line statement of the fifth line says: "The well water is clear and cold, and the cold spring can be used for drinking." The third line is below the well wall, representing the spring that has not yet been drawn up; the fifth line is above the well wall, representing the spring that has already been drawn up. The fifth line is yang and strong, upright and central, so it has the image of "clear and cold spring for drinking." "Clear" refers to purity, and "渫" means to purify; after washing, the spring is already drinkable, but it is here that it is actually consumed. Originally, "渫" and "洌" are inherent qualities, while "whether it is eaten or not" depends on external circumstances. There has never been a case where a spring is washed but not clear. At this point, the virtue of nourishing through the well is complete, and the function of the well can be put into practice. The Small Image Commentary says, "Cold spring for drinking, because it is central and upright." The fifth line is central and upright, so among the six lines, only it is called "spring." Although it has not yet reached the stage of drawing water from the well, the virtue of the well is already perfect.

上六。井收勿幕。有孚元吉。收，成也，即小象之大成也。幕，蔽覆也，蓋井之具也。有孚者，其出有源而用不窮也。上六雖非陽剛，而井之功用在上。坎口不揜，故有井收勿幕之象。濟人澤物，元吉可知。象曰。元吉在上，大成也。他卦至終則變，井至上功乃大成也。按，水之大者不一，而聖人畫卦有取於井者。凡水皆水之下流，故他卦言水，皆以險言之。獨井泉在冬而溫，乃天一之真性也。是以古者建國，必先卜井泉之便而居之。井之為用大矣。時解專就治道養民言之。然養德民治己治世，皆可觀象於井。隨其所處，以占其吉凶也。

The statement of the top line says: When the well is completed but not covered, there is sincerity within, resulting in great good fortune. "Receiving" refers to completion, which is what the Small Image Commentary calls "great accomplishment." "Covering" refers to a covering tool used to cover the well. "Having sincerity" means that the spring water flows from a source and is inexhaustible. Although the top line is not yang, the function of the well is most effective at the top. The mouth of the Kan trigram is not obscured, hence the image of "the well is completed but not covered." Since it can benefit people and nourish things, great good fortune is naturally achieved. The Small Image Commentary says, "Great good fortune at the top, which is great accomplishment." Other hexagrams change when they reach their end, but the well hexagram only achieves its great accomplishment at the top line. Note: There are many types of large bodies of water, but the sage chose the well for the hexagram. All water flows downward, so other hexagrams that refer to water often use "danger" to describe them. However, the well water is warm in winter, which reflects the true nature of water originating from heaven. Therefore, ancient people established cities and towns, first consulting about the availability of well water before settling down. The function of the well is truly great. The previous interpretations only discussed governance and people's welfare. In reality, cultivating virtue, nurturing people, and improving oneself to govern the world can all be observed through the well, and the fortune or misfortune can be determined according to one's position.