The hexagram of Difficulty (Kun below, Kan above)

坎下兌上，困：亨，貞，大人吉，無咎，有言不信。彖曰：困，剛揜也。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。亨，困之反也。君子不以貧賤之道而得貧賤，雖身困而道亨；小人不以富貴之道而得富貴，雖身亨而道則否也。

The hexagram of "Goon" has the trigram Kan (Water) below and Dui (Lake) above. The hexagram statement says: "It is favorable to cross through, to maintain uprightness, the great man is auspicious, without fault; at this time, words are not believed." The commentary on the judgment says: "Goon" means that the yang is obscured by yin. Being in a dangerous situation yet still joyful, and remaining in a favorable condition amidst hardship, this is probably something only the gentleman can achieve. "Zhen, the great man is auspicious" is because the yang is in the center. "There is speech but it is not believed" means that at this time, relying on words and eloquence leads to no way out. "Heng" is precisely the opposite of "Goon." The gentleman does not obtain poverty and low status by seeking them, so although his body is in hardship, his way is still favorable. The petty man does not obtain wealth and honor by proper means, so although his body is prosperous, his way is blocked.

困亨者，在困而能亨，則不隕穫於困窮矣。文王居羑里而衍易，孔子阨陳蔡而歌，顏淵居陋巷而不改其樂，此聖賢處困之道也。貞大人吉無咎者，小人得路必阨居子，當斯時也，欲以貞固自處，鮮有不蹈禍悔者，故貞而吉非大人不能，吉然後可以無咎。有言不信者，國之無道，是非曲直顛倒錯謬，君子可以忘言之時也。

The phrase "confined yet prosperous" means being able to remain prosperous even inpredicament, thus not losing heart or determination due to hardship. King Wen was imprisoned in Youli but still composed the Zhou Changes, Confucius was stranded between Chen and Cai but continued to play the zither and sing, and Yan Hui lived in a dilapidated alley but did not change his joy. These are the ways of the sages and virtuous men in dealing withpredicament. The statement "upright, the great man is auspicious, without blame" is because when small men gain power, they inevitably bring hardship upon the virtuous. At such times, relying on uprightness to maintain one's position rarely avoids misfortune or regret. Therefore, only the great man can uphold uprightness and achieve auspiciousness; only after achieving auspiciousness can one speak of having no faults. The statement "words are not believed" refers to a country's politics being chaotic, with right and wrong completely reversed. This is precisely the time when a gentleman should remain silent. Li Guang, while in exile, made this statement, and his reference was not limited to ancient events.

象曰：澤無水，困。君子以致命遂志。澤，水所積也。水性趨下，澤上而水下，則澤必枯竭，無以說潤萬物，困之象也。君子體此象以致命遂志，雖處困阨之時，未嘗不得其樂也。致命者，不以窮達禍福死生動其心也；不以窮達禍福死生動其心，則吾志何往而不遂哉？伊尹耕於有莘之野，樂堯舜之道；伯夷叔齊餓於首陽之山，不食周粟。彼各行其志而已。

The Great Image Commentary says: When there is no water in the marsh, this is the hexagram of "Obstruction"; the gentleman thus understands that he should be willing to sacrifice his life to fulfill his aspirations. A marsh is a place where water accumulates. Water flows downward, but the marsh is above and the water leaks downward, so the marsh will inevitably dry up and be unable to nourish all things, which is the image of obstruction. The gentleman takes this hexagram as a model, and is willing to sacrifice his life to achieve his aspirations. Even in times of hardship, he may still find joy within himself. What is meant by "sacrificing one's life" is not to be shaken by poverty or wealth, misfortune or fortune, life or death; if the mind is not disturbed by these, then where can his aspirations not be realized? I Yin plowed fields in the wilds of You Shen, yet he was happy with the way of Yao and Shun; Bo Yi and Shu Qi starved to death on Mount Shouyang, refusing to eat food from the Zhou dynasty. They merely each followed their own aspirations.

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。困者，君子小人所不能免也，得所援則不困矣。初六以陰柔最處坎下，為困之始，有臀之象。九四雖處近君之位，為吾之應，然以陽剛而揜於群陰之中，力不能有所援也，如株枿之木，自不能芘其身，安能芘人哉？初既無所芘覆，又陰柔之才不能自遂顯明之地，如入于幽谷，愈以困窮耳，故至於三歲之久，卒不能自見於世也。

The line statement for the first line says: The buttocks are trapped on a broken tree stump and fall into a deep valley, not seeing anyone for three years. The small image commentary says: "Entering the deep valley" indicates darkness and obscurity. Difficulty is something that both the virtuous and the petty cannot avoid. Once help is received, the difficulty is resolved. The first line, with its yin and soft nature, is at the very bottom of the Kan trigram, marking the beginning of difficulty, hence the image of the buttocks. The fourth line, although close to the position of the ruler and in a proper response to the first line, is itself yang and strong but is obscured by many yin elements, unable to offer help. It is like a tree stump left after cutting, unable to even cover itself, how could it protect others? The first line, having no covering, and with its yin and soft nature unable to move to a bright place, is like falling into a deep valley, becoming even more destitute, hence the long period of three years, ultimately unable to reveal itself in the world.

初寓坎下，陰險底滯，趣下而善物，其困也實有以自取之，所謂小人以困窮之道而得困窮者也。四雖勢足以應援，非徒不能援，亦莫之也。詩言在彼空谷，其人如玉，蓋君子當窮獨之時，困而不失其所亨。象言入于幽谷，幽不明者，特以陰柔之才不善處困，識慮昏，自趣於幽暗耳。

At the beginning, the line six is situated beneath the Water trigram, characterized by its hidden and stagnant nature, constantly sinking downward and yielding to external influences. Its difficulties are self-inflicted, as mentioned earlier, where a small person brings about their own poverty and hardship through improper actions. Although the fourth line has the strength and position to offer assistance, it is not only unable to help but also cannot reach the situation. The Book of Poetry says, "In an empty valley," "His person is like jade," indicating that when a gentleman is in a state of isolation and hardship, he remains internally unimpeded. The Small Image Commentary states, "Entering the dark valley, the darkness is not clear," which is because line six, with its soft and weak nature, is not skilled in dealing with hardship, and its understanding and thoughts are dim, leading it to move toward darkness on its own.

九二：困于酒食，朱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。九二以陽剛處人臣中正之位，又上有九五同徳之君，若可與有為。然當困世，君臣俱為群陰所揜，勢不能及物，但有厭飽於酒食而巳，豈其志哉？朱，天子飾下體之服。九二以剛中之賢，雖為群陰所揜，而位處中正，不為貧賤所移，此有道之主所以不忍遺也，錫命之至，其誰御之？故曰朱方來也。方來者，以言寵命之至方來而未巳。

The line statement for the second line says: Being confined in wine and food, the red ceremonial robe has just been bestowed (the character '绂' is missing in the original text), it is appropriate to hold sacrifices; going to war is ominous, but there is no fault. The small image commentary says: 'Being confined in wine and food' indicates being in the center and having blessings and good fortune. The second line, with a yang element in the proper position among human ministers, has above it the fifth line, a yang element of a virtuous sovereign who shares the same virtue. It seems as if it can act. However, in a time of hardship, both sovereign and ministers are obscured by the multitude of yin elements, their power cannot benefit all things, and they can only seek satisfaction in wine and food. How could this be their true aspiration? 'Red ceremonial robe' refers to the ceremonial garment worn by the Son of Heaven on the lower body. The second line, a virtuous person who is strong and upright, although obscured by the multitude of yin elements, is in the proper position, not shaken by poverty or low status. This is exactly what a virtuous sovereign would not abandon; when the mandate is bestowed, who can resist it? Therefore it says 'the red ceremonial robe is coming'. The term 'coming' means that the mandate of favor is coming continuously and without end.

亨祀者，兼天神人而言也。九二以剛中之徳，雖在險難之中，所守正固，在困而心亨，固可交於神明矣。然在困守正，僅能以貞固自守，飲食燕樂可也，非大有為之時。若強聒妄動，必有悔吝，知未可動而動，則凶禍之來將誰咎乎？故曰征凶也。徵者，有所往也。象言困于酒食，中有慶者，君子能守其中正之徳，非能終困者也，困而必亨，積善於身，必有餘慶矣。

The phrase "Hen Si" refers to the worship of heavenly deities, earth spirits, and human ancestors. The Nine in the Second line possesses the virtue of being strong, vigorous, and maintaining the center. Though situated in a dangerous situation, it remains firm and unwavering in its adherence to the right path. Although physically constrained, its spirit remains unimpeded, and such a state naturally allows for communication with the divine. However, in times of adversity, maintaining righteousness can only be achieved by steadfast self-preservation. Simple meals and festivities may still be possible, but it is not the time for great achievements. If one insists on acting rashly or persistently without reason, regret will surely follow. If one knows that action is inappropriate yet still proceeds, then when misfortune arrives, who can be blamed? Hence, it is said "Zheng Xiong." "Zheng" means to move forward. The "Small Image Commentary" states "困于酒食，中有庆也," because the gentleman can maintain his virtue of uprightness and center, and thus is not someone who is permanently in distress; after hardship, there will be success, and the good deeds accumulated within will surely bring about favorable results.

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。六三以陰柔而處尊顯之位，二陽在上而欲進焉，一陽處下而巳乘焉，可謂不量力矣。堅重難入而不可動搖者，石也，九四九五是也；負芒刺而不可枕藉者，蒺藜也，九二是也。

The line statement for the sixth line says: Being trapped by a stone and leaning against thorns; returning home, not seeing one's wife, which is ominous. The small image commentary says: "Leaning against thorns" is because it is above the yang lines; "entering the house but not seeing one's wife" is an ill omen. The sixth line, with its yin and soft nature, occupies a noble position. Above it are two yang lines, yet it still tries to rise higher. Below it is one yang line, which it has already mounted upon. This is truly a case of overreaching one's capacity. The stone, which is hard and heavy, immovable and unyielding, refers to the ninth line four and the ninth line five. The thorns, which are full of prickles and cannot be relied upon or rested upon, refer to the ninth line two.

小人之害君子，方其處下，巧為攻擊，雖負凶惡之名不也；方其在上，則肆其憑陵，雖嬰刀鋸之戮不避也。蓋君子當困蹇之時，以道義自處，視軒冕猶桎梏，於富貴如浮雲，小人雖欲陵藉摧辱之，卒不可得。故孔子曰：非所困而困焉，名必辱；非所據而據焉，身必危。以見小人卒不能勝君子，而反受危辱也。

A petty person seeks to harm a gentleman: when he is still in a low position, he finds ways to attack him, even if it means bearing a wicked reputation. When he eventually rises to power, he acts with unrestrained cruelty, even willing to face execution. However, when a gentleman faces difficulties and hardships, he maintains himself by virtue and righteousness, viewing high office and honor as shackles and wealth and status as passing clouds. A petty person may desire to humiliate and destroy him, but ultimately cannot succeed. Therefore, Confucius in the Great Treatise says: one should not be in a difficult situation yet finds himself in one, his reputation will surely be disgraced; one should not be in a position of power yet finds himself in one, his life will surely be in danger. Thus it is evident that petty persons will always fail against gentlemen, and instead bring upon themselves danger and disgrace.

方是時也，雖知退處燕閒，為自全自安之計，則已晚矣。故曰：既辱且危，死期將至，妻其可得見耶？死期將至，則凶可知矣。象言據于蒺藜，乘剛也；不見其妻，不祥也，以見作不善之報。仲尼於繫辭發明此爻，使一卦之義渙然明白，故予妄欲發明仲尼之旨，以袪諸儒紛紜異同之論，而不敢自謂然也。

At this point, even if one understands the need to retreat into seclusion for self-preservation, it is already too late. Therefore, the Great Treatise says: having suffered disgrace and being in a dangerous situation, death is imminent; how could one still see his wife? When death is approaching, the danger is evident. The Small Image Commentary says, "Standing on thornweed, riding on strong force," and "Not seeing his wife, an omen of ill fortune," which clearly shows the consequences of wrongdoing. Confucius expounded on this line in the Great Treatise, making the meaning of the entire hexagram clear. Therefore, I dare to explain Confucius' meaning in order to clarify the various conflicting interpretations, but I do not presume to be correct.

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。解紛濟難，固以速往為吉，故解卦言有攸往夙吉。困之初六最處卦下，至困者也，其望在外有力之援，甚於倒懸之求解也。九四為正應，宜亟往赴之，而其來反徐徐者，以九處坎之中，疑其深險而不敢進也。況四居多懼之地，以有強敵，不敢輕犯，其慮患深矣。

The fourth line statement says: "Coming slowly and hesitantly, trapped by a golden carriage, there is some regret, but ultimately there is a result." The Small Image Commentary says: "Coming slowly" indicates that the mind is attached to the lower position; although the position is inappropriate, there is someone to assist. Resolving confusion and rescuing from danger is originally auspicious if one goes quickly, hence the Book of Changes says "having a destination, early is auspicious." The first line of the困卦 is at the very bottom of the hexagram, representing the most difficult situation. It looks forward to external help, more urgently than a person hanging upside down hoping for rescue. The ninth line four is its proper corresponding line, and it should have hurriedly gone to help, but it came hesitantly instead, because the ninth line two, with a strong yang in the dangerous center of Kan, made the ninth line four doubt the depth of the danger and hesitate to advance. Moreover, the ninth line four is in a place of much doubt and fear, with strong enemies ahead, and is unwilling to act rashly. Its concerns and worries are very deep.

九二剛而處中，運動適變，有金車之象。以九四大臣有濟國之志而不得伸，誠可鄙也。二剛當困世，宜同心以濟困者，況二為剛中之賢，豈能終阨之哉？故雖吝而有終也。夫四與初為正應，其援初之志未嘗忘也，所以徐徐者，將以有濟焉耳。九四以陽剛而處陰位，然卒無咎悔者，有濟困之志，為眾所與也，孔子所謂困以寡怨者也。

Nine in the Second is yang and occupies the central position, capable of acting appropriately and adapting to circumstances, hence the image of 'golden carriage'. With Nine in the Fourth, a minister who harbors a patriotic desire but finds himself unable to act, it is truly lamentable. Nine in the Second is also yang, and in a time of hardship, it should unite with Nine in the Fourth to overcome difficulties. Moreover, Nine in the Second is a virtuous person who is strong and upright, so why would it ultimately hinder Nine in the Fourth? Therefore, although there is regret, there is ultimately a resolution. Nine in the Fourth and Six at the Beginning are in a proper correspondence; the intention of Nine in the Fourth to assist Six at the Beginning has never been forgotten. The delay in coming is precisely to seek a genuine way to provide relief. Nine in the Fourth, though a yang line in a yin position, ultimately does not incur blame or regret, because it has the desire to relieve hardship, which is praised by all. This is the meaning of Confucius' saying 'difficulties lead to few grievances'.

九五：劓刖，困于赤，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。九五處中正之位，有剛健之徳，若可以有為，然當困世，強臣在側，為所脅制，欲濟天下之大困，必以去小人為先，此劓刖之刑不得巳而用也。上六、六三、初六皆小人而據其上，善揜剛者，故當刑而去之。赤，諸侯之服。三陰未去，威令不専，勢必降殺，僅同諸侯之位耳。

The line statement of the fifth line says: "Apply the punishments of nose-cutting and foot-cutting, be confined by the red ceremonial robe (the character '绂' is missing in the original text), slowly achieve relief, and it is appropriate to hold a sacrifice." The Small Image Commentary says: "Nose-cutting and foot-cutting" refers to the unfulfilled aspirations; "only gradually does it become clear" refers to being in the central and upright position; "it is appropriate to hold a sacrifice" refers to being able to receive blessings. The fifth line is in the central and upright position, possessing the virtue of firm strength. It seems capable of action, but in a time of hardship, with strong ministers nearby, it is actually constrained by them. To save the world's great difficulties, one must first eliminate the petty people. The punishments of nose-cutting and foot-cutting are used only when unavoidable. The lines six at the top, six in the third, and six at the beginning are all petty people occupying high positions, and they are especially good at concealing yang strength, so they should be punished. The "red ceremonial robe" is the ceremonial robe of the feudal lords. Since the three yin lines have not yet been removed, the sovereign's authority cannot be fully exercised, and power is inevitably diminished, reducing the sovereign's status to that of a feudal lord. Li Guang discussed the situation of strong ministers restraining the sovereign, and his meaning is very clear.

聖人處困有道，能盡消息之理，然後從容有濟，不以困於侯位為慊而輕躁妄動也，故徐乃有說也。五居兌中，小人既去，志得而道行，天下皆喜樂之矣。如此然後可以祭祀宗廟，以膺受多福也。自古聖王郊天告廟，未嘗不在小人既去、憂虞既釋之後，故萃渙二卦皆曰王假有廟，而閔予小子嗣王朝廟之詩，亦在成王釋即政之始，故此卦九五亨困之道莫利用於祭祀也。

The sage can deal with difficulties in an orderly and regulated way, able to fully understand the principles of the waxing and waning of yin and yang, then calmly and confidently accomplish things, without being discontented or impetuous because of power falling to the level of a feudal lord. Therefore it is said, "Only then can there be a gradual resolution." The line Nine in the Fifth is located within the Hexagram of Joy, with the petty person already removed, his aspirations fulfilled and the righteous path established, so all under heaven rejoice. Only then can sacrifices be made to the ancestral temple, receiving abundant blessings. Since ancient times, the sage kings have performed the great sacrifice to Heaven and offered prayers at the ancestral temple only after the petty persons had been removed and the troubles had been resolved. Therefore both the Hexagram of Accumulation and the Hexagram of Dispersal say, "The king comes to the temple." The poem "Ming Yu Xiaozǐ" in the Book of Songs describes the heir to the throne paying homage to the ancestral temple, which also occurred when King Cheng had removed his mourning clothes and begun to govern personally. Therefore, in this hexagram, the line Nine in the Fifth, seeking to resolve the difficulty, finds no better means than sacrifice.

象曰劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。小人為害則志不伸，志不伸則劓刖之刑所不得巳而用也。九二雖非正應，而處相應之地，俱為陰柔所乘，道同徳合，能以中道輔贊彌縫，使不見去之之跡，故九五之說以二能以中直相濟也。祭祀非以祈福，時適當然，則為神天所佑，故祭祀則受福也。當困之時，下能施刑于小人，中得賢人之助，上為神天之所福，則不困而可以亨天下之困矣。

The Small Image Commentary says, "Nose amputated, the will has not yet been achieved," "Only gradually does it become smooth, because of uprightness and correctness," "It is useful to perform worship, and thus receives blessings." When small people cause harm, the ruler's will cannot be fully expressed. When the will cannot be fully expressed, the punishment of nose amputation becomes a necessary measure. Although nine two is not the proper match for nine five, it is in a position corresponding to nine five. Both are dominated by yin, sharing the same way and virtue. They can assist and correct from the side with the principle of uprightness and correctness, removing small people without obvious traces. Thus, the ability of nine five to be relieved comes precisely from nine two's uprightness and correctness. Worship is not done to pray for blessings from gods, but because the timing is right, thus receiving the protection of heavenly spirits, so worship brings blessings. When in a difficult situation, one can punish small people below, receive assistance from virtuous people in the middle, and receive blessings from heavenly spirits above. In this way, one remains untroubled and can resolve the difficulties of the world.

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。上六以陰柔居困極之地，三雖非正應，小人之同道者也。柔之為道，雖假援而濟，然六三自以陰柔處險，非有剛健之才能挽巳於困阨者，徒能纒繞之耳。困于葛藟者，反為三所困也。六處上極，下乘九五之剛，不知進退存亡之道，髙而必危，故困于臲卼也。

The line statement for the sixth line at the top says: being entangled by vines, in a state of instability; it says that if one moves, regret will follow, but if one has a heart for repentance, then going forward is auspicious. The small image commentary says: "Being entangled by vines" indicates being in an improper position; "moving with regret" indicates that such action will be auspicious. The sixth line at the top, being a yin and soft line, is at the top of a difficult situation. Although the sixth line in the third position is not its proper corresponding line, it is a minor person who shares the same path. The weak and soft act, needing external help to accomplish things, yet the sixth line in the third position itself is also weak and trapped in danger, lacking the strength of a strong and vigorous person to pull the sixth line at the top out ofpredicament. It can only entangle it like a vine. So "being entangled by vines" is precisely being trapped by the sixth line in the third position. The sixth line at the top is at the very top, and below it is above the strong and vigorous nine in the fifth position. It does not understand the principles of advancement and retreat, existence and non-existence. The higher one stands, the more dangerous it becomes, so it is said "being in a precarious position."

曰動悔有悔吉行者，當困極之時，若曰動必有悔而不思變動，則益入於困耳；若能悔前之失，窮而思通，必濟矣。君子未嘗無過，過而能悔，善莫大焉。書稱慮善以動，動惟厥時。若時未可動，則以安貞為貴；時可動而不動，則有後時之悔，非困而求通之道也。象言困于葛藟，未當也，言處困之道未當於理也。動悔有悔，吉行者，若慮動必有悔而不復思動，則終於困窮矣；思變而行，慮善以動，理當吉，不失其幾也。

The saying "When there is movement, there is regret; if there is regret, it is auspicious" refers to the situation when one is in extreme difficulty. If one merely says "movement will bring regret" and does not consider adaptability, one will only become more trapped. However, if one can realize past mistakes and, when in dire straits, seek a way out, one will surely overcome the difficulty. A gentleman is not without faults, but to have faults and then to repent is the best of all. The Book of Documents says that one should plan thoroughly before acting and act in accordance with the right time. If the time is not yet ripe for action, then it is best to remain steadfast and upright. If the time is suitable for action but one hesitates, there will be regret for missing the opportunity, which is not the way to seek a way out when in difficulty. The "Small Image Commentary" says "trapped by the vine, it is not appropriate," meaning that the way of dealing with difficulty is not in accordance with reason. "When there is movement, there is regret; if there is regret, it is auspicious" means that if one only worries about the regret of movement and refuses to consider change, one will eventually be trapped. However, if one considers change and acts wisely, following reason, it should be auspicious, because one has not missed the opportunity.

下坎上，井：改邑不改井，無，無得，往來井井，汔至亦未繘井，羸其瓶，凶。井以象有常徳之君子也。改邑不改井，邑，人民所聚，聚散無常，而邑有時而遷，井無變也。夫有則有得，若本無，何所得乎？汲者常滿而我無所損，物賴以濟而我無所増，或汲已而往，或方汲而來，出入往來，其應無窮，而井固自若也，此井之功用也。

The hexagram of Well has the trigram Xun (Wind) below and Kan (Water) above. The hexagram statement says: moving the city but not the well, there is no loss and no gain; people come and go to the well for water; the rope is almost at the bottom but does not reach the surface, and the bucket is broken, resulting in misfortune. The well symbolizes the constant virtue of the gentleman. "Changing the city but not the well" — the city is where people gather, and its presence is uncertain, cities may move, but wells remain unchanged. Only when there is loss can there be gain; if there is no loss, how can there be gain? Those who draw water fill their buckets daily, yet the well does not decrease; all things depend on it for relief, yet the well does not increase. Some draw water and leave, others are just arriving to draw, coming and going without end, yet the well remains undisturbed. This is the function of the well.

井之功用如此，而汲者當致力以求之。汔，幾也；繘，綆也；瓶，所汲之器也。若幾至而不及泉，與不汲同，以象君子之進徳修業，當力行而不怠也。若半途而畫，非徒不能成濟物之功，而吾之器業亦隨矣。羸者，敗之象也。人之器業至於敗，豈有不蹈凶禍者哉？故羸其瓶凶也。

The function of a well is like this, and those who draw water should strive to obtain it. "Qì" means almost, nearly; "jú" is the rope used to draw water; "píng" is the vessel used for drawing water. If the rope is almost at the bottom but has not yet reached the water, it is as if no water has been drawn at all. This symbolizes that a gentleman should strive to cultivate virtue and practice his duties without slackening. If he gives up halfway, not only will he fail to achieve success in benefiting others, but his own character and endeavors will also be ruined. "Léi" signifies a state of ruin. When a person's character and endeavors are ruined to such an extent, how can he avoid misfortune? Therefore, it is said, "If the vessel is ruined, there will be misfortune."

彖曰：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。木也；坎，水也。下坎上，木下而水上，舉水而上之，汲之象也，此合二卦之體言井之用也。井之為用，泉源渾渾，不舍晝夜，取之無盡，汲之愈新，養物而無窮者也。人物有代謝也，墟落有時而變遷也，而井不可易也。

The Commentary on the Judgment says: (Xun) entering into water and lifting water up, this is the well; the well nourishes all things without end. "Changing the city but not the well" is because the second and fifth lines are yang and in the center. "Almost reaching but not yet drawing water from the well" is because the function has not yet been completed. "Breaking the vessel" leads to misfortune. Xun is wood, and Kan is water; Xun below and Kan above, with wood below and water above, lifting water up, this is the image of drawing water, which explains the function of the well according to the combined structure of the upper and lower trigrams. The well has a continuous flow of water, day and night without stop, inexhaustible, and the more it is drawn, the more it renews itself, nourishing all things without end. People and things undergo renewal and change, and villages may move, but the well remains unchanged.

二與五皆有剛中之徳，故能有常如此，以象君子獨立而不變者。爵祿可辭也，名節不可移也；身可殺也，而道不可屈也，非剛中者能之乎？二五皆以剛陽為徳而非應也，有應則可以濟物而有功於天下矣，故汔至亦未繘井者，未有功也。上下各以剛陽，君臣各行其意，豈能成功哉？羸瓶之凶，何所逃乎？

Nine in the Second and Nine in the Fifth both possess the virtue of strong yang in the center, so they can be like a well, constant and unchanging, symbolizing the upright independence of a gentleman who remains steadfast and unswerving. One may refuse rank and salary, but one cannot abandon honor and integrity; one's body may be killed, but righteousness cannot be bent. Who else but a man of strong yang in the center could achieve this? However, although both the Second and the Fifth share the virtue of strong yang, they are not in proper alignment. If they can align, they can benefit all things and contribute to the world. Therefore, it is said, "Almost reaching but not yet drawing water from the well," meaning that the function has not yet been fully realized. If both superior and inferior hold to strong yang, and if sovereign and subject each act according to their own will, how can anything be accomplished? Then where can the danger of breaking the water jar escape to?

象曰：木上有水，井。君子以勞民勸相。木本在上，欲汲水則反下；水本趨下，欲濟物則反上，二者皆勞也。君子欲兼善天下以成濟物之功者，未有不始於勤勞者也，故觀乎井之用以勞民勸相。勞民者，非驅之死地也。東作西成，不失其時；春耕秋斂，不遺其力。以是而勸民，使不怠於生養之業；以是相民，使不乏於衣食之原，皆所以法井之功用也。

The Great Image Commentary says: Wood with water on it, this is the Well; the gentleman thus understands that he should encourage the people to work hard and advise them to help each other. Wood is originally above, but to draw water, it must be reversed and go downward; water is originally flowing downward, but to benefit all things, it must be reversed and be lifted up—both require effort. The gentleman who wishes to benefit all under heaven and achieve the merit of benefiting things, does not start without diligence, so he observes the function of the well to 'toil the people and encourage mutual assistance.' What is meant by 'toil the people' is not to drive the people to death. Spring plowing in the east, autumn harvest in the west, not missing the farming season; spring sowing, autumn reaping, not sparing effort. Using these to encourage the people, so that they do not slacken in their livelihood; using these to assist the people, so that they do not lack clothing and food—these are all following the function of the well.

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。井以潔清為貴，汲多則日新無窮。六處井下而上無其應，不汲之井也，汙泥所聚，不可食也。不食則井之用廢矣，雖禽鳥亦將棄而逺之，況於人乎？如人不能致身髙逺之地而自處卑，誰復汲引之者？其極至於無禽，則為時所舍棄可知矣。

The line statement for the first line says: The well is full of mud, and the water is not drinkable; an abandoned well even attracts no birds. The small image commentary says: "The well mud is not drinkable" because it is at the very bottom; "the old well has no birds" because it has been abandoned by the times. A well is valued for its purity and clarity; the more it is drawn from, the more it is renewed daily, without end. The first line is at the very bottom of the well and has no proper correspondence above, making it a well that no one draws from, with mud accumulating and the water undrinkable. When the water is undrinkable, the function of the well is lost, and even birds abandon it, let alone people. It is like a person who cannot elevate himself to a lofty place, yet is content to dwell in filth; who would support him? When even birds abandon it, it is evident that it has been abandoned by the times.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。水性本下，其流為江河，畜為沼沚，卒歸於海者，以善下故也。而井之為用，乃以上出為功，非其性也。九二雖以陽剛處中而無應於上，乃下比於初，不能及物，故旁出為谷，徒能射鮒而已，井之功用廢矣，如敝漏之甕，何所用哉？故象言井谷射鮒，無與也。無與者，不為九五所與也。君子有剛陽之才，既不為上所汲引，當以靜自守，歸潔其身可也。而朋比於下，自投汙之地以抗其上，其顛覆必矣，故如甕之敝漏而無用於時也。

The line statement for the second line says: The well water leaks out from the side, only enough to water small fish; the bucket used for drawing water is broken and leaking. The small image commentary says: "The well valley shoots the frog," meaning there is no one who corresponds with him. Water by nature flows downward, flowing out to become rivers and streams, stored to become ponds and lakes, ultimately returning to the sea, all because it is good at being in a low position. However, the function of a well is to rise upward, which is not in accordance with the nature of water. The second line, although possessing a strong yang quality and being in the center, does not have a proper corresponding line above, but instead connects downward with the first line, thus failing to benefit all things. Therefore, the well water leaks out from the side forming a small valley, only enough to water small fish, and the function of the well is thus ruined; like a broken and leaking bucket, what use is it? Therefore, the small image commentary says, "The well valley shoots the frog, there is no one to correspond with." What is meant by "no one to correspond with" is that there is no support or recognition from the fifth line. A gentleman with strong yang talent, if not promoted or supported by those above, should remain quiet and self-restrained, preserving his purity is enough. If instead he forms alliances with those below and deliberately enters the realm of corruption to oppose above, he will surely fall, thus like a broken and leaking bucket, he will be of no use to the world.

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。渫，治井去其汙，其泉清潔可食也。三居坎水之下、木之上，汲之象也。治井至於清潔可食，如君子修徳潔行於幽隱之中，非在上者有以汲引之，亦將廢而不用矣，故為眾心之所憫惻也。君子豈以不見用輕動其心哉？為我心惻者，眾人也。

The third line statement says: "The well has been cleaned and purified, yet no one comes to drink from it, causing me a feeling of sorrow; this well could be used, if the king is enlightened, all people could benefit from it." The Small Image Commentary says: "The well has been cleaned but not used," causing even passersby to feel sorrow; "seeking a wise king" means one who can benefit from it. "Xie" means to clean and purify a well, removing dirt so the water is clean and drinkable. The third line is located below the Kan water trigram and above the Xun wood trigram, which is the image of drawing water. Cleaning the well to make it drinkable is like a gentleman cultivating virtue and maintaining purity in obscurity; if not promoted by someone in authority, he would be discarded and unused, hence being pitied by all. Would a gentleman easily change his mind because he is not used? The "I" in "my heart feels sorrow" refers to the people.

水至於渫治清潔則可用汲，汲不汲者，上也。君子有可用之才，非明主孰能知而任用之？知人惟帝其難之，故稱王明。王而明，則浸潤之譖、膚受之愬不行焉，君臣上下俱其福利。井之功既成而汲者以濟，非獨在上者受其福而巳；若渫而不食，則行道之人皆為之傷惻也。君子之不見用，豈當有求哉？求王明者，量而後入也。王而明，吾之所求也；不明之王，可與有為哉？

Water that has been washed clean can be drawn up for use. Whether or not it is drawn depends on those above. A gentleman possesses useful talents, but without an enlightened ruler, who could recognize and employ him? The Book of Documents says that even Emperor Yao found it difficult to discern talent, so here the term "Wang Ming" is specially emphasized. If the king is enlightened, then accumulated slander and direct accusations will not be effective, and both ruler and subject will share the benefits. Once the well is completed and the water is drawn, the people who benefit are not only the ruler; if the water is clean but no one comes to drink it, even passersby would feel sorrow. If a gentleman is not employed, should he then seek employment? What is meant by "seeking a wise king" is to first assess clearly before approaching. An enlightened king is what I seek; if the king is not enlightened, can we still accomplish anything with him?

六四：井甃，無咎。象曰：井甃無咎，修井也。井之畜泉，泥或汨之，甃所以潔其泉也。君子進徳修業，必有致力之處，雖未能及物，然徳業之盛必由此而致焉。六四以柔弱之才居近君之位，不能以剛健上輔人主，從容禆贊，期於無過而巳，此大臣之任也，故象曰井甃無咎，修井也。井非修治，則汙所聚，或為棄井；朝廷之不治，則綱紀廢弛，豈非大臣之咎哉？

The line statement for the fourth line says: "Using bricks and stones to build the well wall, there is no blame." The Small Image Commentary says: "The well wall is built without blame," which refers to repairing the well. The well contains spring water, and mud and sand sometimes make it turbid. Building the well wall is to keep the spring water clean. A gentleman who cultivates virtue and develops his career must certainly have areas where he exerts effort; although he may not yet benefit others, the richness of his virtue and achievements will certainly come from this. The fourth line, with its soft and weak quality, is in a position close to the sovereign's position. It cannot use a strong and vigorous approach to assist the sovereign, but can only calmly contribute and support from the side, seeking no blame. This is the duty of a minister, so the Small Image Commentary says, "The well wall is built without blame, it is repairing the well." If the well is not repaired, filth will accumulate, and eventually it will become a useless well. Similarly, if the court is not properly managed, the rules and regulations will become slack and neglected. Is this not the fault of the ministers?

九五：井冽寒泉食。象曰：寒泉之食，中正也。九五君位，人君履中正之位，其利澤可以及物矣。冽，清也，井至清而寒泉之可食者也，以象人君博施濟眾，物所賴以生養者也。人孰無濟物之心？困於無位而利澤不加於百姓者，則勢不足以有行也，故象曰寒泉之食，中正也。

The fifth line statement says: Well water is clear and cold, and the cold spring water is drinkable. The Small Image Commentary says: The cold spring water is drinkable because it is in the center and upright. The fifth line is the sovereign's position. The sovereign stands on the position of center and uprightness, and his grace and benefits can thus benefit all things. "Cold" means clear. Well water is extremely clear, and the cold spring water is drinkable, used to symbolize the sovereign widely bestowing grace and aiding all people. All beings have some concern for helping others, but they are only troubled by lacking a position of authority, so their grace cannot reach the people. That is because their status and position are insufficient to carry out such benevolence. Therefore, the Small Image Commentary says, "The drink of cold spring water is due to center and uprightness."

上六：井收勿幕，有孚，元吉。象曰：元吉在上，大成也。井收，汲也，收其綆以上水也。縱而下之，收而上之，所以汲也。幕者，以幕障之，使不得汲，則井之用廢矣。上六正應在九三，井之為利當與眾共，乃偏於所應而幕之，使不得妄汲，非居上博施之道，故戒之如此。有孚元吉者，而勿幕則逺近內外、居者行者咸其利，故有孚而大善之吉也。象言元吉在上大成者，井之功用至此而大成，則在下者得其所濟，而在上者其元吉矣。

The line statement for the sixth line at the top says: The well rope is drawn up but not covered, showing sincerity, resulting in great good fortune. The small image commentary says: Great good fortune while occupying the top position indicates the well's function has been fully accomplished. "Well rope drawn up" refers to drawing water, pulling the rope up to draw water. Lowering the rope and pulling it up is the process of drawing water. The term "covering" refers to using a cloth curtain to cover the well mouth, preventing people from drawing water, which would render the well useless. The sixth line corresponds to the third line, and the benefit brought by the well should be shared with all. However, it instead favors its corresponding line and covers the well mouth, preventing others from freely drawing water. This is not the way for those in a superior position to widely bestow benefits, hence the text warns against it. It says "having sincerity, great good fortune" because without covering the well, people near and far, inside and outside, those living locally and those passing by, can all benefit. Therefore, there is sincerity and great good fortune. The small image commentary says "great good fortune at the top, great accomplishment," meaning the well's function is fully realized: those below receive relief, and those above also achieve great good fortune.

離下兌上，革：已日乃孚，元亨，利貞，悔亡。革，變革也。澤火二物本不相得，非水滅火則火必涸水，然亦相資而為用者，能革剛為柔，革生為熟，水火之用不可闕一也。離下兌上，此水火相資而為用者，故易曰窮則變，變則通，通則久。欲久而無弊，則革之道不可巳也。

The hexagram Gé is composed of Li below and Dui above. The hexagram statement says: Change will be believed in only when the matter is completed; it is greatly prosperous, suitable for maintaining correctness, and regret disappears. "Gé" means change. The elements of Lake and Fire are originally incompatible with each other; one is not water extinguishing fire, that is fire drying up water; yet they can also rely on each other to function—transforming hardness into softness, and the raw into the cooked. The function of water and fire is indispensable. Li below and Dui above represent the mutual reliance of water and fire in their function, so the Great Treatise says: When reaching the end, change is needed; only through change can there be communication; only through communication can there be longevity. In order to achieve longevity without harm, the way of change must not be stopped.

其大者莫如革命，湯武之事，聖人所不得巳也。其次則法度有不適於時、不便於民者，勢不可不革也。三代之政有不得而盡循者，莊周曰：今期行周與魯，是猶推舟於陸也。此勢之不可不革者。革之必駭人之耳目，非常之原，黎民懼焉。聖人覩利害之未然，而眾人見利害之巳然。漢之賈生欲改正朔、易服色，知七國之必變，而大臣絳灌尚不能用，況無知之愚民乎？故已日乃孚者，見其利害之形而無可疑者也。

In times of change, the greatest is revolution. The achievements of Shang Tang and King Wu of Zhou were things that sages were forced to do when circumstances demanded it. Next comes the case where laws and systems are no longer suitable for the times or convenient for the people, and thus change becomes necessary. The political systems of the Xia, Shang, and Zhou dynasties could not all be fully continued, as Laozi said: trying to implement the Zhou system in Lu would be like pushing a boat on land. This is change that is unavoidable due to circumstances. However, once change occurs, it inevitably shocks the eyes and ears of the people; any extraordinary action, once begun, causes fear among the common folk. The sage can see the consequences before they become evident, while the people only realize them when the effects are already clear. Jia Yi of the Han dynasty wanted to change the calendar and clothing colors, and he foresaw that the seven states of Wu and Chu would surely rebel. Yet even officials like Zhou Bo and Guan Ying could not accept his proposals, let alone the ignorant common people. Therefore, it is said, "Only after the signs are clear will people believe." This means that people will only believe when the consequences are evident and there is no more doubt.

雖然，革之道天下之至難，非具元亨利貞之四徳，未有革之而不悔者。有此四徳，則體與乾合，可以大有為於天下，有所不革，革之無不當；革之無不當，則悔可亡矣。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！

Though this is so, the way of change is the most difficult thing in the world. Without the four virtues of originality, prosperity, benefit, and uprightness, no one can change without regret. When these four virtues are present, the essence is in harmony with the hexagram Qian. Thus, one can achieve great success in the world: either not changing at all, or changing without error; changing without error leads to the elimination of regret. The Commentary on the Judgment says: "Revolution" refers to water and fire extinguishing each other; two women living together but with differing hearts, hence called "revolution." "On the day of 'yi' people will believe," meaning that only after change will people believe. Civilized and joyful, greatly prosperous and in accordance with the right path, only then does regret vanish. Heaven and Earth change and the four seasons are formed; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's hearts—how significant is the timing of change!

坎為水，兌為澤，兌非水也，然離下坎上則為既濟，而離下兌上則為革者，何也？澤最處汙下，與火尤相戾也，非若坎離之配合以致用也，但能相息而巳。息，止也，非生息之息也。雖然，水之息火，理之必然者，火安能息水哉？蓋從其所勝言之，火在下而澤處上，則水必減耗，耗而不巳則必涸竭，理之不可不革也。

The trigram Kan represents water, and Dui represents a marsh. Dui is not water; therefore, when Kan is above Li it forms the hexagram "The Completion," but when Dui is above Li it forms the hexagram "The Revolution." This is because a marsh is located in the most polluted place and is especially contradictory to fire, unlike Kan and Li which can work together effectively. Instead, they can only destroy each other. "Xi" means cessation, not the "xi" of generation. Although this is the case, water extinguishing fire is a natural occurrence, but how can fire extinguish water? This refers to the aspect of mutual control. When fire is below and the marsh is above, water will inevitably be dried up due to the heat, and if the drying continues, it will eventually dry out — this is the inherent necessity for change.

離為中女，兌為少女，中少二女雖同居而不相得者，志各有所行也。雖中女處內而少女反處乎外，其勢不得不革，離下兌上所以為革也；少女處內，中女處外，其勢不得不睽，故兌下離上所以為暌也。聖人固重於改作，愚民亦樂於因循，自非燭見利害之原，革之而當，豈能使天下曉然心悅而信服之哉？

Li represents the middle daughter, and Dui represents the young daughter. Although both the middle daughter and the young daughter live in the same place, they do not get along well because they each have their own aspirations and destinations. The middle daughter is inside while the young daughter is outside, and the situation forces a change, hence Li below and Dui above forms the hexagram of Change. Conversely, if the young daughter is inside and the middle daughter is outside, the situation forces them to part ways, hence Dui below and Li above forms the hexagram of Estrangement. The sage is cautious about change, while the foolish people prefer to follow old ways. Unless the fundamental interests and harms are clearly understood and the change is properly implemented, how can the people of the world suddenly become convinced and pleased?

文明以說，大亨以正，革而當，其悔乃亡者，合離兌二卦之體以盡革之理也。文明則不昧於事幾，說則不違咈乎百姓，又能大亨而盡正固之道，以此變更天下之事，所謂革而化之，與時宜之，尚何悔吝之有哉？悔亡者，凡革之道本有悔，革之而當，故悔可亡也。湯以寛仁而革桀之威虐，武王以聖徳而革紂之淫酗，漢王入闗約法三章以革秦之苛暴，昭帝以靜治而革漢武之窮兵，豈有悔乎？

"The civilization brings joy, great success comes through uprightness, and the change is appropriate, thus the regret disappears." This passage discusses the principles of transformation through the hexagrams of Li (Fire) and Dui (Lake). Civilization ensures clarity in understanding omens, and joy ensures harmony with the people's wishes. Furthermore, great success is achieved while maintaining uprightness. By adopting such an attitude in changing the world, it is said "to transform through change and adapt to the right time," so there would be no regret. The saying "regret disappears" is because any change inherently carries regret, but when the change is appropriate, the regret can be eliminated. King Tang of Shang used benevolence and kindness to replace the tyranny of King Jie of Xia; King Wu of Zhou used virtue to replace the debauchery of King Zhou of Shang; Emperor Gaozu of Han entered the pass and established three simple laws to replace the harshness of the Qin dynasty; Emperor Zhao of Han used a policy of quiet governance to replace the military aggression of Emperor Wu of Han—none of these actions would bring regret.

天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉者，聖人深言天地萬物之理，茍或當革，有不可得而已者。天地所以亙萬古而無弊壊者，以造化密移，新新而不停也。觀夫陰陽之消長、日月之往來而四時行焉，此革之見乎天地者也。桀之無道而湯放之，紂之無道而武王伐之，天道助順，人心歸仁，有不可已者。然則革之而當，則天下蒙其福，百姓亨其利，治亂存亡繫焉，此革之時所以為大也。

"The heavens and earth change, and the four seasons are formed. King Tang and King Wu brought about a revolution, following the way of heaven and responding to the will of people. How great is the time of change!" This is what the sages deeply explained about the principles of heaven and earth and all things: whenever change is needed, there is an unstoppable momentum for change. The heavens and earth have endured for ten thousand generations without decay or destruction, precisely because the creative forces operate secretly, constantly renewing themselves without ceasing. Observe the waxing and waning of yin and yang, the movement of the sun and moon, and the four seasons thus proceed, which is the manifestation of change in heaven and earth. King Jie was unjust and was expelled by King Tang, King Zhou was unjust and was attacked by King Wu. Heaven's way supports the righteous, and people's hearts turn toward benevolence, which is something that cannot be avoided. Therefore, when change is properly carried out, the world benefits and the people gain advantage. The rise and fall of order and the survival or demise of the state all depend on this. That is why the time of change is so great.

象曰：澤中有火，革。君子以治厯明時。水性潤下，火性炎上，物之至異者也。澤中非有火之所，澤中有火必相滅息，其勢不可不革也。君子體此象以治厯明時，則陰陽消息之理不能逃矣。記曰：聖人慎守日月之數，以察星辰之行，以敘四時順逆，謂之厯。蓋日月之運、星辰之行雖有常度，然積久則不能無差，差則厯法壊而四時或不得其正矣。

The Great Image Commentary says: Fire in a marsh, this is the Hexagram of Change; the gentleman thus understands that he should reform the calendar and discern the seasons. Water is moist and flows downward, while fire is hot and rises upward; these are the two most opposite qualities in the world. A marsh is not the proper place for fire, so when fire appears in a marsh, the two must inevitably extinguish each other, and the situation inevitably demands change. The gentleman takes this hexagram as a model to reform the calendar and discern the seasons, thereby mastering the principle of the waxing and waning of yin and yang. The Book of Rites says: The sage carefully maintains the measure of the movement of the sun and moon, using it to examine the movement of the stars, and to determine the order of the four seasons; this is called "calendar." Although the movement of the sun and moon and the course of the stars have regular patterns, over time they may deviate; once there is a deviation, the calendar becomes faulty, and the four seasons may lose their proper positions.

自黃帝迎日推策，降而唐虞三代，下而漢唐，其詳見於天文厯書，莫不以五行為本。聖人取象水火之相息，以明厯法之必當革也。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。初以陽剛為革之始，疑于堅頑而難革者也，然能以中順之道自固，雖無應於上，然順而得中。為革之始，雖非強狠難化之人，然能守其貞不狥於物，如黃牛之革而體不變也。

From the Yellow Emperor who observed the sun and calculated the calendar, down through the Xia, Shang, and Zhou dynasties, and further to the Han and Tang dynasties, details of the calendar are recorded in the "Astronomical Records" and "Calendar Records" of each dynasty, all of which take the Five Phases as their foundation. The sages used the image of water and fire extinguishing each other to illustrate that the calendar must be reformed in accordance with the right time. The line statement of the initial yang line says: "Use yellow ox hide to bind tightly." The "Small Image Commentary" says: "Binding with yellow ox hide" means that at this time, there should be no action. The initial yang line, with its strong yang energy, is at the beginning of a change, appearing firm and difficult to change. However, it can maintain itself by being flexible and moderate. Although it does not have a proper corresponding line above, it remains flexible and moderate. It is at the beginning of a change, though not a stubborn person, yet it holds fast to its sincerity and does not yield to external influences, just like yellow ox hide, which is strong yet retains its form.

象言鞏用黃牛，不可以有為者，守其貞固，不為時所變易，從道而不從時者也。此陽剛君子伏而在下，自處則善矣，未可以大有為於天下也。必欲大有為於天下，非幾足以通天下之志、權足以通天下之變者，未易任此，故曰不可以有為也。

The Small Image Commentary says, "To hold fast with a yellow ox, one cannot act in a worldly way." This means that it remains steadfast in its uprightness, not easily changed by the times, following righteousness rather than the customs of the world. This is the appearance of a yang nobleman hidden in a lower position; although his self-cultivation is good, he is still not able to act greatly in the world. If one truly wishes to act greatly in the world, unless one's insight is sufficient to understand the hearts of people throughout the land and one's flexibility is enough to cope with the changes of the world, it is difficult to bear such a responsibility. Therefore, it is said, "One cannot act in a worldly way."

六二：已日乃革之，征吉，無咎。象曰：巳日乃革之，行有嘉也。六二以陰柔處中正之位，而上有九五陽剛之君為之正應，非敢先時而動於悔，亦不敢後時而失其幾，又陰非倡始，故巳日乃革之，能應上之命，以中正之道從其所革，如此然後進而有為，則吉無咎矣。象言行有嘉者，巳日革之，革之而當，故為上所嘉美也。人臣進退，度時而已，可則行，不可則止。二五各據中正之位，而君臣道合，可與有為之時也。

The line statement for line six two says: Only after the matter is completed should one initiate change, going forward is auspicious and there is no fault. The small image commentary says: "On the day of Si, the change is initiated," and such action is praised. Line six two, being a yin and flexible line, occupies the central and upright position, and above it is the nine five yang and strong ruler with which it corresponds properly. It does not dare to act prematurely and cause regret, nor does it dare to act too late and miss the opportunity. Moreover, yin and flexible is not suitable to initiate first, so it waits until the day of Si to initiate change. It can respond to the ruler's command and follow the matter to be changed with the principle of central and upright, thus advancing and acting is auspicious and without fault. The small image commentary says "action is praised," because initiating change on the day of Si is appropriate, so it is praised by the ruler. The advancement or retreat of a minister is merely a matter of weighing the situation: if it is feasible, then act; if not, then stop. Lines six two and nine five each occupy the central and upright positions, and the way of ruler and minister is harmonious, which is precisely the time to act.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。革非聖人之得已也，其弊極矣。堯舜三代之法有不得盡循者，然皆非聖人之得巳也。九三以剛健之才而處陽剛之位，過乎剛者也。革之道，中而巳，茍過乎中，則一動一靜無適而可。蓋革之不當，則天下將起而非我矣，往固凶也；將退而窮處，其身益危，若之何？在察乎人情之向背而已。

The line statement for the third line says: Going forward brings misfortune, and maintaining the right path also brings danger and hardship; when the proposal for change aligns repeatedly with public opinion, there is trust to rely on. The small image commentary says: When the proposal for change aligns repeatedly with public opinion, where else should one go? Change is not something the sage wishes to do; it is only when accumulated evils have reached their peak. The systems established by Yao, Shun, and the Three Dynasties are not entirely suitable for continued use, yet changing them is also something the sages are forced to do. The third line, with its strong and vigorous talent in a yang position, is overly strong. The way of change is only about the principle of the middle; once it goes beyond the middle, then whether moving or staying still, there is nowhere to be secure. Because if the change is not appropriate, the people will rise up to criticize me; going forward is dangerous, but retreating to a secluded position makes the situation even more perilous. Then, what should be done? It depends only on examining the people's inclinations and sentiments.

聖人將欲革天下之大害，以興天下之大利，必有勞民動眾之事，非灼見利害之原者，豈能使眾人翕然從我而無疑乎？故革言三就，則從我者眾矣。聖人慾有所革，黙觀天下之公論，言可革者三，然後中外孚信而無復橫議者矣。如此，舍我將安之乎？故象言革言三就，又何之矣。

The sage wishes to eliminate the great harms of the world and promote the great benefits, so he must take measures that involve the people and mobilize the masses. If he does not clearly understand the root of benefit and harm, how could he make the people follow him wholeheartedly without doubt? Therefore, "Revolutionary speech is thrice confirmed," and those who follow him become numerous. When the sage intends to make a change, he first quietly observes the public opinion of the world. When the opinion calling for change is confirmed three times, then both inside and outside the court will believe and no longer raise objections. At this point, where else could they go if they abandon him? Therefore, the Small Image Commentary says, "Revolutionary speech is thrice confirmed, where else could they go?"

九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九四無應於下，宜其悔也，然上承九五之君，為革之主，勢足以有行，有所不革，革之而天下莫敢不從，故無復可悔之事也。湯伐桀而伊尹相之，武王伐紂而周公輔之，上下內外有不信乎？天下既已信服，則順天應人，以膺受天命而無疆之福矣。此九四之任，惟伊尹周公足以當之。象曰改命之吉，信志也，革之而吉，則湯武之志信於天下，亦九四之功也。

The fourth line statement says: Regret disappears, with sincerity and changing the heavenly mandate, it is auspicious. The Small Image Commentary says: The auspiciousness of changing the mandate is because his will is trusted by others. The fourth line is not in proper correspondence with the one below it, and should have regret; however, it is above the fifth line, the sovereign, and becomes the one who initiates the change. Its power is sufficient to carry it out, or if it does not change, once it changes, the whole world will not dare to disobey. Therefore, there is no regret left. King Tang of Shang attacked Jie and was assisted by Yi Yin, King Wu of Zhou attacked Zhou and was assisted by the Duke of Zhou. Who in the world would not believe in them? Once the world believes, it can follow the heavenly will and the people's will, receiving the heavenly mandate and boundless blessings. The burden of the fourth line can only be shouldered by people like Yi Yin and the Duke of Zhou. The Small Image Commentary says, "The auspiciousness of changing the mandate is because his will is trusted," meaning that if a change leads to auspiciousness, then the will of Tang and Wu is trusted by the world, which is also the merit of the fourth line.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。乾之九五曰飛龍在天，利見大人；革之九五曰大人虎變，未占有孚。龍虎皆大人之象，在乾則為龍，革則為虎，何也？龍能飛能潛，升降自如，故有乾之象；虎以剛猛之威、炳煥之文，故有革之象。易雲從龍，風從虎，聖人作而萬物覩，龍興虎變皆取象於聖人也。

The line statement of the fifth line says: The great person is like a tiger changing its color, and is trusted by others without needing to consult omens. The Small Image Commentary says: The great person's tiger transformation is his brilliant virtue. In the Qian hexagram, the fifth line says "A dragon in the sky, advantageous to see the great person," and in the Ge hexagram, the fifth line says "The great person's tiger transformation, without consulting omens, he is trusted." Both the dragon and the tiger are symbols of the great person. In the Qian hexagram, the dragon is taken, and in the Ge hexagram, the tiger is taken. Why is that? The dragon can fly or hide, and can ascend or descend freely, so it matches the image of Qian. The tiger has fierce power and splendid patterns, so it matches the image of Ge. The Wenyan section of the Zhou Changes says "Clouds follow the dragon, wind follows the tiger, when the sage appears, all things are seen." The rise of the dragon and the transformation of the tiger are both taken as images of the sage.

當革命之際，非剛猛之威不足以服天下，非炳煥之文不足以化天下，舍湯武其誰哉？未占有孚者，九五之君威望素著，革道巳成，應天順人，無可疑者，不待占筮而天下固已信服矣。象曰大人虎變，其文炳也，革道明著，必有粉飾顯設之事以化成天下，有目者無不覩也，故曰其文炳也。

At the time of revolution, there is no way to subdue the world without a strong and formidable authority, and no way to influence the world without brilliant literary achievements. Besides Tang of Shang and Wu of Zhou, who else could shoulder this responsibility? The phrase "without trust" is used because the ruler at Nine in the Fifth position has long established a remarkable reputation. The path of transformation has already been completed, aligning with the will of heaven and the sentiments of the people. There is nothing to doubt, so there is no need for divination, as the world already trusts him. The Small Image Commentary says, "The great man transforms like a tiger, his literary achievements are brilliant," meaning that the path of transformation is clearly evident. There must be measures taken to enlighten the world, and all who have eyes can see it, hence "his literary achievements are brilliant."

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。革之六爻，二陰而四陽，陰柔也，陽剛也，陽能變陰，剛能變柔。大人虎變，自變也；君子豹變，從所變也。上六之時，革道已成，人無賢愚，莫不咸化其上，特淺深之異耳。豹變者，質性之皆變，與五同徳，若箕子微子是也；革面則其心未必然也，商之頑民是也。

The line statement of the sixth line at the top says: The superior person is like a leopard changing its fur color, while the petty person only changes his face; going forward brings misfortune, but staying in place and maintaining correctness brings good fortune. The small image commentary says: The superior person changing like a leopard is because his virtue is flourishing; the petty person changing his face is because he is submissive and follows the sovereign. In the Hexagram of Change, there are two yin lines and four yang lines; yin is soft, yang is strong, and yang can change yin, and strength can change softness. "The great person changes like a tiger" refers to self-transformation, while "the superior person changes like a leopard" refers to changing in accordance with the one who is changing. By the time we reach the sixth line at the top, the way of change has already been completed; people, whether virtuous or not, are all influenced by above, though to different degrees. What is called "leopard change" is changing one's nature, aligning with the virtue of the ninth line in the fifth position, like Ji Zi and Wei Zi; whereas "changing one's face" is only superficial submission, with the heart not necessarily following, like the stubborn remnants of the Shang dynasty.

聖人之化小人，革面足矣。觀酒誥一篇，其待商之諸臣，惟工乃湎於酒，勿庸殺之，姑惟敎之，如此，豈暇革其心哉？非獨不暇，亦不能也。上六以陰柔而處革之終，不可以有為也，以靜正守之則無事矣。吉凶禍福特在動靜之間耳，可不慎哉！君子與上同其心徳，革而化之，故其文蔚然；小人特畏吾之威刑，所革者不過外而巳，其心未必然也。

The sage can influence the petty person, and achieving a change in appearance is enough. Looking at the chapter "Wine Decree" in the Book of Documents, the Duke of Zhou treated the former officials of the Shang dynasty, saying that those skilled artisans were addicted to wine, so he did not kill them but first taught them. Thus, how could he care about changing their hearts? Not only did he not care, but he actually could not do so. The Sixth at the Top, being a yin and flexible force at the end of a transformation, should not act, and by remaining quiet and upright, there would be no problems. Whether good or bad fortune lies only in action or in stillness, so how can one be careless? A gentleman and those in high positions share the same moral character; once a change occurs, they are naturally influenced, thus their culture is splendid. Petty persons, however, only fear my authority and punishment, so their change is only on the surface, but their hearts may not truly be obedient.